. နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ.

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

အင်္ဂုတ္တရနိကာယေ

The Numerical Discourses

အဋ္ဌကနိပါတ-ဋီကာ

The Subcommentary to the Book of Eights

၁. ပဌမပဏ္ဏာသကံ

1. The First Fifty

၁. မေတ္တာဝဂ္ဂေါ

1. The Chapter on Loving-Kindness

၁. မေတ္တာသုတ္တဝဏ္ဏနာ

1. Commentary on the Discourse on Loving-Kindness

၁. အဋ္ဌကနိပါတဿ [Pg.203] ပဌမေ ဝဍ္ဎိတာယာတိ ဘာဝနာပါရိပူရိဝသေန ပရိဗြူဟိတာယ. ပုနပ္ပုနံ ကတာယာတိ ဘာဝနာယ ဗဟုလီကရဏေန အပရာပရံ ပဝတ္တိတာယ. ယုတ္တယာနသဒိသကတာယာတိ ယထာ ယုတ္တအာဇညယာနံ ဆေကေန သာရထိနာ အဓိဋ္ဌိတံ ယထာရုစိ ပဝတ္တတိ, ဧဝံ ယထာရုစိ ပဝတ္တာရဟတံ ဂမိတာယ. ပတိဋ္ဌာနဋ္ဌေနာတိ သဗ္ဗသမ္ပတ္တိအဓိဋ္ဌာနဋ္ဌေန. ပစ္စုပဋ္ဌိတာယာတိ ဘာဝနာဗဟုလီကာရေဟိ ပတိ ပတိ ဥပဋ္ဌိတာယ အဝိဇဟိတာယ. သမန္တတော စိတာယာတိ သဗ္ဗဘာဂေန ဘာဝနာနုရူပံ စယံ ဂမိတာယ. တေနာဟ ‘‘ဥပစိတာယာ’’တိ. သုဋ္ဌု သမာရဒ္ဓါယာတိ အတိဝိယ သမ္မဒေဝ နိဗ္ဗတ္တိဂတာယ.

1. In the first [sutta] of the Book of Eights, ‘developed’ means augmented by way of the perfection of development. ‘Repeatedly practiced’ means made to occur again and again by the frequent practice of meditation. ‘Made like a yoked vehicle’ means brought to a state where it can be directed as desired, just as a yoked thoroughbred vehicle, overseen by a skilled charioteer, proceeds as desired. ‘As a foundation’ means as the basis for all accomplishments. ‘Well established’ means attended to again and again through frequent development, not abandoned. ‘Accumulated all around’ means brought to accumulation in every way in conformity with the development. Hence it is said, ‘well accumulated.’ ‘Well undertaken’ means brought to completion exceedingly well and rightly.

ယော စ မေတ္တံ ဘာဝယတီတိအာဒီသု ယော ကောစိ ဂဟဋ္ဌော ဝါ ပဗ္ဗဇိတော ဝါ. မေတ္တန္တိ မေတ္တာဈာနံ.

In such passages as, ‘And one who develops loving-kindness,’ ‘one who’ refers to any person, whether a householder or one who has gone forth. ‘Loving-kindness’ means the jhāna of loving-kindness.

အပ္ပမာဏန္တိ ဘာဝနာဝသေန အာရမ္မဏဝသေန စ အပ္ပမာဏံ. အသုဘဘာဝနာဒယော ဝိယ ဟိ အာရမ္မဏေ ဧကဒေသဂ္ဂဟဏံ အကတွာ အနဝသေသဖရဏဝသေန အနောဓိသော ဖရဏဝသေန စ, အပ္ပမာဏာရမ္မဏတာယ ပဂုဏဘာဝနာဝသေန စ အပ္ပမာဏံ. တနူ သံယောဇနာ ဟောန္တီတိ မေတ္တံ ပါဒကံ ကတွာ သမ္မသိတွာ ဟေဋ္ဌိမေ အရိယမဂ္ဂေ အဓိဂစ္ဆန္တဿ သုခေနေဝ ပဋိဃသံယောဇနာဒယော ပဟီယမာနာ တနူ ဟောန္တီတိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော.

‘Immeasurable’ means immeasurable by way of its development and by way of its object. For, like the meditations on foulness and so on, without grasping a single part of the object, it is immeasurable by way of pervading without remainder and pervading without limitation, and because its object is immeasurable and by way of the proficiency of the development. ‘The fetters become thin’ means that for one who, having made loving-kindness the basis, attains the lower noble paths by comprehending, the fetters of aversion and others, being abandoned, easily become thin. Thus the meaning should be understood here.

ဧဝံ ကိလေသပ္ပဟာနဉ္စ နိဗ္ဗာနာဓိဂမဉ္စ မေတ္တာဘာဝနာယ သိခါပ္ပတ္တမာနိသံသံ ဒဿေတွာ ဣဒါနိ အညေပိ အာနိသံသေ ဒဿေတုံ ‘‘ဧကမ္ပိ စေ’’တိအာဒိ ဝုတ္တံ. တတ္ထ အဒုဋ္ဌစိတ္တောတိ မေတ္တာဗလေန သုဋ္ဌု ဝိက္ခမ္ဘိတဗျာပါဒတာယ ဗျာပါဒေန အဒူသိတစိတ္တော. မေတ္တာယတီတိ ဟိတဖရဏဝသေန မေတ္တံ [Pg.204] ကရောတိ. ကုသလီတိ အတိသယေန ကုသလဝါ မဟာပုညော, ပဋိဃာဒိအနတ္ထဝိဂမေန ခေမီ. သဗ္ဗေ စ ပါဏေတိ စ-သဒ္ဒေါ ဗျတိရေကော. မနသာနုကမ္ပီတိ စိတ္တေန အနုကမ္ပန္တော. ဣဒံ ဝုတ္တံ ဟောတိ – ဧကသတ္တဝိသယာပိ တာဝ မေတ္တာ မဟာကုသလရာသိ, သဗ္ဗေ ပန ပါဏေ အတ္တနော ပုတ္တံ ဝိယ ဟိတဖရဏေန မနသာ အနုကမ္ပန္တော ပဟုကံ ပဟုံ အနပ္ပကံ အပရိယန္တံ စတုသဋ္ဌိမဟာကပ္ပေပိ အတ္တနော ဝိပါကပ္ပဗန္ဓံ ပဝတ္တေတုံ သမတ္ထံ ဥဠာရံ ပုညံ အရိယော ပရိသုဒ္ဓစိတ္တော ပုဂ္ဂလောဝ ကရောတိ နိပ္ဖာဒေတီတိ. သတ္တဘရိတန္တိ သတ္တေဟိ အဝိရဠံ, အာကိဏ္ဏမနုဿန္တိ အတ္ထော.

Having thus shown the abandoning of defilements and the attainment of Nibbāna as the culminating benefit of developing loving-kindness, now, to show other benefits, the passage beginning ‘Even one...’ was stated. Here, ‘with a mind free from hate’ means a mind not corrupted by ill will, because ill will has been well suppressed by the power of loving-kindness. ‘Practices loving-kindness’ means one does so by pervading beings with what is beneficial. ‘Skillful’ means exceedingly skillful, of great merit, secure through the removal of what is unbeneficial, such as aversion. In ‘and all beings,’ the word ‘and’ implies a comprehensive scope. ‘Compassionate in mind’ means sympathizing with the mind. This is what is said: loving-kindness directed toward even a single being is a great mass of merit; but one who, compassionate in mind, pervades all beings with what is beneficial as if they were one's own child, that noble person with a perfectly pure mind produces sublime merit—abundant, much, not insignificant, boundless, capable of sustaining its stream of ripening for sixty-four great eons. ‘Filled with beings’ means not sparse with beings, that is, crowded with people.

သင်္ဂဟဝတ္ထူနီတိ (သံ. နိ. ဋီ. ၁.၁.၁၂၀) လောကဿ သင်္ဂဏှနကာရဏာနိ. နိပ္ဖန္နသဿတော နဝ ဘာဂေ ကဿကဿ ဒတွာ ရညံ ဧကဘာဂဂ္ဂဟဏံ ဒသမဘာဂဂ္ဂဟဏံ. ဧဝံ ကဿကာ ဟဋ္ဌတုဋ္ဌာ သဿာနိ သမ္ပာဒေန္တီတိ အာဟ ‘‘သဿသမ္ပာဒနေ မေဓာဝိတာတိ အတ္ထော’’တိ. တတော ဩရဘာဂေ ကိရ ဆဘာဂဂ္ဂဟဏံ ဇာတံ. ဆမာသိကန္တိ ဆန္နံ ဆန္နံ မာသာနံ ပဟောနကံ. ပါသေတီတိ ပါသဂတေ ဝိယ ကရောတိ. ဝါစာယ ပိယံ ဝါစာပိယံ, တဿ ကမ္မံ ဝါစာပေယျံ. သဗ္ဗသော ရဋ္ဌဿ ဣဒ္ဓါဒိဘာဝတော ခေမံ. နိရဗ္ဗုဒံ စောရိယာဘာဝတော. ဣဒ္ဓဉှိ ရဋ္ဌံ အစောရိယံ. ‘‘နိရဂ္ဂဠ’’န္တိ ဝုစ္စတိ အပါရုတဃရဘာဝတော.

‘The bases of sympathy’ are the means for winning over the world. The king's taking of one part after giving nine parts of the harvested grain to the farmer is the taking of a tenth part. Thus the farmers, happy and satisfied, produce abundant crops; hence it is said, ‘the meaning is “wise in producing crops.”’ Then, it is said, in a later period the taking of a sixth part arose. ‘Six-monthly’ means sufficient for six months. ‘He ensnares’ means he makes it as if caught in a snare. ‘Vācāpiyaṃ’ is dear speech; the act related to it is ‘vācāpeyyaṃ.’ The kingdom is altogether secure because of its prosperity and so on. It is ‘free from oppression’ because of the absence of thievery. For a prosperous kingdom is free from thievery. It is called ‘unbolted’ because the houses are unbarred.

ဥဒ္ဓံမူလကံ ကတွာတိ ဥမ္မူလံ ကတွာ. ဒွီဟိ ပရိယညေဟီတိ မဟာယညဿ ပုဗ္ဗဘာဂေ ပစ္ဆာ စ ပဝတ္တေတဗ္ဗေဟိ ဒွီဟိ ပရိဝါရယညေဟိ. သတ္တ…ပေ… ဘီသနဿာတိ သတ္တနဝုတာဓိကာနံ ပဉ္စန္နံ ပသုသတာနံ မာရဏေန ဘေရဝဿ ပါပဘီရုကာနံ ဘယာဝဟဿ. တထာ ဟိ ဝဒန္တိ –

‘Having made it with roots upward’ means having uprooted it. ‘With two surrounding sacrifices’ means with the two attendant sacrifices that are to be performed before and after the great sacrifice. ‘Seven... etc. ...of the terrifying’ means of the dreadful sacrifice, which brings fear to those who are afraid of evil by its slaughter of five hundred and ninety-seven animals. For thus they say:

‘‘ဆသတာနိ နိယုဇ္ဇန္တိ, ပသူနံ မဇ္ဈိမေ ဟနိ;

အဿမေဓဿ ယညဿ, ဦနာနိ ပသူဟိ တီဟီ’’တိ. (သံ. နိ. ဋီ. ၁.၁.၁၂၀;

အ. နိ. ဋီ. ၂.၄.၃၉);

“Six hundred animals are yoked on the middle day; for the horse sacrifice, the number is three animals less.”

သမ္မန္တိ ယုဂစ္ဆိဒ္ဒေ ပက္ခိပိတဗ္ဗဒဏ္ဍကံ. ပါသန္တီတိ ခိပန္တိ. သံဟာရိမေဟီတိ သကဋေဟိ ဝဟိတဗ္ဗေဟိ. ပုဗ္ဗေ ကိရ ဧကော ရာဇာ သမ္မာပါသံ ယဇန္တော သရဿတိနဒိတီရေ ပထဝိယာ ဝိဝရေ ဒိန္နေ နိမုဂ္ဂေါယေဝ အဟောသိ. အန္ဓဗာလဗြာဟ္မဏာ ဂတာနုဂတိဂတာ ‘‘အယံ တဿ သဂ္ဂဂမနမဂ္ဂေါ’’တိ သညာယ တတ္ထ သမ္မာပါသံ ယညံ ပဋ္ဌပေန္တိ. တေန ဝုတ္တံ ‘‘နိမုဂ္ဂေါကာသတော ပဘုတီ’’တိ[Pg.205]. အယူပေါ အပ္ပကဒိဝသော ယာဂေါ, သယူပေါ ဗဟုဒိဝသံ သာဓေယျော သတြယာဂေါ. မန္တပဒါဘိသင်္ခတာနံ သပ္ပိမဓူနံ ‘‘ဝါဇ’’မိတိ သမညာ. ဟိရညသုဝဏ္ဏဂေါမဟိံသာဒိ သတ္တရသကဒက္ခိဏဿ. သာရဂဗ္ဘကောဋ္ဌာဂါရာဒီသု နတ္ထိ ဧတ္ထ အဂ္ဂဠာတိ နိရဂ္ဂဠော. တတ္ထ ကိရ ယညေ အတ္တနော သာပတေယျံ အနဝသေသတော အနိဂူဟိတွာ နိယျာတီယတိ.

A ‘sammā’ is a peg to be inserted into the hole of a yoke. ‘They throw’ (pāsanti) means they cast. ‘By what is to be collected’ means by what is to be carried on carts. It is said that in the past a certain king, while performing the Sammāpāsa sacrifice on the bank of the Sarasvatī river, sank when an opening was made for him in the earth. Blind, foolish brahmins, following in his tracks and thinking, ‘This is his path to heaven,’ established the Sammāpāsa sacrifice there. Therefore it is said, ‘from the occasion of the sinking onwards.’ An ‘ayūpa’ is a sacrifice of few days; a ‘sayūpa’ is a sessional sacrifice to be performed over many days. Clarified butter and honey consecrated by mantra-verses are designated as ‘vāja.’ Of the seventeenfold sacrificial gift consisting of gold, cattle, buffaloes, and so on. ‘Unbolted’ (niraggaḷo) means ‘there is no bolt here’ in the inner chambers, storerooms, etc. There, it is said, in that sacrifice, one's own property is given away completely, without holding anything back.

စန္ဒပ္ပဘာတိ (ဣတိဝု. အဋ္ဌ. ၂၇) စန္ဒိမဿေဝ ပဘာယ. တာရာဂဏာဝ သဗ္ဗေတိ ယထာ သဗ္ဗေပိ တာရာဂဏာ စန္ဒိမသောဘာယ သောဠသိမ္ပိ ကလံ နာဂ္ဃန္တိ, ဧဝံ တေ အဿမေဓာဒယော ယညာ မေတ္တဿ စိတ္တဿ ဝုတ္တလက္ခဏေန သုဘာဝိတဿ သောဠသိမ္ပိ ကလံ နာနုဘဝန္တိ, န ပါပုဏန္တိ, နာဂ္ဃန္တီတိ အတ္ထော.

‘Like the moon's radiance’ means by the radiance of the moon. ‘Like all the hosts of stars’: just as all the hosts of stars are not worth a sixteenth part of the moon's splendor, so too those sacrifices—the horse sacrifice and so on—do not match, do not attain, are not worth a sixteenth part of a mind well developed with loving-kindness according to the stated characteristics. This is the meaning.

ဣဒါနိ အပရေပိ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကေ မေတ္တာဘာဝနာယ အာနိသံသေ ဒဿေတုံ ‘‘ယော န ဟန္တီ’’တိအာဒိ ဝုတ္တံ. တတ္ထ ယောတိ မေတ္တာဗြဟ္မဝိဟာရဘာဝနာနုယုတ္တော ပုဂ္ဂလော. န ဟန္တီတိ တေနေဝ မေတ္တာဘာဝနာနုဘာဝေန ဒူရဝိက္ခမ္ဘိတဗျာပါဒတာယ န ကဉ္စိ သတ္တံ ဟိံသတိ, လေဍ္ဍုဒဏ္ဍာဒီဟိ န ဝိဗာဓတိ ဝါ. န ဃာတေတီတိ ပရံ သမာဒပေတွာ န သတ္တေ မာရာပေတိ န ဝိဗာဓာပေတိ စ. န ဇိနာတီတိ သာရမ္ဘဝိဂ္ဂါဟိကကထာဒိဝသေန န ကဉ္စိ ဇိနာတိ သာရမ္ဘဿေဝ အဘာဝတော, ဇာနိကရဏဝသေန ဝါ အဋ္ဋကရဏာဒိနာ န ကဉ္စိ ဇိနာတိ. တေနာဟ ‘‘န အတ္တနာ ပရဿ ဇာနိံ ကရောတီ’’တိ. န ဇာပယေတိ ပရေဟိ ပယောဇေတွာ ပရေသမ္ပိ ဓနဇာနိံ န ကာရာပေယျ. တေနာဟ ‘‘န ပရေန ပရဿ ဇာနိံ ကာရေတီ’’တိ. မေတ္တာယ ဝါ အံသော အဝိဟေဌနဋ္ဌေန အဝယဝဘူတောတိ မေတ္တံသော.

Now, to show other benefits of developing loving-kindness pertaining to the present life and future lives, the passage beginning ‘One who does not kill...’ was stated. Herein, ‘one who’ refers to a person dedicated to developing the divine abiding of loving-kindness. ‘Does not kill’ means that through the power of developing loving-kindness, because ill will has been driven far away and suppressed, one does not harm any being or oppress them with clods, sticks, and so on. ‘Does not cause to kill’ means that one does not, by instructing others, cause beings to be killed or oppressed. ‘Does not conquer’ means that one does not conquer anyone by way of quarrelsome and contentious talk, since there is no aggression at all; or one does not conquer anyone by causing loss through lawsuits and the like. Hence it is said: ‘One does not by oneself cause loss for another.’ ‘Does not cause to be conquered’ means that one would not, by employing others, cause loss of wealth for others. Therefore, it is said: ‘One does not cause loss for another through another.’ Or, a ‘share of loving-kindness’ (mettaṃso) is a constituent part in the sense of non-harassment.

မေတ္တာသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Discourse on Loving-Kindness is concluded.

၂-၄. ပညာသုတ္တာဒိဝဏ္ဏနာ

2-4. Commentary on the Paññā Sutta and Others

၂-၄. ဒုတိယေ အာဒိဗြဟ္မစရိယိကာယာတိ အာဒိဗြဟ္မစရိယမေဝ အာဒိဗြဟ္မစရိယိကာ. တေနာဟ ‘‘မဂ္ဂဗြဟ္မစရိယဿ အာဒိဘူတာယာ’’တိ. အရိယောတိ နိဒ္ဒေါသော ပရိသုဒ္ဓေါ. တုဏှီဘာဝေါ န တိတ္ထိယာနံ မူဂဗ္ဗတဂဟဏံ ဝိယ အပရိသုဒ္ဓေါတိ အရိယော တုဏှီဘာဝေါ. စတုတ္ထဇ္ဈာနန္တိ ဥက္ကဋ္ဌနိဒ္ဒေသေနေတံ ဝုတ္တံ, ပဌမဇ္ဈာနာဒီနိပိ အရိယော တုဏှီဘာဝေါတွေဝ သင်္ခံ [Pg.206] ဂစ္ဆန္တိ. ဇာနန္တိ ဣဒံ ကမ္မသာဓနန္တိ အာဟ ‘‘ဇာနိတဗ္ဗကံ ဇာနာတီ’’တိ. ယထာ ဝါ ဧကစ္စော ဝိပရီတံ ဂဏှန္တော ဇာနန္တောပိ န ဇာနာတိ, ပဿန္တောပိ န ပဿတိ, န ဧဝမယံ. အယံ ပန ဇာနန္တော ဇာနာတိ, ပဿန္တော ပဿတီတိ ဧဝမေတ္ထ ဒဋ္ဌဗ္ဗော. တတိယာဒီနိ သုဝိညေယျာနိ.

2-4. In the second, ādibrahmacariyikā means the very beginning of the holy life. Hence it is said: 'of that which is the beginning of the path of the holy life.' 'Noble' means faultless and pure. Silence is not impure like the vow of muteness of the sectarians; thus it is noble silence. 'The fourth jhāna' is stated by way of the supreme specification, but the first jhāna and the others are also reckoned as noble silence. Regarding 'they know' (jānanti), this denotes the agent of the action; hence it is said: 'he knows what should be known.' Unlike someone who, grasping things perversely, does not know even while knowing and does not see even while seeing, this one is not like that. Rather, it should be understood here that this one, knowing, knows, and seeing, sees. The third and subsequent points are easily understood.

ပညာသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Paññā Sutta and Others is finished.

၅. ပဌမလောကဓမ္မသုတ္တဝဏ္ဏနာ

5. Commentary on the First Sutta on Worldly Conditions

၅. ပဉ္စမေ လောကဿ ဓမ္မာတိ သတ္တလောကဿ အဝဿံဘာဝိဓမ္မာ. တေနာဟ ‘‘ဧတေဟိ မုတ္တာ နာမ နတ္ထိ’’တိအာဒိ. ဃာသစ္ဆာဒနာဒီနံ လဒ္ဓိ လာဘော, တာနိ ဧဝ ဝါ လဒ္ဓဗ္ဗတော လာဘော, တဒဘာဝေါ အလာဘော, လာဘဂ္ဂဟဏေန စေတ္ထ တဗ္ဗိသယော အနုရောဓော ဂဟိတော, အလာဘဂ္ဂဟဏေန ဝိရောဓော. ယသ္မာ လောဟိတေ သတိ တဒုပဃာတဝသေန ပုဗ္ဗော ဝိယ အနုရောဓော လဒ္ဓါဝသရော ဧဝ ဟောတိ, တသ္မာ ဝုတ္တံ ‘‘လာဘေ အာဂတေ အလာဘော အာဂတောယေဝါ’’တိ. ဧသ နယော ယသာဒီသုပိ. သေသံ သုဝိညေယျမေဝ.

5. In the fifth, 'the ways of the world' means the inevitable conditions of the world of beings. Hence it is said: 'There is none free from these,' and so on. 'Gain' is the acquisition of things like food and clothing, or it is gain because they are things to be acquired. Its absence is 'loss.' By the term 'gain,' the related attraction is included; by the term 'loss,' aversion. For just as when there is blood, pus arises by way of injury to it, so attraction finds its opportunity. Therefore it is said: 'When gain has come, loss has come indeed.' This same principle applies to fame and so on. The rest is very easily understood.

ပဌမလောကဓမ္မသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the First Sutta on Worldly Conditions is finished.

၆-၈. ဒုတိယလောကဓမ္မသုတ္တာဒိဝဏ္ဏနာ

6-8. Commentary on the Second Sutta on Worldly Conditions and Others

၆-၈. ဆဋ္ဌေ အဓိကံ ပယသတိ ပယုဇ္ဇတိ ဧတေနာတိ အဓိပ္ပယာသော, သဝိသေသံ ဣတိကတ္တဗ္ဗကိရိယာ. တေနာဟ ‘‘အဓိကပ္ပယောဂေါ’’တိ. သတ္တမဋ္ဌမေသု နတ္ထိ ဝတ္တဗ္ဗံ.

6-8. In the sixth, adhippayāso is explained as 'one strives or exerts oneself exceedingly by this.' It is a special action to be done. Hence it is said: 'adhikappayogo,' meaning 'extra application.' In the seventh and eighth, there is nothing that needs to be said.

ဒုတိယလောကဓမ္မသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Second Sutta on Worldly Conditions and Others is finished.

၉. နန္ဒသုတ္တဝဏ္ဏနာ

9. Commentary on the Nanda Sutta

၉. နဝမေ ဒုဝိဓာ ကုလပုတ္တာ ဇာတိကုလပုတ္တာ အာစာရကုလပုတ္တာ စ. တတ္ထ ‘‘တေန ခေါ ပန သမယေန ရဋ္ဌပါလော ကုလပုတ္တော တသ္မိံယေဝ ထုလ္လကောဋ္ဌိကေ [Pg.207] အဂ္ဂကုလိကဿ ပုတ္တော’’တိ (မ. နိ. ၂.၂၉၄) ဧဝံ အာဂတာ ဥစ္စာကုလပုတ္တာ ဇာတိကုလပုတ္တာ. ‘‘သဒ္ဓါယေတေ ကုလပုတ္တာ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတာ’’တိ (မ. နိ. ၃.၇၈) ဧဝံ အာဂတာ ပန ယတ္ထ ကတ္ထစိ ကုလေ ပသုတာပိ အာစာရကုလပုတ္တာ နာမ. ဣဓ ပန ဥစ္စာကုလပ္ပသုတတံ သန္ဓာယ ‘‘ကုလပုတ္တောတိ, ဘိက္ခဝေ, နန္ဒံ သမ္မာ ဝဒမာနော ဝဒေယျာ’’တိ ဘဂဝတာ ဝုတ္တန္တိ အာဟ ‘‘ဇာတိကုလပုတ္တော’’တိ. ဥဘောဟိပိ ပန ကာရဏေဟိ တဿ ကုလပုတ္တဘာဝေါယေဝ. သေသမေတ္ထ ဥတ္တာနမေဝ.

9. In the ninth, clansmen are of two kinds: clansmen by birth and clansmen by conduct. Herein, the phrase 'At that time, the clansman Raṭṭhapāla was the son of the leading family in that same Thullakoṭṭhita' (MN 82) refers to clansmen by birth, those born into high families. On the other hand, the phrase 'These clansmen have gone forth from the household life into homelessness out of faith' (MN 118) refers to clansmen by conduct, those born in any family whatsoever. Here, however, it was with reference to his birth in a high family that the Blessed One said, 'Monks, one speaking rightly would call Nanda a clansman,' meaning a clansman by birth. Yet for both reasons he is indeed a clansman. The rest here is self-evident.

နန္ဒသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Nanda Sutta is finished.

၁၀. ကာရဏ္ဍဝသုတ္တဝဏ္ဏနာ

10. Commentary on the Kāraṇḍava Sutta

၁၀. ဒသမေ ပဋိစရတီတိ ပဋိစ္ဆာဒနဝသေန စရတိ ပဝတ္တတိ. ပဋိစ္ဆာဒနဋ္ဌော ဧဝ ဝါ စရတိ-သဒ္ဒေါ အနေကတ္ထတ္တာ ဓာတူနန္တိ အာဟ ‘‘ပဋိစ္ဆာဒေတီ’’တိ. အညေနာညန္တိ ပန ပဋိစ္ဆာဒနာကာရဒဿနန္တိ အာဟ ‘‘အညေန ကာရဏေနာ’’တိအာဒိ. တတ္ထ အညံ ကာရဏံ ဝစနံ ဝါတိ ယံ စောဒကေန စုဒိတကဿ ဒေါသဝိဘာဝနံ ကာရဏံ, ဝစနံ ဝါ ဝုတ္တံ, တံ တတော အညေနေဝ ကာရဏေန, ဝစနေန ဝါ ပဋိစ္ဆာဒေတိ. ကာရဏေနာတိ စောဒနာယ အမူလာယ အမူလိကဘာဝဒီပနိယာ ယုတ္တိယာ ဝါ. ဝစနေနာတိ တဒတ္ထဗောဓကေန ဝစနေန. ‘‘ကော အာပန္နော’’တိအာဒိနာ စောဒနံ ဝိဿဇ္ဇေတွာဝ ဝိက္ခေပါပဇ္ဇနံ အညေနာညံ ပဋိစရဏံ. ဗဟိဒ္ဓါ ကထာပနာမနာ နာမ ‘‘ဣတ္ထန္နာမံ အာပတ္တိံ အာပန္နောသီ’’တိ ဝုတ္တေ – ‘‘ပါဋလိပုတ္တံ ဂတောမှီ’’တိအာဒိနာ စောဒနံ ဝိဿဇ္ဇေတွာတိ အယမေဝ ဝိသေသော. ယော ဟိ ‘‘အာပတ္တိံ အာပန္နောသီ’’တိ ဝုတ္တော ‘‘ကော အာပန္နော, ကိံ အာပန္နော, ကိသ္မိံ အာပန္နာ, ကံ ဘဏထ, ကိံ ဘဏထာ’’တိ ဝါ ဝဒတိ, ‘‘ဧဝရူပံ ကိဉ္စိ တယာ ဒိဋ္ဌ’’န္တိ ဝုတ္တေ ‘‘န သုဏာမီ’’တိ သောတံ ဝါ ဥပနေတိ, အယံ အညေနာညံ ပဋိစရတိ နာမ. ယော ပန ‘‘ဣတ္ထန္နာမံ နာမ အာပတ္တိံ အာပန္နောသီ’’တိ ပုဋ္ဌော ‘‘ပါဋလိပုတ္တံ ဂတောမှီ’’တိ ဝတွာ ပုန ‘‘န တဝ ပါဋလိပုတ္တဂမနံ ပုစ္ဆာမ, အာပတ္တိံ ပုစ္ဆာမာ’’တိ ဝုတ္တေ တတော ‘‘ရာဇဂဟံ ဂတောမှိ. ရာဇဂဟံ ဝါ ယာဟိ ဗြာဟ္မဏဂဟံ ဝါ, အာပတ္တိံ အာပန္နောသီတိ. တံ တတ္ထ မေ သူကရမံသံ လဒ္ဓ’’န္တိအာဒီနိ ဝဒတိ, အယံ ဗဟိဒ္ဓါ ကထံ အပနာမေတိ နာမ[Pg.208]. သမဏကစဝရောတိ သမဏဝေသဓာရဏေန သမဏပ္ပတိရူပကတာယ သမဏာနံ ကစဝရဘူတံ.

10. In the tenth, 'he evades' (paṭicarati) means he acts and proceeds by way of concealment. Or, because verbal roots have many meanings, the word carati has the meaning of concealment; hence it is said, 'he conceals.' 'By means of one thing after another' shows the mode of concealment; hence it is said, 'by another reason,' and so on. Here, when a reason or statement is given by an accuser to demonstrate the fault of the accused, one conceals it with another reason or statement. 'By reason' means by a justification that reveals the baselessness of a baseless accusation. 'By statement' means by a statement that conveys that meaning. To evade 'by means of one thing after another' is to create a distraction after dismissing the charge with such words as, 'Who is the offender?' Diverting the discussion externally, called 'leading the talk outside,' is when, on being told, 'You have committed such-and-such an offense,' one dismisses the charge by saying, 'I went to Pāṭaliputta,' and so on; this is the distinction. One who, when told, 'You have committed an offense,' says, 'Who has committed? What has been committed? In what has it been committed? Whom are you addressing? What are you saying?'—or when asked, 'Have you seen anything like this?'—replies, 'I do not hear,' and turns his ear away—this is called 'evading by means of one thing after another.' But one who, when asked, 'Have you committed such-and-such an offense?' says, 'I went to Pāṭaliputta,' and then, when told, 'We are not asking about your going to Pāṭaliputta, we are asking about the offense,' proceeds to say, 'I went to Rājagaha. Go to Rājagaha or to a brahmin's house, you say I have committed an offense? There, I obtained pork,' and so on—this is called 'diverting the talk externally.' 'Refuse of ascetics' means one who has become the refuse of ascetics by being a counterfeit ascetic through wearing the guise of an ascetic.

ကာရဏ္ဍဝံ (သု. နိ. အဋ္ဌ. ၂.၂၈၃-၂၈၄) နိဒ္ဓမထာတိ ဝိပန္နသီလတာယ ကစဝရဘူတံ ပုဂ္ဂလံ ကစဝရမိဝ အနပေက္ခာ အပနေထ. ကသမ္ဗုံ အပကဿထာတိ ကသမ္ဗုဘူတဉ္စ နံ ခတ္တိယာဒီနံ မဇ္ဈဂတံ ပဘိန္နပဂ္ဃရိတကုဋ္ဌံ စဏ္ဍာလံ ဝိယ အပကဍ္ဎထ. ကိံ ကာရဏံ? သံဃာရာမော နာမ သီလဝန္တာနံ ကတော, န ဒုဿီလာနံ. ယတော ဧတဒေဝ သန္ဓာယာဟ ‘‘တတော ပလာပေ ဝါဟေထ, အဿမဏေ သမဏမာနိနေ’’တိ. ယထာ ပလာပါ အန္တောသာရရဟိတာ အတဏ္ဍုလာ ဗဟိ ထုသေန ဝီဟီ ဝိယ ဒိဿန္တိ, ဧဝံ ပါပဘိက္ခူ အန္တော သီလရဟိတာပိ ဗဟိ ကာသာဝါဒိပရိက္ခာရေန ဘိက္ခူ ဝိယ ဒိဿန္တိ, တသ္မာ ‘‘ပလာပါ’’တိ ဝုစ္စန္တိ. တေ ပလာပေ ဝါဟေထ ဩပုနထ ဝိဓမထ, ပရမတ္ထတော အဿမဏေ သမဏဝေသမတ္တေန သမဏမာနိနေ. ကပ္ပယဝှောတိ ကပ္ပေထ, ကရောထာတိ ဝုတ္တံ ဟောတိ. ပတိဿတာတိ သပ္ပတိဿာ. ဝဋ္ဋဒုက္ခဿ အန္တံ ကရိဿထ, ပရိနိဗ္ဗာနံ ပါပုဏိဿထာတိ အတ္ထော.

'Winnow out the Kāraṇḍava-bird' (Snp-a 283–84) means to cast away without concern, like refuse, a person who has become refuse on account of his corrupt virtue. 'Drag away the kasambu' means to drag away such a person—who has become something contemptible—like an outcaste with a broken, oozing leprous sore who has come among khattiyas and others. Why is this so? The monastery is for the virtuous, not for the immoral. Therefore, referring to this very thing, it is said: 'Then drive away the chaff, those who are non-ascetics but presume themselves to be ascetics.' Just as chaff, devoid of inner substance and grain, appears outwardly like rice with husks, so too do wicked monks, though lacking inner virtue, appear outwardly adorned in the robes and requisites of monks. Hence, they are called 'chaff.' Drive away such chaff—winnow them out, expel them; those who are in truth not ascetics, merely presuming to be ascetics on account of their guise. Kappayavho means 'prepare' (kappetha); that is to say, 'do' (karotha). Patissatā means reverent. The meaning is: you will bring an end to the suffering of the round and attain final Nibbāna.

ကာရဏ္ဍဝသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Kāraṇḍava Sutta is finished.

မေတ္တာဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Mettā Chapter is finished.

၂. မဟာဝဂ္ဂေါ

2. The Great Division

၁. ဝေရဉ္ဇသုတ္တဝဏ္ဏနာ

1. The Commentary on the Verañja Sutta

၁၁. ဒုတိယဿ ပဌမေ ဝေရဉ္ဇာယံ ဝိဟရတီတိ (ပါရာ. အဋ္ဌ. ၁.၁) ဧတ္ထ ဝေရဉ္ဇာတိ တဿ နဂရဿေတံ အဓိဝစနံ, တဿံ ဝေရဉ္ဇာယံ. သမီပတ္ထေ ဘုမ္မဝစနံ. နဠေရုပုစိမန္ဒမူလေတိ ဧတ္ထ နဠေရု နာမ ယက္ခော. ပုစိမန္ဒောတိ နိမ္ဗရုက္ခော. မူလန္တိ သမီပံ. အယဉှိ မူလ-သဒ္ဒေါ ‘‘မူလာနိ ဥဒ္ဓရေယျ အန္တမသော ဥသီရနာဠိမတ္တာနိပီ’’တိအာဒီသု (အ. နိ. ၄.၁၉၅) မူလမူလေ ဒိဿတိ. ‘‘လောဘော အကုသလမူလ’’န္တိအာဒီသု (ဒီ. နိ. ၃.၃၀၅; ပရိ. ၃၂၃) အသာဓာရဏဟေတုမှိ. ‘‘ယာဝ မဇ္ဈနှိကေ ကာလေ ဆာယာ ဖရတိ, နိဝါတေ ပဏ္ဏာနိ ပတန္တိ, ဧတ္တာဝတာ ရုက္ခမူလ’’န္တိအာဒီသု (ပါရာ. ၄၉၄) သမီပေ. ဣဓ ပန သမီပေ [Pg.209] အဓိပ္ပေတော, တသ္မာ နဠေရုယက္ခေန အဓိဂ္ဂဟိတဿ ပုစိမန္ဒဿ သမီပေတိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော. သော ကိရ ပုစိမန္ဒော ရမဏီယော ပါသာဒိကော အနေကေသံ ရုက္ခာနံ အာဓိပစ္စံ ဝိယ ကုရုမာနော တဿ နဂရဿ အဝိဒူရေ ဂမနာဂမနသမ္ပန္နေ ဌာနေ အဟောသိ. အထ ဘဂဝါ ဝေရဉ္ဇံ ဂန္တွာ ပတိရူပေ ဌာနေ ဝိဟရန္တော တဿ ရုက္ခဿ သမီပေ ဟေဋ္ဌာဘာဂေ ဝိဟာသိ. တေန ဝုတ္တံ ‘‘ဝေရဉ္ဇာယံ ဝိဟရတိ နဠေရုပုစိမန္ဒမူလေ’’တိ.

11. In the first of the second: 'He dwells at Verañjā' (Pārā Aṭṭh 1.1). Here, 'Verañjā' is the name of that city; 'at Verañjā' means in that city. The locative is used in the sense of proximity. 'At the foot of Naḷeru’s pucimanda tree': here, Naḷeru is the name of a yakkha. 'Pucimanda' is a nimba tree. 'Mūla' means 'nearby.' This word 'mūla' is seen in the sense of the physical root in passages such as 'he would pull out the roots, even down to the fibres of the usīra root' (AN 4.195). In passages such as 'greed is an unwholesome root' (DN 3.305; Pari 323), it is used for a principal cause. In passages such as 'as far as the shadow spreads at midday, and where leaves fall when there is no wind, so far extends the root of the tree' (Pārā 494), it is used for the vicinity. Here, however, it is intended in the sense of 'vicinity.' Therefore, the meaning here should be understood as 'near the pucimanda tree presided over by the yakkha Naḷeru.' For that pucimanda tree, it is said, was delightful and inspiring, as if exercising lordship over many trees, and it stood in a place not far from the city that was convenient for coming and going. Then the Blessed One went to Verañjā and, while dwelling in a suitable place, he stayed at the base of that tree. Hence it was said: 'he dwells at Verañjā, at the foot of Naḷeru’s pucimanda tree.'

ပစ္စုဋ္ဌာနံ (သာရတ္ထ. ဋီ. ၁.၂) နာမ အာသနာ ဝုဋ္ဌာနန္တိ အာဟ ‘‘နာသနာ ဝုဋ္ဌာတီ’’တိ. နိသိန္နာသနတော န ဝုဋ္ဌဟတီတိ အတ္ထော. ဧတ္ထ စ ဇိဏ္ဏေ…ပေ… ဝယောအနုပ္ပတ္တေတိ ဥပယောဂဝစနံ အာသနာ ဝုဋ္ဌာနကိရိယာပေက္ခံ န ဟောတိ. တသ္မာ ‘‘ဇိဏ္ဏေ…ပေ… ဝယောအနုပ္ပတ္တေ ဒိသွာ’’တိ အဇ္ဈာဟာရံ ကတွာ အတ္ထော ဝေဒိတဗ္ဗော. အထ ဝါ ပစ္စုဂ္ဂမနကိရိယာပေက္ခံ ဥပယောဂဝစနံ, တသ္မာ န ပစ္စုဋ္ဌာတီတိ ဥဋ္ဌာယ ပစ္စုဂ္ဂမနံ န ကရောတီတိ အတ္ထော ဝေဒိတဗ္ဗော. ပစ္စုဂ္ဂမနမ္ပိ ဟိ ပစ္စုဋ္ဌာနန္တိ ဝုစ္စတိ. ဝုတ္တဉှေတံ ‘‘အာစရိယံ ပန ဒူရတောဝ ဒိသွာ ပစ္စုဋ္ဌာယ ပစ္စုဂ္ဂမနကရဏံ ပစ္စုဋ္ဌာနံ နာမာ’’တိ. နာသနာ ဝုဋ္ဌာတီတိ ဣမိနာ ပန ပစ္စုဂ္ဂမနာဘာဝဿ ဥပလက္ခဏမတ္တံ ဒဿိတန္တိ ဒဋ္ဌဗ္ဗံ. ဝိဘာဝနေ နာမ အတ္ထေတိ ပကတိဝိဘာဝနသင်္ခါတေ အတ္ထေ. န အဘိဝါဒေတိ ဝါတိ န အဘိဝါဒေတဗ္ဗန္တိ ဝါ သလ္လက္ခေတီတိ ဝုတ္တံ ဟောတိ.

'Rising up' (paccuṭṭhāna) (Sāratthaṭīkā 1.2) means getting up from one's seat; thus it says, 'he does not rise from his seat.' The meaning is that he does not get up from the seat on which he is sitting. Here, the dative/accusative case in the phrase 'to the aged... one who has reached old age' is not in relation to the action of rising from the seat. Therefore, the meaning should be understood by supplying the words 'having seen.' Alternatively, the dative/accusative case is in relation to the action of going out to meet; therefore, 'he does not rise up' should be understood to mean that he does not get up and go out to meet him. For going out to meet is also called 'rising up.' And it is said: 'But on seeing a teacher from afar, getting up and going out to meet him is called "rising up."' It should be understood that by this phrase, 'he does not rise from his seat,' a mere indication of the absence of going out to meet is shown. The word `nāma` is in the sense of 'explanation' (vibhāvana), that is, in the sense designated 'natural explanation.' 'Or he does not pay homage' means, it is said, that he does not consider, 'I should pay homage.'

တံ အညာဏန္တိ ‘‘အယံ မမ အဘိဝါဒနာဒီနိ ကာတုံ အရဟရူပေါ န ဟောတီ’’တိ အဇာနနဝသေန ပဝတ္တံ အညာဏံ. ဩလောကေန္တောတိ ‘‘ဒုက္ခံ ခေါ အဂါရဝေါ ဝိဟရတိ အပ္ပတိဿော, ကိံ နု ခေါ အဟံ သမဏံ ဝါ ဗြာဟ္မဏံ ဝါ သက္ကရေယျံ ဂရုံ ကရေယျ’’န္တိအာဒိသုတ္တဝသေနေဝ (အ. နိ. ၄.၂၁) ဉာဏစက္ခုနာ ဩလောကေန္တော. နိပစ္စကာရာရဟန္တိ ပဏိပါတာရဟံ. သမ္ပတိဇာတောတိ မုဟုတ္တဇာတော, ဇာတသမနန္တရမေဝါတိ ဝုတ္တံ ဟောတိ. ဥတ္တရေန မုခေါတိ ဥတ္တရဒိသာဘိမုခေါ. ‘‘သတ္တပဒဝီတိဟာရေန ဂန္တွာ သကလံ ဒသသဟဿိလောကဓာတုံ ဩလောကေသိ’’န္တိ ဣဒံ –

'That ignorance' means the ignorance that occurs from not knowing, 'This person is not a suitable one for me to pay homage to and so on.' 'Looking': this means looking with the eye of wisdom, in accordance with the sutta passage (AN 4.21): 'One truly dwells in suffering without reverence and deference. What ascetic or brahmin should I honor and respect?' 'Worthy of respectful conduct' means worthy of prostration. 'Newly born' means born at that very moment; that is, immediately after being born, is the meaning. 'Facing north' means facing the northern direction. 'Having taken seven strides, he surveyed the entire ten-thousand-world system'—this refers to:

‘‘ဓမ္မတာ ဧသာ, ဘိက္ခဝေ, သမ္ပတိဇာတော ဗောဓိသတ္တော သမေဟိ ပါဒေဟိ ပတိဋ္ဌဟိတွာ ဥတ္တရာဘိမုခေါ သတ္တပဒဝီတိဟာရေန ဂစ္ဆတိ, သေတမှိ ဆတ္တေ အနုဓာရိယမာနေ သဗ္ဗာ ဒိသာ ဝိလောကေတိ, အာသဘိဉ္စ ဝါစံ ဘာသတီ’’တိ (ဒီ. နိ. ၂.၃၁) –

'Bhikkhus, it is the nature of things that as soon as a Bodhisatta is born, he stands firmly on both feet and, facing north, takes seven strides while a white canopy is held over him. He surveys all the quarters and utters a bull-like utterance:' (DN 14).

ဧဝံ [Pg.210] ပါဠိယံ သတ္တပဒဝီတိဟာရုပရိ ဌိတဿ ဝိယ သဗ္ဗာဒိသာနုလောကနဿ ကထိတတ္တာ ဝုတ္တံ, န ပနေတံ ဧဝံ ဒဋ္ဌဗ္ဗံ သတ္တပဒဝီတိဟာရတော ပဂေဝ ဒိသာဝိလောကနဿ ကတတ္တာ. မဟာသတ္တော ဟိ မနုဿာနံ ဟတ္ထတော မုစ္စိတွာ ပုရတ္ထိမံ ဒိသံ ဩလောကေသိ, အနေကာနိ စက္ကဝါဠသဟဿာနိ ဧကင်္ဂဏာနိ အဟေသုံ. တတ္ထ ဒေဝမနုဿာ ဂန္ဓမာလာဒီဟိ ပူဇယမာနာ, ‘‘မဟာပုရိသ, ဣဓ တုမှေဟိ သဒိသောပိ နတ္ထိ, ကုတော ဥတ္တရိတရော’’တိ အာဟံသု. ဧဝံ စတဿော ဒိသာ, စတဿော အနုဒိသာ, ဟေဋ္ဌာ, ဥပရီတိ ဒသပိ ဒိသာ အနုဝိလောကေတွာ အတ္တနော သဒိသံ အဒိသွာ ‘‘အယံ ဥတ္တရဒိသာ’’တိ သတ္တပဒဝီတိဟာရေန အဂမာသီတိ ဝေဒိတဗ္ဗာ. ဩလောကေသိန္တိ မမ ပုညာနုဘာဝေန လောကဝိဝရဏပါဋိဟာရိယေ ဇာတေ ပညာယမာနံ ဒသသဟဿိလောကဓာတုံ မံသစက္ခုနာဝ ဩလောကေသိန္တိ အတ္ထော.

This was said because in the Pāḷi text the surveying of all directions is described as if it occurred after he had taken the seven strides. But it should not be understood in this way, for the surveying of the directions was done even before the seven strides. For the Great Being, having been released from human hands, looked to the eastern direction, and many thousands of world-systems appeared as a single open space. There, devas and humans, worshipping him with perfumes, garlands, and so on, said: 'O Great Being, here there is no one equal to you, how then could there be a superior?' Thus, it should be understood that having surveyed the four cardinal directions, the four intermediate directions, below, and above—all ten directions—and not seeing anyone equal to himself, he proceeded with his seven strides, thinking, 'This is the supreme direction (uttaradisā).' 'He surveyed' means: 'By the power of my merit, when the miracle of the world-opening occurred, I surveyed with my own physical eye the ten-thousand-world system that had become manifest.' This is the meaning.

မဟာပုရိသောတိ ဇာတိဂေါတ္တကုလပ္ပဒေသာဒိဝသေန မဟန္တပုရိသော. အဂ္ဂေါတိ ဂုဏေဟိ သဗ္ဗပ္ပဓာနော. ဇေဋ္ဌောတိ ဂုဏဝသေနေဝ သဗ္ဗေသံ ဝုဒ္ဓတမော, ဂုဏေဟိ မဟလ္လကတမောတိ ဝုတ္တံ ဟောတိ. သေဋ္ဌောတိ ဂုဏဝသေနေဝ သဗ္ဗေသံ ပသတ္ထတမော. အတ္ထတော ပန ပစ္ဆိမာနိ ဒွေ ပုရိမဿေဝ ဝေဝစနာနီတိ ဝေဒိတဗ္ဗံ. တယာတိ နိဿက္ကေ ကရဏဝစနံ. ဥတ္တရိတရောတိ အဓိကတရော. ပတိမာနေသီတိ ပူဇေသိ. အာသဘိန္တိ ဥတ္တမံ. မယှံ အဘိဝါဒနာဒိရဟော ပုဂ္ဂလောတိ မယှံ အဘိဝါဒနာဒိကိရိယာယ အရဟော အနုစ္ဆဝိကော ပုဂ္ဂလော. နိစ္စသာပေက္ခတာယ ပနေတ္ထ သမာသော ဒဋ္ဌဗ္ဗော. တထာဂတာတိ တထာဂတတော, တထာဂတဿ သန္တိကာတိ ဝုတ္တံ ဟောတိ. ဧဝရူပန္တိ အဘိဝါဒနာဒိသဘာဝံ. ပရိပါကသိထိလဗန္ဓနန္တိ ပရိပါကေန သိထိလဗန္ဓနံ.

'Great being' means a great person by way of birth, clan, family, region, and so on. 'Foremost' means the chief of all in terms of qualities. 'Eldest' means the most senior of all by virtue of qualities; that is, the most venerable by qualities. 'Best' means the most excellent of all by virtue of qualities. In meaning, however, the latter two should be understood as synonyms of the first one ('foremost'). 'By you': this is the instrumental case in the agentive sense. 'Superior' means more excellent. 'You honored' means you worshipped. 'Bull-like' means supreme. 'A person worthy of my homage, etc.' means a person suitable and fit for my act of homage, etc. The compound here should be understood as one of constant dependency. 'The Tathāgata': this is in the ablative case, 'from the Tathāgata'; that is, 'from the presence of the Tathāgata,' is the meaning. 'Of such a kind' means having a nature worthy of homage and so on. 'Whose bonds are loosened by maturity': this is a compound meaning 'bonds loosened by maturity.'

တံ ဝစနန္တိ ‘‘နာဟံ တံ ဗြာဟ္မဏာ’’တိအာဒိဝစနံ. ‘‘နာဟံ အရသရူပေါ, မာဒိသာ ဝါ အရသရူပါ’’တိ ဝုတ္တေ ဗြာဟ္မဏော ထဒ္ဓေါ ဘဝေယျ. တေန ဝုတ္တံ ‘‘စိတ္တမုဒုဘာဝဇနနတ္ထ’’န္တိ.

'That statement' refers to the statement beginning, 'Brahmin, I am not that…' If it had been said, 'I am not without essence, nor are those like me without essence,' the brahmin might have become stubborn. Therefore it was said, 'for the purpose of producing pliancy of mind.'

ကတမော ပန သောတိ ပရိယာယာပေက္ခော ပုလ္လိင်္ဂနိဒ္ဒေသော, ကတမော သော ပရိယာယောတိ အတ္ထော? ဇာတိဝသေနာတိ ခတ္တိယာဒိဇာတိဝသေန. ဥပပတ္တိဝသေနာတိ ဒေဝေသု ဥပပတ္တိဝသေန. သေဋ္ဌသမ္မတာနမ္ပီတိ အပိ-သဒ္ဒေန ပဂေဝ အသေဋ္ဌသမ္မတာနန္တိ ဒဿေတိ. အဘိနန္ဒန္တာနန္တိ သပ္ပီတိကတဏှာဝသေန ပမောဒမာနာနံ. ရဇ္ဇန္တာနန္တိ ဗလဝရာဂဝသေန ရဇ္ဇန္တာနံ. ရူပပရိဘောဂေန ဥပ္ပန္နတဏှာသမ္ပယုတ္တသောမနဿဝေဒနာ ရူပတော နိဗ္ဗတ္တိတွာ ဟဒယတပ္ပနတော [Pg.211] အမ္ဗရသာဒယော ဝိယ ရူပရသာတိ ဝုစ္စန္တိ. အာဝိဉ္စန္တီတိ အာကဍ္ဎန္တိ. ဝတ္ထာရမ္မဏာဒိသာမဂ္ဂိယန္တိ ဝတ္ထုအာရမ္မဏာဒိကာရဏသာမဂ္ဂိယံ. အနုက္ခိပန္တောတိ အတ္တုက္ကံသနဝသေန ကထိတေ ဗြာဟ္မဏဿ အသပ္ပာယဘာဝတော အတ္တာနံ အနုက္ခိပန္တော အနုက္ကံသေန္တော.

'But which is it (so)?' This masculine pronoun refers to the method (pariyāya); the meaning is, 'which is that method?' 'By way of birth' means by way of birth as a khattiya and so on. 'By way of rebirth' means by way of rebirth among the devas. 'Even of those considered best': by the word 'even' (api), it indicates 'how much more so of those not considered best.' 'Of those who delight': of those who rejoice by way of craving accompanied by joy. 'Of those who are impassioned': of those who are impassioned by way of strong lust. The pleasant feeling associated with craving, which arises from the enjoyment of forms, is called 'the taste of form' because, being produced from form, it gratifies the heart, like the taste of a mango and so on. 'They draw out' means they attract. 'On the concurrence of basis, object, etc.' means on the concurrence of causes such as basis, object, and so on. 'Not disparaging': since speaking in a self-exalting way would have been unsuitable for the brahmin, he does not disparage himself, does not praise himself.

ဧတသ္မိံ ပနတ္ထေ ကရဏေ သာမိဝစနန္တိ ‘‘ဇဟိတာ’’တိ ဧတသ္မိံ အတ္ထေ တထာဂတဿာတိ ကရဏေ သာမိဝစနံ, တထာဂတေန ဇဟိတာတိ အတ္ထော. မူလန္တိ ဘဝမူလံ. ‘‘တာလဝတ္ထုကတာ’’တိ ဝတ္တဗ္ဗေ ‘‘ဩဋ္ဌမုခေါ’’တိအာဒီသု ဝိယ မဇ္ဈေပဒလောပံ ကတွာ အ-ကာရဉ္စ ဒီဃံ ကတွာ ‘‘တာလာဝတ္ထုကတာ’’တိ ဝုတ္တန္တိ အာဟ ‘‘တာလဝတ္ထု ဝိယ နေသံ ဝတ္ထု ကတန္တိ တာလာဝတ္ထုကတာ’’တိ. တတ္ထ တာလဿ ဝတ္ထု တာလဝတ္ထု. ယထာ အာရာမဿ ဝတ္ထုဘူတပုဗ္ဗော ပဒေသော အာရာမဿ အဘာဝေ ‘‘အာရာမဝတ္ထူ’’တိ ဝုစ္စတိ, ဧဝံ တာလဿ ပတိဋ္ဌိတောကာသော သမူလံ ဥဒ္ဓရိတေ တာလေ ပဒေသမတ္တေ ဌိတေ တာလဿ ဝတ္ထုဘူတပုဗ္ဗတ္တာ ‘‘တာလဝတ္ထူ’’တိ ဝုစ္စတိ. နေသန္တိ ရူပရသာဒီနံ. ကထံ ပန တာလဝတ္ထု ဝိယ နေသံ ဝတ္ထု ကတန္တိ အာဟ ‘‘ယထာ ဟီ’’တိအာဒိ. ရူပါဒိပရိဘောဂေန ဥပ္ပန္နတဏှာယုတ္တသောမနဿဝေဒနာသင်္ခါတရူပရသာဒီနံ စိတ္တသန္တာနဿ အဓိဋ္ဌာနဘာဝတော ဝုတ္တံ ‘‘တေသံ ပုဗ္ဗေ ဥပ္ပန္နပုဗ္ဗဘာဝေန ဝတ္ထုမတ္တေ စိတ္တသန္တာနေ ကတေ’’တိ. တတ္ထ ပုဗ္ဗေတိ ပုရေ, သရာဂကာလေတိ ဝုတ္တံ ဟောတိ. တာလာဝတ္ထုကတာတိ ဝုစ္စန္တီတိ တာလဝတ္ထု ဝိယ အတ္တနော ဝတ္ထုဿ ကတတ္တာ ရူပရသာဒယော ‘‘တာလာဝတ္ထုကတာ’’တိ ဝုစ္စန္တိ. ဧတေန ပဟီနကိလေသာနံ ပုန ဥပ္ပတ္တိယာ အဘာဝေါ ဒဿိတော.

'But in this sense, the genitive is in the sense of the instrumental': in the phrase 'abandoned' (jahitā), the genitive 'of the Tathāgata' (tathāgatassa) has the sense of the instrumental; the meaning is 'abandoned by the Tathāgata.' 'Root' means the root of existence. When 'tālavatthukata' should be said, 'tālāvatthukata' is stated by eliding the middle term of the compound and lengthening the vowel 'a,' as in examples like 'oṭṭhamukha.' He says: 'Because their ground has been made like the ground of a palm tree, they are "made into a palm-tree ground" (tālāvatthukatā).' Here, the ground of a palm tree is 'palm-tree ground' (tālavatthu). Just as a place that was formerly the ground of a monastery is called 'monastery ground' when the monastery is no more, so too, when a palm tree has been uprooted with its roots, the place where it stood, now just a site, is called 'palm-tree ground' because it was formerly the ground of the palm tree. 'Their' means of the tastes for forms and so on. But how has their ground been made like a palm-tree ground? He says: 'Just as…' etc. This is said because the mental continuum is the basis for the tastes for forms, etc.—that is, for the pleasant feelings connected with craving that arise from the enjoyment of forms, etc.—when their ground has been made into a mere site in the mental continuum where they had formerly arisen. Here, 'formerly' means before; that is, during the time of passion. They are called 'made into a palm-tree ground': because their ground has been made like a palm-tree ground, the tastes for forms, etc., are called 'made into a palm-tree ground.' By this, the non-rearising of abandoned defilements is shown.

အဝိရုဠှိဓမ္မတ္တာတိ အဝိရုဠှိသဘာဝတာယ. မတ္ထကစ္ဆိန္နော တာလော ပတ္တဖလာဒီနံ အဝတ္ထုဘူတော တာလာဝတ္ထူတိ အာဟ ‘‘မတ္ထကစ္ဆိန္နတာလော ဝိယ ကတာ’’တိ. ဧတေန ‘‘တာလာဝတ္ထု ဝိယ ကတာတိ တာလာဝတ္ထုကတာ’’တိ အယံ ဝိဂ္ဂဟော ဒဿိတော. ဧတ္ထ ပန ‘‘အဝတ္ထုဘူတော တာလော ဝိယ ကတာတိ အဝတ္ထုတာလကတာ’’တိ ဝတ္တဗ္ဗေ ဝိသေသနဿ ပရနိပါတံ ကတွာ ‘‘တာလာဝတ္ထုကတာ’’တိ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ဣမိနာ ပနတ္ထေန ဣဒံ ဒဿေတိ – ရူပရသာဒိဝစနေန ဝိပါကဓမ္မဓမ္မာ ဟုတွာ ပုဗ္ဗေ ဥပ္ပန္နကုသလာကုသလာ ဓမ္မာ ဂဟိတာ, တေ ဥပ္ပန္နာပိ မတ္ထကသဒိသာနံ တဏှာဝိဇ္ဇာနံ မဂ္ဂသတ္ထေန ဆိန္နတ္တာ အာယတိံ တာလပတ္တသဒိသေ ဝိပါကက္ခန္ဓေ နိဗ္ဗတ္တေတုံ အသမတ္ထာ ဇာတာ, တသ္မာ တာလာဝတ္ထု ဝိယ ကတာတိ တာလာဝတ္ထုကတာ ရူပရသာဒယောတိ[Pg.212]. ဣမသ္မိံ အတ္ထေ ‘‘အဘိနန္ဒန္တာန’’န္တိ ဣမိနာ ပဒေန ကုသလသောမနဿမ္ပိ သင်္ဂဟိတန္တိ ဝဒန္တိ. အနဘာဝံ ကတာတိ ဧတ္ထ အနု-သဒ္ဒေါ ပစ္ဆာသဒ္ဒေန သမာနတ္ထောတိ အာဟ ‘‘ယထာ နေသံ ပစ္ဆာဘာဝေါ န ဟောတီ’’တိအာဒိ.

‘Of a nature not to grow’ means because of having a nature of non-growth. A palm tree with its crown cut off becomes a mere stump, incapable of producing leaves and fruits; hence it is said, ‘made like a palm tree with its crown cut off.’ By this, the analysis is shown: ‘made like a palm-tree stump’ means ‘made into a palm-tree stump.’ Here, however, it should be understood that while one should say ‘made like a palm tree that has become a stump,’ the qualifier is placed afterward, so it is said, ‘made into a palm-tree stump.’ This also conveys the following meaning: by terms such as ‘tastes for forms,’ etc., the wholesome and unwholesome states that arose previously are taken, having become phenomena that are the nature of result. Though they arose, having been cut off by the sword of the path from craving and ignorance, which are like the crown of a palm tree, they have become incapable of producing in the future the resultant aggregates, which are like palm leaves. Therefore, it is said that tastes for forms, etc., are ‘made into a palm-tree stump.’ In this sense, some say that the word ‘delighting’ also includes wholesome joy. As to ‘made non-existent,’ here the prefix ‘anu-’ has the same meaning as the word ‘after,’ hence it is said, ‘so that there is no future existence for them,’ and so on.

ယဉ္စ ခေါ တွံ သန္ဓာယ ဝဒေသိ, သော ပရိယာယော န ဟောတီတိ ယံ ဝန္ဒနာဒိသာမဂ္ဂိရသာဘာဝသင်္ခါတံ ကာရဏံ အရသရူပတာယ ဝဒေသိ, တံ ကာရဏံ န ဟောတိ, န ဝိဇ္ဇတီတိ အတ္ထော. နနု စာယံ ဗြာဟ္မဏော ယံ ဝန္ဒနာဒိသာမဂ္ဂိရသာဘာဝသင်္ခါတပရိယာယံ သန္ဓာယ ‘‘အရသရူပေါ ဘဝံ ဂေါတမော’’တိ အာဟ, ‘‘သော ပရိယာယော နတ္ထီ’’တိ ဝုတ္တေ ဝန္ဒနာဒီနိ ဘဂဝါ ကရောတီတိ အာပဇ္ဇတီတိ ဣမံ အနိဋ္ဌပ္ပသင်္ဂံ ဒဿေန္တော အာဟ ‘‘နနု စာ’’တိအာဒိ.

As to the statement, ‘And that reason for which you speak does not exist’: the reason you state for his being tasteless, namely, the reason designated as the absence of the taste of harmony in veneration and so on—that reason does not exist, is not found; this is the meaning. But did not this brahmin, with reference to the reason designated as the absence of the taste of harmony in veneration and so on, say, ‘The Venerable Gotama is tasteless’? When it is said, ‘That reason does not exist,’ does it not follow that the Blessed One engages in veneration and the like? To show this undesirable implication, it is said: ‘But did not...,’ and so on.

သဗ္ဗပရိယာယေသူတိ သဗ္ဗဝါရေသု. သန္ဓာယဘာသိတမတ္တန္တိ ယံ သန္ဓာယ ဗြာဟ္မဏော ‘‘နိဗ္ဘောဂေါ ဘဝံ ဂေါတမော’’တိအာဒိမာဟ. ဘဂဝါ စ ယံ သန္ဓာယ နိဗ္ဘောဂတာဒိံ အတ္တနိ အနုဇာနာတိ, တံ သန္ဓာယဘာသိတမတ္တံ. ဆန္ဒရာဂပရိဘောဂေါတိ ဆန္ဒရာဂဝသေန ပရိဘောဂေါ. အပရံ ပရိယာယန္တိ အညံ ကာရဏံ.

‘In all respects’ means in all instances. ‘Merely spoken with reference’ means that with reference to which the brahmin said, ‘The Venerable Gotama is without enjoyment,’ etc. And that with reference to which the Blessed One acknowledges in himself being without enjoyment, etc., is merely what is spoken with reference. ‘Enjoyment through desire and lust’ means enjoyment by way of desire and lust. ‘Another reason’ means another cause.

ကုလသမုဒါစာရကမ္မန္တိ ကုလာစာရသင်္ခါတံ ကမ္မံ, ကုလစာရိတ္တန္တိ အတ္ထော. အကိရိယန္တိ အကရဏဘာဝံ. ‘‘အနေကဝိဟိတာနံ ပါပကာနံ အကုသလာနံ ဓမ္မာန’’န္တိ သာမညဝစနေပိ ပါရိသေသဉာယတော ဝုတ္တာဝသေသာ အကုသလဓမ္မာ ဂဟေတဗ္ဗာတိ အာဟ ‘‘ဌပေတွာ တေ ဓမ္မေ’’တိအာဒိ, တေ ယထာဝုတ္တကာယဒုစ္စရိတာဒိကေ အကုသလဓမ္မေ ဌပေတွာတိ အတ္ထော. အနေကဝိဟိတာတိ အနေကပ္ပကာရာ.

‘The action of family conduct’ is the action designated as family custom; the meaning is family practice. ‘Non-action’ means the state of not doing. As to ‘of various evil, unwholesome states,’ even though this is a general statement, by the principle of what remains the unwholesome states that have not been mentioned should be taken. Thus it is said, ‘having excluded those states,’ etc.; the meaning is: having excluded those unwholesome states such as the aforesaid bodily misconduct and so on. ‘Of various kinds’ means of many types.

အယံ လောကတန္တီတိ အယံ ဝုဍ္ဎာနံ အဘိဝါဒနာဒိကိရိယလက္ခဏာ လောကပ္ပဝေဏီ. အနာဂါမိဗြဟ္မာနံ အလင်္ကာရာဒီသု အနာဂါမိဘိက္ခူနဉ္စ စီဝရာဒီသု နိကန္တိဝသေန ရာဂုပ္ပတ္တိ ဟောတီတိ အနာဂါမိမဂ္ဂေန ပဉ္စကာမဂုဏိကရာဂဿေဝ ပဟာနံ ဝေဒိတဗ္ဗန္တိ အာဟ ‘‘ပဉ္စကာမဂုဏိကရာဂဿာ’’တိ. ရူပါဒီသု ပဉ္စသု ကာမဂုဏေသု ဝတ္ထုကာမကောဋ္ဌာသေသု ဥပ္ပဇ္ဇမာနော ရာဂေါ ‘‘ပဉ္စကာမဂုဏိကရာဂေါ’’တိ ဝေဒိတဗ္ဗော. ကောဋ္ဌာသဝစနော ဟေတ္ထ [Pg.213] ဂုဏ-သဒ္ဒေါ ‘‘ဝယောဂုဏာ အနုပုဗ္ဗံ ဇဟန္တီ’’တိအာဒီသု (သံ. နိ. ၁.၄) ဝိယ. အကုသလစိတ္တဒွယသမ္ပယုတ္တဿာတိ ဒေါမနဿသဟဂတစိတ္တဒွယသမ္ပယုတ္တဿ. မောဟဿ သဗ္ဗာကုသလသာဓာရဏတ္တာ အာဟ ‘‘သဗ္ဗာကုသလသမ္ဘဝဿာ’’တိ. အဝသေသာနန္တိ သက္ကာယဒိဋ္ဌိအာဒီနံ.

‘This is the thread of the world’ means this is the tradition of the world, characterized by the act of venerating elders and so on. For non-returner brahmās, lust arises through fondness for ornaments and the like, and for non-returner bhikkhus, through fondness for robes and the like. It should be known that by the path of the non-returner only lust connected with the five cords of sensual pleasure is abandoned; thus it is said, ‘of the lust connected with the five cords of sensual pleasure.’ Lust arising in regard to the five cords of sensual pleasure—forms, etc.—which are the portions of sensual objects, should be understood as ‘lust connected with the five cords of sensual pleasure.’ Here the word ‘guṇa’ (cord) means portion, as in ‘the portions of age gradually leave them.’ ‘Associated with two unwholesome consciousnesses’ means associated with the two consciousnesses accompanied by displeasure. Because delusion is common to all that is unwholesome, it is said, ‘of what arises from all that is unwholesome.’ ‘Of the remaining’ means of identity view and so on.

ဇိဂုစ္ဆတိ မညေတိ အဟမဘိဇာတော ရူပဝါ ပညဝါ ကထံ နာမ အညေသံ အဘိဝါဒနာဒိံ ကရေယျန္တိ ဇိဂုစ္ဆတိ ဝိယ, ဇိဂုစ္ဆတီတိ ဝါ သလ္လက္ခေမိ. အကုသလဓမ္မေ ဇိဂုစ္ဆမာနော တေသံ သမင်္ဂိဘာဝမ္ပိ ဇိဂုစ္ဆတီတိ ဝုတ္တံ ‘‘အကုသလာနံ ဓမ္မာနံ သမာပတ္တိယာ ဇိဂုစ္ဆတီ’’တိ. သမာပတ္တီတိ ဧတဿေဝ ဝေဝစနံ သမာပဇ္ဇနာ သမင်္ဂိဘာဝေါတိ. မဏ္ဍနဇာတိကောတိ မဏ္ဍနကသဘာဝေါ, မဏ္ဍနကသီလောတိ အတ္ထော. ဇေဂုစ္ဆိတန္တိ ဇိဂုစ္ဆနသီလတံ.

‘He is disgusted’: he thinks, “I am of high birth, handsome, and wise; how could I perform acts of veneration and so on towards others?” He is as if disgusted, or I understand it as he is disgusted. Being disgusted by unwholesome states, he is also disgusted by being endowed with them; thus it is said, ‘he is disgusted by the attainment of unwholesome states.’ ‘Attainment’ is a synonym for this, for ‘entering into,’ for ‘being endowed with.’ ‘Of an ornamental nature’ means having a nature to adorn; the meaning is having a habit of adorning. ‘Being given to disgust’ means having the habit of being disgusted.

လောကဇေဋ္ဌကကမ္မန္တိ လောကဇေဋ္ဌကာနံ ကတ္တဗ္ဗကမ္မံ, လောကေ ဝါ သေဋ္ဌသမ္မတံ ကမ္မံ. တတြာတိ တေသု ဒွီသုပိ အတ္ထဝိကပ္ပေသု. ပဒါဘိဟိတော အတ္ထော ပဒတ္ထော, ဗျဉ္ဇနတ္ထောတိ ဝုတ္တံ ဟောတိ. ဝိနယံ ဝါ အရဟတီတိ ဧတ္ထ ဝိနယနံ ဝိနယော, နိဂ္ဂဏှနန္တိ အတ္ထော. တေနာဟ ‘‘နိဂ္ဂဟံ အရဟတီတိ ဝုတ္တံ ဟောတီ’’တိ. နနု စ ပဌမံ ဝုတ္တေသု ဒွီသုပိ အတ္ထဝိကပ္ပေသု သကတ္ထေ အရဟတ္ထေ စ တဒ္ဓိတပစ္စယော သဒ္ဒလက္ခဏတော ဒိဿတိ, န ပန ‘‘ဝိနယာယ ဓမ္မံ ဒေသေတီ’’တိ ဣမသ္မိံ အတ္ထေ. တသ္မာ ကထမေတ္ထ တဒ္ဓိတပစ္စယောတိ အာဟ ‘‘ဝိစိတြာ ဟိ တဒ္ဓိတဝုတ္တီ’’တိ. ဝိစိတြတာ စေတ္ထ လောကပ္ပမာဏတော ဝေဒိတဗ္ဗာ. တထာ ဟိ ယသ္မိံ ယသ္မိံ အတ္ထေ တဒ္ဓိတပ္ပယောဂေါ လောကဿ, တတ္ထ တတ္ထ တဒ္ဓိတဝုတ္တိ လောကတော သိဒ္ဓါတိ ဝိစိတြာ တဒ္ဓိတဝုတ္တိ, တသ္မာ ယထာ ‘‘မာ သဒ္ဒမကာသီ’’တိ ဝဒန္တော ‘‘မာသဒ္ဒိကော’’တိ ဝုစ္စတိ, ဧဝံ ဝိနယာယ ဓမ္မံ ဒေသေတီတိ ဝေနယိကောတိ ဝုစ္စတီတိ အဓိပ္ပာယော.

‘The action of the world’s eldest’ means the action to be done by the world’s eldest, or the action esteemed as best in the world. ‘Therein’ means in both of these alternative meanings. The meaning stated by the term is the term-meaning; it is said to be the literal meaning. As to ‘or he is worthy of discipline,’ here discipline (vinayanaṃ) is vinaya, meaning restraint. Thus he says: ‘It is said he is worthy of restraint.’ But is it not so that in the first two alternative meanings mentioned—in the sense of ‘own’ and in the sense of ‘worthy’—the derivative suffix is seen from the characteristic of the word, but not in this sense: ‘he teaches the Dhamma for the sake of discipline’? Therefore, how is there a derivative suffix here? He says: ‘For the application of derivatives is diverse.’ And this diversity should be known from the standard of the world. For indeed, in whatever sense the world applies a derivative, in that sense the application of the derivative is established from the world; thus the application of derivatives is diverse. Therefore, just as one who says, ‘Do not make a sound,’ is called a ‘no-sound-er,’ so one who teaches the Dhamma for the sake of discipline is called a ‘disciplinarian’—this is the intention.

ကပဏပုရိသောတိ ဂုဏဝိရဟိတတာယ ဒီနမနုဿော. ဗျဉ္ဇနာနိ အဝိစာရေတွာတိ တိဿဒတ္တာဒိသဒ္ဒေသု ဝိယ ‘‘ဣမသ္မိံ အတ္ထေ အယံ နာမ ပစ္စယော’’တိ ဧဝံ ဗျဉ္ဇနဝိစာရံ အကတွာ, အနိပ္ဖန္နပါဋိပဒိကဝသေနာတိ ဝုတ္တံ ဟောတိ.

‘A wretched person’ is a miserable person because of being devoid of virtues. ‘Without analyzing the expressions’ means without making an analysis of the expressions—as in the case of words like Tissadatta, etc.—in this way: ‘In this sense, there is this suffix’; it is said to be by way of an underived nominal stem.

‘‘ဒေဝလောကဂဗ္ဘသမ္ပတ္တိယာ’’တိ ဝတွာပိ ဌပေတွာ ဘုမ္မဒေဝေ သေသဒေဝေသု ဂဗ္ဘဂ္ဂဟဏဿ အဘာဝတော ပဋိသန္ဓိယေဝေတ္ထ ဂဗ္ဘသမ္ပတ္တီတိ ဝေဒိတဗ္ဗာတိ ဝုတ္တမေဝတ္ထံ ဝိဝရိတွာ ဒဿေန္တော အာဟ ‘‘ဒေဝလောကပဋိသန္ဓိပဋိလာဘာယ သံဝတ္တတီ’’တိ. အဿာတိ အဘိဝါဒနာဒိသာမီစိကမ္မဿ. မာတုကုစ္ဆိသ္မိံ [Pg.214] ပဋိသန္ဓိဂ္ဂဟဏေ ဒေါသံ ဒဿေန္တောတိ မာတိတော အပရိသုဒ္ဓဘာဝံ ဒဿေန္တော, အက္ကောသိတုကာမဿ ဒါသိယာ ပုတ္တောတိ ဒါသိကုစ္ဆိမှိ နိဗ္ဗတ္တဘာဝေ ဒေါသံ ဒဿေတွာ အက္ကောသနံ ဝိယ ဘဂဝတော မာတုကုစ္ဆိသ္မိံ ပဋိသန္ဓိဂ္ဂဟဏေ ဒေါသံ ဒဿေတွာ အက္ကောသန္တောပိ ဧဝမာဟာတိ အဓိပ္ပာယော. ဂဗ္ဘတောတိ ဒေဝလောကပ္ပဋိသန္ဓိတော. တေနေဝါဟ ‘‘အဘဗ္ဗော ဒေဝလောကူပပတ္တိံ ပါပုဏိတုန္တိ အဓိပ္ပာယော’’တိ. ‘‘ဟီနော ဝါ ဂဗ္ဘော အဿာတိ အပဂဗ္ဘော’’တိ ဣမဿ ဝိဂ္ဂဟဿ ဧကေန ပရိယာယေန အဓိပ္ပာယံ ဒဿေန္တော အာဟ ‘‘ဒေဝလောကဂဗ္ဘပရိဗာဟိရတ္တာ အာယတိံ ဟီနဂဗ္ဘပဋိလာဘဘာဂီ’’တိ. ဣတိ-သဒ္ဒေါ ဟေတုအတ္ထော. ယသ္မာ အာယတိမ္ပိ ဟီနဂဗ္ဘပဋိလာဘဘာဂီ, တသ္မာ ဟီနော ဝါ ဂဗ္ဘော အဿာတိ အပဂဗ္ဘောတိ အဓိပ္ပာယော. ပုန တဿေဝ ဝိဂ္ဂဟဿ ‘‘ကောဓဝသေန…ပေ… ဒဿေန္တော’’တိ ဟေဋ္ဌာ ဝုတ္တနယဿ အနုရူပံ ကတွာ အဓိပ္ပာယံ ဒဿေန္တော အာဟ ‘‘ဟီနော ဝါဿ မာတုကုစ္ဆိသ္မိံ ဂဗ္ဘဝါသော အဟောသီတိ အဓိပ္ပာယော’’တိ. ဂဗ္ဘ-သဒ္ဒေါ အတ္ထိ မာတုကုစ္ဆိပရိယာယော ‘‘ဂဗ္ဘေ ဝသတိ မာဏဝေါ’’တိအာဒီသု (ဇာ. ၁.၁၅.၃၆၃) ဝိယ. အတ္ထိ မာတုကုစ္ဆိသ္မိံ နိဗ္ဗတ္တသတ္တပရိယာယော ‘‘အန္တမသော ဂဗ္ဘပါတနံ ဥပါဒါယာ’’တိအာဒီသု (မဟာဝ. ၁၂၉) ဝိယ. တတ္ထ မာတုကုစ္ဆိပရိယာယံ ဂဟေတွာ အတ္ထံ ဒဿေန္တော အာဟ ‘‘အနာဂတေ ဂဗ္ဘသေယျာ’’တိ. ဂဗ္ဘေ သေယျာ ဂဗ္ဘသေယျာ. အနုတ္တရေန မဂ္ဂေနာတိ အဂ္ဂမဂ္ဂေန. ကမ္မကိလေသာနံ မဂ္ဂေန ဝိဟတတ္တာ အာဟ ‘‘ဝိဟတကာရဏတ္တာ’’တိ. ဣတရာ တိဿောပီတိ အဏ္ဍဇသံသေဒဇဩပပါတိကာ. ဧတ္ထ စ ယဒိပိ ‘‘အပဂဗ္ဘော’’တိ ဣမဿ အနုရူပတော ဂဗ္ဘသေယျာ ဧဝ ဝတ္တဗ္ဗာ, ပသင်္ဂတော ပန လဗ္ဘမာနံ သဗ္ဗမ္ပိ ဝတ္တုံ ဝဋ္ဋတီတိ ပုနဗ္ဘဝါဘိနိဗ္ဗတ္တိပိ ဝုတ္တာတိ ဝေဒိတဗ္ဗာ.

Although it is said, ‘for the attainment of a womb in the heavenly world,’ it should be known that, since there is no taking of a womb for deities other than the earth-deities, here rebirth-linking itself is the attainment of a womb. Explaining and showing this very meaning, he says: ‘it conduces to the acquisition of rebirth-linking in the heavenly world.’ ‘Of this’ means of the proper action of veneration and so on. ‘To show the fault in taking rebirth-linking in a mother’s womb’: showing impurity from the mother. Just as one wishing to abuse someone might do so by pointing out the fault in being born in a slave-woman’s womb, saying ‘son of a slave-woman,’ so too, even when abusing by pointing out the fault in the Blessed One’s taking rebirth-linking in a mother’s womb, they speak thus—this is the intention. ‘From the womb’ means from rebirth-linking in the heavenly world. Thus he says: ‘The meaning is that he is unable to attain rebirth in a heavenly world.’ To show the intention of the analysis ‘An inferior womb is his, thus he is womb-less (apagabbho)’ in one way, he says: ‘Because of being outside a heavenly womb, in the future he will be one who obtains an inferior womb.’ The word ‘iti’ has the sense of reason. Because in the future he will be one who obtains an inferior womb, therefore the meaning is: an inferior womb is his, thus he is ‘womb-less.’ Again, showing the intention of the same analysis in a way that conforms to the method stated below as ‘due to anger… etc.,’ he says: ‘The meaning is that his womb-dwelling in his mother’s womb was inferior.’ The word ‘gabbha’ has the sense of a mother’s womb, as in ‘the youth dwells in the womb’; and it has the sense of a being produced in a mother’s womb, as in ‘even including causing an abortion.’ Taking the sense of ‘mother’s womb,’ he shows the meaning, saying: ‘in the future, lying in a womb.’ Lying in a womb is ‘womb-lying’ (gabbhaseyyā). ‘By the unsurpassed path’ means by the highest path. Because kamma and defilements have been struck down by the path, he says: ‘because the cause has been struck down.’ ‘The other three’ are the egg-born, moisture-born, and spontaneously arisen. And here, although in conformity with ‘apagabbho’ one should speak only of ‘womb-lying,’ since it is permissible to speak of everything obtainable by implication, rebirth in a future existence is also stated; this should be known.

ဣဒါနိ သတ္တပရိယာယဿ ဂဗ္ဘ-သဒ္ဒဿ ဝသေန ဝိဂ္ဂဟနာနတ္တံ ဒဿေန္တော အာဟ ‘‘အပိစာ’’တိအာဒိ. ဣမသ္မိံ ပန ဝိကပ္ပေ ဂဗ္ဘသေယျာ ပုနဗ္ဘဝါဘိနိဗ္ဗတ္တီတိ ဥဘယမ္ပိ ဂဗ္ဘသေယျဝသေနေဝ ဝုတ္တန္တိပိ ဝဒန္တိ. နနု စ ‘‘အာယတိံ ဂဗ္ဘသေယျာ ပဟီနာ’’တိ ဝုတ္တတ္တာ ဂဗ္ဘဿ သေယျာ ဧဝ ပဟီနာ, န ပန ဂဗ္ဘောတိ အာပဇ္ဇတီတိ အာဟ ‘‘ယထာ စာ’’တိအာဒိ. အထ ‘‘အဘိနိဗ္ဗတ္တီ’’တိ ဧတ္တကမေဝ အဝတွာ ပုနဗ္ဘဝဂ္ဂဟဏံ ကိမတ္ထန္တိ အာဟ ‘‘အဘိနိဗ္ဗတ္တိ စ နာမာ’’တိအာဒိ. အပုနဗ္ဘဝဘူတာတိ ခဏေ ခဏေ ဥပ္ပဇ္ဇမာနာနံ ဓမ္မာနံ အဘိနိဗ္ဗတ္တိ.

Now, to show the variety of interpretations based on the word 'gabbha' in the sense of 'a being', he begins with 'Furthermore,' etc. In this alternative interpretation, some say that both 'lying in the womb' and 'the production of a new existence' are explained solely by way of 'lying in the womb.' But since it is said, 'future lying in the womb is abandoned,' does it not follow that only the lying in the womb is abandoned, not the womb itself? To clarify this, he states, 'yathā cā,' etc. Then, why, without saying just 'production,' is 'new existence' included? He explains with 'abhinibbatti ca nāmā,' etc. 'Being without renewed existence' means the production of phenomena that arise from moment to moment.

ဓမ္မဓာတုန္တိ [Pg.215] ဧတ္ထ ဓမ္မေ အနဝသေသေ ဓာရေတိ ယာထာဝတော ဥပဓာရေတီတိ ဓမ္မဓာတု, ဓမ္မာနံ ယထာသဘာဝတော အဝဗုဇ္ဈနသဘာဝေါ, သဗ္ဗညုတညာဏဿေတံ အဓိဝစနံ. ပဋိဝိဇ္ဈိတွာတိ သစ္ဆိကတွာ, ပဋိလဘိတွာတိ အတ္ထော, ပဋိလာဘဟေတူတိ ဝုတ္တံ ဟောတိ. ဒေသနာဝိလာသပ္ပတ္တော ဟောတီတိ ရုစိဝသေန ပရိဝတ္တေတွာ ဒဿေတုံ သမတ္ထတာ ဒေသနာဝိလာသော, တံ ပတ္တော အဓိဂတောတိ အတ္ထော. ကရုဏာဝိပ္ဖာရန္တိ သဗ္ဗသတ္တေသု မဟာကရုဏာယ ဖရဏံ. တာဒိလက္ခဏမေဝ ပုန ဥပမာယ ဝိဘာဝေတွာ ဒဿေန္တော အာဟ ‘‘ပထဝီသမစိတ္တတ’’န္တိ. ယထာ ပထဝီ သုစိအသုစိနိက္ခေပစ္ဆေဒနဘေဒနာဒီသု န ဝိကမ္ပတိ, အနုရောဓဝိရောဓံ န ပါပုဏာတိ, ဧဝံ ဣဋ္ဌာနိဋ္ဌေသု လာဘာလာဘာဒီသု အနုရောဓဝိရောဓပ္ပဟာနတော အဝိကမ္ပိတစိတ္တတာယ ပထဝီသမစိတ္တတန္တိ အတ္ထော. အကုပ္ပဓမ္မတန္တိ ဧတ္ထ အကုပ္ပဓမ္မော နာမ ဖလသမာပတ္တီတိ ကေစိ ဝဒန္တိ. ‘‘ပရေသု ပန အက္ကောသန္တေသုပိ အတ္တနော ပထဝီသမစိတ္တတာယ အကုပ္ပနသဘာဝတန္တိ ဧဝမေတ္ထ အတ္ထော ဂဟေတဗ္ဗော’’တိ အမှာကံ ခန္တိ. ဇရာယ အနုသဋန္တိ ဇရာယ ပလိဝေဌိတံ. ဗြာဟ္မဏဿ ဝုဒ္ဓတာယ အာသန္နဝုတ္တိမရဏန္တိ သမ္ဘာဝနဝသေန ‘‘အဇ္ဇ မရိတွာ’’တိအာဒိ ဝုတ္တံ. ‘‘မဟန္တေန ခေါ ပန ဥဿာဟေနာ’’တိ သာဓု ခေါ ပန တထာရူပါနံ အရဟတံ ဒဿနံ ဟောတီ’’တိ ဧဝံ သဉ္ဇာတမဟုဿာဟေန. အပ္ပဋိသမံ ပုရေဇာတဘာဝန္တိ အနညသာဓာရဏံ ပုရေဇာတဘာဝံ. နတ္ထိ ဧတဿ ပဋိသမောတိ အပ္ပဋိသမော, ပုရေဇာတဘာဝေါ.

Here, 'the element of phenomena' (dhammadhātu) is that which holds all phenomena without remainder, which comprehends them as they really are; it is the nature of understanding phenomena according to their true essence, a designation for the knowledge of omniscience. 'Having penetrated' (paṭivijjhitvā) means having realized, having attained; it is said to be the cause of attainment. 'He has reached the splendor of teaching' (desanāvilāsappatto): the splendor of teaching is the ability to teach by adapting one's presentation to the listener's inclination; 'reached' means he has attained it. 'The pervasion of compassion' (karuṇāvipphāranti) is the pervading of all beings with great compassion. Again, to clarify this same characteristic by means of a simile, he says 'earth-like equanimity' (pathavīsamacittata). Just as the earth does not waver when things clean or unclean are cast upon it, or when it is cut, broken, etc., and does not experience approval or disapproval, so too, through the abandoning of approval and disapproval toward the desirable and undesirable, gain and loss, etc., one's mind is unwavering. This is the meaning of 'earth-like equanimity.' 'Unshakable nature' (akuppadhammatanti): here, some say that the unshakable nature is fruition attainment. However, our preferred view is that the meaning here should be taken as the nature of being unperturbed due to one's earth-like equanimity even when others revile one. 'Beset by old age' (jarāya anusaṭanti) means enveloped by old age. Because the brahmin's old age made his death imminent, it is said by way of probability, 'dying today,' etc. 'With great effort' (mahantena kho pana ussāhenā): that is, with the great effort that arose from thinking, 'Indeed, it is good to see such arahants.' 'Unequaled state of being born before' (appaṭisamaṃ purejātabhāvanti) means a state of being born before that is not shared with others. 'There is no equal to this,' thus it is unequaled (appaṭisamo); the state of being born before (purejātabhāvo).

ပက္ခေ ဝိဓုနန္တာတိ ပတ္တေ စာလေန္တာ. နိက္ခမန္တာနန္တိ နိဒ္ဓါရဏေ သာမိဝစနံ, နိက္ခန္တေသူတိ အတ္ထော.

'Shaking their wings' (pakkhe vidhunantā) means moving their feathers. 'Of those departing' (nikkhamantānaṃ) is the genitive case used for specification; the meaning is 'among those who have departed.'

သော ဇေဋ္ဌော ဣတိ အဿ ဝစနီယောတိ ယော ပဌမတရံ အဏ္ဍကောသတော နိက္ခန္တော ကုက္ကုဋပေါတကော, သော ဇေဋ္ဌောတိ ဝစနီယော အဿ, ဘဝေယျာတိ အတ္ထော. သမ္ပဋိပါဒေန္တောတိ သံသန္ဒေန္တော. တိဘူမပရိယာပန္နာပိ သတ္တာ အဝိဇ္ဇာကောသဿ အန္တော ပဝိဋ္ဌာ တတ္ထ တတ္ထ အပ္ပဟီနာယ အဝိဇ္ဇာယ ဝေဌိတတ္တာတိ အာဟ ‘‘အဝိဇ္ဇာကောသဿ အန္တော ပဝိဋ္ဌေသု သတ္တေသူ’’တိ အဏ္ဍကောသန္တိ ဗီဇကပါလံ. လောကသန္နိဝါသေတိ လောကောယေဝ သင်္ဂမ္မ သမာဂမ္မ နိဝါသနဋ္ဌေန လောကသန္နိဝါသော, သတ္တနိကာယော. သမ္မာသမ္ဗောဓိန္တိ ဧတ္ထ သမ္မာတိ အဝိပရီတတ္ထော, သံ-သဒ္ဒေါ သာမန္တိ ဣမမတ္ထံ ဒီပေတိ. တသ္မာ သမ္မာ အဝိပရီတေနာကာရေန [Pg.216] သယမေဝ စတ္တာရိ သစ္စာနိ ဗုဇ္ဈတိ ပဋိဝိဇ္ဈတီတိ သမ္မာသမ္ဗောဓီတိ မဂ္ဂေါ ဝုစ္စတိ. တေနာဟ ‘‘သမ္မာ သာမဉ္စ ဗောဓိ’’န္တိ, သမ္မာ သယမေဝ စ ဗုဇ္ဈနကန္တိ အတ္ထော. သမ္မာတိ ဝါ ပသတ္ထဝစနော, သံ-သဒ္ဒေါ သုန္ဒရဝစနောတိ အာဟ ‘‘အထ ဝါ ပသတ္ထံ သုန္ဒရဉ္စ ဗောဓိ’’န္တိ.

'He should be called the eldest': whichever chick first emerged from the eggshell, he should be called the eldest; that is the meaning. 'Arranging' means connecting. 'Among beings who have entered into the shell of ignorance': beings included in the three planes, having entered the shell of ignorance, are enveloped by ignorance that has not been abandoned in their various states of existence. 'Eggshell' means the husk of the seed. 'In the world-abode' (lokasannivāse): the world itself is the 'world-abode' in the sense of a dwelling place where beings congregate and assemble; it means the host of beings. 'Perfect self-enlightenment' (sammāsambodhi): here, 'perfectly' (sammā) has the sense of 'not wrongly,' and the prefix 'saṃ-' indicates the meaning 'by oneself' (sāmaṃ). Therefore, because one awakens to, penetrates, the four truths perfectly, in a non-perverse manner, and by oneself, the path is called 'perfect self-enlightenment.' Hence he says: 'perfect and by oneself awakening,' meaning, 'the awakening perfectly and by oneself.' Or else, 'sammā' is a word of praise and the prefix 'saṃ-' is a word for 'beautiful'; thus he says: 'or else, a praiseworthy and beautiful awakening.'

အသဗ္ဗဂုဏဒါယကတ္တာတိ သဗ္ဗဂုဏာနံ အဒါယကတ္တာ. သဗ္ဗဂုဏေ န ဒဒါတီတိ ဟိ အသဗ္ဗဂုဏဒါယကော, အသမတ္ထသမာသောယံ ဂမကတ္တာ ယထာ ‘‘အသူရိယပဿာနိ မုခါနီ’’တိ. တိဿော ဝိဇ္ဇာတိ ဥပနိဿယဝတော သဟေဝ အရဟတ္တဖလေန တိဿော ဝိဇ္ဇာ ဒေတိ. နနု စေတ္ထ တီသု ဝိဇ္ဇာသု အာသဝက္ခယဉာဏဿ မဂ္ဂပရိယာပန္နတ္တာ ကထမေတံ ယုဇ္ဇတိ ‘‘မဂ္ဂေါ တိဿော ဝိဇ္ဇာ ဒေတီ’’တိ? နာယံ ဒေါသော. သတိပိ အာသဝက္ခယဉာဏဿ မဂ္ဂပရိယာပန္နဘာဝေ အဋ္ဌင်္ဂိကေ မဂ္ဂေ သတိ မဂ္ဂဉာဏေန သဒ္ဓိံ တိဿော ဝိဇ္ဇာ ပရိပုဏ္ဏာ ဟောန္တီတိ ‘‘မဂ္ဂေါ တိဿော ဝိဇ္ဇာ ဒေတီ’’တိ ဝုစ္စတိ. ဆ အဘိညာတိ ဧတ္ထာပိ ဧသေဝ နယော. သာဝကပါရမိဉာဏန္တိ အဂ္ဂသာဝကေဟိ ပဋိလဘိတဗ္ဗမေဝ လောကိယလောကုတ္တရဉာဏံ. ပစ္စေကဗောဓိဉာဏန္တိ ဧတ္ထာပိ ဣမိနာဝ နယေန အတ္ထော ဝေဒိတဗ္ဗော. အဗ္ဘညာသိန္တိ ဇာနိံ. ဇာနနဉ္စ န အနုဿဝါဒိဝသေနာတိ အာဟ ‘‘ပဋိဝိဇ္ဈိ’’န္တိ, ပစ္စက္ခမကာသိန္တိ အတ္ထော. ပဋိဝေဓောပိ န ဒူရေ ဌိတဿ လက္ခဏပ္ပဋိဝေဓော ဝိယာတိ အာဟ ‘‘ပတ္တောမှီ’’တိ, ပါပုဏိန္တိ အတ္ထော. ပါပုဏနဉ္စ န သယံ ဂန္တွာတိ အာဟ ‘‘အဓိဂတောမှီ’’တိ, သန္တာနေ ဥပ္ပာဒနဝသေန ပဋိလဘိန္တိ အတ္ထော.

'Because of not giving all qualities' means because of not being a giver of all qualities. For one who does not give all qualities is a 'non-giver of all qualities' (asabbaguṇadāyako); this is an irregular compound (asamatthasamāso) because it is intelligible, like 'faces that do not see the sun.' 'The three true knowledges': to one who has the supporting conditions, it gives the three true knowledges together with the fruit of arahantship. But here, since the knowledge of the destruction of the cankers is included in the path, how is it tenable that 'the path gives the three true knowledges'? This is no fault. Although the knowledge of the destruction of the cankers is included in the path, when the eightfold path is present, the three true knowledges become complete along with the knowledge of the path. Thus it is said, 'the path gives the three true knowledges.' 'The six direct knowledges': here too the same method applies. 'The knowledge of a disciple's perfection' is the mundane and supramundane knowledge to be attained by the chief disciples. 'The knowledge of a paccekabuddha's enlightenment': here too the meaning should be understood in the same way. 'I have directly known' (abbhaññāsiṃ) means I have known. And that this knowing was not by way of hearsay and so on, he says 'I have penetrated' (paṭivijjhiṃ), meaning, I have made it directly present. And that this penetration was not like the penetration of a characteristic by one standing at a distance, he says 'I have reached' (pattomhi), meaning, I have arrived at it. And that this arriving was not by going there oneself, he says 'I have attained' (adhigatomhi), meaning, I have obtained it by way of its arising in my own continuum.

ဩပမ္မသမ္ပဋိပါဒနန္တိ ဩပမ္မတ္ထဿ ဥပမေယျေန သမ္မဒေဝ ပဋိပါဒနံ. အတ္ထေနာတိ ဥပမေယျတ္ထေန. ယထာ ကုက္ကုဋိယာ အဏ္ဍေသု တိဝိဓကိရိယာကရဏံ ကုက္ကုဋစ္ဆာပကာနံ အဏ္ဍကောသတော နိက္ခမနဿ မူလကာရဏံ, ဧဝံ ဗောဓိသတ္တဘူတဿ ဘဂဝတော တိဝိဓာနုပဿနာကရဏံ အဝိဇ္ဇဏ္ဍကောသတော နိက္ခမနဿ မူလကာရဏန္တိ အာဟ ‘‘ယထာ ဟိ တဿာ ကုက္ကုဋိယာ…ပေ… တိဝိဓာနုပဿနာကရဏ’’န္တိ. ‘‘သန္တာနေ’’တိ ဝုတ္တတ္တာ အဏ္ဍသဒိသတာ သန္တာနဿ, ဗဟိ နိက္ခန္တကုက္ကုဋစ္ဆာပကသဒိသတာ ဗုဒ္ဓဂုဏာနံ, ဗုဒ္ဓဂုဏာတိ စ အတ္ထတော ဗုဒ္ဓေါယေဝ ‘‘တထာဂတဿ ခေါ ဧတံ, ဝါသေဋ္ဌ, အဓိဝစနံ ဓမ္မကာယော ဣတိပီ’’တိ ဝစနတော. အဝိဇ္ဇဏ္ဍကောသဿ တနုဘာဝေါတိ ဗလဝဝိပဿနာဝသေန အဝိဇ္ဇဏ္ဍကောသဿ တနုဘာဝေါ, ပဋိစ္ဆာဒနသာမညေန စ အဝိဇ္ဇာယ အဏ္ဍကောသသဒိသတာ. မုဒုဘူတဿပိ ခရဘာဝါပတ္တိ ဟောတီတိ [Pg.217] တန္နိဝတ္တနတ္ထံ ‘‘ထဒ္ဓခရဘာဝေါ’’တိ ဝုတ္တံ. တိက္ခခရဝိပ္ပသန္နသူရဘာဝေါတိ ဧတ္ထ ပရိဂ္ဂယှမာနေသု သင်္ခါရေသု ဝိပဿနာဉာဏဿ သမာဓိန္ဒြိယဝသေန သုခါနုပ္ပဝေသော တိက္ခတာ, အနုပဝိသိတွာပိ သတိန္ဒြိယဝသေန အနတိက္ကမနတော အကုဏ္ဌတာ ခရဘာဝေါ. တိက္ခောပိ ဟိ ဧကစ္စော သရော လက္ခံ ပတွာ ကုဏ္ဌော ဟောတိ, န တထာ ဣဒံ. သတိပိ ခရဘာဝေ သုခုမပ္ပဝတ္တိဝသေန ကိလေသသမုဒါစာရသင်္ခေါဘရဟိတတာယ သဒ္ဓိန္ဒြိယဝသေန ပသန္နဘာဝေါ, သတိပိ ပသန္နဘာဝေ အန္တရာ အနောသက္ကိတွာ ကိလေသပစ္စတ္ထိကာနံ သုဋ္ဌု အဘိဘဝနတော ဝီရိယိန္ဒြိယဝသေန သူရဘာဝေါ ဝေဒိတဗ္ဗော. ဧဝမိမေဟိ ပကာရေဟိ သင်္ခါရုပေက္ခာဉာဏမေဝ ဂဟိတန္တိ ဒဋ္ဌဗ္ဗံ. ဝိပဿနာဉာဏဿ ပရိဏာမကာလောတိ ဝိပဿနာယ ဝုဋ္ဌာနဂါမိနိဘာဝါပတ္တိ. တဒါ စ သာ မဂ္ဂဉာဏဂဗ္ဘံ ဓာရေန္တီ ဝိယ ဟောတီတိ အာဟ ‘‘ဂဗ္ဘဂ္ဂဟဏကာလော’’တိ. ဂဗ္ဘံ ဂဏှာပေတွာတိ သင်္ခါရုပေက္ခာယ အနန္တရံ သိခါပ္ပတ္တအနုလောမဝိပဿနာဝသေန မဂ္ဂဝိဇာယနတ္ထံ ဂဗ္ဘံ ဂဏှာပေတွာ. အဘိညာပက္ခေတိ လောကိယာဘိညာပက္ခေ. လောကုတ္တရာဘိညာ ဟိ အဝိဇ္ဇဏ္ဍကောသံ ပဒါလိတာ. ပေါတ္ထကေသု ပန ကတ္ထစိ ‘‘ဆာဘိညာပက္ခေ’’တိ လိခန္တိ, သော အပါဌောတိ ဝေဒိတဗ္ဗော.

'The proper presentation of the simile' means the correct presentation of the meaning of the simile with the thing to be compared. 'By the meaning' means by the meaning of the thing to be compared. Just as the hen's performance of a threefold action on the eggs is the root cause for the chicks' emergence from the eggshell, so the Blessed One's performance of the threefold contemplation when he was a Bodhisatta was the root cause for his emergence from the eggshell of ignorance. Thus he says: 'Just as for that hen... the performance of the threefold contemplation.' Since it is said 'in the continuum,' the continuum is similar to the egg, and the Buddha's qualities are similar to the chicks that have emerged from it. And by 'the Buddha's qualities' is meant the Buddha himself, in accordance with the statement: 'Vāseṭṭha, this is a designation for the Tathāgata: "the Dhamma-body."' 'The thinning of the shell of ignorance': this is the thinning of the shell of ignorance by means of powerful insight. And ignorance is similar to an eggshell because of the general characteristic of concealment. Since even what has become soft can revert to a hard state, to prevent this it is said 'a stiff and hard state.' 'The state of being sharp, hard, clear, and courageous': here, the sharpness is the easy penetration of insight knowledge into the formations being comprehended, by means of the faculty of concentration. The hardness is its unbluntedness, its not turning back even after penetrating, by means of the faculty of mindfulness. For a certain sharp arrow might become blunted upon hitting the target, but this is not so. The clarity is its freedom from the agitation of active defilements due to its subtle functioning, even while being hard, by means of the faculty of faith. The courage should be understood as its complete vanquishing of the hostile defilements without faltering, by means of the faculty of energy, even while being clear. It should be seen that in these ways only the knowledge of equanimity towards formations has been taken. 'The time of maturation for insight knowledge' is insight's attainment of the state leading to emergence. At that time, it is as if it is carrying the embryo of the path-knowledge, thus it is called 'the time of conception.' 'Having caused it to conceive the embryo': immediately after equanimity towards formations, having caused it to conceive the embryo for the purpose of giving birth to the path by means of conformity-insight that has reached its peak. 'In the section on direct knowledge' refers to the section on mundane direct knowledge. For supramundane direct knowledge has already shattered the eggshell of ignorance. In some books, however, they write 'in the section on the six direct knowledges'; this should be understood as a wrong reading.

ဇေဋ္ဌော သေဋ္ဌောတိ ဝုဒ္ဓတမတ္တာ ဇေဋ္ဌော, သဗ္ဗဂုဏေဟိ ဥတ္တမတ္တာ ပသတ္ထတမောတိ သေဋ္ဌော.

'Eldest' (jeṭṭho) and 'best' (seṭṭho): he is 'eldest' on account of being the most senior; he is 'best' on account of being supreme in all qualities, thus most excellent.

ဣဒါနိ ‘‘အာရဒ္ဓံ ခေါ ပန မေ, ဗြာဟ္မဏ, ဝီရိယ’’န္တိအာဒိကာယ ဒေသနာယ အနုသန္ဓိံ ဒဿေန္တော အာဟ ‘‘ဧဝံ ဘဂဝါ’’တိအာဒိ. တတ္ထ ပုဗ္ဗဘာဂတော ပဘုတီတိ ဘာဝနာယ ပုဗ္ဗဘာဂီယဝီရိယာရမ္ဘာဒိတော ပဋ္ဌာယ. မုဋ္ဌဿတိနာတိ ဝိနဋ္ဌဿတိနာ, သတိဝိရဟိတေနာတိ အတ္ထော. သာရဒ္ဓကာယေနာတိ သဒရထကာယေန. ဗောဓိမဏ္ဍေတိ ဗောဓိသင်္ခါတဿ ဉာဏဿ မဏ္ဍဘာဝပ္ပတ္တေ ဌာနေ. ဗောဓီတိ ဟိ ပညာ ဝုစ္စတိ. သာ ဧတ္ထ မဏ္ဍာ ပသန္နာ ဇာတာတိ သော ပဒေသော ‘‘ဗောဓိမဏ္ဍော’’တိ ပညာတော. ပဂ္ဂဟိတန္တိ အာရမ္ဘံ သိထိလံ အကတွာ ဒဠှပရက္ကမသင်္ခါတုဿဟနဘာဝေန ဂဟိတံ. တေနာဟ ‘‘အသိထိလပ္ပဝတ္တိတ’’န္တိ. အသလ္လီနန္တိ အသင်္ကုစိတံ ကောသဇ္ဇဝသေန သင်္ကောစံ အနာပန္နံ. ဥပဋ္ဌိတာတိ ဩဂါဟနသင်္ခါတေန အပိလာပနဘာဝေန အာရမ္မဏံ ဥပဂန္တွာ ဌိတာ. တေနာဟ ‘‘အာရမ္မဏာဘိမုခီဘာဝေနာ’’တိ. သမ္မောသဿ ဝိဒ္ဓံသနဝသေန ပဝတ္တိယာ န သမ္မုဋ္ဌာတိ အသမ္မုဋ္ဌာ. ကိဉ္စာပိ စိတ္တပ္ပဿဒ္ဓိဝသေန စိတ္တမေဝ ပဿဒ္ဓံ, ကာယပ္ပဿဒ္ဓိဝသေနေဝ စ ကာယော ပဿဒ္ဓေါ ဟောတိ[Pg.218], တထာပိ ယသ္မာ ကာယပ္ပဿဒ္ဓိ ဥပ္ပဇ္ဇမာနာ စိတ္တပ္ပဿဒ္ဓိယာ သဟေဝ ဥပ္ပဇ္ဇတိ, န ဝိနာ, တသ္မာ ဝုတ္တံ ‘‘ကာယစိတ္တပ္ပဿဒ္ဓိဝသေနာ’’တိ. ကာယပ္ပဿဒ္ဓိယာ ဥဘယေသမ္ပိ ကာယာနံ ပဿမ္ဘနာဝဟတ္တာ ဝုတ္တံ ‘‘ရူပကာယောပိ ပဿဒ္ဓေါယေဝ ဟောတီ’’တိ.

Now, showing the connection with the teaching beginning, “Indeed, brahmin, my energy was aroused,” he said, “Thus, Blessed One,” and so on. Here, 'from the preliminary part' means starting from the undertaking of the preliminary energy for the development. 'With lapsed mindfulness' means with ruined mindfulness, that is, devoid of mindfulness. 'With an agitated body' means with a distressed body. 'At the Bodhimaṇḍa' means at the place that has attained the state of being the essence (maṇḍa) of the knowledge called “bodhi.” For “bodhi” is called wisdom. Because wisdom here has become the essence and is serene, that place is known as the “Bodhimaṇḍa.” 'Exerted' means taken up by the state of striving, which is firm resolve, without slackening the undertaking. Hence it is said, “not slackly applied.” 'Unsluggish' means not shrunken, not having fallen into shrinkage due to indolence. 'Established' means having approached the object and being established by the state of not lapsing, which is penetration. Hence it is said, “by facing the object.” Because it proceeds by way of destroying confusion, it is not confused, thus 'unconfused.' Although the mind is tranquil on account of mental tranquility, and the body is tranquil on account of bodily tranquility, still, since bodily tranquility, when it arises, arises together with mental tranquility, not without it, it is therefore said, “on account of the tranquility of body and mind.” Because bodily tranquility brings about the calming of both bodies, it is said, “the form-body, too, becomes tranquil.”

သော စ ခေါတိ သော စ ခေါ ကာယော. ဝိဂတဒရထောတိ ဝိဂတကိလေသဒရထော. နာမကာယေ ဟိ ဝိဂတဒရထေ ရူပကာယောပိ ဝူပသန္တဒရထပရိဠာဟော ဟောတိ. သမ္မာ အာဟိတန္တိ နာနာရမ္မဏေသု ဝိဓာဝနသင်္ခါတံ ဝိက္ခေပံ ဝိစ္ဆိန္ဒိတွာ ဧကသ္မိံယေဝ အာရမ္မဏေ အဝိက္ခိတ္တဘာဝါပါဒနေန သမ္မဒေဝ အာဟိတံ ဌပိတံ. တေနာဟ ‘‘သုဋ္ဌု ဌပိတ’’န္တိအာဒိ. စိတ္တဿ အနေကဂ္ဂဘာဝေါ ဝိက္ခေပဝသေန စဉ္စလတာ, သာ သတိ ဧကဂ္ဂတာယ န ဟောတီတိ အာဟ ‘‘ဧကဂ္ဂံ အစလံ နိပ္ဖန္ဒန’’န္တိ. ဧတ္တာဝတာတိ ‘‘အာရဒ္ဓံ ခေါ ပနာ’’တိအာဒိနာ ဝီရိယသတိပဿဒ္ဓိသမာဓီနံ ကိစ္စသိဒ္ဓိဒဿနေန. နနု စ သဒ္ဓါပညာနမ္ပိ ကိစ္စသိဒ္ဓိ ဈာနဿ ပုဗ္ဗဘာဂပ္ပဋိပဒါယ ဣစ္ဆိတဗ္ဗာတိ? သစ္စံ, သာ ပန နာနန္တရိကဘာဝေန အဝုတ္တသိဒ္ဓါတိ န ဂဟိတာ. အသတိ ဟိ သဒ္ဓါယ ဝီရိယာရမ္ဘာဒီနံ အသမ္ဘဝေါယေဝ, ပညာပရိဂ္ဂဟေ စ နေသံ အသတိ ဉာယာရမ္ဘာဒိဘာဝေါ န သိယာ, တထာ အသလ္လီနာသမ္မောသတာဒယော ဝီရိယာဒီနန္တိ အသလ္လီနတာဒိဂ္ဂဟဏေနေဝေတ္ထ ပညာကိစ္စသိဒ္ဓိ ဂဟိတာတိ ဒဋ္ဌဗ္ဗံ. ဈာနဘာဝနာယံ ဝါ သမာဓိကိစ္စံ အဓိကံ ဣစ္ဆိတဗ္ဗန္တိ ဒဿေတုံ သမာဓိပရိယောသာနာဝ ဈာနဿ ပုဗ္ဗဘာဂပ္ပဋိပဒါ ကထိတာတိ ဒဋ္ဌဗ္ဗံ.

'And that indeed' is that very body. 'Free from distress' means free from the distress of defilements. For when the mental body is free from distress, the form-body also becomes one whose distress and fever have subsided. 'Well concentrated' means that after cutting off the distraction described as running about to various objects, the mind is rightly placed and established by bringing it to a state of non-distraction upon a single object. Hence it is said, “well placed,” and so on. The mind's lack of one-pointedness is its unsteadiness due to distraction; when there is one-pointedness, that does not occur. Thus he said, “one-pointed, unshaken, still.” 'By this much' means by showing the accomplishment of the function of energy, mindfulness, tranquility, and concentration with the words beginning, “Indeed, my energy was aroused.” But should not the accomplishment of the function of faith and wisdom also be desired for the preliminary path to jhāna? True, but this is not included because it is not an immediate factor, its accomplishment being implicit. For in the absence of faith, the undertaking of energy and so on is impossible; and if these are not comprehended by wisdom, their nature as a methodical undertaking would not be. Similarly, unsluggishness, non-confusion, and so on are qualities of energy and the other faculties. Thus it should be seen that the accomplishment of the function of wisdom is included right here by the inclusion of unsluggishness and the other qualities. Or, it should be seen that the preliminary path to jhāna is described as culminating in concentration in order to show that in the development of jhāna the function of concentration is especially desired.

အတီတဘဝေ ခန္ဓာ တပ္ပဋိဗဒ္ဓါနိ နာမဂေါတ္တာနိ စ သဗ္ဗံ ပုဗ္ဗေနိဝါသံတွေဝ ဂဟိတန္တိ အာဟ ‘‘ကိံ ဝိဒိတံ ကရောတိ? ပုဗ္ဗေနိဝါသ’’န္တိ. မောဟော ပဋိစ္ဆာဒကဋ္ဌေန တမော ဝိယ တမောတိ အာဟ ‘‘သွေဝ မောဟော’’တိ. ဩဘာသကရဏဋ္ဌေနာတိ ကာတဗ္ဗတော ကရဏံ. ဩဘာသောဝ ကရဏံ ဩဘာသကရဏံ. အတ္တနော ပစ္စယေဟိ ဩဘာသဘာဝေန နိဗ္ဗတ္တေတဗ္ဗဋ္ဌေနာတိ အတ္ထော. သေသံ ပသံသာဝစနန္တိ ပဋိပက္ခဝိဓမနပဝတ္တိဝိသေသာနံ ဗောဓနတော ဝုတ္တံ. အဝိဇ္ဇာ ဝိဟတာတိ ဧတေန ဝိဇာနနဋ္ဌေန ဝိဇ္ဇာတိ အယမ္ပိ အတ္ထော ဒီပိတောတိ ဒဋ္ဌဗ္ဗံ. ‘‘ကသ္မာ? ယသ္မာ ဝိဇ္ဇာ ဥပ္ပန္နာ’’တိ ဧတေန ဝိဇ္ဇာပဋိပက္ခာ အဝိဇ္ဇာ. ပဋိပက္ခတာ စဿာ ပဟာတဗ္ဗဘာဝေန ဝိဇ္ဇာယ စ ပဟာယကဘာဝေနာတိ ဒဿေတိ. ဧသ နယော ဣတရသ္မိမ္ပိ ပဒဒွယေတိ ဣမိနာ ‘‘တမော ဝိဟတော ဝိနဋ္ဌော. ကသ္မာ? ယသ္မာ အာလောကော ဥပ္ပန္နော’’တိ ဣမမတ္ထံ အတိဒိသတိ. ကိလေသာနံ အာတာပနပရိတာပနဋ္ဌေန [Pg.219] ဝီရိယံ အာတာပေါတိ အာဟ ‘‘ဝီရိယာတာပေန အာတာပိနော’’တိ, ဝီရိယဝတောတိ အတ္ထော. ပေသိတတ္တဿာတိ ယထာဓိပ္ပေတတ္ထသိဒ္ဓိံ ပတိ ဝိဿဋ္ဌစိတ္တဿ. ယထာ အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတောတိ အညဿပိ ကဿစိ မာဒိသဿာတိ အဓိပ္ပာယော. ပဓာနာနုယောဂဿာတိ သမ္မပ္ပဓာနမနုယုတ္တဿ.

The aggregates in a past existence and the names and clans connected with them are all taken as “past abodes.” Thus he said: “What does one make known? Past abodes.” Delusion, because it conceals, is like darkness, thus it is darkness. Hence he said: “That itself is delusion.” By the meaning of making light: the making is from what is to be made. The making of light is light-making. The meaning is: by the state of being light on account of its own conditions, it is to be produced. The rest is a statement of praise, spoken to make known the specific ways of proceeding that dispel the opponent. By “Ignorance is dispelled,” it should be seen that this meaning of “knowledge” (vijjā) as “knowing” (vijānana) is also illuminated. “Why? Because knowledge has arisen.” By this, ignorance is the opponent of knowledge. And he shows its state as an opponent by the fact that it is to be abandoned and that knowledge is the abandoner. This same method is extended to the other pair of terms with the words: “Darkness is dispelled, destroyed. Why? Because light has arisen.” Because it heats and torments the defilements, energy is ardor. Hence he said: “ardent with the ardor of energy,” meaning endowed with energy. Of one with a dispatched self means of one whose mind is sent forth towards the accomplishment of the intended goal. “Just as for one dwelling diligent, ardent, and with a dispatched self,” the intention is, “so for any other like me.” Of one devoted to striving means of one engaged in right striving.

ပစ္စဝေက္ခဏဉာဏပရိဂ္ဂဟိတန္တိ န ပဌမဒုတိယဉာဏဒွယာဓိဂမံ ဝိယ ကေဝလန္တိ အဓိပ္ပာယော. ဒဿေန္တောတိ နိဂမနဝသေန ဒဿေန္တော. သရူပတော ဟိ ပုဗ္ဗေ ဒဿိတမေဝါတိ.

Comprehended by the reviewing knowledge: the intention is that it is not mere, like the attainment of the first and second knowledges. Showing means showing by way of conclusion. For it has already been shown before in its own nature.

တိက္ခတ္တုံ ဇာတောတိ ဣမိနာ ပန ဣဒံ ဒဿေတိ – ‘‘အဟံ, ဗြာဟ္မဏ, ပဌမဝိဇ္ဇာယ ဇာတောယေဝ ပုရေဇာတဿ သဟဇာတဿ ဝါ အဘာဝတော သဗ္ဗေသံ ဝုဒ္ဓေါ မဟလ္လကော, ကိမင်္ဂံ ပန တီဟိ ဝိဇ္ဇာဟိ တိက္ခတ္တုံ ဇာတော’’တိ. ပုဗ္ဗေနိဝါသဉာဏေန အတီတံသဉာဏန္တိ အတီတာရမ္မဏသဘာဂတာယ တဗ္ဘာဝိဘာဝတော စ ပုဗ္ဗေနိဝါသဉာဏေန အတီတံသဉာဏံ ပကာသေတွာတိ ယောဇေတဗ္ဗံ. တတ္ထ အတီတံသဉာဏန္တိ အတီတက္ခန္ဓာယတနဓာတုသင်္ခါတေ အတီတေ ကောဋ္ဌာသေ အပ္ပဋိဟတဉာဏံ. ဒိဗ္ဗစက္ခုဉာဏဿ ပစ္စုပ္ပန္နာရမ္မဏတ္တာ ယထာကမ္မူပဂဉာဏဿ အနာဂတံသဉာဏဿ စ ဒိဗ္ဗစက္ခုဝသေနေဝ ဣဇ္ဈနတော ဒိဗ္ဗစက္ခုနော ပရိဘဏ္ဍဉာဏတ္တာ ဒိဗ္ဗစက္ခုမှိယေဝ စ ဌိတဿ စေတောပရိယဉာဏသိဒ္ဓိတော ဝုတ္တံ ‘‘ဒိဗ္ဗစက္ခုနာ ပစ္စုပ္ပန္နာနာဂတံသဉာဏ’’န္တိ. တတ္ထ ဒိဗ္ဗစက္ခုနာတိ သပရိဘဏ္ဍေန ဒိဗ္ဗစက္ခုဉာဏေန. ပစ္စုပ္ပန္နံသော စ အနာဂတံသော စ ပစ္စုပ္ပန္နာနာဂတံသံ, တတ္ထ ဉာဏံ ပစ္စုပ္ပန္နာနာဂတံသဉာဏံ. အာသဝက္ခယဉာဏာဓိဂမေနေဝ သဗ္ဗညုတညာဏဿ ဝိယ သေသာသာဓာရဏဆဉာဏဒသဗလဉာဏအာဝေဏိကဗုဒ္ဓဓမ္မာဒီနမ္ပိ အနညသာဓာရဏာနံ ဗုဒ္ဓဂုဏာနံ ဣဇ္ဈနတော ဝုတ္တံ ‘‘အာသဝက္ခယေန သကလလောကိယလောကုတ္တရဂုဏ’’န္တိ. တေနာဟ ‘‘သဗ္ဗေပိ သဗ္ဗညုဂုဏေ ပကာသေတွာ’’တိ.

By 'born three times' he shows this: “I, brahmin, being born by the first knowledge alone, am the eldest and most senior of all, due to the absence of anyone born before or born simultaneously—how much more so, then, having been born three times with the three knowledges!” Regarding 'knowledge of the past portion by the knowledge of past abodes,' this should be connected as “having illuminated the knowledge of the past portion by means of the knowledge of past abodes,” because its nature has the past as its object and because it manifests that state. Therein, knowledge of the past portion is unobstructed knowledge of the past division, reckoned as the past aggregates, sense bases, and elements. Because the divine eye knowledge has the present as its object; because the knowledge of the passing away and rebirth of beings according to their kamma and the knowledge of the future portion are accomplished by means of the divine eye; because the divine eye has accessory knowledges; and because the knowledge of others' minds is accomplished for one who is established in the divine eye itself, it is said: “knowledge of the present and future portions by the divine eye.” Herein, 'by the divine eye' means by the divine eye knowledge with its accessories. The present portion and the future portion are the present-and-future portion; knowledge therein is knowledge of the present-and-future portion. Because through the very attainment of the knowledge of the destruction of the taints, the unique qualities of a Buddha not shared with others—such as the knowledge of omniscience, the six superknowledges not shared with others, the ten powers, the unique properties of a Buddha, and so on—are accomplished, it is said: “by the destruction of the taints, all worldly and supramundane qualities.” Hence he said: “having illuminated all the qualities of the Omniscient One.”

ပီတိဝိပ္ဖာရပရိပုဏ္ဏဂတ္တစိတ္တောတိ ပီတိဖရဏေန ပရိပုဏ္ဏကာယစိတ္တော. အညာဏန္တိ အညာဏဿာတိ အတ္ထော. ဓိ-သဒ္ဒယောဂတော ဟိ သာမိအတ္ထေ ဧတံ ဥပယောဂဝစနံ. သေသမေတ္ထ သုဝိညေယျမေဝ.

One whose body and mind are filled by the suffusion of rapture means one whose body and mind are filled by the pervasion of rapture. 'Aññāṇaṃ' means “of ignorance”; that is the meaning. For in connection with the word 'dhi,' this is a dative/genitive expression in the sense of possession. The rest here is very easy to understand.

ဝေရဉ္ဇသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Verañja Sutta is concluded.

၂. သီဟသုတ္တဝဏ္ဏနာ

2. Commentary on the Sīha Sutta

၁၂. ဒုတိယေ [Pg.220] သန္ထာဂါရံ (မ. နိ. အဋ္ဌ. ၁.၂၂; သံ. နိ. အဋ္ဌ. ၃.၄.၂၄၃) နာမ ဧကာ မဟာသာလာဝ. ဥယျောဂကာလာဒီသု ဟိ ရာဇာနော တတ္ထ ဌတွာ ‘‘ဧတ္တကာ ပုရတော ဂစ္ဆန္တု, ဧတ္တကာ ပစ္ဆာ’’တိအာဒိနာ တတ္ထ နိသီဒိတွာ သန္ထံ ကရောန္တိ, မရိယာဒံ ဗန္ဓန္တိ, တသ္မာ တံ ဌာနံ ‘‘သန္ထာဂါရ’’န္တိ ဝုစ္စတိ. ဥယျောဂဋ္ဌာနတော စ အာဂန္တွာ ယာဝ ဂေဟေ ဂေါမယပရိဘဏ္ဍာဒိဝသေန ပဋိဇဂ္ဂနံ ကရောန္တိ, တာဝ ဧကံ ဒွေ ဒိဝသေ တေ ရာဇာနော တတ္ထ သန္ထမ္ဘန္တီတိပိ သန္ထာဂါရံ. တေသံ ရာဇူနံ သဟ အတ္ထာနုသာသနံ အဂါရန္တိပိ သန္ထာဂါရံ. ဂဏရာဇာနော ဟိ တေ, တသ္မာ ဥပ္ပန္နံ ကိစ္စံ ဧကဿ ဝသေန န သိဇ္ဈတိ, သဗ္ဗေသံ ဆန္ဒော လဒ္ဓုံ ဝဋ္ဋတိ, တသ္မာ သဗ္ဗေ တတ္ထ သန္နိပတိတွာ အနုသာသန္တိ. တေန ဝုတ္တံ ‘‘သဟ အတ္ထာနုသာသနံ အဂါရ’’န္တိ. ယသ္မာ ဝါ တတ္ထ သန္နိပတိတွာ ‘‘ဣမသ္မိံ ကာလေ ကသိတုံ ဝဋ္ဋတိ, ဣမသ္မိံ ကာလေ ဝပိတု’’န္တိအာဒိနာ နယေန ဃရာဝါသကိစ္စာနိ သမ္မန္တယန္တိ, တသ္မာ ဆိဒ္ဒါဝဆိဒ္ဒံ ဃရာဝါသံ သန္ထရန္တီတိပိ သန္ထာဂါရံ.

12. In the second, the assembly hall is a great hall. For during times of military campaigns and so on, the rulers stand there and, having sat down, they make a resolution and establish conventions, saying: 'Let so many go forward, so many go back,' and so on. Therefore that place is called an 'assembly hall.' Moreover, having come from the place of the campaign, for the one or two days that they perform upkeep at home with cow-dung plastering and so forth, those rulers remain there; thus it is also called an 'assembly hall.' It is also an 'assembly hall' because it is a building for joint counsel on policy by those rulers. For they are republican rulers, and thus any matter that arises cannot be settled by one alone—the consent of all must be obtained. Therefore, they all assemble there and give counsel. Hence, it is said, 'a building for joint counsel on policy.' Or, because they gather there and deliberate on household duties—such as, 'At this time it is proper to plow, at this time to sow,' and so on—they thereby patch up the flaws and defects of household life. Thus, it is also called an 'assembly hall'.

ပုတ္တဒါရဓနာဒိဥပကရဏပရိစ္စာဂေါ ပါရမိယော. အတ္တနော အင်္ဂပရိစ္စာဂေါ ဥပပါရမိယော. အတ္တနောဝ ဇီဝိတပရိစ္စာဂေါ ပရမတ္ထပါရမိယော. ဉာတီနံ အတ္ထစရိယာ ဉာတတ္ထစရိယာ. လောကဿ အတ္ထစရိယာ လောကတ္ထစရိယာ. ကမ္မဿကတဉာဏဝသေန အနဝဇ္ဇကမ္မာယတနသိပ္ပာယတနဝိဇ္ဇာဋ္ဌာနပရိစယဝသေန ခန္ဓာယတနာဒိပရိစယဝသေန လက္ခဏတ္တယတီရဏဝသေန စ ဉာဏစာရော ဗုဒ္ဓစရိယာ. အင်္ဂနယနဓနရဇ္ဇပုတ္တဒါရပရိဇ္ဇာဂဝသေန ပဉ္စ မဟာပရိစ္စာဂေ ပရိစ္စဇန္တေန. သတိပိ မဟာပရိစ္စာဂါနံ ဒါနပါရမိဘာဝေ ပရိစ္စာဂဝိသေသသဘာဝဒဿနတ္ထဉ္စေဝ သုဒုက္ကရဘာဝဒဿနတ္ထဉ္စ ပဉ္စမဟာပရိစ္စာဂါနံ ဝိသုံ ဂဟဏံ, တတောယေဝ စ အင်္ဂပရိစ္စာဂတော ဝိသုံ နယနပရိစ္စာဂဂ္ဂဟဏံ. ပရိစ္စာဂဘာဝသာမညေပိ ဓနရဇ္ဇပရိစ္စာဂတော ပုတ္တဒါရပရိစ္စာဂဂ္ဂဟဏဉ္စ ဝိသုံ ကတံ. ပဗ္ဗဇ္ဇာဝ သင်္ခေပေါ.

The relinquishment of children, wife, wealth, and other external possessions constitutes the perfections. The relinquishment of one's own limbs constitutes the higher perfections. The relinquishment of one's own life constitutes the ultimate perfections. Conduct for the welfare of relatives; conduct for the welfare of the world; the conduct of a Buddha is the conduct of knowledge, which consists in knowledge of kamma as one's own property, familiarity with blameless occupations, arts, and fields of knowledge, familiarity with the aggregates, sense bases, and so on, and discernment of the three characteristics. By one relinquishing the five great relinquishments: limbs, eyes, wealth, kingdom, children, and wife. Although the great relinquishments are included in the perfection of giving, the five great relinquishments are mentioned separately to show the specific nature of the relinquishment and its extreme difficulty. For that very reason, the relinquishment of eyes is mentioned separately from the relinquishment of limbs. And although they are similar in being relinquishments, the relinquishment of children and wife is mentioned separately from the relinquishment of wealth and kingdom. The going forth is the summary.

သတ္တသု အနုပဿနာသူတိ အနိစ္စာနုပဿနာ, ဒုက္ခာနုပဿနာ, အနတ္တာနုပဿနာ, နိဗ္ဗိဒါနုပဿနာ, ဝိရာဂါနုပဿနာ, နိရောဓာနုပဿနာ, ပဋိနိဿဂ္ဂါနုပဿနာတိ ဣမာသု သတ္တသု အနုပဿနာသု.

'In the seven contemplations' means: in these seven contemplations, namely, the contemplation of impermanence, the contemplation of suffering, the contemplation of not-self, the contemplation of disenchantment, the contemplation of dispassion, the contemplation of cessation, and the contemplation of relinquishment.

အနုဝိစ္စကာရန္တိ [Pg.221] အဝေစ္စကရဏံ. ဒွီဟိ ကာရဏေဟိ အနိယျာနိကသာသနေ ဌိတာ အတ္တနော သာဝကတ္တံ ဥပဂတေ ပဂ္ဂဏှန္တိ, တာနိ ဒဿေတုံ ‘‘ကသ္မာ’’တိအာဒိ ဝုတ္တံ.

'Acting after investigation' means acting with understanding. For two reasons, those established in a teaching that does not lead out support those who have become their disciples. To show those reasons, the passage beginning 'Why?' was stated.

အနုပုဗ္ဗိံ ကထန္တိ (ဒီ. နိ. ဋီ. ၂.၇၅-၇၆) အနုပုဗ္ဗံ ကထေတဗ္ဗကထံ. ကာ ပန သာတိ? ဒါနာဒိကထာ. တတ္ထ ဒါနကထာ တာဝ ပစုရဇနေသုပိ ပဝတ္တိယာ သဗ္ဗသတ္တသာဓာရဏတ္တာ သုကရတ္တာ သီလေ ပတိဋ္ဌာနဿ ဥပါယဘာဝတော စ အာဒိတော ကထိတာ. ပရိစ္စာဂသီလော ဟိ ပုဂ္ဂလော ပရိဂ္ဂဟဝတ္ထူသု နိဿင်္ဂဘာဝတော သုခေနေဝ သီလာနိ သမာဒိယတိ, တတ္ထ စ သုပ္ပတိဋ္ဌိတော ဟောတိ. သီလေန ဒါယကပ္ပဋိဂ္ဂါဟကဝိသုဒ္ဓိတော ပရာနုဂ္ဂဟံ ဝတွာ ပရပီဠာနိဝတ္တိဝစနတော ကိရိယာဓမ္မံ ဝတွာ အကိရိယာဓမ္မဝစနတော, ဘောဂသမ္ပတ္တိဟေတုံ ဝတွာ ဘဝသမ္ပတ္တိဟေတုဝစနတော စ ဒါနကထာနန္တရံ သီလကထာ ကထိတာ. ‘‘တဉ္စ သီလံ ဝဋ္ဋနိဿိတံ, အယံ ဘဝသမ္ပတ္တိ တဿ ဖလ’’န္တိ ဒဿနတ္ထံ. ‘‘ဣမေဟိ စ ဒါနသီလမယေဟိ ပဏီတပဏီတတရာဒိဘေဒဘိန္နေဟိ ပုညကိရိယဝတ္ထူဟိ ဧတာ စာတုမဟာရာဇိကာဒီသု ပဏီတပဏီတတရာဒိဘေဒဘိန္နာ အပရိမေယျာ ဒိဗ္ဗဘောဂသမ္ပတ္တိယော လဒ္ဓဗ္ဗာ’’တိ ဒဿနတ္ထံ တဒနန္တရံ သဂ္ဂကထာ. ‘‘သွာယံ သဂ္ဂေါ ရာဂါဒီဟိ ဥပက္ကိလိဋ္ဌော, သဗ္ဗထာနုပက္ကိလိဋ္ဌော အရိယမဂ္ဂေါ’’တိ ဒဿနတ္ထံ သဂ္ဂါနန္တရံ မဂ္ဂေါ, မဂ္ဂဉ္စ ကထေန္တေန တဒဓိဂမူပါယသန္ဒဿနတ္ထံ သဂ္ဂပရိယာပန္နာပိ ပဂေဝ ဣတရေ သဗ္ဗေပိ ကာမာ နာမ ဗဟွာဒီနဝါ အနိစ္စာ အဒ္ဓုဝါ ဝိပရိဏာမဓမ္မာတိ ကာမာနံ အာဒီနဝေါ. ‘‘ဟီနာ ဂမ္မာ ပေါထုဇ္ဇနိကာ အနရိယာ အနတ္ထသံဟိတာ’’တိ တေသံ ဩကာရော လာမကဘာဝေါ. သဗ္ဗေပိ ဘဝါ ကိလေသာနံ ဝတ္ထုဘူတာတိ တတ္ထ သံကိလေသော. သဗ္ဗသော သံကိလေသဝိပ္ပမုတ္တံ နိဗ္ဗာနန္တိ နေက္ခမ္မေ အာနိသံသော စ ကထေတဗ္ဗောတိ အယမတ္ထော မဂ္ဂန္တီတိ ဧတ္ထ ဣတိ-သဒ္ဒေန အာဒိ-အတ္ထေန ဒီပိတောတိ ဝေဒိတဗ္ဗံ.

'The gradual instruction' means the discourse that should be taught in sequence. And what is that? It is the talk on generosity and so forth. Therein, the talk on generosity is taught first because it is practiced even by many people, is common to all beings, is easy to perform, and is a means for establishing oneself in virtue. For a person inclined to generosity, being free from attachment to possessions, easily undertakes the precepts and becomes well-established in them. After the talk on generosity, the talk on virtue is taught because, after speaking of benefiting others through the purity of the giver and receiver by means of virtue, it speaks of refraining from harming others; after speaking of a positive duty, it speaks of a negative duty; and after speaking of the cause for the attainment of wealth, it speaks of the cause for the attainment of existence. This is also to show: 'And that virtue is dependent on the round of existence; this attainment of existence is its fruit.' Then, the talk on heaven is given to show that 'through these grounds for meritorious action consisting of generosity and virtue, distinguished by various levels of refinement, immeasurable divine enjoyments, also distinguished by various levels of refinement, are to be obtained in the realms of the Four Great Kings and so on.' Following this, the path is taught to show that 'this heaven is defiled by lust and so forth, whereas the noble path is entirely undefiled.' And when teaching the path, to show the means for its attainment, one should also teach the danger in sensual pleasures—that all sensual pleasures, especially those pertaining to heaven but also all others, are fraught with peril, impermanent, unstable, and subject to change; their baseness and lowliness—that they are 'low, vulgar, common, ignoble, and not connected with the goal'; the defilement in all kinds of existence, since they are the basis for the defilements; and the benefit in renunciation, since Nibbāna is completely liberated from all defilement. It should be understood that this range of topics is indicated by the particle 'iti' in the word 'magganti' (the path, etc.), where it has the sense of 'and so on'.

သုခါနံ နိဒါနန္တိ ဒိဋ္ဌဓမ္မိကာနံ သမ္ပရာယိကာနံ နိဗ္ဗာနုပသံဟိတာနဉ္စာတိ သဗ္ဗေသမ္ပိ သုခါနံ ကာရဏံ. ယဉှိ ကိဉ္စိ လောကေ ဘောဂသုခံ နာမ, တံ သဗ္ဗံ ဒါနာဓီနန္တိ ပါကဋောယမတ္ထော. ယံ ပန ဈာနဝိပဿနာမဂ္ဂဖလနိဗ္ဗာနပ္ပဋိသံယုတ္တံ သုခံ, တဿပိ ဒါနံ ဥပနိဿယပစ္စယော ဟောတိယေဝ. သမ္ပတ္တီနံ မူလန္တိ ယာ ဣမာ လောကေ ပဒေသရဇ္ဇသိရိဿရိယသတ္တရတနသမုဇ္ဇလစက္ကဝတ္တိသမ္ပဒါတိ ဧဝံပဘေဒါ မာနုသိကာ သမ္ပတ္တိယော, ယာ စ စာတုမဟာရာဇိကာဒိဂတာ ဒိဗ္ဗသမ္ပတ္တိယော, ယာ ဝါ ပနညာပိ သမ္ပတ္တိယော[Pg.222], တာသံ သဗ္ဗာသံ ဣဒံ မူလကာရဏံ. ဘောဂါနန္တိ ဘုဉ္ဇိတဗ္ဗဋ္ဌေန ‘‘ဘောဂေါ’’တိ လဒ္ဓနာမာနံ ပိယမနာပိယရူပါဒီနံ တန္နိဿယာနံ ဝါ ဥပဘောဂသုခါနံ ပတိဋ္ဌာ နိစ္စလာဓိဋ္ဌာနတာယ. ဝိသမဂတဿာတိ ဗျသနပ္ပတ္တဿ. တာဏန္တိ ရက္ခာ, တတော ပရိပါလနတော. လေဏန္တိ ဗျသနေဟိ ပရိပါတိယမာနဿ ဩလီယနပ္ပဒေသော. ဂတီတိ ဂန္တဗ္ဗဋ္ဌာနံ. ပရာယဏန္တိ ပဋိသရဏံ. အဝဿယောတိ ဝိနိပတိတုံ အဒေန္တော နိဿယော. အာရမ္မဏန္တိ ဩလုဗ္ဘာရမ္မဏံ.

'A source of happiness' means it is the cause of all kinds of happiness: that in the present life, that in future lives, and that connected with Nibbāna. For whatever happiness in the world is called the enjoyment of wealth, it is evident that all of it is dependent on giving. And even for the happiness associated with jhāna, insight, the path, fruition, and Nibbāna, giving serves as a decisive support condition. 'The root of attainments' means it is the root cause of all these attainments: human attainments such as regional kingship, prosperity, sovereignty, and the splendor of a wheel-turning monarch resplendent with the seven treasures; divine attainments such as those in the realm of the Four Great Kings and so on; and whatever other attainments there may be. 'Of wealth' means it is a firm foundation for the enjoyments dependent on things called 'wealth' (bhoga) because they are to be enjoyed, such as beloved and pleasing forms. 'For one who has gone on a wrong course' means for one who has met with misfortune. 'A protection' means a safeguard, because it protects. 'A shelter' means a place of refuge for one hard-pressed by misfortunes. 'A destination' means a place to go to. 'A final resort' means a refuge. 'A support' means a reliance that prevents one from falling. 'An object' means an object to hold on to.

ရတနမယသီဟာသနသဒိသန္တိ သဗ္ဗရတနမယသတ္တင်္ဂမဟာသီဟာသနသဒိသံ. ဧဝံ ဟိဿ မဟဂ္ဃံ ဟုတွာ သဗ္ဗသော ဝိနိပတိတုံ အပ္ပဒါနဋ္ဌော ဒီပိတော ဟောတိ. မဟာပထဝီသဒိသံ ဂတဂတဋ္ဌာနေ ပတိဋ္ဌာနဿ လဘာပနတော. ယထာ ဒုဗ္ဗလဿ ပုရိသဿ အာလမ္ဗနရဇ္ဇု ဥတ္တိဋ္ဌတော တိဋ္ဌတော စ ဥပတ္ထမ္ဘော, ဧဝံ ဒါနံ သတ္တာနံ သမ္ပတ္တိဘဝေ ဥပပတ္တိယာ ဌိတိယာ စ ပစ္စယောတိ အာဟ ‘‘အာလမ္ဗနဋ္ဌေန အာလမ္ဗနရဇ္ဇုသဒိသ’’န္တိ. ဒုက္ခနိတ္ထရဏဋ္ဌေနာတိ ဒုဂ္ဂတိဒုက္ခဋ္ဌာနနိတ္ထရဏဋ္ဌေန. သမဿာသနဋ္ဌေနာတိ လောဘမစ္ဆရိယာဒိပဋိသတ္တုပဒ္ဒဝတော သမဿာသနဋ္ဌေန. ဘယပရိတ္တာဏဋ္ဌေနာတိ ဒါလိဒ္ဒိယဘယတော ပရိပါလနဋ္ဌေန. မစ္ဆေရမလာဒီဟီတိ မစ္ဆေရလောဘဒေါသမဒဣဿာမိစ္ဆာဒိဋ္ဌိဝိစိကိစ္ဆာဒိစိတ္တမလေဟိ. အနုပလိတ္တဋ္ဌေနာတိ အနုပက္ကိလိဋ္ဌတာယ. တေသန္တိ မစ္ဆေရမလာဒီနံ. တေသံ ဧဝ ဒုရာသဒဋ္ဌေန. အသန္တာသနဋ္ဌေနာတိ သန္တာသဟေတုအဘာဝေန. ယော ဟိ ဒါယကော ဒါနပတိ, သော သမ္ပတိပိ န ကုတောစိ သန္တသတိ, ပဂေဝ အာယတိံ. ဗလဝန္တဋ္ဌေနာတိ မဟာဗလဝတာယ. ဒါယကော ဟိ ဒါနပတိ သမ္ပတိ ပက္ခဗလေန ဗလဝါ ဟောတိ, အာယတိံ ပန ကာယဗလာဒီဟိပိ. အဘိမင်္ဂလသမ္မတဋ္ဌေနာတိ ‘‘ဝဍ္ဎိကာရဏ’’န္တိ အဘိသမ္မတဘာဝေန. ဝိပတ္တိဘဝတော သမ္ပတ္တိဘဝူပနယနံ ခေမန္တဘူမိသမ္ပာပနံ.

'Like a throne made of gems' means it is like a great lion throne made of all kinds of gems with seven components. Thus, being of great value, its function of not allowing one to fall completely into ruin is shown. 'Like the great earth' because it enables one to find a footing in whatever place one goes. Just as a supporting rope is a support for a weak person in getting up and standing, so giving is a condition for beings' arising and stability in an existence of good fortune; thus it is said to be 'like a supporting rope in function.' 'In the sense of crossing over suffering' means in the sense of crossing over the state of suffering in a bad destination. 'In the sense of giving relief' means in the sense of giving relief from the affliction of such enemies as greed and stinginess. 'In the sense of protection from fear' means in the sense of protecting from the fear of poverty. 'From the stains of stinginess, etc.' means from the mental stains of stinginess, greed, hatred, conceit, envy, wrong view, doubt, etc. 'In the sense of being unsullied' means because of being undefiled. 'For them' means for the stains of stinginess, etc. 'Because of being hard to assail by them.' 'In the sense of not causing terror' means because of the absence of a cause for terror. For a giver, a master of giving, is not terrified of anything at present, let alone in the future. 'In the sense of being powerful' means because of great power. For a giver, a master of giving, is powerful at present through the power of his supporters, and in the future through physical strength and so on. 'In the sense of being considered a high blessing' means because of being acknowledged as a 'cause of growth.' It leads one from an existence of misfortune to an existence of good fortune, making one reach the ground of security.

ဣဒါနိ မဟာဗောဓိစရိယဘာဝေနပိ ဒါနဂုဏံ ဒဿေတုံ ‘‘ဒါနံ နာမေတ’’န္တိအာဒိ ဝုတ္တံ. တတ္ထ အတ္တာနံ နိယျာတေန္တေနာတိ ဧတေန ‘‘ဒါနဖလံ သမ္မဒေဝ ပဿန္တာ မဟာပုရိသာ အတ္တနော ဇီဝိတမ္ပိ ပရိစ္စဇန္တိ, တသ္မာ ကော နာမ ဝိညုဇာတိကော ဗာဟိရေ ဝတ္ထုသ္မိံ ပဂေဝ သင်္ဂံ ကရေယျာ’’တိ ဩဝါဒံ ဒေတိ. ဣဒါနိ ယာ လောကိယာ လောကုတ္တရာ စ ဥက္ကံသဂတာ သမ္ပတ္တိယော, တာ သဗ္ဗာ ဒါနတောယေဝ ပဝတ္တန္တီတိ ဒဿေန္တော ‘‘ဒါနဉှီ’’တိအာဒိမာဟ. တတ္ထ [Pg.223] သက္ကမာရဗြဟ္မသမ္ပတ္တိယော အတ္တဟိတာယ ဧဝ, စက္ကဝတ္တိသမ္ပတ္တိ ပန အတ္တဟိတာယ ပရဟိတာယ စာတိ ဒဿေတုံ သာ တာသံ ပရတော စက္ကဝတ္တိသမ္ပတ္တိ ဝုတ္တာ. ဧတာ လောကိယာ, ဣမာ ပန လောကုတ္တရာတိ ဒဿေတုံ ‘‘သာဝကပါရမိဉာဏ’’န္တိအာဒိ ဝုတ္တံ. တာသုပိ ဥက္ကဋ္ဌုက္ကဋ္ဌတရုက္ကဋ္ဌတမတံ ဒဿေတုံ ကမေန ဉာဏတ္တယံ ဝုတ္တံ. တေသံ ပန ဒါနဿ ပစ္စယဘာဝေါ ဟေဋ္ဌာ ဝုတ္တောယေဝ. ဧတေနေဝ တဿ ဗြဟ္မသမ္ပတ္တိယာပိ ပစ္စယဘာဝေါ ဒီပိတောတိ ဝေဒိတဗ္ဗော.

Now, to demonstrate the virtue of giving even in the context of the great conduct of a Bodhisatta, the passage beginning 'Giving, it is said...' was stated. Herein, by the words 'by one who surrenders oneself,' he gives this advice: 'Great beings, rightly seeing the fruit of giving, even give up their own lives; therefore, what wise person would form an attachment to external objects?' Now, to show that all exalted worldly and supramundane attainments proceed from giving, he says the passage beginning 'For giving....' Herein, the attainments of Sakka, Māra, and Brahmā are for one's own welfare only, while the attainment of a wheel-turning monarch is for the welfare of both oneself and others; thus the attainment of a wheel-turning monarch is mentioned after them. To show that the former are worldly, while the latter are supramundane, the passage beginning 'the knowledge of a disciple's perfection...' was stated. Among these too, to show the gradation from excellent to more excellent to most excellent, the threefold knowledge is mentioned in sequence. That giving is a condition for these has already been stated below. By this itself, it should be understood that its nature as a condition for the Brahmā attainment has also been shown.

ဒါနဉ္စ နာမ ဒက္ခိဏေယျေသု ဟိတဇ္ဈာသယေန ပူဇနဇ္ဈာသယေန ဝါ အတ္တနော သန္တကဿ ပရေသံ ပရိစ္စဇနံ, တသ္မာ ဒါယကော ပုရိသပုဂ္ဂလော ပရေ ဟန္တိ, ပရေသံ ဝါ သန္တကံ ဟရတီတိ အဋ္ဌာနမေတန္တိ အာဟ ‘‘ဒါနံ ဒေန္တော သီလံ သမာဒါတုံ သက္ကောတီ’’တိ. သီလာလင်္ကာရသဒိသော အလင်္ကာရော နတ္ထိ သောဘာဝိသေသာဝဟတ္တာ သီလဿ. သီလပုပ္ဖသဒိသံ ပုပ္ဖံ နတ္ထီတိ ဧတ္ထာပိ ဧသေဝ နယော. သီလဂန္ဓသဒိသော ဂန္ဓော နတ္ထီတိ ဧတ္ထ ‘‘စန္ဒနံ တဂရံ ဝါပီ’’တိအာဒိကာ (ဓ. ပ. ၅၅) ဂါထာ – ‘‘ဂန္ဓော ဣသီနံ စိရဒိက္ခိတာနံ, ကာယာ စုတော ဂစ္ဆတိ မာလုတေနာ’’တိအာဒိကာ (ဇာ. ၂.၁၇.၅၅) ဇာတကဂါထာယော စ အာဟရိတွာ ဝတ္တဗ္ဗာ. သီလဉှိ သတ္တာနံ အာဘရဏဉ္စေဝ အလင်္ကာရော စ ဂန္ဓဝိလေပနဉ္စ ပရဿ ဒဿနီယဘာဝါဝဟဉ္စ. တေနာဟ ‘‘သီလာလင်္ကာရေန ဟီ’’တိအာဒိ.

Giving is the relinquishing of one's own possessions to others worthy of offerings, with an intention to benefit them or with an intention to honor them. Therefore, it is impossible that a person who is a donor would strike others or take what belongs to others. Hence, it is said: 'While giving a gift, one is able to undertake the moral precepts.' There is no ornament like the ornament of virtue, for virtue brings a special beauty. There is no flower like the flower of virtue—here too, the same principle applies. There is no fragrance like the fragrance of virtue. In this regard, the verse from the Dhammapada (55) beginning 'Sandalwood or tagara...' and the Jātaka verses (e.g., Jā 2.17.55) beginning 'The fragrance of the sages, long disciplined, wafts from their bodies on the wind...' should be cited. For virtue is for beings an adornment, an ornament, a fragrant unguent, and it makes them pleasing for others to see. Therefore, it is said, 'For with the ornament of virtue...' and so on.

အယံ သဂ္ဂေါ လဗ္ဘတီတိ ဣဒံ မဇ္ဈိမေဟိ အာရဒ္ဓံ သီလံ သန္ဓာယာဟ. တေနေဝါဟ သက္ကော ဒေဝရာဇာ –

This was said with reference to the virtue undertaken by those of the middle grade: 'This heaven is attainable.' Therefore Sakka, the king of the devas, said:

‘‘ဟီနေန ဗြဟ္မစရိယေန, ခတ္တိယေ ဥပပဇ္ဇတိ;

မဇ္ဈိမေန စ ဒေဝတ္တံ, ဥတ္တမေန ဝိသုဇ္ဈတီ’’တိ. (ဇာ. ၁.၈.၇၅);

"By an inferior holy life, one is reborn among the khattiyas; by a middling one, one attains the state of a deva; by the highest, one is purified."

ဣဋ္ဌောတိ သုခေါ. ကန္တောတိ ကမနီယော. မနာပေါတိ မနဝဍ္ဎနကော. တံ ပန တဿ ဣဋ္ဌာဒိဘာဝံ ဒဿေတုံ ‘‘နိစ္စမေတ္ထ ကီဠာ’’တိအာဒိ ဝုတ္တံ.

`Iṭṭha` means pleasant. `Kanta` means desirable. `Manāpa` means mind-enhancing. To show its nature of being agreeable and so on, it is said, 'Here there is constant play,' and so on.

ဒေါသောတိ အနိစ္စတာဒိနာ အပ္ပဿာဒါဒိနာ စ ဒူသိတဘာဝေါ, ယတော တေ ဝိညူနံ စိတ္တံ နာရာဓေန္တိ. အထ ဝါ အာဒီနံ ဝါတိ ပဝတ္တတီတိ အာဒီနဝေါ, ပရမကပဏတာ. တထာ စ ကာမာ ယထာတထံ ပစ္စဝေက္ခန္တာနံ ပစ္စုပတိဋ္ဌန္တိ. လာမကဘာဝေါတိ အသေဋ္ဌေဟိ သေဝိတဗ္ဗော, သေဋ္ဌေဟိ န သေဝိတဗ္ဗော နိဟီနဘာဝေါ. သံကိလိဿနန္တိ ဝိဗာဓကတာ ဥပတာပကတာ စ.

`Dosa` (fault) is the state of being corrupted by impermanence and so on, and by little satisfaction and so on, for which reason they do not please the minds of the wise. Or, `ādīnava` (danger) is so called because misery flows from it; it is utter wretchedness. And so sensual pleasures present themselves as they really are to those who reflect upon them. The state of being inferior means a base condition to be resorted to by the ignoble, not by the noble. `They are defiled` means the state of causing affliction and the state of causing torment.

နေက္ခမ္မေ [Pg.224] အာနိသံသန္တိ ဧတ္ထ ‘‘ယတ္တကာ ကာမေသု အာဒီနဝါ, တပ္ပဋိပက္ခတော တတ္တကာ နေက္ခမ္မေ အာနိသံသာ. အပိစ နေက္ခမ္မံ နာမေတံ အသမ္ဗာဓံ အသံကိလိဋ္ဌံ, နိက္ခန္တံ ကာမေဟိ, နိက္ခန္တံ ကာမသညာယ, နိက္ခန္တံ ကာမဝိတက္ကေဟိ, နိက္ခန္တံ ကာမပရိဠာဟေဟိ, နိက္ခန္တံ ဗျာပါဒသညာယာ’’တိအာဒိနာ နယေန နေက္ခမ္မေ အာနိသံသေ ပကာသေသိ. ပဗ္ဗဇ္ဇာယံ ဈာနာဒီသု စ ဂုဏေ ဝိဘာဝေသိ ဝဏ္ဏေသိ. ကလ္လစိတ္တန္တိ ကမ္မနိယစိတ္တံ ဟေဋ္ဌာ ပဝတ္တိတဒေသနာယ အဿဒ္ဓိယာဒီနံ စိတ္တဒေါသာနံ ဝိဂတတ္တာ ဥပရိ ဒေသနာယ ဘာဇနဘာဝူပဂမေန ကမ္မက္ခမစိတ္တံ. အဋ္ဌကထာယံ ပန ယသ္မာ အဿဒ္ဓိယာဒယော စိတ္တဿ ရောဂဘူတာ, တဒါ တေ ဝိဂတာ, တသ္မာ အာဟ ‘‘အရောဂစိတ္တ’’န္တိ. ဒိဋ္ဌိမာနာဒိကိလေသဝိဂမေန မုဒုစိတ္တံ. ကာမစ္ဆန္ဒာဒိဝိဂမေန ဝိနီဝရဏစိတ္တံ. သမ္မာပဋိပတ္တိယံ ဥဠာရပီတိပါမောဇ္ဇယောဂေန ဥဒဂ္ဂစိတ္တံ. တတ္ထ သဒ္ဓါသမ္ပတ္တိယာ ပသန္နစိတ္တံ. ယဒါ ဘဂဝါ အညာသီတိ သမ္ဗန္ဓော. အထ ဝါ ကလ္လစိတ္တန္တိ ကာမစ္ဆန္ဒဝိဂမေန အရောဂစိတ္တံ. မုဒုစိတ္တန္တိ ဗျာပါဒဝိဂမေန မေတ္တာဝသေန အကဌိနစိတ္တံ. ဝိနီဝရဏစိတ္တန္တိ ဥဒ္ဓစ္စကုက္ကုစ္စဝိဂမေန အဝိက္ခေပတော တေန အပိဟိတစိတ္တံ. ဥဒဂ္ဂစိတ္တန္တိ ထိနမိဒ္ဓဝိဂမေန သမ္ပဂ္ဂဟိတဝသေန အလီနစိတ္တံ. ပသန္နစိတ္တန္တိ ဝိစိကိစ္ဆာဝိဂမေန သမ္မာပဋိပတ္တိယံ အဓိမုတ္တစိတ္တန္တိ ဧဝမေတ္ထ သေသပဒါနံ အတ္ထော ဝေဒိတဗ္ဗော.

Herein, regarding 'the benefits in renunciation': in the way beginning, 'However many dangers there are in sensual pleasures, so many benefits there are in renunciation, which is their opposite. Moreover, renunciation is unconfined, undefiled, a departure from sensual pleasures, a departure from perceptions of sensuality, a departure from thoughts of sensuality, a departure from the fever of sensuality, a departure from perceptions of ill will,' he proclaimed the benefits in renunciation. He explained and praised the qualities in the going forth and in the jhānas and so on. `Kallacitta` means a workable mind; that is, a mind fit for the task because, with the departure of the mind's corruptions such as lack of faith due to the teaching previously given, it has become a vessel for the higher teaching. But in the commentary it is said that since lack of faith and so on are diseases of the mind, when they have departed, it is called a 'healthy mind' (`arogacitta`). A soft mind is one with the departure of the defilements of views, conceit, and so on. A mind without hindrances is one with the departure of sensual desire and so on. An uplifted mind is one connected with great rapture and joy in right practice. Here, a confident mind is one endowed with faith. The connection is with 'When the Blessed One knew....' Alternatively, `kallacitta` means a healthy mind through the departure of sensual desire. `Muducitta` means an unhardened mind through the departure of ill will, by way of loving-kindness. `Vinīvaraṇacitta` means an uncovered mind through the departure of restlessness and remorse, by way of non-distraction. `Udaggacitta` means an unsluggish mind through the departure of sloth and torpor, by way of being well-exerted. `Pasannacitta` means a mind resolved upon right practice through the departure of doubt. In this way the meaning of the remaining terms should be understood.

သေယျထာပီတိအာဒိနာ ဥပမာဝသေန သီဟဿ ကိလေသပ္ပဟာနံ အရိယမဂ္ဂုပ္ပာဒနဉ္စ ဒဿေတိ. အပဂတကာဠကန္တိ ဝိဂတကာဠကံ. သမ္မဒေဝါတိ သုဋ္ဌုဒေဝ. ရဇနန္တိ နီလပီတလောဟိတာဒိရင်္ဂဇာတံ. ပဋိဂ္ဂဏှေယျာတိ ဂဏှေယျ, ပဘဿရံ ဘဝေယျ. တသ္မိံယေဝ အာသနေတိ တဿံယေဝ နိသဇ္ဇာယံ. ဧတေနဿ လဟုဝိပဿကတာ တိက္ခပညတာ သုခပ္ပဋိပဒခိပ္ပာဘိညတာ စ ဒဿိတာ ဟောတိ. ဝိရဇန္တိ အပါယဂမနီယရာဂရဇာဒီနံ ဝိဂမေန ဝိရဇံ. အနဝသေသဒိဋ္ဌိဝိစိကိစ္ဆာမလာပဂမေန ဝီတမလံ. ပဌမမဂ္ဂဝဇ္ဈကိလေသရဇာဘာဝေန ဝါ ဝိရဇံ. ပဉ္စဝိဓဒုဿီလျမလဝိဂမေန ဝီတမလံ. တဿ ဥပ္ပတ္တိအာကာရဒဿနတ္ထန္တိ ကသ္မာ ဝုတ္တံ? နနု မဂ္ဂဉာဏံ အသင်္ခတဓမ္မာရမ္မဏန္တိ စောဒနံ သန္ဓာယာဟ ‘‘တဉှီ’’တိအာဒိ. တတ္ထ ပဋိဝိဇ္ဈန္တန္တိ အသမ္မောဟပ္ပဋိဝေဓဝသေန ပဋိဝိဇ္ဈန္တံ. တေနာဟ ‘‘ကိစ္စဝသေနာ’’တိ. တတြိဒံ ဥပမာသံသန္ဒနံ – ဝတ္ထံ ဝိယ စိတ္တံ, ဝတ္ထဿ အာဂန္တုကမလေဟိ ကိလိဋ္ဌဘာဝေါ ဝိယ စိတ္တဿ ရာဂါဒိမလေဟိ သံကိလိဋ္ဌဘာဝေါ, ဓောဝနသိလာတလံ ဝိယ အနုပုဗ္ဗီကထာ, ဥဒကံ ဝိယ သဒ္ဓါ, ဥဒကေန [Pg.225] တေမေတွာ ဦသဂေါမယဆာရိကခါရေဟိ ကာဠကေ သမ္မဒ္ဒိတွာ ဝတ္ထဿ ဓောဝနပ္ပယောဂေါ ဝိယ သဒ္ဓါသိနေဟေန တေမေတွာ တေမေတွာ သတိသမာဓိပညာဟိ ဒေါသေ သိထိလေ ကတွာ သုတာဒိဝိဓိနာ စိတ္တဿ သောဓနေ ဝီရိယာရမ္ဘော. တေန ပယောဂေန ဝတ္ထေ ကာဠကာပဂမော ဝိယ ဝီရိယာရမ္ဘေန ကိလေသဝိက္ခမ္ဘနံ, ရင်္ဂဇာတံ ဝိယ အရိယမဂ္ဂေါ, တေန သုဒ္ဓဝတ္ထဿ ပဘဿရဘာဝေါ ဝိယ ဝိက္ခမ္ဘိတကိလေသဿ စိတ္တဿ မဂ္ဂေန ပရိယောဒပနန္တိ.

By the passage beginning 'Just as...,' he shows, by way of a simile, Sīha's abandoning of the defilements and the arising of the noble path. `Apagatakāḷaka` means free from stains. `Sammadeva` means perfectly well. `Rajana` means a kind of dye such as blue, yellow, or red. `Paṭiggaṇheyya` means it would take on, it would become radiant. `Tasmiṃyeva āsane` means in that very sitting posture. By this are shown his swift insight, sharp wisdom, and practice with ease and quick direct knowledge. `Viraja` (dust-free) means stainless through the removal of the dust of lust, etc., which leads to the plane of misery. `Vītamala` (stainless) means without blemish through the removal of the stain of all views and doubt. Or, `viraja` means without the dust of the defilements abandoned by the first path. `Vītamala` means without the blemish of the five kinds of immorality. Why was it said, 'to show the mode of its arising'? Referring to the objection, 'But surely, path knowledge has the unconditioned Dhamma as its object,' he says the passage beginning 'For that....' Here, `paṭivijjhanta` means penetrating by way of non-deluded penetration. Therefore he said, 'in terms of function.' Here is the application of the simile: The mind is like a cloth. The mind's state of being defiled by the stains of lust and so on is like the cloth's state of being defiled by adventitious stains. The gradual instruction is like the washing slab. Faith is like the water. The undertaking of energy in purifying the mind by the method of learning, etc.—by repeatedly moistening it with the moisture of faith and loosening the faults with mindfulness, concentration, and wisdom—is like the effort of washing the cloth by wetting it with water and scrubbing it with lye, cow-dung ash, and saline earth to remove the stains. The suppression of the defilements by the undertaking of energy is like the removal of the stains from the cloth by that effort. The noble path is like the dye. The complete purification of the mind—whose defilements have been suppressed—by the path is like the radiant state of the cloth when it has been cleansed.

‘‘ဒိဋ္ဌဓမ္မော’’တိ ဝတွာ ဒဿနံ နာမ ဉာဏဒဿနတော အညမ္ပိ အတ္ထီတိ တန္နိဝတ္တနတ္ထံ ‘‘ပတ္တဓမ္မော’’တိ ဝုတ္တံ. ပတ္တိ နာမ ဉာဏသမ္ပတ္တိတော အညာပိ ဝိဇ္ဇတီတိ တတော ဝိသေသနတ္ထံ ‘‘ဝိဒိတဓမ္မော’’တိ ဝုတ္တံ. သာ ပနေသာ ဝိဒိတဓမ္မတာ ဓမ္မေသု ဧကဒေသေနပိ ဟောတီတိ နိပ္ပဒေသတော ဝိဒိတဘာဝံ ဒဿေတုံ. ‘‘ပရိယောဂါဠှဓမ္မော’’တိ ဝုတ္တံ. တေနဿ သစ္စာဘိသမ္ဗောဓံယေဝ ဒီပေတိ. မဂ္ဂဉာဏဉှိ ဧကာဘိသမယဝသေန ပရိညာဒိကိစ္စံ သာဓေန္တံ နိပ္ပဒေသေန စတုသစ္စဓမ္မံ သမန္တတော ဩဂါဠှံ နာမ ဟောတိ. တေနာဟ ‘‘ဒိဋ္ဌော အရိယသစ္စဓမ္မော ဧတေနာတိ ဒိဋ္ဌဓမ္မော’’တိ. တိဏ္ဏာ ဝိစိကိစ္ဆာတိ သပ္ပဋိဘယကန္တာရသဒိသာ သောဠသဝတ္ထုကာ အဋ္ဌဝတ္ထုကာ စ တိဏ္ဏာ နိတ္တိဏ္ဏာ ဝိစိကိစ္ဆာ. ဝိဂတာ ကထံကထာတိ ပဝတ္တိအာဒီသု ‘‘ဧဝံ နု ခေါ, န နု ခေါ’’တိ ဧဝံ ပဝတ္တိကာ ဝိဂတာ သမုစ္ဆိန္နာ ကထံကထာ. သာရဇ္ဇကရာနံ ပါပဓမ္မာနံ ပဟီနတ္တာ တပ္ပဋိပက္ခေသု သီလာဒိဂုဏေသု ပတိဋ္ဌိတတ္တာ ဝေသာရဇ္ဇံ ဝိသာရဒဘာဝံ ဝေယျတ္တိယံ ပတ္တော. အတ္တနာ ဧဝ ပစ္စက္ခတော ဒိဋ္ဌတ္တာ န ပရံ ပစ္စေတိ, န စဿ ပရော ပစ္စေတဗ္ဗော အတ္ထီတိ အပရပ္ပစ္စယော.

Having said `diṭṭhadhammo` (one who has seen the Dhamma), since there is also a 'seeing' other than the vision of knowledge, to exclude that, `pattadhammo` (one who has attained the Dhamma) was said. Since there is also an 'attainment' other than the accomplishment of knowledge, to specify it further, `viditadhammo` (one who has understood the Dhamma) was said. But since that state of having understood the Dhamma can be partial in regard to the dhammas, to show the state of having understood completely, `pariyogāḷhadhammo` (one who has penetrated the Dhamma) was said. By this he indicates his full awakening to the truths. For path knowledge, by accomplishing the functions of full understanding and so on in a single breakthrough, is said to have thoroughly penetrated the Dhamma of the Four Truths completely. Hence it is said: `Diṭṭhadhammo` means 'one by whom the Dhamma of the noble truths has been seen.' His doubt is crossed over (`Tiṇṇā vicikicchā`): the sixteen-based and eight-based doubt, which is like a wilderness with its perils, has been crossed, crossed beyond. His uncertainty is dispelled (`Vigatā kathaṃkathā`): the 'how-and-why' talk that proceeds as 'Is it so? Is it not so?' regarding continuity and so on, has been dispelled, uprooted. He has attained fearlessness (`vesārajja`), the state of being intrepid, and expertise, because evil, unwholesome states that cause timidity have been abandoned and he is established in their opposites, the qualities of virtue and so on. `Aparappaccayo` (not reliant on another) means that since he has seen for himself by direct experience, he does not rely on another, nor is there another on whom he needs to rely.

ဥဒ္ဒိသိတွာ ကတန္တိ အတ္တာနံ ဥဒ္ဒိသိတွာ မာရဏဝသေန ကတံ နိဗ္ဗတ္တိတံ မံသံ. ပဋိစ္စကမ္မန္တိ ဧတ္ထ ကမ္မ-သဒ္ဒေါ ကမ္မသာဓနော အတီတကာလိကော စာတိ အာဟ ‘‘အတ္တာနံ ပဋိစ္စကတ’’န္တိ. နိမိတ္တကမ္မဿေတံ အဓိဝစနံ ‘‘ပဋိစ္စ ကမ္မံ ဖုသတီ’’တိအာဒီသု (ဇာ. ၁.၄.၇၅) ဝိယ. နိမိတ္တကမ္မဿာတိ နိမိတ္တဘာဝေန လဒ္ဓဗ္ဗကမ္မဿ. ကရဏဝသေန ပဋိစ္စကမ္မံ ဧတ္ထ အတ္ထီတိ မံသံ ပဋိစ္စကမ္မံ ယထာ ဗုဒ္ဓိ ဗုဒ္ဓံ. တံ ဧတဿ အတ္ထီတိ ဗုဒ္ဓေါ. သေသမေတ္ထ ဥတ္တာနမေဝ.

‘Done having specified’: flesh produced by way of killing for oneself. ‘Dependent action’: here the word ‘kamma’ has the sense of instrument and is in the past tense; hence it is said, ‘done on account of oneself.’ This is a designation for ‘action as a sign,’ as in such passages as ‘action affects on account of a condition’ (Jā 1.4.75). ‘Action as a sign’ means an action to be acquired by way of a sign. Here, a dependent action exists by way of instrumentality, so the flesh is called ‘that which has a dependent action,’ just as one is called a Buddha from possessing understanding (`buddhi`), the etymology being: 'That exists for this one, therefore he is a Buddha.' The rest here is clear in meaning.

သီဟသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sīha Sutta is finished.

၃-၄. အဿာဇာနီယသုတ္တာဒိဝဏ္ဏနာ

3–4. Commentary on the Assājānīya Sutta and Others

၁၃-၁၄. တတိယေ [Pg.226] သာဌေယျာနီတိ သဌတ္တာနိ. သေသပဒေသုပိ ဧသေဝ နယော. တာနိ ပနဿ သာဌေယျာဒီနိ ကာယစိတ္တုဇုကတာပဋိပက္ခဘူတာ လောဘသဟဂတစိတ္တုပ္ပာဒဿ ပဝတ္တိအာကာရဝိသေသာ. တတ္ထ ယဿ ကိသ္မိဉ္စိဒေဝ ဌာနေ ဌာတုကာမဿ သတော ယံ ဌာနံ မနုဿာနံ သပ္ပဋိဘယံ, ပုရတော ဂန္တွာ တထေဝ သပ္ပဋိဘယဋ္ဌာနေဝ ဌဿာမီတိ န ဟောတိ, ဝဉ္စနာဓိပ္ပာယဘာဝတော ဌာတုကာမဋ္ဌာနေယေဝ နိခါတတ္ထမ္ဘော ဝိယ စတ္တာရော ပါဒေ နိစ္စာလေတွာ တိဋ္ဌတိ, အယံ သဌော နာမ, ဣမဿ သာဌေယျဿ ပါကဋကရဏံ. တထာ ယဿ ကိသ္မိဉ္စိဒေဝ ဌာနေ နိဝတ္တိတွာ ခန္ဓဂတံ ပါတေတုကာမဿ သတော ယံ ဌာနံ မနုဿာနံ သပ္ပဋိဘယံ, ပုရတော ဂန္တွာ တထေဝ ပါတေဿာမီတိ န ဟောတိ, ပါတေတုကာမဋ္ဌာနေယေဝ နိဝတ္တိတွာ ပါတေတိ, အယံ ကူဋော နာမ. ယဿ ကာလေန ဝါမတော, ကာလေန ဒက္ခိဏတော, ကာလေန ဥဇုမဂ္ဂေနေဝ စ ဂန္တုကာမဿ သတော ယံ ဌာနံ မနုဿာနံ သပ္ပဋိဘယံ, ပုရတော ဂန္တွာ တထေဝ ဧဝံ ကရိဿာမီတိ န ဟောတိ, ယဒိစ္ဆကံ ဂန္တုကာမဋ္ဌာနေယေဝ ကာလေန ဝါမတော, ကာလေန ဒက္ခိဏတော, ကာလေန ဥဇုမဂ္ဂံ ဂစ္ဆတိ, တထာ လေဏ္ဍံ ဝါ ပဿာဝံ ဝါ ဝိဿဇ္ဇေတုကာမဿ ဣဒံ ဌာနံ သုသမ္မဋ္ဌံ အာကိဏ္ဏမနုဿံ ရမဏီယံ. ဣမသ္မိံ ဌာနေ ဧဝရူပံ ကာတုံ န ယုတ္တံ, ပုရတော ဂန္တွာ ပဋိစ္ဆန္နဋ္ဌာနေ ကရိဿာမီတိ န ဟောတိ, တတ္ထေဝ ကရောတိ, အယံ ဇိမှော နာမ. ယဿ ပန ကိသ္မိဉ္စိ ဌာနေ မဂ္ဂါ ဥက္ကမ္မ နိဝတ္တိတွာ ပဋိမဂ္ဂံ အာရောဟိတုကာမဿ သတော ယံ ဌာနံ မနုဿာနံ သပ္ပဋိဘယံ, ပုရတော ဂန္တွာ တတ္ထေဝ ဧဝံ ကရိဿာမီတိ န ဟောတိ, ပဋိမဂ္ဂံ အာရောဟိတုကာမဋ္ဌာနေယေဝ မဂ္ဂါ ဥက္ကမ္မ နိဝတ္တိတွာ ပဋိမဂ္ဂံ အာရောဟတိ, အယံ ဝင်္ကော နာမ. ဣတိ ဣမံ စတုဗ္ဗိဓမ္ပိ ကိရိယံ သန္ဓာယေတံ ဝုတ္တံ ‘‘ယာနိ ခေါ ပနဿ တာနိ သာဌေယျာနိ…ပေ… အာဝိကတ္တာ ဟောတီ’’တိ. စတုတ္ထေ နတ္ထိ ဝတ္တဗ္ဗံ.

13–14. In the third, `sāṭheyyāni` means acts of deceit (`saṭhattāni`). This same method applies to the other terms. These acts of deceit and so on are particular modes of occurrence of a thought-moment accompanied by greed, which are the opposite of straightforwardness of body and mind. Here, when one wishes to stand in a certain place, it does not think, 'I will go forward to a place that is dangerous for people and stand right there'; instead, since it has no intention of deceiving (in that way), it stands firmly in the place it desires to stand, unmoving like a post driven into the ground, not moving its four feet. This one is called 'deceitful' (saṭho); this is the manifestation of its deceit. Similarly, when one wishes to turn back and throw its rider, it does not think, 'I will go forward to a place that is dangerous for people and throw him off there'; instead, it turns back and throws him off right in the place it desires to do so. This one is called 'crooked' (kūṭo). When one wishes to go sometimes to the left, sometimes to the right, and sometimes straight ahead, it does not think, 'I will go forward to a place that is dangerous for people and act like this'; instead, in the place it desires to go as it pleases, it goes sometimes left, sometimes right, and sometimes straight. Likewise, when one wishes to discharge dung or urine, it does not think, 'This place is well-swept, crowded, and pleasant; it is not proper to do such a thing here. I will go forward and do it in a secluded spot'; instead, it does it right there. This one is called 'dishonest' (jimho). And when one wishes to leave the path, turn back, and get on a side-path, it does not think, 'I will go forward to a place that is dangerous for people and do this there'; instead, it leaves the path, turns back, and gets on the side-path right in the place it desires to do so. This one is called 'bent' (vaṅko). Thus, with reference to these four kinds of action, it was said: 'Whatever acts of deceit... he is one who makes them manifest.' In the fourth, there is nothing to be said.

အဿာဇာနီယသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Assājānīya Sutta and others is finished.

၅-၈. မလသုတ္တာဒိဝဏ္ဏနာ

5–8. Commentary on the Mala Sutta and Others

၁၅-၁၈. ပဉ္စမေ (ဓ. ပ. အဋ္ဌ. ၂.၂၄၁) ယာ ကာစိ ပရိယတ္တိ ဝါ သိပ္ပံ ဝါ ယသ္မာ အသဇ္ဈာယန္တဿ အနနုယုဉ္ဇန္တဿ ဝိနဿတိ, နိရန္တရံ ဝါ န ဥပဋ္ဌာတိ, တသ္မာ ‘‘အသဇ္ဈာယမလာ မန္တာ’’တိ [Pg.227] ဝုတ္တံ. ယသ္မာ ပန ဃရာဝါသံ ဝသန္တဿ ဥဋ္ဌာယုဋ္ဌာယ ဇိဏ္ဏပ္ပဋိသင်္ခရဏာဒီနိ အကရောန္တဿ ဃရံ နာမ ဝိနဿတိ, တသ္မာ ‘‘အနုဋ္ဌာနမလာ ဃရာ’’တိ ဝုတ္တံ. ယသ္မာ ဂိဟိဿ ဝါ ပဗ္ဗဇိတဿ ဝါ ကောသဇ္ဇဝသေန သရီရပ္ပဇဂ္ဂနံ ဝါ ပရိက္ခာရပ္ပဋိဇဂ္ဂနံ ဝါ အကရောန္တဿ ကာယော ဒုဗ္ဗဏ္ဏော ဟောတိ, တသ္မာ ‘‘မလံ ဝဏ္ဏဿ ကောသဇ္ဇ’’န္တိ ဝုတ္တံ. ယသ္မာ ပန ဂါဝေါ ရက္ခန္တဿ ပမာဒဝသေန နိဒ္ဒါယန္တဿ ဝါ ကီဠန္တဿ ဝါ တာ ဂါဝေါ အတိတ္ထပက္ခန္ဒနာဒီဟိ ဝါ ဝါဠမိဂစောရာဒိဥပဒ္ဒဝေန ဝါ ပရေသံ သာလိက္ခေတ္တာဒီနိ ဩတရိတွာ ခါဒနဝသေန ဝါ ဝိနာသမာပဇ္ဇန္တိ, သယမ္ပိ ဒဏ္ဍံ ဝါ ပရိဘာသံ ဝါ ပါပုဏာတိ, ပဗ္ဗဇိတံ ဝါ ပန ဆဒွါရာဒီနိ အရက္ခန္တံ ပမာဒဝသေန ကိလေသာ ဩတရိတွာ သာသနာ စာဝေန္တိ, တသ္မာ ‘‘ပမာဒေါ ရက္ခတော မလ’’န္တိ ဝုတ္တံ. သော ဟိဿ ဝိနာသာဝဟေန မလဋ္ဌာနိယတ္တာ မလံ.

15–18. In the fifth (Dhp-a 2.241), because any scriptural learning or skill is lost for one who does not recite or practice it, or because it does not constantly come to mind, it is therefore said, 'Non-recitation is the taint of sacred texts.' Because a house deteriorates for one living the household life who does not get up and do repairs for what is worn out, it is said, 'Non-exertion is the taint of houses.' Because for a layperson or a monastic, on account of laziness, when one does not take care of the body or one's requisites, the body becomes unattractive, it is said, 'Laziness is the taint of complexion.' Because when one guarding cattle is heedless—sleeping or playing—the cattle come to ruin by entering at a wrong ford, by danger from wild beasts or thieves, or by entering and eating others' rice fields, and he himself incurs punishment or blame; and for a monastic who does not guard the six sense doors, on account of heedlessness, the defilements invade and make him fall from the Dispensation; therefore it is said, 'Heedlessness is the taint of a guardian.' Thus, because it brings ruin and stands in the place of a taint, it is a taint.

ဒုစ္စရိတန္တိ အတိစာရော. အတိစာရိနိဉှိ ဣတ္ထိံ သာမိကောပိ ဂေဟာ နီဟရတိ, မာတာပိတူနံ သန္တိကံ ဂတမ္ပိ ‘‘တွံ ကုလဿ အင်္ဂါရဘူတာ, အက္ခီဟိပိ န ဒဋ္ဌဗ္ဗာ’’တိ တံ မာတာပိတရောပိ နီဟရန္တိ, သာ အနာထာ ဝိစရန္တီ မဟာဒုက္ခံ ပါပုဏာတိ. တေနဿာ ဒုစ္စရိတံ ‘‘မလ’’န္တိ ဝုတ္တံ. ဒဒတောတိ ဒါယကဿ. ယဿ ဟိ ခေတ္တကသနကာလေ ‘‘ဣမသ္မိံ ခေတ္တေ သမ္ပန္နေ သလာကဘတ္တာဒီနိ ဒဿာမီ’’တိ စိန္တေတွာပိ နိပ္ဖန္နေ သဿေ မစ္ဆေရံ ဥပ္ပဇ္ဇိတွာ စာဂစိတ္တံ နိဝါရေတိ, သော မစ္ဆေရဝသေန စာဂစိတ္တေ အဝိရုဟန္တေ မနုဿသမ္ပတ္တိ, ဒိဗ္ဗသမ္ပတ္တိ, နိဗ္ဗာနသမ္ပတ္တီတိ တိဿော သမ္ပတ္တိယော န လဘတိ. တေန ဝုတ္တံ ‘‘မစ္ဆေရံ ဒဒတော မလ’’န္တိ. အညေသုပိ ဧဝရူပေသု ဧသေဝ နယော. ပါပကာ ဓမ္မာတိ အကုသလာ ဓမ္မာ. တေ ပန ဣဓလောကေ ပရလောကေ စ မလမေဝ. တတောတိ ဟေဋ္ဌာ ဝုတ္တမလတော. မလတရန္တိ အတိရေကမလံ. ဆဋ္ဌာဒီနိ ဥတ္တာနတ္ထာနေဝ.

`Misconduct` means transgression. Indeed, a husband will drive an adulterous woman from the house. Even if she goes to her parents, they too will drive her out, saying, 'You are a disgrace to the family, not even to be looked at.' Wandering helpless, she meets with great suffering. Therefore her misconduct is called a 'taint.' `Of one who gives` means of a donor. For if someone, while plowing a field, thinks, 'When this field is productive, I will give offerings such as ticket-food,' but when the crop is ripe, stinginess arises and prevents the generous thought, then because the generous thought does not arise, he does not attain the three kinds of success: human success, divine success, and the success of Nibbāna. Therefore it is said, 'Stinginess is the taint of one who gives.' This same method applies in other similar cases. `Evil states` means unwholesome states. These are indeed a taint in this world and the next. `Than that` means than the taints mentioned above. `More of a taint` means an excessive taint. The sixth and following are clear in meaning.

မလသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Mala Sutta and others is finished.

၉. ပဟာရာဒသုတ္တဝဏ္ဏနာ

9. Commentary on the Pahārāda Sutta

၁၉. နဝမေ (ဥဒါ. အဋ္ဌ. ၄၅; သာရတ္ထ. ဋီ. စူဠဝဂ္ဂ ၃.၃၈၄) အသုရာတိ ဒေဝါ ဝိယ န သုရန္တိ န ကီဠန္တိ န ဝိရောစန္တီတိ အသုရာ. သုရာ နာမ ဒေဝါ, တေသံ ပဋိပက္ခာတိ ဝါ အသုရာ, ဝေပစိတ္တိပဟာရာဒါဒယော[Pg.228]. တေသံ ဘဝနံ သိနေရုဿ ဟေဋ္ဌာဘာဂေ. တေ တတ္ထ ပဝိသန္တာ နိက္ခမန္တာ သိနေရုပါဒေ မဏ္ဍပါဒီနိ နိမ္မိနိတွာ ကီဠန္တာ အဘိရမန္တိ. သာ တတ္ထ တေသံ အဘိရတိ. ဣမေ ဂုဏေ ဒိသွာတိ အာဟ ‘‘ယေ ဒိသွာ ဒိသွာ အသုရာ မဟာသမုဒ္ဒေ အဘိရမန္တီ’’တိ.

19. In the ninth (Udāna Aṭṭhakathā 45; Sāratthappakāsinī Ṭīkā, Cūḷavagga 3.384), asurā means that they do not shine (na suranti), do not play (na kīḷanti), and do not glitter (na virocanti) like the gods; therefore they are asurā. Or, the gods are called surā, and the asurā are their opponents, such as Vepacitti, Pahārāda, and others. Their dwelling is in the lower part of Mount Sineru. There, entering and exiting, having constructed pavilions and so on at the foot of Sineru, they play and delight. That is their delight there. It is having seen these qualities that he said: ‘Having seen them again and again, the asuras delight in the great ocean.’

ယသ္မာ လောကိယာ ဇမ္ဗုဒီပေါ, ဟိမဝါ တတ္ထ ပတိဋ္ဌိတသမုဒ္ဒဒဟပဗ္ဗတာ တပ္ပဘဝါ နဒိယောတိ ဧတေသု ယံ ယံ န မနုဿဂေါစရံ, တတ္ထ သယံ သမ္မူဠှာ အညေပိ သမ္မောဟယန္တိ, တသ္မာ တတ္ထ သမ္မောဟဝိဓမနတ္ထံ ‘‘အယံ တာဝ ဇမ္ဗုဒီပေါ’’တိအာဒိ အာရဒ္ဓံ. ဒသသဟဿယောဇနပရိမာဏော အာယာမတော ဝိတ္ထာရတော စာတိ အဓိပ္ပာယော. တေနာဟ ‘‘တတ္ထာ’’တိအာဒိ. ဥဒကေန အဇ္ဈောတ္ထဋော တဒုပဘောဂိသတ္တာနံ ပုညက္ခယေန. သုန္ဒရဒဿနံ ကူဋန္တိ သုဒဿနကူဋံ, ယံ လောကေ ‘‘ဟေမကူဋ’’န္တိ ဝုစ္စတိ. မူလဂန္ဓော ကာလာနုသာရိယာဒိ. သာရဂန္ဓော စန္ဒနာဒိ. ဖေဂ္ဂုဂန္ဓော သလလာဒိ. တစဂန္ဓော လဝင်္ဂါဒိ. ပပဋိကာဂန္ဓော ကပိတ္ထာဒိ. ရသဂန္ဓော သဇ္ဇုလသာဒိ. ပတ္တဂန္ဓော တမာလဟိရိဝေရာဒိ. ပုပ္ဖဂန္ဓော နာဂကုသုမာဒိ. ဖလဂန္ဓော ဇာတိဖလာဒိ. ဂန္ဓဂန္ဓော သဗ္ဗေသံ ဂန္ဓာနံ ဂန္ဓော. ‘‘သဗ္ဗာနိ ပုထုလတော ပညာသ ယောဇနာနိ, အာယာမတော ပန ဥဗ္ဗေဓတော ဝိယ ဒွိယောဇနသတာနေဝါ’’တိ ဝဒန္တိ.

Because worldly people, in regard to whatever in Jambudīpa—with the Himālaya, the ocean, lakes, mountains, and the rivers originating from them established there—is not within the range of humans, being deluded themselves, delude others too. Therefore, to dispel that delusion, the passage beginning, ‘Now, this Jambudīpa…’ was started. The meaning is that its extent is ten thousand yojanas in length and in breadth. Hence it is said, ‘Therein,’ etc. It was submerged by water due to the exhaustion of merit of the beings who enjoyed it. Sudassanakūṭa means a peak beautiful to see, which in the world is called ‘Hemakūṭa.’ The root fragrance is that of kālānusāri, etc. The heartwood fragrance is that of sandalwood, etc. The sapwood fragrance is that of salala, etc. The bark fragrance is that of clove, etc. The outer bark fragrance is that of the wood apple, etc. The sap fragrance is that of sajjulasa, etc. The leaf fragrance is that of tamāla, hirivera, etc. The flower fragrance is that of nāgakesara, etc. The fruit fragrance is that of nutmeg, etc. The fragrance of fragrances is the fragrance of all fragrances. They say: ‘All these are fifty yojanas in breadth, but in length, as in height, they are just two hundred yojanas.’

မနောဟရသိလာတလာနီတိ ရတနမယတ္တာ မနုညသောပါနသိလာတလာနိ. သုပဋိယတ္တာနီတိ တဒုပဘောဂိသတ္တာနံ သာဓာရဏကမ္မုနာဝ သုဋ္ဌု ပဋိယတ္တာနိ သုသဏ္ဌိတာနိ ဟောန္တိ. မစ္ဆကစ္ဆပါဒီနိ ဥဒကံ မလံ ကရောန္တိ, တဒဘာဝတော ဖလိကသဒိသနိမ္မလောဒကာနိ. တိရိယတော ဒီဃံ ဥဂ္ဂတကူဋန္တိ ‘‘တိရစ္ဆာနပဗ္ဗတ’’န္တိ အာဟ. ပုရိမာနိ နာမဂေါတ္တာနီတိ ဧတ္ထ နဒီ နိန္နဂါတိအာဒိကံ ဂေါတ္တံ, ဂင်္ဂါ ယမုနာတိအာဒိကံ နာမံ.

Delightful stone terraces means charming stone terraces with pleasant steps because they are made of jewels. Well-prepared means they are excellently prepared and well-established by the common kamma of the beings who enjoy them. Fish, turtles, and so on make the water dirty; due to their absence, the waters are pure, like crystal. A long, lofty peak running horizontally is what he called the ‘transverse mountain.’ Herein, regarding the former names and clans, terms like ‘river,’ ‘low-lying stream,’ etc., are the clan, while names like Gaṅgā and Yamunā are the name.

သဝမာနာတိ သန္ဒမာနာ. ပူရတ္တန္တိ ပုဏ္ဏဘာဝေါ. မသာရဂလ္လံ ‘‘စိတ္တဖလိက’’န္တိပိ ဝဒန္တိ. မဟတံ ဘူတာနန္တိ မဟန္တာနံ သတ္တာနံ. တိမီ တိမိင်္ဂလာ တိမိတိမိင်္ဂလာတိ တိဿော မစ္ဆဇာတိယော. တိမိံ ဂိလနသမတ္ထာ တိမိင်္ဂလာ. တိမိဉ္စ တိမိင်္ဂလဉ္စ ဂိလနသမတ္ထာ တိမိတိမိင်္ဂလာတိ ဝဒန္တိ.

Flowing (savamānā) means streaming (sandamānā). Fullness means the state of being full. They also call masāragalla ‘variegated crystal.’ Of great beings means of great living beings. Timī, timiṅgalā, and timitimiṅgalā are three species of fish. The timiṅgalā are those capable of swallowing a timi. They say that the timitimiṅgalā are those capable of swallowing both a timi and a timiṅgalā.

မမ [Pg.229] သာဝကာတိ သောတာပန္နာဒိကေ အရိယပုဂ္ဂလေ သန္ဓာယ ဝဒတိ. န သံဝသတီတိ ဥပေါသထကမ္မာဒိဝသေန သံဝါသံ န ကရောတိ. ဥက္ခိပတီတိ အပနေတိ. ဝိမုတ္တိရသောတိ ကိလေသေဟိ ဝိမုစ္စနရသော. သဗ္ဗာ ဟိ သာသနသမ္ပတ္တိ ယာဝဒေဝ အနုပါဒါယ အာသဝေဟိ စိတ္တဿ ဝိမုတ္တိအတ္ထာ.

My disciples: he says this with reference to noble persons such as stream-enterers. Does not associate with: he does not enter into communion with them by way of acts such as the Uposatha. Casts out means removes. The taste of liberation is the taste of liberation from the defilements. For all the accomplishments of the Dispensation are solely for the purpose of the mind’s liberation from the taints through non-clinging.

ရတနာနီတိ ရတိဇနနဋ္ဌေန ရတနာနိ. သတိပဋ္ဌာနာဒယော ဟိ ဘာဝိယမာနာ ပုဗ္ဗဘာဂေပိ အနပ္ပကံ ပီတိပါမောဇ္ဇံ နိဗ္ဗတ္တေန္တိ, ပဂေဝ အပရဘာဂေ. ဝုတ္တဉှေတံ –

Jewels are so called because they generate delight. For when the foundations of mindfulness and so on are developed, they produce no little joy and gladness even in the preliminary stage, how much more so in the later stage. For this has been said:

‘‘ယတော ယတော သမ္မသတိ, ခန္ဓာနံ ဥဒယဗ္ဗယံ;

လဘတီ ပီတိပါမောဇ္ဇံ, အမတံ တံ ဝိဇာနတ’’န္တိ. (ဓ. ပ. ၃၇၄) –

“Whenever one comprehends the rise and fall of the aggregates, one obtains joy and gladness; that is the deathless for those who know.”

လောကိယရတနနိဗ္ဗတ္တံ ပန ပီတိပါမောဇ္ဇံ န တဿ ကလဘာဂမ္ပိ အဂ္ဃတိ. အပိစ –

But the joy and gladness produced by worldly jewels are not worth even a fraction of that. Moreover:

‘‘စိတ္တီကတံ မဟဂ္ဃဉ္စ, အတုလံ ဒုလ္လဘဒဿနံ;

အနောမသတ္တပရိဘောဂံ, ရတနန္တိ ပဝုစ္စတိ’’. (ဒီ. နိ. အဋ္ဌ. ၂.၃၃;

သံ. နိ. အဋ္ဌ. ၃.၅.၂၂၃;

ခု. ပါ. အဋ္ဌ. ၆.၃;

သု. နိ. အဋ္ဌ. ၁.၂၂၆;

မဟာနိ. အဋ္ဌ. ၅၀);

“What is esteemed and of great value, incomparable, rare to see, enjoyed by superior beings—that is called a jewel.”

ယဒိ စ စိတ္တီကတာဒိဘာဝေန ရတနံ နာမ ဟောတိ, သတိပဋ္ဌာနာဒီနံယေဝ ဘူတတော ရတနဘာဝေါ. ဗောဓိပက္ခိယဓမ္မာနဉှိ သော အာနုဘာဝေါ, ယံ သာဝကာ သာဝကပါရမိဉာဏံ, ပစ္စေကဗုဒ္ဓါ ပစ္စေကဗောဓိဉာဏံ, သမ္မာသမ္ဗုဒ္ဓါ သမ္မာသမ္ဗောဓိံ အဓိဂစ္ဆန္တိ အာသန္နကာရဏတ္တာ. အာသန္နကာရဏဉှိ ဒါနာဒိဥပနိဿယောတိ ဧဝံ ရတိဇနနဋ္ဌေန စိတ္တီကတာဒိအတ္ထေန စ ရတနဘာဝေါ ဗောဓိပက္ခိယဓမ္မာနံ သာတိသယော. တေန ဝုတ္တံ ‘‘တတြိမာနိ ရတနာနိ, သေယျထိဒံ. စတ္တာရော သတိပဋ္ဌာနာ’’တိအာဒိ.

And if something is called a jewel because it is esteemed and so forth, then the quality of being a jewel truly belongs to the foundations of mindfulness and the like. For such is the power of the aids to enlightenment that, because they are the proximate cause, disciples attain the knowledge of the disciples’ perfections, paccekabuddhas attain the knowledge of enlightenment as a paccekabuddha, and perfectly enlightened Buddhas attain perfect enlightenment. For giving and so on are the supporting condition for the proximate cause. Thus the quality of being a jewel is preeminent in the aids to enlightenment, both in the sense of generating delight and in the sense of being esteemed and so forth. Therefore it was said: ‘Herein, these are the jewels, namely: the four foundations of mindfulness,’ etc.

တတ္ထ အာရမ္မဏေ ဩက္ကန္တိတွာ ဥပဋ္ဌာနဋ္ဌေန ဥပဋ္ဌာနံ, သတိယေဝ ဥပဋ္ဌာနန္တိ သတိပဋ္ဌာနံ. အာရမ္မဏဿ ပန ကာယာဒိဝသေန စတုဗ္ဗိဓတ္တာ ဝုတ္တံ ‘‘စတ္တာရော သတိပဋ္ဌာနာ’’တိ. တထာ ဟိ ကာယဝေဒနာစိတ္တဓမ္မေသု သုဘသုခနိစ္စအတ္တသညာနံ ပဟာနတော အသုဘဒုက္ခာနိစ္စာနတ္တဘာဝဂ္ဂဟဏတော စ နေသံ ကာယာနုပဿနာဒိဘာဝေါ ဝိဘတ္တော.

Herein, upaṭṭhāna (foundation) has the sense of establishing by descending upon an object. Mindfulness itself is the foundation; hence satipaṭṭhāna, an establishment of mindfulness. But since the object is fourfold—body, feelings, mind, and phenomena—it is said, ‘the four establishments of mindfulness.’ For their division into contemplation of the body, etc., is made by abandoning the perceptions of the beautiful, pleasure, permanence, and self in regard to body, feelings, mind, and phenomena, and by grasping their nature as foul, painful, impermanent, and non-self.

သမ္မာ ပဒဟန္တိ ဧတေန, သယံ ဝါ သမ္မာ ပဒဟတိ, ပသတ္ထံ သုန္ဒရံ ဝါ ပဒဟန္တီတိ သမ္မပ္ပဓာနံ, ပုဂ္ဂလဿ ဝါ သမ္မဒေဝ ပဓာနဘာဝကရဏတော သမ္မပ္ပဓာနံ [Pg.230] ဝီရိယဿေတံ အဓိဝစနံ. တမ္ပိ အနုပ္ပန္နုပ္ပန္နာနံ အကုသလာနံ အနုပ္ပာဒနပ္ပဟာနဝသေန အနုပ္ပန္နုပ္ပန္နာနံ ကုသလာနံ ဓမ္မာနံ ဥပ္ပာဒနဋ္ဌာပနဝသေန စ စတုကိစ္စသာဓကတ္တာ ဝုတ္တံ ‘‘စတ္တာရော သမ္မပ္ပဓာနာ’’တိ.

Right exertion (sammappadhāna) is so called because by means of it one exerts oneself rightly; or one exerts oneself rightly; or one establishes what is praised and beautiful. It is a designation for energy because it rightly makes exertion the principal factor for a person. And that is called ‘the four right exertions’ because it accomplishes four tasks: the non-arising of unarisen unwholesome states and the abandoning of arisen ones; and the arising of unarisen wholesome states and the establishment of arisen ones.

ဣဇ္ဈတီတိ ဣဒ္ဓိ, သမိဇ္ဈတိ နိပ္ဖဇ္ဇတီတိ အတ္ထော. ဣဇ္ဈန္တိ ဝါ တာယ သတ္တာ ဣဒ္ဓါ ဝုဒ္ဓါ ဥက္ကံသဂတာ ဟောန္တီတိ ဣဒ္ဓိ. ဣတိ ပဌမေန အတ္ထေန ဣဒ္ဓိ ဧဝ ပါဒေါတိ ဣဒ္ဓိပါဒေါ, ဣဒ္ဓိကောဋ္ဌာသောတိ အတ္ထော. ဒုတိယေန အတ္ထေန ဣဒ္ဓိယာ ပါဒေါ ပတိဋ္ဌာ အဓိဂမုပါယောတိ ဣဒ္ဓိပါဒေါ. တေန ဟိ ဥပရူပရိဝိသေသသင်္ခါတံ ဣဒ္ဓိံ ပဇ္ဇန္တိ ပါပုဏန္တိ. သွာယံ ဣဒ္ဓိပါဒေါ ယသ္မာ ဆန္ဒာဒိကေ စတ္တာရော အဓိပတိဓမ္မေ ဓုရေ ဇေဋ္ဌကေ ကတွာ နိဗ္ဗတ္တီယတိ, တသ္မာ ဝုတ္တံ ‘‘စတ္တာရော ဣဒ္ဓိပါဒါ’’တိ.

Iddhi is so called because it succeeds (ijjhati); the meaning is that it prospers (samijjhati), it is accomplished (nippajjati). Or, iddhi is so called because by means of it beings succeed, prosper, and become exalted. Thus, in the first sense, iddhipāda means that success itself is the basis (pāda); the meaning is a portion of success. In the second sense, iddhipāda means the basis of success, its foundation, the means for its attainment. For by means of it they proceed to and attain the success described as higher and higher distinction. Since this basis of spiritual power is produced by placing the four dominant factors beginning with zeal at the head as the foremost, it is therefore said, ‘the four bases of spiritual power.’

ပဉ္စိန္ဒြိယာနီတိ သဒ္ဓါဒီနိ ပဉ္စ ဣန္ဒြိယာနိ. တတ္ထ အဿဒ္ဓိယံ အဘိဘဝိတွာ အဓိမောက္ခလက္ခဏေ ဣန္ဒဋ္ဌံ ကာရေတီတိ သဒ္ဓိန္ဒြိယံ. ကောသဇ္ဇံ အဘိဘဝိတွာ ပဂ္ဂဟလက္ခဏေ, ပမာဒံ အဘိဘဝိတွာ ဥပဋ္ဌာနလက္ခဏေ, ဝိက္ခေပံ အဘိဘဝိတွာ အဝိက္ခေပလက္ခဏေ, အညာဏံ အဘိဘဝိတွာ ဒဿနလက္ခဏေ ဣန္ဒဋ္ဌံ ကာရေတီတိ ပညိန္ဒြိယံ.

The five faculties are the five faculties beginning with faith. Herein, the faculty of faith is so called because, having overcome faithlessness, it exercises sovereignty in the characteristic of resolution. Having overcome laziness, the faculty of energy exercises sovereignty in the characteristic of exertion; having overcome negligence, the faculty of mindfulness exercises sovereignty in the characteristic of establishment; having overcome distraction, the faculty of concentration exercises sovereignty in the characteristic of non-distraction; having overcome ignorance, the faculty of wisdom exercises sovereignty in the characteristic of seeing.

တာနိယေဝ အဿဒ္ဓိယာဒီဟိ အနဘိဘဝနီယတော အကမ္ပိယဋ္ဌေန သမ္ပယုတ္တဓမ္မေသု ထိရဘာဝေန စ ဗလာနိ ဝေဒိတဗ္ဗာနိ.

These same faculties should be understood as powers because they are unconquerable by faithlessness and the like, in the sense of being unshakable, and because of their firmness among their associated states.

သတ္တ ဗောဇ္ဈင်္ဂါတိ ဗောဓိယာ, ဗောဓိဿ ဝါ အင်္ဂါတိ ဗောဇ္ဈင်္ဂါ. ယာ ဟိ ဧသာ ဓမ္မသာမဂ္ဂီ ယာယ လောကုတ္တရမဂ္ဂက္ခဏေ ဥပ္ပဇ္ဇမာနာယ လီနုဒ္ဓစ္စပတိဋ္ဌာနာယူဟနကာမသုခတ္တကိလမထာနုယောဂဥစ္ဆေဒသဿတာဘိနိဝေသာဒီနံ အနေကေသံ ဥပဒ္ဒဝါနံ ပဋိပက္ခဘူတာယ သတိဓမ္မဝိစယဝီရိယပီတိပဿဒ္ဓိသမာဓိဥပေက္ခာသင်္ခါတာယ ဓမ္မသာမဂ္ဂိယာ အရိယသာဝကော ဗုဇ္ဈတိ, ကိလေသနိဒ္ဒါယ ဝုဋ္ဌဟတိ, စတ္တာရိ အရိယသစ္စာနိ ပဋိဝိဇ္ဈတိ, နိဗ္ဗာနမေဝ ဝါ သစ္ဆိကရောတီတိ ‘‘ဗောဓီ’’တိ ဝုစ္စတိ. တဿာ ဓမ္မသာမဂ္ဂိသင်္ခါတာယ ဗောဓိယာ အင်္ဂါတိပိ ဗောဇ္ဈင်္ဂါ ဈာနင်္ဂမဂ္ဂင်္ဂါဒယော ဝိယ. ယောပေသ ဝုတ္တပ္ပကာရာယ ဓမ္မသာမဂ္ဂိယာ ဗုဇ္ဈတီတိ ကတွာ အရိယသာဝကော ‘‘ဗောဓီ’’တိ ဝုစ္စတိ. တဿ ဗောဓိဿ အင်္ဂါတိပိ ဗောဇ္ဈင်္ဂါ သေနင်္ဂရထင်္ဂါဒယော ဝိယ. တေနာဟု ပေါရာဏာ ‘‘ဗုဇ္ဈနကဿ ပုဂ္ဂလဿ အင်္ဂါတိ ဗောဇ္ဈင်္ဂါ’’တိ (ဝိဘ. အဋ္ဌ. ၄၆၆; သံ. နိ. အဋ္ဌ. ၃.၅.၁၈၂; ပဋိ. မ. အဋ္ဌ. ၂.၂.၁၇). ‘‘ဗောဓာယ သံဝတ္တန္တီတိ ဗောဇ္ဈင်္ဂါ’’တိအာဒိနာ (ပဋိ. မ. ၂.၁၇) နယေနပိ ဗောဇ္ဈင်္ဂတ္ထော ဝေဒိတဗ္ဗော.

The seven enlightenment factors (bojjhaṅgā) are the factors of enlightenment (bodhiyā) or of the enlightened one (bodhissa). For that harmony of phenomena—arising at the moment of the supramundane path; counteracting many troubles such as sinking, restlessness, taking a stand, striving, the devotion to sensual pleasures and self-mortification, and adherence to annihilationism and eternalism; and consisting of mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity—by which a noble disciple awakens, rises from the sleep of the defilements, penetrates the four noble truths, or realizes Nibbāna, is called ‘enlightenment’ (bodhi). The factors of this enlightenment, described as a harmony of phenomena, are bojjhaṅgā, like the factors of jhāna or the factors of the path. And since the noble disciple who awakens by means of this kind of harmony of phenomena is called bodhi (an enlightened one), the factors of this enlightened one are also bojjhaṅgā, like the constituents of an army or the parts of a chariot. Therefore the ancients have said: ‘They are the factors of the person who is awakening, thus they are bojjhaṅgā.’ The meaning of bojjhaṅgā should also be understood according to the method beginning: ‘They conduce to enlightenment, thus they are bojjhaṅgā.’

အရိယော [Pg.231] အဋ္ဌင်္ဂိကော မဂ္ဂေါတိ တံတံမဂ္ဂဝဇ္ဈေဟိ ကိလေသေဟိ အာရကတ္တာ, အရိယဘာဝကရတ္တာ, အရိယဖလပ္ပဋိလာဘကရတ္တာ စ အရိယော. သမ္မာဒိဋ္ဌိအာဒီနိ အဋ္ဌင်္ဂါနိ အဿ အတ္ထိ, အဋ္ဌ အင်္ဂါနိယေဝ ဝါ အဋ္ဌင်္ဂိကော. မာရေန္တော ကိလေသေ ဂစ္ဆတိ နိဗ္ဗာနတ္ထိကေဟိ ဝါ မဂ္ဂီယတိ, သယံ ဝါ နိဗ္ဗာနံ မဂ္ဂတီတိ မဂ္ဂေါတိ ဧဝမေတေသံ သတိပဋ္ဌာနာဒီနံ အတ္ထဝိဘာဂေါ ဝေဒိတဗ္ဗော.

The Noble Eightfold Path is noble because it is far from the defilements to be abandoned by the respective paths, because it produces the state of a noble one, and because it brings about the attainment of the noble fruits. It is eightfold because it has eight factors beginning with right view, or it is simply a set of eight factors. It is a path because it goes along destroying the defilements, or because it is sought by those who seek Nibbāna, or because it itself seeks Nibbāna. In this way the analysis of the meaning of these—the foundations of mindfulness and so on—should be understood.

သောတာပန္နောတိ မဂ္ဂသင်္ခါတံ သောတံ အာပဇ္ဇိတွာ ပါပုဏိတွာ ဌိတော, သောတာပတ္တိဖလဋ္ဌောတိ အတ္ထော. သောတာပတ္တိဖလသစ္ဆိကိရိယာယ ပဋိပန္နောတိ သောတာပတ္တိဖလဿ အတ္တပစ္စက္ခကရဏာယ ပဋိပဇ္ဇမာနော ပဌမမဂ္ဂဋ္ဌော, ယော အဋ္ဌမကောတိပိ ဝုစ္စတိ. သကဒါဂါမီတိ သကိဒေဝ ဣမံ လောကံ ပဋိသန္ဓိဂ္ဂဟဏဝသေန အာဂမနသီလော ဒုတိယဖလဋ္ဌော. အနာဂါမီတိ ပဋိသန္ဓိဂ္ဂဟဏဝသေန ကာမလောကံ အနာဂမနသီလော တတိယဖလဋ္ဌော. ယော ပန သဒ္ဓါနုသာရီ ဓမ္မာနုသာရီ ဧကဗီဇီတိဧဝမာဒိကော အရိယပုဂ္ဂလဝိဘာဂေါ, သော ဧတေသံယေဝ ပဘေဒေါတိ. သေသံ ဝုတ္တနယသဒိသမေဝ.

A stream-enterer is one who has entered and reached the stream called the path, who stands in the fruit of stream-entry; the meaning is, one who stands in the fruit of stream-entry. One who is practicing for the realization of the fruit of stream-entry, who is engaged in making the fruit of stream-entry self-evident, is one established in the first path, also called the eighth individual. A once-returner is one who, by way of rebirth-linking, is of a nature to return to this world only once; one standing in the second fruit. A non-returner is one who, by way of rebirth-linking, is of a nature not to return to the world of sense pleasures; one standing in the third fruit. But the classification of noble individuals such as the faith-follower, the Dhamma-follower, the one-seeder, and so on, is a subdivision of these very ones. The rest is similar to what has been explained.

ပဟာရာဒသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Pahārāda Sutta is finished.

၁၀. ဥပေါသထသုတ္တဝဏ္ဏနာ

10. Commentary on the Uposatha Sutta

၂၀. ဒသမေ တဒဟုပေါသထေတိ (ဥဒါ. အဋ္ဌ. ၄၅; သာရတ္ထ. ဋီ. စူဠဝဂ္ဂ ၃.၃၈၃) တသ္မိံ ဥပေါသထဒိဝသဘူတေ အဟနိ. ဥပေါသထကရဏတ္ထာယာတိ ဩဝါဒပါတိမောက္ခံ ဥဒ္ဒိသိတုံ. ဥဒ္ဓသ္တံ အရုဏန္တိ အရုဏုဂ္ဂမနံ. ဥဒ္ဒိသတု, ဘန္တေ, ဘဂဝါ ဘိက္ခူနံ ပါတိမောက္ခန္တိ ထေရော ဘဂဝန္တံ ပါတိမောက္ခုဒ္ဒေသံ ယာစိ. တသ္မိံ ကာလေ ‘‘န, ဘိက္ခဝေ, အနုပေါသထေ ဥပေါသထော ကာတဗ္ဗော’’တိ (မဟာဝ. ၁၃၆) သိက္ခာပဒဿ အပညတ္တတ္တာ. ကသ္မာ ပန ဘဂဝါ တိယာမရတ္တိံ ဝီတိနာမေသိ? တတော ပဋ္ဌာယ ဩဝါဒပါတိမောက္ခံ အနုဒ္ဒိသိတုကာမော တဿ ဝတ္ထုံ ပါကဋံ ကာတုံ. အဒ္ဒသာတိ ကထံ အဒ္ဒသ? အတ္တနော စေတောပရိယဉာဏေန တဿံ ပရိသတိ ဘိက္ခူနံ စိတ္တာနိ ပရိဇာနန္တော တဿ ဒုဿီလဿ စိတ္တံ ပဿိ. ယသ္မာ ပန စိတ္တေ ဒိဋ္ဌေ တံသမင်္ဂီပုဂ္ဂလော ဒိဋ္ဌော နာမ ဟောတိ, တသ္မာ ‘‘အဒ္ဒသာ ခေါ အာယသ္မာ မဟာမောဂ္ဂလ္လာနော [Pg.232] တံ ပုဂ္ဂလံ ဒုဿီလ’’န္တိအာဒိ ဝုတ္တံ. ယထေဝ ဟိ အနာဂတေ သတ္တသု ဒိဝသေသု ပဝတ္တံ ပရေသံ စိတ္တံ စေတောပရိယဉာဏလာဘီ ဇာနာတိ, ဧဝံ အတီတေပီတိ. မဇ္ဈေ ဘိက္ခုသံဃဿ နိသိန္နန္တိ သံဃပရိယာပန္နော ဝိယ ဘိက္ခုသံဃဿ အန္တော နိသိန္နံ. ဒိဋ္ဌောသီတိ အယံ န ပကတတ္တောတိ ဘဂဝတာ ဒိဋ္ဌော အသိ. ယသ္မာ စ ဧဝံ ဒိဋ္ဌော, တသ္မာ နတ္ထိ တေ တဝ ဘိက္ခူဟိ သဒ္ဓိံ ဧကကမ္မာဒိသံဝါသော. ယသ္မာ ပန သော သံဝါသော တဝ နတ္ထိ, တသ္မာ ဥဋ္ဌေဟိ, အာဝုသောတိ ဧဝမေတ္ထ ပဒယောဇနာ ဝေဒိတဗ္ဗာ.

20. `On that Uposatha day` means on that day which was the Uposatha day. `For the purpose of performing the Uposatha` means to recite the Ovāda-Pātimokkha. `The dawn had risen` means the emergence of the dawn. 'Venerable sir, may the Blessed One recite the Pātimokkha to the monks': the Elder requested the Blessed One to recite the Pātimokkha. At that time this was because the training rule had not yet been laid down: 'Monks, the Uposatha should not be performed on a non-Uposatha day.' Why then did the Blessed One let the three watches of the night pass by? Because from then on, wishing not to recite the Ovāda-Pātimokkha, he wanted to make the reason for this manifest. `He saw`: how did he see? By means of his own knowledge of encompassing the minds of others, while comprehending the minds of the monks in that assembly, he saw the mind of that immoral one. For when the mind is seen, the person endowed with it is considered to be seen. Therefore it is said: 'The Venerable Mahāmoggallāna saw that immoral person,' and so on. Just as one who has attained the knowledge of encompassing the minds of others knows the minds of others that will occur during the next seven days, so too he knows those of the past. `Sitting in the midst of the Saṅgha of monks` means sitting inside the Saṅgha of monks as if included in the Saṅgha. `You have been seen`: you have been seen by the Blessed One. And because you have been seen thus, there is no communion for you with the monks in respect to common acts and so on. Since you have no such communion, therefore, 'Get up, friend'—thus the connection of the words should be understood here.

တတိယမ္ပိ ခေါ သော ပုဂ္ဂလော တုဏှီ အဟောသီတိ အနေကဝါရံ ဝတွာပိ ‘‘ထေရော သယမေဝ နိဗ္ဗိန္နော ဩရမိဿတီ’’တိ ဝါ, ‘‘ဣဒါနိ ဣမေသံ ပဋိပတ္တိံ ဇာနိဿာမီ’’တိ ဝါ အဓိပ္ပာယေန တုဏှီ အဟောသိ. ဗာဟာယံ ဂဟေတွာတိ ‘‘ဘဂဝတာ မယာ စ ယာထာဝတော ဒိဋ္ဌော, ယာဝတတိယံ ‘ဥဋ္ဌေဟိ, အာဝုသော’တိ စ ဝုတ္တော န ဝုဋ္ဌာတိ, ဣဒါနိဿ နိက္ကဍ္ဎနကာလော, မာ သံဃဿ ဥပေါသထန္တရာယော အဟောသီ’’တိ တံ ဗာဟာယံ အဂ္ဂဟေသိ, တထာ ဂဟေတွာ. ဗဟိ ဒွါရကောဋ္ဌကာ နိက္ခာမေတွာတိ ဒွါရကောဋ္ဌကာ ဒွါရသာလာတော နိက္ခာမေတွာ. ဗဟီတိ ပန နိက္ခာမိတဋ္ဌာနဒဿနံ. အထ ဝါ ဗဟိဒွါရကောဋ္ဌကာတိ ဗဟိဒွါရကောဋ္ဌကတောပိ နိက္ခာမေတွာ, န အန္တောဒွါရကောဋ္ဌကတော ဧဝ. ဥဘယတ္ထာပိ ဝိဟာရတော ဗဟိကတွာတိ အတ္ထော. သူစိဃဋိကံ ဒတွာတိ အဂ္ဂဠသူစိဉ္စ ဥပရိဃဋိကဉ္စ အာဒဟိတွာ, သုဋ္ဌုတရံ ကဝါဋံ ထကေတွာတိ အတ္ထော. ယာဝ ဗာဟာဂဟဏာပိ နာမာတိ ဣမိနာ ‘‘အပရိသုဒ္ဓါ, အာနန္ဒ, ပရိသာ’’တိ ဝစနံ သုတွာ ဧဝ ဟိ တေန ပက္ကမိတဗ္ဗံ သိယာ, ဧဝံ အပက္ကမိတွာ ယာဝ ဗာဟာဂဟဏာပိ နာမ သော မောဃပုရိသော အာဂမေဿတိ, အစ္ဆရိယမိဒန္တိ ဒဿေတိ. ဣဒဉ္စ ဂရဟနစ္ဆရိယမေဝါတိ ဝေဒိတဗ္ဗံ.

`For a third time that person remained silent`: he remained silent even after being told many times, with the intention: 'The elder himself will become disenchanted and stop,' or, 'Now I will see what their procedure is.' `Taking him by the arm`: thinking, 'He has been seen for what he is by the Blessed One and by me, and though told for a third time, "Get up, friend," he does not get up. Now is the time to expel him, lest there be an obstacle to the Sangha’s Uposatha,' he took him by the arm. Having taken him thus, `he expelled him outside the gateway` means he expelled him from the gatehouse. `Outside` indicates the place of expulsion. Alternatively, `outside the gateway` means he expelled him from beyond the outer gateway, not just from inside the inner gateway. In both cases, the meaning is that he made him go outside the monastery. `After placing the pin and the bolt` means having inserted the pin of the bolt and the upper latch; the meaning is that he shut the door very securely. `Even up to being taken by the arm!`—by this he shows: 'Indeed, upon hearing the words, "Ānanda, the assembly is impure," that worthless man should have departed. That he did not depart but waited even to the point of being taken by the arm is astonishing!' And this should be understood as an astonishment mixed with censure.

အထ ဘဂဝါ စိန္တေသိ – ‘‘ဣဒါနိ ဘိက္ခုသံဃေ အဗ္ဗုဒေါ ဇာတော, အပရိသုဒ္ဓါ ပုဂ္ဂလာ ဥပေါသထံ အာဂစ္ဆန္တိ, န စ တထာဂတာ အပရိသုဒ္ဓါယ ပရိသာယ ဥပေါသထံ ကရောန္တိ, ပါတိမောက္ခံ ဥဒ္ဒိသန္တိ. အနုဒ္ဒိသန္တေ စ ဘိက္ခုသံဃဿ ဥပေါသထော ပစ္ဆိဇ္ဇတိ. ယံနူနာဟံ ဣတော ပဋ္ဌာယ ဘိက္ခူနံယေဝ ပါတိမောက္ခုဒ္ဒေသံ အနုဇာနေယျ’’န္တိ. ဧဝံ ပန စိန္တေတွာ ဘိက္ခူနံယေဝ ပါတိမောက္ခုဒ္ဒေသံ အနုဇာနိ. တေန ဝုတ္တံ ‘‘အထ ခေါ ဘဂဝါ…ပေ… ပါတိမောက္ခံ ဥဒ္ဒိသေယျာထာ’’တိ. တတ္ထ န ဒါနာဟန္တိ ဣဒါနိ အဟံ ဥပေါသထံ န [Pg.233] ကရိဿာမိ, ပါတိမောက္ခံ န ဥဒ္ဒိသိဿာမီတိ ပစ္စေကံ န-ကာရေန သမ္ဗန္ဓော. ဒုဝိဓဉှိ ပါတိမောက္ခံ – အာဏာပါတိမောက္ခံ, ဩဝါဒပါတိမောက္ခန္တိ. တေသု ‘‘သုဏာတု မေ, ဘန္တေ’’တိအာဒိကံ (မဟာဝ. ၁၃၄) အာဏာပါတိမောက္ခံ. တံ သာဝကာဝ ဥဒ္ဒိသန္တိ, န ဗုဒ္ဓါ, ယံ အနွဒ္ဓမာသံ ဥဒ္ဒိသီယတိ. ‘‘ခန္တီ ပရမံ…ပေ… သဗ္ဗပါပဿ အကရဏံ…ပေ… အနုပဝါဒေါ အနုပဃာတော…ပေ… ဧတံ ဗုဒ္ဓါန သာသန’’န္တိ (ဒီ. နိ. ၂.၉၀; ဓ. ပ. ၁၈၃-၁၈၅; ဥဒါ. ၃၆; နေတ္တိ. ၃၀) ဣမာ ပန တိဿော ဂါထာ ဩဝါဒပါတိမောက္ခံ နာမ. တံ ဗုဒ္ဓါဝ ဥဒ္ဒိသန္တိ, န သာဝကာ, ဆန္နမ္ပိ ဝဿာနံ အစ္စယေန ဥဒ္ဒိသန္တိ. ဒီဃာယုကဗုဒ္ဓါနဉှိ ဓရမာနကာလေ အယမေဝ ပါတိမောက္ခုဒ္ဒေသော, အပ္ပာယုကဗုဒ္ဓါနံ ပန ပဌမဗောဓိယံယေဝ. တတော ပရံ ဣတရော. တဉ္စ ခေါ ဘိက္ခူယေဝ ဥဒ္ဒိသန္တိ, န ဗုဒ္ဓါ, တသ္မာ အမှာကမ္ပိ ဘဂဝါ ဝီသတိဝဿမတ္တံ ဣမံ ဩဝါဒပါတိမောက္ခံ ဥဒ္ဒိသိတွာ ဣမံ အန္တရာယံ ဒိသွာ တတော ပရံ န ဥဒ္ဒိသိ. အဋ္ဌာနန္တိ အကာရဏံ. အနဝကာသောတိ တဿေဝ ဝေဝစနံ. ကာရဏဉှိ ယထာ တိဋ္ဌတိ ဧတ္ထ ဖလံ တဒါယတ္တဝုတ္တိတာယာတိ ‘‘ဌာန’’န္တိ ဝုစ္စတိ, ဧဝံ ‘‘အဝကာသော’’တိပိ ဝုစ္စတိ. ယန္တိ ကိရိယာပရာမသနံ.

Then the Blessed One thought: 'Now a boil has arisen in the Saṅgha of monks; impure individuals come to the Uposatha, and Tathāgatas do not perform the Uposatha with an impure assembly, nor do they recite the Pātimokkha. And if they do not recite it, the Uposatha of the Saṅgha of monks is cut off. What if I, from now on, were to authorize the monks themselves to recite the Pātimokkha?' Having thought thus, he authorized the monks themselves to recite the Pātimokkha. Therefore it is said: 'Then the Blessed One ... you yourselves should recite the Pātimokkha.' Herein, `from now on I will not` is connected with each verb separately: 'I will not perform the Uposatha,' 'I will not recite the Pātimokkha.' For the Pātimokkha is twofold: the Pātimokkha of command and the Pātimokkha of exhortation. Of these, 'Listen to me, venerable sirs,' etc., is the Pātimokkha of command. That is recited only by disciples, not by Buddhas; it is recited every half-month. But these three verses—'Forbearance is the supreme... not to do any evil... non-reviling, non-harming... this is the teaching of the Buddhas'—are called the Pātimokkha of exhortation. That is recited only by Buddhas, not by disciples; they recite it after the passing of six years. For long-lived Buddhas, this very recitation of the Pātimokkha occurs while they are alive, but for short-lived Buddhas, only at the first enlightenment. After that, the other one is recited. And that is recited by the monks alone, not by Buddhas. Therefore our Blessed One, too, after reciting this Pātimokkha of exhortation for about twenty years, did not recite it thereafter upon seeing this obstacle. `It is not the occasion` means it is not the reason. `There is no opportunity` is a synonym for that. For just as a cause is called a 'ground' (ṭhāna) because the result stands (tiṭṭhati) on it, its occurrence being dependent on that, so too it is called an 'opportunity' (avakāsa). The word `that` refers to the action.

အဋ္ဌိမေ, ဘိက္ခဝေ, မဟာသမုဒ္ဒေတိ ကော အနုသန္ဓိ? ယွာယံ အပရိသုဒ္ဓါယ ပရိသာယ ပါတိမောက္ခဿ အနုဒ္ဒေသော ဝုတ္တော, သော ဣမသ္မိံ ဓမ္မဝိနယေ အစ္ဆရိယော အဗ္ဘုတော ဓမ္မောတိ တံ အပရေဟိပိ သတ္တဟိ အစ္ဆရိယဗ္ဘုတဓမ္မေဟိ သဒ္ဓိံ ဝိဘဇိတွာ ဒဿေတုကာမော ပဌမံ တာဝ တေသံ ဥပမာဘာဝေန မဟာသမုဒ္ဒေ အဋ္ဌ အစ္ဆရိယဗ္ဘုတဓမ္မေ ဒဿေန္တော သတ္ထာ ‘‘အဋ္ဌိမေ, ဘိက္ခဝေ, မဟာသမုဒ္ဒေ’’တိအာဒိမာဟ.

With regard to the text, 'Monks, there are these eight in the great ocean,' what is the connection? The non-recitation of the Pātimokkha in an impure assembly that has been mentioned is an amazing and wonderful quality in this Dhamma and Discipline. Wishing to explain this by analyzing it together with seven other amazing and wonderful qualities, the Teacher first pointed out eight amazing and wonderful qualities in the great ocean to serve as a simile for them. Thus he said: 'Monks, there are these eight in the great ocean,' and so on.

ဥပေါသထသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Uposatha Sutta is finished.

မဟာဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Great Chapter is finished.

၃. ဂဟပတိဝဂ္ဂေါ

3. The Chapter on Householders

၁-၇. ပဌမဥဂ္ဂသုတ္တာဒိဝဏ္ဏနာ

1-7. The Commentary on the First Ugga Sutta and so forth.

၂၁-၂၇. တတိယဿ ပဌမဒုတိယေသု နတ္ထိ ဝတ္တဗ္ဗံ. တတိယေ ‘‘ဟတ္ထဂေါ’’တိ ဝတ္တဗ္ဗေ ‘‘ဟတ္ထကော’’တိ ဝုတ္တံ. သော ဟိ ရာဇပုရိသာနံ ဟတ္ထတော [Pg.234] ယက္ခဿ ဟတ္ထံ, ယက္ခဿ ဟတ္ထတော ဘဂဝတော ဟတ္ထံ, ဘဂဝတော ဟတ္ထတော ပုန ရာဇပုရိသာနံ ဟတ္ထံ ဂတတ္တာ နာမတော ဟတ္ထကော အာဠဝကောတိ ဇာတော. တေနာဟ ‘‘အာဠဝကယက္ခဿ ဟတ္ထတော ဟတ္ထေဟိ သမ္ပဋိစ္ဆိတတ္တာ ဟတ္ထကောတိ လဒ္ဓနာမော ရာဇကုမာရော’’တိ. စတုတ္ထာဒီနိ ဥတ္တာနတ္ထာနေဝ.

21-27. Concerning the third, in the first and second sections there is nothing to be said. In the third, where 'hatthago' should have been said, 'hatthako' was said. For since he went from the hands of the king's men to the hand of the yakkha, from the hand of the yakkha to the hand of the Blessed One, and from the hand of the Blessed One back to the hands of the king's men, he became known by the name Hatthaka Āḷavaka. Therefore it is said: 'The prince obtained the name Hatthaka because he was received by hands from the hand of the yakkha Āḷavaka.' The fourth and following are of obvious meaning.

ပဌမဥဂ္ဂသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the First Ugga Sutta and so forth is finished.

၈. ဒုတိယဗလသုတ္တဝဏ္ဏနာ

8. Commentary on the Second Discourse on Power

၂၈. အဋ္ဌမေ ခီဏာသဝဿ သဗ္ဗေသံ သင်္ခါရာနံ အနိစ္စတာ အသမ္မောဟဝသေန ကိစ္စတော မဂ္ဂပညာယ သုပ္ပဋိဝိဒ္ဓါ, ဝိပဿနာယ အာရမ္မဏကရဏဝသေနပီတိ ဒဿေန္တော အာဟ ‘‘သဟဝိပဿနာယ မဂ္ဂပညာယာ’’တိ. ဣမေ ကာမာတိ ဒွေပိ ကာမေ ဝဒတိ. ကိလေသဝသေန ဥပ္ပဇ္ဇမာနော ဟိ ပရိဠာဟော ဝတ္ထုကာမသန္နိဿယော ဝတ္ထုကာမဝိသယော ဝါတိ ဒွေပိ သပရိဠာဟဋ္ဌေန အင်္ဂါရကာသု ဝိယာတိ ‘‘အင်္ဂါရကာသူပမာ’’တိ ဝုတ္တာ. အန္တော ဝုစ္စတိ လာမကဋ္ဌေန တဏှာ, ဗျန္တံ ဝိဂတန္တံ ဘူတန္တိ ဗျန္တိဘူတန္တိ အာဟ ‘‘ဝိဂတန္တဘူတ’’န္တိ, နိတ္တဏှန္တိ အတ္ထော.

28. In the eighth, for one whose taints are destroyed, the impermanence of all formations is thoroughly penetrated by the path-wisdom through its function, by way of non-delusion. And to show that this is also by way of making it an object for insight, it is said: 'by path-wisdom together with insight.' 'These sensual pleasures' refers to both kinds of sensual pleasures. For the burning that arises on account of the defilements is dependent on the basis of sensual pleasure or has sensual pleasure as its object. Since both involve burning, they are said to be 'like a pit of coals.' 'Within' (anto) is said for craving (taṇhā) in the sense of 'base.' 'Byantaṃ' is 'vigata-antaṃ bhūtaṃ' (one whose end has gone); thus for 'byantibhūtaṃ' it is said 'vigatantabhūtaṃ,' meaning 'without craving.'

ဒုတိယဗလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Second Discourse on Power is concluded.

၉. အက္ခဏသုတ္တဝဏ္ဏနာ

9. Commentary on the Discourse on Inopportune Moments

၂၉. နဝမေ ယသ္မာ မဟိဒ္ဓိကပေတာ ဒေဝါသုရာနံ အာဝါဟံ ဂစ္ဆန္တိ, ဝိဝါဟံ န ဂစ္ဆန္တိ, တသ္မာ ပေတ္တိဝိသယေနေဝ အသုရကာယော ဂဟိတောတိ ဝေဒိတဗ္ဗော. ပေတာသုရာ ပန ပေတာ ဧဝါတိ တေသံ ပေတေဟိ သင်္ဂဟော အဝုတ္တသိဒ္ဓေါဝ.

29. In the ninth, since petas of great power attend the bride-bringing ceremonies of the devas and asuras but not their bride-giving ceremonies, it should be understood that the host of asuras is included within the sphere of petas. Moreover, the peta-asuras are just petas, so their inclusion with the petas is established without being stated.

အက္ခဏသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Inopportune Moments is concluded.

၁၀. အနုရုဒ္ဓမဟာဝိတက္ကသုတ္တဝဏ္ဏနာ

10. Commentary on the Discourse on the Great Thoughts of Anuruddha

၃၀. ဒသမေ [Pg.235] အပ္ပိစ္ဆဿာတိ န ဣစ္ဆဿ. အဘာဝတ္ထော ဟေတ္ထ အပ္ပသဒ္ဒေါ ‘‘အပ္ပဍံသမကသဝါတာတပါ’’တိအာဒီသု (အ. နိ. ၁၀.၁၁) ဝိယ. ပစ္စယေသု အပ္ပိစ္ဆော ပစ္စယပ္ပိစ္ဆော, စီဝရာဒိပစ္စယေသု ဣစ္ဆာရဟိတော. အဓိဂမပ္ပိစ္ဆောတိ ဈာနာဒိအဓိဂမဝိဘာဝနေ ဣစ္ဆာရဟိတော. ပရိယတ္တိအပ္ပိစ္ဆောတိ ပရိယတ္တိယံ ဗာဟုသစ္စဝိဘာဝနေ ဣစ္ဆာရဟိတော. ဓုတင်္ဂပ္ပိစ္ဆောတိ ဓုတင်္ဂေသု အပ္ပိစ္ဆော ဓုတင်္ဂဘာဝဝိဘာဝနေ ဣစ္ဆာရဟိတော. သန္တဂုဏနိဂုဟနေနာတိ အတ္တနိ သံဝိဇ္ဇမာနာနံ ဈာနာဒိဂုဏာနဉ္စေဝ ဗာဟုသစ္စဂုဏဿ ဓုတင်္ဂဂုဏဿ စ နိဂုဟနေန ဆာဒနေန. သမ္ပဇ္ဇတီတိ နိပ္ဖဇ္ဇတိ သိဇ္ဈတိ. နော မဟိစ္ဆဿာတိ မဟတိယာ ဣစ္ဆာယ သမန္နာဂတဿ နော သမ္ပဇ္ဇတိ အနုဓမ္မဿပိ အနိပ္ဖဇ္ဇနတော. ပဝိဝိတ္တဿာတိ ပကာရေဟိ ဝိဝိတ္တဿ. တေနာဟ ‘‘ကာယစိတ္တဥပဓိဝိဝေကေဟိ ဝိဝိတ္တဿာ’’တိ. အာရမ္ဘဝတ္ထုဝသေနာတိ ဘာဝနာဘိယောဂဝသေန ဧကီဘာဝေါဝ ကာယဝိဝေကောတိ အဓိပ္ပေတော, န ဂဏသင်္ဂဏိကာဘာဝမတ္တန္တိ ဒဿေတိ. ကမ္မန္တိ ယောဂကမ္မံ.

30. In the tenth: 'Of one with few wishes' means of one without wishes. Here the word 'appa' has the meaning of absence, as in such phrases as 'free from gadflies, mosquitoes, wind, and sun' (AN 10.11). 'One with few wishes in regard to requisites' means one free from wishes concerning requisites such as robes. 'One with few wishes in regard to attainment' means one free from wishes to display attainments such as jhāna. 'One with few wishes in regard to learning' means one free from wishes to display great learning. 'One with few wishes in regard to the ascetic practices' means one free from wishes to display the state of an ascetic. 'By concealing one's existing qualities' means by hiding and covering the qualities of jhāna, etc., the quality of great learning, and the quality of the ascetic practices that exist in oneself. 'It succeeds' means it is accomplished, it is achieved. 'Not for one with great wishes' means it does not succeed for one endowed with great wishes, because not even what is in accordance with the Dhamma is accomplished. 'Of one who is secluded' means of one secluded in various ways. Therefore it is said: 'of one secluded by way of bodily seclusion, mental seclusion, and seclusion from the substrata of existence.' 'By way of the basis for striving': it is meant that bodily seclusion is unification by way of application to meditation; it is shown that this is not merely the absence of association with a group. 'Work' means the work of the practice.

သတ္တေဟိ ကိလေသေဟိ စ သင်္ဂဏနံ သမောဓာနံ သင်္ဂဏိကာ, သာ အာရမိတဗ္ဗဋ္ဌေန အာရာမော ဧတဿာတိ သင်္ဂဏိကာရာမော, တဿ. တေနာဟ ‘‘ဂဏသင်္ဂဏိကာယ စေဝါ’’တိအာဒိ. အာရဒ္ဓဝီရိယဿာတိ ပဂ္ဂဟိတဝီရိယဿ. တဉ္စ ခေါ ဥပဓိဝိဝေကေ နိန္နတာဝသေန ‘‘အယံ ဓမ္မော’’တိ ဝစနတော. ဧသ နယော ဣတရေသုပိ. ဝိဝဋ္ဋနိဿိတံယေဝ ဟိ သမာဓာနံ ဣဓာဓိပ္ပေတံ, တထာ ပညာပိ. ကမ္မဿ-ကတပညာယ ဟိ ဌိတော ကမ္မဝသေန ဘဝေသု နာနပ္ပကာရော အနတ္ထောတိ ဇာနန္တော ကမ္မက္ခယကရံ ဉာဏံ အဘိပတ္ထေတိ, တဒတ္ထဉ္စ ဥဿာဟံ ကရောတိ. မာနာဒယော သတ္တသန္တာနံ သံသာရေ ပပဉ္စေန္တိ ဝိတ္ထာရေန္တီတိ ပပဉ္စာတိ အာဟ ‘‘တဏှာမာနဒိဋ္ဌိပပဉ္စရဟိတတ္တာ’’တိအာဒိ. သေသမေတ္ထ သုဝိညေယျမေဝ.

Association and coming together with beings and with defilements is saṅgaṇikā. One for whom that is a resort (ārāma) in the sense that it is to be delighted in (āramitabba) is one who delights in company (saṅgaṇikārāma); of him. Therefore it is said: 'and with association with a group,' etc. 'Of one with aroused energy' means of one with exerted energy. And that is because of the statement 'this is the Dhamma' by way of inclination towards seclusion from the substrata. This same method applies to the others. For here concentration is intended as being based on what leads away from the round, and so too is wisdom. For one established in the wisdom of ownership of kamma, knowing that 'there are various kinds of detriment in existences on account of kamma,' aspires for the knowledge that destroys kamma and makes an effort for that purpose. Craving, conceit, and views proliferate and expand the continuities of beings in saṃsāra, thus they are called 'proliferations' (papañca). Hence it is said: 'because of being free from the proliferations of craving, conceit, and views,' etc. The rest here is easy to understand.

အနုရုဒ္ဓမဟာဝိတက္ကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on the Great Thoughts of Anuruddha is concluded.

ဂဟပတိဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Chapter on Householders is concluded.

၄. ဒါနဝဂ္ဂေါ

4. The Chapter on Giving

၁-၄. ပဌမဒါနသုတ္တာဒိဝဏ္ဏနာ

1-4. Commentary on the First Discourse on Giving and so forth.

၃၁-၃၄. စတုတ္ထဿ [Pg.236] ပဌမေ အာသဇ္ဇာတိ ယဿ ဒေတိ, တဿ အာဂမနဟေတု တေန သမာဂမနိမိတ္တံ. ဘယာတိ ဘယဟေတု. နနု ဘယံ နာမ လဒ္ဓကာမတာရာဂါဒယော ဝိယ စေတနာယ အဝိသုဒ္ဓိကရံ, တံ ကသ္မာ ဣဓ ဂဟိတန္တိ? နယိဒံ တာဒိသံ ဝေါဟာရဘယာဒိံ သန္ဓာယ ဝုတ္တန္တိ ဒဿေတုံ ‘‘အယံ အဒါယကော အကာရကော’’တိအာဒိ ဝုတ္တံ. အဒါသိ မေတိ ယံ ပုဗ္ဗေ ကတံ ဥပကာရံ စိန္တေတွာ ဒီယတိ, တံ သန္ဓာယ ဝုတ္တံ. ဒဿတိ မေတိ ပစ္စုပကာရာသီသာယ ယံ ဒီယတိ, တံ သန္ဓာယ ဝဒတိ. သာဟု ဒါနန္တိ ဒါနံ နာမေတံ ပဏ္ဍိတပညတ္တန္တိ သာဓုသမာစာရေ ဌတွာ ဒေတိ. အလင်္ကာရတ္ထန္တိ ဥပသောဘနတ္ထံ. ဒါနဉှိ ဒတွာ တံ ပစ္စဝေက္ခန္တဿ ပါမောဇ္ဇပီတိသောမနဿာဒယော ဥပ္ပဇ္ဇန္တိ, လောဘဒေါသဣဿာမစ္ဆေရာဒယောပိ ဝိဒူရီ ဘဝန္တိ. ဣဒါနိ ဒါနံ အနုကူလဓမ္မပရိဗြူဟနေန ပစ္စနီကဓမ္မဝိဒူရီကရဏေန စ ဘာဝနာစိတ္တဿ ဥပသောဘနာယ စ ပရိက္ခာရာယ စ ဟောတီတိ ‘‘အလင်္ကာရတ္ထဉ္စေဝ ပရိက္ခာရတ္ထဉ္စ ဒေတီ’’တိ ဝုတ္တံ. တေနာဟ ‘‘ဒါနဉှိ စိတ္တံ မုဒုံ ကရောတီ’’တိအာဒိ. မုဒုစိတ္တော ဟောတိ လဒ္ဓါ ဒါယကေ ‘‘ဣမိနာ မယှံ သင်္ဂဟော ကတော’’တိ, ဒါတာပိ လဒ္ဓရိ. တေန ဝုတ္တံ ‘‘ဥဘိန္နမ္ပိ စိတ္တံ မုဒုံ ကရောတီ’’တိ.

31-34. In the first of the fourth: 'He gives out of attachment' (āsajja) means because of the reason for his coming, as a sign of association with the one to whom he gives. 'Out of fear' means for a reason of fear. Is it not the case that fear, like lust for what has been obtained, etc., is a defilement of volition? Why then is it included here? To show that this is not said in reference to such things as conventional fear, it is said: 'This one is a non-giver, a non-doer,' etc. 'He gave to me': this is said in reference to giving while reflecting on a favor done in the past. 'He will give to me': this is said in reference to giving with the hope of a favor in return. 'Giving is good': he gives while established in good conduct, thinking, 'This thing called giving has been prescribed by the wise.' 'For the sake of adornment' means for the purpose of beautification. For when one has given, as one reflects on it, gladness, rapture, happiness, etc., arise, and greed, hatred, envy, stinginess, etc., are kept far away. Now, giving serves as an adornment and a requisite for the mind in meditation by augmenting suitable qualities and by keeping away opposing qualities. Thus it is said: 'He gives for the sake of adornment and for the sake of a requisite.' Therefore it is said: 'For giving makes the mind soft,' etc. The recipient becomes soft-minded, thinking, 'I have been helped by this donor'; the donor also becomes so towards the recipient. Therefore it is said: 'It makes the minds of both soft.'

အဒန္တဒမနန္တိ အဒန္တာ အနဿဝါပိဿ ဒါနေန ဒန္တာ အဿဝါ ဟောန္တိ, ဝသေ ဝတ္တန္တိ. အဒါနံ ဒန္တဒူသကန္တိ အဒါနံ ပုဗ္ဗေ ဒန္တာနံ အဿဝါနမ္ပိ ဝိဃာတုပ္ပာဒနေန စိတ္တံ ဒူသေတိ. ဥန္နမန္တိ ဒါယကာ ပိယံဝဒါ စ ပရေသံ ဂရုစိတ္တီကာရဋ္ဌာနတာယ. နမန္တိပဋိဂ္ဂါဟကာ ဒါနေန ပိယဝါစာယ စ လဒ္ဓသင်္ဂဟာသင်္ဂါဟကာနံ.

'Taming of the untamed': even those who are untamed and disobedient are tamed by giving; they become obedient and come under control. 'Not giving corrupts the tamed': not giving corrupts the mind even of those previously tamed and obedient by causing vexation to arise. Givers are exalted, and being speakers of kind words, they become a basis for the great esteem of others. Recipients bow down to the givers, having been won over by the gift and by kind speech.

စိတ္တာလင်္ကာရဒါနမေဝ ဥတ္တမံ အနုပက္ကိလိဋ္ဌတာယ သုပရိသုဒ္ဓတာယ ဂုဏဝိသေသပစ္စယတာယ စ. ဒုတိယာဒီနိ ဥတ္တာနတ္ထာနေဝ.

The gift that is an adornment for the mind is indeed supreme because it is undefiled, perfectly pure, and a condition for special qualities. The second and following are of obvious meaning.

ပဌမဒါနသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the First Discourse on Giving and so forth is concluded.

၅. ဒါနူပပတ္တိသုတ္တဝဏ္ဏနာ

5. The Commentary on the Discourse on Rebirth Due to Generosity

၃၅. ပဉ္စမေ [Pg.237] ဒါနပစ္စယာတိ ဒါနကာရဏာ, ဒါနမယပုညဿ ကတတ္တာ ဥပစိတတ္တာတိ အတ္ထော. ဥပပတ္တိယောတိ မနုဿေသု ဒေဝေသု စ နိဗ္ဗတ္တိယော. ဌပေတီတိ ဧကဝါရမေဝ အနုပ္ပဇ္ဇိတွာ ယထာ ဥပရိ တေနေဝါကာရေန ပဝတ္တတိ, ဧဝံ ဌပေတိ. တဒေဝ စဿ အဓိဋ္ဌာနန္တိ အာဟ ‘‘တဿေဝ ဝေဝစန’’န္တိ. ဝဍ္ဎေတီတိ ဗြူဟေတိ န ဟာပေတိ. ဝိမုတ္တန္တိ အဓိမုတ္တံ, နိန္နံ ပေါဏံ ပဗ္ဘာရန္တိ အတ္ထော. ဝိမုတ္တန္တိ ဝါ ဝိဿဋ္ဌံ. နိပ္ပရိယာယတော ဥတ္တရိ နာမ ပဏီတံ မဇ္ဈေပိ ဟီနမဇ္ဈိမဝိဘာဂဿ လဗ္ဘနတောတိ ဝုတ္တံ ‘‘ဥတ္တရိ အဘာဝိတန္တိ တတော ဥပရိမဂ္ဂဖလတ္ထာယ အဘာဝိတ’’န္တိ. သံဝတ္တတိ တထာပဏိဟိတံ ဒါနမယံ စိတ္တံ. ယံ ပန ပါဠိယံ ‘‘တဉ္စ ခေါ’’တိအာဒိ ဝုတ္တံ, တံ တတြုပပတ္တိယာ ဝိဗန္ဓကရဒုဿီလျာဘာဝဒဿနပရံ ဒဋ္ဌဗ္ဗံ, န ဒါနမယဿ ပုညဿ ကေဝလဿ တံသံဝတ္တနတာဒဿနပရန္တိ ဒဋ္ဌဗ္ဗံ. သမုစ္ဆိန္နရာဂဿာတိ သမုစ္ဆိန္နကာမရာဂဿ. တဿ ဟိ သိယာ ဗြဟ္မလောကေ ဥပပတ္တိ, န သမုစ္ဆိန္နဘဝရာဂဿ. ဝီတရာဂဂ္ဂဟဏေန စေတ္ထ ကာမေသု ဝီတရာဂတာ အဓိပ္ပေတာ, ယာယ ဗြဟ္မလောကူပပတ္တိ သိယာ. တေနာဟ ‘‘ဒါနမတ္တေနေဝါ’’တိအာဒိ. ယဒိ ဧဝံ ဒါနံ တတ္ထ ကိမတ္ထိယန္တိ အာဟ ‘‘ဒါနံ ပနာ’’တိအာဒိ. ဒါနေန မုဒုစိတ္တောတိ ဗဒ္ဓါဃာတေ ဝေရိပုဂ္ဂလေပိ အတ္တနော ဒါနသမ္ပဋိစ္ဆနေန မုဒုဘူတစိတ္တော.

35. In the fifth, on account of giving means because of giving; the meaning is that merit consisting of giving has been done and accumulated. Rebirths means births among humans and devas. Establishes means that, not having arisen just once, it continues in the same way as before; thus it establishes. That itself is its determination, thus it is said: 'It is a synonym for that.' Develops means it fosters, it does not diminish. Liberated means inclined, leaning, sloping—this is the meaning. Or, liberated means released. Directly, higher means superior, for even in the middle the distinction between inferior and middling is obtained. Thus it is said: 'Not developed higher' means not developed for the sake of the fruit of a higher path. The mind consisting of giving, so directed, leads to that. However, what is said in the Pāḷi beginning with 'And that...' should be seen as showing the absence of obstructive immorality for that rebirth, not as showing that merit consisting of giving by itself leads to it. Of one whose lust is extirpated means of one whose sensual lust is extirpated. For such a one there can be rebirth in the Brahma-world, but not for one whose craving for existence is extirpated. Here, by the term free from lust, freedom from lust for sensual pleasures is intended, by which rebirth in the Brahma-world can occur. Hence it is said: 'by giving alone,' etc. If so, for what purpose is giving there? It is said: 'But giving,' etc. With a mind softened by giving means that one’s mind has become soft even toward a hostile person bound by hatred through their acceptance of one’s gift.

ဒါနူပပတ္တိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Rebirth Due to Giving is finished.

၆. ပုညကိရိယဝတ္ထုသုတ္တဝဏ္ဏနာ

6. The Commentary on the Discourse on the Grounds for Meritorious Action

၃၆. ဆဋ္ဌေ ပုဇ္ဇဘဝဖလံ နိဗ္ဗတ္တေန္တိ, အတ္တနော သန္တာနံ ပုနန္တီတိ ဝါ ပုညာနိ စ တာနိ ဟေတုပစ္စယေဟိ ကတ္တဗ္ဗတော ကိရိယာ စာတိ ပုညကိရိယာ, တာယေဝ စ တေသံ တေသံ ပိယမနာပတာဒိအာနိသံသာနံ ဝတ္ထုဘာဝတော ပုညကိရိယဝတ္ထူနိ.

36. In the sixth: They produce the fruit of a worshipful existence, or they purify one's own mental continuum, thus they are 'meritorious deeds' (puññāni). And because they are actions (kiriyā) to be done through causes and conditions, they are 'meritorious actions' (puññakiriyā). And just because they are the ground for such and such benefits as what is dear and agreeable, they are 'grounds for meritorious action' (puññakiriyavatthūni).

အနုစ္ဆိန္နဘဝမူလဿ အနုဂ္ဂဟဝသေန, ပူဇာဝသေန ဝါ အတ္တနော ဒေယျဓမ္မဿ ပရဿ ပရိစ္စာဂစေတနာ ဒီယတိ ဧတေနာတိ ဒါနံ, ဒါနမေဝ ဒါနမယံ. ပဒပူရဏမတ္တံ မယ-သဒ္ဒေါ. စီဝရာဒီသု စတူသု ပစ္စယေသု (ဒီ. နိ. အဋ္ဌ. ၃.၃၀၅), အန္နာဒီသု ဝါ [Pg.238] ဒသသု ဒါနဝတ္ထူသု, ရူပါဒီသု ဝါ ဆသု အာရမ္မဏေသု တံ တံ ဒေန္တဿ တေသံ ဥပ္ပာဒနတော ပဋ္ဌာယ ပုဗ္ဗဘာဂေ ပရိစ္စာဂကာလေ ပစ္ဆာ သောမနဿစိတ္တေန အနုဿရဏေ စာတိ တီသု ကာလေသု ပဝတ္တစေတနာ ဒါနမယံ ပုညကိရိယဝတ္ထု နာမ.

For one whose root of existence is uncut, the volition to relinquish one's own gift-worthy things to another, by way of assistance or by way of veneration, is 'giving' (dānaṃ), since one gives by means of it. Giving itself is what consists of giving (dānamayaṃ). The suffix -maya is a mere expletive. The volition that arises on three occasions—in the preliminary stage beginning with the production of those things, at the time of relinquishment when one is giving this or that, and afterwards when one recollects it with a joyful mind—with respect to the four requisites such as robes, or the ten bases of giving such as food, or the six sense objects such as forms: this is called the ground for meritorious action consisting of giving.

နိစ္စသီလဥပေါသထသီလာဒိဝသေန ပဉ္စ အဋ္ဌ ဒသ ဝါ သီလာနိ သမာဒိယန္တဿ ‘‘သီလပူရဏတ္ထံ ပဗ္ဗဇိဿာမီ’’တိ ဝိဟာရံ ဂစ္ဆန္တဿ ပဗ္ဗဇန္တဿ, မနောရထံ မတ္ထကံ ပါပေတွာ ‘‘ပဗ္ဗဇိတော ဝတမှိ သာဓု သုဋ္ဌူ’’တိ အာဝဇ္ဇေန္တဿ, သဒ္ဓါယ ပါတိမောက္ခံ ပရိပူရေန္တဿ, ပညာယ စီဝရာဒိကေ ပစ္စယေ ပစ္စဝေက္ခန္တဿ, သတိယာ အာပါထဂတေသု ရူပါဒီသု စက္ခုဒွါရာဒီနိ သံဝရန္တဿ, ဝီရိယေန အာဇီဝံ သောဓေန္တဿ စ ပဝတ္တစေတနာ သီလတိ, သီလေတီတိ ဝါ သီလမယံ ပုညကိရိယဝတ္ထု နာမ.

The volition of one who undertakes the five, eight, or ten precepts by way of permanent virtue, observance-day virtue, etc.; who goes to the monastery and goes forth thinking, 'I will go forth to fulfill virtue'; who, having brought his aspiration to fulfillment, reflects, 'I have indeed gone forth well and thoroughly!'; who fulfills the Pātimokkha with faith; who reviews the requisites such as robes with wisdom; who with mindfulness restrains the sense faculties such as the eye faculty in regard to sense objects such as forms that have come into range; and who purifies his livelihood with energy—this volition is called the ground for meritorious action consisting of virtue (sīlamayaṃ), because it composes or because one practices it (sīlati, sīletīti vā).

ပဋိသမ္ဘိဒါယံ (ပဋိ. မ. ၁.၄၈) ဝုတ္တေန ဝိပဿနာမဂ္ဂေန စက္ခုံ အနိစ္စတော ဒုက္ခတော အနတ္တတော ဝိပဿန္တဿ, သောတံ…ပေ… ဃာနံ…ပေ… ဇိဝှံ…ပေ… ကာယံ…ပေ… ရူပေ…ပေ… ဓမ္မေ…ပေ… စက္ခုဝိညာဏံ…ပေ… မနောဝိညာဏံ…ပေ… စက္ခုသမ္ဖဿံ …ပေ… မနောသမ္ဖဿံ…ပေ… စက္ခုသမ္ဖဿဇံ ဝေဒနံ…ပေ… မနောသမ္ဖဿဇံ ဝေဒနံ…ပေ… ဇရာမရဏံ အနိစ္စတော ဒုက္ခတော အနတ္တတော ဝိပဿန္တဿ ယာ စေတနာ, ယာ စ ပထဝီကသိဏာဒီသု သဗ္ဗာသု အဋ္ဌတ္တိံသာယ အာရမ္မဏေသု ပဝတ္တာ ဈာနစေတနာ, ယာ စ အနဝဇ္ဇေသု ကမ္မာယတနသိပ္ပာယတနဝိဇ္ဇာဋ္ဌာနေသု ပရိစယမနသိကာရာဒိဝသေန ပဝတ္တာ စေတနာ, သဗ္ဗာ သာ ဘာဝေတိ ဧတာယာတိ ဘာဝနာမယံ ဝုတ္တနယေန ပုညကိရိယဝတ္ထု စာတိ ဘာဝနာမယံ ပုညကိရိယဝတ္ထု.

As stated in the Paṭisambhidāmagga, the volition of one who, by way of the path of insight, contemplates the eye as impermanent, as suffering, and as non-self; the ear… the nose… the tongue… the body… forms… dhammas… eye-consciousness… mind-consciousness… eye-contact… mind-contact… feeling born of eye-contact… feeling born of mind-contact… aging-and-death as impermanent, as suffering, and as non-self; and the jhāna-volition that arises in all thirty-eight meditation objects, such as the earth kasiṇa; and the volition that arises by way of practice, attention, etc., in blameless fields of work, fields of craft, and branches of knowledge—all this volition is 'consisting of development' (bhāvanāmayaṃ) because one develops by means of it, and it is a 'ground for meritorious action' in the way stated. Thus it is the ground for meritorious action consisting of development.

ဧကမေကဉ္စေတ္ထ ယထာရဟံ ပုဗ္ဗဘာဂတော ပဋ္ဌာယ ကရောန္တဿ ကာယကမ္မံ ဟောတိ. တဒတ္ထံ ဝါစံ နိစ္ဆာရေန္တဿ ဝစီကမ္မံ. ကာယင်္ဂံ ဝါစင်္ဂဉ္စ အစောပေတွာ မနသာ စိန္တယန္တဿ မနောကမ္မံ. အန္နာဒီနိ ဒေန္တဿ စာပိ ‘‘အန္နဒါနာဒီနိ ဒေမီ’’တိ ဝါ, ဒါနပါရမိံ အာဝဇ္ဇေတွာ ဝါ ဒါနကာလေ ဒါနမယံ ပုညကိရိယဝတ္ထု ဟောတိ. ယထာ ဟိ ကေဝလံ ‘‘အန္နဒါနာဒီနိ ဒေမီ’’တိ ဒါနကာလေ ဒါနမယံ ပုညကိရိယဝတ္ထု ဟောတိ, ဧဝံ ‘‘ဣဒံ ဒါနမယံ သမ္မာသမ္ဗောဓိယာ ပစ္စယော ဟောတူ’’တိ ဒါနပါရမိံ အာဝဇ္ဇေတွာ ဒါနကာလေပိ ဒါနသီသေနေဝ ပဝတ္တိတတ္တာ. ဝတ္တသီသေ ဌတွာ ဒဒန္တော ‘‘ဧတံ ဒါနံ နာမ မယှံ [Pg.239] ကုလဝံသဟေတု ပဝေဏိစာရိတ္တ’’န္တိ စာရိတ္တသီသေန ဝါ ဒေန္တော စာရိတ္တသီလတ္တာ သီလမယံ. ခယတော ဝယတော သမ္မသနံ ပဋ္ဌပေတွာ ဒဒတော ဘာဝနာမယံ ပုညကိရိယဝတ္ထု ဟောတိ. ယထာ ဟိ ဒေယျဓမ္မပရိစ္စာဂဝသေန ဝတ္တမာနာပိ ဒါနစေတနာ ဝတ္တသီသေ ဌတွာ ဒဒတော သီလမယံ ပုညကိရိယဝတ္ထု ဟောတိ ပုဗ္ဗာဘိသင်္ခါရဿ အပရဘာဂေ စေတနာယ စ တထာပဝတ္တတ္တာ.

Herein, for one who performs each one appropriately, beginning from the preliminary stage, there is bodily action. For one who utters speech for that purpose, there is verbal action. For one who thinks with the mind without moving the limbs of the body or speech, there is mental action. Also, for one giving food and so on, at the time of giving the ground for meritorious action consists of giving, whether one thinks, 'I am giving a gift of food, etc.' or one adverts to the perfection of giving. For just as at the time of giving it is a ground for meritorious action consisting of giving merely by thinking 'I am giving a gift of food, etc.', so too when one gives while adverting to the perfection of giving, thinking, 'May this act of giving be a condition for perfect self-enlightenment!', it is because it proceeds under the heading of giving. When one gives while established in the category of observance, or gives under the category of custom, thinking, 'This giving is a traditional custom for the sake of my family lineage,' it is an act consisting of virtue because it is a matter of custom-as-virtue. For one who gives having established contemplation on destruction and fall, it is a ground for meritorious action consisting of development. For just as the volition of giving, though occurring by way of relinquishing a gift-worthy thing, is a ground for meritorious action consisting of virtue for one who gives while established in the category of observance, this is because of the prior formation and because the volition in the subsequent stage proceeds in such a way.

ပုညကိရိယဝတ္ထုသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on the Grounds for Meritorious Action is finished.

၇-၈. သပ္ပုရိသဒါနသုတ္တာဒိဝဏ္ဏနာ

7-8. Commentary on the Discourse on the True Person's Giving and Others

၃၇-၃၈. သတ္တမေ ဝိစေယျ ဒေတီတိ ဧတ္ထ ဒွေ ဝိစိနနာနိ ဒက္ခိဏေယျဝိစိနနံ, ဒက္ခိဏာဝိစိနနဉ္စ. တေသု ဝိပန္နသီလေ ဣတော ဗဟိဒ္ဓါ ပဉ္စနဝုတိ ပါသဏ္ဍဘေဒေ စ ဒက္ခိဏေယျေ ပဟာယ သီလာဒိဂုဏသမ္ပန္နာနံ သာသနေ ပဗ္ဗဇိတာနံ ဒါနံ ဒက္ခိဏေယျဝိစိနနံ နာမ. လာမကလာမကေ ပစ္စယေ အပနေတွာ ပဏီတပဏီတေ ဝိစိနိတွာ တေသံ ဒါနံ ဒက္ခိဏာဝိစိနနံ နာမ. တေနာဟ ‘‘ဣမဿ ဒိန္နံ မဟပ္ဖလံ ဘဝိဿတီ’’တိအာဒိ. အဋ္ဌမေ နတ္ထိ ဝတ္တဗ္ဗံ.

37-38. In the seventh: ‘Having investigated, one gives.’ Here there are two kinds of investigation: investigation of the worthy recipient and investigation of the gift. Among these, having abandoned as worthy recipients the ninety-five types of sectarians outside of this teaching who are corrupt in virtue, the giving of a gift to those who have gone forth in the Dispensation, who are endowed with such qualities as virtue, is called ‘investigation of the worthy recipient.’ Having set aside inferior and paltry requisites and having investigated and selected refined and excellent ones, the giving of these is called ‘investigation of the gift.’ Therefore it is said: ‘What is given to this one will be of great fruit,’ and so on. Regarding the eighth, there is nothing to be said.

သပ္ပုရိသဒါနသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on the True Person's Giving and others is finished.

၉-၁၀. အဘိသန္ဒသုတ္တာဒိဝဏ္ဏနာ

9-10. Commentary on the Discourse on Streams and Others

၃၉-၄၀. နဝမေ ပုညာဘိသန္ဒာတိ ပုညနဒိယော. ကုသလာဘိသန္ဒာတိ ကုသလာနံ ပဝါဟာ. သုခဿာဟာရာတိ သုခပစ္စယာ. အဂ္ဂါနီတိ ဉာတတ္တာ အဂ္ဂညာနိ. စိရရတ္တံ ဉာတတ္တာ ရတ္တညာနိ. အရိယာနံ သာဓူနံ ဝံသာနီတိ ဉာတတ္တာ ဝံသညာနိ. ပေါရာဏာနံ အာဒိပုရိသာနံ ဧတာနီတိ ပေါရာဏာနိ. သဗ္ဗသော ကေနစိပိ ပကာရေန သာဓူဟိ န ကိဏ္ဏာနိ န ခိတ္တာနိ ဆဍ္ဍိတာနီတိ အသံကိဏ္ဏာနိ. အယဉ္စ နယော နေသံ ယထာ အတီတေ, ဧဝံ ဧတရဟိ အနာဂတေ စာတိ အာဟ ‘‘အသံကိဏ္ဏပုဗ္ဗာနိ န သံကိယန္တိ န သံကိယိဿန္တီ’’တိ. တတော ဧဝ အပ္ပဋိကုဋ္ဌာနိ. န ဟိ ကဒါစိ ဝိညူ သမဏဗြာဟ္မဏာ ဟိံသာဒိပါပဓမ္မံ အနုဇာနန္တိ. အပရိမာဏာနံ သတ္တာနံ အဘယံ ဒေတီတိ သဗ္ဗေသု [Pg.240] ဘူတေသု နိဟိတဒဏ္ဍတ္တာ သကလဿပိ သတ္တကာယဿ ဘယာဘာဝံ ဒေတိ. အဝေရန္တိ ဝေရာဘာဝံ. အဗျာဗဇ္ဈန္တိ နိဒ္ဒုက္ခတံ. ဧဝမေတ္ထ သင်္ခေပတော ပါဠိဝဏ္ဏနာ ဝေဒိတဗ္ဗာ. ဒသမေ နတ္ထိ ဝတ္တဗ္ဗံ.

39-40. In the ninth: ‘Streams of merit’ means rivers of merit. ‘Streams of the wholesome’ means currents of wholesome things. ‘Providers of happiness’ means conditions for happiness. Known as foremost (aggāni ti ñātattā), thus they are primordial (aggaññāni). Known for a long time (cirarattaṃ ñātattā), thus they are long-standing (rattaññāni). Known as the lineage of the noble and good (ariyānaṃ sādhūnaṃ vaṃsāni ti ñātattā), thus they are traditional (vaṃsaññāni). These belong to the ancient original people (porāṇānaṃ ādipurisānaṃ etāni ti), thus they are ancient (porāṇāni). In no way whatsoever have they been adulterated, cast aside, or abandoned by the good (sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na khittāni chaḍḍitāni ti), thus they are unadulterated (asaṃkiṇṇāni). And this principle applies to them as in the past, so in the present and in the future. Thus it is said: ‘They were unadulterated in the past, they are not being adulterated, they will not be adulterated.’ For this very reason they are unreproached (appaṭikuṭṭhāni). For wise ascetics and brahmins never approve of evil things such as violence. ‘One gives fearlessness to limitless beings’ means that because one has laid down the rod toward all beings, one gives an absence of fear to the entire body of beings. ‘Absence of enmity’ means the absence of enmity. ‘Absence of affliction’ means freedom from suffering. Thus the explanation of the Pāli text should be understood here in brief. Regarding the tenth, there is nothing to be said.

အဘိသန္ဒသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Streams and others is finished.

ဒါနဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Giving is finished.

၅. ဥပေါသထဝဂ္ဂေါ

5. The Chapter on the Uposatha

၁-၈. သံခိတ္တူပေါသထသုတ္တာဒိဝဏ္ဏနာ

1-8. Commentary on the Concise Discourse on the Uposatha and Others

၄၁-၄၈. ပဉ္စမဿ ပဌမာဒီသု နတ္ထိ ဝတ္တဗ္ဗံ. ဆဋ္ဌေ (သံ. နိ. ဋီ. ၁.၁.၁၆၅) ပဉ္စ အင်္ဂါနိ ဧတဿာတိ ပဉ္စင်္ဂံ, ပဉ္စင်္ဂမေဝ ပဉ္စင်္ဂိကံ, တဿ ပဉ္စင်္ဂိကဿ. မဟတီ ဒဒ္ဒရီ ဝီဏာဝိသေသောပိ အာတတမေဝါတိ ‘‘စမ္မပရိယောနဒ္ဓေသူ’’တိ ဝိသေသနံ ကတံ. ဧကတလတူရိယံ ကုမ္ဘထုနဒဒ္ဒရိကာဒိ. ဥဘယတလံ ဘေရိမုဒိင်္ဂါဒိ. စမ္မပရိယောနဒ္ဓံ ဟုတွာ ဝိနိဗဒ္ဓံ အာတတဝိတတံ. သဗ္ဗသော ပရိယောနဒ္ဓံ နာမ စတုရဿအမ္ဗဏံ ပဏဝါဒိ စ. ဂေါမုခီအာဒီနမ္ပိ ဧတ္ထေဝ သင်္ဂဟော ဒဋ္ဌဗ္ဗော. ဝံသာဒီတိ အာဒိ-သဒ္ဒေန သင်္ခါဒီနံ သင်္ဂဟော. သမ္မာဒီတိ သမ္မတာဠကံသတာဠသိလာသလာကတာဠာဒိ. တတ္ထ သမ္မတာဠံ နာမ ဒန္တမယတာဠံ. ကံသတာဠံ လောဟမယံ. သိလာမယံ အယောပတ္တေန စ ဝါဒနတာဠံ သိလာသလာကတာဠံ. သုမုစ္ဆိတဿာတိ သုဋ္ဌု ပဋိယတ္တဿ. ပမာဏေတိ နာတိဒဠှနာတိသိထိလသင်္ခါတေ မဇ္ဈိမေ မုစ္ဆနာပမာဏေ. ဆေကောတိ ပဋု ပဋ္ဌော. သော စဿ ပဋုဘာဝေါ မနောဟရောတိ အာဟ ‘‘သုန္ဒရော’’တိ. ရဉ္ဇေတုန္တိ ရာဂံ ဥပ္ပာဒေတုံ. ခမတေဝါတိ ရောစတေဝ. န နိဗ္ဗိန္ဒတီတိ န တဇ္ဇေတိ, သောတသုခဘာဝတော ပိယာယိတဗ္ဗောဝ ဟောတိ.

41-48. Regarding the fifth, there is nothing to be said about the first sutta and so on. In the sixth: Five-limbed (pañcaṅga) means ‘it has five parts (aṅga)’; the five-limbed itself is pañcaṅgika; of that pañcaṅgika. Since the large daddarī drum and a special kind of lute are also stretched instruments, the qualification ‘among those covered with hide’ is made. A one-sided instrument is the kumbhathūna, daddarikā, etc. A two-sided one is the bherī, mudiṅga, etc. An instrument covered with hide and bound is a stretched-over instrument (ātata-vitata). A drum completely covered over is the four-sided ambaṇa, the paṇava, etc. The inclusion of the gomukhī horn and so on should be understood here as well. By flutes, etc. (vaṃsādi), the conch shell and so on are included by the word ‘etc.’ By cymbals, etc. (sammādi), the sammatāḷa, kaṃsatāḷa, silāsalākatāḷa, and so on are meant. Among these, the sammatāḷa is a clapper made of ivory. The kaṃsatāḷa is made of bronze. The silāsalākatāḷa is made of stone or is a clapper struck with an iron plate. Well-tuned (sumucchitassa) means well-prepared. In measure (pamāṇe) means in the middle measure of tuning, described as neither too taut nor too slack. Skilled (cheko) means clever, proficient. And that skill is delightful, thus it says beautiful (sundaro). To delight (rañjetuṃ) means to arouse passion. It is pleasing (khamateva) means it is agreeable. One is not repelled (na nibbindati) means one is not disgusted; because it is pleasant to the ear, it is to be cherished.

ဘတ္တာရံ နာတိမညတီတိ သာမိကံ မုဉ္စိတွာ အညံ မနသာပိ န ပတ္ထေတိ. ဥဋ္ဌာဟိကာတိ ဥဋ္ဌာနဝီရိယသမ္ပန္နာ. အနလသာတိ နိက္ကောသဇ္ဇာ. သင်္ဂဟိတပရိဇ္ဇနာတိ သမ္မာနနာဒီဟိ စေဝ ဆဏာဒီသု ပေသေတဗ္ဗ-ပိယဘဏ္ဍာဒိပဏ္ဏာကာရပေသနာဒီဟိ စ သင်္ဂဟိတပရိဇနာ. ဣဓ ပရိဇနော နာမ သာမိကဿ စေဝ [Pg.241] အတ္တနော စ ဉာတိဇနော. သမ္ဘတန္တိ ကသိဝဏိဇ္ဇာဒီနိ ကတွာ အာဘတဓနံ. သတ္တမဋ္ဌမာနိ ဥတ္တာနတ္ထာနိ.

‘She does not slight her husband’ means that apart from her husband, she does not long for another even in her mind. ‘Energetic’ means endowed with the energy of initiative. ‘Not lazy’ means without indolence. ‘Has a well-treated retinue’ means her retinue is well-treated by way of honoring them, etc., and by sending them presents such as gifts and other goods to be sent on festive occasions, etc. Here, ‘retinue’ means the relatives of her husband and of herself. ‘Brought in’ means wealth brought in by having engaged in agriculture, trade, and so on. The seventh and eighth have a plain meaning.

သံခိတ္တူပေါသထသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Concise Uposatha Sutta and others is finished.

၉-၁၀. ပဌမဣဓလောကိကသုတ္တာဒိဝဏ္ဏနာ

9-10. Commentary on the First Sutta on This World and Others

၄၉-၅၀. နဝမေ ဣဓလောကဝိဇယာယာတိ ဣဓလောကဝိဇိနနတ္ထာယ အဘိဘဝတ္ထာယ. ယော ဟိ ဒိဋ္ဌဓမ္မိကံ အနတ္ထံ ပရိဝဇ္ဇနဝသေန အဘိဘဝတိ, တတော ဧဝ တဒတ္ထံ သမ္ပာဒေတိ, သော ဣဓလောကဝိဇယာယ ပဋိပန္နော နာမ ဟောတိ ပစ္စတ္ထိကနိဂ္ဂဏှနတော သဒတ္ထသမ္ပာဒနတော စ. တေနာဟ ‘‘အယံသ လောကော အာရဒ္ဓေါ ဟောတီ’’တိ. (ပသံသာဝဟတော တယိဒံ ပသံသာဝဟနံ ကိတ္တိသဒ္ဒေန ဣဓလောကေ သဒ္ဒါနံ စိတ္တတောသနဝိဒ္ဓေယျဘာဝါပါဒနေန စ ဟောတီတိ ဒဋ္ဌဗ္ဗံ.) သုသံဝိဟိတကမ္မန္တောတိ ယာဂုဘတ္တပစနကာလာဒီနိ အနတိက္ကမိတွာ တဿ တဿ သာဓုကံ ကရဏေန သုဋ္ဌု သံဝိဟိတကမ္မန္တော. ပရလောကဝိဇယာယာတိ ပရလောကဿ ဝိဇိနနတ္ထာယ အဘိဘဝတ္ထာယ. ယော ဟိ သမ္ပရာယိကံ အနတ္ထံ ပရိဝဇ္ဇနဝသေန အဘိဘဝတိ, တတော ဧဝ တဒတ္ထံ သမ္ပာဒေတိ, သော ပရလောကဝိဇယာယ ပဋိပန္နော နာမ ဟောတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ.

49-50. In the ninth: For victory in this world means for the purpose of conquering this world, for overcoming it. For one who, by way of avoidance, overcomes harm in this very life and thereby accomplishes the corresponding benefit, is called one who is practicing for victory in this world, because of subduing opponents and accomplishing one’s own welfare. Therefore it is said: ‘This world has been undertaken by him.’ (This should be understood as bringing praise. This praise comes about through the word ‘fame,’ by producing delight and satisfaction in the minds of the faithful in this world.) One whose work is well-arranged means one whose work is excellently arranged by not transgressing the times for cooking rice-gruel and rice, etc., and by doing each thing properly. For victory in the other world means for the purpose of conquering the other world, for overcoming it. For one who, by way of avoidance, overcomes harm in the future life and thereby accomplishes the corresponding benefit, is called one who is practicing for victory in the other world. The rest is plain in meaning everywhere.

ပဌမဣဓလောကိကသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the First Sutta on This World and others is finished.

ဥပေါသထဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Uposatha Chapter is finished.

ပဌမပဏ္ဏာသကံ နိဋ္ဌိတံ.

The First Fifty is finished.

၂. ဒုတိယပဏ္ဏာသကံ

2. The Second Fifty

(၆) ၁. ဂေါတမီဝဂ္ဂေါ

(6) 1. The Gotamī Chapter

၁-၃. ဂေါတမီသုတ္တာဒိဝဏ္ဏနာ

1-3. Commentary on the Gotamī Sutta, etc.

၅၁-၅၃. ဆဋ္ဌဿ [Pg.242] ပဌမေ (သာရတ္ထ. ဋီ. စူဠဝဂ္ဂ ၃.၄၀၂) ဂေါတမီတိ ဂေါတ္တံ. နာမကရဏဒိဝသေ ပနဿာ လဒ္ဓသက္ကာရာ ဗြာဟ္မဏာ လက္ခဏသမ္ပတ္တိံ ဒိသွာ ‘‘သစေ အယံ ဓီတရံ လဘိဿတိ, စက္ကဝတ္တိရညော မဟေသီ ဘဝိဿတိ. သစေ ပုတ္တံ လဘိဿတိ, စက္ကဝတ္တိရာဇာ ဘဝိဿတီတိ ဥဘယထာပိ မဟတီယေဝဿာ ပဇာ ဘဝိဿတီ’’တိ ဗျာကရိံသု. အထဿာ ‘‘မဟာပဇာပတီ’’တိ နာမံ အကံသု. တေနာဟ ‘‘ပုတ္တပဇာယ စေဝ ဓီတုပဇာယ စ မဟန္တတ္တာ ဧဝံလဒ္ဓနာမာ’’တိ.

51-53. In the first of the sixth, 'Gotamī' is her clan name. On her naming day, the brahmins who were honored, seeing the auspicious marks, declared: 'If she obtains a daughter, she will become the chief queen of a wheel-turning monarch. If she obtains a son, he will become a wheel-turning monarch. In either case, her progeny will be great.' Therefore, they named her 'Mahāpajāpatī.' Hence it is said: 'Because of the greatness of her progeny, both sons and daughters, she obtained this name.'

‘‘အတ္တဒဏ္ဍာ ဘယံ ဇာတံ, ဇနံ ပဿထ မေဓဂံ;

သံဝေဂံ ကိတ္တယိဿာမိ, ယထာ သံဝိဇိတံ မယာ’’တိ. (သု. နိ. ၉၄၁;

မဟာနိ. ၁၇၀) –

“Fear is born from taking up the rod; behold the people in conflict. I will declare the spiritual urgency by which I was stirred.”

အာဒိနာ အတ္တဒဏ္ဍသုတ္တံ ကထေသိ. တံတံပလောဘနကိရိယာ ကာယဝါစာဟိ ပရက္ကမန္တိယော ဥက္ကဏ္ဌန္တူတိ သာသနံ ပေသေန္တိ နာမာတိ ကတွာ ဝုတ္တံ ‘‘သာသနံ ပေသေတွာ’’တိ. ကုဏာလဒဟန္တိ ကုဏာလဒဟတီရံ. အနဘိရတိံ ဝိနောဒေတွာတိ ဣတ္ထီနံ ဒေါသဒဿနမုခေန ကာမာနံ ဝေါကာရသံကိလေသဝိဘာဝနေန အနဘိရတိံ ဝိနောဒေတွာ.

Beginning with this verse, he taught the Attadaṇḍa Sutta. It was said 'having sent a message' because they sent a message with the thought, 'May they become dissatisfied!' while striving with body and speech in the act of variously enticing them. 'Kuṇāladaha' means the shore of the Kuṇāla lake. 'Having dispelled discontent' means having dispelled discontent by explaining the inferiority and defilement of sensual pleasures by way of showing the faults of women.

အာပါဒိကာတိ သံဝဒ္ဓကာ, တုမှာကံ ဟတ္ထပါဒေသု ကိစ္စံ အသာဓေန္တေသု ဟတ္ထေ စ ပါဒေ စ ဝဍ္ဎေတွာ ပဋိဇဂ္ဂိတာတိ အတ္ထော. ပေါသိကာတိ ဒိဝသဿ ဒွေ တယော ဝါရေ နဟာပေတွာ ဘောဇေတွာ ပါယေတွာ တုမှေ ပေါသေသိ. ထညံ ပါယေသီတိ နန္ဒကုမာရော ကိရ ဗောဓိသတ္တတော ကတိပါဟေနေဝ ဒဟရော, တသ္မိံ ဇာတေ မဟာပဇာပတီ အတ္တနော ပုတ္တံ ဓာတီနံ ဒတွာ သယံ ဗောဓိသတ္တဿ ဓာတိကိစ္စံ သာဓယမာနာ အတ္တနော ထညံ ပါယေသိ. တံ သန္ဓာယ ထေရော ဧဝမာဟ. ဒဟရောတိ တရုဏော. ယုဝါတိ ယောဗ္ဗညေ ဌိတော. မဏ္ဍနကဇာတိကောတိ အလင်္ကာရသဘာဝေါ. တတ္ထ ကောစိ တရုဏောပိ ယုဝါ န ဟောတိ ယထာ အတိတရုဏော. ကောစိ ယုဝါပိ မဏ္ဍနကဇာတိကော န ဟောတိ ယထာ ဥပသန္တသဘာဝေါ, အာလသိယဗျသနာဒီဟိ ဝါ အဘိဘူတော. ဣဓ ပန ဒဟရော [Pg.243] စေဝ ယုဝါ စ မဏ္ဍနကဇာတိကော စ အဓိပ္ပေတော, တသ္မာ ဧဝမာဟ. ဥပ္ပလာဒီနိ မဏ္ဍနကဇာတိကော စ လောကသမ္မတတ္တာ ဝုတ္တာနိ.

'Āpādikā' means a nurse who nurtured you; the meaning is that when your hands and feet were not yet performing their function, she tended to them, helping them to grow. 'Posikā' means she nourished you by bathing, feeding, and giving you drink two or three times a day. 'She gave you her milk to drink'—it is said that Prince Nanda was only a few days younger than the Bodhisatta; when he was born, Mahāpajāpatī entrusted her own son to wet nurses and herself took on the duty of nursing the Bodhisatta, giving him her own milk. Referring to this, the elder spoke thus. 'Daharo' means young. 'Yuvā' means one established in youth. 'Maṇḍanakajātiko' means having a nature fond of adornment. Here, someone young might not be youthful, like one who is very immature. Someone youthful might not be fond of adornment, like one of a calm nature or overcome by laziness, misfortune, etc. But here, the intended meaning is one who is both young, youthful, and fond of adornment; hence it is said so. Lotuses and so on, and 'fond of adornment,' are mentioned because they are esteemed by the world.

မာတုဂါမဿ ပဗ္ဗဇိတတ္တာတိ ဣဒံ ပဉ္စဝဿသတတော ဥဒ္ဓံ အဋ္ဌတွာ ပဉ္စသုယေဝ ဝဿသတေသု သဒ္ဓမ္မဋ္ဌိတိယာ ကာရဏနိဒဿနံ. ပဋိသမ္ဘိဒါပဘေဒပ္ပတ္တခီဏာသဝဝသေနေဝ ဝုတ္တန္တိ ဧတ္ထ ပဋိသမ္ဘိဒါပ္ပတ္တခီဏာသဝဂ္ဂဟဏေန ဈာနာနိပိ ဂဟိတာနေဝ ဟောန္တိ. န ဟိ နိဇ္ဈာနကာနံ သဗ္ဗပ္ပကာရသမ္ပတ္တိ ဣဇ္ဈတီတိ ဝဒန္တိ. သုက္ခဝိပဿကခီဏာသဝဝသေန ဝဿသဟဿန္တိအာဒိနာ စ ယံ ဝုတ္တံ, တံ ခန္ဓကဘာဏကာနံ မတေန ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. ဝိနယဋ္ဌကထာယမ္ပိ (စူဠဝ. အဋ္ဌ. ၄၀၃) ဣမိနာဝ နယေန ဝုတ္တံ.

'The fact that women have gone forth': this is an indication of the reason why the True Dhamma will last for only five hundred years, not enduring beyond that. When this is said to be by way of arahants who have attained the analytical knowledges, by taking 'arahants who have attained the analytical knowledges,' the jhānas are also included. For, they say, complete success in all respects is not achieved by those without jhāna. And what was said, beginning with 'a thousand years... by way of dry-insight arahants,' should be understood as stated according to the opinion of the Khandhaka-reciters. In the Vinaya Commentary too, it is stated in this same way.

ဒီဃနိကာယဋ္ဌကထာယံ (ဒီ. နိ. အဋ္ဌ. ၃.၁၆၁) ပန ‘‘ပဋိသမ္ဘိဒါပ္ပတ္တေဟိ ဝဿသဟဿံ အဋ္ဌာသိ, ဆဠဘိညေဟိ ဝဿသဟဿံ, တေဝိဇ္ဇေဟိ ဝဿသဟဿံ, သုက္ခဝိပဿကေဟိ ဝဿသဟဿံ, ပါတိမောက္ခေန ဝဿသဟဿံ အဋ္ဌာသီ’’တိ ဝုတ္တံ. ဣဓာပိ သာသနန္တရဓာနကထာယံ (အ. နိ. အဋ္ဌ. ၁.၁.၁၃၀) ‘‘ဗုဒ္ဓါနဉှိ ပရိနိဗ္ဗာနတော ဝဿသဟဿမေဝ ပဋိသမ္ဘိဒါ နိဗ္ဗတ္တေတုံ သက္ကောန္တိ, တတော ပရံ ဆ အဘိညာ, တတော တာပိ နိဗ္ဗတ္တေတုံ အသက္ကောန္တာ တိဿော ဝိဇ္ဇာ နိဗ္ဗတ္တေန္တိ, ဂစ္ဆန္တေ ဂစ္ဆန္တေ ကာလေ တာပိ နိဗ္ဗတ္တေတုံ အသက္ကောန္တာ သုက္ခဝိပဿကာ ဟောန္တိ. ဧတေနေဝ ဥပါယေန အနာဂါမိနော, သကဒါဂါမိနော, သောတာပန္နာ’’တိ ဝုတ္တံ.

In the Commentary to the Dīgha Nikāya, however, it is stated: 'The Dispensation stood for a thousand years through those who attained the analytical knowledges, for a thousand years through those with the six direct knowledges, for a thousand years through those with the threefold true knowledge, for a thousand years through the dry-insight practitioners, and for a thousand years through the Pātimokkha.' Here too, in the discussion on the disappearance of the Dispensation, it is said: 'For after the Parinibbāna of the Buddhas, they are able to generate the analytical knowledges for only a thousand years. After that, the six direct knowledges. Then, unable to generate even those, they generate the threefold true knowledge. As time goes on, unable to generate even that, they become dry-insight practitioners. By this same method, there come to be non-returners, once-returners, and stream-enterers.'

သံယုတ္တနိကာယဋ္ဌကထာယံ (သံ. နိ. အဋ္ဌ. ၂.၂.၁၅၆) ပန ‘‘ပဌမဗောဓိယဉှိ ဘိက္ခူ ပဋိသမ္ဘိဒါပ္ပတ္တာ အဟေသုံ. အထ ကာလေ ဂစ္ဆန္တေ ပဋိသမ္ဘိဒါ ပါပုဏိတုံ န သက္ခိံသု, ဆဠဘိညာ အဟေသုံ. တတော ဆ အဘိညာ ပတ္တုံ အသက္ကောန္တာ တိဿော ဝိဇ္ဇာ ပါပုဏိံသု. ဣဒါနိ ကာလေ ဂစ္ဆန္တေ တိဿော ဝိဇ္ဇာ ပါပုဏိတုံ အသက္ကောန္တာ အာသဝက္ခယမတ္တံ ပါပုဏိဿန္တိ, တမ္ပိ အသက္ကောန္တာ အနာဂါမိဖလံ, တမ္ပိ အသက္ကောန္တာ သကဒါဂါမိဖလံ, တမ္ပိ အသက္ကောန္တာ သောတာပတ္တိဖလံ, ဂစ္ဆန္တေ ကာလေ သောတာပတ္တိဖလမ္ပိ ပတ္တုံ န သက္ခိဿန္တီ’’တိ ဝုတ္တံ. ယသ္မာ စေတံ သဗ္ဗံ အညမညပ္ပဋိဝိရုဒ္ဓံ, တသ္မာ တေသံ တေသံ ဘာဏကာနံ မတမေဝ အာစရိယေန တတ္ထ တတ္ထ ဒဿိတန္တိ ဂဟေတဗ္ဗံ. အညထာ ဟိ အာစရိယဿေဝ ပုဗ္ဗာပရဝိရောဓပ္ပသင်္ဂေါ သိယာတိ.

In the Commentary to the Saṃyutta Nikāya, however, it is stated: 'Indeed, in the first period after the enlightenment, bhikkhus attained the analytical knowledges. Then, as time passed, they were unable to attain the analytical knowledges but attained the six direct knowledges. Then, unable to attain the six direct knowledges, they attained the threefold true knowledge. Now, as time passes, unable to attain the threefold true knowledge, they will attain only the destruction of the taints; unable to attain even that, the fruit of non-returning; unable to attain even that, the fruit of once-returning; unable to attain even that, the fruit of stream-entry. As time goes on, they will not even be able to attain the fruit of stream-entry.' Since all this is mutually contradictory, it should be understood that the Teacher has presented in the various places only the respective opinions of the various reciters. Otherwise, a contradiction would arise in the Teacher's own earlier and later statements.

တာနိယေဝါတိ [Pg.244] တာနိယေဝ ပဉ္စဝဿသဟဿာနိ. ပရိယတ္တိမူလကံ သာသနန္တိ အာဟ ‘‘န ဟိ ပရိယတ္တိယာ အသတိ ပဋိဝေဓော အတ္ထီ’’တိအာဒိ. ပရိယတ္တိယာ ဟိ အန္တရဟိတာယ ပဋိပတ္တိအန္တရဓာယတိ, ပဋိပတ္တိယာ အန္တရဟိတာယ အဓိဂမော အန္တရဓာယတိ. ကိံကာရဏာ? အယဉှိ ပရိယတ္တိ ပဋိပတ္တိယာ ပစ္စယော ဟောတိ, ပဋိပတ္တိ အဓိဂမဿ. ဣတိ ပဋိပတ္တိတောပိ ပရိယတ္တိယေဝ ပမာဏံ. ဒုတိယတတိယေသု နတ္ထိ ဝတ္တဗ္ဗံ.

'Just those' means just those five thousand years. The Dispensation is rooted in the scriptural learning, as it is said: 'For without the scriptural learning, there is no penetration,' and so on. For when the scriptural learning disappears, the practice disappears; when the practice disappears, the attainment disappears. For what reason? Because this scriptural learning is the condition for practice, and practice is the condition for attainment. Thus, the scriptural learning is the authority even over the practice. Concerning the second and third suttas, there is nothing to be said.

ဂေါတမီသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Gotamī Sutta and others is finished.

၄-၅. ဒီဃဇာဏုသုတ္တာဒိဝဏ္ဏနာ

4–5. Commentary on the Dīghajāṇu Sutta and Others

၅၄-၅၅. စတုတ္ထေ (ဒီ. နိ. အဋ္ဌ. ၃.၂၆၅) ဧကေန ဘောဂေ ဘုဉ္ဇေယျာတိ ဧကေန ကောဋ္ဌာသေန ဘောဂေ ဘုဉ္ဇေယျ, ဝိနိဘုဉ္ဇေယျ ဝါတိ အတ္ထော. ဒွီဟိ ကမ္မန္တိ ဒွီဟိ ကောဋ္ဌာသေဟိ ကသိဝဏိဇ္ဇာဒိကမ္မံ ပယောဇေယျ. နိဓာပေယျာတိ စတုတ္ထကောဋ္ဌာသံ နိဓေတွာ ဌပေယျ, နိဒဟိတွာ ဘူမိဂတံ ကတွာ ဌပေယျာတိ အတ္ထော. အာပဒါသု ဘဝိဿတီတိ ကုလာနဉှိ န သဗ္ဗကာလံ ဧကသဒိသံ ဝတ္တတိ, ကဒါစိ ရာဇအဂ္ဂိစောရဒုဗ္ဘိက္ခာဒိဝသေန အာပဒါ ဥပ္ပဇ္ဇန္တိ, တသ္မာ ဧဝံ အာပဒါသု ဥပ္ပန္နာသု ဘဝိဿတီတိ ဧကံ ကောဋ္ဌာသံ နိဓာပေယျာတိ ဝုတ္တံ. ဣမေသု ပန စတူသု ကောဋ္ဌာသေသု ကတရံ ကောဋ္ဌာသံ ဂဟေတွာ ကုသလံ ကာတဗ္ဗန္တိ? ‘‘ဘောဂေ ဘုဉ္ဇေယျာ’’တိ ဝုတ္တကောဋ္ဌာသံ. တတော ဂဏှိတွာ ဟိ ဘိက္ခူနမ္ပိ ကပဏဒ္ဓိကာနမ္ပိ ဒါနံ ဒါတဗ္ဗံ, ပေသကာရနှာပိတာဒီနမ္ပိ ဝေတနံ ဒါတဗ္ဗံ. သမဏဗြာဟ္မဏကပဏဒ္ဓိကာဒီနံ ဒါနဝသေန စေဝ, အဓိဝတ္ထဒေဝတာဒီနံ ပေတဗလိဝသေန, နှာပိတာဒီနံ ဝေတနဝသေန စ ဝိနိယောဂေါပိ ဥပယောဂေါ ဧဝ.

54–55. In the fourth (Dī. Ni. Aṭṭha. 3.265), 'with one portion, he should enjoy his wealth' means he should enjoy or make use of his wealth with one portion; that is the meaning. 'With two, he should engage in work' means he should employ two portions in work such as agriculture and trade. 'He should set it aside' means he should store and keep the fourth portion; that is, having stored it, he should keep it buried in the ground. 'It will be for times of adversity': for the circumstances of families do not always remain the same; sometimes calamities arise on account of kings, fire, thieves, famine, and so on. Therefore it is said that one portion should be set aside for when adversities arise. But among these four portions, which portion should be taken to perform meritorious deeds? The portion spoken of as 'he should enjoy his wealth.' For having taken from that portion, gifts should be given to bhikkhus and to the poor and wayfarers, and wages should be given to servants, barbers, and so on. The giving to ascetics, brahmins, the poor, wayfarers, and so on; the offering of oblations to resident deities and spirits; and the paying of wages to barbers and so on—this expenditure is also proper use.

အပေန္တိ ဂစ္ဆန္တိ, အပေန္တာ ဝါ ဧတေဟီတိ အပါယာ, အပါယာ ဧဝ မုခါနိ ဒွါရာနီတိ အပါယမုခါနိ. ဝိနာသဒွါရာနီတိ ဧတ္ထာပိ ဧသေဝ နယော. ပဉ္စမေ နတ္ထိ ဝတ္တဗ္ဗံ.

They go away (`apenti`), they depart (`gacchanti`); or one goes away on account of these (`apentā vā etehīti`), thus they are `apāyā` (states of woe). `Apāyamukhāni` means the very mouths (`mukhāni`), the doors (`dvārāni`), of the states of woe. The same method applies to 'doors to destruction' (`vināsadvārāni`). In the fifth, there is nothing to be said.

ဒီဃဇာဏုသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Dīghajāṇu Sutta and others is concluded.

၆-၈. ဘယသုတ္တာဒိဝဏ္ဏနာ

6–8. Commentary on the Bhaya Sutta and Others

၅၆-၅၈. ဆဋ္ဌေ [Pg.245] ဂဗ္ဘဝါသော ဣဓ ဥတ္တရပဒလောပေန ဂဗ္ဘော ဝုတ္တောတိ အာဟ ‘‘ဂဗ္ဘောတိ ဂဗ္ဘဝါသော’’တိ. သတ္တမဋ္ဌမာနိ ဥတ္တာနတ္ထာနိ.

56–58. In the sixth, `gabbhavāso` (dwelling in the womb) is here stated as `gabbho` through the elision of the final word; thus it is said: '`gabbho` means `gabbhavāso`.' The seventh and eighth suttas have a clear meaning.

ဘယသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Bhaya Sutta and others is concluded.

၆-၁၀. ပုဂ္ဂလသုတ္တာဒိဝဏ္ဏနာ

6–10. Commentary on the Puggalasutta and Others

၅၉-၆၀. နဝမေ ဒါနံ ဒဒန္တာနန္တိ ဒက္ခိဏေယျံ ဥဒ္ဒိဿ ဒါနံ ဒေန္တာနံ. ဥပဓီ ဝိပစ္စန္တိ ဧတေန, ဥပဓီသု ဝါ ဝိပစ္စတိ, ဥပဓယော ဝါ ဝိပါကာ ဧတဿာတိ ဥပဓိဝိပါကံ. သံဃေ ဒိန္နံ မဟပ္ဖလန္တိ အရိယသံဃေ ဒိန္နံ ဝိပ္ဖာရဋ္ဌာနံ ဟောတိ, ဝိပုလဖလန္တိ အတ္ထော. ဒသမေ နတ္ထိ ဝတ္တဗ္ဗံ.

59–60. In the ninth, 'to those giving a gift' means to those giving a gift intended for worthy recipients. 'Ripening with substrates' (`upadhivipākaṃ`): the substrates ripen on account of this, or it ripens amidst the substrates, or the substrates are its result. 'What is given to the Saṅgha has great fruit' means that what is given to the noble Saṅgha becomes a basis for diffusion; it has abundant fruit, that is the meaning. In the tenth, there is nothing to be said.

ပုဂ္ဂလသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Puggalasutta and others is concluded.

ဂေါတမီဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Gotamī Chapter is concluded.

(၇) ၂. ဘူမိစာလဝဂ္ဂေါ

(7) 2. The Chapter on the Earthquake

၁-၅. ဣစ္ဆာသုတ္တာဒိဝဏ္ဏနာ

1–5. Commentary on the Icchāsutta and Others

၆၁-၆၅. သတ္တမဿ ပဌမာဒီနိ သုဝိညေယျာနိ. ပဉ္စမေ (ဒီ.နိ.ဋီ. ၂.၁၇၃) အဘိဘဝတီတိ အဘိဘု, ပရိကမ္မံ, ဉာဏံ ဝါ. အဘိဘု အာယတနံ ဧတဿာတိ အဘိဘာယတနံ, ဈာနံ. အဘိဘဝိတဗ္ဗံ ဝါ အာရမ္မဏသင်္ခါတံ အာယတနံ ဧတဿာတိ အဘိဘာယတနံ. အထ ဝါ အာရမ္မဏာဘိဘဝနတော အဘိတု စ တံ အာယတနဉ္စ ယောဂိနော သုခဝိသေသာနံ အဓိဋ္ဌာနဘာဝတော မနာယတနဓမ္မာယတနဘာဝတော စာတိပိ သသမ္ပယုတ္တဇ္ဈာနံ အဘိဘာယတနံ. တေနာဟ ‘‘အဘိဘဝနကာရဏာနီ’’တိအာဒိ. တာနိ ဟီတိ အဘိဘာယတနသညိတာနိ ဈာနာနိ. ‘‘ပုဂ္ဂလဿ ဉာဏုတ္တရိယတာယာ’’တိ ဣဒံ ဥဘယတ္ထာပိ ယောဇေတဗ္ဗံ. ကထံ? ပဋိပက္ခဘာဝေန ပစ္စနီကဓမ္မေ အဘိဘဝန္တိ ပုဂ္ဂလဿ ဉာဏုတ္တရိယတာယ အာရမ္မဏာနိ အဘိဘဝန္တိ. ဉာဏဗလေနေဝ ဟိ အာရမ္မဏာဘိဘဝနံ ဝိယ ပဋိပက္ခာဘိဘဝေါပီတိ.

61–65. The first and following suttas of the seventh chapter are easy to understand. In the fifth (Dī. Ni. Ṭī. 2.173), `abhibhu` means 'one who overcomes'; or it means preliminary work, or knowledge. A base of mastery (`abhibhāyatana`) is the base (`āyatana`) of this overcomer (`abhibhu`); that is, the jhāna. Or, it is that which has as its base the object to be overcome. Or else, because it overcomes the object, and because it is a base, and because it is the foundation for the yogi's special happiness and has the nature of the mind-base and the mental-phenomena-base, the jhāna associated with it is also a base of mastery. Hence it is said, 'the causes of overcoming,' and so on. 'These' means the jhānas designated as bases of mastery. The phrase 'for the superiority of a person’s knowledge' should be connected in both cases. How? As opponents, they overcome opposing states; for the superiority of a person’s knowledge, they overcome the objects. For by the power of knowledge itself, just as objects are overcome, so too are opposing states overcome.

ပရိကမ္မဝသေန [Pg.246] အဇ္ဈတ္တံ ရူပသညီ, န အပ္ပနာဝသေန. န ဟိ ပဋိဘာဂနိမိတ္တာရမ္မဏာ အပ္ပနာ အဇ္ဈတ္တဝိသယာ သမ္ဘဝတိ. တံ ပန အဇ္ဈတ္တပရိကမ္မဝသေန လဒ္ဓံ ကသိဏနိမိတ္တံ အဝိသုဒ္ဓမေဝ ဟောတိ, န ဗဟိဒ္ဓါပရိကမ္မဝသေန လဒ္ဓံ ဝိယ ဝိသုဒ္ဓံ.

One is percipient of form internally by way of preliminary work, not by way of absorption. For absorption that has the counterpart sign as its object is not possible with an internal domain. Moreover, the kasiṇa sign obtained through internal preliminary work is indeed impure; it is not pure like one obtained through external preliminary work.

ပရိတ္တာနီတိ ယထာလဒ္ဓါနိ သုပ္ပသရာဝမတ္တာနိ. တေနာဟ ‘‘အဝဍ္ဎိတာနီ’’တိ. ပရိတ္တဝသေနေဝါတိ ဝဏ္ဏဝသေန အာဘောဂေ ဝိဇ္ဇမာနေပိ ပရိတ္တဝသေနေဝ ဣဒံ အဘိဘာယတနံ ဝုတ္တံ. ပရိတ္တတာ ဟေတ္ထ အဘိဘဝနဿ ကာရဏံ. ဝဏ္ဏာဘောဂေ သတိပိ အသတိပိ အဘိဘာယတနဘာဝနာ နာမ တိက္ခပညဿေဝ သမ္ဘဝတိ, န ဣတရဿာတိ အာဟ ‘‘ဉာဏုတ္တရိကော ပုဂ္ဂလော’’တိ. အဘိဘဝိတွာ သမာပဇ္ဇတီတိ ဧတ္ထ အဘိဘဝနံ သမာပဇ္ဇနဉ္စ ဥပစာရဇ္ဈာနာဓိဂမသမနန္တရမေဝ အပ္ပနာဈာနုပ္ပာဒနန္တိ အာဟ ‘‘သဟ နိမိတ္တုပ္ပာဒေနေဝေတ္ထ အပ္ပနံ ပါပေတီ’’တိ. သဟ နိမိတ္တုပ္ပာဒေနာတိ စ အပ္ပနာပရိဝါသာဘာဝဿ လက္ခဏဝစနမေတံ. ယော ‘‘ခိပ္ပာဘိညော’’တိ ဝုစ္စတိ, တတောပိ ဉာဏုတ္တရဿေဝ အဘိဘာယတနဘာဝနာ. ဧတ္ထာတိ ဧတသ္မိံ နိမိတ္တေ. အပ္ပနံ ပါပေတီတိ ဘာဝနံ အပ္ပနံ နေတိ.

`Limited` means as obtained, the size of a small bowl. Hence it is said, 'not enlarged.' `By reason of being limited`: even though there is an abundance of color, this base of mastery is spoken of by reason of being limited. Here, limitedness is the cause of the overcoming. Whether there is an abundance of color or not, the development of the base of mastery is possible only for one with sharp wisdom, not for another; hence it is said, 'a person superior in knowledge.' `Having overcome, one attains`: here overcoming and attaining means producing the absorption jhāna immediately after reaching access jhāna; hence it is said, 'here one reaches absorption together with the arising of the sign.' And 'together with the arising of the sign' is a term indicating the absence of a preparatory period for absorption. The development of the base of mastery is only for one superior in knowledge, even more so than one who is called 'of swift direct knowledge.' `Here` means in this sign. `Reaches absorption` means the development leads to absorption.

ဧတ္ထ စ ကေစိ ‘‘ဥပ္ပန္နေ ဥပစာရဇ္ဈာနေ တံ အာရဗ္ဘ ယေ ဟေဋ္ဌိမန္တေန ဒွေ တယော ဇဝနဝါရာ ပဝတ္တန္တိ, တေ ဥပစာရဇ္ဈာနပက္ခိကာ ဧဝ, တဒနန္တရဉ္စ ဘဝင်္ဂပရိဝါသေန ဥပစာရာသေဝနာယ စ ဝိနာ အပ္ပနာ ဟောတိ, သဟ နိမိတ္တုပ္ပာဒေနေဝ အပ္ပနံ ပါပေတီ’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တံ. န ဟိ ပါရိဝါသိကကမ္မေန အပ္ပနာဝါရော ဣစ္ဆိတော, နာပိ မဟဂ္ဂတပ္ပမာဏဇ္ဈာနေသု ဝိယ ဥပစာရဇ္ဈာနေ ဧကန္တတော ပစ္စဝေက္ခဏာ ဣစ္ဆိတဗ္ဗာ, တသ္မာ ဥပစာရဇ္ဈာနာဓိဂမတော ပရံ ကတိပယဘဝင်္ဂစိတ္တာဝသာနေ အပ္ပနံ ပါပုဏန္တော ‘‘သဟ နိမိတ္တုပ္ပာဒေနေဝေတ္ထ အပ္ပနံ ပါပေတီ’’တိ ဝုတ္တော. ‘‘သဟ နိမိတ္တုပ္ပာဒေနာ’’တိ စ အဓိပ္ပာယိကမိဒံ ဝစနံ, န နီတတ္ထံ. အဓိပ္ပာယော ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော.

Here some say: 'When access jhāna has arisen, taking that as object, two or three courses of impulsion of a lower level occur; they belong to the side of access jhāna. Immediately after that, without the preparation of the life-continuum and without the cultivation of access, absorption occurs; one reaches absorption together with the arising of the sign.' That is merely their opinion. For an absorption course is not intended through preparatory action, nor should reviewing be absolutely intended in access jhāna as in the case of the sublime and immeasurable jhānas. Therefore, one who reaches absorption after the attainment of access jhāna, at the end of a few life-continuum mind-moments, is said to 'reach absorption here together with the arising of the sign.' And the phrase 'together with the arising of the sign' is a statement of intention, not of explicit meaning. The intention should be understood in the way already stated.

န အန္တောသမာပတ္တိယံ တဒါ တထာရူပဿ အာဘောဂဿ အသမ္ဘဝတော, သမာပတ္တိတော ဝုဋ္ဌိတဿ အာဘောဂေါ ပုဗ္ဗဘာဂဘာဝနာယ ဝသေန ဈာနက္ခဏေ ပဝတ္တံ အဘိဘဝနာကာရံ ဂဟေတွာ ပဝတ္တောတိ ဒဋ္ဌဗ္ဗံ. အဘိဓမ္မဋ္ဌကထာယံ (ဓ. သ. အဋ္ဌ. ၂၀၄) ပန ‘‘ဣမိနာ ပနဿ ပုဗ္ဗဘောဂေါ ကထိတော’’တိ ဝုတ္တံ. အန္တောသမာပတ္တိယံ [Pg.247] တထာ အာဘောဂါဘာဝေ ကသ္မာ ‘‘ဈာနသညာယပီ’’တိ ဝုတ္တန္တိ အာဟ ‘‘အဘိဘဝန…ပေ… အတ္ထီ’’တိ.

Not within the attainment itself, because at that time such an advertence is impossible. It should be understood that for one who has emerged from the attainment, the advertence occurs by grasping the mode of overcoming that occurred at the moment of jhāna, by means of the preliminary-part development. In the Abhidhamma commentary (Dhs.A. 204), however, it is said: 'By this, his preliminary advertence is described.' Since there is no such advertence within the attainment, why is it said, 'even in the perception of jhāna'? He says: 'Because of overcoming ... it exists.'

ဝဍ္ဎိတပ္ပမာဏာနီတိ ဝိပုလပ္ပမာဏာနီတိ အတ္ထော, န ဧကင်္ဂုလဒွင်္ဂုလာဒိဝသေန ဝဍ္ဎိံ ပါပိတာနီတိ တထာဝဍ္ဎနဿေဝေတ္ထ အသမ္ဘဝတော. တေနာဟ ‘‘မဟန္တာနီ’’တိ. ဘတ္တဝဍ္ဎိတကန္တိ ဘုဉ္ဇနဘာဇနေ ဝဍ္ဎိတွာ ဒိန္နံ ဘတ္တံ, ဧကာသနေ ပုရိသေန ဘုဉ္ဇိတဗ္ဗဘတ္တတော ဥပဍ္ဎဘတ္တန္တိ အတ္ထော.

'Increased in measure' means vast in measure; it does not mean made to increase by a finger's breadth or two, as such an increase is impossible here. Hence it is said, 'great.' Served food (`bhattavaḍḍhitakaṃ`) means food served up and given in an eating vessel; the meaning is half the food that a man would eat at one sitting.

ရူပေ သညာ ရူပသညာ, သာ အဿ အတ္ထီတိ ရူပသညီ, န ရူပသညီ အရူပသညီ. သညာသီသေန ဈာနံ ဝဒတိ. ရူပသညာယ အနုပ္ပာဒနမေဝေတ္ထ အလာဘိတာ. ဗဟိဒ္ဓါဝ ဥပ္ပန္နန္တိ ဗဟိဒ္ဓါဝတ္ထုသ္မိံယေဝ ဥပ္ပန္နံ. အဘိဓမ္မေ (ဓ. သ. ၂၀၄-၂၀၉) ပန ‘‘အဇ္ဈတ္တံ အရူပသညီ ဗဟိဒ္ဓါ ရူပါနိ ပဿတိ ပရိတ္တာနိ သုဝဏ္ဏဒုဗ္ဗဏ္ဏာနိ, အပ္ပမာဏာနိ သုဝဏ္ဏဒုဗ္ဗဏ္ဏာနီ’’တိ ဧဝံ စတုန္နံ အဘိဘာယတနာနံ အာဂတတ္တာ အဘိဓမ္မဋ္ဌကထာယံ ‘‘ကသ္မာ ပန ယထာ သုတ္တန္တေ အဇ္ဈတ္တံ ရူပသညီ ဧကော ဗဟိဒ္ဓါ ရူပါနိ ပဿတိ ပရိတ္တာနီတိအာဒိ ဝုတ္တံ, ဧဝံ အဝတွာ ဣဓ စတူသုပိ အဘိဘာယတနေသု အဇ္ဈတ္တံ အရူပသညိတာဝ ဝုတ္တာ’’တိ စောဒနံ ကတွာ ‘‘အဇ္ဈတ္တရူပါနံ အနဘိဘဝနီယတော’’တိ ကာရဏံ ဝတွာ ‘‘တတ္ထ ဝါ ဣဓ ဝါ ဗဟိဒ္ဓါ ရူပါနေဝ အဘိဘဝိတဗ္ဗာနိ, တသ္မာ တာနိ နိယမတောဝ ဝတ္တဗ္ဗာနီတိ တတြာပိ ဣဓာပိ ဝုတ္တာနိ, ‘အဇ္ဈတ္တံ ရူပသညီ’တိ ဣဒံ ပန သတ္ထု ဒေသနာဝိလာသမတ္တမေဝါ’’တိ ဝုတ္တံ.

Perception of form is form-perception; one who has it is a percipient of form. One who is not a percipient of form is a percipient of the formless. He speaks of the jhāna with perception as its head. Here, the non-production of form-perception is itself the non-attainment. 'Arisen externally' means arisen in an external object itself. However, in the Abhidhamma (Dhammasaṅgaṇī §§204–209), since it is stated in connection with the four bases of mastery thus: 'Internally percipient of the formless, one sees external forms, limited, beautiful and ugly; unlimited, beautiful and ugly,' the Abhidhamma commentary raises the objection: 'Why, unlike in the Suttanta where it is said, “Internally percipient of form, one sees external forms as limited,” etc., is only internal perception of the formless mentioned here in all four bases of mastery?' After stating the reason, 'Because internal forms cannot be overcome,' it says: 'In both cases—there and here—only external forms are to be overcome. Therefore, they must necessarily be mentioned, and so they are mentioned in both places. As for the phrase “internally percipient of form,” this is merely an instance of the Teacher’s grace in teaching.'

ဧတ္ထ စ ဝဏ္ဏာဘောဂရဟိတာနိ သဟိတာနိ စ သဗ္ဗာနိ ‘‘ပရိတ္တာနိ သုဝဏ္ဏဒုဗ္ဗဏ္ဏာနီ’’တိ ဝုတ္တာနိ, တထာ ‘‘အပ္ပမာဏာနိ သုဝဏ္ဏဒုဗ္ဗဏ္ဏာနီ’’တိ. အတ္ထိ ဟိ သော ပရိယာယော ‘‘ပရိတ္တာနိ အဘိဘုယျ, တာနိ စေ ကဒါစိ ဝဏ္ဏဝသေန အာဘုဇိတာနိ ဟောန္တိ သုဝဏ္ဏဒုဗ္ဗဏ္ဏာနိ အဘိဘုယျာ’’တိ. ပရိယာယကထာ ဟိ သုတ္တန္တဒေသနာတိ. အဘိဓမ္မေ ပန နိပ္ပရိယာယဒေသနတ္တာ ဝဏ္ဏာဘောဂရဟိတာနိ ဝိသုံ ဝုတ္တာနိ, တထာ သဟိတာနိ. အတ္ထိ ဟိ ဥဘယတ္ထ အဘိဘဝနဝိသေသောတိ, တထာ ဣဓ ပရိယာယဒေသနတ္တာ ဝိမောက္ခာနမ္ပိ အဘိဘဝနပရိယာယော အတ္ထီတိ ‘‘အဇ္ဈတ္တံ ရူပသညီ’’တိအာဒိနာ ပဌမဒုတိယအဘိဘာယတနေသု ပဌမဝိမောက္ခော, တတိယစတုတ္ထအဘိဘာယတနေသု ဒုတိယဝိမောက္ခော, ဝဏ္ဏာဘိဘာယတနေသု တတိယဝိမောက္ခော စ အဘိဘဝနပ္ပဝတ္တိတော သင်္ဂဟိတော. အဘိဓမ္မေ (ဓ. သ. ၂၀၄-၂၀၉, ၂၄၇-၂၄၉) ပန နိပ္ပရိယာယဒေသနတ္တာ ဝိမောက္ခာဘိဘာယတနာနိ [Pg.248] အသင်္ကရတော ဒဿေတုံ ဝိမောက္ခေ ဝဇ္ဇေတွာ အဘိဘာယတနာနိ ကထိတာနိ. သဗ္ဗာနိ စ ဝိမောက္ခကိစ္စာနိ ဈာနာနိ ဝိမောက္ခဒေသနာယံ ဝုတ္တာနိ. တဒေတံ ‘‘အဇ္ဈတ္တံ ရူပသညီ’’တိ အာဂတဿ အဘိဘာယတနဒွယဿ အဘိဓမ္မေ အဘိဘာယတနေသု အဝစနတော ‘‘ရူပီ ရူပါနိ ပဿတီ’’တိအာဒီနဉ္စ သဗ္ဗဝိမောက္ခကိစ္စသာဓာရဏဝစနဘာဝတော ဝဝတ္ထာနံ ကတန္တိ ဝိညာယတိ. ‘‘အဇ္ဈတ္တရူပါနံ အနဘိဘဝနီယတော’’တိ ဣဒံ အဘိဓမ္မေ ကတ္ထစိပိ ‘‘အဇ္ဈတ္တံ ရူပါနိ ပဿတီ’’တိ အဝတွာ သဗ္ဗတ္ထ ယံ ဝုတ္တံ ‘‘ဗဟိဒ္ဓါ ရူပါနိ ပဿတီ’’တိ, တဿ ကာရဏဝစနံ. တေန ယံ အညဟေတုကံ, တံ တေန ဟေတုနာ ဝုတ္တံ. ယံ ပန ဒေသနာဝိလာသဟေတုကံ အဇ္ဈတ္တံ အရူပသညိတာယ ဧဝ အဘိဓမ္မေ ဝစနံ, န တဿ အညံ ကာရဏံ မဂ္ဂိတဗ္ဗန္တိ ဒဿေတိ.

Here, all those without consideration of color and those with it are called 'limited, beautiful and ugly,' and similarly, 'immeasurable, beautiful and ugly.' For there is this method: 'Having overcome the limited, and if on occasion they are considered in terms of color, having overcome the beautiful and ugly.' For discourse with an indirect method is the Suttanta style of teaching. In the Abhidhamma, however, because the teaching is by a direct method, those without consideration of color are spoken of separately, as are those with it. For there is a distinction in the mode of overcoming in both cases. Likewise, here, because the teaching is by an indirect method, there is also a method of overcoming applicable to the liberations. Thus, corresponding to the phrase 'internally percipient of form,' etc., in the first and second bases of mastery the first liberation is included; in the third and fourth bases of mastery, the second liberation; and in the bases of mastery of colors, the third liberation—all are included because they proceed by way of overcoming. In the Abhidhamma (Dhs 204–209, 247–249), however, because the teaching is by a direct method, in order to show the liberations and the bases of mastery without mixing them, the bases of mastery are taught by omitting the liberations. And all the jhānas that perform the function of liberation are spoken of in the teaching on the liberations. Thus, it is understood that a distinction is made because the two bases of mastery that come as 'internally percipient of form' are not mentioned in the Abhidhamma among the bases of mastery, and because statements such as 'one with form sees forms' are common to the function of all the liberations. The statement 'because internal forms cannot be overcome' is the reason given in the Abhidhamma for not stating anywhere 'one perceives forms internally,' but for stating everywhere 'one perceives forms externally.' Therefore, what has another cause is stated for that reason. But it shows that the statement in the Abhidhamma only about being internally non-percipient of form is due to the grace of the teaching, and no other reason for it should be sought.

အဇ္ဈတ္တရူပါနံ အနဘိဘဝနီယတာ စ တေသံ ဗဟိဒ္ဓါရူပါနံ ဝိယ အဝိဘူတတ္တာ ဒေသနာဝိလာသော စ ယထာဝုတ္တဝဝတ္ထာနဝသေန ဝေဒိတဗ္ဗော ဝေနေယျဇ္ဈာသယဝသေန ဝိဇ္ဇမာနပရိယာယကထာဘာဝတော. ‘‘သုဝဏ္ဏဒုဗ္ဗဏ္ဏာနီ’’တိ ဧတေနေဝ သိဒ္ဓတ္တာ န နီလာဒိအဘိဘာယတနာနိ ဝတ္တဗ္ဗာနီတိ စေ? တံ န. နီလာဒီသု ကတာဓိကာရာနံ နီလာဒိဘာဝဿေဝ အဘိဘဝနကာရဏတ္တာ. န ဟိ တေသံ ပရိသုဒ္ဓါပရိသုဒ္ဓဝဏ္ဏာနံ ပရိတ္တတာ ဝါ အပ္ပမာဏတာ ဝါ အဘိဘဝနကာရဏံ, အထ ခေါ နီလာဒိဘာဝေါ ဧဝါတိ. ဧတေသု စ ပရိတ္တာဒိကသိဏရူပေသု ယံ ယံ စရိတဿ ဣမာနိ အဘိဘာယတနာနိ ဣဇ္ဈန္တိ, တံ ဒဿေတုံ ‘‘ဣမေသု ပနာ’’တိအာဒိ ဝုတ္တံ. သဗ္ဗသင်္ဂါဟိကဝသေနာတိ နီလဝဏ္ဏနီလနိဒဿနနီလနိဘာသာနံ သာဓာရဏဝသေန. ဝဏ္ဏဝသေနာတိ သဘာဝဝဏ္ဏဝသေန. နိဒဿနဝသေနာတိ ပဿိတဗ္ဗတာဝသေန စက္ခုဝိညာဏာဒိဝိညာဏဝီထိယာ ဂဟေတဗ္ဗတာဝသေန. ဩဘာသဝသေနာတိ သပ္ပဘာသတာယ အဝဘာသနဝသေန.

The inability to master internal forms, their indistinctness compared to external forms, and the grace of the teaching should be understood on the basis of the aforesaid distinction, because there exists a discourse with an indirect method that suits the dispositions of those to be trained. (Objection:) If it is established just by 'beautiful and ugly,' then the bases of mastery for blue, etc., should not be stated. (Reply:) That is not so. For those who have made a foundation in blue, etc., the very state of being blue, etc., is the cause of mastery. It is not the limited or immeasurable nature of their pure and impure colors that is the cause of mastery, but rather the very state of being blue, etc. To show which of these bases of mastery succeeds for a particular temperament among these limited and other kasiṇa-forms, the passage beginning 'But in these...' was stated. 'By way of comprehensive inclusion' means in a way common to blue color, blue appearance, and blue radiance. 'By way of color' means by way of its intrinsic color. 'By way of appearance' means by way of its being visible, its being graspable by the cognitive process of eye-consciousness and so on. 'By way of radiance' means by way of its effulgence, its shining.

ဣစ္ဆာသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Icchā Sutta and others is completed.

၆. ဝိမောက္ခသုတ္တဝဏ္ဏနာ

6. Commentary on the Vimokkha Sutta

၆၆. ဆဋ္ဌေ (ဒီ. နိ. ဋီ. ၂.၁၂၉) ကေနဋ္ဌေနာတိ ကေန သဘာဝေန. သဘာဝေါ ဟိ ဉာဏေန ယာထာဝတော အရဏီယတော ဉာတဗ္ဗတော ‘‘အတ္ထော’’တိ ဝုစ္စတိ, သော ဧဝ [Pg.249] တ္ထ-ကာရဿ ဋ္ဌ-ကာရံ ကတွာ ‘‘အဋ္ဌော’’တိ ဝုတ္တော. အဓိမုစ္စနဋ္ဌေနာတိ အဓိကံ သဝိသေသံ မုစ္စနဋ္ဌေန. ဧတေန သတိပိ သဗ္ဗဿပိ ရူပါဝစရဇ္ဈာနဿ ဝိက္ခမ္ဘနဝသေန ပဋိပက္ခတော ဝိမုတ္တဘာဝေ ယေန ဘာဝနာဝိသေသေန တံ ဈာနံ သာတိသယံ ပဋိပက္ခတော ဝိမုစ္စိတွာ ပဝတ္တတိ, သော ဘာဝနာဝိသေသော ဒီပိတော. ဘဝတိ ဟိ သမာနဇာတိယုတ္တောပိ ဘာဝနာဝိသေသေန ပဝတ္တိအာကာရဝိသေသော. ယထာ တံ သဒ္ဓါဝိမုတ္တတော ဒိဋ္ဌိပ္ပတ္တဿ, တထာ ပစ္စနီကဓမ္မေဟိ သုဋ္ဌု ဝိမုတ္တတာယ ဧဝ အနိဂ္ဂဟိတဘာဝေန နိရာသင်္ကတာယ အဘိရတိဝသေန သုဋ္ဌု အဓိမုစ္စနဋ္ဌေနပိ ဝိမောက္ခော. တေနာဟ ‘‘အာရမ္မဏေ စာ’’တိအာဒိ. အယံ ပနတ္ထောတိ အယံ အဓိမုစ္စနဋ္ဌော ပစ္ဆိမေ ဝိမောက္ခေ နိရောဓေ နတ္ထိ. ကေဝလော ဝိမုတ္တဋ္ဌော ဧဝ တတ္ထ လဗ္ဘတိ, တံ သယမေဝ ပရတော ဝက္ခတိ.

66. In the sixth section (Dī.Ni.Ṭī. 2.129): 'By what meaning?' means by what intrinsic nature. For intrinsic nature is called 'meaning' (attha) because it is to be attained and known by wisdom as it really is. That very word, by changing 'th' to 'ṭṭh,' is stated as 'aṭṭha.' 'By the meaning of resolution' means by the meaning of being released in a special and superior way. By this is shown that special quality of development by which, even though any form-sphere jhāna is liberated from its opposites by way of suppression, that jhāna proceeds, liberated from its opposites in a superior way. For even when there is a similar nature, there can be a special mode of occurrence due to a special quality of development, as in the case of one attained to view in contrast to one liberated by faith. So too, liberation is in the sense of being well resolved upon, by being thoroughly liberated from opposing states, and thus by being unassailed, free from apprehension, and by way of delight. Hence he says: 'And in the object,' etc. But this meaning—this meaning of resolution—is not found in the final liberation, cessation. There, only the bare meaning of being liberated is found. He himself will state this later.

ရူပီတိ ယေနာယံ သသန္တတိပရိယာပန္နေန ရူပေန သမန္နာဂတော, တံ ယဿ ဈာနဿ ဟေတုဘာဝေန ဝိသိဋ္ဌရူပံ ဟောတိ, ယေန ဝိသိဋ္ဌေန ရူပေန ‘‘ရူပီ’’တိ ဝုစ္စေယျ ရူပီသဒ္ဒဿ အတိသယတ္ထဒီပနတော, တဒေဝ သသန္တတိပရိယာပန္နရူပဿ ဝသေန ပဋိလဒ္ဓဇ္ဈာနံ ဣဓ ပရမတ္ထတော ရူပိဘာဝသာဓကန္တိ ဒဋ္ဌဗ္ဗံ. တေနာဟ ‘‘အဇ္ဈတ္တ’’န္တိအာဒိ. ရူပဇ္ဈာနံ ရူပံ ဥတ္တရပဒလောပေန. ရူပါနီတိ ပနေတ္ထ ပုရိမပဒလောပေါ ဒဋ္ဌဗ္ဗော. တေန ဝုတ္တံ ‘‘နီလကသိဏာဒီနိ ရူပါနီ’’တိ. ရူပေ ကသိဏရူပေ သညာ ရူပသညာ, သာ ဧတဿ အတ္ထီတိ ရူပသညီ, သညာသီသေန ဈာနံ ဝဒတိ. တပ္ပဋိပက္ခေန အရူပသညီ. တေနာဟ ‘‘အဇ္ဈတ္တံ န ရူပသညီ’’တိအာဒိ.

'One with form': One is endowed with form that is included in one's own continuity. That form which is the distinguished form as the cause of a certain jhāna—by which distinguished form one would be called 'one with form,' because this indicates the special meaning of the word 'one with form'—that very jhāna, attained by means of form included in one's own continuity, should be seen here as what ultimately establishes the state of being one with form. Hence he says: 'Internally,' etc. The word 'form' (rūpaṃ) stands for 'form-jhāna' (rūpajjhānaṃ) by elision of the final member. In the word 'forms' (rūpāni), the elision of the first member should be understood. Thus it is said: 'forms such as the blue kasiṇa.' Perception (saññā) of a form (rūpe), that is, a kasiṇa-form, is form-perception (rūpasaññā). One who has this is 'percipient of form' (rūpasaññī). He speaks of the jhāna with perception as its chief part. The opposite of this is 'non-percipient of form.' Hence he says: 'Internally not percipient of form,' etc.

အန္တော အပ္ပနာယံ ‘‘သုဘ’’န္တိ အာဘောဂေါ နတ္ထီတိ ဣမိနာ ပုဗ္ဗာဘောဂဝသေန တထာ အဓိမုတ္တိ သိယာတိ ဒဿေတိ. ဧဝဉှေတ္ထ တထာဝတ္တဗ္ဗတာပတ္တိစောဒနာ အနဝဋ္ဌာနာ ဟောတိ. ယသ္မာ သုဝိသုဒ္ဓေသု နီလာဒီသု ဝဏ္ဏကသိဏေသု တတ္ထ ကတာဓိကာရာနံ အဘိရတိဝသေန သုဋ္ဌု အဓိမုစ္စနဋ္ဌော သမ္ဘဝတိ, တသ္မာ အဋ္ဌကထာယံ တထာ တတိယော ဝိမောက္ခော သံဝဏ္ဏိတော. ယသ္မာ ပန မေတ္တာဒိဝသေန ပဝတ္တမာနာ ဘာဝနာ သတ္တေ အပ္ပဋိကူလတော ဒဟန္တိ, တေ သုဘတော အဓိမုစ္စိတွာ ပဝတ္တတိ, တသ္မာ ပဋိသမ္ဘိဒါမဂ္ဂေ (ပဋိ. မ. ၁.၂၁၂-၂၁၃) ဗြဟ္မဝိဟာရဘာဝနာ ‘‘သုဘဝိမောက္ခော’’တိ ဝုတ္တာ. တယိဒံ ဥဘယမ္ပိ တေန တေန ပရိယာယေန ဝုတ္တတ္တာ န ဝိရုဇ္ဈတီတိ ဒဋ္ဌဗ္ဗံ.

This shows that although there is no attention 'it is beautiful' within absorption, such a resolve can still occur on account of prior attention. In this way, the objection that one would incur the fault of having to speak in that way becomes groundless. Because for those who have made a foundation in the perfectly pure color kasiṇas such as blue, the meaning of being well resolved upon is possible by way of delight, the third liberation is explained in that way in the Commentary. And since the development proceeding by way of loving-kindness, etc., regards beings as non-repulsive, it proceeds by being resolved upon them as beautiful. Therefore, in the Paṭisambhidāmagga (Paṭi. Ma. 1.212–213), the development of the brahmavihāras is called the 'liberation of the beautiful.' It should be seen that both of these are not contradictory, since they are stated in their respective ways.

သဗ္ဗသောတိ [Pg.250] အနဝသေသတော. န ဟိ စတုန္နံ အရူပက္ခန္ဓာနံ ဧကဒေသောပိ တတ္ထ အဝသိဿတိ. ဝိဿဋ္ဌတ္တာတိ ယထာပရိစ္ဆိန္နကာလေ နိရောဓိတတ္တာ. ဥတ္တမော ဝိမောက္ခော နာမ အရိယေဟေဝ သမာပဇ္ဇိတဗ္ဗတော အရိယဖလပရိယောသာနတ္တာ ဒိဋ္ဌေဝ ဓမ္မေ နိဗ္ဗာနပ္ပတ္တိဘာဝတော စ.

'Completely' (sabbaso) means without remainder. For not even a part of the four formless aggregates remains there. 'Because it is relinquished' means because it has been made to cease at the determined time. It is called the supreme liberation because it is to be attained only by the noble ones, because it culminates in the noble fruit, and because it is the attainment of Nibbāna in this very life.

ဝိမောက္ခသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Vimokkha Sutta is completed.

၇. အနရိယဝေါဟာရသုတ္တဝဏ္ဏနာ

7. Commentary on the Discourse on Unworthy Speech

၆၇. သတ္တမေ အနရိယာနံ လာမကာနံ ဝေါဟာရော အနရိယဝေါဟာရော. ဒိဋ္ဌဝါဒိတာတိ ဒိဋ္ဌံ မယာတိ ဧဝံ ဝါဒိတာ. ဧဝံ သေသေသုပိ. ဧတ္ထ စ တံတံသမုဋ္ဌာပကစေတနာဝသေန အတ္ထော ဝေဒိတဗ္ဗော. တေနာဟ ‘‘ယာဟိ စေတနာဟီ’’တိအာဒိ.

67. In the seventh, the speech of the ignoble, the base, is ignoble speech. Speaking of what is seen means speaking thus: 'This I have seen.' The same applies to the rest. Here the meaning should be understood in accordance with the volition that originates each. Hence it is said: 'By whatever volitions,' and so on.

အနရိယဝေါဟာရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Unworthy Speech is concluded.

၉. ပရိသာသုတ္တဝဏ္ဏနာ

9. Commentary on the Discourse on Assemblies

၆၉. နဝမေ (ဒီ. နိ. ဋီ. ၂.၁၇၂) သမာဂန္တဗ္ဗတော, သမာဂစ္ဆတီတိ ဝါ သမာဂမော, ပရိသာ. ဗိမ္ဗိသာရပ္ပမုခေါ သမာဂမော ဗိမ္ဗိသာရသမာဂမော. သေသဒွယေပိ ဧသေဝ နယော. ဗိမ္ဗိသာရ…ပေ… သမာဂမသဒိသံ ခတ္တိယပရိသန္တိ ယောဇနာ. အညေသု စက္ကဝါဠေသုပိ လဗ္ဘတေဝ သတ္ထု ခတ္တိယပရိသာဒိဥပသင်္ကမနံ. အာဒိတော တေဟိ သဒ္ဓိံ သတ္ထု ဘာသနံ အာလာပေါ, ကထနပ္ပဋိကထနံ သလ္လာပေါ. ဓမ္မူပသံဟိတာ ပုစ္ဆာပဋိပုစ္ဆာ ဓမ္မသာကစ္ဆာ. သဏ္ဌာနံ ပဋိစ္စ ကထိတံ သဏ္ဌာနပရိယာယတ္တာ ဝဏ္ဏ-သဒ္ဒဿ ‘‘မဟန္တံ ဟတ္ထိရာဇဝဏ္ဏံ အဘိနိမ္မိနိတွာ’’တိအာဒီသု (သံ. နိ. ၁.၁၃၈) ဝိယ. တေသန္တိ ပဒံ ဥဘယပဒါပေက္ခံ ‘‘တေသမ္ပိ လက္ခဏသဏ္ဌာနံ ဝိယ သတ္ထု သရီရသဏ္ဌာနံ တေသံ ကေဝလံ ပညာယတိ ဧဝါ’’တိ. နာပိ အာမုတ္တမဏိကုဏ္ဍလော ဘဂဝါ ဟောတီတိ ယောဇနာ. ဆိန္နဿရာတိ ဒွိဓာ ဘိန္နဿရာ. ဂဂ္ဂရဿရာတိ ဇဇ္ဇရိတဿရာ. ဘာသန္တရန္တိ တေသံ သတ္တာနံ ဘာသာတော အညံ ဘာသံ. ဝီမံသာတိ စိန္တနာ. ကိမတ္ထံ…ပေ… ဒေသေတီတိ ဣဒံ နနု အတ္တာနံ ဇာနာပေတွာ ဓမ္မေ ကထိတေ တေသံ သာတိသယော [Pg.251] ပသာဒေါ ဟောတီတိ ဣမိနာ အဓိပ္ပာယေန ဝုတ္တံ? ယေသံ အတ္တာနံ အဇာနာပေတွာဝ ဓမ္မေ ကထိတေ ပသာဒေါ ဟောတိ, န ဇာနာပေတွာ, တာဒိသေ သန္ဓာယ သတ္ထာ တထာ ကရောတိ. တတ္ထ ပယောဇနမာဟ ‘‘ဝါသနတ္ထာယာ’’တိ. ဧဝံ သုတောပီတိ ဧဝံ အဝိညာတဒေသကော အဝိညာတာဂမနောပိ သုတော ဓမ္မော အတ္တနော ဓမ္မသုဓမ္မတာယေဝ အနာဂတေ ပစ္စယော ဟောတိ သုဏန္တဿ.

69. In the ninth (Dī. Ni. Ṭī. 2.172), an assembly (samāgamo) is so called because it is to be gathered in (samāgantabbato) or because one gathers (samāgacchati); it is an assembly (parisā). The assembly with Bimbisāra at its head is the Bimbisāra assembly. The same method applies to the other two. Bimbisāra… etc.… the phrase should be construed as: a khattiya assembly is similar to the Bimbisāra assembly. In other world-systems as well, the Teacher's approaching the khattiya assembly, etc., is indeed found. From the beginning, the Teacher's speaking with them is address (ālāpo); conversation and exchange is discussion (sallāpo). Questions and answers connected with the Dhamma are a Dhamma discussion (dhammasākacchā). It is said with reference to configuration because the word `vaṇṇa` (complexion, appearance) is a term for configuration, as in instances such as 'having created a great appearance of an elephant king' (Saṃ. Ni. 1.138). The word `tesaṃ` ('their') depends on both clauses: 'Just as their characteristic configuration is, so the Teacher's bodily configuration appears only to them.' Nor is the Blessed One adorned with jewels and earrings. `Chinnassarā` means with a voice split in two. `Gaggarassarā` means with a grating voice. `Bhāsantaraṃ` means a language other than the language of those beings. `Vīmaṃsā` means reflection, consideration. 'For what purpose… does he teach?' Is this not said with the intention that when the Dhamma is taught after he has made himself known, their faith becomes exceptional? The Teacher acts accordingly with regard to those for whom faith arises when the Dhamma is taught without making himself known, not when he has made himself known. There, he states the purpose: 'for the sake of imbuing potentiality' (vāsanatthāyā). Even if heard thus—that is, even if the Dhamma is heard from an unknown teacher and of unknown origin—it becomes a condition in the future for the one who hears it, precisely because of its own nature as good Dhamma.

ပရိသာသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Assemblies is concluded.

၁၀. ဘူမိစာလသုတ္တဝဏ္ဏနာ

10. Commentary on the Bhūmicāla Sutta

၇၀. ဒသမေ (ဒီ. နိ. ဋီ. ၂.၁၆၇; သံ. နိ. ဋီ. ၂.၅.၈၂၂) ဥဒေနယက္ခဿ စေတိယဋ္ဌာနေတိ ဥဒေနဿ နာမ ယက္ခဿ အာယတနဘာဝေန ဣဋ္ဌကာဟိ ကတေ မဟာဇနဿ စိတ္တီကတဋ္ဌာနေ. ကတဝိဟာရောတိ ဘဂဝန္တံ ဥဒ္ဒိဿ ကတဝိဟာရော. ဝုစ္စတီတိ ပုရိမဝေါဟာရေန ‘‘ဥဒေနံ စေတိယ’’န္တိ ဝုစ္စတိ. ဂေါတမကာဒီသုပီတိ ‘‘ဂေါတမကံ စေတိယ’’န္တိအာဒီသုပိ. ဧသေဝ နယောတိ စေတိယဋ္ဌာနေ ကတဝိဟာရဘာဝံ အတိဒိသတိ. တထာ ဟိ သတ္တမ္ဗန္တိ ကိကိဿ ရညော ဓီတရော သတ္တ ကုမာရိယော သံဝေဂဇာတာ ဂေဟတော နိက္ခမိတွာ တတ္ထ ပဓာနံ ပဒဟိံသု, တံ ဌာနံ ‘‘သတ္တမ္ဗံ စေတိယ’’န္တိ ဝဒန္တိ. ဗဟုပုတ္တကန္တိ စ ဗဟုပါရောဟော ဧကော နိဂြောဓရုက္ခော, တသ္မိံ အဓိဝတ္ထံ ဒေဝတံ ဗဟူ မနုဿာ ပုတ္တေ ပတ္ထေန္တိ, တဒုပါဒါယ တံ ဌာနံ ‘‘ဗဟုပုတ္တကံ စေတိယ’’န္တိ ပညာယိတ္ထ. သာရန္ဒဒဿ နာမ ယက္ခဿ ဝသိတဋ္ဌာနံ, စာပါလဿ နာမ ယက္ခဿ ဝသိတဋ္ဌာနံ, ဣတိ သဗ္ဗာနေဝေတာနိ ဗုဒ္ဓုပ္ပာဒတော ပုဗ္ဗဒေဝတာ ပရိဂ္ဂဟေတွာ စေတိယဝေါဟာရေန ဝေါဟရိတာနိ, ဘဂဝတော ဝိဟာရေ ကတေပိ တထေဝ သဉ္ဇာနန္တိ. ရမဏီယာတိ ဧတ္ထ ဝေသာလိယာ တာဝ ဘူမိဘာဂသမ္ပတ္တိယာ သုလဘပိဏ္ဍတာယ ရမဏီယဘာဝေါ ဝေဒိတဗ္ဗော. ဝိဟာရာနံ ပန နဂရတော နာတိဒူရတာယ နစ္စာသန္နတာယ ဂမနာဂမနသမ္ပတ္တိယာ အနာကိဏ္ဏဝိဟာရဋ္ဌာနတာယ ဆာယုဒကသမ္ပတ္တိယာ ပဝိဝေကပတိရူပတာယ စ ရမဏီယတာ ဒဋ္ဌဗ္ဗာ.

70. In the tenth, 'at the Udena yakkha's shrine' means at a place made of bricks, revered by the populace as the abode of a yakkha named Udena. 'A monastery was built' refers to a monastery constructed dedicated to the Blessed One. 'It is called' means that by previous usage it is referred to as the 'Udena Shrine.' 'Likewise in the case of Gotamaka, etc.' means in cases like the 'Gotamaka Shrine,' etc. 'This is the same method': this applies by extension to its being a monastery built on a shrine site. For example, at the Sattamba Shrine: the seven daughters of King Kiki, moved by spiritual urgency, went forth from home and undertook the struggle there. That place is called the 'Sattamba Shrine.' And at the Bahuputtaka Shrine: there was a single banyan tree with many aerial roots where a deity resided. Many people prayed there for sons; because of this, the place became known as the 'Bahuputtaka Shrine.' Similarly, the dwelling place of the yakkha Sārandada and the dwelling place of the yakkha Cāpāla—all these were previously appropriated by deities before the Buddha's appearance and were referred to by the term 'shrine.' Even after the Blessed One's monasteries were built, they continued to be recognized as such. 'Delightful': Here, the delightfulness of Vesāli should be understood from the excellence of its terrain and the ease of obtaining almsfood. As for the monasteries, their delightful quality should be seen in their being not too far from and not too close to the city, their suitability for coming and going, their uncrowded locations, the abundance of shade and water, and their suitability for seclusion.

ဝဍ္ဎိတာတိ ဘာဝနာပါရိပူရိဝသေန ပရိဗြူဟိတာ. ပုနပ္ပုနံ ကတာတိ ဘာဝနာယ ဗဟုလီကရဏေန အပရာပရံ ပဝတ္တိတာ. ယုတ္တယာနံ ဝိယ ကတာတိ ယထာ [Pg.252] ယုတ္တမာဇညယာနံ ဆေကေန သာရထိနာ အဓိဋ္ဌိတံ ယထာရုစိ ပဝတ္တတိ, ဧဝံ ယထာရုစိ ပဝတ္တိရဟတံ ဂမိတာ. ပတိဋ္ဌာနဋ္ဌေနာတိ အဓိဋ္ဌာနဋ္ဌေန. ဝတ္ထု ဝိယ ကတာတိ သဗ္ဗသော ဥပက္ကိလေသဝိသောဓနေန ဣဒ္ဓိဝိသယတာယ ပတိဋ္ဌာနဘာဝတော သုဝိသောဓိတပရိဿယဝတ္ထု ဝိယ ကတာ. အဓိဋ္ဌိတာတိ ပဋိပက္ခဒူရီဘာဝတော သုဘာဝိတဘာဝေန တံတံအဓိဋ္ဌာနယောဂျတာယ ဌပိတာ. သမန္တတော စိတာတိ သဗ္ဗဘာဂေန ဘာဝနုပစယံ ဂမိတာ. တေနာဟ ‘‘သုဝဍ္ဎိတာ’’တိ. သုဋ္ဌု သမာရဒ္ဓါတိ ဣဒ္ဓိဘာဝနာယ သိခါပ္ပတ္တိယာ သမ္မဒေဝ သံသေဝိတာ.

Developed (vaḍḍhitā) means augmented by way of the complete fulfillment of the meditative development. Done again and again (punappunaṃ katā) means made to proceed repeatedly by making the development abundant. Made like a yoked vehicle (yuttayānaṃ viya katā) means: just as a yoked thoroughbred vehicle, controlled by a skillful charioteer, proceeds as desired, so it has been brought to a state of being able to proceed as desired. As a foundation (patiṭṭhānaṭṭhena) means as a basis (adhiṭṭhānaṭṭhena). Made like a basis (vatthu viya katā) means made like a well-purified and flawless basis, because it is a foundation for the sphere of spiritual powers through the complete purification of defilements. Determined (adhiṭṭhitā) means established as suitable for the respective determination by being well developed, since opposing states have been removed. Accumulated all around (samantato citā) means brought to an accumulation of development in every way. Hence it is said, 'well developed' (suvaḍḍhitā). Well undertaken (suṭṭhu samāraddhā) means properly cultivated, having reached the peak in the development of spiritual power.

အနိယမေနာတိ ‘‘ယဿ ကဿစီ’’တိ အနိယမဝစနေန. နိယမေတွာတိ ‘‘တထာဂတဿာ’’တိ သရူပဒဿနေန နိယမေတွာ. အာယုပ္ပမာဏန္တိ (ဒီ. နိ. ဋီ. ၁.၄၀; ဒီ. နိ. အဘိ. ဋီ. ၁.၄၀) ပရမာယုပ္ပမာဏံ ဝဒတိ. ကိံ ပနေတ္ထ ပရမာယု နာမ, ကထံ ဝါ တံ ပရိစ္ဆိန္နပ္ပမာဏန္တိ? ဝုစ္စတေ – ယော တေသံ တေသံ သတ္တာနံ တသ္မိံ တသ္မိံ ဘဝဝိသေသေ ပုရိမသိဒ္ဓဘဝပတ္ထနူပနိဿယဝသေန သရီရာဝယဝဝဏ္ဏသဏ္ဌာနပ္ပမာဏာဒိဝိသေသာ ဝိယ တံတံဂတိနိကာယာဒီသု ယေဘုယျေန နိယတပရိစ္ဆေဒေါ ဂဗ္ဘသေယျကကာမာဝစရဒေဝရူပါဝစရသတ္တာနံ သုက္ကသောဏိတဥတုဘောဇနာဒိဥတုအာဒိပစ္စုပ္ပန္နပစ္စယူပတ္ထမ္ဘိတော ဝိပါကပ္ပဗန္ဓဿ ဌိတိကာလနိယမော. သော ယထာသကံ ခဏမတ္တာဝဋ္ဌာယီနမ္ပိ အတ္တနော သဟဇာတာနံ ရူပါရူပဓမ္မာနံ ဌပနာကာရဝုတ္တိတာယ ပဝတ္တနကာနိ ရူပါရူပဇီဝိတိန္ဒြိယာနိ ယသ္မာ န ကေဝလံ တေသံ ခဏဌိတိယာ ဧဝ ကာရဏဘာဝေန အနုပါလကာနိ, အထ ခေါ ယာဝ ဘဝင်္ဂုပစ္ဆေဒါ အနုပဗန္ဓဿ အဝိစ္ဆေဒဟေတုဘာဝေနပိ, တသ္မာ အာယုဟေတုကတ္တာ ကာရဏူပစာရေန အာယု, ဥက္ကံသပရိစ္ဆေဒဝသေန ပရမာယူတိ စ ဝုစ္စတိ. တံ ပန ဒေဝါနံ နေရယိကာနံ ဥတ္တရကုရုကာနဉ္စ နိယတပရိစ္ဆေဒံ. ဥတ္တရကုရုကာနံ ပန ဧကန္တနိယတပရိစ္ဆေဒမေဝ, အဝသိဋ္ဌမနုဿပေတတိရစ္ဆာနာနံ ပန စိရဋ္ဌိတိသံဝတ္တနိကကမ္မဗဟုလေ ကာလေ တံကမ္မသဟိတသန္တာနဇနိတသုက္ကသောဏိတပစ္စယာနံ တံမူလကာနဉ္စ စန္ဒသူရိယသမဝိသမပရိဝတ္တနာဒိဇနိတဥတုအာဟာရာဒိသမဝိသမပစ္စယာနဉ္စ ဝသေန စိရာစိရကာလတော အနိယတပရိစ္ဆေဒံ, တဿ စ ယထာ ပုရိမသိဒ္ဓဘဝပတ္ထနာဝသေန တံတံဂတိနိကာယာဒီသု ဝဏ္ဏသဏ္ဌာနာဒိဝိသေသနိယမော သိဒ္ဓေါ ဒဿနာနုဿဝါဒီဟိ, တထာ အာဒိတော ဂဟဏသိဒ္ဓိယာ. ဧဝံ တာသု တာသု ဥပပတ္တီသု နိဗ္ဗတ္တသတ္တာနံ ယေဘုယျေန သမပ္ပမာဏဋ္ဌိတိကာလံ [Pg.253] ဒဿနာနုဿဝေဟိ လဘိတွာ တံပရမတံ အဇ္ဈောသာယ ပဝတ္တိတဘဝပတ္ထနာဝသေန အာဒိတော ပရိစ္ဆေဒနိယမော ဝေဒိတဗ္ဗော. ယသ္မာ ပန ကမ္မံ တာသု တာသု ဥပပတ္တီသု ယထာ တံတံဥပပတ္တိနိယတဝဏ္ဏာဒိနိဗ္ဗတ္တနေ သမတ္ထံ, ဧဝံ နိယတာယုပရိစ္ဆေဒါသု ဥပပတ္တီသု ပရိစ္ဆေဒါတိက္ကမေန ဝိပါကနိဗ္ဗတ္တနေ သမတ္ထံ န ဟောတိ, တသ္မာ ဝုတ္တံ ‘‘တသ္မိံ တသ္မိံ ကာလေ ယံ မနုဿာနံ အာယုပ္ပမာဏံ, တံ ပရိပုဏ္ဏံ ကရောန္တော တိဋ္ဌေယျာ’’တိ.

'Without specification' (aniyamena) means by the indefinite expression 'of anyone whatsoever.' 'Having specified' (niyametvā) means having specified by showing the specific instance, 'of the Tathāgata.' 'The measure of the lifespan' (āyuppamāṇaṃ) refers to the maximum lifespan. But what is meant by 'maximum lifespan' here, and how is its measure determined? It is said: It is the fixed duration of the continuum of resultants, which is supported by presently arisen conditions such as semen, blood, temperature, and nutriment. For beings in the womb, desire-sphere devas, and beings in the form sphere, this fixed duration is generally of a definite measure in the various classes of destinations, just like the specific distinctions of bodily limbs, complexion, form, size, etc., which are based on the supporting condition of a wish for existence established in the past. The material and immaterial life-faculties cause their co-arisen material and immaterial phenomena—which themselves last for only a moment—to proceed by functioning in a way that establishes them. Since these life-faculties are not merely sustainers by being a cause for their momentary duration, but are also the cause for the non-interruption of the continuum up to the cutting off of the life-continuum, therefore, because it is the cause of life, it is called 'life' (āyu) by causal metaphor, and because of its supreme measure, it is called 'maximum lifespan' (paramāyu). But that has a definite measure for devas, beings in hell, and the people of Uttarakuru. For the people of Uttarakuru, it is of an absolutely definite measure. For the remaining humans, pretas, and animals, it is of an indefinite measure, lasting for a long or short time, depending on the abundance of kamma that leads to long life in an age when that is prevalent, and on conditions such as semen and blood generated by a continuity accompanied by that kamma, and on conditions of climate, food, etc., generated by the regular and irregular revolutions of the moon and sun. And just as the determination of specific distinctions of complexion, form, etc., in the various classes of destinations is established by direct knowledge, tradition, etc., based on a wish for existence established in the past, so too is the initial establishment of the determination. Thus, having learned from direct knowledge and tradition that beings reborn in those various states of existence generally have a life of similar duration, the initial determination of the measure should be understood as based on a wish for existence that proceeded by adhering to that supreme view. But since kamma, just as it is capable of producing the specific complexion, etc., determined for a particular state of existence, is not capable of producing a resultant that transgresses the measure in states of existence with a determined lifespan, therefore it is said: 'he could remain, fulfilling the measure of the lifespan of humans at that time.'

မဟာသီဝတ္ထေရော ပန ‘‘မဟာဗောဓိသတ္တာနံ စရိမဘဝေ ပဋိသန္ဓိဒါယိနော ကမ္မဿ အသင်္ချေယျာယုကတာသံဝတ္တနသမတ္ထတံ ဟဒယေ ဌပေတွာ ဗုဒ္ဓါနဉ္စ အာယုသင်္ခါရဿ ပရိဿယဝိက္ခမ္ဘနသမတ္ထတာ ပါဠိယံ အာဂတာ ဧဝါတိ ဣမံ ဘဒ္ဒကပ္ပမေဝ တိဋ္ဌေယျာ’’တိ အဝေါစ. ခဏ္ဍိစ္စာဒီဟိ အဘိဘုယျတီတိ ဧတေန ယထာ ဣဒ္ဓိဗလေန ဇရာယ န ပဋိဃာတော, ဧဝံ တေန မရဏဿပိ န ပဋိဃာတောတိ အတ္ထတော အာပန္နမေဝါတိ. ‘‘ကွ သရော ခိတ္တော, ကွ စ နိပတိတော’’တိ အညထာ ဝုဋ္ဌိတေနပိ ထေရဝါဒေန အဋ္ဌကထာဝစနမေဝ သမတ္ထိတန္တိ ဒဋ္ဌဗ္ဗံ. တေနာဟ ‘‘ယော ပန ဝုစ္စတိ…ပေ… နိယာမိတ’’န္တိ.

The Elder Mahāsīva, however, said: 'Keeping in mind that the kamma that gives rebirth to great bodhisattas in their final existence is capable of bringing about an incalculable lifespan, and that the ability to suppress dangers to the life-formation of Buddhas has come down in the Pāli Canon, he could remain for this fortunate aeon itself.' By the words 'is overcome by such things as brokenness of teeth,' it is implied that just as old age is not thwarted by spiritual power, so too death is not thwarted by it. 'Where was the arrow shot, and where did it fall?'—it should be seen that even though the Elder's opinion has arisen otherwise, it is the word of the commentary that is supported. Hence it is said: 'But what is called... is determined.'

ဩဠာရိကေ နိမိတ္တေတိ ထူလေ သညုပ္ပာဒနေ. ထူလသညုပ္ပာဒနဉှေတံ ‘‘တိဋ္ဌတု ဘဂဝါ ကပ္ပ’’န္တိ သကလံ ကပ္ပံ အဝဋ္ဌာနယာစနာယ, ယဒိဒံ ‘‘ယဿ ကဿစိ, အာနန္ဒ, စတ္တာရော ဣဒ္ဓိပါဒါ ဘာဝိတာ’’တိအာဒိနာ အညာပဒေသေန အတ္တနော စတုရိဒ္ဓိပါဒဘာဝနာနုဘာဝေန ကပ္ပံ အဝဋ္ဌာနသမတ္ထတာဝိဘာဝနံ. ဩဘာသေတိ ပါကဋဝစနေ. ပါကဋဝစနဉှေတံ, ယဒိဒံ ပရိယာယံ မုဉ္စိတွာ ဥဇုကမေဝ အတ္တနော အဓိပ္ပာယဝိဘာဝနံ. ပရိယုဋ္ဌိတစိတ္တောတိ ယထာ ကိဉ္စိ အတ္ထာနတ္ထံ သလ္လက္ခေတုံ န သက္ကာ, ဧဝံ အဘိဘူတစိတ္တော. သော ပန အဘိဘဝေါ မဟတာ ဥဒကောဃေန အပ္ပကဿ ဥဒကဿ အဇ္ဈောတ္ထရဏံ ဝိယ အဟောသီတိ ဝုတ္တံ ‘‘အဇ္ဈောတ္ထဋစိတ္တော’’တိ. အညောတိ ထေရတော, အရိယေဟိ ဝါ အညောပိ ယော ကောစိ ပုထုဇ္ဇနော. ပုထုဇ္ဇနဂ္ဂဟဏဉ္စေတ္ထ ယထာ သဗ္ဗေန သဗ္ဗံ အပ္ပဟီနဝိပလ္လာသော မာရေန ပရိယုဋ္ဌိတစိတ္တော ကိဉ္စိ အတ္ထာနတ္ထံ သလ္လက္ခေတုံ န သက္ကောတိ, ဧဝံ ထေရော ဘဂဝတာ ကတနိမိတ္တောဘာသံ သဗ္ဗသော န သလ္လက္ခေသီတိ ဒဿနတ္ထံ. တေနာဟ ‘‘မာရော ဟီ’’တိအာဒိ.

By 'a gross sign' is meant the arising of a coarse perception. This arising of a coarse perception is the declaration of his ability to remain for an eon through the power of having developed the four bases of spiritual power—a declaration made by way of an allusion in the passage beginning: 'Ānanda, for anyone who has developed the four bases of spiritual power…'—for the sake of the request for him to remain for the entire eon, expressed as: 'May the Blessed One remain for the eon!' By 'he makes it luminous' is meant in plain speech. This plain speech is the direct revelation of his own intention, abandoning circumlocution. 'With a mind possessed' means with a mind so overcome that one is unable to discern what is beneficial or harmful. This overpowering was like a small amount of water being submerged by a great flood; hence it is said, 'with a mind submerged.' 'Another' means someone other than the elder, or any worldling other than the noble ones. The inclusion of 'worldling' here is to show that just as a worldling, whose perversions are entirely unabandoned, with a mind possessed by Māra, cannot discern what is beneficial or harmful, so too the elder was utterly unable to discern the sign and the illumination made by the Blessed One. Therefore it is said: 'For Māra…' and so on.

စတ္တာရော [Pg.254] ဝိပလ္လာသာတိ အသုဘေ ‘‘သုဘ’’န္တိ သညာဝိပလ္လာသော, စိတ္တဝိပလ္လာသော, ဒုက္ခေ ‘‘သုခ’’န္တိ သညာဝိပလ္လာသော, စိတ္တဝိပလ္လာသောတိ ဣမေ စတ္တာရော ဝိပလ္လာသာ. တေနာတိ ယဒိပိ ဣတရေ အဋ္ဌ ဝိပလ္လာသာ ပဟီနာ, တထာပိ ယထာဝုတ္တာနံ စတုန္နံ ဝိပလ္လာသာနံ အပ္ပဟီနဘာဝေန. အဿာတိ ထေရဿ. မဒ္ဒတီတိ ဖုသနမတ္တေန မဒ္ဒန္တော ဝိယ ဟောတိ, အညထာ တေန မဒ္ဒိတေ သတ္တာနံ မရဏမေဝ သိယာ. ကိံ သက္ခိဿတိ, န သက္ခိဿတီတိ အဓိပ္ပာယော. ကသ္မာ န သက္ခိဿတိ, နနု ဧသ အဂ္ဂသာဝကဿ ကုစ္ဆိံ ပဝိဋ္ဌောတိ? သစ္စံ ပဝိဋ္ဌော, တဉ္စ ခေါ အတ္တနော အာနုဘာဝဒဿနတ္ထံ, န ဝိဗာဓနာဓိပ္ပာယေန. ဝိဗာဓနာဓိပ္ပာယေန ပန ဣဓ ‘‘ကိံ သက္ခိဿတီ’’တိ ဝုတ္တံ ဟဒယမဒ္ဒနဿ အဓိကတတ္တာ. နိမိတ္တောဘာသန္တိ ဧတ္ထ ‘‘တိဋ္ဌတု ဘဂဝါ ကပ္ပ’’န္တိ သကလကပ္ပံ အဝဋ္ဌာနယာစနာယ ‘‘ယဿ ကဿစိ, အာနန္ဒ, စတ္တာရော ဣဒ္ဓိပါဒါ ဘာဝိတာ’’တိအာဒိနာ အညာပဒေသေန အတ္တနော စတုရိဒ္ဓိပါဒဘာဝနာနုဘာဝေန ကပ္ပံ အဝဋ္ဌာနသမတ္ထတာဝသေန သညုပ္ပာဒနံ နိမိတ္တံ. တထာ ပန ပရိယာယံ မုဉ္စိတွာ ဥဇုကမေဝ အတ္တနော အဓိပ္ပာယဝိဘာဝနံ ဩဘာသော. ဇာနန္တောယေဝါတိ မာရေန ပရိယုဋ္ဌိတဘာဝံ ဇာနန္တောယေဝ. အတ္တနော အပရာဓဟေတုတော သတ္တာနံ သောကော တနုကော ဟောတိ, န ဗလဝါတိ အာဟ ‘‘ဒေါသာရောပနေန သောကတနုကရဏတ္ထ’’န္တိ. ကိံ ပန ထေရော မာရေန ပရိယုဋ္ဌိတစိတ္တကာလေ ပဝတ္တိံ ပစ္ဆာ ဇာနာတီတိ? န ဇာနာတိ သဘာဝေန, ဗုဒ္ဓါနုဘာဝေန ပန ဇာနာတိ.

The four perversions are: the perversion of perception and the perversion of mind in taking what is foul to be beautiful; and the perversion of perception and the perversion of mind in taking what is suffering to be happiness. These are the four perversions. Therefore: this is because of the non-abandonment of the four perversions just mentioned, even though the other eight perversions have been abandoned. Of him: of the elder. He crushes: it is as if he crushes just by the mere touch; otherwise, if beings were crushed by him, they would surely die. What will he be able to do? The meaning is that he will not be able to do anything. Why will he not be able to do anything? Has he not entered the belly of the chief disciple? It is true he has entered, but that was to display his own power, not with the intention of harassing. Here, however, it is said, 'What will he be able to do?' with reference to the intention of harassing, because crushing the heart is more serious. Regarding the sign and illumination: here, the arising of the perception of the ability to remain for an eon through the power of having developed the four bases of spiritual power—by way of an allusion in the passage beginning, 'Ānanda, for anyone who has developed the four bases of spiritual power…' in order to elicit the request, 'May the Blessed One remain for the eon!'—this is the sign. Then, abandoning circumlocution, the direct revelation of his own intention is the illumination. Knowing full well: knowing full well the state of being possessed by Māra. For the purpose of lessening grief by imputing the fault: so that the grief of beings on account of his own transgression would be slight, not strong. But does the elder know of this occurrence afterwards, at the time his mind was possessed by Māra? He does not know by his own nature, but he knows through the Buddha’s power.

ဂစ္ဆ တွံ, အာနန္ဒာတိ ယသ္မာ ဒိဝါဝိဟာရတ္ထာယ ဣဓာဂတော, တသ္မာ, အာနန္ဒ, ဂစ္ဆ တွံ ယထာရုစိတဋ္ဌာနံ ဒိဝါဝိဟာရာယ. တေနာဟ ‘‘ယဿဒါနိ ကာလံ မညသီ’’တိ. အနတ္ထေ နိယောဇေန္တော ဂုဏမာရဏေန မာရေတိ, ဝိရာဂဝိဗန္ဓနေန ဝါ ဇာတိနိမိတ္တတာယ တတ္ထ တတ္ထ ဇာတံ မာရေန္တော ဝိယ ဟောတီတိ ‘‘မာရေတီတိ မာရော’’တိ ဝုတ္တံ. အတိ ဝိယ ပါပတာယ ပါပိမာ. ကဏှဓမ္မေဟိ သမန္နာဂတော ကဏှော. ဝိရာဂါဒိဂုဏာနံ အန္တကရဏတော အန္တကော. သတ္တာနံ အနတ္ထာဝဟံ ပဋိပတ္တိံ န မုဉ္စတီတိ နမုစိ. အတ္တနော မာရပါသေန ပမတ္တေ ဗန္ဓတိ, ပမတ္တာ ဝါ ဗန္ဓူ ဧတဿာတိ ပမတ္တဗန္ဓု. သတ္တမသတ္တာဟတော ပရံ သတ္တ အဟာနိ သန္ဓာယာဟ ‘‘အဋ္ဌမေ သတ္တာဟေ’’တိ န ပန ပလ္လင်္ကသတ္တာဟာဒိ ဝိယ နိယတကိစ္စဿ အဋ္ဌမသတ္တာဟဿ နာမ လဗ္ဘနတော. သတ္တမသတ္တာဟဿ ဟိ ပရတော အဇပါလနိဂြောဓမူလေ [Pg.255] မဟာဗြဟ္မုနော သက္ကဿ စ ဒေဝရညော ပဋိညာတဓမ္မဒေသနံ ဘဂဝန္တံ ဉတွာ ‘‘ဣဒါနိ သတ္တေ ဓမ္မဒေသနာယ မမ ဝိသယံ သမတိက္ကမာပေဿတီ’’တိ သဉ္ဇာတဒေါမနဿော ဟုတွာ ဌိတော စိန္တေသိ – ‘‘ဟန္ဒ ဒါနာဟံ နံ ဥပါယေန ပရိနိဗ္ဗာပေဿာမိ, ဧဝမဿ မနောရထော အညထတ္တံ ဂမိဿတိ, မမ စ မနောရထော ဣဇ္ဈိဿတီ’’တိ. ဧဝံ ပန စိန္တေတွာ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ဧကမန္တံ ဌိတော ‘‘ပရိနိဗ္ဗာတု ဒါနိ, ဘန္တေ, ဘဂဝါ’’တိအာဒိနာ ပရိနိဗ္ဗာနံ ယာစိ. တံ သန္ဓာယ ဝုတ္တံ ‘‘အဋ္ဌမေ သတ္တာဟေ’’တိအာဒိ. တတ္ထ အဇ္ဇာတိ အာယုသင်္ခါရောဿဇ္ဇနဒိဝသံ သန္ဓာယာဟ. ဘဂဝါ စဿ အတိဗန္ဓနာဓိပ္ပာယံ ဇာနန္တောပိ တံ အနာဝိကတွာ ပရိနိဗ္ဗာနဿ အကာလဘာဝမေဝ ပကာသေန္တော ယာစနံ ပဋိက္ခိပိ. တေနာဟ ‘‘န တာဝါဟ’’န္တိအာဒိ.

Go, Ānanda: since you have come here for the daytime abiding, therefore, Ānanda, go to a place of your liking for the daytime abiding. Thus he said: 'Now, you may do what you think it is time for.' He kills, thus he is Māra (māretīti māro): because he engages one in what is unbeneficial, he kills by destroying virtue; or by obstructing dispassion—which obstruction is a cause of birth—it is as if he kills beings born in this or that state of existence. The Evil One (pāpimā): because he is exceedingly evil (pāpa). The Dark One (kaṇho): because he is endowed with dark qualities (kaṇhadhammā). The Ender (antako): because he makes an end (antakaraṇa) to virtues such as dispassion. Namuci: because he does not release (na muñcati) beings from conduct that brings them harm. Kinsman of the Heedless (pamattabandhu): because he binds the heedless (pamatte bandhati) with his snare, or because the heedless are his kinsmen (bandhū). In the eighth week: this refers to the seven days after the seventh week; it is not that there is a specific task designated as 'the eighth week,' like the week of the throne, etc. For after the seventh week, at the foot of the Goatherd’s Banyan Tree, when Māra understood that the Blessed One had consented to teach the Dhamma to the Great Brahmā and Sakka, king of the gods, he became distressed and stood thinking: 'Now, by teaching the Dhamma, he will lead beings to transcend my domain. Come now, I will find a way to make him attain final Nibbāna. Thus his aspiration will be altered, and my aspiration will be fulfilled.' Having thought thus, he approached the Blessed One, stood to one side, and requested his final Nibbāna, saying: 'Venerable sir, let the Blessed One now attain final Nibbāna…' It is with reference to this that it is said: 'in the eighth week,' etc. Therein, today refers to the day of relinquishing the life formation. Although the Blessed One knew his intention of strong binding, without revealing it he rejected the request, showing that it was not the time for final Nibbāna. Thus he said: 'Not yet, Evil One…' and so on.

မဂ္ဂဝသေန ဗျတ္တာတိ သစ္စသမ္ပဋိဝေဓဝေယျတ္တိယေန ဗျတ္တာ. တထေဝ ဝိနီတာတိ မဂ္ဂဝသေနေဝ ကိလေသာနံ သမုစ္ဆေဒဝိနယေန ဝိနီတာ. တထာ ဝိသာရဒါတိ အရိယမဂ္ဂါဓိဂမေနေဝ သတ္ထုသာသနေ ဝေသာရဇ္ဇပ္ပတ္တိယာ ဝိသာရဒါ, သာရဇ္ဇကရာနံ ဒိဋ္ဌိဝိစိကိစ္ဆာဒိပါပဓမ္မာနံ ဝိဂမေန ဝိသာရဒဘာဝံ ပတ္တာတိ အတ္ထော. ယဿ သုတဿ ဝသေန ဝဋ္ဋဒုက္ခတော နိဿရဏံ သမ္ဘဝတိ, တံ ဣဓ ဥက္ကဋ္ဌနိဒ္ဒေသေန သုတန္တိ အဓိပ္ပေတန္တိ အာဟ ‘‘တေပိဋကဝသေနာ’’တိ. တိဏ္ဏံ ပိဋကာနံ သမူဟော တေပိဋကံ, တီဏိ ဝါ ပိဋကာနိ တိပိဋကံ, တိပိဋကမေဝ တေပိဋကံ, တဿ ဝသေန. တမေဝါတိ ယံ တံ တေပိဋကံ သောတဗ္ဗဘာဝေန ‘‘သုတ’’န္တိ ဝုတ္တံ, တမေဝ. ဓမ္မန္တိ ပရိယတ္တိဓမ္မံ. ဓာရေန္တီတိ သုဝဏ္ဏဘာဇနေ ပက္ခိတ္တသီဟဝသံ ဝိယ အဝိနဿန္တံ ကတွာ သုပ္ပဂုဏသုပ္ပဝတ္တိဘာဝေန ဓာရေန္တိ ဟဒယေ ဌပေန္တိ. ဣတိ ပရိယတ္တိဓမ္မဝသေန ဗဟုဿုတဓမ္မဓရဘာဝံ ဒဿေတွာ ဣဒါနိ ပဋိဝေဓဓမ္မဝသေနပိ တံ ဒဿေတုံ ‘‘အထ ဝါ’’တိအာဒိ ဝုတ္တံ. အရိယဓမ္မဿာတိ မဂ္ဂဖလဓမ္မဿ, နဝဝိဓဿပိ ဝါ လောကုတ္တရဓမ္မဿ. အနုဓမ္မဘူတန္တိ အဓိဂမာယ အနုရူပဓမ္မဘူတံ. အနုစ္ဆဝိကပ္ပဋိပဒန္တိ စ တမေဝ ဝိပဿနာဓမ္မမာဟ, ဆဗ္ဗိဓာ ဝိသုဒ္ဓိယော ဝါ. အနုဓမ္မန္တိ တဿာ ယထာဝုတ္တပ္ပဋိပဒါယ အနုရူပံ အဘိသလ္လေခိတံ အပ္ပိဆတာဒိဓမ္မံ. စရဏသီလာတိ သမာဒါယ ဝတ္တနသီလာ. အနုမဂ္ဂဖလဓမ္မော ဧတိဿာတိ ဝါ အနုဓမ္မာ, ဝုဋ္ဌာနဂါမိနီ ဝိပဿနာ. တဿာ စရဏသီလာ. အတ္တနော အာစရိယဝါဒန္တိ အတ္တနော အာစရိယဿ သမ္မာသမ္ဗုဒ္ဓဿ ဝါဒံ. သဒေဝကဿ လောကဿ အာစာရသိက္ခာပနေန အာစရိယော, ဘဂဝါ, တဿ ဝါဒေါ, စတုသစ္စဒေသနာ.

Skilled by way of the path: skilled through proficiency in penetrating the truths. Trained in the same way: trained by way of the path through the training that consists in the eradication of the defilements. Confident in the same way: confident through the attainment of the noble path, having reached a state of assurance in the Teacher’s Dispensation. The meaning is that they have attained a state of confidence through the removal of evil things that cause diffidence, such as wrong view and doubt. That learning by means of which escape from the suffering of the round is possible is here intended by the supreme designation of 'learning'; thus it is said: by means of the Tipiṭaka. The Tipiṭaka is the collection of the three Piṭakas, or the three Piṭakas are the Tipiṭaka, or the Tipiṭaka is simply the Tipiṭaka; by means of that. That very one: that very Tipiṭaka, which is called 'learning' (suta) because it is to be heard. The Dhamma: the scriptural Dhamma. They bear: they bear it, making it imperishable like lion’s fat placed in a golden vessel; they bear it by being well-versed in it and able to recite it well, placing it in the heart. Having thus shown them to be learned and bearers of the Dhamma by way of the scriptural Dhamma, now to show them as such by way of the Dhamma of realization, it is said: 'Or else…' Of the noble Dhamma: of the Dhamma of the path and fruit, or of the ninefold supramundane Dhamma. Being in conformity with the Dhamma: being a Dhamma suitable for attainment. And by 'a suitable practice' is meant that same insight-Dhamma, or the six kinds of purification. In conformity with the Dhamma: the purifying qualities such as fewness of wishes, etc., which are in conformity with the aforesaid practice. Practicing in accordance with it: they are of such a nature as to practice it after having undertaken it. Or else, anudhammā means that the Dhamma conforming to the path and fruit is hers; this is insight that leads to emergence. Practicing in accordance with it: they are of such a nature as to practice in accordance with that. Her own teacher’s doctrine: the doctrine of her own teacher, the Perfectly Enlightened One. The Blessed One is the teacher (ācariya) because he instructs the world with its devas in proper conduct (ācāra). His doctrine is the teaching of the Four Noble Truths.

အာစိက္ခိဿန္တီတိ [Pg.256] အာဒိတော ကထေဿန္တိ, အတ္တနာ ဥဂ္ဂဟိတနိယာမေန ပရေ ဥဂ္ဂဏှာပေဿန္တီတိ အတ္ထော. ဒေသေဿန္တီတိ ဝါစေဿန္တိ, ပါဠိံ သမ္မာ ပဗောဓေဿန္တီတိ အတ္ထော. ပညပေဿန္တီတိ ပဇာနာပေဿန္တိ, သင်္ကာသေဿန္တီတိ အတ္ထော. ပဋ္ဌပေဿန္တီတိ ပကာရေဟိ ဌပေဿန္တိ, ပကာသေဿန္တီတိ အတ္ထော. ဝိဝရိဿန္တီတိ ဝိဝဋံ ကရိဿန္တိ. ဝိဘဇိဿန္တီတိ ဝိဘတ္တံ ကရိဿန္တိ. ဥတ္တာနီကရိဿန္တီတိ အနုတ္တာနံ ဂမ္ဘီရံ ဥတ္တာနံ ပါကဋံ ကရိဿန္တိ. သဟဓမ္မေနာတိ ဧတ္ထ ဓမ္မ-သဒ္ဒေါ ကာရဏပရိယာယော ‘‘ဟေတုမှိ ဉာဏံ ဓမ္မပဋိသမ္ဘိဒါ’’တိအာဒီသု (ဝိဘ. ၇၂၀) ဝိယာတိ အာဟ ‘‘သဟေတုကေန သကာရဏေန ဝစနေနာ’’တိ. သပ္ပာဋိဟာရိယန္တိ သနိဿရဏံ. ယထာ ပရဝါဒံ ဘဉ္ဇိတွာ သကဝါဒေါ ပတိဋ္ဌဟတိ, ဧဝံ ဟေတုဒါဟရဏေဟိ ယထာဓိဂတမတ္ထံ သမ္ပာဒေတွာ ဓမ္မံ ကထေဿန္တိ. တေနာဟ ‘‘နိယျာနိကံ ကတွာ ဓမ္မံ ဒေသေဿန္တီ’’တိ, နဝဝိဓံ လောကုတ္တရဓမ္မံ ပဗောဓေဿန္တီတိ အတ္ထော. ဧတ္ထ စ ‘‘ပညပေဿန္တီ’’တိအာဒီဟိ ဆဟိ ပဒေဟိ ဆ အတ္ထပဒါနိ ဒဿိတာနိ, အာဒိတော ပန ဒွီဟိ ပဒေဟိ ဆ ဗျဉ္ဇနပဒါနိ. ဧတ္တာဝတာ တေပိဋကံ ဗုဒ္ဓဝစနံ သံဝဏ္ဏနာနယေန သင်္ဂဟေတွာ ဒဿိတံ ဟောတိ. ဝုတ္တဉှေတံ နေတ္တိယံ (နေတ္တိ. သင်္ဂဟဝါရော) ‘‘ဒွါဒသ ပဒါနိ သုတ္တံ, တံ သဗ္ဗံ ဗျဉ္ဇနဉ္စ အတ္ထော စာ’’တိ.

“They will declare”—from the beginning, they will speak, causing others to learn according to the method they themselves have learned; this is the meaning. “They will teach”—they will recite, causing others to rightly understand the Pāḷi; this is the meaning. “They will make known”—they will cause to know, they will explain; this is the meaning. “They will set forth”—they will establish in various ways, they will make clear; this is the meaning. “They will open”—they will make open. “They will analyze”—they will make distinct. “They will make plain”—they will make what is obscure and profound plain and evident. “With the Dhamma”: Here, the word ‘Dhamma’ is a synonym for ‘cause,’ as in “knowledge of the cause is analytical knowledge of Dhamma” (Vibhaṅga 720) and so on. Thus, it is said: “with reasoned and well-grounded speech.” “With the miracle” means “with what leads out.” Just as after refuting another’s doctrine, one’s own doctrine stands firm, so too, having established the meaning as realized through reasons and examples, they will teach the Dhamma. Therefore, it is said: “Having made the Dhamma a teaching that leads out, they will teach it”—meaning they will cause others to understand the ninefold supramundane Dhamma. Herein, by the six terms beginning with “they will make known,” six phrases of meaning are indicated; but from the start, by the two terms, six phrases of text are indicated. By this much, the Tipiṭaka, the Buddha’s word, is shown to be included by way of exegesis. For it is said in the Nettippakaraṇa (Netti. Saṅgahavāra): “The twelve terms are the Sutta; all of that is both the text and the meaning.”

သိက္ခာတ္တယသင်္ဂဟိတန္တိ အဓိသီလသိက္ခာဒိသိက္ခာတ္တယသင်္ဂဟံ. သကလံ သာသနဗြဟ္မစရိယန္တိ အနဝသေသံ သတ္ထုသာသနဘူတံ သေဋ္ဌစရိယံ. သမိဒ္ဓန္တိ သမ္မဒေဝ ဝဍ္ဎိတံ. ဈာနဿာဒဝသေနာတိ တေဟိ တေဟိ ဘိက္ခူဟိ သမဓိဂတဇ္ဈာနသုခဝသေန. ဝုဒ္ဓိပ္ပတ္တန္တိ ဥဠာရပဏီတဘာဝူပဂမေန သဗ္ဗသော ပရိဝုဒ္ဓိမုပဂတံ. သဗ္ဗပါလိဖုလ္လံ ဝိယ အဘိညာသမ္ပတ္တိဝသေန အဘိညာသမ္ပဒါဟိ သာသနာဘိဝုဒ္ဓိယာ မတ္ထကပ္ပတ္တိတော. ပတိဋ္ဌိတဝသေနာတိ ပတိဋ္ဌာနဝသေန, ပတိဋ္ဌပ္ပတ္တိယာတိ အတ္ထော. ပဋိဝေဓဝသေန ဗဟုနော ဇနဿ ဟိတန္တိ ဗာဟုဇညံ. တေနာဟ ‘‘မဟာဇနာဘိသမယဝသေနာ’’တိ. ပုထု ပုထုလံ ဘူတံ ဇာတံ, ပုထု ဝါ ပုထုတ္တံ ပတ္တန္တိ ပုထုဘူတံ. တေနာဟ ‘‘သဗ္ဗာ…ပေ... ပတ္တ’’န္တိ. သုဋ္ဌု ပကာသိတန္တိ သုဋ္ဌု သမ္မဒေဝ အာဒိကလျာဏာဒိဘာဝေန ပဝေဒိတံ.

“Included in the threefold training” means the inclusion of the threefold training, beginning with the training in higher virtue. “The entire holy life of the Dispensation” means the complete, excellent conduct that is the Teacher’s Dispensation. “Thriving” means well-flourished. “Through the delight of jhāna” means by the joy of jhāna attained by those monks. “Having reached growth”: having fully attained a sublime and excellent condition, it has reached its peak in the growth of the Dispensation through the attainment of direct knowledge and the accomplishments of direct knowledge, like a tree in full blossom. “By being established” means by the basis of establishment, meaning having attained a foundation. Bāhujaññaṃ means for the welfare of many people through penetration. Therefore, it is said, “by the realization of the masses.” “Widespread” means having become extensive, arisen, or having attained multiplicity. Therefore, it is said, “all... attained.” “Well proclaimed” means rightly and thoroughly declared by way of its goodness in the beginning, etc.

သတိံ သူပဋ္ဌိတံ ကတွာတိ အယံ ကာယာဒိဝိဘာဂေါ အတ္တဘာဝသညိတော ဒုက္ခဘာရော မယာ ဧတ္တကံ ကာလံ ဝဟိတော, ဣဒါနိ ပန န ဝဟိတဗ္ဗော, ဧတဿ အဝဟနတ္ထဉှိ စိရတရံ ကာလံ အရိယမဂ္ဂသမ္ဘာရော သမ္ဘတော, သွာယံ အရိယမဂ္ဂေါ ပဋိဝိဒ္ဓေါ. ယတော ဣမေ ကာယာဒယော အသုဘာဒိတော [Pg.257] သဘာဝါဒိတော သမ္မဒေဝ ပရိညာတာတိ စတုဗ္ဗိဓမ္ပိ သမ္မာသတိံ ယတာတထံ ဝိသယေ သုဋ္ဌု ဥပဋ္ဌိတံ ကတွာ. ဉာဏေန ပရိစ္ဆိန္ဒိတွာတိ ဣမဿ အတ္တဘာဝသညိတဿ ဒုက္ခဘာရဿ ဝဟနေ ပယောဇနဘူတံ အတ္တဟိတံ တာဝ ဗောဓိမူလေ ဧဝ ပရိသမာပိတံ, ပရဟိတံ ပန ဗုဒ္ဓဝေနေယျဝိနယံ ပရိသမာပိတဗ္ဗံ, တံ ဣဒါနိ မာသတ္တယေနေဝ ပရိသမာပနံ ပါပုဏိဿတိ, အဟမ္ပိ ဝိသာခါပုဏ္ဏမာယံ ပရိနိဗ္ဗာယိဿာမီတိ ဧဝံ ဗုဒ္ဓဉာဏေန ပရိစ္ဆိန္ဒိတွာ သဗ္ဗဘာဂေန နိစ္ဆယံ ကတွာ. အာယုသင်္ခါရံ ဝိဿဇ္ဇီတိ အာယုနော ဇီဝိတဿ အဘိသင်္ခါရကံ ဖလသမာပတ္တိဓမ္မံ န သမာပဇ္ဇိဿာမီတိ ဝိဿဇ္ဇိ. တံဝိဿဇ္ဇနေနေဝ တေန အဘိသင်္ခရိယမာနံ ဇီဝိတသင်္ခါရံ ‘‘န ပဝတ္တေဿာမီ’’တိ ဝိဿဇ္ဇိ. တေနာဟ ‘‘တတ္ထာ’’တိအာဒိ.

Having firmly established mindfulness, thinking: “This division of the body and so forth, this burden of suffering perceived as individual existence, has been borne by me for such a long time. But now, it should no longer be borne. For the purpose of not bearing it, the requisites for the noble path have been accumulated over a much longer time, and this noble path has been fully realized. Since these body and other aspects have been thoroughly comprehended—from the repulsive to their intrinsic nature—the fourfold right mindfulness has been well established in its proper sphere.” Having discerned with knowledge: “The personal benefit, which was the purpose of bearing this burden of suffering perceived as individual existence, has already been fulfilled at the root of enlightenment. However, the benefit for others—the training suitable for those to be taught by the Buddha—must still be fulfilled, and that will now be completed in just three months. I too will attain final Nibbāna on the full moon of Visākhā.” Thus, having discerned with the Buddha’s knowledge and fully resolved in every way, he relinquished the life-sustaining volition, thinking: “I will not enter into the life-sustaining Dhamma through the attainment of fruition.” By that very relinquishment, he abandoned the life-sustaining volition being formed, resolving, “I will not continue it.” Hence it is said, “Therein,” and so forth.

ဌာနမဟန္တတာယပိ ပဝတ္တိအာကာရမဟန္တတာယပိ မဟန္တော ပထဝီကမ္ပော. တတ္ထ ဌာနမဟန္တတာယ ဘူမိစာလဿ မဟန္တတ္တံ ဒဿေတုံ ‘‘တဒါ ကိရ…ပေ… ကမ္ပိတ္ထာ’’တိ ဝုတ္တံ. သာ ပန ဇာဘိက္ခေတ္တဘူတာ ဒသသဟဿီ လောကဓာတု ဧဝ, န ယာ ကာစိ. ယာ မဟာဘိနီဟာရမဟာဘိဇာတိအာဒီသုပိ ကမ္ပိတ္ထ, တဒါပိ တတ္တိကာယ ဧဝ ကမ္ပနေ ကိံ ကာရဏံ? ဇာတိက္ခေတ္တဘာဝေန တဿေဝ အာဒိတော ပရိဂ္ဂဟဿ ကတတ္တာ, ပရိဂ္ဂဟကရဏံ စဿ ဓမ္မတာဝသေန ဝေဒိတဗ္ဗံ. တထာ ဟိ ပုရိမဗုဒ္ဓါနမ္ပိ တာဝတ္တကမေဝ ဇာတိက္ခေတ္တံ အဟောသိ. တထာ ဟိ ဝုတ္တံ ‘‘ဒသသဟဿီ လောကဓာတု, နိဿဒ္ဒါ ဟောတိ နိရာကုလာ…ပေ… မဟာသမုဒ္ဒေါ အာဘုဇတိ, ဒသသဟဿီ ပကမ္ပတီ’’တိ (ဗု. ဝံ. ၂.၈၄-၉၁) စ အာဒိ. ဥဒကပရိယန္တံ ကတွာ ဆပ္ပကာရပဝေဓနေန အဝီတရာဂေ ဘိံသေတီတိ ဘိံသနော, သော ဧဝ ဘိံသနကောတိ အာဟ ‘‘ဘယဇနကော’’တိ. ဒေဝဘေရိယောတိ ဒေဝဒုန္ဒုဘိသဒ္ဒဿ ပရိယာယဝစနမတ္တံ. န စေတ္ထ ကာစိ ဘေရီ ‘‘ဒုန္ဒုဘီ’’တိ အဓိပ္ပေတာ, အထ ခေါ ဥပ္ပာတဘာဝေန လဗ္ဘမာနော အာကာသဂတော နိဂ္ဃောသသဒ္ဒေါ. တေနာဟ ‘‘ဒေဝေါ’’တိအာဒိ. ဒေဝေါတိ မေဃော. တဿ ဟိ ဂဇ္ဇဘာဝေန အာကာသဿ ဝဿာဘာဝေန သုက္ခဂဇ္ဇိတသညိတေ သဒ္ဒေ နိစ္ဆရန္တေ ဒေဝဒုန္ဒုဘိသမညာ. တေနာဟ ‘‘ဒေဝေါ သုက္ခဂဇ္ဇိတံ ဂဇ္ဇီ’’တိ.

The great earthquake is immense both in terms of the extent of its location and the magnitude of its occurrence. There, to illustrate the vastness of the earth’s shaking in terms of its location, it is said: “At that time, indeed... the earth trembled.” However, that ten-thousandfold world-system, which is the birthplace (jātikkhetta), is the one referred to, and not just any other. Even when the earth trembled during great events like the great resolve or the great birth, why was it only that particular region that shook? Because from the very beginning, it was designated as the birthplace, and this designation should be understood as being due to the nature of things. For even the previous Buddhas had a birthplace of the same extent. As it is said: “The ten-thousandfold world-system became silent and undisturbed... the great ocean surged, the ten-thousandfold world-system trembled,” and so on. Having the water as its boundary, it terrifies those not freed from passion through six kinds of shaking—hence it is called “terrifying.” It is also said to be “fear-inducing.” Devabheri (divine drum) is merely a synonym for the sound of the devadundubhi. Here, no actual drum called “dundubhi” is intended, but rather a roaring sound in the sky that occurs as a portent. Therefore, it is said: “The deva,” etc. Deva means a cloud. For when the sound known as 'dry thunder' issues forth from it as it roars, while the sky is without rain, it is designated as a 'divine drum'. Hence it is said: “The deva roared with dry thunder.”

ပီတိဝေဂဝိဿဋ္ဌန္တိ ‘‘ဧဝံ စိရတရံ ကာလံ ဝဟိတော အယံ အတ္တဘာဝသညိတော ဒုက္ခဘာရော, ဣဒါနိ န စိရဿေဝ နိက္ခိပိဿာမီ’’တိ သဉ္ဇာတသောမနဿော ဘဂဝါ သဘာဝေနေဝ ပီတိဝေဂဝိဿဋ္ဌံ ဥဒါနံ ဥဒါနေသိ. ဧဝံ [Pg.258] ပန ဥဒါနေန္တေန အယမ္ပိ အတ္ထော သာဓိတော ဟောတီတိ ဒဿနတ္ထံ အဋ္ဌကထာယံ ‘‘ကသ္မာ’’တိအာဒိ ဝုတ္တံ.

“Impelled by the force of joy” (pītivegavissaṭṭhaṃ): The Blessed One, in whom gladness had arisen, by his very nature uttered this inspired utterance, thinking: “For such a long time this burden of suffering, identified with individual existence, has been carried. Now, before long, I will lay it down.” Furthermore, to show that by uttering it in this way this meaning is also accomplished, the commentary states “why,” and so on.

တုလီယတီတိ တုလန္တိ တုလ-သဒ္ဒေါ ကမ္မသာဓနောတိ ဒဿေတုံ ‘‘တုလိတ’’န္တိအာဒိ ဝုတ္တံ. အပ္ပာနုဘာဝတာယ ပရိစ္ဆိန္နံ. တထာ ဟိ တံ ပရိတော ခဏ္ဍိတဘာဝေန ‘‘ပရိတ္တ’’န္တိ ဝုစ္စတိ. ပဋိပက္ခဝိက္ခမ္ဘနတော ဒီဃသန္တာနတာယ ဝိပုလဖလတာယ စ န တုလံ န ပရိစ္ဆိန္နံ. ယေဟိ ကာရဏေဟိ ပုဗ္ဗေ အဝိသေသတော မဟဂ္ဂတံ ‘‘အတုလ’’န္တိ ဝုတ္တံ, တာနိ ကာရဏာနိ ရူပါဝစရတော အရူပဿ သာတိသယာနိ ဝိဇ္ဇန္တီတိ အရူပါဝစရံ ‘‘အတုလ’’န္တိ ဝုတ္တံ ဣတရဉ္စ ‘‘တုလ’’န္တိ. အပ္ပဝိပါကန္တိ တီသုပိ ကမ္မေသု ယံ တနုဝိပါကံ ဟီနံ, တံ တုလံ. ဗဟုဝိပါကန္တိ ယံ မဟာဝိပါကံ ပဏီတံ, တံ အတုလံ. ယံ ပနေတ္ထ မဇ္ဈိမံ, တံ ဟီနံ ဥက္ကဋ္ဌန္တိ ဒွိဓာ ဘိန္ဒိတွာ ဒွီသုပိ ဘာဂေသု ပက္ခိပိတဗ္ဗံ. ဟီနတ္တိကဝဏ္ဏနာယံ (ဓ. သ. အဋ္ဌ. ၁၄) ဝုတ္တနယေန ဝါ အပ္ပဗဟုဝိပါကတံ နိဒ္ဓါရေတွာ တဿ ဝသေန တုလာတုလဘာဝေါ ဝေဒိတဗ္ဗော. သမ္ဘဝတိ ဧတသ္မာတိ သမ္ဘဝေါတိ အာဟ ‘‘သမ္ဘဝဟေတုဘူတ’’န္တိ. နိယကဇ္ဈတ္တရတောတိ သသန္တာနဓမ္မေသု ဝိပဿနာဝသေန ဂေါစရာသေဝနာယ စ နိရတော. သဝိပါကမ္ပိ သမာနံ ပဝတ္တိဝိပါကမတ္တဒါယိကမ္မံ သဝိပါကဋ္ဌေန သမ္ဘဝံ, န စ တံ ကာမာဒိဘဝါဘိသင်္ခါရကန္တိ တတော ဝိသေသနတ္ထံ ‘‘သမ္ဘဝ’’န္တိ ဝတွာ ‘‘ဘဝသင်္ခါရ’’န္တိ ဝုတ္တံ. ဩဿဇီတိ အရိယမဂ္ဂေန အဝဿဇိ. ကဝစံ ဝိယ အတ္တဘာဝံ ပရိယောနန္ဓိတွာ ဌိတံ အတ္တနိ သမ္ဘူတတ္တာ အတ္တသမ္ဘဝံ ကိလေသဉ္စ အဘိန္ဒီတိ ကိလေသဘေဒသဟဘာဝိကမ္မောဿဇ္ဇနံ ဒဿေန္တော တဒုဘယဿ ကာရဏမဝေါစ ‘‘အဇ္ဈတ္တရတော သမာဟိတော’’တိ.

“It is weighed” (tulīyati) means “they weigh” (tulanti). To show that the word ‘tula’ is an instrument of action, “weighed” (tulita), etc., is stated. It is limited due to its lack of great power. Thus, because it is fragmented all around, it is called ‘paritta’ (limited). Due to the suppression of opposing factors, the length of continuity, and the abundance of results, it is neither weighed nor limited. The reasons by which the ‘mahaggata’ (great) was previously described as ‘atula’ (incomparable) without distinction—those reasons are found to be even more superior in the formless sphere compared to the form sphere. Therefore, the formless sphere is called ‘atula,’ while the other is called ‘tula.’ ‘Of little result’ (appavipāka) refers to that among the three types of kamma which has a weak and inferior result; that is ‘tula.’ ‘Of abundant result’ (bahuvipāka) refers to that which has a great and excellent result; that is ‘atula.’ What is middling here should be divided into two—inferior and superior—and placed in both parts. Alternatively, as explained in the commentary on the Hīnattika (Dhs-a. 14), the distinction between little and abundant result should be determined, and based on that, the state of ‘tula’ and ‘atula’ should be understood. “It arises from this” (sambhavati etasmā) is “arising” (sambhava); thus, he says, “being the cause of arising.” ‘Niyakajjhattarato’ means devoted to the internal by way of insight and by cultivating the range of objects within one’s own continuum of phenomena. Although it has a result, kamma that gives merely the result of continuity is ‘arising’ (sambhava) in the sense of having a result, but it is not a formation of existence in the desire realm, etc. Therefore, to specify this distinction, after saying ‘sambhava,’ ‘bhavasaṅkhāra’ (formation of existence) is said. ‘Ossajī’ means he abandoned by the noble path. And he broke the defilement—called ‘attasambhava’ because it has arisen in oneself—which stands having enveloped the individual existence like armor. Thus, showing the abandonment of kamma concurrent with the breaking of defilements, he stated the cause of both: ‘ajjhattarato samāhito’ (delighting in the internal, well concentrated).

ပဌမဝိကပ္ပေ အဝသဇ္ဇနမေဝ ဝုတ္တံ, ဧတ္ထ အဝသဇ္ဇနာကာရောတိ တံ ဒဿေန္တော ‘‘အထ ဝါ’’တိအာဒိမာဟ. တတ္ထ တီရေန္တောတိ ‘‘ဥပ္ပာဒေါ ဘယံ, အနုပ္ပာဒေါ ခေမ’’န္တိအာဒိနာ (ပဋိ. မ. ၁.၁၀) ဝီမံသန္တော. ‘‘တုလေန္တော တီရေန္တော’’တိအာဒိနာ သင်္ခေပတော ဝုတ္တမတ္ထံ ဝိတ္ထာရတော ဒဿေတုံ ‘‘ပဉ္စက္ခန္ဓာ’’တိအာဒိံ ဝတွာ ဘဝသင်္ခါရဿ အဝသဇ္ဇနာကာရံ သရူပတော ဒဿေတိ. ဧဝန္တိအာဒိနာ ပန ဥဒါနဂါထာဝဏ္ဏနာယံ အာဒိတော ဝုတ္တမတ္ထံ နိဂမဝသေန ဒဿေတိ.

In the first alternative, only abandonment was stated; here, to show the manner of abandonment, he begins with “or” (atha vā) and so on. There, ‘tīrento’ means examining through such statements as “arising is fearful, non-arising is secure” (Paṭisambhidāmagga 1.10). To explain in detail the meaning stated briefly by “weighing and examining,” he states “the five aggregates” and so on, thus showing the manner of abandoning the formations of existence in its own form. Moreover, with “thus” (evaṃ) and so on, he shows by way of conclusion the meaning stated from the beginning in the explanation of the Udāna verse.

ယန္တိ (ဒီ. နိ. ဋီ. ၂.၁၇၁) ကရဏေ, အဓိကရဏေ ဝါ ပစ္စတ္တဝစနန္တိ အာဟ ‘‘ယေန သမယေန, ယသ္မိံ ဝါ သမယေ’’တိ. ဥက္ခေပကဝါတာတိ ဥဒကသန္ဓာရကဝါတံ ဥပစ္ဆိန္ဒိတွာ ဌိတဋ္ဌာနတော [Pg.259] ခေပကဝါတာ. သဋ္ဌိ…ပေ… ဗဟလန္တိ ဣဒံ တဿ ဝါတဿ ဥဗ္ဗေဓပ္ပမာဏမေဝ ဂဟေတွာ ဝုတ္တံ, အာယာမဝိတ္ထာရတော ပန ဒသသဟဿစက္ကဝါဠပ္ပမာဏံ ကောဋိသတသဟဿစက္ကဝါဠပ္ပမာဏမ္ပိ ဥဒကသန္ဓာရကဝါတံ ဥပစ္ဆိန္ဒတိယေဝ. အာကာသေတိ ပုဗ္ဗေ ဝါတေန ပတိဋ္ဌိတာကာသေ. ပုန ဝါတောတိ ဥက္ခေပကဝါတေ တထာ ကတွာ ဝိဂတေ ဥဒကသန္ဓာရကဝါတော ပုန အာဗန္ဓိတွာ ဂဏှာတိ. ယထာ တံ ဥဒကံ န ဘဿတိ, ဧဝံ ဥပတ္ထမ္ဘေန္တံ အာဗန္ဓနဝိတာနဝသေန ဗန္ဓိတွာ ဂဏှာတိ. တတော ဥဒကံ ဥဂ္ဂစ္ဆတီတိ တတော အာဗန္ဓိတွာ ဂဟဏတော တေန ဝါတေန ဥဋ္ဌာပိတံ ဥဒကံ ဥဂ္ဂစ္ဆတိ ဥပရိ ဂစ္ဆတိ. ဟောတိယေဝါတိ အန္တရန္တရာ ဟောတိယေဝ. ဗဟုဘာဝေနာတိ မဟာပထဝိယာ မဟန္တဘာဝေန. သကလာ ဟိ မဟာပထဝီ တဒါ ဩဂ္ဂစ္ဆတိ စ ဥဂ္ဂစ္ဆတိ စ, တသ္မာ ကမ္ပနံ န ပညာယတိ.

The word 'yanti' (Dī. Ni. Ṭī. 2.171) is in the instrumental or locative case, thus it is said, 'at which time, or on which occasion.' 'Ukkhepakavātā' refers to the winds that, having cut off the water-retaining wind, displace it from its established position. 'Sixty…etc…thick' is stated having taken merely the measure of that wind's height; but in terms of length and breadth, it cuts off the water-retaining wind even to the extent of ten thousand or a hundred thousand koṭis of world-systems. The word ‘ākāse’ means in the space previously established by the wind. ‘Puna vāto’ (again the wind) means that after the displacing wind has acted in that manner and subsided, the water-retaining wind again binds and grasps. So that the water does not fall, it supports it, binding and grasping it in the manner of a covering canopy. ‘Tato udakaṃ uggacchati’ (then the water rises) means that from that binding and grasping, the water, lifted up by that wind, rises, goes upwards. ‘Hotiyeva’ (it certainly occurs) means it certainly occurs intermittently. ‘Bahubhāvena’ (by its vastness) refers to the vastness of the great earth. For the entire great earth at that time both sinks down and rises up; therefore, the shaking is not perceptible.

ဣဇ္ဈနဿာတိ ဣစ္ဆိတတ္ထသိဇ္ဈနဿ အနုဘဝိတဗ္ဗဿ ဣဿရိယသမ္ပတ္တိအာဒိကဿ. ပရိတ္တာတိ ပဋိလဒ္ဓမတ္တာ နာတိသုဘာဝိတာ. တထာ စ ဘာဝနာ ဗလဝတီ န ဟောတီတိ အာဟ ‘‘ဒုဗ္ဗလာ’’တိ. သညာသီသေန ဟိ ဘာဝနာ ဝုတ္တာ. အပ္ပမာဏာတိ ပဂုဏာ သုဘာဝိတာ. သာ ဟိ ထိရာ ဒဠှတရာ ဟောတီတိ အာဟ ‘‘ဗလဝါ’’တိ. ‘‘ပရိတ္တာ ပထဝီသညာ, အပ္ပမာဏာ အာပေါသညာ’’တိ ဒေသနာမတ္တမေတံ, အာပေါသညာယ ပန သုဘာဝိတာယ ပထဝီကမ္ပော သုခေနေဝ ဣဇ္ဈတီတိ အယမေတ္ထ အဓိပ္ပာယော ဝေဒိတဗ္ဗော. သံဝေဇေန္တော ဝါ ဒိဗ္ဗသမ္ပတ္တိယာ ပမတ္တံ သက္ကံ ဒေဝရာဇာနံ, ဝီမံသန္တော ဝါ တာဝဒေဝ သမဓိဂတံ အတ္တနော ဣဒ္ဓိဗလံ. သော ကိရာယသ္မာ (ဒီ. နိ. အဋ္ဌ. ၂.၁၇၁) ခုရဂ္ဂေ အရဟတ္တံ ပတွာ စိန္တေသိ – ‘‘အတ္ထိ နု ခေါ ကောစိ ဘိက္ခု ယေန ပဗ္ဗဇိတဒိဝသေယေဝ အရဟတ္တံ ပတွာ ဝေဇယန္တော ပါသာဒေါ ကမ္ပိတပုဗ္ဗော’’တိ. တတော ‘‘နတ္ထိ ကောစီ’’တိ ဉတွာ ‘‘အဟံ ကမ္ပေဿာမီ’’တိ အဘိညာဗလေန ဝေဇယန္တမတ္ထကေ ဌတွာ ပါဒေန ပဟရိတွာ ကမ္ပေတုံ နာသက္ခိ. အထ နံ သက္ကဿ နာဋကိတ္ထိယော အာဟံသု – ‘‘ပုတ္တ သံဃရက္ခိတ, တွံ ပူတိဂန္ဓေနေဝ သီသေန ဝေဇယန္တံ ကမ္ပေတုံ ဣစ္ဆသိ, သုပ္ပတိဋ္ဌိတော, တာတ, ပါသာဒေါ, ကထံ ကမ္ပေတုံ သက္ခိဿသီ’’တိ.

'Ijjhanassa' (of accomplishment) means of the accomplishment of the desired aim, such as the attainment of sovereignty and prosperity, which is to be experienced. 'Parittā' (limited) means merely obtained, not well-developed. And thus, since the development is not strong, it is called 'weak.' For development is spoken of with 'perception' as its head. 'Appamāṇā' (immeasurable) means well-practiced and well-developed. Since it is firm and even stronger, it is called 'strong.' 'Limited earth-perception, immeasurable water-perception'—this is merely a teaching. However, when the water-perception is well-developed, the shaking of the earth is easily accomplished. This is the intended meaning here to be understood. Either inspiring awe in Sakka, the king of devas, who was heedless due to his divine prosperity, or testing his own psychic power that he had just attained. For indeed, the venerable one (Dī. Ni. Aṭṭha. 2.171), having attained arahantship 'on the razor's edge,' reflected: 'Is there any monk who, having attained arahantship on the very day of his ordination, has shaken the Vejayanta Palace before?' Then, knowing 'There is none,' he thought, 'I will shake it!' Standing atop the Vejayanta Palace with his supernormal power, he struck it with his foot but could not shake it. Then Sakka’s dancing women said to him: 'Son Saṅgharakkhita, you wish to shake the Vejayanta Palace with your foul-smelling head? The palace is well-established, dear one—how could you possibly shake it?'

သာမဏေရော ‘‘ဣမာ ဒေဝတာ မယာ သဒ္ဓိံ ကေဠိံ ကရောန္တိ, အဟံ ခေါ ပန အာစရိယံ နာလတ္ထံ, ကဟံ နု ခေါ မေ အာစရိယော သာမုဒ္ဒိကမဟာနာဂတ္ထေရော’’တိ အာဝဇ္ဇေတွာ ‘‘မဟာသမုဒ္ဒေ ဥဒကလေဏံ မာပေတွာ ဒိဝါဝိဟာရံ [Pg.260] နိသိန္နော’’တိ ဉတွာ တတ္ထ ဂန္တွာ ထေရံ ဝန္ဒိတွာ အဋ္ဌာသိ. တတော နံ ထေရော, ‘‘တာတ သံဃရက္ခိတ, အသိက္ခိတွာဝ ယုဒ္ဓံ ပဝိဋ္ဌောသီ’’တိ ဝတွာ ‘‘နာသက္ခိ, တာတ, ဝေဇယန္တံ ကမ္ပေတု’’န္တိ ပုစ္ဆိ. အာစရိယံ, ဘန္တေ, နာလတ္ထန္တိ. အထ နံ ထေရော, ‘‘တာတ, တုမှာဒိသေ အကမ္ပေန္တေ အညော ကော ကမ္ပေဿတိ, ဒိဋ္ဌပုဗ္ဗံ တေ, တာတ, ဥဒကပိဋ္ဌေ ဂေါမယခဏ္ဍံ ပိလဝန္တံ, တာတ, ကပလ္လပူဝံ ပစ္စန္တံ အန္တန္တေန ပရိစ္ဆိန္နန္တိ ဣမိနာ ဩပမ္မေန ဇာနာဟီ’’တိ အာဟ. သော ‘‘ဝဋ္ဋိဿတိ, ဘန္တေ, ဧတ္တကေနာ’’တိ ဝတွာ ‘‘ပါသာဒေန ပတိဋ္ဌိတောကာသံ ဥဒကံ ဟောတူ’’တိ အဓိဋ္ဌာယ ဝေဇယန္တာဘိမုခေါ အဂမာသိ. ဒေဝဓီတရော တံ ဒိသွာ ‘‘ဧကဝါရံ လဇ္ဇိတွာ ဂတော, ပုနပိ သာမဏေရော ဧတိ, ပုနပိ ဧတီ’’တိ ဝဒိံသု. သက္ကော ဒေဝရာဇာ ‘‘မာ မယှံ ပုတ္တေန သဒ္ဓိံ ကထယိတ္ထ, ဣဒါနိ တေန အာစရိယော လဒ္ဓေါ ခဏေန ပါသာဒံ ကမ္ပေဿတီ’’တိ အာဟ. သာမဏေရောပိ ပါဒင်္ဂုဋ္ဌေန ပါသာဒထူပိကံ ပဟရိ, ပါသာဒေါ စတူဟိ ဒိသာဟိ ဩဏမတိ. ဒေဝတာ ‘‘ပတိဋ္ဌာတုံ ဒေဟိ, တာတ, ပါသာဒဿ, ပတိဋ္ဌာတုံ ဒေဟိ, တာတ, ပါသာဒဿာ’’တိ ဝိရဝိံသု. သာမဏေရော ပါသာဒံ ယထာဌာနေ ဌပေတွာ ပါသာဒမတ္ထကေ ဌတွာ ဥဒါနံ ဥဒါနေသိ –

The novice thought: 'These deities are playing with me, but I have not found a teacher. Where, I wonder, is my teacher, the Elder Sāmuddika Mahānāga?' Reflecting thus, he knew: 'He is seated for his day's retreat in the great ocean, having created a water-cave.' Knowing this, he went there, paid homage to the elder, and stood by. Then the elder said to him: 'Dear Saṅgharakkhita, you have entered the battle without training.' He asked: 'Dear one, were you not able to shake the Vejayanta Palace?' He replied: 'Venerable sir, I did not have a teacher.' Then the elder said to him: 'Dear one, if one like you does not shake it, who else will? Dear one, have you ever seen a piece of cow dung floating on the surface of the water? Dear one, understand by this simile: a pot-cake is bounded by its own edge.' He said: 'Venerable sir, this much will suffice.' Resolving: 'Let the space where the palace stands become water,' he set off toward the Vejayanta Palace. Seeing him, the celestial maidens said: 'Once he left ashamed, but now the novice comes again, he comes again!' Sakka, the king of devas, said: 'Do not speak with my son. Now he has found a teacher—in a moment, he will shake the palace.' The novice then struck the pinnacle of the palace with his big toe, and the palace leaned in the four directions. The deities cried out: 'Dear one, let the palace be stable! Dear one, let the palace be stable!' The novice restored the palace to its original position, stood atop the palace, and uttered this inspired utterance:

‘‘အဇ္ဇေဝါဟံ ပဗ္ဗဇိတော, အဇ္ဇ ပတ္တာသဝက္ခယံ;

အဇ္ဇ ကမ္ပေမိ ပါသာဒံ, အဟော ဗုဒ္ဓဿုဠာရတာ.

“Today I have gone forth; today I have attained the destruction of the influxes. Today I shake the palace; oh, the Buddha's magnificence!”

‘‘အဇ္ဇေဝါဟံ ပဗ္ဗဇိတော, အဇ္ဇ ပတ္တာသဝက္ခယံ;

အဇ္ဇ ကမ္ပေမိ ပါသာဒံ, အဟော ဓမ္မဿုဠာရတာ.

"Today I have gone forth; today I have attained the destruction of the taints. Today I shake the palace; oh, the Dhamma's sublimity!"

‘‘အဇ္ဇေဝါဟံ ပဗ္ဗဇိတော, အဇ္ဇ ပတ္တာသဝက္ခယံ;

အဇ္ဇ ကမ္ပေမိ ပါသာဒံ, အဟော သံဃဿုဠာရတာ’’တိ.

"Today I have gone forth; today I have attained the destruction of the taints. Today I shake the palace; oh, the Saṅgha's magnificence!"

‘‘ဓမ္မတာ ဧသာ, ဘိက္ခဝေ, ယဒါ ဗောဓိသတ္တော တုသိတကာယာ စဝိတွာ မာတုကုစ္ဆိံ ဩက္ကမတီ’’တိ (ဒီ. နိ. ၂.၁၈) ဝတွာ ‘‘အယဉ္စ ဒသသဟဿီ လောကဓာတု သင်္ကမ္ပိ သမ္ပကမ္ပိ သမ္ပဝေဓီ’’တိ (ဒီ. နိ. ၂.၁၈), တထာ ‘‘ဓမ္မတာ ဧသာ, ဘိက္ခဝေ, ယဒါ ဗောဓိသတ္တော မာတုကုစ္ဆိမှာ နိက္ခမတီ’’တိ (ဒီ. နိ. ၂.၃၂) ဝတွာ ‘‘အယဉ္စ ဒသသဟဿီ လောကဓာတု သင်္ကမ္ပိ သမ္ပကမ္ပိ သမ္ပဝေဓီ’’တိ (ဒီ. နိ. ၂.၃၂) စ မဟာသတ္တဿ ဂဗ္ဘောက္ကန္တိယံ အဘိဇာတိဉ္စ ဓမ္မတာဝသေန မဟာပဒါနေ ပထဝီကမ္ပဿ ဝုတ္တတ္တာ ဣတရေသုပိ စတူသု ဌာနေသု ပထဝီကမ္ပော ဓမ္မတာဝသေနေဝါတိ အတ္ထတော ဝုတ္တမေတန္တိ ဒဋ္ဌဗ္ဗံ.

"This is the nature of things, monks, that when the Bodhisatta passes away from the Tusita realm and enters his mother’s womb," (Dī. Ni. 2.18) it is said, "this ten-thousandfold world-system shakes, quakes, and trembles." (Dī. Ni. 2.18) Similarly, "This is the nature of things, monks, that when the Bodhisatta emerges from his mother’s womb," (Dī. Ni. 2.32) it is said, "this ten-thousandfold world-system shakes, quakes, and trembles." (Dī. Ni. 2.32) And because the earth's trembling at the Great Being’s conception and birth is mentioned in the Mahāpadāna Sutta as being due to the nature of things, it should be understood that the earth also trembles in the other four instances due to the same natural law, as stated in meaning.

ဣဒါနိ [Pg.261] နေသံ ပထဝီကမ္ပာနံ ကာရဏတော ပဝတ္တိအာကာရတော စ ဝိဘာဂံ ဒဿေတုံ ‘‘ဣတိ ဣမေသူ’’တိအာဒိ ဝုတ္တံ. ဓာတုကောပေနာတိ ဥက္ခေပကဝါတသင်္ခါတာယ ဝါယောဓာတုယာ ပကောပေန. ဣဒ္ဓါနုဘာဝေနာတိ ဉာဏိဒ္ဓိယာ, ကမ္မဝိပါကဇိဒ္ဓိယာ ဝါ သဘာဝေန, တေဇေနာတိ အတ္ထော. ပုညတေဇေနာတိ ပုညာနုဘာဝေန, မဟာဗောဓိသတ္တဿ ပုညဗလေနာတိ အတ္ထော. ဉာဏတေဇေနာတိ အနညသာဓာရဏေန ပဋိဝေဓဉာဏာနုဘာဝေန. သာဓုကာရဒါနဝသေနာတိ ယထာ အနညသာဓာရဏပ္ပဋိဝေဓဉာဏာနုဘာဝေန အဘိဟတာ မဟာပထဝီ အဘိသမ္ဗောဓိယံ ကမ္ပိတ္ထ, ဧဝံ အနညသာဓာရဏေန ဒေသနာဉာဏာနုဘာဝေန အဘိဟတာ မဟာပထဝီ ကမ္ပိတ္ထ, တံ ပနဿာ သာဓုကာရဒါနံ ဝိယ ဟောတီတိ ‘‘သာဓုကာရဒါနဝသေနာ’’တိ ဝုတ္တံ.

Now, to show the distinction of these earth tremors in terms of their causes and modes of occurrence, the phrase 'thus in these,' etc., was stated. 'By disturbance of an element' means by the disturbance of the wind element, which is designated as the uplifting wind. 'By the power of psychic potency' means by the nature of knowledge-based psychic power or psychic power born of kamma-result; that is, by its energy. 'By the power of merit' means by the influence of merit; that is, by the power of the Great Bodhisatta's merit. 'By the power of knowledge' means by the unique power of penetrative knowledge. 'In the manner of bestowing approval' means that just as the great earth trembled at his full enlightenment, struck by the unique power of penetrative knowledge, so too did the great earth tremble, struck by the unique power of his teaching knowledge. This, indeed, was like the bestowing of approval upon him, hence the phrase 'in the manner of bestowing approval.'

ယေန ပန ဘဂဝါ အသီတိအနုဗျဉ္ဇနပ္ပဋိမဏ္ဍိတဒွတ္တိံသမဟာပုရိသလက္ခဏဝိစိတြရူပကာယော သဗ္ဗာကာရပရိသုဒ္ဓသီလက္ခန္ဓာဒိဂုဏရတနသမိဒ္ဓိဓမ္မကာယော ပုညမဟတ္တထာမမဟတ္တဣဒ္ဓိမဟတ္တယသမဟတ္တပညာမဟတ္တာနံ ပရမုက္ကံသဂတော အသမော အသမသမော အပ္ပဋိပုဂ္ဂလော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ အတ္တနော အတ္တဘာဝသညိတံ ခန္ဓပဉ္စကံ ကပ္ပံ ဝါ ကပ္ပာဝသေသံ ဝါ ဌပေတုံ သမတ္ထောပိ သင်္ခတဓမ္မပရိဇိဂုစ္ဆနာကာရပ္ပဝတ္တေန ဉာဏဝိသေသေန တိဏာယပိ အမညမာနော အာယုသင်္ခါရောဿဇ္ဇနဝိဓိနာ နိရပေက္ခော ဩဿဇ္ဇိ. တဒနုဘာဝါဘိဟတာ မဟာပထဝီ အာယုသင်္ခရောဿဇ္ဇနေ အကမ္ပိတ္ထ. တံ ပနဿာ ကာရုညသဘာဝသဏ္ဌိတာ ဝိယ ဟောတီတိ ဝုတ္တံ ‘‘ကာရုညဘာဝေနာ’’တိ.

Furthermore, the Blessed One—whose form-body was adorned with the eighty minor marks and the thirty-two major marks of a great man; whose Dhamma-body was rich with the jewels of virtue and other qualities utterly pure in all respects; who had reached the pinnacle of greatness in merit, strength, psychic power, fame, and wisdom; the unsurpassed, the unequaled, the matchless, the peerless individual, the Arahant, the Perfectly Self-Enlightened One—though capable of maintaining the five aggregates that constitute his existence for an aeon or the remainder of an aeon, yet, by means of a special knowledge proceeding in the manner of loathing conditioned phenomena, he relinquished them indifferently by the method of abandoning the life-sustaining volitions, not regarding them even as worth a blade of grass. Struck by the power of this, the great earth trembled at the relinquishing of the life-sustaining volitions. This trembling, indeed, was as if it were established in the nature of compassion, hence it was said, 'by the state of compassion.'

ယသ္မာ ဘဂဝါ ပရိနိဗ္ဗာနသမယေ စတုဝီသတိကောဋိသတသဟဿသင်္ခါ သမာပတ္တိယော သမာပဇ္ဇိ, အန္တရန္တရာ ဖလသမာပတ္တိသမာပဇ္ဇနေန တဿ ပုဗ္ဗဘာဂေ သာတိသယံ တိက္ခံ သူရံ ဝိပဿနာဉာဏဉ္စ ပဝတ္တေသိ. ‘‘ယဒတ္ထဉ္စ မယာ ဧဝံ သုစိရကာလံ အနညသာဓာရဏော ပရမုက္ကံသဂတော ဉာဏသမ္ဘာရော သမ္ဘတော, အနုတ္တရော စ ဝိမောက္ခော သမဓိဂတော, တဿ ဝတ မေ သိခါပ္ပတ္တဖလဘူတာ အစ္စန္တနိဋ္ဌာ အနုပါဒိသေသပရိနိဗ္ဗာနဓာတု အဇ္ဇ သမိဇ္ဈတီ’’တိ ဘိယျော အတိဝိယ သောမနဿပ္ပတ္တဿ ဘဂဝတော ပီတိဝိပ္ဖာရာဒိဂုဏဝိပုလတရာနုဘာဝေါ ပရေဟိ အသာဓာရဏဉာဏာတိသယော ဥဒပါဒိ, ယဿ သမာပတ္တိဗလသမုပဗြူဟိတဿ ဉာဏာတိသယဿ အာနုဘာဝံ သန္ဓာယ ဣဒံ ဝုတ္တံ ‘‘ဒွေမေ ပိဏ္ဍပါတာ သမသမဖလာ သမသမဝိပါကာ’’တိအာဒိ [Pg.262] (ဥဒါ. ၇၅), တသ္မာ တဿာနုဘာဝေန သမဘိဟတာ မဟာပထဝီ အကမ္ပိတ္ထ, တံ ပနဿာ တဿံ ဝေလာယံ အာရောဒနာကာရပ္ပတ္တိ ဝိယ ဟောတီတိ ‘‘အဋ္ဌမော အာရောဒနေနာ’’တိ ဝုတ္တံ.

Since the Blessed One, at the time of his final passing, entered into twenty-four hundred thousand crores of attainments, and by repeatedly entering into fruition attainments at intervals, he beforehand generated exceedingly sharp, heroic, and keen insight knowledge. "That for the sake of which I have, over such a long time, accumulated an unsurpassed and supreme store of knowledge, not shared by others, and attained the incomparable liberation—today, for me, that ultimate, final, residue-free Nibbāna-element, which is the fruit attained at the peak, will surely be accomplished." The Blessed One, having attained even greater joy, experienced an exceedingly abundant power of qualities such as the pervasion of rapture, and an extraordinary excellence of knowledge, unmatched by others, arose in him. It is with reference to the power of this excellence of knowledge, strengthened by the force of his meditative attainments, that it was said: "These two alms-givings are equal in fruit and equal in result," and so forth (Udāna 75). Therefore, struck by the influence of that, the great earth trembled. And at that moment, it was as if the earth was experiencing a state of lamentation—thus it is said, "the eighth by lamentation."

ဣဒါနိ သင်္ခေပတော ဝုတ္တမတ္ထံ ဝိဝရန္တော ‘‘မာတုကုစ္ဆိံ ဩက္ကမန္တေ’’တိအာဒိမာဟ. အယံ ပနတ္ထောတိ ‘‘သာဓုကာရဒါနဝသေနာ’’တိအာဒိနာ ဝုတ္တ အတ္ထော. ပထဝီဒေဝတာယ ဝသေနာတိ ဧတ္ထ သမုဒ္ဒဒေဝတာ ဝိယ မဟာပထဝိယာ အဓိဒေဝတာ ကိရ နာမ အတ္ထိ, တာဒိသေ ကာရဏေ သတိ တဿာ စိတ္တဝသေန အယံ မဟာပထဝီ သင်္ကမ္ပတိ သမ္ပကမ္ပတိ သမ္ပဝေဓတိ. ယထာ ဝါတဝလာဟကဒေဝတာနံ စိတ္တဝသေန ဝါတာ ဝါယန္တိ, သီတုဏှအဗ္ဘဝဿဝလာဟကဒေဝတာနံ စိတ္တဝသေန သီတာဒယော ဘဝန္တိ, တထာ ဟိ ဝိသာခပုဏ္ဏမာယံ အဘိသမ္ဗောဓိအတ္ထံ ဗောဓိရုက္ခမူလေ နိသိန္နဿ လောကနာထဿ အန္တရာယကရဏတ္ထံ ဥပဋ္ဌိတံ မာရဗလံ ဝိဓမိတုံ –

Now, elucidating the meaning stated briefly, he says, "When entering the mother’s womb," and so forth. This meaning, however, is that which was stated by 'in the manner of bestowing approval,' and so forth. 'By the influence of the earth-deity': here, just as there is said to be a presiding deity of the great earth, like the ocean-deities, so too, when such a cause exists, this great earth quakes, quakes strongly, and quakes violently by the will of that deity. Just as winds blow by the will of the wind and cloud deities, and cold, heat, clouds, and rain arise by the will of the deities governing cold, heat, clouds, and rain, so too, on the Visākha full-moon day, when the Lord of the World was seated at the foot of the Bodhi tree for the sake of enlightenment, in order to dispel the army of Māra that had gathered to create obstacles—

‘‘အစေတနာယံ ပထဝီ, အဝိညာယ သုခံ ဒုခံ;

သာပိ ဒါနဗလာ မယှံ, သတ္တက္ခတ္တုံ ပကမ္ပထာ’’တိ. (စရိယာ. ၁.၁၂၄) –

"Though this earth is insentient, not knowing pleasure or pain, even so, by the power of my giving, it trembled seven times." (Cariyāpiṭaka 1.124)

ဝစနသမနန္တရံ မဟာပထဝီ ဘိဇ္ဇိတွာ သပရိသံ မာရံ ပရိဝတ္တေသိ. ဧတန္တိ သာဓုကာရဒါနာဒိ. ယဒိပိ နတ္ထိ အစေတနတ္တာ, ဓမ္မတာဝသေန ပန ဝုတ္တနယေန သိယာတိ သက္ကာ ဝတ္တုံ. ဓမ္မတာ ပန အတ္ထတော ဓမ္မဘာဝေါ, သော ပုညဓမ္မဿ ဝါ ဉာဏဓမ္မဿ ဝါ အာနုဘာဝသဘာဝေါတိ. တယိဒံ သဗ္ဗံ ဝိစာရိတမေဝ. ဧဝဉ္စ ကတွာ –

Immediately after these words, the great earth split open and overturned Māra together with his retinue. This was an expression of approval, and so forth. Even though, due to its insentient nature, this is not so, it can be said that it occurred by the natural order in the manner described. The natural order, however, is in essence the state of being a phenomenon; that is, the inherent power of a meritorious phenomenon or a knowledge phenomenon. All this has been considered. And having done so—

‘‘ဣမေ ဓမ္မေ သမ္မသတော, သဘာဝသရသလက္ခဏေ;

ဓမ္မတေဇေန ဝသုဓာ, ဒသသဟဿီ ပကမ္ပထာ’’တိ. (ဗု. ဝံ. ၂.၁၆၆) –

"As one contemplates these phenomena, marked by their intrinsic nature and essence, by the power of the Dhamma, the ten-thousandfold earth trembled." (Buddhavamsa 2.166)

အာဒိဝစနဉ္စ သမတ္ထိတံ ဟောတိ.

And the initial statement is thus established.

အယံ ပန (ဒီ. နိ. အဋ္ဌ. ၁.၁၄၉) မဟာပထဝီ အပရေသုပိ အဋ္ဌသု ဌာနေသု အကမ္ပိတ္ထ မဟာဘိနိက္ခမနေ ဗောဓိမဏ္ဍူပသင်္ကမနေ ပံသုကူလဂ္ဂဟဏေ ပံသုကူလဓောဝနေ ကာဠကာရာမသုတ္တေ ဂေါတမကသုတ္တေ ဝေဿန္တရဇာတကေ ဗြဟ္မဇာလေတိ. တတ္ထ မဟာဘိနိက္ခမနဗောဓိမဏ္ဍူပသင်္ကမနေသု ဝီရိယဗလေန အကမ္ပိတ္ထ. ပံသုကူလဂ္ဂဟဏေ ‘‘ဒွိသဟဿဒီပပရိဝါရေ နာမ စတ္တာရော မဟာဒီပေ ပဟာယ ပဗ္ဗဇိတွာ သုသာနံ ဂန္တွာ ပံသုကူလံ ဂဏှန္တေန ဒုက္ကရံ ဘဂဝတာ [Pg.263] ကတ’’န္တိ အစ္ဆရိယဝေဂါဘိဟတာ အကမ္ပိတ္ထ. ပံသုကူလဓောဝနဝေဿန္တရဇာတကေသု အကာလကမ္ပနေန အကမ္ပိတ္ထ. ကာဠကာရာမဂေါတမကသုတ္တေသု (အ. နိ. ၄.၂၄; ၃.၁၂၆) ‘‘အဟံ သက္ခီ ဘဂဝါ’’တိ သက္ခိဘာဝေန အကမ္ပိတ္ထ. ဗြဟ္မဇာလေ (ဒီ. နိ. ၁.၁၄၇) ပန ဒွါသဋ္ဌိယာ ဒိဋ္ဌိဂတေသု ဝိဇဋေတွာ နိဂ္ဂုမ္ဗံ ကတွာ ဒေသိယမာနေသု သာဓုကာရဒါနဝသေန အကမ္ပိတ္ထာတိ ဝေဒိတဗ္ဗာ.

Moreover, this great earth (Dī. Ni. Aṭṭha. 1.149) trembled in eight other instances: during the Great Renunciation, the approach to the Bodhi-seat, the taking of a rag-robe, the washing of a rag-robe, the Kāḷakārāma Sutta, the Gotamaka Sutta, the Vessantara Jātaka, and the Brahmajāla Sutta. Therein, during the Great Renunciation and the approach to the Bodhi-seat, it trembled due to the power of energy. During the taking of a rag-robe, it trembled, struck by a surge of astonishment, thinking, "Having renounced the four great continents, which are surrounded by two thousand islands, the Blessed One went to the charnel ground and took a rag-robe—a difficult deed was done by the Blessed One." During the washing of a rag-robe and the Vessantara Jātaka, it trembled with an untimely tremor. During the Kāḷakārāma and Gotamaka Suttas (A.N. 4.24; 3.126), it trembled out of its state as a witness, thinking, "I am a witness for the Blessed One." In the Brahmajāla Sutta (Dī. Ni. 1.147), however, it should be understood that it trembled in the manner of bestowing approval as the sixty-two views were being taught, having been disentangled and cleared away.

န ကေဝလဉ္စ ဧတေသုယေဝ ဌာနေသု ပထဝီ အကမ္ပိတ္ထ, အထ ခေါ တီသု သင်္ဂဟေသုပိ မဟာမဟိန္ဒတ္ထေရဿ ဣမံ ဒီပံ အာဂန္တွာ ဇောတိဝနေ နိသီဒိတွာ ဓမ္မံ ဒေသိတဒိဝသေပိ အကမ္ပိတ္ထ. ကလျာဏိယမဟာဝိဟာရေ စ ပိဏ္ဍပါတိယတ္ထေရဿ စေတိယင်္ဂဏံ သမ္မဇ္ဇိတွာ တတ္ထေဝ နိသီဒိတွာ ဗုဒ္ဓါရမ္မဏံ ပီတိံ ဂဟေတွာ ဣမံ သုတ္တန္တံ အာရဒ္ဓဿ သုတ္တပရိယောသာနေ ဥဒကပရိယန္တံ ကတွာ အကမ္ပိတ္ထ. လောဟပါသာဒဿ ပါစီနအမ္ဗလဋ္ဌိကဋ္ဌာနံ နာမ အဟောသိ, တတ္ထ နိသီဒိတွာ ဒီဃဘာဏကတ္ထေရာ ဗြဟ္မဇာလသုတ္တံ အာရဘိံသု. တေသံ သဇ္ဈာယပရိယောသာနေပိ ဥဒကပရိယန္တမေဝ ကတွာ ပထဝီ အကမ္ပိတ္ထ.

Not only did the earth tremble in these instances, but also on three other occasions: when the great elder Mahinda came to this island, sat in the Jotivana, and taught the Dhamma, on that day it also trembled. And in the Kalyāṇī Mahāvihāra, when the elder Piṇḍapātika, having swept the cetiya courtyard, sat there, took up joy with the Buddha as its object, and began this discourse—at the end of the discourse, the earth trembled to its ocean-bound confines. At the Lohapāsāda, there was a place called Pācīnaambalaṭṭhikaṭṭhāna, where the elders who were reciters of the Dīgha Nikāya sat and began the Brahmajāla Sutta. At the end of their recitation, too, the earth trembled to its ocean-bound confines.

ယဒိ ဧဝံ ‘‘အဋ္ဌိမေ, အာနန္ဒ, ဟေတူ အဋ္ဌ ပစ္စယာ မဟတော ဘူမိစာလဿ ပါတုဘာဝါယာ’’တိ ကသ္မာ အဋ္ဌေဝ ဟေတူ ဝုတ္တာတိ? နိယမဟေတုဘာဝတော. ဣမေယေဝ ဟိ အဋ္ဌ ဟေတူ နိယမန္တိ, နာညေ. တေ ဟိ ကဒါစိ သမ္ဘဝန္တီတိ အနိယမဘာဝတော န ဂဏိတာ. ဝုတ္တဉှေတံ နာဂသေနတ္ထေရေန မိလိန္ဒပဉှေ (မိ. ပ. ၄.၁.၄) –

If this is so, why were only eight causes stated: "Ānanda, there are these eight causes, these eight conditions for the appearance of a great earthquake"? Because of their nature as fixed causes. Indeed, only these eight causes are fixed, not others. For those others occur only sometimes, and thus are not counted due to their variable nature. This was stated by the elder Nāgasena in the Milindapañha (Mi. Pa. 4.1.4):

‘‘အဋ္ဌိမေ, ဘိက္ခဝေ, ဟေတူ အဋ္ဌ ပစ္စယာ မဟတော ဘူမိစာလဿ ပါတုဘာဝါယာတိ. ယံ ဝေဿန္တရေန ရညာ မဟာဒါနေ ဒီယမာနေ သတ္တက္ခတ္တုံ မဟာပထဝီ ကမ္ပိတာ, တဉ္စ ပန အကာလိကံ ကဒါစုပ္ပတ္တိကံ အဋ္ဌဟိ ဟေတူဟိ ဝိပ္ပမုတ္တံ, တသ္မာ အဂဏိတံ အဋ္ဌဟိ ဟေတူဟိ.

"Bhikkhus, there are these eight causes, these eight conditions for the appearance of a great earthquake. When King Vessantara was giving the great gift, the great earth trembled seven times—but that was untimely, an occasional occurrence, and separate from these eight causes. Therefore, it is not counted among the eight causes.

‘‘ယထာ, မဟာရာဇ, လောကေ တယောယေဝ မေဃာ ဂဏီယန္တိ ဝဿိကော, ဟေမန္တိကော, ပါဝုသကောတိ. ယဒိ တေ မုဉ္စိတွာ အညော မေဃော ပဝဿတိ, န သော မေဃော ဂဏီယတိ သမ္မတေဟိ မေဃေဟိ, အကာလမေဃောတွေဝ သင်္ခံ ဂစ္ဆတိ, ဧဝမေဝ ခေါ, မဟာရာဇ, ဝေဿန္တရေန ရညာ မဟာဒါနေ ဒီယမာနေ [Pg.264] ယံ သတ္တက္ခတ္တုံ မဟာပထဝီ ကမ္ပိတာ, အကာလိကံ ဧတံ ကဒါစုပ္ပတ္တိကံ အဋ္ဌဟိ ဟေတူဟိ ဝိပ္ပမုတ္တံ, န တံ ဂဏီယတိ အဋ္ဌဟိ ဟေတူဟိ.

"Just as, great king, in the world only three kinds of clouds are counted: the rainy season cloud, the winter cloud, and the early rainy season cloud. If a cloud other than these releases rain, it is not counted among the recognized clouds; it is simply reckoned as an untimely cloud. In the same way, great king, when King Vessantara was giving the great gift and the great earth shook seven times, that was an untimely and occasional event, separate from the eight causes—it is not counted among those eight causes.

‘‘ယထာ ဝါ ပန, မဟာရာဇ, ဟိမဝန္တာ ပဗ္ဗတာ ပဉ္စ နဒိသတာနိ သန္ဒန္တိ, တေသံ, မဟာရာဇ, ပဉ္စန္နံ နဒိသတာနံ ဒသေဝ နဒိယော နဒိဂဏနာယ ဂဏီယန္တိ. သေယျထိဒံ – ဂင်္ဂါ, ယမုနာ, အစိရဝတီ, သရဘူ, မဟီ, သိန္ဓု, သရဿတီ, ဝေတြဝတီ, ဝီတံသာ, စန္ဒဘာဂါတိ. အဝသေသာ နဒိယော နဒိဂဏနာယ အဂဏိတာ. ကိံကာရဏာ? န တာ နဒိယော ဓုဝသလိလာ, ဧဝမေဝ ခေါ, မဟာရာဇ, ဝေဿန္တရေန ရညာ မဟာဒါနေ ဒီယမာနေ ယံ သတ္တက္ခတ္တုံ မဟာပထဝီ ကမ္ပိတာ, အကာလိကံ ဧတံ ကဒါစုပ္ပတ္တိကံ အဋ္ဌဟိ ဟေတူဟိ ဝိပ္ပမုတ္တံ, န တံ ဂဏီယတိ အဋ္ဌဟိ ဟေတူဟိ.

"Or, great king, just as five hundred rivers flow from the Himālaya mountains, yet of these five hundred rivers, only ten rivers are counted in the reckoning of rivers, namely: the Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī, Sindhu, Sarassatī, Vetravatī, Vītaṃsā, and Candabhāgā. The remaining rivers are not counted in the reckoning of rivers. For what reason? Because those rivers do not have constant water. In the same way, great king, when King Vessantara was giving a great gift and the great earth shook seven times, that was an untimely and occasional event, separate from the eight causes—it is not counted among those eight causes.

‘‘ယထာ ဝါ ပန, မဟာရာဇ, ရညော သတမ္ပိ ဒွိသတမ္ပိ တိသတမ္ပိ အမစ္စာ ဟောန္တိ, တေသံ ဆယေဝ ဇနာ အမစ္စဂဏနာယ ဂဏီယန္တိ. သေယျထိဒံ – သေနာပတိ, ပုရောဟိတော, အက္ခဒဿော, ဘဏ္ဍာဂါရိကော, ဆတ္တဂ္ဂါဟကော, ခဂ္ဂဂ္ဂါဟကော, ဧတေယေဝ အမစ္စဂဏနာယ ဂဏီယန္တိ. ကိံကာရဏာ? ယုတ္တတ္တာ ရာဇဂုဏေဟိ. အဝသေသာ အဂဏိတာ, သဗ္ဗေ အမစ္စာတွေဝ သင်္ခံ ဂစ္ဆန္တိ, ဧဝမေဝ ခေါ, မဟာရာဇ, ဝေဿန္တရေန ရညာ မဟာဒါနေ ဒီယမာနေ ယံ သတ္တက္ခတ္တုံ မဟာပထဝီ ကမ္ပိတာ, အကာလိကံ ဧတံ ကဒါစုပ္ပတ္တိကံ အဋ္ဌဟိ ဟေတူဟိ ဝိပ္ပမုတ္တံ, န တံ ဂဏီယတိ အဋ္ဌဟိ ဟေတူဟီ’’တိ.

"Or, great king, just as a king may have one hundred, two hundred, or three hundred ministers, yet only six persons are counted in the reckoning of ministers, namely: the commander, the chaplain, the judge, the treasurer, the parasol-bearer, and the sword-bearer—these alone are counted in the reckoning of ministers. For what reason? Because they are endowed with the qualities of royalty. The rest are not counted, though they all go by the designation of 'minister.' In the same way, great king, when King Vessantara was giving the great gift, the great earth shook seven times. That was an untimely and occasional event, separate from the eight causes. It is not counted among those eight causes."

ဘူမိစာလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Bhūmicāla Sutta is finished.

စာပါလဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Cāpāla Vagga is finished.

(၈) ၃. ယမကဝဂ္ဂေါ

(8) 3. The Chapter on Pairs

၁-၁၀. သဒ္ဓါသုတ္တာဒိဝဏ္ဏနာ

1-10. Commentary on the Saddhā Sutta and others

၇၁-၈၀. အဋ္ဌမဿ ပဌမာဒီနိ ဥတ္တာနတ္ထာနေဝ. ဒသမေ ကုစ္ဆိတံ သီဒတီတိ ကုသီတော ဒ-ကာရဿ တ-ကာရံ ကတွာ. ယဿ ဓမ္မဿ ဝသေန [Pg.265] ပုဂ္ဂလော ‘‘ကုသီတော’’တိ ဝုစ္စတိ, သော ကုသိတဘာဝေါ ဣဓ ကုသိတ-သဒ္ဒေန ဝုတ္တော. ဝိနာပိ ဟိ ဘာဝဇောတနသဒ္ဒံ ဘာဝတ္ထော ဝိညာယတိ ယထာ ‘‘ပဋဿ သုက္က’’န္တိ, တသ္မာ ကုသီတဘာဝဝတ္ထူနီတိ အတ္ထော. တေနာဟ ‘‘ကောသဇ္ဇကာရဏာနီတိ အတ္ထော’’တိ. ကမ္မံ နာမ သမဏသာရုပ္ပံ ဤဒိသန္တိ အာဟ ‘‘စီဝရဝိစာရဏာဒီ’’တိ. ဝီရိယန္တိ ပဓာနဝီရိယံ. တံ ပန စင်္ကမနဝသေန ကရဏေ ကာယိကန္တိပိ ဝတ္တဗ္ဗတံ လဘတီတိ အာဟ ‘‘ဒုဝိဓမ္ပီ’’တိ. ပတ္တိယာတိ ပါပုဏနတ္ထံ. ဩသီဒနန္တိ ဘာဝနာနုယောဂေ သင်္ကောစော. မာသေဟိ အာစိတံ နိစိတံ ဝိယာတိ မာသာစိတံ, တံ မညေ. ယသ္မာ မာသာ တိန္တာ ဝိသေသေန ဂရုကာ ဟောန္တိ, တသ္မာ ‘‘ယထာ တိန္တမာသော’’တိအာဒိ ဝုတ္တံ. ဝုဋ္ဌိတော ဟောတိ ဂိလာနဘာဝါတိ အဓိပ္ပာယော.

71-80. The first and so on of the eighth are clear in meaning. In the tenth, 'kucchitaṃ sīdatīti' (he sinks wretchedly) becomes 'kusīto' (lazy) by changing the 'da' to 'ta.' The state by virtue of which a person is called 'kusīto' (lazy) is here expressed by the word 'kusita.' For even without a word indicating a state, the meaning of a state is understood, as in 'paṭassa sukkaṃ' (the whiteness of the cloth). Therefore, the meaning is 'the grounds for the state of laziness.' Hence it is said, 'the meaning is the causes of laziness.' 'Action' means that which is suitable for a recluse; regarding this, it is said, 'attending to robes, etc.' 'Energy' means the energy of striving. And that, when performed by way of walking meditation, can also be called 'bodily'; hence it is said, 'of two kinds.' 'Pattiyā' means 'for the purpose of attainment.' 'Osīdana' is shrinking back in the application to meditation. 'Māsācitaṃ' means 'as if accumulated and piled up with beans,' so I think. Because wet beans are especially heavy, it is said, 'like a wet bean,' etc. The intended meaning of 'vuṭṭhito hoti gilānabhāvā' is 'he has recovered from the state of illness.'

တေသန္တိ အာရမ္ဘဝတ္ထူနံ. ဣမိနာဝ နယေနာတိ ဣမိနာ ကုသီတဝတ္ထူသု ဝုတ္တေနေဝ နယေန ‘‘ဒုဝိဓမ္ပိ ဝီရိယံ အာရဘတီ’’တိအာဒိနာ. ဣဒံ ပဌမန္တိ ‘‘ဣဒံ, ဟန္ဒာဟံ, ဝီရိယံ အာရဘာမီ’’တိ, ‘‘ဧဝံ ဘာဝနာယ အဗ္ဘုဿဟနံ ပဌမံ အာရမ္ဘဝတ္ထူ’’တိအာဒိနာ စ အတ္ထော ဝေဒိတဗ္ဗော. ယထာ တထာ ပဌမံ ပဝတ္တံ အဗ္ဘုဿဟနဉှိ ဥပရိ ဝီရိယာရမ္ဘဿ ကာရဏံ ဟောတိ. အနုရူပပစ္စဝေက္ခဏသဟိတာနိ ဟိ အဗ္ဘုဿဟနာနိ တမ္မူလကာနိ ဝါ ပစ္စဝေက္ခဏာနိ အဋ္ဌ အာရမ္ဘဝတ္ထူနီတိ ဝေဒိတဗ္ဗာနိ.

'Tesaṃ' refers to the grounds for exertion. 'In this same way' means in the same way as was stated regarding the grounds for laziness, with 'one exerts twofold energy,' and so on. 'This is the first'—the meaning should be understood through such phrases as 'This, come now, I will exert energy,' and 'thus, the initial resolve for development is the first ground for exertion.' For the initial resolve, however it first arises, becomes the cause for the subsequent exertion of energy. It should be understood that the eight grounds for exertion are resolves accompanied by appropriate reflection, or reflections rooted in them.

သဒ္ဓါသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Saddhā Sutta and others is finished.

ယမကဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Yamakavagga is finished.

၈၁-၆၂၆. သေသံ ဥတ္တာနမေဝ.

81-626. The rest is clear in meaning.

ဣတိ မနောရထပူရဏိယာ အင်္ဂုတ္တရနိကာယ-အဋ္ဌကထာယ

Thus, in the Manorathapūraṇī, the Commentary on the Aṅguttara Nikāya,

အဋ္ဌကနိပါတဝဏ္ဏနာယ အနုတ္တာနတ္ထဒီပနာ သမတ္တာ.

the elucidation of the profound meaning in the Commentary on the Book of Eights is complete.

. နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ.

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

အင်္ဂုတ္တရနိကာယေ

In the Aṅguttara Nikāya

နဝကနိပါတ-ဋီကာ

Sub-Commentary to the Book of Nines

၁. ပဌမပဏ္ဏာသကံ

1. The First Fifty

၁. သမ္ဗောဓိဝဂ္ဂေါ

1. The Chapter on Enlightenment

၁-၂. သမ္ဗောဓိသုတ္တာဒိဝဏ္ဏနာ

1-2. Commentary on the Sambodhi Sutta and others

၁-၂. နဝကနိပါတဿ [Pg.267] ပဌမဒုတိယေသု နတ္ထိ ဝတ္တဗ္ဗံ.

1-2. In the first and second suttas of the Navakanipāta, there is nothing to be said.

၃. မေဃိယသုတ္တဝဏ္ဏနာ

3. Commentary on the Meghiya Sutta

၃. တတိယေ (ဥဒါ. အဋ္ဌ. ၃၁) မေဃိယောတိ တဿ ထေရဿ နာမံ. ဥပဋ္ဌာကော ဟောတီတိ ပရိစာရကော ဟောတိ. ဘဂဝတော ဟိ ပဌမဗောဓိယံ ဥပဋ္ဌာကာ အနိဗဒ္ဓါ အဟေသုံ. ဧကဒါ နာဂသမလော, ဧကဒါ နာဂိတော, ဧကဒါ ဥပဝါဏော, ဧကဒါ သုနက္ခတ္တော, ဧကဒါ စုန္ဒော သမဏုဒ္ဒေသော, ဧကဒါ သာဂတော, ဧကဒါ မေဃိယော, တဒါပိ မေဃိယတ္ထေရောဝ ဥပဋ္ဌာကော ဟောတိ. တေနာဟ ‘‘တေန ခေါ ပန သမယေန အာယသ္မာ မေဃိယော ဘဂဝတော ဥပဋ္ဌာကော ဟောတီ’’တိ.

3. In the third (Udāna Commentary, 31), 'Meghiya' was the name of that elder. 'He was the attendant' means he was the caretaker. For in the early period after the Blessed One's enlightenment, his attendants were not fixed. At one time it was Nāgasamala, at another time Nāgita, at another time Upavāṇa, at another time Sunakkhatta, at another time Cunda the novice, at another time Sāgata, and at another time Meghiya. At the time in question, it was the elder Meghiya who was the attendant. Therefore, it is said: 'Now at that time, the venerable Meghiya was the Blessed One's attendant.'

ကိမိကာဠာယာတိ ကာဠကိမီနံ ဗဟုလတာယ ‘‘ကိမိကာဠာ’’တိ လဒ္ဓနာမာယ နဒိယာ. ဇင်္ဃာဝိဟာရန္တိ စိရနိသဇ္ဇာယ ဇင်္ဃာသု ဥပ္ပန္နကိလမထဝိနောဒနတ္ထံ ဝိစရဏံ. ပါသာဒိကန္တိ အဝိရဠရုက္ခတာယ သိနိဒ္ဓပတ္တတာယ စ ပဿန္တာနံ ပသာဒံ အာဝဟတီတိ ပါသာဒိကံ. သန္ဒစ္ဆာယတာယ မနုညဘူမိဘာဂတာယ စ အန္တော ပဝိဋ္ဌာနံ ပီတိသောမနဿဇနနဋ္ဌေန စိတ္တံ ရမေတီတိ ရမဏီယံ. အလန္တိ ပရိယတ္တံ, ယုတ္တန္တိပိ အတ္ထော. ပဓာနတ္ထိကဿာတိ ပဓာနေန ဘာဝနာနုယောဂေန အတ္ထိကဿ. ယသ္မာ သော ပဓာနကမ္မေ ယုတ္တော ပဓာနကမ္မိကော နာမ ဟောတိ, တသ္မာ ဝုတ္တံ ‘‘ပဓာနကမ္မိကဿာ’’တိ. အာဂစ္ဆေယျာဟန္တိ အာဂစ္ဆေယျံ အဟံ. ထေရေန ကိရ ပုဗ္ဗေ တံ ဌာနံ အနုပ္ပဋိပါဋိယာ ပဉ္စ ဇာတိသတာနိ ရညာ ဧဝ သတာ အနုဘူတပုဗ္ဗံ ဥယျာနံ အဟောသိ, တေနဿ ဒိဋ္ဌမတ္တေယေဝ တတ္ထ ဝိဟရိတုံ စိတ္တံ နမိ.

“Kimikālā” means the river that obtained the name "Kimikālā" because of the abundance of black worms. "Jaṅghāvihāra" refers to walking to relieve the fatigue in the legs caused by prolonged sitting. "Pāsādika" means delightful, as the sight of dense trees with lush leaves brings joy to those who see them, being not sparse. Due to its dense shade and pleasant surroundings, it delights the mind of those who enter by arousing joy and happiness—thus, it is called "ramaṇīya" (charming). "Alaṃ" means sufficient or suitable; that is the meaning. "Padhānatthikassa" means for one who desires to strive—meaning one who is intent on the practice of meditation through exertion. Because he is engaged in the work of striving, he is called "padhānakammika" (one devoted to exertion). Therefore, it is said, "for one devoted to exertion." "Āgaccheyyāhaṃ" means "I should go." It is said that previously, that place had been a park experienced by the elder for five hundred births in reverse order, he having been a king. Thus, his mind inclined to dwell there as soon as he saw it.

ယာဝ [Pg.268] အညောပိ ကောစိ ဘိက္ခု အာဂစ္ဆတီတိ အညော ကောစိပိ ဘိက္ခု မမ သန္တိကံ ယာဝ အာဂစ္ဆတိ, တာဝ အာဂမေဟီတိ အတ္ထော. ‘‘ကောစိ ဘိက္ခု ဒိဿတီ’’တိပိ ပါဌော, ‘‘အာဂစ္ဆတူ’’တိပိ ပဌန္တိ, တထာ ‘‘ဒိဿတူ’’တိပိ. နတ္ထိ ကိဉ္စိ ဥတ္တရိ ကရဏီယန္တိ စတူသု သစ္စေသု စတူဟိ မဂ္ဂေဟိ ပရိညာဒီနံ သောဠသန္နံ ကိစ္စာနံ ကတတ္တာ အဘိသမ္ဗောဓိယာ ဝါ အဓိဂတတ္တာ တတော အညံ ဥတ္တရိ ကရဏီယံ နာမ နတ္ထိ. စတူသု သစ္စေသု စတုန္နံ ကိစ္စာနံ ကတတ္တာတိ ဣဒံ ပန မဂ္ဂဝသေန လဗ္ဘဘာနံ ဘေဒံ အနုပေက္ခိတွာ ဝုတ္တံ. အတ္ထိ ကတဿ ပဋိစယောတိ မယှံ သန္တာနေ နိပ္ဖာဒိတဿ သီလာဒိဓမ္မဿ အရိယမဂ္ဂဿ အနဓိဂတတ္တာ တဒတ္ထံ ပုန ဝဍ္ဎနသင်္ခါတော ပဋိစယော အတ္ထိ, ဣစ္ဆိတဗ္ဗောတိ အတ္ထော.

Until another monk comes—meaning, you should wait until another monk comes to my presence. There are also readings such as, “Is any monk seen?” or “Let him come,” and similarly, “Let him be seen.” There is nothing further to be done—because the sixteen functions regarding the four truths, beginning with full understanding, have been accomplished by the four paths, or because full enlightenment has been attained, there is nothing further to be done beyond that. This statement, 'because the four functions regarding the four truths have been done,' is said, however, without considering the distinctions obtainable by way of the path. There is an accumulation of what has been done—meaning, because the noble path of qualities such as virtue, produced in my continuum, has not been attained, for that purpose there is an accumulation, described as further development, which is to be desired; this is the meaning.

တိဝိဓနာဋကပရိဝါရောတိ မဟန္တိတ္ထိယော မဇ္ဈိမိတ္ထိယော အတိတရုဏိတ္ထိယောတိ ဧဝံ ဝဓူကုမာရိကကညာဝတ္ထာဟိ တိဝိဓာဟိ နာဋကိတ္ထီဟိ ပရိဝုတော. အကုသလဝိတက္ကေဟီတိ ယထာဝုတ္တေဟိ ကာမဝိတက္ကာဒီဟိ. အပရေ ပန ‘‘တသ္မိံ ဝနသဏ္ဍေ ပုပ္ဖဖလပလ္လဝါဒီသု လောဘဝသေန ကာမဝိတက္ကော, ခရဿရာနံ ပက္ခိအာဒီနံ သဒ္ဒဿဝနေန ဗျာပါဒဝိတက္ကော, လေဍ္ဍုအာဒီဟိ တေသံ ဝိဟေဌနာဓိပ္ပာယေန ဝိဟိံသာဝိတက္ကော. ‘ဣဓေဝါဟံ ဝသေယျ’န္တိ တတ္ထ သာပေက္ခတာဝသေန ဝါ ကာမဝိတက္ကော, ဝနစရကေ တတ္ထ တတ္ထ ဒိသွာ တေသု စိတ္တဒုဗ္ဘနေန ဗျာပါဒဝိတက္ကော, တေသံ ဝိဟေဌနာဓိပ္ပာယေန ဝိဟိံသာဝိတက္ကော တဿ ဥပ္ပဇ္ဇတီ’’တိ ဝဒန္တိ. ယထာ တထာ ဝါ တဿ မိစ္ဆာဝိတက္ကပ္ပဝတ္တိယေဝ အစ္ဆရိယကာရဏံ. အစ္ဆရိယံ ဝတ, ဘောတိ ဂရဟဏစ္ဆရိယံ နာမ ကိရေတံ. ယထာ အာယသ္မာ အာနန္ဒော ဘဂဝတော ဝလိယဂတ္တံ ဒိသွာ အဝေါစ ‘‘အစ္ဆရိယံ, ဘန္တေ, အဗ္ဘုတံ, ဘန္တေ’’တိ (သံ. နိ. ၅.၅၁၁). သမ္ပရိဝါရိတာတိ ဝေါကိဏ္ဏာ. အတ္တနိ ဂရုမှိ စ ဧကတ္တေပိ ဗဟုဝစနံ ဒိဿတိ. ‘‘အနွာသတ္တော’’တိပိ ပါဌော. ကသ္မာ ပနဿ ဘဂဝါ တတ္ထ ဂမနံ အနုဇာနိ? ‘‘အနနုညာတောပိ စာယံ မံ ဩဟာယ ဂစ္ဆိဿတေဝ, ပရိစာရကာမတာယ မညေ ဘဂဝါ ဂန္တုံ န ဒေတီတိ စဿ သိယာ အညထတ္တံ, တဒဿ ဒီဃရတ္တံ အဟိတာယ ဒုက္ခာယ သံဝတ္တေယျာ’’တိ အနုဇာနိ.

“Tividhanāṭakaparivāro” means surrounded by three types of actresses: mature women, middle-aged women, and very young women—that is, in the states of brides, maidens, and young girls. By unwholesome thoughts—as mentioned, such as sensual thoughts and so on. Others, however, say: "In that grove, due to greed for flowers, fruits, and foliage, sensual thoughts arise; from hearing the harsh cries of birds and other creatures, thoughts of ill-will arise; and from the intention to harm them with stones and the like, thoughts of cruelty arise. Or, thinking, ‘Let me stay right here,’ attachment to that place gives rise to sensual thoughts; seeing forest dwellers here and there, agitation of the mind gives rise to thoughts of ill-will; and the intention to harm them gives rise to thoughts of cruelty—these arise in him." In any case, the occurrence of his wrong thoughts is indeed a cause for astonishment. "How astonishing, indeed, venerable sir!"—this, it is said, is called astonishment of reproach. Just as the Venerable Ānanda, upon seeing the Buddha’s wrinkled body, said: "It is astonishing, venerable sir, it is marvelous, venerable sir!" (Saṃyutta Nikāya 5.511). "Samparivāritā" means teeming. Even in the singular, the plural is sometimes seen when referring to oneself or someone revered. There is also a variant reading: "anvāsatto" (attached to). But why did the Blessed One permit him to go there? "Even if unpermitted, he would leave me and go anyway. Thinking that the Blessed One does not allow him to go due to a desire for attendants, he might become resentful, which would lead to his long-term harm and suffering"—thus, he permitted it.

ဧဝံ တသ္မိံ အတ္တနော ပဝတ္တိံ အာရောစေတွာ နိသိန္နေ အထဿ ဘဂဝါ သပ္ပာယဓမ္မံ ဒေသေန္တော ‘‘အပရိပက္ကာယ, မေဃိယ, စေတောဝိမုတ္တိယာ’’တိအာဒိမာဟ. တတ္ထ ‘‘အပရိပက္ကာယာ’’တိ ပရိပါကံ အပ္ပတ္တာယ. စေတောဝိမုတ္တိယာတိ [Pg.269] ကိလေသေဟိ စေတသော ဝိမုတ္တိယာ. ပုဗ္ဗဘာဂေ ဟိ တဒင်္ဂဝသေန စေဝ ဝိက္ခမ္ဘနဝသေန စ စေတသော ဝိမုတ္တိ ဟောတိ, အပရဘာဂေ သမုစ္ဆေဒဝသေန စေဝ ပဋိပ္ပဿဒ္ဓိဝသေန စ. သာယံ ဝိမုတ္တိ ဟေဋ္ဌာ ဝိတ္ထာရတော ကထိတာဝ, တသ္မာ တတ္ထ ဝုတ္တနယေန ဝေဒိတဗ္ဗာ. တတ္ထ ဝိမုတ္တိပရိပါစနီယေဟိ ဓမ္မေဟိ အာသယေ ပရိပါစိတေ သောဓိတေ ဝိပဿနာယ မဂ္ဂဂဗ္ဘံ ဂဏှန္တိယာ ပရိပါကံ ဂစ္ဆန္တိယာ စေတောဝိမုတ္တိ ပရိပက္ကာ နာမ ဟောတိ, တဒဘာဝေ အပရိပက္ကာ.

Having thus explained his own conduct and being seated, the Blessed One taught him the suitable Dhamma, saying, "Meghiya, for an unripened liberation of mind," and so on. Here, "for an unripened" means not having attained ripeness. "Liberation of mind" means the mind's freedom from defilements. In the preliminary stages, there is liberation of mind through substitution of opposites and through suppression, while in the later stages, it is liberated through eradication and tranquillization. This liberation has already been explained in detail below, so it should be understood according to the method stated there. Here, when the disposition is ripened and purified by the factors that ripen liberation, and as insight takes hold of the womb of the path while progressing toward ripeness, the liberation of mind is called "ripened." In the absence of this, it is "unripened."

ကတမေ ပန ဝိမုတ္တိပရိပါစနီယာ ဓမ္မာ? သဒ္ဓိန္ဒြိယာဒီနံ ဝိသုဒ္ဓိကရဏဝသေန ပန္နရသ ဓမ္မာ ဝေဒိတဗ္ဗာ. ဝုတ္တဉှေတံ –

And what are the qualities that conduce to the maturing of liberation? Fifteen qualities should be understood as purifying the faculty of faith and the others. For it has been said:

‘‘အဿဒ္ဓေ ပုဂ္ဂလေ ပရိဝဇ္ဇယတော, သဒ္ဓေ ပုဂ္ဂလေ သေဝတော ဘဇတော ပယိရုပါသတော, ပသာဒနီယေ သုတ္တန္တေ ပစ္စဝေက္ခတော ဣမေဟိ တီဟာကာရေဟိ သဒ္ဓိန္ဒြိယံ ဝိသုဇ္ဈတိ.

“By avoiding faithless individuals, by associating with, cultivating, and attending on faithful individuals, and by reflecting on inspiring discourses—by these three factors, the faculty of faith is purified.

‘‘ကုသီတေ ပုဂ္ဂလေ ပရိဝဇ္ဇယတော, အာရဒ္ဓဝီရိယေ ပုဂ္ဂလေ သေဝတော ဘဇတော ပယိရုပါသတော, သမ္မပ္ပဓာနေ ပစ္စဝေက္ခတော ဣမေဟိ တီဟာကာရေဟိ ဝီရိယိန္ဒြိယံ ဝိသုဇ္ဈတိ.

“By avoiding lazy individuals, by associating with, cultivating, and attending on energetic individuals, and by reflecting on the right strivings—by these three factors, the faculty of energy is purified.

‘‘မုဋ္ဌဿတီ ပုဂ္ဂလေ ပရိဝဇ္ဇယတော, ဥပဋ္ဌိတဿတီ ပုဂ္ဂလေ သေဝတော ဘဇတော ပယိရုပါသတော, သတိပဋ္ဌာနေ ပစ္စဝေက္ခတော ဣမေဟိ တီဟာကာရေဟိ သတိန္ဒြိယံ ဝိသုဇ္ဈတိ.

“By avoiding unmindful individuals, by associating with, cultivating, and attending on mindful individuals, and by reflecting on the foundations of mindfulness—by these three factors, the faculty of mindfulness is purified.

‘‘အသမာဟိတေ ပုဂ္ဂလေ ပရိဝဇ္ဇယတော, သမာဟိတေ ပုဂ္ဂလေ သေဝတော ဘဇတော ပယိရုပါသတော, ဈာနဝိမောက္ခေ ပစ္စဝေက္ခတော ဣမေဟိ တီဟာကာရေဟိ သမာဓိန္ဒြိယံ ဝိသုဇ္ဈတိ.

“By avoiding unconcentrated individuals, by associating with, cultivating, and attending on concentrated individuals, and by reflecting on the absorptions and liberations—by these three factors, the faculty of concentration is purified.

‘‘ဒုပ္ပညေ ပုဂ္ဂလေ ပရိဝဇ္ဇယတော, ပညဝန္တေ ပုဂ္ဂလေ သေဝတော ဘဇတော ပယိရုပါသတော, ဂမ္ဘီရဉာဏစရိယံ ပစ္စဝေက္ခတော ဣမေဟိ တီဟာကာရေဟိ ပညိန္ဒြိယံ ဝိသုဇ္ဈတိ.

“By avoiding foolish individuals, by associating with, cultivating, and attending on wise individuals, and by reflecting on the conduct of profound knowledge—by these three factors, the faculty of wisdom is purified.

‘‘ဣတိ ဣမေ ပဉ္စ ပုဂ္ဂလေ ပရိဝဇ္ဇယတော, ပဉ္စ ပုဂ္ဂလေ သေဝတော ဘဇတော ပယိရုပါသတော, ပဉ္စ သုတ္တန္တေ ပစ္စဝေက္ခတော ဣမေဟိ ပန္နရသဟိ အာကာရေဟိ ဣမာနိ ပဉ္စိန္ဒြိယာနိ ဝိသုဇ္ဈန္တီ’’တိ (ပဋိ. မ. ၁.၁၈၅).

“Thus, by avoiding these five types of individuals, by associating with, cultivating, and attending on these five types of individuals, and by reflecting on these five topics—by these fifteen modes, these five faculties are purified.” (Paṭisambhidāmagga 1.185).

အပရေဟိပိ [Pg.270] ပန္နရသဟိ အာကာရေဟိ ဣမာနိ ပဉ္စိန္ဒြိယာနိ ဝိသုဇ္ဈန္တိ. အပရေပိ ပန္နရသ ဓမ္မာ ဝိမုတ္တိပရိပါစနီယာ. သဒ္ဓါပဉ္စမာနိ ဣန္ဒြိယာနိ, အနိစ္စသညာ အနိစ္စေ, ဒုက္ခသညာ ဒုက္ခေ, အနတ္တသညာ, ပဟာနသညာ, ဝိရာဂသညာတိ ဣမာ ပဉ္စ နိဗ္ဗေဓဘာဂိယာ သညာ, ကလျာဏမိတ္တတာ, သီလသံဝရော, အဘိသလ္လေခတာ, ဝီရိယာရမ္ဘော, နိဗ္ဗေဓိကပညာတိ. တေသု ဝေနေယျဒမနကုသလော သတ္ထာ ဝေနေယျဿ မေဃိယတ္ထေရဿ အဇ္ဈာသယဝသေန ဣဓ ကလျာဏမိတ္တတာဒယော ဝိမုတ္တိပရိပါစနီယေ ဓမ္မေ ဒဿေန္တော ‘‘ပဉ္စ ဓမ္မာ ပရိပက္ကာယ သံဝတ္တန္တီ’’တိ ဝတွာ တေ ဝိတ္ထာရေန္တော ‘‘ဣဓ, မေဃိယ, ဘိက္ခု ကလျာဏမိတ္တော ဟောတီ’’တိအာဒိမာဟ.

These five faculties are also purified by another fifteen modes. There are also fifteen other qualities that ripen liberation: the five faculties headed by faith; the perception of impermanence in the impermanent, the perception of suffering in suffering, the perception of not-self, the perception of abandoning, and the perception of dispassion—these five perceptions are conducive to penetration; good friendship, restraint in morality, self-effacement, initiating effort, and penetrating wisdom. Among these, the Teacher, skilled in taming those to be trained, considering the inclination of the Elder Meghiya, showed the qualities beginning with good friendship that ripen liberation. Saying, “Five qualities conduce to maturity,” he elaborated: “Here, Meghiya, a bhikkhu has good friends…” and so on.

တတ္ထ ကလျာဏမိတ္တောတိ ကလျာဏော ဘဒ္ဒေါ သုန္ဒရော မိတ္တော ဧတဿာတိ ကလျာဏမိတ္တော. ယဿ သီလာဒိဂုဏသမ္ပန္နော ‘‘အဃဿ တာတာ ဟိတဿ ဝိဓာတာ’’တိ ဧဝံ သဗ္ဗာကာရေန ဥပကာရော မိတ္တော ဟောတိ, သော ပုဂ္ဂလော ကလျာဏမိတ္တောဝ. ယထာဝုတ္တေဟိ ကလျာဏပုဂ္ဂလေဟေဝ သဗ္ဗိရိယာပထေသု သဟ အယတိ ပဝတ္တတိ, န ဝိနာ တေဟီတိ ကလျာဏသဟာယော. ကလျာဏပုဂ္ဂလေသု ဧဝ စိတ္တေန စေဝ ကာယေန စ နိန္နပေါဏပဗ္ဘာရဘာဝေန ပဝတ္တတီတိ ကလျာဏသမ္ပဝင်္ကော. ပဒတ္တယေန ကလျာဏမိတ္တသံသဂ္ဂေ အာဒရံ ဥပ္ပာဒေတိ. အယံ ကလျာဏမိတ္တတာသင်္ခါတော ဗြဟ္မစရိယဝါသဿ အာဒိဘာဝတော သဗ္ဗေသဉ္စ ကုသလဓမ္မာနံ ဗဟုကာရတာယ ပဓာနဘာဝတော စ ဣမေသု ပဉ္စသု ဓမ္မေသု အာဒိတော ဝုတ္တတ္တာ ပဌမော အနဝဇ္ဇဓမ္မော အဝိသုဒ္ဓါနံ သဒ္ဓါဒီနံ ဝိသုဒ္ဓိကရဏဝသေန စေတောဝိမုတ္တိယာ ပရိပက္ကာယ သံဝတ္တတိ. ဧတ္ထ စ ကလျာဏမိတ္တဿ ဗဟုကာရတာ ပဓာနတာ စ ‘‘ဥပဍ္ဎမိဒံ, ဘန္တေ, ဗြဟ္မစရိယဿ ယဒိဒံ ကလျာဏမိတ္တတာ’’တိ ဝဒန္တံ ဓမ္မဘဏ္ဍာဂါရိကံ ‘‘မာ ဟေဝံ, အာနန္ဒာ’’တိ ဒွိက္ခတုံ ပဋိသေဓေတွာ ‘‘သကလမေဝ ဟိဒံ, အာနန္ဒ, ဗြဟ္မစရိယံ ယဒိဒံ ကလျာဏမိတ္တတာ ကလျာဏသဟာယတာ’’တိ – အာဒိသုတ္တပဒေဟိ (သံ. နိ. ၁.၁၂၉; ၅.၂) ဝေဒိတဗ္ဗာ.

Here, 'kalyāṇamitta' means one who has a good, auspicious, and beautiful friend. One for whom there is a friend endowed with virtues such as morality, who is helpful in every way, as in the saying, “a father to the afflicted, a provider of what is beneficial”—such a person is indeed a good friend. One who goes and proceeds together with good people, as described, in all postures, and not without them—thus, a good companion. One who proceeds with mind and body toward good people with a disposition of leaning, sloping, and inclining toward them—thus, a good associate. Through these three terms, one generates respect for association with good friends. This, the state of having good friends, being the beginning of the holy life, and being of great benefit and preeminent among all wholesome qualities, is mentioned first among these five qualities. It is the first faultless quality, and it leads to the maturity of the liberation of mind by way of purifying faith and other qualities that are impure. Here, the great benefit and preeminence of a good friend are to be understood from the opening words of the suttas (Saṃ. Ni. 1.129; 5.2), where the treasurer of the Dhamma, saying, “Venerable sir, this is half of the holy life, that is, good friendship,” was twice refused with “Not so, Ānanda,” and then it was declared, “The entire holy life, Ānanda, is this: good friendship, good companionship.”

ပုန စပရန္တိ ပုန စ အပရံ ဓမ္မဇာတံ. သီလဝါတိ ဧတ္ထ ကေနဋ္ဌေန သီလံ? သီလနဋ္ဌေန သီလံ. ကိမိဒံ သီလနံ နာမ? သမာဓာနံ, ကာယကမ္မာဒီနံ သုသီလျဝသေန အဝိပ္ပကိဏ္ဏတာတိ အတ္ထော. အထ ဝါ ဥပဓာရဏံ, ဈာနာဒိကုသလဓမ္မာနံ ပတိဋ္ဌာနဝသေန အာဓာရဘာဝေါတိ အတ္ထော. တသ္မာ သီလေတိ, သီလတီတိ ဝါ သီလံ. အယံ တာဝ သဒ္ဒလက္ခဏနယေန သီလဋ္ဌော. အပရေ [Pg.271] ပန ‘‘သိရဋ္ဌော သီလဋ္ဌော, သီတလဋ္ဌော, သီလဋ္ဌော’’တိ နိရုတ္တိနယေန အတ္ထံ ဝဏ္ဏေန္တိ. တယိဒံ ပါရိပူရိတော အတိသယတော ဝါ သီလံ အဿ အတ္ထီတိ သီလဝါ, သီလသမ္ပန္နောတိ အတ္ထော.

And further, another kind of Dhamma. Here, in 'sīlavā', in what sense is it 'sīla'? 'Sīla' is in the sense of composing (sīlana). What is this 'composing'? It is settling (samādhāna), meaning the non-scatteredness of bodily actions and so forth by way of good conduct. Alternatively, it is upholding (upadhāraṇa), meaning serving as a foundation, the state of being a basis, for wholesome qualities like jhāna. Therefore, because it composes (sīleti), or because one is composed (sīlatī), it is sīla. This, for now, is the meaning of sīla according to its linguistic characteristic. Others, however, explain the meaning through the method of etymology: “The meaning of sīla is as the head (siraṭṭho), as coolness (sītalaṭṭho), and as virtue (sīlaṭṭho).” Thus, one who possesses this sīla, fulfilled or in abundance, is 'sīlavā', meaning endowed with sīla.

ယထာ စ သီလဝါ ဟောတိ သီလသမ္ပန္နော, တံ ဒဿေတုံ ‘‘ပါတိမောက္ခသံဝရသံဝုတော’’တိအာဒိ ဝုတ္တံ. တတ္ထ ပါတိမောက္ခန္တိ သိက္ခာပဒသီလံ. တဉှိ ယော နံ ပါတိ ရက္ခတိ, တံ မောက္ခေတိ မောစေတိ အာပါယိကာဒီဟိ ဒုက္ခေဟီတိ ပါတိမောက္ခံ. သံဝရဏံ သံဝရော, ကာယဝါစာဟိ အဝီတိက္ကမော. ပါတိမောက္ခမေဝ သံဝရော ပါတိမောက္ခသံဝရော, တေန သံဝုတော ပိဟိတကာယဝါစောတိ ပါတိမောက္ခသံဝရသံဝုတော. ဣဒမဿ တသ္မိံ သီလေ ပတိဋ္ဌိတဘာဝပရိဒီပနံ. ဝိဟရတီတိ တဒနုရူပဝိဟာရသမင်္ဂိဘာဝပရိဒီပနံ. အာစာရဂေါစရသမ္ပန္နောတိ ဟေဋ္ဌာ ပါတိမောက္ခသံဝရဿ ဥပရိ ဝိသေသာနံ ယောဂဿ စ ဥပကာရဓမ္မပရိဒီပနံ. အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီတိ ပါတိမောက္ခသီလတော အစဝနဓမ္မတာပရိဒီပနံ. သမာဒါယာတိ သိက္ခာပဒါနံ အနဝသေသတော အာဒါနပရိဒီပနံ. သိက္ခတီတိ သိက္ခာယ သမင်္ဂိဘာဝပရိဒီပနံ. သိက္ခာပဒေသူတိ သိက္ခိတဗ္ဗဓမ္မပရိဒီပနံ.

To show how one is virtuous and endowed with virtue, it is said: “restrained by the restraint of the Pātimokkha,” and so on. Here, “Pātimokkha” is the virtue of the training rules. For it protects (pāti) one who guards it and liberates (mokkheti), releases (moceti) them from sufferings such as those of the woeful states—thus it is Pātimokkha. Restraint (saṃvaraṇaṃ) is saṃvaro, non-transgression by body and speech. The Pātimokkha itself is restraint, Pātimokkha-restraint; one who is restrained by it, with body and speech covered, is “restrained by the restraint of the Pātimokkha.” This illuminates the state of being established in that virtue. “Dwells” illuminates the possession of conduct conforming to it. “Endowed with proper conduct and resort” illuminates the supporting qualities for the practice of higher distinctions above the Pātimokkha restraint. “Seeing danger in the slightest faults” illuminates the quality of not falling away from the Pātimokkha virtue. “Undertaking” illuminates the taking up of the training rules without remainder. “Trains” illuminates the state of being endowed with the training. “In the training rules” illuminates the qualities to be trained in.

အပရော နယော – ကိလေသာနံ ဗလဝဘာဝတော ပါပကိရိယာယ သုကရဘာဝတော ပုညကိရိယာယ စ ဒုက္ကရဘာဝတော ဗဟုက္ခတ္တုံ အပါယေသု ပတနသီလောတိ ပါတီ, ပုထုဇ္ဇနော. အနိစ္စတာယ ဝါ ဘဝါဒီသု ကမ္မဝေဂုက္ခိတ္တော ဃဋိယန္တံ ဝိယ အနဝဋ္ဌာနေန ပရိဗ္ဘမနတော ဂမနသီလောတိ ပါတီ. မရဏဝသေန ဝါ တမှိ တမှိ သတ္တနိကာယေ အတ္တဘာဝဿ ပတနသီလော ဝါ ပါတီ, သတ္တသန္တာနော, စိတ္တမေဝ ဝါ. တံ ပါတိနံ သံသာရဒုက္ခတော မောက္ခေတီတိ ပါတိမောက္ခံ. စိတ္တဿ ဟိ ဝိမောက္ခေန သတ္တော ‘‘ဝိမုတ္တော’’တိ ဝုစ္စတိ. ဝုတ္တဉှိ ‘‘စိတ္တဝေါဒါနာ ဝိသုဇ္ဈန္တီ’’တိ (သံ. နိ. ၃.၁၀၀), ‘‘အနုပါဒါယ အာသဝေဟိ စိတ္တံ ဝိမုတ္တ’’န္တိ (မဟာဝ. ၂၈) စ.

Another explanation: Because of the strength of the defilements, the ease of doing evil, and the difficulty of doing good, the ordinary person (puthujjana) is prone to falling into the woeful states many times; therefore, they are a “faller” (pātī). Or, because of impermanence, thrown by the force of kamma in existences and so forth like a potter's wheel, due to instability, they are prone to wandering and going about; therefore, they are a “goer” (pātī). Or, by way of death, the individual existence is prone to falling in each and every group of beings; therefore, the stream of beings, or even the mind itself, is a “faller.” That which liberates that “faller” from the suffering of saṃsāra is the Pātimokkha. For by the liberation of the mind, a being is called “liberated.” For it was said: “They are purified by the cleansing of the mind” (Saṃ. Ni. 3.100), and “Without clinging, the mind is liberated from the taints” (Mahāva. 28).

အထ ဝါ အဝိဇ္ဇာဒိဟေတုနာ သံသာရေ ပတတိ ဂစ္ဆတိ ပဝတ္တတီတိ ပါတိ. ‘‘အဝိဇ္ဇာနီဝရဏာနံ သတ္တာနံ တဏှာသံယောဇနာနံ သန္ဓာဝတံ သံသရတ’’န္တိ (သံ. နိ. ၂.၁၂၄) ဟိ ဝုတ္တံ. တဿ ပါတိနော သတ္တဿ တဏှာဒိသံကိလေသတ္တယတော မောက္ခော ဧတေနာတိ ပါတိမောက္ခံ.

Alternatively, because of causes such as ignorance, one falls, goes, and proceeds in saṃsāra; therefore, one is a 'pāti'. For it is said, “Of beings hindered by ignorance, fettered by craving, running on, wandering through saṃsāra” (Saṃ. Ni. 2.124). By this, there is liberation for that 'pāti' being from the threefold defilements beginning with craving; this is the Pātimokkha.

အထ [Pg.272] ဝါ ပါတေတိ ဝိနိပါတေတိ ဒုက္ခေတိ ပါတိ, စိတ္တံ. ဝုတ္တဉှိ ‘‘စိတ္တေန နီယတီ လောကော, စိတ္တေန ပရိကဿတီ’’တိ (သံ. နိ. ၁.၆၂). တဿ ပါတိနော မောက္ခော ဧတေနာတိ ပါတိမောက္ခံ. ပတတိ ဝါ ဧတေန အပါယဒုက္ခေ သံသာရဒုက္ခေ စာတိ ပါတိ, တဏှာဒိသံကိလေသော. ဝုတ္တဉှိ ‘‘တဏှာ ဇနေတိ ပုရိသံ (သံ. နိ. ၁.၅၅). တဏှာဒုတိယော ပုရိသော’’တိ (အ. နိ. ၄.၉; ဣတိဝု. ၁၅, ၁၀၅) စ အာဒိ. တတော ပါတိတော မောက္ခောတိ ပါတိမောက္ခံ.

Or, it causes to fall, causes ruin, causes suffering—thus it is a 'pāti', the mind. As it is said: “The world is led by the mind, by the mind it is dragged around” (Saṃ. Ni. 1.62). By this, there is liberation from that 'pāti'; this is the Pātimokkha. Or, through it one falls into the suffering of the woeful states and of saṃsāra—thus it is a 'pāti', namely, the defilement beginning with craving. As it is said: “Craving gives birth to a person” (Saṃ. Ni. 1.55), and “A person has craving as a second” (Aṅ. Ni. 4.9; Itivu. 15, 105), and so on. Liberation from that 'pāti' is the Pātimokkha.

အထ ဝါ ပတတိ ဧတ္ထာတိ ပါတိ, ဆ အဇ္ဈတ္တိကဗာဟိရာနိ အာယတနာနိ. ဝုတ္တဉှိ ‘‘ဆသု လောကော သမုပ္ပန္နော, ဆသု ကုဗ္ဗတိ သန္ထဝ’’န္တိ (သု. နိ. ၁၇၁). တတော ဆအဇ္ဈတ္တိကဗာဟိရာယတနသင်္ခါတတော ပါတိတော မောက္ခောတိ ပါတိမောက္ခံ. အထ ဝါ ပါတော ဝိနိပါတော အဿ အတ္ထီတိ ပါတီ, သံသာရော. တတော မောက္ခောတိ ပါတိမောက္ခံ. အထ ဝါ သဗ္ဗလောကာဓိပတိဘာဝတော ဓမ္မိဿရော ဘဂဝါ ပတီတိ ဝုစ္စတိ, မုစ္စတိ ဧတေနာတိ မောက္ခော, ပတိနော မောက္ခော တေန ပညတ္တတ္တာတိ ပတိမောက္ခော, ပတိမောက္ခော ဧဝ ပါတိမောက္ခံ. သဗ္ဗဂုဏာနံ ဝါ မူလဘာဝတော ဥတ္တမဋ္ဌေန ပတိ စ သော ယထာဝုတ္တေနတ္ထေန မောက္ခော စာတိ ပတိမောက္ခော, ပတိမောက္ခော ဧဝ ပါတိမောက္ခံ. တထာ ဟိ ဝုတ္တံ ‘‘ပါတိမောက္ခန္တိ အာဒိမေတံ မုခမေတံ ပမုခမေတ’’န္တိ (မဟာဝ. ၁၃၅) ဝိတ္ထာရော.

Or else, one falls into this, thus it is a 'pāti'—the six internal and external sense bases. For it is said: “The world arises in the six, in the six it makes acquaintance” (Sutta Nipāta 171). Hence, liberation from that 'pāti' designated as the six internal and external sense bases is the Pātimokkha. Or else, it has falling, that is, ruin—thus it is a 'pātī', saṃsāra. From that comes liberation, thus, Pātimokkha. Or else, because the Blessed One is the lord of the Dhamma by virtue of being sovereign over all worlds, he is called 'pati' (lord); 'by this one is liberated' is 'mokkha'. The Lord's (patino) liberation (mokkho), because it was proclaimed by him, is 'patimokkha'; 'patimokkha' is simply 'pātimokkha'. Or else, because he is the root of all virtues, he is 'pati' in the supreme sense, and it is 'mokkha' in the sense previously stated—thus, 'patimokkha', and 'patimokkha' is simply 'pātimokkha'. For so it is said: “Pātimokkha—this is the beginning, this is the face, this is the foremost” (Mahāvagga 135), in detail.

အထ ဝါ ပ-ဣတိ ပကာရေ, အတီတိ အစ္စန္တတ္ထေ နိပါတော, တသ္မာ ပကာရေဟိ အစ္စန္တံ မောက္ခေတီတိ ပါတိမောက္ခံ. ဣဒဉှိ သီလံ သယံ တဒင်္ဂဝသေန, သမာဓိသဟိတံ ပညာသဟိတဉ္စ ဝိက္ခမ္ဘနဝသေန သမုစ္ဆေဒဝသေန အစ္စန္တံ မောက္ခေတိ မောစေတီတိ ပါတိမောက္ခံ. ပတိ ပတိ မောက္ခောတိ ဝါ ပတိမောက္ခော, တမှာ တမှာ ဝီတိက္ကမဒေါသတော ပစ္စေကံ မောက္ခောတိ အတ္ထော. ပတိမောက္ခော ဧဝ ပါတိမောက္ခံ. မောက္ခောတိ ဝါ နိဗ္ဗာနံ, တဿ မောက္ခဿ ပဋိဗိမ္ဗဘူတောတိ ပတိမောက္ခော. သီလသံဝရော ဟိ သူရိယဿ အရုဏုဂ္ဂမနံ ဝိယ နိဗ္ဗာနဿ ဥဒယဘူတော တပ္ပဋိဘာဂေါဝ ယထာရဟံ ကိလေသနိဗ္ဗာပနတော. ပတိမောက္ခောယေဝ ပါတိမောက္ခံ. အထ ဝါ မောက္ခံ ပတိ ဝတ္တတိ, မောက္ခာဘိမုခန္တိ ဝါ ပတိမောက္ခံ, ပတိမောက္ခမေဝ ပါတိမောက္ခန္တိ ဧဝံ တာဝ ဧတ္ထ ပါတိမောက္ခသဒ္ဒဿ အတ္ထော ဝေဒိတဗ္ဗော.

Or, ‘pa-’ is in the sense of ‘in various ways,’ and ‘ati’ is a particle in the sense of ‘exceedingly’; therefore, because it liberates exceedingly in various ways, it is ‘pātimokkha’. Indeed, this virtue—by itself, by way of substitution of opposites; together with concentration, by way of suppression; and together with wisdom, by way of eradication—exceedingly liberates and releases; thus, it is ‘pātimokkha’. Or, ‘pati pati mokkho’ is ‘patimokkho’, meaning liberation individually from each and every fault of transgression. ‘Patimokkho’ is simply ‘pātimokkha’. Or, ‘mokkha’ is Nibbāna, and because this is like a reflection of that liberation, it is ‘patimokkho’. For the restraint of virtue is like the rising of the dawn before the sun; it is the arising of Nibbāna, its very counterpart, by way of appropriately extinguishing the defilements. ‘Patimokkho’ is simply ‘pātimokkha’. Or, it proceeds towards liberation (‘mokkhaṃ pati’), or it is facing liberation—thus, ‘patimokkha’. ‘Patimokkha’ is simply ‘pātimokkha’. In this way, the meaning of the term ‘pātimokkha’ should be understood here for now.

သံဝရတိ [Pg.273] ပိဒဟတိ ဧတေနာတိ သံဝရော, ပါတိမောက္ခမေဝ သံဝရောတိ ပါတိမောက္ခသံဝရော. အတ္ထတော ပန တတော တတော ဝီတိက္ကမိတဗ္ဗတော ဝိရတိယော စေတနာ စ, တေန ပါတိမောက္ခသံဝရေန ဥပေတော သမန္နာဂတော ပါတိမောက္ခသံဝရသံဝုတော. ဝုတ္တဉှေတံ ဘဂဝတာ – ‘‘ဣမိနာ ပါတိမောက္ခသံဝရေန ဥပေတော ဟောတိ သမုပေတော ဥပဂတော သမ္ပန္နော သမန္နာဂတော, တေန ဝုစ္စတိ ပါတိမောက္ခသံဝရသံဝုတော’’တိ (ဝိဘ. ၅၁၁).

By this one restrains and closes off; thus, it is restraint. The Pātimokkha itself is restraint; hence, Pātimokkha restraint. In meaning, however, it refers to the abstinences and volition from whatever is to be transgressed. Therefore, one endowed with this Pātimokkha restraint, possessing it, is restrained by Pātimokkha restraint. For this was said by the Blessed One: "Endowed with this Pātimokkha restraint, fully endowed, arrived, accomplished, and possessed—thus, he is called 'restrained by Pātimokkha restraint.'" (Vibh. 511).

ဝိဟရတီတိ ဣရိယာပထဝိဟာရေန ဝိဟရတိ ဣရိယတိ ဝတ္တတိ. အာစာရဂေါစရသမ္ပန္နောတိ ဝေဠုဒါနာဒိမိစ္ဆာဇီဝဿ ကာယပါဂဗ္ဘိယာဒီနဉ္စ အကရဏေန သဗ္ဗသော အနာစာရံ ဝဇ္ဇေတွာ ကာယိကော အဝီတိက္ကမော, ဝါစသိကော အဝီတိက္ကမော, ကာယိကဝါစသိကော အဝီတိက္ကမောတိ ဧဝံ ဝုတ္တဘိက္ခု သာရုပ္ပအာစာရသမ္ပတ္တိယာ ဝေသိယာဒိအဂေါစရံ ဝဇ္ဇေတွာ ပိဏ္ဍပါတာဒိအတ္ထံ ဥပသင်္ကမိတုံ ယုတ္တဋ္ဌာနသင်္ခါတဂေါစရစရဏေန စ သမ္ပန္နတ္တာ အာစာရဂေါစရသမ္ပန္နော.

"He dwells" means he dwells, moves, and acts by way of deportment. "Endowed with proper conduct and resort" means that, by not engaging in wrong livelihood such as giving bamboo ware and by not engaging in bodily impudence, etc., and by completely avoiding improper conduct—namely, bodily non-transgression, verbal non-transgression, and bodily-verbal non-transgression—a monk thus described is endowed with conduct befitting a monk. And by avoiding resorts such as prostitutes, etc., and by being accomplished in resorting to suitable places for the purpose of almsfood, etc., which are called 'resort,' he is therefore endowed with conduct and resort.

အပိစ ယော ဘိက္ခု သတ္ထရိ သဂါရဝေါ သပ္ပတိဿော သဗြဟ္မစာရီသု သဂါရဝေါ သပ္ပတိဿော ဟိရောတ္တပ္ပသမ္ပန္နော သုနိဝတ္ထော သုပါရုတော ပါသာဒိကေန အဘိက္ကန္တေန ပဋိက္ကန္တေန အာလောကိတေန ဝိလောကိတေန သမိဉ္ဇိတေန ပသာရိတေန ဣရိယာပထသမ္ပန္နော ဣန္ဒြိယေသု ဂုတ္တဒွါရော ဘောဇနေ မတ္တညူ ဇာဂရိယံ အနုယုတ္တော သတိသမ္ပဇညေန သမန္နာဂတော အပ္ပိစ္ဆော သန္တုဋ္ဌော ပဝိဝိတ္တော အသံသဋ္ဌော အာဘိသမာစာရိကေသု သက္ကစ္စကာရီ ဂရုစိတ္တီကာရဗဟုလော ဝိဟရတိ, အယံ ဝုစ္စတိ အာစာရသမ္ပန္နော.

Furthermore, a monk who is respectful and deferential toward the Teacher, respectful and deferential toward his fellows in the holy life, endowed with shame and fear of wrongdoing, well-robed and well-covered, with inspiring behavior in going forward and returning, in looking ahead and looking around, in bending and stretching, endowed with proper deportment, with doors guarded in the sense faculties, moderate in eating, devoted to wakefulness, possessed of mindfulness and clear comprehension, of few wishes, content, secluded, not associating, diligent in the customary observances, and dwelling with much reverence and esteem—such a one is called "endowed with proper conduct."

ဂေါစရော ပန ဥပနိဿယဂေါစရော, အာရက္ခဂေါစရော, ဥပနိဗန္ဓဂေါစရောတိ တိဝိဓော. တတ္ထ ယော ဒသကထာဝတ္ထုဂုဏသမန္နာဂတော ဝုတ္တလက္ခဏော ကလျာဏမိတ္တော, ယံ နိဿာယ အဿုတံ သုဏာတိ, သုတံ ပရိယောဒါပေတိ, ကင်္ခံ ဝိတရတိ, ဒိဋ္ဌိံ ဥဇုံ ကရောတိ, စိတ္တံ ပသာဒေတိ, ယဿ စ အနုသိက္ခန္တော သဒ္ဓါယ ဝဍ္ဎတိ, သီလေန, သုတေန, စာဂေန, ပညာယ ဝဍ္ဎတိ, အယံ ဝုစ္စတိ ဥပနိဿယဂေါစရော.

Resort, however, is threefold: support-resort, protection-resort, and binding-resort. Among these, a good friend endowed with the qualities of the ten topics of discussion, possessing the described characteristics—relying on whom, one hears what has not been heard, clarifies what has been heard, dispels doubt, straightens one's view, and gladdens the mind; and training under whom, one grows in faith, virtue, learning, generosity, and wisdom—this is called support-resort.

ယော ဘိက္ခု အန္တရဃရံ ပဝိဋ္ဌော ဝီထိံ ပဋိပန္နော ဩက္ခိတ္တစက္ခု ယုဂမတ္တဒဿီ သံဝုတော ဂစ္ဆတိ, န ဟတ္ထိံ ဩလောကေန္တော, န အဿံ, န ရထံ[Pg.274], န ပတ္တိံ, န ဣတ္ထိံ, န ပုရိသံ ဩလောကေန္တော, န ဥဒ္ဓံ ဥလ္လောကေန္တော, န အဓော ဩလောကေန္တော, န ဒိသာဝိဒိသံ ပေက္ခမာနော ဂစ္ဆတိ, အယံ အာရက္ခဂေါစရော.

A monk who, having entered a village and proceeded along a street, walks with downcast eyes, seeing a yoke's length, restrained, not looking at an elephant, not at a horse, not at a chariot, not at an infantryman, not at a woman, not at a man, not looking upward, not looking downward, not looking about in the various directions—this is the protection-resort.

ဥပနိဗန္ဓဂေါစရော ပန စတ္တာရော သတိပဋ္ဌာနာ, ယတ္ထ ဘိက္ခု အတ္တနော စိတ္တံ ဥပနိဗန္ဓတိ. ဝုတ္တဉှေတံ ဘဂဝတာ – ‘‘ကော စ, ဘိက္ခဝေ, ဘိက္ခုနော ဂေါစရော သကော ပေတ္တိကော ဝိသယော, ယဒိဒံ စတ္တာရော သတိပဋ္ဌာနာ’’တိ (သံ. နိ. ၅.၃၇၂). တတ္ထ ဥပနိဿယဂေါစရဿ ပုဗ္ဗေ ဝုတ္တတ္တာ ဣတရေသံ ဝသေနေတ္ထ ဂေါစရော ဝေဒိတဗ္ဗော. ဣတိ ယထာဝုတ္တာယ အာစာရသမ္ပတ္တိယာ ဣမာယ စ ဂေါစရသမ္ပတ္တိယာ သမန္နာဂတတ္တာ အာစာရဂေါစရသမ္ပန္နော.

The binding-resort, however, is the four establishments of mindfulness, where a monk binds his mind. For this was said by the Blessed One: "And what, monks, is a monk’s own resort, his paternal domain? It is the four establishments of mindfulness." Here, since the support-resort has been previously explained, 'resort' in this context should be understood in terms of the other types. Thus, because of being endowed with the accomplishment of conduct as described and with this accomplishment of resort, he is called "endowed with conduct and resort."

အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီတိ အပ္ပမတ္တကတ္တာ အဏုပ္ပမာဏေသု အဿတိယာ အသဉ္စိစ္စ အာပန္နသေခိယအကုသလစိတ္တုပ္ပာဒါဒိဘေဒေသု ဝဇ္ဇေသု ဘယဒဿနသီလော. ယော ဟိ ဘိက္ခု ပရမာဏုမတ္တံ ဝဇ္ဇံ အဋ္ဌသဋ္ဌိယောဇနသတသဟဿုဗ္ဗေဓသိနေရုပဗ္ဗတရာဇသဒိသံ ကတွာ ပဿတိ, ယောပိ သဗ္ဗလဟုကံ ဒုဗ္ဘာသိတမတ္တံ ပါရာဇိကသဒိသံ ကတွာ ပဿတိ, အယမ္ပိ အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ နာမ. သမာဒါယ သိက္ခတိ သိက္ခာပဒေသူတိ ယံကိဉ္စိ သိက္ခာပဒေသု သိက္ခိတဗ္ဗံ, တံ သဗ္ဗေန သဗ္ဗံ သဗ္ဗထာ သဗ္ဗံ အနဝသေသံ သမာဒိယိတွာ သိက္ခတိ, ဝတ္တတိ ပူရေတီတိ အတ္ထော.

"One who sees danger in the slightest faults" means one who, being heedful, is of the nature of seeing danger in faults of the smallest measure, such as those arising from unmindfulness, unintentionally, breaches of the training rules for decorum, the arising of unwholesome states of mind, and so on. For a monk who regards a fault the size of an atom as being like the king of mountains, Sineru, sixty-eight hundred thousand yojanas in height, or who regards a mere slight wrong speech as being like a pārājika offense—such a one is also called "one who sees danger in the slightest faults." "He undertakes and trains in the training rules" means: whatever is to be trained in among the training rules, having undertaken all of it, in every way, completely and without remainder, he trains in it, practices it, and fulfills it. This is the meaning.

အဘိသလ္လေခိကာတိ အတိဝိယ ကိလေသာနံ သလ္လေခနီယာ, တေသံ တနုဘာဝါယ ပဟာနာယ ယုတ္တရူပါ. စေတောဝိဝရဏသပ္ပာယာတိ စေတသော ပဋိစ္ဆာဒကာနံ နီဝရဏာနံ ဒူရီဘာဝကရဏေန စေတောဝိဝရဏသင်္ခါတာနံ သမထဝိပဿနာနံ သပ္ပာယာ, သမထဝိပဿနာစိတ္တဿေဝ ဝါ ဝိဝရဏာယ ပါကဋီကရဏာယ ဝါ သပ္ပာယာ ဥပကာရိကာတိ စေတောဝိဝရဏသပ္ပာယာ.

"For extreme effacement" means that which exceedingly scrapes away defilements, being suitable for their thinning and abandoning. "Conducive to the opening of the mind" means conducive to serenity and insight, which are designated as 'opening of the mind,' by causing the removal of the hindrances that cover the mind. Or, it is conducive to the opening of the mind because it is helpful for the revealing or clarifying of the mind of serenity and insight itself.

ဣဒါနိ ယေန နိဗ္ဗိဒါဒိအာဝဟဏေန အယံ ကထာ အဘိသလ္လေခိကာ စေတောဝိဝရဏသပ္ပာယာ စ နာမ ဟောတိ, တံ ဒဿေတုံ ‘‘ဧကန္တနိဗ္ဗိဒါယာ’’တိအာဒိ ဝုတ္တံ. တတ္ထ ဧကန္တနိဗ္ဗိဒါယာတိ ဧကံသေနေဝ ဝဋ္ဋဒုက္ခတော နိဗ္ဗိန္ဒနတ္ထာယ. ဝိရာဂါယ နိရောဓာယာတိ တဿေဝ ဝိရဇ္ဇနတ္ထာယ စ နိရုဇ္ဈနတ္ထာယ စ. ဥပသမာယာတိ သဗ္ဗကိလေသဝူပသမာယ. အဘိညာယာတိ သဗ္ဗဿပိ [Pg.275] အဘိညေယျဿ အဘိဇာနနာယ. သမ္ဗောဓာယာတိ စတုမဂ္ဂသမ္ဗောဓာယ. နိဗ္ဗာနာယာတိ အနုပါဒိသေသနိဗ္ဗာနာယ. ဧတေသု ဟိ အာဒိတော တီဟိ ပဒေဟိ ဝိပဿနာ ဝုတ္တာ, ဒွီဟိ နိဗ္ဗာနံ ဝုတ္တံ. သမထဝိပဿနာ အာဒိံ ကတွာ နိဗ္ဗာနပရိယောသာနော အယံ သဗ္ဗော ဥတ္တရိမနုဿဓမ္မော ဒသကထာဝတ္ထုလာဘိနော သိဇ္ဈတီတိ ဒဿေတိ.

Now, to show how this discussion is for extreme effacement and conducive to the opening of the mind by leading to disenchantment and so forth, it is said: "for the sake of complete disenchantment," etc. Here, "for the sake of complete disenchantment" means for the purpose of becoming completely disenchanted with the suffering of the round of existence. "For the sake of dispassion" and "for the sake of cessation" mean for the purpose of dispassion toward it and for its cessation. "For the sake of peace" means for the sake of the stilling of all defilements. "For the sake of direct knowledge" means for the sake of directly knowing all that is to be directly known. "For the sake of enlightenment" means for the sake of the enlightenment of the four paths. "For the sake of Nibbāna" means for the sake of Nibbāna without remainder. Among these, insight is stated by the first three terms, and Nibbāna by two. This shows that this entire supramundane state, beginning with serenity and insight and culminating in Nibbāna, is accomplished for one who obtains the ten topics of discussion.

ဣဒါနိ တံ ကထံ ဝိဘဇိတွာ ဒဿေန္တော ‘‘အပ္ပိစ္ဆကထာ’’တိအာဒိမာဟ. တတ္ထ အပ္ပိစ္ဆောတိ နိဣစ္ဆော, တဿ ကထာ အပ္ပိစ္ဆကထာ, အပ္ပိစ္ဆဘာဝပ္ပဋိသံယုတ္တကထာ ဝါ အပ္ပိစ္ဆကထာ. ဧတ္ထ စ အတြိစ္ဆော, ပါပိစ္ဆော, မဟိစ္ဆော, အပ္ပိစ္ဆောတိ ဣစ္ဆာဝသေန စတ္တာရော ပုဂ္ဂလာ. တေသု အတ္တနာ ယထာလဒ္ဓေန လာဘေန အတိတ္တော ဥပရူပရိ လာဘံ ဣစ္ဆန္တော အတြိစ္ဆော နာမ. ယံ သန္ဓာယ –

Now, explaining that talk by analyzing it, he says, beginning with "talk on fewness of wishes." Here, "one with few wishes" means one with no wishes. Talk about him is "talk on fewness of wishes," or talk connected with the state of having few wishes is "talk on fewness of wishes." And here, by way of wishes, there are four kinds of persons: the one with excessive wishes, the one with evil wishes, the one with great wishes, and the one with few wishes. Among them, one who is not content with the gain he has obtained and desires more and more gain is called "the one with excessive wishes." With reference to this, it is said:

‘‘စတုဗ္ဘိ အဋ္ဌဇ္ဈဂမာ, အဋ္ဌာဟိပိ စ သောဠသ;

သောဠသာဟိ စ ဗာတ္တိံသ, အတြိစ္ဆံ စက္ကမာသဒေါ;

ဣစ္ဆာဟတဿ ပေါသဿ, စက္ကံ ဘမတိ မတ္ထကေ’’တိ. (ဇာ. ၁.၅.၁၀၃) စ;

"From four he attained eight, and from eight, sixteen; and from sixteen, thirty-two; he obtained the wheel of excessive craving. For a person struck by desire, the wheel spins upon his head."

‘‘အတြိစ္ဆံ အတိလောဘေန, အတိလောဘမဒေန စာ’’တိ. စ ဝုတ္တံ;

"Excessive craving arises from excessive greed, and from the intoxication of excessive greed," it is also said.

လာဘသက္ကာရသိလောကနိကာမယမာနာယ အသန္တဂုဏသမ္ဘာဝနာဓိပ္ပာယော ပါပိစ္ဆော. ယံ သန္ဓာယ ဝုတ္တံ ‘‘ဣဓေကစ္စော အဿဒ္ဓေါ သမာနော ‘သဒ္ဓေါတိ မံ ဇနော ဇာနာတူ’တိ ဣစ္ဆတိ, ဒုဿီလော သမာနော ‘သီလဝါတိ မံ ဇနော ဇာနာတူ’တိ ဣစ္ဆတီ’’တိအာဒိ (ဝိဘ. ၈၅၁).

One with evil wishes is one who, desiring gain, honor, and fame, has the intention of making it seem he has qualities that are not present. Referring to this, it is said: "Here, someone, being faithless, wishes, ‘May people know me as faithful!’ Being immoral, he wishes, ‘May people know me as virtuous!’" and so on (Vibh. 851).

သန္တဂုဏသမ္ဘာဝနာဓိပ္ပာယော ပဋိဂ္ဂဟဏေ အမတ္တညူ မဟိစ္ဆော, ယံ သန္ဓာယ ဝုတ္တံ ‘‘ဣဓေကစ္စော သဒ္ဓေါ သမာနော ‘သဒ္ဓေါတိ မံ ဇနော ဇာနာတူ’တိ ဣစ္ဆတိ, သီလဝါ သမာနော ‘သီလဝါတိ မံ ဇနော ဇာနာတူ’တိ ဣစ္ဆတီ’’တိအာဒိ. ဒုတ္တပ္ပိယတာယ ဟိဿ ဝိဇာတမာတာပိ စိတ္တံ ဂဟေတုံ န သက္ကောတိ. တေနေတံ ဝုစ္စတိ –

One with great wishes is one who, having the intention of making it seem he has qualities that are present, is immoderate in receiving. Referring to this, it is said: "Here, someone, being faithful, wishes, ‘May people know me as faithful!’ Being virtuous, he wishes, ‘May people know me as virtuous!’" and so on. Because he is difficult to satisfy, even his own mother cannot grasp his mind. Therefore, this is said:

‘‘အဂ္ဂိက္ခန္ဓော သမုဒ္ဒေါ စ, မဟိစ္ဆော စာပိ ပုဂ္ဂလော;

သကဋေန ပစ္စယေ ဒေန္တု, တယောပေတေ အတပ္ပယာ’’တိ.

"A mass of fire, the ocean, and a person with great wishes—even if they give them requisites by the cartload, these three are insatiable."

ဧတေ ပန အတြိစ္ဆတာဒယော ဒေါသေ အာရကာ ဝိဝဇ္ဇေတွာ သန္တဂုဏနိဂုဟနာဓိပ္ပာယော ပဋိဂ္ဂဟဏေ စ မတ္တညူ အပ္ပိစ္ဆော. အတ္တနိ ဝိဇ္ဇမာနမ္ပိ ဂုဏံ [Pg.276] ပဋိစ္ဆာဒေတုကာမတာယ သဒ္ဓေါ သမာနော ‘‘သဒ္ဓေါတိ မံ ဇနော ဇာနာတူ’’တိ န ဣစ္ဆတိ, သီလဝါ, ဗဟုဿုတော, ပဝိဝိတ္တော, အာရဒ္ဓဝီရိယော, ဥပဋ္ဌိတဿတိ, သမာဟိတော, ပညဝါ သမာနော ‘‘ပညဝါတိ မံ ဇနော ဇာနာတူ’’တိ န ဣစ္ဆတိ. သွာယံ ပစ္စယပ္ပိစ္ဆော, ဓုတင်္ဂပ္ပိစ္ဆော, ပရိယတ္တိအပ္ပိစ္ဆော အဓိဂမပ္ပိစ္ဆောတိ စတုဗ္ဗိဓော. တတ္ထ စတူသု ပစ္စယေသု အပ္ပိစ္ဆော ပစ္စယဒါယကံ ဒေယျဓမ္မံ အတ္တနော ထာမဉ္စ ဩလောကေတွာ သစေပိ ဟိ ဒေယျဓမ္မော ဗဟု ဟောတိ, ဒါယကော အပ္ပံ ဒါတုကာမော, ဒါယကဿ ဝသေန အပ္ပမေဝ ဂဏှာတိ. ဒေယျဓမ္မော စေ အပ္ပော, ဒါယကော ဗဟုံ ဒါတုကာမော, ဒေယျဓမ္မဿ ဝသေန အပ္ပမေဝ ဂဏှာတိ. ဒေယျဓမ္မောပိ စေ ဗဟု, ဒါယကောပိ ဗဟုံ ဒါတုကာမော, အတ္တနော ထာမံ ဉတွာ ပမာဏယုတ္တမေဝ ဂဏှာတိ. ဧဝရူပေါ ဟိ ဘိက္ခု အနုပ္ပန္နံ လာဘံ ဥပ္ပာဒေတိ, ဥပ္ပန္နံ လာဘံ ထာဝရံ ကရောတိ, ဒါယကာနံ စိတ္တံ အာရာဓေတိ. ဓုတင်္ဂသမာဒါနဿ ပန အတ္တနိ အတ္ထိဘာဝံ န ဇာနာပေတုကာမော ဓုတင်္ဂပ္ပိစ္ဆော. ယော အတ္တနော ဗဟုဿုတဘာဝံ ဇာနာပေတုံ န ဣစ္ဆတိ, အယံ ပရိယတ္တိအပ္ပိစ္ဆော. ယော ပန သောတာပန္နာဒီသု အညတရော ဟုတွာ သဗြဟ္မစာရီနမ္ပိ အတ္တနော သောတာပန္နာဒိဘာဝံ ဇာနာပေတုံ န ဣစ္ဆတိ, အယံ အဓိဂမပ္ပိစ္ဆော. ဧဝမေတေသံ အပ္ပိစ္ဆာနံ ယာ အပ္ပိစ္ဆတာ, တဿာ သဒ္ဓိံ သန္ဒဿနာဒိဝိဓိနာ အနေကာကာရဝေါကာရာနိသံသဝိဘာဝနဝသေန သပ္ပဋိပက္ခဿ အတြိစ္ဆတာဒိဘေဒဿ ဣစ္ဆာစာရဿ အာဒီနဝဝိဘာဝနဝသေန စ ပဝတ္တာ ကထာ အပ္ပိစ္ဆကထာ.

But one who is content with little, having avoided from afar faults such as excessive desire, is one whose aim is to conceal his good qualities and is moderate in receiving. Though he possesses the quality of faith, desiring to conceal it, he does not wish people to know him as “faithful.” Though virtuous, learned, secluded, energetic, mindful, concentrated, and wise, he does not wish people to know him as “wise.” This one who is content with little is of four kinds: content with requisites, content with ascetic practices, content with learning, and content with attainment. Here, among the four requisites, one who is content with requisites, having considered the donor’s gift and his own capacity: even if the gift is abundant but the donor wishes to give little, he takes little out of consideration for the donor. If the gift is meager but the donor wishes to give much, he takes little out of consideration for the gift. If both the gift and the donor’s intention are abundant, knowing his own capacity, he takes only what is appropriate. Such a monk generates unarisen gain, makes arisen gain stable, and pleases the donors’ hearts. One who does not wish to make known the existence of his undertaking of ascetic practices is content with ascetic practices. One who does not wish to make known his extensive learning is content with learning. One who, having become one of the stream-enterers and so on, does not wish to make known his state of stream-entererhood and so on even to fellow monastics, is content with attainment. Thus, the talk on contentment with little is the exposition of the many kinds of benefits of the contentment with little of these content ones, along with the method of showing and so forth, and the exposition of the dangers of the opposing conduct of desire, such as excessive desire.

သန္တုဋ္ဌိကထာတိ ဧတ္ထ သန္တုဋ္ဌီတိ သကေန အတ္တနာ လဒ္ဓေန တုဋ္ဌိ သန္တုဋ္ဌိ. အထ ဝါ ဝိသမံ ပစ္စယိစ္ဆံ ပဟာယ သမံ တုဋ္ဌိ သန္တုဋ္ဌိ, သန္တေန ဝါ ဝိဇ္ဇမာနေန တုဋ္ဌိ သန္တုဋ္ဌိ. ဝုတ္တဉ္စေတံ –

The talk on contentment: Here, contentment (santuṭṭhi) is satisfaction with what one has obtained by oneself. Or, having abandoned improper desire for requisites, it is even-minded satisfaction; or it is satisfaction with what is existing and present. And this was said:

‘‘အတီတံ နာနုဗဒ္ဓေါ သော, နပ္ပဇပ္ပမနာဂတံ;

ပစ္စုပ္ပန္နေန ယာပေန္တော, သန္တုဋ္ဌောတိ ပဝုစ္စတီ’’တိ.

"He is not attached to the past, Nor does he long for the future; Living with the present, He is said to be content."

သမ္မာ ဝါ ဉာယေန ဘဂဝတာ အနုညာတဝိဓိနာ ပစ္စယေဟိ တုဋ္ဌိ သန္တုဋ္ဌိ, အတ္ထတော ဣတရီတရပစ္စယသန္တောသော, သော ဒွါဒသဝိဓော ဟောတိ. ကထံ? စီဝရေ ယထာလာဘသန္တောသော, ယထာဗလသန္တောသော, ယထာသာရုပ္ပသန္တောသောတိ တိဝိဓော. ဧဝံ ပိဏ္ဍပါတာဒီသု.

Contentment is satisfaction with requisites in accordance with the method rightly permitted by the Blessed One, in essence, satisfaction with each and every requisite. It is of twelve kinds. How? Contentment with robes is threefold: contentment with what is obtained, contentment according to one's strength, and contentment according to what is suitable. Similarly, with almsfood and the others.

တတြာယံ [Pg.277] ပဘေဒဝဏ္ဏနာ – ဣဓ ဘိက္ခု စီဝရံ လဘတိ သုန္ဒရံ ဝါ အသုန္ဒရံ ဝါ, သော တေနေဝ ယာပေတိ, အညံ န ပတ္ထေတိ, လဘန္တောပိ န ဂဏှာတိ, အယမဿ စီဝရေ ယထာလာဘသန္တောသော. အထ ပန ပကတိဒုဗ္ဗလော ဝါ ဟောတိ အာဗာဓဇရာဘိဘူတော ဝါ, ဂရုစီဝရံ ပါရုပန္တော ကိလမတိ, သော သဘာဂေန ဘိက္ခုနာ သဒ္ဓိံ တံ ပရိဝတ္တေတွာ လဟုကေန ယာပေန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ စီဝရေ ယထာဗလသန္တောသော. အပရော ပဏီတပစ္စယလာဘီ ဟောတိ, သော ပဋ္ဋစီဝရာဒီနံ အညတရံ မဟဂ္ဃစီဝရံ ဗဟူနိ ဝါ လဘိတွာ ‘‘ဣဒံ ထေရာနံ စိရပဗ္ဗဇိတာနံ ဗဟုဿုတာနံ အနုရူပံ, ဣဒံ ဂိလာနာနံ ဒုဗ္ဗလာနံ အပ္ပလာဘီနံ ဟောတူ’’တိ တေသံ ဒတွာ အတ္တနာ သင်္ကာရကူဋာဒိတော ဝါ နန္တကာနိ ဥစ္စိနိတွာ သံဃာဋိံ ကတွာ တေသံ ဝါ ပုရာဏစီဝရာနိ ဂဟေတွာ ဓာရေန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ စီဝရေ ယထာသာရုပ္ပသန္တောသော.

Here is the explanation of the distinctions: Here, a monk obtains a robe, whether beautiful or not, and he subsists on that alone; he does not long for another, nor does he take it even if he obtains it. This is his contentment with robes according to what is obtained. Then again, if he is naturally weak or afflicted by illness or old age, and wearing a heavy robe tires him, he exchanges it with a fellow monk and, subsisting on a lighter one, remains content. This is his contentment with robes according to his strength. Another monk may receive excellent requisites. Obtaining an expensive robe, such as a silk robe, or many robes, he thinks, “This is suitable for the elders who have long been ordained and are learned; this should go to the sick, the weak, and those who receive little.” Giving these to them, he himself gathers discarded cloth from a refuse heap or a charnel ground, makes a patchwork robe, or wears their old robes, yet remains content. This is his contentment with robes according to what is suitable.

ဣဓ ပန ဘိက္ခု ပိဏ္ဍပါတံ လဘတိ လူခံ ဝါ ပဏီတံ ဝါ, သော တေနေဝ ယာပေတိ, အညံ န ပတ္ထေတိ, လဘန္တောပိ န ဂဏှာတိ, အယမဿ ပိဏ္ဍပါတေ ယထာလာဘသန္တောသော. အထ ပန အာဗာဓိကော ဟောတိ, လူခံ ပဏီတံ ပကတိဝိရုဒ္ဓံ ဗျာဓိဝိရုဒ္ဓံ ဝါ ပိဏ္ဍပါတံ ဘုဉ္ဇိတွာ ဂါဠှံ ဝါ ရောဂါဗာဓံ ပါပုဏာတိ, သော သဘာဂဿ ဘိက္ခုနော ဒတွာ တဿ ဟတ္ထတော သပ္ပာယဘောဇနံ ဘုဉ္ဇိတွာ သမဏဓမ္မံ ကရောန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ ပိဏ္ဍပါတေ ယထာဗလသန္တောသော. အပရော ဗဟုံ ပဏီတံ ပိဏ္ဍပါတံ လဘတိ, သော ‘‘အယံ ပိဏ္ဍပါတော စိရပဗ္ဗဇိတာနံ အနုရူပေါ’’တိ စီဝရံ ဝိယ တေသံ ဒတွာ တေသံ ဝါ သေသကံ အတ္တနာ ပိဏ္ဍာယ စရိတွာ မိဿကာဟာရံ ဝါ ဘုဉ္ဇန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ ပိဏ္ဍပါတေ ယထာသာရုပ္ပသန္တောသော.

Here, a monk receives almsfood, whether coarse or fine, and he subsists on that alone; he does not long for another, nor does he take it even if he obtains it. This is his contentment with almsfood according to what is obtained. Then, if he is ill and, having eaten coarse or fine almsfood unsuitable for his constitution or contrary to his illness, he suffers severe sickness, he gives it to a fellow monk and, eating suitable food from that monk’s hand while still practicing the ascetic’s duty, he remains content. This is his contentment with almsfood according to his strength. Another monk receives much fine almsfood and thinks, “This almsfood is fitting for those long gone forth.” So he gives it to them, just as in the case of the robe, and remains content eating either their leftovers or mixed food obtained by going for alms himself. This is his contentment with almsfood according to what is suitable.

ဣဓ ပန ဘိက္ခုနော သေနာသနံ ပါပုဏာတိ မနာပံ ဝါ အာမနာပံ ဝါ အန္တမသော တိဏသန္ထာရကမ္ပိ, သော တေနေဝ သန္တုဿတိ, ပုန အညံ သုန္ဒရတရံ ပါပုဏာတိ, တံ န ဂဏှာတိ, အယမဿ သေနာသနေ ယထာလာဘသန္တောသော. အထ ပန အာဗာဓိကော ဟောတိ ဒုဗ္ဗလော ဝါ, ပကတိဝိရုဒ္ဓံ ဝါ သော ဗျာဓိဝိရုဒ္ဓံ ဝါ သေနာသနံ လဘတိ, ယတ္ထဿ ဝသတော အဖာသု ဟောတိ, သော တံ သဘာဂဿ ဘိက္ခုနော ဒတွာ တဿ သန္တကေ သပ္ပာယသေနာသနေ ဝသိတွာ သမဏဓမ္မံ ကရောန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ [Pg.278] သေနာသနေ ယထာဗလသန္တောသော. အပရော သုန္ဒရံ သေနာသနံ ပတ္တမ္ပိ န သမ္ပဋိစ္ဆတိ ‘‘ပဏီတသေနာသနံ နာမ ပမာဒဋ္ဌာန’’န္တိ, မဟာပုညတာယ ဝါ လေဏမဏ္ဍပကူဋာဂါရာဒီနိ ဗဟူနိ ပဏီတသေနာသနာနိ လဘတိ, သော တာနိ စီဝရာဒီနိ ဝိယ စိရပဗ္ဗဇိတာဒီနံ ဒတွာ ယတ္ထ ကတ္ထစိ ဝသန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ သေနာသနေ ယထာသာရုပ္ပသန္တောသော.

Here, a monk obtains a dwelling, whether pleasant or unpleasant, even just a grass mat, and he is content with that. If he later obtains a more beautiful one, he does not take it. This is his contentment with dwellings according to what is obtained. Then, if he is sick or weak, or if he obtains a dwelling unsuitable for his constitution or harmful to his illness, and staying there causes him discomfort, he gives it to a fellow monk and, residing in a suitable dwelling belonging to that monk, even while practicing the ascetic’s duty, he remains content. This is his contentment with dwellings according to his strength. Another monk, even having obtained a beautiful dwelling, does not accept it, thinking, “A luxurious dwelling is a cause for heedlessness.” Or, due to great merit, he may obtain many fine dwellings such as caves, pavilions, or multi-storied buildings. Yet, he gives those away, just as he would with robes, to long-ordained monks and others, and remains content wherever he dwells. This is his contentment with dwellings according to what is suitable.

ဣဓ ပန ဘိက္ခု ဘေသဇ္ဇံ လဘတိ လူခံ ဝါ ပဏီတံ ဝါ, သော တေနေဝ တုဿတိ, အညံ န ပတ္ထေတိ, လဘန္တောပိ န ဂဏှာတိ, အယံ ဂိလာနပစ္စယေ ယထာလာဘသန္တောသော. အထ ပန တေလေန အတ္ထိကော ဖာဏိတံ လဘတိ, သော ယံ လဘတိ, သော တံ သဘာဂဿ ဘိက္ခုနော ဒတွာ တဿ ဟတ္ထတော တေလေန ဘေသဇ္ဇံ ကတွာ သမဏဓမ္မံ ကရောန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ ဂိလာနပစ္စယေ ယထာဗလသန္တောသော. အပရော မဟာပုညော ဗဟုံ တေလမဓုဖာဏိတာဒိပဏီတဘေသဇ္ဇံ လဘတိ, သော တံ စီဝရာဒီနိ ဝိယ စိရပဗ္ဗဇိတာဒီနံ ဒတွာ တေသံ အာဘတကေန ယေန ကေနစိ ဘေသဇ္ဇံ ကရောန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ. ယော ပန ဧကသ္မိံ ဘာဇနေ မုတ္တဟရီတကံ, ဧကသ္မိံ စတုမဓုရံ ဌပေတွာ ‘‘ဂဏှထ, ဘန္တေ, ယဒိစ္ဆသီ’’တိ ဝုစ္စမာနော ‘‘သစဿ တေသု အညတရေနပိ ရောဂေါ ဝူပသမ္မတိ, ဣဒံ မုတ္တဟရီတကံ နာမ ဗုဒ္ဓါဒီဟိ ဝဏ္ဏိတ’’န္တိ, ‘‘ပူတိမုတ္တဘေသဇ္ဇံ နိဿာယ ပဗ္ဗဇ္ဇာ, တတ္ထ တေ ယာဝဇီဝံ ဥဿာဟော ကရဏီယော’’တိ (မဟာဝ. ၁၂၈) ဝစနံ အနုဿရန္တော စတုမဓုရံ ပဋိက္ခိပိတွာ မုတ္တဟရီတကေန ဘေသဇ္ဇံ ကရောန္တော ပရမသန္တုဋ္ဌောဝ ဟောတိ, အယမဿ ဂိလာနပစ္စယေ ယထာသာရုပ္ပသန္တောသော.

Here, a monk obtains medicine, whether coarse or fine, and he is content with that; he does not long for another, nor does he take it even if he obtains it. This is his contentment with medicinal requisites according to what is obtained. Then, one who needs oil but obtains molasses gives what he receives to a fellow monk, prepares medicine with oil from that monk, and practices the ascetic’s duty while remaining content—this is his contentment with medicinal requisites according to his strength. Another, of great merit, obtains much fine medicine such as oil, honey, and molasses. He gives it away, as he would robes and so on, to those long-ordained and others, and using whatever medicine is brought by them, remains content. But one who, when myrobalan pickled in urine has been placed in one vessel and the four sweet things in another, is told, “Take, venerable sir, whatever you wish,” reflects, “If the illness subsides with either of these, this myrobalan pickled in urine is praised by the Buddhas and others,” and recalling the saying, “The going forth depends on medicine of putrid urine; in that you must strive for your whole life” (Mahāvagga 128), rejects the four sweet things and uses the myrobalan pickled in urine as medicine—he is supremely content. This is his contentment with medicinal requisites according to what is suitable.

သော ဧဝံပဘေဒေါ သဗ္ဗောပိ သန္တောသော သန္တုဋ္ဌီတိ ပဝုစ္စတိ. တေန ဝုတ္တံ ‘‘အတ္ထတော ဣတရီတရပစ္စယသန္တောသော’’တိ. တဿာ သန္တုဋ္ဌိယာ သဒ္ဓိံ သန္ဒဿနာဒိဝိဓိနာ အာနိသံသဝိဘာဝနဝသေန တပ္ပဋိပက္ခဿ အတြိစ္ဆတာဒိဘေဒဿ ဣစ္ဆာစာရဿ အာဒီနဝဝိဘာဝနဝသေန စ ပဝတ္တာ ကထာ သန္တုဋ္ဌိကထာ. ဣတော ပရာသုပိ ကထာသု ဧသေဝ နယော. ဝိသေသမတ္တမေဝ ဝက္ခာမ.

Thus, all such distinctions of satisfaction are called contentment. Therefore it was said, “in essence, satisfaction with each and every requisite.” The talk on contentment is that which proceeds by way of expounding the benefits of that contentment, along with the method of showing and so forth, and by way of expounding the dangers of the opposing conduct of desire, such as excessive desire. Hereafter, in the remaining discussions, this is the same method. We will only mention the specific points.

ပဝိဝေကကထာတိ ဧတ္ထ ကာယဝိဝေကော, စိတ္တဝိဝေကော, ဥပဓိဝိဝေကောတိ တယော ဝိဝေကာ. တေသု ဧကော ဂစ္ဆတိ, ဧကော တိဋ္ဌတိ, ဧကော နိသီဒတိ[Pg.279], ဧကော သေယျံ ကပ္ပေတိ, ဧကော ဂါမံ ပိဏ္ဍာယ ပဝိသတိ, ဧကော ပဋိက္ကမတိ, ဧကော အဘိက္ကမတိ, ဧကော စင်္ကမံ အဓိဋ္ဌာတိ, ဧကော စရတိ, ဧကော ဝိဟရတိ, ဧဝံ သဗ္ဗိရိယာပထေသု သဗ္ဗကိစ္စေသု ဂဏသင်္ဂဏိကံ ပဟာယ ဝိဝိတ္တဝါသော ကာယဝိဝေကော နာမ. အဋ္ဌ သမာပတ္တိယော ပန စိတ္တဝိဝေကော နာမ. နိဗ္ဗာနံ ဥပဓိဝိဝေကော နာမ. ဝုတ္တဉှေတံ ‘‘ကာယဝိဝေကော စ ဝိဝေကဋ္ဌကာယာနံ နေက္ခမ္မာဘိရတာနံ, စိတ္တဝိဝေကော စ ပရိသုဒ္ဓစိတ္တာနံ ပရမဝေါဒါနပ္ပတ္တာနံ, ဥပဓိဝိဝေကော စ နိရုပဓီနံ ပုဂ္ဂလာနံ ဝိသင်္ခါရဂတာန’’န္တိ (မဟာနိ. ၅၇). ဝိဝေကောယေဝ ပဝိဝေကော, ပဝိဝေကေ ပဋိသံယုတ္တာ ကထာ ပဝိဝေကကထာ.

Regarding the discourse on seclusion, there are here three types of seclusion: bodily seclusion, mental seclusion, and seclusion from the substrates of existence. Among these, when one goes alone, stands alone, sits alone, lies down alone, enters the village for alms alone, returns alone, goes forward alone, undertakes walking meditation alone, moves about alone, and dwells alone—thus, in all postures and all activities, abandoning association with a group and living in solitude is called bodily seclusion. The eight attainments, however, are called mental seclusion. Nibbāna is called seclusion from the substrates of existence. For it is said: 'Bodily seclusion is for those whose bodies are secluded, who delight in renunciation; mental seclusion is for those with purified minds who have attained the highest purity; and seclusion from the substrates of existence is for those individuals who are without substrates, who have gone beyond formations' (Mahāni. 57). Seclusion itself is profound seclusion; a discourse connected with profound seclusion is a discourse on seclusion.

အသံသဂ္ဂကထာတိ ဧတ္ထ သဝနသံသဂ္ဂေါ, ဒဿနသံသဂ္ဂေါ, သမုလ္လပနသံသဂ္ဂေါ, သမ္ဘောဂသံသဂ္ဂေါ, ကာယသံသဂ္ဂေါတိ ပဉ္စ သံသဂ္ဂါ. တေသု ဣဓေကစ္စော ဘိက္ခု သုဏာတိ ‘‘အမုကသ္မိံ ဌာနေ ဂါမေ ဝါ နိဂမေ ဝါ ဣတ္ထီ အဘိရူပါ ဒဿနီယာ ပါသာဒိကာ ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတာ’’တိ, သော တံ သုတွာ သံသီဒတိ ဝိသီဒတိ, န သက္ကောတိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ, သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ, ဧဝံ ဝိသဘာဂါရမ္မဏဿဝနေန ဥပ္ပန္နကိလေသသန္ထဝေါ သဝနသံသဂ္ဂေါ နာမ. န ဟေဝ ခေါ ဘိက္ခု သုဏာတိ, အပိစ ခေါ သာမံ ပဿတိ ဣတ္ထိံ အဘိရူပံ ဒဿနီယံ ပါသာဒိကံ ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတံ, သော တံ ဒိသွာ သံသီဒတိ ဝိသီဒတိ, န သက္ကောတိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ, သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ, ဧဝံ ဝိသဘာဂါရမ္မဏဒဿနေန ဥပ္ပန္နကိလေသသန္ထဝေါ ဒဿနသံသဂ္ဂေါ နာမ. ဒိသွာ ပန အညမညံ အာလာပသလ္လာပဝသေန ဥပ္ပန္နော ကိလေသသန္ထဝေါ သမုလ္လပနသံသဂ္ဂေါ နာမ. သဉ္ဇဂ္ဃနာဒိပိ ဧတေနေဝ သင်္ဂယှတိ. အတ္တနော ပန သန္တကံ ယံ ကိဉ္စိ မာတုဂါမဿ ဒတွာ အဒတွာ ဝါ တေန ဒိန္နဿ ဝနဘင်္ဂိနိယာဒိနော ပရိဘောဂဝသေန ဥပ္ပန္နော ကိလေသသန္ထဝေါ သမ္ဘောဂသံသဂ္ဂေါ နာမ. မာတုဂါမဿ ဟတ္ထဂ္ဂါဟာဒိဝသေန ဥပ္ပန္နကိလေသသန္ထဝေါ ကာယသံသဂ္ဂေါ နာမ.

Regarding the discourse on non-association, there are here five types of association: association through hearing, association through seeing, association through conversation, association through partaking, and association through bodily contact. Among these, a certain monk hears: 'In such-and-such a place, in a village or town, there is a woman who is beautiful, lovely, pleasing, endowed with supreme beauty and grace.' Having heard that, he becomes depressed and dejected, unable to maintain the holy life. He renounces the training and reverts to a lower state. Such defiled intimacy arising from hearing an unsuitable object is called association through hearing. Or, a monk does not hear this, but rather sees for himself a woman who is beautiful, lovely, pleasing, endowed with supreme beauty and grace. Having seen her, he becomes depressed and dejected, unable to maintain the holy life. He renounces the training and reverts to a lower state. Such defiled intimacy arising from seeing an unsuitable object is called association through seeing. Furthermore, defiled intimacy arising from mutual talk and conversation after seeing each other is called association through conversation. Jesting and the like are also included in this. Defiled intimacy arising through partaking of something given by a woman, such as a piece of fruit, whether one has given something of one's own to that woman or not, is called association through partaking. Defiled intimacy arising through bodily contact with a woman, such as holding her hand, is called association through bodily contact.

ယောပိ စေသ ‘‘ဂိဟီဟိ သံသဋ္ဌော ဝိဟရတိ အနနုလောမိကေန သံသဂ္ဂေန သဟသောကီ သဟနန္ဒီ သုခိတေသု သုခိတော ဒုက္ခိတေသု ဒုက္ခိတော ဥပ္ပန္နေသု ကိစ္စကရဏီယေသု အတ္တနာ ဝေါ ယောဂံ အာပဇ္ဇတီ’’တိ (သံ. နိ. ၃.၃; မဟာနိ. ၁၆၄) ဧဝံ [Pg.280] ဝုတ္တော အနနုလောမိကော ဂိဟိသံသဂ္ဂေါ နာမ, ယော စ သဗြဟ္မစာရီဟိပိ ကိလေသုပ္ပတ္တိဟေတုဘူတော သံသဂ္ဂေါ, တံ သဗ္ဗံ ပဟာယ ယွာယံ သံသာရေ ထိရတရံ သံဝေဂသင်္ခါရေသု တိဗ္ဗံ ဘယသညံ သရီရေ ပဋိက္ကူလသညံ သဗ္ဗာကုသလေသု ဇိဂုစ္ဆာပုဗ္ဗင်္ဂမံ ဟိရောတ္တပ္ပံ သဗ္ဗကိရိယာသု သတိသမ္ပဇညန္တိ သဗ္ဗံ ပစ္စုပဋ္ဌပေတွာ ကမလဒလေ ဇလဗိန္ဒု ဝိယ သဗ္ဗတ္ထ အလဂ္ဂဘာဝေါ, အယံ သဗ္ဗသံသဂ္ဂပ္ပဋိပက္ခတာယ အသံသဂ္ဂေါ, တပ္ပဋိသံယုတ္တာ ကထာ အသံသဂ္ဂကထာ.

And that which is spoken of thus: "He lives mingling with householders in an improper association, sharing their sorrows and joys, happy when they are happy, sad when they are sad, and personally undertaking their duties when tasks arise" (SN 3.3; Mahāni. 164)—this is called improper association with householders. And abandoning all association with fellow monastics that is a cause for the arising of defilements, one who establishes a strong sense of urgency regarding saṃsāra, a keen perception of danger in formations, a perception of the repulsiveness of the body, shame and fear of wrongdoing preceded by disgust towards all unwholesome states, and mindfulness and clear comprehension in all activities—establishing all these, remaining unattached everywhere like a drop of water on a lotus leaf—this is non-association, being the opposite of all association. A discourse connected with this is a discourse on non-association.

ဝီရိယာရမ္ဘကထာတိ ဧတ္ထ ဝီရဿ ဘာဝေါ, ကမ္မန္တိ ဝါ ဝီရိယံ, ဝိဓိနာ ဤရေတဗ္ဗံ ပဝတ္တေတဗ္ဗန္တိ ဝါ ဝီရိယံ, ဝီရိယဉ္စ တံ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ အာရဘနံ ဝီရိယာရမ္ဘော. သွာယံ ကာယိကော, စေတသိကော စာတိ ဒုဝိဓော, အာရမ္ဘဓာတု, နိက္ကမဓာတု, ပရက္ကမဓာတု, စာတိ တိဝိဓော, သမ္မပ္ပဓာနဝသေန စတုဗ္ဗိဓော. သော သဗ္ဗောပိ ယော ဘိက္ခု ဂမနေ ဥပ္ပန္နကိလေသံ ဌာနံ ပါပုဏိတုံ န ဒေတိ, ဌာနေ ဥပ္ပန္နံ နိသဇ္ဇံ, နိသဇ္ဇာယ ဥပ္ပန္နံ သယနံ ပါပုဏိတုံ န ဒေတိ, တတ္ထ တတ္ထေဝ အဇပဒေန ဒဏ္ဍေန ကဏှသပ္ပံ ဥပ္ပီဠေတွာ ဂဏှန္တော ဝိယ တိခိဏေန အသိနာ အမိတ္တံ ဂီဝါယ ပဟရန္တော ဝိယ သီသံ ဥက္ခိပိတုံ အဒတွာ ဝီရိယဗလေန နိဂ္ဂဏှာတိ, တဿေဝံ ဝီရိယာရမ္ဘော အာရဒ္ဓဝီရိယဿ ဝသေန ဝေဒိတဗ္ဗော, တပ္ပဋိသံယုတ္တာ ကထာ ဝီရိယာရမ္ဘကထာ.

Regarding the discourse on the arousal of energy: Here, energy is the state of a hero, or action; or it is that which should be properly aroused and set in motion. That energy, and the arousing of it for abandoning unwholesome states and for undertaking wholesome states, is the arousal of energy. This is twofold: bodily and mental. It is threefold as the element of initiative, the element of exertion, and the element of striving. It is fourfold by way of the right strivings. All this is to be understood of a monk who does not allow a defilement that has arisen while walking to persist into the posture of standing, nor one that has arisen while standing to persist into the posture of sitting, nor one that has arisen while sitting to persist into the posture of lying down. Right then and there—just as one might seize a black snake by pinning it down with a forked stick, or strike an enemy on the neck with a sharp sword without letting him raise his head—so too, he restrains them by the power of energy, not allowing them to lift their heads. Thus, the arousal of energy should be understood in terms of one who has aroused energy. A discourse connected with this is a discourse on the arousal of energy.

သီလကထာတိအာဒီသု ဒုဝိဓံ သီလံ လောကိယံ လောကုတ္တရဉ္စ. တတ္ထ လောကိယံ ပါတိမောက္ခသံဝရာဒိ စတုပါရိသုဒ္ဓိသီလံ. လောကုတ္တရံ မဂ္ဂသီလံ ဖလသီလဉ္စ. တထာ သမာဓိပိ. ဝိပဿနာယ ပါဒကဘူတာ သဟ ဥပစာရေန အဋ္ဌ သမာပတ္တိယော လောကိယော သမာဓိ, မဂ္ဂသမ္ပယုတ္တော ပနေတ္ထ လောကုတ္တရော သမာဓိ နာမ. တထာ ပညာပိ. လောကိယာ သုတမယာ, စိန္တာမယာ, ဈာနသမ္ပယုတ္တာ, ဝိပဿနာဉာဏဉ္စ. ဝိသေသတော ပနေတ္ထ ဝိပဿနာပညာ ဂဟေတဗ္ဗာ. လောကုတ္တရာ မဂ္ဂပညာ ဖလပညာ စ. ဝိမုတ္တိ အရိယဖလဝိမုတ္တိ နိဗ္ဗာနဉ္စ. အပရေ ပန တဒင်္ဂဝိက္ခမ္ဘနသမုစ္ဆေဒဝိမုတ္တီနမ္ပိ ဝသေနေတ္ထ အတ္ထံ သံဝဏ္ဏေန္တိ. ဝိမုတ္တိဉာဏဒဿနမ္ပိ ဧကူနဝီသတိဝိဓံ ပစ္စဝေက္ခဏဉာဏံ. ဣတိ ဣမေသံ သီလာဒီနံ သဒ္ဓိံ သန္ဒဿနာဒိဝိဓိနာ အနေကာကာရဝေါကာရအာနိသံသဝိဘာဝနဝသေန စေဝ တပ္ပဋိပက္ခာနံ ဒုဿီလျာဒီနံ အာဒီနဝဝိဘာဝနဝသေန စ ပဝတ္တာ ကထာ, တပ္ပဋိသံယုတ္တာ ကထာ ဝါ သီလာဒိကထာ နာမ.

In the discourse on morality and so forth, there are two kinds of morality: mundane and supramundane. Herein, mundane morality is the fourfold purity of morality, such as the restraint of the monastic code. Supramundane morality consists of path morality and fruition morality. Similarly, concentration is also twofold. The eight attainments, along with access concentration, which serve as the foundation for insight, are mundane concentration. The concentration associated with the path is called supramundane concentration here. Likewise, wisdom is also twofold. Mundane wisdom includes that born of learning, born of reflection, associated with absorption, and the knowledge of insight. Especially here, the wisdom of insight should be taken. Supramundane wisdom consists of path wisdom and fruition wisdom. Liberation is the noble fruition liberation and Nibbāna. Others, however, also explain the meaning here by way of liberation by substitution of opposites, liberation by suppression, and liberation by cutting off. The knowledge and vision of liberation is also the nineteenfold knowledge of reviewing. Thus, a discourse that proceeds by explaining the benefits of these things, such as morality, in their various aspects and details, by the method of declaration and so on, and also by revealing the dangers of their opposites, such as immorality—or a discourse connected with them—is called a discourse on morality and so forth.

ဧတ္ထ [Pg.281] စ ‘‘အတ္တနာ စ အပ္ပိစ္ဆော ဟောတိ, အပ္ပိစ္ဆ ကထဉ္စ ပရေသံ ကတ္တာ’’တိ (မ. နိ. ၁.၂၅၂; အ. နိ. ၁၀.၇၀) ‘‘သန္တုဋ္ဌော ဟောတိ ဣတရီတရေန စီဝရေန, ဣတရီတရစီဝရသန္တုဋ္ဌိယာ စ ဝဏ္ဏဝါဒီ’’တိ (သံ. နိ. ၂.၁၄၄; စူဠနိ. ခဂ္ဂဝိသာဏပုစ္ဆာနိဒ္ဒေသော ၁၂၈) စ အာဒိဝစနတော သယဉ္စ အပ္ပိစ္ဆတာဒိဂုဏသမန္နာဂတေန ပရေသမ္ပိ တဒတ္ထာယ ဟိတဇ္ဈာသယေန ပဝတ္တေတဗ္ဗာ တထာရူပီ ကထာ. ယာ ဣဓ အဘိသလ္လေခိကာဒိဘာဝေန ဝိသေသေတွာ ဝုတ္တာ အပ္ပိစ္ဆကထာဒီတိ ဝေဒိတဗ္ဗာ. ကာရကဿေဝ ဟိ ကထာ ဝိသေသတော အဓိပ္ပေတတ္ထသာဓိနီ. တထာ ဟိ ဝက္ခတိ – ‘‘ကလျာဏမိတ္တဿေတံ, မေဃိယ, ဘိက္ခုနော ပါဋိကင်္ခံ…ပေ… အကသိရလာဘီ’’တိ (အ. နိ. ၉.၃).

Here, from statements such as “one is himself of few desires, and is a speaker to others on fewness of desires” (MN 1.252; AN 10.70), and “he is content with any sort of robe, and speaks in praise of contentment with any sort of robe” (SN 2.144; Cūḷaniddesa, Khaggavisāṇasutta Niddesa 128), it is understood that such talk should be engaged in by one who is himself endowed with qualities such as having few desires, and who also encourages others toward that purpose with benevolent intent. The talk on having few desires and the like, which is distinguished here by being for the sake of effacement and so forth, should be understood in this way. For the talk of one who practices is especially effective in achieving the intended purpose. As will be said: “This is to be expected of a bhikkhu, Meghiya, who has good friends… he is one who obtains without difficulty” (AN 9.3).

ဧဝရူပိယာတိ ဤဒိသာယ ယထာဝုတ္တာယ. နိကာမလာဘီတိ ယထိစ္ဆိတလာဘီ ယထာရုစိလာဘီ, သဗ္ဗကာလံ ဣမံ ကထံ သောတုံ ဝိစာရေတုဉ္စ ယထာသုခံ လဘန္တော. အကိစ္ဆလာဘီတိ နိဒုက္ခလာဘီ. အကသိရလာဘီတိ ဝိပုလလာဘီ.

“Of such kind” means of this sort, as described. “Gains as he wishes” means gaining as he desires, gaining as he likes, always obtaining this discourse to hear and consider as he pleases. “Gains without trouble” means gaining without difficulty. “Gains without strain” means gaining abundantly.

အာရဒ္ဓဝီရိယောတိ ပဂ္ဂဟိတဝီရိယော. အကုသလာနံ ဓမ္မာနံ ပဟာနာယာတိ အကောသလ္လသမ္ဘူတဋ္ဌေန အကုသလာနံ ပါပဓမ္မာနံ ပဇဟနတ္ထာယ. ကုသလာနံ ဓမ္မာနန္တိ ကုစ္ဆိတာနံ သလနာဒိအတ္ထေန အနဝဇ္ဇဋ္ဌေန စ ကုသလာနံ သဟဝိပဿနာနံ မဂ္ဂဖလဓမ္မာနံ. ဥပသမ္ပဒါယာတိ သမ္ပာဒနာယ အတ္တနော သန္တာနေ ဥပ္ပာဒနာယ. ထာမဝါတိ ဥဿောဠှိသင်္ခါတေန ဝီရိယထာမေန သမန္နာဂတော. ဒဠှပရက္ကမောတိ ထိရပရက္ကမော အသိထိလဝီရိယော. အနိက္ခိတ္တဓုရောတိ အနောရောဟိတဓုရော အနောသက္ကဝီရိယော.

“With energy aroused” means with energy exerted. “For abandoning unwholesome states” means for the sake of abandoning unwholesome, evil states that arise from unskillfulness. “Wholesome states” refers to the path and fruition states along with insight, which are called wholesome due to their being faultless and their nature of shaking off contemptible things. “For their attainment” means for accomplishing and arousing them in one's own continuity. “Strong” means possessing the strength of energy characterized by exertion. “Firm in effort” means steadfast in effort, not slack in energy. “Not shirking the burden” means not lowering the yoke, not retreating in energy.

ပညဝါတိ ဝိပဿနာပညာယ ပညဝါ. ဥဒယတ္ထဂါမိနိယာတိ ပဉ္စန္နံ ခန္ဓာနံ ဥဒယဉ္စ ဝယဉ္စ ပဋိဝိဇ္ဈန္တိယာ. အရိယာယာတိ ဝိက္ခမ္ဘနဝသေန ကိလေသေဟိ အာရကာ ဒူရေ ဌိတာယ နိဒ္ဒေါသာယ. နိဗ္ဗေဓိကာယာတိ နိဗ္ဗေဓဘာဂိယာယ. သမ္မာ ဒုက္ခက္ခယဂါမိနိယာတိ ဝဋ္ဋဒုက္ခဿ ခေပနတော ‘‘ဒုက္ခက္ခယော’’တိ လဒ္ဓနာမံ အရိယမဂ္ဂံ သမ္မာ ဟေတုနာ နယေန ဂစ္ဆန္တိယာ. ဣမေသု စ ပန ပဉ္စသု ဓမ္မေသု သီလံ ဝီရိယံ ပညာ စ ယောဂိနော အဇ္ဈတ္တိကံ အင်္ဂံ, ဣတရဒွယံ ဗာဟိရံ အင်္ဂံ. တတ္ထာပိ ကလျာဏမိတ္တသန္နိဿယေနေဝ သေသံ စတုဗ္ဗိဓံ ဣဇ္ဈတိ, ကလျာဏမိတ္တဿေဝေတ္ထ ဗဟုကာရတံ ဒဿေန္တော သတ္ထာ ‘‘ကလျာဏမိတ္တဿေတံ, မေဃိယ, ဘိက္ခုနော ပါဋိကင်္ခ’’န္တိအာဒိနာ ဒေသနံ ဝဍ္ဎေသိ. တတ္ထ ပါဋိကင်္ခန္တိ ဧကံသေန ဣစ္ဆိတဗ္ဗံ, အဝဿံဘာဝီတိ အတ္ထော. ယန္တိ ကိရိယာပရာမသနံ[Pg.282]. ဣဒံ ဝုတ္တံ ဟောတိ – ‘‘သီလဝါ ဘဝိဿတီ’’တိ ဧတ္ထ ယဒေတံ ကလျာဏမိတ္တဿ ဘိက္ခုနော သီလဝန္တတာယ ဘဝနံ သီလသမ္ပန္နတ္တံ, တဿ ဘိက္ခုနော သီလသမ္ပန္နတ္တာ ဧတံ တဿ ပါဋိကင်္ခံ, အဝဿံဘာဝီ ဧကံသေနေဝ တဿ တတ္ထ နိယောဇနတောတိ အဓိပ္ပာယော. ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတီတိအာဒီသုပိ ဧသေဝ နယော.

“Possessing wisdom” means possessing wisdom by means of insight-wisdom. “Leading to arising and passing away” means penetrating the arising and passing away of the five aggregates. “Noble” means being faultless, standing far away from defilements by way of suppression. “Penetrative” means pertaining to penetration. “Rightly leading to the cessation of suffering” means going rightly, by means of the proper cause and method, to the Noble Path, which has gained the name “cessation of suffering” because it eliminates the suffering of the round of rebirths. Among these five qualities, morality, energy, and wisdom are internal factors for the yogi, while the other two are external factors. Even so, the remaining four qualities succeed solely through reliance on a good friend. To show the great importance of a good friend, the Teacher expanded the discourse with “This, Meghiya, is to be expected of a monk who has good friends,” and so on. Here, “to be expected” means it should be desired with certainty; the meaning is that it is inevitable. The word “yanti” refers to the action. This is what is meant: In the phrase “He will be virtuous,” this becoming virtuous, this accomplishment of virtue, on the part of a monk who has a good friend is to be expected of that monk; it is certain, absolutely fixed for him there—this is the meaning. The same method applies to phrases such as “he dwells restrained by the restraint of the Pātimokkha.”

ဧဝံ ဘဂဝါ သဒေဝကေ လောကေ ဥတ္တမကလျာဏမိတ္တသင်္ခါတဿ အတ္တနော ဝစနံ အနာဒိယိတွာ တံ ဝနသဏ္ဍံ ပဝိသိတွာ တာဒိသံ ဝိပ္ပကာရံ ပတ္တဿ အာယသ္မတော မေဃိယဿ ကလျာဏမိတ္တတာဒိနာ သကလံ သာသနသမ္ပဒံ ဒဿေတွာ ဣဒါနိဿ တတ္ထ အာဒရဇာတဿ ပုဗ္ဗေ ယေဟိ ကာမဝိတက္ကာဒီဟိ ဥပဒ္ဒုတတ္တာ ကမ္မဋ္ဌာနံ န သမ္ပဇ္ဇတိ, တဿ တေသံ ဥဇုဝိပစ္စနီကဘူတတ္တာ စ ဘာဝနာနယံ ပကာသေတွာ တတော ပရံ အရဟတ္တဿ ကမ္မဋ္ဌာနံ အာစိက္ခန္တော ‘‘တေန စ ပန, မေဃိယ, ဘိက္ခုနာ ဣမေသု ပဉ္စသု ဓမ္မေသု ပတိဋ္ဌာယ စတ္တာရော ဓမ္မာ ဥတ္တရိ ဘာဝေတဗ္ဗာ’’တိအာဒိမာဟ. တတ္ထ တေနာတိ ဧဝံ ကလျာဏမိတ္တသန္နိဿယေန ယထာဝုတ္တသီလာဒိဂုဏသမန္နာဂတေန. တေနေဝါဟ ‘‘ဣမေသု ပဉ္စသု ဓမ္မေသု ပတိဋ္ဌာယာ’’တိ. ဥတ္တရီတိ အာရဒ္ဓတရုဏဝိပဿနဿ ရာဂါဒိပရိဿယာ စေ ဥပ္ပဇ္ဇေယျုံ, တေသံ ဝိသောဓနတ္ထံ တတော ဥဒ္ဓံ စတ္တာရော ဓမ္မာ ဘာဝေတဗ္ဗာ ဥပ္ပာဒေတဗ္ဗာ ဝဍ္ဎေတဗ္ဗာ စ.

Thus, the Blessed One showed the entire wealth of the Teaching by means of good friendship and so on to the Venerable Meghiya, who had reached such a state of deterioration after disregarding the word of the Blessed One—esteemed as the supreme good friend in the world with its gods—and entering that forest grove. Now that earnestness had arisen in him, and because his meditation subject had previously not succeeded due to his being troubled by sensual thoughts and the like, and since these new practices were directly opposed to them, the Blessed One revealed the path of development. Then, instructing him further in the meditation subject leading to arahantship, He said, “And that monk, Meghiya, having established himself in these five things, should develop four further things,” and so on. Here, “by that” refers to that monk, endowed with the virtues and qualities as described, relying on a good friend in this way. Therefore, He said, “having established himself in these five things.” “Further” means that if dangers such as lust should arise for one who has commenced the preliminary stages of insight, then, for the sake of purifying them, beyond that, the four things should be developed, produced, and increased.

အသုဘာတိ ဧကာဒသသု အသုဘကမ္မဋ္ဌာနေသု ယထာရဟံ ယတ္ထ ကတ္ထစိ အသုဘဘာဝနာ. ရာဂဿ ပဟာနာယာတိ ကာမရာဂဿ ပဇဟနတ္ထာယ. အယမတ္ထော သာလိလာဝကောပမာယ ဝိဘာဝေတဗ္ဗော. ဧဝံဘူတံ ဘာဝနာဝိဓိံ သန္ဓာယ ဝုတ္တံ – ‘‘အသုဘာ ဘာဝေတဗ္ဗာ ရာဂဿ ပဟာနာယာ’’တိ. မေတ္တာတိ မေတ္တာကမ္မဋ္ဌာနံ. ဗျာပါဒဿ ပဟာနာယာတိ ဝုတ္တနယေနေဝ ဥပ္ပန္နဿ ကောပဿ ပဇဟနတ္ထာယ. အာနာပါနဿတီတိ သောဠသဝတ္ထုကာ အာနာပါနဿတိ. ဝိတက္ကုပစ္ဆေဒါယာတိ ဝုတ္တနယေနေဝ ဥပ္ပန္နာနံ ဝိတက္ကာနံ ပစ္ဆေဒနတ္ထာယ. အသ္မိမာနသမုဂ္ဃာတာယာတိ ‘‘အသ္မီ’’တိ ဥပ္ပဇ္ဇနကဿ နဝဝိဓဿ မာနဿ သမုစ္ဆေဒနတ္ထာယ.

“Foulness” means the contemplation of foulness, as appropriate, among the eleven foulness meditation subjects, wherever it is practiced. “For the abandoning of lust” means for the purpose of abandoning sensual desire. This meaning should be illustrated by the simile of the quail. Referring to such a method of meditation, it is said: “The contemplation of foulness should be developed for the abandoning of lust.” “Loving-kindness” means the meditation subject of loving-kindness. “For the abandoning of ill will” means, in the same way as stated, for the purpose of abandoning arisen anger. “Mindfulness of breathing” means mindfulness of breathing with its sixteen aspects. “For the cutting off of thoughts” means, in the same way as stated, for the purpose of severing arisen thoughts. “For the uprooting of the conceit ‘I am’” means for the purpose of completely cutting off the ninefold conceit that arises as “I am.”

အနိစ္စသညိနောတိ ဟုတွာ အဘာဝတော ဥဒယဗ္ဗယဝန္တတော ပဘင်္ဂုတော တာဝကာလိကတော နိစ္စပ္ပဋိက္ခေပတော စ ‘‘သဗ္ဗေ သင်္ခါရာ အနိစ္စာ’’တိ (ဓ. ပ. ၂၇၇; စူဠနိ. ဟေမကမာဏဝပုစ္ဆာနိဒ္ဒေသော ၅၆) ပဝတ္တအနိစ္စာနုပဿနာဝသေန [Pg.283] အနိစ္စသညိနော. အနတ္တသညာ သဏ္ဌာတီတိ အသာရကတော အဝသဝတ္တနတော ပရတော ရိတ္တတော တုစ္ဆတော သုညတော စ ‘‘သဗ္ဗေ ဓမ္မာ အနတ္တာ’’တိ (ဓ. ပ. ၂၇၉; စူဠနိ. ဟေမကမာဏဝပုစ္ဆာနိဒ္ဒေသော ၅၆) ဧဝံ ပဝတ္တအနတ္တာနုပဿနာသင်္ခါတာ အနတ္တသညာ စိတ္တေ သဏ္ဌဟတိ အတိဒဠှံ ပတိဋ္ဌဟတိ. အနိစ္စလက္ခဏေ ဟိ ဒိဋ္ဌေ အနတ္တလက္ခဏံ ဒိဋ္ဌမေဝ ဟောတိ. တီသု လက္ခဏေသု ဟိ ဧကသ္မိံ ဒိဋ္ဌေ ဣတရဒွယံ ဒိဋ္ဌမေဝ ဟောတိ. တေန ဝုတ္တံ ‘‘အနိစ္စသညိနော, မေဃိယ, အနတ္တသညာ သဏ္ဌာတီ’’တိ. အနတ္တလက္ခဏေ သုဒိဋ္ဌေ ‘‘အသ္မီ’’တိ ဥပ္ပဇ္ဇနကမာနော သုပ္ပဇဟောဝ ဟောတီတိ အာဟ ‘‘အနတ္တသညီ အသ္မိမာနသမုဂ္ဃာတံ ပါပုဏာတီ’’တိ. ဒိဋ္ဌေဝ ဓမ္မေ နိဗ္ဗာနန္တိ ဒိဋ္ဌေဝ ဓမ္မေ ဣမသ္မိံယေဝ အတ္တဘာဝေ အပစ္စယပရိနိဗ္ဗာနံ ပါပုဏာတိ. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရတော ပန အသုဘာဒိဘာဝနာနယော ဝိသုဒ္ဓိမဂ္ဂေ ဝုတ္တနယေန ဝေဒိတဗ္ဗော.

“Perceiving impermanence” means perceiving impermanence by way of the contemplation of impermanence that proceeds from seeing things as having been and then ceasing to be, as subject to arising and passing away, as perishing, as temporary, and as the negation of permanence—thus perceiving with the thought, “All conditioned things are impermanent” (Dhp 277; Cnd 56). The perception of non-self becomes established, meaning that the perception of non-self, known as the contemplation of non-self, becomes firmly established and strongly fixed in the mind, proceeding from seeing things as insubstantial, uncontrollable, belonging to another, empty, hollow, and void—thus perceiving with the thought, “All phenomena are non-self” (Dhp 279; Cnd 56). For when the characteristic of impermanence is seen, the characteristic of non-self is indeed seen. Among the three characteristics, when one is seen, the other two are indeed seen. Therefore, it is said, “Meghiya, for one who perceives impermanence, the perception of non-self becomes established.” When the characteristic of non-self is clearly seen, the conceit ‘I am’ that arises is indeed very well abandoned. Thus, it is said, “One who perceives non-self attains the uprooting of the conceit ‘I am.’” “Nibbāna in this very life” means that in this very existence, in this very life, one attains final Nibbāna without remainder. This is the summary here. But in detail, the method for the development of the perception of foulness, etc., should be understood according to the method explained in the Visuddhimagga.

မေဃိယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Meghiya Sutta is finished.

၄-၅. နန္ဒကသုတ္တာဒိဝဏ္ဏနာ

4-5. Commentary on the Nandaka Sutta and Others

၄-၅. စတုတ္ထေ အာဂမယမာနောတိ ဩလောကယမာနော, ဗုဒ္ဓေါ သဟသာ အပဝိသိတွာ ယာဝ သာ ကထာ နိဋ္ဌာတိ, တာဝ အဋ္ဌာသီတိ အတ္ထော. တေနာဟ ‘‘ဣဒမဝေါစာတိ ဣဒံ ကထာဝသာနံ ဥဒိက္ခမာနော’’တိ. အနိစ္စဒုက္ခာဒိဝသေန သဗ္ဗဓမ္မသန္တီရဏံ အဓိပညာဝိပဿနာတိ အာဟ ‘‘သင်္ခါရပရိဂ္ဂဟဝိပဿနာဉာဏဿာ’’တိ. မာနသန္တိ ရာဂေါပိ စိတ္တမ္ပိ အရဟတ္တမ္ပိ. ‘‘အန္တလိက္ခစရော ပါသော, ယွာယံ စရတိ မာနသော’’တိ (သံ. နိ. ၁.၁၅၁; မဟာဝ. ၃၃) ဧတ္ထ ရာဂေါ မာနသံ. ‘‘စိတ္တံ မနော မာနသ’’န္တိ (ဓ. သ. ၆) ဧတ္ထ စိတ္တံ. ‘‘အပ္ပတ္တမာနသော သေခေါ, ကာလံ ကယိရာ ဇနေ သုတာ’’တိ (သံ. နိ. ၁.၁၅၉) ဧတ္ထ အရဟတ္တံ. ဣဓာပိ အရဟတ္တမေဝ အဓိပ္ပေတံ. တေနာဟ ‘‘အပ္ပတ္တမာနသာတိ အပ္ပတ္တအရဟတ္တာ’’တိ. အပ္ပတ္တံ မာနသံ အရဟတ္တံ ဧတေဟီတိ အပ္ပတ္တမာနသာ. ဣဒါနိ စိတ္တပရိယာယမေဝ မာနသသဒ္ဒံ သန္ဓာယာဟ ‘‘အရဟတ္တံ ဝါ’’တိအာဒိ. ပဉ္စမံ သုဝိညေယျမေဝ.

4-5. In the fourth, 'āgamayamāno' means looking on, observing. The Buddha suddenly entered and remained until the conversation ended—this is the meaning. Hence it is said, 'He said this—observing the conclusion of the discussion.' Thorough investigation of all phenomena by way of impermanence, suffering, and so on, is higher wisdom and insight; thus it is said, 'the knowledge of insight that comprehends formations.' 'Mānasa' can mean lust, mind, or arahantship. In the phrase, 'The snare that moves in the sky, that which moves as mānasa' (SN 1.151), 'mānasa' refers to lust. In 'Mind, thought, mānasa' (Dhs 6), it refers to the mind. In 'A trainee whose mānasa is unattained may die, so people have heard' (SN 1.159), it refers to arahantship. Here too, arahantship is intended. Hence it is said, 'appattamānasa means not having attained arahantship.' Those by whom mānasa, that is, arahantship, has not been attained are called 'appattamānasā.' Now, referring to the word 'mānasa' as a synonym for 'mind', it is said, 'or arahantship,' and so forth. The fifth is very easily understood.

နန္ဒကသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Nandaka Sutta, etc., is completed.

၆. သေဝနာသုတ္တဝဏ္ဏနာ

6. Commentary on the Sevanā Sutta

၆. ဆဋ္ဌေ [Pg.284] ဇီဝိတသမ္ဘာရာတိ ဇီဝိတပ္ပဝတ္တိယာ သမ္ဘာရာ ပစ္စယာ. သမုဒါနေတဗ္ဗာတိ သမ္မာ ဉာယေန အနဝဇ္ဇဥဉ္ဆာစရိယာဒိနာ ဥဒ္ဓမုဒ္ဓမာနေတဗ္ဗာ ပါပုဏိတဗ္ဗာ. တေ ပန သမုဒါနိတာ သမာဟတာ နာမ ဟောန္တီတိ အာဟ ‘‘သမာဟရိတဗ္ဗာ’’တိ. ဒုက္ခေန ဥပ္ပဇ္ဇန္တီတိ သုလဘုပ္ပာဒါ န ဟောန္တိ. ဧတေန ဂေါစရအသပ္ပာယာဒိဘာဝံ ဒဿေတိ. ရတ္တိဘာဂံ ဝါ ဒိဝသဘာဂံ ဝါတိ ဘုမ္မတ္ထေ ဥပယောဂဝစနန္တိ အာဟ ‘‘ရတ္တိကောဋ္ဌာသေ ဝါ ဒိဝသကောဋ္ဌာသေ ဝါ’’တိ. ရတ္တိံယေဝ ပက္ကမိတဗ္ဗံ သမဏဓမ္မဿ တတ္ထ အနိပ္ဖဇ္ဇနတော. သင်္ခါပီတိ ‘‘ယဒတ္ထမဟံ ပဗ္ဗဇိတော, န မေတံ ဣဓ နိပ္ဖဇ္ဇတိ, စီဝရာဒိ ပန သမုဒါဂစ္ဆတိ, နာဟံ တဒတ္ထံ ပဗ္ဗဇိတော, ကိံ မေ ဣဓ ဝါသေနာ’’တိ ပဋိသင်္ခါယပိ. တေနာဟ ‘‘သာမညတ္ထဿ ဘာဝနာပါရိပူရိအဂမနံ ဇာနိတွာ’’တိ. အနန္တရဝါရေ သင်္ခါပီတိ သမဏဓမ္မဿ နိပ္ဖဇ္ဇနဘာဝံ ဇာနိတွာ. သော ပုဂ္ဂလော အနာပုစ္ဆာ ပက္ကမိတဗ္ဗံ, နာနုဗန္ဓိတဗ္ဗောတိ ‘‘သော ပုဂ္ဂလော’’တိ ပဒဿ ‘‘နာနုဗန္ဓိတဗ္ဗော’’တိ ဣမိနာ သမ္ဗန္ဓော. ယဿ ယေန ဟိ သမ္ဗန္ဓော, ဒူရဋ္ဌေနပိ သော ဘဝတိ. တံ ပုဂ္ဂလန္တိ သော ပုဂ္ဂလောတိ ပစ္စတ္တဝစနံ ဥပယောဂဝသေန ပရိဏာမေတွာ တံ ပုဂ္ဂလံ အနာပုစ္ဆာ ပက္ကမိတဗ္ဗန္တိ အတ္ထော. အတ္ထဝသေန ဟိ ဝိဘတ္တိပရိဏာမောတိ. အာပုစ္ဆာ ပက္ကမိတဗ္ဗန္တိ စ ကတညုကတဝေဒိတာယ နိယောဇနံ. ဧဝရူပေါတိ ယံ နိဿာယ ဘိက္ခုနော ဂုဏေဟိ ဝုဒ္ဓိယေဝ ပါဋိကင်္ခါ, ပစ္စယေဟိ န ပရိဿယော, ဧဝရူပေါ ဒဏ္ဍကမ္မာဒီဟိ နိဂ္ဂဏှာတိ စေပိ, န ပရိစ္စဇိတဗ္ဗောတိ ဒဿေတိ ‘‘သစေပီ’’တိအာဒိနာ.

6. In the sixth, 'jīvitasambhārā' means the supports, the conditions for sustaining life. 'To be gathered' means to be properly obtained through blameless means such as gleaning, and so forth, and to be attained. He says that those gathered and accumulated are called 'to be accumulated.' 'Arisen with difficulty' means they are not easily obtained. This indicates the unsuitability of the environment, and so forth. 'During the night portion or during the day portion' is used in the locative sense, hence it is said 'in the night portion or in the day portion.' One should depart at night, as the ascetic practice is not fulfilled there. 'Reflecting' also means considering: 'The purpose for which I went forth is not fulfilled here, but robes, and so forth, are obtained. I did not go forth for that purpose, so what is the use of staying here?' Therefore, it is said: 'knowing that the goal of the ascetic life is not progressing to the fulfillment of its development.' In the subsequent case, 'reflecting' means knowing that the ascetic practice is being fulfilled. That person should depart without informing and should not be followed—this is the connection of the words 'that person' with 'should not be followed.' For whatever has a connection with whatever, that connection exists even if it is distant. The word 'so puggalo' (that person, nominative) is to be understood as 'taṃ puggalaṃ' (that person, accusative) by changing the case according to usage, meaning one should depart without informing that person. Indeed, the change in case is for the sake of meaning. 'Departing after informing' is an instruction demonstrating gratitude and acknowledgment. 'Such a one' means a person by relying on whom a monk can expect only growth in virtues, and no trouble from requisites. Even if such a person disciplines with disciplinary actions, and so forth, he should not be abandoned—this is shown by 'even if,' and so forth.

သေဝနာသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sevanā Sutta is concluded.

၇-၁၀. သုတဝါသုတ္တာဒိဝဏ္ဏနာ

7-10. Commentary on the Sutavā Sutta, etc.

၇-၁၀. သတ္တမေ အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သဉ္စိစ္စ ပါဏန္တိအာဒိ ဒေသနာသီသမေဝ, သောတာပန္နာဒယောပိ ပန အဘဗ္ဗာဝ, ပုထုဇ္ဇနခီဏာသဝါနံ နိန္ဒာပသံသတ္ထမ္ပိ ဧဝံ ဝုတ္တံ. ပုထုဇ္ဇနော နာမ ဂါရယှော မာတုဃာတာဒီနိ ကရောတိ, ခီဏာသဝေါ ပန ပါသံသော ကုန္ထကိပိလ္လိကဃာတာဒီနိပိ န ကရောတီတိ. သန္နိဓိကာရကံ ကာမေ ပရိဘုဉ္ဇိတုန္တိ ယထာ ဂိဟိဘူတော သန္နိဓိံ ကတွာ ဝတ္ထုကာမေ ပရိဘုဉ္ဇတိ, ဧဝံ တိလတဏ္ဍုလသပ္ပိနဝနီတာဒီနိ သန္နိဓိံ [Pg.285] ကတွာ ဣဒါနိ ပရိဘုဉ္ဇိတုံ အဘဗ္ဗောတိ အတ္ထော. ဝတ္ထုကာမေ ပန နိဒဟိတွာ ပရိဘုဉ္ဇန္တာ တန္နိဿိတံ ကိလေသကာမမ္ပိ နိဒဟိတွာ ပရိဘုဉ္ဇန္တိ နာမာတိ အာဟ ‘‘ဝတ္ထုကာမကိလေသကာမေ’’တိ. နနု စ ခီဏာသဝဿေဝ ဝသနဋ္ဌာနေ တိလတဏ္ဍုလာဒယော ပညာယန္တီတိ? န ပန တေ အတ္တနော အတ္ထာယ နိဓေန္တိ, အဖာသုကပဗ္ဗဇိတာဒီနံ အတ္ထာယ နိဓေန္တိ. အနာဂါမိဿ ကထန္တိ? တဿပိ ပဉ္စ ကာမဂုဏာ သဗ္ဗသောဝ ပဟီနာ, ဓမ္မေန ပန လဒ္ဓံ ဝိစာရေတွာ ပရိဘုဉ္ဇတိ. အကပ္ပိယကာမဂုဏေ သန္ဓာယေတံ ဝုတ္တံ, န မဉ္စပီဌအတ္ထရဏပါဝုရဏာဒိသန္နိဿိတံ. သေယျာထာပိ ပုဗ္ဗေ အဂါရိယဘူတောတိ ယထာ ပုဗ္ဗေ ဂိဟိဘူတော ပရိဘုဉ္ဇတိ, ဧဝံ ပရိဘုဉ္ဇိတုံ အဘဗ္ဗော. အဂါရမဇ္ဈေ ဝသန္တာ ဟိ သောတာပန္နာဒယော ယာဝဇီဝံ ဂိဟိဗျဉ္ဇနေန တိဋ္ဌန္တိ. ခီဏာသဝေါ ပန အရဟတ္တံ ပတွာဝ မနုဿဘူတော ပရိနိဗ္ဗာတိ ဝါ ပဗ္ဗဇတိ ဝါ. စာတုမဟာရာဇိကာဒီသု ကာမာဝစရဒေဝေသု မုဟုတ္တမ္ပိ န တိဋ္ဌတိ. ကသ္မာ? ဝိဝေကဋ္ဌာနဿ အဘာဝါ. ဘုမ္မဒေဝတ္တဘာဝေ ပန ဌိတော အရဟတ္တံ ပတွာပိ တိဋ္ဌတိ ဝိဝေကဋ္ဌာနသမ္ဘဝါ. အဋ္ဌမာဒီနိ ဥတ္တာနတ္ထာနေဝ.

7-10. In the seventh, the statement 'a monk whose defilements are destroyed is incapable of intentionally taking a life,' and so forth, is the very essence of the teaching. Similarly, stream-enterers and the like are also incapable. But this is said for the sake of criticizing ordinary people and praising those whose defilements are destroyed. An ordinary person is blameworthy and commits acts like matricide, while one whose defilements are destroyed is praiseworthy and does not even kill insects like ants. The phrase 'enjoys sensual pleasures with stored-up goods' means that, just as a householder enjoys material goods after having made a store, an arahant is now incapable of enjoying things like sesame, rice, ghee, or fresh butter after having stored them. However, when they enjoy material pleasures after having stored them, they are said to also store the defilements of sensual desire dependent on them—hence the mention of 'material pleasures and defilements of sensual desire.' But isn’t it so that sesame, rice, and the like are found in the dwelling places of those whose defilements are destroyed? They do not store them for their own sake but for the sake of renunciates who are unwell, and so forth. What about a non-returner? For him, all five strands of sensual pleasure are entirely abandoned, yet he enjoys what has been rightfully obtained after proper consideration. This statement refers to unallowable sensual pleasures, not to things dependent on beds, chairs, coverings, or garments. The phrase 'as he formerly did when he was a householder' means that one is incapable of enjoying things in the same way he did as a layperson. Stream-enterers and the like who remain in the household life continue to exist with the characteristics of a householder as long as they live. But one whose defilements are destroyed, upon attaining arahantship as a human, either attains final Nibbāna or goes forth as a monk. He does not stay even for a moment in the sensual heavens, like the realm of the Four Great Kings. Why? Because there is no place of seclusion there. However, if he is in the state of an earth-bound deity, he may remain there even after attaining arahantship, since a place of seclusion is possible. The eighth and following points are clear in meaning.

သုတဝါသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sutavā Sutta and similar discourses is completed.

သမ္ဗောဓိဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Section on Enlightenment is completed.

၂. သီဟနာဒဝဂ္ဂေါ

2. The Chapter on the Lion’s Roar

၁. သီဟနာဒသုတ္တဝဏ္ဏနာ

1. Commentary on the Lion’s Roar Sutta

၁၁. ဒုတိယဿ ပဌမေ အဝါပုရေန္တိ ဝိဝရန္တိ ဒွါရံ ဧတေနာတိ အဝါပုရဏံ. ရဇံ ဟရန္တိ ဧတေနာတိ ရဇောဟရဏံ. ကဠောပိဟတ္ထောတိ ဝိလီဝမယဘာဇနဟတ္ထော, ‘‘စမ္မမယဘာဇနဟတ္ထော’’တိ စ ဝဒန္တိ. ဆိန္နာနိ ဝိသာဏာနိ ဧတဿာတိ ဆိန္နဝိသာဏော, ဥသဘော စ သော ဆိန္နဝိသာဏော စာတိ ဥသဘဆိန္နဝိသာဏော. ဝိသေသနပရောယံ သမာသော. အဟိကုဏပေန ဝါတိအာဒိ အတိဇေဂုစ္ဆပ္ပဋိကူလကုဏပဒဿနတ္ထံ ဝုတ္တံ. ကဏ္ဌေ အာသတ္တေနာတိ ကေနစိဒေဝ ပစ္စတ္ထိကေန အာနေတွာ ကဏ္ဌေ ဗဒ္ဓေန, ဩမုက္ကေနာတိ အတ္ထော. အဋ္ဋော အာတုရော ဒုဂ္ဂန္ဓပီဠာယ ပီဠိတော. အစ္စယဿ ပဋိဂ္ဂဏှနံ ဝါ အဓိဝါသနံ. ဧဝဉှိ သော ကာရဏေ ဒေသိယမာနေ တတော [Pg.286] ဝိဂတော နာမ ဟောတိ. တေနာဟ ‘‘ပဋိဂ္ဂဏှတူတိ ခမတူ’’တိ. သေသမေတ္ထ သုဝိညေယျမေဝ.

11. In the first of the second, 'avāpuraṇaṃ' means that by which they open or uncover a door. 'Rajoharaṇaṃ' means that by which they remove dust. 'Kaḷopihattho' means one whose hand holds a willow-wood vessel; some also say 'one whose hand holds a leather vessel.' 'Chinnavisāṇo' means one whose horns are cut off; 'usabhachinnavisāṇo' means a bull with cut horns. This is a compound with a specifying adjective. 'Ahikuṇapena vāti' and so on are stated to show the extremely repulsive and loathsome nature of the corpse. 'Kaṇṭhe āsattena' means brought and tied around the neck by some adversary, that is, fastened on. 'Aṭṭo' means afflicted, tormented by the suffering of foul odor. 'Accayassa paṭiggaṇhanaṃ vā adhivāsanaṃ' means accepting or enduring the transgression. For when the reason is being explained, he is said to have departed from that. Therefore, it is said, 'Let him accept, let him forgive.' The rest here is easily understood.

သီဟနာဒသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Sīhanāda Sutta Commentary is concluded.

၂. သဥပါဒိသေသသုတ္တဝဏ္ဏနာ

2. Commentary on the Saupādisesa Sutta

၁၂. ဒုတိယေ ဘဝဿ အပ္ပမတ္တကတာ နာမ ဣတ္တရကာလတာယာတိ အာဟ ‘‘အစ္ဆရာသံဃာတမတ္တမ္ပီ’’တိ.

12. In the second, 'bhavassa appamattakatā' means the insignificance of existence due to its short duration; hence it is said, 'even for a finger-snap.'

သဥပါဒိသေသသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Saupādisesa Sutta is concluded.

၃. ကောဋ္ဌိကသုတ္တဝဏ္ဏနာ

3. Commentary on the Koṭṭhika Sutta

၁၃. တတိယေ ဒိဋ္ဌဓမ္မော ဝုစ္စတိ ပစ္စက္ခဘူတော အတ္တဘာဝေါ, တသ္မိံ ဝေဒိတဗ္ဗံ ဖလံ ဒိဋ္ဌဓမ္မဝေဒနီယံ. တေနာဟ ‘‘ဣမသ္မိံယေဝ အတ္တဘာဝေ’’တိ. စတုပ္ပဉ္စက္ခန္ဓဖလတာယ သညာဘဝူပဂံ ကမ္မံ ဗဟုဝေဒနီယံ. ဧကက္ခန္ဓဖလတ္တာ အသညာဘဝူပဂံ ကမ္မံ ‘‘အပ္ပဝေဒနီယ’’န္တိ ဝုတ္တံ. ကေစိ ပန ‘‘အရူပါဝစရကမ္မံ ဗဟုကာလံ ဝေဒိတဗ္ဗဖလတ္တာ ဗဟုဝေဒနီယံ, ဣတရံ အပ္ပဝေဒနီယံ. ရူပါရူပါဝစရကမ္မံ ဝါ ဗဟုဝေဒနီယံ, ပရိတ္တံ ကမ္မံ အပ္ပဝေဒနီယ’’န္တိ ဝဒန္တိ. ဝေဒနီယန္တိ ပစ္စယန္တရသမဝါယေ ဝိပါကုပ္ပာဒနသမတ္ထံ, န အာရဒ္ဓဝိပါကမေဝ. အဝေဒနီယန္တိ ပစ္စယဝေကလ္လေန ဝိပစ္စိတုံ အသမတ္ထံ အဟောသိကမ္မာဒိဘေဒံ.

13. In the third, 'diṭṭhadhamma' refers to the perceptible present individual existence; the result to be experienced therein is called 'diṭṭhadhammavedanīya.' Therefore, it is said, 'in this very existence.' Kamma leading to the realm of perception, because its result has four or five aggregates, is 'bahuvedanīya' (to be experienced much). Kamma leading to the realm of non-perception, because its result has a single aggregate, is called 'appavedanīya' (to be experienced little). Some, however, say that formless-sphere kamma is 'bahuvedanīya' because its result is to be experienced for a long time, while other kamma is 'appavedanīya.' Or, kamma pertaining to the form and formless spheres is 'bahuvedanīya,' while limited kamma is 'appavedanīya.' 'Vedanīya' means capable of producing a result on the concurrence of other conditions, not that which has already begun to yield its result. 'Avedanīya' means incapable of ripening due to a deficiency of conditions, being of the kind such as defunct kamma.

ကောဋ္ဌိကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Koṭṭhika Sutta Commentary is concluded.

၄. သမိဒ္ဓိသုတ္တဝဏ္ဏနာ

4. Commentary on the Samiddhi Sutta

၁၄. စတုတ္ထေ သမိဒ္ဓီတိ ထေရဿ ကိရ အတ္တဘာဝေါ သမိဒ္ဓေါ အဘိရူပေါ ပါသာဒိကော, တသ္မာ သမိဒ္ဓီတွေဝ သင်္ခါတော. တေနာဟ ‘‘အတ္တဘာဝသမိဒ္ဓတာယာ’’တိအာဒိ. ရူပဓာတုအာဒီသူတိ အာဒိ-သဒ္ဒေန သဒ္ဒဓာတုအာဒိံ သင်္ဂဏှာတိ.

14. In the fourth, 'Samiddhi': it is said the elder's individual existence was accomplished, beautiful, and pleasing; therefore he was known as 'Samiddhi.' Hence it is said, 'because of the perfection of his person,' etc. In 'Rūpadhātuādīsu,' the word 'ādi' includes the sound element, etc.

သမိဒ္ဓိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Samiddhi Sutta Commentary is concluded.

၅-၉. ဂဏ္ဍသုတ္တာဒိဝဏ္ဏနာ

5-9. Commentary on the Gaṇḍa Sutta, etc.

၁၅-၁၉. ပဉ္စမေ [Pg.287] မာတာပေတ္တိကသမ္ဘဝဿာတိ မာတိတော စ ပိတိတော စ နိဗ္ဗတ္တေန မာတာပေတ္တိကေန သုက္ကသောဏိတေန သမ္ဘူတဿ. ဥစ္ဆာဒနဓမ္မဿာတိ ဥစ္ဆာဒေတဗ္ဗသဘာဝဿ. ပရိမဒ္ဒနဓမ္မဿာတိ ပရိမဒ္ဒိတဗ္ဗသဘာဝဿ. ဧတ္ထ စ ဩဒနကုမ္မာသူပစယဥစ္ဆာဒနပဒေဟိ ဝဍ္ဎိ ကထိတာ, အနိစ္စဘေဒနဝိဒ္ဓံသနပဒေဟိ ဟာနိ. ပုရိမေဟိ ဝါ သမုဒယော, ပစ္ဆိမေဟိ အတ္ထင်္ဂမောတိ ဧဝံ စာတုမဟာဘူတိကဿ ကာယဿ ဝဍ္ဎိပရိဟာနိနိဗ္ဗတ္တိဘေဒါ ဒဿိတာ. သေသံ သုဝိညေယျမေဝ. ဆဋ္ဌာဒီနိ ဥတ္တာနတ္ထာနိ.

15-19. In the fifth, 'born from mother and father' means born from the mother and father, originating from the maternal and paternal sperm and blood. 'Of a nature to be rubbed' means having the nature of being rubbed. 'Of a nature to be massaged' means having the nature of being massaged. Here, growth is spoken of in terms of rice, gruel, accumulation, and rubbing, while decline is spoken of in terms of impermanence, breaking, and destruction. The former indicate arising, the latter indicate cessation—thus, the growth, decline, origination, and dissolution of a body composed of the four great elements are shown. The rest is easily understood. The sixth and following are clear in meaning.

ဂဏ္ဍသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၁၀. ဝေလာမသုတ္တဝဏ္ဏနာ

10. Commentary on the Velāma Sutta

၂၀. ဒသမေ သကုဏ္ဍကဘတ္တန္တိ သကုဏ္ဍကံ ဥတ္တဏ္ဍုလဘတ္တံ. ပရိတ္တေဟိ သကုဏ္ဍေဟိ တဏ္ဍုလေဟိပိ သဒ္ဓိံ ဝိပက္ကဘတ္တံ ဥတ္တဏ္ဍုလမေဝ ဟောတိ. ဗိဠင်္ဂံ ဝုစ္စတိ အာရနာဠံ, ဗိဠင်္ဂတော နိဗ္ဗတ္တနတော တဒေဝ ကဉ္ဇိယတော ဇာတန္တိ ကဉ္ဇိယံ, တံ ဒုတိယံ ဧတဿာတိ ဗိဠင်္ဂဒုတိယံ, တံ ကဉ္ဇိယဒုတိယန္တိ ဝုတ္တံ. အသက္ကရိတွာတိ ဒေယျဓမ္မမ္ပိ ပုဂ္ဂလမ္ပိ အသက္ကရိတွာ. ဒေယျဓမ္မဿ အသက္ကရဏံ အသမ္ပန္နကာရော, ပုဂ္ဂလဿ အသက္ကရဏံ အဂရုကရဏံ. ဒေယျဓမ္မံ အသက္ကရောန္တော ဟိ ဥတ္တဏ္ဍုလာဒိဒေါသသမန္နာဂတံ အာဟာရံ ဒေတိ, န သမ္ပန္နံ ကရောတိ. ပုဂ္ဂလံ အသက္ကရောန္တော နိသီဒနဋ္ဌာနံ အသမ္မဇ္ဇိတွာ ယတ္ထ တတ္ထ ဝါ နိသီဒါပေတွာ ယံ ဝါ တံ ဝါ ဒါရကံ ပေသေတွာ ဒေတိ. အစိတ္တီကတွာတိ န စိတ္တိံ ကတွာ, န ပူဇေတွာတိ အတ္ထော. ပူဇေန္တော ဟိ ပူဇေတဗ္ဗဝတ္ထုံ စိတ္တေ ဌပေတိ, န တတော ဗဟိ ကရောတိ. စိတ္တံ ဝါ အစ္ဆရိယံ ကတွာ ပဋိပတ္တိ စိတ္တီကရဏံ သမ္ဘာဝနကိရိယာ, တပ္ပဋိက္ခေပတော အစိတ္တီကရဏံ အသမ္ဘာဝနကိရိယာ. အပဝိဒ္ဓန္တိ ဥစ္ဆိဋ္ဌာဒိဆဍ္ဍနီယဓမ္မံ ဝိယ အဝခိတ္တကံ. ယော ဟိ ဆဍ္ဍေတုကာမော ဟုတွာ ရောဂိနော သရီရေ ဩဒနာဒီနိ မဇ္ဇိတွာ ဝမ္မိကေ ရောဂံ ပက္ခိပန္တော ဝိယ ဒေတိ, အယံ အပဝိဒ္ဓံ ဒေတိ နာမ. အနာဂမနဒိဋ္ဌိကောတိ ‘‘အဒ္ဓါ ဣမဿ ဒါနဿ ဖလံ မမ အာဂစ္ဆတီ’’တိ ဧဝံ ယဿ ကမ္မဿကတဒိဋ္ဌိ အတ္ထိ, သော အာဂမနဒိဋ္ဌိကော. အယံ ပန န တာဒိသောတိ အနာဂမနဒိဋ္ဌိကော, ဖလံ ပါဋိကင်္ခံ ဟုတွာ န ဒေတီတိ အတ္ထော. တေနာဟ ‘‘န ကမ္မဉ္စ ဖလဉ္စ သဒ္ဒဟိတွာ ဒေတီ’’တိ.

20. In the tenth, 'sakuṇḍaka food' refers to food with bran, that is, food with husked rice. Food cooked with a few grains that still have their bran is indeed considered food with husked rice. 'Biḷaṅga' is what is called sour gruel; because it is produced from `biḷaṅga`, it is `kañjiya`, meaning 'born from sour gruel'. That which has this as a second dish is `biḷaṅgadutiya`, which is called `kañjiyadutiya`. 'Without proper care' means not treating with respect either the gift or the recipient. Disregarding the gift is to prepare it improperly; disregarding the recipient is not to show respect. For one who disregards the gift gives food with defects such as husked rice, and does not prepare it well. One who disregards the recipient, without sweeping the seating place, has them sit just anywhere, or sends any young boy to give the gift. 'Without attention' means not having made it an object of mind, that is, not honoring. For one who honors places the object to be honored in the mind and does not exclude it. Or, making the mind excellent, the practice is `cittīkaraṇa`, an act of esteem; its opposite, `acittīkaraṇa`, is an act of disrespect. 'Discarded' means thrown away, like something to be thrown away such as leftovers. For one who, wishing to throw it away, gives as if smearing rice and so on on a sick person's body and depositing the sickness in an anthill—this one is said to give what is discarded. 'Without belief in results' (`anāgamanadiṭṭhiko`): One who has the view of ownership of kamma, thinking, 'Surely, the fruit of this gift will come to me,' is one with belief in results (`āgamanadiṭṭhiko`). This person, however, is not like that; hence he is one 'without belief in results.' The meaning is that he does not give while expecting a fruit. Therefore it is said, 'He gives without believing in kamma and its fruit.'

ဝေလာမောတိ [Pg.288] ဧတ္ထ မာ-သဒ္ဒေါ ပဋိသေဓဝစနော. ဇာတိဂေါတ္တရူပဘောဂါဒိဂုဏာနံ ဝေလာ မရိယာဒါ နတ္ထိ ဧတသ္မိန္တိ ဝေလာမော. အထ ဝါ ယထာဝုတ္တဂုဏာနံ ဝေလာ မရိယာဒါ အမတိ ဩသာနံ ဂစ္ဆတိ ဧတသ္မိန္တိ ဝေလာမော, ဝေလံ ဝါ မရိယာဒံ အမတိ ဂစ္ဆတိ အတိက္ကမတီတိ ဝေလာမော. တေနာဟ ‘‘ဇာတိဂေါတ္တ…ပေ… ဧဝံလဒ္ဓနာမော’’တိ. ဒီယတီတိ ဒါနံ, ဒါနဝတ္ထု. တံ အဂ္ဂီယတိ နိဿဇ္ဇီယတိ ဧတ္ထာတိ ဒါနဂ္ဂံ. ဒါနံ ဝါ ဂဏှန္တိ ဧတ္ထာတိ ဒါနဂ္ဂံ, ဧဝံ ဘတ္တဂ္ဂံ, ပရိဝေသနဋ္ဌာနံ. ဒုကူလသန္ဒနာနီတိ ရဇတဘာဇနာဒိနိဿိတေ ဒုကူလေ ခီရဿ သန္ဒနံ ဧတေသန္တိ ဒုကူလသန္ဒနာနိ. ကံသူပဓာရဏာနီတိ ရဇတမယဒေါဟဘာဇနာနိ. တေနာဟ ‘‘ရဇတမယခီရပဋိစ္ဆကာနီ’’တိ. ရဇတမယာနိ ခီရပဋိစ္ဆကာနိ ခီရပဋိဂ္ဂဟဘာဇနာနိ ဧတေသန္တိ ရဇတမယခီရပဋိစ္ဆကာနိ. သောဓေယျာတိ မဟပ္ဖလဘာဝကရဏေန ဝိသောဓေယျ. မဟပ္ဖလဘာဝပ္ပတ္တိယာ ဟိ ဒက္ခိဏာ ဝိသုဇ္ဈတိ နာမ.

Here, in 'Velāmo,' the sound 'mā' is a word of negation. There is no limit or boundary (`velā`) in him to qualities such as birth, clan, form, possessions, etc.; therefore, he is 'Velāmo.' Alternatively, in him the limit or boundary (`velā`) of the aforementioned qualities goes (`amati`) to an end; therefore, he is 'Velāmo.' Or, he goes beyond (`amati`) or surpasses the limit (`velaṃ`) or boundary; therefore, he is 'Velāmo.' Hence, it is said, 'by birth, clan... etc... thus he received the name.' What is given is 'dāna,' the object of giving. The place where that is offered or relinquished is 'dānagga.' Or, they receive gifts there; hence, 'dānagga.' Similarly, 'bhattagga' refers to the place of food distribution. 'Dukūlasandanāni' are things by which there is a flowing of milk on fine cloths placed on silver vessels and so on. 'Kaṃsūpadhāraṇāni' are silver milking vessels. Hence, it is said, 'silver milk-receiving vessels.' 'Silver milk-receiving vessels' are silver vessels for receiving milk. 'Sodheyya' means one should purify by causing it to be highly fruitful. For an offering is indeed purified through the attainment of great fruitfulness.

မဂ္ဂေနာဂတံ အနိဝတ္တနသရဏန္တိ ဣမိနာ လောကုတ္တရသရဏဂမနံ ဒီပေတိ. အပရေတိအာဒိနာ လောကိယသရဏဂမနံ ဝုတ္တံ. သရဏံ နာမ တိဏ္ဏံ ရတနာနံ ဇီဝိတပရိစ္စာဂမယံ ပုညံ သဗ္ဗသမ္ပတ္တိံ ဒေတိ, တသ္မာ မဟပ္ဖလတရန္တိ အဓိပ္ပာယော. ဣဒဉ္စ – ‘‘သစေ တွံ ယထာ ဂဟိတံ သရဏံ န ဘိန္ဒိဿသိ, ဧဝါဟံ တံ မာရေမီ’’တိ ယဒိပိ ကောစိ တိဏှေန သတ္ထေန ဇီဝိတာ ဝေါရောပေယျ, တထာပိ ‘‘နေဝါဟံ ဗုဒ္ဓံ န ဗုဒ္ဓေါတိ, ဓမ္မံ န ဓမ္မောတိ, သံဃံ န သံဃောတိ ဝဒါမီ’’တိ ဒဠှတရံ ကတွာ ဂဟိတဿ ဝသေန ဝုတ္တံ. မဂ္ဂေနာဂတန္တိ လောကုတ္တရသီလံ သန္ဓာယ ဝဒတိ. အပရေတိအာဒိနာ ပန လောကိယသီလံ ဝုတ္တံ. သဗ္ဗေသံ သတ္တာနံ ဇီဝိတဒါနာဒိနိဟိတဒဏ္ဍတာယ သကလလောကိယလောကုတ္တရဂုဏာဓိဋ္ဌာနတော စဿ မဟပ္ဖလမဟာနိသံသတာ ဝေဒိတဗ္ဗာ.

By 'come by the path, a refuge from which there is no turning back,' he indicates the taking of supramundane refuge. By 'apareti' and so on, the taking of mundane refuge is spoken of. Refuge, namely, the merit involving the sacrifice of one's life for the sake of the Three Jewels, gives all prosperity; therefore, the meaning is that it is more greatly fruitful. And this is said with respect to what has been taken after making it very firm, thus: 'Even if someone, with a sharp weapon, were to deprive one of life, saying, “If you do not break the refuge you have taken, I will kill you,” even so, one would resolve, “I will not say the Buddha is not the Buddha, the Dhamma is not the Dhamma, or the Sangha is not the Sangha.”' 'Maggenāgataṃ' is said with reference to supramundane morality. But by 'apareti' and so on, mundane morality is spoken of. Its great fruit and great benefit should be understood as arising from laying aside the rod with respect to all beings—which is the giving of life, and so on—and from its being the foundation of all mundane and supramundane qualities.

ဥပသိင်္ဃနမတ္တန္တိ ဃာယနမတ္တံ. ဂဒ္ဒေါဟနမတ္တန္တိ ပါဌန္တရေ ဂေါဒေါဟနမတ္တံ ကာလန္တိ အတ္ထော. သော စ န သကလော ဂေါဒေါဟနက္ခဏော အဓိပ္ပေတောတိ ဒဿေတုံ ‘‘ဂါဝိယာ ဧကဝါရံ ထနအဉ္ဆနမတ္တ’’န္တိ အတ္ထော ဝုတ္တော. အဉ္ဆနမတ္တန္တိ အာကဍ္ဎနမတ္တံ. ဂါဝိယာ ထနံ ဂဟေတွာ ဧကခီရဗိန္ဒုဒုဟနကာလမတ္တမ္ပိ ဂဒ္ဒုဟနမတ္တန္တိ ဝဒန္တိ. ဧတ္တကမ္ပိ ဟိ ကာလံ ယော ဝသနဂဗ္ဘပရိဝေဏဝိဟာရူပစာရပရိစ္ဆေဒေန ဝါ အပရိမာဏာသု လောကဓာတူသု [Pg.289] သဗ္ဗသတ္တေ ဟိတဖရဏံ မေတ္တစိတ္တံ ဘာဝေတုံ သက္ကောတိ. ဣဒံ တတော ယထာဝုတ္တဒါနာဒိတော မဟပ္ဖလတရံ.

'Upasiṅghanamattaṃ' means just the measure of a sniff. 'Gaddohanamattaṃ,' in another reading, is 'godohanamattaṃ,' meaning the time it takes to milk a cow. And to show that not the entire cow-milking moment is intended, the meaning 'just the time of one pull on a cow’s teat' is stated. 'Añchanamattaṃ' means just the measure of pulling. Some say that 'gaddohanamattaṃ' is even just the time it takes to milk a single drop of milk after grasping a cow’s teat. For one who is able, even in such a short time, can develop a mind of loving-kindness that pervades all beings with benefit, either by defining a limited sphere such as a dwelling, an inner chamber, a monastic cell, or a monastery precinct, or by extending it to immeasurable world-systems. This is more greatly fruitful than the aforementioned giving and so on.

ဝေလာမသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Velāma Sutta is concluded.

သီဟနာဒဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sīhanāda Vagga is concluded.

၃. သတ္တာဝါသဝဂ္ဂေါ

3. The Chapter on the Abodes of Beings

၁. တိဌာနသုတ္တဝဏ္ဏနာ

1. The Commentary on the Tiṭhāna Sutta

၂၁. တတိယဿ ပဌမေ အမမာတိ ဝတ္ထာဘရဏပါနဘောဇနာဒီသုပိ မမတ္တဝိရဟိတာ. အပရိဂ္ဂဟာတိ ဣတ္ထိပရိဂ္ဂဟေန အပရိဂ္ဂဟာ. တေသံ ကိရ ‘‘အယံ မယှံ ဘရိယာ’’တိ မမတ္တံ န ဟောတိ, မာတရံ ဝါ ဘဂိနိံ ဝါ ဒိသွာ ဆန္ဒရာဂေါ န ဥပ္ပဇ္ဇတိ. ဓမ္မတာသိဒ္ဓဿ သီလဿ အာနုဘာဝေန ပုတ္တေ ဒိဋ္ဌမတ္တေ ဧဝ မာတုထနတော ထညံ ပဂ္ဃရတိ, တေန သညာဏေန နေသံ မာတရိ ပုတ္တဿ မာတုသညာ, မာတု စ ပုတ္တေ ပုတ္တသညာ ပစ္စုပဋ္ဌိတာတိ ကေစိ.

21. In the first of the third, 'amamā' means free from possessiveness even towards clothing, ornaments, drinks, food, and so on. 'Apariggahā' means without possessions, in the sense of not taking women as possessions. For them, it is said, there is no possessiveness in the thought, 'This is my wife'; nor does sensual lust arise upon seeing a mother or a sister. Through the power of their virtue, which is established by nature, as soon as a son is seen, milk flows from the mother's breast. By that sign, some say, the son's perception of the mother as 'mother' and the mother's perception of the son as 'son' becomes established.

အပိစေတ္ထ (သာရတ္ထ. ဋီ. ၁.၁ ဝေရဉ္ဇကဏ္ဍဝဏ္ဏနာ) ဥတ္တရကုရုကာနံ ပုညာနုဘာဝသိဒ္ဓေါ အယမ္ပိ ဝိသေသော ဝေဒိတဗ္ဗော. တတ္ထ ကိရ တေသု တေသု ပဒေသေသု ဃနနိစိတပတ္တသဉ္ဆန္နသာခါပသာခါ ကူဋာဂါရသမာ မနောရမာ ရုက္ခာ တေသံ မနုဿာနံ နိဝေသနကိစ္စံ သာဓေန္တိ. ယတ္ထ သုခံ နိဝသန္တိ, အညေပိ တတ္ထ ရုက္ခာ သုဇာတာ သဗ္ဗဒါပိ ပုပ္ဖိတဂ္ဂါ တိဋ္ဌန္တိ. ဇလာသယာပိ ဝိကသိတကမလကုဝလယပုဏ္ဍရီကသောဂန္ဓိကာဒိပုပ္ဖသဉ္ဆန္နာ သဗ္ဗကာလံ ပရမသုဂန္ဓံ သမန္တတော ပဝါယန္တာ တိဋ္ဌန္တိ. သရီရမ္ပိ တေသံ အတိဒီဃာဒိဒေါသရဟိတံ အာရောဟပရိဏာဟသမ္ပန္နံ ဇရာယ အနဘိဘူတတ္တာ ဝလိတပလိတာဒိဒေါသဝိရဟိတံ ယာဝတာယုကံ အပရိက္ခီဏဇဝဗလပရက္ကမသောဘမေဝ ဟုတွာ တိဋ္ဌတိ. အနုဋ္ဌာနဖလူပဇီဝိတာယ န စ နေသံ ကသိဝဏိဇ္ဇာဒိဝသေန အာဟာရပရိယေဋ္ဌိဝသေန ဒုက္ခံ အတ္ထိ, တတော ဧဝ န ဒါသဒါသိကမ္မကရာဒိပရိဂ္ဂဟော အတ္ထိ, န စ တတ္ထ သီတုဏှဍံသမကသဝါတာတပသရီသပဝါဠာဒိပရိဿယော အတ္ထိ. ယထာ နာမေတ္ထ ဂိမှာနံ ပစ္ဆိမေ မာသေ ပစ္စူသဝေလာယံ သမသီတုဏှော ဥတု [Pg.290] ဟောတိ, ဧဝမေဝ သဗ္ဗကာလံ တတ္ထ သမသီတုဏှောဝ ဥတု ဟောတိ, န စ နေသံ ကောစိ ဥပဃာတော ဝိဟေသာ ဝါ ဥပ္ပဇ္ဇတိ. အကဋ္ဌပါကိမေဝ သာလိံ အကဏံ အထုသံ သုဒ္ဓံ သုဂန္ဓံ တဏ္ဍုလပ္ဖလံ ပရိဘုဉ္ဇန္တိ. တံ ဘုဉ္ဇန္တာနံ နေသံ ကုဋ္ဌံ, ဂဏ္ဍော, ကိလာသော, သောသော, ကာသော, သာသော, အပမာရော, ဇရောတိ ဧဝမာဒိကော န ကောစိ ရောဂေါ ဥပ္ပဇ္ဇတိ, န စ တေ ခုဇ္ဇာ ဝါ ဝါမနာ ဝါ ကာဏာ ဝါ ကုဏီ ဝါ ခဉ္ဇာ ဝါ ပက္ခဟတာ ဝါ ဝိကလင်္ဂါ ဝါ ဝိကလိန္ဒြိယာ ဝါ ဟောန္တိ.

Furthermore, this special quality of the people of Uttarakuru, accomplished through the power of their merit, should be understood. There, it is said, in various places, charming trees, like peaked mansions, with branches and boughs covered by densely packed leaves, serve as dwellings for those people, where they live in comfort. Other well-grown trees also stand there, always with blossoming tops. Ponds, covered with blooming lotuses, blue water lilies, white lotuses, fragrant water lilies, and other flowers, perpetually emit a supreme fragrance in all directions. Their bodies, too, are free from faults such as excessive height, possessing a well-proportioned stature. Because they are not overcome by old age, they are devoid of defects such as wrinkles and grey hair, and remain endowed with undiminished speed, strength, power, and splendor for as long as they live. Because they live on fruit that arises without effort, they have no suffering from seeking food through agriculture, trade, or other means. For that very reason, they have no possession of male or female slaves or laborers. Nor is there any danger there from cold, heat, gadflies, mosquitoes, wind, sun, reptiles, or other creatures. Just as here, in the last month of summer at dawn, the weather is temperate, so too the weather there is always temperate; and no harm or affliction ever arises for them. They eat rice that ripens without being cultivated—a grain that is without powder or husk, pure, and fragrant. For those who eat it, no disease arises, such as leprosy, boils, skin disease, consumption, coughing, asthma, epilepsy, or fever. Nor are they hunchbacked, dwarfed, one-eyed, crippled, lame, paralyzed, deformed, or with defective faculties.

ဣတ္ထိယောပိ တတ္ထ နာတိဒီဃာ, နာတိရဿာ, နာတိကိသာ, နာတိထူလာ, နာတိကာဠာ, နစ္စောဒါတာ, သောဘဂ္ဂပ္ပတ္တရူပါ ဟောန္တိ. တထာ ဟိ ဒီဃင်္ဂုလီ, တမ္ဗနခါ, အလမ္ဗထနာ, တနုမဇ္ဈာ, ပုဏ္ဏစန္ဒမုခီ, ဝိသာလက္ခီ, မုဒုဂတ္တာ, သဟိတောရူ, ဩဒါတဒန္တာ, ဂမ္ဘီရနာဘီ, တနုဇင်္ဃာ, ဒီဃနီလဝေလ္လိတကေသီ, ပုထုလသုဿောဏီ, နာတိလောမာ, နာလောမာ, သုဘဂါ, ဥတုသုခသမ္ဖဿာ, သဏှာ, သခိလာ, သုခသမ္ဘာသာ, နာနာဘရဏဝိဘူသိတာ ဝိစရန္တိ. သဗ္ဗဒါပိ သောဠသဝဿုဒ္ဒေသိကာ ဝိယ ဟောန္တိ, ပုရိသာ စ ပဉ္စဝီသတိဝဿုဒ္ဒေသိကာ ဝိယ. န ပုတ္တဒါရေသု ရဇ္ဇန္တိ. အယံ တတ္ထ ဓမ္မတာ.

The women there are neither too tall nor too short, neither too thin nor too stout, neither too dark nor too fair; they possess forms that have attained loveliness. Indeed, they have long fingers, copper-colored nails, firm breasts, slender waists, faces like the full moon, large eyes, soft skin, thighs set close together, white teeth, deep navels, slender calves, long, dark, curly hair, and broad, well-formed hips. They are neither too hairy nor hairless, are beautiful, pleasant to the touch, smooth-skinned, friendly, and pleasant in conversation, and they wander about adorned with various ornaments. They always appear to be about sixteen years of age, and the men about twenty-five. They are not attached to children or spouses. Such is the nature of that place.

သတ္တာဟိကမေဝ စ တတ္ထ ဣတ္ထိပုရိသာ ကာမရတိယာ ဝိဟရန္တိ. တတော ဝီတရာဂါ ဝိယ ယထာသကံ ဂစ္ဆန္တိ, န တတ္ထ ဣဓ ဝိယ ဂဗ္ဘောက္ကန္တိမူလကံ, ဂဗ္ဘပရိဟရဏမူလကံ, ဝိဇာယနမူလကံ ဝါ ဒုက္ခံ ဟောတိ. ရတ္တကဉ္စုကတော ကဉ္စနပဋိမာ ဝိယ ဒါရကာ မာတုကုစ္ဆိတော အမက္ခိတာ ဧဝ သေမှာဒိနာ သုခေနေဝ နိက္ခမန္တိ. အယံ တတ္ထ ဓမ္မတာ.

And for seven days only, men and women there dwell in the enjoyment of sensual pleasures. Then, as if free from lust, they go their separate ways. There, unlike here, there is no suffering rooted in conception, rooted in carrying the fetus, or rooted in childbirth. Like a golden statue from a red case, children come forth with ease from their mother’s womb, unstained by phlegm and the like. Such is the nature of that place.

မာတာ ပန ပုတ္တံ ဝါ ဓီတရံ ဝါ ဝိဇာယိတွာ တေ ဝိစရဏကပ္ပဒေသေ ဌပေတွာ အနပေက္ခာ ယထာရုစိ ဂစ္ဆတိ. တေသံ တတ္ထ သယိတာနံ ယေ ပဿန္တိ ပုရိသာ ဝါ ဣတ္ထိယော ဝါ, တေ အတ္တနော အင်္ဂုလိယော ဥပနာမေန္တိ. တေသံ ကမ္မဗလေန တတော ခီရံ ပဝတ္တတိ, တေန တေ ဒါရကာ ယာပေန္တိ. ဧဝံ ပန ဝဍ္ဎေန္တာ ကတိပယဒိဝသေဟေဝ လဒ္ဓဗလာ ဟုတွာ ဒါရိကာ ဣတ္ထိယော ဥပဂစ္ဆန္တိ, ဒါရကာ ပုရိသေ. ကပ္ပရုက္ခတော ဧဝ စ တေသံ တတ္ထ ဝတ္ထာဘရဏာနိ နိပ္ဖဇ္ဇန္တိ. နာနာဝိရာဂဝဏ္ဏဝိစိတ္တာနိ ဟိ သုခုမာနိ မုဒုသုခသမ္ဖဿာနိ ဝတ္ထာနိ တတ္ထ တတ္ထ ကပ္ပရုက္ခေသု ဩလမ္ဗန္တာနိ တိဋ္ဌန္တိ. နာနာဝိဓရသ္မိဇာလသမုဇ္ဇလဝိဝိဓဝဏ္ဏရတနဝိနဒ္ဓါနိ [Pg.291] အနေကဝိဓမာလာကမ္မလတာကမ္မဘိတ္တိကမ္မဝိစိတ္တာနိ သီသူပဂဂီဝူပဂဟတ္ထူပဂကဋူပဂပါဒူပဂါနိ သောဝဏ္ဏမယာနိ အာဘရဏာနိ ကပ္ပရုက္ခတော ဩလမ္ဗန္တိ. တထာ ဝီဏာမုဒိင်္ဂပဏဝသမ္မတာဠသင်္ခဝံသဝေတာဠပရိဝါဒိနီဝလ္လကီပဘုတိကာ တူရိယဘဏ္ဍာပိ တတော တတော ဩလမ္ဗန္တိ. တတ္ထ ဗဟူ ဖလရုက္ခာ ကုမ္ဘမတ္တာနိ ဖလာနိ ဖလန္တိ မဓုရရသာနိ, ယာနိ ပရိဘုဉ္ဇိတွာ တေ သတ္တာဟမ္ပိ ခုပ္ပိပါသာဟိ န ဗာဓီယန္တိ.

A mother, having given birth to a son or a daughter, places the child in a suitable open space and goes wherever she pleases without any concern. When the children are lying there, any men or women who see them bring their fingers near. By the power of their karma, milk flows from the fingers, and by this the children are nourished. Growing in this way, after just a few days they become strong, and the girls go to the women and the boys to the men. From the wishing-trees their clothing and ornaments are produced. Indeed, fine garments of various hues and patterns, delicate and soft to the touch, hang here and there on the wishing-trees. Golden ornaments suitable for the head, neck, hands, waist, and feet—radiant with nets of multi-colored rays, studded with jewels of diverse colors, and decorated with various designs of garlands, creepers, and murals—hang from the wishing-trees. Likewise, musical instruments such as lutes, drums, tabors, cymbals, conches, flutes, viols, and harps hang there. Many fruit trees there bear sweet-tasting fruits as large as pots; having eaten them, those beings are not afflicted by hunger or thirst for a whole week.

နဇ္ဇောပိ တတ္ထ သုဝိသုဒ္ဓဇလာ သုပ္ပတိတ္ထာ ရမဏီယာ အကဒ္ဒမာ ဝါလုကတလာ နာတိသီတာ နစ္စုဏှာ သုရဘိဂန္ဓီဟိ ဇလဇပုပ္ဖေဟိ သဉ္ဆန္နာ သဗ္ဗကာလံ သုရဘီ ဝါယန္တိယော သန္ဒန္တိ, န တတ္ထ ကဏ္ဋကိကာ ကက္ခဠဂစ္ဆလတာ ဟောန္တိ, အကဏ္ဋကာ ပုပ္ဖဖလသမ္ပန္နာ ဧဝ ဟောန္တိ, စန္ဒနနာဂရုက္ခာ သယမေဝ ရသံ ပဂ္ဃရန္တိ, နဟာယိတုကာမာ စ နဒိတိတ္ထေ ဧကဇ္ဈံ ဝတ္ထာဘရဏာနိ ဌပေတွာ နဒိံ ဩတရိတွာ နှတွာ ဥတ္တိဏ္ဏုတ္တိဏ္ဏာ ဥပရိဋ္ဌိမံ ဥပရိဋ္ဌိမံ ဝတ္ထာဘရဏံ ဂဏှန္တိ, န တေသံ ဧဝံ ဟောတိ ‘‘ဣဒံ မမ, ဣဒံ ပရဿာ’’တိ. တတော ဧဝ န တေသံ ကောစိ ဝိဂ္ဂဟော ဝါ ဝိဝါဒေါ ဝါ. သတ္တာဟိကာ ဧဝ စ နေသံ ကာမရတိကီဠာ ဟောတိ, တတော ဝီတရာဂါ ဝိယ ဝိစရန္တိ. ယတ္ထ စ ရုက္ခေ သယိတုကာမာ ဟောန္တိ, တတ္ထေဝ သယနံ ဥပလဗ္ဘတိ. မတေ စ သတ္တေ ဒိသွာ န ရောဒန္တိ န သောစန္တိ. တဉ္စ မဏ္ဍယိတွာ နိက္ခိပန္တိ. တာဝဒေဝ စ နေသံ တထာရူပါ သကုဏာ ဥပဂန္တွာ မတံ ဒီပန္တရံ နေန္တိ, တသ္မာ သုသာနံ ဝါ အသုစိဋ္ဌာနံ ဝါ တတ္ထ နတ္ထိ, န စ တတော မတာ နိရယံ ဝါ တိရစ္ဆာနယောနိံ ဝါ ပေတ္တိဝိသယံ ဝါ ဥပပဇ္ဇန္တိ. ဓမ္မတာသိဒ္ဓဿ ပဉ္စသီလဿ အာနုဘာဝေန တေ ဒေဝလောကေ နိဗ္ဗတ္တန္တီတိ ဝဒန္တိ. ဝဿသဟဿမေဝ စ နေသံ သဗ္ဗကာလံ အာယုပ္ပမာဏံ, သဗ္ဗမေတံ တေသံ ပဉ္စသီလံ ဝိယ ဓမ္မတာသိဒ္ဓမေဝါတိ.

There, even the rivers have very pure water, with good landing places, delightful, free from mud, with sandy bottoms, neither too cold nor too hot, covered with fragrant water-flowers, always emitting sweet scents. There are no thorny or rough creepers and vines; they are without thorns, abundant with flowers and fruits. Sandalwood and Nāga trees spontaneously exude their own sap. Those who wish to bathe, having left their clothes and ornaments together at the river-bathing-place, enter the river and bathe, and upon emerging, each takes the uppermost garment and ornament without thinking, "This is mine, this belongs to another." Hence, there is no conflict or dispute among them. Their enjoyment of sensual pleasures lasts only seven days, after which they wander as if free from lust. Wherever they wish to sleep under a tree, there they find their bed. Seeing a dead being, they do not weep or grieve, but simply decorate it and lay it aside. Then, birds of that kind come and carry the dead to another island. Therefore, there are no cemeteries or impure places there, nor do the dead from there get reborn in hell, the animal realm, or the realm of ghosts. It is said that by the power of the naturally established Five Precepts, they are reborn in the heavenly world. Their lifespan is always a thousand years, and all this is naturally established for them, just like the Five Precepts.

တိဌာနသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Tiṭhānasutta is concluded.

၃. တဏှာမူလကသုတ္တဝဏ္ဏနာ

3. Commentary on the Taṇhāmūlaka Sutta

၂၃. တတိယေ (ဒီ. နိ. ဋီ. ၂.၁၀၃) ဧသနတဏှာတိ ဘောဂါနံ ပရိယေသနဝသေန ပဝတ္တာ တဏှာ. ဧသိတတဏှာတိ ပရိယိဋ္ဌေသု ဘောဂေသု ဥပ္ပဇ္ဇမာနတဏှာ. ပရိတဿနဝသေန [Pg.292] ပရိယေသတိ ဧတာယာတိ ပရိယေသနာ, အာသယတော ပယောဂတော စ ပရိယေသနာ တထာပဝတ္တော စိတ္တုပ္ပာဒေါ. တေနာဟ ‘‘တဏှာယ သတိ ဟောတီ’’တိ. ရူပါဒိအာရမ္မဏပ္ပဋိလာဘောတိ သဝတ္ထုကာနံ ရူပါဒိအာရမ္မဏာနံ ဂဝေသနဝသေန ပဋိလာဘော. ယံ ပန အပရိယိဋ္ဌံယေဝ လဗ္ဘတိ, တမ္ပိ အတ္ထတော ပရိယေသနာယ လဒ္ဓမေဝ နာမ တထာရူပဿ ကမ္မဿ ပုဗ္ဗေကတတ္တာ ဧဝ လဗ္ဘနတော. တေနာဟ ‘‘သော ဟိ ပရိယေသနာယ သတိ ဟောတီ’’တိ.

23. In the third (Dī. Ni. Ṭī. 2.103), 'esanataṇhā' means craving that occurs through the pursuit of possessions. 'Esitataṇhā' means craving that arises in regard to possessions already sought. 'Pariyesanā' is that by which one seeks due to agitation; it is the mental state and application that thus occurs, which is seeking. Hence, it is said, 'When there is craving, there is seeking.' 'Rūpādiārammaṇappaṭilābho' means the acquisition of material and other objects by seeking those objects that have a basis. But even what is obtained without being sought is, in effect, obtained through seeking, because things of that kind are obtained due to past actions. Hence, it is said, 'That exists when there is seeking.'

သုခဝိနိစ္ဆယန္တိ သုခံ ဝိသေသတော နိစ္ဆိနောတီတိ သုခဝိနိစ္ဆယော. သုခံ သဘာဝတော သမုဒယတော အတ္ထင်္ဂမတော အာဒီနဝတော နိဿရဏတော စ ယာထာဝတော ဇာနိတွာ ပဝတ္တဉာဏံဝ သုခဝိနိစ္ဆယံ. ဇညာတိ ဇာနေယျ. ‘‘သုဘံ သုခ’’န္တိအာဒိကံ အာရမ္မဏေ အဘူတာကာရံ ဝိဝိဓံ နိန္နဘာဝေန စိနောတိ အာရောပေတီတိ ဝိနိစ္ဆယော, အဿာဒါနုပဿနာ တဏှာ. ဒိဋ္ဌိယာပိ ဧဝမေဝ ဝိနိစ္ဆယဘာဝေါ ဝေဒိတဗ္ဗော. ဣမသ္မိံ ပန သုတ္တေ ဝိတက္ကောယေဝ အာဂတောတိ ယောဇနာ. ဣမသ္မိံ ပန သုတ္တေတိ သက္ကပဉှသုတ္တေ (ဒီ. နိ. ၂.၃၅၈). တတ္ထ ဟိ ‘‘ဆန္ဒော ခေါ, ဒေဝါနမိန္ဒ, ဝိတက္ကနိဒါနော’’တိ အာဂတံ. ဣဓာတိ ဣမသ္မိံ သုတ္တေ. ဝိတက္ကေနေဝ ဝိနိစ္ဆိနန္တီတိ ဧတေန ‘‘ဝိနိစ္ဆိနတိ ဧတေနာတိ ဝိနိစ္ဆယော’’တိ ဝိနိစ္ဆယသဒ္ဒဿ ကရဏသာဓနမာဟ. ဧတ္တကန္တိအာဒိ ဝိနိစ္ဆယနာကာရဒဿနံ.

Sukhavinicchaya is so called because it discerns happiness in detail. 'Sukhavinicchaya' is the knowledge that arises from truly knowing happiness in terms of its nature, arising, cessation, disadvantage, and escape. One should know. Considering 'pleasant, happy,' etc., as an object, constructing and imposing various unreal aspects due to deep inclination—this is 'vinicchaya,' the contemplation of gratification, which is craving. The same nature of 'vinicchaya' should be understood regarding views. However, in this discourse, only thought is mentioned—this is the connection. 'In this discourse' refers to the Sakka's Questions Sutta (Dīgha Nikāya 2.358), where it is stated: 'Desire, O Lord of Gods, has thought as its source.' 'Here' refers to this discourse. By saying that they discern by means of thought, this shows the instrumental meaning of the word 'vinicchaya,' that is, 'that by which one discerns is vinicchaya.' 'This much,' etc., shows the aspect of 'vinicchaya'.

ဆန္ဒနဋ္ဌေန ဆန္ဒော, ဧဝံ ရဉ္ဇနဋ္ဌေန ရာဂေါတိ ဆန္ဒရာဂေါ. သွာယံ အနာသေဝနတာယ မန္ဒော ဟုတွာ ပဝတ္တော ဣဓာဓိပ္ပေတောတိ အာဟ ‘‘ဒုဗ္ဗလရာဂဿာဓိဝစန’’န္တိ. အဇ္ဈောသာနန္တိ တဏှာဒိဋ္ဌိဝသေန အဘိနိဝေသနံ. ‘‘မယှံ ဣဒ’’န္တိ ဟိ တဏှာဂါဟော ယေဘုယျေန အတ္တဂ္ဂါဟသန္နိဿယောဝ ဟောတိ. တေနာဟ ‘‘အဟံ မမန္တီ’’တိ. ဗလဝသန္နိဋ္ဌာနန္တိ စ တေသံ ဂါဟာနံ ထိရဘာဝပ္ပတ္တိမာဟ. တဏှာဒိဋ္ဌိဝသေန ပရိဂ္ဂဟကရဏန္တိ အဟံ မမန္တိ ဗလဝသန္နိဋ္ဌာနဝသေန အဘိနိဝိဋ္ဌဿ အတ္တတ္တနိယဂ္ဂါဟဝတ္ထုနော အညာသာဓာရဏံ ဝိယ ကတွာ ပရိဂ္ဂဟေတွာ ဌာနံ, တထာပဝတ္တော လောဘသဟဂတစိတ္တုပ္ပာဒေါ. အတ္တနာ ပရိဂ္ဂဟိတဿ ဝတ္ထုနော ယဿ ဝသေန ပရေဟိ သာဓာရဏဘာဝဿ အသဟမာနော ဟောတိ ပုဂ္ဂလော, သော ဓမ္မော အသဟနတာ. ဧဝံ ဝစနတ္ထံ ဝဒန္တိ နိရုတ္တိနယေန. သဒ္ဒလက္ခဏေန ပန ယဿ ဓမ္မဿ ဝသေန မစ္ဆရိယယောဂတော ပုဂ္ဂလော မစ္ဆရော[Pg.293], တဿ ဘာဝေါ, ကမ္မံ ဝါ မစ္ဆရိယံ, မစ္ဆရော ဓမ္မော. မစ္ဆရိယဿ ဗလဝဘာဝတော အာဒရေန ရက္ခဏံ အာရက္ခောတိ အာဟ ‘‘ဒွါရ…ပေ… သုဋ္ဌု ရက္ခဏ’’န္တိ.

By the meaning of delight, it is chanda; by the meaning of infatuation, it is rāga—thus, chandarāga. This chandarāga is intended here as having arisen weakly due to non-cultivation; therefore, it is said to be 'a designation for weak lust.' 'Ajjhosāna' means adherence by way of craving and wrong view. Indeed, the grasping of craving, 'This is mine,' mostly depends on the notion of self-grasping. Hence, it is said, 'I' and 'mine.' And 'balavasanniṭṭhāna' refers to the attainment of firmness of these graspings. Taking possession through craving and wrong view means the state of taking possession of an object grasped as 'I' and 'mine' by way of strong determination, making it as if it were not common to others, and the mind-moment accompanied by greed that thus arises. The inability to tolerate the object possessed by oneself being shared by others—this is the nature of intolerance. Thus, they explain the meaning of the term according to the method of derivation. But according to the characteristic of the word, the state or action by which a person is miserly due to the connection with miserliness is macchariyaṃ, miserliness, or the quality of being miserly. Guarding with care due to the strong nature of miserliness is called 'ārakkha'; therefore, it is said, 'guarding the doors... well-guarding.'

အတ္တနော ဖလံ ကရောတီတိ ကရဏံ, ယံ ကိဉ္စိ ကာရဏံ. အဓိကံ ကရဏန္တိ အဓိကရဏံ, ဝိသေသကာရဏံ. ဝိသေသကာရဏဉ္စ ဘောဂါနံ အာရက္ခဒဏ္ဍာဒါနာဒိအနတ္ထသမ္ဘဝဿာတိ ဝုတ္တံ ‘‘အာရက္ခာဓိကရဏ’’န္တိအာဒိ. ပရနိသေဓနတ္ထန္တိ မာရဏာဒိနာ ပရေသံ ဝိဗာဓနတ္ထံ. အာဒိယန္တိ ဧတေနာတိ အာဒါနံ, ဒဏ္ဍဿ အာဒါနံ ဒဏ္ဍာဒါနံ, ဒဏ္ဍံ အာဟရိတွာ ပရဝိဟေဌနစိတ္တုပ္ပာဒေါ. သတ္ထာဒါနေပိ ဧသေဝ နယော. ဟတ္ထပရာမာသာဒိဝသေန ကာယေန ကာတဗ္ဗော ကလဟော ကာယကလဟော. မမ္မဃဋ္ဋနာဒိဝသေန ဝါစာယ ကာတဗ္ဗော ကလဟော ဝါစာကလဟော. ဝိရုဇ္ဈနဝသေန ဝိရူပံ ဂဏှာတိ ဧတေနာတိ ဝိဂ္ဂဟော. ဝိရုဒ္ဓံ ဝဒတိ ဧတေနာတိ ဝိဝါဒေါ. ‘‘တုဝံ တုဝ’’န္တိ အဂါရဝဝစနသဟစရဏတော တုဝံတုဝံ. သဗ္ဗေပိ တေ တထာပဝတ္တဒေါသသဟဂတာ စိတ္တုပ္ပာဒါ ဝေဒိတဗ္ဗာ. တေနာဟ ဘဂဝါ ‘‘အနေကေ ပါပကာ အကုသလာ ဓမ္မာ သမ္ဘဝန္တီ’’တိ.

It makes its own fruit, thus it is 'karaṇa' (a cause); it is any kind of cause. An additional cause is 'adhikaraṇa,' a special cause. And a special cause is for the arising of harm from guarding wealth, taking up punishment, and so on; hence it is said, 'because of guarding,' etc. 'Paranisedhanattha' means for the purpose of obstructing others through killing and the like. 'Ādāna' (taking up) is so called because they take up by means of this. The taking up of a stick is 'daṇḍādāna,' which is the mind-moment of harming others by taking up a stick. The same applies to taking up weapons. A quarrel carried out by the body, such as grabbing by the hand, is a bodily quarrel. A quarrel carried out by speech, such as striking at vital points, etc., is a verbal quarrel. Because of opposition, one takes up a distorted form by means of this, thus it is 'viggaha' (conflict). One speaks in opposition by means of this, thus it is 'vivāda' (dispute). 'Tuvaṃ tuvaṃ' is so called due to uttering disrespectful speech like 'you, you.' All these should be understood as states of mind accompanied by aversion arising in such a way. Therefore, the Blessed One said, 'Many evil, unwholesome states arise.'

တဏှာမူလကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Taṇhāmūlaka Sutta is concluded.

၄-၅. သတ္တာဝါသသုတ္တာဒိဝဏ္ဏနာ

4-5. Commentary on the Sattāvāsa Sutta and Other Texts

၂၄-၂၅. စတုတ္ထေ သတ္တာ အာဝသန္တိ ဧတေသူတိ သတ္တာဝါသာ, နာနတ္တသညိအာဒိဘေဒါ သတ္တနိကာယာ. ယသ္မာ တေ တေ သတ္တနိဝါသာ တပ္ပရိယာပန္နာနံ သတ္တာနံ တာယ ဧဝ တပ္ပရိယာပန္နတာယ အာဓာရော ဝိယ ဝတ္တဗ္ဗတံ အရဟန္တိ. သမုဒါယာစာရော ဟိ အဝယဝဿ ယထာ ‘‘ရုက္ခေ သာခါ’’တိ, တသ္မာ ‘‘သတ္တာနံ အာဝါသာ, ဝသနဋ္ဌာနာနီတိ အတ္ထော’’တိ ဝုတ္တံ. သုဒ္ဓါဝါသာပိ သတ္တာဝါသောဝ ‘‘န သော, ဘိက္ခဝေ, သတ္တာဝါသော သုလဘရူပေါ, ယော မယာ အနာဝုတ္ထပုဗ္ဗော ဣမိနာ ဒီဃေန အဒ္ဓုနာ အညတြ သုဒ္ဓါဝါသေဟိ ဒေဝေဟီ’’တိ (ဒီ. နိ. ၂.၉၁) ဝစနတော. ယဒိ ဧဝံ တေ ကသ္မာ ဣဓ န ဂဟိတာတိ တတ္ထ ကာရဏမာဟ ‘‘အသဗ္ဗကာလိကတ္တာ’’တိအာဒိ. ဝေဟပ္ဖလာ ပန စတုတ္ထေယေဝ သတ္တာဝါသေ ဘဇန္တီတိ ဒဋ္ဌဗ္ဗံ. ပဉ္စမံ ဥတ္တာနမေဝ.

24-25. In the fourth, beings dwell in these; thus, they are the abodes of beings, the various groups of beings such as those with diverse perceptions. Because those abodes of beings are, so to speak, the basis for the beings included in them, due to that very inclusion, they deserve to be spoken of as such. For the collective term is applied to the part, as in 'a branch on a tree'; therefore it is said, 'abodes of beings, meaning places of dwelling.' The Pure Abodes are also abodes of beings, as stated in the words, 'Monks, that abode of beings is not easily found, which I have not dwelt in before during this long time, except for the Pure Abode devas.' If so, why are they not included here? The reason is stated: 'because they are not always present,' and so on. However, the Vehapphala devas should be understood as belonging only to the fourth abode of beings. The fifth is self-evident.

သတ္တာဝါသသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sattāvāsa Sutta and Other Texts is concluded.

၆. သိလာယူပသုတ္တဝဏ္ဏနာ

6. Commentary on the Silāyūpa Sutta

၂၆. ဆဋ္ဌေ [Pg.294] ပမာဏမဇ္ဈိမဿ ပုရိသဿ စတုဝီသတင်္ဂုလိကော ဟတ္ထော ကုက္ကု, ‘‘ကက္ကူ’’တိပိ တဿေဝ နာမံ. အဋ္ဌ ကုက္ကူ ဥပရိ နေမဿာတိ အဋ္ဌ ဟတ္ထာ အာဝါဋဿ ဥပရိ ဥဂ္ဂန္တွာ ဌိတာ ဘဝေယျုံ. သေသမေတ္ထ ဥတ္တာနမေဝ.

26. In the sixth, the measure of a man of middle stature is a hand of twenty-four finger-widths, which is a cubit; 'kakku' is also its name. 'Eight cubits above the rim' means eight cubits should stand, having risen above the pit. The rest here is clear.

သိလာယူပသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Silāyūpa Sutta is concluded.

၇. ပဌမဝေရသုတ္တဝဏ္ဏနာ

7. Commentary on the First Sutta on Enmity

၂၇. သတ္တမေ (သံ. နိ. ဋီ. ၂.၂၄၁) ယတောတိ ယသ္မိံ ကာလေ. အယဉှိ တော-သဒ္ဒေါ ဒါ-သဒ္ဒေါ ဝိယ ဣဓ ကာလဝိသယော, ယဒါတိ ဝုတ္တံ ဟောတိ. ဘယာနိ ဝေရာနီတိ ဘီယတေ ဘယံ, ဘယေန ယောဂါ, ဘာယိတဗ္ဗေန ဝါ ဘယံ ဧဝ ဝေရပ္ပသဝဋ္ဌေန ဝေရန္တိ စ လဒ္ဓနာမာ စေတနာဒယော. ပါဏာတိပါတာဒယော ဟိ ယဿ ပဝတ္တန္တိ, ယဉ္စ ဥဒ္ဒိဿ ပဝတ္တီယန္တိ, ဥဘယေသဉ္စ ဝေရာဝဟာ, တတော ဧဝ စေတေ ဘာယိတဗ္ဗာ ဝေရသဉ္ဇနကာ နာမာတိ. သောတဿ အရိယမဂ္ဂဿ အာဒိတော ပဇ္ဇနံ ပဋိပတ္တိ အဓိဂမော သောတာပတ္တိ. တဒတ္ထာယ တတ္ထ ပတိဋ္ဌိတဿ စ အင်္ဂါနိ သောတာပတ္တိယင်္ဂါနိ. ဒုဝိဓဉှိ (သံ. နိ. အဋ္ဌ. ၂.၂.၄၁) သောတာပတ္တိယင်္ဂံ သောတာပတ္တိအတ္ထာယ စ အင်္ဂံ ကာရဏံ, ယံ သောတာပတ္တိမဂ္ဂပ္ပဋိလာဘတော ပုဗ္ဗဘာဂေ သောတာပတ္တိပ္ပဋိလာဘာယ သံဝတ္တတိ, ‘‘သပ္ပုရိသသံသေဝေါ သဒ္ဓမ္မဿဝနံ ယောနိသောမနသိကာရော ဓမ္မာနုဓမ္မပဋိပတ္တီ’’တိ (ဒီ. နိ. ၃.၃၁၁) ဧဝံ အာဂတံ. ပဋိလဒ္ဓဂုဏဿ စ သောတာပတ္တိံ ပတွာ ဌိတဿ အင်္ဂံ, ယံ ‘‘သောတာပန္နဿ အင်္ဂ’’န္တိပိ ဝုစ္စတိ ‘‘သောတာပန္နော အင်္ဂီယတိ ဉာယတိ ဧတေနာ’’တိ ကတွာ, ဗုဒ္ဓေ အဝေစ္စပ္ပသာဒါဒီနံ ဧတံ အဓိဝစနံ. ဣဒမိဓာဓိပ္ပေတံ.

27. In the seventh (Saṃ. Ni. Ṭī. 2.241), 'yato' means 'at which time.' For here, the suffix '-to' is like the suffix '-dā,' indicating a temporal sense, meaning 'when.' 'Fears are enmities' means that which is feared is fear; or from association with fear; or that which should be feared is fear itself. And volitions and so forth are called 'enmity' by way of being the source of enmity. For indeed, killing living beings and so forth, when they occur in someone or are directed towards someone, bring enmity to both. Therefore, these are to be feared and are called 'producers of enmity.' The initial arising of the Noble Path, the practice, the attainment, is stream-entry. And the factors established for that purpose are the factors of stream-entry. For indeed, there are two kinds of factors of stream-entry (Saṃ. Ni. Aṭṭha. 2.2.41): a factor that is a cause for stream-entry, which leads to the attainment of stream-entry in the preliminary stage before the acquisition of the stream-entry path, as stated thus: 'association with good people, listening to the true Dhamma, wise attention, and practice in accordance with the Dhamma' (Dī. Ni. 3.311). And there is a factor of one who has attained the qualities and stands having reached stream-entry, which is also called 'a factor of a stream-enterer' because 'a stream-enterer is characterized and known by this.' This is a designation for unwavering confidence in the Buddha, and so forth. This is what is intended here.

ခီဏနိရယောတိအာဒီသု အာယတိံ တတ္ထ အနုပ္ပဇ္ဇနတာယ ခီဏော နိရယော မယှတိ, သော အဟံ ခီဏနိရယော. ဧသ နယော သဗ္ဗတ္ထ. သောတာပန္နောတိ မဂ္ဂသောတံ အာပန္နော. အဝိနိပါတဓမ္မောတိ န ဝိနိပါတသဘာဝေါ. နိယတောတိ ပဌမမဂ္ဂသင်္ခါတေန သမ္မတ္တနိယာမေန နိယတော. သမ္ဗောဓိပရာယဏောတိ ဥပရိမဂ္ဂတ္တယသင်္ခါတော သမ္ဗောဓိ ပရံ အယနံ [Pg.295] မယှန္တိ သောဟံ သမ္ဗောဓိပရာယဏော, သမ္ဗောဓိံ အဝဿံ အဘိသမ္ဗုဇ္ဈနကောတိ အတ္ထော.

In phrases such as 'one whose hell is exhausted,' it means that hell is exhausted for me because there is no future arising there; thus, 'I am one whose hell is exhausted.' This method applies everywhere. 'A stream-enterer' means one who has entered the stream of the path. 'One not liable to fall' means one whose nature is not to fall into states of deprivation. 'One fixed in destiny' means one who is fixed by the fixed course of rightness designated as the first path. 'One destined for enlightenment' means that enlightenment, designated as the three higher paths, is my ultimate destination; thus, 'I am one destined for enlightenment,' meaning one who will undoubtedly awaken to enlightenment.

ပါဏာတိပါတပစ္စယာတိ ပါဏာတိပါတကမ္မဿ ကရဏဟေတု. ဘယံ ဝေရန္တိ အတ္ထတော ဧကံ. ဝေရံ ဝုစ္စတိ ဝိရောဓော, တဒေဝ ဘာယိတဗ္ဗတော ‘‘ဘယ’’န္တိ ဝုစ္စတိ. တဉ္စ ပနေတံ ဒုဝိဓံ ဟောတိ – ဗာဟိရံ, အဇ္ဈတ္တိကန္တိ. ဧကေန ဟိ ဧကဿ ပိတာ မာရိတော ဟောတိ. သော စိန္တေတိ ‘‘ဧတေန ကိရ မေ ပိတာ မာရိတော, အဟမ္ပိ တံယေဝ မာရေဿာမီ’’တိ နိသိတံ သတ္ထံ အာဒါယ စရတိ. ယာ တဿ အဗ္ဘန္တရေ ဥပ္ပန္နာ ဝေရစေတနာ, ဣဒံ ဗာဟိရံ ဝေရံ နာမ တဿ ဝေရဿ မူလဘူတတော ဝေရကာရကပုဂ္ဂလတော ဗဟိဘာဝတ္တာ. ယာ ပန ဣတရဿ ‘‘အယံ ကိရ မံ မာရေဿာမီတိ စရတိ, အဟမေဝ နံ ပဌမတရံ မာရေဿာမီ’’တိ စေတနာ ဥပ္ပဇ္ဇတိ, ဣဒံ အဇ္ဈတ္တိကံ ဝေရံ နာမ. ဣဒံ တာဝ ဥဘယမ္ပိ ဒိဋ္ဌဓမ္မိကမေဝ. ယာ ပန တံ နိရယေ ဥပ္ပန္နံ ဒိသွာ ‘‘ဧတံ ပဟရိဿာမီ’’တိ ဇလိတံ အယမုဂ္ဂရံ ဂဏှန္တဿ နိရယပါလဿ စေတနာ ဥပ္ပဇ္ဇတိ, ဣဒမဿ သမ္ပရာယိကံ ဗာဟိရံ ဝေရံ. ယာ စဿ ‘‘အယံ နိဒ္ဒေါသံ မံ ပဟရိဿာမီတိ အာဂစ္ဆတိ, အဟမေဝ နံ ပဌမတရံ ပဟရိဿာမီ’’တိ စေတနာ ဥပ္ပဇ္ဇတိ, ဣဒမဿ သမ္ပရာယိကံ အဇ္ဈတ္တံ ဝေရံ. ယံ ပနေတံ ဗာဟိရံ ဝေရံ, တံ အဋ္ဌကထာသု ‘‘ပုဂ္ဂလဝေရ’’န္တိ ဝုစ္စတိ. ဒုက္ခံ ဒေါမနဿန္တိ အတ္ထတော ဧကမေဝ. ယထာ စေတ္ထ, ဧဝံ သေသေသုပိ ‘‘ဣမိနာ မမ ဘဏ္ဍံ ဟဋံ, မယှံ ဒါရေသု စာရိတ္တံ အာပန္နံ, မုသာ ဝတွာ အတ္ထော ဘဂ္ဂေါ, သုရာမဒမတ္တေန ဣဒံ နာမ ကတ’’န္တိအာဒိနာ နယေန ဝေရပ္ပဝတ္တိ ဝေဒိတဗ္ဗာ.

'Due to killing living beings' means the cause for performing the act of killing living beings. 'Fear and enmity' are essentially one in meaning. Enmity is called opposition; that very thing, being something to be feared, is called 'fear.' And this is of two kinds: external and internal. For instance, one person's father is killed by another. He thinks, 'Indeed, my father was killed by him, so I too will kill him,' and takes up a sharpened weapon to pursue him. The hostile intention that arises within him is called external enmity because it is external to the person who caused the enmity, who is the root of that enmity. But when the other thinks, 'Indeed, this one is coming to kill me, so I will kill him first,' that intention arises—this is called internal enmity. So far, both of these pertain only to this present life. However, when one sees that person reborn in hell and the hell-guardian's intention arises, thinking, 'I will strike him,' as he seizes a blazing iron club—this is his external enmity in the next life. And when his intention arises, thinking, 'This one is coming to strike me, who am innocent, so I will strike him first,' this is his internal enmity in the next life. Now, this external enmity is called 'personal enmity' in the commentaries. 'Suffering and distress' are essentially one in meaning. Just as in this case, so too in the remaining instances—such as 'This one stole my goods,' 'He committed adultery with my wife,' 'He lied and ruined my purpose,' 'He did this under the influence of liquor,' and so on—the arising of enmity should be understood.

အဝေစ္စပ္ပသာဒေနာတိ အဓိဂတေန အစလပ္ပသာဒေန. အရိယကန္တေဟီတိ ပဉ္စဟိ သီလေဟိ. တာနိ ဟိ အရိယာနံ ကန္တာနိ ပိယာနိ ဘဝန္တိ, ဘဝန္တရဂတာပိ အရိယာ တာနိ န ဝိဇဟန္တိ, တသ္မာ ‘‘အရိယကန္တာနီ’’တိ ဝုစ္စန္တိ. သေသမေတ္ထ ယံ ဝတ္တဗ္ဗံ သိယာ, တံ သဗ္ဗံ ဝိသုဒ္ဓိမဂ္ဂေ အနုဿတိနိဒ္ဒေသေ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

'With unwavering confidence' means with the unshakable confidence that has been attained. 'Dear to the Noble Ones' refers to the five precepts. For indeed, these are dear and pleasing to the Noble Ones; even when reborn in other existences, the Noble Ones do not abandon them; therefore, they are called 'dear to the Noble Ones.' Whatever else might need to be said here should be understood as all explained in the Exposition of Recollection in the Visuddhimagga.

ပဌမဝေရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the First Sutta on Enmity is concluded.

၉. အာဃာတဝတ္ထုသုတ္တဝဏ္ဏနာ

9. Commentary on the Sutta on the Grounds for Resentment

၂၉. နဝမေ [Pg.296] ဝသတိ ဧတ္ထ ဖလံ တန္နိမိတ္တတာယ ပဝတ္တတီတိ ဝတ္ထု, ကာရဏန္တိ အာဟ ‘‘အာဃာတဝတ္ထူနီ’’တိ. ကောပေါ နာမာယံ ယသ္မိံ ဝတ္ထုသ္မိံ ဥပ္ပဇ္ဇတိ, န တတ္ထ ဧကဝါရမေဝ ဥပ္ပဇ္ဇတိ, အထ ခေါ ပုနပိ ဥပ္ပဇ္ဇတေဝါတိ ဝုတ္တံ ‘‘ဗန္ဓတီ’’တိ. အထ ဝါ ယော ပစ္စယဝိသေသေန ဥပ္ပဇ္ဇမာနော အာဃာတော သဝိသယေ ဗဒ္ဓေါ ဝိယ န ဝိဂစ္ဆတိ, ပုနပိ ဥပ္ပဇ္ဇတေဝ. တံ သန္ဓာယာဟ ‘‘အာဃာတံ ဗန္ဓတီ’’တိ. တံ ပနဿ ပစ္စယဝသေန နိဗ္ဗတ္တနံ ဥပ္ပာဒနမေဝါတိ ဝုတ္တံ ‘‘ဥပ္ပာဒေတီ’’တိ.

29. In the ninth, ‘basis’ (vatthu) means that the fruit dwells here, or that it occurs by way of that as its sign. It means ‘a cause’ (kāraṇa), hence it is said ‘grounds for resentment’ (āghātavatthūni). This anger, when it arises in a ground, does not arise just once there, but arises again and again; hence it is said ‘binds’ (bandhati). Alternatively, resentment that arises due to a specific condition, being as if bound to its object, does not disappear but arises again and again. Referring to this, it is said ‘binds resentment’ (āghātaṃ bandhati). Its arising by way of conditions is simply its production; hence it is said ‘produces’ (uppādeti).

အာဃာတဝတ္ထုသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on the Grounds for Resentment is concluded.

၁၀. အာဃာတပဋိဝိနယသုတ္တဝဏ္ဏနာ

10. Commentary on the Sutta on the Removal of Resentment

၃၀. ဒသမေ တံ ကုတေတ္ထ လဗ္ဘာတိ ဧတ္ထ တန္တိ ကိရိယာပရာမသနံ. ပဒဇ္ဈာဟာရေန စ အတ္ထော ဝေဒိတဗ္ဗောတိ ‘‘တံ အနတ္ထစရဏံ မာ အဟောသီ’’တိအာဒိမာဟ. ကေန ကာရဏေန လဒ္ဓဗ္ဗံ နိရတ္ထကဘာဝတော. ကမ္မဿကာ ဟိ သတ္တာ. တေ ကဿ ရုစိယာ ဒုက္ခိတာ သုခိတာ ဝါ ဘဝန္တိ, တသ္မာ ကေဝလံ တသ္မိံ မယှံ အနတ္ထစရဏံ, တံ ကုတေတ္ထ လဗ္ဘာတိ အဓိပ္ပာယော. အထ ဝါ တံ ကောပကာရဏံ ဧတ္ထ ပုဂ္ဂလေ ကုတော လဗ္ဘာ ပရမတ္ထတော ကုဇ္ဈိတဗ္ဗဿ ကုဇ္ဈနကဿ စ အဘာဝတော. သင်္ခါရမတ္တဉှေတံ, ယဒိဒံ ခန္ဓပဉ္စကံ ယံ ‘‘သတ္တော’’တိ ဝုစ္စတိ, တေ သင်္ခါရာ ဣတ္တရခဏိကာ, ကဿ ကော ကုဇ္ဈတီတိ အတ္ထော. လာဘာ နာမ ကေ သိယုံ အညတြ အနတ္ထုပ္ပတ္တိတော.

30. In the tenth, in the phrase ‘How can that be obtained here?’ (taṃ kutettha labbhā), here ‘that’ (taṃ) is a reference to action. The meaning should be understood by supplying words, hence it is said, ‘May that harmful conduct not occur,’ and so on. For what reason should it be obtained? Because of its worthlessness. For beings are owners of their kamma. According to whose liking do they become miserable or happy? Therefore, that is merely harmful conduct towards him on my part; how can that be obtained here? This is the intention. Alternatively, that cause for anger – how can it be found here, in this person? Ultimately, there is no one to be angry with, nor one who is angry, because of the absence of such. For this five-aggregate mass, which is called ‘a being,’ is merely formations. These formations are momentary. Who is angry at whom? This is the meaning. What indeed would be gains, other than the arising of harm?

အာဃာတပဋိဝိနယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on the Removal of Resentment is concluded.

၁၁. အနုပုဗ္ဗနိရောဓသုတ္တဝဏ္ဏနာ

11. Commentary on the Sutta on Gradual Cessation

၃၁. ဧကာဒသမေ အနုပုဗ္ဗနိရောဓာတိ အနုပုဗ္ဗေန အနုက္ကမေန ပဝတ္တေတဗ္ဗနိရောဓာ. တေနာဟ ‘‘အနုပဋိပါဋိနိရောဓာ’’တိ.

31. In the eleventh, ‘gradual cessation’ (anupubbanirodha) means cessations to be brought about gradually, in sequence. Hence it is said ‘sequential cessations’ (anupaṭipāṭinirodhā).

အနုပုဗ္ဗနိရောဓသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on Gradual Cessation is concluded.

သတ္တာဝါသဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Abodes of Beings is concluded.

၄. မဟာဝဂ္ဂေါ

4. The Great Chapter

၁. အနုပုဗ္ဗဝိဟာရသုတ္တဝဏ္ဏနာ

1. Commentary on the Sutta on Gradual Abidings

၃၂. စတုတ္ထဿ [Pg.297] ပဌမေ အနုပုဗ္ဗတော ဝိဟရိတဗ္ဗာတိ အနုပုဗ္ဗဝိဟာရာ. အနုပဋိပါဋိယာတိ အနုက္ကမေန. သမာပဇ္ဇိတဗ္ဗဝိဟာရာတိ သမာပဇ္ဇိတွာ သမင်္ဂိနော ဟုတွာ ဝိဟရိတဗ္ဗဝိဟာရာ.

32. In the first of the fourth, ‘to be dwelt in gradually’ (anupubbato viharitabbā) means gradual abidings (anupubbavihārā). ‘In sequence’ (anupaṭipāṭiyā) means successively. ‘Abidings to be attained’ (samāpajjitabbavihārā) means abidings to be dwelt in after attaining them and becoming endowed with them.

အနုပုဗ္ဗဝိဟာရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on Gradual Abidings is concluded.

၂-၃. အနုပုဗ္ဗဝိဟာရသမာပတ္တိသုတ္တာဒိဝဏ္ဏနာ

2-3. Commentary on the Sutta on Gradual Attainments of Abidings, and so on

၃၃-၃၄. ဒုတိယေ ဆာတံ ဝုစ္စတိ တဏှာဒိဋ္ဌိယော ကာမာနံ ပါတဗ္ဗတော တာသံ ဝသေန ဝတ္တနတော, တန္နိန္နတ္တာ နတ္ထိ ဧတေသု ဆာတန္တိ နိစ္ဆာတာ. တေနာဟ ‘‘တဏှာဒိဋ္ဌိစ္ဆာတာန’’န္တိအာဒိ. တတိယေ နတ္ထိ ဝတ္တဗ္ဗံ.

33-34. In the second, ‘thirst’ (chātaṃ) is said to refer to craving and views because they are to be drunk in sensual pleasures, and because they function by way of them. Because of the absence of that, there is no thirst in these; therefore, they are ‘without thirst’ (nicchātā). Hence it is said ‘free from the thirst of craving and views’ (taṇhādiṭṭhicchātānaṃ), and so on. In the third, there is nothing to be said.

အနုပုဗ္ဗဝိဟာရသမာပတ္တိသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Sutta on the Gradual Attainments of Abidings, and so on, is concluded.

၄. ဂါဝီဥပမာသုတ္တဝဏ္ဏနာ

4. Explanation of the Sutta on the Simile of the Cow.

၃၅. စတုတ္ထေ ပဗ္ဗတစာရိနီတိ ပကတိယာ ပဗ္ဗတေ ဗဟုလစာရိနီ. အခေတ္တညူတိ (ဝိသုဒ္ဓိ. မဟာဋီ. ၁.၇၇) အဂေါစရညူ. သမာဓိပရိပန္တာနံ ဝိသောဓနာနဘိညတာယ ဗာလော. ဈာနဿ ပဂုဏဘာဝါပါဒနဝေယျတ္တိယဿ အဘာဝေန အဗျတ္တော. ဥပရိဈာနဿ ပဒဋ္ဌာနဘာဝါနဝဗောဓေန အခေတ္တညူ. သဗ္ဗထာပိ သမာပတ္တိကောသလ္လာဘာဝေန အကုသလော. သမာဓိနိမိတ္တဿ ဝါ အနာသေဝနာယ ဗာလော. အဘာဝနာယ အဗျတ္တော. အဗဟုလီကာရေန အခေတ္တညူ. သမ္မဒေဝ အနဓိဋ္ဌာနတော အကုသလောတိ ယောဇေတဗ္ဗံ. ဥဘတော ဘဋ္ဌောတိ ဥဘယတော ဈာနတော ဘဋ္ဌော. သော ဟိ အပ္ပဂုဏတာယ န သုပ္ပတိဋ္ဌိတတာယ သဥဿာဟောပိ ဝိနာသတော အသာမတ္ထိယတော စ ဈာနဒွယတော ပရိဟီနော.

35. In the fourth, ‘mountain-dwelling’ (pabbatacārinī) means naturally frequenting the mountains. ‘Unknowing of the field’ (akhettaññū) (Visuddhimagga, Mahāṭīkā 1.77) means not knowing the suitable pasture. One is foolish (bālo) due to not knowing how to purify what obstructs concentration. One is unskilled (abyatto) because of the absence of proficiency in producing familiarity with jhāna. One is unknowing of the field (akhettaññū) because one does not understand the basis for higher jhāna. In all ways, one is unskillful (akusalo) due to lacking skill in attaining concentration. Or, one is foolish (bālo) because of non-cultivation of the sign of concentration. One is unskilled (abyatto) due to lack of development. One is unknowing of the field (akhettaññū) because of non-repetition. It should be connected that one is unskillful (akusalo) because of not rightly resolving. ‘Fallen from both’ (ubhato bhaṭṭho) means fallen from both jhānas. For due to lack of familiarity and not being well-established, even with enthusiasm, he is deprived of both jhānas on account of destruction and incapacity.

ဂါဝီဥပမာသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Sutta on the Simile of the Cow is concluded.

၅. ဈာနသုတ္တဝဏ္ဏနာ

5. Explanation of the Sutta on Jhāna.

၃၆. ပဉ္စမေ [Pg.298] အနိစ္စတောတိ ဣမိနာ နိစ္စပ္ပဋိက္ခေပတော တေသံ အနိစ္စတမာဟ. တတော ဧဝ ဥဒယဝယဝန္တတော ဝိပရိဏာမတော တာဝကာလိကတော စ တေ အနိစ္စာတိ ဇောတိတံ ဟောတိ. ယဉှိ နိစ္စံ န ဟောတိ, တံ ဥဒယဝယပရိစ္ဆိန္နဇရာယ မရဏေန စာတိ ဒွေဓာ ဝိပရိဏတံ ဣတ္တရက္ခဏမေဝ စ ဟောတိ. ဒုက္ခတောတိ န သုခတော. ဣမိနာ သုခပ္ပဋိက္ခေပတော တေသံ ဒုက္ခတမာဟ. တတော ဧဝ စ အဘိဏှပ္ပဋိပီဠနတော ဒုက္ခဝတ္ထုတော စ တေ ဒုက္ခာတိ ဇောတိတံ ဟောတိ. ဥဒယဝယဝန္တတာယ ဟိ တေ အဘိဏှပ္ပဋိပီဠနတော နိရန္တရဒုက္ခတာယ ဒုက္ခဿေဝ စ အဓိဋ္ဌာနဘူတော. ပစ္စယယာပနီယတာယ ရောဂမူလတာယ စ ရောဂတော. ဒုက္ခတာသူလယောဂတော ကိလေသာသုစိပဂ္ဃရတော ဥပ္ပာဒဇရာဘင်္ဂေဟိ ဥဒ္ဓုမာတပက္ကဘိဇ္ဇနတော စ ဂဏ္ဍတော. ပီဠာဇနနတော အန္တောတုဒနတော ဒုန္နီဟရဏတော စ သလ္လတော. အဝဍ္ဎိအာဝဟနတော အဃဝတ္ထုတော စ အဃတော. အသေရိဘာဝဇနနတော အာဗာဓပ္ပတိဋ္ဌာနတာယ စ အာဗာဓတော. အဝသဝတ္တနတော အဝိဓေယျတာယ စ ပရတော. ဗျာဓိဇရာမရဏေဟိ ပလုဇ္ဇနီယတာယ ပလောကတော. သာမိနိဝါသီကာရကဝေဒကအဓိဋ္ဌာယကဝိရဟတော သုညတော. အတ္တပ္ပဋိက္ခေပဋ္ဌေန အနတ္တတော. ရူပါဒိဓမ္မာပိ ယထာ န ဧတ္ထ အတ္တာ အတ္ထီတိ အနတ္တာ, ဧဝံ သယမ္ပိ အတ္တာ န ဟောန္တီတိ အနတ္တာ. တေန အဗျာပါရတော နိရီဟတော တုစ္ဆတော အနတ္တာတိ ဒီပိတံ ဟောတိ.

36. In the fifth, ‘impermanent’ (aniccatoti) – by this, their impermanence is stated through the rejection of permanence. From this very fact, their impermanence is illuminated as being subject to rise and fall, change, and temporariness. For what is not permanent, being limited by rise and fall, is changed in two ways by aging and death, and lasts only for a moment. ‘Suffering’ (dukkhato) – not happiness. By this, their suffering is stated through the rejection of happiness. From this very fact, their suffering is illuminated as being constantly oppressed and as a basis for suffering. For because they are subject to rise and fall, they are constantly oppressed, continuously suffering, and are the foundation for suffering. Due to being maintained by conditions, they are rooted in disease and thus are like a disease. Because they are connected to the pain of suffering, oozing with defilements and impurities, swelling and bursting from origination, aging, and disintegration like a boil, they are like a boil. Because they produce oppression, stab internally, and are hard to extract, they are like a dart. Because they bring decline and are a basis for misery, they are like misery. Because they generate lack of mastery and are a ground for affliction, they are like affliction. Because they are uncontrollable and ungovernable, they are like an enemy. Because they are subject to destruction by sickness, aging, and death, they are like decay. Because they are empty of owner, dweller, maker, experiencer, and sustainer, they are empty. Because of the mode of rejecting self, they are non-self. Just as material phenomena, etc., are non-self because there is no self here, so too they themselves are not self. Thus, their non-self nature is illuminated as inaction, powerlessness, and emptiness.

လက္ခဏတ္တယမေဝ သုခါဝဗောဓနတ္ထံ ဧကာဒသဟိ ပဒေဟိ ဝိဘဇိတွာ ဂဟိတန္တိ ဒဿေတုံ ‘‘ယသ္မာ အနိစ္စတော’’တိအာဒိ ဝုတ္တံ. အန္တောသမာပတ္တိယန္တိ သမာပတ္တီနံ သဟဇာတတာယ သမာပတ္တီနံ အဗ္ဘန္တရေ စိတ္တံ ပဋိသံဟရတီတိ တပ္ပဋိဗဒ္ဓဆန္ဒရာဂါဒိကိလေသဝိက္ခမ္ဘနေန ဝိပဿနာစိတ္တံ ပဋိသံဟရတိ. တေနာဟ ‘‘မောစေတိ အပနေတီ’’တိ. သဝနဝသေနာတိ ‘‘သဗ္ဗသင်္ခါရသမထော’’တိအာဒိနာ သဝနဝသေန. ထုတိဝသေနာတိ တထေဝ ထောမနာဝသေန ဂုဏတော သံကိတ္တနဝသေန. ပရိယတ္တိဝသေနာတိ တဿ ဓမ္မဿ ပရိယာပုဏနဝသေန. ပညတ္တိဝသေနာတိ တဒတ္ထဿ ပညာပနဝသေန. အာရမ္မဏကရဏဝသေနေဝ ဥပသံဟရတိ မဂ္ဂစိတ္တံ, ‘‘ဧတံ သန္တ’’န္တိအာဒိ ပန အဝဓာရဏနိဝတ္တိတတ္ထဒဿနံ. ယထာ ဝိပဿနာ ‘‘ဧတံ သန္တံ ဧတံ ပဏီတ’’န္တိအာဒိနာ အသင်္ခတာယ ဓာတုယာ စိတ္တံ ဥပသံဟရတိ, ဧဝံ မဂ္ဂေါ နိဗ္ဗာနံ သစ္ဆိကိရိယာဘိသမယဝသေန အဘိသမေန္တော တတ္ထ လဗ္ဘမာနေ သဗ္ဗေပိ ဝိသေသေ [Pg.299] အသမ္မောဟတော ပဋိဝိဇ္ဈန္တော တတ္ထ စိတ္တံ ဥပသံဟရတိ. တေနာဟ ‘‘ဣမိနာ ပန အာကာရေနာ’’တိအာဒိ.

To show that the three characteristics are grasped by being divided into eleven terms for the purpose of easy understanding, it is said, ‘Because of impermanence’ (yasmā aniccato), and so on. ‘Within the attainment’ (antosamāpattiyanti) means that because the attainments are co-arisen, the mind withdraws into the attainments. It withdraws the insight-mind by suppressing defilements such as desire and lust connected with them. Hence it is said, ‘It liberates, it removes’ (moceti apanetī). ‘By way of hearing’ (savanavasena) means by way of hearing phrases like ‘the calming of all formations’ (sabbasaṅkhārasamatho), and so on. ‘By way of praise’ (thutivasena) means similarly by way of extolling, by way of summarizing the qualities. ‘By way of learning’ (pariyattivasena) means by way of mastering that Dhamma. ‘By way of designation’ (paññattivasena) means by way of designating its meaning. The path-mind directs itself only by way of making it an object; but ‘This is peaceful’ (etaṃ santaṃ), and so on, shows the meaning as having turned away from affirmation. Just as insight directs the mind toward the unconditioned element with phrases like ‘This is peaceful, this is excellent,’ and so on, so too the path, realizing Nibbāna through direct experience and comprehension, directs the mind there while comprehending all distinctions without delusion as it is attained. Therefore, it is said, ‘But in this way’ (iminā pana ākārenā), and so on.

သော တတ္ထ ဌိတောတိ သော အဒန္ဓဝိပဿကော ယောဂီ တတ္ထ တာယ အနိစ္စာဒိလက္ခဏတ္တယာရမ္မဏာယ ဝိပဿနာယ ဌိတော. သဗ္ဗသောတိ သဗ္ဗတ္ထ တဿ တဿ မဂ္ဂဿ အဓိဂမာယ နိဗ္ဗတ္တိတသမထဝိပဿနာသု. အသက္ကောန္တော အနာဂါမီ ဟောတီတိ ဟေဋ္ဌိမမဂ္ဂါဝဟာသု ဧဝ သမထဝိပဿနာယ ဆန္ဒရာဂံ ပဟာယ အဂ္ဂမဂ္ဂါဝဟာသု နိကန္တိံ ပရိယာဒါတုံ အသက္ကောန္တော အနာဂါမိတာယမေဝ သဏ္ဌာတိ.

‘So standing there’ (so tattha ṭhito) means that yogi with unhurried insight stands there with that insight focused on the three characteristics beginning with impermanence. ‘Everywhere’ (sabbaso) means in all instances of tranquility and insight that arise for the attainment of each path. ‘Being unable, he becomes a non-returner’ (asakkonto anāgāmī hoti) means being unable to completely exhaust attachment for the higher paths leading to the supreme path, by abandoning desire and lust through tranquility and insight for the lower paths, he remains only a non-returner.

သမတိက္ကန္တတ္တာတိ သမထဝသေန ဝိပဿနာဝသေန စာတိ သဗ္ဗထာပိ ရူပဿ သမတိက္ကန္တတ္တာ. တေနာဟ ‘‘အယံ ဟီ’’တိအာဒိ. အနေနာတိ ယောဂိနာ. တံ အတိက္ကမ္မာတိ ဣဒံ ယော ပဌမံ ပဉ္စဝေါကာရဧကဝေါကာရပရိယာပန္နေ ဓမ္မေ သမ္မဒေဝ သမ္မသိတွာ တေ ဝိဿဇ္ဇေတွာ တတော အရူပသမာပတ္တိံ သမာပဇ္ဇိတွာ အရူပဓမ္မေ သမ္မသတိ, တံ သန္ဓာယ ဝုတ္တံ. တေနာဟ ‘‘ဣဒါနိ အရူပံ သမ္မသတီ’’တိ.

‘Having transcended’ (samatikkantattā) means having transcended form in every way, through serenity and insight. Therefore, it is said, ‘This indeed’ (ayaṃ hi), and so on. ‘By this’ (anena) refers to the yogi. ‘Having transcended that’ (taṃ atikkamma) means this: One who first correctly examines the phenomena included in the five-constituent existence and the one-constituent existence, then, having relinquished them, attains the formless attainment and examines the formless phenomena. This is said with reference to that. Therefore, it is said, ‘Now one examines the formless’ (idāni arūpaṃ sammasati).

ဈာနသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Sutta on Jhāna is concluded.

၆. အာနန္ဒသုတ္တဝဏ္ဏနာ

6. Explanation of the Ānanda Sutta.

၃၇. ဆဋ္ဌေ ဩကာသံ အဝသရံ အဓိဂစ္ဆတိ ဧတေနာတိ ဩကာသာဓိဂမော, မဂ္ဂဖလသုခါဓိဂမာယ ဩကာသဘာဝတော ဝါ ဩကာသော, တဿ အဓိဂမော ဩကာသာဓိဂမော. ဧတ္ထ စ ဒီဃနိကာယေနေဝ (ဒီ. နိ. ၂.၂၈၈) ပန သုတ္တန္တဒေသနာယံ ပဌမဇ္ဈာနံ, စတုတ္ထဇ္ဈာနံ, အရဟတ္တမဂ္ဂေါတိ တယော ဩကာသာဓိဂမာ အာဂတာ. တတ္ထ (ဒီ. နိ. အဋ္ဌ. ၂.၂၈၈) ပဌမံ ဈာနံ ပဉ္စ နီဝရဏာနိ ဝိက္ခမ္ဘေတွာ အတ္တနော ဩကာသံ ဂဟေတွာ တိဋ္ဌတီတိ ‘‘ပဌမော ဩကာသာဓိဂမော’’တိ ဝုတ္တံ. စတုတ္ထဇ္ဈာနံ ပန သုခဒုက္ခံ ဝိက္ခမ္ဘေတွာ အတ္တနော ဩကာသံ ဂဟေတွာ တိဋ္ဌတီတိ ဒုတိယော ဩကာသာဓိဂမော. အရဟတ္တမဂ္ဂေါ သဗ္ဗကိလေသေ ဝိက္ခမ္ဘေတွာ အတ္တနော ဩကာသံ ဂဟေတွာ တိဋ္ဌတီတိ ‘‘တတိယော ဩကာသာဓိဂမော’’တိ ဝုတ္တော. ဣဓ ပန ဝက္ခမာနာနိ တီဏိ အရူပဇ္ဈာနာနိ သန္ဓာယ ‘‘ဩကာသာဓိဂမော’’တိ ဝုတ္တံ. တေသံယေဝ စ ဂဟဏေ ကာရဏံ သယမေဝ ဝက္ခတိ.

37. In the sixth, it is called 'okāsādhigamo' because one attains an opening or opportunity through it. Or, 'okāsa' is so called because it is an opening for the attainment of the happiness of the path and fruit; its attainment is 'okāsādhigamo'. However, in the Dīgha Nikāya (DN 2.288), in the teaching of the Suttanta, the first jhāna, the fourth jhāna, and the path of arahantship are mentioned as three 'attainments of scope' (okāsādhigama). There (DN.A. 2.288), the first jhāna is called 'the first attainment of scope' because it suppresses the five hindrances and, having gained its own scope, stands. The fourth jhāna, however, is the second attainment of scope because it suppresses pleasure and pain and, having gained its own scope, stands. The path of arahantship is called 'the third attainment of scope' because it suppresses all defilements and, having gained its own scope, stands. Here, however, 'okāsādhigamo' is said with reference to the three formless jhānas that will be explained. And the reason for their inclusion will be explained by the commentary itself.

သတ္တာနံ [Pg.300] ဝိသုဒ္ဓိံ ပါပနတ္ထာယာတိ ရာဂါဒီဟိ မလေဟိ အဘိဇ္ဈာဝိသမလောဘာဒီဟိ စ ဥပက္ကိလေသေဟိ ကိလိဋ္ဌစိတ္တာနံ သတ္တာနံ ဝိသုဒ္ဓိပါပနတ္ထာယ သမတိက္ကမနတ္ထာယ. အာယတိံ အနုပ္ပဇ္ဇနဉှိ ဣဓ ‘‘သမတိက္ကမော’’တိ ဝုတ္တံ. အတ္ထံ ဂမနတ္ထာယာတိ ကာယိကဒုက္ခဿ စ စေတသိကဒေါမနဿဿ စာတိ ဣမေသံ ဒွိန္နံ အတ္ထင်္ဂမာယ, နိရောဓာယာတိ အတ္ထော. ဉာယတိ နိစ္ဆယေန ကမတိ နိဗ္ဗာနံ, တံ ဝါ ဉာယတိ ပဋိဝိဇ္ဈီယတိ ဧတေနာတိ ဉာယော, သမုစ္ဆေဒဘာဝေါ အရိယမဂ္ဂေါတိ အာဟ ‘‘သဟဝိပဿနကဿ မဂ္ဂဿာ’’တိ. ပစ္စက္ခကရဏတ္ထာယာတိ အတ္တပစ္စက္ခတာယ. ပရပစ္စယေန ဝိနာ ပစ္စက္ခကရဏဉှိ ‘‘သစ္ဆိကိရိယာ’’တိ ဝုစ္စတိ. အသမ္ဘိန္နန္တိ ပိတ္တသေမှာဒီဟိ အပလိဗုဒ္ဓံ အနုပဟတံ.

‘For the purification of beings’ means for the purpose of bringing beings to purification, beings whose minds are defiled by stains such as lust, and by corruptions such as covetousness and unrighteous greed, and for their transcendence. Here, ‘transcendence’ (samatikkamo) is said to be their non-arising in the future. ‘For the purpose of going to cessation’ means for the cessation of bodily suffering and mental displeasure, that is, for the destruction of these two. ‘Ñāyo’: It proceeds with certainty to Nibbāna, or it is that by which Nibbāna is known and penetrated; this is ‘ñāya’ (the method), the state of eradication is the Noble Path, hence it is said, ‘of the path with insight’ (sahavipassanakassa maggassa). ‘For the purpose of direct realization’ means for self-realization. Direct realization without dependence on others is called ‘sacchikiriyā’ (realization). ‘Unmixed’ (asambhinnaṃ) means unobstructed and unaffected by bile, phlegm, and so forth.

ရာဂါနုဂတော သမာဓိ အဘိနတော နာမ ဟောတိ အာရမ္မဏေ အဘိမုခါဘာဝေန ပဝတ္တိယာ, ဒေါသာနုဂတော ပန အပနတော အပဂမနဝသေန ပဝတ္တိယာ, တဒုဘယပ္ပဋိက္ခေပေန ‘‘န စာဘိနတော န စာပနတော’’တိ ဝုတ္တန္တိ အာဟ ‘‘ရာဂဝသေနာ’’တိအာဒိ. န သသင်္ခါရနိဂ္ဂယှဝါရိတဂတောတိ လောကိယဇ္ဈာနစိတ္တာနိ ဝိယ န သသင်္ခါရေန သပ္ပယောဂေန တဒင်္ဂပ္ပဟာနဝိက္ခမ္ဘနပ္ပဟာနဝသေန စ နိဂ္ဂဟေတွာ ဝါရေတွာ ဌိတော. ကိဉ္စရဟိ ကိလေသာနံ ဆိန္နန္တေ ဥပ္ပန္နော. တထာဘူတံ ဖလသမာဓိံ သန္ဓာယေတံ ဝုတ္တံ. တေနာဟ ‘‘န သသင်္ခါရေန…ပေ… ဆိန္နန္တေ ဥပ္ပန္နော’’တိ.

Concentration accompanied by lust is called 'inclined' (abhinato) because it proceeds by way of facing the object. Concentration accompanied by hatred, however, is called 'disinclined' (apanato) because it proceeds by way of turning away. By rejecting both, it is said, 'neither inclined nor disinclined'; hence he says, 'due to lust,' and so forth. It is not in a state restrained by forceful suppression (sasaṅkhāraniggayhavāritagata), like mundane jhāna-consciousness, which stands restrained and checked by forceful effort, by way of suppression of its factors and suppression by overcoming. What then? It arises at the cutting off of the defilements. This is said with reference to such fruition-concentration. Therefore, he says, 'not by forceful effort... arisen at the cutting off [of defilements].'

အာနန္ဒသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Ānanda Sutta is concluded.

၇. လောကာယတိကသုတ္တဝဏ္ဏနာ

7. The Commentary on the Lokāyatika Sutta

၃၈. သတ္တမေ လောကာယတဝါဒကာတိ အာယတိံ ဟိတံ လောကော န ယတတိ န ဝိရုဟတိ ဧတေနာတိ လောကာယတံ, ဝိတဏ္ဍသတ္ထံ. တဉှိ ဂန္ထံ နိဿာယ သတ္တာ ပုညကိရိယာယ စိတ္တမ္ပိ န ဥပ္ပာဒေန္တိ, တံ ဝဒန္တီတိ လောကာယတဝါဒကာ.

38. In the seventh, 'lokāyatavādakā' (advocates of the Lokāyata doctrine) means those who speak thus: 'lokāyata' is so called because through it the world does not strive or grow for future welfare; it is a doctrine of sophistry. For, relying on this treatise, beings do not even generate a thought for meritorious actions; those who speak thus are called 'lokāyatavādakā'.

ဒဠှံ ထိရံ ဓနု ဧတဿာတိ ဒဠှဓနွာ (အ. နိ. ဋီ. ၂.၄.၄၅-၄၆; သံ. နိ. ဋီ. ၁.၁.၁၀၇), သော ဧဝ ‘‘ဒဠှဓမ္မာ’’တိ ဝုတ္တော. ပဋိသတ္တုဝိဓမနတ္ထံ ဓနုံ ဂဏှာတီတိ ဓနုဂ္ဂဟော. သော ဧဝ ဥသုံ သရံ အသတိ ခိပတီတိ ဣဿာသော. ဒွိသဟဿထာမန္တိ လောဟာဒိဘာရံ ဝဟိတုံ သမတ္ထံ ဒွိသဟဿထာမံ. တေနာဟ ‘‘ဒွိသဟဿထာမံ နာမာ’’တိအာဒိ. ဒဏ္ဍေတိ ဓနုဒဏ္ဍေ. ယာဝ ကဏ္ဍပ္ပမာဏာတိ ဒီဃတော ယတ္တကံ ကဏ္ဍဿ ပမာဏံ, တတ္တကေ [Pg.301] ဓနုဒဏ္ဍေ ဥက္ခိတ္တမတ္တေ အာရောပိတေသုယေဝ ဇိယာဒဏ္ဍေသု သော စေ ဘာရော ပထဝိတော မုစ္စတိ, ဧဝံ ဣဒံ ဒွိသဟဿထာမံ နာမ ဓနူတိ ဒဋ္ဌဗ္ဗံ. ဥဂ္ဂဟိတသိပ္ပောတိ ဥဂ္ဂဟိတဓနုသိပ္ပော. ကတဟတ္ထောတိ ထိရတရံ လက္ခေသု အဝိရဇ္ဈနသရက္ခေပေါ. ဤဒိသော ပန တတ္ထ ဝသိဘူတော ကတဟတ္ထော နာမ ဟောတီတိ အာဟ ‘‘စိဏ္ဏဝသိဘာဝေါ’’တိ. ကတံ ရာဇကုလာဒီသု ဥပေစ္စ အသနံ ဧတေန သော ကတူပါသနောတိ အာဟ ‘‘ရာဇကုလာဒီသု ဒဿိတသိပ္ပော’’တိ. ဧဝံ ကတန္တိ ဧဝံ အန္တောသုသိရကရဏာဒိနာ သလ္လဟုကံ ကတံ.

'Daḷhadhanvā' (strong-bowed) means one whose bow is strong and firm (Aṅguttara Nikāya Ṭīkā 2.4.45-46; Saṃyutta Nikāya Ṭīkā 1.1.107); he is also called 'Daḷhadhammā'. 'Dhanuggaho' (archer) means one who takes up a bow for the purpose of destroying enemies. He himself is 'issāso' (archer) because he shoots or casts an arrow. 'Dvisahassathāmaṃ' (two-thousand-strength) means capable of bearing a weight of two thousand [units], such as of metal. Hence it is said, 'named 'two-thousand-strength',' and so forth. 'On the staff' means on the bow-staff. 'As far as the measure of an arrow-shaft' means: when the bow-staff is lifted up by a measure equal to the length of an arrow-shaft, with the bowstring strung on the staff, if that weight is thereby released from the ground, then this bow should be understood as one named 'two-thousand-strength'. 'Uggahitasippo' means one who has learned the craft of archery. 'Katahattho' means one whose arrow-shot does not miss the targets, being very steady. Such a one, however, having become masterly therein, is called 'katahattho'; hence it is said, 'one who has cultivated mastery' (ciṇṇavasibhāvo). 'Katūpāsano' means one by whom service has been rendered by approaching and shooting for royal families and so forth; hence it is said, 'one who has displayed his skill in royal courts and so forth.' 'Evaṃ kataṃ' means made light in this way, by making it hollow inside and so forth.

လောကာယတိကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Lokāyatika Sutta is concluded.

၈-၉. ဒေဝါသုရသင်္ဂါမသုတ္တာဒိဝဏ္ဏနာ

8-9. The Commentary on the Devāsurasaṅgāma Sutta and so forth

၃၉-၄၀. အဋ္ဌမေ အဘိယိံသူတိ ကဒါ အဘိယိံသု? ယဒါ ဗလဝန္တော အဟေသုံ, တဒါ. တတြာယမနုပုဗ္ဗိကထာ (သံ. နိ. အဋ္ဌ. ၁.၁.၂၄၇; သာရတ္ထ. ဋီ. ၁.ဝေရဉ္ဇကဏ္ဍဝဏ္ဏနာ) – သက္ကော ကိရ မဂဓရဋ္ဌေ မစလဂါမကေ မဃော နာမ မာဏဝေါ ဟုတွာ တေတ္တိံသ ပုရိသေ ဂဟေတွာ ကလျာဏကမ္မံ ကရောန္တော သတ္တ ဝတပဒါနိ ပူရေတွာ တတ္ထ ကာလင်္ကတော ဒေဝလောကေ နိဗ္ဗတ္တိ. တံ ဗလဝကမ္မာနုဘာဝေန သပရိသံ သေသဒေဝတာ ဒသဟိ ဌာနေဟိ အဓိဂဏှန္တံ ဒိသွာ ‘‘အာဂန္တုကဒေဝပုတ္တာ အာဂတာ’’တိ နေဝါသိကာ ဂန္ဓပါနံ သဇ္ဇယိံသု. သက္ကော သကပရိသာယ သညံ အဒါသိ ‘‘မာရိသာ မာ ဂန္ဓပါနံ ပိဝိတ္ထ, ပိဝနာကာရမတ္တမေဝ ဒဿေထာ’’တိ. တေ တထာ အကံသု. နေဝါသိကဒေဝတာ သုဝဏ္ဏသရကေဟိ ဥပနီတံ ဂန္ဓပါနံ ယာဝဒတ္ထံ ပိဝိတွာ မတ္တာ တတ္ထ တတ္ထ သုဝဏ္ဏပထဝိယံ ပတိတွာ သယိံသု. သက္ကော ‘‘ဂဏှထ ပုတ္တဟတာယ ပုတ္တေ’’တိ တေ ပါဒေသု ဂဟေတွာ သိနေရုပါဒေ ခိပါပေသိ. သက္ကဿ ပုညတေဇေန တဒနုဝတ္တကာပိ သဗ္ဗေ တတ္ထေဝ ပတိံသု. တေ သိနေရုဝေမဇ္ဈကာလေ သညံ လဘိတွာ, ‘‘တာတာ, သုရံ န ပိဝိမှ, သုရံ န ပိဝိမှာ’’တိ အာဟံသု. တတော ပဋ္ဌာယ အသုရာ နာမ ဇာတာ. အထ နေသံ ကမ္မပစ္စယဥတုသမုဋ္ဌာနံ သိနေရုဿ ဟေဋ္ဌိမတလေ ဒသယောဇနသဟဿံ အသုရဘဝနံ နိဗ္ဗတ္တိ. သက္ကော တေသံ နိဝတ္တိတွာ အနာဂမနတ္ထာယ အာရက္ခံ ဌပေသိ. ယံ သန္ဓာယ ဝုတ္တံ –

39-40. In the eighth, 'they attacked' means when did they attack? When they were powerful, then they attacked. Herein is the sequential account (Saṃyutta Nikāya Aṭṭhakathā 1.1.247; Sāratthappakāsinī Ṭīkā 1, Verañjakaṇḍavaṇṇanā)—It is said that Sakka, having been a young man named Magha in the village of Macala in the Magadha country, took thirty-three men and performed meritorious deeds, fulfilling seven vows before passing away and being reborn in the deva world. Due to the power of his mighty kamma, seeing him and his retinue surpassing the other deities in ten respects, the resident deities thought, “Guest devaputtas have arrived,” and prepared a fragrant beverage. Sakka gave a sign to his retinue, saying, “Sirs, do not drink the fragrant beverage; merely show the appearance of drinking.” They did so. The resident deities, having drunk the fragrant beverage offered in golden bowls to their fill, became intoxicated and lay down here and there on the golden ground. Sakka said, “Seize these sons of a wretch!” and taking them by the feet, he had them hurled to the foot of Mount Sineru. By the power of Sakka’s merit, all their followers also fell there. While in the space alongside Sineru, they regained consciousness and cried, “Fathers, we did not drink the liquor, we did not drink the liquor!” From then on, they came to be called Asuras. Then, arisen from their kamma and the season, an Asura realm ten thousand yojanas in extent arose on the lower level of Mount Sineru. Sakka set up guards to prevent their return. In reference to this, it is said:

‘‘အန္တရာ [Pg.302] ဒွိန္နံ အယုဇ္ဈပုရာနံ,ပဉ္စဝိဓာ ဌပိတာ အဘိရက္ခာ;

ဥရဂ-ကရောဋိ-ပယဿ စ ဟာရီ,မဒနယုတာ စတုရော စ မဟတ္ထာ’’တိ. (သံ. နိ. အဋ္ဌ. ၁.၁.၂၄၇;

သာရတ္ထ. ဋီ. ၁.၁ ဝေရဉ္ဇကဏ္ဍဝဏ္ဏနာ);

“Between the two unassailable cities, five kinds of guards were established: Uragas, Karoṭis, water-carriers, Madanayutas, and the four great ones.” (Saṃyutta Nikāya Aṭṭhakathā 1.1.247; Sāratthappakāsinī Ṭīkā 1.1 Verañjakaṇḍavaṇṇanā);

ဒွေ နဂရာနိ ဟိ ယုဒ္ဓေန ဂဟေတုံ အသက္ကုဏေယျတာယ အယုဇ္ဈပုရာနိ နာမ ဇာတာနိ ဒေဝနဂရဉ္စ အသုရနဂရဉ္စ. ယဒါ ဟိ အသုရာ ဗလဝန္တော ဟောန္တိ, အထ ဒေဝေဟိ ပလာယိတွာ ဒေဝနဂရံ ပဝိသိတွာ ဒွါရေ ပိဒဟိတေ အသုရာနံ သတသဟဿမ္ပိ ကိဉ္စိ ကာတုံ န သက္ကောတိ. ယဒါ ဒေဝါ ဗလဝန္တော ဟောန္တိ, အထာသုရေဟိ ပလာယိတွာ အသုရနဂရဿ ဒွါရေ ပိဒဟိတေ သက္ကာနံ သတသဟဿမ္ပိ ကိဉ္စိ ကာတုံ န သက္ကောတိ. ဣတိ ဣမာနိ ဒွေ နဂရာနိ အယုဇ္ဈပုရာနိ နာမ. တေသံ အန္တရာ ဧတေသု ဥရဂါဒီသု ပဉ္စသု ဌာနေသု သက္ကေန အာရက္ခာ ဌပိတာ. တတ္ထ ဥရဂသဒ္ဒေန နာဂါ ဂဟိတာ. တေ ဟိ ဥဒကေ ဗလဝန္တော ဟောန္တိ, တသ္မာ သိနေရုဿ ပဌမာလိန္ဒေ ဧတေသံ အာရက္ခာ. ကရောဋိသဒ္ဒေန သုပဏ္ဏာ ဂဟိတာ. တေသံ ကိရ ကရောဋိ နာမ ပါနဘောဇနံ, တေန တံ နာမံ လဘိံသု, ဒုတိယာလိန္ဒေ တေသံ အာရက္ခာ. ပယဿဟာရိသဒ္ဒေန ကုမ္ဘဏ္ဍာ ဂဟိတာ, ဒါနဝရက္ခသာ ကိရ တေ, တတိယာလိန္ဒေ တေသံ အာရက္ခာ. မဒနယုတသဒ္ဒေန ယက္ခာ ဂဟိတာ. ဝိသမစာရိနော ကိရ တေ ယုဇ္ဈသောဏ္ဍာ, စတုတ္ထာလိန္ဒေ တေသံ အာရက္ခာ. စတုရော စ မဟတ္တာတိ စတ္တာရော မဟာရာဇာနော ဝုတ္တာ, ပဉ္စမာလိန္ဒေ တေသံ အာရက္ခာ, တသ္မာ ယဒိ အသုရာ ကုပိတာဝိလစိတ္တာ ဒေဝပုရံ ဥပယန္တိ ယုဇ္ဈိတုံ. ယံ ဂိရိနော ပဌမံ ပရိဘဏ္ဍံ, တံ ဥရဂါ ပဋိဗာဟယန္တိ. ဧဝံ သေသေသု သေသာ.

Indeed, two cities came to be called Ayujjhapurā—the city of the devas and the city of the asuras—because they could not be taken by war. For when the asuras are powerful, the devas flee and, entering the city of the devas with the gates shut, even a hundred thousand asuras can do nothing. And when the devas are powerful, the asuras flee and, entering the city of the asuras with the gates shut, even a hundred thousand Sakkas can do nothing. Thus, these two cities are called Ayujjhapurā. Between them, in these five places beginning with the uragas, guards were stationed by Sakka. There, by the term ‘uraga,’ nāgas are understood. Indeed, they are powerful in water; therefore, their guard is stationed at the first terrace of Sineru. By the term ‘karoṭi,’ supaṇṇas are understood. It is said that their food and drink was called ‘karoṭi,’ hence they obtained that name; their guard is stationed at the second terrace. By the term ‘payassahārī,’ kumbhaṇḍas are understood. Indeed, they are dānavarakkhasas; their guard is stationed at the third terrace. By the term ‘madanayuta,’ yakkhas are understood. Indeed, they are of unruly behavior and fond of fighting; their guard is stationed at the fourth terrace. And ‘the four great ones’ refers to the Four Great Kings; their guard is stationed at the fifth terrace. Therefore, if the asuras, with minds angered and agitated, approach the city of the devas to fight, the uragas repel them at the first mountain ridge. Similarly, the remaining ones do in the remaining places.

တေ ပန အသုရာ အာယုဝဏ္ဏယသဣဿရိယသမ္ပတ္တီဟိ တာဝတိံသသဒိသာဝ, တသ္မာ အန္တရာ အတ္တာနံ အဇာနိတွာ ပါဋလိယာ ပုပ္ဖိတာယ ‘‘န ဣဒံ ဒေဝနဂရံ, တတ္ထ ပါရိစ္ဆတ္တကော ပုပ္ဖတိ, ဣဓ ပန စိတ္တပါဋလီ, ဇရသက္ကေနာမှာကံ သုရံ ပါယေတွာ ဝဉ္စိတာ, ဒေဝနဂရဉ္စ နော ဂဟိတံ, ဂစ္ဆာမ, တေန သဒ္ဓိံ ယုဇ္ဈိဿာမာ’’တိ ဟတ္ထိအဿရထေ အာရုယှ သုဝဏ္ဏရဇတမဏိဖလကာနိ ဂဟေတွာ ယုဒ္ဓသဇ္ဇာ ဟုတွာ အသုရဘေရိယော ဝါဒေန္တာ မဟာသမုဒ္ဒေ ဥဒကံ ဒွိဓာ ဘေတွာ ဥဋ္ဌဟန္တိ. တေ ဒေဝေ ဝုဋ္ဌေ ဝမ္မိကမက္ခိကာ [Pg.303] ဝမ္မိကံ ဝိယ သိနေရုံ အာရုဟိတုံ အာရဘန္တိ. အထ နေသံ ပဌမံ နာဂေဟိ သဒ္ဓိံ ယုဒ္ဓံ ဟောတိ. တသ္မိံ ခေါ ပန ယုဒ္ဓေ န ကဿစိ ဆဝိ ဝါ စမ္မံ ဝါ ဆိဇ္ဇတိ, န လောဟိတံ ဥပ္ပဇ္ဇတိ, ကေဝလံ ကုမာရကာနံ ဒါရုမေဏ္ဍကယုဒ္ဓံ ဝိယ အညမညသန္တာသနမတ္တမေဝ ဟောတိ. ကောဋိသတာပိ ကောဋိသဟဿာပိ နာဂါ တေဟိ သဒ္ဓိံ ယုဇ္ဈိတွာ တေ အသုရပုရံယေဝ ပဝေသေတွာ နိဝတ္တန္တိ. ယဒါ ပန အသုရာ ဗလဝန္တော ဟောန္တိ, အထ နာဂါ ဩသက္ကိတွာ ဒုတိယေ အာလိန္ဒေ သုပဏ္ဏေဟိ သဒ္ဓိံ ဧကတောဝ ဟုတွာ ယုဇ္ဈန္တိ. ဧသ နယော သုပဏ္ဏာဒီသုပိ. ယဒါ ပန တာနိ ပဉ္စပိ ဌာနာနိ အသုရာ မဒ္ဒန္တိ, တဒါ ဧကတော သမ္ပိဏ္ဍိတာနိပိ တာနိ ပဉ္စ ဗလာနိ ဩသက္ကန္တိ. အထ စတ္တာရော မဟာရာဇာနော ဂန္တွာ သက္ကဿ တံ ပဝတ္တိံ အာရောစေန္တိ. သက္ကော တေသံ ဝစနံ သုတွာ ဒိယဍ္ဎယောဇနသတိကံ ဝေဇယန္တရထံ အာရုယှ သယံ ဝါ နိက္ခမတိ, ဧကံ ပုတ္တံ ဝါ ပေသေတိ. ယဒါ ဒေဝါ ပုန အပစ္စာဂမနာယ အသုရေ ဇိနိံသု, တဒါ သက္ကော အသုရေ ပလာပေတွာ ပဉ္စသု ဌာနေသု အာရက္ခံ ဒတွာ ဝေဒိယပါဒေ ဝဇိရဟတ္ထာ ဣန္ဒပဋိမာယော ဌပေသိ. အသုရာ ကာလေန ကာလံ ဥဋ္ဌဟိတွာ ပဋိမာယော ဒိသွာ ‘‘သက္ကော အပ္ပမတ္တော တိဋ္ဌတီ’’တိ တတောဝ နိဝတ္တန္တိ. ဣဓ ပန ယဒါ အသုရာနံ ဇယော အဟောသိ, ဒေဝါနံ ပရာဇယော, တံ သန္ဓာယေတံ ဝုတ္တံ – ‘‘ပရာဇိတာ စ, ဘိက္ခဝေ, ဒေဝါ အပယိံသုယေဝ ဥတ္တရေနာဘိမုခါ, အဘိယိံသု အသုရာ’’တိ.

Now, those asuras, being equal to the Tāvatiṃsa devas in lifespan, beauty, fame, and sovereignty, therefore, not recognizing their situation, seeing the Pāṭali tree in bloom, they thought: “This is not the city of the devas, for there the Pāricchattaka tree blooms. Here, however, is the Cittapāṭalī. We have been deceived by Old Sakka, who made us drink liquor and took our city of the devas from us. Let us go and fight with him!” Mounting their elephants, horses, and chariots, taking their golden, silver, and jeweled shields, they prepared for battle. Sounding their asura war drums, they rose up, splitting the waters of the great ocean in two. When they had risen up, they began to ascend Sineru like ants climbing an anthill. Then, first, they fought with the nāgas. In that battle, however, no one’s skin or hide was torn, no blood was shed; it was merely a mutual intimidation, like a children's fight with toy wooden rams. Billions, even tens of billions of nāgas, having fought with them, drove them into the asura city and withdrew. But when the asuras were powerful, the nāgas retreated, and they fought together with the supaṇṇas on the second terrace. The same applies to the supaṇṇas and so forth. But when the asuras crushed all five divisions, even those five combined forces would retreat. Then the Four Great Kings went and reported that situation to Sakka. Hearing their words, Sakka mounted the Vejayanta chariot, one hundred and fifty yojanas in extent, and either went forth himself or sent one of his sons. When the devas defeated the asuras so that they could not return, Sakka drove the asuras away and set up guards in five places, placing images of Indra with thunderbolts in hand at the foot of the Vediyaka mountain. From time to time, the asuras would rise up, but seeing these images, they would think: “Sakka stands watchful!” and retreat from there. Here, however, when the asuras were victorious and the devas defeated, it is in reference to this that it was said: “Defeated, bhikkhus, the devas retreated northward, while the asuras pursued.”

ဒက္ခိဏာဘိမုခါ ဟုတွာတိ စက္ကဝါဠပဗ္ဗတာဘိမုခါ ဟုတွာ. အသုရာ ကိရ ဒေဝေဟိ ပရာဇိတာ ပလာယန္တာ စက္ကဝါဠပဗ္ဗတာဘိမုခံ ဂန္တွာ စက္ကဝါဠမဟာသမုဒ္ဒပိဋ္ဌိယံ ရဇတပဋ္ဋဝဏ္ဏေ ဝါလိကာပုလိနေ ယတ္ထ ပဏ္ဏကုဋိယော မာပေတွာ ဣသယော ဝသန္တိ, တတ္ထ ဂန္တွာ ဣသီနံ အဿမပဒေန ဂစ္ဆန္တာ ‘‘သက္ကော ဣမေဟိ သဒ္ဓိံ မန္တေတွာ အမှေ နာသေတိ, ဂဏှထ ပုတ္တဟတာယ ပုတ္တေ’’တိ ကုပိတာ အဿမပဒေ ပါနီယဃဋစင်္ကမနပဏ္ဏသာလာဒီနိ ဝိဒ္ဓံသေန္တိ. ဣသယော အရညတော ဖလာဖလံ အာဒါယ အာဂတာ ဒိသွာ ပုန ဒုက္ခေန ပဋိပါကတိကံ ကရောန္တိ, တေပိ ပုနပ္ပုနံ တထေဝ ပရာဇိတာ ဂန္တွာ ဝိနာသေန္တိ. တေန ဝုတ္တံ – ‘‘ပရာဇိတာ စ ခေါ, ဘိက္ခဝေ, အသုရာ အပယိံသုယေဝ ဒက္ခိဏေနာဘိမုခါ’’တိ. နဝမံ ဥတ္တာနတ္ထမေဝ.

Having turned southward means having turned toward the Cakkavāḷa Mountain. It is said that the asuras, defeated by the devas, fled toward the Cakkavāḷa Mountain. On the surface of the great Cakkavāḷa Ocean, on a sandy beach the color of silver cloth where sages who had built leaf huts dwell, they went. Going through the hermitages of the sages, they became angry and destroyed the water pots, walking paths, leaf halls, and so forth, saying, “Sakka consults with these sages to destroy us. Seize these sons of a wretch!” The sages, having returned from the forest after gathering fruits, saw the destruction and with difficulty restored everything. But the asuras, being repeatedly defeated, went there and destroyed it all again in the same way. Therefore, it was said: “But, bhikkhus, the defeated asuras retreated, facing south.” The ninth sutta is clear in meaning.

ဒေဝါသုရသင်္ဂါမသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၁၀. တပုဿသုတ္တဝဏ္ဏနာ

10. Commentary on the Tapussa Sutta

၄၁. ဒသမေ [Pg.304] ပက္ခန္ဒတီတိ ပဝိသတိ. ပသီဒတီတိ ပသာဒံ အဘိရုစိံ အာပဇ္ဇတိ, ပတိဋ္ဌာတိ ဝိမုစ္စတီတိ အတ္ထော. ကထာပါဘတန္တိ ကထာယ မူလံ. မူလဉှိ ‘‘ပါဘတ’’န္တိ ဝုစ္စတိ. ယထာဟ –

41. In the tenth sutta, 'pakkhandati' means 'enters.' 'Pasīdati' means 'attains confidence and delight'; it signifies 'is established, is liberated.' 'Kathāpābhata' means 'the root of the discussion.' For the root is called 'pābhata,' as it is said:

‘‘အပ္ပကေနပိ မေဓာဝီ, ပါဘတေန ဝိစက္ခဏော;

သမုဋ္ဌာပေတိ အတ္တာနံ, အဏုံ အဂ္ဂိံဝ သန္ဓမ’’န္တိ. (ဇာ. ၁.၁.၄);

“With but a little capital, a wise and discerning person can raise themselves up, just as one fans a tiny fire.”

တေနေဝါဟ ‘‘ကထာပါဘတန္တိ ကထာမူလ’’န္တိ. ဝိတက္ကဂ္ဂဟဏေနေဝ တံသဟစရိတော ဝိစာရောပိ ဂဟိတော. တေနေဝေတ္ထ ဗဟုဝစနနိဒ္ဒေသော ကတောတိ အာဟ ‘‘ဝိတက္ကေသူတိ ဝိတက္ကဝိစာရေသူ’’တိ.

Thus, it is said, 'kathāpābhata means the root of discussion.' By the inclusion of 'thought' (vitakka), the accompanying 'examination' (vicāra) is also included. Therefore, the plural is used here, as it says, 'vitakkesu means in thoughts and examinations.'

တပုဿသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Tapussa Sutta is concluded.

မဟာဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Great Division is concluded.

၅. သာမညဝဂ္ဂေါ

5. The Sāmañña Vagga

၁-၁၀. သမ္ဗာဓသုတ္တာဒိဝဏ္ဏနာ

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

၄၂-၅၁. ပဉ္စမဿ ပဌမေ ဥဒါယီတိ တယော ထေရာ ဥဒါယီ နာမ ကာဠုဒါယီ, လာဠုဒါယီ, မဟာဥဒါယီတိ, ဣဓ ကာဠုဒါယီ အဓိပ္ပေတောတိ အာဟ ‘‘ဥဒါယီတိ ကာဠုဒါယိတ္ထေရော’’တိ. သမ္ဗာဓေတိ သမ္ပီဠိတတဏှာသံကိလေသာဒိနာ သဥပ္ပီဠနတာယ ပရမသမ္ဗာဓေ. အတိဝိယ သင်္ကရဋ္ဌာနဘူတော ဟိ နီဝရဏသမ္ဗာဓော အဓိပ္ပေတော. ဩကာသောတိ ဈာနဿေတံ နာမံ. နီဝရဏသမ္ဗာဓာဘာဝေန ဟိ ဈာနံ ဣဓ ‘‘ဩကာသော’’တိ ဝုတ္တံ. ပဋိလီနနိသဘောတိ ဝါ ပဋိလီနော ဟုတွာ သေဋ္ဌော, ပဋိလီနာနံ ဝါ သေဋ္ဌောတိ ပဋိလီနနိသဘော. ပဋိလီနာ နာမ ပဟီနမာနာ ဝုစ္စန္တိ မာနုဿယဝသေန ဥဏ္ဏတာဘာဝတော. ယထာဟ ‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ပဋိလီနော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော အသ္မိမာနော ပဟီနော ဟောတိ ဥစ္ဆိန္နမူလော တာလာဝတ္ထုကတော အနဘာဝံဂတော အာယတိံ အနုပ္ပာဒဓမ္မော’’တိ (အ. နိ. ၄.၃၈; မဟာနိ. ၈၇). သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ.

42–51. In the first of the fifth chapter, regarding Udāyī, there are three elders named Udāyī: Kāḷudāyī, Lāḷudāyī, and Mahāudāyī. Here, Kāḷudāyī is intended, as stated: 'Udāyī means the elder Kāḷudāyī.' 'In confinement' (sambādhe) means in the ultimate confinement due to being oppressed by such things as craving and defilements. The confinement of the hindrances is intended, which is an extremely cluttered state. 'Opportunity' (okāso) is a name for jhāna. Because jhāna is free from the confinement of the hindrances, it is called 'opportunity' here. 'A bull among the withdrawn' (paṭilīnanisabho) means either one who is best by being withdrawn, or the best among those who are withdrawn. The withdrawn are said to be those who have abandoned conceit, because they are not puffed up in the manner of humans. As it is said: 'And how, bhikkhus, is a bhikkhu withdrawn? Here, bhikkhus, a bhikkhu has abandoned the conceit “I am,” its root severed, made like a palm stump, obliterated, and incapable of arising in the future' (AN 4.38; Mahāni. 87). The rest is clear throughout.

သမ္ဗာဓသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

ဣတိ မနောရထပူရဏိယာ အင်္ဂုတ္တရနိကာယ-အဋ္ဌကထာယ

Thus in the Manorathapūraṇī, the Commentary on the Aṅguttara Nikāya,

နဝကနိပါတဝဏ္ဏနာယ အနုတ္တာနတ္ထဒီပနာ သမတ္တာ.

The explanation of the implicit meaning in the Commentary on the Book of the Nines is completed.

. နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ.

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

အင်္ဂုတ္တရနိကာယေ

In the Aṅguttara Nikāya

ဒသကနိပါတ-ဋီကာ

The Subcommentary on the Book of the Tens

၁. ပဌမပဏ္ဏာသကံ

1. The First Fifty

၁. အာနိသံသဝဂ္ဂေါ

1. The Chapter on Benefits

၁. ကိမတ္ထိယသုတ္တဝဏ္ဏနာ

1. Commentary on the Kimatthiya Sutta

၁. ဒသကနိပါတဿ [Pg.305] ပဌမေ အဝိပ္ပဋိသာရတ္ထာနီတိ အဝိပ္ပဋိသာရပ္ပယောဇနာနိ. အဝိပ္ပဋိသာရာနိသံသာနီတိ အဝိပ္ပဋိသာရုဒယာနိ. ဧတေန အဝိပ္ပဋိသာရော နာမ သီလဿ ဥဒယမတ္တံ, သံဝဒ္ဓိတဿ ရုက္ခဿ ဆာယာပုပ္ဖသဒိသံ, အညော ဧဝ ပနာနေန နိပ္ဖာဒေတဗ္ဗော သမာဓိအာဒိဂုဏောတိ ဒဿေတိ. ‘‘ယာဝ မဂ္ဂါမဂ္ဂဉာဏဒဿနဝိသုဒ္ဓိ, တာဝ တရုဏဝိပဿနာ’’တိ ဟိ ဝစနတော ဥပက္ကိလေသဝိမုတ္တဥဒယဗ္ဗယဉာဏတော ပရံ အယဉ္စ ဝိပဿနာ ဝိရဇ္ဇတိ ယောဂါဝစရော ဝိရတ္တော ပုရိသော ဝိယ ဘရိယာယ သင်္ခါရတော ဧတေနာတိ ဝိရာဂေါ.

1. In the first sutta of the Book of the Tens, 'avippaṭisāratthāni' means 'for the purpose of non-remorse.' 'Avippaṭisārānisaṃsāni' means 'having non-remorse as its benefit.' This shows that non-remorse is merely what arises from virtue, like the shade and flowers of a mature tree, but another quality, such as concentration, must be produced by it. For it is said: 'As long as there is no purification of knowledge and vision of path and not-path, there is only immature insight.' After the knowledge of arising and passing away which is free from imperfections, the practitioner, by means of this insight, becomes dispassionate towards formations, just like a man becomes detached from his wife. This is dispassion.

ကိမတ္ထိယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Kimatthiya Sutta is concluded.

၂-၅. စေတနာကရဏီယသုတ္တာဒိဝဏ္ဏနာ

2–5. Commentary on the Cetanākaraṇīya Sutta and so forth

၂-၅. ဒုတိယေ သံသာရမဟောဃဿ ပရတီရဘာဝတော ယော နံ အဓိဂစ္ဆတိ, တံ ပါရေတိ ဂမေတီတိ ပါရံ, နိဗ္ဗာနံ. တဗ္ဗိဒူရတာယ နတ္ထိ ဧတ္ထ ပါရန္တိ အပါရံ, သံသာရော. တေနာဟ ‘‘ဩရိမတီရဘူတာ တေဘူမကဝဋ္ဋာ’’တိအာဒိ. တတိယာဒီသု နတ္ထိ ဝတ္တဗ္ဗံ.

2–5. In the second sutta, because it is the far shore of the great flood of saṃsāra, that which enables one who attains it to cross over is called 'pāraṃ' (the far shore), which is Nibbāna. Because it is far from that shore, this saṃsāra has no shore and is thus called 'apāraṃ' (the shoreless). Hence it is said: 'The round of existence in the three realms constitutes the near shore,' and so forth. Regarding the third and subsequent suttas, there is nothing to be said.

စေတနာကရဏီယသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၆. သမာဓိသုတ္တဝဏ္ဏနာ

6. Commentary on the Samādhi Sutta

၆. ဆဋ္ဌေ သန္တံ သန္တန္တိ အပ္ပေတွာ နိသိန္နဿာတိအာဒီသု သန္တံ သန္တံ ပဏီတံ ပဏီတန္တိအာဒီနိ ဝဒတိ. ဣမိနာ ပန အာကာရေန တံ ပဋိဝိဇ္ဈိတွာ တတ္ထ [Pg.306] စိတ္တံ ဥပသံဟရတော ဖလသမာပတ္တိသင်္ခါတော စိတ္တုပ္ပာဒေါ တထာ ပဝတ္တတီတိ ဝေဒိတဗ္ဗော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ.

6. In the sixth sutta, in passages such as 'for one who has applied the mind and is seated,' it speaks of 'peaceful, peaceful,' 'sublime, sublime,' and so forth. It should be understood that for one who has penetrated it in this way and directs the mind to it, the mind-moment known as the attainment of fruition proceeds in such a manner. The rest is clear throughout.

သမာဓိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Samādhi Sutta is concluded.

အာနိသံသဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Advantages is concluded.

၂. နာထဝဂ္ဂေါ

2. The Chapter on Protectors

၁-၄. သေနာသနသုတ္တာဒိဝဏ္ဏနာ

1–4. Commentary on the Senāsana Sutta and so forth.

၁၁-၁၄. ဒုတိယဿ ပဌမေ နာတိဒူရန္တိ ဂေါစရဋ္ဌာနတော အဍ္ဎဂါဝုတတော ဩရဘာဂတာယ နာတိဒူရံ. နာစ္စာသန္နန္တိ ပစ္ဆိမေန ပမာဏေန ဂေါစရဋ္ဌာနတော ပဉ္စဓနုသတိကတာယ န အတိအာသန္နံ. တာယ စ ပန နာတိဒူရနာစ္စာသန္နတာယ ဂေါစရဋ္ဌာနပဋိပရိဿယာဒိရဟိတမဂ္ဂတာယ စ ဂမနဿ စ အာဂမနဿ စ ယုတ္တရူပတ္တာ ဂမနာဂမနသမ္ပန္နံ. ဒိဝသဘာဂေ မဟာဇနသံကိဏ္ဏတာဘာဝေန ဒိဝါ အပ္ပာကိဏ္ဏံ. အဘာဝတ္ထော ဟိ အယံ အပ္ပ-သဒ္ဒေါ ‘‘အပ္ပိစ္ဆော’’တိအာဒီသု ဝိယ. ရတ္တိယံ မနုဿသဒ္ဒါဘာဝေန ရတ္တိံ အပ္ပသဒ္ဒံ. သဗ္ဗဒါပိ ဇနသန္နိပါတနိဂ္ဃောသာဘာဝေန အပ္ပနိဂ္ဃောသံ.

11–14. In the second sutta, the first part states 'nātidūraṃ' (not too far), meaning from the alms-resort, it is not too distant—within half a gāvuta. 'Nāccāsannaṃ' (not too close) means, by the latter measure, from the alms-resort, it is not excessively near—within five hundred bow-lengths. Due to this balance of being neither too far nor too close, and because the path is free from dangers and other obstacles around the alms-resort, it is suitable for both going and coming, thus it is accomplished in going and coming. During the day, it is 'divā appākiṇṇaṃ' (uncrowded by day), meaning it is sparsely populated by day, due to the absence of crowds. Here, the term 'appa-' denotes absence, as in phrases like 'appiccho' (one of few desires). At night, it is 'rattiṃ appasaddaṃ' (quiet by night), meaning free from human noise. At all times, it is 'appanigghosaṃ' (free from loud disturbances), meaning devoid of the clamor of gatherings.

အပ္ပကသိရေနာတိ အကသိရေန သုခေနေဝ. သီလာဒိဂုဏာနံ ထိရဘာဝပ္ပတ္တိယာ ထေရာ. သုတ္တဂေယျာဒိ ဗဟု သုတံ ဧတေသန္တိ ဗဟုဿုတာ. တမုဂ္ဂဟဓာရဏေန သမ္မဒေဝ ဂရူနံ သန္တိကေ အာဂမိတဘာဝေန စ အာဂတော ပရိယတ္တိဓမ္မသင်္ခါတော အာဂမော ဧတေသန္တိ အာဂတာဂမာ. သုတ္တာဘိဓမ္မသင်္ခါတဿ ဓမ္မဿ ဓာရဏေန ဓမ္မဓရာ. ဝိနယဿ ဓာရဏေန ဝိနယဓရာ. တေသံ ဓမ္မဝိနယာနံ မာတိကာယ ဓာရဏေန မာတိကာဓရာ. တတ္ထ တတ္ထ ဓမ္မပရိပုစ္ဆာယ ပရိပုစ္ဆတိ. အတ္ထပရိပုစ္ဆာယ ပရိပဉှတိ ဝီမံသတိ ဝိစာရေတိ. ဣဒံ, ဘန္တေ, ကထံ, ဣမဿ ကော အတ္ထောတိ ပရိပုစ္ဆာပရိပဉှာကာရဒဿနံ. အဝိဝဋဉ္စေဝ ပါဠိယာ အတ္ထံ ပဒေသန္တရပါဠိဒဿနေန အာဂမတော ဝိဝရန္တိ. အနုတ္တာနီကတဉ္စ ယုတ္တိဝိဘာဝနေန ဥတ္တာနိံ ကရောန္တိ. ကင်္ခါဌာနိယေသု ဓမ္မေသု သံသယုပ္ပတ္တိယာ ဟေတုတာယ ဂဏ္ဌိဋ္ဌာနဘူတေသု ပါဠိပ္ပဒေသေသု ယာထာဝတော ဝိနိစ္ဆယပ္ပဒါနေန ကင်္ခံ ပဋိဝိနောဒေန္တိ.

'Appakasirenā' means easily, without difficulty. The elders (therā) are those who have attained steadfastness in virtues such as morality. They are 'bahussutā' (well-learned) because they have heard much, such as the discourses and the Geyya. They are 'āgatāgamā' (those to whom the tradition has come) because they have properly received and retained the teachings, having approached their teachers—this is the meaning of 'tradition' (āgama) in the sense of the scriptural teaching (pariyatti-dhamma). They are 'dhammadharā' (bearers of the Dhamma) by retaining the Dhamma, which consists of the discourses and the Abhidhamma. They are 'vinayadharā' (bearers of the Vinaya) by retaining the Vinaya. They are 'mātikādharā' (bearers of the mātikā) by retaining the mātikā of these teachings, the Dhamma and Vinaya. Here and there, they inquire about the Dhamma. They question about the meaning, investigate, and analyze. This is how they show the manner of questioning and investigation: 'Venerable sir, how is this? What is the meaning of this?' They clarify the unrevealed meaning of the Pāli by revealing it through passages from other parts of the Pāli texts, according to the tradition. They make clear what is not plain by demonstrating the reasoning. In matters that are grounds for doubt, in passages of the Pāli that are knotty and give rise to uncertainty, they dispel doubt by providing a correct resolution.

ဧတ္ထ [Pg.307] စ နာတိဒူရံ နာစ္စာသန္နံ ဂမနာဂမနသမ္ပန္နန္တိ ဧကံ အင်္ဂံ, ဒိဝါ အပ္ပာကိဏ္ဏံ, ရတ္တိံ အပ္ပသဒ္ဒံ, အပ္ပနိဂ္ဃောသန္တိ ဧကံ, အပ္ပဍံသမကသဝါတာတပသရီသပသမ္ဖဿန္တိ ဧကံ, တသ္မိံ ခေါ ပန သေနာသနေ ဝိဟရန္တဿ…ပေ… ပရိက္ခာရာတိ ဧကံ, တသ္မိံ ခေါ ပန သေနာသနေ ထေရာ…ပေ… ကင်္ခံ ပဋိဝိနောဒေန္တီတိ ဧကံ. ဧဝံ ပဉ္စ အင်္ဂါနိ ဝေဒိတဗ္ဗာနိ. ဒုတိယာဒီနိ ဥတ္တာနတ္ထာနိ.

Here, 'not too far and not too near, endowed with ease of going and coming' is one factor. 'By day, uncrowded; by night, quiet, with little sound' is another. 'With few gadflies, mosquitoes, wind, sun, and contact with creeping things' is another. 'For one dwelling in such a lodging… the requisites…' is one factor. 'In such a lodging, the elders… dispel doubt' is another. Thus, five factors should be understood. The meaning of the second and so forth is clear.

သေနာသနသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၅-၆. အပ္ပမာဒသုတ္တာဒိဝဏ္ဏနာ

5-6. Commentary on the Appamāda Sutta and others.

၁၅-၁၆. ပဉ္စမေ ကာရာပကအပ္ပမာဒေါ နာမ ‘‘ဣမေ အကုသလာ ဓမ္မာ ပဟာတဗ္ဗာ, ဣမေ ကုသလာ ဓမ္မာ ဥပသမ္ပာဒေတဗ္ဗာ’’တိ တံတံပရိဝဇ္ဇေတဗ္ဗဝဇ္ဇနသမ္ပာဒေတဗ္ဗသမ္ပာဒနဝသေန ပဝတ္တော အပ္ပမာဒေါ. ဧသာတိ အပ္ပမာဒေါ. လောကိယောဝ န လောကုတ္တရော. အယဉ္စာတိ စ ဧသာတိ စ အပ္ပမာဒမေဝ ဝဒတိ. တေသန္တိ စာတုဘူမကဓမ္မာနံ. ပဋိလာဘကတ္တေနာတိ ပဋိလာဘာပနကတ္တေန.

15-16. In the fifth, 'causative heedfulness' (kārāpaka-appamādo) means the heedfulness that proceeds by way of avoiding what should be avoided and undertaking what should be undertaken, thinking: 'These unwholesome states should be abandoned; these wholesome states should be attained.' This is heedfulness. It is only mundane, not supramundane. And both 'this' (ayaṃ) and 'this' (esa) refer to heedfulness itself. 'Of these' (tesaṃ) refers to the phenomena of the four planes. 'By being a cause of attainment' (paṭilābhakattena) means by being a cause that brings about attainment (paṭilābhāpanakattena).

ဇင်္ဂလာနန္တိ ဇင်္ဂလစာရီနံ. ဇင်္ဂလ-သဒ္ဒေါ စေတ္ထ ခရဘာဝသာမညေန ပထဝီပရိယာယော, န အနုပဋ္ဌာနဝိဒူရဒေသဝါစီ. တေနာဟ ‘‘ပထဝီတလစာရီန’’န္တိ. ပဒါနံ ဝုစ္စမာနတ္တာ ‘‘သပါဒကပါဏာန’’န္တိ ဝိသေသေတွာ ဝုတ္တံ. သမောဓာနန္တိ အန္တောဂဓဘာဝံ. တေနာဟ ‘‘ဩဓာနံ ပက္ခေပ’’န္တိ. ‘‘ဥပက္ခေပ’’န္တိပိ ပဌန္တိ, ဥပနေတွာ ပက္ခိပိတဗ္ဗန္တိ အတ္ထော. ဝဿိကာယ ပုပ္ဖံ ဝဿိကံ ယထာ ‘‘အာမလကိယာ ဖလံ အာမလက’’န္တိ. မဟာတလသ္မိန္တိ ဥပရိပါသာဒေ. ဆဋ္ဌံ ဥတ္တာနမေဝ.

'Of land-creatures' (jaṅgalānaṃ) means of those who roam on land (jaṅgalacārīnaṃ). Here, the word 'jaṅgala' is a synonym for earth, in the general sense of roughness, not a word denoting a remote place unsuitable for attendance. Therefore, it is said, 'of those who roam the surface of the earth.' Because footprints are mentioned, it is specified as 'footed living beings' (sapādakapāṇānaṃ). 'Inclusion' (samodhānaṃ) means the state of being included within (antogadhabhāvaṃ). Therefore, it is said, 'inclusion is insertion' (odhānaṃ pakkhepa). Some also read 'upakkhepaṃ', meaning 'it should be inserted after bringing near.' The word 'vassikaṃ' for the flower of the vassikā plant is like 'āmalakaṃ' for the fruit of the āmalakī plant. 'On the great surface' (mahātalasmiṃ) means on the upper floor of the palace. The sixth is clear indeed.

အပ္ပမာဒသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Appamāda Sutta and others is concluded.

၇-၈. ပဌမနာထသုတ္တာဒိဝဏ္ဏနာ

7-8. Commentary on the First Nātha Sutta and others.

၁၇-၁၈. သတ္တမေ ယေဟိ သီလာဒီဟိ သမန္နာဂတော ဘိက္ခု ဓမ္မသရဏတာယ ဓမ္မေနေဝ နာထတိ အာသီသတိ အဘိဘဝတီတိ နာထော ဝုစ္စတိ, တေ [Pg.308] တဿ နာထဘာဝကရာ ဓမ္မာ နာထကရဏာတိ ဝုတ္တာတိ အာဟ ‘‘အတ္တနော သနာထဘာဝကရာ ပတိဋ္ဌကရာတိ အတ္ထော’’တိ. တတ္ထ အတ္တနော ပတိဋ္ဌကရာတိ ယဿ နာထဘာဝကရာ, တဿ အတ္တနော ပတိဋ္ဌာဝိဓာယိနော. အပ္ပတိဋ္ဌော အနာထော, သပ္ပတိဋ္ဌော သနာထောတိ ပတိဋ္ဌတ္ထော နာထ-သဒ္ဒေါ. ကလျာဏဂုဏယောဂတော ကလျာဏာတိ ဒဿေန္တော ‘‘သီလာဒိဂုဏသမ္ပန္နာ’’တိ အာဟ. မိဇ္ဇနလက္ခဏာ မေတ္တာ ဧတဿ အတ္ထီတိ မိတ္တော. သော ဝုတ္တနယေန ကလျာဏော အဿ အတ္ထီတိ တဿ အတ္ထိတာမတ္တံ ကလျာဏမိတ္တပဒေန ဝုတ္တံ. အဿ တေန သဗ္ဗကာလံ အဝိဇဟိတဝါသောတိ တံ ဒဿေတုံ ‘‘ကလျာဏသဟာယော’’တိ ဝုတ္တန္တိ အာဟ ‘‘တေဝဿာ’’တိ. တေ ဧဝ ကလျာဏမိတ္တာ အဿ ဘိက္ခုနော. သဟ အယနတောတိ သဟ ပဝတ္တနတော. အသမောဓာနေ စိတ္တေန, သမောဓာနေ ပန စိတ္တေန စေဝ ကာယေန စ သမ္ပဝင်္ကော. သုခံ ဝစော ဧတသ္မိံ အနုကူလဂါဟိမှိ အာဒရဂါရဝဝတိ ပုဂ္ဂလေတိ သုဝစော. တေနာဟ ‘‘သုခေန ဝတ္တဗ္ဗော’’တိအာဒိ. ခမောတိ ခန္တော. တမေဝဿ ခမဘာဝံ ဒဿေတုံ ‘‘ဂါဠှေနာ’’တိအာဒိ ဝုတ္တံ. ဝါမတောတိ မိစ္ဆာ, အယောနိသော ဝါ ဂဏှာတိ. ပဋိပ္ဖရတီတိ ပဋာဏိကဘာဝေန တိဋ္ဌတိ. ပဒက္ခိဏံ ဂဏှာတီတိ သမ္မာ, ယောနိသော ဝါ ဂဏှာတိ.

17-18. In the seventh, a bhikkhu endowed with virtues such as morality, relying on the Dhamma as his refuge, seeks protection and overcomes through the Dhamma alone—thus he is called a protector (nātho). Those qualities that make him a protector are called 'nāthakaraṇa,' as it is said: 'They establish one as having a refuge; they are a support for oneself—this is the meaning.' Herein, 'a support for oneself' (attano patiṭṭhakarā) means providing a support for the one for whom they are protector-making. One without a support is helpless; one with a support is secure—thus, the term 'nātha' conveys the meaning of support (patiṭṭha). To show that 'good' (kalyāṇa) is due to the connection with good qualities, it is said, 'endowed with virtues such as morality.' Loving-kindness, characterized by the nature of affection, is present in him—thus, he is a friend (mitto). That he has such a good friend in the manner stated—this mere fact is indicated by the term 'good friend' (kalyāṇamitta). To show that one's dwelling with him is never abandoned at any time, it is said 'a good companion' (kalyāṇasahāyo). Thus it is said, 'tevassā', which means: 'These indeed are the good friends of that bhikkhu.' 'From going together' (saha ayanato) means from proceeding together (saha pavattanato). When not together, he is inclined in mind; but when together, he is fully inclined in both mind and body. Speech is easy towards this person who is agreeable, respectful, and reverential; thus, he is 'easy to speak to' (suvaco). Therefore, it is said, 'one who is easy to speak to,' etc. 'Khamo' means patient (khanto). To illustrate his patience, 'gāḷhenā,' etc., is said. 'Vāmato' means he grasps wrongly (micchā) or unwisely (ayoniso). 'Paṭippharati' means he stands with an opposing attitude (paṭāṇikabhāvena tiṭṭhati). 'Padakkhiṇaṃ gaṇhāti' means he grasps rightly (sammā) or wisely (yoniso).

ဥစ္စာဝစာနီတိ ဝိပုလခုဒ္ဒကာနိ. တတြုပဂမနိယာယာတိ တတြ တတြ မဟန္တေ ခုဒ္ဒကေ စ ကမ္မေ သာဓနဝသေန ဥပါယေန ဥပဂစ္ဆန္တိယာ, တဿ တဿ ကမ္မဿ နိပ္ဖာဒနေ သမတ္ထာယာတိ အတ္ထော. တတြုပါယာယာတိ ဝါ တတြ တတြ ကမ္မေ သာဓေတဗ္ဗေ ဥပါယဘူတာယ.

'Various' (uccāvacāni) means extensive and minor (vipulakhuddakāni). 'By which one may approach that' (tatrupagamaniyāyā) means by which, in this and that major and minor task, she approaches by means of accomplishment; the meaning is, she is capable of fulfilling each task. Or, 'by that means' (tatrupāyāyā) means that in this and that task to be accomplished, she serves as the means.

ဓမ္မေ အဿ ကာမောတိ ဓမ္မကာမောတိ ဗျဓိကရဏာနမ္ပိ ဗာဟိရတ္ထော သမာသော ဟောတီတိ ကတွာ ဝုတ္တံ. ကာမေတဗ္ဗတော ဝါ ပိယာယိတဗ္ဗတော ကာမော, ဓမ္မော. ဓမ္မော ကာမော အဿာတိ ဓမ္မကာမော. ဓမ္မောတိ ပရိယတ္တိဓမ္မော အဓိပ္ပေတောတိ အာဟ ‘‘တေပိဋကံ ဗုဒ္ဓဝစနံ ပိယာယတီတိ အတ္ထော’’တိ. သမုဒါဟရဏံ ကထနံ သမုဒါဟာရော, ပိယော သမုဒါဟာရော ဧတဿာတိ ပိယသမုဒါဟာရော. သယဉ္စာတိ ဧတ္ထ စ-သဒ္ဒေန ‘‘သက္ကစ္စ’’န္တိ ပဒံ အနုကဍ္ဎတိ. တေန သယဉ္စ သက္ကစ္စံ ဒေသေတုကာမော ဟောတီတိ ယောဇနာ. အဘိဓမ္မော သတ္တ ပကရဏာနိ ‘‘အဓိကော အဘိဝိသိဋ္ဌော စ ပရိယတ္တိဓမ္မော’’တိ ကတွာ. ဝိနယော ဥဘတောဝိဘင်္ဂါ [Pg.309] ဝိနယနတော ကာယဝါစာနံ. အဘိဝိနယော ခန္ဓကပရိဝါရာ ဝိသေသတော အာဘိသမာစာရိကဓမ္မကိတ္တနတော. အာဘိသမာစာရိကဓမ္မပါရိပူရိဝသေနေဝ ဟိ အာဒိဗြဟ္မစရိယကဓမ္မပါရိပူရီ. ဓမ္မော ဧဝ ပိဋကဒွယဿပိ ပရိယတ္တိဓမ္မဘာဝတော. မဂ္ဂဖလာနိ အဘိဓမ္မော ‘‘နိဗ္ဗာနဓမ္မဿ အဘိမုခေါ’’တိ ကတွာ. ကိလေသဝူပသမကရဏံ ပုဗ္ဗဘာဂိယာ တိဿော သိက္ခာ သင်္ခေပတော ဝိဝဋ္ဋနိဿိတော သမထော ဝိပဿနာ စ. ဥဠာရပါမောဇ္ဇောတိ ဗလဝပါမောဇ္ဇော. ကာရဏတ္ထေတိ နိမိတ္တတ္ထေ. ကုသလဓမ္မနိမိတ္တံ ဟိဿ ဝီရိယာရမ္ဘော. တေနာဟ ‘‘တေသံ အဓိဂမတ္ထာယာ’’တိ. ကုသလေသု ဓမ္မေသူတိ ဝါ နိပ္ဖာဒေတဗ္ဗေ ဘုမ္မံ ယထာ ‘‘စေတသော အဝူပသမေ အယောနိသောမနသိကာရပဒဋ္ဌာန’’န္တိ. အဋ္ဌမေ နတ္ထိ ဝတ္တဗ္ဗံ.

It is said that 'he delights in the Dhamma' (dhamme assa kāmo) means 'one who delights in the Dhamma' (dhammakāmo), because even for terms with different grammatical relations, an external meaning can be formed as a compound. 'Delight' (kāmo) refers to what should be delighted in or cherished; it is the Dhamma. One for whom the Dhamma is delightful is called 'one who delights in the Dhamma' (dhammakāmo). By 'Dhamma,' the scriptural Dhamma is intended, hence it is said: 'The Three Baskets of the Buddha’s words are cherished—this is the meaning.' Recitation (samudāharaṇaṃ) is speaking (kathanaṃ); 'beloved recitation' (piyasamudāhāro) is one whose recitation is beloved. 'And himself' (sayañca)—here, the word 'carefully' (sakkaccaṃ) is drawn in by the particle 'ca.' Thus, the meaning is: 'And he himself wishes to teach carefully.' The Abhidhamma consists of seven treatises, being 'the higher and more distinguished scriptural Dhamma.' The Vinaya is the twofold Vibhaṅga, because it disciplines (vinayanato) body and speech. The higher Vinaya consists of the Khandhakas and Parivāra, especially because it declares the rules of proper conduct (ābhisamācārika-dhamma). Indeed, it is through the complete fulfillment of proper conduct that there is complete fulfillment of the preliminary holy life. The term 'Dhamma' is used because even the other two Piṭakas are of the nature of scriptural Dhamma. The path and fruits are the Abhidhamma, being 'facing towards the Nibbāna-Dhamma.' The stilling of defilements is the preliminary threefold training, in brief, serenity and insight dependent on detachment. 'Great joy' (uḷāra-pāmojja) means strong joy (balava-pāmojja). 'For the sake of a cause' (kāraṇatthe) means for the sake of a condition (nimittatthe). For him, the arousal of energy is indeed the condition for wholesome qualities. Hence it is said: 'For the attainment of these.' 'Among wholesome qualities' (kusalesu dhammesu) is in the locative case for 'to be produced,' as in: 'The basis for the mind’s lack of tranquility is unwise attention.' In the eighth, there is nothing to be said.

ပဌမနာထသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the First Nātha Sutta and others is concluded.

၉. ပဌမအရိယာဝါသသုတ္တဝဏ္ဏနာ

9. The Commentary on the First Discourse on the Noble Abodes

၁၉. နဝမေ အရိယာနံ ဧဝ အာဝါသာတိ အရိယာဝါသာ အနရိယာနံ တာဒိသာနံ အသမ္ဘဝတော. အရိယာတိ စေတ္ထ ဥက္ကဋ္ဌနိဒ္ဒေသေန ခီဏာသဝါ ဂဟိတာ. တေ စ ယသ္မာ တေဟိ သဗ္ဗကာလံ အဝိဇဟိတဝါသာ ဧဝ, တသ္မာ ဝုတ္တံ ‘‘တေ အာဝသိံသု အာဝသန္တိ အာဝသိဿန္တီ’’တိ. တတ္ထ အာဝသိံသူတိ နိဿာယ အာဝသိံသု. ပဉ္စင်္ဂဝိပ္ပဟီနတာဒယော ဟိ အရိယာနံ အပဿယာ. တေသု ပဉ္စင်္ဂဝိပ္ပဟာနပစ္စေကသစ္စပနောဒနဧသနာဩသဋ္ဌာနိ, ‘‘သင်္ခါယေကံ ပဋိသေဝတိ, အဓိဝါသေတိ ပရိဝဇ္ဇေတိ ဝိနောဒေတီ’’တိ (ဒီ. နိ. ၃.၃၀၈; မ. နိ. ၂.၁၆၈; အ. နိ. ၁၀.၂၀) ဝုတ္တေသု အပဿေနေသု ဝိနောဒနဉ္စ မဂ္ဂကိစ္စာနေဝ, ဣတရေ မဂ္ဂေန စ သမိဇ္ဈန္တီတိ.

19. In the ninth, “the abodes of the noble ones” are called noble abodes because such are impossible for the ignoble. Here, by way of the highest designation, “noble ones” are taken to mean those whose taints are destroyed. And because these are invariably their dwelling places at all times, it is said, “They dwelt, they dwell, they will dwell.” Here, “they dwelt” means they dwelt relying on them. For the noble ones, the abandonment of the five factors and so on are supports. Among these, the abandonment of the five factors, the eradication of individual truths, seeking, and abandonments—and among the supports mentioned as “resorting to one thing after deliberation, enduring, avoiding, removing” (Dī. Ni. 3.308; Ma. Ni. 2.168; A. Ni. 10.20), the removal (vinodana)—are precisely the functions of the path, while the others are also accomplished by the path.

ပဌမအရိယာဝါသသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the First Discourse on the Noble Abodes is concluded.

၁၀. ဒုတိယအရိယာဝါသသုတ္တဝဏ္ဏနာ

10. The Commentary on the Second Discourse on the Noble Abodes

၂၀. ဒသမေ ကသ္မာ ပန ဘဂဝါ ကုရုသု ဝိဟရန္တော ဣမံ သုတ္တံ အဘာသီတိ အာဟ ‘‘ယသ္မာ’’တိအာဒိ. ကုရုရဋ္ဌံ ကိရ တဒါ တန္နိဝါသိသတ္တာနံ ယောနိသောမနသိကာရဝန္တတာဒိနာ [Pg.310] ယေဘုယျေန သုပ္ပဋိပန္နတာယ ပုဗ္ဗေ စ ကတပုညတာဗလေန ဝါ တဒါ ဥတုအာဒိသမ္ပတ္တိယုတ္တမေဝ အဟောသိ. ကေစိ ပန ‘‘ပုဗ္ဗေ ပဝတ္တကုရုဝတ္တဓမ္မာနုဋ္ဌာနဝါသနာယ ဥတ္တရကုရု ဝိယ ယေဘုယျေန ဥတုအာဒိသမ္ပန္နမေဝ ဟောတိ. ဘဂဝတော ကာလေ သာတိသယံ ဥတုသပ္ပာယာဒိယုတ္တံ ရဋ္ဌံ အဟောသီ’’တိ ဝဒန္တိ. တတ္ထ ဘိက္ခူ ဘိက္ခုနိယော ဥပါသကာ ဥပါသိကာယော ဥတုပစ္စယာဒိသမ္ပန္နတ္တာ တဿ ရဋ္ဌဿ သပ္ပာယဥတုပစ္စယသေဝနေန နိစ္စံ ကလ္လသရီရာ ကလ္လစိတ္တာ စ ဟောန္တိ. တေ စိတ္တသရီရကလ္လတာယ အနုဂ္ဂဟိတပညာဗလာ ဂမ္ဘီရကထံ ပဋိဂ္ဂဟေတုံ သမတ္ထာ ပဋိစ္စသမုပ္ပာဒနိဿိတာနံ ဂမ္ဘီရပညာနဉ္စ ကာရကာ ဟောန္တိ. တေနာဟ ‘‘ကုရုရဋ္ဌဝါသိနော ဘိက္ခူ ဂမ္ဘီရပညာကာရကာ’’တိအာဒိ.

20. In the tenth, why did the Blessed One deliver this discourse while dwelling among the Kurus? It is said, “Because…” The Kuru country, it seems, was then mostly well-practiced due to the inhabitants’ possession of wise attention and so forth, and due to the power of their past accumulated merit, it was then endowed with favorable conditions like climate. Some say, “Due to the habitual practice of the ancient Kuru observances, like Uttarakuru, it was mostly endowed with favorable conditions like climate. During the Blessed One’s time, the country was exceptionally endowed with suitable climate and other advantages.” There, monks, nuns, laymen, and laywomen, due to the favorable climate and other conditions, always had healthy bodies and minds by enjoying the suitable climate and conditions of that land. With their minds and bodies thus healthy, the power of their wisdom was supported, enabling them to grasp profound teachings and become producers of deep wisdom rooted in dependent origination. Hence it is said, “The monks dwelling in the Kuru country were producers of profound wisdom,” and so on.

ယုတ္တပ္ပယုတ္တာတိ သတိပဋ္ဌာနဘာဝနာယ ယုတ္တာ စေဝ ပယုတ္တာ စ. တသ္မိဉှိ (ဒီ. နိ. အဋ္ဌ. ၂.၃၇၃; မ. နိ. အဋ္ဌ. ၁.၁၀၆) ဇနပဒေ စတဿော ပရိသာ ပကတိယာဝ သတိပဋ္ဌာနဘာဝနာနုယောဂမနုယုတ္တာ ဝိဟရန္တိ, အန္တမသော ဒါသကမ္မကရပရိဇနာပိ သတိပဋ္ဌာနပ္ပဋိသံယုတ္တမေဝ ကထံ ကထေန္တိ. ဥဒကတိတ္ထသုတ္တကန္တနဋ္ဌာနာဒီသုပိ နိရတ္ထကကထာ နာမ နပ္ပဝတ္တတိ. သစေ ကာစိ ဣတ္ထီ, ‘‘အမ္မ, တွံ ကတရံ သတိပဋ္ဌာနဘာဝနံ မနသိ ကရောသီ’’တိ ပုစ္ဆိတာ ‘‘န ကိဉ္စီ’’တိ ဝဒတိ, တံ ဂရဟန္တိ ‘‘ဓီရတ္ထု တဝ ဇီဝိတံ, ဇီဝမာနာပိ တွံ မတသဒိသာ’’တိ. အထ နံ ‘‘မာ ဒါနိ ပုန ဧဝမကာသီ’’တိ ဩဝဒိတွာ အညတရံ သတိပဋ္ဌာနံ ဥဂ္ဂဏှာပေန္တိ. ယာ ပန ‘‘အဟံ အသုကံ သတိပဋ္ဌာနံ နာမ မနသိ ကရောမီ’’တိ ဝဒတိ, တဿာ ‘‘သာဓု သာဓူ’’တိ သာဓုကာရံ ဒတွာ ‘‘တဝ ဇီဝိတံ သုဇီဝိတံ, တွံ နာမ မနုဿတ္တံ ပတ္တာ, တဝတ္ထာယ သမ္မာသမ္ဗုဒ္ဓေါ ဥပ္ပန္နော’’တိအာဒီဟိ ပသံသန္တိ. န ကေဝလဉ္စေတ္ထ မနုဿဇာတိကာယေဝ သတိပဋ္ဌာနမနသိကာရယုတ္တာ, တေ နိဿာယ ဝိဟရန္တာ တိရစ္ဆာနဂတာပိ.

“Appropriately engaged” means they were both suitable for and devoted to the cultivation of mindfulness. Indeed, in that region (Dī. Ni. Aṭṭha. 2.373; Ma. Ni. Aṭṭha. 1.106), the four assemblies naturally dwelt engaged in the practice of mindfulness cultivation. Even servants, laborers, and attendants would converse only on topics related to mindfulness. Idle talk did not arise even at watering places, spinning places, and so on. If a woman, when asked, “Mother, which mindfulness cultivation are you attending to?” replied, “None,” they would rebuke her, saying, “Shame on your life! Though alive, you are like the dead.” Then they would advise her, “Do not act like this again,” and make her learn one of the mindfulness practices. But if she said, “I am attending to such-and-such mindfulness,” they would applaud her, saying, “Good, good! Your life is well-lived. You have attained human existence, and for your sake, the Perfectly Self-Enlightened One has arisen,” and so forth. Not only human beings there were engaged in attending to mindfulness, but even animals living dependent on them.

တတြိဒံ ဝတ္ထု – ဧကော ကိရ နဋကော သုဝပေါတကံ ဂဟေတွာ သိက္ခာပေန္တော ဝိစရတိ. သော ဘိက္ခုနိဥပဿယံ ဥပနိဿာယ ဝသိတွာ ဂမနကာလေ သုဝပေါတကံ ပမုဿိတွာ ဂတော. တံ သာမဏေရိယော ဂဟေတွာ ပဋိဇဂ္ဂိံသု, ‘‘ဗုဒ္ဓရက္ခိတော’’တိ စဿ နာမံ အကံသု. တံ ဧကဒိဝသံ ပုရတော နိသိန္နံ ဒိသွာ မဟာထေရီ အာဟ ‘‘ဗုဒ္ဓရက္ခိတာ’’တိ. ကိံ, အယျောတိ. အတ္ထိ တေ ကောစိ ဘာဝနာမနသိကာရောတိ? နတ္ထယျေတိ. အာဝုသော[Pg.311], ပဗ္ဗဇိတာနံ သန္တိကေ ဝသန္တေန နာမ ဝိဿဋ္ဌအတ္တဘာဝေန ဘဝိတုံ န ဝဋ္ဋတိ, ကောစိဒေဝ မနသိကာရော ဣစ္ဆိတဗ္ဗော, တွံ ပန အညံ န သက္ခိဿသိ, ‘‘အဋ္ဌိ အဋ္ဌီ’’တိ သဇ္ဈာယံ ကရောဟီတိ. သော ထေရိယာ ဩဝါဒေ ဌတွာ ‘‘အဋ္ဌိ အဋ္ဌီ’’တိ သဇ္ဈာယန္တော စရတိ.

Here is the story: A certain actor, it is said, was traveling around training a young parrot. Having stayed near a nuns’ residence, he left one day, forgetting the young parrot. The novice nuns took it in and cared for it, naming it “Buddharakkhita.” One day, seeing it sitting in front of her, the senior nun said, “Buddharakkhita.” “Yes, venerable?” “Do you have any cultivation of the mind?” “No, venerable.” “Friend, one should not live with a heedless nature in the presence of those who have gone forth. Some mental cultivation should be desired. Since you are unable to do anything else, recite ‘bone, bone.’” Following the nun’s advice, it went about reciting, “bone, bone.”

တံ ဧကဒိဝသံ ပါတောဝ တောရဏဂ္ဂေ နိသီဒိတွာ ဗာလာတပံ တပမာနံ ဧကော သကုဏော နခပဉ္ဇရေန အဂ္ဂဟေသိ. သော ‘‘ကိရိ ကိရီ’’တိ သဒ္ဒမကာသိ. သာမဏေရိယော သုတွာ, ‘‘အယျေ, ဗုဒ္ဓရက္ခိတော သကုဏေန ဂဟိတော, မောစေမ န’’န္တိ လေဍ္ဍုအာဒီနိ ဂဟေတွာ အနုဗန္ဓိတွာ မောစေသုံ. တံ အာနေတွာ ပုရတော ဌပိတံ ထေရီ အာဟ, ‘‘ဗုဒ္ဓရက္ခိတ, သကုဏေန ဂဟိတကာလေ ကိံ စိန္တေသီ’’တိ. အယျေ, န အညံ စိန္တေသိံ, ‘‘အဋ္ဌိပုဉ္ဇောဝ အဋ္ဌိပုဉ္ဇံ ဂဟေတွာ ဂစ္ဆတိ, ကတရသ္မိံ ဌာနေ ဝိပ္ပကိရိဿတီ’’တိ ဧဝံ, အယျေ, အဋ္ဌိပုဉ္ဇမေဝ စိန္တေသိန္တိ. သာဓု သာဓု, ဗုဒ္ဓရက္ခိတ, အနာဂတေ ဘဝက္ခယဿ တေ ပစ္စယော ဘဝိဿတီတိ. ဧဝံ တတ္ထ တိရစ္ဆာနဂတာပိ သတိပဋ္ဌာနမနသိကာရယုတ္တာ.

One morning, while sitting on a gatepost basking in the early sun, a bird of prey seized it with its talons. It cried, “Kiri, kiri!” Hearing this, the novice nuns said, “Venerable, Buddharakkhita has been caught by a bird—let’s free him!” Taking clods of earth and such, they chased after it and freed it. Bringing it back, they placed it before the senior nun, who asked, “Buddharakkhita, what did you think when the bird seized you?” “Venerable, I thought nothing else—only, ‘A pile of bones is taking a pile of bones. Where will it scatter them?’ That was all I reflected on, venerable—just the pile of bones.” “Good, good, Buddharakkhita! In the future, this will be a condition for the destruction of your existence.” Thus, even those who had gone to the animal realm there were engaged in attending to mindfulness.

ဒီဃနိကာယာဒီသု မဟာနိဒါနာဒီနီတိ ဒီဃနိကာယေ မဟာနိဒါနံ (ဒီ. နိ. ၂.၉၅ အာဒယော) သတိပဋ္ဌာနံ (ဒီ. နိ. ၂.၃၇၂ အာဒယော) မဇ္ဈိမနိကာယေ သတိပဋ္ဌာနံ (မ. နိ. ၁.၁၀၅ အာဒယော) သာရောပမံ (မ. နိ. ၁.၃၀၇ အာဒယော) ရုက္ခောပမံ ရဋ္ဌပါလံ မာဂဏ္ဍိယံ အာနေဉ္ဇသပ္ပာယန္တိ (မ. နိ. ၃.၆၆ အာဒယော) ဧဝမာဒီနိ.

The phrase “Mahānidāna and so on in the Dīgha Nikāya and others” refers to the Mahānidāna (Dī. Ni. 2.95 ff.) and Satipaṭṭhāna (Dī. Ni. 2.372 ff.) in the Dīgha Nikāya; and in the Majjhima Nikāya, the Satipaṭṭhāna (Ma. Ni. 1.105 ff.), the Sāropama (Ma. Ni. 1.307 ff.), the Rukkhopama, Raṭṭhapāla, Māgaṇḍiya, and Āneñjasappāya (Ma. Ni. 3.66 ff.); and so on.

ဉာဏာဒယောတိ ဉာဏဉ္စေဝ တံသမ္ပယုတ္တဓမ္မာ စ. တေနာဟ ‘‘ဉာဏန္တိ ဝုတ္တေ’’တိအာဒိ. ဉာဏသမ္ပယုတ္တစိတ္တာနိ လဗ္ဘန္တိ တေဟိ ဝိနာ သမ္ပဇာနတာယ အသမ္ဘဝတော. မဟာစိတ္တာနီတိ အဋ္ဌပိ မဟာကိရိယစိတ္တာနိ လဗ္ဘန္တိ ‘‘သတတဝိဟာရာ’’တိ ဝစနတော ဉာဏုပ္ပတ္တိပစ္စယရဟိတကာလေပိ ပဝတ္တိဇောတနတော. ဒသ စိတ္တာနီတိ အဋ္ဌ မဟာကိရိယစိတ္တာနိ ဟသိတုပ္ပာဒဝေါဋ္ဌဗ္ဗနစိတ္တေဟိ သဒ္ဓိံ ဒသ စိတ္တာနိ လဗ္ဘန္တိ. အရဇ္ဇနာဒုဿနဝသေန ပဝတ္တိ တေသမ္ပိ သာဓာရဏာတိ. ‘‘ဥပေက္ခကော ဝိဟရတီ’’တိ ဝစနတော ဆဠင်္ဂုပေက္ခာဝသေန အာဂတာနံ ဣမေသံ သတတဝိဟာရာနံ သောမနဿံ ကထံ လဗ္ဘတီတိ အာဟ ‘‘အာသေဝနဝသေန လဗ္ဘတီ’’တိ. ကိဉ္စာပိ ခီဏာသဝေါ ဣဋ္ဌာနိဋ္ဌေပိ အာရမ္မဏေ မဇ္ဈတ္တော ဝိယ ဗဟုလံ ဥပေက္ခကော ဝိဟရတိ အတ္တနော ပရိသုဒ္ဓပကတိဘာဝါဝိဇဟနတော. ကဒါစိ ပန တထာ စေတောဘိသင်္ခါရာဘာဝေ ယံ တံ သဘာဝတော ဣဋ္ဌံ အာရမ္မဏံ[Pg.312], တတ္ထ ယာထာဝသဘာဝဂ္ဂဟဏဝသေနပိ အရဟတော စိတ္တံ သောမနဿသဟဂတံ ဟုတွာ ပဝတ္တတေဝ, တဉ္စ ခေါ ပုဗ္ဗာသေဝနဝသေန. တေန ဝုတ္တံ ‘‘အာသေဝနဝသေန လဗ္ဘတီ’’တိ. အာရက္ခကိစ္စံ သာဓေတိ သတိဝေပုလ္လပ္ပတ္တတ္တာ. စရတောတိအာဒိနာ နိစ္စသမာဒါနံ ဒဿေတိ, တံ ဝိက္ခေပါဘာဝေန ဒဋ္ဌဗ္ဗံ.

“Knowledge and so on” means knowledge itself and the mental states associated with it. Hence it is said, “When knowledge is mentioned,” and so on. Consciousnesses associated with knowledge are obtained, for without them, clear comprehension is impossible. “Great consciousnesses” refers to the eight great functional consciousnesses, which are obtained because of the statement “dwelling constantly,” indicating their manifestation even when conditions for the arising of knowledge are absent. “Ten consciousnesses” refers to the eight great functional consciousnesses along with the smile-producing consciousness and the determining consciousness, making ten consciousnesses in total. Their functioning is also common through non-attachment and non-aversion. From the statement “he dwells equanimous,” it is asked how joy is obtained for these constant dwellings that come by way of six-factored equanimity. The answer is given: “It is obtained through habitual practice.” Although one whose cankers are destroyed mostly remains equanimous like a neutral person toward both pleasant and unpleasant objects—due to not abandoning his naturally purified state—yet sometimes, in the absence of such mental formations, the mind of the Arahant naturally arises accompanied by joy toward an inherently pleasant object through grasping the object’s nature as it really is; and this happens because of prior habitual practice. Hence it is said, “It is obtained through habitual practice.” He fulfills the duty of protection due to having attained an abundance of mindfulness. The phrase “he walks, etc.” indicates constant undertaking, which should be understood as the absence of distraction.

ပဗ္ဗဇ္ဇူပဂတာတိ ယံ ကိဉ္စိ ပဗ္ဗဇ္ဇံ ဥပဂတာ, န သမိတပါပါ. ဘောဝါဒိနောတိ ဇာတိမတ္တဗြာဟ္မဏေ ဝဒတိ. ပါဋေက္ကသစ္စာနီတိ တေဟိ တေဟိ ဒိဋ္ဌိဂတိကေဟိ ပါဋိယေက္ကံ ဂဟိတာနိ ‘‘ဣဒမေဝ သစ္စ’’န္တိ အဘိနိဝိဋ္ဌာနိ ဒိဋ္ဌိသစ္စာဒီနိ. တာနိပိ ဟိ ‘‘ဣဒမေဝ သစ္စ’’န္တိ ဂဟဏံ ဥပါဒါယ ‘‘သစ္စာနီ’’တိ ဝေါဟရီယန္တိ. တေနာဟ ‘‘ဣဒမေဝါ’’တိအာဒိ. နီဟဋာနီတိ အတ္တနော သန္တာနတော နီဟရိတာနိ အပနီတာနိ. ဂဟိတဂ္ဂဟဏဿာတိ အရိယမဂ္ဂါဓိဂမတော ပုဗ္ဗေ ဂဟိတဿ ဒိဋ္ဌိဂ္ဂါဟဿ. ဝိဿဋ္ဌဘာဝဝေဝစနာနီတိ အရိယမဂ္ဂေန သဗ္ဗသော ပရိစ္စာဂဘာဝဿ အဓိဝစနာနိ.

“Gone forth” means having undertaken any kind of going forth, but not having pacified evil. “Those who say ‘bho’” refers to brahmins by birth only. “Individual truths” are those individual views grasped distinctly by various speculative thinkers, adhered to as “this alone is the truth,” such as truths of view, and so on. For even these are called “truths” based on grasping “this alone is the truth.” Hence it is said, “this alone,” and so on. “Drawn out” means drawn out and removed from one’s own continuum. “Of the grasping of what was grasped” refers to the holding of views grasped before the attainment of the noble path. “Synonyms for the state of abandonment” are terms denoting the state of total relinquishment by the noble path.

နတ္ထိ ဧတာသံ ဝယော ဝေကလ္လန္တိ အဝယာတိ အာဟ ‘‘အနူနာ’’တိ, အနဝသေသောတိ အတ္ထော. ဧသနာတိ ကာမေသနာဒယော. မဂ္ဂဿ ကိစ္စနိပ္ဖတ္တိ ကထိတာ ရာဂါဒီနံ ပဟီနဘာဝဒီပနတော. ပစ္စဝေက္ခဏဖလံ ကထိတန္တိ ပစ္စဝေက္ခဏမုခေန အရိယဖလံ ကထိတံ. အဓိဂတေ ဟိ အဂ္ဂဖလေ သဗ္ဗသော ရာဂါဒီနံ အနုပ္ပာဒဓမ္မတံ ပဇာနာတိ, တဉ္စ ပဇာနနံ ပစ္စဝေက္ခဏဉာဏန္တိ.

There is no loss or deficiency in them, hence it is said “undiminished,” meaning without remainder. “Searching” refers to the search for sensual pleasures and so on. The accomplishment of the path’s function is stated by way of showing the state of abandonment of lust and so on. The fruit of reviewing is stated, meaning the noble fruit is stated by way of reviewing. For when the supreme fruit is attained, one fully understands the nature of the non-arising of lust and so on, and that understanding is the knowledge of reviewing.

ဒုတိယအရိယာဝါသသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Second Discourse on the Noble Abodes is concluded.

နာထဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Nātha Chapter is concluded.

၃. မဟာဝဂ္ဂေါ

3. The Great Chapter

၁. သီဟနာဒသုတ္တဝဏ္ဏနာ

1. Explanation of the Lion's Roar Sutta

၂၁. တတိယဿ ပဌမေ ဝိသမဋ္ဌာနေသူတိ ပပါတာဒီသု ဝိသမဋ္ဌာနေသု. ‘‘အညေဟိ အသာဓာရဏာနီ’’တိ ကသ္မာ ဝုတ္တံ, နနု စေတာနိ သာဝကာနမ္ပိ ဧကစ္စာနံ ဥပ္ပဇ္ဇန္တီတိ? ကာမံ ဥပ္ပဇ္ဇန္တိ, ယာဒိသာနိ ပန ဗုဒ္ဓါနံ ဌာနာဋ္ဌာနဉာဏာဒီနိ, န တာဒိသာနိ တဒညေသံ ကဒါစိပိ ဥပ္ပဇ္ဇန္တီတိ အညေဟိ အသာဓာရဏာနီတိ[Pg.313]. တေနာဟ ‘‘တထာဂတဿေဝ ဗလာနီ’’တိ. ဣမမေဝ ဟိ ယထာဝုတ္တလေသံ အပေက္ခိတွာ တဒဘာဝတော အာသယာနုသယဉာဏာဒီသု ဧဝ အသာဓာရဏသမညာ နိရုဠှာ. ကာမံ ဉာဏဗလာနံ ဉာဏသမ္ဘာရော ဝိသေသပစ္စယော, ပုညသမ္ဘာရောပိ ပန နေသံ ပစ္စယော ဧဝ. ဉာဏသမ္ဘာရဿပိ ဝါ ပုညသမ္ဘာရဘာဝတော ‘‘ပုညုဿယသမ္ပတ္တိယာ အာဂတာနီ’’တိ ဝုတ္တံ.

21. In the first section of the third sutta, 'uneven places' refers to precipices and other uneven locations. “Not shared by others”—why is this said? Do these not also arise in some disciples? Granted, they may arise, but such things as the Buddhas’ knowledge of what is possible and impossible, etc., are not like them; such things never arise in others. Thus, they are unshared by others. Therefore, it is said, “the powers of the Tathāgata alone.” Indeed, this designation of being unshared is established precisely with respect to the absence of even a trace of the qualities mentioned, such as knowledge of dispositions and latent tendencies. Though the accumulation of knowledge is a special condition for the powers of knowledge, the accumulation of merit is also a condition for them. Alternatively, since the accumulation of knowledge also has the nature of an accumulation of merit, it is said, “they come from the attainment of an abundance of merit.”

ပကတိဟတ္ထိကုလန္တိ (သံ. နိ. ဋီ. ၂.၂.၂၂) ဂိရိစရနဒိစရဝနစရာဒိပ္ပဘေဒါ ဂေါစရိယကာလာဝကနာမာ သဗ္ဗာပိ ဗလေန ပါကတိကာ ဟတ္ထိဇာတိ. ဒသန္နံ ပုရိသာနန္တိ ထာမမဇ္ဈိမာနံ ဒသန္နံ ပုရိသာနံ. ဧကဿ တထာဂတဿ ကာယဗလန္တိ အာနေတွာ သမ္ဗန္ဓော. ဧကဿာတိ စ တထာ ဟေဋ္ဌာ ကထာယံ အာဂတတ္တာ ဒေသနာသောတေန ဝုတ္တံ. နာရာယနသံဃာတဗလန္တိ ဧတ္ထ နာရာ ဝုစ္စန္တိ ရသ္မိယော. တာ ဗဟူ နာနာဝိဓာ ဣတော ဥပ္ပဇ္ဇန္တီတိ နာရာယနံ, ဝဇိရံ, တသ္မာ နာရာယနသံဃာတဗလန္တိ ဝဇိရသံဃာတဗလန္တိ အတ္ထော. ဉာဏဗလံ ပန ပါဠိယံ အာဂတမေဝ, န ကာယဗလံ ဝိယ အဋ္ဌကထာရုဠှမေဝါတိ အဓိပ္ပာယော.

The natural elephant family refers to all types of elephants that roam mountains, rivers, and forests, named 'gocariya' and 'kālāvaka', all elephant-species that are naturally powerful. 'Of ten men' means of ten men of medium strength. 'The bodily strength of one Tathāgata'—this connection is made by bringing the phrase into context. And 'of one' is spoken in the flow of the discourse because it was brought into the previous discussion in that way. Regarding 'Nārāyaṇa’s combined strength'—here, 'nārā' are called rays. Because many diverse rays originate from it, it is called Nārāyaṇa, which is the diamond thunderbolt. Thus, 'Nārāyaṇa’s combined strength' means the strength of the diamond thunderbolt. The power of knowledge, however, is directly stated in the Pāli text, unlike bodily power which is only established in the commentaries—this is the meaning.

သံယုတ္တကေ (သံ. နိ. ၂.၃၃) အာဂတာနိ တေသတ္တတိ ဉာဏာနိ, သတ္တသတ္တတိ ဉာဏာနီတိ ဝုတ္တံ, တတ္ထ (ဝိဘ. မူလဋီ. ၇၆၀) ပန နိဒါနဝဂ္ဂေ သတ္တသတ္တတိ အာဂတာနိ စတုစတ္တာရီသဉ္စ. တေသတ္တတိ ပန ပဋိသမ္ဘိဒါမဂ္ဂေ (ပဋိ. မ. ၁.၁) သုတမယာဒီနိ အာဂတာနိ ဒိဿန္တိ, န သံယုတ္တကေ. အညာနိပီတိ ဧတေန ဉာဏဝတ္ထုဝိဘင်္ဂေ (ဝိဘ. ၇၅၁ အာဒယော) ဧကကာဒိဝသေန ဝုတ္တာနိ, အညတ္ထ စ ‘‘ပုဗ္ဗန္တေ ဉာဏ’’န္တိအာဒိနာ (ဓ. သ. ၁၀၆၃) ဗြဟ္မဇာလာဒီသု စ ‘‘တယိဒံ တထာဂတော ပဇာနာတိ ‘ဣမာနိ ဒိဋ္ဌိဋ္ဌာနာနိ ဧဝံ ဂဟိတာနီ’တိ’’အာဒိနာ (ဒီ. နိ. ၁.၃၆) ဝုတ္တာနိ အနေကာနိ ဉာဏပ္ပဘေဒါနိ သင်္ဂဏှာတိ. ယာထာဝပ္ပဋိဝေဓတော သယဉ္စ အကမ္ပိယံ ပုဂ္ဂလဉ္စ တံသမင်္ဂိနံ နေယျေသု အဓိဗလံ ကရောတီတိ အာဟ ‘‘အကမ္ပိယဋ္ဌေန ဥပတ္ထမ္ဘနဋ္ဌေန စာ’’တိ.

In the Saṃyutta Nikāya (Saṃ. Ni. 2.33), it is said that seventy-three knowledges and seventy-seven knowledges are found. There (Vibh. Mūlaṭī. 760), however, in the Nidānavagga, seventy-seven and forty-four are found. But the seventy-three, such as knowledges based on learning, are found in the Paṭisambhidāmagga (Paṭi. Ma. 1.1), not in the Saṃyutta Nikāya. And with “others as well” he includes the various kinds of knowledges that are mentioned by way of ones, etc., in the Ñāṇavatthuvibhaṅga (Vibh. 751 ff.), and elsewhere, such as “knowledge of the past” (Dha. Sa. 1063), and in the Brahmajāla Sutta, etc., as “the Tathāgata understands thus: ‘These grounds for views are grasped in such a way’” (Dī. Ni. 1.36). He says “by the meaning of being unshakable and by the meaning of support” because through the penetration of things as they truly are, it makes oneself unshakable and renders a person endowed with that penetration supremely capable among those to be guided.

ဥသဘဿ ဣဒန္တိ အာသဘံ, သေဋ္ဌဋ္ဌာနံ. သဗ္ဗညုတာပဋိဇာနနဝသေန အဘိမုခံ ဂစ္ဆန္တိ, အဋ္ဌ ဝါ ပရိသာ ဥပသင်္ကမန္တီတိ အာသဘာ, ပုဗ္ဗဗုဒ္ဓါ. ဣဒံ ပနာတိ ဗုဒ္ဓါနံ ဌာနံ သဗ္ဗညုတမေဝ ဝဒတိ. တိဋ္ဌမာနောဝါတိ အဝဒန္တောပိ တိဋ္ဌမာနောဝ ပဋိဇာနာတိ နာမာတိ အတ္ထော. ဥပဂစ္ဆတီတိ အနုဇာနာတိ.

`Āsabhaṃ` is that which belongs to a bull (`usabha`), meaning the foremost position, the place of excellence. Because they go forth declaring omniscience, or because eight assemblies approach them, the former Buddhas are called `āsabhā`. But this word refers to the position of the Buddhas, and speaks only of omniscience. 'While standing' means that even without speaking, he declares it just by standing. 'He accepts' means he approves.

အဋ္ဌသု [Pg.314] ပရိသာသူတိ ‘‘အဘိဇာနာမိ ခေါ ပနာဟံ, သာရိပုတ္တ, အနေကသတံ ခတ္တိယပရိသံ…ပေ… တတြ ဝတ မံ ဘယံ ဝါ သာရဇ္ဇံ ဝါ ဩက္ကမိဿတီတိ နိမိတ္တမေတံ, သာရိပုတ္တ, န သမနုပဿာမီ’’တိ (မ. နိ. ၁.၁၅၁) ဝုတ္တာသု အဋ္ဌသု ပရိသာသု. အဘီတနာဒံ နဒတီတိ ပရတော ဒဿိတဉာဏယောဂေန ဒသဗလောဟန္တိ အဘီတနာဒံ နဒတိ.

“Among the eight assemblies”—as stated in the eight assemblies: “I recall, Sāriputta, many hundreds of assemblies of nobles…and… I do not perceive any sign that fear or hesitation would overcome me in that situation” (Majjhima Nikāya 1.151). He sounds the fearless roar means: being one with the ten powers, through the application of knowledge shown later, he sounds the fearless roar.

ပဋိဝေဓနိဋ္ဌတ္တာ အရဟတ္တမဂ္ဂဉာဏံ ပဋိဝေဓောတိ ‘‘ဖလက္ခဏေ ဥပ္ပန္နံ နာမာ’’တိ ဝုတ္တံ. တေန ပဋိလဒ္ဓဿပိ ဒေသနာဉာဏဿ ကိစ္စနိပ္ဖတ္တိ ပရဿ အဝဗုဇ္ဈနမတ္တေန ဟောတီတိ ‘‘အညာသိကောဏ္ဍညဿ သောတာပတ္တိဖလက္ခဏေ ပဝတ္တံ နာမာ’’တိ ဝုတ္တံ. တတော ပရံ ပန ယာဝ ပရိနိဗ္ဗာနာ ဒေသနာဉာဏပဝတ္တိ တဿေဝ ပဝတ္တိတဿ ဓမ္မစက္ကဿ ဌာနန္တိ ဝေဒိတဗ္ဗံ ပဝတ္တိတစက္ကဿ စက္ကဝတ္တိနော စက္ကရတနဿ ဌာနံ ဝိယ.

The knowledge of the path to arahantship is called 'penetration' because it culminates in penetration—it is said to arise at the moment of fruition. Thus, it is said that even the teaching knowledge acquired is fulfilled merely by another's understanding—it is said to have occurred at the moment of stream-entry fruition for Aññāsi Koṇḍañña. Thereafter, until final Nibbāna, the functioning of teaching knowledge should be understood as the standing of that very Dhamma-wheel set in motion, like the standing of the wheel-treasure of a wheel-turning monarch whose wheel has been set in motion.

တိဋ္ဌတီတိ ဝုတ္တံ, ကိံ ဘူမိယံ ပုရိသော ဝိယ, နောတိ အာဟ ‘‘တဒါယတ္တဝုတ္တိတာယာ’’တိ. ဌာနန္တိ စေတ္ထ အတ္တလာဘော ဓရမာနတာ စ, န ဂတိနိဝတ္တီတိ အာဟ ‘‘ဥပ္ပဇ္ဇတိ စေဝ ပဝတ္တတိ စာ’’တိ. ယတ္ထ ပနေတံ ဒသဗလဉာဏံ ဝိတ္ထာရိတံ, တံ ဒဿေန္တော ‘‘အဘိဓမ္မေ ပနာ’’တိအာဒိမာဟ. သေသေသုပိ ဧသေဝ နယော.

“It stands” is said—does it mean like a man on the ground? No, he says, “because of dependent existence.” Here, 'standing' means both the attainment of its own nature and its maintenance, not the cessation of movement—it is said, 'it arises and proceeds.' But showing where this knowledge of the ten powers is elaborated, he says, “however, in the Abhidhamma…” and so on. The same method applies to the rest.

သမာဒိယန္တီတိ သမာဒါနာနိ, တာနိ ပန သမာဒိယိတွာ ကတာနိ ဟောန္တီတိ အာဟ ‘‘သမာဒိယိတွာ ကတာန’’န္တိ. ကမ္မမေဝ ဝါ ကမ္မသမာဒါနန္တိ ဧတေန သမာဒါနသဒ္ဒဿ အပုဗ္ဗတ္ထာဘာဝံ ဒဿေတိ မုတ္တဂတသဒ္ဒေ ဂတသဒ္ဒဿ ဝိယ. ဂတီတိ နိရယာဒိဂတိယော. ဥပဓီတိ အတ္တဘာဝေါ. ကာလောတိ ကမ္မဿ ဝိပစ္စနာရဟကာလော. ပယောဂေါတိ ဝိပါကုပ္ပတ္တိယာ ပစ္စယဘူတာ ကိရိယာ.

“They undertake” (samādiyanti), hence “undertakings” (samādānāni); these, however, are done after having been undertaken, hence it is said, “of what is done after having been undertaken.” Or, action itself is the undertaking of action (kammasamādāna); by this, he shows that the word “samādāna” has no meaning not previously present, like the word “gata” in the compound “muttagata.” “Destination” (gati) refers to destinations such as the hells. “Substrate” (upadhi) means personal existence. “Time” (kālo) is the time suitable for the ripening of kamma. “Means” (payogo) is the action that is the condition for the arising of the result.

အဂတိဂါမိနိန္တိ နိဗ္ဗာနဂါမိနိံ. ဝုတ္တဉှိ ‘‘နိဗ္ဗာနဉ္စာဟံ, သာရိပုတ္တ, ပဇာနာမိ နိဗ္ဗာနဂါမိနိဉ္စ ပဋိပဒ’’န္တိ (မ. နိ. ၁.၁၅၃). ဗဟူသုပိ မနုဿေသု ဧကမေဝ ပါဏံ ဃာတေန္တေသု ကာမံ သဗ္ဗေသမ္ပိ စေတနာ တဿေဝေကဿ ဇီဝိတိန္ဒြိယာရမ္မဏာ, တံ ပန ကမ္မံ တေသံ နာနာကာရံ. တေသု (ဝိဘ. အဋ္ဌ. ၈၁၁) ဟိ ဧကော အာဒရေန ဆန္ဒဇာတော ကရောတိ, ဧကော ‘‘ဧဟိ တွမ္ပိ ကရောဟီ’’တိ ပရေဟိ နိပ္ပီဠိတော ကရောတိ, ဧကော သမာနစ္ဆန္ဒော ဝိယ ဟုတွာ အပ္ပဋိဗာဟမာနော ဝိစရတိ. တေသု ဧကော တေနေဝ ကမ္မေန နိရယေ နိဗ္ဗတ္တတိ, ဧကော တိရစ္ဆာနယောနိယံ, ဧကော [Pg.315] ပေတ္တိဝိသယေ. တံ တထာဂတော အာယူဟနက္ခဏေယေဝ ‘‘ဣမိနာ နီဟာရေန အာယူဟိတတ္တာ ဧသ နိရယေ နိဗ္ဗတ္တိဿတိ, ဧသ တိရစ္ဆာနယောနိယံ, ဧသ ပေတ္တိဝိသယေ’’တိ ဇာနာတိ. နိရယေ နိဗ္ဗတ္တမာနမ္ပိ ‘‘ဧသ မဟာနိရယေ နိဗ္ဗတ္တိဿတိ, ဧသ ဥဿဒနိရယေ’’တိ ဇာနာတိ. တိရစ္ဆာနယောနိယံ နိဗ္ဗတ္တမာနမ္ပိ ‘‘ဧသ အပါဒကော ဘဝိဿတိ, ဧသ ဒွိပါဒကော, ဧသ စတုပ္ပဒေါ, ဧသ ဗဟုပ္ပဒေါ’’တိ ဇာနာတိ. ပေတ္တိဝိသယေ နိဗ္ဗတ္တမာနမ္ပိ ‘‘ဧသ နိဇ္ဈာမတဏှိကော ဘဝိဿတိ, ဧသ ခုပ္ပိပါသိကော, ဧသ ပရဒတ္တူပဇီဝီ’’တိ ဇာနာတိ. တေသု စ ကမ္မေသု ‘‘ဣဒံ ကမ္မံ ပဋိသန္ဓိံ အာကဍ္ဎိဿတိ, ဣဒံ အညေန ဒိန္နာယ ပဋိသန္ဓိယာ ဥပဓိဝေပက္ကံ ဘဝိဿတီ’’တိ ဇာနာတိ.

“Leading to the un-gone” (agatigāminiṃ) means leading to Nibbāna. For it is said: “I, Sāriputta, understand Nibbāna and the path leading to Nibbāna” (MN 1.153). Granted, even when many people kill a single living being, the intention of all is directed toward that single life-faculty, but that action is of various kinds for them. Among them, one does it with eagerness, his desire having arisen; one does it, pressured by others saying, “Come, you do it too”; and one goes along without resisting, as if of the same will. Of these, one is reborn in hell due to that very action, another in the animal realm, and another in the realm of ghosts. The Tathāgata knows at the very moment of accumulation: “Because of having accumulated in this manner, this one will be reborn in hell, this one in the animal realm, this one in the realm of ghosts.” Even when one is being reborn in hell, he knows: “This one will be reborn in a great hell, this one in a subsidiary hell.” When one is being reborn in the animal realm, he knows: “This one will be footless, this one two-footed, this one four-footed, this one many-footed.” When one is being reborn in the realm of ghosts, he knows: “This one will be consumed by burning thirst, this one afflicted by hunger and thirst, this one will live on what is given by others.” And regarding these actions, he knows: “This action will draw one to rebirth-linking; this one will ripen in the substrate of a rebirth-linking given by another.”

တထာ သကလဂါမဝါသိကေသု ဧကတော ပိဏ္ဍပါတံ ဒဒမာနေသု ကာမံ သဗ္ဗေသမ္ပိ စေတနာ ပိဏ္ဍပါတာရမ္မဏာဝ, တံ ပန ကမ္မံ တေသံ နာနာကာရံ. တေသု ဟိ ဧကော အာဒရေန ကရောတီတိ သဗ္ဗံ ပုရိမသဒိသံ, တသ္မာ တေသု ကေစိ ဒေဝလောကေ နိဗ္ဗတ္တန္တိ, ကေစိ မနုဿလောကေ. တံ တထာဂတော အာယူဟနက္ခဏေယေဝ ဇာနာတိ. ‘‘ဣမိနာ နီဟာရေန အာယူဟိတတ္တာ ဧသ မနုဿလောကေ နိဗ္ဗတ္တိဿတိ, ဧသ ဒေဝလောကေ. တတ္ထာပိ ဧသ ခတ္တိယကုလေ, ဧသ ဗြာဟ္မဏကုလေ, ဧသ ဝေဿကုလေ, ဧသ သုဒ္ဒကုလေ, ဧသ ပရနိမ္မိတဝသဝတ္တီသု, ဧသ နိမ္မာနရတီသု, ဧသ တုသိတေသု, ဧသ ယာမေသု, ဧသ တာဝတိံသေသု, ဧသ စာတုမဟာရာဇိကေသု, ဧသ ဘုမ္မဒေဝေသူ’’တိအာဒိနာ တတ္ထ တတ္ထ ဟီနပဏီတသုဝဏ္ဏဒုဗ္ဗဏ္ဏအပ္ပပရိဝါရမဟာပရိဝါရတာဒိဘေဒံ တံ တံ ဝိသေသံ အာယူဟနက္ခဏေယေဝ ဇာနာတိ.

Similarly, when all the villagers together offer almsfood, granted, the intention of all is focused on the almsfood, but their kamma is of various kinds. For among them, one does it with eagerness—everything is similar to the previous case—therefore, some are reborn in the deva world, some in the human world. The Tathāgata knows this at the very moment of accumulation. “Because of having accumulated in this manner, this one will be reborn in the human world; this one, in the deva world. There, too, this one in a khattiya family, this one in a brahmin family, this one in a vessa family, this one in a sudda family; this one among the Paranimmita-vasavattī devas, this one among the Nimmānaratī devas, this one in the Tusita realm, this one in the Yāma realm, this one in the Tāvatiṃsa realm, this one in the Cātumahārājika realm, this one among the Bhummadevas.” In this way, he knows at the very moment of accumulation each particular distinction in each case—the differences of inferior and superior, beautiful and ugly, having few or many attendants, and so on.

တထာ ဝိပဿနံ ပဋ္ဌပေန္တေသုယေဝ ‘‘ဣမိနာ နီဟာရေန ဧသ ကိဉ္စိ သလ္လက္ခေတုံ န သက္ခိဿတိ, ဧသ မဟာဘူတမတ္တမေဝ ဝဝတ္ထပေဿတိ, ဧသ ရူပပရိဂ္ဂဟေယေဝ ဌဿတိ, ဧသ အရူပပရိဂ္ဂဟေယေဝ, ဧသ နာမရူပပရိဂ္ဂဟေယေဝ, ဧသ ပစ္စယပရိဂ္ဂဟေယေဝ, ဧသ လက္ခဏာရမ္မဏိကဝိပဿနာယမေဝ, ဧသ ပဌမဖလေယေဝ, ဧသ ဒုတိယဖလေယေဝ, ဧသ တတိယဖလေယေဝ, ဧသ အရဟတ္တံ ပါပုဏိဿတီ’’တိ ဇာနာတိ. ကသိဏပရိကမ္မံ ကရောန္တေသုပိ ‘‘ဣမဿ ပရိကမ္မမတ္တမေဝ ဘဝိဿတိ, ဧသ နိမိတ္တံ ဥပ္ပာဒေဿတိ, ဧသ အပ္ပနံ ဧဝ ပါပုဏိဿတိ, ဧသ ဈာနံ ပါဒကံ ကတွာ ဝိပဿနံ ပဋ္ဌပေတွာ အရဟတ္တံ ဂဏှိဿတီ’’တိ ဇာနာတိ. တေနာဟ ‘‘ဣမဿ စေတနာ’’တိအာဒိ.

Similarly, among those establishing insight, he knows: “By this method, this one will not be able to discern anything; this one will only determine the mere great elements; this one will remain only at the comprehension of form; this one only at the comprehension of the formless; this one only at the comprehension of name-and-form; this one only at the comprehension of conditions; this one only in insight that has characteristics as its object; this one only at the first fruit; this one only at the second fruit; this one only at the third fruit; this one will attain arahantship.” Also, among those performing the preliminary work on a kasiṇa, he knows: “For this one, there will be only preliminary work; this one will produce the sign; this one will attain only absorption; this one, having made jhāna the basis and established insight, will grasp arahantship.” Therefore, he said: “This intention,” etc.

ကာမနတော [Pg.316] ကာမေတဗ္ဗတော ကာမပ္ပဋိသံယုတ္တတော စ ဓာတု ကာမဓာတု. အာဒိ-သဒ္ဒေန ဗျာပါဒဓာတုရူပဓာတုအာဒီနံ သင်္ဂဟော. ဝိလက္ခဏတာယာတိ ဝိသဒိသသဘာဝတာယ. ခန္ဓာယတနဓာတုလောကန္တိ အနေကဓာတုံ နာနာဓာတုံ ခန္ဓလောကံ အာယတနလောကံ ဓာတုလောကံ ယထာဘူတံ ပဇာနာတီတိ ယောဇနာ. ‘‘အယံ ရူပက္ခန္ဓော နာမ…ပေ… အယံ ဝိညာဏက္ခန္ဓော နာမ. တေသုပိ ဧကဝိဓေန ရူပက္ခန္ဓော, ဧကာဒသဝိဓေန ရူပက္ခန္ဓော. ဧကဝိဓေန ဝေဒနာက္ခန္ဓော, ဗဟုဝိဓေန ဝေဒနာက္ခန္ဓော. ဧကဝိဓေန သညာက္ခန္ဓော…ပေ… သင်္ခါရက္ခန္ဓော…ပေ… ဝိညာဏက္ခန္ဓော, ဗဟုဝိဓေန ဝိညာဏက္ခန္ဓော’’တိ ဧဝံ တာဝ ခန္ဓလောကဿ, ‘‘ဣဒံ စက္ခာယတနံ နာမ…ပေ… ဣဒံ ဓမ္မာယတနံ နာမ. တတ္ထ ဒသာယတနာ ကာမာဝစရာ, ဒွေ စာတုဘူမကာ’’တိအာဒိနာ အာယတနလောကဿ, ‘‘အယံ စက္ခုဓာတု နာမ…ပေ… အယံ မနောဝိညာဏဓာတု နာမ. တတ္ထ သောဠသ ဓာတုယော ကာမာဝစရာ, ဒွေ စာတုဘူမကာ’’တိအာဒိနာ ဓာတုလောကဿ အနေကသဘာဝံ နာနာသဘာဝဉ္စ ပဇာနာတိ. န ကေဝလံ ဥပါဒိန္နသင်္ခါရလောကဿေဝ, အထ ခေါ အနုပါဒိန္နကသင်္ခါရလောကဿပိ ‘‘ဣမာယ နာမ ဓာတုယာ ဥဿန္နတ္တာ ဣမဿ ရုက္ခဿ ခန္ဓော သေတော, ဣမဿ ကာဠော, ဣမဿ မဋ္ဌော, ဣမဿ သကဏ္ဋကော, ဣမဿ ဗဟလတ္တစော, ဣမဿ တနုတ္တစော, ဣမဿ ပတ္တံ ဝဏ္ဏသဏ္ဌာနာဒိဝသေန ဧဝရူပံ, ဣမဿ ပုပ္ဖံ နီလံ ပီတံ လောဟိတံ ဩဒါတံ သုဂန္ဓံ ဒုဂ္ဂန္ဓံ, ဣမဿ ဖလံ ခုဒ္ဒကံ မဟန္တံ ဒီဃံ ဝဋ္ဋံ သုသဏ္ဌာနံ ဒုဿဏ္ဌာနံ မဋ္ဌံ ဖရုသံ သုဂန္ဓံ ဒုဂ္ဂန္ဓံ မဓုရံ တိတ္တကံ ကဋုကံ အမ္ဗိလံ ကသာဝံ, ဣမဿ ကဏ္ဋကော တိခိဏော ကုဏ္ဌော ဥဇုကော ကုဋိလော တမ္ဗော ကာဠော ဩဒါတော ဟောတီ’’တိအာဒိနာ ပဇာနာတိ. သဗ္ဗညုဗုဒ္ဓါနံ ဧဝ ဟိ ဧတံ ဗလံ, န အညေသံ.

The element of sensuality (kāmadhātu) is an element because of desiring, because of being desirable, and because of being connected with sensuality. By the word 'etc.' (ādi-saddena), the element of ill will, the form element, and so on are included. “By distinct nature” (vilakkhaṇatāya) means by having a dissimilar nature. “The world of aggregates, sense bases, and elements” (khandhāyatanadhātulokaṃ)—the construction is that he understands as it really is the world of aggregates, the world of sense bases, and the world of elements, which has many elements and various elements. ‘This is called the form aggregate… this is called the consciousness aggregate. Among them, in one way it is the form aggregate, in eleven ways it is the form aggregate. In one way it is the feeling aggregate, in many ways it is the feeling aggregate. In one way it is the perception aggregate… the formations aggregate… the consciousness aggregate, in many ways it is the consciousness aggregate’—thus, first, regarding the world of aggregates. ‘This is called the eye base… this is called the mind-object base. Therein, ten bases are of the sensuous realm, two are of the four planes’—and so on, regarding the world of sense bases. ‘This is called the eye element… this is called the mind-consciousness element. Therein, sixteen elements are of the sensuous realm, two are of the four planes’—and so on, regarding the world of elements, he understands their manifold nature and various natures. Not only of the world of grasped conditioned phenomena, but also of the world of ungrasped conditioned phenomena, he knows: ‘Due to the prevalence of this particular element, the trunk of this tree is white, of this one black, of this one smooth, of this one thorny, of this one thick-barked, of this one thin-barked; of this one the leaf is of such a kind in terms of color, shape, etc.; of this one the flower is blue, yellow, red, or white, fragrant or foul-smelling; of this one the fruit is small, large, long, round, well-formed, ill-formed, smooth, rough, fragrant, foul-smelling, sweet, bitter, pungent, sour, or astringent; of this one the thorn is sharp, blunt, straight, crooked, copper-colored, black, or white,’ and so on. Indeed, this is a power of the Omniscient Buddhas alone, not of others.

နာနာဓိမုတ္တိကတန္တိ နာနဇ္ဈာသယတံ. အဓိမုတ္တိ နာမ အဇ္ဈာသယဓာတု အဇ္ဈာသယသဘာဝေါ. သော ပန ဟီနပဏီတတာသာမညေန ပါဠိယံ ဒွိဓာဝ ဝုတ္တောပိ ဟီနပဏီတာဒိဘေဒေန အနေကဝိဓောတိ အာဟ ‘‘ဟီနာဒီဟိ အဓိမုတ္တီဟိ နာနာဓိမုတ္တိကဘာဝ’’န္တိ. တတ္ထ ယေ ယေ သတ္တာ ယံယံအဓိမုတ္တိကာ, တေ တေ တံတဒဓိမုတ္တိကေ ဧဝ သေဝန္တိ ဘဇန္တိ ပယိရုပါသန္တိ ဓာတုသဘာဂတော. ယထာ ဂူထာဒီနံ ဓာတူနံ သဘာဝေါ ဧသော, ယံ ဂူထာဒီဟိ ဧဝ သံသန္ဒန္တိ သမေန္တိ, ဧဝံ ဟီနဇ္ဈာသယာ ဒုဿီလာဒီဟေဝ သံသန္ဒန္တိ သမေန္တိ, သမ္ပန္နသီလာဒယော စ သမ္ပန္နသီလာဒီဟေဝ. တံ နေသံ နာနာဓိမုတ္တိကတံ ဘဂဝါ ယထာဘူတံ ပဇာနာတီတိ.

By 'diversity of inclinations' (nānādhimuttikatā) is meant 'diversity of dispositions' (nānajjhāsayatā). Inclination (adhimutti) means the element of disposition, the characteristic of disposition. Although it is stated in the Pāli text as being of two kinds in general, namely, inferior and superior, it is of many kinds through the distinction of inferior, superior, and so on; thus it is said, 'the state of having diverse inclinations due to inferior and other inclinations.' Herein, whatever beings have whatever inclinations, they associate with, resort to, and attend upon those of that very same inclination, in accordance with the homogeneity of elements. Just as it is the nature of elements like dung and so on that they mix and unite only with dung and the like, so too, those of inferior disposition mix and unite only with the immoral and so on, while those endowed with virtue mix and unite only with those endowed with virtue and so on. The Blessed One understands this diversity of their inclinations as it truly is.

ဝုဒ္ဓိံ [Pg.317] ဟာနိဉ္စာတိ ပစ္စယဝိသေသေန သာမတ္ထိယတော အဓိကတံ အနဓိကတဉ္စ. ဣန္ဒြိယပရောပရိယတ္တဉာဏနိဒ္ဒေသေ (ဝိဘ. ၈၁၄; ပဋိ. မ. ၁၁၃) ‘‘အာသယံ ဇာနာတိ, အနုသယံ ဇာနာတီ’’တိ အာသယာဒိဇာနနံ ကသ္မာ နိဒ္ဒိဋ္ဌန္တိ? အာသယဇာနနာဒိနာ ယေဟိ ဣန္ဒြိယေဟိ ပရောပရေဟိ သတ္တာ ကလျာဏပါပါသယာဒိကာ ဟောန္တိ, တေသံ ဇာနနဿ ဝိဘာဝနတော. ဧဝဉ္စ ကတွာ ဣန္ဒြိယပရောပရိယတ္တအာသယာနုသယဉာဏာနံ ဝိသုံ အသာဓာရဏတာ, ဣန္ဒြိယပရောပရိယတ္တနာနာဓိမုတ္တိကတာဉာဏာနံ ဝိသုံ ဗလဝတာ စ သိဒ္ဓါ ဟောတိ. တတ္ထ အာသယန္တိ ယတ္ထ သတ္တာ နိဝသန္တိ, တံ တေသံ နိဝါသဋ္ဌာနံ, ဒိဋ္ဌိဂတံ ဝါ ယထာဘူတဉာဏံ ဝါ အာသယော, အနုသယော အပ္ပဟီနဘာဝေန ထာမဂတော ကိလေသော. တံ ပန ဘဂဝါ သတ္တာနံ အာသယံ ဇာနန္တော တေသံ တေသံ ဒိဋ္ဌိဂတာနံ ဝိပဿနာမဂ္ဂဉာဏာနဉ္စ အပ္ပဝတ္တိက္ခဏေပိ ဇာနာတိ. ဝုတ္တဉှေတံ –

By 'growth and decline' (vuddhiṃ hāniñca) is meant what is superior and inferior in capability due to specific conditions. In the exposition of the knowledge of the faculties of others (Vibhaṅga 814; Paṭisambhidāmagga 1.113), why is the knowledge of dispositions, etc., stated as 'He knows the disposition, he knows the latent tendency'? It is for the clarification of the knowledge of their superior and inferior faculties, by which beings come to have wholesome or unwholesome dispositions, etc. Thus is established the distinct uniqueness of the knowledges of the faculties of others, of dispositions, and of latent tendencies, and also the distinct strength of the knowledges of the faculties of others and of the diversity of inclinations. Herein, 'disposition' (āsaya) is where beings dwell—their dwelling place; or a view, or knowledge as it truly is. 'Latent tendency' (anusaya) refers to defilements that have become strong through not being abandoned. The Blessed One, knowing the dispositions of beings, knows their respective views and also the moments when insight knowledge and path knowledge do not arise. For it is said:

‘‘ကာမံ သေဝန္တံယေဝ ဘဂဝါ ဇာနာတိ – ‘အယံ ပုဂ္ဂလော ကာမဂရုကော ကာမာသယော ကာမာဓိမုတ္တော’တိ. ကာမံ သေဝန္တံယေဝ ဇာနာတိ – ‘အယံ ပုဂ္ဂလော နေက္ခမ္မဂရုကော နေက္ခမ္မာသယော နေက္ခမ္မာဓိမုတ္တော’တိ. နေက္ခမ္မံ သေဝန္တံယေဝ ဇာနာတိ. ဗျာပါဒံ, အဗျာပါဒံ, ထိနမိဒ္ဓံ, အာလောကသညံ သေဝန္တံယေဝ ဇာနာတိ – ‘အယံ ပုဂ္ဂလော ထိနမိဒ္ဓဂရုကော ထိနမိဒ္ဓါသယော ထိနမိဒ္ဓါဓိမုတ္တော’’’တိ (ပဋိ. မ. ၁.၁၁၃).

“Even while one is indulging in sensuality, the Blessed One knows: ‘This person is one who gives weight to sensuality, whose disposition is toward sensuality, who is inclined toward sensuality.’ Even while one is indulging in sensuality, he knows: ‘This person is one who gives weight to renunciation, whose disposition is toward renunciation, who is inclined toward renunciation.’ Even while one is indulging in renunciation, he knows. Even while one is indulging in ill will, non-ill will, sloth and torpor, or the perception of light, he knows: ‘This person is one who gives weight to sloth and torpor, whose disposition is toward sloth and torpor, who is inclined toward sloth and torpor.’” (Paṭisambhidāmagga 1.113).

ပဌမာဒီနံ စတုန္နံ ဈာနာနန္တိ ရူပါဝစရာနံ ပဌမာဒီနံ ပစ္စနီကဇ္ဈာပနဋ္ဌေန အာရမ္မဏူပနိဇ္ဈာပနဋ္ဌေန စ ဈာနာနံ. စတုက္ကနယေန ဟေတံ ဝုတ္တံ. အဋ္ဌန္နံ ဝိမောက္ခာနန္တိ ဧတ္ထ ပဋိပါဋိယာ သတ္တ အပ္ပိတပ္ပိတက္ခဏေ ပစ္စနီကဓမ္မေဟိ ဝိမုစ္စနတော အာရမ္မဏေ စ အဓိမုစ္စနတော ဝိမောက္ခာ နာမ. အဋ္ဌမော ပန သဗ္ဗသော သညာဝေဒယိတေဟိ ဝိမုတ္တတ္တာ အပဂမဝိမောက္ခော နာမ. စတုက္ကနယပဉ္စကနယေသု ပဌမဇ္ဈာနသမာဓိ သဝိတက္ကသဝိစာရော နာမ. ပဉ္စကနယေ ဒုတိယဇ္ဈာနသမာဓိ အဝိတက္ကဝိစာရမတ္တော. နယဒွယေပိ ဥပရိ တီသု ဈာနေသု သမာဓိ အဝိတက္ကအဝိစာရော. သမာပတ္တီသု ပဋိပါဋိယာ အဋ္ဌန္နံ သမာဓီတိပိ နာမံ, သမာပတ္တီတိပိ စိတ္တေကဂ္ဂတာသဗ္ဘာဝတော, နိရောဓသမာပတ္တိယာ တဒဘာဝတော န သမာဓီတိ နာမံ. ဟာနဘာဂိယဓမ္မန္တိ အပ္ပဂုဏေဟိ ပဌမဇ္ဈာနာဒီဟိ ဝုဋ္ဌိတဿ သညာမနသိကာရာနံ ကာမာဒိအနုပက္ခန္ဒနံ. ဝိသေသဘာဂိယဓမ္မန္တိ ပဂုဏေဟိ ပဌမဇ္ဈာနာဒီဟိ ဝုဋ္ဌိတဿ သညာမနသိကာရာနံ [Pg.318] ဒုတိယဇ္ဈာနာဒိပက္ခန္ဒနံ. ဣတိ သညာမနသိကာရာနံ ကာမာဒိဒုတိယဇ္ဈာနာဒိပက္ခန္ဒနာနိ ဟာနဘာဂိယဝိသေသဘာဂိယာ ဓမ္မာတိ ဒဿိတာနိ. တေဟိ ပန ဈာနာနံ တံသဘာဝတာ စ ဓမ္မသဒ္ဒေန ဝုတ္တာ. တသ္မာတိ ဝုတ္တမေဝတ္ထံ ဟေတုဘာဝေန ပစ္စာမသတိ. ဝေါဒါနန္တိ ပဂုဏတာသင်္ခါတံ ဝေါဒါနံ. တဉှိ ပဌမဇ္ဈာနာဒီဟိ ဝုဋ္ဌဟိတွာ ဒုတိယဇ္ဈာနာဒိအဓိဂမဿ ပစ္စယတ္တာ ‘‘ဝုဋ္ဌာန’’န္တိ ဝုတ္တံ. ကေစိ ပန ‘‘နိရောဓတော ဖလသမာပတ္တိယာ ဝုဋ္ဌာနန္တိ ပါဠိ နတ္ထီ’’တိ ဝဒန္တိ. တေ ‘‘နိရောဓာ ဝုဋ္ဌဟန္တဿ နေဝသညာနာသညာယတနံ ဖလသမာပတ္တိယာ အနန္တရပစ္စယေန ပစ္စယော’’တိ ဣမာယ ပါဠိယာ (ပဋ္ဌာ. ၁.၁.၄၁၇) ပဋိသေဓေတဗ္ဗာ. ယော သမာပတ္တိလာဘီ သမာနော ဧဝ ‘‘န လာဘီမှီ’’တိ, ကမ္မဋ္ဌာနံ သမာနံ ဧဝ ‘‘န ကမ္မဋ္ဌာန’’န္တိ သညီ ဟောတိ, သော သမ္ပတ္တိံယေဝ သမာနံ ‘‘ဝိပတ္တီ’’တိ ပစ္စေတီတိ ဝေဒိတဗ္ဗော.

By 'the four jhānas, beginning with the first' (paṭhamādīnaṃ catunnaṃ jhānānaṃ) are meant the jhānas of the form realm, beginning with the first, because they burn up opposing states and because they fixate the mind on the object. This is stated according to the fourfold method. By 'the eight liberations' (aṭṭhannaṃ vimokkhānaṃ) are meant, here, the first seven in sequence, which are called liberations because one is freed from opposing states at the moment of absorption and because one is resolved upon the object. The eighth, however, is called the liberation of departure because it is entirely freed from perception and feeling. In the fourfold and fivefold methods, the concentration of the first jhāna is called 'with initial and sustained application.' In the fivefold method, the concentration of the second jhāna is 'without initial application but with sustained application only.' In both methods, the concentration in the higher three jhānas is 'without initial or sustained application.' Among the attainments, the eight are also called 'concentrations' and 'attainments' because of the presence of one-pointedness of mind; but the attainment of cessation is not called 'concentration' because it lacks that. By 'states connected with decline' (hānabhāgiyadhammā) is meant the non-inclination of perception and attention towards sensuality, etc., for one who has emerged from the first jhāna, etc., with inferior qualities. By 'states connected with distinction' (visesabhāgiyadhammā) is meant the inclination of perception and attention towards the second jhāna, etc., for one who has emerged from the first jhāna, etc., with superior qualities. Thus, the inclinations of perception and attention towards sensuality, the second jhāna, etc., are shown as states connected with decline and distinction. Moreover, the nature of those jhānas is also expressed by the word 'dhamma'. 'Therefore'—he reflects on the meaning that has been stated as a cause. By 'purification' (vodāna) is meant purification designated as 'skillfulness' (paguṇatā). For it is called 'emergence' (vuṭṭhāna) because it is the condition for attaining the second jhāna, etc., after emerging from the first jhāna, etc. Some, however, say, 'There is no Pāli text for 'emerging from cessation into fruition attainment.'' They should be refuted by this Pāli passage: 'For one emerging from cessation, the base of neither-perception-nor-non-perception is a condition for fruition attainment by way of immediate proximity' (Paṭṭhāna 1.1.417). One who, while being a gainer of an attainment, perceives, 'I am not a gainer,' or, while there is a meditation subject, perceives, 'This is not a meditation subject,' should be understood as one who regards success itself as failure.

န တထာ ဒဋ္ဌဗ္ဗန္တိ ယထာ ပရဝါဒိနာ ဝုတ္တံ, တထာ န ဒဋ္ဌဗ္ဗံ. သကသကကိစ္စမေဝ ဇာနာတီတိ ဌာနာဋ္ဌာနဇာနနာဒိသကသကမေဝ ကိစ္စံ ကာတုံ ဇာနာတိ, ယထာသကမေဝ ဝိသယံ ပဋိဝိဇ္ဈတီတိ အတ္ထော. တမ္ပီတိ တေဟိ ဒသဗလဉာဏေဟိ ဇာနိတဗ္ဗမ္ပိ. ကမ္မဝိပါကန္တရမေဝါတိ ကမ္မန္တရဿ ဝိပါကန္တရမေဝ ဇာနာတိ. စေတနာစေတနာသမ္ပယုတ္တဓမ္မေ နိရယာဒိနိဗ္ဗာနဂါမိနိပ္ပဋိပဒါဘူတေ ကမ္မန္တိ ဂဟေတွာ အာဟ ‘‘ကမ္မပရိစ္ဆေဒမေဝါ’’တိ. ဓာတုနာနတ္တဉ္စ ဓာတုနာနတ္တကာရဏဉ္စ ဓာတုနာနတ္တကာရဏန္တိ ဧကဒေသသရူပေကသေသော ဒဋ္ဌဗ္ဗော. တဉှိ ဉာဏံ တဒုဘယမ္ပိ ဇာနာတိ. ‘‘ဣမာယ နာမ ဓာတုယာ ဥဿန္နတ္တာ’’တိအာဒိနာ (ဝိဘ. အဋ္ဌ. ၈၁၂) တထာ စေဝ သံဝဏ္ဏိတံ. သစ္စပရိစ္ဆေဒမေဝါတိ ပရိညာဘိသမယာဒိဝသေန သစ္စာနံ ပရိစ္ဆိန္နမေဝ. အပ္ပေတုံ န သက္ကောတိ အဋ္ဌမနဝမဗလာနိ ဝိယ တံသဒိသံ, ဣဒ္ဓိဝိဓဉာဏမိဝ ဝိကုဗ္ဗိတုံ. ဧတေနဿ ဗလသဒိသတဉ္စ နိဝါရေတိ. ဈာနာဒိဉာဏံ ဝိယ ဝါ အပ္ပေတုံ ဝိကုဗ္ဗိတုဉ္စ. ယဒိပိ ဟိ ဈာနာဒိပစ္စဝေက္ခဏဉာဏံ သတ္တမဗလန္တိ တဿ သဝိတက္ကသဝိစာရတာ ဝုတ္တာ, တထာပိ ဈာနာဒီဟိ ဝိနာ ပစ္စဝေက္ခဏာ နတ္ထီတိ ဈာနာဒိသဟဂတံ ဉာဏံ တဒန္တောဂဓံ ကတွာ ဧဝံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. အထ ဝါ သဗ္ဗညုတညာဏံ ဈာနာဒိကိစ္စံ ဝိယ န သဗ္ဗံ ဗလကိစ္စံ ကာတုံ သက္ကောတီတိ ဒဿေတုံ ‘‘ဈာနံ ဟုတွာ အပ္ပေတုံ, ဣဒ္ဓိ ဟုတွာ ဝိကုဗ္ဗိတုဉ္စ န သက္ကောတီ’’တိ ဝုတ္တံ, န ပန ကဿစိ ဗလဿ ဈာနဣဒ္ဓိဘာဝတောတိ ဒဋ္ဌဗ္ဗံ.

It should not be seen as the opponent has stated; it should not be seen that way. 'Each knows its own function'—this means that each knows how to perform its own duty, such as the knowing of what is possible and impossible, and penetrates its own respective domain. 'And that too'—even that is to be known by those ten powers of knowledge. 'Only the specific kamma and its result' means it knows only the specific result of a specific kamma. Taking kamma as volition and the states associated with it, which constitute the path leading to hell and so forth, or to Nibbāna, it is said, 'only the delimitation of kamma.' 'The diversity of elements and the cause of the diversity of elements'—this should be understood as a case of ellipsis where one part of a similar form remains. For that knowledge knows both. As it is explained in the commentary to the Vibhaṅga (Vibhaṅga Aṭṭhakathā 812) with phrases like, 'due to the predominance of such an element,' and so on. 'Only the delimitation of the truths'—this means the precise delimitation of the truths by way of full understanding, realization, and so on. 'It cannot attain absorption'—it cannot attain absorption like the eighth and ninth powers, which are similar to it, nor can it transform like the knowledge of psychic power. By this, its equality with those powers is denied. Or, like the knowledge of jhāna and so forth, it cannot attain absorption or transform. For although the knowledge of reviewing jhāna and so forth is called the seventh power, and its accompaniment by initial and sustained application is stated, nevertheless, without jhāna and so forth, there is no reviewing. Thus, it should be understood that the knowledge associated with jhāna and so forth is included within it, and so it is stated. Alternatively, to show that the knowledge of omniscience cannot perform all the functions of the powers, just as it cannot perform the functions of jhāna and so forth, it is said, 'it cannot attain absorption by becoming a jhāna, nor transform by becoming a psychic power.' However, it should not be seen that any power has the nature of jhāna or psychic power.

ဧဝံ [Pg.319] ကိစ္စဝိသေသဝသေနပိ ဒသဗလဉာဏသဗ္ဗညုတညာဏဝိသေသံ ဒဿေတွာ ဣဒါနိ ဝိတက္ကတ္တိကဘူမန္တရဝသေနပိ တံ ဒဿေတုံ ‘‘အပိစာ’’တိအာဒိ ဝုတ္တံ. ပဋိပါဋိယာတိအာဒိတော ပဋ္ဌာယ ပဋိပါဋိယာ.

Having thus shown the distinction between the knowledge of the ten powers and the knowledge of omniscience by way of the distinction of function, now, to show it by way of the difference of plane concerning the triad of thought, the passage beginning 'Moreover' is stated. 'In due order' means in sequence from the beginning.

အနုပဒဝဏ္ဏနံ ဉတွာ ဝေဒိတဗ္ဗာနီတိ သမ္ဗန္ဓော. ကိလေသာဝရဏံ နိယတမိစ္ဆာဒိဋ္ဌိ. ကိလေသာဝရဏဿ အဘာဝေါ အာသဝက္ခယဉာဏာဓိဂမဿ ဌာနံ, တဗ္ဘာဝေါ အဋ္ဌာနံ. အနဓိဂမဿ ပန တဒုဘယမ္ပိ ယထာက္ကမံ အဋ္ဌာနံ ဌာနဉ္စာတိ တတ္ထ ကာရဏံ ဒဿေန္တော ‘‘လောကိယ…ပေ… ဒဿနတော စာ’’တိ အာဟ. တတ္ထ လောကိယသမ္မာဒိဋ္ဌိယာ ဌိတိ အာသဝက္ခယာဓိဂမဿ ဌာနံ ကိလေသာဝရဏာဘာဝဿ ကာရဏတ္တာ. သာ ဟိ တသ္မိံ သတိ န ဟောတိ, အသတိ စ ဟောတိ. ဧတေန တဿာ အဋ္ဌိတိယာ တဿ အဋ္ဌာနတာ ဝုတ္တာ ဧဝ. နေသံ ဝေနေယျသတ္တာနံ. ဓာတုဝေမတ္တဒဿနတောတိ ကာမဓာတုအာဒီနံ ပဝတ္တိဘေဒဒဿနတော, ယဒဂ္ဂေန ဓာတုဝေမတ္တံ ဇာနာတိ, တဒဂ္ဂေန စရိယာဒိဝိသေသမ္ပိ ဇာနာတိ. ဓာတုဝေမတ္တဒဿနတောတိ ဝါ ဓမ္မဓာတုဝေမတ္တဒဿနတော. သဗ္ဗာပိ ဟိ စရိယာ ဓမ္မဓာတုပရိယာပန္နာ ဧဝါတိ. ပယောဂံ အနာဒိယိတွာပိ သန္တတိမဟာမတ္တာဒီနံ ဝိယ. ဒိဗ္ဗစက္ခာနုဘာဝတော ပတ္တဗ္ဗေနာတိ ဧတ္ထ ဒိဗ္ဗစက္ခုနာ ပရဿ ဟဒယဝတ္ထုသန္နိဿယလောဟိတဝဏ္ဏဒဿနမုခေန တဒါ ပဝတ္တမာနစိတ္တဇာနနတ္ထံ ပရိကမ္မကရဏံ နာမ သာဝကာနံ, တဉ္စ ခေါ အာဒိကမ္မိကာနံ, ယတော ဒိဗ္ဗစက္ခုအာနုဘာဝတော စေတောပရိယဉာဏဿ ပတ္တဗ္ဗတာ သိယာ. ဗုဒ္ဓါနံ ပန ယဒိပိ အာသဝက္ခယဉာဏာဓိဂမတော ပဂေဝ ဒိဗ္ဗစက္ခုဉာဏာဓိဂမော, တထာပိ တထာပရိကမ္မကရဏံ နတ္ထိ ဝိဇ္ဇာတ္တယသိဒ္ဓိယာ သိဇ္ဈနတော. သေသာဘိညာတ္တယေ စေတောပရိယဉာဏံ ဒိဗ္ဗစက္ခုဉာဏာဓိဂမေန ပတ္တန္တိ စ ဝတ္တဗ္ဗတံ လဘတီတိ တထာ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

The connection is: 'they are to be understood by knowing the explanation of the following text.' The hindrance of defilements is fixed wrong view. The absence of the hindrance of defilements is the basis for attaining the knowledge of the destruction of the cankers; its presence is the non-basis. For non-attainment, however, these two are, in due order, a non-basis and a basis. Showing the reason therein, it is said, 'mundane… and from seeing.' Herein, the stability of mundane right view is the basis for attaining the knowledge of the destruction of the cankers, as it is the cause for the absence of the hindrance of defilements. For when that [hindrance] is present, this [right view] is not; and when it is absent, this is. By this, its being a non-basis due to its absence is also stated. For those trainable beings. 'From seeing the diversity of elements' means from seeing the diversity in the modes of occurrence of the desire-sphere element and so forth. By which one knows the diversity of elements, by that one also knows the diversity of conduct and so forth. Or, 'from seeing the diversity of elements' means from seeing the diversity of the element of phenomena, for all conduct is indeed included in the element of phenomena. Even without undertaking the practice, like Santati the great minister and others. Regarding 'attainable by the power of the divine eye': here, for disciples—and especially for beginners—the preparatory work for knowing the mind occurring at that time is seeing, by means of the divine eye, the color of the blood associated with another's heart-base, from which the knowledge of others' minds would be attainable through the power of the divine eye. For the Buddhas, however, although the attainment of the knowledge of the divine eye occurs even before the attainment of the knowledge of the destruction of the cankers, still, such preparatory work does not exist, as it is accomplished by the accomplishment of the three true knowledges. It should be understood that it is said thus because, with respect to the remaining three superknowledges, it can be said that the knowledge of the minds of others is attained through the attainment of the knowledge of the divine eye.

သီဟနာဒသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sīhanāda Sutta is concluded.

၂-၄. အဓိဝုတ္တိပဒသုတ္တာဒိဝဏ္ဏနာ

2-4. Commentary on the Adhivuttipada Sutta and so forth.

၂၂-၂၄. ဒုတိယေ အဓိဝစနပဒါနန္တိ ပညတ္တိပဒါနံ. ဒါသာဒီသု သိရိဝဍ္ဎကာဒိသဒ္ဒါ ဝိယ ဝစနမတ္တမေဝ အဓိကာရံ ကတွာ ပဝတ္တိယာ အဓိဝစနံ ပညတ္တိ. အထ ဝါ အဓိသဒ္ဒေါ ဥပရိဘာဂေ. ဝုစ္စတီတိ ဝစနံ, ဥပရိ ဝစနံ အဓိဝစနံ, ဥပါဒါဘူတရူပါဒီနံ [Pg.320] ဥပရိ ပညပိယမာနာ ဥပါဒါပညတ္တီတိ အတ္ထော, တသ္မာ ပညတ္တိဒီပကပဒါနီတိ အတ္ထော ဒဋ္ဌဗ္ဗော. တဿ ပဒါနိ ပဒဋ္ဌာနာနိ အဓိဝစနပဒါနိ. တေနာဟ ‘‘တေသံ ယေ’’တိအာဒိ. တေသန္တိ အဓိဝစနာနံ. ယေတိ ခန္ဓာဒယော. အဓိဝုတ္တိတာယ အဓိဝုတ္တိယောတိ ဒိဋ္ဌိယော ဝုစ္စန္တိ. အဓိကဉှိ သဘာဝဓမ္မေသု သဿတာဒိံ, ပကတိအာဒိံ, ဒြဗျာဒိံ, ဇီဝါဒိံ, ကာယာဒိဉ္စ, အဘူတံ အတ္ထံ အဇ္ဈာရောပေတွာ ဒိဋ္ဌိယော ပဝတ္တန္တီတိ. တေနာဟ ‘‘အထ ဝါ’’တိအာဒိ. တတိယစတုတ္ထာနိ သုဝိညေယျာနိ.

22-24. In the second section, 'terms of designation' (adhivacanapadāni) means 'terms of concept' (paññattipadāni). Just as in the case of words like 'dāsa' (slave) and 'sirivaḍḍhaka' (Sirivaḍḍhaka), mere speech (vacanamatta) alone, by assuming authority, functions as a designation (adhivacana) or concept (paññatti). Alternatively, the word 'adhi' is in the sense of 'above.' 'Vuccati' means 'speech'; 'above speech' is adhivacana. The meaning is that what is conceptualized above derivative material form and so forth is called 'upādāpaññatti' (concept based on what is derived). Therefore, the meaning should be understood as 'terms illuminating concepts' (paññattidīpakapadāni). Its terms (padāni), the bases of the words, are the terms of designation (adhivacanapadāni). Hence it is said, 'of these, those,' and so forth. 'These' refers to designations (adhivacanānaṃ). 'Those' refers to aggregates (khandhādayo). Because of superimposition (adhivutti), views (diṭṭhiyo) are called 'adhivutti.' For indeed, views arise by superimposing unreal meanings—such as eternalism, primordial nature, substance, soul, body, and so forth—onto phenomena that exist by their own nature. Therefore, it is said, 'or alternatively,' and so forth. The third and fourth are easily understood.

အဓိဝုတ္တိပဒသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၅. ကသိဏသုတ္တဝဏ္ဏနာ

5. Commentary on the Kasiṇa Sutta

၂၅. ပဉ္စမေ သကလဋ္ဌေနာတိ နိဿေသဋ္ဌေန. အနဝသေသဖရဏဝသေန စေတ္ထ သကလဋ္ဌော ဝေဒိတဗ္ဗော, အသုဘနိမိတ္တာဒီသု ဝိယ ဧကဒေသေ အဋ္ဌတွာ အနဝသေသတော ဂဟေတဗ္ဗဋ္ဌေနာတိ အတ္ထော. တဒါရမ္မဏာနံ ဓမ္မာနန္တိ တံ ကသိဏံ အာရဗ္ဘ ပဝတ္တနကဓမ္မာနံ. ခေတ္တဋ္ဌေနာတိ ဥပ္ပတ္တိဋ္ဌာနဋ္ဌေန. အဓိဋ္ဌာနဋ္ဌေနာတိ ပဝတ္တိဋ္ဌာနဘာဝေန. ယထာ ခေတ္တံ သဿာနံ ဥပ္ပတ္တိဋ္ဌာနံ ဝဍ္ဎနဋ္ဌာနဉ္စ, ဧဝမေဝ တံ တ ဈာနံ သမ္ပယုတ္တဓမ္မာနန္တိ. ယောဂိနော ဝါ သုခဝိသေသာနံ ကာရဏဘာဝေန. ပရိစ္ဆိန္ဒိတွာတိ ဣဒံ ‘‘ဥဒ္ဓံ အဓော တိရိယ’’န္တိ ဧတ္ထာပိ ယောဇေတဗ္ဗံ. ပရိစ္ဆိန္ဒိတွာ ဧဝ ဟိ သဗ္ဗတ္ထ ကသိဏံ ဝဍ္ဎေတဗ္ဗံ. တေန တေန ဝါ ကာရဏေနာတိ တေန တေန ဥပရိအာဒီသု ကသိဏဝဍ္ဎနကာရဏေန. ယထာ ကိန္တိ အာဟ ‘‘အာလောကမိဝ ရူပဒဿနကာမော’’တိ. ယထာ ဒိဗ္ဗစက္ခုနာ ဥဒ္ဓံ စေ ရူပံ ဒဋ္ဌုကာမော, ဥဒ္ဓံ အာလောကံ ပသာရေတိ. အဓော စေ, အဓော. သမန္တတော စေ ရူပံ ဒဋ္ဌုကာမော, သမန္တတော အာလောကံ ပသာရေတိ, ဧဝံ သဗ္ဗကသိဏန္တိ အတ္ထော. ဧကဿာတိ ပထဝီကသိဏာဒီသု ဧကေကဿ. အညဘာဝါနုပဂမနတ္ထန္တိ အညကသိဏဘာဝါနုပဂမနဒီပနတ္ထံ, အညဿ ဝါ ကသိဏဘာဝါနုပဂမနဒီပနတ္ထံ. န ဟိ အညေန ပသာရိတကသိဏံ တတော အညေန ပသာရိတကသိဏဘာဝံ ဥပဂစ္ဆတိ, ဧဝမ္ပိ နေသံ အညကသိဏသမ္ဘေဒါဘာဝေါ ဝေဒိတဗ္ဗော. န အညံ ပထဝီအာဒိ. န ဟိ ဥဒကေန ဌိတဋ္ဌာနေ သသမ္ဘာရပထဝီ အတ္ထိ. အညကသိဏသမ္ဘေဒေါတိ အာပေါကသိဏာဒိနာ သင်္ကရော. သဗ္ဗတ္ထာတိ သဗ္ဗေသု သေသကသိဏေသု.

25. In the fifth, 'sakalaṭṭhena' means in the sense of entirety, that is, in the sense of being without remainder. Here, 'sakalaṭṭha' should be understood as pervading without remainder, just as in the case of foul signs, etc., where it is not fixed in one part but grasped entirely—this is the meaning. 'Tadārammaṇānaṃ dhammānanti' refers to those states that arise taking that kasiṇa as their object. 'Khettaṭṭhena' means in the sense of being a place of origin. 'Adhiṭṭhānaṭṭhena' means in the sense of being the state of a basis for occurrence. Just as a field is the place where crops originate and grow, so too is that jhāna for the associated states. Or, for the meditator, it is the cause of special happiness. 'Paricchinditvāti' should be applied here as well: 'above, below, and around.' For the kasiṇa must be expanded everywhere by defining it thus. 'Tena tena vā kāraṇenāti' means by that very reason for expanding the kasiṇa upward, etc. As it is said: 'Like one who desires to see forms with light.' Just as one who wishes to see a form above with the divine eye spreads light upward, or downward if below, or all around if wishing to see forms everywhere—so too with all kasiṇas. This is the meaning. 'Ekassāti' refers to each individual one among the earth kasiṇa, etc. 'Aññabhāvānupagamanatthanti' is for the purpose of showing that it does not undergo the state of another—that is, to indicate that it does not undergo the state of another kasiṇa, or to show that another does not undergo its state. For a kasiṇa expanded by one does not undergo the state of a kasiṇa expanded by another. Thus, it should be understood that there is no mixing of different kasiṇas. 'Na aññaṃ pathavīādi' means not another earth element, etc. For where water stands, there is no earth with its constituent elements. 'Aññakasiṇasambhedoti' means mixing with another kasiṇa, such as the water kasiṇa, etc. 'Sabbatthāti' means in all the remaining kasiṇas.

ဧကဒေသေ [Pg.321] အဋ္ဌတွာ အနဝသေသဖရဏံ ပမာဏဿ အဂ္ဂဟဏတော အပ္ပမာဏံ. တေနေဝ ဟိ နေသံ ကသိဏသမညာ. တထာ စာဟ ‘‘တဉှီ’’တိအာဒိ. တတ္ထ စေတသာ ဖရန္တောတိ ဘာဝနာစိတ္တေန အာရမ္မဏံ ကရောန္တော. ဘာဝနာစိတ္တဉှိ ကသိဏံ ပရိတ္တံ ဝါ ဝိပုလံ ဝါ သကလမေဝ မနသိ ကရောတိ, န ဧကဒေသံ. ကသိဏုဂ္ဃာဋိမာကာသေ ပဝတ္တဝိညာဏံ ဖရဏအပ္ပမာဏဝသေန ဝိညာဏကသိဏန္တိ ဝုတ္တံ. တထာ ဟိ တံ ဝိညာဏန္တိ ဝုစ္စတိ. ကသိဏဝသေနာတိ ဥဂ္ဃာဋိတကသိဏဝသေန ကသိဏုဂ္ဃာဋိမာကာသေ ဥဒ္ဓံအဓောတိရိယတာ ဝေဒိတဗ္ဗာ. ယတ္တကဉှိ ဌာနံ ကသိဏံ ပသာရိတံ, တတ္တကံ အာကာသဘာဝနာဝသေန အာကာသံ ဟောတီတိ. ဧဝံ ယတ္တကံ ဌာနံ အာကာသံ ဟုတွာ ဥပဋ္ဌိတံ, တတ္တကံ သကလမေဝ ဖရိတွာ ဝိညာဏဿ ပဝတ္တနတော အာဂမနဝသေန ဝိညာဏကသိဏေပိ ဥဒ္ဓံအဓောတိရိယတာ ဝုတ္တာတိ အာဟ ‘‘ကသိဏုဂ္ဃာဋိမာကာသဝသေန တတ္ထ ပဝတ္တဝိညာဏေ ဥဒ္ဓံအဓောတိရိယတာ ဝေဒိတဗ္ဗာ’’တိ.

Its pervasion without remainder, without being fixed in one part, is immeasurable because it does not grasp a limited measure. For this very reason, they have the designation 'kasiṇa.' And thus it is said, 'For that is why,' etc. Here, 'pervading with the mind' means focusing on the object with the mind of meditation. For the mind of meditation attends to the entire kasiṇa, whether limited or vast, not just a part. The consciousness that arises in the space where the kasiṇa has been removed is called the 'consciousness kasiṇa' (viññāṇakasiṇa) due to its immeasurable pervasion. For that is indeed called 'consciousness.' 'By means of the kasiṇa' means through the removal of the kasiṇa; in the space where the kasiṇa has been removed, the upward, downward, and transverse should be understood. For as much space as the kasiṇa was extended, that much becomes space through the development of space. Thus, as much space as has arisen as space, pervading that entire space, the upward, downward, and transverse are stated in the consciousness kasiṇa as well, by way of the arising of consciousness. Therefore, it is said: 'In the space where the kasiṇa has been removed, the upward, downward, and transverse of the consciousness arising there should be understood.'

ကသိဏသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Kasiṇa Sutta is concluded.

၆. ကာဠီသုတ္တဝဏ္ဏနာ

6. Commentary on the Kāḷī Sutta

၂၆. ဆဋ္ဌေ အတ္ထဿ ပတ္တိန္တိ ဧကန္တတော ဟိတာနုပ္ပတ္တိံ. ဟဒယဿ သန္တိန္တိ ပရမစိတ္တူပသမံ. ကိလေသသေနန္တိ ကာမဂုဏသင်္ခါတံ ပဌမံ ကိလေသသေနံ. သာ ဟိ ကိလေသသေနာ အစ္ဆရာသံဃာတသဘာဝါပိ ပဋိပတ္ထယမာနာ ပိယာယိတဗ္ဗဣစ္ဆိတဗ္ဗရူပသဘာဝတော ပိယရူပသာတရူပါ နာမ အတ္တနော ကိစ္စဝသေန. အဟံ ဧကောဝ ဈာယန္တောတိ အဟံ ဂဏသင်္ဂဏိကာယ ကိလေသသင်္ဂဏိကာယ စ အဘာဝတော ဧကော အသဟာယော လက္ခဏူပနိဇ္ဈာနေန ဈာယန္တော. အနုဗုဇ္ဈိန္တိ အနုက္ကမေန မဂ္ဂပဋိပါဋိယာ ဗုဇ္ဈိံ ပဋိဝိဇ္ဈိံ. ဣဒံ ဝုတ္တံ ဟောတိ – ပိယရူပံ သာတရူပံ သေနံ ဇိနိတွာ အဟံ ဧကောဝ ဈာယန္တော ‘‘အတ္ထဿ ပတ္တိံ ဟဒယဿ သန္တိ’’န္တိ သင်္ခံ ဂတံ အရဟတ္တသုခံ ပဋိဝိဇ္ဈိံ, တသ္မာ ဇနေန မိတ္တသန္ထဝံ န ကရောမိ, တေနေဝ စ မေ ကာရဏေန ကေနစိ သဒ္ဓိံ သက္ခီ န သမ္ပဇ္ဇတီတိ. အတ္ထာဘိနိဗ္ဗတ္တေသုန္တိ ဣတိသဒ္ဒလောပေနာယံ နိဒ္ဒေသောတိ အာဟ ‘‘အတ္ထောတိ ဂဟေတွာ’’တိ.

26. In the sixth sutta, "attaining the goal" means the complete production of benefit. "Peace of heart" refers to the ultimate appeasement of mind. "The army of defilements" denotes the first army of defilements, known as the sense qualities. For this army of defilements, even though it has the nature of an assemblage of nymphs, when it is opposed, it is called "pleasing form, agreeable form" by virtue of its function, due to its nature of being desirable and pleasing. "I meditate alone" means that I, being without companionship in terms of groups or the company of defilements, meditate alone, without assistance, through contemplation on characteristics. "I awakened gradually" means I awakened and penetrated step by step according to the sequence of the path. This is what is said: Having conquered the pleasing and agreeable army, meditating alone, I penetrated the happiness of arahantship, known as "attaining the goal and peace of heart." Therefore, I do not make friendship or intimacy with people, and for that very reason, association with anyone does not succeed for me. "Atthābhinibbattesunti"—this explanation is with the word "iti" omitted. Thus, it is said: "Taking 'attha'…"

ကာဠီသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Kāḷī Sutta is concluded.

၇. ပဌမမဟာပဉှသုတ္တဝဏ္ဏနာ

7. The Commentary on the First Great Question Sutta

၂၇. သတ္တမေ [Pg.322] ဝုစ္စေထာတိ ဝုစ္စေယျ. ဒုတိယပဒေပီတိ ‘‘အနုသာသနိယာ ဝါ အနုသာသနိ’’န္တိ ဧဝံ ဒုတိယဝါကျေပိ. တေ ကိရ ဘိက္ခူ. န စေဝ သမ္ပာယိဿန္တီတိ န စေဝ သမ္မဒေဝ ပကာရေဟိ ဂဟေဿန္တိ ဉာပေဿန္တိ. တေနာဟ ‘‘သမ္ပာဒေတွာ ကထေတုံ န သက္ခိဿန္တီ’’တိ. ယသ္မာ အဝိသယေ ပဉှံ ပုစ္ဆိတာ ဟောန္တိ, တသ္မာ ဝိဃာတံ အာပဇ္ဇိဿန္တီတိ ယောဇနာ. အညထာ အာရာဓနံ နာမ နတ္ထီတိ ဣမိနာ သပစ္စယနာမရူပါနံ ယာထာဝတော အဝဗောဓော ဧဝ ဣတော ဗာဟိရကာနံ နတ္ထိ, ကုတော ပဝေဒနာတိ ဒဿေတိ. အာရာဓနန္တိ ယာထာဝပဝေဒနေန စိတ္တဿ ပရိတောသနံ.

27. In the seventh sutta, "vuccetha" means "vucceyya" (it should be spoken). Also in the second phrase, "by instruction or instruction," thus also in the second statement. Those monks, it is said. "Na ceva sampāyissanti" means they will not even properly grasp or make known by any means. Therefore it is said, "they will not be able to speak after having prepared it." Because questions are asked outside their domain, therefore they will encounter frustration—this is the connection. Otherwise, by "there is no such thing as fulfillment," it is shown that for those outside of this, there is no true understanding of conditioned name-and-form as it really is, much less any declaration of it. "Fulfillment" means the contentment of mind through accurate declaration.

ဧကော ပဉှောတိ ဧကော ပဉှမဂ္ဂေါ, ဧကံ ပဉှဂဝေသနန္တိ အတ္ထော. ဧကော ဥဒ္ဒေသောတိ ဧကံ ဥဒ္ဒိသနံ အတ္ထဿ သံခိတ္တဝစနံ. ဝေယျာကရဏန္တိ နိဒ္ဒိသနံ အတ္ထဿ ဝိဝရိတွာ ကထနံ. ဟေတုနာတိ ‘‘အန္တဝန္တတော အနစ္စန္တိကတော တာဝကာလိကတော နိစ္စပ္ပဋိက္ခေပတော’’တိ ဧဝမာဒိနာ နယေန ယထာ ဣမေ သင်္ခါရာ ဧတရဟိ, ဧဝံ အတီတေ အနာဂတေ စ အနိစ္စာ သင်္ခတာ ပဋိစ္စသမုပ္ပန္နာ ခယဓမ္မာ ဝယဓမ္မာ ဝိရာဂဓမ္မာတိ အတီတာနာဂတေသု နယေန.

"A single question" means a single path of questioning, a single inquiry. "A single statement" means a single pointing out, a concise statement of the meaning. "Explanation" means pointing out, elaborating and discussing the meaning. "By reason" means by the method beginning with "as having an end, as not eternal, as temporary, as a rejection of permanence," just as these formations are now, so too in the past and future—impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, and subject to fading away—thus by this method in relation to the past and future.

သဗ္ဗေ သတ္တာတိ အနဝသေသာ သတ္တာ. တေ ပန ဘဝဘေဒတော သင်္ခေပေနေဝ ဘိန္ဒိတွာ ဒဿေန္တော ‘‘ကာမဘဝါဒီသူ’’တိအာဒိမာဟ. ဗျဓိကရဏာနမ္ပိ ဗာဟိရတ္ထသမာသော ဟောတိ ယထာ ‘‘ဥရသိလောမော’’တိ အာဟ ‘‘အာဟာရတော ဌိတိ ဧတေသန္တိ အာဟာရဋ္ဌိတိကာ’’တိ. တိဋ္ဌတိ ဧတေနာတိ ဝါ ဌိတိ, အာဟာရော ဌိတိ ဧတေသန္တိ အာဟာရဋ္ဌိတိကာတိ ဧဝံ ဝါ ဧတ္ထ သမာသဝိဂ္ဂဟော ဒဋ္ဌဗ္ဗော. အာဟာရဋ္ဌိတိကာတိ ပစ္စယဋ္ဌိတိကာ, ပစ္စယာယတ္တဝုတ္တိကာတိ အတ္ထော. ပစ္စယတ္ထော ဟေတ္ထ အာဟာရသဒ္ဒေါ ‘‘အယမာဟာရော အနုပ္ပန္နဿ ဝါ ကာမစ္ဆန္ဒဿ ဥပ္ပာဒါယာ’’တိအာဒီသု (သံ. နိ. ၄.၂၃၂) ဝိယ. ဧဝဉှိ ‘‘သဗ္ဗေ သတ္တာ’’တိ ဣမိနာ အသညသတ္တာ ပရိဂ္ဂဟိတာ ဟောန္တိ. သာ ပနာယံ အာဟာရဋ္ဌိတိကတာ နိပ္ပရိယာယတော သင်္ခါရဓမ္မော. တေနာဟု အဋ္ဌကထာစရိယာ ‘‘အာဟာရဋ္ဌိတိကာတိ အာဂတဋ္ဌာနေ သင်္ခါရလောကော ဝေဒိတဗ္ဗော’’တိ (ပါရာ. အဋ္ဌ. ၁.၁ ဝေရဉ္ဇကဏ္ဍဝဏ္ဏနာ; ဝိသုဒ္ဓိ. ၁.၁၃၆). ယဒိ ဧဝံ ‘‘သဗ္ဗေ သတ္တာ’’တိ ဣဒံ ကထန္တိ? ပုဂ္ဂလာဓိဋ္ဌာနဒေသနာတိ နာယံ ဒေါသော. တေနေဝါဟ – ‘‘ဧကဓမ္မေ, ဘိက္ခဝေ, ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော သမ္မာ ဝိရဇ္ဇမာနော သမ္မာ ဝိမုစ္စမာနော သမ္မာ [Pg.323] ပရိယန္တဒဿာဝီ သမ္မဒတ္ထံ အဘိသမေစ္စ ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခဿန္တကရော ဟောတိ. ကတမသ္မိံ ဧကဓမ္မေ? သဗ္ဗေ သတ္တာ အာဟာရဋ္ဌိတိကာ’’တိ. ယွာယံ ပုဂ္ဂလာဓိဋ္ဌာနာယ ကထာယ သဗ္ဗေသံ သင်္ခါရာနံ ပစ္စယာယတ္တဝုတ္တိတာယ အာဟာရပရိယာယေန သာမညတော ပစ္စယဓမ္မော ဝုတ္တော, အယံ အာဟာရော နာမ ဧကော ဓမ္မော.

"All beings" means all beings without exception. However, showing them briefly by classifying them according to their states of existence, he says, "in the realm of sensual desire, etc." Even for terms that are grammatically unrelated, there can be a compound with an external meaning, as in 'urasilomo' (hair on the chest). Thus, it is said: 'āhārato ṭhiti etesanti āhāraṭṭhitikā' (sustenance for them is from food, thus they are sustained by food). Alternatively, 'ṭhiti' (sustenance) is that by which one exists; or 'āhāro ṭhiti etesanti āhāraṭṭhitikā' (food is sustenance for them, thus they are sustained by food)—in this way, the analysis of the compound should be understood here. "Sustained by food" means sustained by conditions, that is, their existence relies on conditions. Here, the term "food" has the meaning of "condition," as in passages like "this food is for the arising of unarisen sensual desire," etc. (Saṃyutta Nikāya 4.232). Thus, by saying "all beings," even non-percipient beings are included. This state of being sustained by food is, in an absolute sense, a conditioned phenomenon. Therefore, the commentators said, "In the context where 'sustained by food' occurs, the conditioned world should be understood" (Pārājika Aṭṭhakathā 1.1, Verañjakaṇḍa Commentary; Visuddhimagga 1.136). If so, why is "all beings" said? This is not a fault, as it is a teaching based on the convention of an individual. Hence, it is said: "Monks, when a monk rightly becomes disenchanted with one thing, rightly becomes dispassionate towards it, rightly becomes liberated from it, rightly sees its limit, and fully understands its meaning, he makes an end of suffering in this very life. In what one thing? All beings are sustained by food." This one phenomenon called "food" is that conditioned phenomenon which, in this teaching based on the convention of an individual, is generally stated by way of "food" due to the dependence on conditions of all formations.

စောဒကော ဝုတ္တမ္ပိ အတ္ထံ ယာထာဝတော အပ္ပဋိဝိဇ္ဈမာနော နေယျတ္ထံ သုတ္တပဒံ နီတတ္ထတော ဒဟန္တော ‘‘သဗ္ဗေ သတ္တာ’’တိ ဝစနမတ္တေ ဌတွာ ‘‘နနု စာ’’တိအာဒိနာ စောဒေတိ. အာစရိယော အဝိပရီတံ တတ္ထ ယထာဓိပ္ပေတမတ္ထံ ပဝေဒေန္တော ‘‘န ဝိရုဇ္ဈတီ’’တိ ဝတွာ ‘‘တေသဉှိ ဈာနံ အာဟာရော ဟောတီ’’တိ အာဟ. ဈာနန္တိ ဧကဝေါကာရဘဝါဝဟံ သညာယ ဝိရဇ္ဇနဝသေန ပဝတ္တရူပါဝစရစတုတ္ထဇ္ဈာနံ. ပါဠိယံ ပန ‘‘အနာဟာရာ’’တိ ဝစနံ အသညဘဝေ စတုန္နံ အာဟာရာနံ အဘာဝံ သန္ဓာယ ဝုတ္တံ, န ပစ္စယာဟာရဿ အဘာဝတော. ဧဝံ သန္တေပီတိ ဣဒံ သာသနေ ယေသု ဓမ္မေသု ဝိသေသတော အာဟာရသဒ္ဒေါ နိရုဠှော, ‘‘အာဟာရဋ္ဌိတိကာ’’တိ ဧတ္ထ ယဒိ တေယေဝ ဂယှန္တိ, အဗျာပိတဒေါသမာပန္နော. အထ သဗ္ဗောပိ ပစ္စယဓမ္မော အာဟာရောတိ အဓိပ္ပေတော, ဣမာယ အာဟာရပါဠိယာ ဝိရောဓော အာပန္နောတိ ဒဿေတုံ အာရဒ္ဓံ. ‘‘န ဝိရုဇ္ဈတီ’’တိ ယေနာဓိပ္ပာယေန ဝုတ္တံ, တံ ဝိဝရန္တော ‘‘ဧတသ္မိဉှိ သုတ္တေ’’တိအာဒိမာဟ. ကဗဠီကာရာဟာရာဒီနံ ဩဇဋ္ဌမကရူပါဟရဏာဒိ နိပ္ပရိယာယေန အာဟာရဘာဝေါ. ယထာ ဟိ ကဗဠီကာရာဟာရော ဩဇဋ္ဌမကရူပါဟရဏေန ရူပကာယံ ဥပတ္ထမ္ဘေန္တိ, ဧဝံ ဖဿာဒယော ဝေဒနာဒိအာဟရဏေန နာမကာယံ ဥပတ္ထမ္ဘေတိ, တသ္မာ သတိပိ ဇနကဘာဝေ ဥပတ္ထမ္ဘကဘာဝေါ ဩဇာဒီသု သာတိသယော လဗ္ဘမာနော မုချော အာဟာရဋ္ဌောတိ တေ ဧဝ နိပ္ပရိယာယေန အာဟာရလက္ခဏာ ဓမ္မာ ဝုတ္တာ.

The questioner, not penetrating the meaning as it truly is, even though it is stated, takes a sutta passage of interpretable meaning as one of definitive meaning, and, standing merely on the words "all beings," raises an objection with "but is it not the case?" and so on. The teacher, explaining the intended meaning there without distortion, says, "There is no contradiction," and states, "For them, jhāna is the nutriment." By "jhāna" is meant the fourth jhāna of the form sphere, which arises through dispassion towards perception and leads to a single-constituent existence. In the Pāli, however, the term "without nutriment" is stated with reference to the absence of the four kinds of nutriment in the non-percipient realm, not to the absence of nutriment as a condition. Even so, if in the Dispensation, where the term "nutriment" is specifically established for certain phenomena, such as in "sustained by nutriment," only those are taken, it falls into the fault of being non-comprehensive. Alternatively, if all conditional phenomena are intended as nutriment, then a contradiction arises with this Pāli passage on nutriment. To show this, the discussion is begun. Clarifying the intention with which "There is no contradiction" was stated, he says, "For in this sutta," and so on. For edible food and so on, being nutriment is, in an absolute sense, the bringing forth of the octad of matter with nutritive essence, and so on. Just as edible food supports the material body by bringing forth the octad of matter with nutritive essence, so too do contact and so on support the mental body by bringing forth feeling and so on. Therefore, even though there is a generative role, the supportive role, being found to be pre-eminent in nutritive essence and so on, is the primary meaning of nutriment. Thus, those very phenomena, in an absolute sense, are said to possess the characteristic of nutriment.

ဣဓာတိ ဣမသ္မိံ သုတ္တေ ပရိယာယေန ပစ္စယော အာဟာရောတိ ဝုတ္တော, သဗ္ဗော ပစ္စယဓမ္မော အတ္တနော ဖလံ အာဟရတီတိ ဣမံ ပရိယာယံ လဘတီတိ. တေနာဟ ‘‘သဗ္ဗဓမ္မာနဉှီ’’တိအာဒိ. တတ္ထ သဗ္ဗဓမ္မာနန္တိ သဗ္ဗေသံ သင်္ခတဓမ္မာနံ. ဣဒါနိ ယထာဝုတ္တမတ္ထံ သုတ္တေန သမတ္ထေတုံ ‘‘တေနေဝါဟာ’’တိအာဒိ ဝုတ္တံ. အယန္တိ ပစ္စယာဟာရော. နိပ္ပရိယာယာဟာရောပိ ဂဟိတောဝ ဟောတီတိ ယာဝတာ သောပိ ပစ္စယဘာဝေနေဝ ဇနကော ဥပတ္ထမ္ဘကော စ ဟုတွာ တံ တံ ဖလံ အာဟရတီတိ ဝတ္တဗ္ဗတံ လဘတီတိ.

Here, in this sutta, a condition is said to be a nutriment in a figurative sense, because every conditional phenomenon brings forth its own result; it obtains this figurative meaning. Therefore, it is said, "For all phenomena," and so on. Here, "all phenomena" means all conditioned phenomena. Now, to support the meaning stated above with a sutta passage, "therefore it is said," and so on, was stated. This is nutriment as a condition. Even nutriment in the absolute sense is also included, for inasmuch as it too, by its very nature as a condition, is a generator and supporter, it can be said to bring forth its respective result.

တတ္ထာတိ [Pg.324] ပရိယာယာဟာရော, နိပ္ပရိယာယာဟာရောတိ ဒွီသု အာဟာရေသု အသညဘဝေ ယဒိပိ နိပ္ပရိယာယာဟာရော န လဗ္ဘတိ, ပရိယာယာဟာရော ပန လဗ္ဘတေဝ. ဣဒါနိ တမေဝတ္ထံ ဝိတ္ထာရတော ဒဿေတုံ ‘‘အနုပ္ပန္နေ ဟိ ဗုဒ္ဓေ’’တိအာဒိ ဝုတ္တံ. ဥပ္ပန္နေ ဗုဒ္ဓေ တိတ္ထကရမတနိဿိတာနံ ဈာနဘာဝနာယ အသိဇ္ဈနတော ‘‘အနုပ္ပန္နေ ဗုဒ္ဓေ’’တိ ဝုတ္တံ. သာသနိကာ တာဒိသံ ဈာနံ န နိဗ္ဗတ္တေန္တီတိ ‘‘တိတ္ထာယတနေ ပဗ္ဗဇိတာ’’တိ ဝုတ္တံ. တိတ္ထိယာ ဟိ ဥပပတ္တိဝိသေသေ ဝိမုတ္တိသညိနော သညာဝိရာဂါဝိရာဂေသု အာဒီနဝါနိသံသဒဿိနောဝ ဟုတွာ အသညသမာပတ္တိံ နိဗ္ဗတ္တေတွာ အက္ခဏဘူမိယံ ဥပ္ပဇ္ဇန္တိ, န သာသနိကာ. ဝါယောကသိဏေ ပရိက္ကမ္မံ ကတွာတိ ဝါယောကသိဏေ ပဌမာဒီနိ တီဏိ ဈာနာနိ နိဗ္ဗတ္တေတွာ တတိယဇ္ဈာနေ စိဏ္ဏဝသီ ဟုတွာ တတော ဝုဋ္ဌာယ စတုတ္ထဇ္ဈာနာဓိဂမာယ ပရိကမ္မံ ကတွာ. တေနေဝါဟ ‘‘စတုတ္ထဇ္ဈာနံ နိဗ္ဗတ္တေတွာ’’တိ.

Here, among the two kinds of nutriment—figurative nutriment and non-figurative nutriment—although non-figurative nutriment is not found in the non-percipient existence, figurative nutriment is indeed found. Now, to explain that very meaning in detail, “When no Buddha has arisen,” and so on, was stated. It is stated “When no Buddha has arisen” because when a Buddha has arisen, those who rely on the views of sectarian teachers do not succeed in jhāna development. It is stated “Those who have gone forth into sectarian systems” because followers of the Dispensation do not generate such a jhāna. For sectarians, perceiving liberation in particular rebirths, and seeing the advantage of dispassion towards perception and the disadvantage of non-dispassion, generate the attainment of non-perception and are reborn in an inopportune realm; followers of the Dispensation do not. By “having made the preliminary work with the air kasiṇa” is meant having first generated the three jhānas beginning with the first based on the air kasiṇa, having become skilled in the third jhāna, and then, having arisen from it, making the preliminary work for attaining the fourth jhāna. Therefore, it is said, “having generated the fourth jhāna.”

ကသ္မာ (ဒီ. နိ. ဋီ. ၁.၆၈-၇၃; ဒီ. နိ. အဘိ. ဋီ. ၁.၆၈-၇၃) ပနေတ္ထ ဝါယောကသိဏေယေဝ ပရိကမ္မံ ဝုတ္တန္တိ? ဝုစ္စတေ, ယထေဝ ဟိ ရူပပဋိဘာဂဘူတေသု ကသိဏဝိသေသေသု ရူပဝိဘာဝနေန ရူပဝိရာဂဘာဝနာသင်္ခါတော အရူပသမာပတ္တိဝိသေသော သစ္ဆိကရီယတိ, ဧဝံ အပရိဗျတ္တဝိဂ္ဂဟတာယ အရူပပဋိဘာဂဘူတေ ကသိဏဝိသေသေ အရူပဝိဘာဝနေန အရူပဝိရာဂဘာဝနာ သင်္ခါတော ရူပသမာပတ္တိဝိသေသော အဓိဂမီယတီတိ. ဧတ္ထ စ ‘‘သညာ ရောဂေါ, သညာ ဂဏ္ဍော’’တိအာဒိနာ (မ. နိ. ၃.၂၄), ‘‘ဓိ စိတ္တံ, ဓိ ဝတေတံ စိတ္တ’’န္တိအာဒိနာ စ နယေန အရူပပ္ပဝတ္တိယာ အာဒီနဝဒဿနေန တဒဘာဝေ စ သန္တပဏီတဘာဝသန္နိဋ္ဌာနေန ရူပသမာပတ္တိယာ အဘိသင်္ခရဏံ အရူပဝိရာဂဘာဝနာ. ရူပဝိရာဂဘာဝနာ ပန သဒ္ဓိံ ဥပစာရေန အရူပသမာပတ္တိယော, တတ္ထာပိ ဝိသေသေန ပဌမာရုပ္ပဇ္ဈာနံ. ယဒိ ဧဝံ ‘‘ပရိစ္ဆိန္နာကာသကသိဏေပီ’’တိ ဝတ္တဗ္ဗံ, တဿာပိ အရူပပဋိဘာဂတာ လဗ္ဘတီတိ? ဣစ္ဆိတမေဝေတံ, ကေသဉ္စိ အဝစနံ ပနေတ္ထ ပုဗ္ဗာစရိယေဟိ အဂ္ဂဟိတဘာဝေန. ယထာ ဟိ ရူပဝိရာဂဘာဝနာ ဝိရဇ္ဇနီယဓမ္မာဘာဝမတ္တေန ပရိနိပ္ဖန္နာ, ဝိရဇ္ဇနီယဓမ္မပရိဘာသဘူတေ စ ဝိသယဝိသေသေ ပါတုဘဝတိ, ဧဝံ အရူပဝိရာဂဘာဝနာပီတိ ဝုစ္စမာနေ န ကောစိ ဝိရောဓော. တိတ္ထိယေဟေဝ ပန တဿာ သမာပတ္တိယာ ပဋိပဇ္ဇိတဗ္ဗတာယ တေသဉ္စ ဝိသယပထေ သူပနိဗန္ဓနဿေဝ တဿ ဈာနဿ ပဋိပတ္တိတော ဒိဋ္ဌိဝန္တေဟိ ပုဗ္ဗာစရိယေဟိ စတုတ္ထေယေဝ ဘူတကသိဏေ အရူပဝိရာဂဘာဝနာပရိကမ္မံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ကိဉ္စ [Pg.325] ဝဏ္ဏကသိဏေသု ဝိယ ပုရိမဘူတကသိဏတ္တယေပိ ဝဏ္ဏပ္ပဋိစ္ဆာယာဝ ပဏ္ဏတ္တိ အာရမ္မဏံ ဈာနဿ လောကဝေါဟာရာနုရောဓေနေဝ ပဝတ္တိတော. ဧဝဉ္စ ကတွာ ဝိသုဒ္ဓိမဂ္ဂေ (ဝိသုဒ္ဓိ. ၁.၅၇) ပထဝီကသိဏဿ အာဒါသစန္ဒမဏ္ဍလူပမဝစနဉ္စ သမတ္ထိတံ ဟောတိ, စတုတ္ထံ ပန ဘူတကသိဏံ ဘူတပ္ပဋိစ္ဆာယမေဝ ဈာနဿ ဂေါစရဘာဝံ ဂစ္ဆတီတိ တဿေဝံ အရူပပဋိဘာဂတာ ယုတ္တာတိ ဝါယောကသိဏေယေဝ ပရိကမ္မံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

Why then is the preparatory practice mentioned here only in connection with the air kasiṇa? It is said: Just as with the various kasiṇas that are counterparts of form, by contemplating form, a particular formless attainment, known as the development of dispassion towards form, is realized; so too, with a particular kasiṇa that is a counterpart of the formless, on account of its indistinct physical nature, by contemplating the formless, a particular form attainment, known as the development of dispassion towards the formless, is achieved. Here, the development of dispassion towards the formless is the volitional formation for the form attainment, accomplished by seeing the danger in the arising of the formless through such statements as “Perception is a disease, perception is a boil” and “Fie on this mind, fie on this mind,” and by establishing the peaceful and sublime nature of its absence. The development of dispassion towards form, however, together with access concentration, constitutes the formless attainments, especially the first formless jhāna. If this is so, should it not also be said, “Even in the case of the limited space kasiṇa,” since its nature as a counterpart of the formless is attainable? This is indeed desired, but its non-mention here by the ancient teachers is due to its not having been taken up by them. For just as the development of dispassion towards form is perfected simply by the absence of things that incite passion, and manifests in relation to a particular object that is termed a thing that incites passion, so too, when the development of dispassion towards the formless is spoken of, there is no contradiction. However, since that attainment is to be practiced only by the sectarians, and since for them the practice of that jhāna is closely tied to the path of objects, it should be understood that the ancient teachers, who possessed right view, mentioned the preparatory practice of the development of dispassion towards the formless only in the case of the fourth primary element kasiṇa. Moreover, just as in the case of the color kasiṇas, so too in the first three primary element kasiṇas, the conceptual object of the jhāna is merely a reflection of color, proceeding only in accordance with worldly convention. This being the case, the statement in the Visuddhimagga comparing the earth kasiṇa to a mirror or the moon’s disk is supported. The fourth primary element kasiṇa, however, enters the range of the jhāna as a reflection of the element itself. Therefore, its nature as a counterpart of the formless is fitting. Hence, it should be understood that the preparatory practice is mentioned only in connection with the air kasiṇa.

ဓီတိ ဇိဂုစ္ဆနတ္ထေ နိပါတော, တသ္မာ ဓိ စိတ္တန္တိ စိတ္တံ ဇိဂုစ္ဆာမိ. ဓိ ဝတေတံ စိတ္တန္တိ ဧတံ မမ စိတ္တံ ဇိဂုစ္ဆိတံ ဝတ ဟောတု. ဝတာတိ သမ္ဘာဝနေ. တေန ဇိဂုစ္ဆနံ သမ္ဘာဝေန္တော ဝဒတိ. နာမာတိ စ သမ္ဘာဝနေ ဧဝ. တေန စိတ္တဿ အဘာဝံ သမ္ဘာဝေတိ. စိတ္တဿ ဘာဝါဘာဝေသု အာဒီနဝါနိသံသေ ဒဿေတုံ ‘‘စိတ္တဉှီ’’တိအာဒိ ဝုတ္တံ. ခန္တိံ ရုစိံ ဥပ္ပာဒေတွာတိ စိတ္တဿ အဘာဝေါ ဧဝ သာဓု သုဋ္ဌူတိ ဣမံ ဒိဋ္ဌိနိဇ္ဈာနက္ခန္တိံ တတ္ထ စ အဘိရုစိံ ဥပ္ပာဒေတွာ. တထာ ဘာဝိတဿ ဈာနဿ ဌိတိဘာဂိယဘာဝပ္ပတ္တိယာ အပရိဟီနဇ္ဈာနာ. တိတ္ထာယတနေ ပဗ္ဗဇိတဿေဝ တထာ ဈာနဘာဝနာ ဟောတီတိ အာဟ ‘‘မနုဿလောကေ’’တိ. ပဏိဟိတော အဟောသီတိ မရဏဿ အာသန္နကာလေ ဌပိတော အဟောသိ. ယဒိ ဌာနာဒိနာ အာကာရေန နိဗ္ဗတ္တေယျ ကမ္မဗလေန, ယာဝ ဘေဒါ တေနေဝါကာရေန တိဋ္ဌေယျာတိ အာဟ ‘‘တေန ဣရိယာပထေနာ’’တိအာဒိ. ဧဝရူပါနမ္ပီတိ ဧဝံ အစေတနာနမ္ပိ. ပိ-သဒ္ဒေန ပဂေဝ သစေတနာနန္တိ ဒဿေတိ. ကထံ ပန အစေတနာနံ နေသံ ပစ္စယာဟာရဿ ဥပကပ္ပနန္တိ စောဒနံ သန္ဓာယ တတ္ထ နိဒဿနံ ဒဿေန္တော ‘‘ယထာ’’တိအာဒိမာဟ. တေန န ကေဝလမာဂမောယေဝ, အယမေတ္ထ ယုတ္တီတိ ဒဿေတိ. တာဝ တိဋ္ဌန္တီတိ ဥက္ကံသတော ပဉ္စ မဟာကပ္ပသတာနိ တိဋ္ဌန္တိ.

‘Dhi’ is a particle in the sense of disgust; therefore, ‘dhi cittaṃ’ means ‘I am disgusted with the mind.’ ‘Dhi vata etaṃ cittaṃ’ means ‘Indeed, may this mind of mine be an object of disgust!’ ‘Vata’ is used in the sense of affirmation. Thus, one speaks while affirming disgust. ‘Nāma’ is also in the sense of conjecture. Through this, one conjectures the absence of the mind. To show the dangers and benefits in the presence and absence of the mind, “For the mind indeed,” and so on, was stated. By “having generated acceptance and inclination” is meant having generated this acceptance of a view after pondering it and an inclination for the view that the absence of the mind is truly excellent. For one who has thus developed the jhāna, it leads to the attainment of a state partaking of stability, with the jhāna not being lost. It is stated “in the human world” because only for one who has gone forth into a sectarian system does such jhāna development occur. “He was resolved” means he was established in it at the time of approaching death. He says, “with that very posture,” and so on, meaning that if it were to be generated in a certain posture by the power of kamma, it would remain in that same posture until the breakup of the body. “Even of such forms” refers even to non-sentient beings. The particle ‘pi’ indicates that this applies all the more to sentient beings. Addressing the objection, “But how can conditional nutriment be provided to these non-sentient beings?,” he gives an illustration, saying, “Just as…,” and so on. Thus, he shows that this is not merely scriptural authority, but that there is logic here. “They endure” means they last for, at most, five hundred great eons.

ယေ ဥဋ္ဌာနဝီရိယေန ဒိဝသံ ဝီတိနာမေတွာ တဿ နိဿန္ဒဖလမတ္တံ ကိဉ္စိဒေဝ လဘိတွာ ဇီဝိကံ ကပ္ပေန္တိ, တေ ဥဋ္ဌာနဖလူပဇီဝိနော. ယေ ပန အတ္တနော ပုညဖလမေဝ ဥပဇီဝန္တိ, တေ ပုညဖလူပဇီဝိနော. နေရယိကာနံ ပန နေဝ ဥဋ္ဌာနဝီရိယဝသေန ဇီဝိကကပ္ပနံ, ပုညဖလဿ ပန လေသောပိ နတ္ထီတိ ဝုတ္တံ ‘‘ယေ ပန နေရယိကာ…ပေ… ဇီဝီတိ ဝုတ္တာ’’တိ. ပဋိသန္ဓိဝိညာဏဿ အာဟရဏေန မနောသဉ္စေတနာ အာဟာရောတိ ဝုတ္တာ, န ယဿ ကဿစိ ဖလဿာတိ [Pg.326] အဓိပ္ပာယေန ‘‘ကိံ ပဉ္စ အာဟာရာ အတ္ထီ’’တိ စောဒေတိ. အာစရိယော နိပ္ပရိယာယာဟာရေ အဓိပ္ပေတေ ‘‘သိယာ တဝ စောဒနာ အဝသရာ, သာ ပန ဧတ္ထ အနဝသရာ’’တိ စ ဒဿေန္တော ‘‘ပဉ္စ, န ပဉ္စာတိ ဣဒံ န ဝတ္တဗ္ဗ’’န္တိ ဝတွာ ပရိယာယာဟာရဿေဝ ပနေတ္ထ အဓိပ္ပေတဘာဝံ ဒဿေန္တော ‘‘နနု ပစ္စယော အာဟာရော’တိ ဝုတ္တမေတ’’န္တိ အာဟ. တသ္မာတိ ယဿ ကဿစိ ပစ္စယဿ အာဟာရောတိ ဣစ္ဆိတတ္တာ. ဣဒါနိ ဝုတ္တမေဝတ္ထံ ပါဠိယာ သမတ္ထေန္တော ‘‘ယံ သန္ဓာယာ’’တိအာဒိမာဟ.

Those who spend their day with diligent effort and sustain their livelihood by obtaining some small amount as the result of that effort—they are said to live by the fruit of their exertion. But those who live solely on the fruit of their own merit—they are said to live by the fruit of their merit. As for beings in hell, however, there is neither sustaining life by way of diligent effort, nor is there even a trace of the fruit of merit; thus it is said: “But those beings in hell… are said to live.” Mental volition is said to be a nutriment because it brings forth rebirth-consciousness. With the intention that not just any fruit is a nutriment, one objects, “Are there five nutriments?” The teacher, showing that “your objection might be valid if non-figurative nutriment were intended, but here it is not valid,” and saying, “Five, not five—this should not be said,” then indicates that only figurative nutriment is intended here, stating, “For was it not said that a condition is a nutriment?” Therefore: because it is intended that any condition whatsoever is a nutriment. Now, supporting the meaning already stated with the Pāli text, he says, “With reference to which…,” and so on.

မုချာဟာရဝသေနပိ နေရယိကာနံ အာဟာရဋ္ဌိတိကတံ ဒဿေတုံ ‘‘ကဗဠီကာရာဟာရံ…ပေ… သာဓေတီ’’တိ ဝုတ္တံ. ယဒိ ဧဝံ နေရယိကာ သုခပ္ပဋိသံဝေဒိနောပိ ဟောန္တီတိ? နောတိ ဒဿေတုံ ‘‘ခေဠော ဟီ’’တိအာဒိ ဝုတ္တံ. တယောတိ တယော အရူပါဟာရာ ကဗဠီကာရာဟာရဿ အဘာဝတော. အဝသေသာနန္တိ အသညသတ္တေဟိ အဝသေသာနံ ကာမဘဝါဒီသု နိဗ္ဗတ္တသတ္တာနံ. ပစ္စယာဟာရော ဟိ သဗ္ဗေသံ သာဓာရဏောတိ.

To show that beings in hell are sustained even by way of primary nutriment, it is said: “Nutriment in the form of physical food… accomplishes.” If so, do beings in hell also experience pleasant feeling? To show that they do not, it is said: “For saliva…,” and so on. “The three” refers to the three immaterial nutriments, owing to the absence of nutriment in the form of physical food. “Of the remaining” refers to the beings remaining apart from the non-percipient beings, that is, those born in the sensual existence and so on. For nutriment as a condition is common to all.

ပဌမမဟာပဉှသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the First Great Questions Discourse is concluded.

၈-၉. ဒုတိယမဟာပဉှသုတ္တာဒိဝဏ္ဏနာ

8-9. Commentary on the Second Great Questions Discourse and Others

၂၈-၂၉. အဋ္ဌမေ ဧဝံနာမကေတိ ကဇင်္ဂလာတိ ဧဝံ ဣတ္ထိလိင်္ဂဝသေန လဒ္ဓနာမကေ မဇ္ဈိမပ္ပဒေသဿ မရိယာဒဘူတေ နဂရေ. ‘‘နိဂမေ’’တိပိ ဝဒန္တိ, ‘‘နိစုလဝနေ’’တိပိ ဝဒန္တိ. နိစုလံ နာမ ဧကာ ရုက္ခဇာတိ, ‘‘နီပရုက္ခော’’တိပိ ဝဒန္တိ. တေန သဉ္ဆန္နော မဟာဝနသဏ္ဍော, တတ္ထ ဝိဟရတီတိ အတ္ထော. ဟေတုနာ နယေနာတိ စ ဟေဋ္ဌာ ဝုတ္တမေဝ. နနု စ ‘‘ဧသော စေဝ တဿ အတ္ထော’’တိ ကသ္မာ ဝုတ္တံ. ဘဂဝတာ ဟိ စတ္တာရောတိအာဒိပဉှဗျာကရဏာ စတ္တာရော အာဟာရာ, ပဉ္စုပါဒါနက္ခန္ဓာ, ဆ အဇ္ဈတ္တိကာနိ အာယတနာနိ, သတ္တ ဝိညာဏဋ္ဌိတိယော, အဋ္ဌ လောကဓမ္မာ ဒဿိတာ. ဘိက္ခုနိယာ ပန စတ္တာရော သတိပဋ္ဌာနာ, ပဉ္စိန္ဒြိယာနိ, ဆ နိဿာရဏီယာ ဓာတုယော, သတ္တ ဗောဇ္ဈင်္ဂါ, အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါတိ ဒဿိတဓမ္မာ အညောယေဝတ္ထော ဘိက္ခုနိယာ ဒဿိတောတိ စောဒနံ သန္ဓာယာဟ ‘‘ကိဉ္စာပီ’’တိအာဒိ. နဝမေ နတ္ထိ ဝတ္တဗ္ဗံ.

28-29. In the eighth (sutta), 'named thus' (evaṃnāmaka) refers to Kajaṅgalā, a town on the border of the Middle Country, which has obtained its name by way of the feminine gender. Some also say 'a market town' (nigame), and others say 'in the Nicula grove' (niculavane). Nicula is a type of tree, also called 'the Nīpa tree.' A great forest thicket is covered by it; the meaning is that he dwells there. 'By cause, by means' (hetunā nayena) is also as stated above. Now, why was it said: 'This is indeed its meaning'? For the Blessed One, in answering the question beginning with 'four,' etc., showed the four nutriments, the five aggregates subject to clinging, the six internal sense bases, the seven stations of consciousness, and the eight worldly conditions. The bhikkhunī, however, showed the four foundations of mindfulness, the five faculties, the six elements of deliverance, the seven factors of enlightenment, and the Noble Eightfold Path—thus, the meaning shown by the bhikkhunī is different. With reference to this criticism, it is said: 'Even though,' etc. In the ninth (sutta), there is nothing to be said.

ဒုတိယမဟာပဉှသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the suttas beginning with the Second Great Question Sutta is concluded.

၁၀. ဒုတိယကောသလသုတ္တဝဏ္ဏနာ

10. Commentary on the Second Kosala Sutta.

၃၀. ဒသမေ [Pg.327] ဥဂ္ဂန္တွာ ယုဇ္ဈတိ ဧတာယာတိ ဥယျောဓိကာ, သတ္ထပ္ပဟာရေဟိ ယုဇ္ဈိတဿေတံ အဓိဝစနံ. ဥဂ္ဂန္တွာ ယုဇ္ဈနံ ဝါ ဥယျောဓိကော, သတ္ထပ္ပဟာရော. တေနာဟ ‘‘ယုဒ္ဓတော နိဝတ္တော’’တိ. ဥပဿုတိဝသေန ယုဇ္ဈိတဗ္ဗာကာရံ ဉတွာတိ ဇေတဝနေ ကိရ ဒတ္တတ္ထေရော ဓနုဂ္ဂဟတိဿတ္ထေရောတိ ဒွေ မဟလ္လကတ္ထေရာ ဝိဟာရပစ္စန္တေ ပဏ္ဏသာလာယ ဝသန္တိ. တေသု ဓနုဂ္ဂဟတိဿတ္ထေရော ပစ္ဆိမယာမေ ပဗုဇ္ဈိတွာ ဥဋ္ဌာယ နိသိန္နော ဒတ္တတ္ထေရံ အာမန္တေတွာ ‘‘အယံ တေ မဟောဒရော ကောသလော ဘုတ္တဘတ္တမေဝ ပူတိံ ကရောတိ, ယုဒ္ဓဝိစာရဏံ ပန ကိဉ္စိ န ဇာနာတိ, ပရာဇိတောတွေဝ ဝဒါပေတီ’’တိ ဝတွာ တေန ‘‘ကိံ ပန ကာတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တေ – ‘‘ဘန္တေ, ယုဒ္ဓေါ နာမ ပဒုမဗျူဟော စက္ကဗျူဟော သကဋဗျူဟောတိ တယော ဗျူဟာ ဟောန္တိ, အဇာတသတ္တုံ ဂဏှိတုကာမေန အသုကသ္မိံ နာမ ပဗ္ဗတကုစ္ဆိသ္မိံ ဒွီသု ပဗ္ဗတဘိတ္တီသု မနုဿေ ဌပေတွာ ပုရတော ဒုဗ္ဗလံ ဒဿေတွာ ပဗ္ဗတန္တရံ ပဝိဋ္ဌဘာဝံ ဇာနိတွာ ပဝိဋ္ဌမဂ္ဂံ ရုန္ဓိတွာ ပုရတော စ ပစ္ဆတော စ ဥဘောသု ပဗ္ဗတဘိတ္တီသု ဝဂ္ဂိတွာ နဒိတွာ ဇာလပက္ခိတ္တမစ္ဆံ ဝိယ ကတွာ သက္ကာ ဂဟေတု’’န္တိ. တသ္မိံ ခဏေ ‘‘ဘိက္ခူနံ ကထာသလ္လာပံ သုဏာထာ’’တိ ရညော ပေသိတစရပုရိသာ တံ သုတွာ ရညော အာရောစေသုံ. တံ သုတွာ ရာဇာ သင်္ဂါမဘေရိံ ပဟရာပေတွာ ဂန္တွာ သကဋဗျူဟံ ကတွာ အဇာတသတ္တုံ ဇီဝဂ္ဂါဟံ ဂဏှိ. တေန ဝုတ္တံ ‘‘ဥပဿုတိဝသေ…ပေ... အဇာတသတ္တုံ ဂဏှီ’’တိ.

30. In the tenth (sutta), 'one fights by climbing up with this'—thus it is called 'battle' (uyyodhikā). This is a designation for fighting with weapon-strikes. Or, 'climbing up to fight' is 'uyyodhika,' a weapon-strike. Therefore, it is said: 'withdrawn from battle.' Knowing the manner of fighting by way of eavesdropping (upassutivasena)—it is said that in Jetavana, two senior elders, Elder Datta and Elder Dhanuggaha Tissa, were dwelling in a leaf hut at the edge of the monastery. Among them, Elder Dhanuggaha Tissa, having awakened in the last watch of the night, got up and sat down, and addressing Elder Datta, said: 'This Kosala with the big belly, having eaten his meal, only makes it putrid, but he knows nothing about battle strategies. He merely allows himself to be proclaimed defeated.' When asked by him, 'Then what should be done?' he replied: 'Venerable sir, there are three battle formations: the lotus formation, the wheel formation, and the cart formation. To capture Ajātasattu, one should place men in the crevices of two mountain walls in a certain mountain hollow, showing weakness in front. Then, recognizing that he has entered the mountain pass, block the entered path, and having rushed and roared from the front and from behind on both mountain walls, making him like a fish thrown into a net—thus he can be captured.' At that moment, the king’s spies, sent to 'listen to the bhikkhus’ conversation,' heard this and reported it to the king. Hearing this, the king had the war drum beaten, went forth, formed the cart formation, and captured Ajātasattu alive. Hence it is said: 'by way of eavesdropping... Ajātasattu was captured.'

ဒေါဏပါကန္တိ ဒေါဏတဏ္ဍုလာနံ ပက္ကဘတ္တံ. ဒေါဏန္တိ စတုနာဠိကာနမေတမဓိဝစနံ. မနုဇဿာတိ သတ္တဿ. တနုကဿာတိ တနုကာ အပ္ပိကာ အဿ ပုဂ္ဂလဿ, ဘုတ္တပစ္စယာ ဝိသဘာဂဝေဒနာ န ဟောန္တိ. သဏိကန္တိ မန္ဒံ မုဒုကံ, အပရိဿယမေဝါတိ အတ္ထော. ဇီရတီတိ ပရိဘုတ္တာဟာရော ပစ္စတိ. အာယု ပါလယန္တိ နိရောဂေါ အဝေဒနော ဇီဝိတံ ရက္ခန္တော. အထ ဝါ သဏိကံ ဇီရတီတိ သော ဘောဇနေ မတ္တညူ ပုဂ္ဂလော ပရိမိတာဟာရတာယ သဏိကံ စိရေန ဇီရတိ ဇရံ ပါပုဏာတိ ဇီဝိတံ ပါလယန္တော.

'Doṇapāka' means cooked rice from a doṇa of rice. A doṇa is a term for four nāḷikas. 'For a person' (manujassa) means for a being. 'Feelings become meager for him' (tanukassa) means for that individual, feelings are meager and few; due to the consumed food, disagreeable feelings do not arise. 'Slowly' (saṇikaṃ) means gently, softly; the meaning is without trouble. 'It digests' (jīrati) means the consumed food is digested. 'They preserve life' (āyuṃ pālayanti) means protecting life, being free from illness and pain. Alternatively, 'it digests slowly' (saṇikaṃ jīrati) means that individual, knowing moderation in food, due to eating in moderation, ages slowly over a long time, reaching old age while preserving his life.

ဣမံ ဩဝါဒံ အဒါသီတိ ဧကသ္မိံ ကိရ (ဓ. ပ. အဋ္ဌ. ၂.၂၀၃ ပသေနဒိကောသလဝတ္ထု) သမယေ ရာဇာ တဏ္ဍုလဒေါဏဿ ဩဒနံ တဒုပိယေန သူပဗျဉ္ဇနေန ဘုဉ္ဇတိ. သော ဧကဒိဝသံ ဘုတ္တပါတရာသော [Pg.328] ဘတ္တသမ္မဒံ အဝိနောဒေတွာ သတ္ထု သန္တိကံ ဂန္တွာ ကိလန္တရူပေါ ဣတော စိတော စ သမ္ပရိဝတ္တတိ, နိဒ္ဒါယ အဘိဘုယျမာနောပိ လဟုကံ နိပဇ္ဇိတုံ အသက္ကောန္တော ဧကမန္တံ နိသီဒိ. အထ နံ သတ္ထာ အာဟ ‘‘ကိံ, မဟာရာဇ, အဝိဿမိတွာဝ အာဂတောသီ’’တိ. အာမ, ဘန္တေ, ဘုတ္တကာလတော ပဋ္ဌာယ မေ မဟာဒုက္ခံ ဟောတီတိ. အထ နံ သတ္ထာ, ‘‘မဟာရာဇ, အတိဗဟုဘောဇီနံ ဧတံ ဒုက္ခံ ဟောတီ’’တိ ဝတွာ –

'He gave this advice' (imaṃ ovādaṃ adāsi)—it is said that on one occasion (Dhp-a 2.203, Pasenadi Kosala story), the king was eating a doṇa of rice with suitable curries and side dishes. One day, having eaten his morning meal, without dispelling the heaviness of the meal, he went to the Teacher’s presence. Appearing exhausted, he kept turning this way and that, and though overwhelmed by drowsiness, being unable to lie down lightly, he sat to one side. Then the Teacher asked him: 'Why, great king, have you come without resting?' 'Yes, Venerable Sir, since the time I finished eating, I have been in great discomfort.' Then the Teacher told him: 'Great king, this suffering comes from overeating,' and said—

‘‘မိဒ္ဓီ ယဒါ ဟောတိ မဟဂ္ဃသော စ,နိဒ္ဒါယိတာ သမ္ပရိဝတ္တသာယီ;

မဟာဝရာဟောဝ နိဝါပပုဋ္ဌော,ပုနပ္ပုနံ ဂဗ္ဘမုပေတိ မန္ဒော’’တိ. (ဓ. ပ. ၃၂၅;

နေတ္တိ. ၂၆, ၉၀) –

“When one is slothful and a great eater, drowsy, rolling around in sleep, like a great hog fattened on swill, the fool enters the womb again and again.”

ဣမာယ ဂါထာယ ဩဝဒိတွာ, ‘‘မဟာရာဇ, ဘောဇနံ နာမ မတ္တာယ ဘုဉ္ဇိတုံ ဝဋ္ဋတိ, မတ္တဘောဇိနော ဟိ သုခံ ဟောတီ’’တိ ဥတ္တရိပိ ပုန ဩဝဒန္တော ‘‘မနုဇဿ သဒါ သတီမတော’’တိ (သံ. နိ. ၁.၁၂၄) ဣမံ ဂါထမာဟ.

Having advised with this verse, he further advised again, saying: 'Great king, food should be eaten in moderation, for one who eats in moderation is happy.' And he spoke this verse: 'For a person always mindful' (SN 3.13).

ရာဇာ ပန ဂါထံ ဥဂ္ဂဏှိတုံ နာသက္ခိ, သမီပေ ဌိတံ ပန ဘာဂိနေယျံ သုဒဿနံ နာမ မာဏဝံ ‘‘ဣမံ ဂါထံ ဥဂ္ဂဏှ တာတာ’’တိ အာဟ. သော တံ ဂါထံ ဥဂ္ဂဏှိတွာ ‘‘ကိံ ကရောမိ, ဘန္တေ’’တိ သတ္ထာရံ ပုစ္ဆိ. အထ နံ သတ္ထာ အာဟ, ‘‘မာဏဝ, ဣမံ ဂါထံ နဋော ဝိယ ပတ္တပတ္တဋ္ဌာနေ မာ အဝစ, ရညော ပါတရာသံ ဘုဉ္ဇနဋ္ဌာနေ ဌတွာ ပဌမပိဏ္ဍာဒီသုပိ အဝတွာ အဝသာနေ ပိဏ္ဍေ ဂဟိတေ ဝဒေယျာသိ, ရာဇာ သုတွာ ဘတ္တပိဏ္ဍံ ဆဍ္ဍေဿတိ. အထ ရညော ဟတ္ထေသု ဓောတေသု ပါတိံ အပနေတွာ သိတ္ထာနိ ဂဏေတွာ တဒုပိယံ ဗျဉ္ဇနံ ဉတွာ ပုနဒိဝသေ တာဝတကေ တဏ္ဍုလေ ဟာရေယျာသိ. ပါတရာသေ စ ဝတွာ သာယမာသေ မာ ဝဒေယျာသီ’’တိ. သော ‘‘သာဓူ’’တိ ပဋိဿုဏိတွာ တံ ဒိဝသံ ရညော ပါတရာသံ ဘုတွာ ဂတတ္တာ သာယမာသေ ဘဂဝတော အနုသိဋ္ဌိနိယာမေန ဂါထံ အဘာသိ. ရာဇာ ဒသဗလဿ ဝစနံ သရိတွာ ဘတ္တပိဏ္ဍံ ပါတိယံယေဝ ဆဍ္ဍေသိ. ရညော ဟတ္ထေသု ဓောတေသု ပါတိံ အပနေတွာ သိတ္ထာနိ ဂဏေတွာ ပုနဒိဝသေ တတ္တကေ တဏ္ဍုလေ ဟရိံသု, သောပိ မာဏဝေါ ဒိဝသေ ဒိဝသေ တထာဂတဿ သန္တိကံ ဂစ္ဆတိ. ဒသဗလဿ ဝိဿာသိကော အဟောသိ. အထ နံ ဧကဒိဝသံ ပုစ္ဆိ ‘‘ရာဇာ ကိတ္တကံ ဘုဉ္ဇတီ’’တိ? သော ‘‘နာဠိကောဒန’’န္တိ အာဟ. ဝဋ္ဋိဿတိ ဧတ္တာဝတာ [Pg.329] ပုရိသဘာဂေါ ဧသ, ဣတော ပဋ္ဌာယ ဂါထံ မာ ဝဒီတိ. ရာဇာ တထေဝ သဏ္ဌာသိ. တေန ဝုတ္တံ ‘‘နာဠိကောဒနပရမတာယ သဏ္ဌာသီ’’တိ. ရတ္တညုတာယ ဝဍ္ဎိတံ သီလံ အဿ အတ္ထီတိ ဝဍ္ဎိတသီလော. အပေါထုဇ္ဇနိကေဟိ သီလေဟီတိ စတုပါရိသုဒ္ဓိသီလေဟိ သီလံ အရိယံ သုဒ္ဓံ. တေန ဝုတ္တံ ‘‘အရိယသီလော’’တိ. တဒေကံ အနဝဇ္ဇဋ္ဌေန ကုသလံ. တေန ဝုတ္တံ ‘‘ကုသလသီလော’’တိ.

The king, however, was unable to learn the verse. So he said to his nephew, a young man named Sudassana, who was standing nearby: 'Learn this verse, dear one.' He learned the verse and then asked the Teacher: 'What should I do, Venerable sir?' Then the Teacher told him: 'Young man, do not recite this verse like an actor in every place. Stand where the king eats his morning meal, and without speaking during the first morsels, you should speak only when the last morsel is taken. Upon hearing it, the king will discard his morsel of food. Then, when the king’s hands are washed, take the bowl away, count the grains of rice, and knowing the accompanying dishes, the next day you should have that much less rice prepared. And speak only during the morning meal, not in the evening.' He agreed, saying: 'Very well,' and because that day the king had already eaten his morning meal and left, in the evening, following the Blessed One’s instructions, he recited the verse. The king, recalling the words of the Ten-Powered One, discarded his morsel of food right into the bowl. When the king’s hands were washed, the bowl was taken away, the remaining rice was counted, and the next day they had that much less rice prepared. That young man also went to the presence of the Tathāgata day after day. He became a trusted follower of the Ten-Powered One. Then one day the Teacher asked him: 'How much does the king eat?' He replied: 'A nāḷika of rice.' The Teacher said: 'That much is a man's portion; from now on, do not recite the verse.' The king remained just so. Hence it is said: 'He was established in a limit of a nāḷika of rice.' 'One of increased virtue' (vaḍḍhitasīlo) means he has virtue increased through long experience. By 'virtues that are not common to worldlings,' that is, by the fourfold purity of virtue, his virtue was noble and pure. Hence it is said: 'noble virtue' (ariyasīlo). That same virtue, in the sense of being blameless, is skillful. Hence it is said: 'skillful virtue' (kusalasīlo).

ဒုတိယကောသလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Second Kosala Sutta is concluded.

မဟာဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Great Division is concluded.

၄. ဥပါလိဝဂ္ဂေါ

4. The Upāli Section

၁. ဥပါလိသုတ္တဝဏ္ဏနာ

1. Commentary on the Upāli Sutta.

၃၁. စတုတ္ထဿ ပဌမေ အတ္ထဝသေတိ ဝုဒ္ဓိဝိသေသေ, သိက္ခာပဒပညတ္တိဟေတု အဓိဂမနီယေ ဟိတဝိသေသေတိ အတ္ထော. အတ္ထောယေဝ ဝါ အတ္ထဝသော, ဒသ အတ္ထေ ဒသ ကာရဏာနီတိ ဝုတ္တံ ဟောတိ. အထ ဝါ အတ္ထော ဖလံ တဒဓီနဝုတ္တိတာယ ဝသော ဧတဿာတိ အတ္ထဝသော, ဟေတူတိ ဧဝမ္ပေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော. ‘‘ယေ မမ သောတဗ္ဗံ သဒ္ဒဟာတဗ္ဗံ မညိဿန္တိ, တေသံ တံ အဿ ဒီဃရတ္တံ ဟိတာယ သုခါယာ’’တိ ဝုတ္တတ္တာ ‘‘ယော စ တထာဂတဿ ဝစနံ သမ္ပဋိစ္ဆတိ, တဿ တံ ဒီဃရတ္တံ ဟိတာယ သုခါယ သံဝတ္တတီ’’တိ ဝုတ္တံ. အသမ္ပဋိစ္ဆနေ အာဒီနဝန္တိ ဘဒ္ဒါလိသုတ္တေ ဝိယ အသမ္ပဋိစ္ဆနေ အာဒီနဝံ ဒဿေတွာ. သုခဝိဟာရာဘာဝေ သဟဇီဝမာနဿ အဘာဝတော သဟဇီဝိတာပိ သုခဝိဟာရောဝ ဝုတ္တော. သုခဝိဟာရော နာမ စတုန္နံ ဣရိယာပထဝိဟာရာနံ ဖာသုတာ.

31. In the fourth, in the first, ‘atthavasa’ means a distinction in growth, a cause for the enactment of training rules, and a special benefit to be attained. Or, ‘atthavasa’ is simply purpose; that is, it means the ten purposes are the ten reasons. Alternatively, ‘atthavasa’ is the result, since dependence on it governs behavior; thus, the meaning here should be understood as ‘cause.’ Because it was said, ‘For those who will think my words should be listened to and believed, that will be for their long-lasting benefit and happiness,’ it was therefore said, ‘And whoever accepts the word of the Tathāgata, that leads to their long-lasting benefit and happiness.’ Having shown the danger in non-acceptance, as in the Bhaddāli Sutta. Due to the absence of pleasant abiding, there is an absence of living together; therefore, living together is also spoken of as pleasant abiding. Pleasant abiding is ease in the four modes of deportment.

မင်္ကုတန္တိ နိတ္တေဇတံ. ဓမ္မေနာတိအာဒီသု ဓမ္မောတိ ဘူတံ ဝတ္ထု. ဝိနယောတိ စောဒနာ စေဝ သာရဏာ စ. သတ္ထုသာသနန္တိ ဉတ္တိသမ္ပဒါ စေဝ အနုဿာဝနသမ္ပဒါ စ.

‘Maṅku’ means dispirited. In the phrase ‘by the Dhamma’ and so forth, ‘Dhamma’ refers to the actual thing. ‘Vinaya’ means both censure and reminding. ‘The Teacher’s instruction’ refers to the accomplishment of the motion and the accomplishment of the proclamation.

ပိယသီလာနန္တိ သိက္ခာကာမာနံ. တေသဉှိ သီလံ ပိယံ ဟောတိ. တေနေဝါဟ ‘‘သိက္ခာတ္တယပါရိပူရိယာ ဃဋမာနာ’’တိ. သန္ဒိဒ္ဓမနာတိ သံသယံ အာပဇ္ဇမနာ[Pg.330]. ဥဗ္ဗဠှာ ဟောန္တီတိ ပီဠိတာ ဟောန္တိ. သံဃကမ္မာနီတိ သတိပိ ဥပေါသထပဝါရဏာနံ သံဃကမ္မဘာဝေ ဂေါဗလီဗဒ္ဒဉာယေန ဥပေါသထံ ပဝါရဏဉ္စ ဌပေတွာ ဥပသမ္ပဒါဒိသေသသံဃကမ္မာနံ ဂဟဏံ ဝေဒိတဗ္ဗံ. သမဂ္ဂါနံ ဘာဝေါ သာမဂ္ဂီ.

‘Piyasīlānaṃ’ means of those who desire training. For virtue is dear to them. Therefore, it is said, ‘striving for the fulfillment of the threefold training.’ ‘Sandiddhamana’ means liable to doubt. ‘Ubbaḷhā honti’ means they are afflicted. ‘Saṅgha proceedings’ means, even though the Uposatha and Pavāraṇā are Saṅgha proceedings, one should understand that this refers to the remaining Saṅgha proceedings such as ordination, having set aside the Uposatha and Pavāraṇā by the maxim of the ox and the bull. The state of the united is harmony.

‘‘နာဟံ, စုန္ဒ, ဒိဋ္ဌဓမ္မိကာနံယေဝ အာသဝါနံ သံဝရာယ ဓမ္မံ ဒေသေမီ’’တိ (ဒီ. နိ. ၃.၁၈၂) ဧတ္ထ ဝိဝါဒမူလဘူတာ ကိလေသာ အာသဝါတိ အာဂတာ.

‘I do not, Cunda, teach the Dhamma only for the restraint of the taints pertaining to this present life.’ (DN 3.182) Here, the defilements that are the root of disputes are mentioned as ‘āsavas.’

‘‘ယေန ဒေဝူပပတျဿ, ဂန္ဓဗ္ဗော ဝါ ဝိဟင်္ဂမော;

ယက္ခတ္တံ ယေန ဂစ္ဆေယျံ, မနုဿတ္တဉ္စ အဗ္ဗဇေ;

တေ မယှံ အာသဝါ ခီဏာ, ဝိဒ္ဓသ္တာ ဝိနဠီကတာ’’တိ. (အ. နိ. ၄.၃၆) –

‘By which I might attain rebirth as a deva, or a gandhabba, or a bird; by which I might reach the state of a yakkha, or attain a human state—those taints of mine are destroyed, scattered, and uprooted.’ (AN 4.36)

ဧတ္ထ တေဘူမကံ ကမ္မံ အဝသေသာ စ အကုသလာ ဓမ္မာ. ဣဓ ပန ပရူပဝါဒဝိပ္ပဋိသာရဝဓဗန္ဓာဒယော စေဝ အပါယဒုက္ခဘူတာ စ နာနပ္ပကာရာ ဥပဒ္ဒဝါ အာသဝါတိ အာဟ ‘‘အသံဝရေ ဌိတေန တသ္မိံယေဝ အတ္တဘာဝေ ပတ္တဗ္ဗာ’’တိအာဒိ. ယဒိ ဟိ ဘဂဝါ သိက္ခာပဒံ န စ ပညပေယျ, တတော အသဒ္ဓမ္မပ္ပဋိသေဝနအဒိန္နာဒါနပါဏာတိပါတာဒိဟေတု ယေ ဥပ္ပဇ္ဇေယျုံ ပရူပဝါဒါဒယော ဒိဋ္ဌဓမ္မိကာ နာနပ္ပကာရာ အနတ္ထာ, ယေ စ တန္နိမိတ္တမေဝ နိရယာဒီသု နိဗ္ဗတ္တဿ ပဉ္စဝိဓဗန္ဓနကမ္မကာရဏာဒိဝသေန မဟာဒုက္ခာနုဘဝနပ္ပကာရာ အနတ္ထာ, တေ သန္ဓာယ ဣဒံ ဝုတ္တံ ‘‘ဒိဋ္ဌဓမ္မိကာနံ အာသဝါနံ သံဝရာယ သမ္ပရာယိကာနံ အာသဝါနံ ပဋိဃာတာယာ’’တိ. ဒိဋ္ဌဓမ္မော ဝုစ္စတိ ပစ္စက္ခော အတ္တဘာဝေါ, တတ္ထ ဘဝါ ဒိဋ္ဌဓမ္မိကာ. တေန ဝုတ္တံ ‘‘တသ္မိံယေဝ အတ္တဘာဝေ ပတ္တဗ္ဗာ’’တိ. သမ္မုခါ ဂရဟနံ အကိတ္တိ, ပရမ္မုခါ ဂရဟနံ အယသော. အထ ဝါ သမ္မုခါ ပရမ္မုခါ ဂရဟနံ အကိတ္တိ, ပရိဝါရဟာနိ အယသောတိ ဝေဒိတဗ္ဗံ. အာဂမနမဂ္ဂထကနာယာတိ အာဂမနဒွါရပိဒဟနတ္ထာယ. သမ္ပရေတဗ္ဗတော ပေစ္စ ဂန္တဗ္ဗတော သမ္ပရာယော, ပရလောကောတိ အာဟ ‘‘သမ္ပရာယေ နရကာဒီသူ’’တိ.

Here, kamma pertaining to the three planes of existence and the remaining unwholesome states are meant. In this context, however, blame from others, remorse, killing, imprisonment, and various kinds of calamities that constitute suffering in the lower realms are called ‘āsavas.’ It is said, ‘By one who dwells unrestrained, these are to be attained in this very existence,’ and so forth. For if the Blessed One had not laid down the training rules, then due to engaging in wrong practices such as taking what is not given, killing living beings, and so on, various kinds of harm in this present life would arise—such as blame from others and the like—and also, on account of that, for one reborn in hell and other such states, various kinds of harm in the form of experiencing great suffering by way of the fivefold bondage, instruments of punishment, and so forth. With reference to these, it is said, ‘for the restraint of the taints pertaining to this present life and for the prevention of the taints pertaining to the next life.’ ‘Diṭṭhadhamma’ refers to the present existence, and the states arising therein are called ‘diṭṭhadhammika.’ Therefore, it is said, ‘to be attained in this very existence.’ Blame to one’s face is disrepute; blame behind one’s back is ill-repute. Alternatively, blame to one’s face and behind one’s back is disrepute, while loss of retinue is ill-repute. ‘For the sake of thwarting the path of coming’ means for the purpose of barring the door to coming again. ‘Samparāya’ refers to the state after death, the next world, hence it is said, ‘in the next world, in hell and the like.’

မေထုနာဒီနိ ရဇ္ဇနဋ္ဌာနာနိ. ပါဏာတိပါတာဒီနိ ဒုဿနဋ္ဌာနာနိ.

Sexual intercourse and the like are grounds for lust. Killing living beings and the like are grounds for hatred.

သံဝရဝိနယောတိ သီလသံဝရော, သတိသံဝရော, ဉာဏသံဝရော, ခန္တိသံဝရော, ဝီရိယသံဝရောတိ ပဉ္စဝိဓော သံဝရော. ယထာသကံ သံဝရိတဗ္ဗာနံ ဝိနေတဗ္ဗာနဉ္စ ကာယဒုစ္စရိတာဒီနံ သံဝရဏတော သံဝရော, ဝိနယနတော ဝိနယောတိ ဝုစ္စတိ[Pg.331]. ပဟာနဝိနယောတိ တဒင်္ဂပ္ပဟာနံ ဝိက္ခမ္ဘနပ္ပဟာနံ, သမုစ္ဆေဒပ္ပဟာနံ, ပဋိပဿဒ္ဓိပ္ပဟာနံ, နိဿရဏပ္ပဟာနန္တိ ပဉ္စဝိဓံ ပဟာနံ ယသ္မာ စာဂဋ္ဌေန ပဟာနံ, ဝိနယဋ္ဌေန ဝိနယော, တသ္မာ ‘‘ပဟာနဝိနယော’’တိ ဝုစ္စတိ. သမထဝိနယောတိ သတ္တ အဓိကရဏသမထာ. ပညတ္တိဝိနယောတိ သိက္ခာပဒမေဝ. သိက္ခာပဒပညတ္တိယာ ဟိ ဝိဇ္ဇမာနာယ ဧဝ သိက္ခာပဒသမ္ဘဝတော ပညတ္တိဝိနယောပိ သိက္ခာပဒပညတ္တိယာ အနုဂ္ဂဟိတော ဟောတိ. သေသမေတ္ထ ဝုတ္တတ္ထမေဝ.

‘Restraint-discipline’ is fivefold: restraint by virtue, restraint by mindfulness, restraint by wisdom, restraint by patience, and restraint by effort. It is called ‘restraint’ because it restrains bodily misconduct and the like, and ‘discipline’ because it disciplines them, as they should be restrained and disciplined, respectively. ‘Abandonment-discipline’ is fivefold: abandoning by substitution, abandoning by suppression, abandoning by eradication, abandoning by tranquillization, and abandoning by escape. Because it is abandonment in the sense of relinquishing and discipline in the sense of subduing, it is called ‘abandonment-discipline.’ ‘Pacification-discipline’ refers to the seven ways of settling legal issues. ‘Prescription-discipline’ refers to the training rule itself. For a training rule is possible only when there is a prescription of a training rule; thus, the prescription-discipline is supported by the prescription of the training rule. The rest here is as previously explained.

ဥပါလိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Upāli Sutta is concluded.

ဥပါလိဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Upāli Section is concluded.

၅. အက္ကောသဝဂ္ဂေါ

5. The Chapter on Abuse

၁-၈. ဝိဝါဒသုတ္တာဒိဝဏ္ဏနာ

1-8. Commentary on the Vivāda Sutta and so forth

၄၁-၄၈. ပဉ္စမဿ ပဌမာဒီနိ ဥတ္တာနတ္ထာနိ. ဆဋ္ဌေ ခဏဘင်္ဂုရတာယ န နိစ္စာ န ဓုဝါတိ အနိစ္စာ. တတော ဧဝ ပဏ္ဍိတေဟိ န ဣစ္စာ န ဥပဂန္တဗ္ဗာတိပိ အနိစ္စာ. သွာယံ နေသံ အနိစ္စဋ္ဌော ဥဒယဝယပရိစ္ဆိန္နတာယ ဝေဒိတဗ္ဗောတိ အာဟ ‘‘ဟုတွာ အဘာဝိနော’’တိ, ဥပ္ပဇ္ဇိတွာ ဝိနဿကာတိ အတ္ထော. သာရရဟိတာတိ နိစ္စသာရဓုဝသာရအတ္တသာရဝိရဟိတာ. မုသာတိ ဝိသံဝါဒနဋ္ဌေန မုသာ, ဧကံသေန အသုဘာဒိသဘာဝါ တေ ဗာလာနံ သုဘာဒိဘာဝေန ဥပဋ္ဌဟန္တိ, သုဘာဒိဂ္ဂဟဏဿ ပစ္စယဘာဝေန သတ္တေ ဝိသံဝါဒေန္တိ. တေနာဟ ‘‘နိစ္စသုဘသုခါ ဝိယာ’’တိအာဒိ. န ပဿနသဘာဝါတိ ခဏပဘင်္ဂုရတာဣတ္တရပစ္စုပဋ္ဌာနတာယ ဒိဿမာနာ ဝိယ ဟုတွာ အဒဿနပကတိကာ. ဧတေ ဟိ ခေတ္တံ ဝိယ ဝတ္ထု ဝိယ ဟိရညသုဝဏ္ဏံ ဝိယ စ ပညာယိတွာပိ ကတိပါဟေနေဝ သုပိနကေ ဒိဋ္ဌာ ဝိယ န ပညာယန္တိ. သတ္တမဋ္ဌမာနိ သုဝိညေယျာနိ.

41-48. The first and so on of the fifth [sutta] are clear in meaning. In the sixth [sutta], due to their momentary nature, they are not permanent, not enduring—thus, impermanent. Therefore, they are also impermanent in that they are not desired or to be approached by the wise. Their impermanent nature should be understood as being bounded by arising and passing away, as stated: "having been, they are nonexistent"—the meaning is that they arise and then perish. Devoid of essence—lacking the essence of permanence, stability, or self. False—in the sense of being deceptive; though in every way they have a nature of being unattractive and the like, they present themselves to fools as beautiful and so on. They deceive beings by being a condition for grasping at beauty and so on. Hence it is said: "as if permanent, beautiful, and pleasant," etc. Of a nature not to be seen—though they seem to be seen due to their fleeting and momentary appearance, their intrinsic nature is not to be seen. For these, though perceived like a field, an object, or gold and silver, after just a few days are no longer perceived, like something seen in a dream. The seventh and eighth [suttas] are easily understood.

ဝိဝါဒသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၉-၁၀. သရီရဋ္ဌဓမ္မသုတ္တာဒိဝဏ္ဏနာ

9-10. Commentary on the Sarīraṭṭhadhamma Sutta and so forth

၄၉-၅၀. နဝမေ [Pg.332] ပုနဗ္ဘဝဒါနံ ပုနဗ္ဘဝေါ ဥတ္တရပဒလောပေန, ပုနဗ္ဘဝေါ သီလမဿာတိ ပေါနောဘဝိကော, ပုနဗ္ဘဝဒါယကောတိ အတ္ထော. တေနာဟ ‘‘ပုနဗ္ဘဝနိဗ္ဗတ္တကော’’တိ. ဘဝသင်္ခရဏကမ္မန္တိ ပုနဗ္ဘဝနိဗ္ဗတ္တနကကမ္မံ. ဒသမေ နတ္ထိ ဝတ္တဗ္ဗံ.

49-50. In the ninth [sutta], "punabbhavadānaṃ" is "punabbhavo" by elision of the latter part of the compound; "punabbhavo sīlamassāti" means "ponobhaviko," that is, the giver of renewed existence. Hence it is said: "producing renewed existence." "Bhavasaṅkharaṇakammanti" means the kamma that produces renewed existence. In the tenth [sutta], there is nothing to be said.

သရီရဋ္ဌဓမ္မသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

အက္ကောသဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Akkosavagga is concluded.

ပဌမပဏ္ဏာသကံ နိဋ္ဌိတံ.

The First Fifty is concluded.

၂. ဒုတိယပဏ္ဏာသကံ

2. The Second Fifty

(၆) ၁. သစိတ္တဝဂ္ဂေါ

(6) 1. The Chapter on One's Own Mind

၁-၁၀. သစိတ္တသုတ္တာဒိဝဏ္ဏနာ

1-10. Commentary on the Sacitta Sutta and so forth

၅၁-၆၀. ဒုတိယဿ [Pg.333] ပဌမာဒီနိ ဥတ္တာနတ္ထာနိ. ဒသမေ ပိတ္တံ သမုဋ္ဌာနမေတေသန္တိ ပိတ္တသမုဋ္ဌာနာ, ပိတ္တပစ္စယာပိတ္တဟေတုကာတိ အတ္ထော. သေမှသမုဋ္ဌာနာဒီသုပိ ဧသေဝ နယော. သန္နိပါတိကာတိ တိဏ္ဏမ္ပိ ပိတ္တာဒီနံ ကောပေန သမုဋ္ဌိတာ. ဥတုပရိဏာမဇာတိ ဝိသဘာဂဥတုတော ဇာတာ. ဇင်္ဂလဒေသဝါသီနဉှိ အနူပဒေသေ ဝသန္တာနံ ဝိသဘာဂေါ စ ဥတု ဥပ္ပဇ္ဇတိ, အနူပဒေသဝါသီနဉ္စ ဇင်္ဂလဒေသေတိ ဧဝံ ပရသမုဒ္ဒတီရာဒိဝသေနပိ ဥတုဝိသဘာဂတာ ဥပ္ပဇ္ဇတိယေဝ. တတော ဇာတာတိ ဥတုပရိဏာမဇာ. အတ္တနော ပကတိစရိယာနံ ဝိသယာနံ ဝိသမံ ကာယပရိဟရဏဝသေန ဇာတာ ဝိသမပရိဟာရဇာ. တေနာဟ ‘‘အတိစိရဋ္ဌာနနိသဇ္ဇာဒိနာ ဝိသမပရိဟာရေန ဇာတာ’’တိ. အာဒိ-သဒ္ဒေန မဟာဘာရဝဟနသုဓာကောဋ္ဋနာဒီနံ သင်္ဂဟော. ပရဿ ဥပက္ကမတော နိဗ္ဗတ္တာ ဩပက္ကမိကာ. ဗာဟိရံ ပစ္စယံ အနပေက္ခိတွာ ကေဝလံ ကမ္မဝိပါကတောဝ ဇာတာ ကမ္မဝိပါကဇာ. တတ္ထ ပုရိမေဟိ သတ္တဟိ ကာရဏေဟိ ဥပ္ပန္နာ သာရီရိကာ ဝေဒနာ သက္ကာ ပဋိဗာဟိတုံ, ကမ္မဝိပါကဇာနံ ပန သဗ္ဗဘေသဇ္ဇာနိပိ သဗ္ဗပရိတ္တာနိပိ နာလံ ပဋိဃာတာယ.

51-60. The first and so on of the second [sutta] are clear in meaning. In the tenth [sutta], "pittaṃ samuṭṭhānametesanti" means "having bile as their origin," that is, "caused by bile, having bile as their root." The same method applies to those originating from phlegm and so on. "Sannipātikā" means arising from the disturbance of all three—bile, etc. "Utupariṇāmajā" means born from an incompatible season. For those living in jungle regions, an incompatible season arises when they dwell in marshy areas, and for those living in marshy areas, an incompatible season arises when they dwell in jungle regions. Similarly, an incompatible seasonal variation arises due to living on the other side of the ocean, etc. Thus, "born from seasonal change." "Visamaparihārajā" means born from inappropriate bodily conduct due to engaging in activities unsuitable for one's own natural disposition. Hence it is said, "born from inappropriate conduct such as standing or sitting too long." The word "ādi" includes carrying heavy loads, pounding plaster, etc. "Opakkamikā" means arising from the attack of others. "Kammavipākajā" means born solely from the result of karma, without relying on any external condition. Among these, bodily feelings arising from the first seven causes can be warded off, but those born from the result of karma cannot be counteracted by any medicine or protective charm.

သစိတ္တသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sacitta Sutta and so forth is concluded.

သစိတ္တဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sacittavagga is concluded.

(၇) ၂. ယမကဝဂ္ဂေါ

(7) 2. The Chapter on Pairs

၁-၇. အဝိဇ္ဇာသုတ္တာဒိဝဏ္ဏနာ

1-7. Commentary on the Avijjā Sutta and so forth.

၆၁-၆၇. ဒုတိယဿ ပဌမာဒီနိ ဥတ္တာနတ္ထာနိ. သတ္တမေ နဠကပါနကေတိ ဧဝံနာမကေ နိဂမေ. ပုဗ္ဗေ ကိရ (ဇာ. အဋ္ဌ. ၁.၁.၁၉ အာဒယော) အမှာကံ ဗောဓိသတ္တော ကပိယောနိယံ နိဗ္ဗတ္တော [Pg.334] မဟာကာယော ကပိရာဇာ ဟုတွာ အနေကသတဝါနရသဟဿပရိဝုတော ပဗ္ဗတပါဒေ ဝိစရိ, ပညဝါ ခေါ ပန ဟောတိ မဟာပညော. သော ပရိသံ ဧဝံ ဩဝဒတိ, ‘‘တာတာ, ဣမသ္မိံ ပဗ္ဗတပါဒေ ဝိသဖလာနိ ဟောန္တိ, အမနုဿပရိဂ္ဂဟိတာ ပေါက္ခရဏိကာ နာမ ဟောန္တိ, တုမှေ ပုဗ္ဗေ ခါဒိတပုဗ္ဗာနေဝ ဖလာနိ ခါဒထ, ပီတပုဗ္ဗာနေဝ ပါနီယာနိ ပိဝထ, ဧတ္ထ ဝေါ ပဋိပုစ္ဆိတကိစ္စံ နတ္ထီ’’တိ. တေ အပီတပုဗ္ဗံ ဒိသွာ သဟသာဝ အပိဝိတွာ သမန္တာ ပရိဓာဝိတွာ မဟာသတ္တဿ အာဂမနံ ဩလောကယမာနာ နိသီဒိံသု. မဟာသတ္တော အာဂန္တွာ ‘‘ကိံ, တာတာ, ပါနီယံ န ပိဝထာ’’တိ အာဟ. တုမှာကံ အာဂမနံ ဩလောကေမာတိ. ‘‘သာဓု, တာတာ’’တိ သမန္တာ ပဒံ ပရိယေသမာနော ဩတိဏ္ဏပဒံယေဝ အဒ္ဒသ, န ဥတ္တိဏ္ဏပဒံ. အဒိသွာ ‘‘သပရိဿယာ’’တိ အညာသိ. တာဝဒေဝ စ တတ္ထ အဘိနိဗ္ဗတ္တအမနုဿော ဥဒကံ ဒွေဓာ ကတွာ ဥဋ္ဌာသိ – သေတမုခေါ, နီလကုစ္ဆိ, ရတ္တဟတ္ထပါဒေါ, မဟာဒါဌိကော, ဝန္တဒါဌော, ဝိရူပေါ, ဗီဘစ္ဆော, ဥဒကရက္ခသော. သော ဧဝမာဟ – ‘‘ကသ္မာ ပါနီယံ န ပိဝထ, မဓုရံ ဥဒကံ ပိဝထ, ကိံ တုမှေ ဧတဿ ဝစနံ သုဏာထာ’’တိ. မဟာသတ္တော အာဟ ‘‘တွံ အဓိဝတ္ထော အမနုဿော’’တိ? အာမာဟန္တိ. ‘‘တွံ ဣဓ ဩတိဏ္ဏေ လဘသီ’’တိ အာဟ. အာမ, တုမှေ ပန သဗ္ဗေ ခါဒိဿာမီတိ. န သက္ခိဿသိ ယက္ခာတိ. ပါနီယံ ပန ပိဝိဿထာတိ. အာမ, ပိဝိဿာမာတိ. ဧဝံ သန္တေ ဧကမ္ပိ ဝါနရံ န မုဉ္စိဿန္တိ. ‘‘ပါနီယဉ္စ ပိဝိဿာမ, န စ တေ ဝသံ ဂမိဿာမာ’’တိ နဠံ အာဟရာပေတွာ ကောဋိယံ ဂဟေတွာ ဓမိ. သဗ္ဗော ဧကစ္ဆိဒ္ဒေါ အဟောသိ. တီရေ နိသီဒိတွာဝ ပါနီယံ ပိဝိ. သေသဝါနရာနမ္ပိ ပါဋိယေက္ကံ နဠံ အာဟရာပေတွာ ဓမိတွာ အဒါသိ. သဗ္ဗေ တေ ပဿန္တဿေဝ ပါနီယံ ပိဝိံသု. ဝုတ္တမ္ပိ စေတံ –

61-67. The meanings of the first and so forth in the second [sutta] are clear. In the seventh [sutta], [the story takes place in] a village called "Naḷakapānaka." Long ago, it is said (Jā.A. 1.1.19 ff.), our Bodhisatta was reborn in the form of a monkey, a great-bodied monkey king, surrounded by many hundreds of thousands of monkeys, wandering at the foot of a mountain. He was wise, indeed, of great wisdom. He advised his troop thus: "Dear ones, at this mountain foot there are poisonous fruits, and ponds possessed by non-humans. You should eat only those fruits you have eaten before and drink only those waters you have drunk before. Here, you have no need to ask about anything." Seeing water they had not drunk before, they did not drink it rashly; instead, they ran around in all directions and then sat down, watching for the Great Being’s arrival. The Great Being arrived and asked, "Why, dear ones, do you not drink the water?" [They replied,] "We were watching for your arrival." "Good, dear ones," he said, searching all around for footprints. He saw only footprints leading in, none leading out. Not seeing any [footprints leading out], he understood, "There is danger here." Just then, a non-human being who had manifested there split the water in two and rose up—white-faced, blue-bellied, red-handed and red-footed, with large fangs, protruding teeth, hideous, terrifying, a water demon. He said, "Why don’t you drink the water? Drink the sweet water! Why do you listen to him?" The Great Being asked, "Are you a non-human dwelling here?" "Yes," he replied. "You capture those who enter here?" "Yes, and I will devour all of you." "You won’t be able to, demon." "But will you drink the water?" "Yes, we will drink." "If that’s the case, not a single monkey will be released." "We will drink the water, but we will not fall into your power." He had them bring a reed, took it, and blew through it. It became hollow throughout. Sitting right on the bank, he drank the water. Then he had the other monkeys each bring a separate reed, blew through them, and gave them to them. All of them drank the water while he [the demon] watched. This, too, has been said:

‘‘ဒိသွာ ပဒမနုတ္တိဏ္ဏံ, ဒိသွာနောတရိတံ ပဒံ;

နဠေန ဝါရိံ ပိဿာမ, နေဝ မံ တွံ ဝဓိဿသီ’’တိ. (ဇာ. ၁.၁.၂၀);

"Seeing a footprint not gone out, seeing a footprint that has entered; we will drink water with a reed; you will not kill me." (Jā. 1.1.20)

တတော ပဋ္ဌာယ ယာဝ အဇ္ဇဒိဝသာ တသ္မိံ ဌာနေ နဠာ ဧကစ္ဆိဒ္ဒါဝ ဟောန္တိ. ဣမသ္မိဉှိ ကပ္ပေ ကပ္ပဋ္ဌိယပါဋိဟာရိယာနိ နာမ စန္ဒေ သသလက္ခဏံ (ဇာ. ၁.၄.၆၁ အာဒယော), ဝဋ္ဋဇာတကေ (ဇာ. ၁.၁.၃၅) သစ္စကိရိယဋ္ဌာနေ အဂ္ဂိဇာလဿ အာဂမနုပစ္ဆေဒေါ, ဃဋီကာရဿ မာတာပိတူနံ ဝသနဋ္ဌာနေ အနောဝဿနံ (မ. နိ. ၂.၂၉၁), ပေါက္ခရဏိယာ တီရေ နဠာနံ ဧကစ္ဆိဒ္ဒဘာဝေါတိ. ဣတိ သာ ပေါက္ခရဏီ နဠေန ပါနီယဿ ပိဝိတတ္တာ ‘‘နဠကပါနကာ’’တိ နာမံ လဘိ. အပရဘာဂေ တံ ပေါက္ခရဏိံ နိဿာယ [Pg.335] နိဂမော ပတိဋ္ဌာသိ, တဿပိ ‘‘နဠကပါန’’န္တွေဝ နာမံ ဇာတံ. တံ ပန သန္ဓာယ ဝုတ္တံ ‘‘နဠကပါနေ’’တိ. ပလာသဝနေတိ ကိံသုကဝနေ.

From that time until this day, the reeds in that place have only one hole. In this aeon, there are indeed miracles that endure for the aeon: the hare-mark on the moon (Jā. 1.4.61 ff.); in the Vaṭṭaka Jātaka (Jā. 1.1.35), the cessation of the fire's advance at the place of the declaration of truth; the absence of rain at the dwelling place of Ghaṭīkāra’s parents (MN 2.291); and the reeds by the pond having only one hole. Thus, that pond, because of the water being drunk through a reed, obtained the name "Naḷakapānaka." Later, relying on that pond, a village was established, and it too came to have the name "Naḷakapāna." This is what is meant by "Naḷakapāne." "Palāsavana" means a forest of kiṃsuka trees.

တုဏှီဘူတံ တုဏှီဘူတန္တိ ဗျာပနိစ္ဆာယံ ဣဒံ အာမေဍိတဝစနန္တိ ဒဿေတုံ ‘‘ယံ ယံ ဒိသ’’န္တိအာဒိ ဝုတ္တံ. အနုဝိလောကေတွာတိ ဧတ္ထ အနု-သဒ္ဒေါ ‘‘ပရီ’’တိ ဣမိနာ သမာနတ္ထောတိ အာဟ ‘‘တတော တတော ဝိလောကေတွာ’’တိ. ကသ္မာ အာဂိလာယတိ ကောဋိသဟဿဟတ္ထိနာဂါနံ ဗလံ ဓာရေန္တဿာတိ စောဒကဿ အဓိပ္ပာယော. အာစရိယော ပနဿ ‘‘ဧသ သင်္ခါရာနံ သဘာဝေါ, ယဒိဒံ အနိစ္စတာ. ယေ ပန အနိစ္စာ, တေ ဧကန္တေနေဝ ဥဒယဝယပ္ပဋိပီဠိတတာယ ဒုက္ခာ ဧဝ. ဒုက္ခသဘာဝေသု တေသု သတ္ထုကာယေ ဒုက္ခုပ္ပတ္တိယာ အယံ ပစ္စယော’’တိ ဒဿေတုံ ‘‘ဘဂဝတော’’တိအာဒိ ဝုတ္တံ. ပိဋ္ဌိဝါတော ဥပ္ပဇ္ဇိ, သော စ ခေါ ပုဗ္ဗေကတကမ္မပစ္စယာ. ဧတ္ထာဟ ‘‘ကိံ ပန တံ ကမ္မံ, ယေန အပရိမာဏကာလံ သက္ကစ္စံ ဥပစိတဝိပုလပုညသမ္ဘာရော သတ္ထာ ဧဝရူပံ ဒုက္ခဝိပါကမနုဘဝတီ’’တိ? ဝုစ္စတေ – အယမေဝ ဘဂဝါ ဗောဓိသတ္တဘူတော အတီတဇာတိယံ မလ္လပုတ္တော ဟုတွာ ပါပဇနသေဝီ အယောနိသောမနသိကာရဗဟုလော စရတိ. သော ဧကဒိဝသံ နိဗ္ဗုဒ္ဓေ ဝတ္တမာနေ ဧကံ မလ္လပုတ္တံ ဂဟေတွာ ဂါဠှတရံ နိပ္ပီဠေသိ. တေန ကမ္မေန ဣဒါနိ ဗုဒ္ဓေါ ဟုတွာပိ ဒုက္ခမနုဘဝိ. ယထာ စေတံ, ဧဝံ စိဉ္စမာဏဝိကာဒီနမိတ္ထီနံ ယာနိ ဘဂဝတော အဗ္ဘက္ခာနာဒီနိ ဒုက္ခာနိ, သဗ္ဗာနိ ပုဗ္ဗေကတဿ ဝိပါကာဝသေသာနိ, ယာနိ ကမ္မပိလောတိကာနီတိ ဝုစ္စန္တိ. ဝုတ္တဉှေတံ အပဒါနေ (အပ. ထေရ ၁.၃၉.၆၄-၉၆) –

"Silent, silent"—this was said to indicate the deceptive intention behind the repeated statement, "whatever direction," and so forth. "Having looked around"—here, the prefix "anu" has the same meaning as "pari," hence it is explained as "having looked here and there." "Why does he grow weary?"—this is the critic’s implication regarding one who bears the strength of ten billion great elephants. But the teacher, to show that "this is the nature of conditioned things—namely, impermanence. And what is impermanent is, by its very nature, oppressed by arising and passing away, thus inherently suffering. In these suffering-natured things, this is the cause for suffering arising in the Teacher’s body," said, "of the Blessed One," and so on. A back pain arose, and that too was due to past karma. Here, it is asked: "But what was that karma, due to which the Teacher—who had accumulated vast merit with care over immeasurable time—now experiences such painful results?" It is said: This very Blessed One, while still a bodhisatta in a past life, was the son of a wrestler, associated with wicked people, and often engaged in unwise attention. One day, while a wrestling match was taking place, he seized another wrestler’s son and squeezed him too hard. Because of that karma, even after becoming a Buddha, he now experiences suffering. And just as this is so, likewise, the sufferings the Blessed One endured—such as the slander by the woman Ciñcā and others—all were the residual results of past deeds, called "karmic rags." For this is stated in the Apadāna (Ap. Thera 1.39.64–96):

‘‘အနောတတ္တသရာသန္နေ, ရမဏီယေ သိလာတလေ;

နာနာရတနပဇ္ဇောတေ, နာနာဂန္ဓဝနန္တရေ.

"Near Lake Anotatta, on a delightful rocky plateau, radiant with various jewels, amidst forests filled with diverse fragrances."

‘‘မဟတာ ဘိက္ခုသံဃေန, ပရေတော လောကနာယကော;

အာသီနော ဗျာကရီ တတ္ထ, ပုဗ္ဗကမ္မာနိ အတ္တနော.

"Surrounded by a great assembly of monks, the Leader of the World, seated there, related his own past deeds."

‘‘သုဏာထ ဘိက္ခဝေါ မယှံ, ယံ ကမ္မံ ပကတံ မယာ;

ပိလောတိကဿ ကမ္မဿ, ဗုဒ္ဓတ္တေပိ ဝိပစ္စတိ.

"Listen, monks, to this deed I have done; the fruit of this rag-like deed ripens even in Buddhahood."

၁.

1.

‘‘မုနာဠိ နာမဟံ ဓုတ္တော, ပုဗ္ဗေ အညာသု ဇာတိသု;

ပစ္စေကဗုဒ္ဓံ သုရဘိံ, အဗ္ဘာစိက္ခိံ အဒူသကံ.

"Once, in former births, I was a rogue named Munāḷi. I falsely accused the innocent Paccekabuddha Surabhi."

‘‘တေန [Pg.336] ကမ္မဝိပါကေန, နိရယေ သံသရိံ စိရံ;

ဗဟူ ဝဿသဟဿာနိ, ဒုက္ခံ ဝေဒေသိ ဝေဒနံ.

"Due to that karmic result, I wandered long in hell. For many thousands of years, I experienced painful feelings."

‘‘တေန ကမ္မာဝသေသေန, ဣဓ ပစ္ဆိမကေ ဘဝေ;

အဗ္ဘက္ခာနံ မယာ လဒ္ဓံ, သုန္ဒရိကာယ ကာရဏာ.

"Due to the remainder of that kamma, in this final existence, I received a false accusation because of Sundarikā."

၂.

2.

‘‘သဗ္ဗာဘိဘုဿ ဗုဒ္ဓဿ, နန္ဒော နာမာသိ သာဝကော;

တံ အဗ္ဘက္ခာယ နိရယေ, စိရံ သံသရိတံ မယာ.

Nanda was a disciple of the all-conquering Buddha. Because I falsely accused him, I wandered for a long time in hell.

‘‘ဒသ ဝဿသဟဿာနိ, နိရယေ သံသရိံ စိရံ;

မနုဿဘာဝံ လဒ္ဓါဟံ, အဗ္ဘက္ခာနံ ဗဟုံ လဘိံ.

For ten thousand years, I wandered for a long time in hell. Having obtained a human existence, I received many false accusations.

‘‘တေန ကမ္မာဝသေသေန, စိဉ္စမာဏဝိကာ မမံ;

အဗ္ဘာစိက္ခိ အဘူတေန, ဇနကာယဿ အဂ္ဂတော.

Due to the remainder of that kamma, Ciñcamāṇavikā falsely accused me with an untruth before an assembly of people.

၃.

3.

‘‘ဗြာဟ္မဏော သုတဝါ အာသိံ, အဟံ သက္ကတပူဇိတော;

မဟာဝနေ ပဉ္စသတေ, မန္တေ ဝါစေသိ မာဏဝေ.

I was a learned brahmin, honored and revered. In the great forest, I taught mantras to five hundred young men.

‘‘တတ္ထာဂတော ဣသိ ဘီမော, ပဉ္စာဘိညော မဟိဒ္ဓိကော;

တဉ္စာဟံ အာဂတံ ဒိသွာ, အဗ္ဘာစိက္ခိံ အဒူသကံ.

A fearsome sage came there, possessed of the five supernormal knowledges and great power. Seeing him arrive, I falsely accused the innocent one.

‘‘တတောဟံ အဝစံ သိဿေ, ကာမဘောဂီ အယံ ဣသိ;

မယှမ္ပိ ဘာသမာနဿ, အနုမောဒိံသု မာဏဝါ.

Then I said to my students, 'This sage is a sensualist.' As I spoke, the young men approved.

‘‘တတော မာဏဝကာ သဗ္ဗေ, ဘိက္ခမာနံ ကုလေ ကုလေ;

မဟာဇနဿ အာဟံသု, ကာမဘောဂီ အယံ ဣသိ.

Then all those students, while begging from family to family, told the great crowd, 'This sage is a sensualist.'

‘‘တေန ကမ္မဝိပါကေန, ပဉ္စ ဘိက္ခုသတာ ဣမေ;

အဗ္ဘက္ခာနံ လဘုံ သဗ္ဗေ, သုန္ဒရိကာယ ကာရဏာ.

Due to that karmic result, these five hundred monks all received a false accusation on account of Sundarikā.

၄.

4.

‘‘ဝေမာတုဘာတရံ ပုဗ္ဗေ, ဓနဟေတု ဟနိံ အဟံ;

ပက္ခိပိံ ဂိရိဒုဂ္ဂသ္မိံ, သိလာယ စ အပိံသယိံ.

Formerly, I killed my stepbrother for the sake of wealth. I threw him into a mountain gorge and crushed him with a stone.

‘‘တေန ကမ္မဝိပါကေန, ဒေဝဒတ္တော သိလံ ခိပိ;

အင်္ဂုဋ္ဌံ ပိံသယီ ပါဒေ, မမ ပါသာဏသက္ခရာ.

Because of that karmic result, Devadatta hurled a stone; a rock splinter crushed the big toe of my foot.

၅.

5.

‘‘ပုရေဟံ ဒါရကော ဟုတွာ, ကီဠမာနော မဟာပထေ;

ပစ္စေကဗုဒ္ဓံ ဒိသွာန, မဂ္ဂေ သကလိကံ ခိပိံ.

Formerly, as a boy playing on the main road, I saw a Paccekabuddha and threw a potsherd on the path.

‘‘တေန [Pg.337] ကမ္မဝိပါကေန, ဣဓ ပစ္ဆိမကေ ဘဝေ;

ဝဓတ္ထံ မံ ဒေဝဒတ္တော, အဘိမာရေ ပယောဇယိ.

Because of that karmic result, in this final existence, Devadatta employed assassins to kill me.

၆.

6.

‘‘ဟတ္ထာရောဟော ပုရေ အာသိံ, ပစ္စေကမုနိမုတ္တမံ;

ပိဏ္ဍာယ ဝိစရန္တံ တံ, အာသာဒေသိံ ဂဇေနဟံ.

Formerly, I was an elephant driver. I set an elephant upon the supreme Paccekamuni as he wandered for alms.

‘‘တေန ကမ္မဝိပါကေန, ဘန္တော နာဠာဂိရီ ဂဇော;

ဂိရိဗ္ဗဇေ ပုရဝရေ, ဒါရုဏော သမုပါဂမိ.

Because of that karmic result, the fierce, maddened elephant Nāḷāgiri approached in the excellent city of Giribbaja.

၇.

7.

‘‘ရာဇာဟံ ပတ္ထိဝေါ အာသိံ, သတ္တိယာ ပုရိသံ ဟနိံ;

တေန ကမ္မဝိပါကေန, နိရယေ ပစ္စိသံ ဘုသံ.

I was a king, a ruler of the earth. I killed a man with a spear. By the result of that kamma, I was greatly tormented in hell.

‘‘ကမ္မုနော တဿ သေသေန, ဣဒါနိ သကလံ မမ;

ပါဒေ ဆဝိံ ပကပ္ပေသိ, န ဟိ ကမ္မံ ဝိနဿတိ.

Due to the remainder of that kamma, now the entire skin on my foot has been split; for kamma does not perish.

၈.

8.

‘‘အဟံ ကေဝဋ္ဋဂါမသ္မိံ, အဟုံ ကေဝဋ္ဋဒါရကော;

မစ္ဆကေ ဃာတိတေ ဒိသွာ, ဇနယိံ သောမနဿကံ.

I was a fisherman's son in a fishing village. Seeing fish being killed, I generated gladness.

‘‘တေန ကမ္မဝိပါကေန, သီသဒုက္ခံ အဟူ မမ;

သဗ္ဗေ သက္ကာ စ ဟညိံသု, ယဒါ ဟနိ ဝိဋဋူဘော.

Due to that karmic result, I had a headache; and all the Sakyans were slain when Viḍūḍabha killed them.

၉.

9.

‘‘ဖုဿဿာဟံ ပါဝစနေ, သာဝကေ ပရိဘာသယိံ;

ယဝံ ခါဒထ ဘုဉ္ဇထ, မာ စ ဘုဉ္ဇထ သာလယော.

In the dispensation of Phussa, I reviled his disciples, saying: 'Eat and consume barley, but do not eat fine rice.'

‘‘တေန ကမ္မဝိပါကေန, တေမာသံ ခါဒိတံ ယဝံ;

နိမန္တိတော ဗြာဟ္မဏေန, ဝေရဉ္ဇာယံ ဝသိံ တဒါ.

Due to the result of that kamma, I ate barley for three months. Invited by a brahmin, I was dwelling in Verañjā at that time.

၁၀.

10.

‘‘နိဗ္ဗုဒ္ဓေ ဝတ္တမာနမှိ, မလ္လပုတ္တံ နိဟေဌယိံ;

တေန ကမ္မဝိပါကေန, ပိဋ္ဌိဒုက္ခံ အဟူ မမ.

In a wrestling bout, I injured a son of the Mallas; due to that karmic result, I had a pain in my back.

၁၁.

11.

‘‘တိကိစ္ဆကော အဟံ အာသိံ, သေဋ္ဌိပုတ္တံ ဝိရေစယိံ;

တေန ကမ္မဝိပါကေန, ဟောတိ ပက္ခန္ဒိကာ မမ.

I was a physician; I purged a wealthy merchant's son. Due to the result of that kamma, I have dysentery.

၁၂.

12.

‘‘အဝစာဟံ ဇောတိပါလော, သုဂတံ ကဿပံ တဒါ;

ကုတော နု ဗောဓိ မုဏ္ဍဿ, ဗောဓိ ပရမဒုလ္လဘာ.

I, Jotipāla, said to the Well-farer Kassapa at that time: 'Whence enlightenment for a shaveling? Enlightenment is extremely hard to attain.'

‘‘တေန ကမ္မဝိပါကေန, အစရိံ ဒုက္ကရံ ဗဟုံ;

ဆဗ္ဗဿာနုရုဝေလာယံ, တတော ဗောဓိမပါပုဏိံ.

Due to the result of that kamma, I practiced many austerities for six years at Uruvelā; then I attained enlightenment.

‘‘နာဟံ [Pg.338] ဧတေန မဂ္ဂေန, ပါပုဏိံ ဗောဓိမုတ္တမံ;

ကုမ္မဂ္ဂေန ဂဝေသိဿံ, ပုဗ္ဗကမ္မေန ဝါရိတော.

I did not attain supreme enlightenment by that path; I sought it by a wrong path, obstructed by former kamma.

‘‘ပုညပါပပရိက္ခီဏော, သဗ္ဗသန္တာပဝဇ္ဇိတော;

အသောကော အနုပါယာသော, နိဗ္ဗာယိဿမနာသဝေါ.

With merit and evil exhausted, devoid of all torment, sorrowless, without distress, I shall attain Nibbāna, free from taints.

‘‘ဧဝံ ဇိနော ဝိယာကာသိ, ဘိက္ခုသံဃဿ အဂ္ဂတော;

သဗ္ဗာဘိညာဗလပ္ပတ္တော, အနောတတ္တေ မဟာသရေ’’တိ. (အပ. ထေရ ၁.၃၉.၆၄-၉၆);

Thus the Conqueror, possessed of the power of all supernormal knowledges, declared before the assembly of monks at the great Lake Anotatta.

အဝိဇ္ဇာသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Avijjāsutta and other suttas is concluded.

၉-၁၀. ပဌမကထာဝတ္ထုသုတ္တာဒိဝဏ္ဏနာ

9-10. Commentary on the First Kathāvatthusutta and other suttas

၆၉-၇၀. နဝမေ (ဒီ. နိ. ဋီ. ၁.၁၇; ဒီ. နိ. အဘိ. ဋီ. ၁.၁၇; သံ. နိ. ဋီ. ၂.၅.၁၀၈၀) ဒုဂ္ဂတိတော သံသာရတော စ နိယျာတိ ဧတေနာတိ နိယျာနံ, သဂ္ဂမဂ္ဂေါ, မောက္ခမဂ္ဂေါ စ. တံ နိယျာနံ အရဟတိ, နိယျာနေ ဝါ နိယုတ္တာ, နိယျာနံ ဝါ ဖလဘူတံ ဧတိဿာ အတ္ထီတိ နိယျာနိကာ. ဝစီဒုစ္စရိတသံကိလေသတော နိယျာတီတိ ဝါ ဤကာရဿ ရဿတ္တံ, ယကာရဿ စ ကကာရံ ကတွာ နိယျာနိကာ, စေတနာယ သဒ္ဓိံ သမ္ဖပ္ပလာပါ ဝေရမဏိ. တပ္ပဋိပက္ခတော အနိယျာနိကာ, တဿာ ဘာဝေါ အနိယျာနိကတ္တံ, တသ္မာ အနိယျာနိကတ္တာ. တိရစ္ဆာနဘူတန္တိ တိရောကရဏဘူတံ. ဂေဟဿိတကထာတိ ဂေဟပ္ပဋိသံယုတ္တာ. ကမ္မဋ္ဌာနဘာဝေတိ အနိစ္စတာပဋိသံယုတ္တစတုသစ္စကမ္မဋ္ဌာနဘာဝေ.

69-70. In the ninth (Dī. Ni. Ṭī. 1.17; Dī. Ni. Abhi. Ṭī. 1.17; Saṃ. Ni. Ṭī. 2.5.1080), 'niyyāna' is so called because 'by this one is led out' (niyyāti etena) from a bad destination and from saṃsāra—it is the path to heaven and the path to liberation. She is called 'niyyānikā' because she is worthy of that niyyāna, or is devoted to it, or has it as a fruit. Alternatively, because 'one is led out' from the defilement of verbal misconduct, by shortening the 'ī' and changing 'y' to 'k,' it is 'niyyānikā,' which is abstinence from frivolous talk together with intention (cetanā). Its opposite is 'aniyyānikā,' and its state is 'aniyyānikattaṃ,' therefore 'because of aniyyānikattaṃ.' 'Tiracchānabhūtaṃ' means 'having the nature of obscuring' (tirokaraṇabhūtaṃ). 'Gehassitakathā' means talk connected with the household. 'Kammaṭṭhānabhāve' means in the development of the meditation subject of the four truths connected with impermanence.

သဟ အတ္ထေနာတိ သာတ္ထကံ, ဟိတပ္ပဋိသံယုတ္တန္တိ အတ္ထော. ‘‘သုရာကထာ’’တိပိ ပါဌောတိ အာဟ ‘‘သုရာကထန္တိ ပါဠိယံ ပနာ’’တိ. သာ ပနေသာ ကထာ ‘‘ဧဝရူပါ နဝသုရာ ပီတာ ရတိဇနနီ ဟောတီ’’တိ အဿာဒဝသေန န ဝဋ္ဋတိ, အာဒီနဝဝသေန ပန ‘‘ဥမ္မတ္တကသံဝတ္တနိကာ’’တိအာဒိနာ နယေန ဝဋ္ဋတိ. တေနာဟ ‘‘အနေကဝိဓံ…ပေ… အာဒီနဝဝသေန ဝဋ္ဋတီ’’တိ. ဝိသိခါတိ ဃရသန္နိဝေသော. ဝိသိခါဂဟဏေန စ တန္နိဝါသိနော ဂဟိတာ ‘‘ဂါမော အာဂတော’’တိအာဒီသု ဝိယ. တေနေဝါဟ ‘‘သူရာ သမတ္ထာ’’တိ စ ‘‘သဒ္ဓါ ပသန္နာ’’တိ စ. ကုမ္ဘဋ္ဌာနပ္ပဒေသေန ကုမ္ဘဒါသိယော ဝုတ္တာတိ အာဟ ‘‘ကုမ္ဘဒါသိကထာ ဝါ’’တိ.

With meaning is 'meaningful'; the meaning is 'connected with benefit.' He says that 'Surākathā' is also a reading, stating, 'but in the Pāli it is surākathā.' However, this talk is not permissible in terms of enjoyment, such as, 'When such new liquor is drunk, it is delight-producing,' but it is permissible in terms of the dangers, in the manner of 'it leads to madness,' and so on. Therefore, he says, 'in many ways...pe... it is permissible in terms of the dangers.' 'Visikhā' is a settlement of houses. And by the taking of 'visikhā,' its inhabitants are taken, as in such phrases as 'the village has come.' Therefore, he says, 'heroes are capable' and 'the faithful are confident.' By 'the place of the pot,' female pot-slaves are meant; hence he says, 'or talk about female pot-slaves'.

ရာဇကထာဒိပုရိမကထာယ[Pg.339], လောကက္ခာယိကာဒိပစ္ဆိမကထာယ ဝါ ဝိနိမုတ္တာ ပုရိမပစ္ဆိမကထာ ဝိမုတ္တာ. ဥပ္ပတ္တိဌိတိသံဟာရာဒိဝသေန လောကံ အက္ခာယတီတိ လောကက္ခာယိကာ. အသုကေန နာမာတိ ပဇာပတိနာ ဗြဟ္မုနာ, ဣဿရေန ဝါ. ဝိတဏ္ဍသလ္လာပကထာတိ ‘‘အဋ္ဌီနံ သေတတ္တာ သေတောတိ န ဝတ္တဗ္ဗော, ပတ္တာနံ ကာဠတ္တာ ကာဠောတိ ပန ဝတ္တဗ္ဗော’’တိ ဧဝမာဒိကာ. အာဒိ-သဒ္ဒေန ‘‘သေလပုပ္ဖလကာနိ ဝိယ ဇီဝိဒါဝိရပါရယတ္တိဝိသာလာ နတ္ထိ, ယံ ယော ကောစိ တိရိယာမာနာ ကတတ္တာ’’တိ ဧဝမာဒီနံ သင်္ဂဟော ဒဋ္ဌဗ္ဗော. သာဂရဒေဝေနာတိ သာဂရပုတ္တရာဇူဟိ. ခတောတိ ဧတံ ဧကဝစနံ တေဟိ ပစ္စေကံ ခတတ္တာ ‘‘သာဂရဒေဝေန ခတတ္တာ’’တိ ဝုတ္တံ. သဟမုဒ္ဒါ သမုဒ္ဒေါတိ ဝုတ္တော. ဘဝတိ ဝဒ္ဓတိ ဧတေနာတိ ဘဝေါ. ဘဝါဘဝါ ဟောန္တီတိ ဣတိဘဝါဘဝကထာ. ဧတ္ထ စ ဘဝေါတိ သဿတံ, အဘဝေါတိ ဥစ္ဆေဒံ. ဘဝေါတိ ဝုဒ္ဓိ, အဘဝေါတိ ဟာနိ. ဘဝေါတိ ကာမသုခံ, အဘဝေါတိ အတ္တကိလမထောတိ ဣတိ ဣမာယ ဆဗ္ဗိဓာယ ဣတိဘဝါဘဝကထာယ သဒ္ဓိံ ဗာတ္တိံသ တိရစ္ဆာနကထာ နာမ ဟောန္တိ. အထ ဝါ ပါဠိယံ သရူပတော အနာဂတာပိ အရညပဗ္ဗတနဒီဒီပကထာ ဣတိသဒ္ဒေန သင်္ဂဏှိတွာ ဗာတ္တိံသ တိရစ္ဆာနကထာ ဝုတ္တာ. ဒသမေ နတ္ထိ ဝတ္တဗ္ဗံ.

The former and latter talks are freed from the former talk beginning with 'talk on kings,' or from the latter talk beginning with 'worldly accounts.' It is called 'worldly account' because it describes the world in terms of origin, duration, and dissolution. 'By such a one' means by the progenitor Brahmā, or by Issara. 'Sophistical talk' is like saying, 'Because bones are white, one should not say "white"; but because leaves are black, one should say "black",' and so on. By the word 'ādi' (etc.), the inclusion of such statements as 'like stone flowers, life is uncertain, short, and vast; there is nothing that anyone can rely on as a support' should be understood. 'By Sāgaradeva' means by the kings who were sons of Sāgara. 'Khato' (dug) is singular because it was dug by each of them individually; hence it is said, 'dug by Sāgaradeva.' 'Saha-muddā' (with a boundary) is called 'samudda' (ocean). 'One becomes (bhavati), one grows (vaddhati) by this,' thus it is 'becoming' (bhavo). 'Thus there is becoming, thus there is no becoming' is 'talk on becoming and non-becoming.' Herein, 'becoming' is eternalism, 'non-becoming' is annihilationism. 'Becoming' is growth, 'non-becoming' is decline. 'Becoming' is sensual pleasure, 'non-becoming' is self-mortification. Thus, together with this sixfold talk on becoming and non-becoming, there are thirty-two kinds of aimless talk. Alternatively, although talks on forests, mountains, rivers, and islands are not found in the Pāli text in their own form, they are included by the word 'iti,' and so thirty-two kinds of aimless talk are mentioned. Regarding the tenth, there is nothing to be said.

ပဌမကထာဝတ္ထုသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on the First Topics of Talk, etc., is concluded.

ယမကဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Yamakavagga is concluded.

(၈) ၃. အာကင်္ခဝဂ္ဂေါ

(8) 3. The Aspiration Chapter

၁-၄. အာကင်္ခသုတ္တာဒိဝဏ္ဏနာ

1-4. Commentary on the Ākaṅkha Sutta, etc.

၇၁-၇၄. တတိယဿ ပဌမေ သီလဿ အနဝသေသသမာဒါနေန အခဏ္ဍာဒိဘာဝါပတ္တိယာ စ ပရိပုဏ္ဏသီလာ. သမာဒါနတော ပဋ္ဌာယ အဝိစ္ဆိန္ဒနတော သီလသမင်္ဂိနော. ဧတ္တာဝတာ ကိရာတိ (အ. နိ. ၂.၃၇) ကိရ-သဒ္ဒေါ အရုစိသူစနတ္ထော. တေနေတ္ထ အာစရိယဝါဒဿ အတ္တနော အရုစ္စနဘာဝံ ဒီပေတိ. သမ္ပန္နသီလာတိ အနာမဋ္ဌဝိသေသံ သာမညတော သီလသင်္ခေပေန ဂဟိတံ. တဉ္စ စတုဗ္ဗိဓန္တိ အာစရိယတ္ထေရော ‘‘စတုပါရိသုဒ္ဓိသီလံ ဥဒ္ဒိသိတွာ’’တိ အာဟ. တတ္ထာတိ [Pg.340] စတုပါရိသုဒ္ဓိသီလေ. ဇေဋ္ဌကသီလန္တိ (သံ. နိ. ၅.၄၁၂) ပဓာနသီလံ. ဥဘယတ္ထာတိ ဥဒ္ဒေသနိဒ္ဒေသေ. ဣဓ နိဒ္ဒေသေ ဝိယ ဥဒ္ဒေသေပိ ပါတိမောက္ခသံဝရော ဘဂဝတာ ဝုတ္တော ‘‘သမ္ပန္နသီလာ’’တိ ဝုတ္တတ္တာတိ အဓိပ္ပာယော. သီလဂ္ဂဟဏဉှိ ပါဠိယံ ပါတိမောက္ခသံဝရဝသေန အာဂတံ. တေနာဟ ‘‘ပါတိမောက္ခသံဝရောယေဝါ’’တိအာဒိ. တတ္ထ အဝဓာရဏေန ဣတရေသံ တိဏ္ဏံ ဧကဒေသေန ပါတိမောက္ခန္တောဂဓတံ ဒီပေတိ. တထာ ဟိ အနောလောကိယောလောကနေ အာဇီဝဟေတု ဆသိက္ခာပဒဝီတိက္ကမေ ဂိလာနပစ္စယဿ အပစ္စဝေက္ခိတပရိဘောဂေ စ အာပတ္တိ ဝိဟိတာတိ. တီဏီတိ ဣန္ဒြိယသံဝရသီလာဒီနိ. သီလန္တိ ဝုတ္တဋ္ဌာနံ နာမ အတ္ထီတိ သီလပရိယာယေန တေသံ ကတ္ထစိ သုတ္တေ ဂဟိတဋ္ဌာနံ နာမ ကိံ အတ္ထိ ယထာ ပါတိမောက္ခသံဝရောတိ အာစရိယဿ သမ္မုခတ္တာ အပ္ပဋိက္ခိပန္တောဝ ဥပစာရေန ပုစ္ဆန္တော ဝိယ ဝဒတိ. တေနာဟ ‘‘အနနုဇာနန္တော’’တိ. ဆဒွါရရက္ခာမတ္တကမေဝါတိ တဿ သလ္လဟုကဘာဝမာဟ စိတ္တာဓိဋ္ဌာနမတ္တေန ပဋိပါကတိကဘာဝါပတ္တိတော. ဣတရေသုပိ ဧသေဝ နယော. ပစ္စယုပ္ပတ္တိမတ္တကန္တိ ဖလေန ဟေတုံ ဒဿေတိ. ဥပ္ပာဒနဟေတုကာ ဟိ ပစ္စယာနံ ဥပ္ပတ္တိ. ဣဒမတ္ထန္တိ ဣဒံ ပယောဇနံ ဣမဿ ပစ္စယဿ ပရိဘုဉ္ဇနေတိ အဓိပ္ပာယော. နိပ္ပရိယာယေနာတိ ဣမိနာ ဣန္ဒြိယသံဝရာဒီနိ တီဏိ ပဓာနဿ သီလဿ ပရိဝါရဝသေန ပဝတ္တိယာ ပရိယာယသီလာနိ နာမာတိ ဒဿေတိ.

71-74. In the first of the third, one is 'fully endowed with virtue' through the complete undertaking of virtue and the attainment of a state of being unbroken, etc. From the undertaking onwards, by not interrupting it, one is 'endowed with virtue.' Up to this point, the word 'kira' (as in Aṅguttara Nikāya 2.37) indicates distaste. By this, he reveals his own distaste for the teacher's view. 'Endowed with virtue' is taken as a general summary of virtue, without touching upon specifics. And that is fourfold, as the elder teacher said, 'having pointed out the fourfold purity of virtue.' Therein, in the fourfold purity of virtue, the 'foremost virtue' (as in Saṃyutta Nikāya 5.412) is the principal virtue. 'In both places' means in the summary statement and in the detailed explanation. The meaning is that here, in the summary statement just as in the detailed explanation, the restraint of the Pātimokkha was spoken of by the Blessed One, since it is said, 'endowed with virtue.' For the taking of 'virtue' in the Pāli comes by way of the restraint of the Pātimokkha. Therefore, he says, 'only the restraint of the Pātimokkha,' etc. There, by the emphasis, he shows that the other three are to some extent included within the Pātimokkha. For indeed, an offense is prescribed for looking at what should not be looked at, for transgressing the six training rules for the sake of livelihood, and for the unreflecting use of requisites for the sick. 'The three' refers to the virtue of sense-restraint and so on. 'Is there a place where "virtue" is stated?'—that is, 'Is there any place in a sutta where these are taken up by the term "virtue," as the Pātimokkha restraint is?' Since the teacher is present, he speaks as if asking politely, without rejecting the view. Therefore, it is said, 'not approving.' 'Merely the guarding of the six doors'—he states its lightness because it becomes natural merely by mental resolution. The same method applies to the others. 'The mere arising of requisites'—he shows the cause by the effect. For the arising of requisites is caused by the act of producing them. 'For this purpose' means 'this is the purpose for using this requisite'—this is the intention. By 'in the primary sense,' he shows that the three—sense-restraint and so on—are called 'derivative virtues' because they proceed as an entourage to the principal virtue.

ဣဒါနိ ပါတိမောက္ခသံဝရဿေဝ ပဓာနဘာဝံ ဗျတိရေကတော အနွယတော စ ဥပမာယ ဝိဘာဝေတုံ ‘‘ယဿာ’’တိအာဒိမာဟ. တတ္ထ သောတိ ပါတိမောက္ခသံဝရော. သေသာနီတိ ဣန္ဒြိယသံဝရာဒီနိ. တဿေ ဝါတိ ‘‘သမ္ပန္နသီလာ’’တိ ဧတ္ထ ယံ သီလံ ဝုတ္တံ, တဿေဝ. သမ္ပန္နပါတိမောက္ခာတိ ဧတ္ထ ပါတိမောက္ခဂ္ဂဟဏေန ဝေဝစနံ ဝတွာ တံ ဝိတ္ထာရေတွာ…ပေ… အာဒိမာဟ. ယထာ အညတ္ထာပိ ‘‘ဣဓ ဘိက္ခု သီလဝါ ဟောတီ’’တိ ပုဂ္ဂလာဓိဋ္ဌာနာယ ဒေသနာယ ဥဒ္ဒိဋ္ဌံ သီလံ ‘‘ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတီ’’တိ (ဝိဘ. ၅၀၈) နိဒ္ဒိဋ္ဌံ. ကသ္မာ အာရဒ္ဓန္တိ ဒေသနာယ ကာရဏပုစ္ဆာ. သီလာနိသံသဒဿနတ္ထန္တိ ပယောဇနနိဒ္ဒေသော. ‘‘သီလာနိသံသဒဿနတ္ထ’’န္တိ ဟိ ဧတ္ထ ဗျတိရေကတော ယံ သီလာနိသံသဿ အဒဿနံ, တံ ဣမိဿာ ဒေသနာယ ကာရဏန္တိ ကသ္မာ အာရဒ္ဓန္တိ? ဝေနေယျာနံ သီလာနိသံသဿ အဒဿနတောတိ အတ္ထတော အာပန္နော [Pg.341] ဧဝ ဟောတိ. တေနာဟ ‘‘သစေပီ’’တိအာဒိ. သီလာနိသံသဒဿနတ္ထန္တိ ပန ဣမဿ အတ္ထံ ဝိဝရိတုံ ‘‘တေသ’’န္တိအာဒိ ဝုတ္တံ. အာနိသံသောတိ ဥဒယော. ‘‘သီလဝါ သီလသမ္ပန္နော ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတီ’’တိအာဒီသု (ဒီ. နိ. ၃.၃၁၆; အ. နိ. ၅.၂၁၃; မဟာဝ. ၂၈၅) ပန ဝိပါကဖလမ္ပိ ‘‘အာနိသံသော’’တိ ဝုတ္တံ. ကော ဝိသေသောတိ ကော ဖလဝိသေသော. ကာ ဝဍ္ဎီတိ ကော အဗ္ဘုဒယော. ဝိဇ္ဇမာနောပိ ဂုဏော ယာထာဝတော ဝိဘာဝိတော ဧဝ အဘိရုစိံ ဥပ္ပာဒေတိ, န အဝိဘာဝိတော, တသ္မာ ဧကန္တတော အာနိသံသကိတ္တနံ ဣစ္ဆိတဗ္ဗမေဝါတိ ဒဿေတုံ ‘‘အပ္ပေဝ နာမာ’’တိအာဒိမာဟ.

Now, to clarify the primary importance of the restraint of the Pātimokkha both negatively and positively, and by way of simile, he begins with 'yassa,' etc. Therein, 'so' refers to the restraint of the Pātimokkha. 'Sesāni' refers to sense-restraint and so on. 'Tasseva' means of that very virtue which was mentioned here in 'endowed with virtue.' In 'endowed with the Pātimokkha,' by taking 'Pātimokkha' as a synonym and elaborating on it... he begins. Just as elsewhere, the virtue pointed out in a teaching based on the person—'Here, a bhikkhu is virtuous'—is explained as 'he dwells restrained by the restraint of the Pātimokkha' (Vibh 508). 'Why was it begun?' is a question about the reason for the teaching. 'For the purpose of showing the benefits of virtue' is a statement of the purpose. For here in 'for the purpose of showing the benefits of virtue,' the non-seeing of the benefits of virtue is, by negative implication, the reason for this teaching. Why was it begun? The meaning arrived at is: 'Because of the non-seeing of the benefits of virtue by those to be trained.' Therefore, he says, 'sacepi,' etc. But to explain the meaning of 'for the purpose of showing the benefits of virtue,' 'tesaṃ,' etc., is said. 'Benefit' (ānisaṃso) is increase (udayo). But in passages such as, 'A virtuous one, endowed with virtue, on the breakup of the body, after death, is reborn in a good destination, a heavenly world' (Dī. Ni. 3.316; A. Ni. 5.213; Mahāva. 285), the fruit of ripening is also called 'benefit.' 'What is the distinction?' means what is the special fruit? 'What is the growth?' means what is the prosperity? Even an existing quality, only when it is clearly explained as it really is, produces delight, not when it is not clearly explained. Therefore, to show that the extolling of the benefits should be desired absolutely, he says, 'appeva nāma,' etc.

ပိယောတိ ပိယာယိတဗ္ဗော. ပိယဿ နာမ ဒဿနံ ဧကန္တတော အဘိနန္ဒိတဗ္ဗံ ဟောတီတိ အာဟ ‘‘ပိယစက္ခူဟိ သမ္ပဿိတဗ္ဗော’’တိ. ပီတိသမုဋ္ဌာနပ္ပသန္နသောမ္မရူပပရိဂ္ဂဟဉှိ စက္ခု ‘‘ပိယစက္ခူ’’တိ ဝုစ္စတိ. တေသန္တိ သဗြဟ္မစာရီနံ. မနဝဍ္ဎနကောတိ ပီတိမနဿ ပရိဗြူဟနတော ဥပရူပရိ ပီတိစိတ္တဿေဝ ဥပ္ပာဒနကော. ဂရုဋ္ဌာနိယောတိ ဂရုကရဏဿ ဌာနဘူတော. ဇာနံ ဇာနာတီတိ ဉာဏေန ဇာနိတဗ္ဗံ ဇာနာတိ. ယထာ ဝါ အညေ အဇာနန္တာပိ ဇာနန္တာ ဝိယ ပဝတ္တန္တိ, န ဧဝမယံ, အယံ ပန ဇာနန္တော ဧဝ ဇာနာတိ. ပဿံ ပဿတီတိ ဒဿနဘူတေန ပညာစက္ခုနာ ပဿိတဗ္ဗံ ပဿတိ, ပဿန္တော ဧဝ ဝါ ပဿတိ. ဧဝံ သမ္ဘာဝနီယောတိ ဧဝံ ဝိညုတာယ ပဏ္ဍိတဘာဝေန သမ္ဘာဝေတဗ္ဗော. သီလေသွေဝဿ ပရိပူရကာရီတိ သီလေသု ပရိပူရကာရီ ဧဝ ဘဝေယျာတိ. ဧဝံ ဥတ္တရပဒါဝဓာရဏံ ဒဋ္ဌဗ္ဗံ. ဧဝဉှိ ဣမိနာ ပဒေန ဥပရိသိက္ခာဒွယံ အနိဝတ္တိတမေဝ ဟောတိ. ယထာ ပန သီလေသု ပရိပူရကာရီ နာမ ဟောတိ, တံ ဖလေန ဒဿေတုံ ‘‘အဇ္ဈတ္တ’’န္တိအာဒိ ဝုတ္တံ. ဝိပဿနာဓိဋ္ဌာနသမာဓိသံဝတ္တနိကတာယ ဟိ ဣဓ သီလဿ ပါရိပူရီ, န ကေဝလံ အခဏ္ဍာဒိဘာဝမတ္တံ. ဝုတ္တဉှေတံ ‘‘ယာနိ ခေါ ပန တာနိ အခဏ္ဍာနိ…ပေ… သမာဓိသံဝတ္တနိကာနီ’’တိ. ဧဝဉ္စ ကတွာ ဥပရိသိက္ခာဒွယံ သီလဿ သမ္ဘာရဘာဝေန ဂဟိတန္တိ သီလဿေဝေတ္ထ ပဓာနဂ္ဂဟဏံ သိဒ္ဓံ ဟောတိ. သီလာနုရက္ခကာ ဟိ စိတ္တေကဂ္ဂတာသင်္ခါရပရိဂ္ဂဟာ. အနူနေနာတိ အခဏ္ဍာဒိဘာဝေန, ကဿစိ ဝါ အဟာပနေန ဥပပန္နေန. အာကာရေနာတိ ကရဏေန သမ္ပာဒနေန.

He is dear; he is to be cherished. The sight of one who is dear is indeed to be wholly delighted in; hence it is said, 'One should look upon them with eyes of affection.' For the eye that grasps a serene and pleasing form, arisen from joy, is called the 'eye of affection.' Of them, that is, of fellow practitioners. Mind-increasing means that, by augmenting the joyful mind, it causes a joyful mind to arise again and again. Worthy of respect means being a basis for reverence. Knowing, he knows means he knows with wisdom what should be known. Or, unlike others who may act as if they know without truly knowing, this one, knowing, truly knows. Seeing, he sees means he sees with the eye of wisdom what should be seen, or seeing, he truly sees. Thus, he is to be esteemed means he is to be esteemed for his intelligence and wisdom. One who fulfills the virtues means one should indeed be a fulfiller of the virtues. Thus, the emphasis on the latter term should be understood. For by this phrase, the two higher trainings are certainly not excluded. And to show by its result how one is a fulfiller of the virtues, it is said, 'internally,' etc. For here, the perfection of virtue consists in its being conducive to concentration that is the basis for insight, not merely in being unbroken, etc. As it is said: 'Those virtues that are unbroken... conducive to concentration.' And thus, since the two higher trainings are taken as requisites for virtue, the primary emphasis on virtue here is established. For one-pointedness of mind and comprehension of formations are protectors of virtue. Not deficient means by being unbroken, etc., or by being endowed with the non-abandoning of anything. By means means by the method of accomplishment.

အဇ္ဈတ္တန္တိ [Pg.342] ဝါ အတ္တနောတိ ဝါ ဧကံ ဧကတ္ထံ, ဗျဉ္ဇနမေဝ နာနံ. ဘုမ္မတ္ထေ စေတံ, ‘‘သမထ’’န္တိ ဥပယောဂဝစနံ ‘‘အနူ’’တိ ဣမိနာ ဥပသဂ္ဂေန ယောဂေ သိဒ္ဓန္တိ အာဟ ‘‘အတ္တနော စိတ္တသမထေ ယုတ္တော’’တိ. တတ္ထ စိတ္တသမထေတိ စိတ္တဿ သမာဓာနေ. ယုတ္တောတိ အဝိယုတ္တော ပသုတော. ယော သဗ္ဗေန သဗ္ဗံ ဈာနဘာဝနာယ အနနုယုတ္တော, သော တံ ဗဟိ နီဟရတိ နာမ. ယော အာရဘိတွာ အန္တရာ သင်္ကောစံ အာပဇ္ဇတိ, သော တံ ဝိနာသေတိ နာမ. ယော ပန ဤဒိသော အဟုတွာ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, သော အနိရာကတဇ္ဈာနောတိ ဒဿေန္တော ‘‘ဗဟိ အနီဟဋဇ္ဈာနော’’တိအာဒိမာဟ. နီဟရဏဝိနာသတ္ထဉှိ ဣဒံ နိရာကရဏံ နာမ. ‘‘ထမ္ဘံ နိရံကတွာ နိဝါတဝုတ္တီ’’တိအာဒီသု (သု. နိ. ၃၂၈) စဿ ပယောဂေါ ဒဋ္ဌဗ္ဗော.

'Internally' or 'self' means one and the same thing; the wording alone differs. And this word is in the locative sense. The word 'samatha' is used in the sense of application. He says that by its connection with the prefix 'anu' (in 'anuyutto'), it is established, hence it is said, 'devoted to the tranquility of one’s own mind.' Herein, 'tranquility of mind' means the concentration of the mind. 'Devoted' means not separated, but diligent. Whoever is entirely uncommitted to the development of jhāna, they, as it were, drive it out. Whoever begins but then shrinks back midway, they, as it were, destroy it. But one who, not being like that, attains and dwells in jhāna, is said to have 'jhāna not rejected,' showing thus: 'jhāna not pushed away externally,' etc. For this rejection is meant to convey the idea of driving out and destroying. Its usage can be seen in such phrases as, 'having removed stiffness, living with a humble demeanor' (Snp 328).

သတ္တဝိဓာယ အနုပဿနာယာတိ ဧတ္ထ အနိစ္စာနုပဿနာ, ဒုက္ခာနုပဿနာ, အနတ္တာနုပဿနာ, နိဗ္ဗိဒါနုပဿနာ, ဝိရာဂါနုပဿနာ, နိရောဓာနုပဿနာ, ပဋိနိဿဂ္ဂါနုပဿနာတိ ဣမာ သတ္တဝိဓာ အနုပဿနာ. သုညာဂါရဂတော ဘိက္ခု တတ္ထ လဒ္ဓကာယဝိဝေကတာယ သမထဝိပဿနာဝသေန စိတ္တဝိဝေကံ ပရိဗြူဟေန္တော ယထာနုသိဋ္ဌပဋိပတ္တိယာ လောကံ သာသနဉ္စ အတ္တနော ဝိသေသာဓိဂမဋ္ဌာနဘူတံ သုညာဂါရဉ္စ ဥပသောဘယမာနော ဂုဏဝိသေသာဓိဋ္ဌာနဘာဝါပါဒနေန ဝိညူနံ အတ္ထတော တံ ဗြူဟေန္တော နာမ ဟောတီတိ ဝုတ္တံ ‘‘ဗြူဟေတာ သုညာဂါရာန’’န္တိ. တေနာဟ ‘‘ဧတ္ထ စာ’’တိအာဒိ. ဧကဘူမကာဒိပါသာဒေ ကုရုမာနောပိ ပန နေဝ သုညာဂါရာနံ ဗြူဟေတာတိ ဒဋ္ဌဗ္ဗော. သုညာဂါရဂ္ဂဟဏေန စေတ္ထ အရညရုက္ခမူလာဒိ သဗ္ဗံ ပဓာနာနုယောဂက္ခမံ သေနာသနံ ဂဟိတန္တိ ဒဋ္ဌဗ္ဗံ.

Regarding the sevenfold contemplation: here, the contemplation of impermanence, the contemplation of suffering, the contemplation of non-self, the contemplation of disenchantment, the contemplation of dispassion, the contemplation of cessation, and the contemplation of relinquishment—these are the sevenfold contemplations. A monk who has gone to an empty dwelling, having there attained bodily seclusion, cultivates mental seclusion by means of serenity and insight. By practicing according to the instruction, he adorns the world, the Dispensation, and his own empty dwelling—the basis for his attainment of distinction. By bringing about a state that is a foundation for special qualities, he is said to truly augment it for the wise; hence it is said, 'augmenter of empty dwellings.' Therefore, it is said, 'and here,' etc. However, it should be understood that one who constructs a mansion of one or more stories is not an augmenter of empty dwellings. And here, by the term 'empty dwelling,' it should be understood that all lodgings suitable for striving and application—such as a forest, the foot of a tree, and the like—are included.

ဧတ္တာဝတာ ယထာ တဏှာဝိစရိတဒေသနာ ပဌမံ တဏှာဝသေန အာရဒ္ဓါပိ တဏှာပဒဋ္ဌာနတ္တာ မာနဒိဋ္ဌီနံ မာနဒိဋ္ဌိယော ဩသရိတွာ ကမေန ပပဉ္စတ္တယဒေသနာ ဇာတာ, ဧဝမယံ ဒေသနာ ပဌမံ အဓိသီလသိက္ခာဝသေန အာရဒ္ဓါပိ သီလပဒဋ္ဌာနတ္တာ သမထဝိပဿနာနံ သမထဝိပဿနာယော ဩသရိတွာ ကမေန သိက္ခာတ္တယဒေသနာ ဇာတာတိ ဝေဒိတဗ္ဗာ. ဧတ္ထ ဟိ ‘‘သီလေသွေဝဿ ပရိပူရကာရီ’’တိ ဧတ္တာဝတာ အဓိသီလသိက္ခာ ဝုတ္တာ, ‘‘အဇ္ဈတ္တံ စေတောသမထမနုယုတ္တော အနိရာကတဇ္ဈာနော’’တိ ဧတ္တာဝတာ အဓိစိတ္တသိက္ခာ, ‘‘ဝိပဿနာယ သမန္နာဂတော’’တိ ဧတ္တာဝတာ အဓိပညာသိက္ခာ. ‘‘ဗြူဟေတာ သုညာဂါရာန’’န္တိ ဣမိနာ ပန သမထဝသေန သုညာဂါရဝဍ္ဎနေ [Pg.343] အဓိစိတ္တသိက္ခာ, ဝိပဿနာဝသေန အဓိပညာသိက္ခာတိ ဧဝံ ဒွေပိ သိက္ခာ သင်္ဂဟေတွာ ဝုတ္တာ. ဧတ္ထ စ ‘‘အဇ္ဈတ္တံ စေတောသမထမနုယုတ္တော အနိရာကတဇ္ဈာနော’’တိ ဣမေဟိ ပဒေဟိ သီလာနုရက္ခိကာ ဧဝ စိတ္တေကဂ္ဂတာ ကထိတာ, ‘‘ဝိပဿနာယာ’’တိ ဣမိနာ ပဒေန သီလာနုရက္ခိကော သင်္ခါရပရိဂ္ဂဟော.

Thus far, it should be understood that just as the teaching on the wandering of craving, though initially begun in terms of craving, extends to conceit and wrong views—since craving is their proximate cause—and gradually becomes a teaching on the three proliferations; so too, this teaching, though initially begun in terms of the higher training in virtue, extends to serenity and insight—since virtue is their proximate cause—and gradually becomes a teaching on the three trainings. Here, indeed, by 'one who is a complete fulfiller in virtues' the higher training in virtue is stated; by 'internally devoted to mental serenity, not rejecting jhāna' the higher training in mind; by 'endowed with insight' the higher training in wisdom. However, by 'augmenter of empty dwellings,' the higher training in mind is stated through the augmenting of empty dwellings by way of serenity, and the higher training in wisdom by way of insight; thus, both trainings are included and stated. And here, by the words 'internally devoted to mental serenity, not rejecting jhāna,' one-pointedness of mind that protects virtue is spoken of, and by the word 'insight,' comprehension of formations that protects virtue.

ကထံ စိတ္တေကဂ္ဂတာ သီလမနုရက္ခတိ? ယဿ ဟိ စိတ္တေကဂ္ဂတာ နတ္ထိ, သော ဗျာဓိမှိ ဥပ္ပန္နေ ဝိဟညတိ, သော ဗျာဓိဝိဟတော ဝိက္ခိတ္တစိတ္တော သီလံ ဝိနာသေတွာပိ ဗျာဓိဝူပသမံ ကတ္တာ ဟောတိ. ယဿ ပန စိတ္တေကဂ္ဂတာ အတ္ထိ, သော တံ ဗျာဓိဒုက္ခံ ဝိက္ခမ္ဘေတွာ သမာပတ္တိံ သမာပဇ္ဇတိ, သမာပန္နက္ခဏေ ဒုက္ခံ ဒူရဂတံ ဟောတိ, ဗလဝတရံ သုခမုပ္ပဇ္ဇတိ. ဧဝံ စိတ္တေကဂ္ဂတာ သီလမနုရက္ခတိ. ကထံ သင်္ခါရပရိဂ္ဂဟော သီလမနုရက္ခတိ? ယဿ ဟိ သင်္ခါရပရိဂ္ဂဟော နတ္ထိ, တဿ ‘‘မမ ရူပံ မမ ဝိညာဏ’’န္တိ အတ္တဘာဝေ ဗလဝမမတ္တံ ဟောတိ, သော တထာရူပေသု ဒုဗ္ဘိက္ခဗျာဓိဘယာဒီသု သမ္ပတ္တေသု သီလံ နာသေတွာပိ အတ္တဘာဝံ ပေါသေတာ ဟောတိ. ယဿ ပန သင်္ခါရပရိဂ္ဂဟော အတ္ထိ, တဿ အတ္တဘာဝေ ဗလဝမမတ္တံ ဝါ သိနေဟော ဝါ န ဟောတိ, သော တထာရူပေသု ဒုဗ္ဘိက္ခဗျာဓိဘယာဒီသု သမ္ပတ္တေသု သစေပိဿ အန္တာနိ ဗဟိ နိက္ခမန္တိ, သစေပိ ဥဿုဿတိ ဝိသုဿတိ, ခဏ္ဍာခဏ္ဍိကော ဝါ ဟောတိ သတဓာပိ သဟဿဓာပိ, နေဝ သီလံ ဝိနာသေတွာ အတ္တဘာဝံ ပေါသေတာ ဟောတိ. ဧဝံ သင်္ခါရပရိဂ္ဂဟော သီလံ အနုရက္ခတိ.

How does one-pointedness of mind protect virtue? For one who lacks one-pointedness of mind, when illness arises, they become distressed. Overcome by illness, their mind becomes scattered, and they may even abandon virtue in order to bring about the appeasement of the illness. But for one who possesses one-pointedness of mind, they suppress the suffering of illness and enter meditative attainment. At the moment of attainment, the suffering becomes distant, and a stronger happiness arises. Thus, one-pointedness of mind protects virtue. How does comprehension of formations protect virtue? For one who lacks comprehension of formations, there arises a strong sense of 'my-ness' regarding their own being, thinking, 'This is my form, this is my consciousness.' In situations of famine, illness, or danger, they may abandon virtue in order to nourish their own being. But for one who possesses comprehension of formations, there is no strong sense of 'my-ness' or affection toward their own being. Even in situations of famine, illness, or danger—even if their intestines were to protrude, or if they were to dry up and wither, or be shattered into a hundred or a thousand pieces—they would not abandon virtue in order to nourish their own being. Thus, comprehension of formations protects virtue.

‘‘ဗြူဟေတာ သုညာဂါရာန’’န္တိ ဣမိနာ ပန တဿေဝ ဥဘယဿ ဗြူဟနာ ဝဍ္ဎနာ သာတစ္စကိရိယာ ဒဿိတာ. ဧဝံ ဘဂဝါ ယသ္မာ ‘‘သဗြဟ္မစာရီနံ ပိယော စဿံ…ပေ… ဘာဝနီယော စာ’’တိ ဣမေ စတ္တာရော ဓမ္မေ အာကင်္ခန္တေန နတ္ထညံ ကိဉ္စိ ကာတဗ္ဗံ, အညဒတ္ထု သီလာဒိဂုဏသမန္နာဂတေနေဝ ဘဝိတဗ္ဗံ. ဤဒိသော ဟိ သဗြဟ္မစာရီနံ ပိယော ဟောတိ မနာပေါ ဂရု ဘာဝနီယော. ဝုတ္တမ္ပိ ဟေတံ –

By 'augmenter of empty dwellings,' the augmenting, increasing, and continuous practice of that very same pair is shown. Thus, for one who desires these four qualities—'May I be dear to my fellow practitioners... and esteemed'—there is nothing else to be done; one must simply be endowed with qualities such as virtue. For such a one is indeed dear, agreeable, respected, and esteemed by fellow practitioners. It has also been said:

‘‘သီလဒဿနသမ္ပန္နံ, ဓမ္မဋ္ဌံ သစ္စဝေဒိနံ;

အတ္တနော ကမ္မ ကုဗ္ဗာနံ, တံ ဇနော ကုရုတေ ပိယ’’န္တိ. (ဓ. ပ. ၂၁၇);

'One endowed with virtue and vision, established in the Dhamma, who knows the truth, and does their own work—such a one the people hold dear.' (Dhp 217)

တသ္မာ ‘‘အာကင်္ခေယျ စေ, ဘိက္ခဝေ, ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စဿံ…ပေ… သီလေသွေဝဿ ပရိပူရကာရီ…ပေ… သုညာဂါရာန’’န္တိ ဝတွာ ဣဒါနိ ယသ္မာ ပစ္စယလာဘာဒိံ [Pg.344] ပတ္ထယန္တေနပိ ဣဒမေဝ ကရဏီယံ, န အညံ ကိဉ္စိ, တသ္မာ ‘‘အာကင်္ခေယျ စေ, ဘိက္ခဝေ, ဘိက္ခု လာဘီ အဿ’’န္တိအာဒိမာဟ. လာဘီ အဿန္တိ လာဘာသာယ သံဝရသီလပရိပူရဏံ ပါဠိယံ အာဂတံ. ကိမီဒိသံ ဘဂဝါ အနုဇာနာတီတိ? န ဘဂဝါ သဘာဝေန ဤဒိသံ အနုဇာနာတိ, မဟာကာရုဏိကတာယ ပန ပုဂ္ဂလဇ္ဈာသယေန ဧဝံ ဝုတ္တန္တိ ဒဿေန္တော ‘‘န ဘဂဝါ’’တိအာဒိမာဟ. တတ္ထ ဃာသေသနံ ဆိန္နကထော, န ဝါစံ ပယုတ္တံ ဘဏေတိ ဆိန္နကထော မူဂေါ ဝိယ ဟုတွာ ဩဘာသပရိကထာနိမိတ္တဝိညတ္တိပယုတ္တံ ဃာသေသနံ ဝါစံ န ဘဏေ, န ကထေယျာတိ အတ္ထော. ပုဂ္ဂလဇ္ဈာသယဝသေနာတိ သင်္ခေပတော ဝုတ္တမတ္ထံ ဝိဝရန္တော ‘‘ယေသံ ဟီ’’တိအာဒိမာဟ. ရသော သဘာဝဘူတော အာနိသံသော ရသာနိသံသော.

Therefore, having said, "If, monks, a monk should wish: ‘May I be dear to my fellow monks…’… ‘May I be one who fulfills the virtues…’… ‘a developer of empty dwellings,’" now, because even one who desires gain of requisites and so forth must do this very thing and nothing else, he said, "If, monks, a monk should wish: ‘May I be a gainer…’" and so forth. By 'should be a gainer,' the fulfillment of the virtue of restraint with the desire for gain is stated in the Pāli. 'What kind of thing does the Blessed One allow?' The Blessed One does not allow such a thing by its very nature, but out of great compassion, considering the inclinations of individuals, he speaks thus, as shown by the words, 'the Blessed One does not...' and so forth. Here, 'seeking alms with speech cut off' means that one does not utter speech; like a mute, one does not utter speech connected with hinting, roundabout talk, signs, or intimation for seeking alms—one does not speak or converse, that is the meaning. By 'by way of the inclinations of individuals,' he explains the meaning stated briefly by saying 'for those who...' and so forth. The benefit of the essence is a benefit that is its essential nature.

ပစ္စယဒါနကာရာတိ စီဝရာဒိပစ္စယဒါနဝသေန ပဝတ္တကာရာ. မဟပ္ဖလာ မဟာနိသံသာတိ ဥဘယမေတံ အတ္ထတော ဧကံ, ဗျဉ္ဇနမေဝ နာနံ. ‘‘ပဉ္စိမေ, ဂဟပတယော, အာနိသံသာ’’တိအာဒီသု (မဟာဝ. ၂၈၅) ဟိ အာနိသံသသဒ္ဒေါ ဖလပရိယာယောပိ ဟောတိ. မဟန္တံ ဝါ လောကိယသုခံ ဖလန္တိ ပသဝန္တီတိ မဟပ္ဖလာ, မဟတော လောကုတ္တရသုခဿ ပစ္စယာ ဟောန္တီတိ မဟာနိသံသာ. တေနာဟ ‘‘လောကိယသုခေန ဖလဘူတေနာ’’တိအာဒိ.

By 'those who give requisites' are meant those who act by way of giving robes and other requisites. By 'of great fruit, of great benefit' is meant that both are one in meaning; only the expression differs. For in passages like, 'Householders, these five benefits…' and so forth, the word 'benefit' is also a synonym for 'fruit.' They are 'of great fruit' because they produce great worldly happiness as fruit; they are 'of great benefit' because they are the cause of great supramundane happiness. Hence it is said, 'by way of worldly happiness as the fruit,' and so forth.

ပေစ္စဘဝံ ဂတာတိ ပေတူပပတ္တိဝသေန နိဗ္ဗတ္တိံ ဥပဂတာ. တေ ပန ယသ္မာ ဣဓ ကတကာလကိရိယာ ကာလေန ကတဇီဝိတုပစ္ဆေဒါ ဟောန္တိ, တသ္မာ ဝုတ္တံ ‘‘ကာလကတာ’’တိ. သဿုသသုရာ စ တပ္ပက္ခိကာ စ သဿုသသုရပက္ခိကာ. တေ ဉာတိယောနိသမ္ဗန္ဓေန အာဝါဟဝိဝါဟသမ္ဗန္ဓဝသေန သမ္ဗဒ္ဓါ ဉာတီ. သာလောဟိတာတိ ယောနိသမ္ဗန္ဓဝသေန. ဧကလောဟိတဗဒ္ဓါတိ ဧကေန သမာနေန လောဟိတသမ္ဗန္ဓေန သမ္ဗဒ္ဓါ. ပသန္နစိတ္တောတိ ပသန္နစိတ္တကော. ကာလကတော ပိတာ ဝါ မာတာ ဝါ ပေတယောနိယံ ဥပ္ပန္နောတိ အဓိကာရတော ဝိညာယတီတိ ဝုတ္တံ. မဟာနိသံသမေဝ ဟောတီတိ တဿ တထာသီလသမ္ပန္နတ္တာတိ အဓိပ္ပာယော.

By 'gone to a future existence' is meant having undergone rebirth in the realm of departed spirits. But because here they have died, their life-span cut off by time, it is therefore said, 'deceased.' 'Mothers-in-law and fathers-in-law, and those on their side' means mothers-in-law and fathers-in-law and their party. They are relatives connected by the bond of kinship and birth or by the bond of marriage. By 'blood relatives' is meant those connected by birth. By 'bound by one blood' is meant those connected by a single, common blood-relation. By 'with a serene mind' is meant one who has a serene mind. It is said that 'a deceased father or mother reborn in the realm of departed spirits' is understood from the context. By 'there is indeed great benefit' is meant that it is due to his being endowed with such virtue.

အဇ္ဈောတ္ထရိတာတိ မဒ္ဒိတာ. န စ မံ အရတိ သဟေယျာတိ မံ စ အရတိ န အဘိဘဝေယျ န မဒ္ဒေယျ န အဇ္ဈောတ္ထရေယျ. ဥပ္ပန္နန္တိ ဇာတံ နိဗ္ဗတ္တံ. သီလာဒိဂုဏယုတ္တော ဟိ အရတိဉ္စ ရတိဉ္စ သဟတိ အဇ္ဈောတ္ထရတိ, မဒ္ဒိတွာ တိဋ္ဌတိ, တသ္မာ ဤဒိသမတ္တာနံ ဣစ္ဆန္တေနပိ သီလာဒိဂုဏယုတ္တေနေဝ ဘဝိတဗ္ဗန္တိ [Pg.345] ဒဿေတိ. စိတ္တုတြာသော ဘာယတီတိ ဘယံ, အာရမ္မဏံ ဘာယတိ ဧတသ္မာတိ ဘယံ. တံ ဒုဝိဓမ္ပိ ဘယံ ဘေရဝဉ္စ သဟတိ အဘိဘဝတီတိ ဘယဘေရဝသဟော. သီလာဒိဂုဏယုတ္တော ဟိ ဘယဘေရဝံ သဟတိ အဇ္ဈောတ္ထရတိ, မဒ္ဒိတွာ တိဋ္ဌတိ အရိယကောဋိယဝါသီ မဟာဒတ္တတ္ထေရော ဝိယ.

By 'overwhelmed' is meant 'crushed.' By 'nor could discontent overcome me' is meant that discontent could not overpower me, crush me, or overwhelm me. By 'arisen' is meant born, produced. Indeed, one endowed with virtues such as morality endures and overcomes both discontent and delight, standing firm after having crushed them. Therefore, it is shown that even one desiring such a state must be endowed with virtues like morality. Mental terror is fear; it is so called because one fears, or because on account of it one fears an object. He endures and overcomes both kinds of fear and terror, thus he is called 'one who endures fear and terror.' Indeed, one endowed with virtues like morality endures and overcomes fear and terror, standing firm after having crushed them, like the venerable Mahādatta of Ariyakoṭiya.

ထေရော ကိရ မဂ္ဂံ ပဋိပန္နော အညတရံ ပါသာဒိကံ အရညံ ဒိသွာ ‘‘ဣဓေဝဇ္ဇ သမဏဓမ္မံ ကတွာ ဂမိဿာမီ’’တိ မဂ္ဂါ ဩက္ကမ္မ အညတရသ္မိံ ရုက္ခမူလေ သံဃာဋိံ ပညပေတွာ ပလ္လင်္ကံ အာဘုဇိတွာ နိသီဒိ. ရုက္ခဒေဝတာယ ဒါရကာ ထေရဿ သီလတေဇေန သကဘာဝေန သဏ္ဌာတုံ အသက္ကောန္တာ ဝိဿရမကံသု. ဒေဝတာပိ သကလရုက္ခံ စာလေသိ. ထေရော အစလောဝ နိသီဒိ. သာ ဒေဝတာ ဓူမာယိ ပဇ္ဇလိ. နေဝ သက္ခိ ထေရံ စာလေတုံ. တတော ဥပါသကဝဏ္ဏေနာဂန္တွာ ဝန္ဒိတွာ အဋ္ဌာသိ. ‘‘ကော ဧသော’’တိ ဝုတ္တာ ‘‘အဟံ, ဘန္တေ, တသ္မိံ ရုက္ခေ အဓိဝတ္ထာ ဒေဝတာ’’တိ အဝေါစ. တွံ ဧတေ ဝိကာရေ အကာသီတိ. အာမ, ဘန္တေတိ. ‘‘ကသ္မာ’’တိ စ ဝုတ္တာ အာဟ ‘‘တုမှာကံ, ဘန္တေ, သီလတေဇေန ဒါရကာ သကဘာဝေန သဏ္ဌာတုံ အသက္ကောန္တာ ဝိဿရမကံသု, သာဟံ တုမှေ ပလာပေတုံ ဧဝမကာသိ’’န္တိ. ထေရော အာဟ ‘‘အထ ကသ္မာ ‘ဣဓ, ဘန္တေ, မာ ဝသထ, မယှံ အဖာသုက’န္တိ ပဋိကစ္စေဝ နာဝစာသိ, ဣဒါနိ ပန မာ မံ ကိဉ္စိ အဝစ, ‘အရိယကောဋိယမဟာဒတ္တော အမနုဿဘယေန ဂတော’တိ ဝစနတော လဇ္ဇာမိ, တေနာဟံ ဣဓေဝ ဝသိဿံ, တွံ ပန အဇ္ဇေကဒိဝသံ ယတ္ထ ကတ္ထစိ ဝသာဟီ’’တိ. ဧဝံ သီလာဒိဂုဏယုတ္တော ဘယဘေရဝသဟော ဟောတိ, တသ္မာ ဤဒိသမတ္တာနံ ဣစ္ဆန္တေနပိ သီလာဒိဂုဏယုတ္တေနေဝ ဘဝိတဗ္ဗန္တိ ဒဿေတိ. ဒုတိယာဒီနိ ဥတ္တာနတ္ထာနိ.

It is said that the Elder, while walking along the path, saw a delightful forest grove and thought, "Having practiced the ascetic's duties here today, I will go on." Leaving the path, he spread his outer robe at the foot of a tree, sat down cross-legged, and settled in. The tree deity's children, unable to maintain their own forms due to the Elder's moral power, cried out loudly. The deity even shook the entire tree. The Elder remained unmoved. That deity then became smoky and blazed. She could not move the Elder. Then the deity, appearing in the form of a layman, approached, paid homage, and stood to one side. When asked, "Who is that?" she replied, "Venerable sir, I am the deity dwelling in this tree." "Did you cause these disturbances?" "Yes, venerable sir." When asked why, she said, "Venerable sir, because of your moral power my children were unable to maintain their own forms and cried out, so I did this to drive you away." The Elder said, "Then why didn’t you say beforehand, ‘Venerable sir, do not stay here, it is uncomfortable for me’? Now, do not say anything to me. I would be ashamed of the report, ‘Mahādatta of Ariyakoṭiya fled from fear of non-humans,’ so I will stay right here. You, however, may dwell wherever you can for today." Thus, one endowed with virtues like morality is able to withstand fear and terror. Therefore, it is shown that even those who desire such a state must be endowed with virtues like morality. The meanings of the second and following sections are clear.

အာကင်္ခသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၅-၁၀. မိဂသာလာသုတ္တာဒိဝဏ္ဏနာ

5-10. Commentary on the Migasālā Sutta and so forth

၇၅-၈၀. ပဉ္စမေ ဣမဿ ဟိ ပုဂ္ဂလဿ သီလဝိရဟိတဿ ပညာ သီလံ ပရိဓောဝတီတိ အခဏ္ဍာဒိဘာဝါပါဒနေန သီလံ အာဒိမဇ္ဈပရိယောသာနေသု ပညာယ [Pg.346] သုဝိသောဓိတံ ကရောတိ. ယဿ ဟိ အဗ္ဘန္တရေ သီလသံဝရော နတ္ထိ, ဥဂ္ဃဋိတညုတာယ ပန စာတုပ္ပဒိကဂါထာပရိယောသာနေ ပညာယ သီလံ ဓောဝိတွာ သဟ ပဋိသမ္ဘိဒါဟိ အရဟတ္တံ ပါပုဏာတိ, အယံ ပညာယ သီလံ ဓောဝတိ နာမ သေယျထာပိ သန္တတိမဟာမတ္တော.

75-80. In the fifth case, for this person devoid of virtue, wisdom washes virtue—meaning wisdom thoroughly purifies virtue in the beginning, middle, and end by bringing about its unbroken condition. For one who lacks internal moral restraint but, due to keen understanding, washes virtue with wisdom at the conclusion of a four-lined verse and attains arahantship along with the analytical knowledges—this is called "washing virtue with wisdom," like the great minister Santati.

သီလဝါ ပန ပညံ ဓောဝတိ. ယဿ (ဒီ. နိ. အဋ္ဌ. ၁.၃၁၇) ဟိ ပုထုဇ္ဇနဿ သီလံ သဋ္ဌိအသီတိဝဿာနိ အခဏ္ဍံ ဟောတိ, သော မရဏကာလေပိ သဗ္ဗကိလေသေ ဃာတေတွာ သီလေန ပညံ ဓောဝိတွာ အရဟတ္တံ ဂဏှာတိ ကန္ဒရသာလပရိဝေဏေ မဟာသဋ္ဌိဝဿတ္ထေရော ဝိယ. ထေရေ ကိရ မရဏမဉ္စေ နိပဇ္ဇိတွာ ဗလဝဝေဒနာယ နိတ္ထုနန္တေ တိဿမဟာရာဇာ ‘‘ထေရံ ပဿိဿာမီ’’တိ ဂန္တွာ ပရိဝေဏဒွါရေ ဌိတော တံ သဒ္ဒံ သုတွာ ပုစ္ဆိ ‘‘ကဿ သဒ္ဒေါ အယ’’န္တိ. ထေရဿ နိတ္ထုနနသဒ္ဒေါတိ. ‘‘ပဗ္ဗဇ္ဇာယ သဋ္ဌိဝဿေန ဝေဒနာပရိဂ္ဂဟမတ္တမ္ပိ န ကတံ, ဣဒါနိ န တံ ဝန္ဒိဿာမီ’’တိ နိဝတ္တိတွာ မဟာဗောဓိံ ဝန္ဒိတုံ ဂတော. တတော ဥပဋ္ဌာကဒဟရော ထေရံ အာဟ ‘‘ကိံ နော, ဘန္တေ, လဇ္ဇာပေထ, သဒ္ဓေါပိ ရာဇာ ဝိပ္ပဋိသာရီ ဟုတွာ ‘န ဝန္ဒိဿာမီ’တိ ဂတော’’တိ. ကသ္မာ, အာဝုသောတိ? တုမှာကံ နိတ္ထုနနသဒ္ဒံ သုတွာတိ. ‘‘တေန ဟိ မေ ဩကာသံ ကရောထာ’’တိ ဝတွာ ဝေဒနံ ဝိက္ခမ္ဘေတွာ အရဟတ္တံ ပတွာ ဒဟရဿ သညံ အဒါသိ ‘‘ဂစ္ဆာဝုသော, ဣဒါနိ ရာဇာနံ အမှေ ဝန္ဒာပေဟီ’’တိ. ဒဟရော ဂန္တွာ ‘‘ဣဒါနိ ကိရ ထေရံ ဝန္ဒထာ’’တိ အာဟ. ရာဇာ သုသုမာရပတိတေန ထေရံ ဝန္ဒန္တော ‘‘နာဟံ အယျဿ အရဟတ္တံ ဝန္ဒာမိ, ပုထုဇ္ဇနဘူမိယံ ပန ဌတွာ ရက္ခိတသီလမေဝ ဝန္ဒာမီ’’တိ အာဟ. ဧဝံ သီလေန ပညံ ဓောဝတိ နာမ. သေသံ ဝုတ္တမေဝ. ဆဋ္ဌာဒီသု နတ္ထိ ဝတ္တဗ္ဗံ.

A virtuous person, on the other hand, washes wisdom. For a worldling whose virtue remains unbroken for sixty or eighty years, at the time of death, destroys all defilements and, washing wisdom with virtue, attains arahantship—just like the elder Mahāsaṭṭhivassa in the Kandarasāla monastery. It is said that when the elder lay on his deathbed, groaning from intense pain, King Tissa went to see him but stopped at the monastery gate and, hearing the sound, asked, "Whose sound is this?" He was told it was the elder’s groaning. He said, "After sixty years in the monastic life, he hasn’t even mastered endurance of pain—I won’t pay respects to him now," and turned away to worship the great Bodhi tree. Then the elder’s young attendant said, "Venerable sir, why do you shame us? Even the faithful king, filled with regret, left saying, 'I won’t pay respects.'" "Why, friend?" "He heard your groaning." "Then give me an opportunity," the elder said, suppressed the pain, attained arahantship, and gave the young attendant a sign: "Go, friend, now have the king pay respects to us." The young man went and said, "Now you may pay respects to the elder." The king, prostrating like a crocodile, paid homage to the elder and said, "I do not pay respects to the noble one’s arahantship, but to the virtue he guarded while still standing on the ground of a worldling." Thus, this is called "washing wisdom with virtue." The rest is as previously stated. There is nothing further to say about the sixth and so on.

မိဂသာလာသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

အာကင်္ခဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Ākaṅkha Vagga is concluded.

(၉) ၄. ထေရဝဂ္ဂေါ

(9) 4. The Chapter on the Elders

၁-၈. ဝါဟနသုတ္တာဒိဝဏ္ဏနာ

1-8. The Commentary on the Vāhana Sutta and so on

၈၁-၈၈. စတုတ္ထဿ ပဌမေ ဝိမရိယာဒီကတေနာတိ နိမ္မရိယာဒီကတေန. စေတသာတိ ဧဝံဝိဓေန စိတ္တေန ဝိဟရတိ. တတ္ထ ဒွေ မရိယာဒါ ကိလေသမရိယာဒါ စ အာရမ္မဏမရိယာဒါ စ. သစေ ဟိဿ ရူပါဒိကေ အာရဗ္ဘ ရာဂါဒယော [Pg.347] ဥပ္ပဇ္ဇေယျုံ, ကိလေသမရိယာဒါ တေန ကတာ ဘဝေယျ. တေသု ပနဿ ဧကောပိ န ဥပ္ပန္နောတိ ကိလေသမရိယာဒါ နတ္ထိ. သစေ ပနဿ ရူပါဒိဓမ္မေ အာဝဇ္ဇေန္တဿ ဧကစ္စေ အာပါထံ နာဂစ္ဆေယျုံ, ဧဝမဿ အာရမ္မဏမရိယာဒါ ဘဝေယျ. တေ ပနဿ ဓမ္မေ အာဝဇ္ဇေန္တဿ အာပါထံ အနာဂတဓမ္မော နာမ နတ္ထီတိ အာရမ္မဏမရိယာဒါပိ နတ္ထိ. ဣဓ ပန ကိလေသမရိယာဒါ အဓိပ္ပေတာတိ အာဟ ‘‘ကိလေသမရိယာဒံ ဘိန္ဒိတွာ’’တိအာဒိ. တတိယာဒီသု နတ္ထိ ဝတ္တဗ္ဗံ.

81-88. In the first of the fourth, 'vimariyādīkatena' means 'nimmariyādīkatena,' without boundaries. 'Cetasā' means he dwells with such a mind. Here, there are two boundaries: the boundary of defilements and the boundary of objects. If, with respect to forms and so on, lust and other defilements were to arise in him, then the boundary of defilements would have been created by him. But since not even one of these arises in him, there is no boundary of defilements. If, while he is adverting to phenomena such as forms, some were not to come into his perceptual range, in that way there would be for him a boundary of objects. However, for him adverting to phenomena, there is no phenomenon that does not come into his perceptual range; thus, there is no boundary of objects either. Here, however, the boundary of defilements is intended, thus it is said, 'having broken the boundary of defilements,' and so on. Regarding the third and the following, there is nothing to be said.

ဝါဟနသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၉-၁၀. ကောကာလိကသုတ္တာဒိဝဏ္ဏနာ

9-10. The Commentary on the Kokālika Sutta and so on

၈၉-၉၀. နဝမေ (သံ. နိ. ဋီ. ၁.၁.၁၈၁) ကောကာလိကနာမကာ ဒွေ ဘိက္ခူ. တတော ဣဓာဓိပ္ပေတံ နိဒ္ဓါရေတွာ ဒဿေတုံ ‘‘ကောယံ ကောကာလိကော’’တိ ပုစ္ဆာ. သုတ္တဿ အဋ္ဌုပ္ပတ္တိံ ဒဿေတုံ ‘‘ကသ္မာ စ ဥပသင်္ကမီ’’တိ ပုစ္ဆာ. အယံ ကိရာတိအာဒိ ယထာက္ကမံ တာသံ ဝိဿဇ္ဇနံ. ဝိဝေကဝါသံ ဝသိတုကာမတ္တာ အပ္ပိစ္ဆတာယ စ မာ နော ကဿစိ…ပေ… ဝသိံသု. အာဃာတံ ဥပ္ပာဒေသိ အတ္တနော ဣစ္ဆာဝိဃာတနတော. ထေရာ ဘိက္ခုသံဃဿ နိယျာဒယိံသု ပယုတ္တဝါစာယ အကတတ္တာ ထေရေဟိ စ အဒါပိတတ္တာ. ပုဗ္ဗေပိ…ပေ… မညေတိ ဣမိနာ ထေရာနံ ကောဟညေ ဌိတဘာဝံ အာသင်္ကတိ အဝဏေ ဝဏံ ပဿန္တော ဝိယ, သုပရိသုဒ္ဓေ အာဒါသတလေ ဇလ္လံ ဥဋ္ဌာပေန္တော ဝိယ စ.

89-90. In the ninth (Saṃ. Ni. Ṭī. 1.1.181), there were two bhikkhus named Kokālika. Therefore, to determine and show what is intended here, the question is asked, 'Who is this Kokālika?' To show the origin of the sutta, the question is asked, 'And why did he approach?' The passage beginning 'This one, it is said...' is the respective answer to these questions. Because they wished to dwell in seclusion and had few wishes, they dwelt thinking, 'Let no one…' He generated resentment because his own wish was thwarted. The elders entrusted the matter to the Saṅgha of bhikkhus because the speech used was not suitable and because they had not been made to give an apology by the elders. 'Previously... he thinks'—by this, he suspects the elders of being established in hypocrisy, like one seeing a wound where there is none, or like one raising dust on a perfectly clean mirror.

အပရဇ္ဈိတွာတိ ဘဂဝတော သမ္မုခါ ‘‘ပါပဘိက္ခူ ဇာတာ’’တိ ဝတွာ. မဟာသာဝဇ္ဇဒဿနတ္ထန္တိ မဟာသာဝဇ္ဇဘာဝဒဿနတ္ထံ, အယမေဝ ဝါ ပါဌော. မာဟေဝန္တိ မာ ဧဝမာဟ, မာ ဧဝံ ဘဏိ. သဒ္ဓါယ အယော ဥပ္ပာဒေါ သဒ္ဓါယော, တံ အာဝဟတီတိ သဒ္ဓါယိကောတိ အာဟ ‘‘သဒ္ဓါယ အာဂမကရော’’တိ. သဒ္ဓါယိကောတိ ဝါ သဒ္ဓါယ အယိတဗ္ဗော, သဒ္ဓေယျောတိ အတ္ထော. တေနာဟ ‘‘သဒ္ဓါတဗ္ဗဝစနော ဝါ’’တိ.

'Aparajjhitvā' means having said in the presence of the Blessed One, 'Evil bhikkhus have arisen.' 'Mahāsāvajjadassanattham' means for the purpose of showing the state of being greatly at fault; or this is the reading itself. 'Māhevam' means: do not say thus, do not speak thus. The arising, the production, of faith is 'saddhāyo'; because he brings that about, he is 'saddhāyiko.' Thus it is said, 'a producer of the arising of faith.' Or, 'saddhāyiko' means one to be approached through faith; the meaning is 'one who should be believed.' Therefore it is said, 'or one whose words are to be believed.'

ပီဠကာ နာမ ဗာဟိရတော ပဋ္ဌာယ အဋ္ဌီနိ ဘိန္ဒန္တိ, ဣမာ ပန ပဌမံယေဝ အဋ္ဌီနိ ဘိန္ဒိတွာ ဥဂ္ဂတာ. တေနာဟ ‘‘အဋ္ဌီနိ ဘိန္ဒိတွာ ဥဂ္ဂတာဟိ ပိဠကာဟီ’’တိ. တရုဏဗေလုဝမတ္တိယောတိ တရုဏဗိလ္လဖလမတ္တိယော. ဝိသဂိလိတောတိ ခိတ္တပဟရဏော[Pg.348]. တဉ္စ ဗဠိသံ ဝိသသမညာ လောကေ. အာရက္ခဒေဝတာနံ သဒ္ဒံ သုတွာတိ ပဒံ အာနေတွာ သမ္ဗန္ဓော.

Boils, by name, break the bones starting from the outside, but these ones arise having first broken the bones. Therefore it is said, 'with boils that have arisen having broken the bones.' 'Of the size of a young beluva fruit' means of the size of a young bilva fruit. 'Visagilito' means one who has been struck by a weapon. And that hook is known in the world by the name 'poison.' The phrase 'having heard the sound of the guardian deities' is brought in to make the connection.

ဗြဟ္မလောကေတိ သုဒ္ဓါဝါသလောကေ. ဝရာကောတိ အနုဂ္ဂဟဝစနမေတံ. ဟီနပရိယာယောတိ ကေစိ. ပိယသီလာတိ ဣမိနာ ဧတသ္မိံ အတ္ထေ နိရုတ္တိနယေန ပေသလာတိ ပဒသိဒ္ဓီတိ ဒဿေတိ. ကဗရက္ခီနီတိ ဗျာဓိဗလေန ပရိဘိန္နဝဏ္ဏတာယ ကဗရဘူတာနိ အက္ခီနိ. ယတ္တကန္တိ ဘဂဝတော ဝစနံ အညထာ ကရောန္တေန ယတ္တကံ တယာ အပရဒ္ဓံ, တဿ ပမာဏံ နတ္ထီတိ အတ္ထော. ယသ္မာ အနာဂါမိနော နာမ ပဟီနကာမစ္ဆန္ဒဗျာပါဒါ ဟောန္တိ, တွဉ္စ ဒိဋ္ဌိကာမစ္ဆန္ဒဗျာပါဒဝသေန ဣဓာဂတော, တသ္မာ ယာဝဉ္စ တေ ဣဒံ အပရဒ္ဓန္တိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော.

'In the Brahmā world' means in the world of the Pure Abodes. 'Varāko' is a word of compassion. Some say it is a term for one in a wretched state. By this word 'Piyasīlā,' it shows that in this sense the word 'pesalā' is established by way of etymology. 'Kabarakkhīnī' means eyes that have become mottled, their color broken up by the power of disease. 'Yattakam' means: however much you have offended by taking the Blessed One's word otherwise, there is no measure of that. Because non-returners by name are those who have abandoned sensual desire and ill will, and you have come here by way of wrong view, sensual desire, and ill will, therefore the meaning here should be understood thus: 'to the extent that this has been transgressed by you.'

အဒိဋ္ဌိပ္ပတ္တောတိ အပ္ပတ္တဒိဋ္ဌိကော. ဂိလိတဝိသော ဝိယ ဝိသံ ဂိလိတွာ ဌိတော ဝိယ. ကုဌာရိသဒိသာ မူလပစ္ဆိန္ဒနဋ္ဌေန. ဥတ္တမတ္ထေတိ အရဟတ္တေ. ခီဏာသဝေါတိ ဝဒတိ သုနက္ခတ္တော ဝိယ အစေလံ ကောရက္ခတ္တိယံ. ယော အဂ္ဂသာဝကော ဝိယ ပသံသိတဗ္ဗော ခီဏာသဝေါ, တံ ‘‘ဒုဿီလော အယ’’န္တိ ဝဒတိ. ဝိစိနာတီတိ အာစိနောတိ ပသဝတိ. ပသံသိယနိန္ဒာ တာဝ သမ္ပန္နဂုဏပရိဓံသနဝသေန ပဝတ္တိယာ သာဝဇ္ဇတာယ ကဋုကဝိပါကာ, နိန္ဒိယပ္ပသံသာ ပန ကထံ တာယ သမဝိပါကာတိ? တတ္ထ အဝိဇ္ဇမာနဂုဏသမာရောပနေန အတ္တနော ပရေသဉ္စ မိစ္ဆာပဋိပတ္တိဟေတုဘာဝတော ပသံသိယေန တဿ သမဘာဝကရဏတော စ. လောကေပိ ဟိ အသူရံ သူရေန သမံ ကရောန္တော ဂါရယှော ဟောတိ, ပဂေဝ ဒုပ္ပဋိပန္နံ သုပ္ပဋိပန္နေန သမံ ကရောန္တောတိ.

'Adiṭṭhippatto' means one who has not attained the right view. Like one who has swallowed poison, like one standing having swallowed poison. Like an axe, in the sense of cutting off the root. 'In the highest goal' means in arahantship. He speaks of a destroyer of the cankers, just as Sunakkhatta spoke of the naked ascetic Korakkhattiya. He says, 'This one is immoral,' about a destroyer of the cankers who should be praised like a chief disciple. 'Vicināti' means he accumulates, he produces. The blame of one who is praiseworthy, in the first place, has a bitter result because it is faulty in its occurrence by way of destroying accomplished virtues. But how does the praise of one who is blameworthy have a result equal to that? In that case, it is because by superimposing non-existent virtues, it becomes a cause of wrong practice for oneself and others, and by making him equal to one who is praiseworthy. For even in the world, one who makes a non-hero equal to a hero is censurable; how much more so one who makes one of bad conduct equal to one of good conduct.

သကေန ဓနေနာတိ အတ္တနော သာပတေယျေန. အယံ အပ္ပမတ္တကော အပရာဓော ဒိဋ္ဌဓမ္မိကတ္တာ သပ္ပတိကာရတ္တာ စ တဿ. အယံ မဟန္တတရော ကလိ ကတူပစိတဿ သမ္ပရာယိကတ္တာ အပ္ပတိကာရတ္တာ စ.

'By one's own wealth' means by one's own property. This is a minor offense because it pertains to this present life and is remediable. This is a greater demerit because it is accumulated by what has been done, pertains to the future life, and is irremediable.

နိရဗ္ဗုဒေါတိ ဂဏနာဝိသေသော ဧသောတိ အာဟ ‘‘နိရဗ္ဗုဒဂဏနာယာ’’တိ, သတသဟဿံ နိရဗ္ဗုဒါနန္တိ အတ္ထော. ယမရိယဂရဟီ နိရယံ ဥပေတီတိ ဧတ္ထ ယထာဝုတ္တအာယုပ္ပမာဏံ ပါကတိကဝသေန အရိယူပဝါဒိနာ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. အဂ္ဂသာဝကာနံ ပန ဂုဏမဟန္တတာယ တတောပိ အတိဝိယ မဟန္တတရမေဝါတိ ဝဒန္တိ.

'Nirabbuda'—this is a specific calculation; thus it is said, 'by the calculation of nirabbudas'; the meaning is a hundred thousand nirabbudas. Here, regarding the phrase, 'one who reviles a noble one goes to hell,' the lifespan as stated should be understood as spoken of in the ordinary sense for one who speaks against a noble one. However, because of the greatness of the virtues of the chief disciples, they say it is even very much greater than that.

အထ [Pg.349] ခေါ ဗြဟ္မာ သဟမ္ပတီတိ ကော အယံ ဗြဟ္မာ, ကသ္မာ စ ပန ဘဂဝန္တံ ဥပသင်္ကမိတွာ ဧတဒဝေါစာတိ? အယံ ကဿပဿ ဘဂဝတော သာသနေ သဟကော နာမ ဘိက္ခု အနာဂါမီ ဟုတွာ သုဒ္ဓါဝါသေသု ဥပ္ပန္နော, တတ္ထ သဟမ္ပတိ ဗြဟ္မာတိ သဉ္ဇာနန္တိ. သော ပနာဟံ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ‘‘ပဒုမနိရယံ ကိတ္တေဿာမိ, တတော ဘဂဝါ ဘိက္ခူနံ အာရောစေဿတိ, အထာနုသန္ဓိကုသလာ ဘိက္ခူ တတ္ထာယုပ္ပမာဏံ ပုစ္ဆိဿန္တိ, ဘဂဝါ အာစိက္ခန္တော အရိယူပဝါဒေ အာဒီနဝံ ပကာသေဿတီ’’တိ ဣမိနာ ကာရဏေန ဘဂဝန္တံ ဥပသင်္ကမိတွာ ဧတဒဝေါစ.

Then Brahmā Sahampati—who is this Brahmā, and why did he approach the Blessed One and say this? This was a bhikkhu named Sahaka in the dispensation of the Blessed One Kassapa who, having become a non-returner, arose in the Pure Abodes. There they know him as Brahmā Sahampati. He approached the Blessed One and said this for this reason, thinking: 'I will announce the Paduma hell; then the Blessed One will inform the bhikkhus. Then the bhikkhus skilled in making connections will ask about the lifespan there, and the Blessed One, while explaining, will reveal the danger in reviling noble ones.'

မဂဓရဋ္ဌေ သံဝေါဟာရတော မာဂဓကော ပတ္ထော, တေန. ပစ္စိတဗ္ဗဋ္ဌာနဿာတိ နိရယဒုက္ခေန ပစ္စိတဗ္ဗပ္ပဒေသဿ ဧတံ အဗ္ဗုဒေါတိ နာမံ. ဝဿဂဏနာတိ ဧကတော ပဋ္ဌာယ ဒသဂုဏိတံ အဗ္ဗုဒအာယုမှိ တတော အပရံ ဝီသတိဂုဏိတံ နိရဗ္ဗုဒါဒီသု ဝဿဂဏနာ ဝေဒိတဗ္ဗာ. အယဉ္စ ဂဏနာ အပရိစိတာနံ ဒုက္ကရာတိ ဝုတ္တံ ‘‘န တံ သုကရံ သင်္ခါတု’’န္တိ. ကေစိ ပန ‘‘တတ္ထ တတ္ထ ပရိဒေဝနာနတ္တေန ကမ္မကာရဏနာနတ္တေနပိ ဣမာနိ နာမာနိ လဒ္ဓါနီ’’တိ ဝဒန္တိ, အပရေ ‘‘သီတနရကာ ဧတေ’’တိ. သဗ္ဗတ္ထာတိ အဗဗာဒီသု ပဒုမပရိယောသာနေသု သဗ္ဗေသု နိရယေသု. ဧသ နယောတိ ဟေဋ္ဌိမတော ဥပရိမဿ ဝီသတိဂုဏတံ အတိဒိသတိ. ဒသမေ နတ္ထိ ဝတ္တဗ္ဗံ.

A Magadhan pattha is by common usage in the country of Magadha; by that measure. 'Of the place to be tormented'—this, 'abbuda,' is the name for the region to be tormented by the suffering of hell. 'The reckoning of years'—in the abbuda lifespan, the reckoning of years should be understood as tenfold from one, and thereafter as twentyfold in the nirabbuda and so on. And this calculation is difficult for the unacquainted, thus it is said: 'It is not easy to reckon that.' Some, however, say: 'These names were obtained because of the variety of lamentation in each case and also because of the variety of the causes in kamma.' Others say: 'These are cold hells.' 'In all' means in all the hells from Ababa to the end with Paduma. 'This is the method'—this applies the twentyfold measure of the one above from the one below. Regarding the tenth, there is nothing to be said.

ကောကာလိကသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

ထေရဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on the Elders is concluded.

(၁၀) ၅. ဥပါလိဝဂ္ဂေါ

(10) 5. The Chapter on Upāli

၁-၄. ကာမဘောဂီသုတ္တာဒိဝဏ္ဏနာ

1-4. The Commentary on the Kāmabhogī Sutta and so on

၉၁-၉၄. ပဉ္စမဿ ပဌမာဒီနိ ဥတ္တာနတ္ထာနိ. စတုတ္ထေ တပနံ သန္တပနံ ကာယဿ ခေဒနံ တပေါ, သော ဧတဿ အတ္ထီတိ တပဿီ, တံ တပဿိံ. ယသ္မာ တထာဘူတော တပနိဿိတော, တပေါ ဝါ တန္နိဿိတော, တသ္မာ အာဟ ‘‘တပနိဿိတက’’န္တိ. လူခံ ဖရုသံ သာဓုသမ္မတာစာရဝိရဟတော န ပသာဒနီယံ အာဇီဝတိ ဝတ္တတီတိ လူခါဇီဝီ, တံ လူခါဇီဝိံ. ဥပက္ကောသတီတိ ဥပ္ပဏ္ဍေတိ[Pg.350], ဥပဟသနဝသေန ပရိဘာသတိ. ဥပဝဒတီတိ အဝညာပုဗ္ဗကံ အပဝဒတိ. တေနာဟ ‘‘ဟီဠေတိ ဝမ္ဘေတီ’’တိ.

91-94. The first and so on in the fifth are clear in meaning. In the fourth, 'tapanaṃ' means torment, affliction, exhaustion of the body—this is 'tapo.' One who has this is a 'tapassī,' an ascetic; that 'tapassiṃ.' Because such a person relies on torment, or torment relies on him, therefore he says, 'tapanissitaka.' 'Lūkhaṃ' means rough, harsh, not pleasing due to the absence of conduct esteemed by the virtuous. One who lives or conducts oneself in such a way is a 'lūkhājīvī,' a rough-living person; that 'lūkhājīviṃ.' 'Upakkosatīti' means to scold, to revile through mockery. 'Upavadatīti' means to disparage with contempt. Therefore he says, 'he insults, he denigrates.'

ကာမဘောဂီသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၅. ဥတ္တိယသုတ္တဝဏ္ဏနာ

5. Commentary on the Uttiya Sutta

၉၅. ပဉ္စမေ ပစ္စန္တေ ဘဝံ ပစ္စန္တိမံ. ပါကာရဿ ထိရဘာဝံ ဥဒ္ဓမုဒ္ဓံ ပါပေတီတိ ဥဒ္ဓါပံ, ပါကာရမူလံ. အာဒိ-သဒ္ဒေန ပါကာရဒွါရဗန္ဓပရိခါဒီနံ သင်္ဂဟော ဝေဒိတဗ္ဗော. ပဏ္ဍိတဒေါဝါရိကဋ္ဌာနိယံ ကတွာ ဘဂဝါ အတ္တာနံ ဒဿေသီတိ ဒဿေန္တော ‘‘ဧကဒွါရန္တိ ကသ္မာ အာဟာ’’တိ စောဒနံ သမုဋ္ဌာပေသိ. ယဿာ ပညာယ ဝသေန ပုရိသော ပဏ္ဍိတောတိ ဝုစ္စတိ, တံ ပဏ္ဍိစ္စန္တိ အာဟ ‘‘ပဏ္ဍိစ္စေန သမန္နာဂတော’’တိ. တံတံဣတိကတ္တဗ္ဗတာသု ဆေကဘာဝေါ ဗျတ္တဘာဝေါ ဝေယျတ္တိယံ. မေဓတိ သမ္မောဟံ ဟိံသတိ ဝိဓမတီတိ မေဓာ, သာ ဧတဿ အတ္ထီတိ မေဓာဝီ. ဌာနေ ဌာနေ ဥပ္ပတ္တိ ဧတိဿာ အတ္ထီတိ ဌာနုပ္ပတ္တိကာ, ဌာနသော ဥပ္ပဇ္ဇနပညာ. အနုပရိယာယန္တိ ဧတေနာတိ အနုပရိယာယော, သော ဧဝ ပထောတိ အနုပရိယာယပထော, ပရိတော ပါကာရဿ အနုသံယာယနမဂ္ဂေါ. ပါကာရဘာဂါ သန္ဓာတဗ္ဗာ ဧတ္ထာတိ ပါကာရသန္ဓိ, ပါကာရဿ ဖုလ္လိတပ္ပဒေသော. သော ပန ဟေဋ္ဌိမန္တေန ဒွိန္နမ္ပိ ဣဋ္ဌကာနံ ဝိဂမေန ဧဝံ ဝုစ္စတီတိ အာဟ ‘‘ဒွိန္နံ ဣဋ္ဌကာနံ အပဂတဋ္ဌာန’’န္တိ. ဆိန္နဋ္ဌာနန္တိ ဆိန္နဘိန္နပ္ပဒေသော, ဆိဒ္ဒဋ္ဌာနံ ဝါ. တဉှိ ဝိဝရန္တိ ဝုစ္စတိ.

95. In the fifth, 'paccantimaṃ' means being in the border region. 'Uddhāpaṃ' is that which causes the wall's stability to reach higher and higher; it is the base of the wall. By the term 'ādi,' the inclusion of gates, doorposts, moats, and so on should be understood. The Blessed One, having made himself like a wise doorkeeper, revealed himself; thus, while revealing, he raised the question, 'Why say 'one gate'?' The wisdom by which a person is called wise is termed 'paṇḍicca'; thus, he says, 'endowed with wisdom.' Skill, cleverness, and expertise in various duties are called 'veyyattiyaṃ.' 'Medhā' is that which destroys and disperses delusion; one who has it is 'medhāvī' (wise). 'Ṭhānuppattikā' means that it has arising in place after place; it is wisdom arising according to the occasion. 'Anupariyāyo' is that by which one goes around; that very path is 'anupariyāyapatho,' the path of going around the wall. 'Pākārasandhi' refers to the joint of the wall, where parts of the wall are to be joined, the cracked place of the wall. And it is said to be called 'the place where two bricks are missing' because of the absence of even two bricks at the lower end. 'Chinnaṭṭhāna' means a broken or split place, or a hole. Indeed, that is called an opening.

ဥတ္တိယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Uttiya Sutta is concluded.

၆-၈. ကောကနုဒသုတ္တာဒိဝဏ္ဏနာ

6-8. Commentary on the Kokanuda Sutta and so on.

၉၆-၉၈. ဆဋ္ဌေ ခန္ဓာပိ ဒိဋ္ဌိဋ္ဌာနံ အာရမ္မဏဋ္ဌေန ‘‘ရူပံ အတ္တတော သမနုပဿတီ’’တိအာဒိဝစနတော. အဝိဇ္ဇာပိ ဒိဋ္ဌိဋ္ဌာနံ ဥပနိဿယာဒိဘာဝေန ပဝတ္တနတော. ယထာဟ ‘‘အဿုတဝါ, ဘိက္ခဝေ, ပုထုဇ္ဇနော အရိယာနံ အဒဿာဝီ အရိယဓမ္မဿ အကောဝိဒေါ’’တိအာဒိ (ဓ. သ. ၁၀၀၇). ဖဿောပိ ဒိဋ္ဌိဋ္ဌာနံ. ယထာ [Pg.351] စာဟ ‘‘တဒပိ ဖဿပစ္စယာ (ဒီ. နိ. ၁.၁၁၈-၁၃၀) ဖုဿ ဖုဿ ပဋိသံဝေဒိယန္တီ’’တိ (ဒီ. နိ. ၁.၁၄၄) စ. သညာပိ ဒိဋ္ဌိဋ္ဌာနံ. ဝုတ္တဉှေတံ ‘‘သညာနိဒါနာ ဟိ ပပဉ္စသင်္ခါ (သု. နိ. ၈၈၀; မဟာနိ. ၁၀၉), ပထဝိတော သညတွာ’’တိ (မ. နိ. ၁.၂) စ အာဒိ. ဝိတက္ကောပိ ဒိဋ္ဌိဋ္ဌာနံ. ဝုတ္တမ္ပိ စေတံ ‘‘တက္ကဉ္စ ဒိဋ္ဌီသု ပကပ္ပယိတွာ, သစ္စံ မုသာတိ ဒွယဓမ္မမာဟူ’’တိ (သု. နိ. ၈၉၂; မဟာနိ. ၁၂၁), ‘‘တက္ကီ ဟောတိ ဝီမံသီ’’တိ (ဒီ. နိ. ၁.၃၄) စ အာဒိ. အယောနိသောမနသိကာရောပိ ဒိဋ္ဌိဋ္ဌာနံ. တေနာဟ ဘဂဝါ – ‘‘တဿေဝံ အယောနိသော မနသိကရောတော ဆန္နံ ဒိဋ္ဌီနံ အညတရာ ဒိဋ္ဌိ ဥပ္ပဇ္ဇတိ, အတ္ထိ မေ အတ္တာတိ တဿ သစ္စတော ထေတတော ဒိဋ္ဌိ ဥပ္ပဇ္ဇတီ’’တိအာဒိ (မ. နိ. ၁.၁၉).

96-98. In the sixth, the aggregates are also a basis for views, since they are the object in the statement, 'One regards form as self,' and so on. Ignorance is also a basis for views because it operates through conditions such as being a support, as stated: 'An uninstructed ordinary person, monks, who has no regard for the noble ones and is unskilled in the noble Dhamma,' and so on (Dhs. 1007). Contact is also a basis for views, as said: 'That too, conditioned by contact' (DN 1.118-130) and 'they experience feeling again and again through contact' (DN 1.144). Perception is also a basis for views, as it is said: 'For perceptions are the source of proliferating concepts' (Snp. 880; Mahāni. 109), and 'Having perceived earth as earth' (MN 1.2), and so on. Thought is also a basis for views, as it is said: 'Having conceived thought within views, they declare a twofold nature of truth and falsehood' (Snp. 892; Mahāni. 121), and 'He is a thinker, an investigator' (DN 1.34), and so on. Unwise attention is also a basis for views, as the Blessed One said: 'When one unwisely attends in this way, one of the six views arises: 'There is a self for me'—this view arises as true and established' (MN 1.19), and so on.

ယာ ဒိဋ္ဌီတိ ဣဒါနိ ဝုစ္စမာနာနံ အဋ္ဌာရသန္နံ ပဒါနံ သာဓာရဏံ မူလပဒံ. ဒိဋ္ဌိယေဝ ဒိဋ္ဌိဂတံ ဂူထဂတံ ဝိယ, ဒိဋ္ဌီသု ဝါ ဂတံ ဣဒံ ဒဿနံ ဒွါသဋ္ဌိဒိဋ္ဌီသု အန္တောဂဓတ္တာတိပိ ဒိဋ္ဌိဂတံ, ဒိဋ္ဌိယာ ဝါ ဂတံ ဒိဋ္ဌိဂတံ. ဣဒဉှိ ‘‘အတ္ထိ မေ အတ္တာ’’တိအာဒိ ဒိဋ္ဌိယာ ဂမနမတ္တမေဝ, နတ္ထေတ္ထ အတ္တာ ဝါ နိစ္စော ဝါ ကောစီတိ ဝုတ္တံ ဟောတိ. သာ စာယံ ဒိဋ္ဌိ ဒုန္နိဂ္ဂမနဋ္ဌေန ဂဟနံ. ဒုရတိက္ကမဋ္ဌေန သပ္ပဋိဘယဋ္ဌေန စ ကန္တာရော ဒုဗ္ဘိက္ခကန္တာရဝါဠကန္တာရာဒယော ဝိယ. သမ္မာဒိဋ္ဌိယာ ဝိနိဝိဇ္ဈနဋ္ဌေန, ဝိလောမနဋ္ဌေန ဝါ ဝိသူကံ. ကဒါစိ သဿတဿ, ကဒါစိ ဥစ္ဆေဒဿ ဝါ ဂဟဏတော ဝိရူပံ ဖန္ဒိတန္တိ ဝိပ္ဖန္ဒိတံ. ဗန္ဓနဋ္ဌေန သံယောဇနံ. ဒိဋ္ဌိယေဝ အန္တော တုဒနဋ္ဌေန ဒုန္နီဟရဏီယဋ္ဌေန စ သလ္လန္တိ ဒိဋ္ဌိသလ္လံ. ဒိဋ္ဌိယေဝ ပီဠာကရဏဋ္ဌေန သမ္ဗာဓောတိ ဒိဋ္ဌိသမ္ဗာဓော. ဒိဋ္ဌိယေဝ မောက္ခာဝရဏဋ္ဌေန ပလိဗောဓောတိ ဒိဋ္ဌိပလိဗောဓော. ဒိဋ္ဌိယေဝ ဒုမ္မောစနီယဋ္ဌေန ဗန္ဓနန္တိ ဒိဋ္ဌိဗန္ဓနံ. ဒိဋ္ဌိယေဝ ဒုရုတ္တရဏဋ္ဌေန ပပါတောတိ ဒိဋ္ဌိပပါတော. ဒိဋ္ဌိယေဝ ထာမဂတဋ္ဌေန အနုသယောတိ ဒိဋ္ဌာနုသယော. ဒိဋ္ဌိယေဝ အတ္တာနံ သန္တာပေတီတိ ဒိဋ္ဌိသန္တာပေါ. ဒိဋ္ဌိယေဝ အတ္တာနံ အနုဒဟတီတိ ဒိဋ္ဌိပရိဠာဟော. ဒိဋ္ဌိယေဝ ကိလေသကာယံ ဂန္ထေတီတိ ဒိဋ္ဌိဂန္ထော. ဒိဋ္ဌိယေဝ ဘုသံ အာဒိယတီတိ ဒိဋ္ဌုပါဒါနံ. ဒိဋ္ဌိယေဝ ‘‘သစ္စ’’န္တိအာဒိဝသေန အဘိနိဝိသတီတိ ဒိဋ္ဌာဘိနိဝေသော. ဒိဋ္ဌိယေဝ ‘‘ဣဒံ ပရ’’န္တိ အာမသတိ, ပရတော ဝါ အာမသတီတိ ဒိဋ္ဌိပရာမာသော, သမုဋ္ဌာတိ ဧတေနာတိ သမုဋ္ဌာနံ, ကာရဏံ. သမုဋ္ဌာနဿ ဘာဝေါ သမုဋ္ဌာနဋ္ဌော, တေန သမုဋ္ဌာနဋ္ဌေန, ကာရဏဘာဝေနာတိ အတ္ထော. သတ္တမဋ္ဌမေသု နတ္ထိ ဝတ္တဗ္ဗံ.

The word 'view' (diṭṭhi) is the common root word for the eighteen terms now being explained. A view itself is 'diṭṭhigata,' like going to excrement; or this view, having gone into views, is also 'diṭṭhigata' because it is included in the sixty-two views; or that which has gone by means of a view is 'diṭṭhigata.' For this, such as 'I have a self,' is merely a movement of view; what is meant is that there is no self or anything permanent here. And this view is a 'gahana' (impenetrable thicket) in the sense of being hard to escape. It is a 'kantāra' (wilderness) in the sense of being hard to overcome and dangerous, like a famine-stricken wilderness or a wilderness infested with wild animals. It is a 'visūka' (distortion) in the sense of piercing through right view, or in the sense of being contrary to it. It is a 'vipphandita' (thrashing) because it is a distorted throbbing, sometimes grasping eternalism, sometimes annihilationism. It is a 'saṃyojana' (fetter) in the sense of binding. The view itself is a 'salla' (dart) because it pierces within and is hard to extract. The view itself is 'sambādha' (confinement) in the sense of causing oppression. The view itself is 'palibodha' (obstruction) in the sense of obstructing liberation. The view itself is 'bandhana' (bond) in the sense of being hard to release. The view itself is 'papāta' (precipice) in the sense of being hard to cross. The view itself is 'anusaya' (latent tendency) in the sense of having become firm. The view itself is 'santāpa' (torment) because it torments oneself. The view itself is 'pariḷāha' (burning) because it burns oneself. The view itself is 'gantha' (knot) because it ties the mass of defilements. The view itself is 'upādāna' (grasping) because it grasps strongly. The view itself is 'abhinivesa' (adherence) because it adheres in the manner of 'this is true' and so on. The view itself is 'parāmāsa' (clinging) because it touches 'this is superior' or touches from another. That by which it arises is 'samuṭṭhāna,' a cause. The state of being a source is the meaning of 'samuṭṭhānaṭṭha'; therefore, by 'samuṭṭhānaṭṭha' is meant the state of being a cause. In the seventh and eighth, there is nothing further to be said.

ကောကနုဒသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

၉-၁၀. ဥပါလိသုတ္တာဒိဝဏ္ဏနာ

9-10. Commentary on the Upāli Sutta and Others.

၉၉-၁၀၀. နဝမေ [Pg.352] အဇ္ဈောဂါဟေတွာ အဓိပ္ပေတမတ္ထံ သမ္ဘဝိတုံ သာဓေတုံ ဒုက္ခာနိ ဒုရဘိသမ္ဘဝါနိ. အဋ္ဌကထာယံ ပန တတ္ထ နိဝါသောယေဝ ဒုက္ခောတိ ဒဿေတုံ ‘‘သမ္ဘဝိတုံ ဒုက္ခာနိ ဒုဿဟာနီ’’တိ ဝုတ္တံ. အရညဝနပတ္ထာနီတိ အရညလက္ခဏပ္ပတ္တာနိ ဝနသဏ္ဍာနိ. ဝနပတ္ထသဒ္ဒေါ ဟိ သဏ္ဍဘူတေ ရုက္ခသမူဟေပိ ဝတ္တတီတိ အရညဂ္ဂဟဏံ. ပဝိဝေကန္တိ ပကာရတော, ပကာရေဟိ ဝါ ဝိဝေစနံ, ရူပါဒိပုထုတ္တာရမ္မဏေ ပကာရတော ဂမနာဒိဣရိယာပထပ္ပကာရေဟိ အတ္တနော ကာယဿ ဝိဝေစနံ, ဂစ္ဆတောပိ တိဋ္ဌတောပိ နိသဇ္ဇတောပိ နိပဇ္ဇတောပိ ဧကဿေဝ ပဝတ္တိ. တေနေဝ ဟိ ဝိဝေစေတဗ္ဗာနံ ဝိဝေစနာကာရဿ စ ဘေဒတော ဗဟုဝိဓတ္တာ တေ ဧကတ္တေန ဂဟေတွာ ‘‘ပဝိဝေက’’န္တိ ဧကဝစနေန ဝုတ္တံ. ဒုက္ကရံ ပဝိဝေကန္တိ ဝါ ပဝိဝေကံ ကတ္တုံ န သုခန္တိ အတ္ထော. ဧကီဘာဝေတိ ဧကတ္တဘာဝေ. ဒွယံဒွယာရာမောတိ ဒွိန္နံ ဒွိန္နံ ဘာဝါဘိရတော. ဟရန္တိ ဝိယာတိ သံဟရန္တိ ဝိယ ဝိဃာတုပ္ပာဒနေန. တေနာဟ ‘‘ဃသန္တိ ဝိယာ’’တိ. ဘယသန္တာသုပ္ပာဒနေန ခါဒိတုံ အာဂတာ ယက္ခရက္ခသပိသာစာဒယော ဝိယာတိ အဓိပ္ပာယော. ဤဒိသဿာတိ အလဒ္ဓသမာဓိနော. တိဏပဏ္ဏမိဂါဒိသဒ္ဒေဟီတိ ဝါတေရိတာနံ တိဏပဏ္ဏာဒီနံ မိဂပက္ခိအာဒီနဉ္စ ဘီသနကေဟိ ဘေရဝေဟိ သဒ္ဒေဟိ. ဝိဝိဓေဟိ စ အညေဟိ ခါဏုအာဒီဟိ ယက္ခာဒိအာကာရေဟိ ဥပဋ္ဌိတေဟိ ဘီသနကေဟိ. ဃဋေန ကီဠာ ဃဋိကာတိ ဧကေ. ဒသမံ ဥတ္တာနမေဝ.

99-100. In the ninth, having immersed oneself, the intended meaning is difficult to realize, and sufferings are hard to overcome. However, in the commentary, to show that dwelling there itself is suffering, it is said, "the arising of sufferings is unbearable." The wilderness groves refer to forest thickets possessing the characteristics of a wilderness. The term "vanapattha" also applies to dense clusters of trees; hence the inclusion of "wilderness." "Solitude" refers to seclusion according to manner or means—one separates the body from the multitude of diverse sense objects, like forms, etc., by means of modes of conduct such as going, standing, sitting, or lying down. Whether walking, standing, sitting, or lying down, its practice is singular. Therefore, because the ways of seclusion and the objects to be secluded are diverse, they are collectively referred to with the singular term "solitude." Or, "difficult is solitude" means that practicing solitude is not easy. "To become one" means to abide in a state of unity. "Delighting in pairs" means taking pleasure in the nature of duality. "They carry off, as it were"—they destroy, as it were, by causing the arising of destruction. Hence it is said, "they consume, as it were." The meaning is that demons, ogres, and ghouls, etc., come to devour by instilling fear. "Of such a one"—of one who has not attained samādhi. "By the sounds of grass, leaves, wild animals, etc."—by the terrifying and fearful sounds of grass, leaves, and wild animals or birds stirred by the wind. "And by various other frightening things appearing in the forms of stumps, demons, etc." "Playing with a pot is called 'ghaṭikā'"—according to some. The tenth is straightforward.

ဥပါလိသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Upāli Sutta and others is concluded.

ဥပါလိဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Upālivagga Commentary is concluded.

ဒုတိယပဏ္ဏာသကံ နိဋ္ဌိတံ.

The Second Fifty is concluded.

၃. တတိယပဏ္ဏာသကံ

3. The Third Fifty

(၁၁) ၁. သမဏသညာဝဂ္ဂေါ

(11) 1. The Section on Perceptions of Ascetics

၁-၁၂. သမဏသညာသုတ္တာဒိဝဏ္ဏနာ

1-12. Commentary on the Samaṇasaññā Sutta and so forth.

၁၀၁-၁၁၂. တတိယဿ [Pg.353] ပဌမာဒီနိ ဥတ္တာနာနိ. ဆဋ္ဌေ နိဇ္ဇရကာရဏာနီတိ ပဇဟနကာရဏာနိ. ဣမသ္မိံ မဂ္ဂေါ ကထီယတီတိ ကတွာ ‘‘အယံ ဟေဋ္ဌာ…ပေ… ပုန ဂဟိတာ’’တိ ဝုတ္တံ. ကိဉ္စာပိ နိဇ္ဇိဏ္ဏာ မိစ္ဆာဒိဋ္ဌီတိ အာနေတွာ သမ္ဗန္ဓိတဗ္ဗံ. ယထာ မိစ္ဆာဒိဋ္ဌိ ဝိပဿနာယ နိဇ္ဇိဏ္ဏာပိ န သမုစ္ဆိန္နာတိ သမုစ္ဆေဒပ္ပဟာနဒဿနတ္ထံ ပုန ဂဟိတာ, ဧဝံ မိစ္ဆာသင်္ကပ္ပာဒယောပိ ဝိပဿနာယ ပဟီနာပိ အသမုစ္ဆိန္နတာယ ဣဓ ပုန ဂဟိတာတိ အယမတ္ထော ‘‘မိစ္ဆာသင်္ကပ္ပဿာ’’တိအာဒီသု သဗ္ဗပဒေသု ဝတ္တဗ္ဗောတိ ဒဿေတိ ‘‘ဧဝံ သဗ္ဗပဒေသု ယောဇေတဗ္ဗော’’တိ ဣမိနာ. ဧတ္ထ စာတိ ‘‘သမ္မာဝိမုတ္တိပစ္စယာ စ အနေကေ ကုသလာ ဓမ္မာ ဘာဝနာပါရိပူရိံ ဂစ္ဆန္တီ’’တိ ဧတသ္မိံ ပါဠိပဒေ. ဧတ္ထ စ သမုစ္ဆေဒဝသေန စ ပဋိပ္ပဿဒ္ဓိဝသေန စ ပဋိပက္ခဓမ္မာနံ သမ္မဒေဝ ဝိမုစ္စနံ သမ္မာဝိမုတ္တိ. တပ္ပစ္စယာ စ မဂ္ဂဖလေသု အဋ္ဌ ဣန္ဒြိယာနိ ဘာဝနာပါရိပူရိံ ဥပဂစ္ဆန္တီတိ မဂ္ဂသမ္ပယုတ္တာနိပိ သဒ္ဓါဒီနိ ဣန္ဒြိယာနိ ဥဒ္ဓဋာနိ. မဂ္ဂဝသေန ဟိ ဖလေသု ဘာဝနာပါရိပူရီ နာမာတိ. အဘိနန္ဒနဋ္ဌေနာတိ အတိဝိယ သိနေဟနဋ္ဌေန. ဣဒဉှိ သောမနဿိန္ဒြိယံ ဥက္ကံသဂတသာတသဘာဝတော သမ္ပယုတ္တဓမ္မေ သိနေဟန္တံ တေမေန္တံ ဝိယ ပဝတ္တတိ. ပဝတ္တသန္တတိအာဓိပတေယျဋ္ဌေနာတိ ဝိပါကသန္တာနဿ ဇီဝနေ အဓိပတိဘာဝေန. ဧဝန္တိအာဒိ ဝုတ္တဿေဝ အတ္ထဿ နိဂမနံ. သတ္တမာဒီနိ ဥတ္တာနတ္ထာနိ.

101-112. The first and so on of the third are straightforward. In the sixth, the causes of wearing away are the causes of abandoning. Because it is said, "In this the path is described," it is said, "This below...pe... again taken." Although wrong view is worn away, it should be connected by bringing that in. Just as wrong view, though worn away by insight, is not completely eradicated—hence it is taken again to show the abandoning by eradication—so too, wrong intention and the like, though abandoned by insight, are not completely eradicated; thus they are taken again here. This meaning in "of wrong intention" and so on should be stated in all instances, as shown by "thus it should be applied in all instances." And here, in the Pāli passage, "And because of right liberation, many wholesome qualities reach full development," right liberation is complete release from opposing states both by eradication and by tranquillization. And because of that, the eight faculties reach full development in the path and fruition states—thus the faculties like faith associated with the path are also drawn out. For full development in the fruition states is so called by way of the path. By way of the meaning of delight—by way of the meaning of extreme affection. For this faculty of joy, being uplifted and having a nature of delight, affects the associated states as if moistening and soothing them. By way of mastery over the continuity of occurrence—by way of being the dominant condition in the continuity of resultant consciousness. "Thus" and so on is the conclusion of the meaning already stated. The seventh and so on are straightforward in meaning.

သမဏသညာသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Samaṇasaññā Sutta and others is concluded.

သမဏသညာဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Samaṇasaññāvagga Commentary is concluded.

(၁၂) ၂. ပစ္စောရောဟဏိဝဂ္ဂေါ

(12) 2. The Withdrawal Chapter

၁-၄. ပဌမအဓမ္မသုတ္တာဒိဝဏ္ဏနာ

1-4. Commentary on the First Adhamma Sutta and so on.

၁၁၃-၁၁၆. ဒုတိယဿ ပဌမဒုတိယာနိ ဥတ္တာနတ္ထာနိ. တတိယေ ဇာနံ ဇာနာတီတိ သဗ္ဗညုတညာဏေန ဇာနိတဗ္ဗံ သဗ္ဗံ ဇာနာတိ ဧဝ. န ဟိ ပဒေသဉာဏေ [Pg.354] ဌိတော ဇာနိတဗ္ဗံ သဗ္ဗံ ဇာနာတိ. ဥက္ကဋ္ဌနိဒ္ဒေသေန ဟိ အဝိသေသဂ္ဂဟဏေန စ ‘‘ဇာန’’န္တိ ဣမိနာ နိရဝသေသံ ဉေယျဇာတံ ပရိဂ္ဂယှတီတိ တဗ္ဗိသယာယ ဇာနနကိရိယာယ သဗ္ဗညုတညာဏမေဝ ကရဏံ ဘဝိတုံ ယုတ္တံ, ပကရဏဝသေန ‘‘ဘဂဝါ’’တိ သဒ္ဒန္တရသန္နိဓာနေန စ အယမတ္ထော ဝိဘာဝေတဗ္ဗော. ပဿိတဗ္ဗမေဝ ပဿတီတိ ဒိဗ္ဗစက္ခုပညာစက္ခုဓမ္မစက္ခုဗုဒ္ဓစက္ခုသမန္တစက္ခုသင်္ခါတေဟိ ဉာဏစက္ခူဟိ ပဿိတဗ္ဗံ ပဿတိ ဧဝ. အထ ဝါ ဇာနံ ဇာနာတီတိ ယထာ အညေ သဝိပလ္လာသာ ကာမရူပပရိညာဝါဒိနော ဇာနန္တာပိ ဝိပလ္လာသဝသေန ဇာနန္တိ, န ဧဝံ ဘဂဝါ. ဘဂဝါ ပန ပဟီနဝိပလ္လာသတ္တာ ဇာနန္တော ဇာနာတိ ဧဝ, ဒိဋ္ဌိဒဿနဿ အဘာဝါ ပဿန္တော ပဿတိယေဝါတိ အတ္ထော. စက္ခု ဝိယ ဘူတောတိ ဒဿနပရိဏာယကဋ္ဌေန စက္ခု ဝိယ ဘူတော. ယထာ ဟိ စက္ခု သတ္တာနံ ဒဿနတ္ထံ ပရိဏေတိ သာဓေတိ, ဧဝံ လောကဿ ယာထာဝဒဿနသာဓနတောပိ ဒဿနကိစ္စပရိဏာယကဋ္ဌေန စက္ခု ဝိယ ဘူတော, ပညာစက္ခုမယတ္တာ ဝါ သယမ္ဘုဉာဏေန ပညာစက္ခုံ ဘူတော ပတ္တောတိ ဝါ စက္ခုဘူတော.

113-116. The first and second of the second section are clear in meaning. In the third, "knowing, he knows" means he knows with the knowledge of omniscience all that should be known. For one established in partial knowledge does not know all that should be known. Through the supreme explanation and by grasping without distinction, the word "knows" encompasses the entire field of what is to be known without remainder. Therefore, the knowledge of omniscience alone is fit to be the means for the act of knowing related to this object. This meaning should be clarified by the context and the proximity of the other word, "Blessed One." "Seeing what should be seen, he sees" means he sees with the eyes of knowledge—namely, the divine eye, the eye of wisdom, the eye of the Dhamma, the eye of the Buddha, and the all-encompassing eye—what should be seen. Alternatively, "knowing, he knows" means that while other proponents of the full understanding of the realms of sense-desire and form, who have distorted perceptions, know by way of distortion even when knowing, it is not so for the Blessed One. The Blessed One, because he has abandoned distortions, knows as one who truly knows; because of the absence of the seeing of views, he sees as one who truly sees. "Become an eye" means he has become like an eye in the sense of leading to vision. Just as the eye leads and enables beings to see, so too, by being an instrument for the world to see things as they truly are, he has become like an eye in the sense of leading the function of vision. Or, because he is constituted of the eye of wisdom, or because he has become and attained the eye of wisdom through self-arisen knowledge, he has "become an eye."

ဉာဏသဘာဝေါတိ ဝိဒိတကရဏဋ္ဌေန ဉာဏသဘာဝေါ. အဝိပရီတသဘာဝဋ္ဌေန ပရိယတ္တိဓမ္မပ္ပဝတ္တနတော ဝါ ဟဒယေန စိန္တေတွာ ဝါစာယ နိစ္ဆာရိတဓမ္မမယောတိ ဓမ္မဘူတော. တေနာဟ ‘‘ဓမ္မသဘာဝေါ’’တိ. ဓမ္မာ ဝါ ဗောဓိပက္ခိယာ တေဟိ ဥပ္ပန္နတ္တာ လောကဿ စ တဒုပ္ပာဒနတော, အနညသာဓာရဏံ ဝါ ဓမ္မံ ပတ္တော အဓိဂတောတိ ဓမ္မဘူတော. သေဋ္ဌဋ္ဌေန ဗြဟ္မဘူတောတိ အာဟ ‘‘သေဋ္ဌသဘာဝေါ’’တိ. အထ ဝါ ဗြဟ္မာ ဝုစ္စတိ မဂ္ဂေါ, တေန ဥပ္ပန္နတ္တာ လောကဿ စ တဒုပ္ပာဒနတော, တဉ္စ သယမ္ဘုဉာဏေန ပတ္တောတိ ဗြဟ္မဘူတော. စတုသစ္စဓမ္မံ ဝဒတီတိ ဝတ္တာ. စိရံ သစ္စပ္ပဋိဝေဓံ ပဝတ္တေန္တော ဝဒတီတိ ပဝတ္တာ. အတ္ထံ နီဟရိတွာတိ ဒုက္ခာဒိအတ္ထံ တတ္ထာပိ ပီဠနာဒိအတ္ထံ ဥဒ္ဓရိတွာ. ပရမတ္ထံ ဝါ နိဗ္ဗာနံ ပါပယိတာ နိန္နေတာ. အမတာဓိဂမပဋိပတ္တိဒေသနာယ အမတသစ္ဆိကိရိယံ သတ္တေသု ဥပ္ပာဒေန္တော အမတံ ဒဒါတီတိ အမတဿ ဒါတာ. ဗောဓိပက္ခိယဓမ္မာနံ တဒါယတ္တဘာဝတော ဓမ္မသာမီ. စတုတ္ထေ နတ္ထိ ဝတ္တဗ္ဗံ.

"Of the nature of knowledge" means he is of the nature of knowledge in the sense of causing to know. "Become Dhamma" means he is made of the Dhamma uttered by speech after having reflected with the heart, in the sense of having an unperverted nature or from propagating the learned Dhamma. Hence it is said, "of the nature of Dhamma." Or, the Dhammas are the factors of enlightenment; because he has arisen from them and because he produces them for the world, or because he has attained and realized the incomparable Dhamma, he has "become Dhamma." "Become Brahma" means supreme; hence it is said, "of a supreme nature." Alternatively, the path is called Brahma; because he has arisen from it and because he produces it for the world, and because he has attained it through self-arisen knowledge, he has "become Brahma." "He speaks the Dhamma of the four truths" means he is a speaker. "He speaks while causing the penetration of the truths to proceed for a long time" means he is a proclaimer. "Having drawn out the meaning" means having extracted the meaning of suffering, etc., and within that, the meaning of oppression, etc. Or, he is a guide and leader to the ultimate goal, Nibbāna. "By teaching the practice for the attainment of the deathless, he generates the realization of the deathless in beings and thus gives the deathless," which means he is the giver of the deathless. "Master of the Dhamma" because the factors of enlightenment are dependent on him. In the fourth, there is nothing to be said.

ပဌမအဓမ္မသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the First Adhamma Sutta and others is concluded.

၅-၄၂. သင်္ဂါရဝသုတ္တာဒိဝဏ္ဏနာ

5-42. Commentary on the Saṅgārava Sutta and so forth.

၁၁၇-၁၅၄. ပဉ္စမေ [Pg.355] အပ္ပကာတိ ထောကာ, န ဗဟူ. အထာယံ ဣတရာ ပဇာတိ ယာ ပနာယံ အဝသေသာ ပဇာ သက္ကာယဒိဋ္ဌိတီရမေဝ အနုဓာဝတိ, အယမေဝ ဗဟုတရာတိ အတ္ထော. သမ္မဒက္ခာတေတိ သမ္မာ အက္ခာတေ သုကထိတေ. ဓမ္မေတိ တဝ ဒေသနာဓမ္မေ. ဓမ္မာနုဝတ္တိနောတိ တံ ဓမ္မံ သုတွာ တဒနုစ္ဆဝိကံ ပဋိပဒံ ပူရေတွာ မဂ္ဂဖလသစ္ဆိကရဏေန ဓမ္မာနုဝတ္တိနော. မစ္စုနော ဌာနဘူတန္တိ ကိလေသမာရသင်္ခါတဿ မစ္စုနော နိဝါသဋ္ဌာနဘူတံ. သုဒုတ္တရံ တရိတွာ ပါရမေဿန္တီတိ ယေ ဇနာ ဓမ္မာနုဝတ္တိနော, တေ ဧတံ သုဒုတ္တရံ ဒုရတိက္ကမံ မာရဓေယျံ တရိတွာ အတိက္ကမိတွာ နိဗ္ဗာနပါရံ ဂမိဿန္တိ.

117-154. In the fifth, 'appakā' means few, not many. But this other populace, the remaining populace, merely follows along with the shore of personality view—this is the more numerous, meaning the majority. 'Well-expounded' means well-spoken, well-taught. 'Dhamma' refers to your teaching, the Dhamma. 'Followers of the Dhamma' means those who, having heard that Dhamma, fulfill the practice befitting it and, by realizing the path and its fruits, become followers of the Dhamma. 'The abode of Death' refers to the dwelling place of Death, which is designated as the Māra of defilements. 'Having crossed the hard-to-cross, they will go beyond' means those people who are followers of the Dhamma will cross over this hard-to-cross, difficult-to-surpass domain of Māra and go to the far shore of Nibbāna.

ကဏှံ ဓမ္မံ ဝိပ္ပဟာယာတိ ကာယဒုစ္စရိတာဒိဘေဒံ အကုသလံ ဓမ္မံ ဇဟိတွာ. သုက္ကံ ဘာဝေထာတိ ပဏ္ဍိတော ဘိက္ခု အဘိနိက္ခမနတော ပဋ္ဌာယ ယာဝ အရဟတ္တမဂ္ဂါ ကာယသုစရိတာဒိဘေဒံ သုက္ကံ ဓမ္မံ ဘာဝေယျ. ဩကာ အနောကမာဂမ္မာတိ ဩကံ ဝုစ္စတိ အာလယော, အနောကံ ဝုစ္စတိ အနာလယော. အာလယတော နိက္ခမိတွာ အနာလယသင်္ခါတံ နိဗ္ဗာနံ ပဋိစ္စ အာရဗ္ဘ.

'Having abandoned the dark qualities' means abandoning unwholesome qualities such as bodily misconduct and so on. 'Cultivate the bright' means a wise monk, from the time of renunciation up to the path of arahantship, should develop bright qualities such as good bodily conduct and so on. 'From home to homelessness' means 'home' is called attachment, while 'homelessness' is called non-attachment; having left attachment, with reference to Nibbāna, which is designated as non-attachment.

တတြာဘိရတိမိစ္ဆေယျာတိ ယသ္မိံ အနာလယသင်္ခါတေ ဝိဝေကေ နိဗ္ဗာနေ ဣမေဟိ သတ္တေဟိ ဒုရဘိရမံ, တတြာဘိရတိမိစ္ဆေယျ. ဒုဝိဓေပိ ကာမေတိ ဝတ္ထုကာမကိလေသကာမေ. စိတ္တက္လေသေဟီတိ ပဉ္စဟိ နီဝရဏေဟိ အတ္တာနံ ပရိယောဒပေယျ ဝေါဒါပေယျ, ပရိသောဓေယျာတိ အတ္ထော.

'Desiring delight in that' means one should desire delight in that solitude, Nibbāna, which is designated as non-attachment and in which it is difficult for beings to find delight. 'Both kinds of sensual pleasures' refers to sensual pleasures of objects and the sensual pleasures of defilements. 'From the defilements of mind' means one should purify oneself, cleanse oneself, from the five hindrances—this is the meaning.

သမ္ဗောဓိယင်္ဂေသူတိ သမ္ဗောဇ္ဈင်္ဂေသု. သမ္မာ စိတ္တံ သုဘာဝိတန္တိ သမ္မာ ဟေတုနာ နယေန စိတ္တံ သုဋ္ဌု ဘာဝိတံ ဝဍ္ဎိတံ. ဇုတိမန္တောတိ အာနုဘာဝဝန္တော, အရဟတ္တမဂ္ဂဉာဏဇုတိယာ ခန္ဓာဒိဘေဒေ ဓမ္မေ ဇောတေတွာ ဌိတာတိ အတ္ထော. တေ လောကေ ပရိနိဗ္ဗုတာတိ တေ ဣမသ္မိံ ခန္ဓာဒိလောကေ ပရိနိဗ္ဗုတာ နာမ အရဟတ္တပ္ပတ္တိတော ပဋ္ဌာယ ကိလေသဝဋ္ဋဿ ခေပိတတ္တာ သဥပါဒိသေသေန, စရိမစိတ္တနိရောဓေန ခန္ဓဝဋ္ဋဿ ခေပိတတ္တာ အနုပါဒိသေသေန စာတိ ဒွီဟိ ပရိနိဗ္ဗာနေဟိ ပရိနိဗ္ဗုတာ, အနုပါဒါနော ဝိယ ပဒီပေါ အပဏ္ဏတ္တိကဘာဝံ ဂတာတိ အတ္ထော.

'In the factors of awakening' means in the enlightenment factors. 'Rightly developed mind' means the mind is well developed, increased, by the right cause and method. 'Radiant' means possessing power, because they stand illuminating the aggregates and other kinds of phenomena by the radiance of the knowledge of the path of arahantship—this is the meaning. 'They are fully quenched in the world' means they are fully quenched in this world of aggregates and so on by two kinds of final Nibbāna: with residue remaining, from the attainment of arahantship due to the destruction of the round of defilements; and without residue remaining, due to the destruction of the round of aggregates with the final cessation of consciousness—like a lamp without fuel, gone to a state beyond designation—this is the meaning.

ဣတော ပရံ ယာဝ တတိယော ပဏ္ဏာသကော, တာဝ ဥတ္တာနတ္ထမေဝ.

From here up to the third section of fifty, the meaning is obvious.

သင်္ဂါရဝသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

တတိယပဏ္ဏာသကံ နိဋ္ဌိတံ.

The Third Book of Fifty is concluded.

၄. စတုတ္ထပဏ္ဏာသကံ

4. The Fourth Book of Fifty

၁၅၅-၁၆၆. စတုတ္ထဿ [Pg.356] ပဌမဝဂ္ဂေါ ဥတ္တာနတ္ထောယေဝ.

155-166. The first chapter of the fourth book is clear in meaning.

၁-၄၄. ဗြာဟ္မဏပစ္စောရောဟဏီသုတ္တာဒိဝဏ္ဏနာ

1-44. Commentary on the Brāhmaṇapaccorohaṇī Sutta and so forth

၁၆၇-၂၁၀. ဒုတိယေ စ ပဌမာဒီနိ ဥတ္တာနတ္ထာနိ. ဒသမေ ပစ္ဆာဘူမိဝါသိနောတိ ပစ္စန္တဒေသဝါသိနော. သေဝါလမာလိကာတိ ပါတောဝ ဥဒကံ ဩရောဟိတွာ သေဝါလဉ္စေဝ ဥပ္ပလာဒီနိ စ ဂဟေတွာ အတ္တနော ဥဒကသုဒ္ဓိကဘာဝဇာနနတ္ထဉ္စေဝ ‘‘လောကဿ စ ဥဒကေန သုဒ္ဓိ ဟောတီ’’တိ ဣမဿ အတ္ထဿ ဇာနနတ္ထဉ္စ မာလံ ကတွာ ပိလန္ဓနကာ. ဥဒကောရောဟကာတိ ပါတော မဇ္ဈနှေ သာယနှေ စ ဥဒကဩရောဟဏကာ. တေနာဟ ‘‘သာယတတိယကံ ဥဒကောရောဟဏာနုယောဂမနုယုတ္တာ’’တိ. ဧကာဒသမာဒီနိ ဥတ္တာနတ္ထာနိ. စတုတ္ထေ ပဏ္ဏာသကေ နတ္ထိ ဝတ္တဗ္ဗံ.

167-210. In the second chapter, the first and subsequent discourses are clear in meaning. In the tenth, 'those who dwell in the last region' means inhabitants of borderlands. 'Those who wear garlands of algae' are those who, having descended into the water early in the morning, gather algae and lotuses, make them into garlands, and wear them—both to know the state of purity of their own water and to understand the meaning that 'the world is purified by water.' 'Those who descend into the water' are those who descend into the water in the morning, midday, and evening. Hence it is said, 'devoted to the practice of descending into the water three times a day.' The eleventh and subsequent discourses are clear in meaning. In the fourth Book of Fifty, there is nothing to be said.

ဗြာဟ္မဏပစ္စောရောဟဏီသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

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

စတုတ္ထပဏ္ဏာသကံ နိဋ္ဌိတံ.

The Fourth Book of Fifty is concluded.

(၂၁) ၁. ကရဇကာယဝဂ္ဂေါ

(21) 1. The Chapter on the Foul Body

၁-၅၃၆. ပဌမနိရယသဂ္ဂသုတ္တာဒိဝဏ္ဏနာ

1-536. Commentary on the First Hell and Heaven Sutta and so forth

၂၁၁-၇၄၆. ပဉ္စမဿ ပဌမာဒီနိ ဥတ္တာနတ္ထာနိ. နဝမေ ယသ္မိံ သန္တာနေ ကာမာဝစရကမ္မံ မဟဂ္ဂတကမ္မဉ္စ ကတူပစိတံ ဝိပါကဒါနေ လဒ္ဓါဝသရံ ဟုတွာ ဌိတံ, တေသု ကာမာဝစရကမ္မံ ဣတရံ နီဟရိတွာ သယံ တတ္ထ ဌတွာ အတ္တနော ဝိပါကံ ဒါတုံ န သက္ကောတိ, မဟဂ္ဂတကမ္မမေဝ ပန ဣတရံ ပဋိဗာဟိတွာ အတ္တနော ဝိပါကံ ဒါတုံ သက္ကောတိ ဂရုဘာဝတော. တေနာဟ ‘‘တံ မဟောဃော ပရိတ္တံ ဥဒကံ ဝိယာ’’တိအာဒိ. ဣတော ပရံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ.

211-746. The first and subsequent discourses of the fifth book are clear in meaning. In the ninth, in a continuum in which both sense-sphere kamma and sublime kamma have been performed and accumulated, and are standing having obtained an opportunity to give a result, the sense-sphere kamma cannot push aside the other and remain there to give its own result; however, the sublime kamma alone, being weightier, can ward off the other and give its own result. Hence it is said, 'like a great flood and a small amount of water,' and so on. From here onward, the meaning is clear throughout.

ပဌမနိရယသဂ္ဂသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the First Hell and Heaven Sutta and so forth is concluded.

ဣတိ မနောရထပူရဏိယာ အင်္ဂုတ္တရနိကာယ-အဋ္ဌကထာယ

Thus in the Manorathapūraṇī, the commentary on the Aṅguttara Nikāya,

ဒသကနိပါတဝဏ္ဏနာယ အနုတ္တာနတ္ထဒီပနာ သမတ္တာ.

the exposition of the non-obvious meaning of the commentary on the Book of Tens is completed.

. နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ.

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

အင်္ဂုတ္တရနိကာယေ

In the Aṅguttara Nikāya

ဧကာဒသကနိပါတ-ဋီကာ

Subcommentary to the Book of Elevens

၁. နိဿယဝဂ္ဂေါ

1. The Chapter on Dependence

၁-၁၀. ကိမတ္ထိယသုတ္တာဒိဝဏ္ဏနာ

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

၁-၁၀. ဧကာဒသကနိပါတဿ [Pg.357] ပဌမာဒီနိ ဥတ္တာနတ္ထာနေဝ. ဒသမေ ဇနိတသ္မိန္တိ ကမ္မကိလေသေဟိ နိဗ္ဗတ္တေ, ဇနေ ဧတသ္မိန္တိ ဝါ ဇနေတသ္မိံ, မနုဿေသူတိ အတ္ထော. တေနာဟ ‘‘ယေ ဂေါတ္တပဋိသာရိနော’’တိ. ဇနိတသ္မိံ-သဒ္ဒေါ ဧဝ ဝါ ဣ-ကာရဿ ဧ-ကာရံ ကတွာ ‘‘ဇနေတသ္မိ’’န္တိ ဝုတ္တော. ဇနိတသ္မိန္တိ စ ဇနသ္မိန္တိ အတ္ထော ဝေဒိတဗ္ဗော. ဇနိတသ္မိန္တိ သာမညဂ္ဂဟဏေပိ ယတ္ထ စတုဝဏ္ဏသမညာ, တတ္ထေဝ မနုဿလောကေ. ခတ္တိယော သေဋ္ဌောတိ အယံ လောကသမညာပိ မနုဿလောကေယေဝ, န ဒေဝကာယေ ဗြဟ္မကာယေ ဝါတိ ဒဿေတုံ ‘‘ယေ ဂေါတ္တပဋိသာရိနော’’တိ ဝုတ္တံ. ပဋိသရန္တီတိ ‘‘အဟံ ဂေါတမော, အဟံ ကဿပေါ’’တိ ပဋိ ပဋိ အတ္တနော ဂေါတ္တံ အနုဿရန္တိ ပဋိဇာနန္တိ ဝါတိ အတ္ထော.

1–10. The first and subsequent discourses of the Book of Elevens are straightforward in meaning. In the tenth discourse, 'janitasmiṃ' means 'produced by kamma and defilements'; or 'janetasmiṃ' means 'in this being', that is, 'among humans.' Hence it is said: “those who adhere to lineage.” The word 'janitasmiṃ' can also be stated as 'janetasmiṃ' by changing the vowel ‘i’ to ‘e.’ And 'janitasmiṃ' should be understood as meaning ‘among beings.’ Even when 'janitasmiṃ' is taken in a general sense, the four castes are commonly recognized only in the human world. The worldly designation “the khattiya is the best” also applies only in the human world, not in the deva or Brahmā realms. To indicate this, it is said: “those who adhere to lineage.” 'Paṭisaranti' means they repeatedly recall or declare their own lineage, thinking, “I am a Gotama, I am a Kassapa”—this is the meaning.

ကိမတ္ထိယသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Kimatthiya Sutta and so forth is concluded.

နိဿယဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Chapter on Dependence is concluded.

၂. အနုဿတိဝဂ္ဂေါ

2. The Chapter on Recollection

၁-၄. ပဌမမဟာနာမသုတ္တာဒိဝဏ္ဏနာ

1–4. Commentary on the First Mahānāma Sutta and so forth

၁၁-၁၄. ဒုတိယဿ ပဌမာဒီနိ ဥတ္တာနတ္ထာနိ. တတိယေ ကဗဠီကာရာဟာရဘက္ခာနန္တိ ကဗဠီကာရာဟာရူပဇီဝီနံ. ကော ပန ဒေဝါနံ အာဟာရော, ကာ အာဟာရဝေလာတိ? သဗ္ဗေသမ္ပိ ကာမာဝစရဒေဝါနံ သုဓာ အာဟာရော. သာ ဟေဋ္ဌိမေဟိ ဟေဋ္ဌိမေဟိ ဥပရိမာနံ ဥပရိမာနံ ပဏီတတမာ ဟောတိ, တံ ယထာသကံ ဒိဝသဝသေနေဝ ဒိဝသေ ဒိဝသေ ဘုဉ္ဇန္တိ. ကေစိ ပန ‘‘ဗိဠာရပဒပ္ပမာဏံ သုဓာဟာရံ ဘုဉ္ဇန္တိ, သော ဇိဝှာယ ဌပိတမတ္တော ယာဝ ကေသဂ္ဂနခဂ္ဂါ ကာယံ ဖရတိ, တေသံယေဝ ဒိဝသဝသေန [Pg.358] သတ္တ ဒိဝသေ ယာပနသမတ္ထော ဟောတီ’’တိ ဝဒန္တိ. အသမယဝိမုတ္တိယာ ဝိမုတ္တောတိ မဂ္ဂဝိမောက္ခေန ဝိမုတ္တော. အဋ္ဌန္နဉှိ သမာပတ္တီနံ သမာပဇ္ဇနဿ သမယောပိ အတ္ထိ တဿ အသမယောပိ, မဂ္ဂဝိမောက္ခေန ပန ဝိမုစ္စနဿ သမယော ဝါ အသမယော ဝါ နတ္ထိ. ယဿ သဒ္ဓါ ဗလဝတီ, ဝိပဿနာ စ အာရဒ္ဓါ, တဿ ဂစ္ဆန္တဿ တိဋ္ဌန္တဿ နိသီဒန္တဿ နိပဇ္ဇန္တဿ ခါဒန္တဿ ဘုဉ္ဇန္တဿ စ မဂ္ဂဖလပ္ပဋိဝေဓော နာမ န ဟောတီတိ န ဝတ္တဗ္ဗံ. ဣတိ မဂ္ဂဝိမောက္ခေန ဝိမုစ္စန္တဿ သမယော ဝါ အသမယော ဝါ နတ္ထီတိ မဂ္ဂဝိမောက္ခော အသမယဝိမုတ္တိ နာမ. စတုတ္ထေ နတ္ထိ ဝတ္တဗ္ဗံ.

11–14. In the second chapter, the first and subsequent discourses are straightforward in meaning. In the third discourse, 'kabaḷīkārāhārabhakkhānaṃ' means ‘of those who live on morsel-food.’ But what is the food of the devas, and what is their time for food? For all the devas of the sensual realm, ambrosia is their food. For the lower and lower devas it is coarser, while for the higher and higher ones it is most refined, and each consumes it daily according to their own daily capacity. Some say: “They consume a portion of ambrosia the size of a cat’s paw print, which, when placed on the tongue, suffuses the body up to the tips of the hair and nails. This amount is sufficient to sustain them for seven days.” 'Asamayavimuttiyā vimutto' means ‘liberated through the path-liberation.’ For the eight attainments, there is both a time for entering them and a time not for entering them, but for liberation through the path-liberation, there is no time or non-time. It should not be said that one with strong faith and initiated insight cannot realize the path and its fruits while walking, standing, sitting, lying down, eating, or consuming. Thus, for one being liberated through the path-liberation, there is no time or non-time—this is called asamayavimutti, ‘timeless liberation.’ In the fourth discourse, there is nothing to be said.

ပဌမမဟာနာမသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the First Mahānāma Sutta and so forth is concluded.

၅. မေတ္တာသုတ္တဝဏ္ဏနာ

5. Commentary on the Mettā Sutta

၁၅. ပဉ္စမေ သေသဇနာတိ မေတ္တာယ စေတောဝိမုတ္တိယာ အလာဘိနော. သမ္ပရိဝတ္တမာနာတိ ဒက္ခိဏေနေဝ ပဿေန အသယိတွာ သဗ္ဗသော ပရိဝတ္တမာနာ. ကာကစ္ဆမာနာတိ ဃုရုဃုရုပဿာသဝသေန ဝိဿရံ ကရောန္တာ. သုခံ သုပတီတိ ဧတ္ထ ဒုဝိဓာ သုပနာ သယနေ ပိဋ္ဌိပ္ပသာရဏလက္ခဏာ ကိရိယာမယစိတ္တေဟိ အဝေါကိဏ္ဏဘဝင်္ဂပ္ပဝတ္တိလက္ခဏာ စ. တတ္ထာယံ ဥဘယတ္ထာပိ သုခမေဝ သုပတိ. ယသ္မာ သဏိကံ နိပဇ္ဇိတွာ အင်္ဂပစ္စင်္ဂါနိ သမောဓာယ ပါသာဒိကေန အာကာရေန သယတိ, နိဒ္ဒေါက္ကမနေပိ ဈာနံ သမာပန္နော ဝိယ ဟောတိ. တေနာဟ ‘‘ဧဝံ အသုပိတွာ’’တိအာဒိ.

15. In the fifth discourse, sesajanā means ‘those who have not attained the liberation of mind through loving-kindness.’ Samparivattamānā means ‘completely turning over, not lying on the right side alone.’ Kākacchamānā means ‘making a loud sound with the force of heavy breathing.’ Here, sukhaṃ supati refers to two kinds of sleep: the activity of stretching out on the bed, and the uninterrupted flow of the life-continuum consciousness (bhavaṅga) unmixed with functional thoughts. In both cases, one sleeps happily. Because one lies down gently, arranging the limbs gracefully, and even when falling asleep, one is as if attained to jhāna. Therefore, it is said: “not having slept thus,” and so forth.

နိဒ္ဒါကာလေ သုခံ အလဘိတွာ ဒုက္ခေန သုတ္တတ္တာ ဧဝ ပဋိဗုဇ္ဈနကာလေ သရီရခေဒေန နိတ္ထုနနံ ဝိဇမ္ဘနံ ဣတော စိတော စ ဝိပရိဝတ္တနဉ္စ ဟောတီတိ အာဟ ‘‘နိတ္ထုနန္တာ ဝိဇမ္ဘန္တာ သမ္ပရိဝတ္တန္တာ ဒုက္ခံ ပဋိဗုဇ္ဈန္တီ’’တိ. အယံ ပန သုခေန သုတ္တတ္တာ သရီရခေဒါဘာဝတော နိတ္ထုနနာဒိဝိရဟိတောဝ ပဋိဗုဇ္ဈတိ. တေန ဝုတ္တံ ‘‘ဧဝံ အပ္ပဋိဗုဇ္ဈိတွာ’’တိအာဒိ. သုခပ္ပဋိဗောဓော စ သရီရဝိကာရာဘာဝေနာတိ အာဟ ‘‘သုခံ နိဗ္ဗိကာရ’’န္တိ.

Not finding comfort at the time of sleep, and due to sleeping in discomfort, at the time of waking there is bodily fatigue, groaning, yawning, and tossing here and there—thus it is said: “Groaning, yawning, tossing about, they wake up in discomfort.” But this one, having slept comfortably, wakes up without bodily fatigue, being free from groaning and so forth. Therefore, it is said: “not waking up thus,” and so forth. And because waking up in comfort is without bodily disturbance, it is said: “comfortably, without disturbance.”

ဘဒ္ဒကမေဝ သုပိနံ ပဿတီတိ ဣဒံ အနုဘူတပုဗ္ဗဝသေန ဒေဝတူပသံဟာရဝသေန စဿ ဘဒ္ဒကမေဝ သုပိနံ ဟောတိ, န ပါပကန္တိ ကတွာ ဝုတ္တံ. တေနာဟ ‘‘စေတိယံ ဝန္ဒန္တော ဝိယာ’’တိအာဒိ. ဓာတုက္ခောဘဟေတုကမ္ပိ စဿ ဗဟုလံ ဘဒ္ဒကမေဝ သိယာ ယေဘုယျေန စိတ္တဇရူပါနုဂုဏတာယ ဥတုအာဟာရဇရူပါနံ.

He sees only auspicious dreams—this is said because, through past experience and the presentation by devas, he has only auspicious dreams, not inauspicious ones. Therefore, it is said: “As if worshipping a shrine,” and so forth. Also, even when caused by elemental disturbances, his dreams will mostly be auspicious, owing largely to the mind-born matter being in harmony with the season-born and nutriment-born matter.

ဥရေ [Pg.359] အာမုက္ကမုတ္တာဟာရော ဝိယာတိ ဂီဝါယ ဗန္ဓိတွာ ဥရေ လမ္ဗိတမုတ္တာဟာရော ဝိယာတိ ကေဟိစိ တံ ဧကာဝလိဝသေန ဝုတ္တံ သိယာ, အနေကရတနာဝလိသမူဟဘူတော ပန မုတ္တာဟာရော အံသပ္ပဒေသတော ပဋ္ဌာယ ယာဝ ကဋိပ္ပဒေသဿ ဟေဋ္ဌာဘာဂါ ပလမ္ဗန္တော ဥရေ အာမုက္ကောယေဝ နာမ ဟောတိ.

Like a pearl necklace draped over the chest—it might be said by some to be like a single strand tied around the neck and hanging down the chest, but a pearl necklace composed of many jeweled strands, hanging from the shoulder area down to the lower part of the waist, is indeed called “draped over the chest.”

ဝိသာခတ္ထေရော ဝိယာတိ (ဝိသုဒ္ဓိ. ၁.၂၅၈) သော ကိရ ပါဋလိပုတ္တေ ကုဋုမ္ဗိယော အဟောသိ. သော တတ္ထေဝ ဝသမာနော အဿောသိ ‘‘တမ္ဗပဏ္ဏိဒီပေါ ကိရ စေတိယမာလာလင်္ကတော ကာသာဝပဇ္ဇောတော, ဣစ္ဆိတိစ္ဆိတဋ္ဌာနေယေဝေတ္ထ သက္ကာ နိသီဒိတုံ ဝါ နိပဇ္ဇိတုံ ဝါ, ဥတုသပ္ပာယံ သေနာသနသပ္ပာယံ ပုဂ္ဂလသပ္ပာယံ ဓမ္မဿဝနသပ္ပာယန္တိ သဗ္ဗမေတ္ထ သုလဘ’’န္တိ. သော အတ္တနော ဘောဂက္ခန္ဓံ ပုတ္တဒါရဿ နိယျာတေတွာ ဒုဿန္တေ ဗဒ္ဓေန ဧကကဟာပဏေနေဝ ဃရာ နိက္ခမိတွာ သမုဒ္ဒတီရေ နာဝံ ဥဒိက္ခမာနော ဧကံ မာသံ ဝသိ. သော ဝေါဟာရကုသလတာယ ဣမသ္မိံ ဌာနေ ဘဏ္ဍံ ကိဏိတွာ အသုကသ္မိံ ဝိက္ကိဏန္တော ဓမ္မိကာယ ဝဏိဇ္ဇာယ တေနေဝန္တရမာသေန သဟဿံ အဘိသံဟရိ. ဣတိ အနုပုဗ္ဗေန မဟာဝိဟာရံ ဂန္တွာ ပဗ္ဗဇ္ဇံ ယာစတိ. သော ပဗ္ဗာဇနတ္ထာယ သီမံ နီတော တံ သဟဿတ္ထဝိကံ ဩဝဋ္ဋိကန္တရေန ဘူမိယံ ပါတေသိ. ‘‘ကိမေတ’’န္တိ စ ဝုတ္တေ ‘‘ကဟာပဏသဟဿံ, ဘန္တေ’’တိ ဝတွာ, ‘‘ဥပါသက, ပဗ္ဗဇိတကာလတော ပဋ္ဌာယ န သက္ကာ ဝိစာရေတုံ, ဣဒါနေဝ နံ ဝိစာရေဟီ’’တိ ဝုတ္တေ ‘‘ဝိသာခဿ ပဗ္ဗဇ္ဇဋ္ဌာနံ အာဂတာ မာ ရိတ္တဟတ္ထာ ဂမိံသူ’’တိ မုဉ္စိတွာ သီမာမာဠကေ ဝိက္ကိရိတွာ ပဗ္ဗဇိတွာ ဥပသမ္ပန္နော. သော ပဉ္စဝဿော ဟုတွာ ဒွေမာတိကာ ပဂုဏာ ကတွာ အတ္တနော သပ္ပာယံ ကမ္မဋ္ဌာနံ ဂဟေတွာ ဧကေကသ္မိံ ဝိဟာရေ စတ္တာရော စတ္တာရော မာသေ သမပဝတ္တဝါသံ ဝသမာနော စရိ. ဧဝံ စရမာနော –

Like the Elder Visākha (Visuddhi. 1.258). He, it is said, was a householder in Pāṭaliputta. While living there, he heard: “The island of Tambapaṇṇi, it seems, is adorned with garlands of shrines and resplendent with saffron robes. There, one can sit or lie down wherever one wishes. The climate is favorable, the lodgings are suitable, the people are agreeable, and listening to the Dhamma is convenient—everything there is easily obtained.” He entrusted his wealth to his wife and children, tied a single kahāpaṇa in the corner of his garment, left his home, and stayed for a month by the seashore, watching for a boat. Skilled in trade, he bought goods in one place and sold them in another, engaging in righteous commerce. Within that month, he accumulated a thousand. Gradually, he reached the Great Monastery and requested ordination. When he was led to the boundary for ordination, he dropped the bag with a thousand through a hole in his waistband onto the ground. Asked, “What is this?” he replied, “A thousand kahāpaṇas, venerable sir.” He was told, “Lay follower, after ordination, one cannot manage it; deal with it right now.” Thinking, “May those who have come for Visākha’s ordination not go away empty-handed,” he released it, scattered it in the boundary pavilion, then ordained and received higher ordination. After five years, having mastered the two Mātikās, he took up a meditation subject suitable for himself and wandered, dwelling for four months in each monastery in a regular residence. While wandering thus—

‘‘ဝနန္တရေ ဌိတော ထေရော, ဝိသာခေါ ဂဇ္ဇမာနကော;

အတ္တနော ဂုဏမေသန္တော, ဣမမတ္ထံ အဘာသထ.

“The elder Visākha, standing in the forest, roaring, reflecting on his own qualities, spoke this meaning:

‘‘ယာဝတာ ဥပသမ္ပန္နော, ယာဝတာ ဣဓ မာဂတော;

ဧတ္ထန္တရေ ခလိတံ နတ္ထိ, အဟော လာဘော တေ မာရိသာ’’တိ. (ဝိသုဒ္ဓိ. ၁.၂၅၈);

“Since I was ordained, and since I arrived here, in this interval there has been no transgression. Oh, what a gain for you, friend!” (Vis. 1.258);

သော စိတ္တလပဗ္ဗတဝိဟာရံ ဂစ္ဆန္တော ဒွေဓာပထံ ပတွာ ‘‘အယံ နု ခေါ မဂ္ဂေါ, ဥဒါဟု အယ’’န္တိ စိန္တယန္တော အဋ္ဌာသိ. အထဿ ပဗ္ဗတေ အဓိဝတ္ထာ ဒေဝတာ [Pg.360] ဟတ္ထံ ပသာရေတွာ ‘‘ဧသော မဂ္ဂေါ’’တိ ဒဿေတိ. သော စိတ္တလပဗ္ဗတဝိဟာရံ ဂန္တွာ တတ္ထ စတ္တာရော မာသေ ဝသိတွာ ‘‘ပစ္စူသေ ဂမိဿာမီ’’တိ စိန္တေတွာ နိပဇ္ဇိ. စင်္ကမသီသေ မဏိလရုက္ခေ အဓိဝတ္ထာ ဒေဝတာ သောပါနဖလကေ နိသီဒိတွာ ပရောဒိ. ထေရော ‘‘ကော ဧသော’’တိ အာဟ. အဟံ, ဘန္တေ, မဏိလိယာတိ. ကိဿ ရောဒသီတိ? တုမှာကံ ဂမနံ ပဋိစ္စာတိ. မယိ ဣဓ ဝသန္တေ တုမှာကံ ကော ဂုဏောတိ? တုမှေသု, ဘန္တေ, ဣဓ ဝသန္တေသု အမနုဿာ အညမညံ မေတ္တံ ပဋိလဘန္တိ, တေ ဒါနိ တုမှေသု ဂတေသု ကလဟံ ကရိဿန္တိ, ဒုဋ္ဌုလ္လမ္ပိ ကထယိဿန္တီတိ. ထေရော ‘‘သစေ မယိ ဣဓ ဝသန္တေ တုမှာကံ ဖာသုဝိဟာရော ဟောတိ, သုန္ဒရ’’န္တိ ဝတွာ အညေပိ စတ္တာရော မာသေ တတ္ထေဝ ဝသိတွာ ပုန တထေဝ ဂမနစိတ္တံ ဥပ္ပာဒေသိ. ဒေဝတာပိ ပုန တထေဝ ပရောဒိ. ဧတေနေဝ ဥပါယေန ထေရော တတ္ထေဝ ဝသိတွာ တတ္ထေဝ ပရိနိဗ္ဗာယီတိ. ဧဝံ ဓမတ္တာဝိဟာရီ ဘိက္ခု အမနုဿာနံ ပိယော ဟောတိ.

On his way to Cittalapabbata Monastery, he came to a fork in the road and stood pondering: “Is this the right path, or that one?” Then, a deva dwelling on the mountain stretched out a hand and showed him, saying: “This is the path.” He reached Cittalapabbata Monastery and stayed there for four months. Thinking, “I will leave at dawn,” he lay down to rest. A deva dwelling in the Maṇila tree at the head of the walking path sat on a stone step and wept. The elder asked: “Who is this?” “I am Maṇiliyā, venerable sir.” “Why are you weeping?” “Because of your departure.” “What benefit is there to you from my staying here?” “Venerable sir, while you dwell here, the non-humans obtain loving-kindness for one another. But once you leave, they will quarrel and speak harsh things.” The elder said: “If my staying here brings you ease, it is good.” So he stayed another four months. Again, the thought of leaving arose. The deva also wept just as before. By this means, the elder remained there and attained final nibbāna in that very place. Thus, a bhikkhu who dwells according to the Dhamma is dear to non-humans.

ဗလဝပိယစိတ္တတာယာတိ ဣမိနာ ဗလဝပိယစိတ္တတာမတ္တေနပိ သတ္ထံ န ကမတိ, ပဂေဝ မေတ္တာယ စေတောဝိမုတ္တိယာတိ ဒဿေတိ. ခိပ္ပမေဝ စိတ္တံ သမာဓိယတိ, ကေနစိ ပရိပန္ထေန ပရိဟီနဇ္ဈာနဿ ဗျာပါဒဿ ဒူရသမုဿာရိတဘာဝတော ခိပ္ပမေဝ သမာဓိယတိ, ‘‘အာသဝါနံ ခယာယာ’’တိ ကေစိ. သေသံ သုဝိညေယျမေဝ. ဧတ္ထ စ ကိဉ္စာပိ ဣတော အညကမ္မဋ္ဌာနဝသေန အဓိဂတဇ္ဈာနာနမ္ပိ သုခသုပနာဒယော အာနိသံသာ လဗ္ဘန္တိ. ယထာဟ –

By balavapiyacittatāya, it is shown that even by the mere strength of having an affectionate mind, a weapon does not penetrate, let alone by the liberation of mind through loving-kindness. The mind quickly becomes concentrated because ill will—a danger to one whose jhāna has declined—is driven far away; thus it quickly becomes concentrated. Some say this is “for the destruction of the taints.” The rest is easily understood. Here, although those who have attained jhāna through other meditation subjects also obtain benefits such as pleasant sleep and so forth, as it is said—

‘‘သုခံ သုပန္တိ မုနယော, အဇ္ဈတ္တံ သုသမာဟိတာ;

သုပ္ပဗုဒ္ဓံ ပဗုဇ္ဈန္တိ, သဒါ ဂေါတမသာဝကာ’’တိ. (ဝိသုဒ္ဓိ. မဟာဋီ. ၁.၂၅၈);

စ အာဒိ –

“The sages sleep happily, inwardly well-concentrated; they awaken well-awakened, always the disciples of Gotama.” (Visuddhi. Mahāṭī. 1.258), and so forth—

တထာပိမေ အာနိသံသာ ဗြဟ္မဝိဟာရလာဘိနော အနဝသေသာ လဗ္ဘန္တိ ဗျာပါဒါဒီနံ ဥဇုဝိပစ္စနီကဘာဝတော ဗြဟ္မဝိဟာရာနံ. တေနေဝါဟ ‘‘နိဿရဏံ ဟေတံ, အာဝုသော, ဗျာပါဒဿ, ယဒိဒံ မေတ္တာစေတောဝိမုတ္တီ’’တိအာဒိ (ဒီ. နိ. ၃.၃၂၆; အ. နိ. ၆.၁၃). ဗျာပါဒါဒိဝသေန စ သတ္တာနံ ဒုက္ခသုပနာဒယောတိ တပ္ပဋိပက္ခဘူတေသု ဗြဟ္မဝိဟာရေသု သိဒ္ဓေသု သုခသုပနာဒယော ဟတ္ထဂတာ ဧဝ ဟောန္တီတိ.

Nevertheless, these benefits are obtained in full by those who gain the divine abidings, because the divine abidings are the direct opposites of ill will and the like. Hence it is said: 'This, friend, is the escape from ill will, namely, the liberation of mind through loving-kindness,' and so on (Dī. Ni. 3.326; A. Ni. 6.13). And since beings experience bad sleep and the like due to ill will and so on, when the divine abidings—which are their opposites—are accomplished, good sleep and the like are as if in their hands.

မေတ္တာသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Mettā Sutta is finished.

၆. အဋ္ဌကနာဂရသုတ္တဝဏ္ဏနာ

6. Commentary on the Aṭṭhakanāgara Sutta

၁၆. ဆဋ္ဌေ [Pg.361] ဗေလုဝဂါမကေတိ ဝေသာလိယာ ဒက္ခိဏပဿေ အဝိဒူရေ ဗေလုဝဂါမကော နာမ အတ္ထိ, တံ ဂေါစရဂါမံ ကတွာတိ အတ္ထော. သာရပ္ပတ္တကုလဂဏနာယာတိ မဟာသာရမဟပ္ပတ္တကုလဂဏနာယ. ဒသမေ ဌာနေတိ အညေ အညေတိ ဒသဂဏနဋ္ဌာနေ. အဋ္ဌကနဂရေ ဇာတော ဘဝေါတိ အဋ္ဌကနာဂရော. ကုက္ကုဋာရာမောတိ ပါဋလိပုတ္တေ ကုက္ကုဋာရာမော, န ကောသမ္ဗိယံ.

16. In the sixth, 'in Beluvagāmaka' means that near the southern side of Vesālī, not far away, there is a village named Beluvagāmaka, which he made his alms-village. 'By counting families of great substance and attainment' means by counting families of great substance and great attainment. In the tenth, 'in a place' means in a place for counting ten, one after another. 'One born in the city of Aṭṭhaka' is an Aṭṭhakanāgara. 'Kukkuṭārāma' refers to the Kukkuṭārāma in Pāṭaliputta, not in Kosambī.

ပကတတ္ထပ္ပဋိနိဒ္ဒေသော တ-သဒ္ဒေါတိ တဿ ‘‘ဘဂဝတာ’’တိအာဒီဟိ ပဒေဟိ သမာနာဓိကရဏဘာဝေန ဝုတ္တဿ ယေန အဘိသမ္ဗုဒ္ဓဘာဝေန ဘဂဝါ ပကတော အဓိဂတော သုပါကဋော စ, တံ အဘိသမ္ဗုဒ္ဓဘာဝံ သဒ္ဓိံ အာဂမနီယပဋိပဒါယ အတ္ထဘာဝေနေဝ ဒဿေန္တော ‘‘ယော သော…ပေ… အဘိသမ္ဗုဒ္ဓေါ’’တိ အာဟ. သတိပိ ဉာဏဒဿနသဒ္ဒါနံ ဣဓ ပညာဝေဝစနဘာဝေ တေန တေန ဝိသေသေန နေသံ ဝိသယဝိသေသေ ပဝတ္တိဒဿနတ္ထံ အသာဓာရဏဉာဏဝိသေသဝသေန, ဝိဇ္ဇာတ္တယဝသေန, ဝိဇ္ဇာဘိညာနာဝရဏဝသေန, သဗ္ဗညုတညာဏမံသစက္ခုဝသေန ပဋိဝေဓဒေသနာဉာဏဝသေန စ တဒတ္ထံ ယောဇေတွာ ဒဿေန္တော ‘‘တေသံ တေသ’’န္တိအာဒိမာဟ. တတ္ထ အာသယာနုသယံ ဇာနတာ အာသယာနုသယဉာဏေန, သဗ္ဗဉေယျဓမ္မံ ပဿတာ သဗ္ဗညုတာနာဝရဏဉာဏေဟိ. ပုဗ္ဗေနိဝါသာဒီဟီတိ ပုဗ္ဗေနိဝါသာသဝက္ခယဉာဏေဟိ. ပဋိဝေဓပညာယာတိ အရိယမဂ္ဂပညာယ. ဒေသနာပညာယ ပဿတာတိ ဒေသေတဗ္ဗဓမ္မာနံ ဒေသေတဗ္ဗပ္ပကာရံ ဗောဓနေယျပုဂ္ဂလာနဉ္စ အာသယာနုသယစရိတာဓိမုတ္တိအာဒိဘေဒံ ဓမ္မံ ဒေသနာပညာယ ယာထာဝတော ပဿတာ. အရီနန္တိ ကိလေသာရီနံ, ပဉ္စဝိဓမာရာနံ ဝါ သာသနဿ ဝါ ပစ္စတ္ထိကာနံ အညတိတ္ထိယာနံ. တေသံ ပန ဟနနံ ပါဋိဟာရိယေဟိ အဘိဘဝနံ အပ္ပဋိဘာနတာကရဏံ အဇ္ဈုပေက္ခဏဉ္စ. ကေသိဝိနယသုတ္တဉ္စေတ္ထ နိဒဿနံ. တထာ ဌာနာဋ္ဌာနာဒီနိ ဇာနတာ. ယထာကမ္မူပဂေ သတ္တေ ပဿတာ. သဝါသနာနမာသဝါနံ ခီဏတ္တာ အရဟတာ. အဘိညေယျာဒိဘေဒေ ဓမ္မေ အဘိညေယျာဒိတော အဝိပရီတာဝဗောဓတော သမ္မာသမ္ဗုဒ္ဓေန.

The explanation of the meaning of 'manifest' is as follows: The word 'that' (ta) refers to what is stated in grammatical agreement with phrases such as 'by the Blessed One.' It signifies the state of full awakening by which the Blessed One is manifest, attained, and perfectly clear. To show this state of full awakening, together with the path leading to it, as its inherent meaning, it is said: 'He who... is fully awakened.' Although the terms 'knowledge' and 'vision' are here synonyms for wisdom, to demonstrate their specific functions in various domains, their meaning is connected and shown through this or that distinction: by way of the unique knowledges, the threefold knowledge, the higher knowledges and non-obstruction, the knowledge of omniscience and the fleshly eye, and the knowledge of penetration and teaching. Thus, it is stated: 'For those...' etc. In this context: knowing inclinations and latent tendencies is done with the knowledge of inclinations and latent tendencies; seeing all knowable phenomena is done with the unobstructed knowledges of omniscience. 'Through past lives, etc.' refers to the knowledges of past lives and the destruction of the taints. 'Through penetrating wisdom' means through the wisdom of the noble path. 'Seeing with the wisdom of teaching' refers to seeing accurately, with the wisdom of teaching, the phenomena to be taught, the manner of teaching, and the various distinctions of those to be taught—such as their inclinations, latent tendencies, character, and aspirations. 'Of enemies' refers to the defilements as enemies, the fivefold Māras, or the opponents of the teaching, such as adherents of other sects. Their destruction is overpowering them with miracles, rendering them speechless, or remaining indifferent. The Kesivinaya Sutta serves as an illustration here. Similarly, by one who knows what is possible and impossible, etc.; by one who sees beings faring according to their kamma; by an Arahant, due to the destruction of the taints along with their latent tendencies; and by the Perfectly Awakened One, due to the non-inverted understanding of phenomena classified as 'to be directly known,' etc.

အထ ဝါ တီသု ကာလေသု အပ္ပဋိဟတဉာဏတာယ ဇာနတာ. ကာယကမ္မာဒိဝသေန တိဏ္ဏမ္ပိ ကမ္မာနံ ဉာဏာနုပရိဝတ္တိတော နိသမ္မကာရိတာယ ပဿတာ. ဒဝါဒီနမ္ပိ အဘာဝသာဓိကာယ ပဟာနသမ္ပဒါယ အရဟတာ. ဆန္ဒာဒီနံ [Pg.362] အဟာနိဟေတုဘူတာယ အက္ခယပဋိဘာနသာဓိကာယ သဗ္ဗညုတာယ သမ္မာသမ္ဗုဒ္ဓေနာတိ ဧဝံ ဒသဗလအဋ္ဌာရသအာဝေဏိကဗုဒ္ဓဓမ္မဝသေနပိ ယောဇနာ ကာတဗ္ဗာ.

Or, due to unobstructed knowledge in the three times, being the Knower. Because of acting with careful consideration, with knowledge following the three types of actions—bodily, verbal, and mental—being the Seer. Due to the perfection of abandoning, which establishes the absence of defilements like passion, being the Arahant. Due to omniscience, which establishes imperishable eloquence and is the cause of non-decline of qualities like zeal, being the Perfectly Self-Enlightened One. Thus, the connection should also be made by way of the ten powers and the eighteen unique qualities of a Buddha.

အဘိသင်္ခတန္တိ အတ္တနော ပစ္စယေဟိ အဘိသမ္မုခဘာဝေန သမေစ္စ သမ္ဘုယျ ကတံ. သွာဿ ကတဘာဝေါ ဥပ္ပာဒနေန ဝေဒိတဗ္ဗော, န ဥပ္ပန္နဿ ပဋိသင်္ခရဏေနာတိ အာဟ ‘‘ဥပ္ပာဒိတ’’န္တိ. တေ စဿ ပစ္စယာ စေတနာပဓာနာတိ ဒဿေတုံ ပါဠိယံ ‘‘အဘိသင်္ခတံ အဘိသဉ္စေတယိတ’’န္တိ ဝုတ္တန္တိ ‘‘စေတယိတံ ကပ္ပယိတ’’န္တိ အတ္ထမာဟ. အဘိသင်္ခတံ အဘိသဉ္စေတယိတန္တိ စ ဈာနဿ ပါတုဘာဝဒဿနမုခေန ဝိဒ္ဓံသနဘာဝံ ဥလ္လိင်္ဂေတိ. ယဉှိ အဟုတွာ သမ္ဘဝတိ, တံ ဟုတွာ ပဋိဝေတိ. တေနာဟ ပါဠိယံ ‘‘ယံ ခေါ ပနာ’’တိအာဒိ. သမထဝိပဿနာဓမ္မေ ဌိတောတိ ဧတ္ထ သမထဓမ္မေ ဌိတတ္တာ သမာဟိတော ဝိပဿနံ ပဋ္ဌပေတွာ အနိစ္စာနုပဿနာဒီဟိ နိစ္စသညာဒယော ပဇဟန္တော အနုက္ကမေန တံ အနုလောမဉာဏံ ပါပေတာ ဟုတွာ ဝိပဿန္နာဓမ္မေ ဌိတော. သမထဝိပဿနာသင်္ခါတေသု ဓမ္မေသု ရဉ္ဇနဋ္ဌေန ရာဂေါ. နန္ဒနဋ္ဌေန နန္ဒီ. တတ္ထ သုခုမာ အပေက္ခာ ဝုတ္တာ. ယာ နိကန္တီတိ ဝုစ္စတိ.

'Constructed' means something made by coming together, through the immediacy and concurrence of its own conditions. Its created nature should be understood by its production, not by the repairing of what has already arisen—hence it is called 'produced.' To show that its conditions are primarily intention, the Pāli states, 'constructed and deliberately intended,' and explains the meaning as 'intended and planned.' The phrase 'constructed and deliberately intended' also indicates its perishable nature by way of seeing the manifestation of jhāna. For what comes into being after not having been, passes away after having been. Therefore, the Pāli states, 'whatever indeed...' 'Established in the qualities of serenity and insight' means that, being established in the quality of serenity, one is concentrated; having established insight and abandoning perceptions of permanence, etc., through the contemplation of impermanence, etc., one gradually attains conformity knowledge, thus becoming established in the quality of insight. For the phenomena designated as serenity and insight, passion is in the sense of coloring. Delight is in the sense of enjoying. Therein, a subtle expectation is mentioned, which is called 'craving.'

ဧဝံ သန္တေတိ ဧဝံ ယထာရုတဝသေနေဝ ဣမဿ သုတ္တပဒဿ အတ္ထေ ဂဟေတဗ္ဗေ သတိ. သမထဝိပဿနာသု ဆန္ဒရာဂေါ ကတ္တဗ္ဗောတိ အနာဂါမိဖလံ အနိဗ္ဗတ္တေတွာ တဒတ္ထာယ သမထဝိပဿနာပိ အနိဗ္ဗတ္တေတွာ ကေဝလံ တတ္ထ ဆန္ဒရာဂေါ ကတ္တဗ္ဗော ဘဝိဿတိ. ကသ္မာ? တေသု သမထဝိပဿနာသင်္ခါတေသု ဓမ္မေသု ဆန္ဒရာဂမတ္တေန အနာဂါမိနာ လဒ္ဓဗ္ဗဿ အလဒ္ဓအနာဂါမိဖလေနပိ လဒ္ဓဗ္ဗတ္တာ. တထာ သတိ တေန အနာဂါမိဖလမ္ပိ လဒ္ဓဗ္ဗမေဝ ဟောတိ. တေနာဟ ‘‘အနာဂါမိဖလံ ပဋိလဒ္ဓံ ဘဝိဿတီ’’တိ. သဘာဝတော ရသိတဗ္ဗတ္တာ အဝိပရီတော အတ္ထော ဧဝ အတ္ထရသော.

'This being so' means: when the meaning of this phrase from the sutta is to be taken just as it is heard. If 'zeal and passion should be cultivated for serenity and insight' is the meaning, then without producing the fruit of non-return, and without producing serenity and insight for that purpose, only zeal and passion would have to be cultivated there. Why? Because that which is to be attained by a non-returner would be attainable even by one who has not attained the fruit of non-return, merely through zeal and passion for those phenomena designated as serenity and insight. That being so, the fruit of non-return would certainly be attainable by him. Therefore, it is said, 'The fruit of non-return will be attained.' Because it is to be savored by its own nature, the undistorted meaning is itself the savor of the meaning.

အညာပိ ကာစိ သုဂတိယောတိ ဝိနိပါတိကေ သန္ဓာယာဟ. အညာပိ ကာစိ ဒုဂ္ဂတိယောတိ အသုရကာယမာဟ.

'Any other good destination'—he says this referring to the vinipātika asuras. 'Any other bad destination'—he says this referring to the host of asuras.

အပ္ပံ ယာစိတေန ဗဟုံ ဒေန္တေန ဥဠာရပုရိသေန ဝိယ ဧကံ ဓမ္မံ ပုစ္ဆိတေန ‘‘အယမ္ပိ ဧကဓမ္မော’’တိ ကထိတတ္တာ ဧကာဒသပိ ဓမ္မာ ပုစ္ဆာဝသေန ဧကဓမ္မော နာမ ဇာတော ပစ္စေကံ ဝါကျပရိသမာပနဉာယေန. ပုစ္ဆာဝသေနာတိ ‘‘အတ္ထိ နု ခေါ, ဘန္တေ အာနန္ဒ, တေန…ပေ… သမ္မာသမ္ဗုဒ္ဓေန ဧကဓမ္မော သမ္မဒက္ခာတော’’တိ ဧဝံ [Pg.363] ပဝတ္တပုစ္ဆာဝသေန. အမတုပ္ပတ္တိအတ္ထေနာတိ အမတဘာဝဿ ဥပ္ပတ္တိဟေတုတာယ, သဗ္ဗာနိပိ ကမ္မဋ္ဌာနာနိ ဧကရသာပိ အမတာဓိဂမဿ ပဋိပတ္တိယာတိ အတ္ထော. ဧဝမေတ္ထ အဂ္ဂဖလဘူမိ အနာဂါမိဖလဘူမီတိ ဒွေဝ ဘူမိယော သရူပတော အာဂတာ, နာနန္တရိယတာယ ပန ဟေဋ္ဌိမာပိ ဒွေ ဘူမိယော အတ္ထတော အာဂတာ ဧဝါတိ ဒဋ္ဌဗ္ဗာတိ. ပဉ္စ သတာနိ အဂ္ဃော ဧတဿာတိ ပဉ္စသတံ. သေသမေတ္ထ ဥတ္တာနမေဝ.

Just as a generous person gives much when little is asked, so too, when asked about one thing, and with the answer 'this too is one thing,' all eleven things are named as 'one thing' by way of the question, according to the method of concluding each statement. 'By way of the question' means by way of the question proceeding thus: 'Is there, Venerable Ānanda, one thing well-proclaimed by that... Perfectly Self-Enlightened One?' 'Because it has the meaning of the arising of the deathless' means because it is the cause for the arising of the deathless state; the meaning is that all meditation subjects, though of one flavor, are the practice for attaining the deathless. Thus, here, the stage of the highest fruit and the stage of the fruit of non-return—only these two stages are mentioned in their own form. However, due to the principle of immediacy, the two lower stages are also implied in meaning; this should be understood. 'Five hundred is its value' is pañcasataṃ. The rest here is self-evident.

အဋ္ဌကနာဂရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Aṭṭhakanāgara Sutta is finished.

၇. ဂေါပါလသုတ္တဝဏ္ဏနာ

7. Commentary on the Gopāla Sutta

၁၇. သတ္တမေ တိဿော ကထာတိ တိဿော အဋ္ဌကထာ, တိဝိဓာ သုတ္တဿ အတ္ထဝဏ္ဏနာတိ အတ္ထော. ဧကေကံ ပဒံ နာဠံ မူလံ ဧတိဿာတိ ဧဝံသညိတာ ဧကနာဠိကာ. ဧကေကံ ဝါ ပဒံ နာဠံ အတ္ထနိဂ္ဂမနမဂ္ဂေါ ဧတိဿာတိ ဧကနာဠိကာ. တေနာဟ ‘‘ဧကေကဿ ပဒဿ အတ္ထကထန’’န္တိ. စတ္တာရော အံသာ ဘာဂါ အတ္ထသလ္လက္ခဏူပါယာ ဧတိဿာတိ စတုရဿာ. တေနာဟ ‘‘စတုက္ကံ ဗန္ဓိတွာ ကထန’’န္တိ. နိယမတော နိသိန္နဿ အာရဒ္ဓဿ ဝတ္တော သံဝတ္တော ဧတိဿာ အတ္ထီတိ နိသိန္နဝတ္တိကာ, ယထာရဒ္ဓဿ အတ္ထဿ ဝိသုံ ဝိသုံ ပရိယောသာပိကာတိ အတ္ထော. တေနာဟ ‘‘ပဏ္ဍိတဂေါပါလကံ ဒဿေတွာ’’တိအာဒိ. ဧကေကဿပိ ပဒဿ ပိဏ္ဍတ္ထဒဿနဝသေန ဗဟူနံ ပဒါနံ ဧကဇ္ဈံ အတ္ထံ အကထေတွာ ဧကမေကဿ ပဒဿ အတ္ထဝဏ္ဏနာ အယံ သဗ္ဗတ္ထ လဗ္ဘတိ. စတုက္ကံ ဗန္ဓိတွာတိ ကဏှပက္ခေ ဥပမောပမေယျဒွယံ, တထာ သုက္ကပက္ခေတိ ဣဒံ စတုက္ကံ ယောဇေတွာ. အယံ ဧဒိသေသု ဧဝ သုတ္တေသု လဗ္ဘတိ. ပရိယောသာနဂမနန္တိ ကေစိ တာဝ အာဟု ‘‘ကဏှပက္ခေ ဥပမံ ဒဿေတွာ ဥပမာ စ နာမ ယာဝဒေဝ ဥပမေယျသမ္ပဋိပါဒနတ္ထာတိ ဥပမေယျတ္ထံ အာဟရိတွာ သံကိလေသပက္ခနိဒ္ဒေသော စ ဝေါဒါနပက္ခဝိဘာဝနတ္ထာယာတိ သုက္ကပက္ခမ္ပိ ဥပမောပမေယျဝိဘာဂေန အာဟရိတွာ သုတ္တတ္ထဿ ပရိယောသာပနံ. ကဏှပက္ခေ ဥပမေယျံ ဒဿေတွာ ပရိယောသာနဂမနာဒီသုပိ ဧသေဝ နယော’’တိ. အပရေ ပန ‘‘ကဏှပက္ခေ, သုက္ကပက္ခေ စ တံတံဥပမူပမေယျတ္ထာနံ ဝိသုံ ဝိသုံ ပရိယောသာပေတွာဝ ကထနံ ပရိယောသာနဂမန’’န္တိ ဝဒန္တိ. အယန္တိ နိသိန္နဝတ္တိကာ. ဣဓာတိ ဣမသ္မိံ ဂေါပါလကသုတ္တေ. သဗ္ဗာစရိယာနံ အာစိဏ္ဏာတိ သဗ္ဗေဟိပိ ပုဗ္ဗာစရိယေဟိ အာစရိတာ သံဝဏ္ဏိတာ, တထာ စေဝ ပါဠိ ပဝတ္တာတိ.

17. In the seventh, 'three explanations' means three commentaries, signifying the threefold explanation of the meaning of the sutta. 'Each word is a reed, a root, belonging to this'—thus it is called 'single-reeded.' Alternatively, 'each word is a reed, a path for deriving meaning, belonging to this'—hence 'single-reeded.' Therefore, it is said, 'the explanation of each word.' 'Four parts, divisions, means for discerning meaning, belonging to this'—hence 'four-sided.' Therefore, it is said, 'explaining by binding into a fourfold.' 'For one who has sat down and begun according to a rule, a practice and procedure belongs to this'—hence 'nisinnavattikā,' meaning it concludes each intended meaning separately. Therefore, it is said, 'having shown the wise cowherd,' and so forth. This explanation of the meaning of each single word, without explaining the meaning of many words collectively, by way of showing the condensed meaning of each word, is found everywhere. 'Binding into a fourfold' means arranging this fourfold, namely, in the dark side, a pair of simile and subject, and likewise in the bright side. This is found only in such suttas. 'Bringing to completion'—some say: 'Having shown the simile in the dark side, and since a simile exists only for the purpose of illustrating the subject, having brought in the meaning of the subject, and since the exposition of the side of defilement is for the purpose of clarifying the side of purification, having also brought in the bright side by way of distinguishing simile and subject, the meaning of the sutta is concluded. In the dark side, having shown the subject, the same method applies to bringing it to a conclusion.' Others say: 'In the dark side and the bright side, the explanation is brought to completion by having separately concluded the meanings of the respective similes and subjects.' This is 'nisinnavattikā.' 'Here' means in this Gopālaka Sutta. 'Practiced by all teachers' means practiced and expounded by all previous teachers, and likewise the Pāli proceeds.

အင်္ဂီယန္တိ [Pg.364] အဝယဝဘာဝေန ဉာယန္တီတိ အင်္ဂါနိ, ကောဋ္ဌာသာ. တာနိ ပနေတ္ထ ယသ္မာ သာဝဇ္ဇသဘာဝါနိ, တသ္မာ အာဟ ‘‘အင်္ဂေဟီတိ အဂုဏကောဋ္ဌာသေဟီ’’တိ. ဂေါမဏ္ဍလန္တိ ဂေါသမူဟံ. ပရိဟရိတုန္တိ ရက္ခိတုံ. တံ ပန ပရိဟရဏံ ပရိဂ္ဂဟေတွာ ဝိစရဏန္တိ အာဟ ‘‘ပရိဂ္ဂဟေတွာ ဝိစရိတု’’န္တိ. ဝဍ္ဎိန္တိ ဂုန္နံ ဗဟုဘာဝံ ဗဟုဂေါရသတာသင်္ခါတံ ပရိဝုဒ္ဓိံ. ‘‘ဧတ္တကမိဒ’’န္တိ ရူပီယတီတိ ရူပံ, ပရိမာဏပရိစ္ဆေဒေါပိ သရီရရူပမ္ပီတိ အာဟ ‘‘ဂဏနတော ဝါ ဝဏ္ဏတော ဝါ’’တိ. န ပရိယေသတိ ဝိနဋ္ဌဘာဝဿေဝ အဇာနနတော. နီလာတိ ဧတ္ထ ဣတိ-သဒ္ဒေါ အာဒိအတ္ထော. တေန သေတသဗလာဒိဝဏ္ဏံ သင်္ဂဏှာတိ.

They are called 'limbs' (aṅgāni) because they are known as parts, sections (koṭṭhāsā). Here, since they are of a blameworthy nature, therefore it is said: 'with limbs (aṅgehi)' means with sections devoid of good qualities. 'Gomaṇḍala' means a herd of cows. 'Pariharituṃ' means to protect. That protection, however, is wandering about having taken them up; hence it is said, 'having taken up, to wander.' 'Vaḍḍhi' means the abundance of cows, growth reckoned as an abundance of milk-products. 'This much' is called 'form' (rūpa), because it is formed; it is also the measure and limit of the bodily form; hence it is said: 'by counting or by color.' One does not seek, because of not knowing its state of being lost. 'Blue'—here the word 'iti' has the meaning of 'and so forth.' Thus, it includes colors like white, dappled, and so forth.

ဓနုသတ္တိသူလာဒီတိ ဧတ္ထ ဣဿာသာစရိယာနံ ဂါဝီသု ကတံ ဓနုလက္ခဏံ. ကုမာရဘတ္တိဂဏာနံ ဂါဝီသု ကတံ သတ္တိလက္ခဏံ. ဣဿရဘတ္တိဂဏာနံ ဂါဝီသု ကတံ သူလလက္ခဏန္တိ ယောဇနာ. အာဒိ-သဒ္ဒေန ရာမဝါသုဒေဝဂဏာဒီနံ ဂါဝီသု ကတံ ဖရသုစက္ကာဒိလက္ခဏံ သင်္ဂဏှာတိ.

Here, in the context of 'bow, spear, stake, etc.,' the bow-shaped mark is made on cows by archery teachers. The spear-shaped mark is made on cows by the group devoted to Kumāra. The stake-shaped mark is made on cows by the group devoted to Issara—this is the connection. The word 'etc.' includes the axe, discus, and other marks made on cows by the groups of Rāma, Vāsudeva, and so forth.

နီလမက္ခိကာတိ ပိင်္ဂလမက္ခိကာ, ခုဒ္ဒကမက္ခိကာ ဧဝ ဝါ. သဋတိ ရုဇတိ ဧတာယာတိ သာဋိကာ, သံဝဍ္ဎာ သာဋိကာ အာသာဋိကာ. တေနာဟ ‘‘ဝဍ္ဎန္တီ’’တိအာဒိ. ဟာရေတာတိ အပနေတာ.

'Nīlamakkhikā' refers to tawny flies or indeed small flies. 'Saṭati' means it injures, hence 'sāṭikā'. A grown sāṭikā is 'āsāṭikā.' Therefore, it is said, 'growing,' and so forth. 'Hāretā' means 'one who removes.'

ဝါကေနာတိ ဝါကပဋ္ဋေန. စီရကေနာတိ ပိလောတိကေန. အန္တောဝဿေတိ ဝဿကာလဿ အဗ္ဘန္တရေ. နိဂ္ဂါဟန္တိ သုသုမာရာဒိဂ္ဂါဟရဟိတံ. ပီတန္တိ ပါနီယဿ ပီတဘာဝံ. သီဟဗျဂ္ဃာဒိပရိဿယေန သာသင်္ကော သပ္ပဋိဘယော.

'With bark' means with a bark strip. 'With rags' means with a rag. 'During the rains' means within the rainy season. 'Free from seizure' means free from being seized by crocodiles, and so forth. 'Drunk' means the state of the water having been drunk. Endangered by the peril of lions, tigers, and so forth, one is apprehensive and fearful.

ပဉ္စ အဟာနိ ဧကဿာတိ ပဉ္စာဟိကော, သော ဧဝ ဝါရောတိ, ပဉ္စာဟိကဝါရော. ဧဝံ သတ္တာဟိကဝါရောပိ ဝေဒိတဗ္ဗော. စိဏ္ဏဋ္ဌာနန္တိ စရိတဋ္ဌာနံ ဂေါစရဂ္ဂဟိတဋ္ဌာနံ.

'Five days for one' means 'pañcāhiko' (five-day), and that itself is a turn; thus a 'pañcāhikavāro' (five-day turn). In the same way, a seven-day turn should also be understood. 'Frequented place' means a place that is frequented, a place taken as a pasture.

ပိတိဋ္ဌာနန္တိ ပိတရာ ကာတဗ္ဗဋ္ဌာနံ, ပိတရာ ကာတဗ္ဗကိစ္စန္တိ အတ္ထော. ယထာရုစိံ ဂဟေတွာ ဂစ္ဆန္တီတိ ဂုန္နံ ရုစိအနုရူပံ ဂေါစရဘူမိံ ဝါ နဒိပါရံ ဝါ ဂဟေတွာ ဂစ္ဆန္တိ. ဂေါဘတ္တန္တိ ကပ္ပာသဋ္ဌိကာဒိမိဿံ ဂေါဘုဉ္ဇိတဗ္ဗံ ဘတ္တံ. ဘတ္တဂ္ဂဟဏေနေဝ ယာဂုပိ သင်္ဂဟိတာ.

'Pitiṭṭhāna' means a father’s duty, that is, a task to be done by a father. 'Going as they please' means going, taking the grazing ground or the riverbank according to the liking of the cows. 'Cow’s meal' refers to a meal to be eaten by cows, mixed with cotton seeds and so forth. By the inclusion of 'meal,' gruel is also included.

ဒွီဟာကာရေဟီတိ ဝုတ္တံ အာကာရဒွယံ ဒဿေတုံ ‘‘ဂဏနတော ဝါ သမုဋ္ဌာနတော ဝါ’’တိ ဝုတ္တံ. ဧဝံ ပါဠိယံ အာဂတာတိ ‘‘ဥပစယော သန္တတီ’’တိ ဇာတိံ ဒွိဓာ ဘိန္ဒိတွာ ဟဒယဝတ္ထုံ အဂ္ဂဟေတွာ ဒသာယတနာနိ ပဉ္စဒသ [Pg.365] သုခုမရူပါနီတိ ဧဝံ ရူပကဏ္ဍပါဠိယံ (ဓ. သ. ၆၆၆) အာဂတာ. ပဉ္စဝီသတိ ရူပကောဋ္ဌာသာတိ သလက္ခဏတော အညမညသင်္ကရာဘာဝတော ရူပဘာဂါ. ရူပကောဋ္ဌာသာတိ ဝါ ဝိသုံ ဝိသုံ အပ္ပဝတ္တိတွာ ကလာပဘာဝေနေဝ ပဝတ္တနတော ရူပကလာပါ. ကောဋ္ဌာသာတိ စ အံသာ အဝယဝါတိ အတ္ထော. ကောဋ္ဌန္တိ ဝါ သရီရံ, တဿ အံသာ ကေသာဒယော ကောဋ္ဌာသာတိ အညေပိ အဝယဝါ ကောဋ္ဌာသာ ဝိယ ကောဋ္ဌာသာ.

'By two modes'—this is said to show the two modes: 'either by counting or by arising.' Thus it is stated in the Pāli: having divided birth into two as 'accumulation and continuity,' not including the heart-base, the ten sense-bases, and the fifteen subtle material phenomena—so it is stated in the Pāli of the section on material phenomena (Dhs. 666). 'Twenty-five material aspects' refers to the divisions of material phenomena because of their distinct characteristics and lack of mutual confusion. Or, 'material aspects' means material groups, since they arise not individually but as aggregates. 'Aspects' also means parts or components. Or, 'koṭṭha' means the body, and its parts—such as hair and so on—are 'koṭṭhāsā'; just so, other components are 'koṭṭhāsā' (parts).

သေယျထာပီတိအာဒိ ဥပမာသံသန္ဒနံ. တတ္ထ ရူပံ ပရိဂ္ဂဟေတွာတိ ယထာဝုတ္တံ ရူပံ သလက္ခဏတော ဉာဏေန ပရိဂ္ဂဏှိတွာ. အရူပံ ဝဝတ္ထပေတွာတိ တံ ရူပံ နိဿာယ အာရမ္မဏဉ္စ ကတွာ ပဝတ္တမာနေ ဝေဒနာဒိကေ စတ္တာရော ခန္ဓေ အရူပန္တိ ဝဝတ္ထပေတွာ. ရူပါရူပံ ပရိဂ္ဂဟေတွာတိ ပုန တတ္ထ ယံ ရူပ္ပနလက္ခဏံ, တံ ရူပံ. တဒညံ အရူပံ. ဥဘယဝိနိမုတ္တံ ကိဉ္စိ နတ္ထိ အတ္တာ ဝါ အတ္တနိယံ ဝါတိ ဧဝံ ရူပါရူပံ ပရိဂ္ဂဟေတွာ. တဒုဘယဉ္စ အဝိဇ္ဇာဒိနာ ပစ္စယေန သပစ္စယန္တိ ပစ္စယံ သလ္လက္ခေတွာ, အနိစ္စတာဒိလက္ခဏံ အာရောပေတွာ ယော ကလာပသမ္မသနာဒိက္ကမေန ကမ္မဋ္ဌာနံ မတ္ထကံ ပါပေတုံ န သက္ကောတိ, သော န ဝဍ္ဎတီတိ ယောဇနာ.

'Just as,' and so forth, is the connection of the simile. Herein, 'having grasped form' means having grasped the form, as previously described, with knowledge according to its characteristics. 'Having determined the formless' means having determined as formless the four aggregates—feeling and so forth—that arise dependent on that form and taking it as an object. 'Having grasped form and formless' means again, therein, whatever has the characteristic of being formed, that is form; whatever is other than that is formless. There is nothing that is free from both, such as a self or what belongs to a self—thus having grasped form and formless. And having discerned that both are conditioned, ascertaining their condition as ignorance and so forth, and having applied the characteristics of impermanence and so on, one who is unable to bring the meditation subject to its culmination through the process of comprehending groups and so forth, does not grow—this is the connection.

ဧတ္တကံ ရူပံ ဧကသမုဋ္ဌာနန္တိ စက္ခာယတနံ, သောတာယတနံ, ဃာနာယတနံ, ဇိဝှာယတနံ, ကာယာယတနံ, ဣတ္ထိန္ဒြိယံ, ပုရိသိန္ဒြိယံ, ဇီဝိတိန္ဒြိယန္တိ အဋ္ဌဝိဓံ ကမ္မဝသေန; ကာယဝိညတ္တိ, ဝစီဝိညတ္တီတိ ဣဒံ ဒွယံ စိတ္တဝသေနာတိ ဧတ္တကံ ရူပံ ဧကသမုဋ္ဌာနံ. သဒ္ဒါယတနမေကံ ဥတုစိတ္တဝသေန ဒွိသမုဋ္ဌာနံ. ရူပဿ လဟုတာ, မုဒုတာ, ကမ္မညတာတိ ဧတ္တကံ ရူပံ ဥတုစိတ္တာဟာရဝသေန တိသမုဋ္ဌာနံ. ရူပါယတနံ, ဂန္ဓာယတနံ, ရသာယတနံ, ဖောဋ္ဌဗ္ဗာယတနံ, အာကာသဓာတု, အာပေါဓာတု, ကဗဠီကာရော အာဟာရောတိ ဧတ္တကံ ရူပံ ဥတုစိတ္တာဟာရကမ္မဝသေန စတုသမုဋ္ဌာနံ. ဥပစယော, သန္တတိ, ဇရတာ, ရူပဿ အနိစ္စတာတိ ဧတ္တကံ ရူပံ န ကုတောစိ သမုဋ္ဌာတီတိ န ဇာနာတိ. သမုဋ္ဌာနတော ရူပံ အဇာနန္တောတိအာဒီသု ဝတ္တဗ္ဗံ ‘‘ဂဏနတော ရူပံ အဇာနန္တော’’တိအာဒီသု ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ.

So much material form arises from a single cause: the eye-base, ear-base, nose-base, tongue-base, body-base, the faculty of femininity, the faculty of masculinity, and the life faculty—these eight arise by way of kamma; bodily intimation and verbal intimation—these two arise by way of consciousness. The sound-base, being one, arises from two causes: by way of temperature and consciousness. Lightness, softness, and adaptability of material form—so much material form arises from three causes: by way of temperature, consciousness, and nutriment. The visible-form base, odor-base, taste-base, tangible base, space-element, water-element, and edible food—so much material form arises from four causes: by way of temperature, consciousness, nutriment, and kamma. Growth, continuity, decay, and impermanence of material form—one does not know that so much material form does not arise from any cause. In phrases like 'not knowing material form by its cause,' and so forth, what is to be said should be understood in the same way as explained in phrases like 'not knowing material form by counting,' and so forth.

ကမ္မလက္ခဏောတိ အတ္တနာ ကတံ ဒုစ္စရိတကမ္မံ လက္ခဏံ ဧတဿာတိ ကမ္မလက္ခဏော, ဗာလော. ဝုတ္တဉှေတံ – ‘‘တီဏိမာနိ, ဘိက္ခဝေ, ဗာလဿ ဗာလလက္ခဏာနိ. ကတမာနိ တီဏိ? ဒုစ္စိန္တိတစိန္တီ ဟောတိ, ဒုဗ္ဘာသိတဘာသီ, ဒုက္ကဋကမ္မကာရီ[Pg.366]. ဣမာနိ ခေါ…ပေ… လက္ခဏာနီ’’တိ (မ. နိ. ၃.၂၄၆; အ. နိ. ၃.၃). အတ္တနာ ကတံ သုစရိတကမ္မံ လက္ခဏံ ဧတဿာတိ ကမ္မလက္ခဏော, ပဏ္ဍိတော. ဝုတ္တမ္ပိ စေတံ ‘‘တီဏိမာနိ, ဘိက္ခဝေ, ပဏ္ဍိတဿ ပဏ္ဍိတလက္ခဏာနိ. ကတမာနိ တီဏိ? သုစိန္တိတစိန္တီ ဟောတိ, သုဘာသိတဘာသီ, သုကတကမ္မကာရီ. ဣမာနိ ခေါ…ပေ… ပဏ္ဍိတလက္ခဏာနီ’’တိ (မ. နိ. ၃.၂၅၃; အ. နိ. ၃.၃). တေနာဟ ‘‘ကုသလာကုသလကမ္မံ ပဏ္ဍိတဗာလလက္ခဏ’’န္တိ.

'Characterized by kamma' means that the unwholesome kamma done by oneself is a characteristic of this—thus, he is 'characterized by kamma,' a fool. For this is said: 'Monks, there are these three characteristics of a fool. Which three? He thinks unwholesomely, speaks unwholesomely, and acts unwholesomely. These are indeed... the characteristics.' The wholesome kamma done by oneself is a characteristic of this—thus, he is 'characterized by kamma,' a wise person. And this is also said: 'Monks, there are these three characteristics of a wise person. Which three? He thinks wholesomely, speaks wholesomely, and acts wholesomely. These are indeed... the characteristics of a wise person.' Therefore, it is said: 'Wholesome and unwholesome kamma is a characteristic of the wise and the fool.'

ဗာလေ ဝဇ္ဇေတွာ ပဏ္ဍိတေ န သေဝတီတိ ယံ ဗာလပုဂ္ဂလေ ဝဇ္ဇေတွာ ပဏ္ဍိတသေဝနံ အတ္ထကာမေန ကာတဗ္ဗံ, တံ န ကရောတိ. တထာဘူတဿ စ အယမာဒီနဝေါတိ ဒဿေတုံ ပုန ‘‘ဗာလေ ဝဇ္ဇေတွာ’’တိအာဒိ ဝုတ္တံ. တတ္ထ ယံ ဘဂဝတာ ‘‘ဣဒံ ဝေါ ကပ္ပတီ’’တိ အနုညာတံ, တဒနုလောမဉ္စေ, တံ ကပ္ပိယံ. ယံ ‘‘ဣဒံ ဝေါ န ကပ္ပတီ’’တိ ပဋိက္ခိတ္တံ, တဒနုလောမဉ္စေ, တံ အကပ္ပိယံ. ယံ ကောသလ္လသမ္ဘူတံ, တံ ကုသလံ, တပ္ပဋိပက္ခံ အကုသလံ. တဒေဝ သာဝဇ္ဇံ, ကုသလံ အနဝဇ္ဇံ. အာပတ္တိတော အာဒိတော ဒွေ အာပတ္တိက္ခန္ဓာ ဂရုကံ, တဒညံ လဟုကံ. ဓမ္မတော မဟာသာဝဇ္ဇံ ဂရုကံ, အပ္ပသာဝဇ္ဇံ လဟုကံ. သပ္ပဋိကာရံ သတေကိစ္ဆံ, အပ္ပဋိကာရံ အတေကိစ္ဆံ. ဓမ္မတာနုဂတံ ကာရဏံ, ဣတရံ အကာရဏံ. တံ အဇာနန္တောတိ ကပ္ပိယာကပ္ပိယံ, ဂရုက-လဟုကံ, သတေကိစ္ဆာတေကိစ္ဆံ အဇာနန္တော သုဝိသုဒ္ဓံ ကတွာ သီလံ ရက္ခိတုံ န သက္ကောတိ. ကုသလာကုသလံ, သာဝဇ္ဇာနဝဇ္ဇံ, ကာရဏာကာရဏံ အဇာနန္တော ခန္ဓာဒီသု အကုသလတာယ ရူပါရူပပရိဂ္ဂဟမ္ပိ ကာတုံ န သက္ကောတိ, ကုတော တဿ ကမ္မဋ္ဌာနံ ဂဟေတွာ ဝဍ္ဎနာ. တေနာဟ ‘‘ကမ္မဋ္ဌာနံ ဂဟေတွာ ဝဍ္ဎေတုံ န သက္ကောတီ’’တိ.

The statement 'avoiding the foolish and not associating with the wise' means that one does not do what should be done by a person seeking his own welfare, namely, avoiding foolish individuals and associating with the wise. And to show the danger for such a person, it is again said, 'avoiding the foolish,' and so on. Herein, what the Blessed One has permitted by saying, 'This is allowable for you,' if it conforms to that, it is allowable. What he has prohibited by saying, 'This is not allowable for you,' if it conforms to that, it is not allowable. What arises from skill is wholesome; its opposite is unwholesome. That same unwholesome is blameworthy, while the wholesome is blameless. From the standpoint of offenses, the first two categories of offenses are grave; the others are light. From the standpoint of the Dhamma, what is greatly blameworthy is grave, and what is slightly blameworthy is light. What has a remedy is curable; what has no remedy is incurable. What is in accordance with the nature of things is a cause; the opposite is not a cause. Not knowing these—what is allowable and not allowable, what is grave and what is light, what is curable and what is incurable—one is not able to protect one's virtue, having made it thoroughly pure. Not knowing the wholesome and unwholesome, the blameworthy and blameless, what is a cause and what is not a cause, due to unskillfulness concerning the aggregates and so on, one is not even able to comprehend material and immaterial phenomena—how much less can one take up a meditation subject and develop it? Therefore, it is said, 'One cannot take up a meditation subject and develop it.'

ဂေါဝဏသဒိသေ အတ္တဘာဝေ ဥပ္ပဇ္ဇိတွာ တတ္ထ ဒုက္ခုပ္ပတ္တိဟေတုတော မိစ္ဆာဝိတက္ကာ အာသာဋိကာ ဝိယာတိ အာသာဋိကာတိ အာဟ ‘‘အကုသလဝိတက္ကံ အာသာဋိကံ အဟာရေတွာ’’တိ.

Having arisen in an existence similar to a cow's wound, wrong thoughts are like a gadfly because they are a cause for the arising of suffering therein; thus they are called 'gadflies'. Therefore, it is said, 'having abandoned the unwholesome thought, the gadfly.'

‘‘ဂဏ္ဍောတိ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နေတံ ဥပါဒါနက္ခန္ဓာနံ အဓိဝစန’’န္တိ (သံ. နိ. ၄.၁၀၃; အ. နိ. ၈.၅၆; ၉.၁၅) ဝစနတော ဆဟိ ဝဏမုခေဟိ ဝိဿန္ဒမာနယူသော ဂဏ္ဍော ဝိယ ပိလောတိကာခဏ္ဍေန ဆဒွါရေဟိ ဝိဿန္ဒမာနကိလေသာသုစိ အတ္တဘာဝဝဏော သတိသံဝရေန ပိဒဟိတဗ္ဗော, အယံ ပန ဧဝံ န ကရောတီတိ အာဟ ‘‘ယထာ သော ဂေါပါလကော ဝဏံ န ပဋိစ္ဆာဒေတိ, ဧဝံ သံဝရံ န သမ္ပာဒေတီ’’တိ.

'Bhikkhus, 'a boil' is a designation for these five aggregates subject to clinging.' In accordance with this statement, just as pus oozes from a boil with six openings, so the impurity of defilements oozes from the wound of existence through the six doors. This wound should be covered by mindfulness and restraint. But this person does not do so, and thus it is said: 'Just as that cowherd does not cover the wound, so he does not accomplish restraint.'

ယထာ [Pg.367] ဓူမော ဣန္ဓနံ နိဿာယ ဥပ္ပဇ္ဇမာနော သဏှော သုခုမော, တံ တံ ဝိဝရံ အနုပဝိဿ ဗျာပေန္တော သတ္တာနံ ဍံသမကသာဒိပရိဿယံ ဝိနောဒေတိ, အဂ္ဂိဇာလာသမုဋ္ဌာနဿ ပုဗ္ဗင်္ဂမော ဟောတိ, ဧဝံ ဓမ္မဒေသနာဉာဏဿ ဣန္ဓနဘူတံ ရူပါရူပဓမ္မဇာတံ နိဿာယ ဥပ္ပဇ္ဇမာနာ သဏှာ သုခုမာ တံ တံ ခန္ဓန္တရံ အာယတနန္တရဉ္စ အနုပဝိဿ ဗျာပေတိ, သတ္တာနံ မိစ္ဆာဝိတက္ကာဒိပရိဿယံ ဝိနောဒေတိ, ဉာဏဂ္ဂိဇာလာသမုဋ္ဌာပနဿ ပုဗ္ဗင်္ဂမော ဟောတိ, တသ္မာ ဓူမော ဝိယာတိ ဓူမောတိ အာဟ ‘‘ဂေါပါလကော ဓူမံ ဝိယ ဓမ္မဒေသနာဓူမံ န ကရောတီ’’တိ. အတ္တနော သန္တိကံ ဥပဂန္တွာ နိသိန္နဿ ကာတဗ္ဗာ တဒနုစ္ဆဝိကာ ဓမ္မကထာ ဥပနိသိန္နကကထာ. ကတဿ ဒါနာဒိပုညဿ အနုမောဒနကထာ အနုမောဒနာ. တတောတိ ဓမ္မကထာဒီနံ အကရဏတော. ‘‘ဗဟုဿုတော ဂုဏဝါတိ န ဇာနန္တီ’’တိ ကသ္မာ ဝုတ္တံ? နနု အတ္တနော ဇာနာပနတ္ထံ ဓမ္မကထာဒိ န ကာတဗ္ဗမေဝါတိ? သစ္စံ န ကာတဗ္ဗမေဝ, သုဒ္ဓါသယေန ပန ဓမ္မေ ကထိတေ တဿ ဂုဏဇာနနံ သန္ဓာယေတံ ဝုတ္တံ. တေနာဟ ဘဂဝါ –

Just as smoke, arising dependent on fuel, is gentle and subtle, pervading each and every opening, dispelling the troubles of beings such as gnats and mosquitoes, and is the forerunner of the arising of a blaze of fire—so too, the knowledge of teaching the Dhamma, arising dependent on the fuel of material and immaterial phenomena, is gentle and subtle, pervading each and every aggregate and sense base, dispelling the troubles of beings such as wrong thoughts, and is the forerunner of the arising of the blaze of knowledge. Therefore, it is called "smoke," as it is said: "The cowherd does not produce the smoke of Dhamma teaching like smoke." The appropriate Dhamma talk to be given to one who has come near and sat down is called "sitting-nearby talk." The talk of rejoicing in the merit done, such as giving, is called "rejoicing." That is because of not giving Dhamma talks and the like. Why is it said, "They do not know that he is learned and virtuous"? Should one refrain from teaching the Dhamma and such for the sake of making oneself known? Indeed, one should refrain, but this was said with reference to their knowing his virtues when the Dhamma is taught with pure intention. Therefore, the Blessed One said—

‘‘နာဘာသမာနံ ဇာနန္တိ, မိဿံ ဗာလေဟိ ပဏ္ဍိတံ;

ဘာသယေ ဇောတယေ ဓမ္မံ, ပဂ္ဂဏှေ ဣသိနံ ဓဇ’’န္တိ.

"They do not recognize the silent one, the wise mixed with fools. Let one proclaim and illuminate the Dhamma, raise high the banner of the seers."

တရန္တိ ဩတရန္တိ ဧတ္ထာတိ တိတ္ထံ, နဒိတဠာကာဒီနံ နဟာနပါနာဒိအတ္ထံ ဩတရဏဋ္ဌာနံ. ယထာ ပန တံ ဥဒကေန ဩတိဏ္ဏသတ္တာနံ သရီရမလံ ပဝါဟေတိ, ပရိဿမံ ဝိနောဒေတိ, ဝိသုဒ္ဓိံ ဥပ္ပာဒေတိ, ဧဝံ ဗဟုဿုတာ အတ္တနော သမီပံ ဩတိဏ္ဏသတ္တာနံ ဓမ္မောဒကေန စိတ္တမလံ ပဝါဟေန္တိ, ပရိဿမံ ဝိနောဒေန္တိ, ဝိသုဒ္ဓိံ ဥပ္ပာဒေန္တိ, တသ္မာ တေ တိတ္ထံ ဝိယာတိ တိတ္ထံ. တေနာဟ ‘‘တိတ္ထဘူတေ ဗဟုဿုတဘိက္ခူ’’တိ. ဗျဉ္ဇနံ ကထံ ရောပေတဗ္ဗန္တိ, ဘန္တေ, ဣဒံ ဗျဉ္ဇနံ အယံ သဒ္ဒေါ ကထံ ဣမသ္မိံ အတ္ထေ ရောပေတဗ္ဗော, ကေန ပကာရေန ဣမဿ အတ္ထဿ ဝါစကော ဇာတော. ‘‘နိရူပေတဗ္ဗ’’န္တိ ဝါ ပါဌော, နိရူပေတဗ္ဗံ အယံ သဘာဝနိရုတ္တိ ကထမေတ္ထ နိရူဠှာတိ အဓိပ္ပာယော. ဣမဿ ဘာသိတဿ ကော အတ္ထောတိ သဒ္ဒတ္ထံ ပုစ္ဆတိ. ဣမသ္မိံ ဌာနေတိ ဣမသ္မိံ ပါဠိပ္ပဒေသေ. ပါဠိ ကိံ ဝဒတီတိ ဘာဝတ္ထံ ပုစ္ဆတိ. အတ္ထော ကိံ ဒီပေတီတိ ဘာဝတ္ထံ ဝါ? သင်္ကေတတ္ထံ ဝါ. န ပရိပုစ္ဆတီတိ ဝိမတိစ္ဆေဒနပုစ္ဆာဝသေန သဗ္ဗသော ပုစ္ဆံ န ကရောတိ. န ပရိပဉှတီတိ ပရိ ပရိ အတ္တနော ဉာတုံ ဣစ္ဆံ န အာစိက္ခတိ, န ဝိဘာဝေတိ. တေနာဟ ‘‘န ဇာနာပေတီ’’တိ. တေတိ ဗဟုဿုတဘိက္ခူ. ဝိဝရဏံ နာမ အတ္ထဿ ဝိဘဇိတွာ [Pg.368] ကထနန္တိ အာဟ ‘‘ဘာဇေတွာ န ဒေသေန္တီ’’တိ. အနုတ္တာနီကတန္တိ ဉာဏေန အပါကဋီကတံ ဂုယှံ ပဋိစ္ဆန္နံ. န ဥတ္တာနိံ ကရောန္တီတိ သိနေရုပါဒမူလေ ဝါလိကံ ဥဒ္ဓရန္တော ဝိယ ပထဝီသန္ဓာရောဒကံ ဝိဝရိတွာ ဒဿေန္တော ဝိယ စ ဥတ္တာနံ န ကရောန္တိ.

They cross over and descend here, thus it is a ford—a place for descending to bathe, drink, and so on, at rivers, lakes, and the like. Just as water washes away the bodily impurities of beings who have entered it, relieves fatigue, and brings purity, so too do the learned wash away the mental impurities of beings who have come near them with the water of the Dhamma, relieve their fatigue, and bring purity. Therefore, they are like a ford—thus, a ford. Hence it is said, 'the learned monks who have become fords.' 'How should the expression be applied, venerable sir?' This expression, this word—how should it be applied to this meaning? In what way has it become expressive of this meaning? Alternatively, the reading may be 'should be ascertained'—the intention is, how has this natural expression become established here? 'What is the meaning of this statement?'—thus he asks about the meaning of the word. 'In this place' means in this Pāli passage. 'What does the Pāli say?'—thus he asks about the essential meaning. 'What does the meaning reveal?'—is it the essential meaning or the conventional meaning? 'He does not inquire fully' means he does not make a thorough inquiry by way of a question that resolves doubt. 'He does not fully question' means he does not express or clarify his own wish to understand. Hence it is said, 'He does not make it known.' 'They' refers to the learned monks. 'Explanation' means explaining the meaning by analyzing it—thus it is said, 'They do not teach by analyzing it.' 'Not made manifest' means not made apparent by knowledge, hidden, covered. They do not make it manifest; just as one digging up sand at the foot of Mount Sineru reveals the water held within the earth, so they do not make it plain.

ဧဝံ ယဿ ဓမ္မဿ ဝသေန ဗဟုဿုတာ ‘‘တိတ္ထ’’န္တိ ဝုတ္တာ ပရိယာယတော. ဣဒါနိ တမေဝ ဓမ္မံ နိပ္ပရိယာယတော ‘‘တိတ္ထ’’န္တိ ဒဿေတုံ ‘‘ယထာ ဝါ’’တိအာဒိ ဝုတ္တံ. ဓမ္မော ဟိ တရန္တိ ဩတရန္တိ ဧတေန နိဗ္ဗာနံ နာမ တဠာကန္တိ ‘‘တိတ္ထ’’န္တိ ဝုစ္စတိ. တေနာဟ ဘဂဝါ သုမေဓဘူတော –

Thus, on account of that Dhamma, the learned are figuratively called 'fords'. Now, to show that very Dhamma as a 'ford' in a direct sense, it is said, 'or just as…' and so on. For the Dhamma is called a 'ford' because by means of it one crosses over and descends to the pool named Nibbāna. Therefore the Blessed One, having become supremely wise, said—

‘‘ဧဝံ ကိလေသမလဓောဝံ, ဝိဇ္ဇန္တေ အမတန္တဠေ;

န ဂဝေသတိ တံ တဠာကံ, န ဒေါသော အမတန္တဠေ’’တိ. (ဗု. ဝံ. ၂.၁၄) –

"Though the immortal pool exists for washing away the stain of defilements, one does not seek that pool; there is no fault in the immortal pool."

ဓမ္မဿေဝ နိဗ္ဗာနဿောတရဏတိတ္ထဘူတဿ ဩတရဏာကာရံ အဇာနန္တော ‘‘ဓမ္မတိတ္ထံ န ဇာနာတီ’’တိ ဝုတ္တော.

One who does not know the way to enter the Dhamma—which is itself the ford for descending to Nibbāna—is said 'not to know the ford of the Dhamma'.

ပီတာပီတန္တိ ဂေါဂဏေ ပီတံ အပီတဉ္စ ဂေါရူပံ န ဇာနာတိ, န ဝိန္ဒတိ. အဝိန္ဒန္တော ဟိ ‘‘န လဘတီ’’တိ ဝုတ္တော. ‘‘အာနိသံသံ န ဝိန္ဒတီ’’တိ ဝတွာ တဿ အဝိန္ဒနာကာရံ ဒဿေန္တော ‘‘ဓမ္မဿဝနဂ္ဂံ ဂန္တွာ’’တိအာဒိမာဟ.

"Pītāpītaṃ" means that in a herd of cows, one does not know or find which cow-form has drunk and which has not. Not finding, it is said, "he does not obtain." Having stated, "he does not find the benefit," the manner of not finding is shown by saying, "having gone to the summit of hearing the Dhamma," and so on.

အယံ လောကုတ္တရောတိ ပဒံ သန္ဓာယာဟ ‘‘အရိယ’’န္တိ. ပစ္စာသတ္တိဉာယေန အနန္တရဿ ဟိ ဝိပ္ပဋိသေဓော ဝါ. အရိယသဒ္ဒေါ ဝါ နိဒ္ဒေါသပရိယာယော ဒဋ္ဌဗ္ဗော. အဋ္ဌင်္ဂိကန္တိ စ ဝိသုံ ဧကဇ္ဈဉ္စ အဋ္ဌင်္ဂိကံ ဥပါဒါယ ဂဟေတဗ္ဗံ, အဋ္ဌင်္ဂတာ ဗာဟုလ္လတော စ. ဧဝဉ္စ ကတွာ သတ္တင်္ဂဿပိ အရိယမဂ္ဂဿ သင်္ဂဟော သိဒ္ဓေါ ဟောတိ.

This refers to the supramundane, therefore it is said 'noble.' Or, by the principle of proximity, it is the negation of the immediately preceding. Or, the word 'noble' should be regarded as a synonym for being faultless. And 'eightfold' should be taken both separately and together, on account of its eightfold nature. And having done so, the inclusion of the sevenfold noble path is also established.

စတ္တာရော သတိပဋ္ဌာနေတိအာဒီသု အဝိသေသေန သတိပဋ္ဌာနာ ဝုတ္တာ. တတ္ထ ကာယဝေဒနာစိတ္တဓမ္မာရမ္မဏာ သတိပဋ္ဌာနာ လောကိယာ, တတ္ထ သမ္မောဟဝိဒ္ဓံသနဝသေန ပဝတ္တာ နိဗ္ဗာနာရမ္မဏာ လောကုတ္တရာတိ ဧဝံ ‘‘ဣမေ လောကိယာ, ဣမေ လောကုတ္တရာ’’တိ ယထာဘူတံ နပ္ပဇာနာတိ.

In the section beginning with "The four foundations of mindfulness," the foundations of mindfulness are spoken of without distinction. Therein, the foundations of mindfulness that have the body, feelings, mind, and mental phenomena as their objects are mundane; and those that arise therein for the purpose of destroying delusion and have Nibbāna as their object are supramundane. Thus, one does not understand as it really is: "These are mundane, these are supramundane."

အနဝသေသံ ဒုဟတီတိ ပဋိဂ္ဂဟဏေ မတ္တံ အဇာနန္တော ကိသ္မိဉ္စိ ဒါယကေ သဒ္ဓါဟာနိယာ, ကိသ္မိဉ္စိ ပစ္စယဟာနိယာ အနဝသေသံ ဒုဟတိ. ဝါစာယ အဘိဟာရော ဝါစာဘိဟာရော. ပစ္စယာနံ အဘိဟာရော ပစ္စယာဘိဟာရော.

He milks without remainder: not knowing moderation in receiving, he milks without remainder, causing a loss of faith in some donors and a loss of requisites from others. An assault by speech is verbal assault. An assault concerning requisites is assault concerning requisites.

‘‘ဣမေ [Pg.369] အမှေသု ဂရုစိတ္တီကာရံ န ကရောန္တီ’’တိ ဣမိနာ နဝကာနံ ဘိက္ခူနံ သမ္မာပဋိပတ္တိယာ အဘာဝံ ဒဿေတိ အာစရိယုပဇ္ဈာယေသု ပိတုပေမဿ အနုပဋ္ဌာပနတော, တေန စ သိက္ခာဂါရဝတာဘာဝဒီပနေန သင်္ဂဟဿ အဘာဇနဘာဝံ, တေန ထေရာနံ တေသု အနုဂ္ဂဟာဘာဝံ. န ဟိ သီလာဒိဂုဏေဟိ သာသနေ ထိရဘာဝပ္ပတ္တာ အနနုဂ္ဂဟေတဗ္ဗေ သဗြဟ္မစာရီ အနုဂ္ဂဏှန္တိ, နိရတ္ထကံ ဝါ အနုဂ္ဂဟံ ကရောန္တိ. တေနာဟ ‘‘နဝကေ ဘိက္ခူ’’တိအာဒိ. ဓမ္မကထာဗန္ဓန္တိ ပဝေဏိအာဂတံ ပကိဏ္ဏကဓမ္မကထာမဂ္ဂံ. သစ္စသတ္တပ္ပဋိသန္ဓိပစ္စယာကာရပ္ပဋိသံယုတ္တံ သုညတာဒီပနံ ဂုဠှဂန္ထံ. ဝုတ္တဝိပလ္လာသဝသေနာတိ ‘‘န ရူပညူ’’တိအာဒီသု ဝုတ္တဿ ပဋိသေဓဿ ပဋိက္ခေပဝသေန အဂ္ဂဟဏဝသေန. ယောဇေတွာတိ ‘‘ရူပညူ ဟောတီတိ ဂဏနတော ဝါ ဝဏ္ဏတော ဝါ ရူပံ ဇာနာတီ’’တိအာဒိနာ, ‘‘တဿ ဂေါဂဏောပိ န ပရိဟာယတိ, ပဉ္စဂေါရသပရိဘောဂတောပိ န ပရိဗာဟိရော ဟောတီ’’တိအာဒိနာ စ အတ္ထံ ယောဇေတွာ. ဝေဒိတဗ္ဗောတိ တသ္မိံ တသ္မိံ ပဒေ ယထာရဟံ အတ္ထော ဝေဒိတဗ္ဗော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

"These do not show us reverence and deference": by this, he indicates the lack of proper conduct among new monks due to not establishing a fatherly affection for their teachers and preceptors; and by revealing the absence of reverence for the training, he thereby shows their unworthiness for patronage, and consequently, the elders' lack of support for them. For indeed, those who have attained a stable state in the Dispensation through virtues such as moral conduct do not support a fellow practitioner who is unworthy of support, nor do they offer meaningless support. Hence it is said, "new monks," etc. The bond of Dhamma-talks refers to the traditional path of various Dhamma-discussions. The profound text elucidating emptiness, connected with the structure of conditionality and the rebirth-linking of true beings. "By way of the stated perversions"—such as in "not one who knows form," etc.—means by way of rejecting and not accepting the negation mentioned. "Having connected" means having connected the meaning by saying, "one who knows form knows form by reckoning or by appearance," etc., and "his herd of cows does not decline, nor is he excluded from the enjoyment of the five products of the cow," etc. "It should be understood" means that the meaning is to be understood appropriately in each respective word. The rest is clear everywhere.

ဂေါပါလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Gopālaka Sutta is concluded.

ဣတိ မနောရထပူရဏိယာ အင်္ဂုတ္တရနိကာယ-အဋ္ဌကထာယ

Thus in the Manorathapūraṇī, the Commentary on the Aṅguttara Nikāya,

ဧကာဒသကနိပါတဝဏ္ဏနာယ အနုတ္တာနတ္ထဒီပနာ သမတ္တာ.

the Elucidation of Profound Meaning in the Commentary on the Book of Elevens is concluded.

နိဋ္ဌိတာ စ မနောရထပူရဏိယာ အင်္ဂုတ္တရနိကာယ-အဋ္ဌကထာယ

And of the Manorathapūraṇī, the Commentary on the Aṅguttara Nikāya,

အနုတ္တာနတ္ထပဒဝဏ္ဏနာ.

the Commentary on Words with Profound Meaning is concluded.

နိဂမနကထာဝဏ္ဏနာ

The Commentary on the Concluding Verses

မဟာအဋ္ဌကထာယ [Pg.370] သာရန္တိ အင်္ဂုတ္တရမဟာအဋ္ဌကထာယ သာရံ. ဧကူနသဋ္ဌိမတ္တောတိ ထောကံ ဦနဘာဝတော မတ္တသဒ္ဒဂ္ဂဟဏံ. မူလဋ္ဌကထာသာရန္တိ ပုဗ္ဗေ ဝုတ္တအင်္ဂုတ္တရမဟာအဋ္ဌကထာယ သာရမေဝ အနုနိဂမဝသေန ဝဒတိ. အထ ဝါ မူလဋ္ဌကထာသာရန္တိ ပေါရာဏဋ္ဌကထာသု အတ္ထသာရံ. တေနေဒံ ဒဿေတိ – အင်္ဂုတ္တရမဟာအဋ္ဌကထာယ အတ္ထသာရံ အာဒါယ ဣမံ မနောရထပူရဏိံ ကရောန္တော သေသမဟာနိကာယာနမ္ပိ မူလဋ္ဌကထာသု ဣဓ ဝိနိယောဂက္ခမံ အတ္ထသာရံ အာဒါယ ဧဝမကာသိန္တိ. မဟာဝိဟာရာဓိဝါသီနန္တိ စ ဣဒံ ပုရိမပစ္ဆိမပဒေဟိ သဒ္ဓိံ သမ္ဗန္ဓိတဗ္ဗံ ‘‘မဟာဝိဟာရာဓိဝါသီနံ သမယံ ပကာသယန္တီ, မဟာဝိဟာရာဓိဝါသီနံ မူလဋ္ဌကထာသာရံ အာဒါယာ’’တိ. တေနာတိ ပုညေန. ဟောတု သဗ္ဗော သုခီ လောကောတိ ကာမာဝစရာဒိဝိဘာဂေါ သဗ္ဗော သတ္တလောကော ယထာရဟံ ဗောဓိတ္တယာဓိဂမဝသေန သမ္ပတ္တေန နိဗ္ဗာနသုခေန သုခီ သုခိတော ဟောတူတိ သဒေဝကဿ လောကဿ အစ္စန္တံ သုခါဓိဂမာယ အတ္တနော ပုညံ ပရိဏာမေတိ.

"The essence of the Great Commentary" means the essence of the Aṅguttara Great Commentary. "About fifty-nine" means the word "matta" is used because of a slight deficiency. "Essence of the root commentary" means he speaks of the very essence of the Aṅguttara Great Commentary mentioned previously, by way of a concluding summary. Or, "essence of the root commentary" means the essence of the meaning in the ancient commentaries. By this, it is shown that while composing this Manorathapūraṇī by taking the essence of the meaning of the Aṅguttara Great Commentary, he also did so by taking the essence of the meaning from the root commentaries of the remaining great Nikāyas that was suitable for application here. And this "of the residents of the Great Monastery" should be connected with the preceding and following phrases: "declaring the tradition of the residents of the Great Monastery" and "taking the essence of the root commentaries of the residents of the Great Monastery." "By that" means by that merit. "May all the world be happy" means may the entire world of beings, divided into those of the sense-sphere and so on, become happy with the bliss of Nibbāna attained according to their capacity by way of the attainment of the three enlightenments. Thus, he dedicates his merit for the ultimate attainment of happiness by the world, including its deities.

ဧတ္တာဝတာ သမတ္တာဝ, သဗ္ဗသော ဝဏ္ဏနာ အယံ;

ဝီသတိယာ သဟဿေဟိ, ဂန္ထေဟိ ပရိမာဏတော.

Thus this commentary is entirely finished; its measure is reckoned by twenty thousand stanzas.

ပေါရာဏာနံ ကထာမဂ္ဂ-သာရမေတ္ထ ယတော ဌိတံ;

တသ္မာ သာရတ္ထမဉ္ဇူသာ, ဣတိ နာမေန ဝိဿုတာ.

Since the essence of the ancient path of discourse is established here, it is therefore renowned by the name 'The Casket of Essential Meaning'.

အဇ္ဈေသိတော နရိန္ဒေန, သောဟံ ပရက္ကမဗာဟုနာ;

သဒ္ဓမ္မဋ္ဌိတိကာမေန, သာသနုဇ္ဇောတကာရိနာ.

Requested by the king, Parakkamabāhu, I, who desired the stability of the True Dhamma and was an illuminator of the Dispensation,

တေနေဝ ကာရိတေ ရမ္မေ, ပါသာဒသတမဏ္ဍိတေ;

နာနာဒုမဂဏာကိဏ္ဏေ, ဘာဝနာဘိရတာလယေ.

in that delightful place built by him, adorned with a hundred mansions, filled with groves of various trees, an abode for those who delight in meditation,

သီတလူဒကသမ္ပန္နေ, ဝသံ ဇေတဝနေ ဣမံ;

အတ္ထဗျဉ္ဇနသမ္ပန္နံ, အကာသိံ သာဓုသမ္မတံ.

dwelling in this Jetavana, endowed with cool water, composed this work, complete in meaning and phrasing, approved by the virtuous.

ယံ သိဒ္ဓံ ဣမိနာ ပုညံ, ယံ စညံ ပသုတံ မယာ;

ဧတေန ပုညကမ္မေန, ဒုတိယေ အတ္တသမ္ဘဝေ.

By the merit accomplished through this, and by whatever other merit I have produced, by this meritorious deed, in my next existence,

တာဝတိံသေ ပမောဒေန္တော, သီလာစာရဂုဏေ ရတော;

အလဂ္ဂေါ ပဉ္စကာမေသု, ပတွာန ပဌမံ ဖလံ.

may I rejoice in Tāvatiṃsa, delighting in the virtues of morality and conduct, unattached to the five sensual pleasures, having attained the first fruit.

အန္တိမေ [Pg.371] အတ္တဘာဝမှိ, မေတ္တေယျံ မုနိပုင်္ဂဝံ;

လောကဂ္ဂပုဂ္ဂလံ နာထံ, သဗ္ဗသတ္တဟိတေ ရတံ.

In my final existence, may I see Metteyya, the bull among sages, the supreme person in the world, the protector, who delights in the welfare of all beings.

ဒိသွာန တဿ ဓီရဿ, သုတွာ သဒ္ဓမ္မဒေသနံ;

အဓိဂန္တွာ ဖလံ အဂ္ဂံ, သောဘေယျံ ဇိနသာသနံ.

Having seen that wise one, having heard his teaching of the True Dhamma, and having attained the highest fruit, may I adorn the Dispensation of the Victor.

သဒါ ရက္ခန္တု ရာဇာနော, ဓမ္မေနေဝ ဣမံ ပဇံ;

နိရတာ ပုညကမ္မေသု, ဇောတေန္တု ဇိနသာသနံ.

May kings always protect this populace righteously; devoted to meritorious deeds, may they illuminate the Dispensation of the Victor.

ဣမေ စ ပါဏိနော သဗ္ဗေ, သဗ္ဗဒါ နိရုပဒ္ဒဝါ;

နိစ္စံ ကလျာဏသင်္ကပ္ပာ, ပပ္ပောန္တု အမတံ ပဒန္တိ.

And may all these beings, always free from adversity, ever with wholesome intentions, attain the deathless state.

အင်္ဂုတ္တရဋီကာ သမတ္တာ.

The Aṅguttara Sub-commentary is concluded.