နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

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

ခုဒ္ဒကနိကာယေ

In the Khuddaka Nikāya

ခုဒ္ဒကပါဌ-အဋ္ဌကထာ

Commentary on the Khuddakapāṭha

ဂန္ထာရမ္ဘကထာ

Introduction to the Text

ဗုဒ္ဓံ [Pg.1] သရဏံ ဂစ္ဆာမိ;

ဓမ္မံ သရဏံ ဂစ္ဆာမိ;

သံဃံ သရဏံ ဂစ္ဆာမီတိ.

I go to the Buddha for refuge; I go to the Dhamma for refuge; I go to the Saṅgha for refuge.

အယံ သရဏဂမနနိဒ္ဒေသော ခုဒ္ဒကာနံ အာဒိ.

This is the explanation of going for refuge, the beginning of the Minor Texts.

ဣမဿ ဒါနိ အတ္ထံ ပရမတ္ထဇောတိကာယ ခုဒ္ဒကဋ္ဌကထာယ ဝိဝရိတုံ ဝိဘဇိတုံ ဥတ္တာနီကာတုံ ဣဒံ ဝုစ္စတိ –

Now, to explain, analyze, and make plain the meaning of this with the Paramatthajotikā, the commentary on the Khuddakapāṭha, this is said:

ဥတ္တမံ ဝန္ဒနေယျာနံ, ဝန္ဒိတွာ ရတနတ္တယံ;

ခုဒ္ဒကာနံ ကရိဿာမိ, ကေသဉ္စိ အတ္ထဝဏ္ဏနံ.

Having paid homage to the Triple Gem, foremost of the venerable, I shall compose an explanation of the meaning of some of the Minor Texts.

ခုဒ္ဒကာနံ ဂမ္ဘီရတ္တာ, ကိဉ္စာပိ အတိဒုက္ကရာ;

ဝဏ္ဏနာ မာဒိသေနေသာ, အဗောဓန္တေန သာသနံ.

Although, due to the profundity of the Minor Texts, this explanation is exceedingly difficult for one like me, who does not understand the Teaching,

အဇ္ဇာပိ တု အဗ္ဗောစ္ဆိန္နော, ပုဗ္ဗာစရိယနိစ္ဆယော;

တထေဝ စ ဌိတံ ယသ္မာ, နဝင်္ဂံ သတ္ထုသာသနံ.

Yet, even today, the judgment of the ancient teachers stands unbroken; and since the ninefold Teaching of the Master stands just so,

တသ္မာဟံ ကာတုမိစ္ဆာမိ, အတ္ထသံဝဏ္ဏနံ ဣမံ;

သာသနဉ္စေဝ နိဿာယ, ပေါရာဏဉ္စ ဝိနိစ္ဆယံ.

Therefore, relying on both the Teaching and the ancient judgment, I wish to compose this explanation of the meaning.

သဒ္ဓမ္မဗဟုမာနေန, နာတ္တုက္ကံသနကမျတာ;

နာညေသံ ဝမ္ဘနတ္ထာယ, တံ သုဏာထ သမာဟိတာတိ.

Out of great respect for the True Dhamma, not from a desire for self-exaltation, nor for the purpose of disparaging others—listen to it with a concentrated mind.

ခုဒ္ဒကဝဝတ္ထာနံ

The Determination of the Minor Texts

တတ္ထ [Pg.2] ‘‘ခုဒ္ဒကာနံ ကရိဿာမိ, ကေသဉ္စိ အတ္ထဝဏ္ဏန’’န္တိ ဝုတ္တတ္တာ ခုဒ္ဒကာနိ တာဝ ဝဝတ္ထပေတွာ ပစ္ဆာ အတ္ထဝဏ္ဏနံ ကရိဿာမိ. ခုဒ္ဒကာနိ နာမ ခုဒ္ဒကနိကာယဿ ဧကဒေသော, ခုဒ္ဒကနိကာယော နာမ ပဉ္စန္နံ နိကာယာနံ ဧကဒေသော. ပဉ္စ နိကာယာ နာမ –

Therein, since it was said, “I shall compose an explanation of the meaning of some of the Minor Texts,” having first determined the Minor Texts, I will afterwards compose the explanation of the meaning. The Minor Texts are a portion of the Khuddaka Nikāya; the Khuddaka Nikāya is a portion of the five Nikāyas. The five Nikāyas are:

ဒီဃမဇ္ဈိမသံယုတ္တ, အင်္ဂုတ္တရိကခုဒ္ဒကာ;

နိကာယာ ပဉ္စ ဂမ္ဘီရာ, ဓမ္မတော အတ္ထတော စိမေ.

The Dīgha, Majjhima, Saṃyutta, Aṅguttara, and Khuddaka—these five Nikāyas are profound both in text and in meaning.

တတ္ထ ဗြဟ္မဇာလသုတ္တာဒီနိ စတုတ္တိံသ သုတ္တာနိ ဒီဃနိကာယော. မူလပရိယာယသုတ္တာဒီနိ ဒိယဍ္ဎသတံ ဒွေ စ သုတ္တာနိ မဇ္ဈိမနိကာယော. ဩဃတရဏသုတ္တာဒီနိ သတ္တ သုတ္တသဟဿာနိ သတ္တ စ သုတ္တသတာနိ ဒွါသဋ္ဌိ စ သုတ္တာနိ သံယုတ္တနိကာယော. စိတ္တပရိယာဒါနသုတ္တာဒီနိ နဝ သုတ္တသဟဿာနိ ပဉ္စ စ သုတ္တသတာနိ သတ္တပညာသဉ္စ သုတ္တာနိ အင်္ဂုတ္တရနိကာယော. ခုဒ္ဒကပါဌော, ဓမ္မပဒံ, ဥဒါနံ, ဣတိဝုတ္တကံ, သုတ္တနိပါတော, ဝိမာနဝတ္ထု, ပေတဝတ္ထု, ထေရဂါထာ, ထေရီဂါထာ, ဇာတကံ, နိဒ္ဒေသော, ပဋိသမ္ဘိဒါ, အပဒါနံ, ဗုဒ္ဓဝံသော, စရိယာပိဋကံ, ဝိနယာဘိဓမ္မပိဋကာနိ, ဌပေတွာ ဝါ စတ္တာရော နိကာယေ အဝသေသံ ဗုဒ္ဓဝစနံ ခုဒ္ဒကနိကာယော.

Therein, the thirty-four suttas beginning with the Brahmajāla Sutta are the Dīgha Nikāya. The one hundred and fifty-two suttas beginning with the Mūlapariyāya Sutta are the Majjhima Nikāya. The seven thousand seven hundred and sixty-two suttas beginning with the Oghataraṇa Sutta are the Saṃyutta Nikāya. The nine thousand five hundred and fifty-seven suttas beginning with the Cittapariyādāna Sutta are the Aṅguttara Nikāya. The Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Suttanipāta, Vimānavatthu, Petavatthu, Theragāthā, Therīgāthā, Jātaka, Niddesa, Paṭisambhidā, Apadāna, Buddhavaṃsa, Cariyāpiṭaka, and the Vinaya and Abhidhamma Piṭakas; or, setting aside the four Nikāyas, the remaining word of the Buddha is the Khuddaka Nikāya.

ကသ္မာ ပနေသ ခုဒ္ဒကနိကာယောတိ ဝုစ္စတိ? ဗဟူနံ ခုဒ္ဒကာနံ ဓမ္မက္ခန္ဓာနံ သမူဟတော နိဝါသတော စ. သမူဟနိဝါသာ ဟိ ‘‘နိကာယော’’တိ ဝုစ္စန္တိ. ‘‘နာဟံ, ဘိက္ခဝေ, အညံ ဧကနိကာယမ္ပိ သမနုပဿာမိ ဧဝံ စိတ္တံ, ယထယိဒံ, ဘိက္ခဝေ, တိရစ္ဆာနဂတာ ပါဏာ (သံ. နိ. ၃.၁၀၀). ပေါဏိကနိကာယော, စိက္ခလ္လိကနိကာယော’’တိ ဧဝမာဒီနိ စေတ္ထ သာဓကာနိ သာသနတော လောကတော စ. အယမဿ ခုဒ္ဒကနိကာယဿ ဧကဒေသော. ဣမာနိ သုတ္တန္တပိဋကပရိယာပန္နာနိ အတ္ထတော ဝိဝရိတုံ ဝိဘဇိတုံ ဥတ္တာနီကာတုဉ္စ အဓိပ္ပေတာနိ ခုဒ္ဒကာနိ, တေသမ္ပိ ခုဒ္ဒကာနံ သရဏသိက္ခာပဒဒွတ္တိံသာကာရကုမာရပဉှမင်္ဂလသုတ္တ- ရတနသုတ္တတိရောကုဋ္ဋနိဓိကဏ္ဍမေတ္တသုတ္တာနံ ဝသေန နဝပ္ပဘေဒေါ ခုဒ္ဒကပါဌော အာဒိ အာစရိယပရမ္ပရာယ ဝါစနာမဂ္ဂံ အာရောပိတဝသေန န ဘဂဝတာ ဝုတ္တဝသေန. ဘဂဝတာ ဟိ ဝုတ္တဝသေန –

Now, why is this called the Khuddaka Nikāya? Because it is a collection (samūha) and a dwelling place (nivāsa) of many minor (khuddaka) sections of the Dhamma. For collections and dwelling places are called “nikāya.” “Bhikkhus, I do not see any other single group (ekanikāya) so variegated as the animals of the animal realm.” “The dwelling of the Poṇikas (poṇikanikāyo), the dwelling of the Cikkhallikas (cikkhallikanikāyo)”—such examples from both the Teaching and the world are evidence here. This Khuddakapāṭha is a portion of the Khuddaka Nikāya. These Minor Texts, which are included in the Suttanta Piṭaka, are intended to be explained, analyzed, and clarified in meaning. Among these Minor Texts, the Khuddakapāṭha—which has nine divisions, namely: the Refuges, the Precepts, the Thirty-two Parts, the Youth’s Questions, the Maṅgala Sutta, the Ratana Sutta, the Tirokuṭṭa Sutta, the Nidhikaṇḍa Sutta, and the Metta Sutta—is the first by way of its placement on the path of recitation by the lineage of teachers, not by way of its being spoken by the Blessed One. For, by way of what was spoken by the Blessed One:

‘‘အနေကဇာတိသံသာရံ, သန္ဓာဝိဿံ အနိဗ္ဗိသံ;

ဂဟကာရံ ဂဝေသန္တော, ဒုက္ခာ ဇာတိ ပုနပ္ပုနံ.

Through the round of countless births I have run, seeking but not finding the house-builder. Painful is birth again and again.

‘‘ဂဟကာရက [Pg.3] ဒိဋ္ဌောသိ, ပုန ဂေဟံ န ကာဟသိ;

သဗ္ဗာ တေ ဖာသုကာ ဘဂ္ဂါ, ဂဟကူဋံ ဝိသင်္ခတံ;

ဝိသင်္ခါရဂတံ စိတ္တံ, တဏှာနံ ခယမဇ္ဈဂါ’’တိ. (ဓ. ပ. ၁၅၃-၁၅၄) –

O house-builder, you are seen! You shall not build a house again. All your rafters are broken, the ridge-pole is dismantled. The mind, gone to the unconditioned, has attained the destruction of craving.

ဣဒံ ဂါထာဒွယံ သဗ္ဗဿာပိ ဗုဒ္ဓဝစနဿ အာဒိ. တဉ္စ မနသာဝ ဝုတ္တဝသေန, န ဝစီဘေဒံ ကတွာ ဝုတ္တဝသေန. ဝစီဘေဒံ ပန ကတွာ ဝုတ္တဝသေန –

This pair of verses is the beginning of the entire word of the Buddha. And that is the beginning by way of being spoken by the mind alone, not by way of being spoken after breaking into speech. But by way of being spoken after breaking into speech:

‘‘ယဒါ ဟဝေ ပါတုဘဝန္တိ ဓမ္မာ,အာတာပိနော ဈာယတော ဗြာဟ္မဏဿ;

အထဿ ကင်္ခါ ဝပယန္တိ သဗ္ဗာ,ယတော ပဇာနာတိ သဟေတုဓမ္မ’’န္တိ. (ဥဒါ. ၁;

မဟာဝ. ၁) –

When, indeed, phenomena appear to the ardent, meditating brahmin, then all his doubts vanish, since he understands the conditioned phenomenon together with its cause.

အယံ ဂါထာ အာဒိ. တသ္မာ ယွာယံ နဝပ္ပဘေဒေါ ခုဒ္ဒကပါဌော ဣမေသံ ခုဒ္ဒကာနံ အာဒိ, တဿ အာဒိတော ပဘုတိ အတ္ထသံဝဏ္ဏနံ အာရဘိဿာမိ.

This verse is the beginning. Therefore, this Khuddakapāṭha with its nine divisions is the beginning of these Minor Texts. I shall begin the explanation of its meaning from the very start.

နိဒါနသောဓနံ

The Purification of the Introduction

တဿ စာယမာဒိ ‘‘ဗုဒ္ဓံ သရဏံ ဂစ္ဆာမိ, ဓမ္မံ သရဏံ ဂစ္ဆာမိ, သံဃံ သရဏံ ဂစ္ဆာမီ’’တိ. တဿာယံ အတ္ထဝဏ္ဏနာယ မာတိကာ –

And its beginning is this: 'I go to the Buddha for refuge, I go to the Dhamma for refuge, I go to the Saṅgha for refuge.' This is the mātikā for its explanation of the meaning:

‘‘ကေန ကတ္ထ ကဒါ ကသ္မာ, ဘာသိတံ သရဏတ္တယံ;

ကသ္မာ စိဓာဒိတော ဝုတ္တ, မဝုတ္တမပိ အာဒိတော.

By whom, where, when, and for what reason was the Threefold Refuge spoken? And why is it stated at the beginning here, though not spoken at the beginning by the Tathāgata?

‘‘နိဒါနသောဓနံ ကတွာ, ဧဝမေတ္ထ တတော ပရံ;

ဗုဒ္ဓံ သရဏဂမနံ, ဂမကဉ္စ ဝိဘာဝယေ.

Having purified the introduction here, then thereafter, one should explain the going for refuge to the Buddha and the one who goes for refuge.

‘‘ဘေဒါဘေဒံ ဖလဉ္စာပိ, ဂမနီယဉ္စ ဒီပယေ;

ဓမ္မံ သရဏမိစ္စာဒိ, ဒွယေပေသ နယော မတော.

One should explain the distinction between the breaking and non-breaking of the refuge, and also the fruit, and the act of going for refuge. This same method is to be understood for the two refuges beginning with 'I go to the Dhamma for refuge'.

‘‘အနုပုဗ္ဗဝဝတ္ထာနေ, ကာရဏဉ္စ ဝိနိဒ္ဒိသေ;

သရဏတ္တယမေတဉ္စ, ဥပမာဟိ ပကာသယေ’’တိ.

In the gradual arrangement, one should also point out the reason; and one should illuminate this Threefold Refuge with similes.

တတ္ထ ပဌမဂါထာယ တာဝ ဣဒံ သရဏတ္တယံ ကေန ဘာသိတံ, ကတ္ထ ဘာသိတံ, ကဒါ ဘာသိတံ, ကသ္မာ ဘာသိတံ အဝုတ္တမပိစာဒိတော တထာဂတေန ကသ္မာ ဣဓာဒိတော ဝုတ္တန္တိ ပဉ္စ ပဉှာ.

Herein, regarding the first verse, there are first these five questions: By whom was this Threefold Refuge spoken? Where was it spoken? When was it spoken? For what reason was it spoken? And, although not spoken at the beginning by the Tathāgata, why is it stated at the beginning here?

တေသံ [Pg.4] ဝိဿဇ္ဇနာ ကေန ဘာသိတန္တိ ဘဂဝတာ ဘာသိတံ, န သာဝကေဟိ, န ဣသီဟိ, န ဒေဝတာဟိ. ကတ္ထာတိ ဗာရာဏသိယံ ဣသိပတနေ မိဂဒါယေ. ကဒါတိ အာယသ္မန္တေ ယသေ သဒ္ဓိံ သဟာယကေဟိ အရဟတ္တံ ပတ္တေ ဧကသဋ္ဌိယာ အရဟန္တေသု ဗဟုဇနဟိတာယ လောကေ ဓမ္မဒေသနံ ကရောန္တေသု. ကသ္မာတိ ပဗ္ဗဇ္ဇတ္ထဉ္စ ဥပသမ္ပဒတ္ထဉ္စ. ယထာဟ –

The answers to these are: Regarding 'By whom was it spoken?': It was spoken by the Blessed One, not by disciples, not by seers, not by deities. Regarding 'Where?': At Isipatana in the Deer Park at Bārāṇasī. Regarding 'When?': When the Venerable Yasa, together with his companions, had attained Arahantship, and the sixty-one Arahants were teaching the Dhamma in the world for the welfare of the many. Regarding 'For what reason?': For the purpose of the going forth and for the purpose of the higher ordination. As it is said:

‘‘ဧဝဉ္စ ပန, ဘိက္ခဝေ, ပဗ္ဗာဇေတဗ္ဗော ဥပသမ္ပာဒေတဗ္ဗော. ပဌမံ ကေသမဿုံ ဩဟာရေတွာ ကာသာယာနိ ဝတ္ထာနိ အစ္ဆာဒါပေတွာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကာရာပေတွာ ဘိက္ခူနံ ပါဒေ ဝန္ဒာပေတွာ ဥက္ကုဋိကံ နိသီဒါပေတွာ အဉ္ဇလိံ ပဂ္ဂဏှာပေတွာ ‘ဧဝံ ဝဒေဟီ’တိ ဝတ္တဗ္ဗော ‘ဗုဒ္ဓံ သရဏံ ဂစ္ဆာမိ, ဓမ္မံ သရဏံ ဂစ္ဆာမိ, သံဃံ သရဏံ ဂစ္ဆာမီ’’’တိ (မဟာဝ. ၃၄).

“And thus, monks, one should be given the going forth and the higher ordination. First, having had their hair and beard shaved off, having had them put on saffron robes, having had the upper robe arranged over one shoulder, having them pay homage at the feet of the monks, having them sit in the squatting position, having them raise their hands in añjali, they should be told, ‘Say thus: “I go to the Buddha for refuge, I go to the Dhamma for refuge, I go to the Sangha for refuge.”’”

ကသ္မာ စိဓာဒိတော ဝုတ္တန္တိ ဣဒဉ္စ နဝင်္ဂံ သတ္ထုသာသနံ တီဟိ ပိဋကေဟိ သင်္ဂဏှိတွာ ဝါစနာမဂ္ဂံ အာရောပေန္တေဟိ ပုဗ္ဗာစရိယေဟိ ယသ္မာ ဣမိနာ မဂ္ဂေန ဒေဝမနုဿာ ဥပါသကဘာဝေန ဝါ ပဗ္ဗဇိတဘာဝေန ဝါ သာသနံ ဩတရန္တိ, တသ္မာ သာသနောတာရဿ မဂ္ဂဘူတတ္တာ ဣဓ ခုဒ္ဒကပါဌေ အာဒိတော ဝုတ္တန္တိ ဉာတဗ္ဗံ.

Regarding 'And why is it stated at the beginning here?', it should be known that it was stated at the beginning here in the Khuddakapāṭha by the ancient teachers—who compiled the nine-limbed Dispensation of the Teacher into the three Piṭakas and established the path of recitation—because by this path gods and humans enter the Dispensation, either as lay followers or as those who have gone forth. Therefore, because it is the very path for entering the Dispensation, it is stated at the beginning.

ကတံ နိဒါနသောဓနံ.

The purification of the introduction is completed.

၁. သရဏတ္တယဝဏ္ဏနာ

1. Explanation of the Three Refuges

ဗုဒ္ဓဝိဘာဝနာ

Exposition of the Buddha

ဣဒါနိ ယံ ဝုတ္တံ ‘‘ဗုဒ္ဓံ သရဏဂမနံ, ဂမကဉ္စ ဝိဘာဝယေ’’တိ, တတ္ထ သဗ္ဗဓမ္မေသု အပ္ပဋိဟတဉာဏနိမိတ္တာနုတ္တရဝိမောက္ခာဓိဂမပရိဘာဝိတံ ခန္ဓသန္တာနမုပါဒါယ, ပညတ္တိတော သဗ္ဗညုတညာဏပဒဋ္ဌာနံ ဝါ သစ္စာဘိသမ္ဗောဓိမုပါဒါယ ပညတ္တိတော သတ္တဝိသေသော ဗုဒ္ဓေါ. ယထာဟ –

Now, concerning what was said, ‘I shall explain the going for refuge to the Buddha, and the Guide,’ therein, the Buddha is a special being, conceptually, on account of the continuum of aggregates imbued with the attainment of unsurpassed liberation, which is the object of unobstructed knowledge regarding all phenomena; or, conceptually, on account of the full awakening to the truths, which has omniscient knowledge as its proximate cause. As it is said:

‘‘ဗုဒ္ဓေါတိ [Pg.5] ယော သော ဘဂဝါ သယမ္ဘူ အနာစရိယကော ပုဗ္ဗေ အနနုဿုတေသု ဓမ္မေသု သာမံ သစ္စာနိ အဘိသမ္ဗုဇ္ဈိ, တတ္ထ စ သဗ္ဗညုတံ ပတ္တော, ဗလေသု စ ဝသီဘာဝ’’န္တိ (မဟာနိ. ၁၉၂; စူဠနိ. ပါရာယနတ္ထုတိဂါထာနိဒ္ဒေသ ၉၇; ပဋိ. မ. ၁.၁၆၁).

“‘Buddha’ is that Blessed One who, being self-arisen and without a teacher, by himself thoroughly awakened to the truths concerning phenomena unheard of before, and therein attained omniscience and attained mastery over the powers.”

အယံ တာဝ အတ္ထတော ဗုဒ္ဓဝိဘာဝနာ.

This, then, is the exposition of the Buddha in terms of meaning.

ဗျဉ္ဇနတော ပန ‘‘ဗုဇ္ဈိတာတိ ဗုဒ္ဓေါ, ဗောဓေတာတိ ဗုဒ္ဓေါ’’တိ ဧဝမာဒိနာ နယေန ဝေဒိတဗ္ဗော. ဝုတ္တဉ္စေတံ –

In terms of designation, however, it should be understood by the method beginning with “one who has understood is a Buddha, one who causes to understand is a Buddha.” And this has been said:

‘‘ဗုဒ္ဓေါတိ ကေနဋ္ဌေန ဗုဒ္ဓေါ? ဗုဇ္ဈိတာ သစ္စာနီတိ ဗုဒ္ဓေါ, ဗောဓေတာ ပဇာယာတိ ဗုဒ္ဓေါ, သဗ္ဗညုတာယ ဗုဒ္ဓေါ, သဗ္ဗဒဿာဝိတာယ ဗုဒ္ဓေါ, အနညနေယျတာယ ဗုဒ္ဓေါ, ဝိကသိတာယ ဗုဒ္ဓေါ, ခီဏာသဝသင်္ခါတေန ဗုဒ္ဓေါ, နိရုပက္ကိလေသသင်္ခါတေန ဗုဒ္ဓေါ, ဧကန္တဝီတရာဂေါတိ ဗုဒ္ဓေါ, ဧကန္တဝီတဒေါသောတိ ဗုဒ္ဓေါ, ဧကန္တဝီတမောဟောတိ ဗုဒ္ဓေါ, ဧကန္တနိက္ကိလေသောတိ ဗုဒ္ဓေါ, ဧကာယနမဂ္ဂံ ဂတောတိ ဗုဒ္ဓေါ, ဧကော အနုတ္တရံ သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါတိ ဗုဒ္ဓေါ, အဗုဒ္ဓိဝိဟတတ္တာ ဗုဒ္ဓိပဋိလာဘာ ဗုဒ္ဓေါ. ဗုဒ္ဓေါတိ နေတံ နာမံ မာတရာ ကတံ, န ပိတရာ ကတံ, န ဘာတရာ ကတံ, န ဘဂိနိယာ ကတံ, န မိတ္တာမစ္စေဟိ ကတံ, န ဉာတိသာလောဟိတေဟိ ကတံ, န သမဏဗြာဟ္မဏေဟိ ကတံ, န ဒေဝတာဟိ ကတံ, ဝိမောက္ခန္တိကမေတံ ဗုဒ္ဓါနံ ဘဂဝန္တာနံ ဗောဓိယာ မူလေ သဟ သဗ္ဗညုတညာဏဿ ပဋိလာဘာ သစ္ဆိကာ ပညတ္တိ ယဒိဒံ ဗုဒ္ဓေါ’’တိ (မဟာနိ. ၁၉၂; စူဠနိ. ပါရာယနတ္ထုတိဂါထာနိဒ္ဒေသ ၉၇; ပဋိ. မ. ၁.၁၆၂).

“‘By what meaning is he called “Buddha”? He is called “Buddha” because he has understood the truths. He is called “Buddha” because he causes the populace to understand. He is called “Buddha” on account of his omniscience. He is called “Buddha” on account of his all-seeing nature. He is called “Buddha” on account of not being led by another. He is called “Buddha” on account of being fully blossomed. He is called “Buddha” because he is designated as one whose taints are destroyed. He is called “Buddha” because he is designated as one without defilements. He is called “Buddha” as one entirely free from passion. He is called “Buddha” as one entirely free from aversion. He is called “Buddha” as one entirely free from delusion. He is called “Buddha” as one entirely without defilements. He is called “Buddha” as one who has gone on the one-way path. He is called “Buddha” as the one who alone has thoroughly awakened to the unsurpassed, perfect, and full awakening. He is called “Buddha” on account of having destroyed non-understanding and having attained understanding. This name “Buddha” was not given by his mother, nor by his father, nor by his brother, nor by his sister, nor by his friends and companions, nor by his relatives and kinsmen, nor by ascetics and brahmins, nor by deities. This is a realized designation for the Blessed Buddhas, finalized at the point of liberation at the foot of the Bodhi tree, together with the attainment of omniscient knowledge—that is, “Buddha”.’”

ဧတ္ထ စ ယထာ လောကေ အဝဂန္တာ အဝဂတောတိ ဝုစ္စတိ, ဧဝံ ဗုဇ္ဈိတာ သစ္စာနီတိ ဗုဒ္ဓေါ. ယထာ ပဏ္ဏသောသာ ဝါတာ ပဏ္ဏသုသာတိ ဝုစ္စန္တိ, ဧဝံ ဗောဓေတာ ပဇာယာတိ ဗုဒ္ဓေါ. သဗ္ဗညုတာယ ဗုဒ္ဓေါတိ သဗ္ဗဓမ္မဗုဇ္ဈနသမတ္ထာယ ဗုဒ္ဓိယာ ဗုဒ္ဓေါတိ ဝုတ္တံ ဟောတိ. သဗ္ဗဒဿာဝိတာယ ဗုဒ္ဓေါတိ သဗ္ဗဓမ္မဗောဓနသမတ္ထာယ ဗုဒ္ဓိယာ ဗုဒ္ဓေါတိ ဝုတ္တံ ဟောတိ. အနညနေယျတာယ ဗုဒ္ဓေါတိ အညေန အဗောဓိတော သယမေဝ ဗုဒ္ဓတ္တာ ဗုဒ္ဓေါတိ ဝုတ္တံ ဟောတိ. ဝိကသိတာယ ဗုဒ္ဓေါတိ နာနာဂုဏဝိကသနတော ပဒုမမိဝ ဝိကသနဋ္ဌေန ဗုဒ္ဓေါတိ ဝုတ္တံ ဟောတိ. ခီဏာသဝသင်္ခါတေန ဗုဒ္ဓေါတိ ဧဝမာဒီဟိ စိတ္တသင်္ကောစကရဓမ္မပဟာနတော [Pg.6] နိဒ္ဒါက္ခယဝိဗုဒ္ဓေါ ပုရိသော ဝိယ သဗ္ဗကိလေသနိဒ္ဒါက္ခယဝိဗုဒ္ဓတ္တာ ဗုဒ္ဓေါတိ ဝုတ္တံ ဟောတိ. ဧကာယနမဂ္ဂံ ဂတောတိ ဗုဒ္ဓေါတိ ဗုဒ္ဓိယတ္ထာနံ ဂမနတ္ထပရိယာယတော ယထာ မဂ္ဂံ ဂတောပိ ပုရိသော ဂတောတိ ဝုစ္စတိ, ဧဝံ ဧကာယနမဂ္ဂံ ဂတတ္တာပိ ဗုဒ္ဓေါတိ ဝုစ္စတီတိ ဒဿေတုံ ဝုတ္တံ. ဧကော အနုတ္တရံ သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါတိ ဗုဒ္ဓေါတိ န ပရေဟိ ဗုဒ္ဓတ္တာ ဗုဒ္ဓေါ, ကိန္တု သယမေဝ အနုတ္တရံ သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓတ္တာ ဗုဒ္ဓေါတိ ဝုတ္တံ ဟောတိ. အဗုဒ္ဓိဝိဟတတ္တာ ဗုဒ္ဓိပဋိလာဘာ ဗုဒ္ဓေါတိ ဗုဒ္ဓိ ဗုဒ္ဓံ ဗောဓောတိ ပရိယာယဝစနမေတံ. တတ္ထ ယထာ နီလရတ္တဂုဏယောဂတော ‘‘နီလော ပဋော, ရတ္တော ပဋော’’တိ ဝုစ္စတိ, ဧဝံ ဗုဒ္ဓိဂုဏယောဂတော ဗုဒ္ဓေါတိ ဉာပေတုံ ဝုတ္တံ ဟောတိ. တတော ပရံ ဗုဒ္ဓေါတိ နေတံ နာမန္တိ ဧဝမာဒိ အတ္ထမနုဂတာ အယံ ပညတ္တီတိ ဗောဓနတ္ထံ ဝုတ္တန္တိ ဧဝရူပေန နယေန သဗ္ဗေသံ ပဒါနံ ဗုဒ္ဓသဒ္ဒဿ သာဓနသမတ္ထော အတ္ထော ဝေဒိတဗ္ဗော.

Herein, just as in the world one who goes is called ‘gone,’ so he is called Buddha because he has understood the truths. Just as winds that cause leaves to dry are called ‘leaf-dryers,’ so he is called Buddha because he causes the populace to understand. ‘He is called Buddha on account of his omniscience’ means he is called Buddha on account of the wisdom capable of understanding all phenomena. ‘He is called Buddha on account of his all-seeing nature’ means he is called Buddha on account of the wisdom capable of making known all phenomena. ‘He is called Buddha on account of not being led by another’ means he is called Buddha because he understood by himself, not being made to understand by another. ‘He is called Buddha on account of being fully blossomed’ means he is called Buddha in the sense of blossoming like a lotus, due to the unfolding of various qualities. By the phrases beginning with ‘He is called Buddha because he is designated as one whose taints are destroyed,’ it is meant that, through abandoning states that constrict the mind, he is called Buddha because he is awakened from the destruction of the sleep of all defilements, like a man awakened from the destruction of sleep. ‘He is called Buddha as one who has gone on the one-way path’ was said to show that, by way of the figurative meaning of ‘going’ among the meanings of ‘buddha,’ just as a man who has gone on a path is also called ‘gone,’ so too, he is called Buddha because of having gone on the one-way path. ‘He is called Buddha as the one who alone has thoroughly awakened to the unsurpassed, perfect, and full awakening’ means he is not called Buddha because of being made to understand by others, but rather he is called Buddha because he himself has thoroughly awakened to the unsurpassed, perfect, and full awakening. The phrase ‘He is called Buddha on account of having destroyed non-understanding and having attained understanding’—that is, wisdom, the awakened one, awakening—is a figurative expression. Herein, just as a cloth is called ‘blue cloth’ or ‘red cloth’ due to its connection with the quality of blue or red, so it is said to make known that he is called Buddha due to his connection with the qualities of a Buddha. After that, the statement beginning with ‘This name “Buddha” is not...’ was said to make known that this is a designation that follows its meaning. By such a method, the complete meaning, capable of establishing the word ‘Buddha,’ should be understood from all these terms.

အယံ ဗျဉ္ဇနတောပိ ဗုဒ္ဓဝိဘာဝနာ.

This is the exposition of the Buddha in terms of designation as well.

သရဏဂမနဂမကဝိဘာဝနာ

Exposition of the Going for Refuge and of the One Who Goes

ဣဒါနိ သရဏဂမနာဒီသု ဟိံသတီတိ သရဏံ, သရဏဂတာနံ တေနေဝ သရဏဂမနေန ဘယံ သန္တာသံ ဒုက္ခံ ဒုဂ္ဂတိံ ပရိက္ကိလေသံ ဟိံသတိ ဝိဓမတိ နီဟရတိ နိရောဓေတီတိ အတ္ထော. အထ ဝါ ဟိတေ ပဝတ္တနေန အဟိတာ စ နိဝတ္တနေန သတ္တာနံ ဘယံ ဟိံသတီတိ ဗုဒ္ဓေါ, ဘဝကန္တာရာ ဥတ္တရဏေန အဿာသဒါနေန စ ဓမ္မော, အပ္ပကာနမ္ပိ ကာရာနံ ဝိပုလဖလပဋိလာဘကရဏေန သံဃော. တသ္မာ ဣမိနာပိ ပရိယာယေန တံ ရတနတ္တယံ သရဏံ. တပ္ပသာဒတဂ္ဂရုတာဟိ ဝိဟတဝိဒ္ဓံသိတကိလေသော တပ္ပရာယဏတာကာရပ္ပဝတ္တော အပရပ္ပစ္စယော ဝါ စိတ္တုပ္ပာဒေါ သရဏဂမနံ. တံသမင်္ဂီ သတ္တော တံ သရဏံ ဂစ္ဆတိ, ဝုတ္တပ္ပကာရေန စိတ္တုပ္ပာဒေန ‘‘ဧသ မေ သရဏံ, ဧသ မေ ပရာယဏ’’န္တိ ဧဝမေတံ ဥပေတီတိ အတ္ထော. ဥပေန္တော စ ‘‘ဧတေ မယံ, ဘန္တေ, ဘဂဝန္တံ သရဏံ ဂစ္ဆာမ, ဓမ္မဉ္စ, ဥပါသကေ နော ဘဂဝါ ဓာရေတူ’’တိ တပုဿဘလ္လိကာဒယော [Pg.7] ဝိယ သမာဒါနေန ဝါ, ‘‘သတ္ထာ မေ, ဘန္တေ, ဘဂဝါ, သာဝကောဟမသ္မီ’’တိ (သံ. နိ. ၂.၁၅၄) မဟာကဿပါဒယော ဝိယ သိဿဘာဝူပဂမနေန ဝါ, ‘‘ဧဝံ ဝုတ္တေ ဗြဟ္မာယု ဗြာဟ္မဏော ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ တိက္ခတ္တုံ ဥဒါနံ ဥဒါနေသိ ‘နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ. နမော တဿ…ပေ… သမ္မာသမ္ဗုဒ္ဓဿာ’’’တိ (မ. နိ. ၂.၃၈၈) ဗြဟ္မာယုအာဒယော ဝိယ တပ္ပောဏတ္တေန ဝါ, ကမ္မဋ္ဌာနာနုယောဂိနော ဝိယ အတ္တသန္နိယျာတနေန ဝါ, အရိယပုဂ္ဂလာ ဝိယ သရဏဂမနုပက္ကိလေသသမုစ္ဆေဒေန ဝါတိ အနေကပ္ပကာရံ ဝိသယတော ကိစ္စတော စ ဥပေတိ.

Now, in 'going for refuge' and so on, the meaning should be understood thus: Because it destroys (hiṃsati), it is called refuge (saraṇaṃ). For those who have gone for refuge, by that very going for refuge, it destroys, dispels, removes, and causes to cease fear, terror, suffering, a woeful state, and mental afflictions; this is the meaning. Alternatively, the Buddha is a refuge because he destroys the fear of beings by promoting their welfare and turning them away from what is not their welfare. The Dhamma is a refuge by enabling one to cross the wilderness of existence and by giving solace. The Saṅgha is a refuge by causing the attainment of abundant fruit even from small offerings. Therefore, in this way too, that Triple Gem is a refuge. Going for refuge is the arising of a thought which has its defilements struck down and destroyed through faith and reverence for that Triple Gem, which proceeds in the manner of having that as its ultimate resort, and which is independent of another cause. A being endowed with that goes to that refuge. This is the meaning: by means of a thought of the kind described, one approaches it thus, 'This is my refuge, this is my ultimate resort.' And one who approaches does so either by undertaking, like Tapussa and Bhallika and others, saying, 'Venerable sir, we go to the Blessed One for refuge, and to the Dhamma. May the Blessed One regard us as lay followers'; or by approaching the state of a disciple, like Mahākassapa and others, saying, 'Venerable sir, the Blessed One is my teacher; I am a disciple'; or by being inclined towards that, like Brahmāyu and others, as when the brahmin Brahmāyu, when this was said, rose from his seat, arranged his upper robe over one shoulder, extended his joined hands towards the Blessed One, and three times uttered this inspired utterance: “Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!…”; or by self-surrender, like those devoted to a meditation subject; or by the eradication of the corruptions of going for refuge, like the noble persons. Thus one approaches it in many ways, with respect to the object and with respect to the function.

အယံ သရဏဂမနဿ ဂမကဿ စ ဝိဘာဝနာ.

This is the exposition of the going for refuge and of the one who goes.

ဘေဒါဘေဒဖလဒီပနာ

Elucidation of Breaking, Non-Breaking, and Fruit

ဣဒါနိ ‘‘ဘေဒါဘေဒံ ဖလဉ္စာပိ, ဂမနီယဉ္စ ဒီပယေ’’တိ ဝုတ္တာနံ ဘေဒါဒီနံ အယံ ဒီပနာ, ဧဝံ သရဏဂတဿ ပုဂ္ဂလဿ ဒုဝိဓော သရဏဂမနဘေဒေါ – သာဝဇ္ဇော စ အနဝဇ္ဇော စ. အနဝဇ္ဇော ကာလကိရိယာယ, သာဝဇ္ဇော အညသတ္ထရိ ဝုတ္တပ္ပကာရပ္ပဝတ္တိယာ, တသ္မိဉ္စ ဝုတ္တပ္ပကာရဝိပရီတပ္ပဝတ္တိယာ. သော ဒုဝိဓောပိ ပုထုဇ္ဇနာနမေဝ. ဗုဒ္ဓဂုဏေသု အညာဏသံသယမိစ္ဆာဉာဏပ္ပဝတ္တိယာ အနာဒရာဒိပ္ပဝတ္တိယာ စ တေသံ သရဏံ သံကိလိဋ္ဌံ ဟောတိ. အရိယပုဂ္ဂလာ ပန အဘိန္နသရဏာ စေဝ အသံကိလိဋ္ဌသရဏာ စ ဟောန္တိ. ယထာဟ ‘‘အဋ္ဌာနမေတံ, ဘိက္ခဝေ, အနဝကာသော, ယံ ဒိဋ္ဌိသမ္ပန္နော ပုဂ္ဂလော အညံ သတ္ထာရံ ဥဒ္ဒိသေယျာ’’တိ (အ. နိ. ၁.၂၇၆; မ. နိ. ၃.၁၂၈; ဝိဘ. ၈၀၉). ပုထုဇ္ဇနာ တု ယာဝဒေဝ သရဏဘေဒံ န ပါပုဏန္တိ, တာဝဒေဝ အဘိန္နသရဏာ. သာဝဇ္ဇောဝ နေသံ သရဏဘေဒေါ, သံကိလေသော စ အနိဋ္ဌဖလဒေါ ဟောတိ. အနဝဇ္ဇော အဝိပါကတ္တာ အဖလော, အဘေဒေါ ပန ဖလတော ဣဋ္ဌမေဝ ဖလံ ဒေတိ.

Now, this is the explanation of 'breaking' and so on, which were mentioned in the line 'one should explain breaking and non-breaking, and also the fruit, and the object of going.' Thus, for a person who has gone for refuge, the breaking of the going for refuge is twofold: that with fault and that without fault. That without fault is by reason of death. That with fault is due to conduct of the aforementioned kind towards another teacher, and due to conduct contrary to the aforementioned kind towards that Triple Gem. Both these two kinds exist only for worldlings. Their refuge becomes corrupted through the occurrence of ignorance, doubt, and wrong knowledge regarding the qualities of the Buddha, and through the occurrence of disrespect and so on. But noble persons have an unbroken refuge and an uncorrupted refuge. As it is said: 'It is impossible, monks, it cannot happen, that a person accomplished in view would point to another as teacher.' Worldlings, however, have an unbroken refuge only for as long as they do not reach a breaking of the refuge. Their breaking of refuge which is with fault is a defilement and yields an undesirable fruit. That without fault, being without result, is fruitless. But non-breaking, with respect to fruit, gives only a desirable fruit.

ယထာဟ –

As it is said:

‘‘ယေကေစိ [Pg.8] ဗုဒ္ဓံ သရဏံ ဂတာသေ, န တေ ဂမိဿန္တိ အပါယဘူမိံ;

ပဟာယ မာနုသံ ဒေဟံ, ဒေဝကာယံ ပရိပူရေဿန္တီ’’တိ. (ဒီ. နိ. ၂.၃၃၂;

သံ. နိ. ၁.၃၇);

“Whoever has gone to the Buddha for refuge, they will not go to a plane of misery; having abandoned the human body, they will fill the host of devas.”

တတြ စ ယေ သရဏဂမနုပက္ကိလေသသမုစ္ဆေဒေန သရဏံ ဂတာ, တေ အပါယံ န ဂမိဿန္တိ. ဣတရေ ပန သရဏဂမနေန န ဂမိဿန္တီတိ ဧဝံ ဂါထာယ အဓိပ္ပာယော ဝေဒိတဗ္ဗော.

And in that verse, those who have gone for refuge by eradicating the corruptions of going for refuge—they will not go to a plane of misery. As for the others, however, it is not simply by going for refuge that they will avoid going to a plane of misery. In this way, the intention of the verse should be understood.

အယံ တာဝ ဘေဒါဘေဒဖလဒီပနာ.

This, for now, is the elucidation of breaking, non-breaking, and fruit.

ဂမနီယဒီပနာ

An Exposition of the Object of Going

ဂမနီယဒီပနာယံ စောဒကော အာဟ – ‘‘ဗုဒ္ဓံ သရဏံ ဂစ္ဆာမီ’’တိ ဧတ္ထ ယော ဗုဒ္ဓံ သရဏံ ဂစ္ဆတိ, ဧသ ဗုဒ္ဓံ ဝါ ဂစ္ဆေယျ သရဏံ ဝါ, ဥဘယထာပိ စ ဧကဿ ဝစနံ နိရတ္ထကံ. ကသ္မာ? ဂမနကိရိယာယ ကမ္မဒွယာဘာဝတော. န ဟေတ္ထ ‘‘အဇံ ဂါမံ နေတီ’’တိအာဒီသု ဝိယ ဒွိကမ္မကတ္တံ အက္ခရစိန္တကာ ဣစ္ဆန္တိ.

In this Exposition of the Object of Going, a questioner says: "In the phrase 'I go to the Buddha for refuge,' as for the one who goes to the Buddha for refuge, he might go to the Buddha, or he might go to refuge. In either case, one of the words is meaningless. Why? Because the action of going does not have two objects. For here, grammarians do not accept a double-object construction as in such cases as 'he leads the goat to the village.'"

‘‘ဂစ္ဆတေဝ ပုဗ္ဗံ ဒိသံ, ဂစ္ဆတိ ပစ္ဆိမံ ဒိသ’’န္တိအာဒီသု (သံ. နိ. ၁.၁၅၉; ၃.၈၇) ဝိယ သာတ္ထကမေဝါတိ စေ? န, ဗုဒ္ဓသရဏာနံ သမာနာဓိကရဏဘာဝဿာနဓိပ္ပေတတော. ဧတေသဉှိ သမာနာဓိကရဏဘာဝေ အဓိပ္ပေတေ ပဋိဟတစိတ္တောပိ ဗုဒ္ဓံ ဥပသင်္ကမန္တော ဗုဒ္ဓံ သရဏံ ဂတော သိယာ. ယဉှိ တံ ဗုဒ္ဓေါတိ ဝိသေသိတံ သရဏံ, တမေဝေသ ဂတောတိ. ‘‘ဧတံ ခေါ သရဏံ ခေမံ, ဧတံ သရဏမုတ္တမ’’န္တိ (ဓ. ပ. ၁၉၂) ဝစနတော သမာနာဓိကရဏတ္တမေဝါတိ စေ? န, တတ္ထေဝ တဗ္ဘာဝတော. တတ္ထေဝ ဟိ ဂါထာပဒေ ဧတံ ဗုဒ္ဓါဒိရတနတ္တယံ သရဏဂတာနံ ဘယဟရဏတ္တသင်္ခါတေ သရဏဘာဝေ အဗျဘိစရဏတော ‘‘ခေမမုတ္တမဉ္စ သရဏ’’န္တိ အယံ သမာနာဓိကရဏဘာဝေါ အဓိပ္ပေတော, အညတ္ထ တု ဂမိသမ္ဗန္ဓေ သတိ သရဏဂမနဿ အပ္ပသိဒ္ဓိတော အနဓိပ္ပေတောတိ အသာဓကမေတံ. ‘‘ဧတံ [Pg.9] သရဏမာဂမ္မ, သဗ္ဗဒုက္ခာ ပမုစ္စတီ’’တိ ဧတ္ထ ဂမိသမ္ဗန္ဓေပိ သရဏဂမနပသိဒ္ဓိတော သမာနာဓိကရဏတ္တမေဝါတိ စေ? န ပုဗ္ဗေ ဝုတ္တဒေါသပ္ပသင်္ဂတော. တတြာပိ ဟိ သမာနာဓိကရဏဘာဝေ သတိ ဧတံ ဗုဒ္ဓဓမ္မသံဃသရဏံ ပဋိဟတစိတ္တောပိ အာဂမ္မ သဗ္ဗဒုက္ခာ ပမုစ္စေယျာတိ ဧဝံ ပုဗ္ဗေ ဝုတ္တဒေါသပ္ပသင်္ဂေါ ဧဝ သိယာ, န စ နော ဒေါသေန အတ္ထိ အတ္ထောတိ အသာဓကမေတံ. ယထာ ‘‘မမဉှိ, အာနန္ဒ, ကလျာဏမိတ္တံ အာဂမ္မ ဇာတိဓမ္မာ သတ္တာ ဇာတိယာ ပရိမုစ္စန္တီ’’တိ (သံ. နိ. ၁.၁၂၉) ဧတ္ထ ဘဂဝတော ကလျာဏမိတ္တဿ အာနုဘာဝေန ပရိမုစ္စမာနာ သတ္တာ ‘‘ကလျာဏမိတ္တံ အာဂမ္မ ပရိမုစ္စန္တီ’’တိ ဝုတ္တာ. ဧဝမိဓာပိ ဗုဒ္ဓဓမ္မသံဃဿ သရဏဿာနုဘာဝေန မုစ္စမာနော ‘‘ဧတံ သရဏမာဂမ္မ, သဗ္ဗဒုက္ခာ ပမုစ္စတီ’’တိ ဝုတ္တောတိ ဧဝမေတ္ထ အဓိပ္ပာယော ဝေဒိတဗ္ဗော.

If it is said: "Just as in such cases as 'One goes to the eastern direction, one goes to the western direction,' it is indeed meaningful," this is not so, because a coreferential relationship between 'Buddha' and 'refuge' is not intended. For if a coreferential relationship between them were intended, even one with a hostile mind who approached the Buddha would have gone to the Buddha for refuge. For it is to that very refuge, specified as 'Buddha,' that this one has gone. If it is said: "Because of the statement, 'This refuge is safe, this is the supreme refuge,' it must be a coreferential construction," this is not so, because that is its nature only in that specific context. For only in that verse is this coreferential relationship intended, because this Triple Gem of the Buddha and so on is unfailing in its capacity as a refuge, which is characterized as the removal of fear for those who have gone for refuge; thus it is called the 'safe and supreme refuge.' Elsewhere, however, when there is a connection with the verb 'to go,' this is not intended, because the 'going for refuge' is not established. Therefore, this is not a valid argument. If it is said: "But in the line, 'Having come to this refuge, one is freed from all suffering,' since the 'going for refuge' is established even with the connection to 'going,' it must be a coreferential construction," this is not so, due to the arising of the fault previously stated. For in that case too, if there were a coreferential relationship, then even one with a hostile mind, having come to this refuge of the Buddha, Dhamma, and Saṅgha, would be freed from all suffering. Thus, the fault previously stated would indeed arise, and we have no use for a fault; therefore, this is not a valid argument. Just as in the statement, 'For, Ānanda, by relying on me as a good friend, beings subject to birth are freed from birth,' beings who are being freed by the power of the Blessed One as a good friend are said to be 'freed by relying on the good friend.' Similarly here, one who is being freed by the power of the refuge of the Buddha, Dhamma, and Saṅgha is said to be 'freed by having come to this refuge.' Thus, the intended meaning here should be understood in this way.

ဧဝံ သဗ္ဗထာပိ န ဗုဒ္ဓဿ ဂမနီယတ္တံ ယုဇ္ဇတိ, န သရဏဿ, န ဥဘယေသံ, ဣစ္ဆိတဗ္ဗဉ္စ ဂစ္ဆာမီတိ နိဒ္ဒိဋ္ဌဿ ဂမကဿ ဂမနီယံ, တတော ဝတ္တဗ္ဗာ ဧတ္ထ ယုတ္တီတိ. ဝုစ္စတေ –

Thus, in every way, it is not suitable for the Buddha to be the object of going, nor for the refuge, nor for both. And an object of going is required for the goer indicated by 'I go.' Therefore, the reasoning to be stated here is suitable. It is said:

ဗုဒ္ဓေါယေဝေတ္ထ ဂမနီယော, ဂမနာကာရဒဿနတ္ထံ တု တံ သရဏဝစနံ, ဗုဒ္ဓံ သရဏန္တိ ဂစ္ဆာမိ. ဧသ မေ သရဏံ, ဧသ မေ ပရာယဏံ, အဃဿ, တာတာ, ဟိတဿ စ ဝိဓာတာတိ ဣမိနာ အဓိပ္ပာယေန ဧတံ ဂစ္ဆာမိ ဘဇာမိ သေဝါမိ ပယိရုပါသာမိ, ဧဝံ ဝါ ဇာနာမိ ဗုဇ္ဈာမီတိ. ယေသဉှိ ဓာတူနံ ဂတိအတ္ထော ဗုဒ္ဓိပိ တေသံ အတ္ထောတိ. ဣတိ-သဒ္ဒဿ အပ္ပယောဂါ အယုတ္တမိတိ စေ? တံ န. တတ္ထ သိယာ – ယဒိ စေတ္ထ ဧဝမတ္ထော ဘဝေယျ, တတော ‘‘အနိစ္စံ ရူပံ အနိစ္စံ ရူပန္တိ ယထာဘူတံ ပဇာနာတီ’’တိ ဧဝမာဒီသု (သံ. နိ. ၃.၅၅, ၈၅) ဝိယ ဣတိ-သဒ္ဒေါ ပယုတ္တော သိယာ, န စ ပယုတ္တော, တသ္မာ အယုတ္တမေတန္တိ. တဉ္စ န, ကသ္မာ? တဒတ္ထသမ္ဘဝါ. ‘‘ယော စ ဗုဒ္ဓဉ္စ ဓမ္မဉ္စ သံဃဉ္စ သရဏံ ဂတော’’တိ ဧဝမာဒီသု (ဓ. ပ. ၁၉၀) ဝိယ ဣဓာပိ ဣတိ-သဒ္ဒဿ အတ္ထော သမ္ဘဝတိ, န စ ဝိဇ္ဇမာနတ္ထသမ္ဘဝါ ဣတိ-သဒ္ဒါ သဗ္ဗတ္ထ ပယုဇ္ဇန္တိ, အပ္ပယုတ္တဿာပေတ္ထ ပယုတ္တဿ ဝိယ ဣတိ-သဒ္ဒဿ အတ္ထော ဝိညာတဗ္ဗော အညေသု စ ဧဝံဇာတိကေသု, တသ္မာ အဒေါသော ဧဝ သောတိ. ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တီဟိ သရဏဂမနေဟိ ပဗ္ဗဇ္ဇ’’န္တိအာဒီသု (မဟာဝ. ၃၄) သရဏဿေဝ ဂမနီယတော ယံ ဝုတ္တံ ‘‘ဂမနာကာရဒဿနတ္ထံ တု သရဏဝစန’’န္တိ, တံ န ယုတ္တမိတိ စေ. တံ [Pg.10] နာယုတ္တံ. ကသ္မာ? တဒတ္ထသမ္ဘဝါ ဧဝ. တတြာပိ ဟိ တဿ အတ္ထော သမ္ဘဝတိ, ယတော ပုဗ္ဗသဒိသမေဝ အပ္ပယုတ္တောပိ ပယုတ္တော ဝိယ ဝေဒိတဗ္ဗော. ဣတရထာ ဟိ ပုဗ္ဗေ ဝုတ္တဒေါသပ္ပသင်္ဂေါ ဧဝ သိယာ, တသ္မာ ယထာနုသိဋ္ဌမေဝ ဂဟေတဗ္ဗံ.

Here, the Buddha alone is the object of going. The term 'refuge,' however, serves to indicate the manner of going: "I go to the Buddha, [regarding him] as refuge." This means one goes with the intention: 'He is my refuge, he is my ultimate recourse, the destroyer of suffering and the provider of welfare.' It is with this intention that I go to him, resort to him, serve him, and attend upon him; or, alternatively, that I know and understand him thus. For indeed, those verbal roots that have the meaning of 'going' also have the meaning of 'understanding'. If it is said, "This is inappropriate because the word 'iti' is not used," that is not so. On this point, one might argue: "If this meaning were intended here, the word 'iti' would have been used, as in such cases as 'He understands as it really is: "Impermanent is form"' and so on. But it is not used; therefore, this is inappropriate." But that is not so. Why? Because that meaning is possible. Just as in such cases as 'One who has gone for refuge to the Buddha, the Dhamma, and the Saṅgha,' here too the meaning of the word 'iti' is possible. And 'iti' words are not used everywhere just because their meaning is present. Here, even though the 'iti' word is not used, its meaning should be understood as if it were used, and similarly in other such cases. Therefore, this is indeed without fault. If it is said: "In such cases as 'Monks, I allow ordination by means of the three goings for refuge,' the refuge itself is the object of going; therefore, what was stated—'the word "refuge" is for showing the manner of going'—is not appropriate," that is not inappropriate. Why? Because that meaning is indeed possible. For there too its meaning is possible, since, just as before, even though it is not used, it should be understood as if it were used. Otherwise, the fault previously stated would indeed arise. Therefore, it should be taken just as has been instructed.

အယံ ဂမနီယဒီပနာ.

This is the Exposition of the Object of Going.

ဓမ္မသံဃသရဏဝိဘာဝနာ

The Elucidation of the Refuge in the Dhamma and the Saṅgha

ဣဒါနိ ယံ ဝုတ္တံ ‘‘ဓမ္မံ သရဏမိစ္စာဒိ, ဒွယေပေသ နယော မတော’’တိ ဧတ္ထ ဝုစ္စတေ – ယွာယံ ‘‘ဗုဒ္ဓံ သရဏံ ဂစ္ဆာမီ’’တိ ဧတ္ထ အတ္ထဝဏ္ဏနာနယော ဝုတ္တော, ‘‘ဓမ္မံ သရဏံ ဂစ္ဆာမိ, သံဃံ သရဏံ ဂစ္ဆာမီ’’တိ ဧတသ္မိမ္ပိ ပဒဒွယေ ဧသောဝ ဝေဒိတဗ္ဗော. တတြာပိ ဟိ ဓမ္မသံဃာနံ အတ္ထတော ဗျဉ္ဇနတော စ ဝိဘာဝနမတ္တမေဝ အသဒိသံ, သေသံ ဝုတ္တသဒိသမေဝ. ယတော ယဒေဝေတ္ထ အသဒိသံ, တံ ဝုစ္စတေ – မဂ္ဂဖလနိဗ္ဗာနာနိ ဓမ္မောတိ ဧကေ. ဘာဝိတမဂ္ဂါနံ သစ္ဆိကတနိဗ္ဗာနာနဉ္စ အပါယေသု အပတနဘာဝေန ဓာရဏတော ပရမဿာသဝိဓာနတော စ မဂ္ဂဝိရာဂါ ဧဝ ဣမသ္မိံ အတ္ထေ ဓမ္မောတိ အမှာကံ ခန္တိ, အဂ္ဂပ္ပသာဒသုတ္တဉ္စေဝ သာဓကံ. ဝုတ္တဉ္စေတ္ထ ‘‘ယာဝတာ, ဘိက္ခဝေ, ဓမ္မာ သင်္ခတာ, အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ တေသံ အဂ္ဂမက္ခာယတီ’’တိ ဧဝမာဒိ (အ. နိ. ၄.၃၄; ဣတိဝု. ၉၀).

Now, regarding what was said: “Taking refuge in the Dhamma, etc., this method is to be understood in both cases”—herein it is stated: Just as the method of explaining the meaning was stated in the case of “I go for refuge to the Buddha,” so too this very method should be understood in this pair of phrases, “I go for refuge to the Dhamma” and “I go for refuge to the Saṅgha.” For in these cases too, only the elucidation of the Dhamma and the Saṅgha by way of meaning and by way of phrasing is dissimilar; the remainder is just like what has been said. Since there is something dissimilar here, that is stated: Some say that the Dhamma is the path, the fruits, and Nibbāna. It is our preferred view that in this sense, the Dhamma is precisely the Path and Dispassion, because it sustains those who have developed the path and realized Nibbāna by means of their not falling into the lower realms, and because it provides the highest solace. And the Aggappasāda Sutta is the proof. For it was said herein: “Bhikkhus, inasmuch as there are conditioned things, the Noble Eightfold Path is declared the foremost among them,” and so on.

စတုဗ္ဗိဓအရိယမဂ္ဂသမင်္ဂီနံ စတုသာမညဖလသမဓိဝါသိတခန္ဓသန္တာနာနဉ္စ ပုဂ္ဂလာနံ သမူဟော ဒိဋ္ဌိသီလသံဃာတေန သံဟတတ္တာ သံဃော. ဝုတ္တဉ္စေတံ ဘဂဝတာ –

The Saṅgha is the assembly of individuals endowed with the fourfold noble path and whose continuities of aggregates are permeated by the four fruits of asceticism, on account of their being united by the cohesion of view and virtue. This was spoken by the Blessed One:

‘‘တံ ကိံ မညသိ, အာနန္ဒ, ယေ ဝေါ မယာ ဓမ္မာ အဘိညာ ဒေသိတာ, သေယျထိဒံ, စတ္တာရော သတိပဋ္ဌာနာ, စတ္တာရော သမ္မပ္ပဓာနာ, စတ္တာရော ဣဒ္ဓိပါဒါ, ပဉ္စိန္ဒြိယာနိ, ပဉ္စ ဗလာနိ, သတ္တ ဗောဇ္ဈင်္ဂါ, အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ, ပဿသိ နော တွံ, အာနန္ဒ, ဣမေသု ဓမ္မေသု ဒွေပိ ဘိက္ခူ နာနာဝါဒေ’’တိ (မ. နိ. ၃.၄၃).

“What do you think, Ānanda, regarding the teachings I have directly known and taught—namely, the four establishments of mindfulness, the four right exertions, the four bases of spiritual power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path—do you see, Ānanda, even two bhikkhus who hold differing views about these teachings?”

အယဉှိ ပရမတ္ထသံဃော သရဏန္တိ ဂမနီယော. သုတ္တေ စ ‘‘အာဟုနေယျော ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿာ’’တိ [Pg.11] (ဣတိဝု. ၉၀; အ. နိ. ၄.၃၄, ၁၈၁) ဝုတ္တော. ဧတံ ပန သရဏံ ဂတဿ အညသ္မိမ္ပိ ဘိက္ခုသံဃေ ဝါ ဘိက္ခုနိသံဃေ ဝါ ဗုဒ္ဓပ္ပမုခေ ဝါ သံဃေ သမ္မုတိသံဃေ ဝါ စတုဝဂ္ဂါဒိဘေဒေ ဧကပုဂ္ဂလေပိ ဝါ ဘဂဝန္တံ ဥဒ္ဒိဿ ပဗ္ဗဇိတေ ဝန္ဒနာဒိကိရိယာယ သရဏဂမနံ နေဝ ဘိဇ္ဇတိ န သံကိလိဿတိ, အယမေတ္ထ ဝိသေသော. ဝုတ္တာဝသေသန္တု ဣမဿ ဒုတိယဿ စ သရဏဂမနဿ ဘေဒါဘေဒါဒိဝိဓာနံ ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ. အယံ တာဝ ‘‘ဓမ္မံ သရဏမိစ္စာဒိ, ဒွယေပေသ နယော မတော’’တိ ဧတဿ ဝဏ္ဏနာ.

For this Sangha in the ultimate sense is to be approached as a refuge. And in the Sutta, it is spoken of as: “Worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.” Moreover, for one who has gone to this refuge, when performing acts of veneration and so on towards another community of monks or community of nuns, or a Sangha with the Buddha at its head, or a conventional Sangha, or a group distinguished as a quorum of four, etc., or even a single individual, or one who has gone forth with dedication to the Blessed One, the going for refuge is neither broken nor defiled. This is the distinction herein. But as for the remainder, the procedure regarding the breaking and non-breaking, etc., of this second going for refuge should be understood by the very method stated previously. This, for now, is the explanation of the phrase: “Regarding the pair beginning with ‘I go to the Dhamma for refuge,’ this method is to be understood.”

အနုပုဗ္ဗဝဝတ္ထာနကာရဏနိဒ္ဒေသော

Exposition of the Reason for the Sequential Arrangement

ဣဒါနိ အနုပုဗ္ဗဝဝတ္ထာနေ, ကာရဏဉ္စ ဝိနိဒ္ဒိသေတိ ဧတ္ထ ဧတေသု စ တီသု သရဏဝစနေသု သဗ္ဗသတ္တာနံ အဂ္ဂေါတိ ကတွာ ပဌမံ ဗုဒ္ဓေါ, တပ္ပဘဝတော တဒုပဒေသိတတော စ အနန္တရံ ဓမ္မော, တဿ ဓမ္မဿ အာဓာရကတော တဒါသေဝနတော စ အန္တေ သံဃော. သဗ္ဗသတ္တာနံ ဝါ ဟိတေ နိယောဇကောတိ ကတွာ ပဌမံ ဗုဒ္ဓေါ, တပ္ပဘဝတော သဗ္ဗသတ္တဟိတတ္တာ အနန္တရံ ဓမ္မော, ဟိတာဓိဂမာယ ပဋိပန္နော အဓိဂတဟိတော စာတိ ကတွာ အန္တေ သံဃော သရဏဘာဝေန ဝဝတ္ထပေတွာ ပကာသိတောတိ ဧဝံ အနုပုဗ္ဗဝဝတ္ထာနေ ကာရဏဉ္စ ဝိနိဒ္ဒိသေ.

Now, regarding the text, 'In the sequential arrangement, one should also point out the reason': Among these three refuges, having considered, 'He is the highest of all beings,' first the Buddha is revealed. Because it originates from him and is taught by him, next after him the Dhamma is spoken of. Because it is the support of that Dhamma and because of its cultivation, at the end the Sangha is spoken of. Alternatively, having considered, 'He engages all beings in their welfare,' first the Buddha is spoken of. Because it originates from him and is for the welfare of all beings, next the Dhamma is spoken of. And having considered, 'One who has practiced for the attainment of welfare has attained welfare,' at the end the Sangha is revealed, having been determined as a refuge. In this way, in the sequential arrangement, the reason should also be pointed out.

ဥပမာပကာသနာ

Illustration by Similes

ဣဒါနိ ယမ္ပိ ဝုတ္တံ ‘‘သရဏတ္တယမေတဉ္စ, ဥပမာဟိ ပကာသယေ’’တိ, တမ္ပိ ဝုစ္စတေ – ဧတ္ထ ပန ပုဏ္ဏစန္ဒော ဝိယ ဗုဒ္ဓေါ, စန္ဒကိရဏနိကရော ဝိယ တေန ဒေသိတော ဓမ္မော, ပုဏ္ဏစန္ဒကိရဏသမုပ္ပာဒိတပီဏိတော လောကော ဝိယ သံဃော. ဗာလသူရိယော ဝိယ ဗုဒ္ဓေါ, တဿ ရသ္မိဇာလမိဝ ဝုတ္တပ္ပကာရော ဓမ္မော, တေန ဝိဟတန္ဓကာရော လောကော ဝိယ သံဃော. ဝနဒါဟကပုရိသော ဝိယ ဗုဒ္ဓေါ, ဝနဒဟနဂ္ဂိ ဝိယ ကိလေသဝနဒဟနော ဓမ္မော, ဒဍ္ဎဝနတ္တာ ခေတ္တဘူတော ဝိယ ဘူမိဘာဂေါ ဒဍ္ဎကိလေသတ္တာ ပုညက္ခေတ္တဘူတော သံဃော. မဟာမေဃော ဝိယ ဗုဒ္ဓေါ, သလိလဝုဋ္ဌိ ဝိယ ဓမ္မော, ဝုဋ္ဌိနိပါတူပသမိတရေဏု ဝိယ ဇနပဒေါ ဥပသမိတကိလေသရေဏု သံဃော. သုသာရထိ [Pg.12] ဝိယ ဗုဒ္ဓေါ, အဿာဇာနီယဝိနယူပါယော ဝိယ ဓမ္မော, သုဝိနီတဿာဇာနီယသမူဟော ဝိယ သံဃော. သဗ္ဗဒိဋ္ဌိသလ္လုဒ္ဓရဏတော သလ္လကတ္တော ဝိယ ဗုဒ္ဓေါ, သလ္လုဒ္ဓရဏူပါယော ဝိယ ဓမ္မော, သမုဒ္ဓဋသလ္လော ဝိယ ဇနော သမုဒ္ဓဋဒိဋ္ဌိသလ္လော သံဃော. မောဟပဋလသမုပ္ပာဋနတော ဝါ သာလာကိယော ဝိယ ဗုဒ္ဓေါ, ပဋလသမုပ္ပာဋနုပါယော ဝိယ ဓမ္မော, သမုပ္ပာဋိတပဋလော ဝိပ္ပသန္နလောစနော ဝိယ ဇနော သမုပ္ပာဋိတမောဟပဋလော ဝိပ္ပသန္နဉာဏလောစနော သံဃော. သာနုသယကိလေသဗျာဓိဟရဏသမတ္ထတာယ ဝါ ကုသလော ဝေဇ္ဇော ဝိယ ဗုဒ္ဓေါ, သမ္မာ ပယုတ္တဘေသဇ္ဇမိဝ ဓမ္မော, ဘေသဇ္ဇပယောဂေန သမုပသန္တဗျာဓိ ဝိယ ဇနသမုဒါယော သမုပသန္တကိလေသဗျာဓာနုသယော သံဃော.

Now, as for what was said: 'This threefold refuge, one should illustrate with similes,' that too is spoken of. Here, the Buddha is like the full moon; the Dhamma taught by him is like the multitude of its rays; and the Sangha is like the world, gladdened by the arising of the full moon's rays. The Buddha is like the morning sun; the Dhamma of the aforementioned kind is like the net of its rays; and the Sangha is like the world, its darkness dispelled by him. The Buddha is like a man who sets fire to a forest; the Dhamma, which burns the forest of defilements, is like the forest-burning fire; and the Sangha, having its defilements burnt, is a field of merit, like a piece of land that has become a field because the forest was burnt. The Buddha is like a great cloud; the Dhamma is like a shower of water; and the Sangha, with the dust of its defilements settled, is like a country where the dust is settled by the falling rain. The Buddha is like a good charioteer; the Dhamma is like the means for training thoroughbred horses; and the Sangha is like a group of well-trained thoroughbreds. Because he extracts the dart of all wrong views, the Buddha is like a surgeon; the Dhamma is like the means for extracting the dart; and the Sangha, having had the dart of wrong view extracted, is like a person who has had a dart extracted. Or, because he removes the film of delusion, the Buddha is like a cataract surgeon; the Dhamma is like the means for removing the film; and the Sangha, having had the film of delusion removed and possessing the clear eye of wisdom, is like a person who has had a film removed and has very clear eyes. Or, because of his ability to remove the disease of defilements together with their underlying tendencies, the Buddha is like a skilled physician; the Dhamma is like well-applied medicine; and the Sangha, with the disease of defilements and their underlying tendencies pacified, is like a community of people whose disease has been pacified by the application of medicine.

အထ ဝါ သုဒေသကော ဝိယ ဗုဒ္ဓေါ, သုမဂ္ဂေါ ဝိယ ခေမန္တဘူမိ ဝိယ စ ဓမ္မော, မဂ္ဂပ္ပဋိပန္နော ခေမန္တဘူမိပ္ပတ္တော ဝိယ သံဃော. သုနာဝိကော ဝိယ ဗုဒ္ဓေါ, နာဝါ ဝိယ ဓမ္မော, ပါရပ္ပတ္တော သမ္ပတ္တိကော ဝိယ ဇနော သံဃော. ဟိမဝါ ဝိယ ဗုဒ္ဓေါ, တပ္ပဘဝေါသဓမိဝ ဓမ္မော, ဩသဓူပဘောဂေန နိရာမယော ဝိယ ဇနော သံဃော. ဓနဒေါ ဝိယ ဗုဒ္ဓေါ, ဓနံ ဝိယ ဓမ္မော, ယထာဓိပ္ပာယံ လဒ္ဓဓနော ဝိယ ဇနော သမ္မာလဒ္ဓအရိယဓနော သံဃော. နိဓိဒဿနကော ဝိယ ဗုဒ္ဓေါ, နိဓိ ဝိယ ဓမ္မော, နိဓိပ္ပတ္တော ဝိယ ဇနော သံဃော.

Or, the Buddha is like a good guide; the Dhamma is like a good path and a place of safety; and the Sangha is like one who, having entered the path, has reached the place of safety. The Buddha is like a good ship's captain; the Dhamma is like a boat; and the Sangha is like a person who has reached the far shore and is prosperous. The Buddha is like the Himālaya mountain; the Dhamma is like the medicinal herbs originating from it; and the Sangha is like a person free from disease through using the medicine. The Buddha is like a giver of wealth; the Dhamma is like wealth; and the Sangha, who has rightly obtained the noble wealth, is like a person who has obtained wealth according to their wish. The Buddha is like one who shows a treasure; the Dhamma is like the treasure; and the Sangha is like a person who has reached the treasure.

အပိစ အဘယဒေါ ဝိယ ဝီရပုရိသော ဗုဒ္ဓေါ, အဘယမိဝ ဓမ္မော, သမ္ပတ္တာဘယော ဝိယ ဇနော အစ္စန္တသဗ္ဗဘယော သံဃော. အဿာသကော ဝိယ ဗုဒ္ဓေါ, အဿာသော ဝိယ ဓမ္မော, အဿတ္ထဇနော ဝိယ သံဃော. သုမိတ္တော ဝိယ ဗုဒ္ဓေါ, ဟိတူပဒေသော ဝိယ ဓမ္မော, ဟိတူပယောဂေန ပတ္တသဒတ္ထော ဝိယ ဇနော သံဃော. ဓနာကရော ဝိယ ဗုဒ္ဓေါ, ဓနသာရော ဝိယ ဓမ္မော, ဓနသာရူပဘောဂေါ ဝိယ ဇနော သံဃော. ရာဇကုမာရနှာပကော ဝိယ ဗုဒ္ဓေါ, သီသနှာနသလိလံ ဝိယ ဓမ္မော, သုနှာတရာဇကုမာရဝဂ္ဂေါ ဝိယ သဒ္ဓမ္မသလိလသုနှာတော သံဃော. အလင်္ကာရကာရကော ဝိယ ဗုဒ္ဓေါ, အလင်္ကာရော ဝိယ ဓမ္မော, အလင်္ကတရာဇပုတ္တဂဏော ဝိယ သဒ္ဓမ္မာလင်္ကတော သံဃော. စန္ဒနရုက္ခော ဝိယ ဗုဒ္ဓေါ, တပ္ပဘဝဂန္ဓော ဝိယ ဓမ္မော, စန္ဒနုပဘောဂေန သန္တပရိဠာဟော ဝိယ ဇနော သဒ္ဓမ္မူပဘောဂေန သန္တပရိဠာဟော သံဃော. ဒါယဇ္ဇသမ္ပဒါနကော ဝိယ ပိတာ ဗုဒ္ဓေါ, ဒါယဇ္ဇံ ဝိယ ဓမ္မော, ဒါယဇ္ဇဟရော ပုတ္တဝဂ္ဂေါ ဝိယ သဒ္ဓမ္မဒါယဇ္ဇဟရော သံဃော. ဝိကသိတပဒုမံ [Pg.13] ဝိယ ဗုဒ္ဓေါ, တပ္ပဘဝမဓု ဝိယ ဓမ္မော, တဒုပဘောဂီဘမရဂဏော ဝိယ သံဃော. ဧဝံ သရဏတ္တယမေတဉ္စ, ဥပမာဟိ ပကာသယေ.

Furthermore, the Buddha is like a heroic man, a giver of fearlessness; the Dhamma is like fearlessness; and the Sangha, completely free from all fear, is like a person who has attained fearlessness. The Buddha is like a comforter; the Dhamma is like comfort; and the Sangha is like people who have been comforted. The Buddha is like a good friend; the Dhamma is like beneficial advice; and the Sangha is like a person who has attained their true purpose through the application of what is beneficial. The Buddha is like a creator of wealth; the Dhamma is like the essence of wealth; and the Sangha is like a person who enjoys the essence of wealth. The Buddha is like one who bathes a prince; the Dhamma is like water for washing the head; and the Sangha, having been well-bathed with the water of the good Dhamma, is like a group of well-bathed princes. The Buddha is like a decorator; the Dhamma is like an ornament; and the Sangha, adorned with the ornament of the good Dhamma, is like a group of adorned princes. The Buddha is like a sandalwood tree; the Dhamma is like the fragrance originating from it; and the Sangha, with its fever pacified by using the good Dhamma, is like a person whose fever is pacified by using sandalwood. The Buddha is like a father who bestows the inheritance; the Dhamma is like an inheritance; and the Sangha, heirs to the inheritance of the good Dhamma, are like a group of sons who are heirs to the inheritance. The Buddha is like a blossomed lotus; the Dhamma is like the honey originating from it; and the Sangha is like a swarm of bees enjoying it. Thus, one should illustrate this Triple Refuge with similes.

ဧတ္တာဝတာ စ ယာ ပုဗ္ဗေ ‘‘ကေန ကတ္ထ ကဒါ ကသ္မာ, ဘာသိတံ သရဏတ္တယ’’န္တိအာဒီဟိ စတူဟိ ဂါထာဟိ အတ္ထဝဏ္ဏနာယ မာတိကာ နိက္ခိတ္တာ, သာ အတ္ထတော ပကာသိတာ ဟောတီတိ.

Thus far, the mātikā for the explanation of the meaning, which was previously set down by the four verses beginning with, 'By whom, where, when, why was the Triple Refuge spoken?'—that has been explained in terms of its meaning.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒကပါဌ-အဋ္ဌကထာယ

In the Paramatthajotikā, the Commentary on the Khuddakapāṭha.

သရဏတ္တယဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Triple Refuge is concluded.

၂. သိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rules

သိက္ခာပဒပါဌမာတိကာ

The Mātikā to the Text of the Training Rules

ဧဝံ သရဏဂမနေဟိ သာသနောတာရံ ဒဿေတွာ သာသနံ ဩတိဏ္ဏေန ဥပါသကေန ဝါ ပဗ္ဗဇိတေန ဝါ ယေသု သိက္ခာပဒေသု ပဌမံ သိက္ခိတဗ္ဗံ, တာနိ ဒဿေတုံ နိက္ခိတ္တဿ သိက္ခာပဒပါဌဿ ဣဒါနိ ဝဏ္ဏနတ္ထံ အယံ မာတိကာ –

Having thus shown the entry into the Dispensation by means of taking refuge, this mātikā is now for the purpose of explaining the meaning of the text of the training rules that has been laid down, in order to show those training rules in which a lay follower or one who has gone forth, having entered the Dispensation, should first train—

‘‘ယေန ယတ္ထ ယဒါ ယသ္မာ, ဝုတ္တာနေတာနိ တံ နယံ;

ဝတွာ ကတွာ ဝဝတ္ထာနံ, သာဓာရဏဝိသေသတော.

“By whom, where, when, for what reason these were spoken—that method; having stated and having made a determination, by way of what is common and specific.

‘‘ပကတိယာ စ ယံ ဝဇ္ဇံ, ဝဇ္ဇံ ပဏ္ဏတ္တိယာ စ ယံ;

ဝဝတ္ထပေတွာ တံ ကတွာ, ပဒါနံ ဗျဉ္ဇနတ္ထတော.

“What is an offense by nature and what is an offense by prescription; having distinguished and established that, by the letter and meaning of the terms.

‘‘သာဓာရဏာနံ သဗ္ဗေသံ, သာဓာရဏဝိဘာဝနံ;

အထ ပဉ္စသု ပုဗ္ဗေသု, ဝိသေသတ္ထပ္ပကာသတော.

“Of all that are common, the explanation of what is common; then, in the first five, from the explanation of the special meaning.

‘‘ပါဏာတိပါတပဘုတိ-ဟေကတာနာနတာဒိတော;

အာရမ္မဏာဒါနဘေဒါ, မဟာသာဝဇ္ဇတော တထာ.

“Beginning with the destruction of life, from singularity, diversity, and so on; from the object, the undertaking, and the breaking; and likewise from great blameworthiness.

‘‘ပယောဂင်္ဂသမုဋ္ဌာနာ, ဝေဒနာမူလကမ္မတော;

ဝိရမတော စ ဖလတော, ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

“The judgment should be known from effort, factor, and origin; from action rooted in feeling; from abstaining; and from the result.

‘‘ယောဇေတဗ္ဗံ [Pg.14] တတော ယုတ္တံ, ပစ္ဆိမေသွပိ ပဉ္စသု;

အာဝေဏိကဉ္စ ဝတ္တဗ္ဗံ, ဉေယျာ ဟီနာဒိတာပိ စာ’’တိ.

“Then, what is appropriate should be applied to the latter five as well; the unique teaching should also be stated, and the state of being inferior and so on should be known.”

တတ္ထ ဧတာနိ ပါဏာတိပါတာဝေရမဏီတိအာဒီနိ ဒသ သိက္ခာပဒါနိ ဘဂဝတာ ဧဝ ဝုတ္တာနိ, န သာဝကာဒီဟိ. တာနိ စ သာဝတ္ထိယံ ဝုတ္တာနိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ အာယသ္မန္တံ ရာဟုလံ ပဗ္ဗာဇေတွာ ကပိလဝတ္ထုတော သာဝတ္ထိံ အနုပ္ပတ္တေန သာမဏေရာနံ သိက္ခာပဒဝဝတ္ထာပနတ္ထံ. ဝုတ္တံ ဟေတံ –

Therein, these ten training rules, beginning with 'abstaining from the destruction of life,' were spoken by the Blessed One alone, not by disciples and others. And they were spoken in Sāvatthī, in Jeta’s Grove, the monastery of Anāthapiṇḍika, for the purpose of establishing the training rules for novices, by the Blessed One who had arrived in Sāvatthī from Kapilavatthu after giving the going forth to the Venerable Rāhula. For this has been said—

‘‘အထ ခေါ ဘဂဝါ ကပိလဝတ္ထုသ္မိံ ယထာဘိရန္တံ ဝိဟရိတွာ ယေန သာဝတ္ထိ တေန စာရိကံ ပက္ကာမိ. အနုပုဗ္ဗေန စာရိကံ စရမာနော ယေန သာဝတ္ထိ တဒဝသရိ. တတြ သုဒံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. တေန ခေါ ပန သမယေန …ပေ… အထ ခေါ သာမဏေရာနံ ဧတဒဟောသိ – ‘ကတိ နု ခေါ အမှာကံ သိက္ခာပဒါနိ, ကတ္ထ စ အမှေဟိ သိက္ခိတဗ္ဗ’’’န္တိ. ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ – ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သာမဏေရာနံ ဒသ သိက္ခာပဒါနိ, တေသု စ သာမဏေရေဟိ သိက္ခိတုံ, ပါဏာတိပါတာဝေရမဏီ…ပေ… ဇာတရူပရဇတပဋိဂ္ဂဟဏာ ဝေရမဏီ’’တိ (မဟာဝ. ၁၀၅).

“Then the Blessed One, having dwelt in Kapilavatthu as long as he pleased, set out on a journey toward Sāvatthī. Wandering on tour in due course, he arrived at Sāvatthī. There the Blessed One dwelt in Jeta’s Grove, the monastery of Anāthapiṇḍika. Now at that time… then it occurred to the novices: ‘How many training rules do we have, and in what should we train?’ They informed the Blessed One of this matter. ‘Monks, I allow ten training rules for novices, and I allow the novices to train in them: abstaining from the destruction of life… abstaining from accepting gold and silver.’”

တာနေတာနိ ‘‘သမာဒါယ သိက္ခတိ သိက္ခာပဒေသူ’’တိ (ဒီ. နိ. ၁.၁၉၃; မ. နိ. ၂.၂၄; ဝိဘ. ၅၀၈) သုတ္တာနုသာရေန သရဏဂမနေသု စ ဒဿိတပါဌာနုသာရေန ‘‘ပါဏာတိပါတာ ဝေရမဏိသိက္ခာပဒံ သမာဒိယာမီ’’တိ ဧဝံ ဝါစနာမဂ္ဂံ အာရောပိတာနီတိ ဝေဒိတဗ္ဗာနိ. ဧဝံ တာဝ ‘‘ယေန ယတ္ထ ယဒါ ယသ္မာ, ဝုတ္တာနေတာနိ တံ နယံ ဝတွာ’’တိ သော နယော ဒဋ္ဌဗ္ဗော.

These are to be understood as having been established in the verbal formula as follows: in accordance with the Suttas, such as, ‘Having undertaken them, one trains in the training rules,’ and in accordance with the text shown in the context of taking refuge, such as, ‘I undertake the training rule of abstaining from the destruction of life.’ Thus, for now, that method—namely, ‘By whom, where, when, for what reason these were spoken, having stated that method’—is to be understood.

သာဓာရဏဝိသေသဝဝတ္ထာနံ

The Determination of What is Common and What is Specific

ဧတ္ထ စ အာဒိတော ဒွေ စတုတ္ထပဉ္စမာနိ ဥပါသကာနံ သာမဏေရာနဉ္စ သာဓာရဏာနိ နိစ္စသီလဝသေန. ဥပေါသထသီလဝသေန ပန ဥပါသကာနံ သတ္တမဋ္ဌမံ စေကံ အင်္ဂံ ကတွာ သဗ္ဗပစ္ဆိမဝဇ္ဇာနိ သဗ္ဗာနိပိ သာမဏေရေဟိ သာဓာရဏာနိ, ပစ္ဆိမံ ပန သာမဏေရာနမေဝ ဝိသေသဘူတန္တိ ဧဝံ သာဓာရဏဝိသေသတော ဝဝတ္ထာနံ ကာတဗ္ဗံ. ပုရိမာနိ စေတ္ထ ပဉ္စ ဧကန္တအကုသလစိတ္တသမုဋ္ဌာနတ္တာ ပါဏာတိပါတာဒီနံ ပကတိဝဇ္ဇတော ဝေရမဏိယာ, သေသာနိ [Pg.15] ပဏ္ဏတ္တိဝဇ္ဇတောတိ ဧဝံ ပကတိယာ စ ယံ ဝဇ္ဇံ, ဝဇ္ဇံ ပဏ္ဏတ္တိယာ စ ယံ, တံ ဝဝတ္ထပေတဗ္ဗံ.

And here, from the beginning, the first two, and the fourth and fifth precepts are common to lay devotees and novices by way of perpetual morality. But by way of the Uposatha precepts, for lay devotees, having made the seventh and eighth into one factor, all precepts except the very last are common with novices; the last precept, however, is a special one for novices only. Thus, a determination should be made according to what is common and what is specific. And here, the first five are abstentions from natural offenses, such as killing, because they arise from a purely unwholesome mind; the remaining are abstentions from offenses by convention. Thus, what is an offense by nature and what is an offense by convention should be distinguished.

သာဓာရဏဝိဘာဝနာ

The Common Elucidation

ယသ္မာ စေတ္ထ ‘‘ဝေရမဏိသိက္ခာပဒံ သမာဒိယာမီ’’တိ ဧတာနိ သဗ္ဗသာဓာရဏာနိ ပဒါနိ, တသ္မာ ဧတေသံ ပဒါနံ ဗျဉ္ဇနတော စ အတ္ထတော စ အယံ သာဓာရဏဝိဘာဝနာ ဝေဒိတဗ္ဗာ –

And since, here, these terms 'veramaṇisikkhāpadaṃ samādiyāmi' ('I undertake the training precept of abstention') are common to all, therefore this common elucidation of these terms should be understood both by way of expression and by way of meaning:

တတ္ထ ဗျဉ္ဇနတော တာဝ ဝေရံ မဏတီတိ ဝေရမဏီ, ဝေရံ ပဇဟတိ, ဝိနောဒေတိ, ဗျန္တီကရောတိ, အနဘာဝံ ဂမေတီတိ အတ္ထော. ဝိရမတိ ဝါ ဧတာယ ကရဏဘူတာယ ဝေရမှာ ပုဂ္ဂလောတိ, ဝိကာရဿ ဝေကာရံ ကတွာ ဝေရမဏီ. တေနေဝ စေတ္ထ ‘‘ဝေရမဏိသိက္ခာပဒံ ဝိရမဏိသိက္ခာပဒ’’န္တိ ဒွိဓာ သဇ္ဈာယံ ကရောန္တိ. သိက္ခိတဗ္ဗာတိ သိက္ခာ, ပဇ္ဇတေ အနေနာတိ ပဒံ. သိက္ခာယ ပဒံ သိက္ခာပဒံ, သိက္ခာယ အဓိဂမူပါယောတိ အတ္ထော. အထ ဝါ မူလံ နိဿယော ပတိဋ္ဌာတိ ဝုတ္တံ ဟောတိ. ဝေရမဏီ ဧဝ သိက္ခာပဒံ ဝေရမဏိသိက္ခာပဒံ, ဝိရမဏိသိက္ခာပဒံ ဝါ ဒုတိယေန နယေန. သမ္မာ အာဒိယာမိ သမာဒိယာမိ, အဝီတိက္ကမနာဓိပ္ပာယေန အခဏ္ဍကာရိတာယ အစ္ဆိဒ္ဒကာရိတာယ အသဗလကာရိတာယ စ အာဒိယာမီတိ ဝုတ္တံ ဟောတိ.

Herein, firstly, by way of expression: it dispels the enemy (vera), which is the unwholesome, thus it is veramaṇī; the meaning is that it abandons, dispels, brings to an end, and leads to the non-existence of that enemy. Alternatively, a person abstains (viramati) from the enemy by means of this, thus, by changing 'vi' to 've', it becomes veramaṇī. For that very reason, they recite it in two ways: 'veramaṇisikkhāpadaṃ' and 'viramaṇisikkhāpadaṃ'. Because it is to be trained in (sikkhitabbā), it is sikkhā (training). Because one attains (pajjate) by means of this (anena), it is padaṃ (cause). Sikkhāya padaṃ is sikkhāpadaṃ; the meaning is 'the means for attaining the training'. Alternatively, it is said to mean root, support, and foundation. Abstention (veramaṇī) itself is the training precept (sikkhāpadaṃ), hence veramaṇisikkhāpadaṃ; or, by the second method, viramaṇisikkhāpadaṃ. I undertake well (sammā ādiyāmi), thus samādiyāmi. This means: I undertake with the intention of not transgressing, and with the quality of making it unbroken, without holes, and without blemishes.

အတ္ထတော ပန ဝေရမဏီတိ ကာမာဝစရကုသလစိတ္တသမ္ပယုတ္တာ ဝိရတိ, သာ ပါဏာတိပါတာ ဝိရမန္တဿ ‘‘ယာ တသ္မိံ သမယေ ပါဏာတိပါတာ အာရတိ ဝိရတိ ပဋိဝိရတိ ဝေရမဏီ အကိရိယာ အကရဏံ အနဇ္ဈာပတ္တိ ဝေလာအနတိက္ကမော သေတုဃာတော’’တိ ဧဝမာဒိနာ (ဝိဘ. ၇၀၄) နယေန ဝိဘင်္ဂေ ဝုတ္တာ. ကာမဉ္စေသာ ဝေရမဏီ နာမ လောကုတ္တရာပိ အတ္ထိ, ဣဓ ပန သမာဒိယာမီတိ ဝုတ္တတ္တာ သမာဒါနဝသေန ပဝတ္တာရဟာ, တသ္မာ သာ န ဟောတီတိ ကာမာဝစရကုသလစိတ္တသမ္ပယုတ္တာ ဝိရတီတိ ဝုတ္တာ.

But by way of meaning, veramaṇī is the abstinence associated with wholesome sense-sphere consciousness. For one who abstains from killing living beings, it is spoken of in the Vibhaṅga in this way: 'Whatever at that time is the refraining from killing living beings, the abstaining, the abstention, the avoidance, the non-action, the non-doing, the non-offense, the non-transgression of the boundary, the destruction of the cause,' and so on. Although this so-called veramaṇī also exists as supramundane, here, because it is said, 'I undertake,' it is the abstinence that is fit to arise by way of undertaking. Therefore, that supramundane abstinence is not what is meant here, and so it is said to be 'the abstinence associated with wholesome sense-sphere consciousness'.

သိက္ခာတိ တိဿော သိက္ခာ အဓိသီလသိက္ခာ, အဓိစိတ္တသိက္ခာ, အဓိပညာသိက္ခာတိ. ဣမသ္မိံ ပနတ္ထေ သမ္ပတ္တဝိရတိသီလံ လောကိကာ ဝိပဿနာ ရူပါရူပဈာနာနိ အရိယမဂ္ဂေါ စ သိက္ခာတိ အဓိပ္ပေတာ. ယထာဟ –

As for sikkhā (training), there are three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom. But in this context, 'training' is intended to mean the virtue of attained abstinence, mundane insight, the form and formless absorptions, and the noble path. As it is said:

‘‘ကတမေ ဓမ္မာ သိက္ခာ? ယသ္မိံ သမယေ ကာမာဝစရံ ကုသလံ စိတ္တံ ဥပ္ပန္နံ ဟောတိ, သောမနဿသဟဂတံ ဉာဏသမ္ပယုတ္တံ…ပေ… တသ္မိံ သမယေ [Pg.16] ဖဿော ဟောတိ…ပေ… အဝိက္ခေပေါ ဟောတိ, ဣမေ ဓမ္မာ သိက္ခာ.

"What are the qualities of training? At the time when a wholesome sense-sphere consciousness has arisen, accompanied by joy and associated with knowledge... at that time there is contact... there is non-distraction. These qualities are training.

‘‘ကတမေ ဓမ္မာ သိက္ခာ? ယသ္မိံ သမယေ ရူပူပပတ္တိယာ မဂ္ဂံ ဘာဝေတိ ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ…ပေ… ပဌမံ ဈာနံ…ပေ… ပဉ္စမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ…ပေ… အဝိက္ခေပေါ ဟောတိ, ဣမေ ဓမ္မာ သိက္ခာ.

"What are the qualities of training? At the time when one develops the path for rebirth in the Form Realm, quite secluded from sensual pleasures, secluded from unwholesome qualities... having attained the first absorption... the fifth absorption, one abides... there is non-distraction. These qualities are training.

‘‘ကတမေ ဓမ္မာ သိက္ခာ? ယသ္မိံ သမယေ အရူပပတ္တိယာ…ပေ… နေဝသညာနာသညာယတနသဟဂတံ…ပေ… အဝိက္ခေပေါ ဟောတိ, ဣမေ ဓမ္မာ သိက္ခာ.

"What are the qualities of training? At the time when one develops the path for rebirth in the formless realm... associated with the base of neither-perception-nor-non-perception... there is non-distraction. These qualities are training.

‘‘ကတမေ ဓမ္မာ သိက္ခာ? ယသ္မိံ သမယေ လောကုတ္တရံ ဈာနံ ဘာဝေတိ နိယျာနိကံ…ပေ… အဝိက္ခေပေါ ဟောတိ, ဣမေ ဓမ္မာ သိက္ခာ’’တိ (ဝိဘ. ၇၁၂-၇၁၃).

"What are the qualities of training? At the time when one develops the supramundane absorption that leads to release... there is non-distraction. These qualities are training." (Vibhaṅga 712-713).

ဧတာသု သိက္ခာသု ယာယ ကာယစိ သိက္ခာယ ပဒံ အဓိဂမူပါယော, အထ ဝါ မူလံ နိဿယော ပတိဋ္ဌာတိ သိက္ခာပဒံ. ဝုတ္တဉှေတံ – ‘‘သီလံ နိဿာယ သီလေ ပတိဋ္ဌာယ သတ္တ ဗောဇ္ဈင်္ဂေ ဘာဝေန္တော ဗဟုလီကရောန္တော’’တိ ဧဝမာဒိ (သံ. နိ. ၅.၁၈၂). ဧဝမေတ္ထ သာဓာရဏာနံ ပဒါနံ သာဓာရဏာ ဗျဉ္ဇနတော အတ္ထတော စ ဝိဘာဝနာ ကာတဗ္ဗာ.

For any of these trainings, that which is the cause (padaṃ), the means of attainment—or alternatively, the root, support, and foundation—is a training precept (sikkhāpadaṃ). For it has been said: 'Relying on virtue, established in virtue, one develops and cultivates the seven factors of enlightenment,' and so on (Saṃ. Ni. 5.182). Thus, here, the common elucidation of the common terms should be made both by way of expression and by way of meaning.

ပုရိမပဉ္စသိက္ခာပဒဝဏ္ဏနာ

The Explanation of the Former Five Training Rules

ဣဒါနိ ယံ ဝုတ္တံ – ‘‘အထ ပဉ္စသု ပုဗ္ဗေသု, ဝိသေသတ္ထပ္ပကာသတော…ပေ… ဝိညာတဗ္ဗော ဝိနိစ္ဆယော’’တိ, တတ္ထေတံ ဝုစ္စတိ – ပါဏာတိပါတောတိ ဧတ္ထ တာဝ ပါဏောတိ ဇီဝိတိန္ဒြိယပ္ပဋိဗဒ္ဓါ ခန္ဓသန္တတိ, တံ ဝါ ဥပါဒါယ ပညတ္တော သတ္တော. တသ္မိံ ပန ပါဏေ ပါဏသညိနော တဿ ပါဏဿ ဇီဝိတိန္ဒြိယုပစ္ဆေဒကဥပက္ကမသမုဋ္ဌာပိကာ ကာယဝစီဒွါရာနံ အညတရဒွါရပ္ပဝတ္တာ ဝဓကစေတနာ ပါဏာတိပါတော. အဒိန္နာဒါနန္တိ ဧတ္ထ အဒိန္နန္တိ ပရပရိဂ္ဂဟိတံ, ယတ္ထ ပရော ယထာကာမကာရိတံ အာပဇ္ဇန္တော အဒဏ္ဍာရဟော အနုပဝဇ္ဇော စ ဟောတိ, တသ္မိံ ပရပရိဂ္ဂဟိတေ ပရပရိဂ္ဂဟိတသညိနော တဒါဒါယကဥပက္ကမသမုဋ္ဌာပိကာ ကာယဝစီဒွါရာနံ အညတရဒွါရပ္ပဝတ္တာ ဧဝ ထေယျစေတနာ အဒိန္နာဒါနံ. အဗြဟ္မစရိယန္တိ အသေဋ္ဌစရိယံ, ဒွယံဒွယသမာပတ္တိမေထုနပ္ပဋိသေဝနာ ကာယဒွါရပ္ပဝတ္တာ အသဒ္ဓမ္မပ္ပဋိသေဝနဋ္ဌာနဝီတိက္ကမစေတနာ အဗြဟ္မစရိယံ[Pg.17]. မုသာဝါဒေါတိ ဧတ္ထ မုသာတိ ဝိသံဝါဒနပုရေက္ခာရဿ အတ္ထဘဉ္ဇနကော ဝစီပယောဂေါ ကာယပယောဂေါ ဝါ, ဝိသံဝါဒနာဓိပ္ပာယေန ပနဿ ပရဝိသံဝါဒကကာယဝစီပယောဂသမုဋ္ဌာပိကာ ကာယဝစီဒွါရာနမေဝ အညတရဒွါရပ္ပဝတ္တာ မိစ္ဆာစေတနာ မုသာဝါဒေါ. သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနန္တိ ဧတ္ထ ပန သုရာတိ ပဉ္စ သုရာ – ပိဋ္ဌသုရာ, ပူဝသုရာ, ဩဒနသုရာ, ကိဏ္ဏပက္ခိတ္တာ, သမ္ဘာရသံယုတ္တာ စာတိ. မေရယမ္ပိ ပုပ္ဖာသဝေါ, ဖလာသဝေါ, ဂုဠာသဝေါ, မဓွာသဝေါ, သမ္ဘာရသံယုတ္တော စာတိ ပဉ္စဝိဓံ. မဇ္ဇန္တိ တဒုဘယမေဝ မဒနိယဋ္ဌေန မဇ္ဇံ, ယံ ဝါ ပနညမ္ပိ ကိဉ္စိ အတ္ထိ မဒနိယံ, ယေန ပီတေန မတ္တော ဟောတိ ပမတ္တော, ဣဒံ ဝုစ္စတိ မဇ္ဇံ. ပမာဒဋ္ဌာနန္တိ ယာယ စေတနာယ တံ ပိဝတိ အဇ္ဈောဟရတိ, သာ စေတနာ မဒပ္ပမာဒဟေတုတော ပမာဒဋ္ဌာနန္တိ ဝုစ္စတိ, ယတော အဇ္ဈောဟရဏာဓိပ္ပာယေန ကာယဒွါရပ္ပဝတ္တာ သုရာမေရယမဇ္ဇာနံ အဇ္ဈောဟရဏစေတနာ ‘‘သုရာမေရယမဇ္ဇပမာဒဋ္ဌာန’’န္တိ ဝေဒိတဗ္ဗာ. ဧဝံ တာဝေတ္ထ ပါဏာတိပါတပ္ပဘုတီဟိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Now, regarding what was said—"Now, as to the five previous ones... the analysis should be understood"—herein, this is said: In the phrase 'destruction of life' (pāṇātipāta), firstly, 'life' (pāṇa) refers to the continuum of aggregates connected with the life faculty, or alternatively, a being designated in dependence on that. With respect to that life, when one perceives it as life, the volition to kill, arising from an endeavor that severs the life faculty of that life and occurring through either the body door or the speech door, is the destruction of life. In the phrase 'taking what is not given' (adinnādāna), 'what is not given' (adinna) refers to what is possessed by another, concerning which the other person, acting as they wish, is not liable to punishment and is blameless. With respect to that which is possessed by another, when one perceives it as such, the thievish volition, arising from an endeavor to take it and occurring through either the body door or the speech door, is the taking of what is not given. 'Unchastity' (abrahmacariya) is un-noble conduct. The unwholesome volition to transgress, arising through the body door, which consists of indulging in the unrighteous practice of sexual intercourse, the congress of two by two, is called unchastity. In the phrase 'false speech' (musāvāda), 'false' (musā) refers to a verbal or bodily action that destroys the benefit of another, undertaken with the intention of deceiving. The wrong volition, arising from a bodily or verbal action intended to deceive another and occurring through either the body door or the speech door, is false speech. In the phrase 'intoxicants which are the basis for heedlessness' (surāmerayamajjapamādaṭṭhāna), 'liquor' (surā) is of five kinds: liquor made from flour, liquor made from cakes, liquor made from rice, liquor with yeast added, and liquor mixed with ingredients. 'Fermented drink' (meraya) is also of five kinds: flower extract, fruit extract, molasses extract, honey extract, and extract mixed with ingredients. 'Intoxicant' (majja) refers to both of these, because of their intoxicating nature, or any other intoxicating substance that, when drunk, makes one intoxicated and heedless; this is called an intoxicant. 'Basis for heedlessness' (pamādaṭṭhāna) refers to the volition with which one drinks or consumes it; that volition, being the cause of intoxication and heedlessness, is called the basis for heedlessness. Wherefore, the volition to consume liquor, fermented drinks, and intoxicants, which arises through the body door with the intention of consuming, should be understood as 'the basis for heedlessness due to liquor, fermented drinks, and intoxicants'. Thus, in this way, the analysis should be understood regarding the destruction of life and so on.

ဧကတာနာနတာဒိဝိနိစ္ဆယံ

The Analysis of Oneness, Manifoldness, and So On

ဧကတာနာနတာဒိတောတိ ဧတ္ထ အာဟ – ကိံ ပန ဝဇ္ဈဝဓကပ္ပယောဂစေတနာဒီနံ ဧကတာယ ပါဏာတိပါတဿ အညဿ ဝါ အဒိန္နာဒါနာဒိနော ဧကတ္တံ, နာနတာယ နာနတ္တံ ဟောတိ, ဥဒါဟု နောတိ. ကသ္မာ ပနေတံ ဝုစ္စတိ? ယဒိ တာဝ ဧကတာယ ဧကတ္တံ, အထ ယဒါ ဧကံ ဝဇ္ဈံ ဗဟူ ဝဓကာ ဝဓေန္တိ, ဧကော ဝါ ဝဓကော ဗဟုကေ ဝဇ္ဈေ ဝဓေတိ, ဧကေန ဝါ သာဟတ္ထိကာဒိနာ ပယောဂေန ဗဟူ ဝဇ္ဈာ ဝဓီယန္တိ, ဧကာ ဝါ စေတနာ ဗဟူနံ ဝဇ္ဈာနံ ဇီဝိတိန္ဒြိယုပစ္ဆေဒကပယောဂံ သမုဋ္ဌာပေတိ, တဒါ ဧကေန ပါဏာတိပါတေန ဘဝိတဗ္ဗံ. ယဒိ ပန နာနတာယ နာနတ္တံ. အထ ယဒါ ဧကော ဝဓကော ဧကဿတ္ထာယ ဧကံ ပယောဂံ ကရောန္တော ဗဟူ ဝဇ္ဈေ ဝဓေတိ, ဗဟူ ဝါ ဝဓကာ ဒေဝဒတ္တယညဒတ္တသောမဒတ္တာဒီနံ ဗဟူနမတ္ထာယ ဗဟူ ပယောဂေ ကရောန္တာ ဧကမေဝ ဒေဝဒတ္တံ ယညဒတ္တံ သောမဒတ္တံ ဝါ ဝဓေန္တိ, ဗဟူဟိ ဝါ သာဟတ္ထိကာဒီဟိ ပယောဂေဟိ ဧကော ဝဇ္ဈော ဝဓီယတိ. ဗဟူ ဝါ စေတနာ ဧကဿေဝ ဝဇ္ဈဿ ဇီဝိတိန္ဒြိယုပစ္ဆေဒကပယောဂံ သမုဋ္ဌာပေန္တိ, တဒါ ဗဟူဟိ ပါဏာတိပါတေဟိ ဘဝိတဗ္ဗံ. ဥဘယမ္ပိ စေတမယုတ္တံ. အထ နေဝ ဧတေသံ ဝဇ္ဈာဒီနံ ဧကတာယ ဧကတ္တံ, နာနတာယ နာနတ္တံ, အညထေဝ တု ဧကတ္တံ နာနတ္တဉ္စ ဟောတိ, တံ ဝတ္တဗ္ဗံ ပါဏာတိပါတဿ, ဧဝံ သေသာနမ္ပီတိ.

Here, concerning oneness, manifoldness, and so on, it is asked: Is it that by the oneness of the victim, killer, endeavor, volition, and so on, there is oneness of the destruction of life or of the taking of what is not given, etc., and by their manifoldness there is manifoldness, or not? And why is this said? If, firstly, by oneness there is oneness, then when many killers kill one victim, or one killer kills many victims, or many victims are killed by one endeavor such as by one's own hand, or one volition instigates an endeavor that severs the life faculty of many victims, then there should be one act of destruction of life. If, however, by manifoldness there is manifoldness, then when one killer, making one endeavor for the sake of one victim, kills many victims; or many killers, making many endeavors for the sake of many victims such as Devadatta, Yaññadatta, and Somadatta, kill only one Devadatta, Yaññadatta, or Somadatta; or one victim is killed by many endeavors such as by one's own hand; or many volitions instigate an endeavor that severs the life faculty of just one victim, then there should be many acts of destruction of life. And both of these are unsuitable. Therefore, it is neither that by the oneness of these victims and so on there is oneness, nor by their manifoldness there is manifoldness. Rather, oneness and manifoldness occur in another way. This should be stated regarding the destruction of life, and likewise for the rest.

ဝုစ္စတေ [Pg.18] – တတ္ထ တာဝ ပါဏာတိပါတဿ န ဝဇ္ဈဝဓကာဒီနံ ပစ္စေကမေကတာယ ဧကတာ, နာနတာယ နာနတာ, ကိန္တု ဝဇ္ဈဝဓကာဒီနံ ယုဂနန္ဓမေကတာယ ဧကတာ, ဒွိန္နမ္ပိ တု တေသံ, တတော အညတရဿ ဝါ နာနတာယ နာနတာ. တထာ ဟိ ဗဟူသု ဝဓကေသု ဗဟူဟိ သရက္ခေပါဒီဟိ ဧကေန ဝါ ဩပါတခဏနာဒိနာ ပယောဂေန ဗဟူ ဝဇ္ဈေ ဝဓေန္တေသုပိ ဗဟူ ပါဏာတိပါတာ ဟောန္တိ. ဧကသ္မိံ ဝဓကေ ဧကေန, ဗဟူဟိ ဝါ ပယောဂေဟိ တပ္ပယောဂသမုဋ္ဌာပိကာယ စ ဧကာယ, ဗဟူဟိ ဝါ စေတနာဟိ ဗဟူ ဝဇ္ဈေ ဝဓေန္တေပိ ဗဟူ ပါဏာတိပါတာ ဟောန္တိ, ဗဟူသု စ ဝဓကေသု ယထာဝုတ္တပ္ပကာရေဟိ ဗဟူဟိ, ဧကေန ဝါ ပယောဂေန ဧကံ ဝဇ္ဈံ ဝဓေန္တေသုပိ ဗဟူ ပါဏာတိပါတာ ဟောန္တိ. ဧသ နယော အဒိန္နာဒါနာဒီသုပီတိ. ဧဝမေတ္ထ ဧကတာနာနတာဒိတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

It is said: Here, firstly, in the case of the destruction of life, there is not oneness by the individual oneness of the victim, killer, and so on, nor manifoldness by their individual manifoldness. Rather, there is oneness by the oneness of their pairing—the victim, killer, and so on; but there is manifoldness by the manifoldness of two of them, or of either one of them. For instance, when many killers kill many victims with many endeavors such as shooting arrows, or with one endeavor such as digging a pitfall, there are many acts of destruction of life. This same principle should be known for the taking of what is not given, and so on. Thus, herein, the analysis should be understood in terms of oneness, manifoldness, and so on.

အာရမ္မဏတောတိ ပါဏာတိပါတော စေတ္ထ ဇီဝိတိန္ဒြိယာရမ္မဏော. အဒိန္နာဒါနအဗြဟ္မစရိယသုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာနိ ရူပဓမ္မေသု ရူပါယတနာဒိအညတရသင်္ခါရာရမ္မဏာနိ. မုသာဝါဒေါ ယဿ မုသာ ဘဏတိ, တမာရဘိတွာ ပဝတ္တနတော သတ္တာရမ္မဏော. အဗြဟ္မစရိယမ္ပိ သတ္တာရမ္မဏန္တိ ဧကေ. အဒိန္နာဒါနဉ္စ ယဒါ သတ္တော ဟရိတဗ္ဗော ဟောတိ, တဒါ သတ္တာရမ္မဏန္တိ. အပိ စေတ္ထ သင်္ခါရဝသေနေဝ သတ္တာရမ္မဏံ, န ပဏ္ဏတ္တိဝသေနာတိ. ဧဝမေတ္ထ အာရမ္မဏတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding the Object: Herein, the destruction of life has the life faculty as its object. The taking of what is not given, unchastity, and intoxicants which are the basis for heedlessness, have as their object a conditioned phenomenon among material phenomena, such as the form base or another. False speech has a being as its object because it occurs with reference to the one about whom one speaks falsely. Some say unchastity also has a being as its object. And the taking of what is not given, when a being is to be stolen, then has a being as its object. However, herein, it has a being as its object only by way of conditioned phenomena, not by way of designation. Thus, herein, the analysis should be understood in terms of the object.

အာဒါနတောတိ ပါဏာတိပါတာဝေရမဏိသိက္ခာပဒါဒီနိ စေတာနိ သာမဏေရေန ဘိက္ခုသန္တိကေ သမာဒိန္နာနေဝ သမာဒိန္နာနိ ဟောန္တိ, ဥပါသကေန ပန အတ္တနာ သမာဒိယန္တေနာပိ သမာဒိန္နာနိ ဟောန္တိ, ပရဿ သန္တိကေ သမာဒိယန္တေနာပိ. ဧကဇ္ဈံ သမာဒိန္နာနိပိ သမာဒိန္နာနိ ဟောန္တိ, ပစ္စေကံ သမာဒိန္နာနိပိ. ကိန္တု နာနံ ဧကဇ္ဈံ သမာဒိယတော ဧကာယေဝ ဝိရတိ, ဧကာဝ စေတနာ ဟောတိ, ကိစ္စဝသေန ပနေတာသံ ပဉ္စဝိဓတ္တံ ဝိညာယတိ. ပစ္စေကံ သမာဒိယတော ပန ပဉ္စေဝ ဝိရတိယော, ပဉ္စ စ စေတနာ ဟောန္တီတိ ဝေဒိတဗ္ဗာ. ဧဝမေတ္ထ အာဒါနတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding 'by way of undertaking': The determination should be understood thus: These training rules, beginning with the training rule of abstaining from killing living beings, when undertaken by a novice in the presence of a bhikkhu, are then considered properly undertaken. But for a lay follower, they are considered properly undertaken even when undertaken by oneself, and also when undertaken in the presence of another. They are considered properly undertaken whether undertaken all together or undertaken individually. However, for one who undertakes them all together, there is only one abstinence and only one volition; but by way of function, their fivefold nature is known. But for one who undertakes them individually, it should be known that there are five abstinences and five volitions. Thus, here, the determination to be known is also by way of undertaking.

ဘေဒတောတိ သာမဏေရာနဉ္စေတ္ထ ဧကသ္မိံ ဘိန္နေ သဗ္ဗာနိပိ ဘိန္နာနိ ဟောန္တိ. ပါရာဇိကဋ္ဌာနိယာနိ ဟိ တာနိ တေသံ, ယံ တံ ဝီတိက္ကန္တံ ဟောတိ, တေနေဝ ကမ္မဗဒ္ဓေါ. ဂဟဋ္ဌာနံ ပန ဧကသ္မိံ ဘိန္နေ ဧကမေဝ ဘိန္နံ ဟောတိ, ယတော [Pg.19] တေသံ တံသမာဒါနေနေဝ ပုန ပဉ္စင်္ဂိကတ္တံ သီလဿ သမ္ပဇ္ဇတိ. အပရေ ပနာဟု – ‘‘ဝိသုံ ဝိသုံ သမာဒိန္နေသု ဧကသ္မိံ ဘိန္နေ ဧကမေဝ ဘိန္နံ ဟောတိ, ‘ပဉ္စင်္ဂသမန္နာဂတံ သီလံ သမာဒိယာမီ’တိ ဧဝံ ပန ဧကတော သမာဒိန္နေသု ဧကသ္မိံ ဘိန္နေ သေသာနိပိ သဗ္ဗာနိ ဘိန္နာနိ ဟောန္တိ. ကသ္မာ? သမာဒိန္နဿ အဘိန္နတ္တာ, ယံ တံ ဝီတိက္ကန္တံ, တေနေဝ ကမ္မဗဒ္ဓေါ’’တိ. ဧဝမေတ္ထ ဘေဒတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding 'by way of breach': For novices here, if one is breached, all are breached. Indeed, for them, these are grounds for a pārājika offense. By whichever precept is transgressed, by that very one is one bound by kamma. For householders, however, if one is breached, only that one is breached, because for them the five-factored nature of the virtue is perfected again only by undertaking that broken precept again. But other teachers say: 'When undertaken separately, if one is breached, only that one is breached. But when undertaken together thus, "I undertake the virtue endowed with five factors," if one is breached, the remaining ones are also breached. Why? Because of the indivisibility of the undertaking. By whichever precept is transgressed, by that very one is one bound by kamma.' Thus, here, the determination to be known is also by way of breach.

မဟာသာဝဇ္ဇတောတိ ဂုဏဝိရဟိတေသု တိရစ္ဆာနဂတာဒီသု ပါဏေသု ခုဒ္ဒကေ ပါဏေ ပါဏာတိပါတော အပ္ပသာဝဇ္ဇော, မဟာသရီရေ မဟာသာဝဇ္ဇော. ကသ္မာ? ပယောဂမဟန္တတာယ. ပယောဂသမတ္တေပိ ဝတ္ထုမဟန္တတာယ. ဂုဏဝန္တေသု ပန မနုဿာဒီသု အပ္ပဂုဏေ ပါဏာတိပါတော အပ္ပသာဝဇ္ဇော, မဟာဂုဏေ မဟာသာဝဇ္ဇော. သရီရဂုဏာနန္တု သမဘာဝေ သတိ ကိလေသာနံ ဥပက္ကမာနဉ္စ မုဒုတာယ အပ္ပသာဝဇ္ဇတာ, တိဗ္ဗတာယ မဟာသာဝဇ္ဇတာ စ ဝေဒိတဗ္ဗာ. ဧသ နယော သေသေသုပိ. အပိ စေတ္ထ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနမေဝ မဟာသာဝဇ္ဇံ, န တထာ ပါဏာတိပါတာဒယော. ကသ္မာ? မနုဿဘူတဿာပိ ဥမ္မတ္တကဘာဝသံဝတ္တနေန အရိယဓမ္မန္တရာယကရဏတောတိ. ဧဝမေတ္ထ မဟာသာဝဇ္ဇတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding 'greatly blameworthy': Among beings devoid of virtue, such as animals, the act of killing a small being has little blame, while killing a large-bodied one has great blame. Why? Because of the greatness of the effort. Even when the effort is equal, it is greatly blameworthy because of the greatness of the object. But among virtuous beings, such as humans, the act of killing a being of little virtue has little blame, while killing one of great virtue has great blame. When there is an equality of body and virtue, the state of having little blame should be known due to the mildness of the defilements and the undertakings, and the state of having great blame due to their intensity. This same method should be known in the remaining precepts as well. Moreover, here, only the training rule concerning the basis for heedlessness from liquor, spirits, and intoxicants is greatly blameworthy; the acts beginning with killing are not so. Why? Because it leads even a human being to a state of madness and because it creates an obstacle to the noble Dhamma. Thus, here, the determination to be known is also by way of great blameworthiness.

ပယောဂတောတိ ဧတ္ထ စ ပါဏာတိပါတဿ သာဟတ္ထိကော, အာဏတ္တိကော, နိဿဂ္ဂိယော, ထာဝရော, ဝိဇ္ဇာမယော, ဣဒ္ဓိမယောတိ ဆပ္ပယောဂါ. တတ္ထ ကာယေန ဝါ ကာယပ္ပဋိဗဒ္ဓေန ဝါ ပဟရဏံ သာဟတ္ထိကော ပယောဂေါ, သော ဥဒ္ဒိဿာနုဒ္ဒိဿဘေဒတော ဒုဝိဓော ဟောတိ. တတ္ထ ဥဒ္ဒိဿကေ ယံ ဥဒ္ဒိဿ ပဟရတိ, တဿေဝ မရဏေန ကမ္မုနာ ဗဇ္ဈတိ. ‘‘ယော ကောစိ မရတူ’’တိ ဧဝံ အနုဒ္ဒိဿကေ ပဟာရပစ္စယာ ယဿ ကဿစိ မရဏေန. ဥဘယထာပိ စ ပဟရိတမတ္တေ ဝါ မရတု, ပစ္ဆာ ဝါ တေနေဝ ရောဂေန, ပဟရိတက္ခဏေ ဧဝ ကမ္မုနာ ဗဇ္ဈတိ. မရဏာဓိပ္ပာယေန စ ပဟာရံ ဒတွာ တေန အမတဿ ပုန အညေန စိတ္တေန ပဟာရေ ဒိန္နေ ပစ္ဆာပိ ယဒိ ပဌမပဟာရေနေဝ မရတိ, တဒါ ဧဝ ကမ္မုနာ ဗဒ္ဓေါ ဟောတိ. အထ ဒုတိယပဟာရေန, နတ္ထိ ပါဏာတိပါတော. ဥဘယေဟိ မတေပိ ပဌမပဟာရေနေဝ ကမ္မုနာ ဗဒ္ဓေါ, ဥဘယေဟိပိ အမတေ နေဝတ္ထိ ပါဏာတိပါတော. ဧသ နယော ဗဟုကေဟိပိ [Pg.20] ဧကဿ ပဟာရေ ဒိန္နေ. တတြာပိ ဟိ ယဿ ပဟာရေန မရတိ, တဿေဝ ကမ္မဗဒ္ဓေါ ဟောတိ.

Regarding 'by way of application': Here, for the act of killing, there are six applications: by one's own hand, by command, by missile, by a stationary trap, by knowledge, and by psychic power. Among these, striking with one's own body or with something connected to the body is the application by one's own hand. This is twofold, by the distinction of specified and unspecified. In the specified case, when one strikes aiming at a certain being, one is bound by kamma only by the death of that very one. In the unspecified case, striking with the thought 'May someone or other die,' one is bound by kamma by the death of whomever dies as a result of the blow. And in both cases, whether one dies just upon being struck or dies later from that very injury, one is bound by kamma at the very moment of striking. And having given a blow with the intention to kill, and the victim not dying from it, if another blow is given later with a different mind, should the victim die from the first blow, one is then bound by kamma. Then, by the second blow, the act of killing does not occur. Even if the victim dies from both, one is bound by kamma by the first blow. If the victim does not die from either, there is no act of killing at all. This is the method also when many people strike one being. For there too, by whose blow the victim dies, only that person is bound by kamma.

အဓိဋ္ဌဟိတွာ ပန အာဏာပနံ အာဏတ္တိကော ပယောဂေါ. တတ္ထပိ သာဟတ္ထိကေ ပယောဂေ ဝုတ္တနယေနေဝ ကမ္မဗဒ္ဓေါ အနုဿရိတဗ္ဗော. ဆဗ္ဗိဓော စေတ္ထ နိယမော ဝေဒိတဗ္ဗော –

But having determined, the giving of a command is the application by command. There too, the binding by kamma should be recalled according to the method stated for the application by one's own hand. And here a sixfold determination should be known:

‘‘ဝတ္ထု ကာလော စ ဩကာသော, အာဝုဓံ ဣရိယာပထော;

ကိရိယာဝိသေသောတိ ဣမေ, ဆ အာဏတ္တိနိယာမကာ’’တိ. (ပါစိ. အဋ္ဌ. ၂.၁၇၄);

"The object, the time, and the place, the weapon, the posture, and the specific action—these six are the determinants of a command."

တတ္ထ ဝတ္ထူတိ မာရေတဗ္ဗော ပါဏော. ကာလောတိ ပုဗ္ဗဏှသာယနှာဒိကာလော စ, ယောဗ္ဗနထာဝရိယာဒိကာလော စ. ဩကာသောတိ ဂါမော ဝါ နိဂမော ဝါ ဝနံ ဝါ ရစ္ဆာ ဝါ သိင်္ဃာဋကံ ဝါတိ ဧဝမာဒိ. အာဝုဓန္တိ အသိ ဝါ ဥသု ဝါ သတ္တိ ဝါတိ ဧဝမာဒိ. ဣရိယာပထောတိ မာရေတဗ္ဗဿ မာရကဿ စ ဌာနံ ဝါ နိသဇ္ဇာ ဝါတိ ဧဝမာဒိ.

Here, 'object' is the living being to be killed. 'Time' is time such as forenoon and afternoon, and also the time of life such as youth and maturity. 'Place' means a village, a town, a forest, a road, a crossroads, and so on. 'Weapon' means a sword, an arrow, a spear, and so on. 'Posture' means the standing or sitting, and so on, of both the one to be killed and the killer.

ကိရိယာဝိသေသောတိ ဝိဇ္ဈနံ ဝါ ဆေဒနံ ဝါ ဘေဒနံ ဝါ သင်္ခမုဏ္ဍိကံ ဝါတိ ဧဝမာဒိ. ယဒိ ဟိ ဝတ္ထုံ ဝိသံဝါဒေတွာ ‘‘ယံ မာရေဟီ’’တိ အာဏတ္တော, တတော အညံ မာရေတိ, အာဏာပကဿ နတ္ထိ ကမ္မဗဒ္ဓေါ. အထ ဝတ္ထုံ အဝိသံဝါဒေတွာ မာရေတိ, အာဏာပကဿ အာဏတ္တိက္ခဏေ အာဏတ္တဿ မာရဏက္ခဏေတိ ဥဘယေသမ္ပိ ကမ္မဗဒ္ဓေါ. ဧသ နယော ကာလာဒီသုပိ.

'Specific action' means piercing, or cutting, or splitting, or a blow that makes the head like a polished conch shell, and so on. Indeed, if, having misrepresented the object, the one commanded kills another than the one intended in the command, 'Kill so-and-so,' for the one who gave the command, there is no binding by kamma. But if one kills without misrepresenting the object, the one who gave the command is bound by kamma at the moment of commanding, and the one commanded is bound at the moment of killing; thus, for both of them, there is binding by kamma. This is the method for time and the others as well.

မာရဏတ္ထန္တု ကာယေန ဝါ ကာယပ္ပဋိဗဒ္ဓေန ဝါ ပဟရဏနိဿဇ္ဇနံ နိဿဂ္ဂိယော ပယောဂေါ. သောပိ ဥဒ္ဒိဿာနုဒ္ဒိဿဘေဒတော ဒုဝိဓော ဧဝ, ကမ္မဗဒ္ဓေါ စေတ္ထ ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော.

Now, for the purpose of killing, releasing a weapon with the body or with something connected to the body is the application by missile. That too is of two kinds, by the distinction of specified and unspecified. And here, the binding by kamma should be known only by the method stated previously.

မာရဏတ္ထမေဝ ဩပါတခဏနံ, အပဿေနဥပနိက္ခိပနံ, ဘေသဇ္ဇဝိသယန္တာဒိပ္ပယောဇနံ ဝါ ထာဝရော ပယောဂေါ. သောပိ ဥဒ္ဒိဿာနုဒ္ဒိဿဘေဒတော ဒုဝိဓော, ယတော တတ္ထပိ ပုဗ္ဗေ ဝုတ္တနယေနေဝ ကမ္မဗဒ္ဓေါ ဝေဒိတဗ္ဗော. အယန္တု ဝိသေသော – မူလဋ္ဌေန ဩပါတာဒီသု ပရေသံ မူလေန ဝါ မုဓာ ဝါ ဒိန္နေသုပိ ယဒိ တပ္ပစ္စယာ ကောစိ မရတိ, မူလဋ္ဌဿေဝ ကမ္မဗဒ္ဓေါ. ယဒိပိ စ တေန အညေန ဝါ တတ္ထ ဩပါတေ ဝိနာသေတွာ ဘူမိသမေ ကတေပိ ပံသုဓောဝကာ ဝါ ပံသုံ ဂဏှန္တာ, မူလခဏကာ ဝါ မူလာနိ ခဏန္တာ အာဝါဋံ ကရောန္တိ[Pg.21], ဒေဝေ ဝါ ဝဿန္တေ ကဒ္ဒမော ဇာယတိ, တတ္ထ စ ကောစိ ဩတရိတွာ ဝါ လဂ္ဂိတွာ ဝါ မရတိ, မူလဋ္ဌဿေဝ ကမ္မဗဒ္ဓေါ. ယဒိ ပန ယေန လဒ္ဓံ, သော အညော ဝါ တံ ဝိတ္ထဋတရံ ဂမ္ဘီရတရံ ဝါ ကရောတိ, တပ္ပစ္စယာဝ ကောစိ မရတိ, ဥဘယေသမ္ပိ ကမ္မဗဒ္ဓေါ. ယထာ တု မူလာနိ မူလေဟိ သံသန္ဒန္တိ, တထာ တတြ ထလေ ကတေ မုစ္စတိ. ဧဝံ အပဿေနာဒီသုပိ ယာဝ တေသံ ပဝတ္တိ, တာဝ ယထာသမ္ဘဝံ ကမ္မဗဒ္ဓေါ ဝေဒိတဗ္ဗော.

For the purpose of killing only, the digging of a pit, the placing of a trap-door, or the employing of medicine, poison, contraptions, and the like is the stationary application. That too is twofold, by way of the distinction between specified and unspecified, since therein also the binding by kamma should be understood in the manner already stated. This, however, is the distinction: in the case of a pit and so on, even if it is given to others to do for a price or for free, if someone dies because of it, for the original instigator only is there binding by kamma. And even if that person or another, having destroyed that pit, makes the ground level, if dust-washers taking dust, or root-diggers digging roots, make a hole, or if the sky rains and mud is created, and someone, having fallen in or gotten stuck therein, dies, for the original instigator only is there binding by kamma. But if the one who acquired it, or another, makes it wider or deeper, and as a result of that someone dies, for both is there binding by kamma. However, just as roots are joined by roots, so too, when a mound is made there, one is freed. Thus, in the case of a trap-door and so on, as long as they are in operation, the binding by kamma should be understood according to how it may occur.

မာရဏတ္ထံ ပန ဝိဇ္ဇာပရိဇပ္ပနံ ဝိဇ္ဇာမယော ပယောဂေါ. ဒါဌာဝုဓာဒီနံ ဒါဌာကောဋနာဒိမိဝ မာရဏတ္ထံ ကမ္မဝိပါကဇိဒ္ဓိဝိကာရကရဏံ ဣဒ္ဓိမယော ပယောဂေါတိ. အဒိန္နာဒါနဿ တု ထေယျပသယှပဋိစ္ဆန္နပရိကပ္ပကုသာဝဟာရဝသပ္ပဝတ္တာ သာဟတ္ထိကာဏတ္တိကာဒယော ပယောဂါ, တေသမ္ပိ ဝုတ္တာနုသာရေနေဝ ပဘေဒေါ ဝေဒိတဗ္ဗော. အဗြဟ္မစရိယာဒီနံ တိဏ္ဏမ္ပိ သာဟတ္ထိကော ဧဝ ပယောဂေါ လဗ္ဘတီတိ. ဧဝမေတ္ထ ပယောဂတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

For the purpose of killing, however, the muttering of spells is the application consisting of knowledge. Like the striking of the fang of Dāṭhāvudha and others, the performance of a special psychic power born of kamma-result for the purpose of killing is the application consisting of psychic power. As for taking what is not given, the applications are those such as by one's own hand and by command, which proceed by way of theft, force, concealment, scheming, and fraudulent conveyance. Their distinction, too, should be understood in accordance with what has been stated. For the three precepts of unchastity and so on, only the application by one's own hand is found. Thus, the determination should be understood from the perspective of application also.

အင်္ဂတောတိ ဧတ္ထ စ ပါဏာတိပါတဿ ပဉ္စ အင်္ဂါနိ ဘဝန္တိ – ပါဏော စ ဟောတိ, ပါဏသညီ စ, ဝဓကစိတ္တဉ္စ ပစ္စုပဋ္ဌိတံ ဟောတိ, ဝါယမတိ, တေန စ မရတီတိ. အဒိန္နာဒါနဿာပိ ပဉ္စေဝ – ပရပရိဂ္ဂဟိတဉ္စ ဟောတိ, ပရပရိဂ္ဂဟိတသညီ စ, ထေယျစိတ္တဉ္စ ပစ္စုပဋ္ဌိတံ ဟောတိ, ဝါယမတိ, တေန စ အာဒါတဗ္ဗံ အာဒါနံ ဂစ္ဆတီတိ. အဗြဟ္မစရိယဿ ပန စတ္တာရိ အင်္ဂါနိ ဘဝန္တိ – အဇ္ဈာစရိယဝတ္ထု စ ဟောတိ, တတ္ထ စ သေဝနစိတ္တံ ပစ္စုပဋ္ဌိတံ ဟောတိ, သေဝနပစ္စယာ ပယောဂဉ္စ သမာပဇ္ဇတိ, သာဒိယတိ စာတိ, တထာ ပရေသံ ဒွိန္နမ္ပိ. တတ္ထ မုသာဝါဒဿ တာဝ မုသာ စ ဟောတိ တံ ဝတ္ထု, ဝိသံဝါဒနစိတ္တဉ္စ ပစ္စုပဋ္ဌိတံ ဟောတိ, တဇ္ဇော စ ဝါယာမော, ပရဝိသံဝါဒနဉ္စ ဝိညာပယမာနာ ဝိညတ္တိ ပဝတ္တတီတိ စတ္တာရိ အင်္ဂါနိ ဝေဒိတဗ္ဗာနိ. သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနဿ ပန သုရာဒီနဉ္စ အညတရံ ဟောတိ မဒနီယပါတုကမျတာစိတ္တဉ္စ ပစ္စုပဋ္ဌိတံ ဟောတိ, တဇ္ဇဉ္စ ဝါယာမံ အာပဇ္ဇတိ, ပီတေ စ ပဝိသတီတိ ဣမာနိ စတ္တာရိ အင်္ဂါနီတိ. ဧဝမေတ္ထ အင်္ဂတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding the factors: Herein, for taking life, there are five factors: there is a living being, one perceives it as a living being, the intention to kill is present, one makes an effort, and by that effort, it dies. For taking what is not given, there are also five: it is the possession of another, one perceives it as the possession of another, the intention to steal is present, one makes an effort, and by that effort, the object to be taken is taken. For unchastity, however, there are four factors: there is an object of transgression, the intention to engage is present therein, one undertakes the effort for the purpose of engagement, and one consents to it. Similarly, for the other two precepts, there are four factors. Therein, for false speech, first: the matter is untrue, the intention to deceive is present, there is an effort born of that, and a communication occurs which causes another to be deceived—these four factors should be understood. For the partaking of intoxicants which are a basis for heedlessness, there are these four factors: one of the intoxicants such as liquor is present, the desire to drink the intoxicant is present, one undertakes the effort born of that, and when drunk, it enters the body. Thus, the determination should be understood from the perspective of the factors also.

သမုဋ္ဌာနတောတိ ပါဏာတိပါတအဒိန္နာဒါနမုသာဝါဒါ စေတ္ထ ကာယစိတ္တတော, ဝါစာစိတ္တတော, ကာယဝါစာစိတ္တတော စာတိ တိသမုဋ္ဌာနာ ဟောန္တိ. အဗြဟ္မစရိယံ ကာယစိတ္တဝသေန ဧကသမုဋ္ဌာနမေဝ. သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ ကာယတော စ, ကာယစိတ္တတော စာတိ ဒွိသမုဋ္ဌာနန္တိ. ဧဝမေတ္ထ သမုဋ္ဌာနတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding the origin: Herein, taking life, taking what is not given, and false speech have three origins: from body and mind, from speech and mind, and from body, speech, and mind. Unchastity has only one origin: by way of body and mind. The partaking of intoxicants which are a basis for heedlessness has two origins: from the body, and from body and mind. Thus, the determination should be understood from the perspective of the origin also.

ဝေဒနာတောတိ [Pg.22] ဧတ္ထ စ ပါဏာတိပါတော ဒုက္ခဝေဒနာသမ္ပယုတ္တောဝ. အဒိန္နာဒါနံ တီသု ဝေဒနာသု အညတရဝေဒနာသမ္ပယုတ္တံ, တထာ မုသာဝါဒေါ. ဣတရာနိ ဒွေ သုခါယ ဝါ အဒုက္ခမသုခါယ ဝါ ဝေဒနာယ သမ္ပယုတ္တာနီတိ. ဧဝမေတ္ထ ဝေဒနာတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding feeling: Herein, taking life is associated only with painful feeling. Taking what is not given is associated with any one of the three feelings; likewise for false speech. The other two are associated with either pleasant feeling or neither-painful-nor-pleasant feeling. Thus, the determination should be understood from the perspective of feeling also.

မူလတောတိ ပါဏာတိပါတော စေတ္ထ ဒေါသမောဟမူလော. အဒိန္နာဒါနမုသာဝါဒါ လောဘမောဟမူလာ ဝါ ဒေါသမောဟမူလာ ဝါ. ဣတရာနိ ဒွေ လောဘမောဟမူလာနီတိ. ဧဝမေတ္ထ မူလတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding the root: Herein, taking life is rooted in aversion and delusion. Taking what is not given and false speech are rooted in either greed and delusion or aversion and delusion. The other two are rooted in greed and delusion. Thus, the determination should be understood from the perspective of the root also.

ကမ္မတောတိ ပါဏာတိပါတအဒိန္နာဒါနအဗြဟ္မစရိယာနိ စေတ္ထ ကာယကမ္မမေဝ ကမ္မပထပ္ပတ္တာနေဝ စ, မုသာဝါဒေါ ဝစီကမ္မမေဝ. ယော ပန အတ္ထဘဉ္ဇကော, သော ကမ္မပထပ္ပတ္တော. ဣတရော ကမ္မမေဝ. သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ ကာယကမ္မမေဝါတိ. ဧဝမေတ္ထ ကမ္မတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding action: Herein, taking life, taking what is not given, and unchastity are bodily actions and also constitute a course of action. False speech is solely verbal action. But that false speech which is destructive of another's welfare, that constitutes a course of action. The other is merely action. The partaking of intoxicants which are a basis for heedlessness is solely a bodily action. Thus, the determination should be understood from the perspective of action also.

ဝိရမတောတိ ဧတ္ထ အာဟ ‘‘ပါဏာတိပါတာဒီဟိ ဝိရမန္တော ကုတော ဝိရမတီ’’တိ? ဝုစ္စတေ – သမာဒါနဝသေန တာဝ ဝိရမန္တော အတ္တနော ဝါ ပရေသံ ဝါ ပါဏာတိပါတာဒိအကုသလတော ဝိရမတိ. ကိမာရဘိတွာ? ယတော ဝိရမတိ, တဒေဝ. သမ္ပတ္တဝသေနာပိ ဝိရမန္တော ဝုတ္တပ္ပကာရာကုသလတောဝ. ကိမာရဘိတွာ? ပါဏာတိပါတာဒီနံ ဝုတ္တာရမ္မဏာနေဝ. ကေစိ ပန ဘဏန္တိ ‘‘သုရာမေရယမဇ္ဇသင်္ခါတေ သင်္ခါရေ အာရဘိတွာ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ဝိရမတိ, သတ္တသင်္ခါရေသု ယံ ပန အဝဟရိတဗ္ဗံ ဘဉ္ဇိတဗ္ဗဉ္စ, တံ အာရဘိတွာ အဒိန္နာဒါနာ မုသာဝါဒါ စ, သတ္တေယေဝါရဘိတွာ ပါဏာတိပါတာ အဗြဟ္မစရိယာ စာ’’တိ. တဒညေ ‘‘ဧဝံ သန္တေ ‘အညံ စိန္တေန္တော အညံ ကရေယျ, ယဉ္စ ပဇဟတိ, တံ န ဇာနေယျာ’တိ ဧဝံဒိဋ္ဌိကာ ဟုတွာ အနိစ္ဆမာနာ ယဒေဝ ပဇဟတိ, တံ အတ္တနော ပါဏာတိပါတာဒိအကုသလမေဝါရဘိတွာ ဝိရမတီ’’တိ ဝဒန္တိ. တဒယုတ္တံ. ကသ္မာ? တဿ ပစ္စုပ္ပန္နာဘာဝတော ဗဟိဒ္ဓါဘာဝတော စ. သိက္ခာပဒါနဉှိ ဝိဘင်္ဂပါဌေ ‘‘ပဉ္စန္နံ သိက္ခာပဒါနံ ကတိ ကုသလာ…ပေ… ကတိ အရဏာ’’တိ ပုစ္ဆိတွာ ‘‘ကုသလာယေဝ, သိယာ သုခါယ ဝေဒနာယ သမ္ပယုတ္တာ’’တိ (ဝိဘ. ၇၁၆) ဧဝံ ပဝတ္တမာနေ ဝိဿဇ္ဇနေ ‘‘ပစ္စုပ္ပန္နာရမ္မဏာ’’တိ စ ‘‘ဗဟိဒ္ဓါရမ္မဏာ’’တိ စ ဧဝံ ပစ္စုပ္ပန္နဗဟိဒ္ဓါရမ္မဏတ္တံ ဝုတ္တံ, တံ အတ္တနော ပါဏာတိပါတာဒိအကုသလံ အာရဘိတွာ ဝိရမန္တဿ န ယုဇ္ဇတိ. ယံ ပန ဝုတ္တံ – ‘‘အညံ [Pg.23] စိန္တေန္တော အညံ ကရေယျ, ယဉ္စ ပဇဟတိ, တံ န ဇာနေယျာ’’တိ. တတ္ထ ဝုစ္စတေ – န ကိစ္စသာဓနဝသေန ပဝတ္တေန္တော အညံ စိန္တေန္တော အညံ ကရောတီတိ ဝါ, ယဉ္စ ပဇဟတိ, တံ န ဇာနာတီတိ ဝါ ဝုစ္စတိ.

Regarding abstaining: Here, the questioner asks, 'When one abstains from taking life and so forth, from what does one abstain?' The answer is given: Firstly, by way of undertaking, one who abstains, abstains from the unwholesome act of taking life, etc., whether one's own or others'. Taking what as object? The very thing from which one abstains. Also, when abstaining by way of actual encounter, one abstains from the unwholesome act of the kind described. Taking what as object? The aforementioned objects of taking life and so forth. Some, however, say: 'Taking as object the conditioned things designated as liquor and intoxicants, one abstains from the occasion for heedlessness which is liquor and intoxicants. As for that which is to be stolen or destroyed through speech, taking that as object, one abstains from taking what is not given and from false speech. And taking living beings themselves as object, one abstains from taking life and from sexual misconduct.' To this, others say: 'If that were so, one would be thinking of one thing and doing another, and would not know what one is abandoning.' Not wishing to fall into such a view, they argue that one abstains by taking as object the very thing one abandons, namely one's own unwholesome act of taking life, etc. That is incorrect. Why? Because its object would not be present and not be external. For in the text of the Vibhaṅga on the training rules, having asked, 'Of the five training rules, how many are wholesome... how many are objects?' and in the answer that proceeds, 'They are only wholesome; they may be associated with pleasant feeling,' it is stated that they have 'present objects' and 'external objects.' This does not apply to one who abstains by taking one's own unwholesome act of taking life, etc., as object. As for what was said—'One thinks of one thing but does another, and abandons something without knowing it'—to this it is replied: It is not said that one who proceeds by way of accomplishing a task 'thinks of one thing and does another,' or that one 'abandons something without knowing it.'

‘‘အာရဘိတွာန အမတံ, ဇဟန္တော သဗ္ဗပါပကေ;

နိဒဿနဉ္စေတ္ထ ဘဝေ, မဂ္ဂဋ္ဌောရိယပုဂ္ဂလော’’တိ.

The noble person standing on the path, who abandons all evil by taking the Deathless as object, should be an example here.

ဧဝမေတ္ထ ဝိရမတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Thus, the determination here should also be understood by way of abstaining.

ဖလတောတိ သဗ္ဗေ ဧဝ စေတေ ပါဏာတိပါတာဒယော ဒုဂ္ဂတိဖလနိဗ္ဗတ္တကာ ဟောန္တိ, သုဂတိယဉ္စ အနိဋ္ဌာကန္တာမနာပဝိပါကနိဗ္ဗတ္တကာ ဟောန္တိ, သမ္ပရာယေ ဒိဋ္ဌဓမ္မေ ဧဝ စ အဝေသာရဇ္ဇာဒိဖလနိဗ္ဗတ္တကာ. အပိစ ‘‘ယော သဗ္ဗလဟုသော ပါဏာတိပါတဿ ဝိပါကော မနုဿဘူတဿ အပ္ပာယုကသံဝတ္တနိကော ဟောတီ’’တိ (အ. နိ. ၈.၄၀) ဧဝမာဒိနာ နယေနေတ္ထ ဖလတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

Regarding the result: All these acts, beginning with taking life, produce results in the woeful states; and in a happy state, they produce results that are undesirable, unpleasing, and disagreeable; and in the next life and in this very life, they produce results such as lack of confidence and so on. Moreover, the determination here should also be understood by way of the result, by the method beginning with: 'The lightest result of taking life, for one who has become a human being, is that it is conducive to a short life' (Aṅguttara Nikāya 8.40).

အပိ စေတ္ထ ပါဏာတိပါတာဒိဝေရမဏီနမ္ပိ သမုဋ္ဌာနဝေဒနာမူလကမ္မဖလတော ဝိညာတဗ္ဗော ဝိနိစ္ဆယော. တတ္ထာယံ ဝိညာပနာ – သဗ္ဗာ ဧဝ စေတာ ဝေရမဏိယော စတူဟိ သမုဋ္ဌဟန္တိ ကာယတော, ကာယစိတ္တတော, ဝါစာစိတ္တတော, ကာယဝါစာစိတ္တတော စာတိ. သဗ္ဗာ ဧဝ စ သုခဝေဒနာသမ္ပယုတ္တာ ဝါ, အဒုက္ခမသုခဝေဒနာသမ္ပယုတ္တာ ဝါ, အလောဘာဒေါသမူလာ ဝါ အလောဘာဒေါသာမောဟမူလာ ဝါ. စတဿောပိ စေတ္ထ ကာယကမ္မံ, မုသာဝါဒါဝေရမဏီ ဝစီကမ္မံ, မဂ္ဂက္ခဏေ စ စိတ္တတောဝ သမုဋ္ဌဟန္တိ, သဗ္ဗာပိ မနောကမ္မံ.

Furthermore, the analysis of the abstinences from killing, etc., should be understood by way of their origin, feeling, root, kamma, and result. Herein is the explanation: All these abstinences arise from four origins: from the body; from body and mind; from speech and mind; and from body, speech, and mind. And all are associated either with pleasant feeling or with neither-painful-nor-pleasant feeling; and are rooted either in non-greed and non-hatred, or in non-greed, non-hatred, and non-delusion. Herein, four are bodily kamma, and the abstinence from false speech is verbal kamma. But at the moment of the path, they arise from mind only, and all are mental kamma.

ပါဏာတိပါတာ ဝေရမဏိယာ စေတ္ထ အင်္ဂပစ္စင်္ဂသမ္ပန္နတာ အာရောဟပရိဏာဟသမ္ပတ္တိတာ ဇဝသမ္ပတ္တိတာ သုပ္ပတိဋ္ဌိတပါဒတာ စာရုတာ မုဒုတာ သုစိတာ သူရတာ မဟဗ္ဗလတာ ဝိဿတ္ထဝစနတာ လောကပိယတာ နေလတာ အဘေဇ္ဇပရိသတာ အစ္ဆမ္ဘိတာ ဒုပ္ပဓံသိတာ ပရူပက္ကမေန အမရဏတာ အနန္တပရိဝါရတာ သုရူပတာ သုသဏ္ဌာနတာ အပ္ပာဗာဓတာ အသောကိတာ ပိယေဟိ မနာပေဟိ သဒ္ဓိံ အဝိပ္ပယောဂတာ ဒီဃာယုကတာတိ ဧဝမာဒီနိ ဖလာနိ.

Herein, from the abstinence from killing living beings, [come] such results as these: completeness of major and minor limbs, perfection of stature and girth, swiftness, well-planted feet, charm, gentleness, purity, courage, great strength, trustworthy speech, being beloved by the world, faultlessness, having an undivided retinue, fearlessness, being difficult to assail, not dying through the attack of others, having an infinite retinue, beauty of form, fine physique, few ailments, freedom from sorrow, not being separated from those who are dear and beloved, and long life.

အဒိန္နာဒါနာ ဝေရမဏိယာ မဟဒ္ဓနတာ ပဟူတဓနဓညတာ အနန္တဘောဂတာ အနုပ္ပန္နဘောဂုပ္ပတ္တိတာ ဥပ္ပန္နဘောဂထာဝရတာ ဣစ္ဆိတာနံ ဘောဂါနံ ခိပ္ပပ္ပဋိလာဘိတာ ရာဇစောရုဒကဂ္ဂိအပ္ပိယဒါယာဒေဟိ အသာဓာရဏဘောဂတာ [Pg.24] အသာဓာရဏဓနပ္ပဋိလာဘိတာ လောကုတ္တမတာ နတ္ထိကဘာဝဿ အဇာနနတာ သုခဝိဟာရိတာတိ ဧဝမာဒီနိ.

From the abstinence from taking what is not given, [come] such results as these: great wealth, abundant money and grain, infinite possessions, the arising of possessions not yet arisen, the stability of possessions that have arisen, the swift attainment of desired possessions, possessions not shared with kings, thieves, water, fire, or unloved heirs, the attainment of exceptional wealth, worldly superiority, not knowing what it is to have nothing, and living in happiness.

အဗြဟ္မစရိယာ ဝေရမဏိယာ ဝိဂတပစ္စတ္ထိကတာ သဗ္ဗဇနပိယတာ အန္နပါနဝတ္ထသယနာဒီနံ လာဘိတာ သုခသယနတာ သုခပ္ပဋိဗုဇ္ဈနတာ အပါယဘယဝိနိမုတ္တတာ ဣတ္ထိဘာဝပ္ပဋိလာဘဿ ဝါ နပုံသကဘာဝပ္ပဋိလာဘဿ ဝါ အဘဗ္ဗတာ အက္ကောဓနတာ ပစ္စက္ခကာရိတာ အပတိတက္ခန္ဓတာ အနဓောမုခတာ ဣတ္ထိပုရိသာနံ အညမညပိယတာ ပရိပုဏ္ဏိန္ဒြိယတာ ပရိပုဏ္ဏလက္ခဏတာ နိရာသင်္ကတာ အပ္ပောဿုက္ကတာ သုခဝိဟာရိတာ အကုတောဘယတာ ပိယဝိပ္ပယောဂါဘာဝတာတိ ဧဝမာဒီနိ.

From the abstinence from sexual misconduct, [come] such results as these: having no enemies, being dear to all people, easily gaining food, drink, clothing, and lodging, sleeping in comfort, waking in comfort, being free from the fear of the woeful states, being incapable of rebirth as a woman or a eunuch, being without anger, acting directly, not having stooped shoulders, not being downcast, mutual affection between men and women, completeness of faculties, completeness of characteristics, being free from apprehension, being untroubled, living in happiness, being fearless from any quarter, and the absence of separation from loved ones.

မုသာဝါဒါ ဝေရမဏိယာ ဝိပ္ပသန္နိန္ဒြိယတာ ဝိဿဋ္ဌမဓုရဘာဏိတာ သမသိတသုဒ္ဓဒန္တတာ နာတိထူလတာ နာတိကိသတာ နာတိရဿတာ နာတိဒီဃတာ သုခသမ္ဖဿတာ ဥပ္ပလဂန္ဓမုခတာ သုဿူသကပရိဇနတာ အာဒေယျဝစနတာ ကမလုပ္ပလသဒိသမုဒုလောဟိတတနုဇိဝှတာ အနုဒ္ဓတတာ အစပလတာတိ ဧဝမာဒီနိ.

From the abstinence from false speech, [come] such results as these: exceptionally clear faculties, clear and sweet speech, evenly set and pure teeth, being neither too stout nor too lean, neither too short nor too tall, having a pleasant touch, a mouth fragrant like a blue lotus, a retinue eager to listen, speech that is acceptable, a tongue like a lotus—soft, red, and thin—and being neither restless nor fickle.

သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ဝေရမဏိယာ အတီတာနာဂတပစ္စုပ္ပန္နေသု သဗ္ဗကိစ္စကရဏီယေသု ခိပ္ပံ ပဋိဇာနနတာ သဒါ ဥပဋ္ဌိတသတိတာ အနုမ္မတ္တကတာ ဉာဏဝန္တတာ အနလသတာ အဇဠတာ အနေလမူဂတာ အမတ္တတာ အပ္ပမတ္တတာ အသမ္မောဟတာ အစ္ဆမ္ဘိတာ အသာရမ္ဘိတာ အနုဿင်္ကိတာ သစ္စဝါဒိတာ အပိသုဏာဖရုသာသမ္ဖပလာပဝါဒိတာ ရတ္တိန္ဒိဝမတန္ဒိတတာ ကတညုတာ ကတဝေဒိတာ အမစ္ဆရိတာ စာဂဝန္တတာ သီလဝန္တတာ ဥဇုတာ အက္ကောဓနတာ ဟိရိမနတာ ဩတ္တပ္ပိတာ ဥဇုဒိဋ္ဌိကတာ မဟာပညတာ မေဓာဝိတာ ပဏ္ဍိတတာ အတ္ထာနတ္ထကုသလတာတိ ဧဝမာဒီနိ ဖလာနိ. ဧဝမေတ္ထ ပါဏာတိပါတာဒိဝေရမဏီနံ သမုဋ္ဌာနဝေဒနာမူလကမ္မဖလတောပိ ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

From abstaining from liquor and intoxicants, which are a cause of heedlessness, [come] these and other such results: quickness in understanding all duties of the past, future, and present; always having established mindfulness; sanity; being endowed with knowledge; diligence; not being dull; not being mute; not being intoxicated; heedfulness; non-bewilderment; fearlessness; being without hostility; not being an object of suspicion; truthfulness; not speaking slanderous, harsh, or frivolous speech; tirelessness day and night; gratitude; acknowledging what has been done; not being stingy; generosity; virtue; uprightness; being without anger; moral shame; moral dread; right view; great wisdom; penetrating wisdom; sagacity; and skill in what is beneficial and not beneficial. Thus, herein, the analysis concerning the abstinences from taking life and so forth should also be known by way of origin, feeling, root, kamma, and result.

ပစ္ဆိမပဉ္စသိက္ခာပဒဝဏ္ဏနာ

Explanation of the Latter Five Training Rules

ဣဒါနိ ယံ ဝုတ္တံ –

Now, as was said:

‘‘ယောဇေတဗ္ဗံ တတော ယုတ္တံ, ပစ္ဆိမေသွပိ ပဉ္စသု;

အာဝေဏိကဉ္စ ဝတ္တဗ္ဗံ, ဉေယျာ ဟီနာဒိတာပိ စာ’’တိ.

“What is suitable from that should be applied also to the latter five; what is unique should also be stated; and inferiority and so forth should also be known.”

တဿာယံ [Pg.25] အတ္ထဝဏ္ဏနာ – ဧတိဿာ ပုရိမပဉ္စသိက္ခာပဒဝဏ္ဏနာယ ယံ ယုဇ္ဇတိ, တံ တတော ဂဟေတွာ ပစ္ဆိမေသွပိ ပဉ္စသု သိက္ခာပဒေသု ယောဇေတဗ္ဗံ. တတ္ထာယံ ယောဇနာ – ယထေဝ ဟိ ပုရိမသိက္ခာပဒေသု အာရမ္မဏတော စ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ ရူပါယတနာဒိအညတရသင်္ခါရာရမ္မဏံ, တထာ ဣဓ ဝိကာလဘောဇနံ. ဧတေန နယေန သဗ္ဗေသံ အာရမ္မဏဘေဒေါ ဝေဒိတဗ္ဗော. အာဒါနတော စ ယထာ ပုရိမာနိ သာမဏေရေန ဝါ ဥပါသကေန ဝါ သမာဒိယန္တေန သမာဒိန္နာနိ ဟောန္တိ, တထာ ဧတာနိပိ. အင်္ဂတောပိ ယထာ တတ္ထ ပါဏာတိပါတာဒီနံ အင်္ဂဘေဒေါ ဝုတ္တော, ဧဝမိဓာပိ ဝိကာလဘောဇနဿ စတ္တာရိ အင်္ဂါနိ – ဝိကာလော, ယာဝကာလိကံ, အဇ္ဈောဟရဏံ, အနုမ္မတ္တကတာတိ. ဧတေနာနုသာရေန သေသာနမ္ပိ အင်္ဂဝိဘာဂေါ ဝေဒိတဗ္ဗော. ယထာ စ တတ္ထ သမုဋ္ဌာနတော သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ ကာယတော စ ကာယစိတ္တတော စာတိ ဒွိသမုဋ္ဌာနံ, ဧဝမိဓ ဝိကာလဘောဇနံ. ဧတေန နယေန သဗ္ဗေသံ သမုဋ္ဌာနံ ဝေဒိတဗ္ဗံ. ယထာ စ တတ္ထ ဝေဒနာတော အဒိန္နာဒါနံ တီသု ဝေဒနာသု အညတရဝေဒနာသမ္ပယုတ္တံ, တထာ ဣဓ ဝိကာလဘောဇနံ. ဧတေန နယေန သဗ္ဗေသံ ဝေဒနာသမ္ပယောဂေါ ဝေဒိတဗ္ဗော. ယထာ စ တတ္ထ အဗြဟ္မစရိယံ လောဘမောဟမူလံ, ဧဝမိဓ ဝိကာလဘောဇနံ. အပရာနိ စ ဒွေ ဧတေန နယေန သဗ္ဗေသံ မူလဘေဒေါ ဝေဒိတဗ္ဗော. ယထာ စ တတ္ထ ပါဏာတိပါတာဒယော ကာယကမ္မံ, ဧဝမိဓာပိ ဝိကာလဘောဇနာဒီနိ. ဇာတရူပရဇတပ္ပဋိဂ္ဂဟဏံ ပန ကာယကမ္မံ ဝါ သိယာ ဝစီကမ္မံ ဝါ ကာယဒွါရာဒီဟိ ပဝတ္တိသဗ္ဘာဝပရိယာယေန, န ကမ္မပထဝသေန. ဝိရမတောတိ ယထာ စ တတ္ထ ဝိရမန္တော အတ္တနော ဝါ ပရေသံ ဝါ ပါဏာတိပါတာဒိအကုသလတော ဝိရမတိ, ဧဝမိဓာပိ ဝိကာလဘောဇနာဒိအကုသလတော, ကုသလတောပိ ဝါ ဧကတော. ယထာ စ ပုရိမာ ပဉ္စ ဝေရမဏိယော စတုသမုဋ္ဌာနာ ကာယတော, ကာယစိတ္တတော, ဝါစာစိတ္တတော, ကာယဝါစာစိတ္တတော စာတိ, သဗ္ဗာ သုခဝေဒနာသမ္ပယုတ္တာ ဝါ အဒုက္ခမသုခဝေဒနာသမ္ပယုတ္တာ ဝါ, အလောဘာဒေါသမူလာ ဝါ အလောဘာဒေါသာမောဟမူလာ ဝါ, သဗ္ဗာ စ နာနပ္ပကာရဣဋ္ဌဖလနိဗ္ဗတ္တကာ, တထာ ဣဓာပီတိ.

This is its explanation of the meaning: Whatever is suitable in the explanation of the former five precepts, that should be taken from there and applied also to the latter five precepts. Herein, this is the application: Just as in the former precepts, from the perspective of the object, abstaining from liquor and intoxicants, a cause of heedlessness, has as its object some conditioned thing such as the form base, so too here does eating at the wrong time. By this method, the distinction of objects for all of them should be understood. From the perspective of undertaking, just as the former are undertaken by one who is a novice or a lay follower, so too are these. From the perspective of factors, just as the distinction of factors for taking life and so forth was stated there, so too here eating at the wrong time has four factors: the wrong time, what is allowable for a limited time, the act of consuming, and not being insane. Following this guideline, the division of factors for the rest should also be understood. And just as there, from the perspective of origin, abstaining from liquor and intoxicants has a twofold origin—from the body and from the body-and-mind—so too here does eating at the wrong time. By this method, the origin of all of them should be known. And just as there, from the perspective of feeling, taking what is not given is associated with one of the three feelings, so too here is eating at the wrong time. By this method, the association with feeling for all of them should be understood. And just as there unchastity is rooted in greed and delusion, so too here is eating at the wrong time. For the remaining two also, the distinction of roots for all of them should be understood by this method. And just as there taking life and so forth are bodily actions, so too here are eating at the wrong time and so forth. The acceptance of gold and silver, however, may be a bodily action or a verbal action by way of its natural mode of occurrence through the body-door and so forth, not by way of the path of action. Regarding 'abstains,' just as there one who abstains does so from the unwholesome act of taking life, etc., for oneself or for others, so too here one abstains from the unwholesome act of eating at the wrong time, etc., or in one respect from what is wholesome. And just as the former five abstinences have four origins—from the body, from the body-and-mind, from speech-and-mind, and from body-speech-and-mind—and all are associated with pleasant feeling or with neither-painful-nor-pleasant feeling, are rooted in non-greed and non-hatred or in non-greed, non-hatred, and non-delusion, and all produce various desirable results, so too is it here.

‘‘ယောဇေတဗ္ဗံ တတော ယုတ္တံ, ပစ္ဆိမေသွပိ ပဉ္စသု;

အာဝေဏိကဉ္စ ဝတ္တဗ္ဗံ, ဉေယျာ ဟီနာဒိတာပိ စာ’’တိ. –

“What is suitable from that should be applied also to the latter five; what is unique should also be stated; and inferiority and so forth should also be known.”

ဧတ္ထ ပန ဝိကာလဘောဇနန္တိ မဇ္ဈနှိကဝီတိက္ကမေ ဘောဇနံ. ဧတဉှိ အနုညာတကာလေ ဝီတိက္ကန္တေ ဘောဇနံ, တသ္မာ ‘‘ဝိကာလဘောဇန’’န္တိ ဝုစ္စတိ[Pg.26], တတော ဝိကာလဘောဇနာ. နစ္စဂီတဝါဒိတဝိသူကဒဿနန္တိ ဧတ္ထ နစ္စံ နာမ ယံကိဉ္စိ နစ္စံ, ဂီတန္တိ ယံကိဉ္စိ ဂီတံ, ဝါဒိတန္တိ ယံကိဉ္စိ ဝါဒိတံ. ဝိသူကဒဿနန္တိ ကိလေသုပ္ပတ္တိပစ္စယတော ကုသလပက္ခဘိန္ဒနေန ဝိသူကာနံ ဒဿနံ, ဝိသူကဘူတံ ဝါ ဒဿနံ ဝိသူကဒဿနံ. နစ္စာ စ ဂီတာ စ ဝါဒိတာ စ ဝိသူကဒဿနာ စ နစ္စဂီတဝါဒိတဝိသူကဒဿနာ. ဝိသူကဒဿနဉ္စေတ္ထ ဗြဟ္မဇာလေ ဝုတ္တနယေနေဝ ဂဟေတဗ္ဗံ. ဝုတ္တဉှိ တတ္ထ –

Herein, 'eating at the wrong time' (vikālabhojana) means eating after midday has passed. Since this is eating when the permitted time has passed, it is therefore called 'eating at the wrong time'; hence, from eating at the wrong time. In the phrase 'seeing dancing, singing, instrumental music, and shows' (naccagītavāditavisūkadassana), 'dancing' means any kind of dancing, 'singing' means any kind of singing, and 'instrumental music' means any kind of instrumental music. 'Seeing shows' (visūkadassana) means seeing things that are contrary (visūka) by breaking down the wholesome side, being a condition for the arising of defilements; or it is seeing what has become a show. Dancing, and singing, and instrumental music, and seeing shows are 'dancing, singing, instrumental music, and seeing shows.' And 'seeing shows' herein should be understood according to the method stated in the Brahmajāla Sutta. For it was stated there:

‘‘ယထာ ဝါ ပနေကေ ဘောန္တော သမဏဗြာဟ္မဏာ သဒ္ဓါဒေယျာနိ ဘောဇနာနိ ဘုဉ္ဇိတွာ တေ ဧဝရူပံ ဝိသူကဒဿနမနုယုတ္တာ ဝိဟရန္တိ, သေယျထိဒံ, နစ္စံ ဂီတံ ဝါဒိတံ ပေက္ခံ အက္ခာနံ ပါဏိဿရံ ဝေတာလံ ကုမ္ဘထူဏံ သောဘနကံ စဏ္ဍာလံ ဝံသံ ဓောဝနံ ဟတ္ထိယုဒ္ဓံ အဿယုဒ္ဓံ မဟိံသယုဒ္ဓံ ဥသဘယုဒ္ဓံ အဇယုဒ္ဓံ မေဏ္ဍယုဒ္ဓံ ကုက္ကုဋယုဒ္ဓံ ဝဋ္ဋကယုဒ္ဓံ ဒဏ္ဍယုဒ္ဓံ မုဋ္ဌိယုဒ္ဓံ နိဗ္ဗုဒ္ဓံ ဥယျောဓိကံ ဗလဂ္ဂံ သေနာဗျူဟံ အနီကဒဿနံ ဣတိ ဝါ, ဣတိ ဧဝရူပါ ဝိသူကဒဿနာ ပဋိဝိရတော သမဏော ဂေါတမော’’တိ (ဒီ. နိ. ၁.၁၂).

“Or, just as some venerable ascetics and brahmins, having eaten food given in faith, dwell engaged in viewing such unseemly shows as these—that is to say: dancing, singing, instrumental music, theatrical shows, recitations, hand-clapping, ballads, drumming, magic shows, acrobatic feats, bamboo-pole feats, bone-washing rituals, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick-fighting, boxing, wrestling, mock-fights, troop musters, troop formations, and military reviews—the ascetic Gotama abstains from viewing such unseemly shows.”

အထ ဝါ ယထာဝုတ္တေနတ္ထေန နစ္စဂီတဝါဒိတာနိ ဧဝ ဝိသူကာနိ နစ္စဂီတဝါဒိတဝိသူကာနိ, တေသံ ဒဿနံ နစ္စဂီတဝါဒိတဝိသူကဒဿနံ, တသ္မာ နစ္စဂီတဝါဒိတဝိသူကဒဿနာ. ‘‘ဒဿနသဝနာ’’တိ ဝတ္တဗ္ဗေ ယထာ ‘‘သော စ ဟောတိ မိစ္ဆာဒိဋ္ဌိကော ဝိပရီတဒဿနော’’တိ ဧဝမာဒီသု (အ. နိ. ၁.၃၀၈) အစက္ခုဒွါရပ္ပဝတ္တမ္ပိ ဝိသယဂ္ဂဟဏံ ‘‘ဒဿန’’န္တိ ဝုစ္စတိ, ဧဝံ သဝနမ္ပိ ‘‘ဒဿန’’န္တွေဝ ဝုတ္တံ. ဒဿနကမျတာယ ဥပသင်္ကမိတွာ ပဿတော ဧဝ စေတ္ထ ဝီတိက္ကမော ဟောတိ. ဌိတနိသိန္နသယနောကာသေ ပန အာဂတံ ဂစ္ဆန္တဿ ဝါ အာပါထဂတံ ပဿတော သိယာ သံကိလေသော, န ဝီတိက္ကမော. ဓမ္မူပသံဟိတမ္ပိ စေတ္ထ ဂီတံ န ဝဋ္ဋတိ, ဂီတူပသံဟိတော ပန ဓမ္မော ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗော.

Alternatively, by the meaning already stated: dancing, singing, and instrumental music are themselves causes for the growth of defilements (visūkāni). Seeing these causes for the growth of defilements is naccagītavāditavisūkadassanaṃ. Therefore, one abstains from naccagītavāditavisūkadassanā. Where it should be said “seeing and hearing,” just as in instances such as, “he is one of wrong view, a person with distorted views,” even the apprehension of an object not occurring through the eye-door is called “seeing”; in the same way, hearing is also spoken of as “seeing.” And here, a transgression occurs only for one who approaches with the desire to see and then looks. But for one who sees what has come into a place of standing, sitting, or lying down, or for one who is walking and sees what has come into range, there may be defilement, but there would not be a transgression. And here, it is not allowable to recite even a song connected with the Dhamma; but it is allowable to hear the Dhamma that is connected with a song. Thus it should be understood.

မာလာဒီနိ ဓာရဏာဒီဟိ ယထာသင်္ချံ ယောဇေတဗ္ဗာနိ. တတ္ထ မာလာတိ ယံကိဉ္စိ ပုပ္ဖဇာတံ. ဝိလေပနန္တိ ယံကိဉ္စိ ဝိလေပနတ္ထံ ပိသိတွာ ပဋိယတ္တံ. အဝသေသံ သဗ္ဗမ္ပိ ဝါသစုဏ္ဏဓူပနာဒိကံ ဂန္ဓဇာတံ ဂန္ဓော. တံ သဗ္ဗမ္ပိ မဏ္ဍနဝိဘူသနတ္ထံ န ဝဋ္ဋတိ, ဘေသဇ္ဇတ္ထန္တု ဝဋ္ဋတိ, ပူဇနတ္ထဉ္စ အဘိဟဋံ သာဒိယတော န ကေနစိ ပရိယာယေန န ဝဋ္ဋတိ. ဥစ္စာသယနန္တိ ပမာဏာတိက္ကန္တံ ဝုစ္စတိ. မဟာသယနန္တိ အကပ္ပိယသယနံ အကပ္ပိယတ္ထရဏဉ္စ. တဒုဘယမ္ပိ သာဒိယတော [Pg.27] န ကေနစိ ပရိယာယေန ဝဋ္ဋတိ. ဇာတရူပန္တိ သုဝဏ္ဏံ. ရဇတန္တိ ကဟာပဏော, လောဟမာသကဒါရုမာသကဇတုမာသကာဒိ ယံ ယံ တတ္ထ တတ္ထ ဝေါဟာရံ ဂစ္ဆတိ, တဒုဘယမ္ပိ ဇာတရူပရဇတံ. တဿ ယေန ကေနစိ ပကာရေန သာဒိယနံ ပဋိဂ္ဂဟော နာမ, သော န ယေန ကေနစိ ပရိယာယေန ဝဋ္ဋတီတိ ဧဝံ အာဝေဏိကံ ဝတ္တဗ္ဗံ.

Garlands and other items should be applied respectively according to their categories of wearing and so forth. Therein, ‘garland’ (mālā) is any kind of flower. ‘Ointment’ (vilepana) is any substance ground and prepared for the purpose of anointing. All the rest—any kind of scent, such as scented powders, incense, and the like—is ‘scent’ (gandha). All of that is not allowable for the purpose of adornment and beautification, but for medicinal purposes, it is allowable. And for one who delights in what is brought for the purpose of veneration, it is not that it is unallowable in any way; it is indeed allowable. ‘High seat’ (uccāsayana) is said to be that which exceeds the standard measure. ‘Great seat’ (mahāsayana) is an improper bed and an improper covering. For one who delights in both of these, it is not allowable in any way. ‘Gold’ (jātarūpa) is gold. ‘Silver’ (rajata) is a coin; whatever coin—such as a copper māsaka, a wooden māsaka, or a lac māsaka—is used for trade in various places, both of these are ‘gold and silver’ (jātarūparajata). For that person, delighting in it in any way whatsoever is called ‘acceptance’ (paṭiggaha); that is not allowable in any way. Thus, what is distinct from the previous precepts should be stated.

ဒသပိ စေတာနိ သိက္ခာပဒါနိ ဟီနေန ဆန္ဒေန စိတ္တဝီရိယဝီမံသာဟိ ဝါ သမာဒိန္နာနိ ဟီနာနိ, မဇ္ဈိမေဟိ မဇ္ဈိမာနိ, ပဏီတေဟိ ပဏီတာနိ. တဏှာဒိဋ္ဌိမာနေဟိ ဝါ ဥပက္ကိလိဋ္ဌာနိ ဟီနာနိ, အနုပက္ကိလိဋ္ဌာနိ မဇ္ဈိမာနိ, တတ္ထ တတ္ထ ပညာယ အနုဂ္ဂဟိတာနိ ပဏီတာနိ. ဉာဏဝိပ္ပယုတ္တေန ဝါ ကုသလစိတ္တေန သမာဒိန္နာနိ ဟီနာနိ, သသင်္ခါရိကဉာဏသမ္ပယုတ္တေန မဇ္ဈိမာနိ, အသင်္ခါရိကေန ပဏီတာနီတိ ဧဝံ ဉေယျာ ဟီနာဒိတာပိ စာတိ.

These ten training rules, when undertaken with inferior desire, or with inferior mind, effort, and wisdom, are inferior; with middling ones, they are middling; with excellent ones, they are excellent. Or, when defiled by craving, views, or conceit, they are inferior; when undefiled, they are middling; when supported by wisdom in each case, they are excellent. Or, when undertaken with a wholesome mind dissociated from knowledge, they are inferior; when undertaken with wholesome consciousness that is prompted and associated with knowledge, they are middling; when undertaken with unprompted wholesome consciousness, they are excellent. Thus, the state of being inferior and so forth should also be known.

ဧတ္တာဝတာ စ ယာ ပုဗ္ဗေ ‘‘ယေန ယတ္ထ ယဒါ ယသ္မာ’’တိအာဒီဟိ ဆဟိ ဂါထာဟိ သိက္ခာပဒပါဌဿ ဝဏ္ဏနတ္ထံ မာတိကာ နိက္ခိတ္တာ, သာ အတ္ထတော ပကာသိတာ ဟောတီတိ.

And thus far, the matrix (mātikā) that was previously set forth with the six verses beginning with ‘by whom, where, when, from what’ and so forth, for the purpose of explaining the text of the training rules, has been clarified in terms of its meaning.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒကပါဌ-အဋ္ဌကထာယ

In the Paramatthajotikā, the Commentary on the Khuddakapāṭha,

သိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rules is concluded.

၃. ဒွတ္တိံသာကာရဝဏ္ဏနာ

3. The Description of the Thirty-Two Parts

ပဒသမ္ဗန္ဓဝဏ္ဏနာ

Explanation of the Connection of Terms

ဣဒါနိ ယဒိဒံ ဧဝံ ဒသဟိ သိက္ခာပဒေဟိ ပရိသုဒ္ဓပယောဂဿ သီလေ ပတိဋ္ဌိတဿ ကုလပုတ္တဿ အာသယပရိသုဒ္ဓတ္ထံ စိတ္တဘာဝနတ္ထဉ္စ အညတြ ဗုဒ္ဓုပ္ပာဒါ အပ္ပဝတ္တပုဗ္ဗံ သဗ္ဗတိတ္ထိယာနံ အဝိသယဘူတံ တေသု တေသု သုတ္တန္တေသု –

Now, that which—never before arisen except with the arising of a Buddha, beyond the reach of all other sects, and found in various discourses—is for the sake of purifying the intention and developing the mind of a son of good family established in virtue, with his practice purified by these ten training rules—

‘‘ဧကဓမ္မော, ဘိက္ခဝေ, ဘာဝိတော ဗဟုလီကတော မဟတော သံဝေဂါယ သံဝတ္တတိ. မဟတော အတ္ထာယ သံဝတ္တတိ. မဟတော ယောဂက္ခေမာယ သံဝတ္တတိ. မဟတော သတိသမ္ပဇညာယ သံဝတ္တတိ. ဉာဏဒဿနပ္ပဋိလာဘာယ သံဝတ္တတိ. ဒိဋ္ဌဓမ္မသုခဝိဟာရာယ သံဝတ္တတိ. ဝိဇ္ဇာဝိမုတ္တိဖလသစ္ဆိကိရိယာယ သံဝတ္တတိ. ကတမော [Pg.28] ဧကဓမ္မော? ကာယဂတာ သတိ. အမတံ တေ, ဘိက္ခဝေ, န ပရိဘုဉ္ဇန္တိ, ယေ ကာယဂတာသတိံ န ပရိဘုဉ္ဇန္တိ. အမတံ တေ, ဘိက္ခဝေ, ပရိဘုဉ္ဇန္တိ, ယေ ကာယဂတာသတိံ ပရိဘုဉ္ဇန္တိ. အမတံ တေသံ, ဘိက္ခဝေ, အပရိဘုတ္တံ ပရိဘုတ္တံ, ပရိဟီနံ အပရိဟီနံ, ဝိရဒ္ဓံ အာရဒ္ဓံ, ယေသံ ကာယဂတာ သတိ အာရဒ္ဓါ’’တိ. (အ. နိ. ၁.၅၆၄-၅၇၀) –

“Monks, there is one thing that, when developed and cultivated, leads to a great sense of urgency, leads to great benefit, leads to great security from the yokes, leads to great mindfulness and clear comprehension, leads to the attainment of knowledge and vision, leads to a pleasant dwelling in this very life, and leads to the realization of the fruit of true knowledge and liberation. What is that one thing? Mindfulness directed to the body. Monks, those who do not partake of mindfulness directed to the body do not partake of the Deathless. Monks, those who partake of mindfulness directed to the body partake of the Deathless. Monks, for those by whom mindfulness directed to the body is partaken of, for them the Deathless is partaken of. For those by whom it is not partaken of, for them the Deathless is not partaken of. For those for whom it has declined, for them the Deathless has declined. For those for whom it has not declined, for them the Deathless has not declined. For those for whom it is missed, for them the Deathless is missed. For those by whom it is undertaken, for them the Deathless is undertaken.”

ဧဝံ ဘဂဝတာ အနေကာကာရေန ပသံသိတွာ –

Thus, the Blessed One having praised it in various ways—

‘‘ကထံ ဘာဝိတာ, ဘိက္ခဝေ, ကာယဂတာသတိ ကထံ ဗဟုလီကတာ မဟဗ္ဗလာ ဟောတိ မဟာနိသံသာ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အရညဂတော ဝါ’’တိ (မ. နိ. ၃.၁၅၄) –

“Monks, how is mindfulness directed to the body developed, how is it cultivated, so that it is of great power and great benefit? Here, monks, a monk gone to the forest—”

အာဒိနာ နယေန အာနာပါနပဗ္ဗံ ဣရိယာပထပဗ္ဗံ စတုသမ္ပဇညပဗ္ဗံ ပဋိကူလမနသိကာရပဗ္ဗံ ဓာတုမနသိကာရပဗ္ဗံ နဝ သိဝထိကပဗ္ဗာနီတိ ဣမေသံ စုဒ္ဒသန္နံ ပဗ္ဗာနံ ဝသေန ကာယဂတာသတိကမ္မဋ္ဌာနံ နိဒ္ဒိဋ္ဌံ. တဿ ဘာဝနာနိဒ္ဒေသော အနုပ္ပတ္တော. တတ္ထ ယသ္မာ ဣရိယာပထပဗ္ဗံ စတုသမ္ပဇညပဗ္ဗံ ဓာတုမနသိကာရပဗ္ဗန္တိ ဣမာနိ တီဏိ ဝိပဿနာဝသေန ဝုတ္တာနိ. နဝ သိဝထိကပဗ္ဗာနိ ဝိပဿနာဉာဏေသုယေဝ အာဒီနဝါနုပဿနာဝသေန ဝုတ္တာနိ. ယာပိ စေတ္ထ ဥဒ္ဓုမာတကာဒီသု သမာဓိဘာဝနာ ဣစ္ဆေယျ, သာ ဝိသုဒ္ဓိမဂ္ဂေ ဝိတ္ထာရတော အသုဘဘာဝနာနိဒ္ဒေသေ ပကာသိတာ ဧဝ. အာနာပါနပဗ္ဗံ ပန ပဋိကူလမနသိကာရပဗ္ဗဉ္စေတိ ဣမာနေတ္ထ ဒွေ သမာဓိဝသေန ဝုတ္တာနိ. တေသု အာနာပါနပဗ္ဗံ အာနာပါနဿတိဝသေန ဝိသုံ ကမ္မဋ္ဌာနံယေဝ. ယံ ပနေတံ –

Following this method, the section on mindfulness of breathing, the section on postures, the section on fourfold clear comprehension, the section on contemplation of repulsiveness, the section on contemplation of elements, and the nine charnel ground sections—these fourteen sections have been specified as the meditation subject of mindfulness of the body. The exposition of their development has now come. Here, the section on postures, the section on fourfold clear comprehension, and the section on contemplation of elements are spoken of in relation to insight. The nine charnel ground sections are spoken of in relation to the insight knowledges through contemplation of danger. If one should wish to develop concentration through the bloated corpse and so forth here, that has already been explained in detail in the Visuddhimagga’s exposition on the development of the foul. However, the section on mindfulness of breathing and the section on contemplation of repulsiveness are spoken of here in relation to concentration. Among these, the section on mindfulness of breathing is a distinct meditation subject as mindfulness of breathing. But that which—

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဣမမေဝ ကာယံ ဥဒ္ဓံ ပါဒတလာ အဓော ကေသမတ္ထကာ တစပရိယန္တံ ပူရံ နာနပ္ပကာရဿ အသုစိနော ပစ္စဝေက္ခတိ ‘အတ္ထိ ဣမသ္မိံ ကာယေ ကေသာ, လောမာ…ပေ… မုတ္တ’’န္တိ (မ. နိ. ၃.၁၅၄).

“Furthermore, monks, a monk reflects on this very body, upwards from the soles of the feet and downwards from the crown of the head, enclosed by skin and full of various kinds of impurities, thus: ‘In this body there are head hairs, body hairs… urine.’”

ဧဝံ တတ္ထ တတ္ထ မတ္ထလုင်္ဂံ အဋ္ဌိမိဉ္ဇေန သင်္ဂဟေတွာ ဒေသိတံ ကာယဂတာသတိကောဋ္ဌာသဘာဝနာပရိယာယံ ဒွတ္တိံသာကာရကမ္မဋ္ဌာနံ အာရဒ္ဓံ, တဿာယံ အတ္ထဝဏ္ဏနာ –

Thus, the meditation subject of the thirty-two parts—the method for developing the constituents of mindfulness directed to the body, which was taught in various places by including the brain under the term ‘bone marrow’—is now undertaken. This is its explanation of meaning—

တတ္ထ အတ္ထီတိ သံဝိဇ္ဇန္တိ. ဣမသ္မိန္တိ ယွာယံ ဥဒ္ဓံ ပါဒတလာ အဓော ကေသမတ္ထကာ တစပရိယန္တော ပူရော နာနပ္ပကာရဿ အသုစိနောတိ ဝုစ္စတိ, တသ္မိံ[Pg.29]. ကာယေတိ သရီရေ. သရီရဉှိ အသုစိသဉ္စယတော, ကုစ္ဆိတာနံ ဝါ ကေသာဒီနဉ္စေဝ စက္ခုရောဂါဒီနဉ္စ ရောဂသတာနံ အာယဘူတတော ကာယောတိ ဝုစ္စတိ. ကေသာ…ပေ… မုတ္တန္တိ ဧတေ ကေသာဒယော ဒွတ္တိံသာကာရာ, တတ္ထ ‘‘အတ္ထိ ဣမသ္မိံ ကာယေ ကေသာ အတ္ထိ လောမာ’’တိ ဧဝံ သမ္ဗန္ဓော ဝေဒိတဗ္ဗော. တေန ကိံ ကထိတံ ဟောတိ? ဣမသ္မိံ ပါဒတလာ ပဋ္ဌာယ ဥပရိ, ကေသမတ္ထကာ ပဋ္ဌာယ ဟေဋ္ဌာ, တစတော ပဋ္ဌာယ ပရိတောတိ ဧတ္တကေ ဗျာမမတ္တေ ကဠေဝရေ သဗ္ဗာကာရေနာပိ ဝိစိနန္တော န ကောစိ ကိဉ္စိ မုတ္တံ ဝါ မဏိံ ဝါ ဝေဠုရိယံ ဝါ အဂရုံ ဝါ စန္ဒနံ ဝါ ကုင်္ကုမံ ဝါ ကပ္ပူရံ ဝါ ဝါသစုဏ္ဏာဒိံ ဝါ အဏုမတ္တမ္ပိ သုစိဘာဝံ ပဿတိ, အထ ခေါ ပရမဒုဂ္ဂန္ဓဇေဂုစ္ဆံ အဿိရိကဒဿနံ နာနပ္ပကာရံ ကေသလောမာဒိဘေဒံ အသုစိမေဝ ပဿတီတိ.

Herein, ‘there is’ means ‘they exist.’ ‘In this’ refers to that which is called ‘full of various kinds of impurities, upwards from the soles of the feet and downwards from the crown of the head, bounded by the skin’; in that. ‘In the body’ means in the physical form. For the physical form is called ‘kāya’ because it is a collection of impurities, or because it is a repository for repulsive things such as hair, and for hundreds of diseases such as eye diseases. ‘Hairs… down to urine’—these are the thirty-two aspects beginning with hair. Herein, the connection should be understood thus: ‘In this body, there are hairs; there are body hairs,’ and so on. What is stated by this? That when one investigates this fathom-long corpse—upwards from the soles of the feet, downwards from the crown of the head, and all around from the skin inwards—in every way, one does not see even a minute particle of purity, such as a pearl, a gem, lapis lazuli, aloeswood, sandalwood, saffron, camphor, or scented powder. Instead, one sees only what is impure: extremely foul-smelling, repulsive, unlovely to behold, and of various kinds, distinguished as head hair, body hair, and so on.

အယံ တာဝေတ္ထ ပဒသမ္ဗန္ဓတော ဝဏ္ဏနာ.

This, first of all, is the explanation herein by way of the connection of the terms.

အသုဘဘာဝနာ

Meditation on Foulness

အသုဘဘာဝနာဝသေန ပနဿ ဧဝံ ဝဏ္ဏနာ ဝေဒိတဗ္ဗာ – ဧဝမေတသ္မိံ ပါဏာတိပါတာဝေရမဏိသိက္ခာပဒါဒိဘေဒေ သီလေ ပတိဋ္ဌိတေန ပယောဂသုဒ္ဓေန အာဒိကမ္မိကေန ကုလပုတ္တေန အာသယသုဒ္ဓိယာ အဓိဂမနတ္ထံ ဒွတ္တိံသာကာရကမ္မဋ္ဌာနဘာဝနာနုယောဂမနုယုဉ္ဇိတုကာမေန ပဌမံ တာဝဿ အာဝါသကုလလာဘဂဏကမ္မဒ္ဓါနဉာတိဂန္ထရောဂဣဒ္ဓိပလိဗောဓေန ကိတ္တိပလိဗောဓေန ဝါ သဟ ဒသ ပလိဗောဓာ ဟောန္တိ. အထာနေန အာဝါသကုလလာဘဂဏဉာတိကိတ္တီသု သင်္ဂပ္ပဟာနေန, ကမ္မဒ္ဓါနဂန္ထေသု အဗျာပါရေန, ရောဂဿ တိကိစ္ဆာယာတိ ဧဝံ တေ ဒသ ပလိဗောဓာ ဥပစ္ဆိန္ဒိတဗ္ဗာ, အထာနေန ဥပစ္ဆိန္နပလိဗောဓေန အနုပစ္ဆိန္နနေက္ခမ္မာဘိလာသေန ကောဋိပ္ပတ္တသလ္လေခဝုတ္တိတံ ပရိဂ္ဂဟေတွာ ခုဒ္ဒါနုခုဒ္ဒကမ္ပိ ဝိနယာစာရံ အပ္ပဇဟန္တေန အာဂမာဓိဂမသမန္နာဂတော တတော အညတရင်္ဂသမန္နာဂတော ဝါ ကမ္မဋ္ဌာနဒါယကော အာစရိယော ဝိနယာနုရူပေန ဝိဓိနာ ဥပဂန္တဗ္ဗော, ဝတ္တသမ္ပဒါယ စ အာရာဓိတစိတ္တဿ တဿ အတ္တနော အဓိပ္ပာယော နိဝေဒေတဗ္ဗော. တေန တဿ နိမိတ္တဇ္ဈာသယစရိယာဓိမုတ္တိဘေဒံ ဉတွာ ယဒိ ဧတံ ကမ္မဋ္ဌာနမနုရူပံ, အထ [Pg.30] ယသ္မိံ ဝိဟာရေ အတ္တနာ ဝသတိ, ယဒိ တသ္မိံယေဝ သောပိ ဝသိတုကာမော ဟောတိ, တတော သင်္ခေပတော ကမ္မဋ္ဌာနံ ဒါတဗ္ဗံ. အထ အညတြ ဝသိတုကာမော ဟောတိ, တတော ပဟာတဗ္ဗပရိဂ္ဂဟေတဗ္ဗာဒိကထနဝသေန သပုရေက္ခာရံ ရာဂစရိတာနုကုလာဒိကထနဝသေန သပ္ပဘေဒံ ဝိတ္ထာရေန ကထေတဗ္ဗံ. တေန တံ သပုရေက္ခာရံ သပ္ပဘေဒံ ကမ္မဋ္ဌာနံ ဥဂ္ဂဟေတွာ အာစရိယံ အာပုစ္ဆိတွာ ယာနိ တာနိ –

Now, by way of the meditation on foulness, its explanation should be understood thus: A clansman established in virtue—distinguished by such things as the training rule of abstaining from taking life—who is pure in endeavor and a beginner, wishing to undertake the practice of developing the meditation subject of the thirty-two aspects for the sake of purity of disposition and for the sake of attainment, should know that for him there are, first of all, ten impediments. These are the impediments of dwelling, supporters, gain, a group, new undertakings, travel, relatives, scriptures, illness, and supernormal power, or together with the impediment of fame. Then, these ten impediments should be cut off by him: by abandoning attachment in the cases of the dwelling, supporters, gain, the group, relatives, and fame; by non-involvement in new undertakings, travel, and scriptures; and by treatment for illness. Then, having cut off the impediments, with an uninterrupted aspiration for renunciation, having undertaken a life of austerity that has reached the ultimate, not abandoning even the minor and lesser points of Vinaya conduct, being endowed with learning and attainment or endowed with some other such quality, a teacher who is a giver of a meditation subject should be approached according to the proper procedure in line with the Vinaya. And having pleased his mind by being accomplished in the duties, one's own intention should be declared to him. That teacher, having known the distinctions of his sign, disposition, conduct, and inclination, if this meditation subject is suitable, and if the practitioner wishes to live in the very same monastery where he himself lives, then the meditation subject should be given in brief. But if he wishes to live elsewhere, then it should be taught in detail, with its preliminaries, by way of explaining what is to be abandoned and what is to be undertaken, and with its divisions, by way of explaining what is suitable for one of a lustful temperament and so on. Having learned that meditation subject with its preliminaries and its divisions from him, and having taken leave of the teacher, [he should avoid] those [places] which are:

‘‘မဟာဝါသံ နဝါဝါသံ, ဇရာဝါသဉ္စ ပန္ထနိံ;

သောဏ္ဍိံ ပဏ္ဏဉ္စ ပုပ္ဖဉ္စ, ဖလံ ပတ္ထိတမေဝ စ.

“A large monastery, a new monastery, a dilapidated monastery, and one on a main road; one with a pond, one dependent on vegetables, one on flowers, one on fruit, and one that is much sought after.

‘‘နဂရံ ဒါရုနာ ခေတ္တံ, ဝိသဘာဂေန ပဋ္ဋနံ;

ပစ္စန္တသီမာသပ္ပာယံ, ယတ္ထ မိတ္တော န လဗ္ဘတိ.

“A monastery near a city, one near a forest of timber, and one near a field; one with incompatible persons, and one near a port; one on the border, an unsuitable one, and one where a friend is not to be found.

‘‘အဋ္ဌာရသေတာနိ ဌာနာနိ, ဣတိ ဝိညာယ ပဏ္ဍိတော;

အာရကာ ပရိဝဇ္ဇေယျ, မဂ္ဂံ သပ္ပဋိဘယံ ယထာ’’တိ. (ဝိသုဒ္ဓိ. ၁.၅၂) –

“These eighteen places, the wise person, having understood thus, should avoid from afar, just as one avoids a dangerous path.”

ဧဝံ အဋ္ဌာရသ သေနာသနာနိ ပရိဝဇ္ဇေတဗ္ဗာနီတိ ဝုစ္စန္တိ. တာနိ ဝဇ္ဇေတွာ, ယံ တံ –

Thus, it is said that these eighteen kinds of lodgings are to be avoided. Having avoided them, that which is—

‘‘ကထဉ္စ, ဘိက္ခဝေ, သေနာသနံ ပဉ္စင်္ဂသမန္နာဂတံ ဟောတိ? ဣဓ, ဘိက္ခဝေ, သေနာသနံ နာတိဒူရံ ဟောတိ, နစ္စာသန္နံ, ဂမနာဂမနသမ္ပန္နံ, ဒိဝါ အပ္ပာကိဏ္ဏံ, ရတ္တိံ အပ္ပသဒ္ဒံ အပ္ပနိဂ္ဃောသံ အပ္ပဍံသမကသဝါတာတပသရီသပသမ္ဖဿံ. တသ္မိံ ခေါ ပန သေနာသနေ ဝိဟရန္တဿ အပ္ပကသိရေန ဥပ္ပဇ္ဇန္တိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာ. တသ္မိံ ခေါ ပန သေနာသနေ ထေရာ ဘိက္ခူ ဝိဟရန္တိ ဗဟုဿုတာ အာဂတာဂမာ ဓမ္မဓရာ ဝိနယဓရာ မာတိကာဓရာ, တေ ကာလေန ကာလံ ဥပသင်္ကမိတွာ ပရိပုစ္ဆတိ ပရိပဉှတိ ‘ဣဒံ, ဘန္တေ, ကထံ, ဣမဿ ကော အတ္ထော’တိ? တဿ, တေ အာယသ္မန္တော အဝိဝဋဉ္စေဝ ဝိဝရန္တိ, အနုတ္တာနီကတဉ္စ ဥတ္တာနိံ ကရောန္တိ, အနေကဝိဟိတေသု စ ကင်္ခါဌာနိယေသု ဓမ္မေသု ကင်္ခံ ပဋိဝိနောဒေန္တိ. ဧဝံ ခေါ, ဘိက္ခဝေ, သေနာသနံ ပဉ္စင်္ဂသမန္နာဂတံ ဟောတီ’’တိ (အ. နိ. ၁၀.၁၁). –

“And how, Bhikkhus, is a lodging endowed with five factors? Here, Bhikkhus, a lodging is not too far, not too near, convenient for coming and going, not crowded by day, with little sound and little noise by night, free from the touch of gadflies, mosquitoes, wind, sun, and creeping things. While dwelling in that lodging, robes, almsfood, lodging, and medicinal requisites for the sick arise without difficulty. In that lodging, elder bhikkhus dwell—very learned, who have mastered the traditions, upholders of the Dhamma, upholders of the Vinaya, upholders of the Mātikā. From time to time, one approaches them and asks and inquires: ‘Venerable sirs, how is this? What is the meaning of this?’ Those venerable ones then reveal what is unrevealed, make clear what is not clear, and dispel doubt regarding the many kinds of doctrines that occasion doubt. It is in this way, Bhikkhus, that a lodging is endowed with five factors.”

ဧဝံ ပဉ္စင်္ဂသမန္နာဂတံ သေနာသနံ ဝုတ္တံ. တထာရူပံ သေနာသနံ ဥပဂမ္မ ကတသဗ္ဗကိစ္စေန ကာမေသု အာဒီနဝံ, နေက္ခမ္မေ စ အာနိသံသံ ပစ္စဝေက္ခိတွာ ဗုဒ္ဓသုဗုဒ္ဓတာယ [Pg.31] ဓမ္မသုဓမ္မတာယ သံဃသုပ္ပဋိပန္နတာယ စ အနုဿရဏေန စိတ္တံ ပသာဒေတွာ ယံ တံ –

Thus, a lodging endowed with five factors has been described. Having approached such a lodging, and being one who has completed all his duties, having reflected on the danger in sensual pleasures and the benefit in renunciation, and having gladdened the mind by recollecting the Buddha's state of being well-awakened, the Dhamma's state of being well-taught, and the Sangha's state of practicing well, that which is—

‘‘ဝစသာ မနသာ စေဝ, ဝဏ္ဏသဏ္ဌာနတော ဒိသာ;

ဩကာသတော ပရိစ္ဆေဒါ, သတ္တဓုဂ္ဂဟဏံ ဝိဒူ’’တိ. –

“By word and by mind, by color and form, by direction, by location and by delimitation—the wise know the sevenfold grasping.”

ဧဝံ သတ္တဝိဓံ ဥဂ္ဂဟကောသလ္လံ; အနုပုဗ္ဗတော, နာတိသီဃတော, နာတိသဏိကတော, ဝိက္ခေပပ္ပဋိဗာဟနတော, ပဏ္ဏတ္တိသမတိက္ကမတော, အနုပုဗ္ဗမုဉ္စနတော, အပ္ပနာတော, တယော စ သုတ္တန္တာတိ ဧဝံ ဒသဝိဓံ မနသိကာရကောသလ္လဉ္စ ဝုတ္တံ. တံ အပရိစ္စဇန္တေန ဒွတ္တိံသာကာရဘာဝနာ အာရဘိတဗ္ဗာ. ဧဝဉှိ အာရဘတော သဗ္ဗာကာရေန ဒွတ္တိံသာကာရဘာဝနာ သမ္ပဇ္ဇတိ နော အညထာ.

Thus, the sevenfold skill in grasping has been spoken of. And thus the tenfold skill in advertence has also been spoken of: in sequence, not too fast, not too slow, by warding off distraction, by transcending designation, by sequentially releasing, by way of absorption, and the three suttas. Not abandoning this, one should undertake the development of the thirty-two aspects. For one who undertakes it thus, the development of the thirty-two aspects succeeds in every way, and not otherwise.

တတ္ထ အာဒိတောဝ တစပဉ္စကံ တာဝ ဂဟေတွာ အပိ တေပိဋကေန ‘‘ကေသာ လောမာ’’တိအာဒိနာ နယေန အနုလောမတော, တသ္မိံ ပဂုဏီဘူတေ ‘‘တစော ဒန္တာ’’တိ ဧဝမာဒိနာ နယေန ပဋိလောမတော, တသ္မိမ္ပိ ပဂုဏီဘူတေ တဒုဘယနယေနေဝ အနုလောမပ္ပဋိလောမတော ဗဟိ ဝိသဋဝိတက္ကဝိစ္ဆေဒနတ္ထံ ပါဠိပဂုဏီဘာဝတ္ထဉ္စ ဝစသာ ကောဋ္ဌာသသဘာဝပရိဂ္ဂဟတ္ထံ မနသာ စ အဒ္ဓမာသံ ဘာဝေတဗ္ဗံ. ဝစသာ ဟိဿ ဘာဝနာ ဗဟိ ဝိသဋဝိတက္ကေ ဝိစ္ဆိန္ဒိတွာ မနသာ ဘာဝနာယ ပါဠိပဂုဏတာယ စ ပစ္စယော ဟောတိ, မနသာ ဘာဝနာ အသုဘဝဏ္ဏလက္ခဏာနံ အညတရဝသေန ပရိဂ္ဂဟဿ, အထ တေနေဝ နယေန ဝက္ကပဉ္စကံ အဒ္ဓမာသံ, တတော တဒုဘယမဒ္ဓမာသံ, တတော ပပ္ဖာသပဉ္စကမဒ္ဓမာသံ, တတော တံ ပဉ္စကတ္တယမ္ပိ အဒ္ဓမာသံ, အထ အန္တေ အဝုတ္တမ္ပိ မတ္ထလုင်္ဂံ ပထဝီဓာတုအာကာရေဟိ သဒ္ဓိံ ဧကတော ဘာဝနတ္ထံ ဣဓ ပက္ခိပိတွာ မတ္ထလုင်္ဂပဉ္စကံ အဒ္ဓမာသံ, တတော ပဉ္စကစတုက္ကမ္ပိ အဒ္ဓမာသံ, အထ မေဒဆက္ကမဒ္ဓမာသံ, တတော မေဒဆက္ကေန သဟ ပဉ္စကစတုက္ကမ္ပိ အဒ္ဓမာသံ, အထ မုတ္တဆက္ကမဒ္ဓမာသံ, တတော သဗ္ဗမေဝ ဒွတ္တိံသာကာရမဒ္ဓမာသန္တိ ဧဝံ ဆ မာသေ ဝဏ္ဏသဏ္ဌာနဒိသောကာသပရိစ္ဆေဒတော ဝဝတ္ထပေန္တေန ဘာဝေတဗ္ဗံ. ဧတံ မဇ္ဈိမပညံ ပုဂ္ဂလံ သန္ဓာယ ဝုတ္တံ. မန္ဒပညေန တု ယာဝဇီဝံ ဘာဝေတဗ္ဗံ တိက္ခပညဿ န စိရေနေဝ ဘာဝနာ သမ္ပဇ္ဇတီတိ.

Herein, first, having taken up the skin-pentad, even a monk who knows the Tipiṭaka should develop it for half a month—by the method beginning 'head-hairs, body-hairs,' and so on, in forward order; when that becomes familiar, then by the method beginning 'skin, teeth,' and so on, in reverse order; when that too becomes familiar, then by both methods, in forward and reverse order. It should be developed verbally for the purpose of cutting off thoughts scattered externally and for becoming familiar with the Pāli text, and mentally for the purpose of grasping the nature of the parts. For his verbal development, having cut off thoughts scattered externally, becomes a condition for mental development and for proficiency in the Pāli. Mental development is a condition for grasping by way of one of the characteristics of foulness, such as color. Then, in the same way, the kidney-pentad should be developed for half a month; then both of those together for half a month; then the lung-pentad for half a month; then all three of those pentads together for half a month. Next, the brain, though mentioned at the end, is included here for the purpose of developing it together with the parts of the earth element, and the brain-pentad should be developed for half a month; then all four pentads for half a month. After that, the fat-hexad for half a month; then the four pentads together with the fat-hexad for half a month. Then the urine-hexad for half a month; finally, all thirty-two aspects for half a month. Thus, for six months, it should be developed by one who determines them by way of color, shape, direction, location, and delimitation. This is said with reference to a person of middling intelligence. But one of dull intelligence should develop it for life, while for one of sharp intelligence, the development is accomplished without delay.

ဧတ္ထာဟ [Pg.32] – ‘‘ကထံ ပနာယမိမံ ဒွတ္တိံသာကာရံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတီ’’တိ? အယဉှိ ‘‘အတ္ထိ ဣမသ္မိံ ကာယေ ကေသာ’’တိ ဧဝမာဒိနာ နယေန တစပဉ္စကာဒိဝိဘာဂတော ဒွတ္တိံသာကာရံ ဘာဝေန္တော ကေသာ တာဝ ဝဏ္ဏတော ကာဠကာတိ ဝဝတ္ထပေတိ, ယာဒိသကာ ဝါနေန ဒိဋ္ဌာ ဟောန္တိ. သဏ္ဌာနတော ဒီဃဝဋ္ဋလိကာ တုလာဒဏ္ဍမိဝါတိ ဝဝတ္ထပေတိ. ဒိသတော ပန ယသ္မာ ဣမသ္မိံ ကာယေ နာဘိတော ဥဒ္ဓံ ဥပရိမာ ဒိသာ အဓော ဟေဋ္ဌိမာတိ ဝုစ္စတိ, တသ္မာ ဣမဿ ကာယဿ ဥပရိမာယ ဒိသာယ ဇာတာတိ ဝဝတ္ထပေတိ. ဩကာသတော နလာဋန္တကဏ္ဏစူဠိကဂလဝါဋကပရိစ္ဆိန္နေ သီသစမ္မေ ဇာတာတိ. တတ္ထ ယထာ ဝမ္မိကမတ္ထကေ ဇာတာနိ ကုဏ္ဌတိဏာနိ န ဇာနန္တိ ‘‘မယံ ဝမ္မိကမတ္ထကေ ဇာတာနီ’’တိ; နပိ ဝမ္မိကမတ္ထကော ဇာနာတိ ‘‘မယိ ကုဏ္ဌတိဏာနိ ဇာတာနီ’’တိ; ဧဝမေဝ န ကေသာ ဇာနန္တိ ‘‘မယံ သီသစမ္မေ ဇာတာ’’တိ, နပိ သီသစမ္မံ ဇာနာတိ ‘‘မယိ ကေသာ ဇာတာ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ အစေတနာ အဗျာကတာ သုညာ ပရမဒုဂ္ဂန္ဓဇေဂုစ္ဆပ္ပဋိကူလာ, န သတ္တော န ပုဂ္ဂလောတိ ဝဝတ္ထပေတိ. ပရိစ္ဆေဒတောတိ ဒုဝိဓော ပရိစ္ဆေဒေါ သဘာဂဝိသဘာဂဝသေန. တတ္ထ ကေသာ ဟေဋ္ဌာ ပတိဋ္ဌိတစမ္မတလေန တတ္ထ ဝီဟဂ္ဂမတ္တံ ပဝိသိတွာ ပတိဋ္ဌိတေန အတ္တနော မူလတလေန စ ဥပရိ အာကာသေန တိရိယံ အညမညေန ပရိစ္ဆိန္နာတိ ဧဝံ သဘာဂပရိစ္ဆေဒတော, ကေသာ န အဝသေသဧကတိံသာကာရာ. အဝသေသာ ဧကတိံသာ န ကေသာတိ ဧဝံ ဝိသဘာဂပရိစ္ဆေဒတော စ ဝဝတ္ထပေတိ. ဧဝံ တာဝ ကေသေ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Here it is said: "But how does one determine these thirty-two bodily parts by way of color and so on?" Indeed, one who develops these thirty-two bodily parts by way of the division of the skin-pentad and so on, beginning with "There are in this body head-hairs," first determines the head-hairs by color as black, such as have been seen. By shape, they are determined as long and cylindrical, like the beam of a balance. By direction, since in this body the part above the navel is called the upper direction and the part below the lower direction, it is determined that they grow in the upper direction of this body. By location, they are determined as growing on the skin of the head, bounded by the edge of the forehead, the tips of the ears, the crown, and the nape of the neck. Therein, just as stunted grass growing on an anthill does not know, "We grow on an anthill," nor does the anthill know, "Stunted grass grows on me," so too, the head-hairs do not know, "We grow on the skin of the head," nor does the skin of the head know, "Head-hairs grow on me." For these phenomena are devoid of reflection and deliberation, non-sentient, indeterminate, empty, utterly foul, disgusting, and repulsive. It is determined that they are neither a being nor a person. As for delimitation, there are two kinds of delimitation: homogeneous and heterogeneous. Herein, the head-hairs are delimited below by the surface of the skin in which they are established and by their own root-base, which is established therein having penetrated to the extent of a grain of rice; they are delimited above by space, and horizontally by one another—thus by homogeneous delimitation. The head-hairs are not the remaining thirty-one parts, and the remaining thirty-one parts are not the head-hairs—thus by heterogeneous delimitation. In this way, first, the head-hairs are determined by way of color and so on.

အဝသေသေသု လောမာ ဝဏ္ဏတော ယေဘုယျေန နီလဝဏ္ဏာတိ ဝဝတ္ထပေတိ, ယာဒိသကာ ဝါနေန ဒိဋ္ဌာ ဟောန္တိ. သဏ္ဌာနတော ဩဏတစာပသဏ္ဌာနာ, ဥပရိ ဝင်္ကတာလဟီရသဏ္ဌာနာ ဝါ, ဒိသတော ဒွီသု ဒိသာသု ဇာတာ, ဩကာသတော ဟတ္ထတလပါဒတလေ ဌပေတွာ ယေဘုယျေန အဝသေသသရီရစမ္မေ ဇာတာတိ.

Among the remaining parts, the body-hairs are determined by color as being for the most part dark, or of whatever sort have been seen by him. By shape, they have the shape of a bent bow, or the shape of a palmyra fiber curved at the tip. By direction, they grow in the two directions. By location, excluding the palms of the hands and the soles of the feet, they grow for the most part on the skin of the remaining body.

တတ္ထ ယထာ ပုရာဏဂါမဋ္ဌာနေ ဇာတာနိ ဒဗ္ဗတိဏာနိ န ဇာနန္တိ ‘‘မယံ ပုရာဏဂါမဋ္ဌာနေ ဇာတာနီ’’တိ, န စ ပုရာဏဂါမဋ္ဌာနံ ဇာနာတိ ‘‘မယိ ဒဗ္ဗတိဏာနိ ဇာတာနီ’’တိ, ဧဝမေဝ န လောမာ ဇာနန္တိ ‘‘မယံ သရီရစမ္မေ ဇာတာ’’တိ, နပိ သရီရစမ္မံ ဇာနာတိ ‘‘မယိ လောမာ ဇာတာ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ အစေတနာ အဗျာကတာ သုညာ [Pg.33] ပရမဒုဂ္ဂန္ဓဇေဂုစ္ဆပဋိကူလာ, န သတ္တော န ပုဂ္ဂလောတိ ဝဝတ္ထပေတိ. ပရိစ္ဆေဒတော ဟေဋ္ဌာ ပတိဋ္ဌိတစမ္မတလေန တတ္ထ လိက္ခာမတ္တံ ပဝိသိတွာ ပတိဋ္ဌိတေန အတ္တနော မူလေန စ ဥပရိ အာကာသေန တိရိယံ အညမညေန ပရိစ္ဆိန္နာတိ ဝဝတ္ထပေတိ. အယမေတေသံ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ လောမေ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as the dabba grass growing on an old village site does not know, 'We grow on an old village site,' nor does the old village site know, 'Dabba grass grows on me,' even so, the body-hairs do not know, 'We grow on the skin of the body,' nor does the skin of the body know, 'Body-hairs grow on me.' For these phenomena are devoid of reflection and deliberation, non-sentient, indeterminate, empty, utterly foul-smelling, disgusting, and repulsive. One determines that they are neither a being nor a person. As for delimitation, one determines that they are delimited below by the surface of the skin in which they are established and by their own root, which is established therein having penetrated to the extent of a nit; above by space; and horizontally by one another. This is their homogeneous delimitation. The heterogeneous delimitation, however, is just like that of the head-hairs. Thus one determines the body-hairs by way of color and so on.

တတော ပရံ နခါ ယဿ ပရိပုဏ္ဏာ, တဿ ဝီသတိ. တေ သဗ္ဗေပိ ဝဏ္ဏတော မံသဝိနိမုတ္တောကာသေ သေတာ, မံသသမ္ဗန္ဓေ တမ္ဗဝဏ္ဏာတိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ယထာသကပတိဋ္ဌိတောကာသသဏ္ဌာနာ, ယေဘုယျေန မဓုကဖလဋ္ဌိကသဏ္ဌာနာ, မစ္ဆသကလိကသဏ္ဌာနာ ဝါတိ ဝဝတ္ထပေတိ. ဒိသတော ဒွီသု ဒိသာသု ဇာတာ, ဩကာသတော အင်္ဂုလီနံ အဂ္ဂေသု ပတိဋ္ဌိတာတိ.

Next, the nails. For one for whom they are complete, there are twenty. One determines that by color, they are all white in the area free from flesh, and of a reddish color where connected to the flesh. One determines that by shape, they have the shape of the place where each is established, and for the most part have the shape of a madhuka fruit seed, or the shape of a fish scale. By direction, they grow in the two directions. By location, they are situated at the tips of the fingers and toes.

တတ္ထ ယထာ နာမ ဂါမဒါရကေဟိ ဒဏ္ဍကဂ္ဂေသု မဓုကဖလဋ္ဌိကာ ဌပိတာ န ဇာနန္တိ ‘‘မယံ ဒဏ္ဍကဂ္ဂေသု ဌပိတာ’’တိ, နပိ ဒဏ္ဍကာ ဇာနန္တိ ‘‘အမှေသု မဓုကဖလဋ္ဌိကာ ဌပိတာ’’တိ; ဧဝမေဝ နခါ န ဇာနန္တိ ‘‘မယံ အင်္ဂုလီနံ အဂ္ဂေသု ပတိဋ္ဌိတာ’’တိ, နပိ အင်္ဂုလိယော ဇာနန္တိ ‘‘အမှာကံ အဂ္ဂေသု နခါ ပတိဋ္ဌိတာ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ အစေတနာ…ပေ… န ပုဂ္ဂလောတိ ဝဝတ္ထပေတိ. ပရိစ္ဆေဒတော ဟေဋ္ဌာ မူလေ စ အင်္ဂုလိမံသေန, တတ္ထ ပတိဋ္ဌိတတလေန ဝါ ဥပရိ အဂ္ဂေ စ အာကာသေန, ဥဘတောပဿေသု အင်္ဂုလီနံ ဥဘတောကောဋိစမ္မေန ပရိစ္ဆိန္နာတိ ဝဝတ္ထပေတိ. အယမေတေသံ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ နခေ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as madhuka fruit seeds placed by village children on the tips of sticks do not know, 'We are placed on the tips of sticks,' nor do the sticks know, 'Madhuka fruit seeds are placed on us'; so too, the nails do not know, 'We are situated at the tips of the fingers and toes,' nor do the fingers and toes know, 'Nails are situated at our tips.' Indeed, these phenomena are devoid of advertence and reviewing, are without consciousness... (etc.)... not a person: thus one determines. As for delimitation: one determines that they are delimited below at the base by the flesh of the fingers and toes or by the surface established there; above at the tip by space; and on both sides by the skin at both ends of the fingers and toes. This is their homogeneous delimitation. As for the heterogeneous delimitation, it is just like that of the hair. Thus one determines the nails from the perspective of color and so on.

တတော ပရံ ဒန္တာ ယဿ ပရိပုဏ္ဏာ, တဿ ဒွတ္တိံသ. တေ သဗ္ဗေပိ ဝဏ္ဏတော သေတဝဏ္ဏာတိ ဝဝတ္ထပေတိ. ယဿ သမသဏ္ဌိတာ ဟောန္တိ, တဿ ခရပတ္တစ္ဆိန္နသင်္ခပဋလမိဝ သမဂန္ထိတသေတကုသုမမကုဠမာလာ ဝိယ စ ခါယန္တိ. ယဿ ဝိသမသဏ္ဌိတာ, တဿ ဇိဏ္ဏအာသနသာလာပီဌကပဋိပါဋိ ဝိယ နာနာသဏ္ဌာနာတိ သဏ္ဌာနတော ဝဝတ္ထပေတိ. တေသဉှိ ဥဘယဒန္တပန္တိပရိယောသာနေသု ဟေဋ္ဌတော ဥပရိတော စ ဒွေ ဒွေ ကတွာ အဋ္ဌ ဒန္တာ စတုကောဋိကာ စတုမူလိကာ အာသန္ဒိကသဏ္ဌာနာ, တေသံ ဩရတော တေနေဝ [Pg.34] ကမေန သန္နိဝိဋ္ဌာ အဋ္ဌ ဒန္တာ တိကောဋိကာ တိမူလိကာ သိင်္ဃာဋကသဏ္ဌာနာ. တေသမ္ပိ ဩရတော တေနေဝ ကမေန ဟေဋ္ဌတော ဥပရိတော စ ဧကမေကံ ကတွာ စတ္တာရော ဒန္တာ ဒွိကောဋိကာ ဒွိမူလိကာ ယာနကူပတ္ထမ္ဘိနီသဏ္ဌာနာ. တေသမ္ပိ ဩရတော တေနေဝ ကမေန သန္နိဝိဋ္ဌာ စတ္တာရော ဒါဌာဒန္တာ ဧကကောဋိကာ ဧကမူလိကာ မလ္လိကာမကုဠသဏ္ဌာနာ. တတော ဥဘယဒန္တပန္တိဝေမဇ္ဈေ ဟေဋ္ဌာ စတ္တာရော ဥပရိ စတ္တာရော ကတွာ အဋ္ဌ ဒန္တာ ဧကကောဋိကာ ဧကမူလိကာ တုမ္ဗဗီဇသဏ္ဌာနာ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတာ. ဩကာသတော ဥပရိမာ ဥပရိမဟနုကဋ္ဌိကေ အဓောကောဋိကာ, ဟေဋ္ဌိမာ ဟေဋ္ဌိမဟနုကဋ္ဌိကေ ဥဒ္ဓံကောဋိကာ ဟုတွာ ပတိဋ္ဌိတာတိ.

After that, the teeth. For one for whom they are complete, there are thirty-two. One determines that, by color, all of them are white. For one whose teeth are evenly arranged, they appear like a slab of conch shell cut by a saw and like a garland of evenly strung, white jasmine buds. For one whose teeth are unevenly arranged, they have various shapes, like the row of seats in an old, dilapidated rest house; thus one determines them by shape. Indeed, among them, at the ends of both rows of teeth, there are eight teeth, two each below and above, that have four points and four roots and are shaped like a long-legged chair. Inward from these, arranged in the same sequence, are eight teeth that have three points and three roots and are shaped like a three-way crossroads. Inward from these as well, arranged in the same sequence, are four teeth, two below and two above, that have two points and two roots and are shaped like a chariot prop. Inward from these as well, arranged in the same sequence, are four canine teeth that have one point and one root and are shaped like a jasmine bud. Then, in the middle of both rows of teeth, there are eight teeth, four below and four above, that have one point and one root and are shaped like a gourd seed. By direction, they arise in the upper region of the body. By location, the upper teeth are situated in the upper jawbone with their points facing downwards, while the lower teeth are situated in the lower jawbone with their points facing upwards.

တတ္ထ ယထာ နဝကမ္မိကပုရိသေန ဟေဋ္ဌာ သိလာတလေ ပတိဋ္ဌာပိတာ ဥပရိမတလေ ပဝေသိတာ ထမ္ဘာ န ဇာနန္တိ ‘‘မယံ ဟေဋ္ဌာသိလာတလေ ပတိဋ္ဌာပိတာ, ဥပရိမတလေ ပဝေသိတာ’’တိ, န ဟေဋ္ဌာသိလာတလံ ဇာနာတိ ‘‘မယိ ထမ္ဘာ ပတိဋ္ဌာပိတာ’’တိ, န ဥပရိမတလံ ဇာနာတိ ‘‘မယိ ထမ္ဘာ ပဝိဋ္ဌာ’’တိ; ဧဝမေဝ ဒန္တာ န ဇာနန္တိ ‘‘မယံ ဟေဋ္ဌာဟနုကဋ္ဌိကေ ပတိဋ္ဌိတာ, ဥပရိမဟနုကဋ္ဌိကေ ပဝိဋ္ဌာ’’တိ, နာပိ ဟေဋ္ဌာဟနုကဋ္ဌိကံ ဇာနာတိ ‘‘မယိ ဒန္တာ ပတိဋ္ဌိတာ’’တိ, န ဥပရိမဟနုကဋ္ဌိကံ ဇာနာတိ ‘‘မယိ ဒန္တာ ပဝိဋ္ဌာ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ဟေဋ္ဌာ ဟနုကဋ္ဌိကူပေန ဟနုကဋ္ဌိကံ ပဝိသိတွာ ပတိဋ္ဌိတေန အတ္တနော မူလတလေန စ ဥပရိ အာကာသေန တိရိယံ အညမညေန ပရိစ္ဆိန္နာတိ ဝဝတ္ထပေတိ. အယမေတေသံ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ဒန္တေ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as pillars established by a new worker on the lower stone floor and inserted into the upper floor do not know, 'We are established on the lower stone floor and inserted into the upper floor,' nor does the lower stone floor know, 'Pillars are established on me,' nor does the upper floor know, 'Pillars have been inserted into me'; so too, the teeth do not know, 'We are established in the lower jawbone and have entered the upper jawbone,' nor does the lower jawbone know, 'Teeth are established in me,' nor does the upper jawbone know, 'Teeth have entered me.' Indeed, these phenomena are devoid of advertence and reviewing... (etc.)... not a person. As for delimitation: one determines that they are delimited below by the socket of the jawbone and by their own root-surface which has entered and become established in the jawbone; above by space; and horizontally by one another. This is their homogeneous delimitation. As for the heterogeneous delimitation, it is just like that of the hair. Thus one determines the teeth from the perspective of color and so on.

တတော ပရံ အန္တောသရီရေ နာနာကုဏပသဉ္စယပ္ပဋိစ္ဆာဒကံ တစော ဝဏ္ဏတော သေတောတိ ဝဝတ္ထပေတိ. သော ဟိ ယဒိပိ ဆဝိရာဂရဉ္ဇိတတ္တာ ကာဠကောဒါတာဒိဝဏ္ဏဝသေန နာနာဝဏ္ဏော ဝိယ ဒိဿတိ, တထာပိ သဘာဂဝဏ္ဏေန သေတော ဧဝ. သော ပနဿ သေတဘာဝေါ အဂ္ဂိဇာလာဘိဃာတပဟရဏပဟာရာဒီဟိ ဝိဒ္ဓံသိတာယ ဆဝိယာ ပါကဋော ဟောတိ. သဏ္ဌာနတော သင်္ခေပေန ကဉ္စုကသဏ္ဌာနော, ဝိတ္ထာရေန နာနာသဏ္ဌာနောတိ. တထာ ဟိ ပါဒင်္ဂုလိတ္တစော ကောသကာရကကောသသဏ္ဌာနော, ပိဋ္ဌိပါဒတ္တစော ပုဋဗဒ္ဓူပါဟနသဏ္ဌာနော, ဇင်္ဃတ္တစော ဘတ္တပုဋကတာလပဏ္ဏသဏ္ဌာနော[Pg.35], ဦရုတ္တစော တဏ္ဍုလဘရိတဒီဃတ္ထဝိကသဏ္ဌာနော, အာနိသဒတ္တစော ဥဒကပူရိတပဋပရိဿာဝနသဏ္ဌာနော, ပိဋ္ဌိတ္တစော ဖလကောနဒ္ဓစမ္မသဏ္ဌာနော, ကုစ္ဆိတ္တစော ဝီဏာဒေါဏိကောနဒ္ဓစမ္မသဏ္ဌာနော, ဥရတ္တစော ယေဘုယျေန စတုရဿသဏ္ဌာနော, ဒွိဗာဟုတ္တစော တူဏီရောနဒ္ဓစမ္မသဏ္ဌာနော, ပိဋ္ဌိဟတ္ထတ္တစော ခုရကောသသဏ္ဌာနော ဖဏကတ္ထဝိကသဏ္ဌာနော ဝါ, ဟတ္ထင်္ဂုလိတ္တစော ကုဉ္စိကာကောသသဏ္ဌာနော, ဂီဝတ္တစော ဂလကဉ္စုကသဏ္ဌာနော, မုခတ္တစော ဆိဒ္ဒါဝဆိဒ္ဒကိမိကုလာဝကသဏ္ဌာနော, သီသတ္တစော ပတ္တတ္ထဝိကသဏ္ဌာနောတိ.

After that, one determines that the skin, which covers the various accumulations of impurities within the body, is white by color. For although it appears multicolored—by way of colors such as black, white, and so on—due to being colored by the passion for the complexion, it is nevertheless white by its own natural color. This whiteness of it becomes apparent in a complexion that has been destroyed by the striking of fire-flames, blows, attacks, and so on. By shape, it is briefly shaped like a tunic; in detail, it has various shapes. Thus: the skin on the toes is shaped like a silkworm's cocoon; the skin on the back of the foot is shaped like a shoe bound over the instep; the skin on the shin is shaped like a palm-leaf container with wrapped rice; the skin on the thigh is shaped like a long sack filled with rice; the skin on the buttocks is shaped like a cloth water-strainer filled with water; the skin on the back is shaped like a hide stretched over a plank; the skin on the belly is shaped like a hide stretched over the body of a lute; the skin on the chest is for the most part square-shaped; the skin on the two arms is shaped like a leather covering for a quiver; the skin on the back of the hand is shaped like a razor case or a comb case; the skin on the fingers is shaped like a key case; the skin on the neck is shaped like the neck-part of a tunic; the skin on the face is shaped like a worm's nest riddled with holes; and the skin on the head is shaped like a bowl-bag.

တစပရိဂ္ဂဏှကေန စ ယောဂါဝစရေန ဥတ္တရောဋ္ဌတော ပဋ္ဌာယ တစဿ မံသဿ စ အန္တရေန စိတ္တံ ပေသေန္တေန ပဌမံ တာဝ မုခတ္တစော ဝဝတ္ထပေတဗ္ဗော, တတော သီသတ္တစော, အထ ဗဟိဂီဝတ္တစော, တတော အနုလောမေန ပဋိလောမေန စ ဒက္ခိဏဟတ္ထတ္တစော. အထ တေနေဝ ကမေန ဝါမဟတ္ထတ္တစော, တတော ပိဋ္ဌိတ္တစော, အထ အာနိသဒတ္တစော, တတော အနုလောမေန ပဋိလောမေန စ ဒက္ခိဏပါဒတ္တစော, အထ ဝါမပါဒတ္တစော, တတော ဝတ္ထိဥဒရဟဒယအဗ္ဘန္တရဂီဝတ္တစော, တတော ဟေဋ္ဌိမဟနုကတ္တစော, အထ အဓရောဋ္ဌတ္တစော. ဧဝံ ယာဝ ပုန ဥပရိ ဩဋ္ဌတ္တစောတိ. ဒိသတော ဒွီသု ဒိသာသု ဇာတော. ဩကာသတော သကလသရီရံ ပရိယောနန္ဓိတွာ ဌိတောတိ.

And by the meditator who comprehends the skin, sending the mind between the skin and the flesh, starting from the upper lip, first the skin of the face should be determined; then the skin of the head; then the outer skin of the neck; then, both forwards and backwards, the skin of the right arm. Then, in the same way, the skin of the left arm; then the skin of the back; then the skin of the buttocks; then, both forwards and backwards, the skin of the right leg; then the skin of the left leg; then the skin of the bladder, abdomen, heart, and inner neck; then the skin of the lower jaw; then the skin of the lower lip. Thus, it should be determined again up to the skin of the upper lip. In terms of direction, it arises in two directions. In terms of location, it stands having enveloped the entire body.

တတ္ထ ယထာ အလ္လစမ္မပရိယောနဒ္ဓါယ ပေဠာယ န အလ္လစမ္မံ ဇာနာတိ ‘‘မယာ ပေဠာ ပရိယောနဒ္ဓါ’’တိ, နပိ ပေဠာ ဇာနာတိ ‘‘အဟံ အလ္လစမ္မေန ပရိယောနဒ္ဓါ’’တိ; ဧဝမေဝ န တစော ဇာနာတိ ‘‘မယာ ဣဒံ စာတုမဟာဘူတိကံ သရီရံ ဩနဒ္ဓ’’န္တိ, နပိ ဣဒံ စာတုမဟာဘူတိကံ သရီရံ ဇာနာတိ ‘‘အဟံ တစေန ဩနဒ္ဓ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ကေဝလံ တု –

Therein, just as in the case of a box enveloped with wet leather, the wet leather does not know, 'By me the box is enveloped,' nor does the box know, 'I am enveloped by wet leather'; in the same way, the skin does not know, 'By me this body composed of the four great elements is enveloped,' nor does this body composed of the four great elements know, 'I am enveloped by the skin.' For these phenomena are devoid of directing the mind and reviewing... [etc.]... not a person. It is merely that—

‘‘အလ္လစမ္မပဋိစ္ဆန္နော, နဝဒွါရော မဟာဝဏော;

သမန္တတော ပဂ္ဃရတိ, အသုစိပူတိဂန္ဓိယော’’တိ.

Covered with wet skin, a great wound with nine doors; from all around the impure oozes, and it is putrid-smelling.

ပရိစ္ဆေဒတော ဟေဋ္ဌာ မံသေန တတ္ထ ပတိဋ္ဌိတတလေန ဝါ ဥပရိ ဆဝိယာ ပရိစ္ဆိန္နောတိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ တစံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

In terms of delimitation, one determines thus: below, it is delimited by the flesh or by the surface established thereon; above, it is delimited by the epidermis. This is its delimitation by similar nature; the delimitation by dissimilar nature, however, is just like that of the hair. Thus, one determines the skin by its color and other characteristics.

တတော [Pg.36] ပရံ သရီရေ နဝပေသိသတပ္ပဘေဒံ မံသံ ဝဏ္ဏတော ရတ္တံ ပါလိဘဒ္ဒကပုပ္ဖသန္နိဘန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော နာနာသဏ္ဌာနန္တိ. တထာ ဟိ တတ္ထ ဇင်္ဃမံသံ တာလပတ္တပုဋဘတ္တသဏ္ဌာနံ, အဝိကသိတကေတကီမကုဠသဏ္ဌာနန္တိပိ ကေစိ. ဦရုမံသံ သုဓာပိသနနိသဒပေါတကသဏ္ဌာနံ, အာနိသဒမံသံ ဥဒ္ဓနကောဋိသဏ္ဌာနံ, ပိဋ္ဌိမံသံ တာလဂုဠပဋလသဏ္ဌာနံ, ဖာသုကဒွယမံသံ ဝံသမယကောဋ္ဌကုစ္ဆိပဒေသမှိ တနုမတ္တိကာလေပသဏ္ဌာနံ, ထနမံသံ ဝဋ္ဋေတွာ အဝက္ခိတ္တဒ္ဓမတ္တိကာပိဏ္ဍသဏ္ဌာနံ, ဒွေဗာဟုမံသံ နင်္ဂုဋ္ဌသီသပါဒေ ဆေတွာ နိစ္စမ္မံ ကတွာ ဌပိတမဟာမူသိကသဏ္ဌာနံ, မံသသူနကသဏ္ဌာနန္တိပိ ဧကေ. ဂဏ္ဍမံသံ ဂဏ္ဍပ္ပဒေသေ ဌပိတကရဉ္ဇဗီဇသဏ္ဌာနံ, မဏ္ဍူကသဏ္ဌာနန္တိပိ ဧကေ. ဇိဝှာမံသံ နုဟီပတ္တသဏ္ဌာနံ, နာသာမံသံ ဩမုခနိက္ခိတ္တပဏ္ဏကောသသဏ္ဌာနံ, ၀.အက္ခိကူပမံသံ အဒ္ဓပက္ကဥဒုမ္ဗရသဏ္ဌာနံ, သီသမံသံ ပတ္တပစနကဋာဟတနုလေပသဏ္ဌာနန္တိ. မံသပရိဂ္ဂဏှကေန စ ယောဂါဝစရေန ဧတာနေဝ ဩဠာရိကမံသာနိ သဏ္ဌာနတော ဝဝတ္ထပေတဗ္ဗာနိ. ဧဝဉှိ ဝဝတ္ထာပယတော သုခုမာနိ မံသာနိ ဉာဏဿ အာပါထံ အာဂစ္ဆန္တီတိ. ဒိသတော ဒွီသု ဒိသာသု ဇာတံ. ဩကာသတော သာဓိကာနိ တီဏိ အဋ္ဌိသတာနိ အနုလိမ္ပိတွာ ဌိတန္တိ.

Next, one determines the flesh in the body, which is divided into nine hundred pieces, as being red in color, resembling the coral tree flower. In shape, it is of various forms. Indeed, therein the flesh of the calf is shaped like a food-parcel wrapped in a palm leaf; some say it is also shaped like an unopened screwpine bud. The thigh flesh is shaped like a grinding stone for lime plaster. The buttock flesh is shaped like the top of a stove. The back flesh is shaped like a palm-sugar slab. The flesh of the two ribs is shaped like a thin plaster of mud on the belly-region of a bamboo granary. The breast flesh is shaped like a rounded lump of wet clay that has been thrown down. The flesh of the two arms is shaped like a large rat placed there after its tail, head, and feet have been cut off and its skin removed; some also say it is shaped like a piece of meat on a stake. The cheek flesh is shaped like a karañja seed placed in the cheek area; some also say it is shaped like a frog. The tongue flesh is shaped like a spurge leaf. The nose flesh is shaped like a leaf-cone placed with its opening downwards. The flesh of the eye-socket is shaped like a half-ripe fig. The head flesh is shaped like a thin plaster on a bowl-baking pot. And by the meditator who comprehends the flesh, these very coarse pieces of flesh should be determined by their shapes. For when one determines thus, the finer pieces of flesh come into the range of knowledge. In terms of direction, it arises in two directions. In terms of location, it stands having plastered over more than three hundred bones.

တတ္ထ ယထာ ထူလမတ္တိကာနုလိတ္တာယ ဘိတ္တိယာ န ထူလမတ္တိကာ ဇာနာတိ ‘‘မယာ ဘိတ္တိ အနုလိတ္တာ’’တိ, နပိ ဘိတ္တိ ဇာနာတိ ‘‘အဟံ ထူလမတ္တိကာယ အနုလိတ္တာ’’တိ, ဧဝမေဝံ န နဝပေသိသတပ္ပဘေဒံ မံသံ ဇာနာတိ ‘‘မယာ အဋ္ဌိသတတ္တယံ အနုလိတ္တ’’န္တိ, နပိ အဋ္ဌိသတတ္တယံ ဇာနာတိ ‘‘အဟံ နဝပေသိသတပ္ပဘေဒေန မံသေန အနုလိတ္တ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ကေဝလံ တု –

Therein, just as in the case of a wall plastered with coarse clay, the coarse clay does not know, 'By me the wall is plastered,' nor does the wall know, 'I am plastered by coarse clay'; even so, the flesh divided into nine hundred pieces does not know, 'By me the collection of three hundred bones is plastered,' nor does the collection of three hundred bones know, 'I am plastered by the flesh divided into nine hundred pieces.' For these phenomena are devoid of directing the mind and reviewing... [etc.]... not a person. It is merely that—

‘‘နဝပေသိသတာ မံသာ, အနုလိတ္တာ ကဠေဝရံ;

နာနာကိမိကုလာကိဏ္ဏံ, မီဠှဋ္ဌာနံဝ ပူတိက’’န္တိ.

The nine hundred pieces of flesh plaster the body, which, swarming with various kinds of worms, is putrid, like a place of filth.

ပရိစ္ဆေဒတော ဟေဋ္ဌာ အဋ္ဌိသံဃာဋေန တတ္ထ ပတိဋ္ဌိတတလေန ဝါ ဥပရိ တစေန တိရိယံ အညမညေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ မံသံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

In terms of delimitation, one determines thus: below, it is delimited by the framework of bones or by the surface established thereon; above, by the skin; and horizontally, by each other. This is its delimitation by similar nature; the delimitation by dissimilar nature, however, is just like that of the hair. Thus, one determines the flesh by its color and other characteristics.

တတော ပရံ သရီရေ နဝသတပ္ပဘေဒါ နှာရူ ဝဏ္ဏတော သေတာတိ ဝဝတ္ထပေတိ, မဓုဝဏ္ဏာတိပိ ဧကေ. သဏ္ဌာနတော နာနာသဏ္ဌာနာတိ. တထာ [Pg.37] ဟိ တတ္ထ မဟန္တာ မဟန္တာ နှာရူ ကန္ဒလမကုဠသဏ္ဌာနာ, တတော သုခုမတရာ သူကရဝါဂုရရဇ္ဇုသဏ္ဌာနာ, တတော အဏုကတရာ ပူတိလတာသဏ္ဌာနာ, တတော အဏုကတရာ သီဟဠမဟာဝီဏာတန္တိသဏ္ဌာနာ, တတော အဏုကတရာ ထူလသုတ္တကသဏ္ဌာနာ, ဟတ္ထပိဋ္ဌိပါဒပိဋ္ဌီသု နှာရူ သကုဏပါဒသဏ္ဌာနာ, သီသေ နှာရူ ဂါမဒါရကာနံ သီသေ ဌပိတဝိရဠတရဒုကူလသဏ္ဌာနာ, ပိဋ္ဌိယာ နှာရူ တေမေတွာ အာတပေ ပသာရိတမစ္ဆဇာလသဏ္ဌာနာ, အဝသေသာ ဣမသ္မိံ သရီရေ တံတံအင်္ဂပစ္စင်္ဂါနုဂတာ နှာရူ သရီရေ ပဋိမုက္ကဇာလကဉ္စုကသဏ္ဌာနာတိ. ဒိသတော ဒွီသု ဒိသာသု ဇာတာ. တေသု စ ဒက္ခိဏကဏ္ဏစူဠိကတော ပဋ္ဌာယ ပဉ္စ ကဏ္ဍရနာမကာ မဟာနှာရူ ပုရတော စ ပစ္ဆတော စ ဝိနန္ဓမာနာ ဝါမပဿံ ဂတာ, ဝါမကဏ္ဏစူဠိကတော ပဋ္ဌာယ ပဉ္စ ပုရတော စ ပစ္ဆတော စ ဝိနန္ဓမာနာ ဒက္ခိဏပဿံ ဂတာ, ဒက္ခိဏဂလဝါဋကတော ပဋ္ဌာယ ပဉ္စ ပုရတော စ ပစ္ဆတော စ ဝိနန္ဓမာနာ ဝါမပဿံ ဂတာ, ဝါမဂလဝါဋကတော ပဋ္ဌာယ ပဉ္စ ပုရတော စ ပစ္ဆတော စ ဝိနန္ဓမာနာ ဒက္ခိဏပဿံ ဂတာ, ဒက္ခိဏဟတ္ထံ ဝိနန္ဓမာနာ ပုရတော စ ပစ္ဆတော စ ပဉ္စ ပဉ္စာတိ ဒသ ကဏ္ဍရနာမကာ ဧဝ မဟာနှာရူ အာရုဠှာ. တထာ ဝါမဟတ္ထံ, ဒက္ခိဏပါဒံ, ဝါမပါဒဉ္စာတိ ဧဝမေတေ သဋ္ဌိ မဟာနှာရူ သရီရဓာရကာ သရီရနိယာမကာတိပိ ဝဝတ္ထပေတိ. ဩကာသတော သကလသရီရေ အဋ္ဌိစမ္မာနံ အဋ္ဌိမံသာနဉ္စ အန္တရေ အဋ္ဌီနိ အာဗန္ဓမာနာ ဌိတာတိ.

Next, in the body, one determines that the nine hundred kinds of sinews are white by way of color; some also say they are honey-colored. By way of shape, they are of various shapes. Indeed, among them, the very large sinews have the shape of jasmine buds; those finer than them have the shape of a rope for a pig-trap; those finer still have the shape of a pūtilatā creeper; those finer still have the shape of the great lute-string of the Sinhalese; those finer yet have the shape of a coarse thread. The sinews on the back of the hands and the back of the feet have the shape of a bird’s feet. The sinews on the head have the shape of a very loosely woven white cloth placed on the head of village boys. The sinews on the back have the shape of a fishing net that has been wetted and spread out in the sun. The remaining sinews in this body, following those various major and minor limbs, have the shape of a mesh coat put on the body. By way of direction, they arise in two directions. And among them, starting from the tip of the right ear, five great sinews named kaṇḍara, interlacing both in front and behind, go to the left side. Starting from the tip of the left ear, five, interlacing both in front and behind, go to the right side. Starting from the right side of the neck, five, interlacing both in front and behind, go to the left side. Starting from the left side of the neck, five, interlacing both in front and behind, go to the right side. Interlacing the right arm, five in front and five behind, thus ten great sinews named kaṇḍara ascend. Similarly for the left arm, the right foot, and the left foot. Thus, one also determines that these sixty great sinews are supporters of the body and definers of the body. By way of location, one determines that they are situated throughout the entire body between the bones and skin and between the bones and flesh, binding the bones.

တတ္ထ ယထာ ဝလ္လိသန္တာနဗဒ္ဓေသု ကုဋ္ဋဒါရူသု န ဝလ္လိသန္တာနာ ဇာနန္တိ ‘‘အမှေဟိ ကုဋ္ဋဒါရူနိ အာဗဒ္ဓါနီ’’တိ, နပိ ကုဋ္ဋဒါရူနိ ဇာနန္တိ ‘‘မယံ ဝလ္လိသန္တာနေဟိ အာဗဒ္ဓါနီ’’တိ; ဧဝမေဝ န နှာရူ ဇာနန္တိ ‘‘အမှေဟိ တီဏိ အဋ္ဌိသတာနိ အာဗဒ္ဓါနီ’’တိ, နပိ တီဏိ အဋ္ဌိသတာနိ ဇာနန္တိ ‘‘မယံ နှာရူဟိ အာဗဒ္ဓါနီ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ကေဝလံ တု –

Therein, just as in the case of wall-timbers bound with a series of creepers, the series of creepers do not know, “We have bound the wall-timbers,” nor do the wall-timbers know, “We are bound by the series of creepers”; in the very same way, the sinews do not know, “We have bound the three hundred bones,” nor do the three hundred bones know, “We are bound by the sinews.” For these phenomena are devoid of advertence and reflection... not a person. Merely, however—

‘‘နဝနှာရုသတာ ဟောန္တိ, ဗျာမမတ္တေ ကဠေဝရေ;

ဗန္ဓန္တိ အဋ္ဌိသံဃာဋံ, အဂါရမိဝ ဝလ္လိယော’’တိ.

“There are nine hundred sinews in a body of a fathom’s measure; they bind the collection of bones, like creepers an abode.”

ပရိစ္ဆေဒတော ဟေဋ္ဌာ တီဟိ အဋ္ဌိသတေဟိ တတ္ထ ပတိဋ္ဌိတတလေဟိ ဝါ ဥပရိ တစမံသေဟိ တိရိယံ အညမညေန ပရိစ္ဆိန္နာတိ ဝဝတ္ထပေတိ. အယမေတေသံ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ နှာရူ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

By way of delimitation, one determines that they are delimited below by the three hundred bones or the surfaces established thereon, above by the skin and flesh, and transversely by one another. This is their delimitation by what is homogeneous; but the delimitation by what is heterogeneous is just like that of the head hairs. Thus one determines the sinews by way of color, etc.

တတော [Pg.38] ပရံ သရီရေ ဒွတ္တိံသဒန္တဋ္ဌိကာနံ ဝိသုံ ဂဟိတတ္တာ သေသာနိ စတုသဋ္ဌိ ဟတ္ထဋ္ဌိကာနိ စတုသဋ္ဌိ ပါဒဋ္ဌိကာနိ စတုသဋ္ဌိ မုဒုကဋ္ဌိကာနိ မံသနိဿိတာနိ ဒွေ ပဏှိကဋ္ဌီနိ ဧကေကသ္မိံ ပါဒေ ဒွေ ဒွေ ဂေါပ္ဖကဋ္ဌိကာနိ ဒွေ ဇင်္ဃဋ္ဌိကာနိ ဧကံ ဇဏ္ဏုကဋ္ဌိ ဧကံ ဦရုဋ္ဌိ ဒွေ ကဋိဋ္ဌီနိ အဋ္ဌာရသ ပိဋ္ဌိကဏ္ဋကဋ္ဌီနိ စတုဝီသတိ ဖာသုကဋ္ဌီနိ စုဒ္ဒသ ဥရဋ္ဌီနိ ဧကံ ဟဒယဋ္ဌိ ဒွေ အက္ခကဋ္ဌီနိ ဒွေ ပိဋ္ဌိဗာဟဋ္ဌီနိ ဒွေ ဗာဟဋ္ဌီနိ ဒွေ ဒွေ အဂ္ဂဗာဟဋ္ဌီနိ သတ္တ ဂီဝဋ္ဌီနိ ဒွေ ဟနုကဋ္ဌီနိ ဧကံ နာသိကဋ္ဌိ ဒွေ အက္ခိဋ္ဌီနိ ဒွေ ကဏ္ဏဋ္ဌီနိ ဧကံ နလာဋဋ္ဌိ ဧကံ မုဒ္ဓဋ္ဌိ နဝ သီသကပါလဋ္ဌီနီတိ ဧဝမာဒိနာ နယေန ဝုတ္တပ္ပဘေဒါနိ အဋ္ဌီနိ သဗ္ဗာနေဝ ဝဏ္ဏတော သေတာနီတိ ဝဝတ္ထပေတိ.

After that, in the body, since the thirty-two teeth-bones are taken separately, there are the remaining bones: sixty-four hand-bones; sixty-four foot-bones; sixty-four soft-bones dependent on the flesh; two heel-bones; four ankle-bones, two in each foot; two shin-bones; one knee-bone; one thigh-bone; two hip-bones; eighteen spinal-vertebrae; twenty-four rib-bones; fourteen chest-bones; one heart-bone; two collarbones; two shoulder-blade-bones; two upper-arm-bones; four forearm-bones, two in each arm; seven neck-bones; two jaw-bones; one nose-bone; two eye-socket-bones; two ear-bones; one forehead-bone; one crown-bone; and nine skull-bones. In this way, one determines that all the bones whatsoever, described with their various distinctions, are white by way of color.

သဏ္ဌာနတော နာနာသဏ္ဌာနာနိ. တထာ ဟိ တတ္ထ အဂ္ဂပါဒင်္ဂုလိယဋ္ဌီနိ ကတကဗီဇသဏ္ဌာနာနိ, တဒနန္တရာနိ အင်္ဂုလီနံ မဇ္ဈပဗ္ဗဋ္ဌီနိ အပရိပုဏ္ဏပနသဋ္ဌိသဏ္ဌာနာနိ, မူလပဗ္ဗဋ္ဌီနိ ပဏဝသဏ္ဌာနာနိ, မောရသကလိသဏ္ဌာနာနီတိပိ ဧကေ. ပိဋ္ဌိပါဒဋ္ဌီနိ ကောဋ္ဋိတကန္ဒလကန္ဒရာသိသဏ္ဌာနာနိ ပဏှိကဋ္ဌီနိ ဧကဋ္ဌိတာလဖလဗီဇသဏ္ဌာနာနိ, ဂေါပ္ဖကဋ္ဌီနိ ဧကတောဗဒ္ဓကီဠာဂေါဠကသဏ္ဌာနာနိ, ဇင်္ဃဋ္ဌိကေသု ခုဒ္ဒကံ ဓနုဒဏ္ဍသဏ္ဌာနံ, မဟန္တံ ခုပ္ပိပါသာမိလာတဓမနိပိဋ္ဌိသဏ္ဌာနံ, ဇင်္ဃဋ္ဌိကဿ ဂေါပ္ဖကဋ္ဌိကေသု ပတိဋ္ဌိတဋ္ဌာနံ အပနီတတစခဇ္ဇူရီကဠီရသဏ္ဌာနံ, ဇင်္ဃဋ္ဌိကဿ ဇဏ္ဏုကဋ္ဌိကေ ပတိဋ္ဌိတဋ္ဌာနံ မုဒိင်္ဂမတ္ထကသဏ္ဌာနံ ဇဏ္ဏုကဋ္ဌိ ဧကပဿတော ဃဋ္ဋိတဖေဏသဏ္ဌာနံ, ဦရုဋ္ဌီနိ ဒုတ္တစ္ဆိတဝါသိဖရသုဒဏ္ဍသဏ္ဌာနာနိ, ဦရုဋ္ဌိကဿ ကဋဋ္ဌိကေ ပတိဋ္ဌိတဋ္ဌာနံ သုဝဏ္ဏကာရာနံ အဂ္ဂိဇာလနကသလာကာဗုန္ဒိသဏ္ဌာနံ, တပ္ပတိဋ္ဌိတောကာသော အဂ္ဂစ္ဆိန္နပုန္နာဂဖလသဏ္ဌာနော, ကဋိဋ္ဌီနိ ဒွေပိ ဧကာဗဒ္ဓါနိ ဟုတွာ ကုမ္ဘကာရေဟိ ကတစုလ္လိသဏ္ဌာနာနိ, တာပသဘိသိကာသဏ္ဌာနာနီတိပိ ဧကေ. အာနိသဒဋ္ဌီနိ ဟေဋ္ဌာမုခဌပိတသပ္ပဖဏသဏ္ဌာနာနိ, သတ္တဋ္ဌဋ္ဌာနေသု ဆိဒ္ဒါဝဆိဒ္ဒါနိ အဋ္ဌာရသ ပိဋ္ဌိကဏ္ဋကဋ္ဌီနိ အဗ္ဘန္တရတော ဥပရူပရိ ဌပိတသီသကပဋ္ဋဝေဌကသဏ္ဌာနာနိ, ဗာဟိရတော ဝဋ္ဋနာဝလိသဏ္ဌာနာနိ, တေသံ အန္တရန္တရာ ကကစဒန္တသဒိသာနိ ဒွေ တီဏိ ကဏ္ဋကာနိ ဟောန္တိ, စတုဝီသတိယာ [Pg.39] ဖာသုကဋ္ဌီသု ပရိပုဏ္ဏာနိ ပရိပုဏ္ဏသီဟဠဒါတ္တသဏ္ဌာနာနိ, အပရိပုဏ္ဏာနိ အပရိပုဏ္ဏသီဟဠဒါတ္တသဏ္ဌာနာနိ, သဗ္ဗာနေဝ ဩဒါတကုက္ကုဋဿ ပသာရိတပက္ခဒွယသဏ္ဌာနာနီတိပိ ဧကေ. စုဒ္ဒသ ဥရဋ္ဌီနိ ဇိဏ္ဏသန္ဒမာနိကဖလကပန္တိသဏ္ဌာနာနိ, ဟဒယဋ္ဌိ ဒဗ္ဗိဖဏသဏ္ဌာနံ, အက္ခကဋ္ဌီနိ ခုဒ္ဒကလောဟဝါသိဒဏ္ဍသဏ္ဌာနာနိ, တေသံ ဟေဋ္ဌာ အဋ္ဌိ အဒ္ဓစန္ဒသဏ္ဌာနံ, ပိဋ္ဌိဗာဟဋ္ဌီနိ ဖရသုဖဏသဏ္ဌာနာနိ, ဥပဍ္ဎစ္ဆိန္နသီဟဠကုဒါလသဏ္ဌာနာနီတိပိ ဧကေ. ဗာဟဋ္ဌီနိ အာဒါသဒဏ္ဍသဏ္ဌာနာနိ, မဟာဝါသိဒဏ္ဍသဏ္ဌာနာနီတိပိ ဧကေ. အဂ္ဂဗာဟဋ္ဌီနိ ယမကတာလကန္ဒသဏ္ဌာနာနိ, မဏိဗန္ဓဋ္ဌီနိ ဧကတော အလ္လိယာပေတွာ ဌပိတသီသကပဋ္ဋဝေဌကသဏ္ဌာနာနိ, ပိဋ္ဌိဟတ္ထဋ္ဌီနိ ကောဋ္ဋိတကန္ဒလကန္ဒရာသိသဏ္ဌာနာနိ, ဟတ္ထင်္ဂုလိမူလပဗ္ဗဋ္ဌီနိ ပဏဝသဏ္ဌာနာနိ, မဇ္ဈပဗ္ဗဋ္ဌီနိ အပရိပုဏ္ဏပနသဋ္ဌိသဏ္ဌာနာနိ, အဂ္ဂပဗ္ဗဋ္ဌီနိ ကတကဗီဇသဏ္ဌာနာနိ, သတ္တ ဂီဝဋ္ဌီနိ ဒဏ္ဍေ ဝိဇ္ဈိတွာ ပဋိပါဋိယာ ဌပိတဝံသကဠီရခဏ္ဍသဏ္ဌာနာနိ, ဟေဋ္ဌိမဟနုကဋ္ဌိ ကမ္မာရာနံ အယောကူဋယောတ္တကသဏ္ဌာနံ, ဥပရိမဟနုကဋ္ဌိ အဝလေခနသတ္ထကသဏ္ဌာနံ, အက္ခိနာသကူပဋ္ဌီနိ အပနီတမိဉ္ဇတရုဏတာလဋ္ဌိသဏ္ဌာနာနိ, နလာဋဋ္ဌိ အဓောမုခဌပိတဘိန္နသင်္ခကပါလသဏ္ဌာနံ, ကဏ္ဏစူဠိကဋ္ဌီနိ နှာပိတခုရကောသသဏ္ဌာနာနိ, နလာဋကဏ္ဏစူဠိကာနံ ဥပရိ ပဋ္ဋဗန္ဓနောကာသေ အဋ္ဌိဗဟလဃဋပုဏ္ဏပဋပိလောတိကခဏ္ဍသဏ္ဌာနံ, မုဒ္ဓနဋ္ဌိ မုခစ္ဆိန္နဝင်္ကနာဠိကေရသဏ္ဌာနံ, သီသဋ္ဌီနိ သိဗ္ဗေတွာ ဌပိတဇဇ္ဇရာလာဗုကဋာဟသဏ္ဌာနာနီတိ. ဒိသတော ဒွီသု ဒိသာသု ဇာတာနိ.

By way of shape, they are of various shapes. For indeed, among them, the bones of the tips of the toes are of the shape of a clearing-nut seed (kataka). Next to them, the middle joint bones of the toes are of the shape of an incomplete jackfruit seed. The base joint bones are of the shape of a paṇava drum; some also say they are of the shape of a peacock's neck joint. The bones of the dorsum of the foot are of the shape of a heap of tendons from a pounded kandala plant. The heel bone is of the shape of the seed of a single-seeded palmyra fruit. The ankle bones are of the shape of playing marbles bound together. Among the shin bones, the smaller one is of the shape of a bow-staff; the larger one is of the shape of the back of a python withered from hunger and thirst. The place where the shin bone is established in the ankle bones is of the shape of a date-palm shoot with its skin removed. The place where the shin bone is established in the knee bone is of the shape of the head of a mudiṅga drum. The knee bone, on one side, is of the shape of a potter's rib. The thigh bones are of the shape of a roughly hewn adze-axe handle. The place where the thigh bone is established in the hip bone is of the shape of a goldsmith's fire tongs. The place where it is established is of the shape of a punnāga fruit with its tip cut off. The two hip bones, being joined together, are of the shape of the pinnacle of a potter's wheel; some also say they are of the shape of an ascetic's water-strainer. The sitting bones are of the shape of a cobra's hood placed facing downwards. The eighteen spinal column bones, perforated in seven or eight places, are, from the inside, of the shape of a flat-headed hand-drill placed in layers, and from the outside, they are of the shape of a round bamboo joint. In between them are two or three thorns similar to the teeth of a saw. Among the twenty-four rib bones, the complete ones are of the shape of a full Sinhalese sickle, and the incomplete ones are of the shape of an incomplete Sinhalese sickle; some also say that all of them are of the shape of the two outstretched wings of a white cock. The fourteen breastbones are of the shape of a row of planks on an old palanquin. The heart bone is of the shape of the bowl of a ladle. The collarbones are of the shape of the handle of a small iron adze. Below them, the bone is of the shape of a half-moon. The shoulder blades are of the shape of an axe blade; some also say they are of the shape of a Sinhalese hoe cut in half. The arm bones are of the shape of a mirror handle; some also say they are of the shape of a large adze handle. The forearm bones are of the shape of a pair of palmyra bulbs. The wrist bones are of the shape of a flat, coiled bracelet, placed stuck together. The bones of the dorsum of the hand are of the shape of a heap of tendons from a pounded kandala plant. The base joint bones of the fingers are of the shape of a paṇava drum, the middle joint bones are of the shape of an incomplete jackfruit seed, and the tip joint bones are of the shape of a clearing-nut seed (kataka). The seven neck bones are of the shape of pieces of bamboo shoot, pierced with a rod and placed in sequence. The lower jawbone is of the shape of a blacksmith's tongs. The upper jawbone is of the shape of the loop of a small knife for peeling sugarcane rind. The bones of the eye and nose sockets are of the shape of a young palmyra seed from which the pulp has been removed. The forehead bone is of the shape of a piece of a broken conch shell placed facing downwards. The bones at the top of the ears are of the shape of a barber's razor case. Above the forehead and the bones at the top of the ears, in the place where a headband is tied, the bone is of the shape of a piece of worn cloth stretched over a thick-rimmed water pot. The crown bone is of the shape of a bent coconut with its opening cut. The skull bones are of the shape of an old, stitched-together gourd-vessel. By way of direction, they are found in two directions.

ဩကာသတော အဝိသေသေန သကလသရီရေ ဌိတာနိ, ဝိသေသေန တု သီသဋ္ဌီနိ ဂီဝဋ္ဌိကေသု ပတိဋ္ဌိတာနိ, ဂီဝဋ္ဌီနိ ပိဋ္ဌိကဏ္ဋကဋ္ဌီသု ပတိဋ္ဌိတာနိ, ပိဋ္ဌိကဏ္ဋကဋ္ဌီနိ ကဋိဋ္ဌီသု ပတိဋ္ဌိတာနိ, ကဋိဋ္ဌီနိ ဦရုဋ္ဌိကေသု ပတိဋ္ဌိတာနိ, ဥရုဋ္ဌီနိ ဇဏ္ဏုကဋ္ဌိကေသု, ဇဏ္ဏုကဋ္ဌီနိ ဇင်္ဃဋ္ဌိကေသု, ဇင်္ဃဋ္ဌီနိ ဂေါပ္ဖကဋ္ဌိကေသု, ဂေါပ္ဖကဋ္ဌီနိ ပိဋ္ဌိပါဒဋ္ဌိကေသု ပတိဋ္ဌိတာနိ, ပိဋ္ဌိပါဒဋ္ဌိကာနိ စ ဂေါပ္ဖကဋ္ဌီနိ ဥက္ခိပိတွာ ဌိတာနိ, ဂေါပ္ဖကဋ္ဌီနိ ဇင်္ဃဋ္ဌီနိ…ပေ… ဂီဝဋ္ဌီနိ သီသဋ္ဌီနိ ဥက္ခိပိတွာ ဌိတာနီတိ ဧတေနာနုသာရေန အဝသေသာနိပိ အဋ္ဌီနိ ဝေဒိတဗ္ဗာနိ.

By way of location, they are situated throughout the entire body without distinction. Specifically, however, the skull bones are established on the neck bones, the neck bones on the spinal column bones, the spinal column bones on the hip bones, the hip bones on the thigh bones, the thigh bones on the knee bones, the knee bones on the shin bones, the shin bones on the ankle bones, and the ankle bones on the bones of the dorsum of the foot. And the bones of the dorsum of the foot stand supporting the ankle bones; the ankle bones support the shin bones... and so on... the neck bones stand supporting the skull bones. In this way, the remaining bones should also be understood.

တတ္ထ ယထာ ဣဋ္ဌကဂေါပါနသိစယာဒီသု န ဥပရိမာ ဣဋ္ဌကာဒယော ဇာနန္တိ ‘‘မယံ ဟေဋ္ဌိမေသု ပတိဋ္ဌိတာ’’တိ, နပိ ဟေဋ္ဌိမာ ဇာနန္တိ ‘‘မယံ ဥပရိမာနိ ဥက္ခိပိတွာ ဌိတာ’’တိ; ဧဝမေဝ န သီသဋ္ဌိကာနိ ဇာနန္တိ ‘‘မယံ ဂီဝဋ္ဌိကေသု [Pg.40] ပတိဋ္ဌိတာနီ’’တိ…ပေ… န ဂေါပ္ဖကဋ္ဌိကာနိ ဇာနန္တိ ‘‘မယံ ပိဋ္ဌိပါဒဋ္ဌိကေသု ပတိဋ္ဌိတာနီ’’တိ, နပိ ပိဋ္ဌိပါဒဋ္ဌိကာနိ ဇာနန္တိ ‘‘မယံ ဂေါပ္ဖကဋ္ဌီနိ ဥက္ခိပိတွာ ဌိတာနီ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ကေဝလံ တု ဣမာနိ သာဓိကာနိ တီဏိ အဋ္ဌိသတာနိ နဝဟိ နှာရုသတေဟိ နဝဟိ စ မံသပေသိသတေဟိ အာဗဒ္ဓါနုလိတ္တာနိ, ဧကဃနစမ္မပရိယောနဒ္ဓါနိ, သတ္တရသဟရဏီသဟဿာနုဂတသိနေဟသိနေဟိတာနိ, နဝနဝုတိလောမကူပသဟဿပရိဿဝမာနသေဒဇလ္လိကာနိ အသီတိကိမိကုလာနိ, ကာယောတွေဝ သင်္ချံ ဂတာနိ, ယံ သဘာဝတော ဥပပရိက္ခန္တော ယောဂါဝစရော န ကိဉ္စိ ဂယှူပဂံ ပဿတိ, ကေဝလံ တု နှာရုသမ္ဗန္ဓံ နာနာကုဏပသင်္ကိဏ္ဏံ အဋ္ဌိသံဃာဋမေဝ ပဿတိ. ယံ ဒိသွာ ဒသဗလဿ ပုတ္တဘာဝံ ဥပေတိ. ယထာဟ –

Therein, just as in the case of things such as stacked bricks and rafters, the upper bricks do not know, 'We are established on the lower ones,' nor do the lower ones know, 'We, having carried the upper ones, stand'; in the same way, the skull bones do not know, 'We are established on the neck bones,'… and so on… the ankle bones do not know, 'We are established on the back-of-the-foot bones,' nor do the back-of-the-foot bones know, 'We, having carried the ankle bones, stand.' For these phenomena are devoid of adverting and reviewing… they are not a person. But merely, these over three hundred bones, bound and smeared by nine hundred sinews and nine hundred pieces of flesh, enveloped by a single solid skin, moistened by the fat that follows the seventeen thousand vessels, wet with the sweat oozing from ninety-nine thousand hair-pores, and in which eighty families of worms are established, have come to be designated as a 'body.' When a yogi investigates this according to its intrinsic nature, they see nothing whatsoever to be grasped, but merely a framework of bones bound by sinews and filled with various kinds of foul things. Seeing this, they attain the state of being a son of the Ten-Powered One. As it is said:

‘‘ပဋိပါဋိယဋ္ဌီနိ ဌိတာနိ ကောဋိယာ,အနေကသန္ဓိယမိတော န ကေဟိစိ;

ဗဒ္ဓေါ နဟာရူဟိ ဇရာယ စောဒိတော,အစေတနော ကဋ္ဌကလိင်္ဂရူပမော.

“Bones stand in a row, end to end, Joined at many joints, not by anything; Bound by sinews, impelled by decay, Without consciousness, like a log of wood.

‘‘ကုဏပံ ကုဏပေ ဇာတံ, အသုစိမှိ စ ပူတိနိ;

ဒုဂ္ဂန္ဓေ စာပိ ဒုဂ္ဂန္ဓံ, ဘေဒနမှိ စ ဝယဓမ္မံ.

“A corpse born of a corpse, from the impure it is putrid; From the foul-smelling, it is foul-smelling, and in what is subject to breaking up, it is of a nature to perish.

‘‘အဋ္ဌိပုဋေ အဋ္ဌိပုဋော, နိဗ္ဗတ္တော ပူတိနိ ပူတိကာယမှိ;

တမှိ စ ဝိနေထ ဆန္ဒံ, ဟေဿထ ပုတ္တာ ဒသဗလဿာ’’တိ စ.

“In a framework of bones, a framework of bones is produced; in a putrid thing, in a putrid body. In that, you should dispel desire, and you will become sons of the Ten-Powered One.”

ပရိစ္ဆေဒတော အန္တော အဋ္ဌိမိဉ္ဇေန ဥပရိတော မံသေန အဂ္ဂေ မူလေ စ အညမညေန ပရိစ္ဆိန္နာနီတိ ဝဝတ္ထပေတိ. အယမေတေသံ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ အဋ္ဌီနိ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

By way of delimitation, one determines: they are delimited internally by bone marrow, externally above by flesh, and at the tip and at the root by one another. This is their delimitation by common characteristic. The delimitation by dissimilar characteristic, however, is just like that of the hair. In this way, one determines the bones by way of color and other aspects.

တတော ပရံ သရီရေ ယထာဝုတ္တပ္ပဘေဒါနံ အဋ္ဌီနံ အဗ္ဘန္တရဂတံ အဋ္ဌိမိဉ္ဇံ ဝဏ္ဏတော သေတန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော အတ္တနော ဩကာသသဏ္ဌာနန္တိ. သေယျထိဒံ – မဟန္တမဟန္တာနံ အဋ္ဌီနံ အဗ္ဘန္တရဂတံ သေဒေတွာ ဝဋ္ဋေတွာ မဟန္တေသု ဝံသနဠကပဗ္ဗေသု ပက္ခိတ္တမဟာဝေတ္တင်္ကုရသဏ္ဌာနံ, ခုဒ္ဒါနုခုဒ္ဒကာနံ [Pg.41] အဗ္ဘန္တရဂတံ သေဒေတွာ ဝဋ္ဋေတွာ ခုဒ္ဒါနုခုဒ္ဒကေသု ဝံသနဠကပဗ္ဗေသု ပက္ခိတ္တတနုဝေတ္တင်္ကုရသဏ္ဌာနန္တိ. ဒိသတော ဒွီသု ဒိသာသု ဇာတံ. ဩကာသတော အဋ္ဌီနံ အဗ္ဘန္တရေ ပတိဋ္ဌိတန္တိ.

Thereafter, one determines that the bone marrow, which is located inside the bones of the aforementioned kinds in the body, is white by way of color. By way of shape, its shape follows its location. That is to say: that which is inside very large bones has the shape of a large rattan shoot placed inside large bamboo or reed joints, as if boiled and rolled; that which is inside very small bones has the shape of a slender rattan shoot placed inside very small bamboo or reed joints, as if boiled and rolled. By way of direction, it is born in two directions. By way of location, it is established inside the bones.

တတ္ထ ယထာ ဝေဠုနဠကာဒီနံ အန္တောဂတာနိ ဒဓိဖာဏိတာနိ န ဇာနန္တိ ‘‘မယံ ဝေဠုနဠကာဒီနံ အန္တောဂတာနီ’’တိ, နပိ ဝေဠုနဠကာဒယော ဇာနန္တိ ‘‘ဒဓိဖာဏိတာနိ အမှာကံ အန္တောဂတာနီ’’တိ; ဧဝမေဝ န အဋ္ဌိမိဉ္ဇံ ဇာနာတိ ‘‘အဟံ အဋ္ဌီနံ အန္တောဂတ’’န္တိ, နပိ အဋ္ဌီနိ ဇာနန္တိ ‘‘အဋ္ဌိမိဉ္ဇံ အမှာကံ အန္တောဂတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော အဋ္ဌီနံ အဗ္ဘန္တရတလေဟိ အဋ္ဌိမိဉ္ဇဘာဂေန စ ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ အဋ္ဌိမိဉ္ဇံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as the curd and molasses inside bamboo and reeds do not know, 'We are inside bamboo and reeds,' nor do the bamboo and reeds know, 'Curd and molasses are inside us'; in the same way, the bone marrow does not know, 'I am inside the bones,' nor do the bones know, 'The bone marrow is inside us.' For these phenomena are devoid of adverting and reviewing… they are not a person. By way of delimitation, one determines it as delimited by the inner surfaces of the bones and by the part that is bone marrow. This is its delimitation by common characteristic. The delimitation by dissimilar characteristic, however, is just like that of the hair. In this way, one determines the bone marrow by way of color and other aspects.

တတော ပရံ သရီရဿ အဗ္ဘန္တရေ ဒွိဂေါဠကပ္ပဘေဒံ ဝက္ကံ ဝဏ္ဏတော မန္ဒရတ္တံ ပါဠိဘဒ္ဒကဋ္ဌိဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဂါမဒါရကာနံ သုတ္တာဝုတကီဠာဂေါဠကသဏ္ဌာနံ, ဧကဝဏ္ဋသဟကာရဒွယသဏ္ဌာနန္တိပိ ဧကေ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတံ. ဩကာသတော ဂလဝါဋကာ ဝိနိက္ခန္တေန ဧကမူလေန ထောကံ ဂန္တွာ ဒွိဓာ ဘိန္နေန ထူလနှာရုနာ ဝိနိဗဒ္ဓံ ဟုတွာ ဟဒယမံသံ ပရိက္ခိပိတွာ ဌိတန္တိ.

Thereafter, within the body, one determines the kidneys, which are distinguished as a pair of globes, to be slightly red by way of color, having a color like that of a coral tree seed. By way of shape, they have the shape of a play-ball woven with thread by village children; some say they also have the shape of a pair of mangoes on a single stalk. By way of direction, they are born in the upper direction. By way of location, they stand surrounding the heart-flesh, bound by a thick sinew which, having emerged from the throat region with a single root and gone a little way, splits in two.

တတ္ထ ယထာ ဝဏ္ဋူပနိဗဒ္ဓံ သဟကာရဒွယံ န ဇာနာတိ ‘‘အဟံ ဝဏ္ဋေန ဥပနိဗဒ္ဓ’’န္တိ, နပိ ဝဏ္ဋံ ဇာနာတိ ‘‘မယာ သဟကာရဒွယံ ဥပနိဗဒ္ဓ’’န္တိ; ဧဝမေဝ န ဝက္ကံ ဇာနာတိ ‘‘အဟံ ထူလနှာရုနာ ဥပနိဗဒ္ဓ’’န္တိ, နပိ ထူလနှာရု ဇာနာတိ ‘‘မယာ ဝက္ကံ ဥပနိဗဒ္ဓ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ဝက္ကံ ဝက္ကဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ဝက္ကံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as a pair of mangoes bound to a stalk does not know, 'I am bound by the stalk,' nor does the stalk know, 'The pair of mangoes is bound by me'; in the same way, the kidney does not know, 'I am bound by the thick sinew,' nor does the thick sinew know, 'The kidney is bound by me.' For these phenomena are devoid of adverting and reviewing… they are not a person. By way of delimitation, one determines the kidney as delimited by the kidney-part. This is its delimitation by common characteristic. The delimitation by dissimilar characteristic, however, is just like that of the hair. In this way, one determines the kidney by way of color and other aspects.

တတော ပရံ သရီရဿ အဗ္ဘန္တရေ ဟဒယံ ဝဏ္ဏတော ရတ္တံ ရတ္တပဒုမပတ္တပိဋ္ဌိဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဗာဟိရပတ္တာနိ အပနေတွာ အဓောမုခဌပိတပဒုမမကုဠသဏ္ဌာနံ, တဉ္စ အဂ္ဂစ္ဆိန္နပုန္နာဂဖလမိဝ ဝိဝဋေကပဿံ ဗဟိ မဋ္ဌံ အန္တော ကောသာတကီဖလဿ အဗ္ဘန္တရသဒိသံ. ပညာဗဟုလာနံ ထောကံ [Pg.42] ဝိကသိတံ, မန္ဒပညာနံ မကုဠိတမေဝ. ယံ ရူပံ နိဿာယ မနောဓာတု စ မနောဝိညာဏဓာတု စ ပဝတ္တန္တိ, တံ အပနေတွာ အဝသေသမံသပိဏ္ဍသင်္ခါတဟဒယဗ္ဘန္တရေ အဒ္ဓပသတမတ္တံ လောဟိတံ သဏ္ဌာတိ, တံ ရာဂစရိတဿ ရတ္တံ, ဒေါသစရိတဿ ကာဠကံ, မောဟစရိတဿ မံသဓောဝနောဒကသဒိသံ, ဝိတက္ကစရိတဿ ကုလတ္ထယူသဝဏ္ဏံ, သဒ္ဓါစရိတဿ ကဏိကာရပုပ္ဖဝဏ္ဏံ, ပညာစရိတဿ အစ္ဆံ ဝိပ္ပသန္နမနာဝိလံ, နိဒ္ဓေါတဇာတိမဏိ ဝိယ ဇုတိမန္တံ ခါယတိ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတံ. ဩကာသတော သရီရဗ္ဘန္တရေ ဒွိန္နံ ထနာနံ မဇ္ဈေ ပတိဋ္ဌိတန္တိ.

Thereafter, within the body, one determines the heart: by color, it is red, the color of the back of a red lotus petal. By shape, it is like a lotus bud with its outer petals removed, placed facing downwards; and it is like a punnāga fruit with its tip cut off, open on one side, smooth on the outside, and on the inside like the interior of a kosātakī fruit. For those of great wisdom, it is slightly open; for those of dull wisdom, it is merely a bud. Setting aside that form upon which the mind-element and the mind-consciousness-element depend, within the heart—which is reckoned as the remaining lump of flesh—about half a pasata of blood is established. This blood is red for one of a lustful temperament; black for one of a hateful temperament; like water used to wash meat for one of a deluded temperament; the color of horse gram soup for one of a speculative temperament; the color of a kaṇikāra flower for one of a faithful temperament. For one of a wise temperament, it appears clear, very bright, untroubled, and radiant like a polished, genuine gem. By direction, it arises in the upper direction. By location, it is established within the body, between the two breasts.

တတ္ထ ယထာ ဒွိန္နံ ဝါတပါနကဝါဋကာနံ မဇ္ဈေ ဌိတော အဂ္ဂဠတ္ထမ္ဘကော န ဇာနာတိ ‘‘အဟံ ဒွိန္နံ ဝါတပါနကဝါဋကာနံ မဇ္ဈေ ဌိတော’’တိ, နပိ ဝါတပါနကဝါဋကာနိ ဇာနန္တိ ‘‘အမှာကံ မဇ္ဈေ အဂ္ဂဠတ္ထမ္ဘကော ဌိတော’’တိ; ဧဝမေဝံ န ဟဒယံ ဇာနာတိ ‘‘အဟံ ဒွိန္နံ ထနာနံ မဇ္ဈေ ဌိတ’’န္တိ, နပိ ထနာနိ ဇာနန္တိ ‘‘ဟဒယံ အမှာကံ မဇ္ဈေ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ဟဒယံ ဟဒယဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ဟဒယံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as a locking-post standing between two window panels does not know, 'I am standing between two window panels,' nor do the window panels know, 'A locking-post is standing between us'; in the very same way, the heart does not know, 'I am situated between the two breasts,' nor do the breasts know, 'The heart is situated between us.' For these phenomena are devoid of directing the mind and reviewing... not a person. By delimitation, one determines: 'The heart is delimited by the heart-portion.' This is its delimitation by similar nature. But its delimitation by dissimilar nature is just like that of the hair. Thus, one determines the heart by way of color and so on.

တတော ပရံ သရီရဿ အဗ္ဘန္တရေ ယကနသညိတံ ယမကမံသပိဏ္ဍံ ဝဏ္ဏတော ရတ္တံ ရတ္တကုမုဒဗာဟိရပတ္တပိဋ္ဌိဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဧကမူလံ ဟုတွာ အဂ္ဂေ ယမကံ ကောဝိဠာရပတ္တသဏ္ဌာနံ, တဉ္စ ဒန္ဓာနံ ဧကံယေဝ ဟောတိ မဟန္တံ, ပညဝန္တာနံ ဒွေ ဝါ တီဏိ ဝါ ခုဒ္ဒကာနီတိ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတံ. ဩကာသတော ဒွိန္နံ ထနာနံ အဗ္ဘန္တရေ ဒက္ခိဏပဿံ နိဿာယ ဌိတန္တိ.

Thereafter, within the body, one determines the twin lump of flesh designated as the liver: by color, it is red, the color of the back of an outer petal of a red water lily. By shape, having a single root, it is paired at the tip, having the shape of a koviḷāra leaf; and for those of dull intellect, it is just one and is large, while for the wise, there are two or three, and they are small. By direction, it arises in the upper direction. By location, it is situated within, between the two breasts, depending on the right side.

တတ္ထ ယထာ ပိဌရကပဿေ လဂ္ဂါ မံသပေသိ န ဇာနာတိ ‘‘အဟံ ပိဌရကပဿေ လဂ္ဂါ’’တိ, နပိ ပိဌရကပဿံ ဇာနာတိ ‘‘မယိ မံသပေသိ လဂ္ဂါ’’တိ; ဧဝမေဝ န ယကနံ ဇာနာတိ ‘‘အဟံ ဒွိန္နံ ထနာနံ အဗ္ဘန္တရေ ဒက္ခိဏပဿံ နိဿာယ ဌိတ’’န္တိ, နပိ ထနာနံ အဗ္ဘန္တရေ ဒက္ခိဏပဿံ ဇာနာတိ ‘‘မံ နိဿာယ ယကနံ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ပန ယကနံ ယကနဘာဂေန [Pg.43] ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ယကနံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as a piece of meat stuck to the side of a pot does not know, 'I am stuck to the side of a pot,' nor does the side of the pot know, 'A piece of meat is stuck to me'; in the very same way, the liver does not know, 'I am situated within, between the two breasts, depending on the right side,' nor does the right side within, between the two breasts, know, 'The liver is situated depending on me.' For these phenomena are devoid of directing the mind and reviewing... not a person. By delimitation, however, one determines: 'The liver is delimited by the liver-portion.' This is its delimitation by similar nature. But its delimitation by dissimilar nature is just like that of the hair. Thus, one determines the liver by way of color and so on.

တတော ပရံ သရီရေ ပဋိစ္ဆန္နာပဋိစ္ဆန္နဘေဒတော ဒုဝိဓံ ကိလောမကံ ဝဏ္ဏတော သေတံ ဒုကူလပိလောတိကဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော အတ္တနော ဩကာသသဏ္ဌာနံ. ဒိသတော ဒွီသု ဒိသာသု ဇာတံ. ဩကာသတော ပဋိစ္ဆန္နကိလောမကံ ဟဒယဉ္စ ဝက္ကဉ္စ ပရိဝါရေတွာ, အပ္ပဋိစ္ဆန္နကိလောမကံ သကလသရီရေ စမ္မဿ ဟေဋ္ဌတော မံသံ ပရိယောနန္ဓိတွာ ဌိတန္တိ.

Thereafter, in the body, one determines the membrane, which is of two kinds by the distinction of covering and non-covering: by color, it is white, the color of fine cloth or a worn cloth. By shape, it has the shape of its own location. By direction, it arises in two directions. By location, the covering membrane is situated surrounding the heart and the kidneys, while the non-covering membrane is situated throughout the entire body beneath the skin, enveloping the flesh.

တတ္ထ ယထာ ပိလောတိကာယ ပလိဝေဌိတေ မံသေ န ပိလောတိကာ ဇာနာတိ ‘‘မယာ မံသံ ပလိဝေဌိတ’’န္တိ, နပိ မံသံ ဇာနာတိ ‘‘အဟံ ပိလောတိကာယ ပလိဝေဌိတ’’န္တိ; ဧဝမေဝ န ကိလောမကံ ဇာနာတိ ‘‘မယာ ဟဒယဝက္ကာနိ သကလသရီရေ စ စမ္မဿ ဟေဋ္ဌတော မံသံ ပလိဝေဌိတ’’န္တိ. နပိ ဟဒယဝက္ကာနိ သကလသရီရေ စ မံသံ ဇာနာတိ ‘‘အဟံ ကိလောမကေန ပလိဝေဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ဟေဋ္ဌာ မံသေန ဥပရိ စမ္မေန တိရိယံ ကိလောမကဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ကိလောမကံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as when flesh is wrapped in a piece of cloth, the cloth does not know, 'I have wrapped the flesh,' nor does the flesh know, 'I am wrapped by the cloth'; in the very same way, the membrane does not know, 'I have wrapped the heart and kidneys, and the flesh beneath the skin throughout the entire body.' Nor do the heart and kidneys, and the flesh throughout the entire body, know, 'We are wrapped by the membrane.' For these phenomena are devoid of directing the mind and reviewing... not a person. By delimitation, one determines: 'It is delimited below by the flesh, above by the skin, and across by the membrane-portion.' This is its delimitation by similar nature. But its delimitation by dissimilar nature is just like that of the hair. Thus, one determines the membrane by way of color and so on.

တတော ပရံ သရီရဿ အဗ္ဘန္တရေ ပိဟကံ ဝဏ္ဏတော နီလံ မီလာတနိဂ္ဂုဏ္ဍီပုပ္ဖဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ယေဘုယျေန သတ္တင်္ဂုလပ္ပမာဏံ အဗန္ဓနံ ကာဠဝစ္ဆကဇိဝှာသဏ္ဌာနံ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတံ. ဩကာသတော ဟဒယဿ ဝါမပဿေ ဥဒရပဋလဿ မတ္ထကပဿံ နိဿာယ ဌိတံ, ယမှိ ပဟရဏပဟာရေန ဗဟိ နိက္ခန္တေ သတ္တာနံ ဇီဝိတက္ခယော ဟောတီတိ.

Thereafter, within the body, one determines the spleen: by color, it is dark blue, the color of a faded nigguṇḍī flower. By shape, it is for the most part the measure of seven finger-breadths, unattached, and has the shape of a black calf's tongue. By direction, it arises in the upper direction. By location, it is situated on the left side of the heart, depending on the upper surface of the stomach membrane; and when this is struck by a weapon and comes out, for beings, there is the destruction of life.

တတ္ထ ယထာ ကောဋ္ဌကမတ္ထကပဿံ နိဿာယ ဌိတာ န ဂေါမယပိဏ္ဍိ ဇာနာတိ ‘‘အဟံ ကောဋ္ဌကမတ္ထကပဿံ နိဿာယ ဌိတာ’’တိ, နပိ ကောဋ္ဌကမတ္ထကပဿံ ဇာနာတိ ‘‘ဂေါမယပိဏ္ဍိ မံ နိဿာယ ဌိတာ’’တိ; ဧဝမေဝ န ပိဟကံ ဇာနာတိ ‘‘အဟံ ဥဒရပဋလဿ မတ္ထကပဿံ နိဿာယ ဌိတ’’န္တိ, နပိ ဥဒရပဋလဿ မတ္ထကပဿံ ဇာနာတိ ‘‘ပိဟကံ မံ နိဿာယ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော [Pg.44] ပိဟကံ ပိဟကဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ပိဟကံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as a lump of cow-dung relying on the outside of a granary wall does not know, 'I am situated relying on the outside of a granary wall,' nor does the outside of the granary wall know, 'A lump of cow-dung is situated relying on me'; even so, the spleen does not know, 'I am situated relying on the upper surface of the abdominal lining,' nor does the upper surface of the abdominal lining know, 'The spleen is situated relying on me.' Indeed, these phenomena are devoid of adverting and reviewing... not a person. By way of delimitation, one determines: 'The spleen is delimited by the spleen-part.' This is its homogeneous delimitation. The heterogeneous delimitation, however, is just like that of the hair. In this way, one determines the spleen by way of color and so forth.

တတော ပရံ သရီရဿ အဗ္ဘန္တရေ ဒွတ္တိံသမံသခဏ္ဍပ္ပဘေဒံ ပပ္ဖာသံ ဝဏ္ဏတော ရတ္တံ နာတိပရိပက္ကဥဒုမ္ဗရဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဝိသမစ္ဆိန္နပူဝသဏ္ဌာနံ, ဆဒနိဋ္ဌကခဏ္ဍပုဉ္ဇသဏ္ဌာနန္တိပိ ဧကေ. တဒေတံ အဗ္ဘန္တရေ အသိတပီတာဒီနံ အဘာဝေ ဥဂ္ဂတေန ကမ္မဇတေဇုသ္မနာ အဗ္ဘာဟတတ္တာ သင်္ခါဒိတပလာလပိဏ္ဍမိဝ နိရသံ နိရောဇံ ဟောတိ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတံ. ဩကာသတော သရီရဗ္ဘန္တရေ ဒွိန္နံ ထနာနံ အဗ္ဘန္တရေ ဟဒယဉ္စ ယကနဉ္စ ဥပရိ ဆာဒေတွာ ဩလမ္ဗန္တံ ဌိတန္တိ.

After that, one determines the lungs—a division of the thirty-two flesh-parts within the body—as follows: By color, they are red, the color of a not-too-ripe udumbara fruit. By shape, they have the shape of an unevenly cut cake; some say they have the shape of a pile of broken roof-tiles. Due to the absence of things eaten, drunk, etc., within, and because of being afflicted by the vapor of the kamma-born heat element that has arisen, they become juiceless and without nutritive essence, like a pressed-down heap of straw. By direction, they arise in the upper direction. By location, they are situated inside the body, between the two breasts, hanging down and covering the heart and the liver from above.

တတ္ထ ယထာ ဇိဏ္ဏကောဋ္ဌဗ္ဘန္တရေ လမ္ဗမာနော သကုဏကုလာဝကော န ဇာနာတိ ‘‘အဟံ ဇိဏ္ဏကောဋ္ဌဗ္ဘန္တရေ လမ္ဗမာနော ဌိတော’’တိ, နပိ ဇိဏ္ဏကောဋ္ဌဗ္ဘန္တရံ ဇာနာတိ ‘‘သကုဏကုလာဝကော မယိ လမ္ဗမာနော ဌိတော’’တိ; ဧဝမေဝ န ပပ္ဖာသံ ဇာနာတိ ‘‘အဟံ သရီရဗ္ဘန္တရေ ဒွိန္နံ ထနာနံ အန္တရေ လမ္ဗမာနံ ဌိတ’’န္တိ, နပိ သရီရဗ္ဘန္တရေ ဒွိန္နံ ထနာနံ အန္တရံ ဇာနာတိ ‘‘မယိ ပပ္ဖာသံ လမ္ဗမာနံ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ပပ္ဖာသံ ပပ္ဖာသဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ပပ္ဖာသံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as a bird's nest hanging inside an old granary does not know, 'I am situated hanging inside an old granary,' nor does the inside of the old granary know, 'A bird's nest is situated hanging in me'; even so, the lungs do not know, 'I am situated hanging inside the body between the two breasts,' nor does the space inside the body between the two breasts know, 'The lungs are situated hanging in me.' Indeed, these phenomena are devoid of adverting and reviewing... not a person. By way of delimitation, one determines: 'The lungs are delimited by the lung-part.' This is its homogeneous delimitation. The heterogeneous delimitation, however, is just like that of the hair. In this way, one determines the lungs by way of color and so forth.

တတော ပရံ အန္တောသရီရေ ပုရိသဿ ဒွတ္တိံသဟတ္ထံ, ဣတ္ထိယာ အဋ္ဌဝီသတိဟတ္ထံ, ဧကဝီသတိယာ ဌာနေသု ဩဘဂ္ဂံ အန္တံ ဝဏ္ဏတော သေတံ သက္ခရသုဓာဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော သီသံ ဆိန္ဒိတွာ လောဟိတဒေါဏိယံ သံဝေလ္လေတွာ ဌပိတဓမ္မနိသဏ္ဌာနံ. ဒိသတော ဒွီသု ဒိသာသု ဇာတံ. ဩကာသတော ဥပရိ ဂလဝါဋကေ ဟေဋ္ဌာ စ ကရီသမဂ္ဂေ ဝိနိဗန္ဓတ္တာ ဂလဝါဋကကရီသမဂ္ဂပရိယန္တေ သရီရဗ္ဘန္တရေ ဌိတန္တိ.

After that, one determines the large intestine within the body as follows: For a man, it is thirty-two cubits; for a woman, twenty-eight cubits; and it is bent in twenty-one places. By color, it is white, the color of plaster stone. By shape, it has the shape of a python that has had its head cut off, been coiled, and placed in a blood-washing trough. By direction, it arises in two directions. By location, because it is bound above at the throat opening and below in the path of excrement, it is situated inside the body, between the limits of the throat opening and the path of excrement.

တတ္ထ ယထာ လောဟိတဒေါဏိယံ ဌပိတံ ဆိန္နသီသံ ဓမ္မနိကဠေဝရံ န ဇာနာတိ ‘‘အဟံ လောဟိတဒေါဏိယံ ဌိတ’’န္တိ, နပိ လောဟိတဒေါဏိ ဇာနာတိ ‘‘မယိ ဆိန္နသီသံ ဓမ္မနိကဠေဝရံ ဌိတ’’န္တိ; ဧဝမေဝ န အန္တံ ဇာနာတိ ‘‘အဟံ သရီရဗ္ဘန္တရေ ဌိတ’’န္တိ, နပိ သရီရဗ္ဘန္တရံ ဇာနာတိ ‘‘မယိ အန္တံ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ [Pg.45] ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော အန္တံ အန္တဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ အန္တံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as the body of a python with its head cut off, placed in a blood-washing trough, does not know, 'I am situated in a blood-washing trough,' nor does the blood-washing trough know, 'The body of a python with its head cut off is situated in me'; even so, the large intestine does not know, 'I am situated inside the body,' nor does the inside of the body know, 'The large intestine is situated in me.' Indeed, these phenomena are devoid of adverting and reviewing... not a person. By way of delimitation, one determines: 'The large intestine is delimited by the large intestine-part.' This is its homogeneous delimitation. The heterogeneous delimitation, however, is just like that of the hair. In this way, one determines the large intestine by way of color and so forth.

တတော ပရံ အန္တောသရီရေ အန္တန္တရေ အန္တဂုဏံ ဝဏ္ဏတော သေတံ ဒကသီတလိကမူလဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဒကသီတလိကမူလသဏ္ဌာနမေဝါတိ, ဂေါမုတ္တသဏ္ဌာနန္တိပိ ဧကေ. ဒိသတော ဒွီသု ဒိသာသု ဇာတံ. ဩကာသတော ကုဒါလဖရသုကမ္မာဒီနိ ကရောန္တာနံ ယန္တာကဍ္ဎနကာလေ ယန္တသုတ္တကမိဝ ယန္တဖလကာနိ အန္တဘောဂေ ဧကတော အဂ္ဂဠန္တေ အာဗန္ဓိတွာ ပါဒပုဉ္ဆနရဇ္ဇုမဏ္ဍလကဿ အန္တရာ တံ သိဗ္ဗိတွာ ဌိတရဇ္ဇုကာ ဝိယ ဧကဝီသတိယာ အန္တဘောဂါနံ အန္တရာ ဌိတန္တိ.

After that, one determines the intestinal mesentery within the body, between the large intestines, as follows: By color, it is white, the color of the root of the dakasītalika plant. By shape, it is just like the shape of the root of the dakasītalika plant; some say it has the shape of cow's urine. By direction, it arises in two directions. By location, it is situated between the twenty-one coils of the large intestine, like the rope of a machine when those performing tasks with hoes, axes, etc., are pulling the machine, or like a rope sewn and placed between the circle of a foot-wiping rope-mat, having bound machine-planks to the coils at one end with a bolt.

တတ္ထ ယထာ ပါဒပုဉ္ဆနရဇ္ဇုမဏ္ဍလကံ သိဗ္ဗိတွာ ဌိတရဇ္ဇုကာ န ဇာနာတိ ‘‘မယာ ပါဒပုဉ္ဆနရဇ္ဇုမဏ္ဍလကံ သိဗ္ဗိတ’’န္တိ, နပိ ပါဒပုဉ္ဆနရဇ္ဇုမဏ္ဍလကံ ဇာနာတိ ‘‘ရဇ္ဇုကာ မံ သိဗ္ဗိတွာ ဌိတာ’’တိ, ဧဝမေဝ အန္တဂုဏံ န ဇာနာတိ ‘‘အဟံ အန္တံ ဧကဝီသတိဘောဂဗ္ဘန္တရေ အာဗန္ဓိတွာ ဌိတ’’န္တိ, နပိ အန္တံ ဇာနာတိ ‘‘အန္တဂုဏံ မံ အာဗန္ဓိတွာ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော အန္တဂုဏံ အန္တဂုဏဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ အန္တဂုဏံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as a rope that is placed having sewn a foot-wiping rope-mat does not know, 'I have sewn a foot-wiping rope-mat,' nor does the foot-wiping rope-mat know, 'A rope is situated having sewn me'; even so, the intestinal mesentery does not know, 'I am situated having bound the large intestine between its twenty-one coils,' nor does the large intestine know, 'The intestinal mesentery is situated having bound me.' Indeed, these phenomena are devoid of adverting and reviewing... not a person. By way of delimitation, one determines: 'The intestinal mesentery is delimited by the intestinal mesentery-part.' This is its homogeneous delimitation. The heterogeneous delimitation, however, is just like that of the hair. In this way, one determines the intestinal mesentery by way of color and so forth.

တတော ပရံ အန္တောသရီရေ ဥဒရိယံ ဝဏ္ဏတော အဇ္ဈောဟဋာဟာရဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ပရိဿာဝနေ သိထိလဗဒ္ဓတဏ္ဍုလသဏ္ဌာနံ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတံ. ဩကာသတော ဥဒရေ ဌိတန္တိ. ဥဒရံ နာမ ဥဘတော နိပ္ပီဠိယမာနဿ အလ္လသာဋကဿ မဇ္ဈေ သဉ္ဇာတဖောဋကသဒိသံ အန္တပဋလံ, ဗဟိ မဋ္ဌံ, အန္တော မံသကသမ္ဗုပလိဝေဌိတံ, ကိလိဋ္ဌပါဝါရပုပ္ဖသဒိသံ, ကုထိတပနသဖလဿ အဗ္ဘန္တရသဒိသန္တိပိ ဧကေ. တတ္ထ တက္ကောလကာ ဂဏ္ဍုပ္ပာဒကာတာလဟီရကာသူစိမုခကာပဋတန္တုသုတ္တကာတိ ဧဝမာဒိဒွတ္တိံသကုလပ္ပဘေဒါ ကိမယော အာကုလဗျာကုလာ သဏ္ဍသဏ္ဍစာရိနော ဟုတွာ နိဝသန္တိ, ယေ ပါနဘောဇနာဒိမှိ အဝိဇ္ဇမာနေ ဥလ္လင်္ဃိတွာ ဝိရဝန္တာ [Pg.46] ဟဒယမံသံ အဘိတုဒန္တိ ပါနဘောဇနာဒီနိ အဇ္ဈောဟရဏဝေလာယဉ္စ ဥဒ္ဓံမုခါ ဟုတွာ ပဌမဇ္ဈောဟဋေ ဒွေ တယော အာလောပေ တုရိတတုရိတာ ဝိလုမ္ပန္တိ. ယံ ဧတေသံ ကိမီနံ ပသူတိဃရံ ဝစ္စကုဋိ ဂိလာနသာလာ သုသာနဉ္စ ဟောတိ, ယတ္ထ သေယျထာပိ နာမ စဏ္ဍာလဂါမဒွါရေ စန္ဒနိကာယ သရဒသမယေ ထူလဖုသိတကေ ဒေဝေ ဝဿန္တေ ဥဒကေန အာဝူဠှံ မုတ္တကရီသစမ္မဋ္ဌိနှာရုခဏ္ဍခေဠသိင်္ဃာဏိကာလောဟိတပ္ပဘုတိနာနာကုဏပဇာတံ နိပတိတွာ ကဒ္ဒမောဒကာလုဠိတံ သဉ္ဇာတကိမိကုလာကုလံ ဟုတွာ ဒွီဟတီဟစ္စယေန သူရိယာတပသန္တာပဝေဂကုထိတံ ဥပရိ ဖေဏပုပ္ဖုဠကေ မုဉ္စန္တံ အဘိနီလဝဏ္ဏံ ပရမဒုဂ္ဂန္ဓဇေဂုစ္ဆံ ဥပဂန္တုံ ဝါ ဒဋ္ဌုံ ဝါ အနရဟရူပတံ အာပဇ္ဇိတွာ တိဋ္ဌတိ, ပဂေဝ ဃာယိတုံ ဝါ သာယိတုံ ဝါ; ဧဝမေဝ နာနပ္ပကာရပါနဘောဇနာဒိ ဒန္တမုသလသံစုဏ္ဏိတံ ဇိဝှာဟတ္ထသမ္ပရိဝတ္တိတံ ခေဠလာလာပလိဗုဒ္ဓံ တင်္ခဏဝိဂတဝဏ္ဏဂန္ဓရသာဒိသမ္ပဒံ ကောလိယခလိသုဝါနဝမထုသဒိသံ နိပတိတွာ ပိတ္တသေမှဝါတပလိဝေဌိတံ ဟုတွာ ဥဒရဂ္ဂိသန္တာပဝေဂကုထိတံ ကိမိကုလာကုလံ ဥပရူပရိ ဖေဏပုပ္ဖုဠကာနိ မုဉ္စန္တံ ပရမကသမ္ဗုဒုဂ္ဂန္ဓဇေဂုစ္ဆဘာဝမာပဇ္ဇိတွာ တိဋ္ဌတိ. ယံ သုတွာပိ ပါနဘောဇနာဒီသု အမနုညတာ သဏ္ဌာတိ, ပဂေဝ ပညာစက္ခုနာ ဩလောကေတွာ. ယတ္ထ စ ပတိတံ ပါနဘောဇနာဒိ ပဉ္စဓာ ဝိဝေကံ ဂစ္ဆတိ, ဧကံ ဘာဂံ ပါဏကာ ခါဒန္တိ, ဧကံ ဘာဂံ ဥဒရဂ္ဂိ ဈာပေတိ, ဧကော ဘာဂေါ မုတ္တံ ဟောတိ, ဧကော ဘာဂေါ ကရီသံ ဟောတိ, ဧကော ဘာဂေါ ရသဘာဝံ အာပဇ္ဇိတွာ သောဏိတမံသာဒီနိ ဥပဗြူဟယတီတိ.

Then, further, within the body, one defines the stomach contents by color as having the color of swallowed food. By shape, they are like a loosely tied bundle of rice in a water strainer. By direction, they originate from the upper region. By location, they are situated in the stomach. The stomach is an inner membrane like a blister formed in the middle of a wet cloth being squeezed from both sides—smooth on the outside, and on the inside smeared with flesh like that of a snail, resembling the flower pattern on a soiled shawl. Some say it is also like the inside of a rotten jackfruit. There, thirty-two kinds of worms, such as takkolakā, gaṇḍuppādakā, tālahīrakā, sūcimukhakā, and paṭatantusuttakā, dwell in a state of confusion and disorder, moving about in swarms. When there is no food or drink, they jump up, crying out and pecking at the heart-flesh. And at the time of swallowing food and drink, with faces upturned, they hastily snatch the first two or three mouthfuls that are swallowed. This stomach content is the birthing place of these worms, and it is also a latrine, a sick-room, and a charnel ground. It is like this: at the gate of an outcaste village, in a cesspool, during the autumn season when heavy rain falls, various kinds of corpses—such as urine, feces, skin, bones, pieces of sinew, phlegm, mucus, and blood—are swept along by the water, fall in, and become turbid with mud and water, teeming with swarms of worms. After two or three days, putrefied by the intense heat of the sun, it emits froth and bubbles from its surface, becomes deep blue in color, and is so extremely foul-smelling and disgusting that it becomes unfit to approach or even to look at—how much more so to smell or to taste. In the same way, various kinds of food and drink, ground to powder by the pestle of the teeth, turned over by the hand of the tongue, smeared with spittle and saliva, instantly losing their qualities of color, smell, and taste, fall down like dog's vomit in a trough of the Koliyans. Being enveloped by bile, phlegm, and wind, putrefied by the intense heat of the stomach-fire, teeming with swarms of worms, emitting froth and bubbles from its surface, it reaches a state of extreme filth, foul odor, and loathsomeness. Merely hearing of this establishes displeasure towards food and drink—how much more so when seeing it with the eye of wisdom. And there, the food and drink that have fallen undergo a fivefold separation: one part the creatures eat; one part the stomach-fire burns up; one part becomes urine; one part becomes feces; and one part, becoming nutrient essence, nourishes the blood, flesh, and so on.

တတ္ထ ယထာ ပရမဇေဂုစ္ဆာယ သုဝါနဒေါဏိယာ ဌိတော သုဝါနဝမထု န ဇာနာတိ ‘‘အဟံ သုဝါနဒေါဏိယာ ဌိတော’’တိ; နပိ သုဝါနဒေါဏိ ဇာနာတိ ‘‘မယိ သုဝါနဝမထု ဌိတော’’တိ. ဧဝမေဝ န ဥဒရိယံ ဇာနာတိ ‘‘အဟံ ဣမသ္မိံ ပရမဒုဂ္ဂန္ဓဇေဂုစ္ဆေ ဥဒရေ ဌိတ’’န္တိ; နပိ ဥဒရံ ဇာနာတိ ‘‘မယိ ဥဒရိယံ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ဥဒရိယံ ဥဒရိယဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ဥဒရိယံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as dog's vomit lying in a most disgusting dog's trough does not know, 'I am lying in a dog's trough,' nor does the dog's trough know, 'Dog's vomit is lying in me'; in the same way, the stomach contents do not know, 'I am situated in this extremely foul-smelling and disgusting stomach,' nor does the stomach know, 'The stomach contents are situated in me.' Indeed, these phenomena are devoid of attending and reviewing... they are not a person. By way of delimitation, one defines the stomach contents as being delimited by the part that is stomach contents. This is its delimitation by way of a shared characteristic; its delimitation by way of a distinct characteristic, however, is just like that of the hair. In this way, one defines the stomach contents by way of color and so on.

တတော [Pg.47] ပရံ အန္တောသရီရေ ကရီသံ ဝဏ္ဏတော ယေဘုယျေန အဇ္ဈောဟဋာဟာရဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနံ, ဒိသတော ဟေဋ္ဌိမာယ ဒိသာယ ဇာတံ, ဩကာသတော ပက္ကာသယေ ဌိတန္တိ. ပက္ကာသယော နာမ ဟေဋ္ဌာ နာဘိပိဋ္ဌိကဏ္ဋကမူလာနံ အန္တရေ အန္တာဝသာနေ ဥဗ္ဗေဓေန အဋ္ဌင်္ဂုလမတ္တော ဝံသနဠကဗ္ဘန္တရသဒိသော ပဒေသော, ယတ္ထ သေယျထာပိ နာမ ဥပရိဘူမိဘာဂေ ပတိတံ ဝဿောဒကံ ဩဂဠိတွာ ဟေဋ္ဌာဘူမိဘာဂံ ပူရေတွာ တိဋ္ဌတိ, ဧဝမေဝ ယံကိဉ္စိ အာမာသယေ ပတိတံ ပါနဘောဇနာဒိကံ ဥဒရဂ္ဂိနာ ဖေဏုဒ္ဒေဟကံ ပက္ကံ ပက္ကံ သဏှကရဏိယာ ပိဋ္ဌမိဝ သဏှဘာဝံ အာပဇ္ဇိတွာ အန္တဗိလေန ဩဂဠိတွာ ဩမဒ္ဒိတွာ ဝံသနဠကေ ပက္ခိတ္တပဏ္ဍုမတ္တိကာ ဝိယ သန္နိစိတံ ဟုတွာ တိဋ္ဌတိ.

Then, further, within the body, one defines feces as being, for the most part, the color of the swallowed food. By shape, they have the shape of their location. By direction, they originate from the lower region. By location, they are situated in the receptacle for digested food. The receptacle for digested food is a region about eight finger-breadths in height, like the inside of a bamboo tube, located below, between the navel and the base of the spine, at the end of the intestines. Therein, just as rainwater that has fallen on higher ground flows down, fills the lower ground, and remains there; in the same way, whatever food and drink has fallen into the stomach, being cooked again and again by the stomach-fire and brought to a froth, reaches a fine state like flour by the fine-making process, flows down through the intestinal opening, is pressed down, and remains there, accumulated like pale clay packed into a bamboo tube.

တတ္ထ ယထာ ဝံသနဠကေ ဩမဒ္ဒိတွာ ပက္ခိတ္တပဏ္ဍုမတ္တိကာ န ဇာနာတိ ‘‘အဟံ ဝံသနဠကေ ဌိတာ’’တိ, နပိ ဝံသနဠကော ဇာနာတိ ‘‘မယိ ပဏ္ဍုမတ္တိကာ ဌိတာ’’တိ; ဧဝမေဝ န ကရီသံ ဇာနာတိ ‘‘အဟံ ပက္ကာသယေ ဌိတ’’န္တိ, နပိ ပက္ကာသယော ဇာနာတိ ‘‘မယိ ကရီသံ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ကရီသံ ကရီသဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ကရီသံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as pale clay that has been pressed and packed into a bamboo tube does not know, 'I am situated in a bamboo tube,' nor does the bamboo tube know, 'Pale clay is situated in me'; in the same way, feces do not know, 'I am situated in the receptacle for digested food,' nor does the receptacle for digested food know, 'Feces are situated in me.' Indeed, these phenomena are devoid of attending and reviewing... they are not a person. By way of delimitation, one defines feces as being delimited by the part that is feces. This is its delimitation by way of a shared characteristic; its delimitation by way of a distinct characteristic, however, is just like that of the hair. In this way, one defines feces by way of color and so on.

တတော ပရံ သရီရေ သီသကဋာဟဗ္ဘန္တရေ မတ္ထလုင်္ဂံ ဝဏ္ဏတော သေတံ အဟိဆတ္တကပိဏ္ဍိဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. ပက္ကုထိတဒုဒ္ဓဝဏ္ဏန္တိပိ ဧကေ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနံ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတံ. ဩကာသတော သီသကဋာဟဿ အဗ္ဘန္တရေ စတ္တာရော သိဗ္ဗိနိမဂ္ဂေ နိဿာယ သမောဓာယ ဌပိတာ စတ္တာရော ပိဋ္ဌပိဏ္ဍိကာ ဝိယ သမောဟိတံ စတုမတ္ထလုင်္ဂပိဏ္ဍပ္ပဘေဒံ ဟုတွာ ဌိတန္တိ.

Then, further, within the body, inside the skull-bowl, one defines the brain as being white in color, the color of a lump of mushroom. Some say it is also the color of curdled milk. By shape, it has the shape of its location. By direction, it originates from the upper region. By location, inside the skull-bowl, resting on the four suture lines, it is situated like four lumps of dough placed together, existing as a single mass differentiated into four portions of brain-matter.

တတ္ထ ယထာ ပုရာဏလာဗုကဋာဟေ ပက္ခိတ္တပိဋ္ဌပိဏ္ဍိ ပက္ကုထိတဒုဒ္ဓံ ဝါ န ဇာနာတိ ‘‘အဟံ ပုရာဏလာဗုကဋာဟေ ဌိတ’’န္တိ, နပိ ပုရာဏလာဗုကဋာဟံ ဇာနာတိ ‘‘မယိ ပိဋ္ဌပိဏ္ဍိ ပက္ကုထိတဒုဒ္ဓံ ဝါ ဌိတ’’န္တိ; ဧဝမေဝ န မတ္ထလုင်္ဂံ ဇာနာတိ ‘‘အဟံ သီသကဋာဟဗ္ဘန္တရေ ဌိတ’’န္တိ, နပိ သီသကဋာဟဗ္ဘန္တရံ ဇာနာတိ ‘‘မယိ မတ္ထလုင်္ဂံ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော မတ္ထလုင်္ဂံ မတ္ထလုင်္ဂဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ မတ္ထလုင်္ဂံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as a lump of flour or foam with a bad appearance placed in an old gourd bowl does not know, “I am situated in an old gourd bowl,” nor does the old gourd bowl know, “A lump of flour or foam with a bad appearance is situated in me”; even so, the brain does not know, “I am situated inside the skull,” nor does the inside of the skull know, “The brain is situated in me.” For these phenomena are devoid of adverting and reflecting... not a person. By way of delimitation, one determines: “The brain is delimited by the brain portion.” This is its delimitation by similar characteristic; its delimitation by dissimilar characteristic, however, is just like the hair. Thus, one determines the brain by way of color, and so on.

တတော [Pg.48] ပရံ သရီရေ ဗဒ္ဓါဗဒ္ဓဘေဒတော ဒုဝိဓမ္ပိ ပိတ္တံ ဝဏ္ဏတော ဗဟလမဓုကတေလဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. အဗဒ္ဓပိတ္တံ မိလာတဗကုလပုပ္ဖဝဏ္ဏန္တိပိ ဧကေ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနံ. ဒိသတော ဒွီသု ဒိသာသု ဇာတံ. ဩကာသတော အဗဒ္ဓပိတ္တံ ကေသလောမနခဒန္တာနံ မံသဝိနိမုတ္တဋ္ဌာနံ ထဒ္ဓသုက္ခစမ္မဉ္စ ဝဇ္ဇေတွာ ဥဒကမိဝ တေလဗိန္ဒု အဝသေသသရီရံ ဗျာပေတွာ ဌိတံ, ယမှိ ကုပိတေ အက္ခီနိ ပီတကာနိ ဟောန္တိ ဘမန္တိ, ဂတ္တံ ကမ္ပတိ ကဏ္ဍူယတိ. ဗဒ္ဓပိတ္တံ ဟဒယပပ္ဖာသာနမန္တရေ ယကနမံသံ နိဿာယ ပတိဋ္ဌိတေ မဟာကောသာတကိကောသကသဒိသေ ပိတ္တကောသကေ ဌိတံ, ယမှိ ကုပိတေ သတ္တာ ဥမ္မတ္တကာ ဟောန္တိ, ဝိပလ္လတ္ထစိတ္တာ ဟိရောတ္တပ္ပံ ဆဍ္ဍေတွာ အကတ္တဗ္ဗံ ကရောန္တိ, အဘာသိတဗ္ဗံ ဘာသန္တိ, အစိန္တိတဗ္ဗံ စိန္တေန္တိ.

After that, in the body, one determines the bile, which is of two kinds by the distinction of bound and unbound, as having the color of thick madhuka-tree oil by way of color. Some say that unbound bile has the color of a faded bakula flower. By way of shape, its shape is that of its location. By way of direction, it is produced in two directions. By way of location, the unbound bile, avoiding the hair of the head, body hair, nails, teeth, places free from flesh, and tough, dry skin, pervades and is situated in the rest of the body like a drop of oil that has pervaded water. When this is agitated, the eyes become yellow and roll, the body trembles and itches. The bound bile is situated in the gall bladder, which is like the husk of a large kosātaki fruit, established depending on the liver-flesh between the heart and lungs. When this is agitated, beings become insane; with deranged minds, having abandoned moral shame and moral dread, they do what should not be done, say what should not be said, and think what should not be thought.

တတ္ထ ယထာ ဥဒကံ ဗျာပေတွာ ဌိတံ တေလံ န ဇာနာတိ ‘‘အဟံ ဥဒကံ ဗျာပေတွာ ဌိတ’’န္တိ, နပိ ဥဒကံ ဇာနာတိ ‘‘တေလံ မံ ဗျာပေတွာ ဌိတ’’န္တိ; ဧဝမေဝ န အဗဒ္ဓပိတ္တံ ဇာနာတိ ‘‘အဟံ သရီရံ ဗျာပေတွာ ဌိတ’’န္တိ, နပိ သရီရံ ဇာနာတိ ‘‘အဗဒ္ဓပိတ္တံ မံ ဗျာပေတွာ ဌိတ’’န္တိ. ယထာ စ ကောသာတကိကောသကေ ဌိတံ ဝဿောဒကံ န ဇာနာတိ ‘‘အဟံ ကောသာတကိကောသကေ ဌိတ’’န္တိ, နပိ ကောသာတကိကောသကော ဇာနာတိ ‘‘မယိ ဝဿောဒကံ ဌိတ’’န္တိ; ဧဝမေဝ န ဗဒ္ဓပိတ္တံ ဇာနာတိ ‘‘အဟံ ပိတ္တကောသကေ ဌိတ’’န္တိ, နပိ ပိတ္တကောသကော ဇာနာတိ ‘‘မယိ ဗဒ္ဓပိတ္တံ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ပိတ္တံ ပိတ္တဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ပိတ္တံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as oil that has pervaded water does not know, “I am situated having pervaded water,” nor does the water know, “Oil is situated having pervaded me”; even so, the unbound bile does not know, “I am situated having pervaded the body,” nor does the body know, “Unbound bile is situated having pervaded me.” And just as rainwater situated in the husk of a kosātaki fruit does not know, “I am situated in the husk of a kosātaki fruit,” nor does the husk of the kosātaki fruit know, “Rainwater is situated in me”; even so, the bound bile does not know, “I am situated in the gall bladder,” nor does the gall bladder know, “Bound bile is situated in me.” For these phenomena are devoid of adverting and reflecting... not a person. By way of delimitation, one determines: “Bile is delimited by the bile portion.” This is its delimitation by similar characteristic; its delimitation by dissimilar characteristic, however, is just like the hair. Thus, one determines the bile by way of color, and so on.

တတော ပရံ သရီရဗ္ဘန္တရေ ဧကပတ္တပူရပ္ပမာဏံ သေမှံ ဝဏ္ဏတော သေတံ ကစ္ဆကပဏ္ဏရသဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနံ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတံ. ဩကာသတော ဥဒရပဋလေ ဌိတန္တိ. ယံ [Pg.49] ပါနဘောဇနာဒိအဇ္ဈောဟရဏကာလေ သေယျထာပိ နာမ ဥဒကေ သေဝါလပဏကံ ကဋ္ဌေ ဝါ ကထလေ ဝါ ပတန္တေ ဆိဇ္ဇိတွာ ဒွိဓာ ဟုတွာ ပုန အဇ္ဈောတ္ထရိတွာ တိဋ္ဌတိ, ဧဝမေဝ ပါနဘောဇနာဒိမှိ နိပတန္တေ ဆိဇ္ဇိတွာ ဒွိဓာ ဟုတွာ ပုန အဇ္ဈောတ္ထရိတွာ တိဋ္ဌတိ, ယမှိ စ မန္ဒီဘူတေ ပက္ကမိဝ ဂဏ္ဍံ ပူတိကမိဝ ကုက္ကုဋဏ္ဍံ ဥဒရပဋလံ ပရမဇေဂုစ္ဆကုဏပဂန္ဓံ ဟောတိ. တတော ဥဂ္ဂတေန စ ဂန္ဓေန ဥဂ္ဂါရောပိ မုခမ္ပိ ဒုဂ္ဂန္ဓံ ပူတိကုဏပသဒိသံ ဟောတိ, သော စ ပုရိသော ‘‘အပေဟိ ဒုဂ္ဂန္ဓံ ဝါယသီ’’တိ ဝတ္တဗ္ဗတံ အာပဇ္ဇတိ, ယဉ္စ အဘိဝဍ္ဎိတံ ဗဟလတ္တမာပန္နံ ပဋိကုဇ္ဇနဖလကမိဝ ဝစ္စကုဋိယာ ဥဒရပဋလဗ္ဘန္တရေ ဧဝ ကုဏပဂန္ဓံ သန္နိရုမ္ဘိတွာ တိဋ္ဌတိ.

After that, one determines the phlegm within the body, which has the measure of a single betel chew, as being white by way of color, the color of kacchaka leaf juice. By way of shape, its shape is that of its location. By way of direction, it is produced in the upper direction. By way of location, it is situated on the surface of the stomach fluid. When drinks, food, etc., are being swallowed, just as, for instance, algae or moss in water, when a piece of wood or a potsherd falls on it, splits and becomes twofold, and then covers it over again and remains; even so, when drinks, food, etc., fall on it, it splits and becomes twofold, and then covers it over again and remains. And when it is diminished, the surface of the stomach fluid becomes extremely disgusting with the smell of a corpse, like a ripe boil or a rotten hen’s egg. And from the odor that has risen from that, the belch and also the mouth become foul-smelling, like a putrid corpse. And that person becomes liable to be told, “Go away! A foul smell emanates.” And when it has increased and become thick, it remains inside the surface of the stomach fluid, confining the corpse-like smell, like a plank covering a latrine.

တတ္ထ ယထာ စန္ဒနိကာယ ဥပရိဖေဏပဋလံ န ဇာနာတိ ‘‘အဟံ စန္ဒနိကာယ ဌိတ’’န္တိ, နပိ စန္ဒနိကာ ဇာနာတိ ‘‘မယိ ဖေဏပဋလံ ဌိတ’’န္တိ; ဧဝမေဝ န သေမှံ ဇာနာတိ ‘‘အဟံ ဥဒရပဋလေ ဌိတ’’န္တိ, နပိ ဥဒရပဋလံ ဇာနာတိ ‘‘မယိ သေမှံ ဌိတန္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော သေမှံ သေမှဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ သေမှံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as the layer of foam on a cesspool does not know, “I am situated on the cesspool,” nor does the cesspool know, “A layer of foam is situated on me”; even so, the phlegm does not know, “I am situated on the surface of the stomach fluid,” nor does the surface of the stomach fluid know, “Phlegm is situated on me.” For these phenomena are devoid of adverting and reflecting... not a person. By way of delimitation, one determines: “Phlegm is delimited by the phlegm portion.” This is its delimitation by similar characteristic; its delimitation by dissimilar characteristic, however, is just like the hair. Thus, one determines the phlegm by way of color, and so on.

တတော ပရံ သရီရေ ပုဗ္ဗော ဝဏ္ဏတော ပဏ္ဍုပလာသဝဏ္ဏောတိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနော. ဒိသတော ဒွီသု ဒိသာသု ဇာတော. ဩကာသတော ပုဗ္ဗဿ ဩကာသော နာမ နိဗဒ္ဓေါ နတ္ထိ. ယတ္ထ ပုဗ္ဗော သန္နိစိတော တိဋ္ဌေယျ, ယတြ ယတြ ခါဏုကဏ္ဋကပ္ပဟရဏဂ္ဂိဇာလာဒီဟိ အဘိဟတေ သရီရပ္ပဒေသေ လောဟိတံ သဏ္ဌဟိတွာ ပစ္စတိ, ဂဏ္ဍပိဠကာဒယော ဝါ ဥပ္ပဇ္ဇန္တိ, တတြ တတြ တိဋ္ဌတိ.

After that, in the body, one determines that pus, by way of color, has the color of a pale withered leaf. By way of shape, its shape is that of its location. By way of direction, it is produced in the two directions. By way of location, for pus there is no fixed location. Wherever in a region of the body that has been struck by such things as stumps, thorns, blows, or flames of fire, the blood collects and putrefies, or wherever boils, pimples, and so on arise, there it is situated.

တတ္ထ ယထာ ရုက္ခဿ တတ္ထ တတ္ထ ဖရသုဓာရာဒီဟိ ပဟတပ္ပဒေသေ အဝဂဠိတွာ ဌိတော နိယျာသော န ဇာနာတိ ‘‘အဟံ ရုက္ခဿ ပဟတပ္ပဒေသေ ဌိတော’’တိ, နပိ ရုက္ခဿ ပဟတပ္ပဒေသော ဇာနာတိ ‘‘မယိ နိယျာသော ဌိတော’’တိ; ဧဝမေဝ န ပုဗ္ဗော ဇာနာတိ ‘‘အဟံ သရီရဿ တတ္ထ တတ္ထ ခါဏုကဏ္ဋကာဒီဟိ အဘိဟတပ္ပဒေသေ ဂဏ္ဍပိဠကာဒီနံ ဥဋ္ဌိတပ္ပဒေသေ ဝါ ဌိတော’’တိ, နပိ သရီရပ္ပဒေသော ဇာနာတိ ‘‘မယိ ပုဗ္ဗော ဌိတော’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ [Pg.50] ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ပုဗ္ဗော ပုဗ္ဗဘာဂေန ပရိစ္ဆိန္နောတိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ပုဗ္ဗံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as the sap of a tree, having oozed out and settled in places struck here and there by an axe, blade, and so on, does not know, “I am settled in a place of the tree that has been struck,” nor does the struck place of the tree know, “Sap is settled in me”; in this same way, pus does not know, “I am settled in this or that place of the body struck by a stump, thorn, and so on, or in a place where boils, blisters, and so on have arisen,” nor does the part of the body know, “Pus is settled in me.” For these phenomena are devoid of attending and reflecting… not a person. By way of delimitation, one determines: “Pus is delimited by the part of pus.” This is its delimitation by similar nature; its delimitation by dissimilar nature, however, is just like that of hair. Thus one determines pus by way of color and so on.

တတော ပရံ သရီရေ သန္နိစိတလောဟိတံ သံသရဏလောဟိတန္တိ ဧဝံ ဒုဝိဓေ လောဟိတေ သန္နိစိတလောဟိတံ တာဝ ဝဏ္ဏတော ဗဟလကုထိတလာခါရသဝဏ္ဏန္တိ ဝဝတ္ထပေတိ, သံသရဏလောဟိတံ အစ္ဆလာခါရသဝဏ္ဏန္တိ. သဏ္ဌာနတော သဗ္ဗမ္ပိ အတ္တနော ဩကာသသဏ္ဌာနံ. ဒိသတော သန္နိစိတလောဟိတံ ဥပရိမာယ ဒိသာယ ဇာတံ, သံသရဏလောဟိတံ ဒွီသုပီတိ. ဩကာသတော သံသရဏလောဟိတံ ကေသလောမနခဒန္တာနံ မံသဝိနိမုတ္တဋ္ဌာနဉ္စေဝ ထဒ္ဓသုက္ခစမ္မဉ္စ ဝဇ္ဇေတွာ ဓမနိဇာလာနုသာရေန သဗ္ဗံ ဥပါဒိန္နကသရီရံ ဖရိတွာ ဌိတံ. သန္နိစိတလောဟိတံ ယကနဿ ဟေဋ္ဌာဘာဂံ ပူရေတွာ ဧကပတ္တပူရဏမတ္တံ ဝက္ကဟဒယပပ္ဖာသာနံ ဥပရိ ထောကံ ထောကံ ဗိန္ဒုံ ပါတေန္တံ ဝက္ကဟဒယယကနပပ္ဖာသေ တေမေန္တံ ဌိတံ, ယမှိ ဝက္ကဟဒယာဒီနိ အတေမေန္တေ သတ္တာ ပိပါသိတာ ဟောန္တိ.

Next, in the body, of the two kinds of blood—namely, collected blood and circulating blood—one first determines collected blood by way of color as having the color of thick, boiled lac juice, and circulating blood as having the color of clear lac juice. By way of shape, all of it has the shape of its own location. By way of direction, collected blood is produced in the upper direction; circulating blood is produced in both directions. By way of location, circulating blood, avoiding the hair of the head, hair of the body, nails, and teeth, as well as places free from flesh and stiff, dry skin, stands pervading the entire appropriated body by following the network of vessels. Collected blood, filling the lower part of the liver to the measure of about one leaf-cup, stands moistening the kidneys, heart, liver, and lungs, causing drops to fall little by little upon the kidneys, heart, and lungs. When it does not moisten the kidneys, heart, and so on, beings become thirsty.

တတ္ထ ယထာ ဇဇ္ဇရကပါလေ ဌိတံ ဥဒကံ ဟေဋ္ဌာ လေဍ္ဍုခဏ္ဍာဒီနိ တေမေန္တံ န ဇာနာတိ ‘‘အဟံ ဇဇ္ဇရကပါလေ ဌိတံ ဟေဋ္ဌာ လေဍ္ဍုခဏ္ဍာဒီနိ တေမေမီ’’တိ, နပိ ဇဇ္ဇရကပါလံ ဟေဋ္ဌာ လေဍ္ဍုခဏ္ဍာဒီနိ ဝါ ဇာနန္တိ ‘‘မယိ ဥဒကံ ဌိတံ, အမှေ ဝါ တေမေန္တံ ဌိတ’’န္တိ; ဧဝမေဝ န လောဟိတံ ဇာနာတိ ‘‘အဟံ ယကနဿ ဟေဋ္ဌာဘာဂေ ဝက္ကဟဒယာဒီနိ တေမေန္တံ ဌိတ’’န္တိ, နပိ ယကနဿ ဟေဋ္ဌာဘာဂဋ္ဌာနံ ဝက္ကဟဒယာဒီနိ ဝါ ဇာနန္တိ ‘‘မယိ လောဟိတံ ဌိတံ, အမှေ ဝါ တေမေန္တံ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော လောဟိတံ လောဟိတဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ လောဟိတံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as water standing in a cracked potsherd, while moistening the clods of earth and so on below, does not know, “I, standing in a cracked potsherd, moisten the clods of earth and so on below,” nor do the cracked potsherd or the clods of earth and so on below know, “Water is standing in us, or stands moistening us”; in this same way, blood does not know, “I stand in the lower part of the liver, moistening the kidneys, heart, and so on,” nor do the place of the lower part of the liver or the kidneys, heart, and so on know, “Blood is standing in us, or stands moistening us.” For these phenomena are devoid of attending and reflecting… not a person. By way of delimitation, one determines: “Blood is delimited by the part of blood.” This is its delimitation by similar nature; its delimitation by dissimilar nature, however, is just like that of hair. Thus one determines blood by way of color and so on.

တတော ပရံ သရီရေ သေဒေါ ဝဏ္ဏတော ပသန္နတိလတေလဝဏ္ဏောတိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနော. ဒိသတော ဒွီသု ဒိသာသု ဇာတော. ဩကာသတော သေဒဿ ဩကာသော နာမ နိဗဒ္ဓေါ နတ္ထိ, ယတ္ထ သေဒေါ လောဟိတံ ဝိယ သဒါ တိဋ္ဌေယျ. ယသ္မာ ဝါ ယဒါ အဂ္ဂိသန္တာပသူရိယသန္တာပဥတုဝိကာရာဒီဟိ [Pg.51] သရီရံ သန္တပတိ, အထ ဥဒကတော အဗ္ဗူဠှမတ္တဝိသမစ္ဆိန္နဘိသမုဠာလကုမုဒနာလကလာပဥဒကမိဝ သဗ္ဗကေသလောမကူပဝိဝရေဟိ ပဂ္ဃရတိ. တသ္မာ တေသံ ကေသလောမကူပဝိဝရာနံ ဝသေန တံ သဏ္ဌာနတော ဝဝတ္ထပေတိ. ‘‘သေဒပရိဂ္ဂဏှကေန စ ယောဂါဝစရေန ကေသလောမကူပဝိဝရေ ပူရေတွာ ဌိတဝသေနေဝ သေဒေါ မနသိကာတဗ္ဗော’’တိ ဝုတ္တံ ပုဗ္ဗာစရိယေဟိ.

Next, in the body, one determines sweat by way of color as having the color of clear sesame oil. By way of shape, it has the shape of its location. By way of direction, it is produced in two directions. By way of location, there is no fixed location for sweat where it might always stand, like blood. For when the body is heated by the heat of fire, the heat of the sun, changes in season, and so on, then it oozes from all the openings of the hair and body-hair pores, like water from a freshly and unevenly cut lotus root, lotus stalk, water lily stalk, or bundle of lotuses. Therefore, one determines its shape in accordance with those openings of the hair and body-hair pores. And it has been said by the ancient teachers: “Sweat should be attended to by the yogi who is comprehending sweat only as it fills and stands in the openings of the hair and body-hair pores.”

တတ္ထ ယထာ ဘိသမုဠာလကုမုဒနာလကလာပဝိဝရေဟိ ပဂ္ဃရန္တံ ဥဒကံ န ဇာနာတိ ‘‘အဟံ ဘိသမုဠာလကုမုဒနာလကလာပဝိဝရေဟိ ပဂ္ဃရာမီ’’တိ, နပိ ဘိသမုဠာလကုမုဒနာလကလာပဝိဝရာ ဇာနန္တိ ‘‘အမှေဟိ ဥဒကံ ပဂ္ဃရတီ’’တိ; ဧဝမေဝ န သေဒေါ ဇာနာတိ ‘‘အဟံ ကေသလောမကူပဝိဝရေဟိ ပဂ္ဃရာမီ’’တိ, နပိ ကေသလောမကူပဝိဝရာ ဇာနန္တိ ‘‘အမှေဟိ သေဒေါ ပဂ္ဃရတီ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော သေဒေါ သေဒဘာဂေန ပရိစ္ဆိန္နောတိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ သေဒံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as water oozing from the openings of lotus roots, lotus stalks, water lily stalks, and bundles of lotuses does not know, “I ooze from the openings of lotus roots, lotus stalks, water lily stalks, and bundles of lotuses,” nor do the openings of the lotus roots, lotus stalks, water lily stalks, and bundles of lotuses know, “Water oozes from us”; in this same way, sweat does not know, “I ooze from the openings of the hair and body-hair pores,” nor do the openings of the hair and body-hair pores know, “Sweat oozes from us.” For these phenomena are devoid of attending and reflecting… not a person. By way of delimitation, one determines: “Sweat is delimited by the part of sweat.” This is its delimitation by similar nature; its delimitation by dissimilar nature, however, is just like that of hair. Thus one determines sweat by way of color and so on.

တတော ပရံ သရီရေ စမ္မမံသန္တရေ မေဒေါ ဝဏ္ဏတော ဖာလိတဟလိဒ္ဒိဝဏ္ဏောတိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနော. တထာ ဟိ သုခိနော ထူလသရီရဿ စမ္မမံသန္တရေ ဖရိတွာ ဌိတော ဟလိဒ္ဒိရတ္တဒုကူလပိလောတိကသဏ္ဌာနော, ကိသသရီရဿ ဇင်္ဃမံသဦရုမံသပိဋ္ဌိကဏ္ဋကနိဿိတပိဋ္ဌိမံသဥဒရပဋလမံသာနိ နိဿာယ သံဝေလ္လိတွာ ဌပိတဟလိဒ္ဒိရတ္တဒုကူလပိလောတိကခဏ္ဍသဏ္ဌာနော. ဒိသတော ဒွီသု ဒိသာသု ဇာတော. ဩကာသတော ထူလသရီရဿ သကလသရီရံ ဖရိတွာ ကိသဿ ဇင်္ဃာမံသာဒီနိ နိဿာယ ဌိတော, ယော သိနေဟသင်္ခါတောပိ ဟုတွာ ပရမဇေဂုစ္ဆတ္တာ န မတ္ထကတေလတ္ထံ န ဂဏ္ဍူသတေလတ္ထံ န ဒီပဇာလနတ္ထံ သင်္ဂယှတိ.

Next, in the body, one determines the solid fat between the skin and the flesh by way of color as having the color of split turmeric. By way of shape, it has the shape of its location. For in the body of a comfortable, stout person, it stands pervading the space between the skin and the flesh, having the shape of a turmeric-dyed, worn-out fine cloth. In the body of a lean person, it relies on the calf-flesh, thigh-flesh, back-flesh attached to the spine, and the flesh of the abdominal wall, and is wrinkled, having the shape of a piece of a placed, turmeric-dyed, worn-out fine cloth. By way of direction, it is produced in two directions. By way of location, in a stout person’s body it stands pervading the entire body; in a lean person’s body it stands relying on the calf-flesh and so on. Although it is also designated as ‘grease,’ because of its extreme repulsiveness it is not collected for the purpose of head-oil, for the purpose of oil for boils, or for the purpose of lighting a lamp.

တတ္ထ ယထာ မံသပုဉ္ဇံ နိဿာယ ဌိတာ ဟလိဒ္ဒိရတ္တဒုကူလပိလောတိကာ န ဇာနာတိ ‘‘အဟံ မံသပုဉ္ဇံ နိဿာယ ဌိတာ’’တိ, နပိ မံသပုဉ္ဇော ဇာနာတိ ‘‘ဟလိဒ္ဒိရတ္တဒုကူလပိလောတိကာ မံ နိဿာယ ဌိတာ’’တိ; ဧဝမေဝ န မေဒေါ ဇာနာတိ ‘‘အဟံ သကလသရီရံ ဇင်္ဃာဒီသု ဝါ မံသံ နိဿာယ ဌိတော’’တိ, နပိ သကလသရီရံ ဇာနာတိ ဇင်္ဃာဒီသု ဝါ မံသံ ‘‘မေဒေါ မံ နိဿာယ ဌိတော’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော မေဒေါ ဟေဋ္ဌာ မံသေန, ဥပရိ စမ္မေန, သမန္တတော မေဒဘာဂေန [Pg.52] ပရိစ္ဆိန္နောတိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ မေဒံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as a worn-out fine cloth dyed with turmeric, resting on a lump of flesh, does not know, 'I am resting on a lump of flesh,' nor does the lump of flesh know, 'A worn-out fine cloth dyed with turmeric is resting on me'; even so, the solid fat does not know, 'I am resting on the entire body or on the flesh in the shanks and other parts,' nor does the entire body or the flesh in the shanks and other parts know, 'The solid fat is resting on me.' For these phenomena are devoid of adverting and reviewing... (etc.)... they are not a person. By way of delimitation, one determines that the solid fat is delimited below by flesh, above by skin, and all around by the portion of solid fat. This is its homogeneous delimitation; its heterogeneous delimitation, however, is just like that of the hair. Thus one determines the solid fat by way of its color and so forth.

တတော ပရံ သရီရေ အဿု ဝဏ္ဏတော ပသန္နတိလတေလဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနံ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတံ. ဩကာသတော အက္ခိကူပကေသု ဌိတန္တိ. န စေတံ ပိတ္တကောသကေ ပိတ္တမိဝ အက္ခိကူပကေသု သဒါ သန္နိစိတံ ဟုတွာ တိဋ္ဌတိ, ကိန္တု ယဒါ သောမနဿဇာတာ သတ္တာ မဟာဟသိတံ ဟသန္တိ, ဒေါမနဿဇာတာ ရောဒန္တိ ပရိဒေဝန္တိ, တထာရူပံ ဝိသမာဟာရံ ဝါ ဟရန္တိ, ယဒါ စ တေသံ အက္ခီနိ ဓူမရဇပံသုကာဒီဟိ အဘိဟညန္တိ, တဒါ ဧတေဟိ သောမနဿဒေါမနဿဝိသမာဟာရာဒီဟိ သမုဋ္ဌဟိတွာ အဿု အက္ခိကူပကေသု ပူရေတွာ တိဋ္ဌတိ ပဂ္ဃရတိ စ. ‘‘အဿုပရိဂ္ဂဏှကေန စ ယောဂါဝစရေန အက္ခိကူပကေ ပူရေတွာ ဌိတဝသေနေဝ တံ မနသိကာတဗ္ဗ’’န္တိ ပုဗ္ဗာစရိယာ ဝဏ္ဏယန္တိ.

Thereafter, regarding the tears in the body, one determines: by color, they have the color of clear sesame oil. By shape, they have the shape of their location. By direction, they arise in the upper direction. By location, they are situated in the eye sockets. And they do not always remain, having accumulated in the eye sockets, like bile in the gallbladder. But rather, when beings who have become joyful laugh a great laugh, or those who have become sorrowful weep and lament, or consume unsuitable food of that kind, and when their eyes are afflicted by smoke, dust, dirt, and so on, then, arising from such joy, sorrow, unsuitable food, and so on, tears, having filled the eye sockets, remain and also flow out. The ancient teachers explain: 'And by the yogi who comprehends tears, they should be attended to solely by way of their remaining after having filled the eye sockets.'

တတ္ထ ယထာ မတ္ထကစ္ဆိန္နတရုဏတာလဋ္ဌိကူပကေသု ဌိတံ ဥဒကံ န ဇာနာတိ ‘‘အဟံ မတ္ထကစ္ဆိန္နတရုဏတာလဋ္ဌိကူပကေသု ဌိတ’’န္တိ, နပိ မတ္ထကစ္ဆိန္နတရုဏတာလဋ္ဌိကူပကာ ဇာနန္တိ ‘‘အမှေသု ဥဒကံ ဌိတ’’န္တိ; ဧဝမေဝ န အဿု ဇာနာတိ ‘‘အဟံ အက္ခိကူပကေသု ဌိတ’’န္တိ, နပိ အက္ခိကူပကာ ဇာနန္တိ ‘‘အမှေသု အဿု ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော အဿု အဿုဘာဂေန ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ အဿုံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as water situated in the cavities of young palm seeds with their stalks cut off does not know, 'I am situated in the cavities of young palm seeds with their stalks cut off,' nor do the cavities of young palm seeds with their stalks cut off know, 'Water is situated in us'; even so, tears do not know, 'I am situated in the eye sockets,' nor do the eye sockets know, 'Tears are situated in us.' For these phenomena are devoid of adverting and reviewing... (etc.)... they are not a person. By way of delimitation, one determines that tears are delimited by the portion of tears. This is their homogeneous delimitation; their heterogeneous delimitation, however, is just like that of the hair. Thus one determines tears by way of their color and so forth.

တတော ပရံ သရီရေ ဝိလီနသိနေဟသင်္ခါတာ ဝသာ ဝဏ္ဏတော အာစာမေ အာသိတ္တတေလဝဏ္ဏာတိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနာ. ဒိသတော ဒွီသု ဒိသာသု ဇာတာ. ဩကာသတော ဟတ္ထတလဟတ္ထပိဋ္ဌိပါဒတလပါဒပိဋ္ဌိနာသာပုဋနလာဋအံသကူဋေသု ဌိတာတိ. န စေသာ ဧတေသု ဩကာသေသု သဒါ ဝိလီနာ ဧဝ ဟုတွာ တိဋ္ဌတိ, ကိန္တု ယဒါ အဂ္ဂိသန္တာပသူရိယသန္တာပဥတုဝိသဘာဂဓာတုဝိသဘာဂေဟိ တေ ပဒေသာ ဥသ္မာဇာတာ ဟောန္တိ, တဒါ တတ္ထ ဝိလီနာဝ ဟုတွာ ပသန္နသလိလာသု ဥဒကသောဏ္ဍိကာသု နီဟာရော ဝိယ သရတိ.

Thereafter, regarding the liquid fat in the body, known as dissolved grease, one determines: by color, it has the color of oil poured on rice scum. By shape, it has the shape of its location. By direction, it arises in two directions. By location, it is situated in the palms of the hands, the backs of the hands, the soles of the feet, the backs of the feet, the bridge of the nose, the forehead, and the tips of the shoulders. And this does not always remain in these locations, having become dissolved. But rather, when those areas become heated due to the heat of fire, the heat of the sun, imbalance of season, or imbalance of elements, then, having become dissolved there, it flows like vapor over the clear water in lime-washed tanks.

တတ္ထ [Pg.53] ယထာ ဥဒကသောဏ္ဍိယော အဇ္ဈောတ္ထရိတွာ ဌိတော နီဟာရော န ဇာနာတိ ‘‘အဟံ ဥဒကသောဏ္ဍိယော အဇ္ဈောတ္ထရိတွာ ဌိတော’’တိ, နပိ ဥဒကသောဏ္ဍိယော ဇာနန္တိ ‘‘နီဟာရော အမှေ အဇ္ဈောတ္ထရိတွာ ဌိတော’’တိ; ဧဝမေဝ န ဝသာ ဇာနာတိ ‘‘အဟံ ဟတ္ထတလာဒီနိ အဇ္ဈောတ္ထရိတွာ ဌိတာ’’တိ, နပိ ဟတ္ထတလာဒီနိ ဇာနန္တိ ‘‘ဝသာ အမှေ အဇ္ဈောတ္ထရိတွာ ဌိတာ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ဝသာ ဝသာဘာဂေန ပရိစ္ဆိန္နာတိ ဝဝတ္ထပေတိ. အယမေတိဿာ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ဝသံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as vapor that, having overspread lime-washed tanks, is situated there does not know, 'I, having overspread lime-washed tanks, am situated there,' nor do the lime-washed tanks know, 'Vapor, having overspread us, is situated there'; even so, the liquid fat does not know, 'I, having overspread the palms of the hands and other parts, am situated there,' nor do the palms of the hands and other parts know, 'Liquid fat, having overspread us, is situated there.' For these phenomena are devoid of adverting and reviewing... (etc.)... they are not a person. By way of delimitation, one determines that liquid fat is delimited by the portion of liquid fat. This is its homogeneous delimitation; its heterogeneous delimitation, however, is just like that of the hair. Thus one determines liquid fat by way of its color and so forth.

တတော ပရံ သရီရေ မုခဿဗ္ဘန္တရေ ခေဠော ဝဏ္ဏတော သေတော ဖေဏဝဏ္ဏောတိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနောတိ, သမုဒ္ဒဖေဏသဏ္ဌာနောတိပိ ဧကေ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတော. ဩကာသတော ဥဘောဟိ ကပေါလပဿေဟိ ဩရောဟိတွာ ဇိဝှာယ ဌိတောတိ. န စေသော ဧတ္ထ သဒါ သန္နိစိတော ဟုတွာ တိဋ္ဌတိ, ကိန္တု ယဒါ သတ္တာ တထာရူပံ အာဟာရံ ပဿန္တိ ဝါ သရန္တိ ဝါ, ဥဏှတိတ္တကဋုကလောဏမ္ဗိလာနံ ဝါ ကိဉ္စိ မုခေ ဌပေန္တိ. ယဒါ စ တေသံ ဟဒယံ အာဂိလာယတိ, ကိသ္မိဉ္စိဒေဝ ဝါ ဇိဂုစ္ဆာ ဥပ္ပဇ္ဇတိ, တဒါ ခေဠော ဥပ္ပဇ္ဇိတွာ ဥဘောဟိ ကပေါလပဿေဟိ ဩရောဟိတွာ ဇိဝှာယ သဏ္ဌာတိ. အဂ္ဂဇိဝှာယ စေသ ခေဠော တနုကော ဟောတိ, မူလဇိဝှာယ ဗဟလော, မုခေ ပက္ခိတ္တဉ္စ ပုထုကံ ဝါ တဏ္ဍုလံ ဝါ အညံ ဝါ ကိဉ္စိ ခါဒနီယံ နဒိပုလိနေ ခတကူပသလိလမိဝ ပရိက္ခယမဂစ္ဆန္တောဝ သဒါ တေမနသမတ္ထော ဟောတိ.

Thereafter, regarding the saliva within the mouth in the body, one determines: by color, it is white, with the color of foam. By shape, it has the shape of its location; some say it has the shape of sea-foam. By direction, it arises in the upper direction. By location, having descended from both cheeks, it is situated on the tongue. And this does not always remain there, having accumulated. But rather, when beings see or recollect such food, or place something hot, bitter, pungent, salty, or sour in the mouth; and when their heart is afflicted, or disgust arises for some reason whatsoever, then saliva, having arisen, descends from both cheeks and settles on the tongue. And this saliva is thin at the tip of the tongue and thick at the root of the tongue. It is always able to moisten flattened rice, or uncooked rice, or any other kind of edible food placed in the mouth, just like the water in a well dug by hand on a river's sandbank, which does not go to exhaustion.

တတ္ထ ယထာ နဒိပုလိနေ ခတကူပတလေ သဏ္ဌိတံ ဥဒကံ န ဇာနာတိ ‘‘အဟံ ကူပတလေ သဏ္ဌိတ’’န္တိ, နပိ ကူပတလံ ဇာနာတိ ‘‘မယိ ဥဒကံ ဌိတ’’န္တိ; ဧဝမေဝ န ခေဠော ဇာနာတိ ‘‘အဟံ ဥဘောဟိ ကပေါလပဿေဟိ ဩရောဟိတွာ ဇိဝှာတလေ သဏ္ဌိတော’’တိ, နပိ ဇိဝှာတလံ ဇာနာတိ ‘‘မယိ ဥဘောဟိ ကပေါလပဿေဟိ ဩရောဟိတွာ ခေဠော သဏ္ဌိတော’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ခေဠော ခေဠဘာဂေန ပရိစ္ဆိန္နောတိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ ခေဠံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as water resting in a dug pit on a riverbank does not know, 'I am resting in a dug pit,' nor does the dug pit know, 'Water is resting in me'; even so, saliva does not know, 'Having descended from both cheeks, I am resting on the surface of the tongue,' nor does the surface of the tongue know, 'Having descended from both cheeks, saliva is resting on me.' For these phenomena are devoid of advertence and reflection... not a person. By way of delimitation, one determines: 'Saliva is delimited by the part that is saliva.' This is its homogeneous delimitation; its heterogeneous delimitation, however, is just like the hair. In this way, one determines saliva by way of color and so forth.

တတော [Pg.54] ပရံ သရီရေ သိင်္ဃာဏိကာ ဝဏ္ဏတော သေတာ တရုဏတာလမိဉ္ဇဝဏ္ဏာတိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနာ, သေဒေတွာ သေဒေတွာ နာသာပုဋေ နိရန္တရံ ပက္ခိတ္တဝေတ္တင်္ကုရသဏ္ဌာနာတိပိ ဧကေ. ဒိသတော ဥပရိမာယ ဒိသာယ ဇာတာ. ဩကာသတော နာသာပုဋေ ပူရေတွာ ဌိတာတိ. န စေသာ ဧတ္ထ သဒါ သန္နိစိတာ ဟုတွာ တိဋ္ဌတိ, ကိန္တု သေယျထာပိ နာမ ပုရိသော ပဒုမိနိပတ္တေ ဒဓိံ ဗန္ဓိတွာ ဟေဋ္ဌာ ပဒုမိနိပတ္တံ ကဏ္ဋကေန ဝိဇ္ဈေယျ, အထ တေန ဆိဒ္ဒေန ဒဓိပိဏ္ဍံ ဂဠိတွာ ဗဟိ ပပတေယျ; ဧဝမေဝ ယဒါ သတ္တာ ရောဒန္တိ, ဝိသဘာဂါဟာရဥတုဝသေန ဝါ သဉ္ဇာတဓာတုက္ခောဘာ ဟောန္တိ, တဒါ အန္တောသီသတော ပူတိသေမှဘာဝံ အာပန္နံ မတ္ထလုင်္ဂံ ဂဠိတွာ တာလုမတ္ထကဝိဝရေန ဩတရိတွာ နာသာပုဋေ ပူရေတွာ တိဋ္ဌတိ.

Then, further, in the body, one determines that nasal mucus is white in color, like the color of a young palm kernel. In terms of shape, it has the shape of the space it occupies; some say its shape is like a rattan shoot continuously inserted into the nostrils from repeated dripping. In terms of direction, it arises from the upper direction. In terms of location, it fills the nostrils and remains. But it does not always remain accumulated there; rather, just as a man might wrap curds in a lotus leaf and pierce the lotus leaf underneath with a thorn, and then the lump of curds would ooze through that hole and fall outside; even so, when beings cry, or when disturbances of the elements arise due to unsuitable food or seasonal changes, the brain, having become a putrid and phlegm-like substance, oozes down through the opening at the top of the palate and remains, filling the nostrils.

တတ္ထ ယထာ သိပ္ပိကာယ ပက္ခိတ္တံ ပူတိဒဓိ န ဇာနာတိ ‘‘အဟံ သိပ္ပိကာယ ဌိတ’’န္တိ, နပိ သိပ္ပိကာ ဇာနာတိ ‘‘မယိ ပူတိကံ ဒဓိ ဌိတ’’န္တိ; ဧဝမေဝ န သိင်္ဃာဏိကာ ဇာနာတိ ‘‘အဟံ နာသာပုဋေသု ဌိတာ’’တိ, နပိ နာသာပုဋာ ဇာနန္တိ ‘‘အမှေသု သိင်္ဃာဏိကာ ဌိတာ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော သိင်္ဃာဏိကာ သိင်္ဃာဏိကဘာဂေန ပရိစ္ဆိန္နာတိ ဝဝတ္ထပေတိ. အယမေတိဿာ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ သိင်္ဃာဏိကံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as putrid curds placed in an oyster shell do not know, 'I am placed in an oyster shell,' nor does the oyster shell know, 'Putrid curds are placed in me'; even so, nasal mucus does not know, 'I am situated in the nostrils,' nor do the nostrils know, 'Nasal mucus is situated in us.' For these phenomena are devoid of advertence and reflection... not a person. By way of delimitation, one determines: 'Nasal mucus is delimited by the part that is nasal mucus.' This is its homogeneous delimitation; its heterogeneous delimitation, however, is just like the hair. In this way, one determines nasal mucus by way of color and so forth.

တတော ပရံ အန္တောသရီရေ လသိကာတိ သရီရသန္ဓီနံ အဗ္ဘန္တရေ ပိစ္ဆိလကုဏပံ. သာ ဝဏ္ဏတော ကဏိကာရနိယျာသဝဏ္ဏာတိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဩကာသသဏ္ဌာနာ. ဒိသတော ဒွီသု ဒိသာသု ဇာတာ. ဩကာသတော အဋ္ဌိသန္ဓီနံ အဗ္ဘဉ္ဇနကိစ္စံ သာဓယမာနာ အသီတိသတသန္ဓီနံ အဗ္ဘန္တရေ ဌိတာတိ. ယဿ စေသာ မန္ဒာ ဟောတိ, တဿ ဥဋ္ဌဟန္တဿ နိသီဒန္တဿ အဘိက္ကမန္တဿ ပဋိက္ကမန္တဿ သမိဉ္ဇန္တဿ ပသာရေန္တဿ အဋ္ဌိကာနိ ကဋကဋာယန္တိ, အစ္ဆရိကာသဒ္ဒံ ကရောန္တော ဝိယ ဝိစရတိ, ဧကယောဇနဒွိယောဇနမတ္တမ္ပိ အဒ္ဓါနံ ဂတဿ ဝါယောဓာတု ကုပ္ပတိ, ဂတ္တာနိ ဒုက္ခန္တိ ယဿ ပန စေသာ ဗဟုကာ ဟောတိ, တဿ ဥဋ္ဌာနနိသဇ္ဇာဒီသု န အဋ္ဌီနိ ကဋကဋာယန္တိ, ဒီဃမ္ပိ အဒ္ဓါနံ ဂတဿ န ဝါယောဓာတု ကုပ္ပတိ, န ဂတ္တာနိ ဒုက္ခန္တိ.

Then, further inside the body, there is synovial fluid—a slimy, repulsive substance within the joints of the body. One determines that in terms of color, it has the color resembling the resin of the kaṇikāra tree. In terms of shape, it has the shape of the space it occupies. In terms of direction, it arises in two directions. In terms of location, performing the function of lubricating the bone joints, it is situated inside the one hundred and eighty joints. For one in whom this fluid is deficient, when they stand up, sit down, walk forward, walk backward, bend, or stretch, their bones creak, moving about as if making the sound of a finger-snap. Even after traveling a distance of one or two yojanas, the wind element becomes disturbed, and their limbs ache. But for one in whom this fluid is abundant, when they stand up, sit down, and so on, their bones do not creak. Even after traveling a long distance, the wind element does not become disturbed, nor do their limbs ache.

တတ္ထ [Pg.55] ယထာ အဗ္ဘဉ္ဇနတေလံ န ဇာနာတိ ‘‘အဟံ အက္ခံ အဗ္ဘဉ္ဇိတွာ ဌိတ’’န္တိ, နပိ အက္ခော ဇာနာတိ ‘‘မံ တေလံ အဗ္ဘဉ္ဇိတွာ ဌိတ’’န္တိ; ဧဝမေဝ န လသိကာ ဇာနာတိ ‘‘အဟံ အသီတိသတသန္ဓိယော အဗ္ဘဉ္ဇိတွာ ဌိတာ’’တိ, နပိ အသီတိသတသန္ဓိယော ဇာနန္တိ ‘‘လသိကာ အမှေ အဗ္ဘဉ္ဇိတွာ ဌိတာ’’တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော လသိကာ လသိကဘာဂေန ပရိစ္ဆိန္နာတိ ဝဝတ္ထပေတိ. အယမေတိဿာ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ လသိကံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Therein, just as lubricating oil does not know, 'I am situated, having lubricated the axle,' nor does the axle know, 'The oil is situated, having lubricated me'; even so, the synovial fluid does not know, 'I am situated, having lubricated the one hundred and eighty joints,' nor do the one hundred and eighty joints know, 'The synovial fluid is situated, having lubricated us.' For these phenomena are devoid of advertence and reflection... not a person. By way of delimitation, one determines: 'The synovial fluid is delimited by the part that is synovial fluid.' This is its homogeneous delimitation; its heterogeneous delimitation, however, is just like the hair. In this way, one determines the synovial fluid by way of color and so forth.

တတော ပရံ အန္တောသရီရေ မုတ္တံ ဝဏ္ဏတော မာသခါရောဒကဝဏ္ဏန္တိ ဝဝတ္ထပေတိ. သဏ္ဌာနတော ဥဒကံ ပူရေတွာ အဓောမုခဌပိတဥဒကကုမ္ဘအန္တရဂတဥဒကသဏ္ဌာနံ. ဒိသတော ဟေဋ္ဌိမာယ ဒိသာယ ဇာတံ. ဩကာသတော ဝတ္ထိဿဗ္ဘန္တရေ ဌိတန္တိ. ဝတ္ထိ နာမ ဝတ္ထိပုဋော ဝုစ္စတိ, ယတ္ထ သေယျထာပိ နာမ စန္ဒနိကာယ ပက္ခိတ္တေ အမုခေ ပေဠာဃဋေ စန္ဒနိကာရသော ပဝိသတိ, န စဿ ပဝိသနမဂ္ဂေါ ပညာယတိ; ဧဝမေဝ သရီရတော မုတ္တံ ပဝိသတိ, န စဿ ပဝိသနမဂ္ဂေါ ပညာယတိ နိက္ခမနမဂ္ဂေါ ဧဝ တု ပါကဋော ဟောတိ, ယမှိ စ မုတ္တဿ ဘရိတေ ‘‘ပဿာဝံ ကရောမာ’’တိ သတ္တာနံ အာယူဟနံ ဟောတိ. တတ္ထ ယထာ စန္ဒနိကာယ ပက္ခိတ္တေ အမုခေ ပေဠာဃဋေ ဌိတော စန္ဒနိကာရသော န ဇာနာတိ ‘‘အဟံ အမုခေ ပေဠာဃဋေ ဌိတော’’တိ, နပိ ပေဠာဃဋော ဇာနာတိ ‘‘မယိ စန္ဒနိကာရသော ဌိတော’’တိ; ဧဝမေဝ မုတ္တံ န ဇာနာတိ ‘‘အဟံ ဝတ္ထိမှိ ဌိတ’’န္တိ, နပိ ဝတ္ထိ ဇာနာတိ ‘‘မယိ မုတ္တံ ဌိတ’’န္တိ. အာဘောဂပစ္စဝေက္ခဏဝိရဟိတာ ဟိ ဧတေ ဓမ္မာ…ပေ… န ပုဂ္ဂလောတိ. ပရိစ္ဆေဒတော ဝတ္ထိအဗ္ဘန္တရေန စေဝ မုတ္တဘာဂေန စ ပရိစ္ဆိန္နန္တိ ဝဝတ္ထပေတိ. အယမေတဿ သဘာဂပရိစ္ဆေဒေါ, ဝိသဘာဂပရိစ္ဆေဒေါ ပန ကေသသဒိသော ဧဝါတိ ဧဝံ မုတ္တံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ. ဧဝမယံ ဣမံ ဒွတ္တိံသာကာရံ ဝဏ္ဏာဒိတော ဝဝတ္ထပေတိ.

Then, further inside the body, one determines that urine, by way of color, has the color of bean broth or lye-water. By way of shape, it has the shape of water contained within a water pot that has been filled and placed upside down. By way of direction, it arises from the lower direction. By way of location, it is situated within the bladder. The bladder is called the bladder-pouch. For instance, just as when a sealed earthen pot is placed in a cesspool, the cesspool water seeps in, but its entry path is not discerned; just so, urine enters from the body, but its entry path is not discerned; only its exit path is evident. And when the bladder is full of urine, beings have the impulse, 'We shall urinate.' Therein, just as the cesspool water situated in the sealed earthen pot does not know, 'I am situated in the sealed earthen pot,' nor does the sealed earthen pot know, 'Cesspool water is situated in me'; even so, the urine does not know, 'I am situated in the bladder,' nor does the bladder know, 'Urine is situated in me.' For these phenomena are devoid of advertence and reflection... not a person. By way of delimitation, one determines that it is delimited by the interior of the bladder and by the part that is urine. This is its homogeneous delimitation; its heterogeneous delimitation, however, is just like the hair. In this way, one determines urine by way of color and so forth. In this way, this practitioner determines these thirty-two aspects by way of color and so forth.

တဿေဝံ ဣမံ ဒွတ္တိံသာကာရံ ဝဏ္ဏာဒိဝသေန ဝဝတ္ထပေန္တဿ တံ တံ ဘာဝနာနုယောဂံ အာဂမ္မ ကေသာဒယော ပဂုဏာ ဟောန္တိ, ကောဋ္ဌာသဘာဝေန ဥပဋ္ဌဟန္တိ. တတော ပဘုတိ သေယျထာပိ နာမ စက္ခုမတော ပုရိသဿ ဒွတ္တိံသဝဏ္ဏာနံ ပုပ္ဖာနံ ဧကသုတ္တဂန္ထိတံ မာလံ ဩလောကေန္တဿ သဗ္ဗပုပ္ဖာနိ အပုဗ္ဗာပရိယမိဝ ပါကဋာနိ ဟောန္တိ; ဧဝမေဝ ‘‘အတ္ထိ ဣမသ္မိံ ကာယေ [Pg.56] ကေသာ’’တိ ဣမံ ကာယံ သတိယာ ဩလောကေန္တဿ သဗ္ဗေ တေ ဓမ္မာ အပုဗ္ဗာပရိယမိဝ ပါကဋာ ဟောန္တိ. ကေသေသု အာဝဇ္ဇိတေသု အသဏ္ဌဟမာနာဝ သတိ ယာဝ မုတ္တံ, တာဝ ပဝတ္တတိ. တတော ပဘုတိ တဿ အာဟိဏ္ဍန္တာ မနုဿတိရစ္ဆာနာဒယော စ သတ္တာကာရံ ဝိဇဟိတွာ ကောဋ္ဌာသရာသိဝသေနေဝ ဥပဋ္ဌဟန္တိ, တေဟိ စ အဇ္ဈောဟရိယမာနံ ပါနဘောဇနာဒိ ကောဋ္ဌာသရာသိမှိ ပက္ခိပ္ပမာနမိဝ ဥပဋ္ဌာတီတိ.

For one who thus defines these thirty-two parts by way of color and so on, depending on that particular application to meditation, the hair of the head and other parts become familiar and present themselves as portions. From then on, just as for a man with eyesight looking at a garland of flowers of thirty-two colors strung on a single thread, all the flowers become manifest as if without before or after; even so, for one looking at this body with mindfulness, thinking, 'In this body there is hair of the head,' all those phenomena become manifest as if without before or after. When attention is directed to the hair of the head, mindfulness, without wavering, proceeds as far as the urine. From then on, wandering humans, animals, and so on, appear to that person having abandoned the aspect of a 'being' and only by way of a heap of parts. And drink, food, and so on, being consumed by them, appears as if being put into that heap of parts.

ဧတ္ထာဟ ‘‘အထာနေန တတော ပရံ ကိံ ကာတဗ္ဗ’’န္တိ? ဝုစ္စတေ – တဒေဝ နိမိတ္တံ အာသေဝိတဗ္ဗံ ဘာဝေတဗ္ဗံ ဗဟုလီကာတဗ္ဗံ သုဝဝတ္ထိတံ ဝဝတ္ထပေတဗ္ဗံ. ကထံ ပနာယံ တံ နိမိတ္တံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ သုဝဝတ္ထိတံ ဝဝတ္ထပေတီတိ? အယဉှိ တံ ကေသာဒီနံ ကောဋ္ဌာသဘာဝေန ဥပဋ္ဌာနနိမိတ္တံ အာသေဝတိ, သတိယာ အလ္လိယတိ ဘဇတိ ဥပဂစ္ဆတိ, သတိဂဗ္ဘံ ဂဏှာပေတိ. တတ္ထ လဒ္ဓံ ဝါ သတိံ ဝဍ္ဎေန္တော တံ ဘာဝေတီတိ ဝုစ္စတိ. ဗဟုလီကရောတီတိ ပုနပ္ပုနံ သတိသမ္ပယုတ္တံ ဝိတက္ကဝိစာရဗ္ဘာဟတံ ကရောတိ. သုဝဝတ္ထိတံ ဝဝတ္ထပေတီတိ ယထာ သုဋ္ဌု ဝဝတ္ထိတံ ဟောတိ, န ပုန အန္တရဓာနံ ဂစ္ဆတိ, တထာ တံ သတိယာ ဝဝတ္ထပေတိ, ဥပဓာရေတိ ဥပနိဗန္ဓတိ.

Here a questioner asks: 'Then what should be done by this person after that?' It is said: that very sign should be resorted to, developed, made much of, and well-defined. But how does this person resort to, develop, make much of, and well-define that sign? This person resorts to that sign of the appearance of hair of the head, etc., as parts; with mindfulness one adheres to it, associates with it, approaches it, and makes mindfulness its core. Therein, by increasing the mindfulness that has been gained, it is said that one 'develops' it. 'Making much of it' means one repeatedly brings it about, impelled by thought and examination associated with mindfulness. 'Well-defining it' means that one defines it with mindfulness in such a way that it becomes well-defined and does not disappear again; one sustains it, one fastens it.

အထ ဝါ ယံ ပုဗ္ဗေ အနုပုဗ္ဗတော, နာတိသီဃတော, နာတိသဏိကတော, ဝိက္ခေပပ္ပဟာနတော, ပဏ္ဏတ္တိသမတိက္ကမနတော, အနုပုဗ္ဗမုဉ္စနတော, လက္ခဏတော, တယော စ သုတ္တန္တာတိ ဧဝံ ဒသဝိဓံ မနသိကာရကောသလ္လံ ဝုတ္တံ. တတ္ထ အနုပုဗ္ဗတော မနသိကရောန္တော အာသေဝတိ, နာတိသီဃတော နာတိသဏိကတော စ မနသိကရောန္တော ဘာဝေတိ, ဝိက္ခေပပ္ပဟာနတော မနသိကရောန္တော ဗဟုလီ ကရောတိ, ပဏ္ဏတ္တိသမတိက္ကမနာဒိတော မနသိကရောန္တော သုဝဝတ္ထိတံ ဝဝတ္ထပေတီတိ ဝေဒိတဗ္ဗော.

Alternatively, there is the tenfold skill in attention that was previously mentioned: by way of gradualness, not too fast, not too slow, by abandoning distraction, by transcending concepts, by gradual relinquishment, by way of characteristic, and the three suttantas. Therein, one who attends by way of gradualness 'resorts to it.' One who attends not too fast and not too slow 'develops it.' One who attends by abandoning distraction 'makes much of it.' It should be understood that one who attends by way of transcending concepts and so on 'well-defines it.'

ဧတ္ထာဟ ‘‘ကထံ ပနာယံ အနုပုဗ္ဗာဒိဝသေန ဧတေ ဓမ္မေ မနသိ ကရောတီ’’တိ? ဝုစ္စတေ – အယဉှိ ကေသေ မနသိ ကရိတွာ တဒနန္တရံ လောမေ မနသိ ကရောတိ, န နခေ. တထာ လောမေ မနသိ ကရိတွာ တဒနန္တရံ နခေ မနသိ ကရောတိ, န ဒန္တေ. ဧသ နယော သဗ္ဗတ္ထ. ကသ္မာ? ဥပ္ပဋိပါဋိယာ ဟိ မနသိကရောန္တော သေယျထာပိ နာမ အကုသလော ပုရိသော ဒွတ္တိံသပဒံ နိဿေဏိံ ဥပ္ပဋိပါဋိယာ အာရောဟန္တော ကိလန္တကာယော တတော နိဿေဏိတော [Pg.57] ပပတတိ, န အာရောဟနံ သမ္ပာဒေတိ; ဧဝမေဝ ဘာဝနာသမ္ပတ္တိဝသေန အဓိဂန္တဗ္ဗဿ အဿာဒဿ အနဓိဂမနတော ကိလန္တစိတ္တော ဒွတ္တိံသာကာရဘာဝနာတော ပပတတိ, န ဘာဝနံ သမ္ပာဒေတီတိ.

Here a questioner asks: 'But how does this person attend to these phenomena by way of gradualness and so on?' It is said: This person, having attended to the hair of the head, immediately after attends to the hair of the body, not the nails. Similarly, having attended to the hair of the body, immediately after one attends to the nails, not the teeth. This is the method in all cases. Why? Because one who attends out of order is like an unskilled person who, climbing a ladder with thirty-two rungs out of order, becomes weary in body, falls from that ladder, and does not accomplish the ascent. Even so, due to not attaining the satisfaction that should be attained through the accomplishment of the development, the mind becomes weary, one falls away from the development of the thirty-two parts, and does not accomplish the development.

အနုပုဗ္ဗတော မနသိကရောန္တောပိ စ ကေသာ လောမာတိ နာတိသီဃတောပိ မနသိ ကရောတိ. အတိသီဃတော ဟိ မနသိကရောန္တော သေယျထာပိ နာမ အဒ္ဓါနံ ဂစ္ဆန္တော ပုရိသော သမဝိသမရုက္ခထလနိန္နဒွေဓာပထာဒီနိ မဂ္ဂနိမိတ္တာနိ ဥပလက္ခေတုံ န သက္ကောတိ, တတော န မဂ္ဂကုသလော ဟောတိ, အဒ္ဓါနဉ္စ ပရိက္ခယံ နေတိ; ဧဝမေဝ ဝဏ္ဏသဏ္ဌာနာဒီနိ ဒွတ္တိံသာကာရနိမိတ္တာနိ ဥပလက္ခေတုံ န သက္ကောတိ, တတော န ဒွတ္တိံသာကာရေ ကုသလော ဟောတိ, ကမ္မဋ္ဌာနဉ္စ ပရိက္ခယံ နေတိ.

And one who attends by way of gradualness also attends to 'hair of the head, hair of the body,' and so on, not too quickly. For one who attends too quickly is like a person traveling a long road who is not able to observe the signs of the path—such as level and uneven ground, trees, highlands, lowlands, and forked paths; therefore, one is not skilled in the thirty-two parts and brings the meditation subject to ruin.

ယထာ စ နာတိသီဃတော, ဧဝံ နာတိသဏိကတောပိ မနသိ ကရောတိ. အတိသဏိကတော ဟိ မနသိကရောန္တော သေယျထာပိ နာမ ပုရိသော အဒ္ဓါနမဂ္ဂံ ပဋိပန္နော အန္တရာမဂ္ဂေ ရုက္ခပဗ္ဗတတဠာကာဒီသု ဝိလမ္ဗမာနော ဣစ္ဆိတပ္ပဒေသံ အပါပုဏန္တော အန္တရာမဂ္ဂေယေဝ သီဟဗျဂ္ဃာဒီဟိ အနယဗျသနံ ပါပုဏာတိ; ဧဝမေဝ ဒွတ္တိံသာကာရဘာဝနာသမ္ပဒံ အပါပုဏန္တော ဘာဝနာဝိစ္ဆေဒေန အန္တရာယေဝ ကာမဝိတက္ကာဒီဟိ အနယဗျသနံ ပါပုဏာတိ.

And just as one attends not too quickly, so too one attends not too slowly. For one who attends too slowly is like a person who, having set out on a long road, lingers along the way among trees, mountains, ponds, and so on, and not reaching the desired destination, meets with misfortune and ruin from lions, tigers, and so on, right on the path. Even so, not reaching the accomplishment of the development of the thirty-two parts, one meets with misfortune and ruin from sensual thoughts and so on, right in the middle of it, due to the interruption of the development.

နာတိသဏိကတော မနသိကရောန္တောပိ စ ဝိက္ခေပပ္ပဟာနတောပိ မနသိ ကရောတိ. ဝိက္ခေပပ္ပဟာနတော နာမ ယထာ အညေသု နဝကမ္မာဒီသု စိတ္တံ န ဝိက္ခိပတိ, တထာ မနသိ ကရောတိ. ဗဟိဒ္ဓါ ဝိက္ခေပမာနစိတ္တော ဟိ ကေသာဒီသွေဝ အသမာဟိတစေတောဝိတက္ကော ဘာဝနာသမ္ပဒံ အပါပုဏိတွာ အန္တရာဝ အနယဗျသနံ အာပဇ္ဇတိ တက္ကသိလာဂမနေ ဗောဓိသတ္တဿ သဟာယကာ ဝိယ. အဝိက္ခိပမာနစိတ္တော ပန ကေသာဒီသွေဝ သမာဟိတစေတောဝိတက္ကော ဘာဝနာသမ္ပဒံ ပါပုဏာတိ ဗောဓိသတ္တော ဝိယ တက္ကသိလရဇ္ဇသမ္ပဒန္တိ. တဿေဝံ ဝိက္ခေပပ္ပဟာနတော မနသိကရောတော အဓိကာရစရိယာဓိမုတ္တီနံ ဝသေန တေ ဓမ္မာ အသုဘတော ဝါ ဝဏ္ဏတော ဝါ သုညတော ဝါ ဥပဋ္ဌဟန္တိ.

And one who attends not too slowly also attends by abandoning distraction. 'Abandoning distraction' means that one attends in such a way that the mind is not distracted by other things like new work, and so on. For one whose mind is distracted externally, with thoughts and mind unconcentrated on the hair of the head and other parts, not having reached the accomplishment of the development, meets with misfortune and ruin midway, like the Bodhisatta's companions on the way to Takkasilā. But one with an undistracted mind, with thoughts and mind concentrated on the hair of the head and other parts, reaches the accomplishment of the development, like the Bodhisatta reaching the royal fortune of Takkasilā. For one who thus attends by abandoning distraction, according to one's disposition, conduct, and inclination, those phenomena appear either as foul, or by way of color, or as empty.

အထ ပဏ္ဏတ္တိသမတိက္ကမနတော တေ ဓမ္မေ မနသိ ကရောတိ. ပဏ္ဏတ္တိသမတိက္ကမနတောတိ ကေသာ လောမာတိ ဧဝမာဒိဝေါဟာရံ သမတိက္ကမိတွာ ဝိဿဇ္ဇေတွာ ယထူပဋ္ဌိတာနံ အသုဘာဒီနံယေဝ ဝသေန မနသိ ကရောတိ. ကထံ[Pg.58]? ယထာ အရညနိဝါသူပဂတာ မနုဿာ အပရိစိတဘူမိဘာဂတ္တာ ဥဒကဋ္ဌာနသဉ္ဇာနနတ္ထံ သာခါဘင်္ဂါဒိနိမိတ္တံ ကတွာ တဒနုသာရေန ဂန္တွာ ဥဒကံ ပရိဘုဉ္ဇန္တိ, ယဒါ ပန ပရိစိတဘူမိဘာဂါ ဟောန္တိ, အထ တံ နိမိတ္တံ ဝိဿဇ္ဇေတွာ အမနသိကတွာဝ ဥဒကဋ္ဌာနံ ဥပသင်္ကမိတွာ ဥဒကံ ပရိဘုဉ္ဇန္တိ, ဧဝမေဝါယံ ကေသာ လောမာတိအာဒိနာ တံတံဝေါဟာရဿ ဝသေန ပဌမံ တေ ဓမ္မေ မနသာကာသိ, တေသု ဓမ္မေသု အသုဘာဒီနံ အညတရဝသေန ဥပဋ္ဌဟန္တေသု တံ ဝေါဟာရံ သမတိက္ကမိတွာ ဝိဿဇ္ဇေတွာ အသုဘာဒိတောဝ မနသိ ကရောတိ.

Then he attends to those things by way of transcending the concept. 'By way of transcending the concept' means that having transcended and abandoned the conventional expression 'hair of the head, body hair,' and so on, he attends only by way of the foulness, etc., as it has appeared. How? Just as people who have gone to live in the forest, being unfamiliar with the area of land, make a sign, such as the breaking of a branch, for the purpose of knowing the water-drawing place, and having gone following that, they use the water; but when they become familiar with the area of land, then, having abandoned that sign and without attending to it at all, they approach the water-drawing place and use the water. Just so, this person at first attended to those things by way of this or that conventional expression, such as 'hair of the head, body hair'; but when, in those things, one or another aspect of foulness, etc., appears, having transcended and abandoned that conventional expression, he attends only by way of foulness and so on.

ဧတ္ထာဟ ‘‘ကထံ ပနဿ ဧတေ ဓမ္မာ အသုဘာဒိတော ဥပဋ္ဌဟန္တိ, ကထံ ဝဏ္ဏတော, ကထံ သုညတော ဝါ, ကထဉ္စာယမေတေ အသုဘတော မနသိ ကရောတိ, ကထံ ဝဏ္ဏတော, ကထံ သုညတော ဝါ’’တိ? ကေသာ တာဝဿ ဝဏ္ဏသဏ္ဌာနဂန္ဓာသယောကာသဝသေန ပဉ္စဓာ အသုဘတော ဥပဋ္ဌဟန္တိ, ပဉ္စဓာ ဧဝ အယမေတေ အသုဘတော မနသိ ကရောတိ. သေယျထိဒံ – ကေသာ နာမေတေ ဝဏ္ဏတော အသုဘာ ပရမပ္ပဋိကူလဇေဂုစ္ဆာ. တထာ ဟိ မနုဿာ ဒိဝါ ပါနဘောဇနေ ပတိတံ ကေသဝဏ္ဏံ ဝါကံ ဝါ သုတ္တံ ဝါ ဒိသွာ ကေသသညာယ မနောရမမ္ပိ ပါနဘောဇနံ ဆဍ္ဍေန္တိ ဝါ ဇိဂုစ္ဆန္တိ ဝါ. သဏ္ဌာနတောပိ အသုဘာ. တထာ ဟိ ရတ္တိံ ပါနဘောဇနေ ပတိတံ ကေသသဏ္ဌာနံ ဝါကံ ဝါ သုတ္တံ ဝါ ဖုသိတွာ ကေသသညာယ မနောရမမ္ပိ ပါနဘောဇနံ ဆဍ္ဍေန္တိ ဝါ ဇိဂုစ္ဆန္တိ ဝါ. ဂန္ဓတောပိ အသုဘာ. တထာ ဟိ တေလမက္ခနပုပ္ဖဓူမာဒိသင်္ခါရေဟိ ဝိရဟိတာနံ ကေသာနံ ဂန္ဓော ပရမဇေဂုစ္ဆော ဟောတိ, အဂ္ဂီသု ပက္ခိတ္တဿ ကေသဿ ဂန္ဓံ ဃာယိတွာ သတ္တာ နာသိကံ ပိဓေန္တိ, မုခမ္ပိ ဝိကုဇ္ဇေန္တိ. အာသယတောပိ အသုဘာ. တထာ ဟိ နာနာဝိဓေန မနုဿာသုစိနိဿန္ဒေန သင်္ကာရဋ္ဌာနေ တဏ္ဍုလေယျကာဒီနိ ဝိယ ပိတ္တသေမှပုဗ္ဗလောဟိတနိဿန္ဒေန တေ အာစိတာ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ ဂမိတာတိ. ဩကာသတောပိ အသုဘာ. တထာ ဟိ သင်္ကာရဋ္ဌာနေ ဝိယ တဏ္ဍုလေယျကာဒီနိ ပရမဇေဂုစ္ဆေ လောမာဒိဧကတိံသကုဏပရာသိမတ္ထကေ မနုဿာနံ သီသပလိဝေဌကေ အလ္လစမ္မေ ဇာတာတိ. ဧသ နယော လောမာဒီသု. ဧဝံ တာဝ အယမေတေ ဓမ္မေ အသုဘတော ဥပဋ္ဌဟန္တေ အသုဘတော မနသိ ကရောတိ.

Here, a questioner asks: 'But how do these things appear to him by way of foulness, etc.? How by way of color? Or how by way of voidness? And how does this person attend to these things as foul? How by way of color? Or how by way of voidness?' To him, for a start, the hairs of the head appear as foul in five ways: by way of color, shape, smell, habitat, and location. And this person attends to them as foul in just these five ways. As follows: These things called hairs of the head are foul by way of color, extremely repulsive and disgusting. For indeed, when people see during the day a strand of bark or a thread the color of a hair fallen into their drink and food, with the perception of 'hair,' they either discard or are disgusted by even a delightful drink and food. They are also foul by way of shape. For indeed, when at night they touch a strand of bark or a thread with the shape of a hair fallen into their drink and food, with the perception of 'hair,' they either discard or are disgusted by even a delightful drink and food. They are also foul by way of smell. For indeed, the smell of hairs devoid of preparations such as anointing with oil, wearing flowers, and using incense is extremely disgusting. Having smelled the odor of a hair thrown into a fire, beings cover their noses and also contort their mouths. They are also foul by way of habitat. For indeed, like pot-herbs and so on in a refuse heap nourished by various human impure discharges, so too are these hairs accumulated by the discharge of bile, phlegm, pus, and blood, and are brought to growth, development, and abundance. They are also foul by way of location. For indeed, like pot-herbs and so on in a refuse heap, they grow on the moist skin that wraps the human head, on top of the extremely disgusting heap of the thirty-one foul parts, such as body hair and so on. This is the method for body hair and so on. Thus, for a start, this person attends to these things as foul as they appear to him as foul.

ယဒိ ပနဿ ဝဏ္ဏတော ဥပဋ္ဌဟန္တိ, အထ ကေသာ နီလကသိဏဝသေန ဥပဋ္ဌဟန္တိ. တထာ လောမာ ဒန္တာ ဩဒါတကသိဏဝသေနာတိ. ဧသ နယော သဗ္ဗတ္ထ[Pg.59]. တံတံကသိဏဝသေနေဝ အယမေတေ မနသိ ကရောတိ, ဧဝံ ဝဏ္ဏတော ဥပဋ္ဌဟန္တေ ဝဏ္ဏတော မနသိ ကရောတိ. ယဒိ ပနဿ သုညတော ဥပဋ္ဌဟန္တိ, အထ ကေသာ ဃနဝိနိဗ္ဘောဂဝဝတ္ထာနေန ဩဇဋ္ဌမကသမူဟဝသေန ဥပဋ္ဌဟန္တိ. တထာ လောမာဒယော, ယထာ ဥပဋ္ဌဟန္တိ. အယမေတေ တထေဝ မနသိ ကရောတိ. ဧဝံ သုညတော ဥပဋ္ဌဟန္တေ သုညတော မနသိ ကရောတိ.

But if they appear to him by way of color, then the hairs of the head appear by way of the blue kasiṇa. Similarly, the body hairs appear by way of the blue kasiṇa, and the teeth by way of the white kasiṇa. This is the method in all cases. This person attends to them only by way of this or that kasiṇa. Thus, when they appear by way of color, he attends by way of color. But if they appear to him by way of voidness, then the hairs of the head appear by way of the group with nutriment as the eighth, through the determination of the analysis of the solid. Similarly, the body hairs and so on appear. As they appear, this person attends to them in just that way. Thus, when they appear by way of voidness, he attends by way of voidness.

ဧဝံ မနသိကရောန္တော အယမေတေ ဓမ္မေ အနုပုဗ္ဗမုဉ္စနတော မနသိ ကရောတိ. အနုပုဗ္ဗမုဉ္စနတောတိ အသုဘာဒီနံ အညတရဝသေန ဥပဋ္ဌိတေ ကေသေ မုဉ္စိတွာ လောမေ မနသိကရောန္တော သေယျထာပိ နာမ ဇလူကာ နင်္ဂုဋ္ဌေန ဂဟိတပ္ပဒေသေ သာပေက္ခာဝ ဟုတွာ တုဏ္ဍေန အညံ ပဒေသံ ဂဏှာတိ, ဂဟိတေ စ တသ္မိံ ဣတရံ မုဉ္စတိ, ဧဝမေဝ ကေသေသု သာပေက္ခောဝ ဟုတွာ လောမေ မနသိ ကရောတိ, လောမေသု စ ပတိဋ္ဌိတေ မနသိကာရေ ကေသေ မုဉ္စတိ. ဧသ နယော သဗ္ဗတ္ထ. ဧဝံ ဟိဿ အနုပုဗ္ဗမုဉ္စနတော မနသိကရောတော အသုဘာဒီသု အညတရဝသေန တေ ဓမ္မာ ဥပဋ္ဌဟန္တာ အနဝသေသတော ဥပဋ္ဌဟန္တိ, ပါကဋတရူပဋ္ဌာနာ စ ဟောန္တိ.

Attending in this way, this person attends to these things by way of successively releasing them. 'By way of successively releasing' means that while releasing the hairs of the head that have appeared by way of one or another aspect of foulness, etc., he attends to the body hairs. Just as a leech, while still having a hold on the place grasped with its tail, grasps another place with its mouth, and when that is grasped, it releases the other; just so, while still having a hold on the hairs of the head, he attends to the body hairs, and when attention is established on the body hairs, he releases the hairs of the head. This is the method in all cases. Indeed, for one who attends in this way by successively releasing, those things, appearing by way of one or another aspect of foulness, etc., appear without remainder, and their appearance becomes clearer.

အထ ယဿ တေ ဓမ္မာ အသုဘတော ဥပဋ္ဌဟန္တိ, ပါကဋတရူပဋ္ဌာနာ စ ဟောန္တိ, တဿ သေယျထာပိ နာမ မက္ကဋော ဒွတ္တိံသတာလကေ တာလဝနေ ဗျာဓေန ပရိပါတိယမာနော ဧကရုက္ခေပိ အသဏ္ဌဟန္တော ပရိဓာဝိတွာ ယဒါ နိဝတ္တော ဟောတိ ကိလန္တော, အထ ဧကမေဝ ဃနတာလပဏ္ဏပရိဝေဌိတံ တာလသုစိံ နိဿာယ တိဋ္ဌတိ; ဧဝမေဝ စိတ္တမက္ကဋော ဒွတ္တိံသကောဋ္ဌာသကေ ဣမသ္မိံ ကာယေ တေနေဝ ယောဂိနာ ပရိပါတိယမာနော ဧကကောဋ္ဌာသကေပိ အသဏ္ဌဟန္တော ပရိဓာဝိတွာ ယဒါ အနေကာရမ္မဏဝိဓာဝနေ အဘိလာသာဘာဝေန နိဝတ္တော ဟောတိ ကိလန္တော. အထ ယွာဿ ကေသာဒီသု ဓမ္မော ပဂုဏတရော စရိတာနုရူပတရော ဝါ, ယတ္ထ ဝါ ပုဗ္ဗေ ကတာဓိကာရော ဟောတိ, တံ နိဿာယ ဥပစာရဝသေန တိဋ္ဌတိ. အထ တမေဝ နိမိတ္တံ ပုနပ္ပုနံ တက္ကာဟတံ ဝိတက္ကာဟတံ ကရိတွာ ယထာက္ကမံ ပဌမံ ဈာနံ ဥပ္ပာဒေတိ, တတ္ထ ပတိဋ္ဌာယ ဝိပဿနမာရဘိတွာ အရိယဘူမိံ ပါပုဏာတိ.

Then, for the one to whom those things appear as foul and their appearance becomes clearer, it is as if a monkey in a palm grove with thirty-two palm trees, being pursued by a hunter, runs about without settling on even one tree, and when it becomes tired and stops, it then stays, relying on a single palm-sprout thickly wrapped with palm leaves. Just so, the monkey of the mind, in this body with its thirty-two parts, being pursued by that same yogi, runs about without settling on even one part, and when, due to the absence of desire in running after many objects, it becomes tired and stops; then, whichever thing among the hairs of the head, etc., is more familiar to him, or more suitable to his temperament, or where he has made a foundation in the past, relying on that, his mind becomes steady by way of access. Then, having repeatedly struck that same sign with applied and sustained thought, he sequentially arouses the first jhāna. Having established himself therein and having undertaken insight, he reaches the noble plane.

ယဿ ပန တေ ဓမ္မာ ဝဏ္ဏတော ဥပဋ္ဌဟန္တိ, တဿာပိ သေယျထာပိ နာမ မက္ကဋော…ပေ… အထ ယွာဿ ကေသာဒီသု ဓမ္မော ပဂုဏတရော စရိတာနုရူပတရော [Pg.60] ဝါ, ယတ္ထ ဝါ ပုဗ္ဗေ ကတာဓိကာရော ဟောတိ, တံ နိဿာယ ဥပစာရဝသေန တိဋ္ဌတိ. အထ တမေဝ နိမိတ္တံ ပုနပ္ပုနံ တက္ကာဟတံ ဝိတက္ကာဟတံ ကရိတွာ ယထာက္ကမံ နီလကသိဏဝသေန ပီတကသိဏဝသေန ဝါ ပဉ္စပိ ရူပါဝစရဇ္ဈာနာနိ ဥပ္ပာဒေတိ, တေသဉ္စ ယတ္ထ ကတ္ထစိ ပတိဋ္ဌာယ ဝိပဿနံ အာရဘိတွာ အရိယဘူမိံ ပါပုဏာတိ.

For a certain person, however, these phenomena appear by way of color. For him, it is as if a monkey… and so on… Then, for him, among the parts beginning with the hair of the head, whichever phenomenon is more familiar, or more suited to his temperament, or in which he has previously made a resolution, relying on that, he becomes established by way of access [concentration]. Then, having repeatedly struck that very sign with thought and struck it with initial application, he successively generates the five fine-material jhānas by way of the blue kasiṇa or by way of the yellow kasiṇa. And having established himself in any one of those [jhānas], and having undertaken insight, he reaches the noble plane.

ယဿ ပန တေ ဓမ္မာ သုညတော ဥပဋ္ဌဟန္တိ, သော လက္ခဏတော မနသိ ကရောတိ, လက္ခဏတော မနသိကရောန္တော တတ္ထ စတုဓာတုဝဝတ္ထာနဝသေန ဥပစာရဇ္ဈာနံ ပါပုဏာတိ. အထ မနသိကရောန္တော တေ ဓမ္မေ အနိစ္စဒုက္ခာနတ္တသုတ္တတ္တယဝသေန မနသိ ကရောတိ. အယမဿ ဝိပဿနာနယော. သော ဣမံ ဝိပဿနံ အာရဘိတွာ ယထာက္ကမဉ္စ ပဋိပဇ္ဇိတွာ အရိယဘူမိံ ပါပုဏာတီတိ.

For a certain person, however, these phenomena appear by way of being void of self. That person attends by way of characteristics. Attending by way of characteristics, in those thirty-two parts, he reaches access jhāna by way of the determination of the four elements. Then, while attending, he attends to those phenomena by way of the sutta method of impermanence, suffering, and non-self. This is his method of insight. That person, having undertaken this insight and having practiced in due order, reaches the noble plane.

ဧတ္တာဝတာ စ ယံ ဝုတ္တံ – ‘‘ကထံ ပနာယံ အနုပုဗ္ဗာဒိဝသေန ဧတေ ဓမ္မေ မနသိ ကရောတီ’’တိ, တံ ဗျာကတံ ဟောတိ. ယဉ္စာပိ ဝုတ္တံ – ‘‘ဘာဝနာဝသေန ပနဿ ဧဝံ ဝဏ္ဏနာ ဝေဒိတဗ္ဗာ’’တိ, တဿတ္ထော ပကာသိတော ဟောတီတိ.

And by this much, that which was said—'But how does this person attend to these phenomena by way of gradual succession, etc.?'—that has been explained. And also that which was said—'But by way of development, this explanation should be understood thus'—its meaning has been clarified.

ပကိဏ္ဏကနယော

The Miscellaneous Method

ဣဒါနိ ဣမသ္မိံယေဝ ဒွတ္တိံသာကာရေ ဝဏ္ဏနာပရိစယပါဋဝတ္ထံ အယံ ပကိဏ္ဏကနယော ဝေဒိတဗ္ဗော –

Now, for the sake of proficiency in the explanation of these very thirty-two parts, this miscellaneous method should be understood:

‘‘နိမိတ္တတော လက္ခဏတော, ဓာတုတော သုညတောပိ စ;

ခန္ဓာဒိတော စ ဝိညေယျော, ဒွတ္တိံသာကာရနိစ္ဆယော’’တိ.

By way of sign, by way of characteristic, by way of element, and also by way of being void; and by way of the aggregates, etc., the determination of the thirty-two parts should be known.

တတ္ထ နိမိတ္တတောတိ ဧဝံ ဝုတ္တပ္ပကာရေ ဣမသ္မိံ ဒွတ္တိံသာကာရေ သဋ္ဌိသတံ နိမိတ္တာနိ ဟောန္တိ, ယေသံ ဝသေန ယောဂါဝစရော ဒွတ္တိံသာကာရံ ကောဋ္ဌာသတော ပရိဂ္ဂဏှာတိ. သေယျထိဒံ – ကေသဿ ဝဏ္ဏနိမိတ္တံ, သဏ္ဌာနနိမိတ္တံ, ဒိသာနိမိတ္တံ, ဩကာသနိမိတ္တံ, ပရိစ္ဆေဒနိမိတ္တန္တိ ပဉ္စ နိမိတ္တာနိ ဟောန္တိ. ဧဝံ လောမာဒီသု.

Therein, 'by way of sign' means: in this thirty-two-part [meditation] of the aforesaid kind, there are one hundred and sixty signs, by means of which a yogāvacara comprehends the thirty-two parts by way of sections. That is to say: for the hair of the head, there is the sign of color, the sign of shape, the sign of direction, the sign of location, and the sign of delimitation—thus there are five signs. Likewise for the body hair, etc.

လက္ခဏတောတိ ဒွတ္တိံသာကာရေ အဋ္ဌဝီသတိသတံ လက္ခဏာနိ ဟောန္တိ, ယေသံ ဝသေန ယောဂါဝစရော ဒွတ္တိံသာကာရံ လက္ခဏတော မနသိ ကရောတိ[Pg.61]. သေယျထိဒံ – ကေသဿ ထဒ္ဓလက္ခဏံ, အာဗန္ဓနလက္ခဏံ, ဥဏှတ္တလက္ခဏံ, သမုဒီရဏလက္ခဏန္တိ စတ္တာရိ လက္ခဏာနိ ဟောန္တိ. ဧဝံ လောမာဒီသု.

'By way of characteristic' means: in the thirty-two parts, there are one hundred and twenty-eight characteristics, by means of which a yogāvacara attends to the thirty-two parts by way of characteristics. That is to say: for the hair of the head, there is the characteristic of hardness, the characteristic of binding, the characteristic of heat, and the characteristic of movement—thus there are four characteristics. Likewise for the body hair, etc.

ဓာတုတောတိ ဒွတ္တိံသာကာရေ ‘‘ဆဓာတုရော, ဘိက္ခဝေ, အယံ ပုရိသပုဂ္ဂလော’’တိ (မ. နိ. ၃.၃၄၃-၃၄၄) ဧတ္ထ ဝုတ္တာသု ဓာတူသု အဋ္ဌဝီသတိသတံ ဓာတုယော ဟောန္တိ, ယာသံ ဝသေန ယောဂါဝစရော ဒွတ္တိံသာကာရံ ဓာတုတော ပရိဂ္ဂဏှာတိ. သေယျထိဒံ – ယာ ကေသေ ထဒ္ဓတာ, သာ ပထဝီဓာတု; ယာ အာဗန္ဓနတာ, သာ အာပေါဓာတု; ယာ ပရိပါစနတာ, သာ တေဇောဓာတု; ယာ ဝိတ္ထမ္ဘနတာ, သာ ဝါယောဓာတူတိ စတဿော ဓာတုယော ဟောန္တိ. ဧဝံ လောမာဒီသု.

'By way of element' means: in the thirty-two parts, in reference to the elements mentioned where it is said, 'Monks, this person is the six elements,' there are one hundred and twenty-eight elements, by means of which a yogāvacara comprehends the thirty-two parts by way of element. That is to say: whatever hardness is in the hair of the head, that is the earth element; whatever binding is, that is the water element; whatever maturing is, that is the fire element; whatever supporting is, that is the air element—thus there are four elements. Likewise for the body hair, etc.

သုညတောတိ ဒွတ္တိံသာကာရေ အဋ္ဌဝီသတိသတံ သုညတာ ဟောန္တိ, ယာသံ ဝသေန ယောဂါဝစရော ဒွတ္တိံသာကာရံ သုညတော ဝိပဿတိ. သေယျထိဒံ – ကေသေ တာဝ ပထဝီဓာတု အာပေါဓာတွာဒီဟိ သုညာ, တထာ အာပေါဓာတွာဒယော ပထဝီဓာတွာဒီဟီတိ စတဿော သုညတာ ဟောန္တိ. ဧဝံ လောမာဒီသု.

'By way of voidness' means: in the thirty-two parts, there are one hundred and twenty-eight voidnesses, by means of which a yogāvacara sees with insight the thirty-two parts as void. That is to say: in the hair of the head, firstly, the earth element is void of the water element, etc.; likewise, the water element, etc., are void of the earth element, etc.—thus there are four voidnesses. Likewise for the body hair, etc.

ခန္ဓာဒိတောတိ ဒွတ္တိံသာကာရေ ကေသာဒီသု ခန္ဓာဒိဝသေန သင်္ဂယှမာနေသု ‘‘ကေသာ ကတိ ခန္ဓာ ဟောန္တိ, ကတိ အာယတနာနိ, ကတိ ဓာတုယော, ကတိ သစ္စာနိ, ကတိ သတိပဋ္ဌာနာနီ’’တိ ဧဝမာဒိနာ နယေန ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. ဧဝဉ္စဿ ဝိဇာနတော တိဏကဋ္ဌသမူဟော ဝိယ ကာယော ခါယတိ. ယထာဟ –

'By way of the aggregates, etc.' means: in the thirty-two parts, when the parts beginning with the hair of the head are being classified by way of the aggregates, etc., the determination should be known by the method beginning thus: 'The hair of the head—how many aggregates are they? How many sense bases? How many elements? How many truths? How many foundations of mindfulness?' And for one knowing thus, the body appears like a heap of grass and sticks. As it is said:

‘‘နတ္ထိ သတ္တော နရော ပေါသော, ပုဂ္ဂလော နူပလဗ္ဘတိ;

သုညဘူတော အယံ ကာယော, တိဏကဋ္ဌသမူပမော’’တိ.

There is no being, no man, no male; a person is not found. This body has become void, like a heap of grass and sticks.

အထဿ ယာ သာ –

Then, for him, that which is:

‘‘သုညာဂါရံ ပဝိဋ္ဌဿ, သန္တစိတ္တဿ တာဒိနော;

အမာနုသီ ရတိ ဟောတိ, သမ္မာ ဓမ္မံ ဝိပဿတော’’တိ. –

For one who has entered a secluded dwelling, whose mind is tranquil, who is steadfast, and who sees the Dhamma rightly, there arises a superhuman delight.

ဧဝံ အမာနုသီ ရတိ ဝုတ္တာ, သာ အဒူရတရာ ဟောတိ. တတော ယံ တံ –

Thus the superhuman delight is spoken of; it is not very far. Then, that which is:

‘‘ယတော ယတော သမ္မသတိ, ခန္ဓာနံ ဥဒယဗ္ဗယံ;

လဘတီ ပီတိပါမောဇ္ဇံ, အမတံ တံ ဝိဇာနတ’’န္တိ. (ဓ. ပ. ၃၇၃-၃၇၄) –

Whenever one comprehends the arising and passing away of the aggregates, one obtains joy and gladness; that is the Deathless for those who know.

ဧဝံ [Pg.62] ဝိပဿနာမယံ ပီတိပါမောဇ္ဇာမတံ ဝုတ္တံ. တံ အနုဘဝန္တော န စိရေနေဝ အရိယဇနသေဝိတံ အဇရာမရံ နိဗ္ဗာနာမတံ သစ္ဆိကရောတီတိ.

Thus is spoken the deathless joy and gladness consisting of insight. Experiencing that, before long one realizes the ageless and deathless Nibbāna, the deathless state frequented by the noble ones.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒကပါဌ-အဋ္ဌကထာယ

In the Paramatthajotikā, the Commentary on the Khuddakapāṭha,

ဒွတ္တိံသာကာရဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Thirty-Two Parts is concluded.

၄. ကုမာရပဉှဝဏ္ဏနာ

4. Explanation of the Questions of the Young Man

အဋ္ဌုပ္ပတ္တိ

The Occasion of Arising

ဣဒါနိ ဧကံ နာမ ကိန္တိ ဧဝမာဒီနံ ကုမာရပဉှာနံ အတ္ထဝဏ္ဏနာက္ကမော အနုပ္ပတ္တော. တေသံ အဋ္ဌုပ္ပတ္တိံ ဣဓ နိက္ခေပပ္ပယောဇနဉ္စ ဝတွာ ဝဏ္ဏနံ ကရိဿာမ –

Now the turn has come for explaining the meaning of the questions of the young man, such as 'What is one?'. Having stated their occasion of arising and the purpose of their inclusion here, we shall proceed with the explanation.

အဋ္ဌုပ္ပတ္တိ တာဝ နေသံ သောပါကော နာမ ဘဂဝတော မဟာသာဝကော အဟောသိ. တေနာယသ္မတာ ဇာတိယာ သတ္တဝဿေနေဝ အညာ အာရာဓိတာ, တဿ ဘဂဝါ ပဉှဗျာကရဏေန ဥပသမ္ပဒံ အနုညာတုကာမော အတ္တနာ အဓိပ္ပေတတ္ထာနံ ပဉှာနံ ဗျာကရဏသမတ္ထတံ ပဿန္တော ‘‘ဧကံ နာမ ကိ’’န္တိ ဧဝမာဒိနာ ပဉှေ ပုစ္ဆိ. သော ဗျာကာသိ. တေန စ ဗျာကရဏေန ဘဂဝတော စိတ္တံ အာရာဓေသိ. သာဝ တဿာယသ္မတော ဥပသမ္ပဒါ အဟောသိ.

Firstly, as to their occasion of arising: There was a great disciple of the Blessed One named Sopāka. By that venerable one, at the mere age of seven from birth, final knowledge was attained. The Blessed One, wishing to grant him higher ordination by way of answering questions, seeing his ability to answer the questions which had the meaning intended by himself, asked questions beginning with 'What is one?' and so on. He answered. And by that answer, he pleased the mind of the Blessed One. That itself was that venerable one's higher ordination.

အယံ တေသံ အဋ္ဌုပ္ပတ္တိ.

This is their occasion of arising.

နိက္ခေပပ္ပယောဇနံ

The Purpose of Inclusion

ယသ္မာ ပန သရဏဂမနေဟိ ဗုဒ္ဓဓမ္မသံဃာနုဿတိဝသေန စိတ္တဘာဝနာ, သိက္ခာပဒေဟိ သီလဘာဝနာ, ဒွတ္တိံသာကာရေန စ ကာယဘာဝနာ ပကာသိတာ, တသ္မာ ဣဒါနိ နာနပ္ပကာရတော ပညာဘာဝနာမုခဒဿနတ္ထံ ဣမေ ပဉှဗျာကရဏာ ဣဓ နိက္ခိတ္တာ. ယသ္မာ ဝါ သီလပဒဋ္ဌာနော သမာဓိ, သမာဓိပဒဋ္ဌာနာ စ ပညာ; ယထာဟ – ‘‘သီလေ ပတိဋ္ဌာယ နရော သပညော, စိတ္တံ [Pg.63] ပညဉ္စ ဘာဝယ’’န္တိ (သံ. နိ. ၁.၂၃, ၁၉၂), တသ္မာ သိက္ခာပဒေဟိ သီလံ ဒွတ္တိံသာကာရေန တံဂေါစရံ သမာဓိဉ္စ ဒဿေတွာ သမာဟိတစိတ္တဿ နာနာဓမ္မပရိက္ခာရာယ ပညာယ ပဘေဒဒဿနတ္ထံ ဣဓ နိက္ခိတ္တာတိပိ ဝိညာတဗ္ဗာ.

Since the development of mind by way of the recollection of the Buddha, Dhamma, and Saṅgha through the goings for refuge, the development of virtue through the training precepts, and the development of the body through the thirty-two aspects have been explained, therefore these questions and answers are now included here to show an introduction to the development of wisdom in its various aspects. Or, since concentration has virtue as its proximate cause, and wisdom has concentration as its proximate cause—as it is said: 'A wise person, established in virtue, develops the mind and wisdom'—therefore, it should also be understood that after showing virtue through the training precepts and concentration which has the thirty-two aspects as its object, these are included here to reveal the distinctions of wisdom, which has various phenomena as its accessory, for one whose mind is concentrated.

ဣဒံ တေသံ ဣဓ နိက္ခေပပ္ပယောဇနံ.

This is the purpose for their inclusion here.

ပဉှဝဏ္ဏနာ

Explanation of the Questions

ဧကံ နာမ ကိန္တိပဉှဝဏ္ဏနာ

Explanation of the Question: 'What is one?'

ဣဒါနိ တေသံ အတ္ထဝဏ္ဏနာ ဟောတိ – ဧကံ နာမ ကိန္တိ ဘဂဝါ ယသ္မိံ ဧကဓမ္မသ္မိံ ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော အနုပုဗ္ဗေန ဒုက္ခဿန္တကရော ဟောတိ, ယသ္မိံ စာယမာယသ္မာ နိဗ္ဗိန္ဒမာနော အနုပုဗ္ဗေန ဒုက္ခဿန္တမကာသိ, တံ ဓမ္မံ သန္ဓာယ ပဉှံ ပုစ္ဆတိ. ‘‘သဗ္ဗေ သတ္တာ အာဟာရဋ္ဌိတိကာ’’တိ ထေရော ပုဂ္ဂလာဓိဋ္ဌာနာယ ဒေသနာယ ဝိဿဇ္ဇေတိ. ‘‘ကတမာ စ, ဘိက္ခဝေ, သမ္မာသတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာယေ ကာယာနုပဿီ ဝိဟရတီ’’တိ (သံ. နိ. ၅.၈) ဧဝမာဒီနိ စေတ္ထ သုတ္တာနိ ဧဝံ ဝိဿဇ္ဇနယုတ္တိသမ္ဘဝေ သာဓကာနိ. ဧတ္ထ ယေနာဟာရေန သဗ္ဗေ သတ္တာ ‘‘အာဟာရဋ္ဌိတိကာ’’တိ ဝုစ္စန္တိ, သော အာဟာရော တံ ဝါ နေသံ အာဟာရဋ္ဌိတိကတ္တံ ‘‘ဧကံ နာမ ကိ’’န္တိ ပုဋ္ဌေန ထေရေန နိဒ္ဒိဋ္ဌန္တိ ဝေဒိတဗ္ဗံ. တဉှိ ဘဂဝတာ ဣဓ ဧကန္တိ အဓိပ္ပေတံ, န တု သာသနေ လောကေ ဝါ အညံ ဧကံ နာမ နတ္ထီတိ ဉာပေတုံ ဝုတ္တံ. ဝုတ္တဉှေတံ ဘဂဝတာ –

Now, the explanation of their meaning is as follows: As for 'What is one?', the Blessed One asks the question with reference to that one phenomenon, by becoming rightly disenchanted with which a monk gradually becomes one who makes an end of suffering, and by becoming disenchanted with which this venerable one gradually made an end of suffering. The elder answers with a teaching based on individuals: 'All beings are sustained by nutriment.' And here, suttas such as 'And what, bhikkhus, is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body...' are evidence for the suitability of such an answer. Here, it should be understood that the elder, when asked 'What is one?', indicated that nutriment by which all beings are called 'sustained by nutriment,' or their state of being sustained by nutriment. For that was intended by the Blessed One here as 'one'; it was not said to make known that there is no other thing called 'one' in the Dispensation or in the world. For this has been said by the Blessed One—

‘‘ဧကဓမ္မေ, ဘိက္ခဝေ, ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော သမ္မာ ဝိရဇ္ဇမာနော သမ္မာ ဝိမုစ္စမာနော သမ္မာ ပရိယန္တဒဿာဝီ သမ္မတ္တံ အဘိသမေစ္စ ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခဿန္တကရော ဟောတိ. ကတမသ္မိံ ဧကဓမ္မေ? သဗ္ဗေ သတ္တာ အာဟာရဋ္ဌိတိကာ. ဣမသ္မိံ ခေါ, ဘိက္ခဝေ, ဧကဓမ္မေ ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘ဧကော ပဉှော ဧကော ဥဒ္ဒေသော ဧကံ ဝေယျာကရဏ’န္တိ ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၇).

“Bhikkhus, in one phenomenon, a bhikkhu, rightly becoming disenchanted, rightly becoming dispassionate, rightly becoming liberated, rightly seeing the limit, having fully comprehended what is right, becomes one who makes an end of suffering in this very life. In what one phenomenon? 'All beings are sustained by nutriment.' Bhikkhus, in this one phenomenon, a bhikkhu, rightly becoming disenchanted... becomes one who makes an end of suffering. That which was said, namely, 'One question, one exposition, one explanation,' was said in reference to this.”

အာဟာရဋ္ဌိတိကာတိ စေတ္ထ ယထာ ‘‘အတ္ထိ, ဘိက္ခဝေ, သုဘနိမိတ္တံ. တတ္ထ အယောနိသော မနသိကာရဗဟုလီကာရော, အယမာဟာရော အနုပ္ပန္နဿ ဝါ ကာမစ္ဆန္ဒဿ ဥပ္ပာဒါယာ’’တိ ဧဝမာဒီသု (သံ. နိ. ၅.၂၃၂) ပစ္စယော အာဟာရောတိ ဝုစ္စတိ, ဧဝံ [Pg.64] ပစ္စယံ အာဟာရသဒ္ဒေန ဂဟေတွာ ပစ္စယဋ္ဌိတိကာ ‘‘အာဟာရဋ္ဌိတိကာ’’တိ ဝုတ္တာ. စတ္တာရော ပန အာဟာရေ သန္ဓာယ – ‘‘အာဟာရဋ္ဌိတိကာ’’တိ ဝုစ္စမာနေ ‘‘အသညသတ္တာ ဒေဝါ အဟေတုကာ အနာဟာရာ အဖဿကာ အဝေဒနကာ’’တိ ဝစနတော (ဝိဘ. ၁၀၁၇) ‘‘သဗ္ဗေ’’တိ ဝစနမယုတ္တံ ဘဝေယျ.

Here, in the phrase 'sustained by nutriment': Just as in passages such as, 'There is, bhikkhus, the sign of the beautiful. Frequent inappropriate attention to it is the nutriment for the arising of sensual desire that has not yet arisen...' where a condition is called 'nutriment', so too, taking the word 'nutriment' to mean 'condition', those who are sustained by conditions are called 'sustained by nutriment'. However, if 'sustained by nutriment' were said with reference to the four nutriments, then the word 'all' would be unsuitable, according to the statement: 'The non-percipient beings are gods without root-causes, without nutriment, without contact, without feeling'.

တတ္ထ သိယာ – ဧဝမ္ပိ ဝုစ္စမာနေ ‘‘ကတမေ ဓမ္မာ သပစ္စယာ? ပဉ္စက္ခန္ဓာ – ရူပက္ခန္ဓော…ပေ… ဝိညာဏက္ခန္ဓော’’တိ (ဓ. သ. ၁၀၈၉) ဝစနတော ခန္ဓာနံယေဝ ပစ္စယဋ္ဌိတိကတ္တံ ယုတ္တံ, သတ္တာနန္တု အယုတ္တမေဝေတံ ဝစနံ ဘဝေယျာတိ. န ခေါ ပနေတံ ဧဝံ ဒဋ္ဌဗ္ဗံ. ကသ္မာ? သတ္တေသု ခန္ဓောပစာရသိဒ္ဓိတော. သတ္တေသု ဟိ ခန္ဓောပစာရော သိဒ္ဓေါ. ကသ္မာ? ခန္ဓေ ဥပါဒါယ ပညာပေတဗ္ဗတော. ကထံ? ဂေဟေ ဂါမောပစာရော ဝိယ. သေယျထာပိ ဟိ ဂေဟာနိ ဥပါဒါယ ပညာပေတဗ္ဗတ္တာ ဂါမဿ ဧကသ္မိမ္ပိ ဒွီသု တီသုပိ ဝါ ဂေဟေသု ဒဍ္ဎေသု ‘‘ဂါမော ဒဍ္ဎော’’တိ ဧဝံ ဂေဟေ ဂါမောပစာရော သိဒ္ဓေါ, ဧဝမေဝ ခန္ဓေသု ပစ္စယဋ္ဌေန အာဟာရဋ္ဌိတိကေသု ‘‘သတ္တာ အာဟာရဋ္ဌိတိကာ’’တိ အယံ ဥပစာရော သိဒ္ဓေါတိ ဝေဒိတဗ္ဗော. ပရမတ္ထတော စ ခန္ဓေသု ဇာယမာနေသု ဇီယမာနေသု မီယမာနေသု စ ‘‘ခဏေ ခဏေ တွံ ဘိက္ခု ဇာယသေ စ ဇီယသေ စ မီယသေ စာ’’တိ ဝဒတာ ဘဂဝတာ တေသု သတ္တေသု ခန္ဓောပစာရော သိဒ္ဓေါတိ ဒဿိတော ဧဝါတိ ဝေဒိတဗ္ဗော. ယတော ယေန ပစ္စယာချေန အာဟာရေန သဗ္ဗေ သတ္တာ တိဋ္ဌန္တိ, သော အာဟာရော တံ ဝါ နေသံ အာဟာရဋ္ဌိတိကတ္တံ ဧကန္တိ ဝေဒိတဗ္ဗံ. အာဟာရော ဟိ အာဟာရဋ္ဌိတိကတ္တံ ဝါ အနိစ္စတာကာရဏတော နိဗ္ဗိဒါဋ္ဌာနံ ဟောတိ. အထ တေသု သဗ္ဗသတ္တသညိတေသု သင်္ခါရေသု အနိစ္စတာဒဿနေန နိဗ္ဗိန္ဒမာနော အနုပုဗ္ဗေန ဒုက္ခဿန္တကရော ဟောတိ, ပရမတ္ထဝိသုဒ္ဓိံ ပါပုဏာတိ. ယထာဟ –

Here, it might be said: Even when it is stated thus, 'Which phenomena are conditioned? The five aggregates—the form aggregate... the consciousness aggregate', it is fitting that only the aggregates have the state of being sustained by conditions, but for beings, this statement would be inappropriate. However, this should not be seen thus. Why? Because the figurative usage of 'aggregates' is established in relation to beings. Indeed, in relation to beings, the figurative usage of 'aggregates' is established. Why? Because they are designated in dependence on the aggregates. How? Like the figurative usage of 'village' in relation to houses. For just as, because a village is designated in dependence on houses, when one, two, or even three houses are burnt, it is said, 'The village is burnt,' and thus the figurative usage of 'village' in relation to houses is established; in the very same way, when the aggregates are sustained by nutriment in the sense of being a condition, this figurative usage, 'beings are sustained by nutriment,' should be understood as established. And in the ultimate sense, when aggregates are arising, decaying, and dying, the Blessed One, by saying, 'Moment by moment, bhikkhu, you are born, you age, and you die,' has shown that the figurative usage of 'aggregates' in relation to those beings is established; thus it should be understood. Since all beings subsist by that nutriment which is called a condition, that nutriment, or their state of being sustained by nutriment, should be known as 'one'. For nutriment, or the state of being sustained by nutriment, is a basis for disenchantment because of its nature of impermanence. Then, by seeing impermanence in those formations perceived as 'all beings', one who becomes disenchanted gradually becomes an end-maker of suffering and attains ultimate purity. As it is said:

‘‘သဗ္ဗေ သင်္ခါရာ အနိစ္စာတိ, ယဒါ ပညာယ ပဿတိ;

အထ နိဗ္ဗိန္ဒတိ ဒုက္ခေ, ဧသ မဂ္ဂေါ ဝိသုဒ္ဓိယာ’’တိ. (ဓ. ပ. ၂၇၇);

“‘All conditioned things are impermanent’—when one sees this with wisdom, one then becomes disenchanted with suffering. This is the path to purification.”

ဧတ္ထ စ ‘‘ဧကံ နာမ ကိ’’န္တိ စ ‘‘ကိဟာ’’တိ စ ဒုဝိဓော ပါဌော, တတ္ထ သီဟဠာနံ ကိဟာတိ ပါဌော. တေ ဟိ ‘‘ကိ’’န္တိ ဝတ္တဗ္ဗေ ‘‘ကိဟာ’’တိ ဝဒန္တိ. ကေစိ ဘဏန္တိ ‘‘ဟ-ဣတိ နိပါတော, ထေရိယာနမ္ပိ အယမေဝ ပါဌော’’တိ ဥဘယထာပိ ပန ဧကောဝ အတ္ထော. ယထာ ရုစ္စတိ, တထာ ပဌိတဗ္ဗံ. ယထာ ပန ‘‘သုခေန ဖုဋ္ဌော အထ ဝါ ဒုခေန (ဓ. ပ. ၈၃), ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတီ’’တိ ဧဝမာဒီသု [Pg.65] ကတ္ထစိ ဒုခန္တိ စ ကတ္ထစိ ဒုက္ခန္တိ စ ဝုစ္စတိ, ဧဝံ ကတ္ထစိ ဧကန္တိ, ကတ္ထစိ ဧက္ကန္တိ ဝုစ္စတိ. ဣဓ ပန ဧကံ နာမာတိ အယမေဝ ပါဌော.

And here there are two readings: 'ekaṃ nāma kiṃ' and 'kihā'. Among these, the Sinhalese reading is 'kihā'. For when they should say 'kiṃ', they say 'kihā'. Some say, '“ha” is a particle, and this is also the reading of the Therīgāthā.' In either case, however, the meaning is one and the same. It should be recited as one prefers. Just as in passages such as 'touched by happiness or by suffering' (Dhammapada 83), and 'one experiences suffering and displeasure,' sometimes 'dukha' is said and sometimes 'dukkha' is said; similarly, sometimes 'ekaṃ' is said, and sometimes 'ekkaṃ' is said. Here, however, this is the reading: 'ekaṃ nāma'.

ဒွေ နာမ ကိန္တိပဉှဝဏ္ဏနာ

The Explanation of the Question: 'What, by name, are two?'

ဧဝံ ဣမိနာ ပဉှဗျာကရဏေန အာရဒ္ဓစိတ္တော သတ္ထာ ပုရိမနယေနေဝ ဥတ္တရိံ ပဉှံ ပုစ္ဆတိ ဒွေ နာမ ကိန္တိ? ထေရော ဒွေတိ ပစ္စနုဘာသိတွာ ‘‘နာမဉ္စ ရူပဉ္စာ’’တိ ဓမ္မာဓိဋ္ဌာနာယ ဒေသနာယ ဝိဿဇ္ဇေတိ. တတ္ထ အာရမ္မဏာဘိမုခံ နမနတော, စိတ္တဿ စ နတိဟေတုတော သဗ္ဗမ္ပိ အရူပံ ‘‘နာမ’’န္တိ ဝုစ္စတိ. ဣဓ ပန နိဗ္ဗိဒါဟေတုတ္တာ သာသဝဓမ္မမေဝ အဓိပ္ပေတံ ရုပ္ပနဋ္ဌေန စတ္တာရော စ မဟာဘူတာ, သဗ္ဗဉ္စ တဒုပါဒါယ ပဝတ္တမာနံ ရူပံ ‘‘ရူပ’’န္တိ ဝုစ္စတိ, တံ သဗ္ဗမ္ပိ ဣဓာဓိပ္ပေတံ. အဓိပ္ပာယဝသေနေဝ စေတ္ထ ‘‘ဒွေ နာမ နာမဉ္စ ရူပဉ္စာ’’တိ ဝုတ္တံ, န အညေသံ ဒွိန္နမဘာဝတော. ယထာဟ –

Thus, with his mind pleased by this answer to the question, the Teacher, in the same way as before, asks a further question: 'What, by name, are two?' The Elder, repeating 'Two,' answers with a teaching founded on the Dhamma: 'Name and form.' Therein, because of its inclining towards an object and because it is the cause for the mind's inclination, all that is immaterial is called 'name'. Here, however, because it is a cause for disenchantment, only phenomena connected with the taints are intended. Because of the meaning of being afflicted, the four great elements and all form that arises in dependence on them are called 'form'; all of that is intended here. And it is only by the power of the intended meaning that it is said here, 'Two, by name, are name and form,' not because of the absence of other pairs. As it is said:

‘‘ဒွီသု, ဘိက္ခဝေ, ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု ဒွီသု? နာမေ စ ရူပေ စ. ဣမေသု ခေါ, ဘိက္ခဝေ, ဒွီသု ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘ဒွေ ပဉှာ, ဒွေ ဥဒ္ဒေသာ, ဒွေ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၇).

“‘Bhikkhus, a bhikkhu who is rightly disenchanted with two things... becomes an end-maker of suffering. With which two? With name and with form. Bhikkhus, it is with these two things that a bhikkhu who is rightly disenchanted... becomes an end-maker of suffering. “Two questions, two topics, two explanations”—what was said, was said in reference to this.’” (Aṅguttara Nikāya 10.27).

ဧတ္ထ စ နာမရူပမတ္တဒဿနေန အတ္တဒိဋ္ဌိံ ပဟာယ အနတ္တာနုပဿနာမုခေနေဝ နိဗ္ဗိန္ဒမာနော အနုပုဗ္ဗေန ဒုက္ခဿန္တကရော ဟောတိ, ပရမတ္ထဝိသုဒ္ဓိံ ပါပုဏာတီတိ ဝေဒိတဗ္ဗော. ယထာဟ –

And here it should be understood that by abandoning the view of self through seeing mere name-and-form, and by becoming disenchanted only through the approach of the contemplation of not-self, one gradually becomes an end-maker of suffering and attains ultimate purity. As it is said:

‘‘သဗ္ဗေ ဓမ္မာ အနတ္တာတိ, ယဒါ ပညာယ ပဿတိ;

အထ နိဗ္ဗိန္ဒတိ ဒုက္ခေ, ဧသ မဂ္ဂေါ ဝိသုဒ္ဓိယာ’’တိ. (ဓ. ပ. ၂၇၉);

“‘All phenomena are not-self’—when one sees this with wisdom, one then becomes disenchanted with suffering. This is the path to purification.” (Dhammapada 279);

တီဏိ နာမ ကိန္တိပဉှဝဏ္ဏနာ

The Explanation of the Question: 'What, by name, are three?'

ဣဒါနိ ဣမိနာပိ ပဉှဗျာကရဏေန အာရဒ္ဓစိတ္တော သတ္ထာ ပုရိမနယေနေဝ ဥတ္တရိံ ပဉှံ ပုစ္ဆတိ တီဏိ နာမ ကိန္တိ? ထေရော တီဏီတိ ပစ္စနုဘာသိတွာ ပုန ဗျာကရိတဗ္ဗဿ အတ္ထဿ လိင်္ဂါနုရူပံ သင်္ချံ ဒဿေန္တော ‘‘တိဿော ဝေဒနာ’’တိ ဝိဿဇ္ဇေတိ. အထ ဝါ ‘‘ယာ ဘဂဝတာ ‘တိဿော ဝေဒနာ’တိ ဝုတ္တာ, ဣမာသမတ္ထမဟံ [Pg.66] တီဏီတိ ပစ္စေမီ’’တိ ဒဿေန္တော အာဟာတိ ဧဝမ္ပေတ္ထ အတ္ထော ဝေဒိတဗ္ဗော. အနေကမုခါ ဟိ ဒေသနာ ပဋိသမ္ဘိဒါပဘေဒေန ဒေသနာဝိလာသပ္ပတ္တာနံ. ကေစိ ပနာဟု ‘‘တီဏီတိ အဓိကပဒမိဒ’’န္တိ. ပုရိမနယေနေဝ စေတ္ထ ‘‘တိဿော ဝေဒနာ’’တိ ဝုတ္တံ, န အညေသံ တိဏ္ဏမဘာဝတော. ယထာဟ –

Now, with his mind pleased by this explanation as well, the Teacher, in the same way as before, asks a further question: 'What, by name, are three?' The Elder, repeating 'Three,' then answers, 'The three feelings,' showing the number that corresponds to the gender of the meaning to be explained. Alternatively, the meaning here should be understood thus: he speaks to show, 'What was spoken of by the Blessed One as “the three feelings,” I accept that meaning as “three.”' For the teaching has many facets for those who have attained elegance in teaching through the distinctions of the analytical knowledges. Some, however, say, 'This word “tīṇi” is an additional word.' And here, it is said 'the three feelings' in the same way as before, not because of the absence of other triads. As it is said:

‘‘တီသု, ဘိက္ခဝေ, ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု တီသု? တီသု ဝေဒနာသု. ဣမေသု ခေါ, ဘိက္ခဝေ, တီသု ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘တယော ပဉှာ, တယော ဥဒ္ဒေသာ, တီဏိ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၇).

“‘Bhikkhus, a bhikkhu who is rightly disenchanted with three things... becomes an end-maker of suffering. With which three? With the three feelings. Bhikkhus, it is with these three things that a bhikkhu who is rightly disenchanted... becomes an end-maker of suffering. “Three questions, three topics, three explanations”—what was said, was said in reference to this.’” (Aṅguttara Nikāya 10.27).

ဧတ္ထ စ ‘‘ယံကိဉ္စိ ဝေဒယိတံ, သဗ္ဗံ တံ ဒုက္ခသ္မိန္တိ ဝဒါမီ’’တိ (သံ. နိ. ၄.၂၅၉) ဝုတ္တသုတ္တာနုသာရေန ဝါ. –

And here, it is in accordance with the sutta that states, “‘Whatever is felt, all that, I say, is included in suffering’” (Saṃyutta Nikāya 4.259), or...

‘‘ယော သုခံ ဒုက္ခတော အဒ္ဒ, ဒုက္ခမဒ္ဒက္ခိ သလ္လတော;

အဒုက္ခမသုခံ သန္တံ, အဒ္ဒက္ခိ နံ အနိစ္စတော’’တိ. (ဣတိဝု. ၅၃) –

“One who sees pleasure as suffering, suffering as a dart, and the neither-painful-nor-pleasant, which is peaceful, sees that as impermanent.” (Itivuttaka 53)

ဧဝံ ဒုက္ခဒုက္ခတာဝိပရိဏာမဒုက္ခတာသင်္ခါရဒုက္ခတာနုသာရေန ဝါ တိဿန္နံ ဝေဒနာနံ ဒုက္ခဘာဝဒဿနေန သုခသညံ ပဟာယ ဒုက္ခာနုပဿနာမုခေန နိဗ္ဗိန္ဒမာနော အနုပုဗ္ဗေန ဒုက္ခဿန္တကရော ဟောတိ, ပရမတ္ထဝိသုဒ္ဓိံ ပါပုဏာတီတိ ဝေဒိတဗ္ဗော. ယထာဟ –

Thus, in accordance with the suffering of suffering, the suffering of change, and the suffering of formations, or by seeing the nature of suffering in the three feelings, that person, having abandoned the perception of pleasure and becoming disenchanted by means of the contemplation of suffering, gradually makes an end of suffering and attains ultimate purity; thus it should be understood. As it is said:

‘‘သဗ္ဗေ သင်္ခါရာ ဒုက္ခာတိ, ယဒါ ပညာယ ပဿတိ;

အထ နိဗ္ဗိန္ဒတိ ဒုက္ခေ, ဧသ မဂ္ဂေါ ဝိသုဒ္ဓိယာ’’တိ. (ဓ. ပ. ၂၇၈);

“‘All formations are suffering’—when one sees with wisdom, then one becomes disenchanted with suffering. This is the path to purity.” (Dhammapada 278);

စတ္တာရိ နာမ ကိန္တိပဉှဝဏ္ဏနာ

The Explanation of the Question: 'What, by name, are four?'

ဧဝံ ဣမိနာပိ ပဉှဗျာကရဏေန အာရဒ္ဓစိတ္တော သတ္ထာ ပုရိမနယေနေဝ ဥတ္တရိံ ပဉှံ ပုစ္ဆတိ စတ္တာရိ နာမ ကိန္တိ? တတ္ထ ဣမဿ ပဉှဿ ဗျာကရဏပက္ခေ ကတ္ထစိ ပုရိမနယေနေဝ စတ္တာရော အာဟာရာ အဓိပ္ပေတာ. ယထာဟ –

Thus, with his mind pleased by this explanation as well, the Teacher asks a further question in the same manner as before: “What, by name, are four?” In the explanation of this question, in some cases the four nutriments are intended, in the same way as before. As it is said:

‘‘စတူသု[Pg.67], ဘိက္ခဝေ, ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု စတူသု? စတူသု အာဟာရေသု. ဣမေသု ခေါ, ဘိက္ခဝေ, စတူသု ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘စတ္တာရော ပဉှာ စတ္တာရော ဥဒ္ဒေသာ စတ္တာရိ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၇).

“Bhikkhus, a bhikkhu who rightly becomes disenchanted with four things… makes an end of suffering. In which four? In the four nutriments. Bhikkhus, a bhikkhu who rightly becomes disenchanted with these four things… makes an end of suffering. ‘Four questions, four topics, four explanations’—that which was said, was said in reference to this.” (Aṅguttara Nikāya 10.27).

ကတ္ထစိ ယေသု သုဘာဝိတစိတ္တော အနုပုဗ္ဗေန ဒုက္ခဿန္တကရော ဟောတိ, တာနိ စတ္တာရိ သတိပဋ္ဌာနာနိ. ယထာဟ ကဇင်္ဂလာ ဘိက္ခုနီ –

In some cases, there are four things in which a person with a well-developed mind gradually makes an end of suffering; those are the four foundations of mindfulness. As the nun from Kajaṅgalā said:

‘‘စတူသု, အာဝုသော, ဓမ္မေသု ဘိက္ခု သမ္မာ သုဘာဝိတစိတ္တော သမ္မာ ပရိယန္တဒဿာဝီ သမ္မတ္တံ အဘိသမေစ္စ ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု စတူသု? စတူသု သတိပဋ္ဌာနေသု. ဣမေသု ခေါ, အာဝုသော, စတူသု ဓမ္မေသု ဘိက္ခု သမ္မာ သုဘာဝိတစိတ္တော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘စတ္တာရော ပဉှာ စတ္တာရော ဥဒ္ဒေသာ စတ္တာရိ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ ဘဂဝတာ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၈).

“Friend, when a bhikkhu’s mind is well developed in four things, when he rightly sees the limit and has realized peace, he makes an end of suffering in this very life. In which four? In the four foundations of mindfulness. Friend, when a bhikkhu’s mind is well developed in these four things… he makes an end of suffering. ‘Four questions, four summaries, four explanations’—that which was said by the Blessed One, was said in reference to this.”

ဣဓ ပန ယေသံ စတုန္နံ အနုဗောဓပ္ပဋိဝေဓတော ဘဝတဏှာဆေဒေါ ဟောတိ, ယသ္မာ တာနိ စတ္တာရိ အရိယသစ္စာနိ အဓိပ္ပေတာနိ. ယသ္မာ ဝါ ဣမိနာ ပရိယာယေန ဗျာကတံ သုဗျာကတမေဝ ဟောတိ, တသ္မာ ထေရော စတ္တာရီတိ ပစ္စနုဘာသိတွာ ‘‘အရိယသစ္စာနီ’’တိ ဝိဿဇ္ဇေတိ. တတ္ထ စတ္တာရီတိ ဂဏနပရိစ္ဆေဒေါ. အရိယသစ္စာနီတိ အရိယာနိ သစ္စာနိ, အဝိတထာနိ အဝိသံဝါဒကာနီတိ အတ္ထော. ယထာဟ –

Here, however, since for one who sequentially understands and penetrates these four, the craving for existence is cut off, those four Noble Truths are intended. Or, because an explanation given in this way is indeed well-explained, the Elder, having repeated “four,” clarifies with “Noble Truths.” Herein, “four” is a numerical demarcation. “Noble Truths” means truths that are noble, not unreal, and not deceptive; this is the meaning.

‘‘ဣမာနိ ခေါ, ဘိက္ခဝေ, စတ္တာရိ အရိယသစ္စာနိ တထာနိ အဝိတထာနိ အနညထာနိ, တသ္မာ အရိယသစ္စာနီတိ ဝုစ္စန္တီ’’တိ (သံ. နိ. ၅.၁၀၉၇).

“These four Noble Truths, bhikkhus, are true, not unreal, and not otherwise; therefore they are called ‘Noble Truths.’”

ယသ္မာ ဝါ သဒေဝကေန လောကေန အရဏီယတော အဘိဂမနီယတောတိ ဝုတ္တံ ဟောတိ, ဝါယမိတဗ္ဗဋ္ဌာနသညိတေ အယေ ဝါ ဣရိယနတော, အနယေ ဝါ န ဣရိယနတော, သတ္တတိံသဗောဓိပက္ခိယအရိယဓမ္မသမာယောဂတော ဝါ အရိယသမ္မတာ ဗုဒ္ဓပစ္စေကဗုဒ္ဓဗုဒ္ဓသာဝကာ ဧတာနိ ပဋိဝိဇ္ဈန္တိ, တသ္မာပိ ‘‘အရိယသစ္စာနီ’’တိ ဝုစ္စန္တိ. ယထာဟ –

Or, because it is said that they are to be known and to be approached by the world with its devas; or, because they produce welfare; or, because they do not produce non-welfare; or, because those considered noble—Buddhas, Paccekabuddhas, and disciples of the Buddha—penetrate these truths through proper association with the noble Dhamma of the thirty-seven factors of enlightenment, therefore they are also called ‘Noble Truths.’

‘‘စတ္တာရိမာနိ[Pg.68], ဘိက္ခဝေ, အရိယသစ္စာနိ…ပေ… ဣမာနိ ခေါ, ဘိက္ခဝေ, စတ္တာရိ အရိယသစ္စာနိ, အရိယာ ဣမာနိ ပဋိဝိဇ္ဈန္တိ, တသ္မာ အရိယသစ္စာနီတိ ဝုစ္စန္တီ’’တိ.

“These, bhikkhus, are the four Noble Truths… Indeed, bhikkhus, these are the four Noble Truths. The noble ones penetrate these; therefore, they are called ‘Noble Truths.’”

အပိစ အရိယဿ ဘဂဝတော သစ္စာနီတိပိ အရိယသစ္စာနိ. ယထာဟ –

Furthermore, they are the truths of the noble Blessed One; for this reason also, they are ‘Noble Truths.’ As it is said:

‘‘သဒေဝကေ, ဘိက္ခဝေ…ပေ… သဒေဝမနုဿာယ တထာဂတော အရိယော, တသ္မာ အရိယသစ္စာနီတိ ဝုစ္စန္တီ’’တိ (သံ. နိ. ၅.၁၀၉၈).

“Bhikkhus, in the world with its devas… for devas and humans, the Tathāgata is noble; therefore they are called ‘Noble Truths.’”

အထ ဝါ ဧတေသံ အဘိသမ္ဗုဒ္ဓတ္တာ အရိယဘာဝသိဒ္ဓိတောပိ အရိယသစ္စာနိ. ယထာဟ –

Or alternatively, because they are fully awakened to, and also because they accomplish the state of a noble one, they are ‘Noble Truths.’ As it is said:

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, စတုန္နံ အရိယသစ္စာနံ ယထာဘူတံ အဘိသမ္ဗုဒ္ဓတ္တာ တထာဂတော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါတိ ဝုစ္စတီ’’တိ (သံ. နိ. ၅.၁၀၉၃).

“Bhikkhus, it is because of having fully awakened to these four Noble Truths as they really are that the Tathāgata is called the Arahant, the Perfectly and Fully Awakened One.”

အယမေတေသံ ပဒတ္ထော. ဧတေသံ ပန အရိယသစ္စာနံ အနုဗောဓပ္ပဋိဝေဓတော ဘဝတဏှာဆေဒေါ ဟောတိ. ယထာဟ –

This is the meaning of these terms. For one who sequentially understands and penetrates these Noble Truths, the craving for existence is cut off. As it is said:

‘‘တယိဒံ, ဘိက္ခဝေ, ဒုက္ခံ အရိယသစ္စံ အနုဗုဒ္ဓံ ပဋိဝိဒ္ဓံ…ပေ… ဒုက္ခနိရောဓဂါမိနိပဋိပဒါ အရိယသစ္စံ အနုဗုဒ္ဓံ ပဋိဝိဒ္ဓံ, ဥစ္ဆိန္နာ ဘဝတဏှာ, ခီဏာ ဘဝနေတ္တိ, နတ္ထိ ဒါနိ ပုနဗ္ဘဝေါ’’တိ (သံ. နိ. ၅.၁၀၉၁).

“Bhikkhus, this Noble Truth of suffering has been sequentially understood and penetrated… the Noble Truth of the path leading to the cessation of suffering has been sequentially understood and penetrated. The craving for existence is cut off, the guide to existence is destroyed, there is now no further renewed existence.”

ပဉ္စ နာမ ကိန္တိပဉှဝဏ္ဏနာ

The Explanation of the Question: ‘What, by Name, are the Five?’

ဣမိနာပိ ပဉှဗျာကရဏေန အာရဒ္ဓစိတ္တော သတ္ထာ ပုရိမနယေနေဝ ဥတ္တရိံ ပဉှံ ပုစ္ဆတိ ပဉ္စ နာမ ကိန္တိ? ထေရော ပဉ္စာတိ ပစ္စနုဘာသိတွာ ‘‘ဥပါဒါနက္ခန္ဓာ’’တိ ဝိဿဇ္ဇေတိ. တတ္ထ ပဉ္စာတိ ဂဏနပရိစ္ဆေဒေါ. ဥပါဒါနဇနိတာ ဥပါဒါနဇနကာ ဝါ ခန္ဓာ ဥပါဒါနက္ခန္ဓာ. ယံကိဉ္စိ ရူပံ, ဝေဒနာ, သညာ, သင်္ခါရာ, ဝိညာဏဉ္စ သာသဝါ ဥပါဒါနိယာ, ဧတေသမေတံ အဓိဝစနံ. ပုဗ္ဗနယေနေဝ စေတ္ထ ‘‘ပဉ္စုပါဒါနက္ခန္ဓာ’’တိ ဝုတ္တံ, န အညေသံ ပဉ္စန္နမဘာဝတော. ယထာဟ –

By this explanation of the question as well, the Teacher, his mind pleased, asked a further question in the same way as before: “What, by name, are the five?” The Elder, repeating “five,” replied: “The aggregates of clinging.” Herein, “five” is a numerical demarcation. The aggregates generated by clinging or generative of clinging are the aggregates of clinging. Whatever form, feeling, perception, formations, and consciousness are connected with the taints and are a basis for clinging—this is a designation for them. Here, as before, it is said “the five aggregates of clinging,” not because other sets of five do not exist. As it is said:

‘‘ပဉ္စသု, ဘိက္ခဝေ, ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု ပဉ္စသု? ပဉ္စသု ဥပါဒါနက္ခန္ဓေသု. ဣမေသု ခေါ, ဘိက္ခဝေ, ပဉ္စသု ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘ပဉ္စ ပဉှာ, ပဉ္စ ဥဒ္ဒေသာ[Pg.69], ပဉ္စ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၇).

“Bhikkhus, a bhikkhu who rightly becomes disenchanted with five things… makes an end of suffering. In which five? In the five aggregates of clinging. Bhikkhus, a bhikkhu who rightly becomes disenchanted with these five things… makes an end of suffering. ‘Five questions, five summaries, five explanations’—that which was said, was said in reference to this.”

ဧတ္ထ စ ပဉ္စက္ခန္ဓေ ဥဒယဗ္ဗယဝသေန သမ္မသန္တော ဝိပဿနာမတံ လဒ္ဓါ အနုပုဗ္ဗေန နိဗ္ဗာနာမတံ သစ္ဆိကရောတိ. ယထာဟ –

Here, contemplating the rise and fall of the five aggregates, one gains insight-wisdom and gradually realizes the deathless Nibbāna. As it is said:

‘‘ယတော ယတော သမ္မသတိ, ခန္ဓာနံ ဥဒယဗ္ဗယံ;

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

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

ဆ နာမ ကိန္တိပဉှဝဏ္ဏနာ

The Explanation of the Question: ‘What, by Name, are the Six?’

ဧဝံ ဣမိနာပိ ပဉှဗျာကရဏေန အာရဒ္ဓစိတ္တော သတ္ထာ ပုရိမနယေနေဝ ဥတ္တရိံ ပဉှံ ပုစ္ဆတိ ‘‘ဆ နာမ ကိ’’န္တိ? ထေရော ဆဣတိ ပစ္စနုဘာသိတွာ ‘အဇ္ဈတ္တိကာနိ အာယတနာနီ’တိ ဝိဿဇ္ဇေတိ. တတ္ထ ဆဣတိ ဂဏနပရိစ္ဆေဒေါ, အဇ္ဈတ္တေ နိယုတ္တာနိ, အတ္တာနံ ဝါ အဓိကတွာ ပဝတ္တာနိ အဇ္ဈတ္တိကာနိ. အာယတနတော, အာယဿ ဝါ တနနတော, အာယတဿ ဝါ သံသာရဒုက္ခဿ နယနတော အာယတနာနိ, စက္ခုသောတဃာနဇိဝှာကာယမနာနမေတံ အဓိဝစနံ. ပုဗ္ဗနယေန စေတ္ထ ‘‘ဆ အဇ္ဈတ္တိကာနိ အာယတနာနီ’’တိ ဝုတ္တံ, န အညေသံ ဆန္နမဘာဝတော. ယထာဟ –

Thus, by this explanation of the question as well, the Teacher, with a pleased mind, asked a further question in the former manner: “What, by name, are the six?” The Elder, repeating “six,” replied: “The internal sense bases.” Herein, “six” is a numerical designation. “Internal” refers to those connected with the inner self, or those that operate with the self as their basis. They are called “bases” because they extend the streams of saṃsāra, or because they lead to the long suffering of saṃsāra—this is a designation for the eye, ear, nose, tongue, body, and mind. And here, in accordance with the previous method, it is stated as “the six internal sense bases,” not because there is an absence of other groups of six. As it is said:

‘‘ဆသု, ဘိက္ခဝေ, ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု ဆသု? ဆသု အဇ္ဈတ္တိကေသု အာယတနေသု. ဣမေသု ခေါ, ဘိက္ခဝေ, ဆသု ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘ဆ ပဉှာ ဆ ဥဒ္ဒေသာ ဆ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၇).

“Bhikkhus, when a bhikkhu rightly becomes disenchanted with six things… he makes an end of suffering. In which six? In the six internal sense bases. Bhikkhus, when a bhikkhu rightly becomes disenchanted with these six things… he makes an end of suffering. ‘Six questions, six summaries, six explanations’—this was said with reference to this.”

ဧတ္ထ စ ဆ အဇ္ဈတ္တိကာနိ အာယတနာနိ, ‘‘သုညော ဂါမောတိ ခေါ, ဘိက္ခဝေ, ဆန္နေတံ အဇ္ဈတ္တိကာနံ အာယတနာနံ အဓိဝစန’’န္တိ (သံ. နိ. ၄.၂၃၈) ဝစနတော သုညတော ပုဗ္ဗုဠကမရီစိကာဒီနိ ဝိယ အစိရဋ္ဌိတိကတော တုစ္ဆတော ဝဉ္စနတော စ သမနုပဿံ နိဗ္ဗိန္ဒမာနော အနုပုဗ္ဗေန ဒုက္ခဿန္တံ ကတွာ မစ္စုရာဇဿ အဒဿနံ ဥပေတိ. ယထာဟ –

Here, the six internal sense bases are called 'the empty village,' as it is said: 'Monks, "empty village" is a designation for these six internal sense bases' (SN 4.238). Seeing them as empty—like a bubble, a mirage, and so on—as not long-lasting, as hollow, and as deceptive, one grows disenchanted. Gradually, by making an end to suffering, one attains the state of not being seen by the King of Death. As it is said:

‘‘ယထာ [Pg.70] ပုဗ္ဗုဠကံ ပဿေ, ယထာ ပဿေ မရီစိကံ;

ဧဝံ လောကံ အဝေက္ခန္တံ, မစ္စုရာဇာ န ပဿတီ’’တိ. (ဓ. ပ. ၁၇၀);

“As one would view a bubble, as one would see a mirage, so should one look upon the world; the King of Death does not see one who looks upon it thus.” (Dhp 170)

သတ္တ နာမ ကိန္တိပဉှဝဏ္ဏနာ

The Explanation of the Question: ‘What is Seven?’

ဣမိနာပိ ပဉှဗျာကရဏေန အာရဒ္ဓစိတ္တော သတ္ထာ ဥတ္တရိံ ပဉှံ ပုစ္ဆတိ သတ္တ နာမ ကိန္တိ? ထေရော ကိဉ္စာပိ မဟာပဉှဗျာကရဏေ သတ္တ ဝိညာဏဋ္ဌိတိယော ဝုတ္တာ, အပိစ ခေါ ပန ယေသု ဓမ္မေသု သုဘာဝိတစိတ္တော ဘိက္ခု ဒုက္ခဿန္တကရော ဟောတိ, တေ ဒဿေန္တော ‘‘သတ္တ ဗောဇ္ဈင်္ဂါ’’တိ ဝိဿဇ္ဇေတိ. အယမ္ပိ စတ္ထော ဘဂဝတာ အနုမတော ဧဝ. ယထာဟ –

By this explanation of the question as well, the Teacher, with a pleased mind, asks a further question: “What is ‘seven’?” Although the seven stations of consciousness were mentioned in the great explanation of the question, the Elder, wishing to point out those qualities in which a monk with a well-developed mind makes an end of suffering, replied: “The seven factors of enlightenment.” This meaning, too, was indeed approved by the Blessed One. As it is said:

‘‘ပဏ္ဍိတာ ဂဟပတယော ကဇင်္ဂလိကာ ဘိက္ခုနီ, မဟာပညာ ဂဟပတယော ကဇင်္ဂလိကာ ဘိက္ခုနီ, မဉ္စေပိ တုမှေ ဂဟပတယော ဥပသင်္ကမိတွာ ဧတမတ္ထံ ပဋိပုစ္ဆေယျာထ, အဟမ္ပိ စေတံ ဧဝမေဝ ဗျာကရေယျံ, ယထာ တံ ကဇင်္ဂလိကာယ ဘိက္ခုနိယာ ဗျာကတ’’န္တိ (အ. နိ. ၁၀.၂၈).

“Householders, the nun of Kajaṅgalā is wise; householders, the nun of Kajaṅgalā is of great wisdom. Householders, if you were to approach me and ask about this matter, I would explain it in the very same way that it was explained by the nun of Kajaṅgalā.” (AN 10.28)

တာယ စ ဧဝံ ဗျာကတံ –

And by her it was explained thus:

‘‘သတ္တသု, အာဝုသော, ဓမ္မေသု ဘိက္ခု သမ္မာ သုဘာဝိတစိတ္တော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု သတ္တသု? သတ္တသု ဗောဇ္ဈင်္ဂေသု. ဣမေသု ခေါ, အာဝုသော, သတ္တသု ဓမ္မေသု ဘိက္ခု သမ္မာ သုဘာဝိတစိတ္တော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘သတ္တ ပဉှာ သတ္တ ဥဒ္ဒေသာ သတ္တ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ ဘဂဝတာ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၈).

“Friends, when a monk's mind is well-developed in seven things… he makes an end of suffering in this very life. Which seven? The seven factors of enlightenment. Friends, when a monk's mind is well-developed in these seven things… he makes an end of suffering in this very life. ‘Seven questions, seven summaries, seven explanations’—this was said by the Blessed One with reference to this.” (AN 10.28)

ဧဝမယမတ္ထော ဘဂဝတာ အနုမတော ဧဝါတိ ဝေဒိတဗ္ဗော.

Thus, this meaning should be understood as indeed approved by the Blessed One.

တတ္ထ သတ္တာတိ ဦနာဓိကနိဝါရဏဂဏနပရိစ္ဆေဒေါ. ဗောဇ္ဈင်္ဂါတိ သတိအာဒီနံ ဓမ္မာနမေတံ အဓိဝစနံ. တတြာယံ ပဒတ္ထော – ဧတာယ လောကိယလောကုတ္တရမဂ္ဂက္ခဏေ ဥပ္ပဇ္ဇမာနာယ လီနုဒ္ဓစ္စပတိဋ္ဌာနာယူဟနကာမသုခတ္တကိလမထာနုယောဂဥစ္ဆေဒသဿတာဘိနိဝေသာဒိ- အနေကုပဒ္ဒဝပ္ပဋိပက္ခဘူတာယ သတိဓမ္မဝိစယဝီရိယပီတိပ္ပဿဒ္ဓိသမာဓုပေက္ခာသင်္ခါတာယ ဓမ္မသာမဂ္ဂိယာ အရိယသာဝကော ဗုဇ္ဈတီတိ ကတွာ ဗောဓိ, ကိလေသသန္တာနနိဒ္ဒါယ ဥဋ္ဌဟတိ, စတ္တာရိ ဝါ အရိယသစ္စာနိ ပဋိဝိဇ္ဈတိ, နိဗ္ဗာနမေဝ ဝါ သစ္ဆိကရောတီတိ ဝုတ္တံ ဟောတိ. ယထာဟ – ‘‘သတ္တ ဗောဇ္ဈင်္ဂေ ဘာဝေတွာ အနုတ္တရံ သမ္မာသမ္ဗောဓိံ [Pg.71] အဘိသမ္ဗုဒ္ဓေါ’’တိ. ယထာဝုတ္တပ္ပကာရာယ ဝါ ဧတာယ ဓမ္မသာမဂ္ဂိယာ ဗုဇ္ဈတီတိ ကတွာ အရိယသာဝကောပိ ဗောဓိ. ဣတိ တဿာ ဓမ္မသာမဂ္ဂိသင်္ခါတာယ ဗောဓိယာ အင်္ဂဘူတတ္တာ ဗောဇ္ဈင်္ဂါ ဈာနင်္ဂမဂ္ဂင်္ဂါနိ ဝိယ, တဿ ဝါ ဗောဓီတိ လဒ္ဓဝေါဟာရဿ အရိယသာဝကဿ အင်္ဂဘူတတ္တာပိ ဗောဇ္ဈင်္ဂါ သေနင်္ဂရထင်္ဂါဒယော ဝိယ.

Here, 'seven' is a numerical designation that excludes excess and deficiency. 'Factors of enlightenment' (bojjhaṅgā) is a designation for qualities such as mindfulness. The meaning of the word here is this: By this assemblage of qualities—known as mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity—which arises at the moment of the mundane or supramundane path and counteracts various disturbances such as sloth and restlessness, the application of effort that is wrongly established, indulgence in sensual pleasures, the practice of self-mortification, annihilationism, eternalism, and so on—the noble disciple awakens. Thus, it is called 'awakening' (bodhi). It is said that one awakens from the slumber of the continuum of defilements, or one penetrates the four Noble Truths, or one realizes Nibbāna itself. As it is said: “Having developed the seven factors of enlightenment, he awakened to the unsurpassed perfect enlightenment.” Alternatively, because the noble disciple awakens by means of this assemblage of qualities as described, the noble disciple is also called 'awakening' (bodhi). Therefore, because they are components of that awakening, which is described as an assemblage of qualities—like the factors of jhāna or the factors of the path—they are called 'factors of enlightenment' (bojjhaṅgā). Or, because they are components of the noble disciple who has gained the designation 'awakening'—like the components of an army, a chariot, and so on—they are also called 'factors of enlightenment'.

အပိစ ‘‘ဗောဇ္ဈင်္ဂါတိ ကေနဋ္ဌေန ဗောဇ္ဈင်္ဂါ? ဗောဓာယ သံဝတ္တန္တီတိ ဗောဇ္ဈင်္ဂါ, ဗုဇ္ဈန္တီတိ ဗောဇ္ဈင်္ဂါ, အနုဗုဇ္ဈန္တီတိ ဗောဇ္ဈင်္ဂါ, ပဋိဗုဇ္ဈန္တီတိ ဗောဇ္ဈင်္ဂါ, သမ္ဗုဇ္ဈန္တီတိ ဗောဇ္ဈင်္ဂါ’’တိ (ပဋိ. မ. ၂.၁၇) ဣမိနာပိ ပဋိသမ္ဘိဒါယံ ဝုတ္တေန ဝိဓိနာ ဗောဇ္ဈင်္ဂါနံ ဗောဇ္ဈင်္ဂဋ္ဌော ဝေဒိတဗ္ဗော. ဧဝမိမေ သတ္တ ဗောဇ္ဈင်္ဂေ ဘာဝေန္တော ဗဟုလီကရောန္တော န စိရဿေဝ ဧကန္တနိဗ္ဗိဒါဒိဂုဏပဋိလာဘီ ဟောတိ, တေန ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခဿန္တကရော ဟောတီတိ ဝုစ္စတိ. ဝုတ္တဉ္စေတံ ဘဂဝတာ –

Furthermore, the meaning of 'factors of enlightenment' should be understood according to the method stated in the Paṭisambhidāmagga: “In what sense are they factors of enlightenment (bojjhaṅgā)? Because they conduce to awakening (bodhāya saṃvattantīti), they are factors of enlightenment; because they awaken (bujjhantīti), they are factors of enlightenment; because they understand (anubujjhantīti), they are factors of enlightenment; because they realize (paṭibujjhantīti), they are factors of enlightenment; because they fully awaken (sambujjhantīti), they are factors of enlightenment.” (Paṭi. Ma. 2.17) Thus, one who develops and cultivates these seven factors of enlightenment will, before long, attain the qualities of complete disenchantment and so forth, and thereby is said to make an end of suffering in this very life. And this was spoken by the Blessed One:

‘‘သတ္တိမေ, ဘိက္ခဝေ, ဗောဇ္ဈင်္ဂါ ဘာဝိတာ ဗဟုလီကတာ ဧကန္တနိဗ္ဗိဒါယ ဝိရာဂါယ နိရောဓာယ ဥပသမာယ အဘိညာယ သမ္ဗောဓာယ နိဗ္ဗာနာယ သံဝတ္တန္တီ’’တိ (သံ. နိ. ၅.၂၀၁).

“Monks, these seven factors of enlightenment, when developed and cultivated, lead entirely to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, and to Nibbāna.” (SN 5.201)

အဋ္ဌ နာမ ကိန္တိပဉှဝဏ္ဏနာ

Explanation of the Question: 'What is Eight?'

ဧဝံ ဣမိနာပိ ပဉှဗျာကရဏေန အာရဒ္ဓစိတ္တော သတ္ထာ ဥတ္တရိံ ပဉှံ ပုစ္ဆတိ အဋ္ဌ နာမ ကိန္တိ? ထေရော ကိဉ္စာပိ မဟာပဉှဗျာကရဏေ အဋ္ဌ လောကဓမ္မာ ဝုတ္တာ, အပိစ ခေါ ပန ယေသု ဓမ္မေသု သုဘာဝိတစိတ္တော ဘိက္ခု ဒုက္ခဿန္တကရော ဟောတိ, တေ ဒဿေန္တော ‘‘အရိယာနိ အဋ္ဌ မဂ္ဂင်္ဂါနီ’’တိ အဝတွာ ယသ္မာ အဋ္ဌင်္ဂဝိနိမုတ္တော မဂ္ဂေါ နာမ နတ္ထိ, အဋ္ဌင်္ဂမတ္တမေဝ တု မဂ္ဂေါ, တသ္မာ တမတ္ထံ သာဓေန္တော ဒေသနာဝိလာသေန အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါတိ ဝိဿဇ္ဇေတိ. ဘဂဝတာပိ စာယမတ္ထော ဒေသနာနယော စ အနုမတော ဧဝ. ယထာဟ –

Thus, with his mind pleased by this explanation of the question, the Teacher asks a further question: “What is eight?” Although in the great explanation of the question the Elder had spoken of the eight worldly conditions, wishing to show those states in which a monk with a well-developed mind becomes an end-maker of suffering, without saying, “the eight noble path factors,” he replies, “The Noble Eightfold Path.” He does so because there is no path apart from the eight factors, and the path is nothing but the measure of the eight factors, thus establishing this meaning with the elegance of the teaching. This meaning and this method of teaching were indeed approved by the Blessed One. As it is said:

‘‘ပဏ္ဍိတာ ဂဟပတယော ကဇင်္ဂလိကာ ဘိက္ခုနီ…ပေ… အဟမ္ပိ ဧဝမေဝ ဗျာကရေယျံ, ယထာ တံ ကဇင်္ဂလိကာယ ဘိက္ခုနိယာ ဗျာကတ’’န္တိ (အ. နိ. ၁၀.၂၈).

“Householders, the nun of Kajaṅgalā is wise… I too would explain it in the very same way that it was explained by the nun of Kajaṅgalā.”

တာယ [Pg.72] စ ဧဝံ ဗျာကတံ –

And by her it was explained thus:

‘‘အဋ္ဌသု, အာဝုသော, ဓမ္မေသု ဘိက္ခု သမ္မာ သုဘာဝိတစိတ္တော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘အဋ္ဌ ပဉှာ, အဋ္ဌ ဥဒ္ဒေသာ, အဋ္ဌ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ ဘဂဝတာ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၈).

“Friends, when a monk's mind is well-developed in eight things… he makes an end of suffering in this very life. ‘Eight questions, eight summaries, eight explanations’—this was said by the Blessed One with reference to this.” (AN 10.28)

ဧဝမယံ အတ္ထော စ ဒေသနာနယော စ ဘဂဝတာ အနုမတော ဧဝါတိ ဝေဒိတဗ္ဗော.

Thus, this meaning and this method of teaching should be understood as indeed approved by the Blessed One.

တတ္ထ အရိယောတိ နိဗ္ဗာနတ္ထိကေဟိ အဘိဂန္တဗ္ဗော, အပိစ အာရကာ ကိလေသေဟိ ဝတ္တနတော, အရိယဘာဝကရဏတော, အရိယဖလပဋိလာဘတော စာပိ အရိယောတိ ဝေဒိတဗ္ဗော. အဋ္ဌ အင်္ဂါနိ အဿာတိ အဋ္ဌင်္ဂိကော. သွာယံ စတုရင်္ဂိကာ ဝိယ သေနာ, ပဉ္စင်္ဂိကံ ဝိယ စ တူရိယံ အင်္ဂဝိနိဗ္ဘောဂေန အနုပလဗ္ဘသဘာဝတော အင်္ဂမတ္တမေဝါတိ ဝေဒိတဗ္ဗော. မဂ္ဂတိ ဣမိနာ နိဗ္ဗာနံ, သယံ ဝါ မဂ္ဂတိ, ကိလေသေ မာရေန္တော ဝါ ဂစ္ဆတီတိ မဂ္ဂေါ.

Herein, 'ariya' (noble) should be understood as that which is to be approached by those who desire Nibbāna. Furthermore, it should be understood as 'ariya' because it proceeds far from the defilements, because it brings about the state of nobility, and also because of the attainment of the noble fruit. 'Aṭṭhaṅgika' means 'having eight factors.' Just like an army with four divisions or a five-part musical ensemble, it should be understood as being merely a collection of factors, because it has no nature that can be found when the factors are separated. It is called 'magga' (path) because by this one seeks Nibbāna, or it seeks Nibbāna itself, or it goes to Nibbāna while destroying the defilements.

ဧဝမဋ္ဌပ္ပဘေဒဉ္စိမံ အဋ္ဌင်္ဂိကံ မဂ္ဂံ ဘာဝေန္တော ဘိက္ခု အဝိဇ္ဇံ ဘိန္ဒတိ, ဝိဇ္ဇံ ဥပ္ပာဒေတိ, နိဗ္ဗာနံ သစ္ဆိကရောတိ, တေန ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခဿန္တကရော ဟောတီတိ ဝုစ္စတိ. ဝုတ္တဉှေတံ –

Thus, it is said that a bhikkhu who develops this eight-factored path with its eightfold division destroys ignorance, gives rise to true knowledge, and realizes Nibbāna; thereby, he becomes an end-maker of suffering in this very life. And this was spoken:

‘‘သေယျထာပိ, ဘိက္ခဝေ, သာလိသူကံ ဝါ ယဝသူကံ ဝါ သမ္မာ ပဏိဟိတံ ဟတ္ထေန ဝါ ပါဒေန ဝါ အက္ကန္တံ ဟတ္ထံ ဝါ ပါဒံ ဝါ ဘေစ္ဆတိ, လောဟိတံ ဝါ ဥပ္ပာဒေဿတီတိ ဌာနမေတံ ဝိဇ္ဇတိ. တံ ကိဿ ဟေတု? သမ္မာ ပဏိဟိတတ္တာ, ဘိက္ခဝေ, သူကဿ, ဧဝမေဝ ခေါ, ဘိက္ခဝေ, သော ဝတ ဘိက္ခု သမ္မာ ပဏိဟိတာယ ဒိဋ္ဌိယာ သမ္မာ ပဏိဟိတာယ မဂ္ဂဘာဝနာယ အဝိဇ္ဇံ ဘေစ္ဆတိ, ဝိဇ္ဇံ ဥပ္ပာဒေဿတိ, နိဗ္ဗာနံ သစ္ဆိကရိဿတီတိ ဌာနမေတံ ဝိဇ္ဇတီ’’တိ (အ. နိ. ၁.၄၂).

'Just as, monks, an awn of rice or an awn of barley, if rightly placed, when pressed upon by hand or by foot, will pierce the hand or the foot and cause blood to flow—this is possible. For what reason? Because, monks, of the awn being rightly placed. In the very same way, monks, it is possible that a bhikkhu with a rightly established view and a rightly established development of the path will destroy ignorance, give rise to true knowledge, and realize Nibbāna.'

နဝ နာမ ကိန္တိပဉှဝဏ္ဏနာ

Explanation of the Question: What is This Called 'Nine'?

ဣမိနာပိ ပဉှဗျာကရဏေန အာရဒ္ဓစိတ္တော သတ္ထာ ဥတ္တရိံ ပဉှံ ပုစ္ဆတိ နဝ နာမ ကိန္တိ? ထေရော နဝဣတိ ပစ္စနုဘာသိတွာ ‘‘သတ္တာဝါသာ’’တိ ဝိဿဇ္ဇေတိ. တတ္ထ နဝါတိ ဂဏနပရိစ္ဆေဒေါ. သတ္တာတိ ဇီဝိတိန္ဒြိယပ္ပဋိဗဒ္ဓေ ခန္ဓေ [Pg.73] ဥပါဒါယ ပညတ္တာ ပါဏိနော ပဏ္ဏတ္တိ ဝါ. အာဝါသာတိ အာဝသန္တိ ဧတေသူတိ အာဝါသာ, သတ္တာနံ အာဝါသာ သတ္တာဝါသာ. ဧသ ဒေသနာမဂ္ဂေါ, အတ္ထတော ပန နဝဝိဓာနံ သတ္တာနမေတံ အဓိဝစနံ. ယထာဟ –

Pleased by this answer to the question as well, the Teacher asks a further question: 'What is this called 'nine'?' The Elder, repeating 'nine,' replies: 'The abodes of beings.' Herein, 'nine' is a numerical delimiter. 'Beings' (sattā) are living creatures designated in dependence on the aggregates connected with the life faculty, or it is a designation. 'Abodes' (āvāsā) are so called because beings dwell (āvasanti) in them; the abodes of beings are 'sattāvāsā'. This is the method of the teaching, but in terms of meaning, this is a designation for nine kinds of beings. As it is said:

‘‘သန္တာဝုသော, သတ္တာ နာနတ္တကာယာ နာနတ္တသညိနော, သေယျထာပိ မနုဿာ ဧကစ္စေ စ ဒေဝါ ဧကစ္စေ စ ဝိနိပါတိကာ, အယံ ပဌမော သတ္တာဝါသော. သန္တာဝုသော, သတ္တာ နာနတ္တကာယာ ဧကတ္တသညိနော, သေယျထာပိ, ဒေဝါ ဗြဟ္မကာယိကာ, ပဌမာဘိနိဗ္ဗတ္တာ, အယံ ဒုတိယော သတ္တာဝါသော. သန္တာဝုသော, သတ္တာ ဧကတ္တကာယာ နာနတ္တသညိနော, သေယျထာပိ, ဒေဝါ အာဘဿရာ, အယံ တတိယော သတ္တာဝါသော. သန္တာဝုသော, သတ္တာ ဧကတ္တကာယာ ဧကတ္တသညိနော, သေယျထာပိ, ဒေဝါ သုဘကိဏှာ, အယံ စတုတ္ထော သတ္တာဝါသော. သန္တာဝုသော, သတ္တာ အသညိနော အပ္ပဋိသံဝေဒိနော, သေယျထာပိ, ဒေဝါ အသညသတ္တာ, အယံ ပဉ္စမော သတ္တာဝါသော. သန္တာဝုသော, သတ္တာ သဗ္ဗသော ရူပသညာနံ…ပေ… အာကာသာနဉ္စာယတနူပဂါ, အယံ ဆဋ္ဌော သတ္တာဝါသော. သန္တာဝုသော, သတ္တာ…ပေ… ဝိညာဏဉ္စာယတနူပဂါ, အယံ သတ္တမော သတ္တာဝါသော. သန္တာဝုသော, သတ္တာ…ပေ… အာကိဉ္စညာယတနူပဂါ, အယံ အဋ္ဌမော သတ္တာဝါသော. သန္တာဝုသော, သတ္တာ…ပေ… နေဝသညာနာသညာယတနူပဂါ, အယံ နဝမော သတ္တာဝါသော’’တိ (ဒီ. နိ. ၃.၃၄၁).

'Friends, there are beings with diverse bodies and diverse perceptions, such as humans, some devas, and some beings in a state of woe. This is the first abode of beings. Friends, there are beings with diverse bodies but unified perception, such as the devas of Brahmā's company, the first to be reborn there. This is the second abode of beings. Friends, there are beings with unified bodies but diverse perceptions, such as the devas of Streaming Radiance. This is the third abode of beings. Friends, there are beings with unified bodies and unified perception, such as the devas of Refulgent Glory. This is the fourth abode of beings. Friends, there are beings without perception and without feeling, such as the non-percipient beings. This is the fifth abode of beings. Friends, there are beings who, having completely transcended perceptions of form… have reached the dimension of infinite space. This is the sixth abode of beings. Friends, there are beings… who have reached the dimension of infinite consciousness. This is the seventh abode of beings. Friends, there are beings… who have reached the dimension of nothingness. This is the eighth abode of beings. Friends, there are beings… who have reached the dimension of neither-perception-nor-non-perception. This is the ninth abode of beings.'

ပုရိမနယေနေဝ စေတ္ထ ‘‘နဝ သတ္တာဝါသာ’’တိ ဝုတ္တံ, န အညေသံ နဝန္နမဘာဝတော. ယထာဟ –

Here, ‘nine abodes of beings’ is stated in the same way as before, not because there are no other groups of nine. As it is said—

‘‘နဝသု, ဘိက္ခဝေ, ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု နဝသု? နဝသု သတ္တာဝါသေသု. ဣမေသု ခေါ, ဘိက္ခဝေ, နဝသု ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ‘နဝ ပဉှာ, နဝ ဥဒ္ဒေသာ, နဝ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၇).

'Monks, a bhikkhu who rightly becomes disenchanted with nine things… becomes an end-maker of suffering. With which nine? With the nine abodes of beings. Monks, it is with these nine things that a bhikkhu who rightly becomes disenchanted… becomes an end-maker of suffering. That which was spoken as, ‘Nine questions, nine headings, nine explanations,’ was spoken in reference to this.'

ဧတ္ထ [Pg.74] စ ‘‘နဝ ဓမ္မာ ပရိညေယျာ. ကတမေ နဝ? နဝ သတ္တာဝါသာ’’တိ (ဒီ. နိ. ၃.၃၅၉) ဝစနတော နဝသု သတ္တာဝါသေသု ဉာတပရိညာယ ဓုဝသုဘသုခတ္တဘာဝဒဿနံ ပဟာယ သုဒ္ဓသင်္ခါရပုဉ္ဇမတ္တဒဿနေန နိဗ္ဗိန္ဒမာနော တီရဏပရိညာယ အနိစ္စာနုပဿနေန ဝိရဇ္ဇမာနော ဒုက္ခာနုပဿနေန ဝိမုစ္စမာနော အနတ္တာနုပဿနေန သမ္မာ ပရိယန္တဒဿာဝီ ပဟာနပရိညာယ သမ္မတ္တမဘိသမေစ္စ ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခဿန္တကရော ဟောတိ. တေနေတံ ဝုတ္တံ –

And here, in accordance with the saying: ‘Nine things are to be fully understood. What nine? The nine abodes of beings’ (Dī. Ni. 3.359), with regard to the nine abodes of beings, by the full understanding of what is known (ñātapariññā), one abandons the seeing of a state of permanence, beauty, happiness, and self. By seeing merely a heap of bare formations, one becomes disenchanted. By the full understanding of investigation (tīraṇapariññā), one becomes dispassionate through the contemplation of impermanence, is liberated through the contemplation of suffering, and rightly sees the end through the contemplation of non-self. By the full understanding of abandonment (pahānapariññā), having directly realized the peaceful state, one makes an end of suffering in this very life. Therefore, it was said:

‘‘နဝသု, ဘိက္ခဝေ, ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု နဝသု? နဝသု သတ္တာဝါသေသူ’’တိ (အ. နိ. ၁၀.၂၇).

“Monks, a bhikkhu who rightly becomes disenchanted with nine things… makes an end of suffering in this very life. Which nine? The nine abodes of beings.” (A. Ni. 10.27)

ဒသ နာမ ကိန္တိပဉှဝဏ္ဏနာ

Explanation of the Question: What is This Called 'Ten'?

ဧဝံ ဣမိနာပိ ပဉှဗျာကရဏေန အာရဒ္ဓစိတ္တော သတ္ထာ ဥတ္တရိံ ပဉှံ ပုစ္ဆတိ ဒသ နာမ ကိန္တိ? တတ္ထ ကိဉ္စာပိ ဣမဿ ပဉှဿ ဣတော အညတြ ဝေယျာကရဏေသု ဒသ အကုသလကမ္မပထာ ဝုတ္တာ. ယထာဟ –

Thus, with this explanation also, the Teacher, his mind pleased, asks a further question: “What is this called ‘ten’?” Here, although in other explanations of this question the ten unwholesome courses of action are spoken of, as it is said:

‘‘ဒသသု, ဘိက္ခဝေ, ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ… ဒုက္ခဿန္တကရော ဟောတိ. ကတမေသု ဒသသု? ဒသသု အကုသလကမ္မပထေသု. ဣမေသု ခေါ, ဘိက္ခဝေ, ဒသသု ဓမ္မေသု ဘိက္ခု သမ္မာ နိဗ္ဗိန္ဒမာနော…ပေ. … ဒုက္ခဿန္တကရော ဟောတိ. ‘ဒသ ပဉှာ ဒသ ဥဒ္ဒေသာ ဒသ ဝေယျာကရဏာနီ’တိ ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ (အ. နိ. ၁၀.၂၇).

“Monks, a bhikkhu who rightly becomes disenchanted with ten things… makes an end of suffering in this very life. Which ten? The ten unwholesome courses of action. Monks, a bhikkhu who rightly becomes disenchanted with these ten things… makes an end of suffering in this very life. ‘Ten questions, ten headings, ten explanations’—this was said, and it was said in reference to this.” (A. Ni. 10.27)

ဣဓ ပန ယသ္မာ အယမာယသ္မာ အတ္တာနံ အနုပနေတွာ အညံ ဗျာကာတုကာမော, ယသ္မာ ဝါ ဣမိနာ ပရိယာယေန ဗျာကတံ သုဗျာကတမေဝ ဟောတိ, တသ္မာ ယေဟိ ဒသဟိ အင်္ဂေဟိ သမန္နာဂတော အရဟာတိ ပဝုစ္စတိ, တေသံ အဓိဂမံ ဒီပေန္တော ဒသဟင်္ဂေဟိ သမန္နာဂတော အရဟာတိ ပဝုစ္စတီတိ ပုဂ္ဂလာဓိဋ္ဌာနာယ ဒေသနာယ ဝိဿဇ္ဇေတိ. ယတော ဧတ္ထ ယေဟိ ဒသဟိ အင်္ဂေဟိ သမန္နာဂတော အရဟာတိ ပဝုစ္စတိ, တာနိ ဒသင်္ဂါနိ ‘‘ဒသ နာမ ကိ’’န္တိ ပုဋ္ဌေန ထေရေန နိဒ္ဒိဋ္ဌာနီတိ ဝေဒိတဗ္ဗာနိ. တာနိ စ ဒသ –

But here, since this venerable one, without bringing himself forward, wishes to declare another, or because what is explained in this way is indeed well-explained, therefore, showing the path to their attainment, he answers with a teaching established on the individual, saying, ‘One endowed with ten factors is called an Arahant.’ Since it is said here that one endowed with ten factors is called an Arahant, it should be understood that those ten factors were pointed out by the Elder when asked, ‘What is this called “ten”?’ And those ten are:

‘‘အသေခေါ အသေခေါတိ, ဘန္တေ, ဝုစ္စတိ, ကိတ္တာဝတာ နု ခေါ, ဘန္တေ, ဘိက္ခု အသေခေါ ဟောတီတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသေခါယ [Pg.75] သမ္မာဒိဋ္ဌိယာ သမန္နာဂတော ဟောတိ, အသေခေန သမ္မာသင်္ကပ္ပေန သမန္နာဂတော ဟောတိ, အသေခါယ သမ္မာဝါစာယ သမန္နာဂတော ဟောတိ, အသေခေန သမ္မာကမ္မန္တေန သမန္နာဂတော ဟောတိ, အသေခေန သမ္မာအာဇီဝေန သမန္နာဂတော ဟောတိ, အသေခေန သမ္မာဝါယာမေန သမန္နာဂတော ဟောတိ, အသေခါယ သမ္မာသတိယာ သမန္နာဂတော ဟောတိ, အသေခေန သမ္မာသမာဓိနာ သမန္နာဂတော ဟောတိ, အသေခေန သမ္မာဉာဏေန သမန္နာဂတော ဟောတိ, အသေခါယ သမ္မာဝိမုတ္တိယာ သမန္နာဂတော ဟောတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အသေခေါ ဟောတီ’’တိ (အ. နိ. ၁၀.၁၁၁). –

“‘One beyond training, one beyond training,’ it is said, venerable sir. To what extent, venerable sir, is a bhikkhu one beyond training?” “Here, monks, a bhikkhu is endowed with the right view of one beyond training, endowed with the right intention of one beyond training, endowed with the right speech of one beyond training, endowed with the right action of one beyond training, endowed with the right livelihood of one beyond training, endowed with the right effort of one beyond training, endowed with the right mindfulness of one beyond training, endowed with the right concentration of one beyond training, endowed with the right knowledge of one beyond training, and endowed with the right liberation of one beyond training. Thus, monks, a bhikkhu is one beyond training.” (Aṅguttara Nikāya 10.111).

ဧဝမာဒီသု သုတ္တေသု ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနီတိ.

It should be understood in the same way as stated in such suttas.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒကပါဌ-အဋ္ဌကထာယ

In the Paramatthajotikā, the Commentary on the Khuddakapāṭha.

ကုမာရပဉှဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Youth's Questions is completed.

၅. မင်္ဂလသုတ္တဝဏ္ဏနာ

5. Explanation of the Maṅgala Sutta

နိက္ခေပပ္ပယောဇနံ

The Purpose of its Placement

ဣဒါနိ ကုမာရပဉှာနန္တရံ နိက္ခိတ္တဿ မင်္ဂလသုတ္တဿ အတ္ထဝဏ္ဏနာက္ကမော အနုပ္ပတ္တော, တဿ ဣဓ နိက္ခေပပ္ပယောဇနံ ဝတွာ အတ္ထဝဏ္ဏနံ ကရိဿာမ. သေယျထိဒံ – ဣဒဉှိ သုတ္တံ ဣမိနာ အနုက္ကမေန ဘဂဝတာ အဝုတ္တမ္ပိ ယွာယံ သရဏဂမနေဟိ သာသနောတာရော, သိက္ခာပဒဒွတ္တိံသာကာရကုမာရပဉှေဟိ စ သီလသမာဓိပညာပ္ပဘေဒနယော ဒဿိတော, သဗ္ဗောပေသ ပရမမင်္ဂလဘူတော, ယတော မင်္ဂလတ္ထိကေန ဧတ္ထေဝ အဘိယောဂေါ ကာတဗ္ဗော, သော စဿ မင်္ဂလဘာဝေါ ဣမိနာ သုတ္တာနုသာရေန ဝေဒိတဗ္ဗောတိ ဒဿနတ္ထံ ဝုတ္တံ.

5. Now, immediately after the Kumārapañhā (Questions of the Youth), the turn has come for the explanation of the meaning of the Maṅgala Sutta, which was placed here. Having stated the purpose of its placement here, we shall provide the explanation of its meaning. As follows: although this sutta was not spoken by the Blessed One in this sequence, the method with the divisions of virtue, concentration, and wisdom—which has been shown by the goings for refuge that constitute entry into the Dispensation, and by the training rules, the thirty-two aspects, and the Kumārapañhā—all this has become the supreme blessing. Therefore, effort should be made right here by one who desires blessings. And it was stated in order to show that the state of being a blessing of this sutta should be known in accordance with this sutta.

ဣဒမဿ ဣဓ နိက္ခေပပ္ပယောဇနံ.

This is the purpose of its placement here.

ပဌမမဟာသင်္ဂီတိကထာ

The Account of the First Great Council

ဧဝံ [Pg.76] နိက္ခိတ္တဿ ပနဿ အတ္ထဝဏ္ဏနတ္ထံ အယံ မာတိကာ –

Now, for the purpose of explaining the meaning of this sutta thus placed, this is the mātikā (outline):

‘‘ဝုတ္တံ ယေန ယဒါ ယသ္မာ, စေတံ ဝတွာ ဣမံ ဝိဓိံ;

ဧဝမိစ္စာဒိပါဌဿ, အတ္ထံ နာနပ္ပကာရတော.

By whom it was spoken, when, and for what reason; having stated this and this method, the meaning of the text beginning with 'Thus' will be explained in various ways.

‘‘ဝဏ္ဏယန္တော သမုဋ္ဌာနံ, ဝတွာ ယံ ယတ္ထ မင်္ဂလံ;

ဝဝတ္ထပေတွာ တံ တဿ, မင်္ဂလတ္တံ ဝိဘာဝယေ’’တိ.

Explaining, having stated the origin and having determined which blessing is in which context, one should clarify its nature as a blessing.

တတ္ထ ‘‘ဝုတ္တံ ယေန ယဒါ ယသ္မာ, စေတံ ဝတွာ ဣမံ ဝိဓိ’’န္တိ အယံ တာဝ အဒ္ဓဂါထာ ယဒိဒံ ‘‘ဧဝံ မေ သုတံ ဧကံ သမယံ ဘဂဝါ…ပေ… ဘဂဝန္တံ ဂါထာယ အဇ္ဈဘာသီ’’တိ, ဣဒံ ဝစနံ သန္ဓာယ ဝုတ္တာ. ဣဒဉှိ အနုဿဝဝသေန ဝုတ္တံ, သော စ ဘဂဝါ သယမ္ဘူ အနာစရိယကော, တသ္မာ နေဒံ တဿ ဘဂဝတော ဝစနံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ. ယတော ဝတ္တဗ္ဗမေတံ ‘‘ဣဒံ ဝစနံ ကေန ဝုတ္တံ, ကဒါ, ကသ္မာ စ ဝုတ္တ’’န္တိ. ဝုစ္စတေ – အာယသ္မတာ အာနန္ဒေန ဝုတ္တံ, တဉ္စ ပဌမမဟာသင်္ဂီတိကာလေ.

Therein, this half-verse, 'By whom it was spoken, when, and for what reason; having stated this and this method,' was spoken in reference to this statement: 'Thus have I heard. At one time the Blessed One… addressed the Blessed One with a verse.' For this was spoken by way of oral tradition, and that Blessed One is self-arisen, without a teacher; therefore, this is not the speech of that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Since this should be stated: 'By whom was this statement spoken, when, and for what reason was it spoken?' It is said: It was spoken by the Venerable Ānanda, and that was at the time of the First Great Council.

ပဌမမဟာသင်္ဂီတိ စေသာ သဗ္ဗသုတ္တနိဒါနကောသလ္လတ္ထမာဒိတော ပဘုတိ ဧဝံ ဝေဒိတဗ္ဗာ. ဓမ္မစက္ကပ္ပဝတ္တနဉှိ အာဒိံ ကတွာ ယာဝ သုဘဒ္ဒပရိဗ္ဗာဇကဝိနယနာ, ကတဗုဒ္ဓကိစ္စေ ကုသိနာရာယံ ဥပဝတ္တနေ မလ္လာနံ သာလဝနေ ယမကသာလာနမန္တရေ ဝိသာခပုဏ္ဏမဒိဝသေ ပစ္စူသသမယေ အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗုတေ, ဘဂဝတိ လောကနာထေ ဘဂဝတော ပရိနိဗ္ဗာနေ သန္နိပတိတာနံ သတ္တန္နံ ဘိက္ခုသတသဟဿာနံ သံဃတ္ထေရော အာယသ္မာ မဟာကဿပေါ သတ္တာဟပရိနိဗ္ဗုတေ ဘဂဝတိ သုဘဒ္ဒေန ဝုဍ္ဎပဗ္ဗဇိတေန ‘‘အလံ, အာဝုသော, မာ သောစိတ္ထ, မာ ပရိဒေဝိတ္ထ, သုမုတ္တာ မယံ တေန မဟာသမဏေန, ဥပဒ္ဒုတာ စ ဟောမ ‘ဣဒံ ဝေါ ကပ္ပတိ ဣဒံ ဝေါ န ကပ္ပတီ’တိ, ဣဒါနိ ပန မယံ ယံ ဣစ္ဆိဿာမ တံ ကရိဿာမ, ယံ န ဣစ္ဆိဿာမ န တံ ကရိဿာမာ’’တိ (စူဠဝ. ၄၃၇; ဒီ. နိ. ၂.၂၃၂) ဝုတ္တဝစနမနုဿရန္တော ‘‘ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ ပါပဘိက္ခူ ‘အတီတသတ္ထုကံ ပါဝစန’န္တိ မညမာနာ ပက္ခံ လဘိတွာ န စိရဿေဝ သဒ္ဓမ္မံ အန္တရဓာပေယျုံ. ယာဝ စ ဓမ္မဝိနယော တိဋ္ဌတိ, တာဝ အနတီတသတ္ထုကမေဝ ပါဝစနံ ဟောတိ. ယထာဟ ဘဂဝါ –

And this First Great Council, for the sake of skill in the introductions of all suttas, should be known thus from the beginning. For when the Blessed One, the Lord of the World—having completed the Buddha's duties, starting from the setting in motion of the Wheel of Dhamma up to the taming of the wanderer Subhadda—had attained Parinibbāna with the Nibbāna-element without residue at dawn on the full-moon day of Visākha, in the Sāla grove of the Mallas at the Upavattana bend of Kusinārā, between the twin Sāla trees; then, among the seven hundred thousand bhikkhus who had assembled at the Parinibbāna of the Blessed One, the Elder of the Saṅgha, the Venerable Mahākassapa, seven days after the Blessed One had attained Parinibbāna, recalled the words spoken by Subhadda, who had ordained in old age: 'Enough, friends, do not grieve, do not lament. We are well freed from that great ascetic. We were oppressed by his saying, “This is allowable for you, this is not allowable for you.” But now we shall do what we wish, and what we do not wish, we shall not do.' Recalling this, he thought: 'There is this possibility that evil bhikkhus, thinking, “The Teacher’s instruction is a thing of the past,” might gain a faction and before long cause the good Dhamma to disappear. And as long as the Dhamma and Vinaya remain, the Teacher’s instruction has not become a thing of the past. As the Blessed One said—

‘‘ယော [Pg.77] ဝေါ, အာနန္ဒ, မယာ ဓမ္မော စ ဝိနယော စ ဒေသိတော ပညတ္တော, သော ဝေါ မမစ္စယေန သတ္ထာ’’တိ (ဒီ. နိ. ၂.၂၁၆).

'Ānanda, the Dhamma and the Vinaya that I have taught and laid down for you all, that will be your Teacher after my passing.'

‘‘ယံနူနာဟံ ဓမ္မဉ္စ ဝိနယဉ္စ သင်္ဂါယေယျံ, ယထယိဒံ သာသနံ အဒ္ဓနိယံ အဿ စိရဋ္ဌိတိကံ’’.

'What if I were to chant the Dhamma and the Vinaya, so that this Dispensation might be long-lasting and endure for a long time?'

ယဉ္စာဟံ ဘဂဝတာ –

And I, who was favored by the Blessed One—

‘‘ဓာရေဿသိ ပန မေ တွံ, ကဿပ, သာဏာနိ ပံသုကူလာနိ နိဗ္ဗသနာနီ’’တိ ဝတွာ စီဝရေ သာဓာရဏပရိဘောဂေန စေဝ –

'Kassapa, will you wear my worn-out, hempen, refuse-rag robes?'—having said this, and by the shared use of the robe—

‘‘အဟံ, ဘိက္ခဝေ, ယာဝဒေ အာကင်္ခါမိ ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ, ကဿပေါပိ, ဘိက္ခဝေ, ယာဝဒေဝ အာကင်္ခတိ ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတီ’’တိ –

'Monks, just as I wish, secluded from sensual pleasures… I enter and dwell in the first jhāna. Kassapa too, monks, just as he wishes, secluded from sensual pleasures… enters and dwells in the first jhāna.'

ဧဝမာဒိနာ နယေန နဝါနုပုဗ္ဗဝိဟာရဆဠဘိညာပ္ပဘေဒေ ဥတ္တရိမနုဿဓမ္မေ အတ္တနာ သမသမဋ္ဌပနေန စ အနုဂ္ဂဟိတော, တဿ မေ ကိမညံ အာဏဏျံ ဘဝိဿတိ? ‘‘နနု မံ ဘဂဝါ ရာဇာ ဝိယ သကကဝစဣဿရိယာနုပ္ပဒါနေန အတ္တနော ကုလဝံသပ္ပတိဋ္ဌာပကံ ပုတ္တံ ‘သဒ္ဓမ္မဝံသပ္ပတိဋ္ဌာပကော မေ အယံ ဘဝိဿတီ’တိ မန္တွာ ဣမိနာ အသာဓာရဏေန အနုဂ္ဂဟေန အနုဂ္ဂဟေသီ’’တိ စိန္တယန္တော ဓမ္မဝိနယသင်္ဂါယနတ္ထံ ဘိက္ခူနံ ဥဿာဟံ ဇနေသိ? ယထာဟ –

And I was favored by this and other methods, by being placed as equal to himself in the supramundane states distinguished by the nine successive attainments and the six higher knowledges. For me, such a one, what other freedom from debt could there be? 'Did not the Blessed One, just as a king favors a son who establishes his lineage by bestowing the authority of his own royal insignia, favor me with this uncommon favor, thinking, “This one will be the establisher of the lineage of the good Dhamma for me”?' Thinking thus, he generated enthusiasm in the bhikkhus for the chanting of the Dhamma and Vinaya. As it is said:

‘‘အထ ခေါ အာယသ္မာ မဟာကဿပေါ ဘိက္ခူ အာမန္တေသိ – ဧကမိဒါဟံ, အာဝုသော, သမယံ ပါဝါယ ကုသိနာရံ အဒ္ဓါနမဂ္ဂပ္ပဋိပန္နော မဟတာ ဘိက္ခုသံဃေန သဒ္ဓိံ ပဉ္စမတ္တေဟိ ဘိက္ခုသတေဟီ’’တိ (ဒီ. နိ. ၂.၂၃၁; စူဠဝ. ၄၃၇) သဗ္ဗံ သုဘဒ္ဒကဏ္ဍံ ဝိတ္ထာရေတဗ္ဗံ.

Then the Venerable Mahākassapa addressed the bhikkhus: 'Friends, on one occasion I was travelling on the long road from Pāvā to Kusinārā with a great Saṅgha of bhikkhus, with five hundred bhikkhus.' The entire Subhadda section should be elaborated.

တတော ပရံ အာဟ –

After that, he said:

‘‘ဟန္ဒ မယံ, အာဝုသော, ဓမ္မဉ္စ ဝိနယဉ္စ သင်္ဂါယေယျာမ, ပုရေ အဓမ္မော ဒိပ္ပတိ, ဓမ္မော ပဋိဗာဟိယျတိ, အဝိနယော ဒိပ္ပတိ, ဝိနယော ပဋိဗာဟိယျတိ, ပုရေ အဓမ္မဝါဒိနော ဗလဝန္တော ဟောန္တိ, ဓမ္မဝါဒိနော ဒုဗ္ဗလာ ဟောန္တိ, အဝိနယဝါဒိနော ဗလဝန္တော ဟောန္တိ, ဝိနယဝါဒိနော ဒုဗ္ဗလာ ဟောန္တီ’’တိ (စူဠဝ. ၄၃၇).

'Come, friends, let us chant the Dhamma and the Vinaya, before the non-Dhamma shines forth and the Dhamma is obstructed, before the non-Vinaya shines forth and the Vinaya is obstructed, before those who speak non-Dhamma become strong and those who speak Dhamma become weak, before those who speak non-Vinaya become strong and those who speak Vinaya become weak.'

ဘိက္ခူ [Pg.78] အာဟံသု ‘‘တေန ဟိ, ဘန္တေ, ထေရော ဘိက္ခူ ဥစ္စိနတူ’’တိ. ထေရော သကလနဝင်္ဂသတ္ထုသာသနပရိယတ္တိဓရေ ပုထုဇ္ဇနသောတာပန္နသကဒါဂါမိအနာဂါမိသုက္ခဝိပဿကခီဏာသဝဘိက္ခူ အနေကသတေ အနေကသဟဿေ စ ဝဇ္ဇေတွာ တိပိဋကသဗ္ဗပရိယတ္တိပ္ပဘေဒဓရေ ပဋိသမ္ဘိဒါပ္ပတ္တေ မဟာနုဘာဝေ ယေဘုယျေန ဘဂဝတာ ဧတဒဂ္ဂံ အာရောပိတေ တေဝိဇ္ဇာဒိဘေဒေ ခီဏာသဝဘိက္ခူယေဝ ဧကူနပဉ္စသတေ ပရိဂ္ဂဟေသိ. ယေ သန္ဓာယ ဣဒံ ဝုတ္တံ ‘‘အထ ခေါ အာယသ္မာ မဟာကဿပေါ ဧကေနူနပဉ္စအရဟန္တသတာနိ ဥစ္စိနီ’’တိ (စူဠဝ. ၄၃၇).

The monks said: "If so, venerable sir, let the Elder select the monks." The Elder, having set aside many hundreds and thousands of monks—worldlings, stream-enterers, once-returners, non-returners, and dry-insight Arahants who were bearers of the entire nine-limbed teaching of the Teacher—selected only five hundred Arahants less one. These were bearers of the three Piṭakas, the entire Pariyatti with its divisions; they had attained the analytical knowledges, possessed great power, had for the most part been placed by the Blessed One in the rank of foremost, and had distinctions such as the three knowledges. It was with reference to these that this was said: "Then the Venerable Mahākassapa selected five hundred Arahants less one."

ကိဿ ပန ထေရော ဧကေနူနမကာသီတိ? အာယသ္မတော အာနန္ဒတ္ထေရဿ ဩကာသကရဏတ္ထံ. တေန ဟာယသ္မတာ သဟာပိ ဝိနာပိ န သက္ကာ ဓမ္မသင်္ဂီတိ ကာတုံ. သော ဟာယသ္မာ သေခေါ သကရဏီယော, တသ္မာ သဟ န သက္ကာ, ယသ္မာ ပနဿ ကိဉ္စိ ဒသဗလဒေသိတံ သုတ္တဂေယျာဒိကံ ဘဂဝတော အသမ္မုခါ ပဋိဂ္ဂဟိတံ နာမ နတ္ထိ, တသ္မာ ဝိနာပိ န သက္ကာ. ယဒိ ဧဝံ သေခေါပိ သမာနော ဓမ္မသင်္ဂီတိယာ ဗဟူကာရတ္တာ ထေရေန ဥစ္စိနိတဗ္ဗော အဿ, အထ ကသ္မာ န ဥစ္စိနိတောတိ? ပရူပဝါဒဝိဝဇ္ဇနတော. ထေရော ဟိ အာယသ္မန္တေ အာနန္ဒေ အတိဝိယ ဝိဿတ္ထော အဟောသိ. တထာ ဟိ နံ သိရသ္မိံ ပလိတေသု ဇာတေသုပိ ‘‘န ဝါယံ ကုမာရကော မတ္တမညာသီ’’တိ (သံ. နိ. ၂.၁၅၄) ကုမာရကဝါဒေန ဩဝဒတိ. သကျကုလပ္ပသုတော စာယံ အာယသ္မာ တထာဂတဿ ဘာတာ စူဠပိတု ပုတ္တော, တတြ ဘိက္ခူ ဆန္ဒာဂမနံ ဝိယ မညမာနာ ‘‘ဗဟူ အသေခပဋိသမ္ဘိဒါပ္ပတ္တေ ဘိက္ခူ ဌပေတွာ အာနန္ဒံ သေခပဋိသမ္ဘိဒါပ္ပတ္တံ ထေရော ဥစ္စိနီ’’တိ ဥပဝဒေယျုံ. တံ ပရူပဝါဒံ ပရိဝိဝဇ္ဇေန္တော ‘‘အာနန္ဒံ ဝိနာ သင်္ဂီတိ န သက္ကာ ကာတုံ, ဘိက္ခူနံယေဝ အနုမတိယာ ဂဟေဿာမီ’’တိ န ဥစ္စိနိ.

Why, then, did the Elder make it one short? To make an opportunity for the Venerable Elder Ānanda. For with that Venerable One, or without him, it was not possible to hold the Dhamma council. That Venerable One was a trainee and still had a task to do; therefore, it was not possible with him. And because there was no discourse, verse, etc., taught by the one with Ten Powers that he had received not in the presence of the Blessed One, it was not possible without him. If so, even though he was a trainee, because of his great service to the Dhamma council, he should have been selected by the Elder. So why was he not selected? To avoid the criticism of others. For the Elder was very intimate with the Venerable Ānanda. Indeed, even when grey hairs had appeared on his head, he would admonish him with the term 'young boy', saying: "This young boy does not know moderation." And this Venerable One was born into the Sakyan clan, the brother of the Tathāgata, the son of his paternal uncle. In that case, the monks, thinking it was like an act of favoritism, might have criticized, saying: "The Elder has set aside many monks who are non-trainees and have attained the analytical knowledges, and has selected Ānanda, who is a trainee and has attained the analytical knowledges." Avoiding that criticism from others, and thinking, "The council cannot be held without Ānanda; I will accept him only with the consent of the monks," he did not select him.

အထ သယမေဝ ဘိက္ခူ အာနန္ဒဿတ္ထာယ ထေရံ ယာစိံသု. ယထာဟ –

Then the monks, of their own accord, requested the Elder for the sake of Ānanda. As it is said:

‘‘ဘိက္ခူ အာယသ္မန္တံ မဟာကဿပံ ဧတဒဝေါစုံ – ‘အယံ, ဘန္တေ, အာယသ္မာ အာနန္ဒော ကိဉ္စာပိ သေခေါ, အဘဗ္ဗော ဆန္ဒာ ဒေါသာ မောဟာ ဘယာ အဂတိံ ဂန္တုံ, ဗဟု စာနေန ဘဂဝတော သန္တိကေ ဓမ္မော စ ဝိနယော စ ပရိယတ္တော, တေန ဟိ, ဘန္တေ, ထေရော [Pg.79] အာယသ္မန္တမ္ပိ အာနန္ဒံ ဥစ္စိနတူ’တိ. အထ ခေါ အာယသ္မာ မဟာကဿပေါ အာယသ္မန္တမ္ပိ အာနန္ဒံ ဥစ္စိနီ’’တိ (စူဠဝ. ၄၃၇).

The monks said this to the Venerable Mahākassapa: "Venerable sir, although this Venerable Ānanda is a trainee, he is incapable of following a wrong course through desire, hate, delusion, or fear. And much Dhamma and Vinaya has been learned by him in the presence of the Blessed One. Therefore, venerable sir, let the Elder also select the Venerable Ānanda." Then the Venerable Mahākassapa also selected the Venerable Ānanda.

ဧဝံ ဘိက္ခူနံ အနုမတိယာ ဥစ္စိနိတေန တေနာယသ္မတာ သဒ္ဓိံ ပဉ္စထေရသတာနိ အဟေသုံ.

Thus, with that venerable one having been selected with the consent of the monks, there were, together with him, five hundred elders.

အထ ခေါ ထေရာနံ ဘိက္ခူနံ ဧတဒဟောသိ – ‘‘ကတ္ထ နု ခေါ မယံ ဓမ္မဉ္စ ဝိနယဉ္စ သင်္ဂါယေယျာမာ’’တိ. အထ ခေါ ထေရာနံ ဘိက္ခူနံ ဧတဒဟောသိ ‘‘ရာဇဂဟံ ခေါ မဟာဂေါစရံ ပဟူတသေနာသနံ, ယံနူန မယံ ရာဇဂဟေ ဝဿံ ဝသန္တာ ဓမ္မဉ္စ ဝိနယဉ္စ သင်္ဂါယေယျာမ, နညေ ဘိက္ခူ ရာဇဂဟေ ဝဿံ ဥပဂစ္ဆေယျု’’န္တိ. ကသ္မာ ပန နေသံ ဧတဒဟောသိ? ဣဒံ အမှာကံ ထာဝရကမ္မံ, ကောစိ ဝိသဘာဂပုဂ္ဂလော သံဃမဇ္ဈံ ပဝိသိတွာ ဥက္ကောဋေယျာတိ. အထာယသ္မာ မဟာကဿပေါ ဉတ္တိဒုတိယေန ကမ္မေန သာဝေသိ. တံ သင်္ဂီတိက္ခန္ဓကေ (စူဠဝ. ၄၃၇) ဝုတ္တနယေနေဝ ဉာတဗ္ဗံ.

Then this occurred to the elder monks: "Where, indeed, should we chant the Dhamma and the Vinaya?" Then this occurred to the elder monks: "Rājagaha has a great alms-round resort and is endowed with lodgings. What if we, while dwelling for the rains-residence in Rājagaha, were to chant the Dhamma and the Vinaya, and other monks were not to enter the rains-residence in Rājagaha?" And why did this occur to them? "This is our enduring task. Some unsuitable person might enter the midst of the Saṅgha and cause a disruption." Then the Venerable Mahākassapa informed the Saṅgha by means of a formal act preceded by a motion. This should be understood in the same way as it is stated in the Saṅgītikkhandhaka.

အထ တထာဂတဿ ပရိနိဗ္ဗာနတော သတ္တသု သာဓုကီဠနဒိဝသေသု သတ္တသု စ ဓာတုပူဇာဒိဝသေသု ဝီတိဝတ္တေသု ‘‘အဍ္ဎမာသော အတိက္ကန္တော, ဣဒါနိ ဂိမှာနံ ဒိယဍ္ဎော မာသော သေသော, ဥပကဋ္ဌာ ဝဿူပနာယိကာ’’တိ မန္တွာ မဟာကဿပတ္ထေရော ‘‘ရာဇဂဟံ, အာဝုသော, ဂစ္ဆာမာ’’တိ ဥပဍ္ဎံ ဘိက္ခုသံဃံ ဂဟေတွာ ဧကံ မဂ္ဂံ ဂတော. အနုရုဒ္ဓတ္ထေရောပိ ဥပဍ္ဎံ ဂဟေတွာ ဧကံ မဂ္ဂံ ဂတော, အာနန္ဒတ္ထေရော ပန ဘဂဝတော ပတ္တစီဝရံ ဂဟေတွာ ဘိက္ခုသံဃပရိဝုတော သာဝတ္ထိံ ဂန္တွာ ရာဇဂဟံ ဂန္တုကာမော ယေန သာဝတ္ထိ, တေန စာရိကံ ပက္ကာမိ. အာနန္ဒတ္ထေရေန ဂတဂတဋ္ဌာနေ မဟာပရိဒေဝေါ အဟောသိ, ‘‘ဘန္တေ အာနန္ဒ, ကုဟိံ သတ္ထာရံ ဌပေတွာ အာဂတောသီ’’တိ? အနုပုဗ္ဗေန သာဝတ္ထိံ အနုပ္ပတ္တေ ထေရေ ဘဂဝတော ပရိနိဗ္ဗာနသမယေ ဝိယ မဟာပရိဒေဝေါ အဟောသိ.

Then, when seven days of festive honor and seven days of venerating the relics had passed since the Tathāgata’s Parinibbāna, the Elder Mahākassapa, considering, "Half a month has passed, now a month and a half of the hot season remains, and the time for the rains-residence is near," said, "Friends, let us go to Rājagaha." Taking half the community of monks, he went by one road. The Elder Anuruddha also took half and went by one road. The Elder Ānanda, however, taking the Blessed One’s bowl and robe and surrounded by the community of monks, went to Sāvatthī, intending to go to Rājagaha, and so set out on a journey along that route. In every place the Elder Ānanda went, there was great lamentation: "Venerable Ānanda, where have you come from, having left the Teacher behind?" When the Elder arrived in Sāvatthī in due course, there was great lamentation, just as at the time of the Blessed One’s Parinibbāna.

တတြ သုဒံ အာယသ္မာ အာနန္ဒော အနိစ္စတာဒိပဋိသံယုတ္တာယ ဓမ္မိယာ ကထာယ တံ မဟာဇနံ သညာပေတွာ ဇေတဝနံ ပဝိသိတွာ ဒသဗလေန ဝသိတဂန္ဓကုဋိယာ ဒွါရံ ဝိဝရိတွာ မဉ္စပီဌံ နီဟရိတွာ ပပ္ဖောဋေတွာ ဂန္ဓကုဋိံ သမ္မဇ္ဇိတွာ မိလာတမာလာကစဝရံ ဆဍ္ဍေတွာ မဉ္စပီဌံ အတိဟရိတွာ ပုန ယထာဌာနေ ဌပေတွာ ဘဂဝတော ဌိတကာလေ ကရဏီယံ ဝတ္တံ သဗ္ဗမကာသိ. အထ [Pg.80] ထေရော ဘဂဝတော ပရိနိဗ္ဗာနတော ပဘုတိ ဌာနနိသဇ္ဇဗဟုလတ္တာ ဥဿန္နဓာတုကံ ကာယံ သမဿာသေတုံ ဒုတိယဒိဝသေ ခီရဝိရေစနံ ပိဝိတွာ ဝိဟာရေယေဝ နိသီဒိ, ယံ သန္ဓာယ သုဘေန မာဏဝေန ပဟိတံ မာဏဝကံ ဧတဒဝေါစ –

There, the Venerable Ānanda, having instructed that great crowd of people with a Dhamma talk connected with impermanence and so on, entered Jetavana. He opened the door of the Perfumed Chamber where the one with Ten Powers had dwelt, took out the bed and chair, dusted them, swept the Perfumed Chamber, discarded the withered flowers and rubbish, brought the bed and chair back in, and placed them again in their proper place. He performed all the duties that were to be done when the Blessed One was present. Then the Elder, in order to soothe his body, whose humors had become aggravated due to much standing and sitting since the Blessed One’s Parinibbāna, on the second day drank a milk-purgative and sat in the monastery. It was with reference to this that he said the following to the young man sent by the youth Subha:

‘‘အကာလော ခေါ, မာဏဝက, အတ္ထိ မေ အဇ္ဇ ဘေသဇ္ဇမတ္တာ ပီတာ, အပ္ပေဝ နာမ သွေပိ ဥပသင်္ကမေယျာမာ’’တိ (ဒီ. နိ. ၁.၄၄၇).

"It is not the time, young man. A measure of medicine has been drunk by me today. Perhaps we might approach tomorrow."

ဒုတိယဒိဝသေ စေတကတ္ထေရေန ပစ္ဆာသမဏေန ဂန္တွာ သုဘေန မာဏဝေန ပုဋ္ဌော ဒီဃနိကာယေ သုဘသုတ္တံ နာမ ဒသမံ သုတ္တမဘာသိ.

On the second day, having gone with the Elder Cetaka as his attendant monk, and being questioned by the youth Subha, he spoke the tenth discourse in the Dīgha Nikāya, named the Subha Sutta.

အထ ခေါ ထေရော ဇေတဝနေ ဝိဟာရေ ခဏ္ဍဖုလ္လပ္ပဋိသင်္ခရဏံ ကာရာပေတွာ ဥပကဋ္ဌာယ ဝဿူပနာယိကာယ ရာဇဂဟံ ဂတော. တထာ မဟာကဿပတ္ထေရော အနုရုဒ္ဓတ္ထေရော စ သဗ္ဗံ ဘိက္ခုသံဃံ ဂဟေတွာ ရာဇဂဟမေဝ ဂတာ.

Then the Elder, having caused the repairing of the broken and dilapidated in the Jetavana monastery to be done, went to Rājagaha as the day for entering the rains-residence was approaching. Likewise, the Elder Mahākassapa and the Elder Anuruddha, taking the entire community of bhikkhus, went to Rājagaha itself.

တေန ခေါ ပန သမယေန ရာဇဂဟေ အဋ္ဌာရသ မဟာဝိဟာရာ ဟောန္တိ. တေ သဗ္ဗေပိ ဆဍ္ဍိတပတိတဥက္လာပါ အဟေသုံ. ဘဂဝတော ဟိ ပရိနိဗ္ဗာနေ သဗ္ဗေ ဘိက္ခူ အတ္တနော အတ္တနော ပတ္တစီဝရံ ဂဟေတွာ ဝိဟာရေ စ ပရိဝေဏေ စ ဆဍ္ဍေတွာ အဂမံသု. တတ္ထ ထေရာ ဘဂဝတော ဝစနပူဇနတ္ထံ တိတ္ထိယဝါဒပရိမောစနတ္ထဉ္စ ‘‘ပဌမံ မာသံ ခဏ္ဍဖုလ္လပ္ပဋိသင်္ခရဏံ ကရောမာ’’တိ စိန္တေသုံ. တိတ္ထိယာ ဟိ ဝဒေယျုံ ‘‘သမဏဿ ဂေါတမဿ သာဝကာ သတ္ထရိ ဌိတေယေဝ ဝိဟာရေ ပဋိဇဂ္ဂိံသု, ပရိနိဗ္ဗုတေ ဆဍ္ဍေသု’’န္တိ. တေသံ ဝါဒပရိမောစနတ္ထဉ္စ စိန္တေသုန္တိ ဝုတ္တံ ဟောတိ. ဝုတ္တမ္ပိ စေတံ –

Now, at that time, there were eighteen great monasteries in Rājagaha. All of them were full of discarded rubbish and debris. For, on account of the Blessed One's Parinibbāna, all the bhikkhus, having taken their own bowls and robes, had abandoned the monasteries and monastic cells and departed. There, the Elders, for the sake of honoring the Blessed One's word and to be free from the criticism of the sectarians, thought: 'For the first month, let us repair what is broken and dilapidated.' Indeed, the sectarians might say: 'The disciples of the ascetic Gotama maintained the monasteries only while the Teacher was present; when he attained Parinibbāna, they abandoned them.' Thus it is said that they also thought this to be free from their criticism. And this was said:

‘‘အထ ခေါ ထေရာနံ ဘိက္ခူနံ ဧတဒဟောသိ – ဘဂဝတာ ခေါ, အာဝုသော, ခဏ္ဍဖုလ္လပ္ပဋိသင်္ခရဏံ ဝဏ္ဏိတံ, ဟန္ဒ မယံ, အာဝုသော, ပဌမံ မာသံ ခဏ္ဍဖုလ္လပ္ပဋိသင်္ခရဏံ ကရောမ, မဇ္ဈိမံ မာသံ သန္နိပတိတွာ ဓမ္မဉ္စ ဝိနယဉ္စ သင်္ဂါယိဿာမာ’’တိ (စူဠဝ. ၄၃၈).

Then this thought occurred to the Elder bhikkhus: 'Friends, the repairing of the broken and dilapidated has been praised by the Blessed One. Come now, friends, for the first month let us perform the repairing of the broken and dilapidated; in the middle month, having assembled, we shall rehearse the Dhamma and the Vinaya.'

တေ ဒုတိယဒိဝသေ ဂန္တွာ ရာဇဒွါရေ အဋ္ဌံသု. အဇာတသတ္တု ရာဇာ အာဂန္တွာ ဝန္ဒိတွာ ‘‘အဟံ, ဘန္တေ, ကိံ ကရောမိ, ကေနတ္ထော’’တိ ပဝါရေသိ. ထေရာ အဋ္ဌာရသမဟာဝိဟာရပ္ပဋိသင်္ခရဏတ္ထာယ ဟတ္ထကမ္မံ ပဋိဝေဒေသုံ. ‘‘သာဓု, ဘန္တေ’’တိ ရာဇာ ဟတ္ထကမ္မကာရကေ မနုဿေ အဒါသိ. ထေရာ ပဌမံ မာသံ သဗ္ဗဝိဟာရေ ပဋိသင်္ခရာပေသုံ.

On the second day, they went and stood at the king's gate. King Ajātasattu approached, paid homage, and invited them, saying: 'Venerable sirs, what shall I do? What is needed?' The Elders informed him of the need for manual labor for the purpose of repairing the eighteen great monasteries. 'Very well, venerable sirs,' the king said, and he gave men who could perform manual labor. For the first month, the Elders had all the monasteries repaired.

အထ [Pg.81] ရညော အာရောစေသုံ – ‘‘နိဋ္ဌိတံ, မဟာရာဇ, ဝိဟာရပ္ပဋိသင်္ခရဏံ, ဣဒါနိ ဓမ္မဝိနယသင်္ဂဟံ ကရောမာ’’တိ. ‘‘သာဓု, ဘန္တေ, ဝိဿတ္ထာ ကရောထ, မယှံ အာဏာစက္ကံ, တုမှာကံ ဓမ္မစက္ကံ ဟောတု. အာဏာပေထ, ဘန္တေ, ကိံ ကရောမီ’’တိ? ‘‘ဓမ္မသင်္ဂဟံ ကရောန္တာနံ ဘိက္ခူနံ သန္နိသဇ္ဇဋ္ဌာနံ မဟာရာဇာ’’တိ. ‘‘ကတ္ထ ကရောမိ, ဘန္တေ’’တိ? ‘‘ဝေဘာရပဗ္ဗတပဿေ သတ္တပဏ္ဏိဂုဟာဒွါရေ ကာတုံ ယုတ္တံ မဟာရာဇာ’’တိ. ‘‘သာဓု, ဘန္တေ’’တိ ခေါ, ရာဇာ အဇာတသတ္တု, ဝိဿကမ္မုနာ နိမ္မိတသဒိသံ သုဝိဘတ္တဘိတ္တိထမ္ဘသောပါနံ နာနာဝိဓမာလာကမ္မလတာကမ္မဝိစိတြံ မဟာမဏ္ဍပံ ကာရာပေတွာ ဝိဝိဓကုသုမဒါမဩလမ္ဗကဝိနိဂ္ဂလန္တစာရုဝိတာနံ ရတနဝိစိတြမဏိကောဋ္ဋိမတလမိဝ စ နံ နာနာပုပ္ဖူပဟာရဝိစိတြံ သုပရိနိဋ္ဌိတဘူမိကမ္မံ ဗြဟ္မဝိမာနသဒိသံ အလင်္ကရိတွာ တသ္မိံ မဟာမဏ္ဍပေ ပဉ္စသတာနံ ဘိက္ခူနံ အနဂ္ဃာနိ ပဉ္စကပ္ပိယပစ္စတ္ထရဏသတာနိ ပညာပေတွာ ဒက္ခိဏဘာဂံ နိဿာယ ဥတ္တရာဘိမုခံ ထေရာသနံ, မဏ္ဍပမဇ္ဈေ ပုရတ္ထာဘိမုခံ ဗုဒ္ဓဿ ဘဂဝတော အာသနာရဟံ ဓမ္မာသနံ ပညာပေတွာ ဒန္တခစိတံ စိတ္တဗီဇနိဉ္စေတ္ထ ဌပေတွာ ဘိက္ခုသံဃဿ အာရောစာပေသိ ‘‘နိဋ္ဌိတံ, ဘန္တေ, ကိစ္စ’’န္တိ.

Then they informed the king: 'Great king, the repairing of the monasteries is finished. Now we shall perform the rehearsal of the Dhamma and Vinaya.' 'Very well, venerable sirs, proceed without hesitation. Let mine be the wheel of authority, and let yours be the wheel of Dhamma. Command me, venerable sirs, what shall I do?' 'A place for the bhikkhus performing the rehearsal of the Dhamma to assemble, great king.' 'Where shall I make it, venerable sirs?' 'It is suitable to make it at the entrance of the Sattapaṇṇi cave on the slope of Mount Vebhāra, great king.' 'Very well, venerable sirs.' Then King Ajātasattu had a great pavilion constructed, like one created by Vissakamma, with well-divided walls, pillars, and staircases, adorned with various kinds of flower-work and creeper-work. He had that pavilion decorated to be like a mansion of Brahmā, with a beautiful canopy from which various garlands of flowers hung, with its ground-work well-finished and adorned with offerings of various flowers, like a floor inlaid with colorful jewels. In that great pavilion, he had five hundred priceless, suitable coverings spread for the five hundred bhikkhus. Against the southern side, he had the Elder's seat prepared facing north. In the middle of the pavilion, facing east, he had a Dhamma-seat prepared, worthy of the Blessed One, the Buddha. Placing there a decorated fan inlaid with ivory, he had the community of bhikkhus informed: 'Venerable sirs, the task is finished.'

ဘိက္ခူ အာယသ္မန္တံ အာနန္ဒံ အာဟံသု ‘‘သွေ, အာဝုသော အာနန္ဒ, သံဃသန္နိပါတော, တွဉ္စ သေခေါ သကရဏီယော, တေန တေ န ယုတ္တံ သန္နိပါတံ ဂန္တုံ, အပ္ပမတ္တော ဟောဟီ’’တိ. အထ ခေါ အာယသ္မာ အာနန္ဒော ‘‘သွေ သန္နိပါတော, န ခေါ ပန မေတံ ပတိရူပံ, ယွာဟံ သေခေါ သမာနော သန္နိပါတံ ဂစ္ဆေယျ’’န္တိ ဗဟုဒေဝ ရတ္တိံ ကာယဂတာယ သတိယာ ဝီတိနာမေတွာ ရတ္တိယာ ပစ္စူသသမယေ စင်္ကမာ ဩရောဟိတွာ ဝိဟာရံ ပဝိသိတွာ ‘‘နိပဇ္ဇိဿာမီ’’တိ ကာယံ အာဝဇ္ဇေသိ. ဒွေ ပါဒါ ဘူမိတော မုတ္တာ, အပ္ပတ္တဉ္စ သီသံ ဗိမ္ဗောဟနံ, ဧတသ္မိံ အန္တရေ အနုပါဒါယ အာသဝေဟိ စိတ္တံ ဝိမုစ္စိ. အယဉှိ အာယသ္မာ စင်္ကမေန ဗဟိ ဝီတိနာမေတွာ ဝိသေသံ နိဗ္ဗတ္တေတုံ အသက္ကောန္တော စိန္တေသိ ‘‘နနု မံ ဘဂဝါ ဧတဒဝေါစ – ‘ကတပုညောသိ တွံ, အာနန္ဒ, ပဓာနမနုယုဉ္ဇ, ခိပ္ပံ ဟောဟိသိ အနာသဝေါ’တိ (ဒီ. နိ. ၂.၂၀၇). ဗုဒ္ဓါနဉ္စ ကထာဒေါသော နာမ နတ္ထိ, မမ ပန အစ္စာရဒ္ဓံ ဝီရိယံ, တေန မေ စိတ္တံ ဥဒ္ဓစ္စာယ သံဝတ္တတိ, ဟန္ဒာဟံ ဝီရိယသမတံ ယောဇေမီ’’တိ စင်္ကမာ ဩရောဟိတွာ ပါဒဓောဝနဋ္ဌာနေ ဌတွာ ပါဒေ ဓောဝိတွာ ဝိဟာရံ ပဝိသိတွာ မဉ္စကေ နိသီဒိတွာ ‘‘ထောကံ ဝိဿမိဿာမီ’’တိ ကာယံ မဉ္စကေ ဥပနာမေသိ. ဒွေ ပါဒါ [Pg.82] ဘူမိတော မုတ္တာ, သီသဉ္စ ဗိမ္ဗောဟနမသမ္ပတ္တံ, ဧတသ္မိံ အန္တရေ အနုပါဒါယ အာသဝေဟိ စိတ္တံ ဝိမုစ္စိ. စတုဣရိယာပထဝိရဟိတံ ထေရဿ အရဟတ္တံ. တေန ‘‘ဣမသ္မိံ သာသနေ အနိသိန္နော အနိပန္နော အဋ္ဌိတော အစင်္ကမန္တော ကော ဘိက္ခု အရဟတ္တံ ပတ္တော’’တိ ဝုတ္တေ ‘‘အာနန္ဒတ္ထေရော’’တိ ဝတ္တုံ ဝဋ္ဋတိ.

The bhikkhus said to the Venerable Ānanda: 'Friend Ānanda, tomorrow is the assembly of the Saṅgha. You are still a learner with a task to be done. Therefore, it is not suitable for you to go to the assembly. Be heedful.' Then the Venerable Ānanda, thinking, 'Tomorrow is the assembly, and it is not proper for me, being a learner, to go to the assembly,' spent the whole night long with mindfulness directed to the body. At dawn, descending from his walking path and entering the monastery, he inclined his body, thinking, 'I will lie down.' His two feet were free from the ground, and his head had not yet reached the pillow; in that interval, his mind was liberated from the taints without clinging. Indeed, this Venerable One, having spent time outside on the walking path, was unable to bring about the special attainment and reflected: 'Did not the Blessed One say this to me: "You have made merit, Ānanda. Apply yourself to the endeavor; you will quickly be without taints"? And there is no fault in the words of the Buddhas. But my energy is over-exerted, and because of that, my mind tends towards restlessness. Come now, I shall apply balanced energy.' Descending from the walking path, standing at the place for washing feet, and washing his feet, he entered the monastery, sat on a couch, and thinking, 'I will rest a little,' he brought his body towards the couch. His two feet were free from the ground, and his head had not yet reached the pillow; in that interval, his mind was liberated from the taints without clinging. The Elder's Arahantship was free from the four postures. Therefore, when it is asked, 'In this Dispensation, which bhikkhu attained Arahantship without sitting, without lying down, without standing, and without walking?' it is right to say, 'The Elder Ānanda.'

အထ ထေရာ ဘိက္ခူ ဒုတိယဒိဝသေ ဘတ္တကိစ္စံ ကတွာ ပတ္တစီဝရံ ပဋိသာမေတွာ ဓမ္မသဘာယံ သန္နိပတိတာ. အာနန္ဒတ္ထေရော ပန အတ္တနော အရဟတ္တပ္ပတ္တိံ ဉာပေတုကာမော ဘိက္ခူဟိ သဒ္ဓိံ န ဂတော. ဘိက္ခူ ယထာဝုဍ္ဎံ အတ္တနော အတ္တနော ပတ္တာသနေ နိသီဒန္တာ အာနန္ဒတ္ထေရဿ အာသနံ ဌပေတွာ နိသိန္နာ. တတ္ထ ကေဟိစိ ‘‘ဧတမာသနံ ကဿာ’’တိ ဝုတ္တေ အာနန္ဒဿာတိ. ‘‘အာနန္ဒော ပန ကုဟိံ ဂတော’’တိ. တသ္မိံ သမယေ ထေရော စိန္တေသိ ‘‘ဣဒါနိ မယှံ ဂမနကာလော’’တိ. တတော အတ္တနော အာနုဘာဝံ ဒဿေန္တော ပထဝိယံ နိမုဇ္ဇိတွာ အတ္တနော အာသနေယေဝ အတ္တာနံ ဒဿေသိ. အာကာသေနာဂန္တွာ နိသီဒီတိပိ ဧကေ.

Then, on the second day, the elder bhikkhus, having completed their meal duties and put away their bowls and robes, assembled in the Dhamma hall. The Elder Ānanda, however, wishing to make known his attainment of Arahantship, did not go with the bhikkhus. The bhikkhus, sitting down in their respective seats according to seniority, left the Elder Ānanda's seat aside and sat down. When some asked, 'Whose seat is this?' it was said, 'It is Ānanda's.' 'But where has Ānanda gone?' At that moment the Elder thought, 'Now is my time to go.' Then, displaying his spiritual power, he plunged into the earth and showed himself on his very own seat. Some say that he came through the sky and sat down.

ဧဝံ နိသိန္နေ တသ္မိံ အာယသ္မန္တေ မဟာကဿပတ္ထေရော ဘိက္ခူ အာမန္တေသိ, ‘‘အာဝုသော, ကိံ ပဌမံ သင်္ဂါယာမ ဓမ္မံ ဝါ ဝိနယံ ဝါ’’တိ? ဘိက္ခူ အာဟံသု, ‘‘ဘန္တေ မဟာကဿပ, ဝိနယောနာမဗုဒ္ဓသာသနဿ အာယု, ဝိနယေ ဌိတေ သာသနံ ဌိတံ ဟောတိ, တသ္မာ ပဌမံ ဝိနယံ သင်္ဂါယာမာ’’တိ. ‘‘ကံ ဓုရံ ကတွာ ဝိနယော သင်္ဂါယိတဗ္ဗော’’တိ? ‘‘အာယသ္မန္တံ ဥပါလိ’’န္တိ. ‘‘ကိံ အာနန္ဒော နပ္ပဟောတီ’’တိ? ‘‘နော နပ္ပဟောတိ, အပိစ ခေါ ပန သမ္မာသမ္ဗုဒ္ဓေါ ဓရမာနောယေဝ ဝိနယပရိယတ္တိံ နိဿာယ အာယသ္မန္တံ ဥပါလိံ ဧတဒဂ္ဂေ ဌပေသိ – ‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ ဝိနယဓရာနံ ယဒိဒံ ဥပါလီ’’’တိ (အ. နိ. ၁.၂၂၈). တသ္မာ ဥပါလိတ္ထေရံ ပုစ္ဆိတွာ ဝိနယံ သင်္ဂါယာမာတိ. တတော ထေရော ဝိနယံ ပုစ္ဆနတ္ထာယ အတ္တနာဝ အတ္တာနံ သမ္မန္နိ. ဥပါလိတ္ထေရောပိ ဝိဿဇ္ဇနတ္ထာယ သမ္မန္နိ. တတြာယံ ပါဠိ –

When he was thus seated, the Venerable Elder Mahākassapa addressed the bhikkhus, 'Friends, what shall we recite first, the Dhamma or the Vinaya?' The bhikkhus said, 'Venerable Mahākassapa, the Vinaya is the very life of the Buddha's Dispensation. When the Vinaya is established, the Dispensation is established. Therefore, let us first recite the Vinaya.' 'Having made whom the leader should the Vinaya be recited?' 'The Venerable Upāli.' 'Is Ānanda not capable?' 'It is not that he is not capable. However, the Sammāsambuddha, while he was still living, with reference to the Vinaya scriptures, placed the Venerable Upāli in the foremost position, saying: "Bhikkhus, foremost among my disciples, the bhikkhus who are masters of the Vinaya, is this one, that is, Upāli." Therefore, let us question the Elder Upāli and recite the Vinaya.' Then, the Elder appointed himself for the purpose of questioning on the Vinaya. The Elder Upāli also appointed himself for the purpose of answering. Herein, this is the Pāli:

အထ ခေါ အာယသ္မာ မဟာကဿပေါ သံဃံ ဉာပေသိ –

Then the Venerable Mahākassapa informed the Saṅgha:

‘‘သုဏာတု မေ, အာဝုသော, သံဃော, ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ ဥပါလိံ ဝိနယံ ပုစ္ဆေယျ’’န္တိ.

“Friends, may the Saṅgha hear me. If the time is right for the Saṅgha, I would question Upāli on the Vinaya.”

အာယသ္မာပိ [Pg.83] ဥပါလိ သံဃံ ဉာပေသိ –

The Venerable Upāli also informed the Saṅgha:

‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ အာယသ္မတာ မဟာကဿပေန ဝိနယံ ပုဋ္ဌော ဝိဿဇ္ဇေယျ’’န္တိ.

“Venerable sirs, may the Saṅgha hear me. If the time is right for the Saṅgha, I, being questioned on the Vinaya by the Venerable Mahākassapa, would answer.”

ဧဝံ အတ္တနာဝ အတ္တာနံ သမ္မန္နိတွာ အာယသ္မာ, ဥပါလိ, ဥဋ္ဌာယာသနာ ဧကံသံ စီဝရံ ကတွာ ထေရေ ဘိက္ခူ ဝန္ဒိတွာ ဓမ္မာသနေ နိသီဒိ ဒန္တခစိတံ ဗီဇနိံ ဂဟေတွာ. တတော မဟာကဿပတ္ထေရော ဥပါလိတ္ထေရံ ပဌမပါရာဇိကံ အာဒိံ ကတွာ သဗ္ဗံ ဝိနယံ ပုစ္ဆိ, ဥပါလိတ္ထေရော ဝိဿဇ္ဇေသိ. သဗ္ဗေ ပဉ္စသတာ ဘိက္ခူ ပဌမပါရာဇိကသိက္ခာပဒံ သနိဒါနံ ကတွာ ဧကတော ဂဏသဇ္ဈာယမကံသု. ဧဝံ သေသာနိပီတိ သဗ္ဗံ ဝိနယဋ္ဌကထာယ ဂဟေတဗ္ဗံ. ဧတေန နယေန သဥဘတောဝိဘင်္ဂံ သခန္ဓကပရိဝါရံ သကလံ ဝိနယပိဋကံ သင်္ဂါယိတွာ ဥပါလိတ္ထေရော ဒန္တခစိတံ ဗီဇနိံ နိက္ခိပိတွာ ဓမ္မာသနာ ဩရောဟိတွာ ဝုဍ္ဎေ ဘိက္ခူ ဝန္ဒိတွာ အတ္တနော ပတ္တာသနေ နိသီဒိ.

Thus having appointed themselves, the Venerable Upāli rose from his seat, arranged his robe over one shoulder, paid homage to the elder bhikkhus, and, taking an ivory-inlaid fan, sat down on the Dhamma-seat. Then the Elder Mahākassapa questioned the Elder Upāli on the entire Vinaya, beginning with the first Pārājika. The Elder Upāli answered. All five hundred bhikkhus, taking the first Pārājika training rule together with its causal story, performed a group recitation in unison. In this way, the remaining rules should also be understood as per the Vinaya commentary. By this method, having recited the entire Vinaya Piṭaka—the two Vibhaṅgas, together with the Khandhakas and the Parivāra—the Elder Upāli laid down the ivory-inlaid fan, descended from the Dhamma-seat, paid homage to the senior bhikkhus, and sat down in the seat allotted to him.

ဝိနယံ သင်္ဂါယိတွာ ဓမ္မံ သင်္ဂါယိတုကာမော အာယသ္မာ မဟာကဿပတ္ထေရော ဘိက္ခူ ပုစ္ဆိ – ‘‘ဓမ္မံ သင်္ဂါယန္တေဟိ ကံ ပုဂ္ဂလံ ဓုရံ ကတွာ ဓမ္မော သင်္ဂါယိတဗ္ဗော’’တိ? ဘိက္ခူ ‘‘အာနန္ဒတ္ထေရံ ဓုရံ ကတွာ’’တိ အာဟံသု.

Having recited the Vinaya, the Venerable Elder Mahākassapa, wishing to recite the Dhamma, asked the bhikkhus: 'When reciting the Dhamma, having made which person the leader should the Dhamma be recited?' The bhikkhus replied: 'Having made the Elder Ānanda the leader.'

အထ ခေါ အာယသ္မာ မဟာကဿပေါ သံဃံ ဉာပေသိ –

Then the Venerable Mahākassapa informed the Saṅgha:

‘‘သုဏာတု မေ, အာဝုသော, သံဃော, ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ အာနန္ဒံ ဓမ္မံ ပုစ္ဆေယျ’’န္တိ.

“Friends, may the Saṅgha hear me. If the time is right for the Saṅgha, I would question Ānanda on the Dhamma.”

အထ ခေါ အာယသ္မာ အာနန္ဒော သံဃံ ဉာပေသိ –

Then the Venerable Ānanda informed the Saṅgha:

‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ အာယသ္မတာ မဟာကဿပေန ဓမ္မံ ပုဋ္ဌော ဝိဿဇ္ဇေယျ’’န္တိ.

“Venerable sirs, may the Saṅgha hear me. If the time is right for the Saṅgha, I, being questioned on the Dhamma by the Venerable Mahākassapa, would answer.”

အထ ခေါ အာယသ္မာ အာနန္ဒော ဥဋ္ဌာယာသနာ ဧကံသံ စီဝရံ ကတွာ ထေရေ ဘိက္ခူ ဝန္ဒိတွာ ဓမ္မာသနေ နိသီဒိ ဒန္တခစိတံ ဗီဇနိံ ဂဟေတွာ. အထ မဟာကဿပတ္ထေရော အာနန္ဒတ္ထေရံ ဓမ္မံ ပုစ္ဆိ – ‘‘ဗြဟ္မဇာလံ, အာဝုသော အာနန္ဒ, ကတ္ထ ဘာသိတ’’န္တိ? ‘‘အန္တရာ စ, ဘန္တေ, ရာဇဂဟံ အန္တရာ စ နာဠန္ဒံ ရာဇာဂါရကေ အမ္ဗလဋ္ဌိကာယ’’န္တိ. ‘‘ကံ အာရဗ္ဘာ’’တိ? ‘‘သုပ္ပိယဉ္စ ပရိဗ္ဗာဇကံ ဗြဟ္မဒတ္တဉ္စ မာဏဝက’’န္တိ. အထ ခေါ အာယသ္မာ မဟာကဿပေါ အာယသ္မန္တံ အာနန္ဒံ ဗြဟ္မဇာလဿ နိဒါနမ္ပိ ပုစ္ဆိ, ပုဂ္ဂလမ္ပိ ပုစ္ဆိ. ‘‘သာမညဖလံ; ပနာဝုသော အာနန္ဒ, ကတ္ထ ဘာသိတ’’န္တိ? ‘‘ရာဇဂဟေ, ဘန္တေ, ဇီဝကမ္ဗဝနေ’’တိ. ‘‘ကေန သဒ္ဓိ’’န္တိ? ‘‘အဇာတသတ္တုနာ [Pg.84] ဝေဒေဟိပုတ္တေန သဒ္ဓိ’’န္တိ. အထ ခေါ အာယသ္မာ မဟာကဿပေါ အာယသ္မန္တံ အာနန္ဒံ သာမညဖလဿ နိဒါနမ္ပိ ပုစ္ဆိ, ပုဂ္ဂလမ္ပိ ပုစ္ဆိ. ဧတေနေဝ ဥပါယေန ပဉ္စပိ နိကာယေ ပုစ္ဆိ, ပုဋ္ဌော ပုဋ္ဌော အာယသ္မာ အာနန္ဒော ဝိဿဇ္ဇေသိ. အယံ ပဌမမဟာသင်္ဂီတိ ပဉ္စဟိ ထေရသတေဟိ ကတာ –

Then the Venerable Ānanda rose from his seat, arranged his robe over one shoulder, paid homage to the elder monks, and, taking an ivory-inlaid fan, sat down on the Dhamma-seat. Then the Elder Mahākassapa questioned the Elder Ānanda on the Dhamma: 'Friend Ānanda, where was the Brahmajāla Sutta spoken?' 'Venerable sir, between Rājagaha and Nāḷandā, in the royal rest-house at Ambalaṭṭhikā.' 'In reference to whom?' 'In reference to Suppiya the wanderer and Brahmadatta the young man.' Then the Venerable Mahākassapa asked the Venerable Ānanda about the causal story of the Brahmajāla and also about the persons involved. 'But the Sāmaññaphala Sutta, friend Ānanda, where was it spoken?' 'In Rājagaha, venerable sir, in Jīvaka's Mango Grove.' 'With whom?' 'With Ajātasattu, son of the Videhī queen.' Then the Venerable Mahākassapa asked the Venerable Ānanda about the causal story of the Sāmaññaphala Sutta and also about the persons involved. By this very method, he questioned him on all five Nikāyas. As each question was asked, the Venerable Ānanda answered. This First Great Council was held by five hundred elders.

‘‘သတေဟိ ပဉ္စဟိ ကတာ, တေန ပဉ္စသတာတိ စ;

ထေရေဟေဝ ကတတ္တာ စ, ထေရိကာတိ ပဝုစ္စတီ’’တိ.

It was held by five hundred, therefore it is called 'The Five Hundred'; and because it was held by the Elders themselves, it is called 'The Council of the Elders' (Therikā).

ဣမိဿာ ပဌမမဟာသင်္ဂီတိယာ ဝတ္တမာနာယ သဗ္ဗံ ဒီဃနိကာယံ မဇ္ဈိမနိကာယာဒိဉ္စ ပုစ္ဆိတွာ အနုပုဗ္ဗေန ခုဒ္ဒကနိကာယံ ပုစ္ဆန္တေန အာယသ္မတာ မဟာကဿပေန ‘‘မင်္ဂလသုတ္တံ, အာဝုသော အာနန္ဒ, ကတ္ထ ဘာသိတ’’န္တိ ဧဝမာဒိဝစနာဝသာနေ ‘‘နိဒါနမ္ပိ ပုစ္ဆိ, ပုဂ္ဂလမ္ပိ ပုစ္ဆီ’’တိ ဧတ္ထ နိဒါနေ ပုစ္ဆိတေ တံ နိဒါနံ ဝိတ္ထာရေတွာ ယထာ စ ဘာသိတံ, ယေန စ သုတံ, ယဒါ စ သုတံ, ယေန စ ဘာသိတံ, ယတ္ထ စ ဘာသိတံ, ယဿ စ ဘာသိတံ, တံ သဗ္ဗံ ကထေတုကာမေန ‘‘ဧဝံ ဘာသိတံ မယာ သုတံ, ဧကံ သမယံ သုတံ, ဘဂဝတာ ဘာသိတံ, သာဝတ္ထိယံ ဘာသိတံ, ဒေဝတာယ ဘာသိတ’’န္တိ ဧတမတ္ထံ ဒဿေန္တေန အာယသ္မတာ အာနန္ဒေန ဝုတ္တံ ‘‘ဧဝံ မေ သုတံ – ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ…ပေ… ဘဂဝန္တံ ဂါထာယ အဇ္ဈဘာသီ’’တိ. ဧဝမိဒံ အာယသ္မတာ အာနန္ဒေန ဝုတ္တံ, တဉ္စ ပန ပဌမမဟာသင်္ဂီတိကာလေ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

During this First Great Council, after the entire Dīghanikāya, Majjhimanikāya, and so on had been questioned, the Venerable Mahākassapa, while questioning the Khuddakanikāya in sequence, asked: “Friend Ānanda, where was the Maṅgala Sutta spoken?” At the conclusion of such words, when questioned about the prologue, the Venerable Ānanda, wishing to explain that prologue in detail—how it was spoken, by whom it was heard, when it was heard, by whom it was spoken, where it was spoken, and to whom it was spoken—and to demonstrate this meaning, said: “Thus have I heard. At one time the Blessed One was dwelling in Sāvatthī… (and so on) …addressed the Blessed One in verse.” Thus, this was spoken by the Venerable Ānanda, and it should be understood that this was spoken at the time of the First Great Council.

ဣဒါနိ ‘‘ကသ္မာ ဝုတ္တ’’န္တိ ဧတ္ထ ဝုစ္စတေ – ယသ္မာ အယမာယသ္မာ မဟာကဿပတ္ထေရေန နိဒါနံ ပုဋ္ဌော, တသ္မာနေန တံ နိဒါနံ အာဒိတော ပဘုတိ ဝိတ္ထာရေတုံ ဝုတ္တံ. ယသ္မာ ဝါ အာနန္ဒံ ဓမ္မာသနေ နိသိန္နံ ဝသီဂဏပရိဝုတံ ဒိသွာ ဧကစ္စာနံ ဒေဝတာနံ စိတ္တမုပ္ပန္နံ ‘‘အယမာယသ္မာ ဝေဒေဟမုနိ ပကတိယာပိ သကျကုလမနွယော ဘဂဝတော ဒါယာဒေါ, ဘဂဝတာပိ ပဉ္စက္ခတ္တုံ ဧတဒဂ္ဂေ နိဒ္ဒိဋ္ဌော, စတူဟိ အစ္ဆရိယအဗ္ဘုတဓမ္မေဟိ သမန္နာဂတော, စတုန္နံ ပရိသာနံ ပိယော မနာပေါ, ဣဒါနိ မညေ ဘဂဝတော ဓမ္မရဇ္ဇဒါယဇ္ဇံ ပတွာ ဗုဒ္ဓေါ ဇာတော’’တိ. တသ္မာ အာယသ္မာ အာနန္ဒော တာသံ ဒေဝတာနံ စေတသာ စေတောပရိဝိတက္ကမညာယ တံ အဘူတဂုဏသမ္ဘာဝနံ အနဓိဝါသေန္တော အတ္တနော သာဝကဘာဝမေဝ ဒီပေတုံ အာဟ ‘‘ဧဝံ မေ သုတံ ဧကံ သမယံ ဘဂဝါ [Pg.85] …ပေ… အဇ္ဈဘာသီ’’တိ. ဧတ္ထန္တရေ ပဉ္စ အရဟန္တသတာနိ အနေကာနိ စ ဒေဝတာသဟဿာနိ ‘‘သာဓု သာဓူ’’တိ အာယသ္မန္တံ အာနန္ဒံ အဘိနန္ဒိံသု, မဟာဘူမိစာလော အဟောသိ, နာနာဝိဓကုသုမဝဿံ အန္တလိက္ခတော ပပတိ, အညာနိ စ ဗဟူနိ အစ္ဆရိယာနိ ပါတုရဟေသုံ, ဗဟူနဉ္စ ဒေဝတာနံ သံဝေဂေါ ဥပ္ပဇ္ဇိ ‘‘ယံ အမှေဟိ ဘဂဝတော သမ္မုခါ သုတံ, ဣဒါနေဝ တံ ပရောက္ခာ ဇာတ’’န္တိ. ဧဝမိဒံ အာယသ္မတာ အာနန္ဒေန ပဌမမဟာသင်္ဂီတိကာလေ ဝဒန္တေနာပိ ဣမိနာ ကာရဏေန ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. ဧတ္တာဝတာ စ ‘‘ဝုတ္တံ ယေန ယဒါ ယသ္မာ, စေတံ ဝတွာ ဣမံ ဝိဓိ’’န္တိ ဣမိဿာ အဒ္ဓဂါထာယ အတ္ထော ပကာသိတော ဟောတိ.

Now, regarding the question ‘Why was it said?’, the answer is given here: because this venerable one was questioned by the Elder Mahākassapa about the prologue, he therefore spoke to explain that prologue from the beginning. Or, it was because when some devas saw the Venerable Ānanda seated on the Dhamma-seat, surrounded by a company of masters, a thought arose in their minds: ‘This venerable sage is by nature a descendant of the Sakyan clan, an heir of the Blessed One. The Blessed One himself declared him foremost on five occasions; he is endowed with four amazing and wonderful qualities, and is dear and beloved to the four assemblies. Now, it seems, having attained the inheritance of the Blessed One’s kingdom of Dhamma, he has become a Buddha.’ Therefore, the Venerable Ānanda, perceiving with his own mind the mental reflections of those devas, and not acquiescing to that unfounded praise with non-existent qualities, spoke to reveal his own status as a disciple, saying: ‘Thus have I heard. At one time the Blessed One… (and so on) …addressed him in verse.’ In that interval, five hundred arahants and many thousands of devas applauded the Venerable Ānanda, exclaiming, ‘Excellent, excellent!’ A great earthquake occurred, a rain of various flowers fell from the sky, and many other marvels appeared. A sense of spiritual urgency arose in many devas, who thought: ‘That which we heard in the very presence of the Blessed One has, just now, become something heard indirectly.’ Thus, it should be understood that this was spoken by the Venerable Ānanda for this reason, even while speaking at the time of the First Great Council. By this much, the meaning of the half-verse—‘By whom, when, and why it was spoken; having said this, this is the method’—is made clear.

ဧဝမိစ္စာဒိပါဌဝဏ္ဏနာ

Explanation of the passage beginning with 'Thus'

၁. ဣဒါနိ ‘‘ဧဝမိစ္စာဒိပါဌဿ, အတ္ထံ နာနပ္ပကာရတော’’တိ ဧဝမာဒိမာတိကာယ သင်္ဂဟိတတ္ထပ္ပကာသနတ္ထံ ဝုစ္စတေ – ဧဝန္တိ အယံ သဒ္ဒေါ ဥပမူပဒေသသမ္ပဟံသနဂရဟဏဝစနသမ္ပဋိဂ္ဂဟာကာရနိဒဿနာဝဓာရဏာဒီသု အတ္ထေသု ဒဋ္ဌဗ္ဗော. တထာ ဟေသ ‘‘ဧဝံ ဇာတေန မစ္စေန, ကတ္တဗ္ဗံ ကုသလံ ဗဟု’’န္တိ ဧဝမာဒီသု (ဓ. ပ. ၅၃) ဥပမာယံ ဒိဿတိ. ‘‘ဧဝံ တေ အဘိက္ကမိတဗ္ဗံ, ဧဝံ တေ ပဋိက္ကမိတဗ္ဗ’’န္တိအာဒီသု (အ. နိ. ၄.၁၂၂) ဥပဒေသေ. ‘‘ဧဝမေတံ ဘဂဝါ, ဧဝမေတံ သုဂတာ’’တိ ဧဝမာဒီသု (အ. နိ. ၃.၆၆) သမ္ပဟံသနေ. ‘‘ဧဝမေဝံ ပနာယံ ဝသလီ ယသ္မိံ ဝါ တသ္မိံ ဝါ တဿ မုဏ္ဍကဿ သမဏကဿ ဝဏ္ဏံ ဘာသတီ’’တိ ဧဝမာဒီသု (သံ. နိ. ၁.၁၈၇) ဂရဟဏေ. ‘‘ဧဝံ, ဘန္တေတိ ခေါ တေ ဘိက္ခူ ဘဂဝတော ပစ္စဿောသု’’န္တိ ဧဝမာဒီသု (မ. နိ. ၁.၁) ဝစနသမ္ပဋိဂ္ဂဟေ. ‘‘ဧဝံ ဗျာ ခေါ အဟံ, ဘန္တေ, ဘဂဝတာ ဓမ္မံ ဒေသိတံ အာဇာနာမီ’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၃၉၈) အာကာရေ. ‘‘ဧဟိ တွံ, မာဏဝက, ယေန သမဏော အာနန္ဒော တေနုပသင်္ကမ, ဥပသင်္ကမိတွာ မမ ဝစနေန သမဏံ အာနန္ဒံ အပ္ပာဗာဓံ အပ္ပာတင်္ကံ လဟုဋ္ဌာနံ ဗလံ ဖာသုဝိဟာရံ ပုစ္ဆ. ‘သုဘော မာဏဝေါ တောဒေယျပုတ္တော ဘဝန္တံ အာနန္ဒံ အပ္ပာဗာဓံ အပ္ပာတင်္ကံ လဟုဋ္ဌာနံ ဗလံ ဖာသုဝိဟာရံ ပုစ္ဆတီ’တိ, ဧဝဉ္စ ဝဒေဟိ သာဓု ကိရ ဘဝံ အာနန္ဒော ယေန သုဘဿ မာဏဝဿ တောဒေယျပုတ္တဿ နိဝေသနံ, တေနုပသင်္ကမတု အနုကမ္ပံ ဥပါဒါယာ’’တိ ဧဝမာဒီသု (ဒီ. နိ. ၁.၄၄၅) နိဒဿနေ. ‘‘တံ ကိံ မညထ ကာလာမာ, ဣမေ ဓမ္မာ ကုသလာ ဝါ အကုသလာ ဝါတိ? အကုသလာ, ဘန္တေ. သာဝဇ္ဇာ ဝါ အနဝဇ္ဇာ ဝါတိ? သာဝဇ္ဇာ, ဘန္တေ. ဝိညုဂရဟိတာ ဝါ ဝိညုပ္ပသတ္ထာ [Pg.86] ဝါတိ? ဝိညုဂရဟိတာ, ဘန္တေ. သမတ္တာ သမာဒိန္နာ အဟိတာယ ဒုက္ခာယ သံဝတ္တန္တိ နော ဝါ, ကထံ ဝေါ ဧတ္ထ ဟောတီတိ? သမတ္တာ, ဘန္တေ, သမာဒိန္နာ အဟိတာယ ဒုက္ခာယ သံဝတ္တန္တိ, ဧဝံ နော ဧတ္ထ ဟောတီ’’တိ ဧဝမာဒီသု (အ. နိ. ၃.၆၆) အဝဓာရဏေ. ဣဓ ပန အာကာရနိဒဿနာဝဓာရဏေသု ဒဋ္ဌဗ္ဗော.

1. Now, to explain the meaning collected by the introductory matrix beginning with ‘evamiccādipāṭhassa, atthaṃ nānappakārato’ [‘Of the text starting with evaṃ, the meaning in various ways’], it is said: The word ‘evaṃ’ should be understood in meanings such as simile, instruction, praise, blame, acceptance of speech, manner, indication, and determination. For example, in passages like ‘Thus, by one born as a mortal, much good should be done,’ it is seen as a simile. In ‘Thus should you advance, thus should you retreat,’ it is instruction. In ‘Thus it is, Blessed One; thus it is, Well-Gone One,’ it is praise. In ‘In this very way, this wretch praises the virtues of that shaveling, that wretched ascetic, in any and every way,’ it is blame. In ‘Even so, venerable sir,’ those monks replied to the Blessed One,’ it is acceptance of speech. In ‘Thus, indeed, venerable sir, I understand the Dhamma taught by the Blessed One,’ it is manner. In ‘Come, young man, approach the ascetic Ānanda… and speak thus: “The young man Subha, son of Todeyya, asks about your health… and wishes that the venerable Ānanda, out of compassion, would come to his residence,”’ it is indication. In ‘“What do you think, Kālāmas? …Undertaken and practiced, they lead to harm and suffering. That is how it is to us here,”’ it is determination. Here, however, it should be understood in the senses of manner, indication, and determination.

တတ္ထ အာကာရတ္ထေန ဧဝံ-သဒ္ဒေန ဧတမတ္ထံ ဒီပေတိ – နာနာနယနိပုဏမနေကဇ္ဈာသယသမုဋ္ဌာနံ အတ္ထဗျဉ္ဇနသမ္ပန္နံ ဝိဝိဓပါဋိဟာရိယံ ဓမ္မတ္ထဒေသနာပဋိဝေဓဂမ္ဘီရံ သဗ္ဗသတ္တာနံ သကသကဘာသာနုရူပတော သောတပထမာဂစ္ဆန္တံ တဿ ဘဂဝတော ဝစနံ သဗ္ဗပ္ပကာရေန ကော သမတ္ထော ဝိညာတုံ, သဗ္ဗထာမေန ပန သောတုကာမတံ ဇနေတွာပိ ဧဝံ မေ သုတံ, မယာပိ ဧကေနာကာရေန သုတန္တိ.

Among those meanings, by the word ‘evaṃ’ in the sense of manner, it indicates this meaning: The word of that Blessed One—which is subtle through various methods, arises from many intentions, is complete in meaning and phrasing, possesses various marvels, is profound in the Dhamma, its meaning, the teaching, and its penetration, and which reaches the hearing of all beings according to their respective languages—who is able to know it in all its aspects? However, having generated the desire to hear in every way, it is said, ‘Thus have I heard,’ meaning, ‘By me too it has been heard in one manner.’

နိဒဿနတ္ထေန ‘‘နာဟံ သယမ္ဘူ, န မယာ ဣဒံ သစ္ဆိကတ’’န္တိ အတ္တာနံ ပရိမောစေန္တော ‘‘ဧဝံ မေ သုတံ, မယာပိ ဧဝံ သုတ’’န္တိ ဣဒါနိ ဝတ္တဗ္ဗံ သကလသုတ္တံ နိဒဿေတိ.

In the sense of indication, disclaiming personal authority by stating, ‘I am not self-awakened; this was not realized by me,’ he indicates the entire sutta that is now to be spoken with the words: ‘Thus it was heard by me; by me also it was heard thus.’

အဝဓာရဏတ္ထေန ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ ဗဟုဿုတာနံ ယဒိဒံ အာနန္ဒော, ဂတိမန္တာနံ, သတိမန္တာနံ, ဓိတိမန္တာနံ, ဥပဋ္ဌာကာနံ ယဒိဒံ အာနန္ဒော’’တိ (အ. နိ. ၁.၂၁၉-၂၂၃) ဧဝံ ဘဂဝတာ ပသတ္ထဘာဝါနုရူပံ အတ္တနော ဓာရဏဗလံ ဒဿေန္တော သတ္တာနံ သောတုကမျတံ ဇနေတိ ‘‘ဧဝံ မေ သုတံ, တဉ္စ ခေါ အတ္ထတော ဝါ ဗျဉ္ဇနတော ဝါ အနူနမနဓိကံ, ဧဝမေဝ, န အညထာ ဒဋ္ဌဗ္ဗ’’န္တိ.

In the sense of affirmation, demonstrating his own power of retention befitting the praise given by the Blessed One—‘Bhikkhus, among my bhikkhu disciples who are learned, Ānanda is foremost; among those who are quick-witted, mindful, resolute, and are attendants, Ānanda is foremost’—he generates in beings the desire to listen, saying: ‘Thus it was heard by me, and that, whether in meaning or in phrasing, is not deficient and not excessive; it should be understood as just so, and not otherwise.’

မေ-သဒ္ဒေါ တီသု အတ္ထေသု ဒိဿတိ. တထာ ဟိဿ ‘‘ဂါထာဘိဂီတံ မေ အဘောဇနေယျ’’န္တိ ဧဝမာဒီသု (သု. နိ. ၈၁) မယာတိ အတ္ထော. ‘‘သာဓု မေ, ဘန္တေ, ဘဂဝါ သံခိတ္တေန ဓမ္မံ ဒေသေတူ’’တိ ဧဝမာဒီသု (သံ. နိ. ၄.၈၈) မယှန္တိ အတ္ထော. ‘‘ဓမ္မဒါယာဒါ မေ, ဘိက္ခဝေ, ဘဝထာ’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၂၉) မမာတိ အတ္ထော. ဣဓ ပန ‘‘မယာ သုတ’’န္တိ စ ‘‘မမ သုတ’’န္တိ စ အတ္ထဒွယေ ယုဇ္ဇတိ.

The word ‘me’ is seen in three meanings. For instance, in ‘gāthābhigītaṃ me abhojaneyyaṃ,’ it has the meaning of ‘mayā’ (by me). In ‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū,’ it has the meaning of ‘mayhaṃ’ (to me). In ‘Dhammadāyādā me, bhikkhave, bhavatha,’ it has the meaning of ‘mama’ (of me). Here, however, it is suitable in both meanings: ‘heard by me’ and ‘my hearing.’

သုတန္တိ အယံ သုတသဒ္ဒေါ သဥပသဂ္ဂေါ အနုပသဂ္ဂေါ စ ဂမနချာတရာဂါဘိဘူတူပစိတာနုယောဂသောတဝိညေယျသောတဒွါရဝိညာတာဒိအနေကတ္ထပ္ပဘေဒေါ. တထာ ဟိဿ ‘‘သေနာယ ပသုတော’’တိ ဧဝမာဒီသု ဂစ္ဆန္တောတိ [Pg.87] အတ္ထော. ‘‘သုတဓမ္မဿ ပဿတော’’တိ ဧဝမာဒီသု ချာတဓမ္မဿာတိ အတ္ထော. ‘‘အဝဿုတာ အဝဿုတဿာ’’တိ ဧဝမာဒီသု (ပါစိ. ၆၅၇) ရာဂါဘိဘူတာ ရာဂါဘိဘူတဿာတိ အတ္ထော. ‘‘တုမှေဟိ ပုညံ ပသုတံ အနပ္ပက’’န္တိ ဧဝမာဒီသု (ခု. ပါ. ၇.၁၂) ဥပစိတန္တိ အတ္ထော. ‘‘ယေ ဈာနပ္ပသုတာ ဓီရာ’’တိ ဧဝမာဒီသု (ဓ. ပ. ၁၈၁) ဈာနာနုယုတ္တာတိ အတ္ထော. ‘‘ဒိဋ္ဌံ သုတံ မုတ’’န္တိ ဧဝမာဒီသု (မ. နိ. ၁.၂၄၁) သောတဝိညေယျန္တိ အတ္ထော. ‘‘သုတဓရော သုတသန္နိစယော’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၃၃၉) သောတဒွါရာနုသာရဝိညာတဓရောတိ အတ္ထော. ဣဓ ပန သုတန္တိ သောတဝိညာဏပုဗ္ဗင်္ဂမာယ ဝိညာဏဝီထိယာ ဥပဓာရိတန္တိ ဝါ ဥပဓာရဏန္တိ ဝါတိ အတ္ထော. တတ္ထ ယဒါ မေ-သဒ္ဒဿ မယာတိ အတ္ထော, တဒါ ‘‘ဧဝံ မယာ သုတံ, သောတဝိညာဏပုဗ္ဗင်္ဂမာယ ဝိညာဏဝီထိယာ ဥပဓာရိတ’’န္တိ ယုဇ္ဇတိ. ယဒါ မေ-သဒ္ဒဿ မမာတိ အတ္ထော, တဒါ ‘‘ဧဝံ မမ သုတံ သောတဝိညာဏပုဗ္ဗင်္ဂမာယ ဝိညာဏဝီထိယာ ဥပဓာရဏ’’န္တိ ယုဇ္ဇတိ.

Regarding the term ‘sutaṃ’, this word ‘suta’, both with and without a prefix, has many different meanings, such as: going, declared, overcome by lust, accumulated, application, knowable by ear-consciousness, and known through the ear-door. For instance, in ‘senāya pasuto,’ it has the meaning of ‘going.’ In ‘sutadhammassa passato,’ it has the meaning of ‘of one whose Dhamma is declared.’ In ‘avassutā avassutassa,’ it has the meaning of ‘a woman overcome by lust, for a man overcome by lust.’ In ‘tumhehi puññaṃ pasutaṃ anappakaṃ,’ it has the meaning of ‘accumulated.’ In ‘ye jhānappasutā dhīrā,’ it has the meaning of ‘devoted to jhāna.’ In ‘diṭṭhaṃ sutaṃ mutaṃ,’ it has the meaning of ‘knowable by ear-consciousness.’ In ‘sutadharo sutasannicayo,’ it has the meaning of ‘one who retains what is known through the ear-door.’ Here, however, ‘sutaṃ’ has the meaning of either ‘ascertained by a cognitive process-series preceded by ear-consciousness’ or ‘the ascertaining.’ Therein, when the word ‘me’ has the meaning of ‘mayā’ (by me), then it is suitable as: ‘Thus it was ascertained by me through a cognitive process-series preceded by ear-consciousness.’ When the word ‘me’ has the meaning of ‘mama’ (of me/my), then it is suitable as: ‘Thus my ascertaining through a cognitive process-series preceded by ear-consciousness.’

ဧဝမေတေသု တီသု ပဒေသု ဧဝန္တိ သောတဝိညာဏကိစ္စနိဒဿနံ. မေတိ ဝုတ္တဝိညာဏသမင်္ဂီပုဂ္ဂလနိဒဿနံ. သုတန္တိ အဿဝနဘာဝပ္ပဋိက္ခေပတော အနူနာနဓိကာဝိပရီတဂ္ဂဟဏနိဒဿနံ. တထာ ဧဝန္တိ သဝနာဒိစိတ္တာနံ နာနပ္ပကာရေန အာရမ္မဏေ ပဝတ္တဘာဝနိဒဿနံ. မေတိ အတ္တနိဒဿနံ. သုတန္တိ ဓမ္မနိဒဿနံ.

Thus, in these three terms: 'evaṃ' is an indication of the function of hearing by ear-consciousness. 'Me' is an indication of the person endowed with the consciousness that knows the spoken Dhamma. 'Sutaṃ', by way of rejecting the state of not-hearing, is an indication of grasping without deficiency, excess, or error. Furthermore, 'evaṃ' is an indication of the state of hearing and other consciousnesses arising in various ways in relation to an object. 'Me' is an indication of the self. 'Sutaṃ' is an indication of the Dhamma.

တထာ ဧဝန္တိ နိဒ္ဒိသိတဗ္ဗဓမ္မနိဒဿနံ. မေတိ ပုဂ္ဂလနိဒဿနံ. သုတန္တိ ပုဂ္ဂလကိစ္စနိဒဿနံ.

Furthermore, 'evaṃ' is an indication of the Dhamma to be pointed out. 'Me' is an indication of the person. 'Sutaṃ' is an indication of the person's function.

တထာ ဧဝန္တိ ဝီထိစိတ္တာနံ အာကာရပညတ္တိဝသေန နာနပ္ပကာရနိဒ္ဒေသော. မေတိ ကတ္တာရနိဒ္ဒေသော. သုတန္တိ ဝိသယနိဒ္ဒေသော.

Furthermore, the word 'evaṃ' is an indication of various kinds by means of the concept of mode of the cognitive process-series consciousnesses. The word 'me' is an indication of the agent. The word 'sutaṃ' is an indication of the object.

တထာ ဧဝန္တိ ပုဂ္ဂလကိစ္စနိဒ္ဒေသော. သုတန္တိ ဝိညာဏကိစ္စနိဒ္ဒေသော. မေတိ ဥဘယကိစ္စယုတ္တပုဂ္ဂလနိဒ္ဒေသော.

Furthermore, the word 'evaṃ' is an indication of the person's function. The word 'sutaṃ' is an indication of the function of consciousness. The word 'me' is an indication of the person connected with both functions.

တထာ ဧဝန္တိ ဘာဝနိဒ္ဒေသော. မေတိ ပုဂ္ဂလနိဒ္ဒေသော. သုတန္တိ တဿ ကိစ္စနိဒ္ဒေသော.

Furthermore, the word 'evaṃ' is an indication of the nature. The word 'me' is an indication of the person. The word 'sutaṃ' is an indication of that person's function.

တတ္ထ ဧဝန္တိ စ မေတိ စ သစ္ဆိကဋ္ဌပရမတ္ထဝသေန အဝိဇ္ဇမာနပညတ္တိ. သုတန္တိ ဝိဇ္ဇမာနပညတ္တိ. တထာ ဧဝန္တိ စ မေတိ စ တံ တံ ဥပါဒါယ ဝတ္တဗ္ဗတော [Pg.88] ဥပါဒါပညတ္တိ. သုတန္တိ ဒိဋ္ဌာဒီနိ ဥပနိဓာယ ဝတ္တဗ္ဗတော ဥပနိဓာပညတ္တိ.

Herein, 'evaṃ' and 'me', by means of ultimate reality which has a meaning to be realized, indicate a non-existent concept. 'Sutaṃ' indicates an existent concept. Furthermore, 'evaṃ' and 'me', because they are spoken of by depending on this or that, indicate a derived concept. 'Sutaṃ', because it is spoken of in reference to what is seen and so on, indicates a concept of comparison.

ဧတ္ထ စ ဧဝန္တိ ဝစနေန အသမ္မောဟံ ဒီပေတိ, သုတန္တိ ဝစနေန သုတဿ အသမ္မောသံ. တထာ ဧဝန္တိ ဝစနေန ယောနိသောမနသိကာရံ ဒီပေတိ အယောနိသော မနသိကရောတော နာနပ္ပကာရပ္ပဋိဝေဓာဘာဝတော. သုတန္တိ ဝစနေန အဝိက္ခေပံ ဒီပေတိ ဝိက္ခိတ္တစိတ္တဿ သဝနာဘာဝတော. တထာ ဟိ ဝိက္ခိတ္တစိတ္တော ပုဂ္ဂလော သဗ္ဗသမ္ပတ္တိယာ ဝုစ္စမာနောပိ ‘‘န မယာ သုတံ, ပုန ဘဏထာ’’တိ ဘဏတိ. ယောနိသောမနသိကာရေန စေတ္ထ အတ္တသမ္မာပဏိဓိံ ပုဗ္ဗေ ကတပုညတဉ္စ သာဓေတိ, အဝိက္ခေပေန သဒ္ဓမ္မဿဝနံ သပ္ပုရိသူပနိဿယဉ္စ. ဧဝန္တိ စ ဣမိနာ ဘဒ္ဒကေန အာကာရေန ပစ္ဆိမစက္ကဒွယသမ္ပတ္တိံ အတ္တနော ဒီပေတိ, သုတန္တိ သဝနယောဂေန ပုရိမစက္ကဒွယသမ္ပတ္တိံ. တထာ အာသယသုဒ္ဓိံ ပယောဂသုဒ္ဓိဉ္စ, တာယ စ အာသယသုဒ္ဓိယာ အဓိဂမဗျတ္တိံ, ပယောဂသုဒ္ဓိယာ အာဂမဗျတ္တိံ.

And herein, by the word 'evaṃ' he indicates non-delusion, and by the word 'sutaṃ', non-confusion regarding what was heard. Furthermore, by the word 'evaṃ' he indicates wise attention, because for one who attends unwisely there is no penetration of various kinds. By the word 'sutaṃ' he indicates non-distraction, because for one who is distracted there is no act of listening. Indeed, a distracted person, even when spoken to for their complete benefit, says, 'I did not hear; please speak again.' And here, through wise attention, one accomplishes right aspiration for oneself and the state of having made merit in the past; through non-distraction, one accomplishes the hearing of the good Dhamma and reliance on good persons. And by 'evaṃ', in this excellent manner, he indicates his own accomplishment of the latter pair of wheels; by 'sutaṃ', through the connection with hearing, he indicates the accomplishment of the former pair of wheels. Furthermore, he indicates purity of intention and purity of endeavor; and by that purity of intention, proficiency in attainment; by purity of endeavor, proficiency in the scriptures.

ဧဝန္တိ စ ဣမိနာ နာနပ္ပကာရပဋိဝေဓဒီပကေန ဝစနေန အတ္တနော အတ္ထပဋိဘာနပဋိသမ္ဘိဒါသမ္ပဒံ ဒီပေတိ. သုတန္တိ ဣမိနာ သောတဗ္ဗဘေဒပဋိဝေဓဒီပကေန ဓမ္မနိရုတ္တိပဋိသမ္ဘိဒါသမ္ပဒံ ဒီပေတိ. ဧဝန္တိ စ ဣဒံ ယောနိသောမနသိကာရဒီပကံ ဝစနံ ဘဏန္တော ‘‘ဧတေ မယာ ဓမ္မာ မနသာနုပေက္ခိတာ ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ’’တိ ဉာပေတိ. သုတန္တိ ဣဒံ သဝနယောဂဒီပကဝစနံ ဘဏန္တော ‘‘ဗဟူ မယာ ဓမ္မာ သုတာ ဓာတာ ဝစသာ ပရိစိတာ’’တိ ဉာပေတိ. တဒုဘယေနပိ အတ္ထဗျဉ္ဇနပါရိပူရိံ ဒီပေန္တော သဝနေ အာဒရံ ဇနေတိ.

And by this word 'evaṃ,' which illuminates the penetration of various kinds, he indicates his own accomplishment in the analytical knowledge of meaning and of spontaneous expression. By this word 'sutaṃ,' which illuminates the penetration of the divisions of what is to be heard, he indicates his accomplishment in the analytical knowledge of the Dhamma and of language. And by uttering this word 'evaṃ,' which illuminates wise attention, he makes it known: 'These teachings have been repeatedly contemplated by my mind and thoroughly penetrated by insight.' By uttering this word 'sutaṃ,' which illuminates the application to listening, he makes it known: 'Many teachings have been heard by me, retained, and familiarized by speech.' Through both, while illuminating the fulfillment of meaning and expression, he generates respect for listening.

ဧဝံ မေ သုတန္တိ ဣမိနာ ပန သကလေနပိ ဝစနေန အာယသ္မာ အာနန္ဒော တထာဂတပ္ပဝေဒိတံ ဓမ္မံ အတ္တနော အဒဟန္တော အသပ္ပုရိသဘူမိံ, အတိက္ကမတိ, သာဝကတ္တံ ပဋိဇာနန္တော သပ္ပုရိသဘူမိံ ဩက္ကမတိ. တထာ အသဒ္ဓမ္မာ စိတ္တံ ဝုဋ္ဌာပေတိ, သဒ္ဓမ္မေ စိတ္တံ ပတိဋ္ဌာပေတိ. ‘‘ကေဝလံ သုတမေဝေတံ မယာ, တဿေဝ တု ဘဂဝတော ဝစနံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿာ’’တိ စ ဒီပေန္တော အတ္တာနံ ပရိမောစေတိ, သတ္ထာရံ အပဒိသတိ, ဇိနဝစနံ အပ္ပေတိ, ဓမ္မနေတ္တိံ ပတိဋ္ဌာပေတိ.

With this entire statement, 'Thus have I heard,' the Venerable Ānanda, not claiming the Dhamma proclaimed by the Tathāgata as his own, transcends the domain of an unworthy person; acknowledging his state as a disciple, he enters the domain of a worthy person. Thus, he raises his mind from the false Dhamma and establishes his mind in the true Dhamma. And by indicating, 'This was merely heard by me; it is indeed the word of that Blessed One, the Arahant, the Perfectly Self-Enlightened One,' he frees himself, points to the Teacher, attributes it to the word of the Victor, and establishes the guideline of the Dhamma.

အပိစ ‘‘ဧဝံ မေ သုတ’’န္တိ အတ္တနာ ဥပ္ပာဒိတဘာဝံ အပ္ပဋိဇာနန္တော ပုရိမဿဝနံ ဝိဝရန္တော ‘‘သမ္မုခါ ပဋိဂ္ဂဟိတမိဒံ မယာ တဿ ဘဂဝတော စတုဝေသာရဇ္ဇဝိသာရဒဿ [Pg.89] ဒသဗလဓရဿ အာသဘဋ္ဌာနဋ္ဌာယိနော သီဟနာဒနာဒိနော သဗ္ဗသတ္တုတ္တမဿ ဓမ္မိဿရဿ ဓမ္မရာဇဿ ဓမ္မာဓိပတိနော ဓမ္မဒီပဿ ဓမ္မပ္ပဋိသရဏဿ သဒ္ဓမ္မဝရစက္ကဝတ္တိနော သမ္မာသမ္ဗုဒ္ဓဿ. န ဧတ္ထ အတ္ထေ ဝါ ဓမ္မေ ဝါ ပဒေ ဝါ ဗျဉ္ဇနေ ဝါ ကင်္ခါ ဝါ ဝိမတိ ဝါ ကာတဗ္ဗာ’’တိ သဗ္ဗဒေဝမနုဿာနံ ဣမသ္မိံ ဓမ္မေ အဿဒ္ဓိယံ ဝိနာသေတိ, သဒ္ဓါသမ္ပဒံ ဥပ္ပာဒေတီတိ ဝေဒိတဗ္ဗော. ဟောတိ စေတ္ထ –

Moreover, by 'Thus have I heard,' not acknowledging that it was originated by himself but disclosing the prior hearing, he makes it known: 'This was received by me in the presence of that Blessed One—the one skilled in the four kinds of fearlessness, the bearer of the ten powers, standing in the place of a bull, roaring the lion's roar, the supreme among all beings, the lord of the Dhamma, the king of the Dhamma, the sovereign of the Dhamma, the lamp of the Dhamma, the refuge in the Dhamma, the turner of the excellent wheel of the true Dhamma, the Perfectly Self-Enlightened One. Herein, no doubt or uncertainty should be made regarding the meaning, the teaching, the phrase, or the letter.' Thus, he destroys the lack of faith in this Dhamma among all gods and humans and generates the accomplishment of faith—this should be understood. And here there is this:

‘‘ဝိနာသယတိ အဿဒ္ဓံ, သဒ္ဓံ ဝဍ္ဎေတိ သာသနေ;

ဧဝံ မေ သုတမိစ္စေဝံ, ဝဒံ ဂေါတမသာဝကော’’တိ.

He destroys faithlessness, he increases faith in the Dispensation; 'Thus have I heard'—so says the disciple of Gotama.

ဧကန္တိ ဂဏနပရိစ္ဆေဒနိဒ္ဒေသော. သမယန္တိ ပရိစ္ဆိန္နနိဒ္ဒေသော. ဧကံ သမယန္တိ အနိယမိတပရိဒီပနံ. တတ္ထ သမယသဒ္ဒေါ –

The word 'ekaṃ' is an indication of enumeration and delimitation. The word 'samayaṃ' is an indication of the delimited. 'Ekaṃ samayaṃ' is an unspecified indication. Herein, the word 'samaya'—

သမဝါယေ ခဏေ ကာလေ, သမူဟေ ဟေတုဒိဋ္ဌိသု;

ပဋိလာဘေ ပဟာနေ စ, ပဋိဝေဓေ စ ဒိဿတိ.

In conjunction, moment, time, assembly, in causes and views; in attainment, abandonment, and in penetration, it is seen.

တထာ ဟိဿ ‘‘အပ္ပေဝ နာမ သွေပိ ဥပသင်္ကမေယျာမ ကာလဉ္စ သမယဉ္စ ဥပါဒါယာ’’တိ ဧဝမာဒီသု (ဒီ. နိ. ၁.၄၄၇) သမဝါယော အတ္ထော. ‘‘ဧကောဝ ခေါ, ဘိက္ခဝေ, ခဏော စ သမယော စ ဗြဟ္မစရိယဝါသာယာ’’တိ ဧဝမာဒီသု (အ. နိ. ၈.၂၉) ခဏော. ‘‘ဥဏှသမယော ပရိဠာဟသမယော’’တိ ဧဝမာဒီသု (ပါစိ. ၃၅၈) ကာလော. ‘‘မဟာသမယော ပဝနသ္မိ’’န္တိ ဧဝမာဒီသု သမူဟော. ‘‘သမယောပိ ခေါ တေ, ဘဒ္ဒါလိ, အပ္ပဋိဝိဒ္ဓေါ အဟောသိ, ဘဂဝါ ခေါ သာဝတ္ထိယံ ဝိဟရတိ, သောပိ မံ ဇာနိဿတိ, ‘ဘဒ္ဒါလိ, နာမ ဘိက္ခု သတ္ထုသာသနေ သိက္ခာယ အပရိပူရကာရီ’တိ, အယမ္ပိ ခေါ တေ ဘဒ္ဒါလိ သမယော အပ္ပဋိဝိဒ္ဓေါ အဟောသီ’’တိ ဧဝမာဒီသု (မ. နိ. ၂.၁၃၅) ဟေတု. ‘‘တေန ခေါ ပန သမယေန ဥဂ္ဂါဟမာနော ပရိဗ္ဗာဇကော သမဏမုဏ္ဍိကာပုတ္တော သမယပ္ပဝါဒကေ တိန္ဒုကာစီရေ ဧကသာလကေ မလ္လိကာယ အာရာမေ ပဋိဝသတီ’’တိ ဧဝမာဒီသု (မ. နိ. ၂.၂၆၀) ဒိဋ္ဌိ.

Thus, for this word, in passages such as, 'Perhaps tomorrow we may approach, taking into account the time and the conjunction of causes,' the meaning is conjunction. In passages such as, 'Monks, there is just one moment, one occasion for living the holy life,' the meaning is moment. In passages such as, 'The time of heat, the time of scorching,' the meaning is time. In passages such as, 'A great assembly in the forest,' the meaning is assembly. In passages such as, 'The reason too, Bhaddāli, was not penetrated by you. The Blessed One is dwelling at Sāvatthī, and he will know of me, “The monk named Bhaddāli is one who does not fulfill the training in the Teacher’s Dispensation.” This reason too, Bhaddāli, was not penetrated by you,' the meaning is reason. In passages such as, 'Now at that time the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, was dwelling in Mallikā's park, in the single-halled Tinduka grove where views were debated,' the meaning is view.

‘‘ဒိဋ္ဌေ ဓမ္မေ စ ယော အတ္ထော, ယော စတ္ထော သမ္ပရာယိကော;

အတ္ထာဘိသမယာ ဓီရော, ပဏ္ဍိတောတိ ပဝုစ္စတီ’’တိ. (သံ. နိ. ၁.၁၂၉) –

“What benefit there is in this very life, and what benefit there is in the life to come; through the realization of the benefit, the steadfast one is called a ‘wise person.’”

ဧဝမာဒီသု ပဋိလာဘော. ‘‘သမ္မာ မာနာဘိသမယာ အန္တမကာသိ ဒုက္ခဿာ’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၂၈) ပဟာနံ. ‘‘ဒုက္ခဿ ပီဠနဋ္ဌော သင်္ခတဋ္ဌော သန္တာပဋ္ဌော [Pg.90] ဝိပရိဏာမဋ္ဌော အဘိသမယဋ္ဌော’’တိ ဧဝမာဒီသု (ပဋိ. မ. ၂.၈) ပဋိဝေဓော. ဣဓ ပနဿ ကာလော အတ္ထော. တေန ဧကံ သမယန္တိ သံဝစ္ဆရဥတုမာသအဍ္ဎမာသရတ္တိဒိဝပုဗ္ဗဏှမဇ္ဈနှိကသာယနှပဌမမဇ္ဈိမ- ပစ္ဆိမယာမမုဟုတ္တာဒီသု ကာလချေသု သမယေသု ဧကံ သမယန္တိ ဒီပေတိ.

In such passages, the meaning is attainment. In passages such as, 'Through the complete overcoming of conceit, he made an end of suffering,' the meaning is abandonment. In passages such as, 'Suffering has the meaning of oppression, the meaning of being conditioned, the meaning of burning, the meaning of change, the meaning of penetration,' the meaning is penetration. Here, however, its meaning is time. Therefore, 'at one time' indicates one time among the times designated by terms such as year, season, month, half-month, night, day, forenoon, midday, afternoon, the first, middle, and last watches of the night, a moment, and so on.

ယေ ဝါ ဣမေ ဂဗ္ဘောက္ကန္တိသမယော ဇာတိသမယော သံဝေဂသမယော အဘိနိက္ခမနသမယော ဒုက္ကရကာရိကသမယော မာရဝိဇယသမယော အဘိသမ္ဗောဓိသမယော ဒိဋ္ဌဓမ္မသုခဝိဟာရသမယော ဒေသနာသမယော ပရိနိဗ္ဗာနသမယောတိ ဧဝမာဒယော ဘဂဝတော ဒေဝမနုဿေသု အတိဝိယ ပကာသာ အနေကကာလချာ ဧဝ သမယာ. တေသု သမယေသု ဒေသနာသမယသင်္ခါတံ ဧကံ သမယန္တိ ဝုတ္တံ ဟောတိ. ယော စာယံ ဉာဏကရုဏာကိစ္စသမယေသု ကရုဏာကိစ္စသမယော, အတ္တဟိတပရဟိတပ္ပဋိပတ္တိသမယေသု ပရဟိတပ္ပဋိပတ္တိသမယော, သန္နိပတိတာနံ ကရဏီယဒွယသမယေသု ဓမ္မီကထာသမယော, ဒေသနာပဋိပတ္တိသမယေသု ဒေသနာသမယော, တေသုပိ သမယေသု ယံ ကိဉ္စိ သန္ဓာယ ‘‘ဧကံ သမယ’’န္တိ ဝုတ္တံ ဟောတိ.

Or, there are these times of the Blessed One—such as the time of conception, the time of birth, the time of spiritual urgency, the time of renunciation, the time of undertaking difficult practices, the time of conquering Māra, the time of perfect enlightenment, the time of dwelling in bliss in this very life, the time of teaching, and the time of final Parinibbāna. These and other such times are indeed extremely well-known among gods and humans, being designated as various times. Among these times, 'at one time' refers to one time designated as the time of teaching. And this, which is the time for the function of compassion among the times for the functions of wisdom and compassion; the time for the practice for the welfare of others among the times for the practice for one's own welfare and that of others; the time for a Dhamma talk among the times for the two duties for the assembled; and the time for teaching among the times for teaching and for practice—among these times also, with reference to some one of them, it is said 'at one time'.

ဧတ္ထာဟ – အထ ကသ္မာ ယထာ အဘိဓမ္မေ ‘‘ယသ္မိံ သမယေ ကာမာဝစရ’’န္တိ စ ဣတော အညေသု သုတ္တပဒေသု ‘‘ယသ္မိံ သမယေ, ဘိက္ခဝေ, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟီ’’တိ စ ဘုမ္မဝစနေန နိဒ္ဒေသော ကတော, ဝိနယေ စ ‘‘တေန သမယေန ဗုဒ္ဓေါ ဘဂဝါ’’တိ ကရဏဝစနေန, တထာ အကတွာ ဣဓ ‘‘ဧကံ သမယ’’န္တိ ဥပယောဂဝစနနိဒ္ဒေသော ကတောတိ. တတ္ထ တထာ, ဣဓ စ အညထာ အတ္ထသမ္ဘဝတော. တတ္ထ ဟိ အဘိဓမ္မေ ဣတော အညေသု သုတ္တပဒေသု စ အဓိကရဏတ္ထော ဘာဝေနဘာဝလက္ခဏတ္ထော စ သမ္ဘဝတိ. အဓိကရဏဉှိ ကာလတ္ထော သမူဟတ္ထော စ သမယော, တတ္ထ ဝုတ္တာနံ ဖဿာဒိဓမ္မာနံ ခဏသမဝါယဟေတုသင်္ခါတဿ စ သမယဿ ဘာဝေန တေသံ ဘာဝေါ လက္ခီယတိ, တသ္မာ တဒတ္ထဇောတနတ္ထံ တတ္ထ ဘုမ္မဝစနနိဒ္ဒေသော ကတော.

Herein, a questioner asks: Why is it that in the Abhidhamma, in the phrase “yasmiṃ samaye kāmāvacaraṃ” (“at the time a sensuous-sphere [consciousness arises]”), and in other Sutta passages apart from this, in the phrase “yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi” (“at the time, monks, a monk, secluded from sensual pleasures”), the indication is made with the locative case; and in the Vinaya, in the phrase “tena samayena buddho bhagavā” (“at that time the Buddha, the Blessed One”), with the instrumental case; yet here, not having done so, the indication “ekaṃ samayaṃ” (“on one occasion”) is made with the accusative case? Because there, it is appropriate in that way, and here, another meaning is appropriate. Indeed, there in the Abhidhamma and in other Sutta passages apart from this, the meaning of location and the meaning of the absolute locative are appropriate. Indeed, the word 'samaya', which has the meaning of time and assembly, is a location. There, the existence of those phenomena such as contact is marked by the state of being of the 'samaya', which is designated as a moment, a conjunction, and a cause. Therefore, to illuminate that meaning, the indication is made there with the locative case.

ဝိနယေ စ ဟေတွတ္ထော ကရဏတ္ထော စ သမ္ဘဝတိ. ယော ဟိ သော သိက္ခာပဒပညတ္တိသမယော သာရိပုတ္တာဒီဟိပိ ဒုဗ္ဗိညေယျော, တေန သမယေန ဟေတုဘူတေန ကရဏဘူတေန စ သိက္ခာပဒါနိ ပညပေန္တော သိက္ခာပဒပညတ္တိဟေတုဉ္စ အပေက္ခမာနော ဘဂဝါ တတ္ထ တတ္ထ ဝိဟာသိ, တသ္မာ တဒတ္ထဇောတနတ္ထံ တတ္ထ ကရဏဝစနနိဒ္ဒေသော ကတော.

In the Vinaya, the meaning of cause and the meaning of instrument are appropriate. Indeed, that occasion for laying down the training rules was difficult to be known even by Sāriputta and others. For the Blessed One dwelt in various places, considering the reason for laying down the training rules and laying them down by means of that occasion, which had become a cause and an instrument. Therefore, to illuminate that meaning, the indication is made there with the instrumental case.

ဣဓ [Pg.91] ပန အညသ္မိဉ္စ ဧဝံဇာတိကေ သုတ္တန္တပါဌေ အစ္စန္တသံယောဂတ္ထော သမ္ဘဝတိ. ယဉှိ သမယံ ဘဂဝါ ဣမံ အညံ ဝါ သုတ္တန္တံ ဒေသေသိ, အစ္စန္တမေဝ တံ သမယံ ကရုဏာဝိဟာရေန ဝိဟာသိ. တသ္မာ တဒတ္ထဇောတနတ္ထံ ဣဓ ဥပယောဂဝစနနိဒ္ဒေသော ကတောတိ ဝိညေယျော. ဟောတိ စေတ္ထ –

Here in this Sutta, however, and in other Sutta passages of this kind, the meaning of continuous connection is appropriate. Indeed, for the entire time that the Blessed One taught this or another Sutta, he dwelt with an abiding in compassion. Therefore, it should be known that to illuminate that meaning, the indication with the accusative case is made here. And there is this summary verse:

‘‘တံ တံ အတ္ထမပေက္ခိတွာ, ဘုမ္မေန ကရဏေန စ;

အညတြ သမယော ဝုတ္တော, ဥပယောဂေန သော ဣဓာ’’တိ.

“Considering each respective meaning, elsewhere the word ‘samaya’ is spoken with the locative and with the instrumental case; here, that word is spoken with the accusative case.”

ဘဂဝါတိ ဂုဏဝိသိဋ္ဌသတ္တုတ္တမဂရုဂါရဝါဓိဝစနမေတံ. ယထာဟ –

This word, ‘Bhagavā,’ is a term of respect and reverence for the supreme being distinguished by virtues. As it is said:

‘‘ဘဂဝါတိ ဝစနံ သေဋ္ဌံ, ဘဂဝါတိ ဝစနမုတ္တမံ;

ဂရု ဂါရဝယုတ္တော သော, ဘဂဝါ တေန ဝုစ္စတီ’’တိ.

“The word ‘Bhagavā’ is excellent, the word ‘Bhagavā’ is supreme; he is endowed with venerability and reverence, therefore he is called ‘Bhagavā’.”

စတုဗ္ဗိဓဉှိ နာမံ အာဝတ္ထိကံ, လိင်္ဂိကံ, နေမိတ္တကံ, အဓိစ္စသမုပ္ပန္နန္တိ. အဓိစ္စသမုပ္ပန္နံ နာမ ‘‘ယဒိစ္ဆက’’န္တိ ဝုတ္တံ ဟောတိ. တတ္ထ ဝစ္ဆော ဒမ္မော ဗလိဗဒ္ဓေါတိ ဧဝမာဒိ အာဝတ္ထိကံ, ဒဏ္ဍီ ဆတ္တီ သိခီ ကရီတိ ဧဝမာဒိ လိင်္ဂိကံ, တေဝိဇ္ဇော ဆဠဘိညောတိ ဧဝမာဒိ နေမိတ္တကံ, သိရိဝဍ္ဎကော ဓနဝဍ္ဎကောတိ ဧဝမာဒိ ဝစနတ္ထမနပေက္ခိတွာ ပဝတ္တံ အဓိစ္စသမုပ္ပန္နံ. ဣဒံ ပန ဘဂဝါတိ နာမံ ဂုဏနေမိတ္တကံ, န မဟာမာယာယ, န သုဒ္ဓေါဒနမဟာရာဇေန, န အသီတိယာ ဉာတိသဟဿေဟိ ကတံ, န သက္ကသန္တုသိတာဒီဟိ ဒေဝတာဝိသေသေဟိ ကတံ. ယထာဟ အာယသ္မာ သာရိပုတ္တတ္ထေရော ‘‘ဘဂဝါတိ နေတံ နာမံ မာတရာ ကတံ…ပေ… သစ္ဆိကာ ပညတ္တိ ယဒိဒံ ဘဂဝါ’’တိ (မဟာနိ. ၈၄).

Indeed, a name is fourfold: circumstantial (āvatthika), based on a sign (liṅgika), based on a cause (nemittaka), and arisen by chance (adhiccasamuppanna). 'Arisen by chance' means 'arbitrary.' Among these, names such as ‘calf,’ ‘tamed one,’ and ‘bullock’ are circumstantial. Names such as ‘staff-bearer,’ ‘umbrella-bearer,’ ‘one with a top-knot,’ and ‘one with a trunk (elephant)’ are based on a sign. Names such as ‘possessor of the threefold knowledge’ and ‘possessor of the six supernormal knowledges’ are based on a cause. Names such as ‘Sirivaḍḍhaka’ and ‘Dhanavaḍḍhaka,’ which arise without regard to the meaning of the word, are arisen by chance. This name, ‘Bhagavā,’ however, is a name based on the cause which is virtue. It was not given by Mahāmāyā, nor by King Suddhodana, nor by the eighty thousand relatives, nor by distinguished deities such as Sakka and Santusita. As the Venerable Sāriputta Thera said: “This name ‘Bhagavā’ was not given by his mother… (etc.)… It is a designation based on direct realization, this which is ‘Bhagavā’.”

ယံ ဂုဏနေမိတ္တကဉ္စေတံ နာမံ, တေသံ ဂုဏာနံ ပကာသနတ္ထံ ဣမံ ဂါထံ ဝဒန္တိ –

And since this name is one based on the cause which is virtue, to make those virtues known, they recite this verse:

‘‘ဘဂီ ဘဇီ ဘာဂီ ဝိဘတ္တဝါ ဣတိ,အကာသိ ဘဂ္ဂန္တိ ဂရူတိ ဘာဂျဝါ;

ဗဟူဟိ ဉာယေဟိ သုဘာဝိတတ္တနော,ဘဝန္တဂေါ သော ဘဂဝါတိ ဝုစ္စတီ’’တိ.

“He is endowed with fortunes (bhagī), he is resorted to (bhajī), he is a sharer (bhāgī), and he has analyzed (vibhattavā); he has broken (bhaggaṃ akāsi) the defilements; he is venerable (garu) and fortunate (bhāgyavā); his self is well-developed by many principles; he has gone to the end of existence (bhavantago). Therefore, he is called ‘Bhagavā’.”

နိဒ္ဒေသာဒီသု (မဟာနိ. ၈၄; စူဠနိ. အဇိတမာဏဝပုစ္ဆာနိဒ္ဒေသ ၂) ဝုတ္တနယေနေဝ စဿ အတ္ထော ဒဋ္ဌဗ္ဗော.

And its meaning should be understood according to the method stated in the Niddesa and other texts.

အယံ ပန အပရော ပရိယာယော –

This, however, is another explanation:

‘‘ဘာဂျဝါ ဘဂ္ဂဝါ ယုတ္တော, ဘဂေဟိ စ ဝိဘတ္တဝါ;

ဘတ္တဝါ ဝန္တဂမနော, ဘဝေသု ဘဂဝါ တတော’’တိ.

“He is fortunate (bhāgyavā), he has broken (bhaggavā) the defilements, he is endowed (yutto) with the fortunes (bhagehi), and he has analyzed (vibhattavā) the dhammas; he has cultivated (bhattavā) the noble states, and has abandoned and gone beyond (vantagamano) the kinds of existence. Therefore, he is ‘Bhagavā’.”

တတ္ထ [Pg.92] ‘‘ဝဏ္ဏာဂမော ဝဏ္ဏဝိပရိယာယော’’တိ ဧဝံ နိရုတ္တိလက္ခဏံ ဂဟေတွာ သဒ္ဒနယေန ဝါ ပိသောဒရာဒိပက္ခေပလက္ခဏံ ဂဟေတွာ ယသ္မာ လောကိယလောကုတ္တရသုခါဘိနိဗ္ဗတ္တကံ ဒါနသီလာဒိပါရပ္ပတ္တံ ဘာဂျမဿ အတ္ထိ, တသ္မာ ဘာဂျဝါတိ ဝတ္တဗ္ဗေ ဘဂဝါတိ ဝုစ္စတီတိ ဉာတဗ္ဗံ. ယသ္မာ ပန လောဘဒေါသမောဟဝိပရီတမနသိကာရအဟိရိကာနောတ္တပ္ပကောဓူပနာဟမက္ခပလာ- ဣဿာမစ္ဆရိယမာယာသာဌေယျထမ္ဘသာရမ္ဘမာနာတိမာနမဒပမာဒတဏှာဝိဇ္ဇာတိဝိဓာကုသလမူလဒုစ္စရိတ- သံကိလေသမလဝိသမသညာဝိတက္ကပပဉ္စစတုဗ္ဗိဓဝိပရိယေသအာသဝဂန္ထဩဃယောဂအဂတိတဏှုပါဒါန- ပဉ္စစေတောခိလဝိနိဗန္ဓနီဝရဏာဘိနန္ဒနဆဝိဝါဒမူလတဏှာကာယသတ္တာနုသယ- အဋ္ဌမိစ္ဆတ္တနဝတဏှာမူလကဒသာကုသလကမ္မပထဒွါသဋ္ဌိဒိဋ္ဌိဂတ- အဋ္ဌသတတဏှာဝိစရိတပ္ပဘေဒသဗ္ဗဒရထပရိဠာဟကိလေသသတသဟဿာနိ, သင်္ခေပတော ဝါ ပဉ္စ ကိလေသက္ခန္ဓအဘိသင်္ခါရမစ္စုဒေဝပုတ္တမာရေ အဘဉ္ဇိ, တသ္မာ ဘဂ္ဂတ္တာ ဧတေသံ ပရိဿယာနံ ဘဂ္ဂဝါတိ ဝတ္တဗ္ဗေ ဘဂဝါတိ ဝုစ္စတိ. အာဟ စေတ္ထ –

Therein, it should be known that by taking the characteristic of etymology as “addition of a letter” or “transposition of a letter,” or by the grammatical method of taking the characteristic of inclusion in the class of words like ‘pisodara,’ because he possesses the fortune (bhāgya) that brings about worldly and supramundane happiness, having reached the perfection of giving, virtue, and so on, therefore, though it should be said ‘Bhāgyavā,’ he is called ‘Bhagavā.’ Furthermore, because he broke greed, hatred, delusion, wrong attention, shamelessness and fearlessness of wrongdoing, anger and hostility, denigration and contempt, envy and stinginess, deceit and craftiness, obstinacy and rivalry, conceit, arrogance, intoxication and negligence, craving and ignorance; the three kinds of unwholesome roots, misconduct, defilements, stains, unwholesome perceptions, thoughts, and proliferations; the four kinds of perversions, cankers, bonds, floods, yokes, wrong courses, and attachments born of craving; the five kinds of mental barrenness, fetters, hindrances, and delights; the six roots of dispute and bodies of craving; the seven latent tendencies; the eight wrongnesses; the nine things rooted in craving; the ten unwholesome courses of action; the sixty-two wrong views; the one hundred and eight forms of craving; and all the hundreds of thousands of defilements which are varieties of conduct, torments, and fevers—or, in brief, the five Māras, namely, the Māra of defilements, the Māra of the aggregates, the Māra of volitional formations, the Māra of death, and the Māra who is a deva’s son—therefore, because of having broken these perils, though it should be said ‘Bhaggavā,’ he is called ‘Bhagavā.’ And it is said in this regard:

‘‘ဘဂ္ဂရာဂေါ ဘဂ္ဂဒေါသော, ဘဂ္ဂမောဟော အနာသဝေါ;

ဘဂ္ဂါဿ ပါပကာ ဓမ္မာ, ဘဂဝါ တေန ဝုစ္စတီ’’တိ.

“He has broken lust, broken hatred, broken delusion, and is without cankers; his evil states have been broken, therefore he is called ‘Bhagavā’.”

ဘာဂျဝတာယ စဿ သတပုညလက္ခဏဓရဿ ရူပကာယသမ္ပတ္တိ ဒီပိတာ ဟောတိ, ဘဂ္ဂဒေါသတာယ ဓမ္မကာယသမ္ပတ္တိ. တထာ လောကိယသရိက္ခကာနံ ဗဟုမာနဘာဝေါ, ဂဟဋ္ဌပဗ္ဗဇိတေဟိ အဘိဂမနီယတာ. တထာ အဘိဂတာနဉ္စ နေသံ ကာယစိတ္တဒုက္ခာပနယနေ ပဋိဗလဘာဝေါ, အာမိသဒါနဓမ္မဒါနေဟိ ဥပကာရိတာ. လောကိယလောကုတ္တရသုခေဟိ စ သံယောဇနသမတ္ထတာ ဒီပိတာ ဟောတိ.

By his being fortunate, the perfection of his physical body (rūpakāya), which bears the hundred marks of merit, is revealed. By his having broken the faults, the perfection of his Dhamma body (dhammakāya) is revealed. Likewise, his being highly esteemed by worldly people and his being approachable by householders and renunciants is revealed. Likewise, for those who have approached him, his capability in dispelling their bodily and mental suffering and his helpfulness through the gifts of material things and the Dhamma are revealed. And his ability to connect beings with worldly and supramundane happiness is revealed.

ယသ္မာ စ လောကေ ဣဿရိယဓမ္မယသသိရိကာမပယတ္တေသု ဆသု ဓမ္မေသု ဘဂသဒ္ဒေါ ဝတ္တတိ, ပရမဉ္စဿ သကစိတ္တေ ဣဿရိယံ, အဏိမာလဃိမာဒိကံ ဝါ လောကိယသမ္မတံ သဗ္ဗာကာရပရိပူရံ အတ္ထိ, တထာ လောကုတ္တရော ဓမ္မော, လောကတ္တယဗျာပကော ယထာဘုစ္စဂုဏာဓိဂတော အတိဝိယ ပရိသုဒ္ဓေါ ယသော, ရူပကာယဒဿနဗျာဝဋဇနနယနမနပ္ပသာဒဇနနသမတ္ထာ သဗ္ဗာကာရပရိပူရာ သဗ္ဗင်္ဂပစ္စင်္ဂသိရီ, ယံ ယံ အနေန ဣစ္ဆိတံ ပတ္ထိတံ အတ္တဟိတံ ပရဟိတံ ဝါ, တဿ တဿ တထေဝ အဘိနိပ္ဖန္နတ္တာ ဣစ္ဆိတတ္ထနိပ္ဖတ္တိသညိတော ကာမော, သဗ္ဗလောကဂရုဘာဝပ္ပတ္တိဟေတုဘူတော သမ္မာဝါယာမသင်္ခါတော ပယတ္တော စ အတ္ထိ, တသ္မာ ဣမေဟိ ဘဂေဟိ ယုတ္တတ္တာပိ ဘဂါ အဿ သန္တီတိ ဣမိနာ အတ္ထေန ‘‘ဘဂဝါ’’တိ ဝုစ္စတိ.

And since in the world the term 'bhaga' applies to six qualities—sovereignty, the Dhamma, fame, glory, desire, and exertion—and he possesses supreme sovereignty in his own mind, and worldly recognized attainments like the powers of becoming minute or light, all fully perfected; and likewise, the supramundane Dhamma; and exceedingly pure fame pervading the three worlds, attained through genuine qualities; and the glory of his physical form, fully perfected in every aspect, complete with all major and minor limbs, capable of generating delight in the eyes and mind of those engaged in seeing it; and whatever he wishes or aspires to, whether for his own welfare or the welfare of others, that very thing is accomplished, thus his desire is known as the fulfillment of what is wished for; and he possesses exertion, known as right effort, which is the cause for attaining a state revered by the entire world; therefore, also because of being endowed with these fortunes, in the sense that 'he possesses fortunes (bhaga),' he is called 'Bhagavā'.

ယသ္မာ [Pg.93] ပန ကုသလာဒိဘေဒေဟိ သဗ္ဗဓမ္မေ, ခန္ဓာယတနဓာတုသစ္စဣန္ဒြိယပဋိစ္စသမုပ္ပာဒါဒီဟိ ဝါ ကုသလာဒိဓမ္မေ, ပီဠနသင်္ခတသန္တာပဝိပရိဏာမဋ္ဌေန ဝါ ဒုက္ခမရိယသစ္စံ, အာယူဟနနိဒါနသံယောဂပလိဗောဓဋ္ဌေန သမုဒယံ, နိဿရဏဝိဝေကာသင်္ခတအမတဋ္ဌေန နိရောဓံ, နိယျာနိကဟေတုဒဿနာဓိပတေယျဋ္ဌေန မဂ္ဂံ ဝိဘတ္တဝါ, ဝိဘဇိတွာ ဝိဝရိတွာ ဒေသိတဝါတိ ဝုတ္တံ ဟောတိ, တသ္မာ ဝိဘတ္တဝါတိ ဝတ္တဗ္ဗေ ‘‘ဘဂဝါ’’တိ ဝုစ္စတိ.

Furthermore, because he analyzed all dhammas by way of divisions such as wholesome, etc.; or wholesome dhammas, etc., by way of aggregates, sense bases, elements, truths, faculties, dependent origination, and so forth; or the Noble Truth of Suffering by the meaning of oppression, the conditioned, affliction, and change; the Noble Truth of the Origin by the meaning of accumulation, cause, connection, and obstruction; the Noble Truth of Cessation by the meaning of escape, seclusion, the unconditioned, and deathlessness; and the Noble Truth of the Path by the meaning of leading out, cause, vision, and dominance—and since it is said, 'He analyzed, explained, and taught'—therefore, when 'Vibhattavā' (the Analyzer) should be said, he is called 'Bhagavā'.

ယသ္မာ စ ဧသ ဒိဗ္ဗဗြဟ္မအရိယဝိဟာရေ ကာယစိတ္တဥပဓိဝိဝေကေ သုညတာပ္ပဏိဟိတာနိမိတ္တဝိမောက္ခေ အညေ စ လောကိယလောကုတ္တရေ ဥတ္တရိမနုဿဓမ္မေ ဘဇိ သေဝိ ဗဟုလမကာသိ, တသ္မာ ဘတ္တဝါတိ ဝတ္တဗ္ဗေ ‘‘ဘဂဝါ’’တိ ဝုစ္စတိ.

And because he resorted to, attended to, and frequently practiced the divine abodes, the brahma abodes, the noble abodes, seclusion of body, seclusion of mind, seclusion from defilements, the liberations of emptiness, the desireless, and the signless, and other mundane and supramundane qualities superior to the human state, therefore, when 'Bhattavā' (one who has resorted to) should be said, he is called 'Bhagavā'.

ယသ္မာ ပန တီသု ဘဝေသု တဏှာသင်္ခါတံ ဂမနံ အနေန ဝန္တံ, တသ္မာ ဘဝေသု ဝန္တဂမနောတိ ဝတ္တဗ္ဗေ ဘဝသဒ္ဒတော ဘကာရံ ဂမနသဒ္ဒတော ဂကာရံ ဝန္တသဒ္ဒတော ဝကာရဉ္စ ဒီဃံ ကတွာ အာဒါယ ‘‘ဘဂဝါ’’တိ ဝုစ္စတိ, ယထာ လောကေ ‘‘မေဟနဿ ခဿ မာလာ’’တိ ဝတ္တဗ္ဗေ ‘‘မေခလာ’’တိ.

Furthermore, because the 'going' known as craving in the three realms of existence has been abandoned by him, therefore, when 'one who has abandoned going in the realms of existence' (bhavesu vantagamano) should be said, by taking the syllable 'bha' from the word 'bhava', the syllable 'ga' from the word 'gamana', and the syllable 'va' from the word 'vanta' and making it long, he is called 'Bhagavā'; just as in the world, when 'mehanassa khassa mālā' should be said, 'mekhalā' is said.

ဧတ္တာဝတာ စေတ္ထ ဧဝံ မေ သုတန္တိ ဝစနေန ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဒေသေန္တော ပစ္စက္ခံ ကတွာ ဘဂဝတော ဓမ္မသရီရံ ပကာသေတိ, တေန ‘‘နယိဒံ အတီတသတ္ထုကံ ပါဝစနံ, အယံ ဝေါ သတ္ထာ’’တိ ဘဂဝတော အဒဿနေန ဥက္ကဏ္ဌိတဇနံ သမဿာသေတိ.

By this much, here, with the words 'Thus have I heard,' the Elder Ānanda, while teaching the Dhamma as it was heard and as it was learned, makes the Dhamma-body of the Blessed One directly present and reveals it. Therefore, by this, he consoles the people who are distressed by not seeing the Blessed One, as if saying, 'This teaching is not one whose teacher has passed away; this is your teacher.'

ဧကံ သမယံ ဘဂဝါတိ ဝစနေန တသ္မိံ သမယေ ဘဂဝတော အဝိဇ္ဇမာနဘာဝံ ဒဿေန္တော ရူပကာယပရိနိဗ္ဗာနံ ဒဿေတိ. တေန ‘‘ဧဝံဝိဓဿ ဣမဿ အရိယဓမ္မဿ ဒေသေတာ ဒသဗလဓရော ဝဇိရသံဃာတကာယော သောပိ ဘဂဝါ ပရိနိဗ္ဗုတော, တတ္ထ ကေနညေန ဇီဝိတေ အာသာ ဇနေတဗ္ဗာ’’တိ ဇီဝိတမဒမတ္တံ ဇနံ သံဝေဇေတိ, သဒ္ဓမ္မေ စဿ ဥဿာဟံ ဇနေတိ.

By the words 'At one time, the Blessed One,' he shows the Blessed One's non-existence at the time of recitation, indicating the parinibbāna of the physical body. By this, he arouses a sense of spiritual urgency in people intoxicated with the pride of life, as if to say, 'Even that Blessed One—the teacher of such a noble Dhamma, the bearer of the ten powers, with a body like a diamond core—has attained parinibbāna. In that case, by what other person should a desire for life be generated?' And he generates enthusiasm for the good Dhamma in that person.

ဧဝန္တိ စ ဘဏန္တော ဒေသနာသမ္ပတ္တိံ နိဒ္ဒိသတိ, မေ သုတန္တိ သာဝကသမ္ပတ္တိံ, ဧကံ သမယန္တိ ကာလသမ္ပတ္တိံ, ဘဂဝါတိ ဒေသကသမ္ပတ္တိံ.

And in saying 'Thus,' he indicates the accomplishment of the teaching; by 'I have heard,' the accomplishment of the disciple; by 'at one time,' the accomplishment of the time; by 'the Blessed One,' the accomplishment of the teacher.

သာဝတ္ထိယံ ဝိဟရတီတိ ဧတ္ထ သာဝတ္ထီတိ သဝတ္ထဿ ဣသိနော နိဝါသဋ္ဌာနဘူတံ နဂရံ, ယထာ ကာကန္ဒီ မာကန္ဒီတိ, ဧဝံ ဣတ္ထိလိင်္ဂဝသေန သာဝတ္ထီတိ ဝုစ္စတိ, ဧဝံ အက္ခရစိန္တကာ. အဋ္ဌကထာစရိယာ ပန ဘဏန္တိ ‘‘ယံကိဉ္စိ [Pg.94] မနုဿာနံ ဥပဘောဂပရိဘောဂံ သဗ္ဗမေတ္ထ အတ္ထီ’’တိ သာဝတ္ထီ. သတ္ထသမာယောဂေ စ ‘‘ကိံ ဘဏ္ဍမတ္ထီ’’တိ ပုစ္ဆိတေ ‘‘သဗ္ဗမတ္ထီ’’တိ ဝစနမုပါဒါယ သာဝတ္ထီ.

Regarding 'He dwells in Sāvatthī': here, 'Sāvatthī' is the city that was the dwelling place of the sage Savattha. Just as with Kākandī and Mākandī, so too it is called 'Sāvatthī' in the feminine gender; thus say the grammarians. The commentary masters, however, say: because 'whatever things for use and enjoyment for humans, all exist here' (sabbam ettha atthi), it is called Sāvatthī. And in a caravan gathering, when asked, 'What goods are there?' (kiṃ bhaṇḍam atthi), on account of the reply, 'Everything is here' (sabbam atthi), it is called Sāvatthī.

‘‘သဗ္ဗဒါ သဗ္ဗူပကရဏံ, သာဝတ္ထိယံ သမောဟိတံ;

တသ္မာ သဗ္ဗမုပါဒါယ, သာဝတ္ထီတိ ပဝုစ္စတိ.

'Always, all necessary goods are gathered in Sāvatthī; therefore, on account of 'all' (sabbam), it is called Sāvatthī.'

‘‘ကောသလာနံ ပုရံ ရမ္မံ, ဒဿနေယျံ မနောရမံ;

ဒသဟိ သဒ္ဒေဟိ အဝိဝိတ္တံ, အန္နပါနသမာယုတံ.

'The delightful city of the Kosalans, lovely to see and pleasing to the mind; never free from the ten sounds, and endowed with food and drink.'

‘‘ဝုဍ္ဎိံ ဝေပုလ္လတံ ပတ္တံ, ဣဒ္ဓံ ဖီတံ မနောရမံ;

အာဠကမန္ဒာဝ ဒေဝါနံ, သာဝတ္ထိပုရမုတ္တမ’’န္တိ. (မ. နိ. အဋ္ဌ. ၁.၁၄);

'The excellent city of Sāvatthī has reached growth and expansion; it is prosperous, abundant, and delightful to the mind, like Āḷakamandā of the devas.'

တဿံ သာဝတ္ထိယံ. သမီပတ္ထေ ဘုမ္မဝစနံ.

In that Sāvatthī. The locative case is used in the sense of 'near'.

ဝိဟရတီတိ အဝိသေသေန ဣရိယာပထဒိဗ္ဗဗြဟ္မအရိယဝိဟာရေသု အညတရဝိဟာရသမင်္ဂိပရိဒီပနမေတံ. ဣဓ ပန ဌာနဂမနာသနသယနပ္ပဘေဒေသု ဣရိယာပထေသု အညတရဣရိယာပထသမာယောဂပရိဒီပနံ, တေန ဌိတောပိ ဂစ္ဆန္တောပိ နိသိန္နောပိ သယာနောပိ ဘဂဝါ ဝိဟရတိစ္စေဝ ဝေဒိတဗ္ဗော. သော ဟိ ဧကံ ဣရိယာပထဗာဓနံ အပရေန ဣရိယာပထေန ဝိစ္ဆိန္ဒိတွာ အပရိပတန္တံ အတ္တဘာဝံ ဟရတိ ပဝတ္တေတိ. တသ္မာ ဝိဟရတီတိ ဝုစ္စတိ.

The word 'viharati' (he dwells), in a general sense, indicates being endowed with one or another of the abodes: the abode of posture, the divine abode, the brahma abode, or the noble abode. Here, however, it indicates engagement in one or another of the postures, namely standing, walking, sitting, and lying down. Therefore, the Blessed One should be understood as 'dwelling' whether he is standing, walking, sitting, or lying down. For he, having cut off the affliction of one posture with another posture, carries on and maintains his individual existence without it collapsing. Therefore, he is said to 'dwell'.

ဇေတဝနေတိ ဧတ္ထ အတ္တနော ပစ္စတ္ထိကဇနံ ဇိနာတီတိ ဇေတော, ရညာ ဝါ အတ္တနော ပစ္စတ္ထိကဇနေ ဇိတေ ဇာတောတိ ဇေတော, မင်္ဂလကမျတာယ ဝါ တဿ ဧဝံ နာမမေဝ ကတန္တိပိ ဇေတော. ဝနယတီတိ ဝနံ, အတ္တသမ္ပဒါယ သတ္တာနံ ဘတ္တိံ ကာရေတိ, အတ္တနိ သိနေဟံ ဥပ္ပာဒေတီတိ အတ္ထော. ဝနုတေ ဣတိ ဝါ ဝနံ, နာနာဝိဓကုသုမဂန္ဓသမ္မောဒမတ္တကောကိလာဒိဝိဟင်္ဂဝိရုတေဟိ မန္ဒမာလုတစလိတရုက္ခသာခါဝိဋပပုပ္ဖဖလပလ္လဝပလာသေဟိ စ ‘‘ဧထ မံ ပရိဘုဉ္ဇထာ’’တိ ပါဏိနော ယာစတိ ဝိယာတိ အတ္ထော. ဇေတဿ ဝနံ ဇေတဝနံ. တဉှိ ဇေတေန ရာဇကုမာရေန ရောပိတံ သံဝဍ္ဎိတံ ပရိပါလိတံ, သော စ တဿ သာမီ အဟောသိ, တသ္မာ ဇေတဝနန္တိ ဝုစ္စတိ. တသ္မိံ ဇေတဝနေ.

Regarding 'in Jeta's Grove' (Jetavane): here, one who conquers (jināti) his own enemies is a 'Jeta' (conqueror). Or, he was born (jāto) when the king had conquered (jite) his enemies, thus he is 'Jeta'. Or, this name was given to him for the sake of auspiciousness, thus he is 'Jeta'. That which is sought (vanayati) is a 'vana' (grove); the meaning is that by its own abundance, it causes beings to have devotion and fosters affection for itself. Or, it is frequented (vanute), thus it is a 'vana'; the meaning is that with the sounds of cuckoos and other birds, intoxicated by the blended scents of various flowers, and with the branches, boughs, blossoms, fruits, shoots, and leaves of the trees stirred by a gentle breeze, it is as if, though without life, it begs, 'Come, enjoy me.' The grove of Jeta is Jeta's Grove (Jetavana). For it was planted, nurtured, and protected by Prince Jeta, and he was its owner; therefore, it is called Jeta's Grove. In that Jeta's Grove.

အနာထပိဏ္ဍိကဿ အာရာမေတိ ဧတ္ထ သုဒတ္တော နာမ သော ဂဟပတိ မာတာပိတူဟိ ကတနာမဝသေန, သဗ္ဗကာမသမိဒ္ဓိတာယ တု ဝိဂတမလမစ္ဆေရတာယ ကရုဏာဒိဂုဏသမင်္ဂိတာယ စ နိစ္စကာလံ အနာထာနံ ပိဏ္ဍံ [Pg.95] အဒါသိ, တေန အနာထပိဏ္ဍိကောတိ သင်္ချံ ဂတော. အာရမန္တိ ဧတ္ထ ပါဏိနော, ဝိသေသေန ဝါ ပဗ္ဗဇိတာတိ အာရာမော, တဿ ပုပ္ဖဖလပလ္လဝါဒိသောဘနတာယ နာတိဒူရနာစ္စာသန္နတာဒိပဉ္စဝိဓသေနာသနင်္ဂသမ္ပတ္တိယာ စ တတော တတော အာဂမ္မ ရမန္တိ အဘိရမန္တိ အနုက္ကဏ္ဌိတာ ဟုတွာ နိဝသန္တီတိ အတ္ထော. ဝုတ္တပ္ပကာရာယ ဝါ သမ္ပတ္တိယာ တတ္ထ တတ္ထ ဂတေပိ အတ္တနော အဗ္ဘန္တရံယေဝ အာနေတွာ ရမေတီတိ အာရာမော. သော ဟိ အနာထပိဏ္ဍိကေန ဂဟပတိနာ ဇေတဿ ရာဇကုမာရဿ ဟတ္ထတော အဋ္ဌာရသဟိရညကောဋိသန္ထာရေန ကိဏိတွာ အဋ္ဌာရသဟိရညကောဋီဟိ သေနာသနံ ကာရာပေတွာ အဋ္ဌာရသဟိရညကောဋီဟိ ဝိဟာရမဟံ နိဋ္ဌာပေတွာ ဧဝံ စတုပညာသာယ ဟိရညကောဋိပရိစ္စာဂေန ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ နိယျာတိတော, တသ္မာ ‘‘အနာထပိဏ္ဍိကဿ အာရာမော’’တိ ဝုစ္စတိ. တသ္မိံ အနာထပိဏ္ဍိကဿ အာရာမေ.

Regarding 'Anāthapiṇḍika’s Park' (Anāthapiṇḍikassa ārāme): That householder, named Sudatta by the name given by his parents, came to be reckoned as 'Anāthapiṇḍika' because, due to the fulfillment of all his desires, his freedom from the stain of stinginess, and his endowment with virtues such as compassion, he constantly gave alms (piṇḍa) to the helpless (anātha). It is an 'ārāma' (park) because beings (pāṇino) delight (āramanti) in it, or especially, renunciants (pabbajitā) delight in it. The meaning is that, due to the beauty of its flowers, fruits, and shoots, and its endowment with the fivefold qualities of a dwelling—such as not being too far nor too near—they come from various places, delight, and having become not weary, they dwell there. Or, it is an 'ārāma' because, by means of the aforementioned qualities, even when people have gone to various places, it brings them into its own interior and causes them to delight. Indeed, that park was bought by the householder Anāthapiṇḍika from Prince Jeta for eighteen crores of gold coins by covering the ground with them; he had dwellings built for eighteen crores of gold coins, and he completed the monastery dedication festival for eighteen crores of gold coins. Thus, with a donation of fifty-four crores of gold coins, it was dedicated to the community of monks headed by the Buddha. Therefore, it is called 'Anāthapiṇḍika’s Park'. In that park of Anāthapiṇḍika.

ဧတ္ထ စ ‘‘ဇေတဝနေ’’တိ ဝစနံ ပုရိမသာမိပရိကိတ္တနံ, ‘‘အနာထပိဏ္ဍိကဿ အာရာမေ’’တိ ပစ္ဆိမသာမိပရိကိတ္တနံ. ကိမေတေသံ ပရိကိတ္တနေ ပယောဇနန္တိ? ဝုစ္စတေ – အဓိကာရတော တာဝ ‘‘ကတ္ထ ဘာသိတ’’န္တိ ပုစ္ဆာနိယာမကရဏံ အညေသံ ပုညကာမာနံ ဒိဋ္ဌာနုဂတိအာပဇ္ဇနေ နိယောဇနဉ္စ. တတ္ထ ဟိ ဒွါရကောဋ္ဌကပါသာဒမာပနေ ဘူမိဝိက္ကယလဒ္ဓါ အဋ္ဌာရသ ဟိရညကောဋိယော အနေကကောဋိအဂ္ဃနကာ ရုက္ခာ စ ဇေတဿ ပရိစ္စာဂေါ, စတုပညာသ ကောဋိယော အနာထပိဏ္ဍိကဿ. ယတော တေသံ ပရိကိတ္တနေန ‘‘ဧဝံ ပုညကာမာ ပုညာနိ ကရောန္တီ’’တိ ဒဿေန္တော အာယသ္မာ အာနန္ဒော အညေပိ ပုညကာမေ တေသံ ဒိဋ္ဌာနုဂတိအာပဇ္ဇနေ နိယောဇေတိ. ဧဝမေတ္ထ ပုညကာမာနံ ဒိဋ္ဌာနုဂတိအာပဇ္ဇနေ နိယောဇနံ ပယောဇနန္တိ ဝေဒိတဗ္ဗံ.

Here, the phrase 'in Jeta's Grove' is a mention of the former owner, and 'in Anāthapiṇḍika's Park' is a mention of the later owner. What is the purpose in mentioning them? It is said: Firstly, it serves to define the answer to the question, 'Where was it spoken?' and it also serves to encourage other merit-seekers to follow the example they have seen. For there, the gatehouse and mansion, worth the eighteen crores of gold coins received from the sale of the land, and the trees worth many crores, were Jeta's donation; fifty-four crores were Anāthapiṇḍika's. Since by mentioning them, the Venerable Ānanda, showing that 'thus do merit-seekers perform meritorious deeds,' encourages other merit-seekers to follow their example. Thus, it should be understood that the purpose here is the encouragement of merit-seekers to follow the example they have seen.

ဧတ္ထာဟ – ‘‘ယဒိ တာဝ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ, ‘ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ’တိ န ဝတ္တဗ္ဗံ. အထ တတ္ထ ဝိဟရတိ, ‘သာဝတ္ထိယ’န္တိ န ဝတ္တဗ္ဗံ. န ဟိ သက္ကာ ဥဘယတ္ထ ဧကံ သမယံ ဝိဟရိတု’’န္တိ. ဝုစ္စတေ – နနု ဝုတ္တမေတံ ‘‘သမီပတ္ထေ ဘုမ္မဝစန’’န္တိ, ယတော ယထာ ဂင်္ဂါယမုနာဒီနံ သမီပေ ဂေါယူထာနိ စရန္တာနိ ‘‘ဂင်္ဂါယ စရန္တိ, ယမုနာယ စရန္တီ’’တိ ဝုစ္စန္တိ, ဧဝမိဓာပိ ယဒိဒံ သာဝတ္ထိယာ သမီပေ ဇေတဝနံ အနာထပိဏ္ဍိကဿ အာရာမော, တတ္ထ ဝိဟရန္တော ဝုစ္စတိ ‘‘သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ [Pg.96] အနာထပိဏ္ဍိကဿ အာရာမေ’’တိ ဝေဒိတဗ္ဗော. ဂေါစရဂါမနိဒဿနတ္ထံ ဟိဿ သာဝတ္ထိဝစနံ, ပဗ္ဗဇိတာနုရူပနိဝါသဋ္ဌာနနိဒဿနတ္ထံ သေသဝစနံ.

Here a questioner says: 'If the Blessed One is dwelling in Sāvatthī, one should not say, "in Jeta's Grove, in Anāthapiṇḍika's Park." And if he is dwelling there, one should not say, "in Sāvatthī." For indeed, it is not possible to dwell in both places at the same time.' It is replied: Has it not been said that this is 'a locative expression in the sense of proximity'? Just as herds of cattle grazing near rivers like the Ganges and Yamunā are said to be 'grazing in the Ganges' or 'grazing in the Yamunā,' so too here, since this Jeta's Grove, Anāthapiṇḍika's Park, is near Sāvatthī, one dwelling there should be understood to be spoken of as 'dwelling in Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's Park.' Indeed, the mention of Sāvatthī is to indicate his alms-round village, and the remaining words are to indicate a dwelling place suitable for renunciants.

တတ္ထ သာဝတ္ထိကိတ္တနေန ဘဂဝတော ဂဟဋ္ဌာနုဂ္ဂဟကရဏံ ဒဿေတိ, ဇေတဝနာဒိကိတ္တနေန ပဗ္ဗဇိတာနုဂ္ဂဟကရဏံ. တထာ ပုရိမေန ပစ္စယဂ္ဂဟဏတော အတ္တကိလမထာနုယောဂဝိဝဇ္ဇနံ, ပစ္ဆိမေန ဝတ္ထုကာမပ္ပဟာနတော ကာမသုခလ္လိကာနုယောဂဝဇ္ဇနူပါယဒဿနံ. ပုရိမေန စ ဓမ္မဒေသနာဘိယောဂံ, ပစ္ဆိမေန ဝိဝေကာဓိမုတ္တိံ. ပုရိမေန ကရုဏာယ ဥပဂမနံ, ပစ္ဆိမေန စ ပညာယ အပဂမနံ. ပုရိမေန သတ္တာနံ ဟိတသုခနိပ္ဖာဒနာဓိမုတ္တိတံ, ပစ္ဆိမေန ပရဟိတသုခကရဏေ နိရုပလေပတံ. ပုရိမေန ဓမ္မိကသုခါပရိစ္စာဂနိမိတ္တံ ဖာသုဝိဟာရံ, ပစ္ဆိမေန ဥတ္တရိမနုဿဓမ္မာနုယောဂနိမိတ္တံ. ပုရိမေန မနုဿာနံ ဥပကာရဗဟုလတံ, ပစ္ဆိမေန ဒေဝါနံ. ပုရိမေန လောကေ ဇာတဿ လောကေ သံဝဍ္ဎဘာဝံ, ပစ္ဆိမေန လောကေန အနုပလိတ္တတန္တိ ဧဝမာဒိ.

There, the mention of Sāvatthī shows the Blessed One’s support for householders; the mention of Jetavana and so forth shows his support for renunciants. Likewise, the former shows the avoidance of the practice of self-mortification through the acceptance of requisites; the latter, showing the means of avoiding the practice of indulgence in sensual pleasures through the abandoning of sensual objects. And the former shows his dedication to teaching the Dhamma; the latter, his inclination towards seclusion. The former shows his approaching with compassion; the latter, his departing with wisdom. The former shows his resolve to bring about the welfare and happiness of beings; the latter, his being unstained in bringing about the welfare and happiness of others. The former shows a comfortable abiding, a cause for not abandoning righteous happiness; the latter, a cause for repeatedly engaging in the states of superior men. The former shows his great helpfulness to humans; the latter, to devas. The former shows that one born in the world was well-developed in the world; the latter, his being unstained by the world—and so on.

အထာတိ အဝိစ္ဆေဒတ္ထေ, ခေါတိ အဓိကာရန္တရနိဒဿနတ္ထေ နိပါတော. တေန အဝိစ္ဆိန္နေယေဝ တတ္ထ ဘဂဝတော ဝိဟာရေ ဣဒမဓိကာရန္တရံ ဥဒပါဒီတိ ဒဿေတိ. ကိံ တန္တိ? အညတရာ ဒေဝတာတိအာဒိ. တတ္ထ အညတရာတိ အနိယမိတနိဒ္ဒေသော. သာ ဟိ နာမဂေါတ္တတော အပါကဋာ, တသ္မာ ‘‘အညတရာ’’တိ ဝုတ္တာ. ဒေဝေါ ဧဝ ဒေဝတာ, ဣတ္ထိပုရိသသာဓာရဏမေတံ. ဣဓ ပန ပုရိသော ဧဝ, သော ဒေဝပုတ္တော ကိန္တု, သာဓာရဏနာမဝသေန ဒေဝတာတိ ဝုတ္တော.

'Atha' is a particle in the sense of 'uninterrupted'; 'kho' is a particle in the sense of indicating another topic. By this, it shows that while in the Blessed One's dwelling, without interruption, this other topic arose. What is that? It is the passage beginning 'A certain deity.' Therein, 'a certain' (aññatarā) is an indefinite indicator. Indeed, since that deity was not manifest by name and clan, she is called 'a certain one.' A 'deva' is a 'devatā'; this term is common to male and female. Here, however, it is a male, that devaputta, but he is called 'devatā' by way of the common name.

အဘိက္ကန္တာယ ရတ္တိယာတိ ဧတ္ထ အဘိက္ကန္တသဒ္ဒေါ ခယသုန္ဒရာဘိရူပအဗ္ဘနုမောဒနာဒီသု ဒိဿတိ. တတ္ထ ‘‘အဘိက္ကန္တာ, ဘန္တေ, ရတ္တိ, နိက္ခန္တော ပဌမော ယာမော, စိရနိသိန္နော ဘိက္ခုသံဃော, ဥဒ္ဒိသတု, ဘန္တေ, ဘဂဝါ ဘိက္ခူနံ ပါတိမောက္ခ’’န္တိ ဧဝမာဒီသု (စူဠဝ. ၃၈၃; အ. နိ. ၈.၂၀) ခယေ ဒိဿတိ. ‘‘အယံ ဣမေသံ စတုန္နံ ပုဂ္ဂလာနံ အဘိက္ကန္တတရော စ ပဏီတတရော စာ’’တိ ဧဝမာဒီသု (အ. နိ. ၄.၁၀၀) သုန္ဒရေ.

In the phrase 'abhikkantāya rattiyā' (when the night had advanced), the word 'abhikkanta' is seen in senses such as 'passed,' 'beautiful,' 'exceedingly lovely,' 'greatly rejoicing,' and so on. Among these, in passages such as, 'Venerable sir, the night has passed (abhikkantā), the first watch is over, the community of monks has been seated for a long time; venerable sir, may the Blessed One recite the Pātimokkha to the monks,' it is seen in the sense of 'passed.' In passages such as, 'This one, among these four persons, is more excellent (abhikkantataro) and more sublime,' it is seen in the sense of 'beautiful' or 'good'.

‘‘ကော မေ ဝန္ဒတိ ပါဒါနိ, ဣဒ္ဓိယာ ယသသာ ဇလံ;

အဘိက္ကန္တေန ဝဏ္ဏေန, သဗ္ဗာ ဩဘာသယံ ဒိသာ’’တိ. (ဝိ. ဝ. ၈၅၇);

–

'Who is it that worships my feet, shining with power and glory? With an exceedingly lovely complexion (abhikkantena vaṇṇena), illuminating all directions?'

ဧဝမာဒီသု [Pg.97] အဘိရူပေ. ‘‘အဘိက္ကန္တံ, ဘော ဂေါတမ, အဘိက္ကန္တံ, ဘော ဂေါတမာ’’တိ ဧဝမာဒီသု (အ. နိ. ၂.၁၆; ပါရာ. ၁၅) အဗ္ဘနုမောဒနေ. ဣဓ ပန ခယေ. တေန အဘိက္ကန္တာယ ရတ္တိယာတိ ပရိက္ခီဏာယ ရတ္တိယာတိ ဝုတ္တံ ဟောတိ.

In such passages as the preceding, it is seen in the sense of 'exceedingly lovely.' In expressions such as, 'Excellent, Master Gotama! Excellent, Master Gotama!' it is seen in the sense of 'greatly rejoicing' or 'approval.' Here, however, in the phrase under discussion, it is in the sense of 'passed.' Therefore, 'when the night had passed' (abhikkantāya rattiyā) means 'when the night was spent' (parikkhīṇāya rattiyā).

အဘိက္ကန္တဝဏ္ဏာတိ ဧတ္ထ အဘိက္ကန္တသဒ္ဒေါ အဘိရူပေ, ဝဏ္ဏသဒ္ဒေါ ပန ဆဝိထုတိကုလဝဂ္ဂကာရဏသဏ္ဌာနပမာဏရူပါယတနာဒီသု ဒိဿတိ. တတ္ထ ‘‘သုဝဏ္ဏဝဏ္ဏောသိ ဘဂဝါ’’တိ ဧဝမာဒီသု (မ. နိ. ၂.၃၉၉; သု. နိ. ၅၅၃) ဆဝိယံ. ‘‘ကဒါ သညူဠှာ ပန တေ ဂဟပတိ ဣမေ သမဏဿ ဂေါတမဿ ဝဏ္ဏာ’’တိ ဧဝမာဒီသု (မ. နိ. ၂.၇၇) ထုတိယံ. ‘‘စတ္တာရောမေ, ဘော ဂေါတမ, ဝဏ္ဏာ’’တိ ဧဝမာဒီသု (ဒီ. နိ. ၃.၁၁၅) ကုလဝဂ္ဂေ. ‘‘အထ ကေန နု ဝဏ္ဏေန, ဂန္ဓထေနောတိ ဝုစ္စတီ’’တိ ဧဝမာဒီသု (သံ. နိ. ၁.၂၃၄) ကာရဏေ. ‘‘မဟန္တံ ဟတ္ထိရာဇဝဏ္ဏံ အဘိနိမ္မိနိတွာ’’တိ ဧဝမာဒီသု (သံ. နိ. ၁.၁၃၈) သဏ္ဌာနေ. ‘‘တယော ပတ္တဿ ဝဏ္ဏာ’’တိ ဧဝမာဒီသု ပမာဏေ. ‘‘ဝဏ္ဏော ဂန္ဓော ရသော ဩဇာ’’တိ ဧဝမာဒီသု ရူပါယတနေ. သော ဣဓ ဆဝိယံ ဒဋ္ဌဗ္ဗော. တေန အဘိက္ကန္တဝဏ္ဏာတိ အဘိရူပစ္ဆဝီတိ ဝုတ္တံ ဟောတိ.

In the phrase “of excellent complexion,” the word “abhikkanta” is in the sense of “exceedingly beautiful.” The word “vaṇṇa,” however, is seen in the senses of skin, praise, lineage, cause, shape, measure, the sense-base of form, and so on. Among these, in phrases such as “The Blessed One is of golden complexion,” it is used in the sense of skin. In phrases such as “When, householder, has this praise of the ascetic Gotama been so established for you?” it is used in the sense of praise. In phrases such as “There are, O Gotama, these four classes,” it is used in the sense of lineage. In phrases such as “Then for what reason is he called ‘scent-thief’?” it is used in the sense of cause. In phrases such as “Having created the form of a great elephant king,” it is used in the sense of shape. In phrases such as “There are three sizes of the bowl,” it is used in the sense of measure. In phrases such as “Form, scent, taste, nutritive essence,” it is used in the sense of the sense-base of form. Here, it should be understood in the sense of skin. Therefore, “of excellent complexion” is said to mean “having exceedingly beautiful skin.”

ကေဝလကပ္ပန္တိ ဧတ္ထ ကေဝလသဒ္ဒေါ အနဝသေသယေဘုယျအဗျာမိဿာနတိရေကဒဠှတ္ထဝိသံယောဂါဒိအနေကတ္ထော. တထာ ဟိဿ ‘‘ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယ’’န္တိ ဧဝမာဒီသု (ပါရာ. ၁) အနဝသေသတာ အတ္ထော. ‘‘ကေဝလကပ္ပာ စ အင်္ဂမာဂဓာ ပဟူတံ ခါဒနီယံ ဘောဇနီယံ အာဒါယ ဥပသင်္ကမိဿန္တီ’’တိ ဧဝမာဒီသု (မဟာဝ. ၄၃) ယေဘုယျတာ. ‘‘ကေဝလဿ ဒုက္ခက္ခန္ဓဿ သမုဒယော ဟောတီ’’တိ ဧဝမာဒီသု (ဝိဘ. ၂၂၅) အဗျာမိဿတာ. ‘‘ကေဝလံ သဒ္ဓါမတ္တကံ နူန အယမာယသ္မာ’’တိ ဧဝမာဒီသု (မဟာဝ. ၂၄၄) အနတိရေကတာ. ‘‘အာယသ္မတော, ဘန္တေ, အနုရုဒ္ဓဿ ဗာဟိယော နာမ သဒ္ဓိဝိဟာရိကော ကေဝလကပ္ပံ သံဃဘေဒါယ ဌိတော’’တိ ဧဝမာဒီသု (အ. နိ. ၄.၂၄၃) ဒဠှတ္ထတာ. ‘‘ကေဝလီ ဝုသိတဝါ ဥတ္တမပုရိသောတိ ဝုစ္စတီ’’တိ ဧဝမာဒီသု (သံ. နိ. ၃.၅၇) ဝိသံယောဂေါ. ဣဓ ပနဿ အနဝသေသတ္တမတ္ထော အဓိပ္ပေတော.

In the term “kevalakappaṃ,” the word “kevala” has many meanings, such as: without remainder, majority, unmixed, not in excess, firm, and separation. For instance, in passages like “the holy life, entirely complete and pure,” it has the meaning of “without remainder.” In phrases like “The majority of the people of Aṅga and Magadha will approach, bringing abundant hard and soft food,” it has the meaning of “majority.” In statements like “Of the unmixed mass of suffering, there is an arising,” it has the meaning of “unmixed.” In expressions like “This venerable one is surely of mere faith,” it has the meaning of “not in excess.” In passages like “Venerable Sir, the co-resident named Bāhiya of the Venerable Anuruddha is firmly intent on causing schism in the Saṅgha,” it has the meaning of “firmness.” In phrases like “One who is separated, who has lived the life, is called the supreme person,” it has the meaning of “separation.” Here, however, its intended meaning is “without remainder.”

ကပ္ပသဒ္ဒေါ ပနာယံ အဘိသဒ္ဒဟနဝေါဟာရကာလပညတ္တိဆေဒနဝိကပ္ပလေသသမန္တဘာဝါဒိအနေကတ္ထော. တထာ ဟိဿ ‘‘ဩကပ္ပနီယမေတံ [Pg.98] ဘောတော ဂေါတမဿ, ယထာ တံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿာ’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၃၈၇) အဘိသဒ္ဒဟနမတ္ထော. ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ပဉ္စဟိ သမဏကပ္ပေဟိ ဖလံ ပရိဘုဉ္ဇိတု’’န္တိ ဧဝမာဒီသု (စူဠဝ. ၂၅၀) ဝေါဟာရော. ‘‘ယေန သုဒံ နိစ္စကပ္ပံ ဝိဟရာမီ’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၃၈၇) ကာလော. ‘‘ဣစ္စာယသ္မာ ကပ္ပော’’တိ ဧဝမာဒီသု (သု. နိ. ၁၀၉၈; စူဠနိ. ကပ္ပမာဏဝပုစ္ဆာ ၁၁၇, ကပ္ပမာဏဝပုစ္ဆာနိဒ္ဒေသ ၆၁) ပညတ္တိ. ‘‘အလင်္ကတော ကပ္ပိတကေသမဿူ’’တိ ဧဝမာဒီသု (ဇာ. ၂.၂၂.၁၃၆၈) ဆေဒနံ. ‘‘ကပ္ပတိ ဒွင်္ဂုလကပ္ပော’’တိ ဧဝမာဒီသု (စူဠဝ. ၄၄၆) ဝိကပ္ပော. ‘‘အတ္ထိ ကပ္ပော နိပဇ္ဇိတု’’န္တိ ဧဝမာဒီသု (အ. နိ. ၈.၈၀) လေသော. ‘‘ကေဝလကပ္ပံ ဝေဠုဝနံ ဩဘာသေတွာ’’တိ ဧဝမာဒီသု (သံ. နိ. ၁.၉၄) သမန္တဘာဝေါ. ဣဓ ပနဿ သမန္တဘာဝေါ အတ္ထော အဓိပ္ပေတော. ယတော ကေဝလကပ္ပံ ဇေတဝနန္တိ ဧတ္ထ အနဝသေသံ သမန္တတော ဇေတဝနန္တိ ဧဝမတ္ထော ဒဋ္ဌဗ္ဗော.

Now, this word 'kappa' has many meanings, such as: strong belief, convention, time, designation, cutting, allowance, a hint, and all-aroundness. Indeed, in such phrases as, 'This is credible for Master Gotama, as is fitting for the Arahant, the Perfectly Enlightened One,' it has the meaning of strong belief. In such statements as, 'Monks, I allow the partaking of fruit according to five ascetic conventions,' it has the meaning of convention. In such phrases as, 'Whereby I dwell for all time,' it has the meaning of time. In such expressions as, 'Thus, the Venerable Kappa,' it has the meaning of designation. In such instances as, 'Adorned, with hair and beard cut,' it has the meaning of cutting. In such phrases as, 'The two-finger-breadth allowance is permissible,' it has the meaning of allowance. In such statements as, 'There is a chance to lie down,' it has the meaning of a hint. And in such phrases as, 'Illuminating the Veḷuvana all around,' it has the meaning of all-aroundness. Here, however, the meaning of all-aroundness is intended. Whence, in the phrase 'kevalakappaṃ jetavanaṃ,' the meaning should be understood as 'the Jeta Grove entirely, all around.'

ဩဘာသေတွာတိ အာဘာယ ဖရိတွာ, စန္ဒိမာ ဝိယ သူရိယော ဝိယ စ ဧကောဘာသံ ဧကပဇ္ဇောတံ ကရိတွာတိ အတ္ထော.

'Having illuminated' means having pervaded with light and, like the moon and the sun, having made a single light, a single radiance—this is the meaning.

ယေန ဘဂဝါ တေနုပသင်္ကမီတိ ဘုမ္မတ္ထေ ကရဏဝစနံ. ယတော ယတ္ထ ဘဂဝါ, တတ္ထ ဥပသင်္ကမီတိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော. ယေန ဝါ ကာရဏေန ဘဂဝါ ဒေဝမနုဿေဟိ ဥပသင်္ကမိတဗ္ဗော, တေနေဝ ကာရဏေန ဥပသင်္ကမီတိ ဧဝမ္ပေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော. ကေန စ ကာရဏေန ဘဂဝါ ဥပသင်္ကမိတဗ္ဗော? နာနပ္ပကာရဂုဏဝိသေသာဓိဂမာဓိပ္ပာယေန, သာဒုရသဖလူပဘောဂါဓိပ္ပာယေန ဒိဇဂဏေဟိ နိစ္စဖလိတမဟာရုက္ခော ဝိယ. ဥပသင်္ကမီတိ စ ဂတာတိ ဝုတ္တံ ဟောတိ. ဥပသင်္ကမိတွာတိ ဥပသင်္ကမနပရိယောသာနဒီပနံ. အထ ဝါ ဧဝံ ဂတာ တတော အာသန္နတရံ ဌာနံ ဘဂဝတော သမီပသင်္ခါတံ ဂန္တွာတိ ဝုတ္တံ ဟောတိ. ဘဂဝန္တံ အဘိဝါဒေတွာတိ ဘဂဝန္တံ ဝန္ဒိတွာ ပဏမိတွာ နမဿိတွာ.

In the phrase 'Where the Blessed One was, there he approached,' this is an instrumental case in the sense of the locative. Herein, the meaning should be understood thus: 'Wherever the Blessed One was, there he approached.' Or, the meaning herein should be understood thus: 'For whatever reason the Blessed One is to be approached by gods and humans, for that very reason he approached.' And for what reason is the Blessed One to be approached? With the intention of attaining various special qualities, just as a great, ever-fruitful tree is approached by flocks of birds with the intention of enjoying sweet-tasting fruits. And 'he approached' is said to mean 'he went.' 'Having approached' indicates the conclusion of the act of approaching. Alternatively, it is said to mean that having gone thus, from there he went to a nearer place, designated as the presence of the Blessed One. 'Having paid homage to the Blessed One' means having venerated, bowed down to, and paid respect to the Blessed One.

ဧကမန္တန္တိ ဘာဝနပုံသကနိဒ္ဒေသော ဧကောကာသံ ဧကပဿန္တိ ဝုတ္တံ ဟောတိ. ဘုမ္မတ္ထေ ဝါ ဥပယောဂဝစနံ. အဋ္ဌာသီတိ နိသဇ္ဇာဒိပဋိက္ခေပေါ, ဌာနံ ကပ္ပေသိ, ဌိတာ အဟောသီတိ အတ္ထော.

'To one side' is a neuter designation of state; it is said to mean 'in one place, to one side.' Alternatively, it is an accusative case in the sense of the locative. 'Stood' is a rejection of sitting and the like; it establishes the posture of standing. The meaning is, 'she stood.'

ကထံ [Pg.99] ဌိတာ ပန သာ ဧကမန္တံ ဌိတာ အဟူတိ?

But how was it that she, having stood, stood to one side?

‘‘န ပစ္ဆတော န ပုရတော, နာပိ အာသန္နဒူရတော;

န ကစ္ဆေ နောပိ ပဋိဝါတေ, န စာပိ ဩဏတုဏ္ဏတေ;

ဣမေ ဒေါသေ ဝိဝဇ္ဇေတွာ, ဧကမန္တံ ဌိတာ အဟူ’’တိ.

Not behind, not in front, nor too near or too far; not at the side nor upwind, nor on low or high ground. Having avoided these faults, she stood to one side.

ကသ္မာ ပနာယံ အဋ္ဌာသိ ဧဝ, န နိသီဒီတိ? လဟုံ နိဝတ္တိတုကာမတာယ. ဒေဝတာယော ဟိ ကဉ္စိဒေဝ အတ္ထဝသံ ပဋိစ္စ သုစိပုရိသော ဝိယ ဝစ္စဋ္ဌာနံ မနုဿလောကံ အာဂစ္ဆန္တိ. ပကတိယာ ပန တာသံ ယောဇနသတတော ပဘုတိ မနုဿလောကော ဒုဂ္ဂန္ဓတာယ ပဋိကူလော ဟောတိ, န ဧတ္ထ အဘိရမန္တိ, တေန သာ အာဂတကိစ္စံ ကတွာ လဟုံ နိဝတ္တိတုကာမတာယ န နိသီဒိ. ယဿ စ ဂမနာဒိဣရိယာပထပရိဿမဿ ဝိနောဒနတ္ထံ နိသီဒန္တိ, သော ဒေဝါနံ ပရိဿမော နတ္ထိ, တသ္မာပိ န နိသီဒိ. ယေ စ မဟာသာဝကာ ဘဂဝန္တံ ပရိဝါရေတွာ ဌိတာ, တေ ပတိမာနေတိ, တသ္မာပိ န နိသီဒိ. အပိစ ဘဂဝတိ ဂါရဝေနေဝ န နိသီဒိ. ဒေဝတာနဉှိ နိသီဒိတုကာမာနံ အာသနံ နိဗ္ဗတ္တတိ, တံ အနိစ္ဆမာနာ နိသဇ္ဇာယ စိတ္တမ္ပိ အကတွာ ဧကမန္တံ အဋ္ဌာသိ.

Why did this deity stand and not sit down? Due to the desire to return quickly. Indeed, deities come to the human world on account of some purpose, like a man who desires purity going to a latrine. But naturally, to them, the human world, from a hundred yojanas away, is repulsive due to its foul smell; they do not delight in it. Therefore, that deity, having accomplished the task for which she came, did not sit down due to her desire to return quickly. Moreover, the fatigue from postures such as walking, to relieve which people sit, does not exist for deities; for that reason also, she did not sit. And she revered the great disciples who stood surrounding the Blessed One; for that reason also, she did not sit. Furthermore, it was out of reverence for the Blessed One that she did not sit. Indeed, for deities who wish to sit, a seat manifests. Not wishing for it, and not even forming the thought to sit, she stood to one side.

ဧကမန္တံ ဌိတာ ခေါ သာ ဒေဝတာတိ ဧဝံ ဣမေဟိ ကာရဏေဟိ ဧကမန္တံ ဌိတာ ခေါ သာ ဒေဝတာ. ဘဂဝန္တံ ဂါထာယ အဇ္ဈဘာသီတိ ဘဂဝန္တံ အက္ခရပဒနိယမိတဂန္ထိတေန ဝစနေန အဘာသီတိ အတ္ထော. ကထံ? ဗဟူ ဒေဝါ မနုဿာ စ…ပေ… ဗြူဟိ မင်္ဂလမုတ္တမန္တိ.

As for the phrase, 'That deity, indeed, stood to one side': for these reasons, that deity, indeed, stood to one side. As for the phrase, 'She addressed the Blessed One with a verse,' the meaning is that she spoke to the Blessed One with speech composed of fixed letters and words. How? 'Many devas and humans... tell us the highest blessing.'

မင်္ဂလပဉှသမုဋ္ဌာနကထာ

The Discourse on the Origin of the Question Concerning Blessings

တတ္ထ ယသ္မာ ‘‘ဧဝမိစ္စာဒိပါဌဿ, အတ္ထံ နာနပ္ပကာရတော. ဝဏ္ဏယန္တော သမုဋ္ဌာနံ, ဝတွာ’’တိ မာတိကာ ဌပိတာ, တဿ စ သမုဋ္ဌာနဿ အယံ ဝတ္တဗ္ဗတာယ ဩကာသော, တသ္မာ မင်္ဂလပဉှသမုဋ္ဌာနံ တာဝ ဝတွာ ပစ္ဆာ ဣမေသံ ဂါထာပဒါနမတ္ထံ ဝဏ္ဏယိဿာမိ. ကိဉ္စ မင်္ဂလပဉှသမုဋ္ဌာနံ? ဇမ္ဗုဒီပေ ကိရ တတ္ထ တတ္ထ နဂရဒွါရသန္ထာဂါရသဘာဒီသု မဟာဇနော သန္နိပတိတွာ ဟိရညသုဝဏ္ဏံ ဒတွာ နာနပ္ပကာရံ သီတာဟရဏာဒိကထံ ကထာပေတိ, ဧကေကာ ကထာ စတုမာသစ္စယေန နိဋ္ဌာတိ. တတ္ထ ဧကဒိဝသံ မင်္ဂလကထာ သမုဋ္ဌာသိ ‘‘ကိံ နု ခေါ မင်္ဂလံ, ကိံ ဒိဋ္ဌံ မင်္ဂလံ, သုတံ မင်္ဂလံ, မုတံ မင်္ဂလံ, ကော မင်္ဂလံ ဇာနာတီ’’တိ.

Therein, since the mātikā was established stating, 'Explaining the meaning of the text beginning with “evaṃ” in various ways, having first stated the origin,' and since this is the occasion for that origin to be stated, therefore, I will first state the origin of the question concerning blessings and afterwards explain the meaning of these verse-lines. And what is the origin of the question concerning blessings? It is said that in Jambudīpa, in various places such as city gates, assembly halls, and public forums, a great crowd of people would gather. Having given gold and silver, they would have various kinds of stories told, such as the abduction of Sītā. Each story would conclude after four months. There, one day, a discussion on blessings arose: 'What, indeed, is a blessing? Is what is seen a blessing? Is what is heard a blessing? Is what is sensed a blessing? Who knows what a blessing is?'

အထ [Pg.100] ဒိဋ္ဌမင်္ဂလိကော နာမေကော ပုရိသော အာဟ ‘‘အဟံ မင်္ဂလံ ဇာနာမိ, ဒိဋ္ဌံ လောကေ မင်္ဂလံ ဒိဋ္ဌံ နာမ အဘိမင်္ဂလသမ္မတံ ရူပံ. သေယျထိဒံ – ဣဓေကစ္စော ကာလဿေဝ ဝုဋ္ဌာယ စာတကသကုဏံ ဝါ ပဿတိ, ဗေလုဝလဋ္ဌိံ ဝါ ဂဗ္ဘိနိံ ဝါ ကုမာရကေ ဝါ အလင်္ကတပဋိယတ္တေ ပုဏ္ဏဃဋေ ဝါ အလ္လရောဟိတမစ္ဆံ ဝါ အာဇညံ ဝါ အာဇညရထံ ဝါ ဥသဘံ ဝါ ဂါဝိံ ဝါ ကပိလံ ဝါ, ယံ ဝါ ပနညမ္ပိ ကိဉ္စိ ဧဝရူပံ အဘိမင်္ဂလသမ္မတံ ရူပံ ပဿတိ, ဣဒံ ဝုစ္စတိ ဒိဋ္ဌမင်္ဂလ’’န္တိ. တဿ ဝစနံ ဧကစ္စေ အဂ္ဂဟေသုံ, ဧကစ္စေ န အဂ္ဂဟေသုံ. ယေ န အဂ္ဂဟေသုံ, တေ တေန သဟ ဝိဝဒိံသု.

Then a man named Diṭṭhamaṅgalika said: 'I know what a blessing is. In the world, what is seen is a blessing. "What is seen" means a form considered a great blessing. For instance: here, someone, having risen early, sees a cātaka bird, or a bamboo staff, or a pregnant woman, or young boys adorned and prepared, or full pots, or a fresh rohita fish, or a thoroughbred horse, or a chariot drawn by thoroughbreds, or a bull, or a cow, or a monkey, or sees any other such form considered a great blessing. This is called a "seen blessing."' Some accepted his words; some did not. Those who did not accept argued with him.

အထ သုတမင်္ဂလိကော နာမ ဧကော ပုရိသော အာဟ – ‘‘စက္ခုနာမေတံ, ဘော, သုစိမ္ပိ ပဿတိ အသုစိမ္ပိ, တထာ သုန္ဒရမ္ပိ, အသုန္ဒရမ္ပိ, မနာပမ္ပိ, အမနာပမ္ပိ. ယဒိ တေန ဒိဋ္ဌံ မင်္ဂလံ သိယာ, သဗ္ဗမ္ပိ မင်္ဂလံ သိယာ. တသ္မာ န ဒိဋ္ဌံ မင်္ဂလံ, အပိစ ခေါ ပန သုတံ မင်္ဂလံ. သုတံ နာမ အဘိမင်္ဂလသမ္မတော သဒ္ဒေါ. သေယျထိဒံ? ဣဓေကစ္စော ကာလဿေဝ ဝုဋ္ဌာယ ဝဍ္ဎာတိ ဝါ ဝဍ္ဎမာနာတိ ဝါ ပုဏ္ဏာတိ ဝါ ဖုဿာတိ ဝါ သုမနာတိ ဝါ သိရီတိ ဝါ သိရိဝဍ္ဎာတိ ဝါ အဇ္ဇ သုနက္ခတ္တံ သုမုဟုတ္တံ သုဒိဝသံ သုမင်္ဂလန္တိ ဧဝရူပံ ဝါ ယံကိဉ္စိ အဘိမင်္ဂလသမ္မတံ သဒ္ဒံ သုဏာတိ, ဣဒံ ဝုစ္စတိ သုတမင်္ဂလ’’န္တိ. တဿာပိ ဝစနံ ဧကစ္စေ အဂ္ဂဟေသုံ, ဧကစ္စေ န အဂ္ဂဟေသုံ. ယေ န အဂ္ဂဟေသုံ, တေ တေန သဟ ဝိဝဒိံသု.

Then a man named Sutamaṅgalika said: 'Sirs, with the eye one sees both the pure and the impure, likewise the beautiful and the ugly, the agreeable and the disagreeable. If what is seen were a blessing, then everything seen would be a blessing. Therefore, what is seen is not a blessing. But rather, what is heard is a blessing. "What is heard" means a sound considered a great blessing. For instance? Here, someone, having risen early, hears a sound considered a great blessing, such as "Prosper!" or "Prospering!" or "Full!" or "Phussa!" or "Sumanā!" or "Sirī!" or "Sirivaḍḍha!", or "Today is a good constellation, a good moment, a good day, a good blessing!" or any other such sound. This is called a "heard blessing."' His words, too, some accepted, and some did not. Those who did not accept argued with him.

အထ မုတမင်္ဂလိကော နာမေကော ပုရိသော အာဟ ‘‘သောတမ္ပိ ဟိ နာမေတံ, ဘော, သာဓုမ္ပိ အသာဓုမ္ပိ မနာပမ္ပိ အမနာပမ္ပိ သဒ္ဒံ သုဏာတိ. ယဒိ တေန သုတံ မင်္ဂလံ သိယာ, သဗ္ဗမ္ပိ မင်္ဂလံ သိယာ. တသ္မာ န သုတံ မင်္ဂလံ, အပိစ ခေါ ပန မုတံ မင်္ဂလံ. မုတံ နာမ အဘိမင်္ဂလသမ္မတံ ဂန္ဓရသဖောဋ္ဌဗ္ဗံ. သေယျထိဒံ – ဣဓေကစ္စော ကာလဿေဝ ဝုဋ္ဌာယ ပဒုမဂန္ဓာဒိပုပ္ဖဂန္ဓံ ဝါ ဃာယတိ, ဖုဿဒန္တကဋ္ဌံ ဝါ ခါဒတိ, ပထဝိံ ဝါ အာမသတိ, ဟရိတသဿံ ဝါ အလ္လဂေါမယံ ဝါ ကစ္ဆပံ ဝါ တိလံ ဝါ ပုပ္ဖံ ဝါ ဖလံ ဝါ အာမသတိ, ဖုဿမတ္တိကာယ ဝါ သမ္မာ လိမ္ပတိ, ဖုဿသာဋကံ ဝါ နိဝါသေတိ, ဖုဿဝေဌနံ ဝါ ဓာရေတိ. ယံ ဝါ ပနညမ္ပိ ကိဉ္စိ ဧဝရူပံ အဘိမင်္ဂလသမ္မတံ ဂန္ဓံ ဝါ ဃာယတိ, ရသံ ဝါ သာယတိ, ဖောဋ္ဌဗ္ဗံ ဝါ ဖုသတိ, ဣဒံ ဝုစ္စတိ မုတမင်္ဂလ’’န္တိ. တဿာပိ ဝစနံ ဧကစ္စေ အဂ္ဂဟေသုံ, ဧကစ္စေ န အဂ္ဂဟေသုံ.

Then a man named Mutamaṅgalika said: 'Sirs, this ear, indeed, hears sounds both good and bad, pleasant and unpleasant. If what is heard were a blessing, then everything heard would be a blessing. Therefore, what is heard is not a blessing. But rather, what is sensed is a blessing. "What is sensed" means a smell, taste, or tangible object considered a great blessing. For instance: here, someone, having risen early, smells the fragrance of flowers such as the lotus; or chews on pleasant tooth-wood; or touches the earth; or touches green crops, fresh cow-dung, a tortoise, sesame, flowers, or fruit; or anoints oneself well with pleasant clay; or wears a pleasant cloth; or wears a pleasant head-wrap. Or whatever else of this kind, one smells a fragrance, tastes a flavor, or touches a tangible object considered a great blessing—this is called a "sensed blessing."' His words, too, some accepted, and some did not.

တတ္ထ [Pg.101] န ဒိဋ္ဌမင်္ဂလိကော သုတမုတမင်္ဂလိကေ အသက္ခိ ဉာပေတုံ, န တေသံ အညတရော ဣတရေ ဒွေ. တေသု စ မနုဿေသု ယေ ဒိဋ္ဌမင်္ဂလိကဿ ဝစနံ ဂဏှိံသု, တေ ‘‘ဒိဋ္ဌံယေဝ မင်္ဂလ’’န္တိ ဂတာ. ယေ သုတမုတမင်္ဂလိကာနံ, တေ ‘‘သုတံယေဝ မုတံယေဝ မင်္ဂလ’’န္တိ ဂတာ. ဧဝမယံ မင်္ဂလကထာ သကလဇမ္ဗုဒီပေ ပါကဋာ ဇာတာ.

Among them, the Diṭṭhamaṅgalika was not able to make the Suta- and Muta-maṅgalikas understand, nor was any one of them able to make the other two understand. And among those people, those who accepted the words of the Diṭṭhamaṅgalika held the view: 'Only what is seen is a blessing.' Those who accepted the words of the Suta- and Muta-maṅgalikas held the view: 'Only what is heard is a blessing, and only what is sensed is a blessing.' Thus this discussion on blessings became well-known throughout all of Jambudīpa.

အထ သကလဇမ္ဗုဒီပေ မနုဿာ ဂုမ္ဗဂုမ္ဗာ ဟုတွာ ‘‘ကိံ နု ခေါ မင်္ဂလ’’န္တိ မင်္ဂလာနိ စိန္တယိံသု. တေသံ မနုဿာနံ အာရက္ခဒေဝတာ တံ ကထံ သုတွာ တထေဝ မင်္ဂလာနိ စိန္တယိံသု. တာသံ ဒေဝတာနံ ဘုမ္မဒေဝတာ မိတ္တာ ဟောန္တိ, အထ တတော သုတွာ ဘုမ္မဒေဝတာပိ တထေဝ မင်္ဂလာနိ စိန္တယိံသု, တာသံ ဒေဝတာနံ အာကာသဋ္ဌဒေဝတာ မိတ္တာ ဟောန္တိ, အာကာသဋ္ဌဒေဝတာနံ စတုမဟာရာဇိကာ ဒေဝတာ မိတ္တာ ဟောန္တိ, ဧတေနုပါယေန ယာဝ သုဒဿီဒေဝတာနံ အကနိဋ္ဌဒေဝတာ မိတ္တာ ဟောန္တိ, အထ တတော သုတွာ အကနိဋ္ဌဒေဝတာပိ တထေဝ ဂုမ္ဗဂုမ္ဗာ ဟုတွာ မင်္ဂလာနိ စိန္တယိံသု. ဧဝံ ယာဝ ဒသသဟဿစက္ကဝါဠေသု သဗ္ဗတ္ထ မင်္ဂလစိန္တာ ဥဒပါဒိ. ဥပ္ပန္နာ စ ‘‘ဣဒံ မင်္ဂလံ ဣဒံ မင်္ဂလ’’န္တိ ဝိနိစ္ဆယမာနာပိ အပ္ပတ္တာ ဧဝ ဝိနိစ္ဆယံ ဒွါဒသ ဝဿာနိ အဋ္ဌာသိ. သဗ္ဗေ မနုဿာ စ ဒေဝါ စ ဗြဟ္မာနော စ ဌပေတွာ အရိယသာဝကေ ဒိဋ္ဌသုတမုတဝသေန တိဓာ ဘိန္နာ. ဧကောပိ ‘‘ဣဒမေဝ မင်္ဂလ’’န္တိ ယထာဘုစ္စတော နိဋ္ဌင်္ဂတော နာဟောသိ, မင်္ဂလကောလာဟလံ လောကေ ဥပ္ပဇ္ဇိ.

Then, throughout all of Jambudīpa, humans formed into groups and pondered on blessings, thinking, “What indeed is a blessing?” The guardian deities of those humans, having heard that discussion, likewise pondered on blessings. The earth-deities are friends of those deities; then, having heard it from them, the earth-deities also pondered on blessings in the same way. The sky-dwelling deities are friends of those earth-deities. The Cātumahārājika deities are friends of the sky-dwelling deities. By this method, the chain of friends extended up to the Akaniṭṭha deities, who are friends of the Sudassī deities. Then, having heard it from them, the Akaniṭṭha deities also formed into groups and pondered on blessings in the same way. Thus, throughout the ten thousand world-systems, the thought of blessings arose everywhere. And though this matter arose and they tried to decide, saying, “This is a blessing, this is a blessing,” it stood for twelve years without reaching a decision. All humans, deities, and brahmās—except for the noble disciples—were divided into three factions according to what was seen, heard, or sensed. Not even one was able to reach a conclusion according to reality, saying, “This alone is a blessing.” The uproar concerning blessings arose in the world.

ကောလာဟလံ နာမ ပဉ္စဝိဓံ ကပ္ပကောလာဟလံ, စက္ကဝတ္တိကောလာဟလံ, ဗုဒ္ဓကောလာဟလံ, မင်္ဂလကောလာဟလံ, မောနေယျကောလာဟလန္တိ. တတ္ထ ကာမာဝစရဒေဝါ မုတ္တသိရာ ဝိကိဏ္ဏကေသာ ရုဒမ္မုခါ အဿူနိ ဟတ္ထေဟိ ပုဉ္ဆမာနာ ရတ္တဝတ္ထနိဝတ္ထာ အတိဝိယ ဝိရူပဝေသဓာရိနော ဟုတွာ ‘‘ဝဿသတသဟဿစ္စယေန ကပ္ပုဋ္ဌာနံ ဟောဟိတိ, အယံ လောကော ဝိနဿိဿတိ, မဟာသမုဒ္ဒေါ သုဿိဿတိ, အယဉ္စ မဟာပထဝီ သိနေရု စ ပဗ္ဗတရာဇာ ဥဍ္ဎယှိဿတိ ဝိနဿိဿတိ, ယာဝ ဗြဟ္မလောကာ လောကဝိနာသော ဘဝိဿတိ, မေတ္တံ မာရိသာ ဘာဝေထ, ကရုဏံ မုဒိတံ ဥပေက္ခံ မာရိသာ ဘာဝေထ, မာတရံ ဥပဋ္ဌဟထ, ပိတရံ ဥပဋ္ဌဟထ, ကုလေ ဇေဋ္ဌာပစာယိနော ဟောထ, ဇာဂရထ မာ ပမာဒတ္ထာ’’တိ မနုဿပထေ ဝိစရိတွာ အာရောစေန္တိ. ဣဒံ ကပ္ပကောလာဟလံ နာမ.

An uproar, by name, is of five kinds: the eon-uproar, the wheel-turning monarch-uproar, the Buddha-uproar, the blessing-uproar, and the sagehood-uproar. Among these, for the eon-uproar, the deities of the sense-sphere, with heads bare of ornaments, with dishevelled hair, with weeping faces, wiping their tears with their hands, wearing red garments, and having assumed an extremely unsightly appearance, wander in the human world-path and announce: “After one hundred thousand years, the dissolution of the eon will occur! This world will be destroyed, the great ocean will dry up, and this great earth and Sineru, the king of mountains, will burn and be destroyed! The destruction of the world will occur up to the Brahma-world! Sirs, develop loving-kindness! Sirs, develop compassion, appreciative joy, and equanimity! Attend to your mother, attend to your father! Be respectful to the elders in the family! Be vigilant, do not be heedless!” This is called the eon-uproar.

ကာမာဝစရဒေဝါယေဝ ‘‘ဝဿသတဿစ္စယေန စက္ကဝတ္တိရာဇာ လောကေ ဥပ္ပဇ္ဇိဿတီ’’တိ မနုဿပထေ ဝိစရိတွာ အာရောစေန္တိ. ဣဒံ စက္ကဝတ္တိကောလာဟလံ နာမ. သုဒ္ဓါဝါသာ ပန ဒေဝါ ဗြဟ္မာဘရဏေန အလင်္ကရိတွာ ဗြဟ္မဝေဌနံ [Pg.102] သီသေ ကတွာ ပီတိသောမနဿဇာတာ ဗုဒ္ဓဂုဏဝါဒိနော ‘‘ဝဿသဟဿစ္စယေန ဗုဒ္ဓေါ လောကေ ဥပ္ပဇ္ဇိဿတီ’’တိ မနုဿပထေ ဝိစရိတွာ အာရောစေန္တိ. ဣဒံ ဗုဒ္ဓကောလာဟလံ နာမ. သုဒ္ဓါဝါသာ ဧဝ ဒေဝါ ဒေဝမနုဿာနံ စိတ္တံ ဉတွာ ‘‘ဒွါဒသန္နံ ဝဿာနံ အစ္စယေန သမ္မာသမ္ဗုဒ္ဓေါ မင်္ဂလံ ကထေဿတီ’’တိ မနုဿပထေ ဝိစရိတွာ အာရောစေန္တိ. ဣဒံ မင်္ဂလကောလာဟလံ နာမ. သုဒ္ဓါဝါသာ ဧဝ ဒေဝါ ‘‘သတ္တန္နံ ဝဿာနံ အစ္စယေန အညတရော ဘိက္ခု ဘဂဝတာ သဒ္ဓိံ သမာဂမ္မ မောနေယျပ္ပဋိပဒံ ပုစ္ဆိဿတီ’’တိ မနုဿပထေ ဝိစရိတွာ အာရောစေန္တိ. ဣဒံ မောနေယျကောလာဟလံ နာမ. ဣမေသု ပဉ္စသု ကောလာဟလေသု ဒေဝမနုဿာနံ ဣဒံ မင်္ဂလကောလာဟလံ လောကေ ဥပ္ပဇ္ဇိ.

The sense-sphere deities themselves, wandering in the realm of humans, announce: “After one hundred years, a wheel-turning king will arise in the world.” This is called the Wheel-turner uproar. But the deities of the Pure Abodes, having adorned themselves with Brahmā-ornaments, having placed a Brahmā-headdress on their heads, filled with joy and gladness, and speaking of the virtues of the Buddha, wander in the realm of humans and announce: “After one thousand years, a Buddha will arise in the world.” This is called the Buddha uproar. The deities of the Pure Abodes themselves, knowing the minds of deities and humans, wander in the realm of humans and announce: “After twelve years, the Perfectly Enlightened One will teach on blessings.” This is called the blessing uproar. The deities of the Pure Abodes themselves wander in the realm of humans and announce: “After seven years, a certain bhikkhu, having approached the Blessed One, will ask about the practice of sagehood.” This is called the sagehood uproar. Among these five uproars, this blessing uproar arose in the world for deities and humans.

အထ ဒေဝေသု စ မနုဿေသု စ ဝိစိနိတွာ ဝိစိနိတွာ မင်္ဂလာနိ အလဘမာနေသု ဒွါဒသန္နံ ဝဿာနံ အစ္စယေန တာဝတိံသကာယိကာ ဒေဝတာ သင်္ဂမ္မ သမာဂမ္မ ဧဝံ သမစိန္တေသုံ ‘‘သေယျထာပိ နာမ ဃရသာမိကော အန္တောဃရဇနာနံ, ဂါမသာမိကော ဂါမဝါသီနံ, ရာဇာ သဗ္ဗမနုဿာနံ, ဧဝမေဝ အယံ သက္ကော ဒေဝါနမိန္ဒော အမှာကံ အဂ္ဂေါ စ သေဋ္ဌော စ ယဒိဒံ ပုညေန တေဇေန ဣဿရိယေန ပညာယ ဒွိန္နံ ဒေဝလောကာနံ အဓိပတိ, ယံနူန မယံ သက္ကံ ဒေဝါနမိန္ဒံ ဧတမတ္ထံ ပုစ္ဆေယျာမာ’’တိ. တာ သက္ကဿ သန္တိကံ ဂန္တွာ သက္ကံ ဒေဝါနမိန္ဒံ တင်္ခဏာနုရူပနိဝါသနာဘရဏသဿိရိကသရီရံ အဍ္ဎတေယျကောဋိအစ္ဆရာဂဏပရိဝုတံ ပါရိစ္ဆတ္တကမူလေ ပဏ္ဍုကမ္ဗလဝရာသနေ နိသိန္နံ အဘိဝါဒေတွာ ဧကမန္တံ ဌတွာ ဧတဒဝေါစုံ ‘‘ယဂ္ဃေ, မာရိသ, ဇာနေယျာသိ, ဧတရဟိ မင်္ဂလပဉှာ သမုဋ္ဌိတာ, ဧကေ ‘ဒိဋ္ဌံ မင်္ဂလ’န္တိ ဝဒန္တိ, ဧကေ ‘သုတံ မင်္ဂလ’န္တိ, ဧကေ ‘မုတံ မင်္ဂလ’န္တိ, တတ္ထ မယဉ္စ အညေ စ အနိဋ္ဌင်္ဂတာ, သာဓု ဝတ နော တွံ ယာထာဝတော ဗျာကရောဟီ’’တိ. ဒေဝရာဇာ ပကတိယာပိ ပညဝါ ‘‘အယံ မင်္ဂလကထာ ကတ္ထ ပဌမံ သမုဋ္ဌိတာ’’တိ အာဟ. ‘‘မယံ, ဒေဝ, စာတုမဟာရာဇိကာနံ အဿုမှာ’’တိ အာဟံသု. တတော စာတုမဟာရာဇိကာ အာကာသဋ္ဌဒေဝတာနံ, အာကာသဋ္ဌဒေဝတာ ဘုမ္မဒေဝတာနံ, ဘုမ္မဒေဝတာ မနုဿာရက္ခဒေဝတာနံ, မနုဿာရက္ခဒေဝတာ ‘‘မနုဿလောကေ သမုဋ္ဌိတာ’’တိ အာဟံသု.

Then, when, after searching again and again among deities and humans, they could not determine what blessings are, after the passing of twelve years, the deities of the Tāvatiṃsa realm gathered and assembled, and deliberated together thus: “Just as the master of a house is for the people within the house, the village headman for the villagers, and the king for all humans, so too this Sakka, lord of the deities, is for us the foremost and the best—that is, by merit, power, sovereignty, and wisdom, he is the lord of the two deva-worlds. What if we were to ask Sakka, the lord of the deities, about this matter?” Having gone to the presence of Sakka, they saw him seated at the foot of the Pāricchattaka tree on the excellent Paṇḍukambala seat, his glorious body adorned with garments and ornaments befitting the occasion, surrounded by a retinue of two and a half crores of celestial nymphs. Having paid homage to him, they stood to one side and said this: “Venerable sir, may it please you to know, the question of blessings has now arisen. Some say, ‘The seen is a blessing,’ some say, ‘The heard is a blessing,’ and some say, ‘The sensed is a blessing.’ Therein, we and others have not reached a conclusion. It would be good indeed if you would explain it to us according to reality.” The king of deities, being wise by nature, asked, “Where did this talk of blessings first arise?” They said, “Lord, we heard it from the Cātumahārājikas.” Then the Cātumahārājikas heard it from the sky-dwelling deities, the sky-dwelling deities from the earth-deities, the earth-deities from the human-guardian deities, and the human-guardian deities said, “It arose in the human world.”

အထ ဒေဝါနမိန္ဒော ‘‘သမ္မာသမ္ဗုဒ္ဓေါ ကတ္ထ ဝသတီ’’တိ ပုစ္ဆိ. ‘‘မနုဿလောကေ ဒေဝါ’’တိ အာဟံသု. တံ ဘဂဝန္တံ ကောစိ ပုစ္ဆီတိ, န ကောစိ ဒေဝါတိ[Pg.103]. ကိန္နု နာမ တုမှေ မာရိသာ အဂ္ဂိံ ဆဍ္ဍေတွာ ခဇ္ဇောပနကံ ဥဇ္ဇာလေထ, ယေန တုမှေ အနဝသေသမင်္ဂလဒေသကံ တံ ဘဂဝန္တံ အတိက္ကမိတွာ မံ ပုစ္ဆိတဗ္ဗံ မညထ, အာဂစ္ဆထ မာရိသာ, တံ ဘဂဝန္တံ ပုစ္ဆာမ, အဒ္ဓါ သဿိရိကံ ပဉှဝေယျာကရဏံ လဘိဿာမာတိ ဧကံ ဒေဝပုတ္တံ အာဏာပေသိ ‘‘တံ ဘဂဝန္တံ ပုစ္ဆာ’’တိ. သော ဒေဝပုတ္တော တင်္ခဏာနုရူပေန အလင်္ကာရေန အတ္တာနံ အလင်္ကရိတွာ ဝိဇ္ဇုရိဝ ဝိဇ္ဇောတမာနော ဒေဝဂဏပရိဝုတော ဇေတဝနမဟာဝိဟာရံ ဂန္တွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ ဌတွာ မင်္ဂလပဉှံ ပုစ္ဆန္တော ဂါထာယ အဇ္ဈဘာသိ ‘‘ဗဟူ ဒေဝါ မနုဿာ စာ’’တိ.

Then the lord of the deities asked, 'Where does the Perfectly Enlightened One dwell?' They replied, 'In the human world, O Deva.' 'Has anyone asked that Blessed One?' 'No one, O Deva.' 'Why indeed, sirs, do you discard the fire and kindle a firefly, that you think I should be asked, having passed by that Blessed One, the teacher of blessings in their entirety? Come, sirs, let us ask that Blessed One. Surely, we shall obtain a glorious explanation of the question.' Then he commanded a certain devaputta, 'Go and ask that Blessed One.' That devaputta adorned himself with ornaments suitable for the occasion and, shining like lightning, surrounded by a host of devas, went to the Jetavana Great Monastery. He paid homage to the Blessed One, stood to one side, and, wishing to ask the question about blessings, addressed him with the verse beginning: 'Many devas and humans...'

ဣဒံ မင်္ဂလပဉှသမုဋ္ဌာနံ.

This is the origin of the question on blessings.

ဗဟူဒေဝါတိဂါထာဝဏ္ဏနာ

Commentary on the Verse Beginning 'Bahū devā'

၂. ဣဒါနိ ဂါထာပဒါနံ အတ္ထဝဏ္ဏနာ ဟောတိ. ဗဟူတိ အနိယမိတသင်္ချာနိဒ္ဒေသော, တေန အနေကသတာ အနေကသဟဿာ အနေကသတသဟဿာတိ ဝုတ္တံ ဟောတိ. ဒိဗ္ဗန္တီတိ ဒေဝါ, ပဉ္စဟိ ကာမဂုဏေဟိ ကီဠန္တိ, အတ္တနော ဝါ သိရိယာ ဇောတေန္တီတိ အတ္ထော. အပိစ ဒေဝါတိ တိဝိဓာ ဒေဝါ သမ္မုတိဥပပတ္တိဝိသုဒ္ဓိဝသေန. ယထာဟ –

Now there is the explanation of the meaning of the words of the verse. 'Many' is an indication of an indefinite number; by this, it is said to mean many hundreds, many thousands, many hundred-thousands. They are called 'devas' because they shine (dibbanti); they sport with the five strands of sensual pleasure, or they shine with their own glory—this is the meaning. Moreover, devas are of three kinds by way of convention, rebirth, and purification. As it is said:

‘‘ဒေဝါတိ တယော ဒေဝါ – သမ္မုတိဒေဝါ, ဥပပတ္တိဒေဝါ, ဝိသုဒ္ဓိဒေဝါ. တတ္ထ သမ္မုတိဒေဝါ နာမ ရာဇာနော ဒေဝိယော ရာဇကုမာရာ. ဥပပတ္တိဒေဝါ နာမ စာတုမဟာရာဇိကေ ဒေဝေ ဥပါဒါယ တဒုတ္တရိဒေဝါ. ဝိသုဒ္ဓိဒေဝါ နာမ အရဟန္တော ဝုစ္စန္တီ’’တိ (စူဠနိ. ဓောတကမာဏဝပုစ္ဆာနိဒ္ဒေသ ၃၂, ပါရာယနာနုဂီတိဂါထာနိဒ္ဒေသ ၁၁၉).

2. 'Devas are of three kinds: devas by convention, devas by rebirth, and devas by purification. Therein, devas by convention are kings, queens, and princes. Devas by rebirth are those beginning with the devas of the Cātumahārājika realm and those above them. Devas by purification are called arahants' (cūḷani. dhotakamāṇavapucchāniddesa 32, pārāyanānugītigāthāniddesa 119).

တေသု ဣဓ ဥပပတ္တိဒေဝါ အဓိပ္ပေတာ. မနုနော အပစ္စာတိ မနုဿာ. ပေါရာဏာ ပန ဘဏန္တိ – မနသော ဥဿန္နတာယ မနုဿာ. တေ ဇမ္ဗုဒီပကာ, အပရဂေါယာနကာ, ဥတ္တရကုရုကာ, ပုဗ္ဗဝိဒေဟကာတိ စတုဗ္ဗိဓာ, ဣဓ ဇမ္ဗုဒီပကာ အဓိပ္ပေတာ. မင်္ဂလန္တိ မဟန္တိ ဣမေဟိ သတ္တာတိ မင်္ဂလာနိ, ဣဒ္ဓိံ ဝုဒ္ဓိဉ္စ ပါပုဏန္တီတိ အတ္ထော. အစိန္တယုန္တိ စိန္တေသုံ အာကင်္ခမာနာတိ ဣစ္ဆမာနာ ပတ္ထယမာနာ ပိဟယမာနာ. သောတ္ထာနန္တိ သောတ္ထိဘာဝံ, သဗ္ဗေသံ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကာနံ သောဘနာနံ သုန္ဒရာနံ ကလျာဏာနံ ဓမ္မာနမတ္ထိတန္တိ ဝုတ္တံ ဟောတိ. ဗြူဟီတိ ဒေသေဟိ ပကာသေဟိ, အာစိက္ခ ဝိဝရ [Pg.104] ဝိဘဇ ဥတ္တာနီကရောဟိ. မင်္ဂလန္တိ ဣဒ္ဓိကာရဏံ ဝုဒ္ဓိကာရဏံ သဗ္ဗသမ္ပတ္တိကာရဏံ. ဥတ္တမန္တိ ဝိသိဋ္ဌံ ပဝရံ သဗ္ဗလောကဟိတသုခါဝဟန္တိ အယံ ဂါထာယ အနုပုဗ္ဗပဒဝဏ္ဏနာ.

Among these, devas by rebirth are intended here. Humans (manussā) are so called because they are the 'offspring of Manu' (Manuno apaccā). The ancients, however, say they are called 'manussā' because of the eminence of their mind (manaso ussannatāya). They are of four kinds: those of Jambudīpa, Aparagoyāna, Uttarakuru, and Pubbavideha; here, those of Jambudīpa are intended. 'Maṅgalāni' (blessings) are so called because 'beings become great (mahanti) through these'; it means they attain prosperity and growth. 'Acintayuṃ' means 'they pondered.' 'Ākaṅkhamānā' means 'desiring, wishing, or longing.' 'Sotthānaṃ' means 'a state of well-being'; it is said to be the existence of all beautiful, good, and wholesome things pertaining to this life and the next. 'Brūhi' means: 'teach, reveal, declare, open up, analyze, make clear.' 'Maṅgalaṃ' is the cause of prosperity, the cause of growth, and the cause of all success. 'Uttamaṃ' means 'distinguished, excellent, bringing welfare and happiness to the whole world.' This is the sequential word-by-word explanation of the verse.

အယံ ပန ပိဏ္ဍတ္ထော – သော ဒေဝပုတ္တော ဒသသဟဿစက္ကဝါဠေသု ဒေဝတာ မင်္ဂလပဉှံ သောတုကာမတာယ ဣမသ္မိံ စက္ကဝါဠေ သန္နိပတိတွာ ဧကဝါလဂ္ဂကောဋိဩကာသမတ္တေ ဒသပိ ဝီသမ္ပိ တိံသမ္ပိ စတ္တာလီသမ္ပိ ပညာသမ္ပိ သဋ္ဌိပိ သတ္တတိပိ အသီတိပိ သုခုမတ္တဘာဝေ နိမ္မိနိတွာ သဗ္ဗဒေဝမာရဗြဟ္မာနော သိရိယာ စ တေဇသာ စ အဓိဂ္ဂယှ ဝိရောစမာနံ ပညတ္တဝရဗုဒ္ဓါသနေ နိသိန္နံ ဘဂဝန္တံ ပရိဝါရေတွာ ဌိတာ ဒိသွာ တသ္မိဉ္စ သမယေ အနာဂတာနမ္ပိ သကလဇမ္ဗုဒီပကာနံ မနုဿာနံ စေတသာ စေတောပရိဝိတက္ကမညာယ သဗ္ဗဒေဝမနုဿာနံ ဝိစိကိစ္ဆာသလ္လသမုဒ္ဓရဏတ္ထံ အာဟ –

This, however, is the summary meaning: That devaputta saw the devas from the ten-thousand world-systems. Desiring to hear the question on blessings, they had assembled in this world-system. Having created subtle forms—ten, twenty, thirty, forty, fifty, sixty, seventy, or even eighty of them in a space the size of a hair-tip's point—they stood surrounding the Blessed One. He was seated on the prepared, excellent Buddha-seat, shining, having surpassed all devas, Māras, and Brahmās with his glory and majesty. At that time, that devaputta, having known with his mind the thoughts in the minds of all the humans of Jambudīpa who had not come, spoke for the purpose of extracting the dart of doubt from all devas and humans:

‘‘ဗဟူ ဒေဝါ မနုဿာ စ, မင်္ဂလာနိ အစိန္တယုံ;

အာကင်္ခမာနာ သောတ္ထာနံ, ဗြူဟိ မင်္ဂလမုတ္တမ’’န္တိ.

“Many devas and humans have pondered on blessings, desiring well-being; declare the highest blessing.”

တာသံ ဒေဝတာနံ အနုမတိယာ မနုဿာနဉ္စ အနုဂ္ဂဟေန မယာ ပုဋ္ဌော သမာနော ယံ သဗ္ဗေသမေဝ အမှာကံ ဧကန္တဟိတသုခါဝဟတော ဥတ္တမံ မင်္ဂလံ, တံ နော အနုကမ္ပံ ဥပါဒါယ ဗြူဟိ ဘဂဝါတိ.

With the consent of those devas and for the benefit of humans, being asked by me, O Blessed One, please declare out of compassion for us that supreme blessing which brings certain welfare and happiness to all of us.

အသေဝနာစာတိဂါထာဝဏ္ဏနာ

The Commentary on the Verse Beginning with 'Non-Association'

၃. ဧဝမေတံ ဒေဝပုတ္တဿ ဝစနံ သုတွာ ဘဂဝါ ‘‘အသေဝနာ စ ဗာလာန’’န္တိ ဂါထမာဟ. တတ္ထ အသေဝနာတိ အဘဇနာ အပယိရုပါသနာ. ဗာလာနန္တိ ဗလန္တိ အဿသန္တီတိ ဗာလာ, အဿသိတပဿသိတမတ္တေန ဇီဝန္တိ, န ပညာဇီဝိတေနာတိ အဓိပ္ပာယော. တေသံ ဗာလာနံ. ပဏ္ဍိတာနန္တိ ပဏ္ဍန္တီတိ ပဏ္ဍိတာ, သန္ဒိဋ္ဌိကသမ္ပရာယိကေသု အတ္ထေသု ဉာဏဂတိယာ ဂစ္ဆန္တီတိ အဓိပ္ပာယော. တေသံ ပဏ္ဍိတာနံ. သေဝနာတိ ဘဇနာ ပယိရုပါသနာ တံသဟာယတာ တံသမ္ပဝင်္ကတာ တံသမင်္ဂိတာ ပူဇာတိ သက္ကာရဂရုကာရမာနနဝန္ဒနာ. ပူဇနေယျာနန္တိ ပူဇာရဟာနံ. ဧတံ မင်္ဂလမုတ္တမန္တိ ယာ စ ဗာလာနံ အသေဝနာ, ယာ စ ပဏ္ဍိတာနံ သေဝနာ, ယာ စ ပူဇနေယျာနံ ပူဇာ, တံ သဗ္ဗံ သမ္ပိဏ္ဍေတွာ အာဟ ‘‘ဧတံ မင်္ဂလမုတ္တမ’’န္တိ. ယံ တယာ ပုဋ္ဌံ ‘‘ဗြူဟိ မင်္ဂလမုတ္တမ’’န္တိ, ဧတ္ထ တာဝ ဧတံ မင်္ဂလမုတ္တမန္တိ ဂဏှာဟီတိ ဝုတ္တံ ဟောတိ. အယမေတိဿာ ဂါထာယ ပဒဝဏ္ဏနာ.

3. Having heard these words of the devaputta, the Blessed One spoke the verse beginning, “Not associating with fools.” Herein, ‘non-association’ (asevanā) means not associating (abhajanā), not attending upon (apayirupāsanā). ‘Of fools’ (bālānaṃ): they are ‘fools’ (bālā) because they ‘breathe’ (balanti); they live merely by breathing in and out, not by the life of wisdom—this is the meaning. Of those fools. ‘Of the wise’ (paṇḍitānaṃ): they are ‘wise’ (paṇḍitā) because they ‘proceed’ (paṇḍanti); they proceed with the movement of wisdom in matters pertaining to the here-and-now and to the future life—this is the meaning. Of those wise ones. ‘Association’ (sevanā) means associating (bhajanā), attending upon (payirupāsanā), being a companion to them (taṃsahāyatā), being devoted to them (taṃsampavaṅkatā), being in company with them (taṃsamaṅgitā). ‘Honoring’ (pūjā) means respect (sakkāra), reverence (garukāra), honoring (mānana), and paying homage (vandanā). ‘Of those worthy of honor’ (pūjaneyyānaṃ) means of those who are worthy of honor (pūjārahānaṃ). ‘This is the highest blessing’ (etaṃ maṅgalamuttamaṃ): having combined all of this—the non-association with fools, the association with the wise, and the honoring of those worthy of honor—He said, “This is the highest blessing.” It means: “That which you asked, ‘Declare the highest blessing,’ you should grasp this, for now, as the highest blessing.” This is the explanation of the words of this verse.

အတ္ထဝဏ္ဏနာ [Pg.105] ပနဿာ ဧဝံ ဝေဒိတဗ္ဗာ – ဧဝမေတံ ဒေဝပုတ္တဿ ဝစနံ သုတွာ ဘဂဝါ ‘‘အသေဝနာ စ ဗာလာန’’န္တိ ဣမံ ဂါထမာဟ. တတ္ထ ယသ္မာ စတုဗ္ဗိဓာ ဂါထာ ပုစ္ဆိတဂါထာ, အပုစ္ဆိတဂါထာ, သာနုသန္ဓိကဂါထာ, အနနုသန္ဓိကဂါထာတိ. တတ္ထ ‘‘ပုစ္ဆာမိ တံ, ဂေါတမ, ဘူရိပည, ကထင်္ကရော သာဝကော သာဓု ဟောတီ’’တိ (သု. နိ. ၃၇၈) စ ‘‘ကထံ နု တွံ, မာရိသ, ဩဃမတရီ’’တိ (သံ. နိ. ၁.၁) စ ဧဝမာဒီသု ပုစ္ဆိတေန ကထိတာ ပုစ္ဆိတဂါထာ. ‘‘ယံ ပရေ သုခတော အာဟု, တဒရိယာ အာဟု ဒုက္ခတော’’တိ ဧဝမာဒီသု (သု. နိ. ၇၆၇) အပုစ္ဆိတေန အတ္တဇ္ဈာသယဝသေန ကထိတာ အပုစ္ဆိတဂါထာ. သဗ္ဗာပိ ဗုဒ္ဓါနံ ဂါထာ ‘‘သနိဒါနာဟံ, ဘိက္ခဝေ, ဓမ္မံ ဒေသေဿာမီ’’တိ (အ. နိ. ၃.၁၂၆; ကထာ. ၈၀၆) ဝစနတော သာနုသန္ဓိကဂါထာ. အနနုသန္ဓိကဂါထာ ဣမသ္မိံ သာသနေ နတ္ထိ. ဧဝမေတာသု ဂါထာသု အယံ ဒေဝပုတ္တေန ပုစ္ဆိတေန ဘဂဝတာ ကထိတတ္တာ ပုစ္ဆိတဂါထာ. အယဉ္စ ယထာ ဆေကော ပုရိသော ကုသလော မဂ္ဂဿ ကုသလော အမဂ္ဂဿ မဂ္ဂံ ပုဋ္ဌော ပဌမံ ဝိဇဟိတဗ္ဗံ အာစိက္ခိတွာ ပစ္ဆာ ဂဟေတဗ္ဗံ အာစိက္ခတိ ‘‘အသုကသ္မိံ နာမ ဌာနေ ဒွေဓာပထော ဟောတိ, တတ္ထ ဝါမံ မုဉ္စိတွာ ဒက္ခိဏံ ဂဏှထာ’’တိ, ဧဝံ သေဝိတဗ္ဗာသေဝိတဗ္ဗေသု အသေဝိတဗ္ဗံ အာစိက္ခိတွာ သေဝိတဗ္ဗံ အာစိက္ခတိ. ဘဂဝါ စ မဂ္ဂကုသလပုရိသသဒိသော. ယထာဟ –

The explanation of its meaning should be understood thus: Having heard these words of the devaputta, the Blessed One spoke this verse: “Not associating with fools.” Herein, verses are of four kinds: questioned verses, unasked verses, verses with connection, and verses without connection. Among these, verses like “I ask you, Gotama, of vast wisdom, how does a disciple become virtuous?” and “How, sir, did you cross the flood?” are called questioned verses because they are spoken in response to a question. Verses like “What others call happiness, the noble ones call suffering” are called unasked verses because they are spoken spontaneously from one's own inclination. All the verses of the Buddhas are verses with connection, as stated in the words, “Monks, I will teach the Dhamma with its cause.” There are no verses without connection in this Dispensation. Thus, among these verses, this one is a questioned verse because it was spoken by the Blessed One in response to the devaputta's question. And just as a skilled person, who is skilled in the path and skilled in what is not the path, when asked about the path, first points out what should be abandoned and then points out what should be taken—“At such and such a place, the path forks; there, abandon the left and take the right”—so too, regarding those who should be associated with and those who should not, He first explains who should not be associated with and then explains who should be associated with. The Blessed One is like a person skilled in the path. As it is said:

‘‘ပုရိသော မဂ္ဂကုသလောတိ ခေါ, တိဿ, တထာဂတဿေတံ အဓိဝစနံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ. သော ဟိ ကုသလော ဣမဿ လောကဿ, ကုသလော ပရဿ လောကဿ, ကုသလော မစ္စုဓေယျဿ, ကုသလော အမစ္စုဓေယျဿ, ကုသလော မာရဓေယျဿ, ကုသလော အမာရဓေယျဿာ’’တိ.

“‘A person skilled in the path,’ Tissa, is a designation for the Tathāgata, the Arahant, the Perfectly Self-Enlightened One. For he is skilled regarding this world, skilled regarding the other world, skilled regarding the domain of death, skilled regarding the deathless domain, skilled regarding the domain of Māra, skilled regarding the domain beyond Māra.”

တသ္မာ ပဌမံ အသေဝိတဗ္ဗံ အာစိက္ခန္တော အာဟ – ‘‘အသေဝနာ စ ဗာလာနံ, ပဏ္ဍိတာနဉ္စ သေဝနာ’’တိ. ဝိဇဟိတဗ္ဗမဂ္ဂေါ ဝိယ ဟိ ပဌမံ ဗာလာ န သေဝိတဗ္ဗာ န ပယိရုပါသိတဗ္ဗာ, တတော ဂဟေတဗ္ဗမဂ္ဂေါ ဝိယ ပဏ္ဍိတာ သေဝိတဗ္ဗာ ပယိရုပါသိတဗ္ဗာတိ. ကသ္မာ ပန ဘဂဝတာ မင်္ဂလံ ကထေန္တေန ပဌမံ ဗာလာနမသေဝနာ ပဏ္ဍိတာနဉ္စ သေဝနာ ကထိတာတိ? ဝုစ္စတေ – ယသ္မာ ဣမံ ဒိဋ္ဌာဒီသု မင်္ဂလဒိဋ္ဌိံ ဗာလသေဝနာယ ဒေဝမနုဿာ ဂဏှိံသု, သာ စ အမင်္ဂလံ, တသ္မာ တေသံ တံ ဣဓလောကပရလောကတ္ထဘဉ္ဇကံ အကလျာဏမိတ္တသံသဂ္ဂံ ဂရဟန္တေန ဥဘယလောကတ္ထသာဓကဉ္စ ကလျာဏမိတ္တသံသဂ္ဂံ [Pg.106] ပသံသန္တေန ဘဂဝတာ ပဌမံ ဗာလာနမသေဝနာ ပဏ္ဍိတာနဉ္စ သေဝနာ ကထိတာတိ.

Therefore, first, explaining who should not be associated with, He said: “Non-association with fools, and association with the wise.” For just as a path to be abandoned, fools should first not be associated with, not be attended upon; then, just as a path to be taken, the wise should be associated with, should be attended upon. But why, when the Blessed One was speaking on blessings, was the non-association with fools and the association with the wise taught first? It is said: Because devas and humans, through association with fools, adopted this view of blessings in things seen and so on, and that is not a blessing. Therefore, condemning that association with bad friends which destroys the benefit for them in this world and the next, and praising that association with good friends which accomplishes the benefit in both worlds, the Blessed One first taught the non-association with fools and the association with the wise.

တတ္ထ ဗာလာ နာမ ယေ ကေစိ ပါဏာတိပါတာဒိအကုသလကမ္မပထသမန္နာဂတာ သတ္တာ, တေ တီဟာကာရေဟိ ဇာနိတဗ္ဗာ. ယထာဟ ‘‘တီဏိမာနိ, ဘိက္ခဝေ, ဗာလဿ ဗာလလက္ခဏာနီ’’တိ သုတ္တံ (အ. နိ. ၃.၃; မ. နိ. ၃.၂၄၆). အပိစ ပူရဏကဿပါဒယော ဆ သတ္ထာရော, ဒေဝဒတ္တကောကာလိကကဋမောဒကတိဿခဏ္ဍဒေဝိယာပုတ္တသမုဒ္ဒဒတ္တစိဉ္စမာဏဝိကာဒယော အတီတကာလေ စ ဒီဃဝိဒဿ ဘာတာတိ ဣမေ အညေ စ ဧဝရူပါ သတ္တာ ဗာလာတိ ဝေဒိတဗ္ဗာ.

Therein, ‘fools’ are any beings endowed with unwholesome courses of action beginning with the destruction of life. They are to be known by three characteristics, as He said in the sutta beginning: “Monks, these are the three characteristics of a fool.” Furthermore, the six teachers beginning with Pūraṇa Kassapa; Devadatta, Kokālika, Kaṭamodakatissa, the son of Khaṇḍadevī, Samuddadatta, Ciñcamāṇavikā, and others; and in the past, Dīghavida's brother—these and other such beings are to be understood as ‘fools’.

တေ အဂ္ဂိပဒိတ္တမိဝ အဂါရံ အတ္တနာ ဒုဂ္ဂဟိတေန အတ္တာနဉ္စေဝ အတ္တနော ဝစနကာရကေ စ ဝိနာသေန္တိ. ယထာ ဒီဃဝိဒဿ ဘာတာ စတုဗုဒ္ဓန္တရံ သဋ္ဌိယောဇနမတ္တေန အတ္တဘာဝေန ဥတ္တာနော ပတိတော မဟာနိရယေ ပစ္စတိ, ယထာ စ တဿ ဒိဋ္ဌိံ အဘိရုစနကာနိ ပဉ္စ ကုလသတာနိ တဿေဝ သဟဗျတံ ဥပပန္နာနိ မဟာနိရယေ ပစ္စန္တိ. ဝုတ္တဉ္စေတံ ဘဂဝတာ –

They, by means of what is wrongly grasped by them, destroy both themselves and those who act on their words, like a fire a house that is ablaze. Just as Dīghavinaya's brother, for the interval of four Buddhas, having fallen on his back with a body sixty yojanas in extent, is tormented in the great hell; and just as five hundred families who delighted in his view, having attained companionship with him, are tormented in the great hell. And this was said by the Blessed One:

‘‘သေယျထာပိ, ဘိက္ခဝေ, နဠာဂါရာ ဝါ တိဏာဂါရာ ဝါ အဂ္ဂိ မုတ္တော ကူဋာဂါရာနိပိ ဍဟတိ ဥလ္လိတ္တာဝလိတ္တာနိ နိဝါတာနိ ဖုသိတဂ္ဂဠာနိ ပိဟိတဝါတပါနာနိ, ဧဝမေဝ ခေါ, ဘိက္ခဝေ, ယာနိ ကာနိစိ ဘယာနိ ဥပ္ပဇ္ဇန္တိ, သဗ္ဗာနိ တာနိ ဗာလတော ဥပ္ပဇ္ဇန္တိ, နော ပဏ္ဍိတတော. ယေ ကေစိ ဥပဒ္ဒဝါ ဥပ္ပဇ္ဇန္တိ…ပေ… ယေ ကေစိ ဥပသဂ္ဂါ…ပေ… နော ပဏ္ဍိတတော. ဣတိ ခေါ, ဘိက္ခဝေ, သပ္ပဋိဘယော ဗာလော, အပ္ပဋိဘယော ပဏ္ဍိတော. သဥပဒ္ဒဝေါ ဗာလော, အနုပဒ္ဒဝေါ ပဏ္ဍိတော, သဥပသဂ္ဂေါ ဗာလော, အနုပသဂ္ဂေါ ပဏ္ဍိတော’’တိ (အ. နိ. ၃.၁).

‘Just as, bhikkhus, a fire, released from a reed hut or a grass hut, burns down even gabled houses that are plastered inside and out, sheltered from the wind, with bolts fastened and windows closed; even so, bhikkhus, whatever fears arise, all of them arise from the fool, not from the wise one. Whatever calamities arise… whatever troubles arise… all from the fool, not from the wise one. Thus, bhikkhus, the fool is subject to fear, the wise one is free from fear. The fool is subject to calamity, the wise one is free from calamity; the fool is subject to trouble, the wise one is free from trouble.’

အပိစ ပူတိမစ္ဆသဒိသော ဗာလော, ပူတိမစ္ဆဗန္ဓပတ္တပုဋသဒိသော ဟောတိ တဒုပသေဝီ, ဆဍ္ဍနီယတံ ဇိဂုစ္ဆနီယတဉ္စ ပါပုဏာတိ ဝိညူနံ. ဝုတ္တဉ္စေတံ –

Moreover, a fool is like a putrid fish; one who associates with him is like the leaf that wraps a putrid fish. He comes to be discarded and despised by the wise. And this has been said:

‘‘ပူတိမစ္ဆံ ကုသဂ္ဂေန, ယော နရော ဥပနယှတိ;

ကုသာပိ ပူတီ ဝါယန္တိ, ဧဝံ ဗာလူပသေဝနာ’’တိ. (ဇာ. ၁.၁၅.၁၈၃;

၂.၂၂.၁၂၅၇);

Whatever man wraps a putrid fish with a blade of kusa grass, the kusa grasses also emit a putrid smell; so it is with association with a fool.

အကိတ္တိပဏ္ဍိတော စာပိ သက္ကေန ဒေဝါနမိန္ဒေန ဝရေ ဒိယျမာနေ ဧဝမာဟ –

Even the wise Akitti, when offered a boon by Sakka, lord of the devas, spoke thus:

‘‘ဗာလံ [Pg.107] န ပဿေ န သုဏေ, န စ ဗာလေန သံဝသေ;

ဗာလေနလ္လာပသလ္လာပံ, န ကရေ န စ ရောစယေ.

May I not see a fool, may I not hear of one, and may I not associate with a fool. May I not engage in conversation or discussion with a fool, nor find pleasure in it.

‘‘ကိန္နု တေ အကရံ ဗာလော, ဝဒ ကဿပ ကာရဏံ;

ကေန ကဿပ ဗာလဿ, ဒဿနံ နာဘိကင်္ခသိ.

What, then, has the fool done to you? Tell the reason, Kassapa. For what reason, Kassapa, do you not desire the sight of a fool?

‘‘အနယံ နယတိ ဒုမ္မေဓော, အဓုရာယံ နိယုဉ္ဇတိ;

ဒုန္နယော သေယျသော ဟောတိ, သမ္မာ ဝုတ္တော ပကုပ္ပတိ;

ဝိနယံ သော န ဇာနာတိ, သာဓု တဿ အဒဿန’’န္တိ. (ဇာ. ၁.၁၃.၉၀-၉၂);

The one of little wisdom leads to what is improper; he engages in a faulty undertaking. Being badly guided, he becomes indolent. When spoken to correctly, he becomes angry. That fool does not know discipline; not seeing him is good.

ဧဝံ ဘဂဝါ သဗ္ဗာကာရေန ဗာလူပသေဝနံ ဂရဟန္တော ‘‘ဗာလာနမသေဝနာ မင်္ဂလ’’န္တိ ဝတွာ ဣဒါနိ ပဏ္ဍိတသေဝနံ ပသံသန္တော ‘‘ပဏ္ဍိတာနဉ္စ သေဝနာ မင်္ဂလ’’န္တိ အာဟ. တတ္ထ ပဏ္ဍိတာ နာမ ယေ ကေစိ ပါဏာတိပါတာဝေရမဏိအာဒိဒသကုသလကမ္မပထသမန္နာဂတာ သတ္တာ, တေ တီဟာကာရေဟိ ဇာနိတဗ္ဗာ. ယထာဟ ‘‘တီဏိမာနိ, ဘိက္ခဝေ, ပဏ္ဍိတဿ ပဏ္ဍိတလက္ခဏာနီ’’တိ (အ. နိ. ၃.၃; မ. နိ. ၃.၂၅၃) သုတ္တံ. အပိစ ဗုဒ္ဓပစ္စေကဗုဒ္ဓအသီတိမဟာသာဝကာ အညေ စ တထာဂတဿ သာဝကာ သုနေတ္တမဟာဂေါဝိန္ဒဝိဓုရသရဘင်္ဂမဟောသဓသုတသောမနိမိရာဇ- အယောဃရကုမာရအကိတ္တိပဏ္ဍိတာဒယော စ ပဏ္ဍိတာတိ ဝေဒိတဗ္ဗာ.

Thus, the Blessed One, in every way condemning association with fools, said, “Not associating with fools is a blessing.” Now, praising association with the wise, he said, “And associating with the wise is a blessing.” Herein, the wise are any beings endowed with the ten wholesome courses of action, beginning with abstinence from taking life. They are to be known by three characteristics, as stated in the sutta: “Bhikkhus, these are the three characteristics of a wise one.” Moreover, the wise are to be understood as the Buddhas, Paccekabuddhas, the eighty great disciples, and other disciples of the Tathāgata, as well as Sunetta, Mahāgovinda, Vidhura, Sarabhaṅga, Mahosadha, Sutasoma, King Nimi, Prince Ayoghara, the wise Akitti, and others.

တေ ဘယေ ဝိယ ရက္ခာ အန္ဓကာရေ ဝိယ ပဒီပေါ ခုပ္ပိပါသာဒိဒုက္ခာဘိဘဝေ ဝိယ အန္နပါနာဒိပ္ပဋိလာဘော အတ္တနော ဝစနကရာနံ သဗ္ဗဘယုပဒ္ဒဝူပသဂ္ဂဝိဒ္ဓံသနသမတ္ထာ ဟောန္တိ. တထာ ဟိ တထာဂတံ အာဂမ္မ အသင်္ချေယျာ အပရိမာဏာ ဒေဝမနုဿာ အာသဝက္ခယံ ပတ္တာ, ဗြဟ္မလောကေ ပတိဋ္ဌိတာ, ဒေဝလောကေ ပတိဋ္ဌိတာ, သုဂတိလောကေ ဥပ္ပန္နာ, သာရိပုတ္တတ္ထေရေ စိတ္တံ ပသာဒေတွာ စတူဟိ စ ပစ္စယေဟိ ထေရံ ဥပဋ္ဌဟိတွာ အသီတိ ကုလသဟဿာနိ သဂ္ဂေ နိဗ္ဗတ္တာနိ. တထာ မဟာမောဂ္ဂလ္လာနမဟာကဿပပ္ပဘုတီသု သဗ္ဗမဟာသာဝကေသု, သုနေတ္တဿ သတ္ထုနော သာဝကာ အပ္ပေကစ္စေ ဗြဟ္မလောကေ ဥပ္ပဇ္ဇိံသု, အပ္ပေကစ္စေ ပရနိမ္မိတဝသဝတ္တီနံ ဒေဝါနံ သဟဗျတံ…ပေ… အပ္ပေကစ္စေ ဂဟပတိမဟာသာလာနံ သဟဗျတံ ဥပပဇ္ဇိံသု. ဝုတ္တမ္ပိ စေတံ –

For those who follow their word, they are like a protector in times of fear, like a lamp in the darkness, and like obtaining food and drink when overcome by the suffering of hunger, thirst, and so on; they are capable of destroying all fear, calamities, and misfortunes. Indeed, on account of the Tathāgata, innumerable and immeasurable devas and humans have attained the destruction of the cankers, have been established in the Brahma-world, established in the deva-world, and have arisen in a happy destination. Having generated confidence in the Elder Sāriputta and having served the Elder with the four requisites, eighty thousand families were reborn in heaven. Likewise, with regard to all the great disciples such as Mahāmoggallāna, Mahākassapa, and others, eighty thousand families who served them were reborn in heaven. Some disciples of the teacher Sunetta arose in the Brahma-world, some arose in the company of the Paranimmitavasavattī devas, and some arose in the company of wealthy householders and brahmins of great wealth. And this has been said:

‘‘နတ္ထိ, ဘိက္ခဝေ, ပဏ္ဍိတတော ဘယံ, နတ္ထိ ပဏ္ဍိတတော ဥပဒ္ဒဝေါ, နတ္ထိ ပဏ္ဍိတတော ဥပသဂ္ဂေါ’’တိ (အ. နိ. ၃.၁).

Bhikkhus, from a wise one there is no fear, from a wise one there is no calamity, from a wise one there is no misfortune.

အပိစ [Pg.108] တဂရမာလာဒိဂန္ဓသဒိသော ပဏ္ဍိတော, တဂရမာလာဒိဂန္ဓဗန္ဓပလိဝေဌနပတ္တသဒိသော ဟောတိ တဒုပသေဝီ, ဘာဝနီယတံ မနုညတဉ္စ အာပဇ္ဇတိ ဝိညူနံ. ဝုတ္တမ္ပိ စေတံ –

Moreover, the wise one is like a fragrant garland of tagara and other flowers. One who associates with him is like the leaf that wraps the fragrant garland; he comes to be held dear and is pleasing to the discerning. And this has been said:

‘‘တဂရဉ္စ ပလာသေန, ယော နရော ဥပနယှတိ;

ပတ္တာပိ သုရဘီ ဝါယန္တိ, ဧဝံ ဓီရူပသေဝနာ’’တိ. (ဣတိဝု. ၇၆;

ဇာ. ၁.၁၅.၁၈၄;

၂.၂၂.၁၂၅၈);

Whatever man wraps tagara with a palāsa leaf, the leaves also emit a sweet fragrance; so it is with association with the wise.

အကိတ္တိပဏ္ဍိတော စာပိ သက္ကေန ဒေဝါနမိန္ဒေန ဝရေ ဒိယျမာနေ ဧဝမာဟ –

Even the wise Akitti, when offered a boon by Sakka, lord of the devas, spoke thus:

‘‘ဓီရံ ပဿေ သုဏေ ဓီရံ, ဓီရေန သဟ သံဝသေ;

ဓီရေနလ္လာပသလ္လာပံ, တံ ကရေ တဉ္စ ရောစယေ.

May I see the wise, may I hear of the wise, may I associate with the wise. May I engage in conversation and discussion with the wise; may I do that and find pleasure in them.

‘‘ကိန္နု တေ အကရံ ဓီရော, ဝဒ ကဿပ ကာရဏံ;

ကေန ကဿပ ဓီရဿ, ဒဿနံ အဘိကင်္ခသိ.

What, then, has the wise one done for you? Tell the reason, Kassapa. For what reason, Kassapa, do you desire the sight of the wise?

‘‘နယံ နယတိ မေဓာဝီ, အဓုရာယံ န ယုဉ္ဇတိ;

သုနယော သေယျသော ဟောတိ, သမ္မာ ဝုတ္တော န ကုပ္ပတိ;

ဝိနယံ သော ပဇာနာတိ, သာဓု တေန သမာဂမော’’တိ. (ဇာ. ၁.၁၃.၉၄-၉၆);

The intelligent one leads by the right way; he does not engage in a faulty undertaking. Being well-guided, he becomes progressively more noble. When spoken to correctly, he does not get angry. He understands discipline; association with him is good.

ဧဝံ ဘဂဝါ သဗ္ဗာကာရေန ပဏ္ဍိတသေဝနံ ပသံသန္တော ‘‘ပဏ္ဍိတာနံ သေဝနာ မင်္ဂလ’’န္တိ ဝတွာ ဣဒါနိ တာယ ဗာလာနံ အသေဝနာယ ပဏ္ဍိတာနံ သေဝနာယ စ အနုပုဗ္ဗေန ပူဇနေယျဘာဝံ ဥပဂတာနံ ပူဇံ ပသံသန္တော ‘‘ပူဇာ စ ပူဇနေယျာနံ မင်္ဂလ’’န္တိ အာဟ. တတ္ထ ပူဇနေယျာ နာမ သဗ္ဗဒေါသဝိရဟိတတ္တာ သဗ္ဗဂုဏသမန္နာဂတတ္တာ စ ဗုဒ္ဓါ ဘဂဝန္တော, တတော ပစ္ဆာ ပစ္စေကဗုဒ္ဓါ, အရိယသာဝကာ စ. တေသဉှိ ပူဇာ အပ္ပကာပိ ဒီဃရတ္တံ ဟိတာယ သုခါယ ဟောတိ, သုမနမာလာကာရမလ္လိကာဒယော စေတ္ထ နိဒဿနံ.

Thus, the Blessed One, in every way praising association with the wise, said, “Association with the wise is a blessing.” Now, praising the honoring of those who have, through such non-association with fools and association with the wise, successively attained a state of being worthy of honor, he said, “And honoring those worthy of honor is a blessing.” Herein, those worthy of honor are the Buddhas, the Blessed Ones, on account of being free from all faults and endowed with all virtues; and after them, the Paccekabuddhas and the noble disciples. For a pūjā to them, even if small, is for one’s long-term welfare and happiness. Herein, Sumana the garland-maker, Mallikā, and others are an example.

တတ္ထေကံ နိဒဿနမတ္တံ ဘဏာမ – ဘဂဝါ ဟိ ဧကဒိဝသံ ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ ရာဇဂဟံ ပိဏ္ဍာယ ပါဝိသိ. အထ ခေါ သုမနမာလာကာရော ရညော မာဂဓဿ သေနိယဿ ဗိမ္ဗိသာရဿ ပုပ္ဖာနိ ဂဟေတွာ ဂစ္ဆန္တော အဒ္ဒသ ဘဂဝန္တံ နဂရဒွါရမနုပ္ပတ္တံ ပါသာဒိကံ ပသာဒနီယံ ဒွတ္တိံသမဟာပုရိသလက္ခဏာသီတာနုဗျဉ္ဇနပ္ပဋိမဏ္ဍိတံ ဗုဒ္ဓသိရိယာ ဇလန္တံ, ဒိသွာနဿ ဧတဒဟောသိ ‘‘ရာဇာ ပုပ္ဖာနိ ဂဟေတွာ သတံ ဝါ သဟဿံ ဝါ ဒဒေယျ[Pg.109], တဉ္စ ဣဓလောကမတ္တမေဝ သုခံ ဘဝေယျ, ဘဂဝတော ပန ပူဇာ အပ္ပမေယျအသင်္ချေယျဖလာ ဒီဃရတ္တံ ဟိတသုခါဝဟာ ဟောတိ, ဟန္ဒာဟံ ဣမေဟိ ပုပ္ဖေဟိ ဘဂဝန္တံ ပူဇေမီ’’တိ ပသန္နစိတ္တော ဧကံ ပုပ္ဖမုဋ္ဌိံ ဂဟေတွာ ဘဂဝတော ပဋိမုခံ ခိပိ, ပုပ္ဖာနိ အာကာသေန ဂန္တွာ ဘဂဝတော ဥပရိ မာလာဝိတာနံ ဟုတွာ အဋ္ဌံသု. မာလာကာရော တမာနုဘာဝံ ဒိသွာ ပသန္နတရစိတ္တော ပုန ဧကံ ပုပ္ဖမုဋ္ဌိံ ခိပိ, တာနိပိ ဂန္တွာ မာလာကဉ္စုကော ဟုတွာ အဋ္ဌံသု. ဧဝံ အဋ္ဌ ပုပ္ဖမုဋ္ဌိယော ခိပိ, တာနိ ဂန္တွာ ပုပ္ဖကူဋာဂါရံ ဟုတွာ အဋ္ဌံသု.

Herein, we shall relate one example: One day, in the morning, the Blessed One, having dressed, took his bowl and robe and entered Rājagaha for alms. Then Sumana the garland-maker, taking flowers for King Bimbisāra of Magadha, who possessed a great army, was going along when he saw the Blessed One who had reached the city gate, serene, inspiring, adorned with the thirty-two marks of a great man and the eighty minor characteristics, blazing with the glory of a Buddha. Having seen him, this thought arose in him: “The king, taking these flowers, might give a hundred or a thousand coins, and that would be happiness only for this world. But an offering to the Blessed One has immeasurable, incalculable fruit, and brings welfare and happiness for a long time. Come now, I shall offer these flowers to the Blessed One!” With a mind of faith, he took one handful of flowers and threw it towards the Blessed One. The flowers, going through the sky, became a floral canopy above the Blessed One and remained there. The garland-maker, seeing that power, with an even more faithful mind, again threw another handful of flowers. Those too, going, became a floral tunic and remained there. In this way, he threw eight handfuls of flowers. They, going, became a gabled pavilion of flowers and remained there.

ဘဂဝါ အန္တောကူဋာဂါရေ အဟောသိ, မဟာဇနကာယော သန္နိပတိ. ဘဂဝါ မာလာကာရံ ပဿန္တော သိတံ ပါတွာကာသိ. အာနန္ဒတ္ထေရော ‘‘န ဗုဒ္ဓါ အဟေတူ အပစ္စယာ သိတံ ပါတုကရောန္တီ’’တိ သိတကာရဏံ ပုစ္ဆိ. ဘဂဝါ အာဟ ‘‘ဧသော, အာနန္ဒ, မာလာကာရော ဣမိဿာ ပူဇာယ အာနုဘာဝေန သတသဟဿကပ္ပေ ဒေဝေသု စ မနုဿေသု စ သံသရိတွာ ပရိယောသာနေ သုမနိဿရော နာမ ပစ္စေကဗုဒ္ဓေါ ဘဝိဿတီ’’တိ. ဝစနပရိယောသာနေ ဓမ္မဒေသနတ္ထံ ဣမံ ဂါထံ အဘာသိ –

The Blessed One was inside the gabled pavilion of flowers, and a great crowd gathered. Seeing the garland-maker, the Blessed One revealed a smile. Venerable Ānanda, knowing that Buddhas do not reveal a smile without a cause or reason, asked the cause of the smile. The Blessed One said, 'Ānanda, this garland-maker, through the power of this offering, having wandered among gods and humans for a hundred thousand aeons, will finally become a Paccekabuddha named Sumanissara.' At the end of his words, for the purpose of a Dhamma talk, he spoke this verse:

‘‘တဉ္စ ကမ္မံ ကတံ သာဓု, ယံ ကတွာ နာနုတပ္ပတိ;

ယဿ ပတီတော သုမနော, ဝိပါကံ ပဋိသေဝတီ’’တိ. (ဓ. ပ. ၆၈);

“That deed is well done which, having done it, one does not regret, and whose result one experiences pleased and joyful.”

ဂါထာဝသာနေ စတုရာသီတိယာ ပါဏသဟဿာနံ ဓမ္မာဘိသမယော အဟောသိ. ဧဝံ အပ္ပကာပိ တေသံ ပူဇာ ဒီဃရတ္တံ ဟိတာယ သုခါယ ဟောတီတိ ဝေဒိတဗ္ဗာ. သာ စ အာမိသပူဇာဝ, ကော ပန ဝါဒေါ ပဋိပတ္တိပူဇာယ? ယတော ယေ ကုလပုတ္တာ သရဏဂမနသိက္ခာပဒပ္ပဋိဂ္ဂဟဏေန ဥပေါသထင်္ဂသမာဒါနေန စတုပါရိသုဒ္ဓိသီလာဒီဟိ စ အတ္တနော ဂုဏေဟိ ဘဂဝန္တံ ပူဇေန္တိ, ကော တေသံ ပူဇာဖလံ ဝဏ္ဏယိဿတိ? တေ ဟိ တထာဂတံ ပရမာယ ပူဇာယ ပူဇေန္တီတိ ဝုတ္တာ. ယထာဟ –

At the end of the verse, the comprehension of the Dhamma arose for eighty-four thousand beings. Thus it should be known that even a small offering made to them brings welfare and happiness for a long time. And that was only an offering of material things; what then is to be said of the offering of practice? For when sons of good family honor the Blessed One with their own virtues—by accepting the refuges and training rules, by undertaking the Uposatha observances, by the fourfold purity of virtue, and so on—who can describe the fruit of their offering? For they are said to honor the Tathāgata with the supreme offering. As it was said:

‘‘ယော ခေါ, အာနန္ဒ, ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ ဥပါသကော ဝါ ဥပါသိကာ ဝါ ဓမ္မာနုဓမ္မပ္ပဋိပန္နော ဝိဟရတိ သာမီစိပ္ပဋိပန္နော အနုဓမ္မစာရီ, သော တထာဂတံ သက္ကရောတိ ဂရုံ ကရောတိ မာနေတိ ပူဇေတိ အပစိယတိ ပရမာယ ပူဇာယာ’’တိ (ဒီ. နိ. ၂.၁၉၉).

“Whoever, Ānanda, whether a bhikkhu or a bhikkhunī, a male lay follower or a female lay follower, lives practicing in conformity with the Dhamma, practicing correctly, living in accordance with the Dhamma, that person honors, respects, esteems, venerates, and pays homage to the Tathāgata with the supreme offering.”

ဧတေနာနုသာရေန ပစ္စေကဗုဒ္ဓအရိယသာဝကာနမ္ပိ ပူဇာယ ဟိတသုခါဝဟတာ ဝေဒိတဗ္ဗာ.

In accordance with this principle, it should be understood that offering to Paccekabuddhas and noble disciples also brings welfare and happiness.

အပိစ [Pg.110] ဂဟဋ္ဌာနံ ကနိဋ္ဌဿ ဇေဋ္ဌော ဘာတာပိ ဘဂိနီပိ ပူဇနေယျာ, ပုတ္တဿ မာတာပိတရော, ကုလဝဓူနံ သာမိကသဿုသသုရာတိ ဧဝမေတ္ထ ပူဇနေယျာ ဝေဒိတဗ္ဗာ. ဧတေသမ္ပိ ဟိ ပူဇာ ကုသလဓမ္မသင်္ခါတတ္တာ အာယုအာဒိဝုဍ္ဎိဟေတုတ္တာ စ မင်္ဂလမေဝ. ဝုတ္တဉှေတံ –

Furthermore, among householders, for a younger sibling, an elder brother or sister is worthy of honor; for a child, the parents; and for daughters-in-law, the husband, mother-in-law, and father-in-law. Thus, these should be understood as worthy of honor. For honoring these persons, being reckoned as a wholesome principle and a cause for the increase of longevity and so forth, is indeed an auspicious thing. For this has been said:

‘‘တေ မတ္တေယျာ ဘဝိဿန္တိ ပေတ္တေယျာ သာမညာ ဗြဟ္မညာ ကုလေ ဇေဋ္ဌာပစာယိနော, ဣဒံ ကုသလံ ဓမ္မံ သမာဒါယ ဝတ္တိဿန္တိ, တေ တေသံ ကုသလာနံ ဓမ္မာနံ သမာဒါနဟေတု အာယုနာပိ ဝဍ္ဎိဿန္တိ, ဝဏ္ဏေနပိ ဝဍ္ဎိဿန္တီ’’တိအာဒိ (ဒီ. နိ. ၃.၁၀၅).

“They will be devoted to their mothers, devoted to their fathers, respectful to ascetics, respectful to brahmins, and will honor the elders in the family. Having undertaken this wholesome Dhamma, they will live accordingly. Because of undertaking these wholesome Dhammas, they will increase in lifespan and also in beauty,” and so forth.

ဣဒါနိ ယသ္မာ ‘‘ယံ ယတ္ထ မင်္ဂလံ. ဝဝတ္ထပေတွာ တံ တဿ, မင်္ဂလတ္တံ ဝိဘာဝယေ’’တိ ဣတိ မာတိကာ နိက္ခိတ္တာ, တသ္မာ ဣဒံ ဝုစ္စတိ – ဧဝမေတိဿာ ဂါထာယ ဗာလာနံ အသေဝနာ, ပဏ္ဍိတာနံ သေဝနာ, ပူဇနေယျာနဉ္စ ပူဇာတိ တီဏိ မင်္ဂလာနိ ဝုတ္တာနိ. တတ္ထ ဗာလာနံ အသေဝနာ ဗာလသေဝနပစ္စယဘယာဒိပရိတ္တာဏေန ဥဘယလောကတ္ထဟေတုတ္တာ, ပဏ္ဍိတာနံ သေဝနာ ပူဇနေယျာနံ ပူဇာ စ တာသံ ဖလဝိဘူတိဝဏ္ဏနာယံ ဝုတ္တနယေနေဝ နိဗ္ဗာနသုဂတိဟေတုတ္တာ မင်္ဂလန္တိ ဝေဒိတဗ္ဗာ. ဣတော ပရံ တု မာတိကံ အဒဿေတွာ ဧဝ ယံ ယတ္ထ မင်္ဂလံ, တံ ဝဝတ္ထပေတွာ တဿ မင်္ဂလတ္တံ ဝိဘာဝယိဿာမာတိ.

Now, since the theme has been set forth, “Whatever is auspicious in any place, having determined that, one should explain its auspiciousness,” therefore this is said: Thus, in this verse, three auspicious things are mentioned—not associating with fools, associating with the wise, and honoring those worthy of honor. Here, not associating with fools is to be known as auspicious because it is the cause of benefit in both worlds by protecting one from the dangers and so forth arising from association with fools. Associating with the wise and honoring those worthy of honor are also to be known as auspicious, as explained in the description of the manifestation of their fruits, because they are causes for a good destination and Nibbāna according to the method already stated. From now on, without setting forth the theme, we will determine whatever is auspicious in any place and explain its auspiciousness.

နိဋ္ဌိတာ အသေဝနာ စ ဗာလာနန္တိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

Here ends the explanation of the meaning of the verse beginning, ‘Asevanā ca bālānaṃ’.

ပတိရူပဒေသဝါသောစာတိဂါထာဝဏ္ဏနာ

Commentary on the Verse ‘Dwelling in a Suitable Place’

၄. ဧဝံ ဘဂဝါ ‘‘ဗြူဟိ မင်္ဂလမုတ္တမ’’န္တိ ဧကံ အဇ္ဈေသိတောပိ အပ္ပံ ယာစိတော ဗဟုဒါယကော ဥဠာရပုရိသော ဝိယ ဧကာယ ဂါထာယ တီဏိ မင်္ဂလာနိ ဝတွာ တတော ဥတ္တရိပိ ဒေဝတာနံ သောတုကာမတာယ မင်္ဂလာနမတ္ထိတာယ ယေသံ ယေသံ ယံ ယံ အနုကုလံ, တေ တေ သတ္တေ တတ္ထ တတ္ထ မင်္ဂလေ နိယောဇေတုကာမတာယ စ ‘‘ပတိရူပဒေသဝါသော စာ’’တိအာဒီဟိ ဂါထာဟိ ပုနပိ အနေကာနိ မင်္ဂလာနိ ဝတ္တုမာရဒ္ဓေါ. တတ္ထ ပဌမဂါထာယ တာဝ ပတိရူပေါတိ အနုစ္ဆဝိကော. ဒေသောတိ ဂါမောပိ နိဂမောပိ နဂရမ္ပိ ဇနပဒေါပိ ယော ကောစိ သတ္တာနံ နိဝါသော ဩကာသော. ဝါသောတိ တတ္ထ [Pg.111] နိဝါသော. ပုဗ္ဗေတိ ပုရာ အတီတာသု ဇာတီသု. ကတပုညတာတိ ဥပစိတကုသလတာ. အတ္တာတိ စိတ္တံ ဝုစ္စတိ သကလော ဝါ အတ္တဘာဝေါ, သမ္မာပဏိဓီတိ တဿ အတ္တနော သမ္မာ ပဏိဓာနံ နိယုဉ္ဇနံ, ဌပနန္တိ ဝုတ္တံ ဟောတိ. သေသံ ဝုတ္တနယမေဝါတိ. အယမေတ္ထ ပဒဝဏ္ဏနာ.

4. Thus, the Blessed One, though requested for one blessing with “Declare the highest blessing,” like a noble man who gives much when asked for little, spoke three blessings in one verse. Then, due to the deities' desire to listen, due to the existence of blessings, and due to the desire to engage those beings in those respective blessings which are suitable for them, He began again to declare many more blessings with verses such as ‘Dwelling in a suitable place,’ and so forth. Therein, in the first verse, firstly: ‘suitable’ means appropriate. ‘Place’ refers to any dwelling or location for beings—be it a village, market town, city, or country. ‘Dwelling’ means living there. ‘Formerly’ means previously, in past lives. ‘Merit made in the past’ means the accumulation of wholesome deeds. ‘Self’ is said to be the mind or the entire personal existence; ‘rightly directing the self’ means the proper directing, engaging, and establishing of that self. This is what is meant. The rest is as explained previously. This is the explanation of the words in this context.

အတ္ထဝဏ္ဏနာ ပန ဧဝံ ဝေဒိတဗ္ဗာ – ပတိရူပဒေသဝါသော နာမ ယတ္ထ စတဿော ပရိသာ ဝိစရန္တိ, ဒါနာဒီနိ ပုညကိရိယဝတ္ထူနိ ဝတ္တန္တိ, နဝင်္ဂံ သတ္ထု သာသနံ ဒိဗ္ဗတိ, တတ္ထ နိဝါသော သတ္တာနံ ပုညကိရိယာယ ပစ္စယတ္တာ မင်္ဂလန္တိ ဝုစ္စတိ. သီဟဠဒီပပဝိဋ္ဌကေဝဋ္ဋာဒယော စေတ္ထ နိဒဿနံ.

The explanation of the meaning, however, should be understood thus: ‘dwelling in a suitable place’ is where the four assemblies move about, where the grounds for meritorious action such as giving occur, and where the Teacher’s nine-fold dispensation shines. Dwelling there is called a blessing because it is a condition for beings' performance of meritorious action. The fishermen and others who entered the island of Sīhaḷa are an example here.

အပရော နယော – ပတိရူပဒေသဝါသော နာမ ဘဂဝတော ဗောဓိမဏ္ဍပ္ပဒေသော ဓမ္မစက္ကဝတ္တိတပ္ပဒေသော ဒွါဒသယောဇနာယ ပရိသာယ မဇ္ဈေ သဗ္ဗတိတ္ထိယမတံ ဘိန္ဒိတွာ ယမကပါဋိဟာရိယဒဿိတကဏ္ဍမ္ဗ ရုက္ခမူလပ္ပဒေသော ဒေဝေါရောဟဏပ္ပဒေသော, ယော ဝါ ပနညောပိ သာဝတ္ထိရာဇဂဟာဒိ ဗုဒ္ဓါဓိဝါသပ္ပဒေသော, တတ္ထ နိဝါသော သတ္တာနံ ဆအနုတ္တရိယပ္ပဋိလာဘပစ္စယတော မင်္ဂလန္တိ ဝုစ္စတိ.

Another method: Dwelling in a suitable place refers to the Bodhimaṇḍa area of the Blessed One; the place where the Wheel of Dhamma was set in motion; the place at the foot of the Kaṇḍamba mango tree where the Twin Miracle was displayed after shattering all heretical views in the midst of an assembly of twelve yojanas; the place of the descent from the deva realm; or any other place such as Sāvatthī, Rājagaha, and so forth, where the Buddha and others resided. Dwelling there is called a blessing because it is a condition for the attainment of the six supreme things by beings.

အပရော နယော (မဟာဝ. ၂၅၉) – ပုရတ္ထိမာယ ဒိသာယ ဂဇင်္ဂလံ နာမ နိဂမော, တဿ ပရေန မဟာသာလာ, တတော ပရံ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ. ဒက္ခိဏပုရတ္ထိမာယ ဒိသာယ သလ္လဝတီ နာမ နဒီ, တတော ပရံ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ. ဒက္ခိဏာယ ဒိသာယ သေတကဏ္ဏိကံ နာမ နိဂမော, တတော ပရံ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ. ပစ္ဆိမာယ ဒိသာယ ထူဏံ နာမ ဗြာဟ္မဏဂါမော, တတော ပရံ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ. ဥတ္တရာယ ဒိသာယ ဥသီရဒ္ဓဇော နာမ ပဗ္ဗတော, တတော ပရံ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ. အယံ မဇ္ဈိမဒေသော အာယာမေန တီဏိ ယောဇနသတာနိ, ဝိတ္ထာရေန အဍ္ဎတေယျာနိ, ပရိက္ခေပေန နဝ ယောဇနသတာနိ ဟောန္တိ. ဧသော ပတိရူပဒေသော နာမ.

Another method: To the east is a market-town named Gajaṅgala; beyond that are the great Sāla trees, and beyond that are the border regions, while on this side is the middle country. To the southeast is a river named Sallavatī; beyond that are the border regions, while on this side is the middle country. To the south is a market-town named Setakaṇṇika; beyond that are the border regions, while on this side is the middle country. To the west is a brahmin village named Thūṇa; beyond that are the border regions, while on this side is the middle country. To the north is a mountain named Usīraddhaja; beyond that are the border regions, while on this side is the middle country. This middle country is three hundred yojanas in length, two hundred and fifty in width, and nine hundred yojanas in circumference. This is called the suitable place.

ဧတ္ထ စတုန္နံ မဟာဒီပါနံ ဒွိသဟဿာနံ ပရိတ္တဒီပါနဉ္စ ဣဿရိယာဓိပစ္စကာရကာ စက္ကဝတ္တီ ဥပ္ပဇ္ဇန္တိ, ဧကံ အသင်္ချေယျံ ကပ္ပသတသဟဿဉ္စ ပါရမိယော ပူရေတွာ သာရိပုတ္တမောဂ္ဂလ္လာနာဒယော မဟာသာဝကာ ဥပ္ပဇ္ဇန္တိ, ဒွေ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ ပါရမိယော ပူရေတွာ ပစ္စေကဗုဒ္ဓါ, စတ္တာရိ အဋ္ဌ သောဠသ ဝါ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ ပါရမိယော ပူရေတွာ [Pg.112] သမ္မာသမ္ဗုဒ္ဓါ ဥပ္ပဇ္ဇန္တိ. တတ္ထ သတ္တာ စက္ကဝတ္တိရညော ဩဝါဒံ ဂဟေတွာ ပဉ္စသု သီလေသု ပတိဋ္ဌာယ သဂ္ဂပရာယဏာ ဟောန္တိ. တထာ ပစ္စေကဗုဒ္ဓါနံ ဩဝါဒေ ပတိဋ္ဌာယ, သမ္မာသမ္ဗုဒ္ဓါနံ ပန ဗုဒ္ဓသာဝကာနံ ဩဝါဒေ ပတိဋ္ဌာယ သဂ္ဂပရာယဏာ နိဗ္ဗာနပရာယဏာ စ ဟောန္တိ. တသ္မာ တတ္ထ ဝါသော ဣမာသံ သမ္ပတ္တီနံ ပစ္စယတော မင်္ဂလန္တိ ဝုစ္စတိ.

Here, wheel-turning monarchs, who exercise sovereignty and dominion over the four great continents and the two thousand surrounding small islands, arise. After fulfilling the perfections for one incalculable and one hundred thousand eons, great disciples such as Sāriputta and Moggallāna arise. After fulfilling the perfections for two incalculables and one hundred thousand eons, Paccekabuddhas arise. After fulfilling the perfections for four, eight, or sixteen incalculables and one hundred thousand eons, Sammāsambuddhas arise. There, beings, having accepted the exhortation of a wheel-turning monarch and become established in the five precepts, are bound for heaven. Similarly, being established in the exhortation of Paccekabuddhas, they are bound for heaven. But being established in the exhortation of the Sammāsambuddhas and their disciples, they are bound for heaven and bound for Nibbāna. Therefore, dwelling there is called a blessing because it is a condition for these accomplishments.

ပုဗ္ဗေ ကတပုညတာ နာမ အတီတဇာတိယံ ဗုဒ္ဓပစ္စေကဗုဒ္ဓခီဏာသဝေ အာရဗ္ဘ ဥပစိတကုသလတာ, သာပိ မင်္ဂလံ. ကသ္မာ? ဗုဒ္ဓပစ္စေကဗုဒ္ဓသမ္မုခတော ဒဿေတွာ ဗုဒ္ဓါနံ ဗုဒ္ဓသာဝကာနံ ဝါ သမ္မုခါ သုတာယ စတုပ္ပဒိကာယပိ ဂါထာယ ပရိယောသာနေ အရဟတ္တံ ပါပေတီတိ ကတွာ. ယော စ မနုဿော ပုဗ္ဗေ ကတာဓိကာရော ဥဿန္နကုသလမူလော ဟောတိ, သော တေနေဝ ကုသလမူလေန ဝိပဿနံ ဥပ္ပာဒေတွာ အာသဝက္ခယံ ပါပုဏာတိ ယထာ ရာဇာ မဟာကပ္ပိနော အဂ္ဂမဟေသီ စ. တေန ဝုတ္တံ ‘‘ပုဗ္ဗေ စ ကတပုညတာ မင်္ဂလ’’န္တိ.

‘Merit made in the past’ refers to the accumulation of wholesome deeds in a past life with respect to Buddhas, Paccekabuddhas, and Arahants; that too is a blessing. Why? Because having seen Buddhas or Paccekabuddhas face to face, one is led to attain Arahantship at the conclusion of even a four-lined verse heard in the presence of Buddhas or their disciples. And a person who has made a resolution in the past and has abundant wholesome roots, by that very wholesome root, attains the destruction of the taints—just as King Mahākappina and his chief queen did. Therefore it is said, ‘And merit made in the past is a blessing.’

အတ္တသမ္မာပဏိဓိ နာမ ဣဓေကစ္စော အတ္တာနံ ဒုဿီလံ သီလေ ပတိဋ္ဌာပေတိ, အဿဒ္ဓံ သဒ္ဓါသမ္ပဒါယ ပတိဋ္ဌာပေတိ, မစ္ဆရိံ စာဂသမ္ပဒါယ ပတိဋ္ဌာပေတိ. အယံ ဝုစ္စတိ ‘‘အတ္တသမ္မာပဏိဓီ’’တိ, ဧသော စ မင်္ဂလံ. ကသ္မာ? ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကဝေရပ္ပဟာနဝိဝိဓာနိသံသာဓိဂမဟေတုတောတိ.

‘Rightly directing the self’ means that, here, a certain person who is immoral establishes themselves in morality; being faithless, establishes themselves in the accomplishment of faith; being stingy, establishes themselves in the accomplishment of generosity. This is called ‘rightly directing the self,’ and this is a blessing. Why? Because it is a cause for abandoning enmity pertaining to this life and the next, and for attaining various benefits.

ဧဝံ ဣမိဿာပိ ဂါထာယ ပတိရူပဒေသဝါသော စ, ပုဗ္ဗေ စ ကတပုညတာ, အတ္တသမ္မာပဏိဓီ စာတိ တီဏိယေဝ မင်္ဂလာနိ ဝုတ္တာနိ. မင်္ဂလတ္တဉ္စ နေသံ တတ္ထ တတ္ထ ဝိဘာဝိတမေဝါတိ.

Thus, in this verse as well, just three blessings have been spoken of: dwelling in a suitable place, merit made in the past, and rightly directing the self. And their nature as blessings has already been explained in their respective places.

နိဋ္ဌိတာ ပတိရူပဒေသဝါသော စာတိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

Here ends the explanation of the meaning of the verse beginning ‘Dwelling in a suitable place’.

ဗာဟုသစ္စဉ္စာတိဂါထာဝဏ္ဏနာ

Commentary on the Verse Beginning 'Bāhusaccañca'

၅. ဣဒါနိ ဗာဟုသစ္စဉ္စာတိ ဧတ္ထ ဗာဟုသစ္စန္တိ ဗဟုဿုတဘာဝေါ. သိပ္ပန္တိ ယံ ကိဉ္စိ ဟတ္ထကောသလ္လံ. ဝိနယောတိ ကာယဝါစာစိတ္တဝိနယနံ. သုသိက္ခိတောတိ သုဋ္ဌု သိက္ခိတော. သုဘာသိတာတိ သုဋ္ဌု ဘာသိတာ. ယာတိ အနိယတနိဒ္ဒေသော. ဝါစာတိ ဂိရာ ဗျပ္ပထော. သေသံ ဝုတ္တနယမေဝါတိ. အယမေတ္ထ ပဒဝဏ္ဏနာ.

Now, in the verse beginning with 'bāhusaccañca', 'bāhusacca' is the state of being one with much learning. 'Sippa' is any kind of manual skill. 'Vinaya' is the means of disciplining the body, speech, and mind. 'Susikkhita' is well-trained. 'Subhāsitā' is well-spoken. The word 'yā' is an indefinite reference. 'Vācā' is utterance, a designation. The rest is in the manner already stated. This is the explanation of the words here.

အတ္ထဝဏ္ဏနာ [Pg.113] ပန ဧဝံ ဝေဒိတဗ္ဗာ – ဗာဟုသစ္စံ နာမ ယံ တံ ‘‘သုတဓရော ဟောတိ သုတသန္နိစယော’’တိ (မ. နိ. ၁.၃၃၉; အ. နိ. ၄.၂၂) စ ‘‘ဣဓေကစ္စဿ ဗဟုကံ သုတံ ဟောတိ, သုတ္တံ ဂေယျံ ဝေယျာကရဏ’’န္တိ စ (အ. နိ. ၄.၆) ဧဝမာဒိနာ နယေန သတ္ထုသာသနဓရတ္တံ ဝဏ္ဏိတံ, တံ အကုသလပ္ပဟာနကုသလာဓိဂမဟေတုတော အနုပုဗ္ဗေန ပရမတ္ထသစ္စသစ္ဆိကိရိယာဟေတုတော စ မင်္ဂလန္တိ ဝုစ္စတိ. ဝုတ္တဉှေတံ ဘဂဝတာ –

5. The explanation of the meaning, however, should be known thus: That which is called 'extensive learning' is the upholding of the Teacher's Dispensation, described by way of such passages as, 'one is a bearer of what has been heard, a repository of what has been heard,' and, 'Here, someone has heard much: the discourses, the mixed prose and verse, the expositions,' and so on. That extensive learning is called a blessing because it is a cause for abandoning the unwholesome and attaining the wholesome, and because it is a cause for the gradual realization of the ultimate truth. For this was stated by the Blessed One:

‘‘သုတဝါ စ ခေါ, ဘိက္ခဝေ, အရိယသာဝကော အကုသလံ ပဇဟတိ, ကုသလံ ဘာဝေတိ, သာဝဇ္ဇံ ပဇဟတိ, အနဝဇ္ဇံ ဘာဝေတိ, သုဒ္ဓမတ္တာနံ ပရိဟရတီ’’တိ (အ. နိ. ၇.၆၇).

“Bhikkhus, a learned noble disciple, indeed, abandons the unwholesome and develops the wholesome; abandons the blameworthy and develops the blameless; and maintains themselves in purity.”

အပရမ္ပိ ဝုတ္တံ –

Furthermore, it was said:

‘‘ဓတာနံ ဓမ္မာနံ အတ္ထမုပပရိက္ခတိ, အတ္ထံ ဥပပရိက္ခတော ဓမ္မာ နိဇ္ဈာနံ ခမန္တိ, ဓမ္မနိဇ္ဈာနက္ခန္တိယာ သတိ ဆန္ဒော ဇာယတိ, ဆန္ဒဇာတော ဥဿဟတိ, ဥဿဟန္တော တုလယတိ, တုလယန္တော ပဒဟတိ ပဒဟန္တော ကာယေန စေဝ ပရမတ္ထသစ္စံ သစ္ဆိကရောတိ, ပညာယ စ အတိဝိဇ္ဈ ပဿတီ’’တိ (မ. နိ. ၂.၄၃၂).

He investigates the meaning of the teachings he has retained. For one who investigates the meaning, the teachings endure contemplation. When the teachings endure contemplation, zeal is born. With zeal born, he makes an effort. Making an effort, he considers. Considering, he strives resolutely. Striving resolutely, he realizes the ultimate truth with the body and sees it by penetrating it with wisdom.

အပိစ အဂါရိကဗာဟုသစ္စမ္ပိ ယံ အနဝဇ္ဇံ, တံ ဥဘယလောကဟိတသုခါဝဟနတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ.

Moreover, even the extensive learning of a householder, if it is blameless, should be known as a blessing because it brings benefit and happiness in both worlds.

သိပ္ပံ နာမ အဂါရိကသိပ္ပဉ္စ အနဂါရိကသိပ္ပဉ္စ. တတ္ထ အဂါရိကသိပ္ပံ နာမ ယံ ပရူပရောဓဝိရဟိတံ အကုသလဝိဝဇ္ဇိတံ မဏိကာရသုဝဏ္ဏကာရကမ္မာဒိကံ, တံ ဣဓလောကတ္ထာဝဟနတော မင်္ဂလံ. အနဂါရိကသိပ္ပံ နာမ စီဝရဝိစာရဏသိဗ္ဗနာဒိသမဏပရိက္ခာရာဘိသင်္ခရဏံ, ယံ တံ ‘‘ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ယာနိ တာနိ သဗြဟ္မစာရီနံ ဥစ္စာဝစာနိ ကိံ ကရဏီယာနိ, တတ္ထ ဒက္ခော ဟောတီ’’တိအာဒိနာ (ဒီ. နိ. ၃.၃၄၅; ၃၆၀; အ. နိ. ၁၀.၁၇) နယေန တတ္ထ တတ္ထ သံဝဏ္ဏိတံ, ယံ ‘‘နာထကရော ဓမ္မော’’တိ စ ဝုတ္တံ, တံ အတ္တနော စ ပရေသဉ္စ ဥဘယလောကဟိတသုခါဝဟနတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ.

'Skill' refers to both the skill of a householder and the skill of one who has gone forth. Therein, the skill of a householder is that which is free from oppressing others and devoid of the unwholesome, such as the work of gem-cutters, goldsmiths, and so on. That blameless skill is a blessing because it brings benefit in this world. The skill of one who has gone forth is the preparation of a recluse's requisites, such as the making and sewing of robes, which is praised in various places by way of the passage beginning, 'Here, O monks, a monk is skilled in the various duties to be done for his fellow monks.' That skill, which is also called 'a doctrine that creates a refuge,' should be known as a blessing because it brings benefit and happiness in both worlds to oneself and to others.

ဝိနယော နာမ အဂါရိကဝိနယော စ အနဂါရိကဝိနယော စ. တတ္ထ အဂါရိကဝိနယော နာမ ဒသအကုသလကမ္မပထဝိရမဏံ, သော တတ္ထ သုသိက္ခိတော အသံကိလေသာပဇ္ဇနေန အာစာရဂုဏဝဝတ္ထာနေန စ ဥဘယလောကဟိတသုခါဝဟနတော [Pg.114] မင်္ဂလံ. အနဂါရိကဝိနယော နာမ သတ္တာပတ္တိက္ခန္ဓအနာပဇ္ဇနံ, သောပိ ဝုတ္တနယေနေဝ သုသိက္ခိတော, စတုပါရိသုဒ္ဓိသီလံ ဝါ အနဂါရိကဝိနယော, သော ယထာ တတ္ထ ပတိဋ္ဌာယ အရဟတ္တံ ပါပုဏာတိ, ဧဝံ သိက္ခနေန သုသိက္ခိတော လောကိယလောကုတ္တရသုခါဓိဂမဟေတုတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗော.

'Discipline' refers to both the discipline of a householder and the discipline of one who has gone forth. Therein, the discipline of a householder is abstinence from the ten unwholesome courses of action. When one is well-trained in that, it is a blessing because it brings benefit and happiness in both worlds by not leading to defilement and by establishing the virtue of good conduct. The discipline of one who has gone forth is not falling into the seven classes of offenses; when one is well-trained in this in the manner already stated, it is a blessing. Alternatively, the discipline of one who has gone forth is the fourfold purification morality. When one is well-trained by training in such a way that, established in that discipline, one attains Arahantship, it should be known as a blessing because it is a cause for the attainment of worldly and supramundane happiness.

သုဘာသိတာ ဝါစာ နာမ မုသာဝါဒါဒိဒေါသဝိရဟိတာ. ယထာဟ ‘‘စတူဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ဝါစာ သုဘာသိတာ ဟောတီ’’တိ (သု. နိ. သုဘာသိတသုတ္တံ). အသမ္ဖပ္ပလာပါ ဝါစာ ဧဝ ဝါ သုဘာသိတာ. ယထာဟ –

What is called 'well-spoken speech' is speech free from faults such as false speech. As it is said: 'O monks, speech endowed with four factors is well-spoken.' Alternatively, speech that is not frivolous talk is itself well-spoken speech. As it is said:

‘‘သုဘာသိတံ ဥတ္တမမာဟု သန္တော,ဓမ္မံ ဘဏေ နာဓမ္မံ တံ ဒုတိယံ;

ပိယံ ဘဏေ နာပ္ပိယံ တံ တတိယံ,သစ္စံ ဘဏေ နာလိကံ တံ စတုတ္ထ’’န္တိ. (သု. နိ. ၄၅၂);

The virtuous say well-spoken speech is supreme; one should speak Dhamma, not non-Dhamma—that is the second; one should speak what is endearing, not what is unendearing—that is the third; one should speak what is true, not what is false—that is the fourth.

အယမ္ပိ ဥဘယလောကဟိတသုခါဝဟနတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗာ. ယသ္မာ စ အယံ ဝိနယပရိယာပန္နာ ဧဝ, တသ္မာ ဝိနယဂ္ဂဟဏေန ဧတံ အသင်္ဂဏှိတွာ ဝိနယော သင်္ဂဟေတဗ္ဗော. အထ ဝါ ကိံ ဣမိနာ ပရိဿမေန ပရေသံ ဓမ္မဒေသနာဒိဝါစာ ဣဓ သုဘာသိတာ ဝါစာတိ ဝေဒိတဗ္ဗာ. သာ ဟိ ယထာ ပတိရူပဒေသဝါသော, ဧဝံ သတ္တာနံ ဥဘယလောကဟိတသုခနိဗ္ဗာနာဓိဂမပစ္စယတော မင်္ဂလန္တိ ဝုစ္စတိ. အာဟ စ –

This too should be known as a blessing because it brings benefit and happiness in both worlds. And since this is already included in 'discipline', it is encompassed by the taking up of 'discipline' without being counted separately. Alternatively, what is the need for this exertion? Here, speech such as teaching the Dhamma to others should be known as 'well-spoken speech'. For just as dwelling in a suitable place is a blessing, so too is this called a blessing because it is a condition for beings to attain the benefit, happiness, and Nibbāna of both worlds. And it is said:

‘‘ယံ ဗုဒ္ဓေါ ဘာသတိ ဝါစံ, ခေမံ နိဗ္ဗာနပတ္တိယာ;

ဒုက္ခဿန္တကိရိယာယ, သာ ဝေ ဝါစာနမုတ္တမာ’’တိ. (သု. နိ. ၄၅၆);

Whatever speech the Buddha speaks for the secure attainment of Nibbāna, for making an end of suffering—that, indeed, is the supreme of all speech.

ဧဝံ ဣမိဿာ ဂါထာယ ဗာဟုသစ္စံ, သိပ္ပံ, ဝိနယော သုသိက္ခိတော, သုဘာသိတာ ဝါစာတိ စတ္တာရိ မင်္ဂလာနိ ဝုတ္တာနိ. မင်္ဂလတ္တဉ္စ နေသံ တတ္ထ တတ္ထ ဝိဘာဝိတမေဝါတိ.

Thus, in this verse, four blessings have been stated: extensive learning, skill, discipline well-mastered, and well-spoken speech. And their nature as blessings has been made clear in each respective case.

နိဋ္ဌိတာ ဗာဟုသစ္စဉ္စာတိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

The explanation of the meaning of this verse beginning with 'Bāhusaccañca' is concluded.

မာတာပိတုဥပဋ္ဌာနန္တိဂါထာဝဏ္ဏနာ

The Explanation of the Verse on Supporting Mother and Father.

၆. ဣဒါနိ [Pg.115] မာတာပိတုဥပဋ္ဌာနန္တိ ဧတ္ထ မာတု စ ပိတု စာတိ မာတာပိတု. ဥပဋ္ဌာနန္တိ ဥပဋ္ဌဟနံ. ပုတ္တာနဉ္စ ဒါရာနဉ္စာတိ ပုတ္တဒါရဿ သင်္ဂဏှနံ သင်္ဂဟော. န အာကုလာ အနာကုလာ. ကမ္မာနိ ဧဝ ကမ္မန္တာ. သေသံ ဝုတ္တနယမေဝါတိ အယံ ပဒဝဏ္ဏနာ.

6. Now, in this phrase mātāpituupaṭṭhānaṃ (supporting mother and father): mātu ca pitu ca becomes mātāpitu (mother and father). Upaṭṭhānaṃ means supporting. Puttānañca dārānañca becomes puttadārassa, and saṅgaṇhanaṃ is saṅgaho (supporting). Na ākulā means anākulā (unobstructed). Kammāni eva are kammantā (occupations). The remainder is just as has been explained. This is the explanation of the words.

အတ္ထဝဏ္ဏနာ ပန ဧဝံ ဝေဒိတဗ္ဗာ – မာတာ နာမ ဇနိကာ ဝုစ္စတိ, တထာ ပိတာ. ဥပဋ္ဌာနံ နာမ ပါဒဓောဝနသမ္ဗာဟနုစ္ဆာဒနနှာပနေဟိ စတုပစ္စယသမ္ပဒါနေန စ ဥပကာရကရဏံ. တတ္ထ ယသ္မာ မာတာပိတရော ဗဟူပကာရာ ပုတ္တာနံ အတ္ထကာမာ အနုကမ္ပကာ, ယေ ပုတ္တကေ ဗဟိ ကီဠိတွာ ပံသုမက္ခိတသရီရကေ အာဂတေ ဒိသွာ ပံသုံ ပုဉ္ဆိတွာ မတ္ထကံ ဥပသိင်္ဃာယန္တာ ပရိစုမ္ဗန္တာ စ သိနေဟံ ဥပ္ပာဒေန္တိ, ဝဿသတမ္ပိ မာတာပိတရော သီသေန ပရိဟရန္တာ ပုတ္တာ တေသံ ပတိကာရံ ကာတုံ အသမတ္ထာ. ယသ္မာ စ တေ အာပါဒကာ ပေါသကာ ဣမဿ လောကဿ ဒဿေတာရော, ဗြဟ္မသမ္မတာ ပုဗ္ဗာစရိယသမ္မတာ, တသ္မာ တေသံ ဥပဋ္ဌာနံ ဣဓ ပသံသံ, ပေစ္စ သဂ္ဂသုခဉ္စ အာဝဟတိ. တေန မင်္ဂလန္တိ ဝုစ္စတိ. ဝုတ္တဉှေတံ ဘဂဝတာ –

The explanation of the meaning, however, should be understood thus: 'Mother' is called she who gives birth; likewise, 'father' is he who gives birth. 'Supporting' is the rendering of assistance by washing the feet, massaging, anointing, bathing, and by well providing the four requisites. In this regard, because parents are of great help to their children, wish for their welfare, and are compassionate; because when they see their young children, whose bodies are smeared with dust, returning after playing outside, they wipe away the dust, sniff their heads, and kiss them, thereby generating affection; even if children, carrying their parents on their heads for a hundred years, were to serve them, they would be unable to repay the favor. And because they are the originators, the nurturers, the showers of this world, esteemed as Brahmā, and esteemed as the first teachers, therefore supporting them brings praise in this life and the happiness of heaven in the next. For that reason, it is called a blessing. And this was stated by the Blessed One:

‘‘ဗြဟ္မာတိ မာတာပိတရော, ပုဗ္ဗာစရိယာတိ ဝုစ္စရေ;

အာဟုနေယျာ စ ပုတ္တာနံ, ပဇာယ အနုကမ္ပကာ.

'Parents are called Brahmā, and they are called the first teachers; they are worthy of offerings from their children, being compassionate to their offspring.'

‘‘တသ္မာ ဟိ နေ နမဿေယျ, သက္ကရေယျ စ ပဏ္ဍိတော;

အန္နေန အထ ပါနေန, ဝတ္ထေန သယနေန စ;

ဥစ္ဆာဒနေန နှာပနေန, ပါဒါနံ ဓောဝနေန စ.

'Therefore, a wise person should pay homage to them and should also respect them with food and then with drink, with clothing and with lodging, with anointing, with bathing, and with washing of the feet.'

‘‘တာယ နံ ပါရိစရိယာယ, မာတာပိတူသု ပဏ္ဍိတာ;

ဣဓေဝ နံ ပသံသန္တိ, ပေစ္စ သဂ္ဂေ ပမောဒတီ’’တိ. (ဣတိဝု. ၁၀၆;

ဇာ. ၂.၂၀.၁၈၁-၁၈၃);

'For that service to mother and father, the wise praise him right here in this life; and after death, he rejoices in heaven.'

အပရော နယော – ဥပဋ္ဌာနံ နာမ ဘရဏကိစ္စကရဏကုလဝံသဋ္ဌပနာဒိပဉ္စဝိဓံ, တံ ပါပနိဝါရဏာဒိပဉ္စဝိဓဒိဋ္ဌဓမ္မိကဟိတသုခဟေတုတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ. ဝုတ္တဉှေတံ ဘဂဝတာ –

Another method: 'Supporting' is of five kinds, beginning with repaying their support, performing their duties, and establishing the family lineage. That support should be known as a blessing because it is a cause for the fivefold welfare and happiness in this present life, which begins with [the parents'] restraining [the child] from evil. For this was stated by the Blessed One:

‘‘‘ပဉ္စဟိ ခေါ, ဂဟပတိပုတ္တ, ဌာနေဟိ ပုတ္တေန ပုရတ္ထိမာ ဒိသာ မာတာပိတရော ပစ္စုပဋ္ဌာတဗ္ဗာ ဘတော နေ ဘရိဿာမိ, ကိစ္စံ နေသံ ကရိဿာမိ[Pg.116], ကုလဝံသံ ဌပေဿာမိ, ဒါယဇ္ဇံ ပဋိပဇ္ဇိဿာမိ, အထ ဝါ ပန ပေတာနံ ကာလကတာနံ ဒက္ခိဏံ အနုပ္ပဒဿာမီ’တိ. ဣမေဟိ ခေါ, ဂဟပတိပုတ္တ, ပဉ္စဟိ ဌာနေဟိ ပုတ္တေန ပုရတ္ထိမာ ဒိသာ မာတာပိတရော ပစ္စုပဋ္ဌိတာ ပဉ္စဟိ ဌာနေဟိ ပုတ္တံ အနုကမ္ပန္တိ, ပါပါ နိဝါရေန္တိ, ကလျာဏေ နိဝေသေန္တိ, သိပ္ပံ သိက္ခာပေန္တိ, ပတိရူပေန ဒါရေန သံယောဇေန္တိ, သမယေ ဒါယဇ္ဇံ နိယျာဒေန္တီ’’တိ (ဒီ. နိ. ၃.၂၆၇).

Householder's son, a son should support his parents, the eastern direction, in five ways: 'Having been supported by them, I will support them. I will do their duties. I will establish the family lineage. I will manage the inheritance. Furthermore, when they have passed away, I will give an offering on their behalf.' Householder's son, when parents are supported by their son in these five ways, they show compassion to their son in five ways: they restrain him from evil, establish him in the good, have him learn a skill, join him with a suitable wife, and at the proper time, hand over the inheritance.

အပိစ ယော မာတာပိတရော တီသု ဝတ္ထူသု ပသာဒုပ္ပာဒနေန, သီလသမာဒါပနေန, ပဗ္ဗဇ္ဇာယ ဝါ ဥပဋ္ဌဟတိ, အယံ မာတာပိတုဥပဋ္ဌာကာနံ အဂ္ဂေါ. တဿ တံ မာတာပိတုဥပဋ္ဌာနံ မာတာပိတူဟိ ကတဿ ဥပကာရဿ ပစ္စုပကာရဘူတံ အနေကေသံ ဒိဋ္ဌဓမ္မိကာနံ သမ္ပရာယိကာနဉ္စ အတ္ထာနံ ပဒဋ္ဌာနတော မင်္ဂလန္တိ ဝုစ္စတိ.

Furthermore, a son who supports his parents by causing them to have faith in the Three Jewels, by causing them to undertake the precepts, or by [supporting their] ordination—this is the foremost among those who support their parents. That support of parents, being a repayment for the help rendered by the parents, is called a blessing because it is the foundation for many benefits both in this present life and in the next.

ပုတ္တဒါရဿာတိ ဧတ္ထ အတ္တတော ဇာတာ ပုတ္တာပိ ဓီတရောပိ ပုတ္တာဣစ္စေဝ သင်္ချံ ဂစ္ဆန္တိ. ဒါရာတိ ဝီသတိယာ ဘရိယာနံ ယာ ကာစိ ဘရိယာ. ပုတ္တာ စ ဒါရာ စ ပုတ္တဒါရံ, တဿ ပုတ္တဒါရဿ. သင်္ဂဟောတိ သမ္မာနနာဒီဟိ ဥပကာရကရဏံ. တံ သုသံဝိဟိတကမ္မန္တတာဒိဒိဋ္ဌဓမ္မိကဟိတသုခဟေတုတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ. ဝုတ္တဉှေတံ ဘဂဝတာ – ‘‘ပစ္ဆိမာ ဒိသာ ပုတ္တဒါရာ ဝေဒိတဗ္ဗာ’’တိ ဧတ္ထ ဥဒ္ဒိဋ္ဌံ ပုတ္တဒါရံ ဘရိယာသဒ္ဒေန သင်္ဂဏှိတွာ ‘‘ပဉ္စဟိ ခေါ, ဂဟပတိပုတ္တ, ဌာနေဟိ သာမိကေန ပစ္ဆိမာ ဒိသာ ဘရိယာ ပစ္စုပဋ္ဌာတဗ္ဗာ သမ္မာနနာယ, အနဝမာနနာယ, အနတိ စရိယာယ, ဣဿရိယဝေါဿဂ္ဂေန, အလင်္ကာရာနုပ္ပဒါနေန. ဣမေဟိ ခေါ, ဂဟပတိပုတ္တ, ပဉ္စဟိ ဌာနေဟိ သာမိကေန ပစ္ဆိမာ ဒိသာ ဘရိယာ ပစ္စုပဋ္ဌိတာ ပဉ္စဟိ ဌာနေဟိ သာမိကံ အနုကမ္ပတိ, သုသံဝိဟိတကမ္မန္တာ စ ဟောတိ, သင်္ဂဟိတပရိဇနာ စ, အနတိစာရိနီ စ, သမ္ဘတဉ္စ အနုရက္ခတိ ဒက္ခာ စ ဟောတိ အနလသာ သဗ္ဗကိစ္စေသူ’’တိ (ဒီ. နိ. ၃.၂၆၉).

In the phrase 'puttadārassa,' here, both sons born of oneself and daughters are included in the count of 'puttā' (children). 'Dārā' refers to any one of the twenty kinds of wives. Sons and wives together are 'puttadāra,' and 'puttadārassa' means 'of the sons and wives.' 'Saṅgaho' means rendering assistance through respect and other such acts. This should be understood as a blessing because it is a cause for welfare and happiness in this present life, such as having well-managed work. For this was stated by the Blessed One: 'Wife and children should be known as the western direction.' Here, 'puttadāra' having been specified, and including 'wife' in the term, it is stated: 'Householder's son, a husband should support his wife, the western direction, in five ways: by showing respect, by not showing disrespect, by not being unfaithful, by handing over authority, and by providing adornments. Householder's son, when a wife is thus supported in these five ways by her husband, she shows compassion to her husband in five ways: her duties are well-managed, her retinue is supported, she is not unfaithful, she guards the accumulated wealth, and she is skilled and diligent in all duties.'

အယံ ဝါ အပရော နယော – သင်္ဂဟောတိ ဓမ္မိကာဟိ ဒါနပိယဝါစာတ္ထစရိယာဟိ သင်္ဂဏှနံ. သေယျထိဒံ – ဥပေါသထဒိဝသေသု ပရိဗ္ဗယဒါနံ, နက္ခတ္တဒိဝသေသု နက္ခတ္တဒဿာပနံ, မင်္ဂလဒိဝသေသု မင်္ဂလကရဏံ, ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကေသု အတ္ထေသု ဩဝါဒါနုသာသနန္တိ. တံ ဝုတ္တနယေနေဝ ဒိဋ္ဌဓမ္မိကဟိတဟေတုတော သမ္ပရာယိကဟိတဟေတုတော ဒေဝတာဟိပိ နမဿနီယဘာဝဟေတုတော စ မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ. ယထာဟ သက္ကော ဒေဝါနမိန္ဒော –

Or this is another method: 'Supporting' means gathering together through righteous giving, pleasant speech, and beneficial conduct. For example: giving provisions on Uposatha days, showing them the festivities on festival days, performing auspicious rites on auspicious days, and giving advice and instruction on matters pertaining to benefits in this life and the next. This should be known as a blessing for the reasons already stated: because it is a cause for benefit in this life, a cause for benefit in the next life, and a cause for being worthy of reverence even by the devas. As Sakka, the lord of the devas, said:

‘‘ယေ [Pg.117] ဂဟဋ္ဌာ ပုညကရာ, သီလဝန္တော ဥပါသကာ;

ဓမ္မေန ဒါရံ ပေါသေန္တိ, တေ နမဿာမိ မာတလီ’’တိ. (သံ.နိ.၁.၁.၂၆၄);

Those householders who perform meritorious deeds, are virtuous lay followers, and who righteously support their wives—to them, Mātali, I pay homage.

အနာကုလာ ကမ္မန္တာ နာမ ကာလညုတာယ ပတိရူပကာရိတာယ အနလသတာယ ဥဋ္ဌာနဝီရိယသမ္ပဒါယ, အဗျသနီယတာယ စ ကာလာတိက္ကမနအပ္ပတိရူပကရဏသိထိလကရဏာဒိအာကုလဘာဝဝိရဟိတာ ကသိဂေါရက္ခဝါဏိဇ္ဇာဒယော ကမ္မန္တာ. ဧတေ အတ္တနော ဝါ ပုတ္တဒါရဿ ဝါ ဒါသကမ္မကရာနံ ဝါ ဗျတ္တတာယ ဧဝံ ပယောဇိတာ ဒိဋ္ဌေဝ ဓမ္မေ ဓနဓညဝုဒ္ဓိပဋိလာဘဟေတုတော မင်္ဂလန္တိ ဝုစ္စန္တိ. ဝုတ္တဉှေတံ ဘဂဝတာ –

'Unobstructed occupations' are occupations such as agriculture, cattle-herding, and trade, which—through timeliness, suitability of action, diligence, endowment with striving and energy, and not being prone to ruin—are free from the state of obstruction, such as acting after the time has passed, doing what is unsuitable, and acting with slackness. When these occupations are skillfully employed for oneself, one's wife and children, or one's servants and workers, they are called a blessing because they are a cause for the increase and acquisition of wealth and grain in this very life. For this was stated by the Blessed One:

‘‘ပတိရူပကာရီ ဓုရဝါ, ဥဋ္ဌာတာ ဝိန္ဒတေ ဓန’’န္တိ စ (သု. နိ. ၁၈၅; သံ. နိ. ၁.၂၄၆).

One who acts fittingly, is endowed with wisdom, and is diligent, finds wealth.

‘‘န ဒိဝါ သောပ္ပသီလေန, ရတ္တိမုဋ္ဌာနဒေဿိနာ;

နိစ္စံ မတ္တေန သောဏ္ဍေန, သက္ကာ အာဝသိတုံ ဃရံ.

It is not possible to maintain a household by being in the habit of sleeping during the day, by hating to rise at night, by being constantly heedless, and by being a drunkard.

‘‘အတိသီတံ အတိဥဏှံ, အတိသာယမိဒံ အဟု;

ဣတိ ဝိဿဋ္ဌကမ္မန္တေ, အတ္ထာ အစ္စေန္တိ မာဏဝေ.

'It is too cold, it is too hot, it is too late in the evening'—for the young man who abandons his work with such excuses, opportunities pass by.

‘‘ယောဓ သီတဉ္စ ဥဏှဉ္စ, တိဏာ ဘိယျော န မညတိ;

ကရံ ပုရိသကိစ္စာနိ, သော သုခံ န ဝိဟာယတီ’’တိ. (ဒီ. နိ. ၃.၂၅၃);

He who does not regard cold and heat as more than grass, while performing the duties of a man, does not fall away from happiness.

‘‘ဘောဂေ သံဟရမာနဿ, ဘမရဿေဝ ဣရီယတော;

ဘောဂါ သန္နိစယံ ယန္တိ, ဝမ္မိကောဝူပစီယတီ’’တိ. စ ဧဝမာဒိ (ဒီ. နိ. ၃.၂၆၅);

For one who gathers wealth like a bee, riches accumulate and are built up like an anthill. And so forth.

ဧဝံ ဣမိဿာ ဂါထာယ မာတုဥပဋ္ဌာနံ, ပိတုဥပဋ္ဌာနံ, ပုတ္တဒါရဿ သင်္ဂဟော, အနာကုလာ စ ကမ္မန္တာတိ စတ္တာရိ မင်္ဂလာနိ ဝုတ္တာနိ, ပုတ္တဒါရဿ သင်္ဂဟံ ဝါ ဒွိဓာ ကတွာ ပဉ္စ, မာတာပိတုဥပဋ္ဌာနံ ဝါ ဧကမေဝ ကတွာ တီဏိ. မင်္ဂလတ္တဉ္စ နေသံ တတ္ထ တတ္ထ ဝိဘာဝိတမေဝါတိ.

Thus, in this verse, four blessings are spoken of: attending to one's mother, attending to one's father, supporting one's wife and children, and unobstructed occupations. Alternatively, by taking 'support of wife and children' as two, five blessings are spoken of. Or, by taking 'attending to mother and father' as just one, three are spoken of. And their nature as a blessing has been made clear in the respective places.

နိဋ္ဌိတာ မာတာပိတုဥပဋ္ဌာနန္တိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

The explanation of the meaning of this verse on 'Attending to Mother and Father' is concluded.

ဒါနဉ္စာတိဂါထာဝဏ္ဏနာ

The Explanation of the Verse Beginning with 'Dānañca'

၇. ဣဒါနိ ဒါနဉ္စာတိ ဧတ္ထ ဒီယတေ ဣမိနာတိ ဒါနံ, အတ္တနော သန္တကံ ပရဿ ပဋိပါဒီယတီတိ ဝုတ္တံ ဟောတိ. ဓမ္မဿ စရိယာ, ဓမ္မာ ဝါ အနပေတာ စရိယာ [Pg.118] ဓမ္မစရိယာ. ဉာယန္တေ ‘‘အမှာကံ ဣမေ’’တိ ဉာတကာ. န အဝဇ္ဇာနိ အနဝဇ္ဇာနိ, အနိန္ဒိတာနိ အဂရဟိတာနီတိ ဝုတ္တံ ဟောတိ. သေသံ ဝုတ္တနယမေဝါတိ အယံ ပဒဝဏ္ဏနာ.

7. Now, herein, regarding 'dānañca': 'That by which something is given' is 'dāna' (giving); this means that one's own property is presented to another. 'Conduct of the Dhamma' or 'conduct not apart from the Dhamma' is 'dhammacariyā' (righteous conduct). 'They are known as "these are ours"'—thus they are 'ñātaka' (relatives). 'Not blameworthy' is 'anavajjāni' (blameless); this means unreproached and unblamed. The remainder is in the manner already stated. This is the word-explanation.

အတ္ထဝဏ္ဏနာ ပန ဧဝံ ဝေဒိတဗ္ဗာ – ဒါနံ နာမ ပရံ ဥဒ္ဒိဿ သုဗုဒ္ဓိပုဗ္ဗိကာ အန္နာဒိဒသဒါနဝတ္ထုပရိစ္စာဂစေတနာ, တံသမ္ပယုတ္တော ဝါ အလောဘော. အလောဘေန ဟိ တံ ဝတ္ထုံ ပရဿ ပဋိပါဒေတိ, တေန ဝုတ္တံ ‘‘ဒီယတေ ဣမိနာတိ ဒါန’’န္တိ. တံ ဗဟုဇနပိယမနာပတာဒီနံ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကာနံ ဖလဝိသေသာနံ အဓိဂမဟေတုတော မင်္ဂလန္တိ ဝုစ္စတိ. ‘‘ဒါယကော, သီဟ ဒါနပတိ, ဗဟုနော ဇနဿ ပိယော ဟောတိ မနာပေါ’’တိ ဧဝမာဒီနိ (အ. နိ. ၅.၃၄) စေတ္ထ သုတ္တာနိ အနုဿရိတဗ္ဗာနိ.

The explanation of the meaning, however, should be understood thus: 'Dāna' (giving) is the volition, preceded by wholesome wisdom, to relinquish the ten objects of giving, such as food, for the sake of another; or it is the non-greed associated with it. For it is through non-greed that one presents that object to another; therefore it is said, 'That by which one gives is dāna.' Because it is a cause for attaining special fruits—both in this life and in the hereafter—such as being dear and agreeable to many people, it is called a blessing. Herein, suttas such as the following should be recalled: 'O Sīha, a giver, a master of giving, becomes dear and agreeable to many people.'

အပရော နယော – ဒါနံ နာမ ဒုဝိဓံ အာမိသဒါနံ, ဓမ္မဒါနဉ္စ, တတ္ထ အာမိသဒါနံ ဝုတ္တပ္ပကာရမေဝ. ဣဓလောကပရလောကဒုက္ခက္ခယသုခါဝဟဿ ပန သမ္မာသမ္ဗုဒ္ဓပ္ပဝေဒိတဿ ဓမ္မဿ ပရေသံ ဟိတကာမတာယ ဒေသနာ ဓမ္မဒါနံ , ဣမေသဉ္စ ဒွိန္နံ ဒါနာနံ ဧတဒေဝ အဂ္ဂံ. ယထာဟ –

Another method is as follows: 'Dāna' (giving) is twofold: material giving and the gift of the Dhamma. Therein, material giving is of the kind already described. However, the teaching of the Dhamma proclaimed by the Perfectly Enlightened One—which brings happiness through the destruction of suffering in this world and the next—out of a desire for the welfare of others, is called the gift of the Dhamma. And of these two kinds of giving, this one is indeed the highest. As it is said:

‘‘သဗ္ဗဒါနံ ဓမ္မဒါနံ ဇိနာတိ,သဗ္ဗရသံ ဓမ္မရသော ဇိနာတိ;

သဗ္ဗရတိံ ဓမ္မရတိ ဇိနာတိ,တဏှက္ခယော သဗ္ဗဒုက္ခံ ဇိနာတီ’’တိ. (ဓ. ပ. ၃၅၄);

‘The gift of the Dhamma conquers all gifts; the taste of the Dhamma conquers all tastes; delight in the Dhamma conquers all delights; the destruction of craving conquers all suffering.’

တတ္ထ အာမိသဒါနဿ မင်္ဂလတ္တံ ဝုတ္တမေဝ. ဓမ္မဒါနံ ပန ယသ္မာ အတ္ထပဋိသံဝေဒိတာဒီနံ ဂုဏာနံ ပဒဋ္ဌာနံ, တသ္မာ မင်္ဂလန္တိ ဝုစ္စတိ. ဝုတ္တဉှေတံ ဘဂဝတာ –

Therein, the nature of material giving as a blessing has already been stated. The gift of the Dhamma, however, is called a blessing because it is the proximate cause for qualities such as experiencing the meaning. For this was stated by the Blessed One:

‘‘ယထာ ယထာ, ဘိက္ခဝေ, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရေသံ ဒေသေတိ, တထာ တထာ သော တသ္မိံ ဓမ္မေ အတ္ထပဋိသံဝေဒီ စ ဟောတိ ဓမ္မပဋိသံဝေဒီ စာ’’တိ ဧဝမာဒိ (အ. နိ. ၅.၂၆).

‘Monks, in whatever way a monk teaches the Dhamma to others in detail as he has heard it and learned it, in that same way he becomes one who experiences the meaning and one who experiences the Dhamma in that teaching.’ And so on.

ဓမ္မစရိယာ နာမ ဒသကုသလကမ္မပထစရိယာ. ယထာဟ – ‘‘တိဝိဓာ ခေါ ဂဟပတယော ကာယေန ဓမ္မစရိယာ သမစရိယာ ဟောတီ’’တိ ဧဝမာဒိ. သာ ပနေသာ ဓမ္မစရိယာ သဂ္ဂလောကူပပတ္တိဟေတုတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗာ. ဝုတ္တဉှေတံ ဘဂဝတာ – ‘‘ဓမ္မစရိယာသမစရိယာဟေတု ခေါ ဂဟပတယော ဧဝမိဓေကစ္စေ သတ္တာ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇန္တီ’’တိ (မ. နိ. ၁.၄၃၉).

'Dhammacariyā' (righteous conduct) is the practice of the ten wholesome courses of action. As it is said: ‘Householders, righteous conduct, good conduct, is threefold by way of the body,’ and so on. This righteous conduct should be known as a blessing because it is a cause for rebirth in a heavenly world. For this was stated by the Blessed One: ‘Householders, it is because of righteous conduct, because of good conduct, that some beings here, on the breakup of the body, after death, are reborn in a good destination, a heavenly world.’

ဉာတကာ [Pg.119] နာမ မာတိတော ဝါ ပိတိတော ဝါ ယာဝ သတ္တမာ ပိတာမဟယုဂါ သမ္ဗန္ဓာ. တေသံ ဘောဂပါရိဇုညေန ဝါ ဗျာဓိပါရိဇုညေန ဝါ အဘိဟတာနံ အတ္တနော သမီပံ အာဂတာနံ ယထာဗလံ ဃာသစ္ဆာဒနဓနဓညာဒီဟိ သင်္ဂဟော ပသံသာဒီနံ ဒိဋ္ဌဓမ္မိကာနံ သုဂတိဂမနာဒီနဉ္စ သမ္ပရာယိကာနံ ဝိသေသာဓိဂမာနံ ဟေတုတော မင်္ဂလန္တိ ဝုစ္စတိ.

'Relatives' are those connected from the mother's side or the father's side up to the seventh generation of ancestors. For those relatives who, afflicted by loss of wealth or by illness, have come near, supporting them according to one's ability with food, clothing, wealth, grain, and so on, is called a blessing. This is because it is a cause for the attainment of special advantages in this very life, such as praise, and for the attainment of special advantages in the hereafter, such as going to a good destination.

အနဝဇ္ဇာနိ ကမ္မာနိ နာမ ဥပေါသထင်္ဂသမာဒါနဝေယျာဝစ္စကရဏအာရာမဝနရောပနသေတုကရဏာဒီနိ ကာယဝစီမနောသုစရိတကမ္မာနိ. တာနိ ဟိ နာနပ္ပကာရဟိတသုခါဓိဂမဟေတုတော မင်္ဂလန္တိ ဝုစ္စန္တိ. ‘‘ဌာနံ ခေါ ပနေတံ, ဝိသာခေ, ဝိဇ္ဇတိ ယံ ဣဓေကစ္စော ဣတ္ထီ ဝါ ပုရိသော ဝါ အဋ္ဌင်္ဂသမန္နာဂတံ ဥပေါသထံ ဥပဝသိတွာ ကာယဿ ဘေဒါ ပရံ မရဏာ စာတုမဟာရာဇိကာနံ ဒေဝါနံ သဟဗျတံ ဥပပဇ္ဇေယျာ’’တိ ဧဝမာဒီနိ စေတ္ထ သုတ္တာနိ (အ. နိ. ၈.၄၃) အနုဿရိတဗ္ဗာနိ.

'Blameless actions' are such things as undertaking the factors of the Uposatha, performing services, planting parks and groves, and building bridges—actions of good conduct by body, speech, and mind. These are called blessings because they are a cause for attaining various kinds of welfare and happiness. Herein, suttas such as the following should be recalled: ‘It is possible, Visākhā, that some woman or man here, having observed the Uposatha endowed with eight factors, on the breakup of the body, after death, might be reborn in the company of the devas of the Four Great Kings.’

ဧဝံ ဣမိဿာ ဂါထာယ ဒါနဉ္စ, ဓမ္မစရိယာ စ, ဉာတကာနဉ္စ သင်္ဂဟော, အနဝဇ္ဇာနိ ကမ္မာနီတိ စတ္တာရိ မင်္ဂလာနိ ဝုတ္တာနိ. မင်္ဂလတ္တဉ္စ နေသံ တတ္ထ တတ္ထ ဝိဘာဝိတမေဝါတိ.

Thus, in this verse, four blessings have been spoken of: giving, righteous conduct, the supporting of relatives, and blameless actions. And their nature as a blessing has been made clear in the respective places.

နိဋ္ဌိတာ ဒါနဉ္စာတိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

The explanation of the meaning of the verse beginning with 'Dānañca' is concluded.

အာရတီတိဂါထာဝဏ္ဏနာ

Commentary on the Verse Beginning 'Āratī'

၈. ဣဒါနိ အာရတီ ဝိရတီတိ ဧတ္ထ အာရတီတိ အာရမဏံ, ဝိရတီတိ ဝိရမဏံ, ဝိရမန္တိ ဝါ ဧတာယ သတ္တာတိ ဝိရတိ. ပါပါတိ အကုသလာ. မဒနီယဋ္ဌေန မဇ္ဇံ, မဇ္ဇဿ ပါနံ မဇ္ဇပါနံ, တတော မဇ္ဇပါနာ. သံယမနံ သံယမော အပ္ပမဇ္ဇနံ အပ္ပမာဒေါ. ဓမ္မေသူတိ ကုသလေသု. သေသံ ဝုတ္တနယမေဝါတိ အယံ ပဒဝဏ္ဏနာ.

8. Now, in the phrase 'āratī virati,' the meaning should be understood thus: 'āratī' is refraining; 'virati' is special refraining. Or, because beings especially refrain by means of this, it is 'virati.' 'Pāpā' means from unwholesome states. In the sense of being intoxicating, it is 'majja'; the drinking of 'majja' is 'majjapāna'; hence, 'tato majjapānā' means from the drinking of intoxicants. 'Saṃyamanaṃ' is restraint; 'saṃyamo' is restraint. 'Appamajjanaṃ' is non-negligence; 'appamādo' is heedfulness. 'Dhammesu' means in wholesome states. The remainder is just as has been explained. This is the explanation of the words.

အတ္ထဝဏ္ဏနာ ပန ဧဝံ ဝေဒိတဗ္ဗာ – အာရတိ နာမ ပါပေ အာဒီနဝဒဿာဝိနော မနသာ ဧဝ အနဘိရတိ. ဝိရတိ နာမ ကမ္မဒွါရဝသေန ကာယဝါစာဟိ ဝိရမဏံ, သာ စေသာ ဝိရတိ နာမ သမ္ပတ္တဝိရတိ, သမာဒါနဝိရတိ, သမုစ္ဆေဒဝိရတီတိ တိဝိဓာ ဟောတိ, တတ္ထ ယာ ကုလပုတ္တဿ အတ္တနော ဇာတိံ ဝါ ကုလံ ဝါ ဂေါတ္တံ ဝါ ပဋိစ္စ ‘‘န မေ ဧတံ ပတိရူပံ, ယွာဟံ [Pg.120] ဣမံ ပါဏံ ဟနေယျံ, အဒိန္နံ အာဒိယေယျ’’န္တိအာဒိနာ နယေန သမ္ပတ္တဝတ္ထုတော ဝိရတိ, အယံ သမ္ပတ္တဝိရတိ နာမ. သိက္ခာပဒသမာဒါနဝသေန ပဝတ္တာ သမာဒါနဝိရတိ နာမ, ယဿာ ပဝတ္တိတော ပဘုတိ ကုလပုတ္တော ပါဏာတိပါတာဒီနိ န ကရောတိ. အရိယမဂ္ဂသမ္ပယုတ္တာ သမုစ္ဆေဒဝိရတိ နာမ, ယဿာ ပဝတ္တိတော ပဘုတိ အရိယသာဝကဿ ပဉ္စ ဘယာနိ ဝေရာနိ ဝူပသန္တာနိ ဟောန္တိ. ပါပံ နာမ ယံ တံ ‘‘ပါဏာတိပါတော ခေါ, ဂဟပတိပုတ္တ, ကမ္မကိလေသော, အဒိန္နာဒါနံ…ပေ… ကာမေသုမိစ္ဆာစာရော…ပေ… မုသာဝါဒေါ’’တိ ဧဝံ ဝိတ္ထာရေတွာ –

The explanation of the meaning, however, should be understood thus: What is called 'ārati' is the mental non-delight in evil for one who is accustomed to seeing the danger in it. What is called 'virati' is refraining by way of the doors of kamma, through body and speech. And this 'virati' is threefold: sampattavirati (abstention on the occasion), samādānavirati (abstention by undertaking), and samucchedavirati (abstention by eradication). Among these, when a man of good family, reflecting on his own birth, clan, or lineage, thinks, 'It is not suitable for me that I should kill this living being or take what is not given,' and in this way refrains from the matter that has presented itself—this is called sampattavirati. The abstention that occurs by way of undertaking the training rules is called samādānavirati; from the moment it arises, the man of good family does not commit the killing of living beings and so on. The abstention associated with the Noble Path is called samucchedavirati; from the moment it arises, the five fears and enmities are calmed for the noble disciple. What is called evil is that which is to be elaborated thus: ‘The killing of living beings, O son of a householder, is a defilement of action; taking what is not given… sexual misconduct… false speech…’

‘‘ပါဏာတိပါတော အဒိန္နာဒါနံ, မုသာဝါဒေါ စ ဝုစ္စတိ;

ပရဒါရဂမနဉ္စေဝ, နပ္ပသံသန္တိ ပဏ္ဍိတာ’’တိ. (ဒီ. နိ. ၃.၂၄၅) –

‘The killing of living beings, taking what is not given, and false speech, and also going to another's wife—the wise do not praise.’

ဧဝံ ဂါထာယ သင်္ဂဟိတံ ကမ္မကိလေသသင်္ခါတံ စတုဗ္ဗိဓံ အကုသလံ, တတော ပါပါ. သဗ္ဗာပေသာ အာရတိ စ ဝိရတိ စ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကဘယဝေရပ္ပဟာနာဒိနာနပ္ပကာရဝိသေသာဓိဂမဟေတုတော မင်္ဂလန္တိ ဝုစ္စတိ. ‘‘ပါဏာတိပါတာ ပဋိဝိရတော ခေါ, ဂဟပတိပုတ္တ, အရိယသာဝကော’’တိအာဒီနိ စေတ္ထ သုတ္တာနိ အနုဿရိတဗ္ဗာနိ.

From that evil—the fourfold unwholesome reckoned as action-defilements and summarized by the verse in this way—all this refraining (ārati) and abstention (virati) are called a blessing because they are a cause for attaining various special qualities, such as the abandoning of fear and enmity pertaining to the present life and future lives. Here, suttas such as, 'A noble disciple, O son of a householder, abstains from the killing of living beings,' and so forth should be recollected.

မဇ္ဇပါနာ သံယမော နာမ ပုဗ္ဗေ ဝုတ္တသုရာမေရယမဇ္ဇပ္ပမာဒဋ္ဌာနာ ဝေရမဏိယာ ဧဝေတံ အဓိဝစနံ. ယသ္မာ ပန မဇ္ဇပါယီ အတ္ထံ န ဇာနာတိ, ဓမ္မံ န ဇာနာတိ, မာတု အန္တရာယံ ကရောတိ, ပိတု ဗုဒ္ဓပစ္စေကဗုဒ္ဓတထာဂတသာဝကာနမ္ပိ အန္တရာယံ ကရောတိ, ဒိဋ္ဌေဝ ဓမ္မေ ဂရဟံ သမ္ပရာယေ ဒုဂ္ဂတိံ အပရာပရိယေ ဥမ္မာဒဉ္စ ပါပုဏာတိ. မဇ္ဇပါနာ ပန သံယမော တေသံ ဒေါသာနံ ဝူပသမံ တဗ္ဗိပရီတဂုဏသမ္ပဒဉ္စ ပါပုဏာတိ. တသ္မာ အယံ မဇ္ဇပါနာ သံယမော မင်္ဂလန္တိ ဝေဒိတဗ္ဗော.

Restraint from drinking intoxicants is simply another term for the abstinence from liquor, spirits, and intoxicants which are a basis for heedlessness, spoken of before. For one who drinks intoxicants does not know what is beneficial, does not know the Dhamma, causes harm to his mother, to his father, and even to the Buddhas, Paccekabuddhas, and disciples of the Tathāgata; in this very life he incurs blame, in the next life he reaches a bad destination, and in a future life, madness as well. But restraint from drinking intoxicants brings about the cessation of those faults and the attainment of the virtues contrary to them. Therefore, this restraint from drinking intoxicants should be understood as a blessing.

ကုသလေသု ဓမ္မေသု အပ္ပမာဒေါ နာမ ‘‘ကုသလာနံ ဝါ ဓမ္မာနံ ဘာဝနာယ အသက္ကစ္စကိရိယတာ, အသာတစ္စကိရိယတာ, အနဋ္ဌိတကိရိယတာ, ဩလီနဝုတ္တိတာ, နိက္ခိတ္တဆန္ဒတာ, နိက္ခိတ္တဓုရတာ, အနာသေဝနာ, အဘာဝနာ, အဗဟုလီကမ္မံ, အနဓိဋ္ဌာနံ, အနနုယောဂေါ, ပမာဒေါ. ယော ဧဝရူပေါ ပမာဒေါ ပမဇ္ဇနာ ပမဇ္ဇိတတ္တံ, အယံ ဝုစ္စတိ ပမာဒေါ’’တိ (ဝိဘ. ၈၄၆). ဧတ္ထ ဝုတ္တဿ ပမာဒဿ ပဋိပက္ခဝသေန အတ္ထတော ကုသလေသု ဓမ္မေသု သတိယာ အဝိပ္ပဝါသော ဝေဒိတဗ္ဗော. သော နာနပ္ပကာရကုသလာဓိဂမဟေတုတော အမတာဓိဂမဟေတုတော စ မင်္ဂလန္တိ ဝုစ္စတိ[Pg.121]. တတ္ထ ‘‘အပ္ပမတ္တဿ အာတာပိနော’’တိ စ (မ. နိ. ၂.၁၈; အ. နိ. ၅.၂၆), ‘‘အပ္ပမာဒေါ အမတံ ပဒ’’န္တိ စ, ဧဝမာဒိ (ဓ. ပ. ၂၁) သတ္ထု သာသနံ အနုဿရိတဗ္ဗံ.

Heedfulness (`appamāda`) in wholesome states is as follows. Heedlessness (`pamāda`) is defined thus: 'Regarding the development of wholesome states, the lack of diligent performance, lack of continuous performance, lack of steadfast performance, sluggish conduct, the abandoning of desire, the abandoning of the burden, non-association, non-development, non-repetition, non-determination, non-application, is heedlessness. Whatever heedlessness of this kind, carelessness, or state of being heedless there is, this is called heedlessness' (Vibh. 846). By way of being the opposite of the heedlessness mentioned here, `appamāda` should be understood in meaning as the non-separation from mindfulness regarding wholesome states. It is called a blessing because it is a cause for attaining various kinds of wholesome qualities and for attaining the Deathless. In this regard, the Teacher's instruction should be recollected, such as: 'For the heedful and ardent one' (MN 2.18; AN 5.26), and 'Heedfulness is the path to the Deathless' (Dhp. 21), and so forth.

ဧဝံ ဣမိဿာ ဂါထာယ ပါပါ ဝိရတိ, မဇ္ဇပါနာ သံယမော, ကုသလေသု ဓမ္မေသု အပ္ပမာဒေါတိ တီဏိ မင်္ဂလာနိ ဝုတ္တာနိ. မင်္ဂလတ္တဉ္စ နေသံ တတ္ထ တတ္ထ ဝိဘာဝိတမေဝါတိ.

Thus, in this verse, three blessings are stated: abstention from evil, restraint from drinking intoxicants, and heedfulness in wholesome states. And their nature as blessings has been clearly shown in the respective places.

နိဋ္ဌိတာ အာရတီတိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

The explanation of the meaning of this verse beginning 'Āratī' is concluded.

ဂါရဝေါစာတိဂါထာဝဏ္ဏနာ

Exposition of the Verse beginning 'Gāravo ca'

၉. ဣဒါနိ ဂါရဝေါ စာတိ ဧတ္ထ ဂါရဝေါတိ ဂရုဘာဝေါ. နိဝါတောတိ နီစဝုတ္တိတာ. သန္တုဋ္ဌီတိ သန္တောသော. ကတဿ ဇာနနတာ ကတညုတာ. ကာလေနာတိ ခဏေန သမယေန. ဓမ္မဿ သဝနံ ဓမ္မဿဝနံ. သေသံ ဝုတ္တနယမေဝါတိ အယံ ပဒဝဏ္ဏနာ.

9. Now, in this phrase `gāravo ca`: `gāravo` (reverence) is the state of being respectful. `Nivāto` (humility) is humble conduct. `Santuṭṭhī` (contentment) is satisfaction. `Kataññutā` (gratitude) is the state of knowing what has been done. `Kālena` means at the right moment, at the right time. `Dhammassa savanaṃ` is the hearing of the Dhamma. The remainder is just as has been explained. This is the explanation of the words.

အတ္ထဝဏ္ဏနာ ပန ဧဝံ ဝေဒိတဗ္ဗာ – ဂါရဝေါ နာမ ဂရုကာရပ္ပယောဂါရဟေသု ဗုဒ္ဓပစ္စေကဗုဒ္ဓတထာဂတသာဝကအာစရိယုပဇ္ဈာယမာတာပိတုဇေဋ္ဌကဘာတိကဘဂိနီအာဒီသု ယထာနုရူပံ ဂရုကာရော ဂရုကရဏံ သဂါရဝတာ. သ စာယံ ဂါရဝေါ ယသ္မာ သုဂတိဂမနာဒီနံ ဟေတု. ယထာဟ –

The explanation of the meaning, however, should be understood thus: What is called reverence is the appropriate showing of respect, the act of revering, and the state of being respectful towards those worthy of honor, such as Buddhas, Paccekabuddhas, the Tathāgata's disciples, teachers, preceptors, mother, father, elder brothers, elder sisters, and so on. And this reverence is a cause for going to a good destination and so forth. As it is said:

‘‘ဂရုကာတဗ္ဗံ ဂရုံ ကရောတိ, မာနေတဗ္ဗံ မာနေတိ, ပူဇေတဗ္ဗံ ပူဇေတိ. သော တေန ကမ္မေန ဧဝံ သမတ္တေန ဧဝံ သမာဒိန္နေန ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. နော စေ ကာယဿ…ပေ… ဥပပဇ္ဇတိ, သစေ မနုဿတ္တံ အာဂစ္ဆတိ, ယတ္ထ ယတ္ထ ပစ္စာဇာယတိ, ဥစ္စာကုလီနော ဟောတီ’’တိ (မ. နိ. ၃.၂၉၅).

‘One reveres who should be revered, esteems who should be esteemed, and honors who should be honored. By that action, thus completed and thus undertaken, with the breaking up of the body, after death, one is reborn in a good destination, a heavenly world. If, with the breaking up of the body, after death, one is not reborn there, but instead comes to the human state, wherever one is reborn, one is of a high family.’

ယထာ စာဟ – ‘‘သတ္တိမေ, ဘိက္ခဝေ, အပရိဟာနိယာ ဓမ္မာ. ကတမေ သတ္တ? သတ္ထုဂါရဝတာ’’တိအာဒိ (အ. နိ. ၇.၃၃), တသ္မာ မင်္ဂလန္တိ ဝုစ္စတိ.

And as it is said: ‘Monks, these are seven principles of non-decline. Which seven? Reverence for the Teacher,’ and so on. Therefore, it is called a blessing.

နိဝါတော နာမ နီစမနတာ နိဝါတဝုတ္တိတာ, ယာယ သမန္နာဂတော ပုဂ္ဂလော နိဟတမာနော နိဟတဒပ္ပော ပါဒပုဉ္ဆနကစောဠသဒိသော ဆိန္နဝိသာဏဥသဘသမော ဥဒ္ဓဋဒါဌသပ္ပသမော စ ဟုတွာ သဏှော သခိလော သုခသမ္ဘာသော [Pg.122] ဟောတိ, အယံ နိဝါတော. သွာယံ ယသာဒိဂုဏပ္ပဋိလာဘဟေတုတော မင်္ဂလန္တိ ဝုစ္စတိ. အာဟ စ ‘‘နိဝါတဝုတ္တိ အတ္ထဒ္ဓေါ, တာဒိသော လဘတေ ယသ’’န္တိ ဧဝမာဒိ (ဒီ. နိ. ၃.၂၇၃).

What is called humility (`nivāta`) is lowliness of mind and humble conduct. A person endowed with this, with conceit destroyed and pride eliminated, having become like a foot-wiping cloth, like a bull with broken horns, and like a snake with its fangs removed, is gentle, affable, and pleasant in speech. This is humility. And this humility is called a blessing because it is a cause for acquiring virtues such as fame. And it was said: ‘One of humble conduct, not rigid, such a one obtains fame,’ and so on.

သန္တုဋ္ဌိ နာမ ဣတရီတရပစ္စယသန္တောသော, သော ဒွါဒသဝိဓော ဟောတိ. သေယျထိဒံ – စီဝရေ ယထာလာဘသန္တောသော, ယထာဗလသန္တောသော, ယထာသာရုပ္ပသန္တောသောတိ တိဝိဓော. ဧဝံ ပိဏ္ဍပါတာဒီသု.

What is called contentment (`santuṭṭhi`) is satisfaction with whatever requisites are obtained. It is of twelve kinds. Namely: regarding robes, it is threefold as contentment with whatever is obtained, contentment according to one's strength, and contentment according to suitability. Similarly, it is threefold regarding almsfood and so on.

တဿာယံ ပဘေဒဝဏ္ဏနာ – ဣဓ ဘိက္ခု စီဝရံ လဘတိ သုန္ဒရံ ဝါ အသုန္ဒရံ ဝါ. သော တေနေဝ ယာပေတိ, အညံ န ပတ္ထေတိ, လဘန္တောပိ န ဂဏှာတိ, အယမဿ စီဝရေ ယထာလာဘသန္တောသော. အထ ပန ဘိက္ခု အာဗာဓိကော ဟောတိ, ဂရုံ စီဝရံ ပါရုပန္တော ဩဏမတိ ဝါ ကိလမတိ ဝါ, သော သဘာဂေန ဘိက္ခုနာ သဒ္ဓိံ တံ ပရိဝတ္တေတွာ လဟုကေန ယာပေန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ စီဝရေ ယထာဗလသန္တောသော. အပရော ဘိက္ခု ပဏီတပစ္စယလာဘီ ဟောတိ, သော ပဋ္ဋစီဝရာဒီနံ အညတရံ မဟဂ္ဃံ စီဝရံ လဘိတွာ ‘‘ဣဒံ ထေရာနံ စိရပဗ္ဗဇိတာနံ ဗဟုဿုတာနဉ္စ အနုရူပ’’န္တိ တေသံ ဒတွာ အတ္တနာ သင်္ကာရကူဋာ ဝါ အညတော ဝါ ကုတောစိ နန္တကာနိ ဥစ္စိနိတွာ သံဃာဋိံ ကရိတွာ ဓာရေန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ စီဝရေ ယထာသာရုပ္ပသန္တောသော.

This is the explanation of its divisions: Here, a monk obtains a robe, whether fine or coarse. He makes do with just that, does not desire another, and even if he obtains one, he does not accept it. This, for him, is contentment with robes according to what is obtained. Furthermore, a monk may be ill; when putting on a heavy robe, he stoops or becomes weary. Even if he exchanges that robe with a fellow monk and makes do with a light one, he is still content. This, for him, is contentment with robes according to his strength. Another monk may be a recipient of fine requisites. Having obtained a very valuable robe, he thinks, ‘This is suitable for the elders, for those long ordained, and for the very learned,’ and gives it to them. Then, having collected rags from a rubbish heap or elsewhere, made them into an outer robe, and wearing it, he is still content. This, for him, is contentment with robes according to suitability.

ဣဓ ပန ဘိက္ခု ပိဏ္ဍပါတံ လဘတိ လူခံ ဝါ ပဏီတံ ဝါ, သော တေနေဝ ယာပေတိ, အညံ န ပတ္ထေတိ, လဘန္တောပိ န ဂဏှာတိ, အယမဿ ပိဏ္ဍပါတေ ယထာလာဘသန္တောသော. အထ ပန ဘိက္ခု အာဗာဓိကော ဟောတိ, လူခံ ပိဏ္ဍပါတံ ဘုဉ္ဇိတွာ ဂါဠှံ ရောဂါတင်္ကံ ပါပုဏာတိ, သော တံ သဘာဂဿ ဘိက္ခုနော ဒတွာ တဿ ဟတ္ထတော သပ္ပိမဓုခီရာဒီနိ ဘုဉ္ဇိတွာ သမဏဓမ္မံ ကရောန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ ပိဏ္ဍပါတေ ယထာဗလသန္တောသော. အပရော ဘိက္ခု ပဏီတံ ပိဏ္ဍပါတံ လဘတိ, သော ‘‘အယံ ပိဏ္ဍပါတော ထေရာနံ စိရပဗ္ဗဇိတာနံ အညေသဉ္စ ပဏီတပိဏ္ဍပါတံ ဝိနာ အယာပေန္တာနံ သဗြဟ္မစာရီနံ အနုရူပေါ’’တိ တေသံ ဒတွာ အတ္တနာ ပိဏ္ဍာယ စရိတွာ မိဿကာဟာရံ ဘုဉ္ဇန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ ပိဏ္ဍပါတေ ယထာသာရုပ္ပသန္တောသော.

Here, a monk obtains almsfood, whether coarse or refined. He sustains himself with just that, does not long for another, and even if he obtains it, he does not take it. This is his contentment with almsfood according to what is obtained. Then, if a monk is ill, and after eating coarse almsfood, he incurs a severe attack of illness, he gives it to a fellow monk and, eating ghee, honey, milk, and so forth from that monk’s hand, while still performing the ascetic duty, he remains content. This is his contentment with almsfood according to his strength. Another monk obtains refined almsfood and thinks, 'This almsfood is suitable for the elders who have long gone forth and for other fellow practitioners who cannot sustain themselves without refined almsfood.' Giving it to them, he himself goes for alms and eats mixed food, yet he remains content. This is his contentment with almsfood according to suitability.

ဣဓ [Pg.123] ပန ဘိက္ခုနော သေနာသနံ ပါပုဏာတိ. သော တေနေဝ သန္တုဿတိ, ပုန အညံ သုန္ဒရတရမ္ပိ ပါပုဏန္တံ န ဂဏှာတိ, အယမဿ သေနာသနေ ယထာလာဘသန္တောသော. အထ ပန ဘိက္ခု အာဗာဓိကော ဟောတိ, နိဝါတသေနာသနေ ဝသန္တော အတိဝိယ ပိတ္တရောဂါဒီဟိ အာတုရီယတိ. သော တံ သဘာဂဿ ဘိက္ခုနော ဒတွာ တဿ ပါပုဏနေ သဝါတေ သီတလသေနာသနေ ဝသိတွာ သမဏဓမ္မံ ကရောန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ သေနာသနေ ယထာဗလသန္တောသော. အပရော ဘိက္ခု သုန္ဒရံ သေနာသနံ ပတ္တမ္ပိ န သမ္ပဋိစ္ဆတိ ‘‘သုန္ဒရသေနာသနံ ပမာဒဋ္ဌာနံ, တတြ နိသိန္နဿ ထိနမိဒ္ဓံ ဩက္ကမတိ, နိဒ္ဒါဘိဘူတဿ စ ပုန ပဋိဗုဇ္ဈတော ကာမဝိတက္ကော သမုဒါစရတီ’’တိ. သော တံ ပဋိက္ခိပိတွာ အဇ္ဈောကာသရုက္ခမူလပဏ္ဏကုဋီသု ယတ္ထ ကတ္ထစိ နိဝသန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ သေနာသနေ ယထာသာရုပ္ပသန္တောသော.

Here, a monk obtains a dwelling. He is content with just that, and does not take another, even if a more beautiful one becomes available. This is his contentment with lodging according to what is obtained. Then, if a monk is ill, and while dwelling in a sheltered dwelling, he suffers excessively from ailments like bile disorders, he gives that dwelling to a fellow monk and, dwelling in a breezy, cool dwelling that he obtains, he practices the ascetic duties while remaining content. This is his contentment with lodging according to his strength. Another monk, even having obtained a beautiful dwelling, does not accept it, thinking, 'A beautiful dwelling is a place of negligence. Sitting there, sloth and torpor overcome one, and when one wakes up after being overwhelmed by sleep, sensual thoughts arise.' Rejecting it, he dwells contentedly in the open air, at the foot of trees, or in leaf huts—wherever it may be. This is his contentment with lodging according to suitability.

ဣဓ ပန ဘိက္ခု ဘေသဇ္ဇံ လဘတိ ဟရီတကံ ဝါ အာမလကံ ဝါ. သော တေနေဝ ယာပေတိ, အညေဟိ လဒ္ဓသပ္ပိမဓုဖာဏိတာဒိမ္ပိ န ပတ္ထေတိ, လဘန္တောပိ န ဂဏှာတိ, အယမဿ ဂိလာနပစ္စယေ ယထာလာဘသန္တောသော. အထ ပန ဘိက္ခု အာဗာဓိကော ဟောတိ, တေလေနတ္ထိကော ဖာဏိတံ လဘတိ, သော တံ သဘာဂဿ ဘိက္ခုနော ဒတွာ တဿ ဟတ္ထတော တေလေန ဘေသဇ္ဇံ ကတွာ သမဏဓမ္မံ ကရောန္တောပိ သန္တုဋ္ဌောဝ ဟောတိ, အယမဿ ဂိလာနပစ္စယေ ယထာဗလသန္တောသော. အပရော ဘိက္ခု ဧကသ္မိံ ဘာဇနေ ပူတိမုတ္တဟရီတကံ ဌပေတွာ ဧကသ္မိံ စတုမဓုရံ ‘‘ဂဏှထ, ဘန္တေ, ယဒိစ္ဆသီ’’တိ ဝုစ္စမာနော သစဿ တေသံ ဒွိန္နမညတရေနပိ ဗျာဓိ ဝူပသမ္မတိ, အထ ‘‘ပူတိမုတ္တဟရီတကံ နာမ ဗုဒ္ဓါဒီဟိ ဝဏ္ဏိတ’’န္တိ စ ‘‘ပူတိမုတ္တဘေသဇ္ဇံ နိဿာယ ပဗ္ဗဇ္ဇာ, တတ္ထ တေ ယာဝဇီဝံ ဥဿာဟော ကရဏီယောတိ ဝုတ္တ’’န္တိ (မဟာဝ. ၁၂၈) စ စိန္တေန္တော စတုမဓုရဘေသဇ္ဇံ ပဋိက္ခိပိတွာ ပူတိမုတ္တဟရီတကေန ဘေသဇ္ဇံ ကရောန္တောပိ ပရမသန္တုဋ္ဌောဝ ဟောတိ. အယမဿ ဂိလာနပစ္စယေ ယထာသာရုပ္ပသန္တောသော.

Here, a monk obtains medicine—whether harītaka or āmalaka. He sustains himself with just that, and does not long for things such as ghee, honey, and molasses obtained by others, nor does he accept them even when he obtains them. This is his contentment with requisites for the sick according to what is obtained. Furthermore, if a monk is ill and needs oil but obtains molasses, he gives it to a fellow monk and, having made medicine with oil from that monk’s hand, still practices the ascetic's duties with contentment. This is his contentment with requisites for the sick according to his strength. Another monk, having placed harītaka soaked in putrid urine in one vessel and a fourfold sweet remedy in another, is told, 'Take, venerable one, whatever you wish.' If his illness would be cured by either of the two, he reflects: 'The medicine called harītaka soaked in putrid urine is praised by the Buddhas and so forth,' and 'It is said: "The going forth depends on the medicine of putrid urine; therein you should strive for as long as life lasts."' Thus, rejecting the fourfold sweet remedy and making medicine with harītaka soaked in putrid urine, he remains supremely content. This is his contentment with requisites for the sick according to suitability.

ဧဝံပဘေဒေါ သဗ္ဗောပေသော သန္တောသော သန္တုဋ္ဌီတိ ဝုစ္စတိ. သာ အတြိစ္ဆတာမဟိစ္ဆတာပါပိစ္ဆတာဒီနံ ပါပဓမ္မာနံ ပဟာနာဓိဂမဟေတုတော, သုဂတိဟေတုတော, အရိယမဂ္ဂသမ္ဘာရဘာဝတော, စာတုဒ္ဒိသာဒိဘာဝဟေတုတော စ မင်္ဂလန္တိ ဝေဒိတဗ္ဗာ. အာဟ စ –

All this contentment, thus classified, is called satisfaction. It should be understood as a blessing because it is a cause for achieving the abandonment of evil states such as excessive desire, great desire, and wicked desire; because it is a cause for a good destination; because it is a requisite for the Noble Path; and because it is a cause for being unobstructed in the four directions and so forth. And it is said:

‘‘စာတုဒ္ဒိသော [Pg.124] အပ္ပဋိဃော စ ဟောတိ,သန္တုဿမာနော ဣတရီတရေနာ’’တိ. ဧဝမာဒိ (သု. နိ. ၄၂);

“Being content with whatever comes his way, he is of the four directions and without conflict.” Thus and so forth.

ကတညုတာ နာမ အပ္ပဿ ဝါ ဗဟုဿ ဝါ ယေန ကေနစိ ကတဿ ဥပကာရဿ ပုနပ္ပုနံ အနုဿရဏဘာဝေန ဇာနနတာ. အပိစ နေရယိကာဒိဒုက္ခပရိတ္တာဏတော ပုညာနိ ဧဝ ပါဏီနံ ဗဟူပကာရာနိ, တတော တေသမ္ပိ ဥပကာရာနုဿရဏတာ ကတညုတာတိ ဝေဒိတဗ္ဗာ. သာ သပ္ပုရိသေဟိ ပသံသနီယာဒိနာနပ္ပကာရဝိသေသာဓိဂမဟေတုတော မင်္ဂလန္တိ ဝုစ္စတိ. အာဟ စ ‘‘ဒွေမေ, ဘိက္ခဝေ, ပုဂ္ဂလာ ဒုလ္လဘာ လောကသ္မိံ. ကတမေ ဒွေ? ယော စ ပုဗ္ဗကာရီ ယော စ ကတညူ ကတဝေဒီ’’တိ (အ. နိ. ၂.၁၂၀).

Gratitude means the state of knowing, through repeated recollection, of a help that has been done, whether small or great, by anyone whatsoever. Moreover, because they protect from the suffering of hell and so forth, merits are indeed of great help to beings; therefore, the recollection of the help of those merits too should be known as gratitude. It is called a blessing since it is a cause for the acquisition of various kinds of special qualities, beginning with being praiseworthy by the virtuous. And He said: “Monks, these two persons are hard to find in the world. Which two? The one who helps first, and the one who is grateful and acknowledges what has been done.”

ကာလေန ဓမ္မဿဝနံ နာမ ယသ္မိံ ကာလေ ဥဒ္ဓစ္စသဟဂတံ စိတ္တံ ဟောတိ, ကာမဝိတက္ကာဒီနံ ဝါ အညတရေန အဘိဘူတံ, တသ္မိံ ကာလေ တေသံ ဝိနောဒနတ္ထံ ဓမ္မဿဝနံ. အပရေ အာဟု ‘‘ပဉ္စမေ ပဉ္စမေ ဒိဝသေ ဓမ္မဿဝနံ ကာလေန ဓမ္မဿဝနံ နာမ. ယထာဟ အာယသ္မာ အနုရုဒ္ဓေါ ‘ပဉ္စာဟိကံ ခေါ ပန မယံ, ဘန္တေ, သဗ္ဗရတ္တိံ ဓမ္မိယာ ကထာယ သန္နိသီဒါမာ’’’တိ (မ. နိ. ၁.၃၂၇; မဟာဝ. ၄၆၆).

Listening to the Dhamma at the proper time means: when the mind is accompanied by restlessness or is overcome by one or another of sensual thoughts and so forth, at that time, listening to the Dhamma is for the purpose of dispelling them. Other teachers say, “Listening to the Dhamma every fifth day is called listening to the Dhamma at the proper time.” As the Venerable Anuruddha said, “Indeed, venerable sir, every five days we sit together all night for a Dhamma talk.”

အပိစ ယသ္မိံ ကာလေ ကလျာဏမိတ္တေ ဥပသင်္ကမိတွာ သက္ကာ ဟောတိ အတ္တနော ကင်္ခါဝိနောဒကံ ဓမ္မံ သောတုံ, တသ္မိံ ကာလေပိ ဓမ္မဿဝနံ ကာလေန ဓမ္မဿဝနန္တိ ဝေဒိတဗ္ဗံ. ယထာဟ ‘‘တေ ကာလေန ကာလံ ဥပသင်္ကမိတွာ ပရိပုစ္ဆတိ ပရိပဉှတီ’’တိအာဒိ (ဒီ. နိ. ၃.၃၅၈). တဒေတံ ကာလေန ဓမ္မဿဝနံ နီဝရဏပ္ပဟာနစတုရာနိသံသအာသဝက္ခယာဒိနာနပ္ပကာရဝိသေသာဓိဂမဟေတုတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ. ဝုတ္တဉှေတံ –

Furthermore, when it is possible to approach good friends and listen to the Dhamma that dispels one's own doubt, at that time too, listening to the Dhamma should be known as 'listening to the Dhamma at the proper time.' As it is said: “Approaching them from time to time, one asks questions, one discusses,” and so forth. This listening to the Dhamma at the proper time should be known as a blessing because it is a cause for the acquisition of various kinds of special qualities, such as the abandoning of the hindrances, the attainment of the four benefits, and the destruction of the taints. For this was said:

‘‘ယသ္မိံ, ဘိက္ခဝေ, သမယေ အရိယသာဝကော အဋ္ဌိံ ကတွာ မနသိ ကတွာ သဗ္ဗံ စေတသာ သမန္နာဟရိတွာ ဩဟိတသောတော ဓမ္မံ သုဏာတိ, ပဉ္စဿ နီဝရဏာ တသ္မိံ သမယေ န ဟောန္တီ’’တိ စ (သံ. နိ. ၅.၂၁၉).

“Bhikkhus, at the time when a noble disciple, having paid respect, having brought it to mind, having fully comprehended it with his whole mind, listens to the Dhamma with an attentive ear, for him the five hindrances are not present at that time.” And:

‘‘သောတာနုဂတာနံ, ဘိက္ခဝေ, ဓမ္မာနံ…ပေ… သုပ္ပဋိဝိဒ္ဓါနံ စတ္တာရော အာနိသံသာ ပါဋိကင်္ခါ’’တိ စ (အ. နိ. ၄.၁၉၁).

“Bhikkhus, for those by whom the teachings that have reached the ear... are well penetrated, four benefits are to be expected.” And:

‘‘စတ္တာရောမေ, ဘိက္ခဝေ, ဓမ္မာ ကာလေန ကာလံ သမ္မာ ဘာဝိယမာနာ သမ္မာ အနုပရိဝတ္တိယမာနာ အနုပုဗ္ဗေန အာသဝါနံ ခယံ ပါပေန္တိ. ကတမေ စတ္တာရော? ကာလေန ဓမ္မဿဝန’’န္တိ စ ဧဝမာဒိ (အ. နိ. ၄.၁၄၇).

“Bhikkhus, these four things, being rightly developed from time to time, being rightly practiced in sequence, gradually lead to the destruction of the taints. What four? Listening to the Dhamma at the proper time.” And so forth, it was said.

ဧဝံ [Pg.125] ဣမိဿာ ဂါထာယ ဂါရဝေါ, နိဝါတော, သန္တုဋ္ဌိ, ကတညုတာ, ကာလေန ဓမ္မဿဝနန္တိ ပဉ္စ မင်္ဂလာနိ ဝုတ္တာနိ. မင်္ဂလတ္တဉ္စ နေသံ တတ္ထ တတ္ထ ဝိဘာဝိတမေဝါတိ.

Thus, in this verse, five blessings are stated: reverence, humility, contentment, gratitude, and listening to the Dhamma at the proper time. And their nature as blessings has been made clear in their respective places.

နိဋ္ဌိတာ ဂါရဝေါ စာတိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

The explanation of the meaning of this verse beginning “Gāravo ca” is finished.

ခန္တီစာတိဂါထာဝဏ္ဏနာ

The Commentary on the Verse Beginning 'Patience and So On'

၁၀. ဣဒါနိ ခန္တီ စာတိ ဧတ္ထ ခမနံ ခန္တိ. ပဒက္ခိဏဂ္ဂါဟိတာယ သုခံ ဝစော အသ္မိန္တိ သုဝစော, သုဝစဿ ကမ္မံ သောဝစဿံ, သောဝစဿဿ ဘာဝေါ သောဝစဿတာ. ကိလေသာနံ သမိတတ္တာ သမဏာ. ဒဿနန္တိ ပေက္ခနံ. ဓမ္မဿ သာကစ္ဆာ ဓမ္မသာကစ္ဆာ. သေသံ ဝုတ္တနယမေဝါတိ. အယံ ပဒဝဏ္ဏနာ.

10. Now, in this verse beginning 'Patience and so on,' endurance is patience (khanti). Because speech is easy for him due to his respectful reception, he is 'easy to admonish' (suvaco). The state of such a one is 'being easy to admonish' (sovacassaṃ), and the nature of that state is 'receptivity' (sovacassatā). Because their defilements are pacified, they are called 'ascetics' (samaṇā). 'Seeing' (dassana) means beholding. A discussion together of the Dhamma is 'Dhamma discussion' (dhammasākacchā). The remainder is just as has been stated. This is the explanation of the words.

အတ္ထဝဏ္ဏနာ ပန ဧဝံ ဝေဒိတဗ္ဗာ – ခန္တိ နာမ အဓိဝါသနက္ခန္တိ, တာယ သမန္နာဂတော ဘိက္ခု ဒသဟိ အက္ကောသဝတ္ထူဟိ အက္ကောသန္တေ ဝဓဗန္ဓာဒီဟိ ဝါ ဝိဟေသန္တေ ပုဂ္ဂလေ အသုဏန္တော ဝိယ အပဿန္တော ဝိယ စ နိဗ္ဗိကာရော ဟောတိ ခန္တိဝါဒီ ဝိယ. ယထာဟ –

The explanation of the meaning, however, should be known thus: What is called patience (khanti) is patience as endurance. A bhikkhu endowed with that patience remains unmoved—as if not hearing and not seeing—towards people who abuse him with the ten grounds for abuse or who harass him with killing, binding, and so on, just like the ascetic Khantivādī. As it is said:

‘‘အဟု အတီတမဒ္ဓါနံ, သမဏော ခန္တိဒီပနော;

တံ ခန္တိယာယေဝ ဌိတံ, ကာသိရာဇာ အဆေဒယီ’’တိ. (ဇာ. ၁.၄.၅၁);

“In the long distant past, there was an ascetic, an exemplar of patience. The king of Kāsi cut him while he remained established only in patience.”

ဘဒြကတော ဝါ မနသိ ကရောတိ တတော ဥတ္တရိ အပရာဓာဘာဝေန အာယသ္မာ ပုဏ္ဏတ္ထေရော ဝိယ. ယထာဟ သော –

Or, going even further, like the Venerable Elder Puṇṇa, he considers it a good thing by not seeing it as an offense. As he said:

‘‘သစေ မံ, ဘန္တေ, သုနာပရန္တကာ မနုဿာ အက္ကောသိဿန္တိ ပရိဘာသိဿန္တိ, တတ္ထ မေ ဧဝံ ဘဝိဿတိ ‘ဘဒ္ဒကာ ဝတိမေ သုနာပရန္တကာ မနုဿာ, သုဘဒ္ဒကာ ဝတိမေ သုနာပရန္တကာ မနုဿာ, ယံ မေ နယိမေ ပါဏိနာ ပဟာရံ ဒေန္တီ’’’တိအာဒိ (မ. နိ. ၃.၃၉၆; သံ. နိ. ၄.၈၈).

“Venerable sir, if the people of Sunāparanta were to abuse and revile me, then this thought would occur to me: ‘Indeed, these people of Sunāparanta are good, indeed, these people of Sunāparanta are very good, in that they do not give me a blow with their hands!’” and so on.

ယာယ စ သမန္နာဂတော ဣသီနမ္ပိ ပသံသနီယော ဟောတိ. ယထာဟ သရဘင်္ဂေါ ဣသိ –

And one who is endowed with this patience is worthy of praise even by the sages. As the sage Sarabhaṅga said:

‘‘ကောဓံ [Pg.126] ဝဓိတွာ န ကဒါစိ သောစတိ,မက္ခပ္ပဟာနံ ဣသယော ဝဏ္ဏယန္တိ;

သဗ္ဗေသံ ဝုတ္တံ ဖရုသံ ခမေထ,ဧတံ ခန္တိံ ဥတ္တမမာဟု သန္တော’’တိ. (ဇာ. ၂.၁၇.၆၄);

“Having killed anger, one never grieves. The sages praise the abandoning of contempt. You should endure the harsh words spoken by all. The good say this patience is the highest.”

ဒေဝတာနမ္ပိ ပသံသနီယော ဟောတိ. ယထာဟ သက္ကော ဒေဝါနမိန္ဒော –

He is worthy of praise even by the deities. As Sakka, the lord of the devas, said:

‘‘ယော ဟဝေ ဗလဝါ သန္တော, ဒုဗ္ဗလဿ တိတိက္ခတိ;

တမာဟု ပရမံ ခန္တိံ, နိစ္စံ ခမတိ ဒုဗ္ဗလော’’တိ. (သံ. နိ. ၁.၂၅၀-၂၅၁);

“Whoever, being strong, endures the weak—that, the good say, is the supreme patience. The weak always endure.”

ဗုဒ္ဓါနမ္ပိ ပသံသနီယော ဟောတိ. ယထာဟ ဘဂဝါ –

He is worthy of praise even by the Buddhas. As the Blessed One said:

‘‘အက္ကောသံ ဝဓဗန္ဓဉ္စ, အဒုဋ္ဌော ယော တိတိက္ခတိ;

ခန္တီဗလံ ဗလာဏီကံ, တမဟံ ဗြူမိ ဗြာဟ္မဏ’’န္တိ. (ဓ. ပ. ၃၉၉);

“Whoever, without ill will, endures abuse, killing, and binding—one whose strength is patience, whose army is strength—that one I call a brahmin.”

သာ ပနေသာ ခန္တိ ဧတေသဉ္စ ဣဓ ဝဏ္ဏိတာနံ အညေသဉ္စ ဂုဏာနံ အဓိဂမဟေတုတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗာ.

Now, this patience should be known as a blessing because it is the cause for the attainment of these qualities explained here and of other qualities as well.

သောဝစဿတာ နာမ သဟဓမ္မိကံ ဝုစ္စမာနေ ဝိက္ခေပံ ဝါ တုဏှီဘာဝံ ဝါ ဂုဏဒေါသစိန္တနံ ဝါ အနာပဇ္ဇိတွာ အတိဝိယ အာဒရဉ္စ ဂါရဝဉ္စ နီစမနတဉ္စ ပုရက္ခတွာ သာဓူတိ ဝစနကရဏတာ. သာ သဗြဟ္မစာရီနံ သန္တိကာ ဩဝါဒါနုသာသနိပ္ပဋိလာဘဟေတုတော ဒေါသပ္ပဟာနဂုဏာဓိဂမဟေတုတော စ မင်္ဂလန္တိ ဝုစ္စတိ.

Receptivity (sovacassatā) is this: when being admonished by a companion in the Dhamma, without resorting to rejection, silence, or contemplating virtues and faults, but rather, having placed foremost extreme respect, reverence, and humility, one complies with the words, saying, 'Good.' This is called a blessing because it is a cause for receiving admonition and instruction from one's companions in the holy life, and because it is a cause for abandoning faults and attaining virtues.

သမဏာနံ ဒဿနံ နာမ ဥပသမိတကိလေသာနံ ဘာဝိတကာယဝစီစိတ္တပညာနံ ဥတ္တမဒမထသမထသမန္နာဂတာနံ ပဗ္ဗဇိတာနံ ဥပသင်္ကမနုပဋ္ဌာနာနုဿရဏဿဝနဒဿနံ, သဗ္ဗမ္ပိ ဩမကဒေသနာယ ဒဿနန္တိ ဝုတ္တံ, တံ မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ. ကသ္မာ? ဗဟူပကာရတ္တာ. အာဟ စ ‘‘ဒဿနမ္ပဟံ, ဘိက္ခဝေ, တေသံ ဘိက္ခူနံ ဗဟူပကာရံ ဝဒါမီ’’တိအာဒိ (ဣတိဝု. ၁၀၄). ယတော ဟိတကာမေန ကုလပုတ္တေန သီလဝန္တေ ဘိက္ခူ ဃရဒွါရံ သမ္ပတ္တေ ဒိသွာ ယဒိ ဒေယျဓမ္မော အတ္ထိ, ယထာဗလံ ဒေယျဓမ္မေန ပတိမာနေတဗ္ဗာ. ယဒိ နတ္ထိ, ပဉ္စပတိဋ္ဌိတံ ကတွာ ဝန္ဒိတဗ္ဗာ. တသ္မိမ္ပိ အသမ္ပဇ္ဇမာနေ အဉ္ဇလိံ ပဂ္ဂဟေတွာ နမဿိတဗ္ဗာ, တသ္မိမ္ပိ အသမ္ပဇ္ဇမာနေ ပသန္နစိတ္တေန ပိယစက္ခူဟိ သမ္ပဿိတဗ္ဗာ. ဧဝံ ဒဿနမူလကေနပိ ဟိ ပုညေန အနေကာနိ ဇာတိသဟဿာနိ စက္ခုမှိ ရောဂေါ ဝါ ဒါဟော [Pg.127] ဝါ ဥဿဒါ ဝါ ပိဠကာ ဝါ န ဟောန္တိ, ဝိပ္ပသန္နပဉ္စဝဏ္ဏသဿိရိကာနိ ဟောန္တိ စက္ခူနိ ရတနဝိမာနေ ဥဂ္ဃာဋိတမဏိကဝါဋသဒိသာနိ, သတသဟဿကပ္ပမတ္တံ ဒေဝေသု စ မနုဿေသု စ သမ္ပတ္တီနံ လာဘီ ဟောတိ. အနစ္ဆရိယဉ္စေတံ, ယံ မနုဿဘူတော သပ္ပညဇာတိကော သမ္မာ ပဝတ္တိတေန သမဏဒဿနမယေန ပုညေန ဧဝရူပံ ဝိပါကသမ္ပတ္တိံ အနုဘဝေယျ, ယတ္ထ တိရစ္ဆာနဂတာနမ္ပိ ကေဝလံ သဒ္ဓါမတ္တကေန ကတဿ သမဏဒဿနဿ ဧဝံ ဝိပါကသမ္ပတ္တိံ ဝဏ္ဏယန္တိ.

What is called ‘seeing ascetics’ is the approaching, attending, recollecting, hearing, and seeing of renunciants who have pacified defilements, who have developed body, speech, mind, and wisdom, and who are endowed with supreme taming and tranquility. All of this is called ‘seeing’ by way of an elaborate teaching. That should be known as a blessing. Why? Because it is of great benefit. And it was said: ‘Bhikkhus, I say that seeing those bhikkhus is of great benefit,’ and so on. Therefore, when a person of good family who desires what is beneficial sees virtuous bhikkhus who have arrived at the door of the house, if there are alms to be given, they should be honored with those alms according to one’s ability. If there are not, they should be venerated by making the five-point prostration. If that is not accomplished, one should raise one’s joined hands and pay homage. If that is not accomplished, one should look upon them well with a confident mind and with loving eyes. For by the merit rooted in such seeing, for many thousands of births, no disease, burning, swelling, or boils arise in the eyes. The eyes become resplendent with the five pure colors, like opened doors of sapphire in a celestial mansion. For a hundred thousand eons, one obtains all accomplishments among devas and humans. And it is not surprising that a human being of a wise birth should experience such a fruition of accomplishment through the merit of seeing ascetics, properly undertaken, when they praise such a fruition of accomplishment for the seeing of ascetics done by animals with mere faith alone.

‘‘ဥလူကော မဏ္ဍလက္ခိကော, ဝေဒိယကေ စိရဒီဃဝါသိကော;

သုခိတော ဝတ ကောသိယော အယံ, ကာလုဋ္ဌိတံ ပဿတိ ဗုဒ္ဓဝရံ.

“This owl with round eyes, a long-time dweller on Vedisaka, this one of the Kosiya clan is indeed happy; it sees the excellent Buddha who has risen in the morning.

‘‘မယိ စိတ္တံ ပသာဒေတွာ, ဘိက္ခုသံဃေ အနုတ္တရေ;

ကပ္ပာနံ သတသဟဿာနိ, ဒုဂ္ဂတေသော န ဂစ္ဆတိ.

“Having made its mind confident in me and in the unsurpassed Saṅgha of bhikkhus, for a hundred thousand eons, it will not go to a bad destination.”

‘‘သ ဒေဝလောကာ စဝိတွာ, ကုသလကမ္မေန စောဒိတော;

ဘဝိဿတိ အနန္တဉာဏော, သောမနဿောတိ ဝိဿုတော’’တိ. (မ. နိ. အဋ္ဌ. ၁.၁၄၄);

Having passed away from the deva world, urged on by wholesome kamma, he will become a Paccekabuddha of infinite knowledge, renowned as Somanassa.

ကာလေန ဓမ္မသာကစ္ဆာ နာမ ပဒေါသေ ဝါ ပစ္စူသေ ဝါ ဒွေ သုတ္တန္တိကာ ဘိက္ခူ အညမညံ သုတ္တန္တံ သာကစ္ဆန္တိ, ဝိနယဓရာ ဝိနယံ, အာဘိဓမ္မိကာ အဘိဓမ္မံ, ဇာတကဘာဏကာ ဇာတကံ, အဋ္ဌကထိကာ အဋ္ဌကထံ, လီနုဒ္ဓတဝိစိကိစ္ဆာပရေတစိတ္တဝိသောဓနတ္ထံ ဝါ တမှိ တမှိ ကာလေ သာကစ္ဆန္တိ, အယံ ကာလေန ဓမ္မသာကစ္ဆာ. သာ အာဂမဗျတ္တိအာဒီနံ ဂုဏာနံ ဟေတုတော မင်္ဂလန္တိ ဝုစ္စတီတိ.

What is called ‘Dhamma discussion at the proper time’ is when, in the evening or at dawn, two bhikkhus who are masters of the Suttas discuss the Suttas with each other; masters of the Vinaya discuss the Vinaya; masters of the Abhidhamma discuss the Abhidhamma; reciters of the Jātakas discuss the Jātakas; masters of the commentaries discuss the commentaries; or when they discuss at various times for the purpose of purifying a mind afflicted by sluggishness, restlessness, and doubt. This is ‘Dhamma discussion at the proper time.’ It is called a blessing because it is a cause for qualities such as proficiency in the scriptures.

ဧဝံ ဣမိဿာ ဂါထာယ ခန္တိ, သောဝစဿတာ, သမဏဒဿနံ, ကာလေန ဓမ္မသာကစ္ဆာတိ စတ္တာရိ မင်္ဂလာနိ ဝုတ္တာနိ. မင်္ဂလတ္တဉ္စ နေသံ တတ္ထ တတ္ထ ဝိဘာဝိတမေဝါတိ.

Thus, in this verse, four blessings have been stated: patience, receptivity, seeing ascetics, and Dhamma discussion at the proper time. And their nature as blessings has been made clear in their respective places.

နိဋ္ဌိတာ ခန္တီ စာတိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

The explanation of the meaning of this verse beginning 'Patience and so on' is completed.

တပေါစာတိဂါထာဝဏ္ဏနာ

The Commentary on the Verse 'Tapo ca'

၁၁. ဣဒါနိ [Pg.128] တပေါ စာတိ ဧတ္ထ ပါပကေ ဓမ္မေ တပတီတိ တပေါ. ဗြဟ္မံ စရိယံ, ဗြဟ္မာနံ ဝါ စရိယံ ဗြဟ္မစရိယံ, သေဋ္ဌစရိယန္တိ ဝုတ္တံ ဟောတိ. အရိယသစ္စာနံ ဒဿနံ အရိယသစ္စာနဒဿနံ, အရိယသစ္စာနိ ဒဿနန္တိပိ ဧကေ, တံ န သုန္ဒရံ. နိက္ခန္တံ ဝါနတောတိ နိဗ္ဗာနံ, သစ္ဆိကရဏံ သစ္ဆိကိရိယာ, နိဗ္ဗာနဿ သစ္ဆိကိရိယာ နိဗ္ဗာနသစ္ဆိကိရိယာ. သေသံ ဝုတ္တနယမေဝါတိ အယံ ပဒဝဏ္ဏနာ.

11. Now, in the phrase 'tapo ca,' 'tapo' is so called because it torments evil states. 'Brahmacariya' is the noble practice, or the practice of the noble ones; it is said to be the supreme practice. The seeing of the Noble Truths is 'ariyasaccānadassanaṃ.' Some recite it as 'ariyasaccāni dassanaṃ,' but that is not good. 'Nibbāna' is so called because it is the going forth from craving (vāna). Realization is 'sacchikiriyā.' The realization of Nibbāna is 'nibbānasacchikiriyā.' The remainder is just as has been explained. This is the explanation of the words.

အတ္ထဝဏ္ဏနာ ပန ဧဝံ ဝေဒိတဗ္ဗာ – တပေါ နာမ အဘိဇ္ဈာဒေါမနဿာဒီနံ တပနတော ဣန္ဒြိယသံဝရော, ကောသဇ္ဇဿ ဝါ တပနတော ဝီရိယံ, တေဟိ သမန္နာဂတော ပုဂ္ဂလော အာတာပီတိ ဝုစ္စတိ. သွာယံ အဘိဇ္ဈာဒိပ္ပဟာနဈာနာဒိပ္ပဋိလာဘဟေတုတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗော.

The explanation of the meaning, however, should be understood thus: 'Tapo' by name is the restraint of the faculties, by way of tormenting covetousness, displeasure, and so on; or, it is energy, by way of tormenting laziness. A person endowed with these is called 'ātāpī' (ardent). This very 'tapa' should be understood as a blessing because it is the cause for abandoning covetousness and so on, and for attaining jhāna and so on.

ဗြဟ္မစရိယံ နာမ မေထုနဝိရတိသမဏဓမ္မသာသနမဂ္ဂါနမဓိဝစနံ. တထာ ဟိ ‘‘အဗြဟ္မစရိယံ ပဟာယ ဗြဟ္မစာရီ ဟောတီ’’တိ ဧဝမာဒီသု (ဒီ. နိ. ၁.၁၉၄; မ. နိ. ၁.၂၉၂) မေထုနဝိရတိ ဗြဟ္မစရိယန္တိ ဝုစ္စတိ. ‘‘ဘဂဝတိ နော, အာဝုသော, ဗြဟ္မစရိယံ ဝုဿတီတိ? ဧဝမာဝုသော’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၂၅၇) သမဏဓမ္မော. ‘‘န တာဝါဟံ, ပါပိမ, ပရိနိဗ္ဗာယိဿာမိ, ယာဝ မေ ဣဒံ ဗြဟ္မစရိယံ န ဣဒ္ဓဉ္စေဝ ဘဝိဿတိ ဖီတဉ္စ ဝိတ္ထာရိကံ ဗာဟုဇည’’န္တိ ဧဝမာဒီသု (ဒီ. နိ. ၂.၁၆၈; သံ. နိ. ၅.၈၂၂; ဥဒါ. ၅၁) သာသနံ. ‘‘အယမေဝ ခေါ, ဘိက္ခု, အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ ဗြဟ္မစရိယံ. သေယျထိဒံ, သမ္မာဒိဋ္ဌီ’’တိ ဧဝမာဒီသု (သံ. နိ. ၅.၆) မဂ္ဂေါ. ဣဓ ပန အရိယသစ္စဒဿနေန ပရတော မဂ္ဂဿ သင်္ဂဟိတတ္တာ အဝသေသံ သဗ္ဗမ္ပိ ဝဋ္ဋတိ. တဉ္စေတံ ဥပရူပရိ နာနပ္ပကာရဝိသေသာဓိဂမဟေတုတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ.

'Brahmacariya' is a designation for abstinence from sexual intercourse, the practice of recluses, the Teaching, and the Path. For instance, in passages such as, 'Having abandoned unchastity, one becomes one who lives the holy life,' abstinence from sexual intercourse is called 'brahmacariya.' In passages such as, 'Friend, is the holy life lived under the Blessed One?' the practice of recluses is meant. In passages such as, 'Evil One, I will not attain final Nibbāna so long as this holy life of mine has not become successful, prosperous, widespread, and known to many,' the Teaching is meant. In passages such as, 'Monks, this very Noble Eightfold Path is the holy life, that is: right view,' the Path is meant. Here, however, since the Path is included by the seeing of the Noble Truths, all the remaining meanings are also suitable. And this should be understood as a blessing because it is the cause for attaining various kinds of special qualities, higher and higher.

အရိယသစ္စာန ဒဿနံ နာမ ကုမာရပဉှေ ဝုတ္တာနံ စတုန္နံ အရိယသစ္စာနံ အဘိသမယဝသေန မဂ္ဂဒဿနံ, တံ သံသာရဒုက္ခဝီတိက္ကမဟေတုတော မင်္ဂလန္တိ ဝုစ္စတိ.

The 'seeing of the Noble Truths' by name is the seeing of the path by way of the realization of the four Noble Truths spoken of in the Kumārapañha. That is called a blessing because it is the cause for overcoming the suffering of saṃsāra.

နိဗ္ဗာနသစ္ဆိကိရိယာ နာမ ဣဓ အရဟတ္တဖလံ နိဗ္ဗာနန္တိ အဓိပ္ပေတံ. တမ္ပိ ဟိ ပဉ္စဂတိဝါနနေန ဝါနသညိတာယ တဏှာယ နိက္ခန္တတ္တာ နိဗ္ဗာနန္တိ ဝုစ္စတိ. တဿ [Pg.129] ပတ္တိ ဝါ ပစ္စဝေက္ခဏာ ဝါ သစ္ဆိကိရိယာတိ ဝုစ္စတိ. ဣတရဿ ပန နိဗ္ဗာနဿ အရိယသစ္စာနံ ဒဿနေနေဝ သစ္ဆိကိရိယာ သိဒ္ဓါ, တေနေတံ ဣဓ နာဓိပ္ပေတံ. ဧဝမေသာ နိဗ္ဗာနသစ္ဆိကိရိယာ ဒိဋ္ဌဓမ္မိကသုခဝိဟာရာဒိဟေတုတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗာ.

Here, by 'realization of Nibbāna,' the fruit of Arahantship is intended as Nibbāna. For that too is called Nibbāna because it is the going forth from craving—which is designated as 'vāna' and is established in the five destinations. Its attainment or its reviewing is called 'realization.' As for the other Nibbāna, its realization is accomplished by the very seeing of the Noble Truths; therefore, that is not intended here. Thus, this realization of Nibbāna should be understood as a blessing because it is a cause for pleasant abiding in the present life, and so on.

ဧဝံ ဣမိဿာ ဂါထာယ တပေါ ဗြဟ္မစရိယံ, အရိယသစ္စာနံ ဒဿနံ, နိဗ္ဗာနသစ္ဆိကိရိယာတိ စတ္တာရိ မင်္ဂလာနိ ဝုတ္တာနိ. မင်္ဂလတ္တဉ္စ နေသံ တတ္ထ တတ္ထ ဝိဘာဝိတမေဝါတိ.

Thus, in this verse, four blessings are taught: ardency, the holy life, the seeing of the Noble Truths, and the realization of Nibbāna. And their nature as blessings has been made clear in each respective place.

နိဋ္ဌိတာ တပေါ စာတိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

Here ends the explanation of the meaning of the verse beginning with 'Tapo ca'.

ဖုဋ္ဌဿလောကဓမ္မေဟီတိဂါထာဝဏ္ဏနာ

The Explanation of the Verse 'Phuṭṭhassa lokadhammehi'

၁၂. ဣဒါနိ ဖုဋ္ဌဿ လောကဓမ္မေဟီတိ ဧတ္ထ ဖုဋ္ဌဿာတိ ဖုသိတဿ ဆုပိတဿ သမ္ပတ္တဿ. လောကေ ဓမ္မာ လောကဓမ္မာ, ယာဝ လောကပ္ပဝတ္တိ, တာဝ အနိဝတ္တကာ ဓမ္မာတိ ဝုတ္တံ ဟောတိ. စိတ္တန္တိ မနော မာနသံ. ယဿာတိ နဝဿ ဝါ မဇ္ဈိမဿ ဝါ ထေရဿ ဝါ. န ကမ္ပတီတိ န စလတိ န ဝေဓတိ. အသောကန္တိ နိဿောကံ အဗ္ဗူဠှသောကသလ္လံ. ဝိရဇန္တိ ဝိဂတရဇံ ဝိဒ္ဓံသိတရဇံ. ခေမန္တိ အဘယံ နိရုပဒ္ဒဝံ. သေသံ ဝုတ္တနယမေဝါတိ အယံ ပဒဝဏ္ဏနာ.

12. Now, in the phrase 'phuṭṭhassa lokadhammehi,' 'phuṭṭhassa' means contacted, touched, or reached. Phenomena that occur in the world are 'worldly phenomena' (lokadhammā); it is said that as long as the world's process exists, these phenomena are unavoidable. 'Cittaṃ' is the mind (mano, mānasaṃ). 'Yassa' (whose) refers to a junior, middle, or elder monk. 'Na kampati' (does not waver) means it does not shake, does not tremble. 'Asokaṃ' (sorrowless) means without sorrow, with the dart of sorrow pulled out. 'Virajaṃ' (stainless) means free from the dust of defilements, with the dust of defilements destroyed. 'Khemaṃ' (secure) means without fear, without affliction. The rest is just in the manner already stated. This is the explanation of the words.

အတ္ထဝဏ္ဏနာ ပန ဧဝံ ဝေဒိတဗ္ဗာ – ဖုဋ္ဌဿ လောကဓမ္မေဟိ စိတ္တံ ယဿ န ကမ္ပတိ နာမ ယဿ လာဘာလာဘာဒီဟိ အဋ္ဌဟိ လောကဓမ္မေဟိ ဖုဋ္ဌဿ အဇ္ဈောတ္ထဋဿ စိတ္တံ န ကမ္ပတိ န စလတိ န ဝေဓတိ, တဿ တံ စိတ္တံ ကေနစိ အကမ္ပနီယလောကုတ္တမဘာဝါဝဟနတော မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ.

The explanation of the meaning, however, should be known thus: 'Whose mind does not waver when touched by worldly conditions' means the mind of one who, when touched and overwhelmed by the eight worldly conditions beginning with gain and loss, does not waver, does not move, does not tremble. That mind should be known as a blessing because, being unshakable by anything, it brings about the supramundane state.

ကဿ စ ဧတေဟိ ဖုဋ္ဌဿ စိတ္တံ န ကမ္ပတီတိ? အရဟတော ခီဏာသဝဿ, န အညဿ ကဿစိ. ဝုတ္တဉှေတံ –

And whose mind, when touched by these, does not waver? It is that of an Arahant, one whose cankers are destroyed, and no one else's. For it has been said:

‘‘သေလော ယထာ ဧကဂ္ဃနော, ဝါတေန န သမီရတိ;

ဧဝံ ရူပါ ရသာ သဒ္ဒါ, ဂန္ဓာ ဖဿာ စ ကေဝလာ.

“Just as a mountain of solid rock is not shaken by the wind; so too all forms, tastes, sounds, smells, and touches,

‘‘ဣဋ္ဌာ ဓမ္မာ အနိဋ္ဌာ စ, န ပဝေဓေန္တိ တာဒိနော;

ဌိတံ စိတ္တံ ဝိပ္ပမုတ္တံ, ဝယဉ္စဿာနုပဿတီ’’တိ. (မဟာဝ. ၂၄၄);

and desirable and undesirable mental objects, do not cause such a one to tremble. The mind is firm, liberated, and one sees their passing away.”

အသောကံ [Pg.130] နာမ ခီဏာသဝဿေဝ စိတ္တံ. တဉှိ ယွာယံ ‘‘သောကော သောစနာ သောစိတတ္တံ အန္တောသောကော အန္တောပရိသောကော စေတသော ပရိနိဇ္ဈာယိတတ္တ’’န္တိအာဒိနာ (ဝိဘ. ၂၃၇) နယေန ဝုစ္စတိ သောကော, တဿ အဘာဝတော အသောကံ. ကေစိ နိဗ္ဗာနံ ဝဒန္တိ, တံ ပုရိမပဒေန နာနုသန္ဓိယတိ. ယထာ စ အသောကံ, ဧဝံ ဝိရဇံ ခေမန္တိပိ ခီဏာသဝဿေဝ စိတ္တံ. တဉှိ ရာဂဒေါသမောဟရဇာနံ ဝိဂတတ္တာ ဝိရဇံ, စတူဟိ စ ယောဂေဟိ ခေမတ္တာ ခေမံ, ယတော ဧတံ တေန တေနာကာရေန တမှိ တမှိ ပဝတ္တိက္ခဏေ ဂဟေတွာ နိဒ္ဒိဋ္ဌဝသေန တိဝိဓမ္ပိ အပ္ပဝတ္တက္ခန္ဓတာဒိလောကုတ္တမဘာဝါဝဟနတော အာဟုနေယျာဒိဘာဝါဝဟနတော စ မင်္ဂလန္တိ ဝေဒိတဗ္ဗံ.

‘Asokaṃ’ (sorrowless) is the name for the mind of one whose cankers are destroyed. This is true. For that sorrow—which is spoken of by the method beginning with ‘grief, grieving, sorrowfulness, inner sorrow, inner deep sorrow, the mind’s being consumed’—is absent for that person; hence, the mind is called ‘asokaṃ’. Some teachers say it refers to Nibbāna, but that does not connect with the preceding phrase. And just as with ‘asokaṃ’, so too ‘virajaṃ’ (stainless) and ‘khemaṃ’ (secure) refer to the mind of one whose cankers are destroyed. This is true. That mind is called ‘virajaṃ’ because of the absence of the dust of greed, hatred, and delusion. It is called ‘khemaṃ’ because of its security from the four yokes. Therefore, this three-fold phrase—‘asokaṃ, virajaṃ, khemaṃ’—taken in that manner at each moment of occurrence as has been pointed out, should be known as a blessing because it brings about the supramundane state of non-occurring aggregates and so forth, and because it brings about the state of being worthy of offerings and so forth.

ဧဝံ ဣမိဿာ ဂါထာယ အဋ္ဌလောကဓမ္မေဟိ အကမ္ပိတစိတ္တံ, အသောကစိတ္တံ, ဝိရဇစိတ္တံ, ခေမစိတ္တန္တိ စတ္တာရိ မင်္ဂလာနိ ဝုတ္တာနိ. မင်္ဂလတ္တဉ္စ နေသံ တတ္ထ တတ္ထ ဝိဘာဝိတမေဝါတိ.

Thus, in this verse, four blessings are spoken of: a mind unshaken by the eight worldly conditions, a sorrowless mind, a stainless mind, and a secure mind. And their nature as a blessing has been made clear in each respective case.

နိဋ္ဌိတာ ဖုဋ္ဌဿ လောကဓမ္မေဟီတိ ဣမိဿာ ဂါထာယ အတ္ထဝဏ္ဏနာ.

The explanation of the meaning of this verse, 'Phuṭṭhassa lokadhammehi,' is concluded.

ဧတာဒိသာနီတိဂါထာဝဏ္ဏနာ

Explanation of the Verse 'Etādisāni'

၁၃. ဧဝံ ဘဂဝါ အသေဝနာ စ ဗာလာနန္တိအာဒီဟိ ဒသဟိ ဂါထာဟိ အဋ္ဌတိံသ မဟာမင်္ဂလာနိ ကထေတွာ ဣဒါနိ ဧတာနေဝ အတ္တနာ ဝုတ္တမင်္ဂလာနိ ထုနန္တော ‘‘ဧတာဒိသာနိ ကတွာနာ’’တိ အဝသာနဂါထမဘာသိ.

13. Thus, the Blessed One, having taught the thirty-eight great blessings with ten verses beginning with 'Not associating with fools' (asevanā ca bālānaṃ), now, extolling those very blessings spoken by Himself, recited the concluding verse, 'Having done such things' (etādisāni katvāna).

တဿာယမတ္ထဝဏ္ဏနာ – ဧတာဒိသာနီတိ ဧတာနိ ဤဒိသာနိ မယာ ဝုတ္တပ္ပကာရာနိ ဗာလာနံ အသေဝနာဒီနိ. ကတွာနာတိ ကတွာ. ကတွာန ကတွာ ကရိတွာတိ ဟိ အတ္ထတော အနညံ. သဗ္ဗတ္ထမပရာဇိတာတိ သဗ္ဗတ္ထ ခန္ဓကိလေသာဘိသင်္ခါရဒေဝပုတ္တမာရပ္ပဘေဒေသု စတူသု ပစ္စတ္ထိကေသု ဧကေနာပိ အပရာဇိတာ ဟုတွာ, သယမေဝ တေ စတ္တာရော မာရေ ပရာဇေတွာတိ ဝုတ္တံ ဟောတိ. မကာရော စေတ္ထ ပဒသန္ဓိကရမတ္တောတိ ဝိညာတဗ္ဗော.

This is the explanation of its meaning: 'Of such kind' (etādisāni) means these things of such a nature, of the kind spoken by me, beginning with the non-association with fools. 'Having done' (katvāna) means 'having done' (katvā). Indeed, 'katvāna,' 'katvā,' and 'karitvā' are not different in meaning. 'Unconquered in all respects' (sabbatthamaparājitā) means: having become unconquered by even one of the four adversaries in all respects—namely, the Māra of the aggregates, the Māra of defilements, the Māra of formations, and the Devaputta Māra—and having oneself defeated those four Māras. Thus it is meant. And here, the letter 'm' should be understood as merely for the purpose of euphonic conjunction of words.

သဗ္ဗတ္ထ သောတ္ထိံ ဂစ္ဆန္တီတိ ဧတာဒိသာနိ မင်္ဂလာနိ ကတွာ စတူဟိ မာရေဟိ အပရာဇိတာ ဟုတွာ သဗ္ဗတ္ထ ဣဓလောကပရလောကေသု ဌာနစင်္ကမနာဒီသု စ သောတ္ထိံ ဂစ္ဆန္တိ, ဗာလသေဝနာဒီဟိ ယေ ဥပ္ပဇ္ဇေယျုံ အာသဝါ [Pg.131] ဝိဃာတပရိဠာဟာ, တေသံ အဘာဝါ သောတ္ထိံ ဂစ္ဆန္တိ, အနုပဒ္ဒုတာ အနုပသဋ္ဌာ ခေမိနော အပ္ပဋိဘယာ ဂစ္ဆန္တီတိ ဝုတ္တံ ဟောတိ. အနုနာသိကော စေတ္ထ ဂါထာဗန္ဓသုခတ္ထံ ဝုတ္တောတိ ဝေဒိတဗ္ဗော.

'They go in safety everywhere' (sabbattha sotthiṃ gacchanti) means: having performed such blessings, having become unconquered by the four Māras, they go in safety everywhere—in this world and the next, and in standing, walking, and so on. Whatever troubles, distress, and torments might arise from associating with fools and the like, due to their absence, they go in safety. They proceed free from calamity, free from reproach, secure, and fearless—thus it is meant. And here, the nasal sound (anunāsika) should be understood as spoken for the sake of ease in the verse composition.

တံ တေသံ မင်္ဂလမုတ္တမန္တိ ဣမိနာ ဂါထာပဒေန ဘဂဝါ ဒေသနံ နိဋ္ဌာပေသိ. ကထံ? ဧဝံ, ဒေဝပုတ္တ, ယေ ဧတာဒိသာနိ ကရောန္တိ, တေ ယသ္မာ သဗ္ဗတ္ထ သောတ္ထိံ ဂစ္ဆန္တိ, တသ္မာ တံ ဗာလာနံ အသေဝနာဒိအဋ္ဌတိံသဝိဓမ္ပိ တေသံ ဧတာဒိသကာရကာနံ မင်္ဂလမုတ္တမံ သေဋ္ဌံ ပဝရန္တိ ဂဏှာဟီတိ.

'That is their supreme blessing' (taṃ tesaṃ maṅgalamuttamaṃ)—with this line of verse, the Blessed One concluded the teaching. How? 'Thus, O devaputta, those who perform such things, because they go in safety everywhere, therefore, that blessing—which has thirty-eight aspects beginning with the non-association with fools—is the supreme, best, and foremost blessing for those who act in such a way. Thus you should understand it.'

ဧဝဉ္စ ဘဂဝတာ နိဋ္ဌာပိတာယ ဒေသနာယ ပရိယောသာနေ ကောဋိသတသဟဿဒေဝတာယော အရဟတ္တံ ပါပုဏိံသု, သောတာပတ္တိသကဒါဂါမိအနာဂါမိဖလသမ္ပတ္တာနံ ဂဏနာ အသင်္ချေယျာ အဟောသိ. အထ ဘဂဝါ ဒုတိယဒိဝသေ အာနန္ဒတ္ထေရံ အာမန္တေသိ – ‘‘ဣမံ ပန, အာနန္ဒ, ရတ္တိံ အညတရာ ဒေဝတာ မံ ဥပသင်္ကမိတွာ မင်္ဂလပဉှံ ပုစ္ဆိ, အထဿာဟံ အဋ္ဌတိံသ မင်္ဂလာနိ အဘာသိံ, ဥဂ္ဂဏှာဟိ, အာနန္ဒ, ဣမံ မင်္ဂလပရိယာယံ, ဥဂ္ဂဟေတွာ ဘိက္ခူ ဝါစေဟီ’’တိ. ထေရော ဥဂ္ဂဟေတွာ ဘိက္ခူ ဝါစေသိ. တယိဒံ အာစရိယပရမ္ပရာယ အာဘတံ ယာဝဇ္ဇတနာ ပဝတ္တတိ, ‘‘ဧဝမိဒံ ဗြဟ္မစရိယံ ဣဒ္ဓဉ္စေဝ ဖီတဉ္စ ဝိတ္ထာရိကံ ဗာဟုဇညံ ပုထုဘူတံ ယာဝ ဒေဝမနုဿေဟိ သုပ္ပကာသိတ’’န္တိ ဝေဒိတဗ္ဗံ.

And when the Blessed One had concluded the teaching in this way, at its end, a hundred thousand koṭis of devas attained Arahantship, and the number of those who attained the fruits of stream-entry, once-returning, and non-returning was incalculable. Then, on the second day, the Blessed One addressed the Elder Ānanda: 'Ānanda, last night a certain deity approached me and asked the question on blessings. In response, I spoke the thirty-eight blessings to them. Learn, Ānanda, this discourse on blessings, and having learned it, teach it to the bhikkhus.' The Elder learned it and taught it to the bhikkhus. That Maṅgala Sutta, handed down through the lineage of teachers, continues to this day. Thus it should be understood: 'In this way this holy life is successful, prosperous, widespread, known to many, extensive, and well-proclaimed among devas and humans.'

ဣဒါနိ ဧတေသွေဝ မင်္ဂလေသု ဉာဏပရိစယပါဋဝတ္ထံ အယမာဒိတော ပဘုတိ ယောဇနာ – ဧဝမိမေ ဣဓလောကပရလောကလောကုတ္တရသုခကာမာ သတ္တာ ဗာလဇနသေဝနံ ပဟာယ, ပဏ္ဍိတေ နိဿာယ, ပူဇနေယျေ ပူဇေတွာ, ပတိရူပဒေသဝါသေန ပုဗ္ဗေ စ ကတပုညတာယ ကုသလပ္ပဝတ္တိယံ စောဒိယမာနာ အတ္တာနံ သမ္မာ ပဏိဓာယ, ဗာဟုသစ္စသိပ္ပဝိနယေဟိ အလင်္ကတတ္တဘာဝါ, ဝိနယာနုရူပံ သုဘာသိတံ ဘာသမာနာ, ယာဝ ဂိဟိဘာဝံ န ဝိဇဟန္တိ, တာဝ မာတာပိတူပဋ္ဌာနေန ပေါရာဏံ ဣဏမူလံ ဝိသောဓယမာနာ, ပုတ္တဒါရသင်္ဂဟေန နဝံ ဣဏမူလံ ပယောဇယမာနာ, အနာကုလကမ္မန္တတာယ ဓနဓညာဒိသမိဒ္ဓိံ ပါပုဏန္တာ, ဒါနေန ဘောဂသာရံ ဓမ္မစရိယာယ ဇီဝိတသာရဉ္စ ဂဟေတွာ, ဉာတိသင်္ဂဟေန သကဇနဟိတံ အနဝဇ္ဇကမ္မန္တတာယ ပရဇနဟိတဉ္စ ကရောန္တာ, ပါပဝိရတိယာ ပရူပဃာတံ မဇ္ဇပါနသံယမေန အတ္တူပဃာတဉ္စ ဝိဝဇ္ဇေတွာ, ဓမ္မေသု အပ္ပမာဒေန ကုသလပက္ခံ ဝဍ္ဎေတွာ, ဝဍ္ဎိတကုသလတာယ ဂိဟိဗျဉ္ဇနံ ဩဟာယ ပဗ္ဗဇိတဘာဝေ ဌိတာပိ ဗုဒ္ဓဗုဒ္ဓသာဝကူပဇ္ဈာယာစရိယာဒီသု ဂါရဝေန နိဝါတေန စ ဝတ္တသမ္ပဒံ အာရာဓေတွာ, သန္တုဋ္ဌိယာ [Pg.132] ပစ္စယဂေဓံ ပဟာယ, ကတညုတာယ သပ္ပုရိသဘူမိယံ ဌတွာ, ဓမ္မဿဝနေန စိတ္တလီနတံ ပဟာယ, ခန္တိယာ သဗ္ဗပရိဿယေ အဘိဘဝိတွာ, သောဝစဿတာယ သနာထံ အတ္တာနံ ကတွာ, သမဏဒဿနေန ပဋိပတ္တိပယောဂံ ပဿန္တာ, ဓမ္မသာကစ္ဆာယ ကင်္ခါဋ္ဌာနိယေသု ဓမ္မေသု ကင်္ခံ ဝိနောဒေတွာ, ဣန္ဒြိယသံဝရတပေန သီလဝိသုဒ္ဓိံ သမဏဓမ္မဗြဟ္မစရိယေန စိတ္တဝိသုဒ္ဓိံ တတော ပရာ စ စတဿော ဝိသုဒ္ဓိယော သမ္ပာဒေန္တာ, ဣမာယ ပဋိပဒါယ အရိယသစ္စဒဿနပရိယာယံ ဉာဏဒဿနဝိသုဒ္ဓိံ ပတွာ အရဟတ္တဖလသင်္ချံ နိဗ္ဗာနံ သစ္ဆိကရောန္တိ, ယံ သစ္ဆိကရိတွာ သိနေရုပဗ္ဗတော ဝိယ ဝါတဝုဋ္ဌီဟိ အဋ္ဌဟိ လောကဓမ္မေဟိ အဝိကမ္ပမာနစိတ္တာ အသောကာ ဝိရဇာ ခေမိနော ဟောန္တိ. ယေ စ ခေမိနော ဟောန္တိ, တေ သဗ္ဗတ္ထ ဧကေနပိ အပရာဇိတာ ဟောန္တိ, သဗ္ဗတ္ထ သောတ္ထိံ ဂစ္ဆန္တိ. တေနာဟ ဘဂဝါ –

Now, for the sake of proficiency and familiarity with the knowledge of these very blessings, this is the syntactical analysis from the beginning: Thus, these beings, desiring happiness in this world, the next world, and the supramundane, having abandoned association with fools, relying on the wise, and honoring those worthy of honor; being urged toward wholesome activity by dwelling in a suitable place and by merit done in the past; having rightly established themselves; being adorned with much learning, skills, and discipline; speaking what is well-spoken in accordance with the discipline; for as long as they do not abandon the household life, they clear away the old root-debt by attending to their mother and father, and engage with a new root-debt by supporting their children and wife; by means of an untroubled occupation, they attain an abundance of wealth, grain, and so on; through giving, they take the essence of their possessions, and through righteous conduct, the essence of life; through supporting their relatives, they act for the welfare of their own people, and through blameless actions, for the welfare of others; by abstaining from evil, they avoid harming others, and by restraint from consuming intoxicants, they avoid harming themselves; through diligence in wholesome states, they increase the wholesome side. Due to their increased wholesomeness, having given up the appearance of a householder, even when established in the state of one gone forth, with reverence and humility toward the Buddha, the Buddha's disciples, preceptors, and teachers, they fulfill the accomplishment of conduct; through contentment, they abandon greed for requisites; through gratitude, they stand on the ground of good people; by listening to the Dhamma, they abandon sluggishness of mind; through patience, they overcome all adversities; by being easy to admonish, they make themselves have a protector; by seeing ascetics, they perceive the application of the practice; by discussion of the Dhamma, they dispel doubt regarding matters of uncertainty; through the austerity of sense restraint, they accomplish the purification of virtue; through the ascetic's practice and the holy life, they accomplish the purification of mind, and thereafter accomplish the four higher purifications. By this path, having reached the purification of knowledge and vision, which is the way to see the Noble Truths, they realize Nibbāna, which is designated as the fruit of Arahantship. Having realized it, like Mount Sineru unshaken by wind and rain, their minds are unshaken by the eight worldly conditions, and they become sorrowless, stainless, and secure. And those who are secure are unconquered by any single adversary anywhere, and they go in safety everywhere. Therefore, the Blessed One said:

‘‘ဧတာဒိသာနိ ကတွာန, သဗ္ဗတ္ထမပရာဇိတာ;

သဗ္ဗတ္ထ သောတ္ထိံ ဂစ္ဆန္တိ, တံ တေသံ မင်္ဂလမုတ္တမ’’န္တိ.

Having performed such things, unvanquished everywhere, everywhere they go in safety—that is their supreme blessing.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒကပါဌ-အဋ္ဌကထာယ

In the Paramatthajotikā, the Commentary on the Khuddakapāṭha,

မင်္ဂလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Maṅgala Sutta is concluded.

၆. ရတနသုတ္တဝဏ္ဏနာ

6. The Explanation of the Ratana Sutta

နိက္ခေပပ္ပယောဇနံ

The Purpose of its Placement

ဣဒါနိ ယာနီဓ ဘူတာနီတိဧဝမာဒိနာ မင်္ဂလသုတ္တာနန္တရံ နိက္ခိတ္တဿ ရတနသုတ္တဿ အတ္ထဝဏ္ဏနာက္ကမော အနုပ္ပတ္တော. တဿ ဣဓ နိက္ခေပပ္ပယောဇနံ ဝတွာ တတော ပရံ သုပရိသုဒ္ဓေန တိတ္ထေန နဒိတဠာကာဒီသု သလိလဇ္ဈောဂါဟဏမိဝ သုပရိသုဒ္ဓေန နိဒါနေန ဣမဿ သုတ္တဿ အတ္ထဇ္ဈောဂါဟဏံ ဒဿေတုံ –

Now, the turn for the explanation of the meaning of the Ratana Sutta, placed immediately after the Maṅgala Sutta and beginning with 'yānīdha bhūtāni,' has arrived. Having stated the purpose of its placement here, thereafter, in order to show the immersion into the meaning of this sutta with a perfectly pure introduction—just as one plunges into the water in rivers, lakes, and so forth from a perfectly pure landing-place—

‘‘ယေန ဝုတ္တံ ယဒါ ယတ္ထ, ယသ္မာ စေတံ ဣမံ နယံ;

ပကာသေတွာန ဧတဿ, ကရိဿာမတ္ထဝဏ္ဏနံ’’.

By whom it was spoken, when, where, and for what reason it was spoken—having explained this method, we will make a commentary on its meaning.

တတ္ထ [Pg.133] ယသ္မာ မင်္ဂလသုတ္တေန အတ္တရက္ခာ အကလျာဏကရဏကလျာဏာကရဏပစ္စယာနဉ္စ အာသဝါနံ ပဋိဃာတော ဒဿိတော, ဣမဉ္စ သုတ္တံ ပရာရက္ခံ အမနုဿာဒိပစ္စယာနဉ္စ အာသဝါနံ ပဋိဃာတံ သာဓေတိ, တသ္မာ တဒနန္တရံ နိက္ခိတ္တံ သိယာတိ.

Here, because the Maṅgala Sutta shows self-protection for those conditioned by doing the unwholesome and doing the wholesome, and it shows the warding off of the influxes; and this sutta accomplishes the protection of others for those subject to conditions such as non-human beings, and it accomplishes the warding off of the influxes; therefore, it should be placed immediately after that.

ဣဒံ တာဝဿ ဣဓ နိက္ခေပပ္ပယောဇနံ.

This, then, is the purpose of its placement here.

ဝေသာလိဝတ္ထု

The Story of Vesālī

ဣဒါနိ ‘‘ယေန ဝုတ္တံ ယဒါ ယတ္ထ, ယသ္မာ စေတ’’န္တိ ဧတ္ထာဟ ‘‘ကေန ပနေတံ သုတ္တံ ဝုတ္တံ, ကဒါ ကတ္ထ, ကသ္မာ စ ဝုတ္တ’’န္တိ. ဝုစ္စတေ – ဣဒဉှိ ဘဂဝတာ ဧဝ ဝုတ္တံ, န သာဝကာဒီဟိ. တဉ္စ ယဒါ ဒုဗ္ဘိက္ခာဒီဟိ ဥပဒ္ဒဝေဟိ ဥပဒ္ဒုတာယ ဝေသာလိယာ လိစ္ဆဝီဟိ ရာဇဂဟတော ယာစိတွာ ဘဂဝါ ဝေသာလိံ အာနီတော, တဒါ ဝေသာလိယံ တေသံ ဥပဒ္ဒဝါနံ ပဋိဃာတတ္ထာယ ဝုတ္တန္တိ. အယံ တေသံ ပဉှာနံ သင်္ခေပဝိဿဇ္ဇနာ. ဝိတ္ထာရတော ပန ဝေသာလိဝတ္ထုတော ပဘုတိ ပေါရာဏေဟိ ဝဏ္ဏီယတိ.

Now, regarding the phrase 'by whom it was spoken, when, where, and for what reason,' the question is asked: 'By whom, then, was this sutta spoken? When, where, and for what reason was it spoken?' It is said—indeed, this was spoken by the Blessed One alone, not by disciples or others. And it was spoken when the Blessed One was brought to Vesālī, having been invited from Rājagaha by the Licchavis of Vesālī, which was afflicted by calamities such as famine; it was spoken then in Vesālī for the purpose of counteracting those calamities. This is the summary answer to those questions. In detail, however, it is explained by the ancients, beginning with the story of Vesālī.

တတြာယံ ဝဏ္ဏနာ – ဗာရာဏသိရညော ကိရ အဂ္ဂမဟေသိယာ ကုစ္ဆိမှိ ဂဗ္ဘော သဏ္ဌာသိ, သာ တံ ဉတွာ ရညော နိဝေဒေသိ, ရာဇာ ဂဗ္ဘပရိဟာရံ အဒါသိ. သာ သမ္မာ ပရိဟရိယမာနဂဗ္ဘာ ဂဗ္ဘပရိပါကကာလေ ဝိဇာယနဃရံ ပါဝိသိ. ပုညဝတီနံ ပစ္စူသသမယေ ဂဗ္ဘဝုဋ္ဌာနံ ဟောတိ. သာ စ တာသံ အညတရာ, တေန ပစ္စူသသမယေ အလတ္တကပဋလဗန္ဓုဇီဝကပုပ္ဖသဒိသံ မံသပေသိံ ဝိဇာယိ. တတော ‘‘အညာ ဒေဝိယော သုဝဏ္ဏဗိမ္ဗသဒိသေ ပုတ္တေ ဝိဇာယန္တိ, အဂ္ဂမဟေသီ မံသပေသိန္တိ ရညော ပုရတော မမ အဝဏ္ဏော ဥပ္ပဇ္ဇေယျာ’’တိ စိန္တေတွာ တေန အဝဏ္ဏဘယေန တံ မံသပေသိံ ဧကသ္မိံ ဘာဇနေ ပက္ခိပိတွာ အညတရေန ပဋိကုဇ္ဇိတွာ ရာဇမုဒ္ဒိကာယ လဉ္ဆိတွာ ဂင်္ဂါယ သောတေ ပက္ခိပါပေသိ. မနုဿေဟိ ဆဍ္ဍိတမတ္တေ ဒေဝတာ အာရက္ခံ သံဝိဒဟိံသု. သုဝဏ္ဏပဋ္ဋကဉ္စေတ္ထ ဇာတိဟိင်္ဂုလကေန ‘‘ဗာရာဏသိရညော အဂ္ဂမဟေသိယာ ပဇာ’’တိ လိခိတွာ ဗန္ဓိံသု. တတော တံ ဘာဇနံ ဦမိဘယာဒီဟိ အနုပဒ္ဒုတံ ဂင်္ဂါသောတေန ပါယာသိ.

Here is the explanation: It is said that the chief queen of the king of Bārāṇasī conceived in her womb. Knowing this, she informed the king, who then provided care during her pregnancy. Being well cared for, she entered the delivery room when the pregnancy came to term. For women of great merit, delivery from the womb occurs at dawn. She, being one of them, gave birth at dawn to a lump of flesh resembling a bandhujīvaka flower the color of lac. Then she thought, 'Other queens give birth to sons like golden images, but if the chief queen gives birth to a lump of flesh, disgrace might befall me before the king.' Fearing this disgrace, she placed the lump of flesh in a vessel, covered it with another, sealed it with the royal seal, and had it cast into the current of the Ganges. As soon as it was discarded by the people, deities arranged for its protection. They wrote on a golden plate with vermilion, 'The offspring of the chief queen of the king of Bārāṇasī,' and fastened it to the vessel. Then, undisturbed by dangers such as waves, the vessel floated along the current of the Ganges.

တေန စ သမယေန အညတရော တာပသော ဂေါပါလကုလံ နိဿာယ ဂင်္ဂါတီရေ ဝိဟရတိ. သော ပါတောဝ ဂင်္ဂံ ဩတရန္တော ဘာဇနံ အာဂစ္ဆန္တံ ဒိသွာ [Pg.134] ပံသုကူလသညာယ အဂ္ဂဟေသိ. တတော တတ္ထ တံ အက္ခရပဋ္ဋကံ ရာဇမုဒ္ဒိကာလဉ္ဆနဉ္စ ဒိသွာ မုဉ္စိတွာ တံ မံသပေသိံ အဒ္ဒသ, ဒိသွာနဿ ဧတဒဟောသိ ‘‘သိယာ ဂဗ္ဘော, တထာ ဟိဿ ဒုဂ္ဂန္ဓပူတိဘာဝေါ နတ္ထီ’’တိ. တံ အဿမံ နေတွာ သုဒ္ဓေ ဩကာသေ ဌပေသိ. အထ အဍ္ဎမာသစ္စယေန ဒွေ မံသပေသိယော အဟေသုံ. တာပသော ဒိသွာ သာဓုတရံ ဌပေသိ, တတော ပုန အဍ္ဎမာသစ္စယေန ဧကမေကိဿာ ပေသိယာ ဟတ္ထပါဒသီသာနမတ္ထာယ ပဉ္စ ပဉ္စ ပိဠကာ ဥဋ္ဌဟိံသု. တာပသော ဒိသွာ ပုန သာဓုတရံ ဌပေသိ. အထ အဍ္ဎမာသစ္စယေန ဧကာ မံသပေသိ သုဝဏ္ဏဗိမ္ဗသဒိသော ဒါရကော, ဧကာ ဒါရိကာ အဟောသိ. တေသု တာပသဿ ပုတ္တသိနေဟော ဥပ္ပဇ္ဇိ. အင်္ဂုဋ္ဌကတော စဿ ခီရံ နိဗ္ဗတ္တိ. တတော ပဘုတိ စ ခီရဘတ္တံ လဘတိ, သော ဘတ္တံ ဘုဉ္ဇိတွာ ခီရံ ဒါရကာနံ မုခေ အာသိဉ္စတိ. တေသံ ယံ ယံ ဥဒရံ ပဝိဋ္ဌံ, တံ သဗ္ဗံ မဏိဘာဇနဂတံ ဝိယ ဒိဿတိ. ဧဝံ လိစ္ဆဝီ အဟေသုံ. အပရေ ပနာဟု ‘‘သိဗ္ဗေတွာ ဌပိတာ ဝိယ နေသံ အညမညံ လီနာ ဆဝိ အဟောသီ’’တိ. ဧဝံ တေ နိစ္ဆဝိတာယ ဝါ လီနစ္ဆဝိတာယ ဝါ လိစ္ဆဝီတိ ပညာယိံသု.

At that time, a certain ascetic lived on the bank of the Ganges, relying on a cowherd family for support. Early in the morning, while descending to the Ganges, he saw a vessel coming towards him and, perceiving it to be a dust-heap cloth, he took it. Then, noticing the inscribed plaque and the royal seal there, he opened it and saw the lump of flesh. Upon seeing it, this thought occurred to him: 'It might be a fetus, for indeed it has no foul or putrid quality.' He took it to his hermitage and placed it in a clean spot. After half a month, there were two lumps of flesh. The ascetic saw them and placed them even more carefully. Then, after another half-month, from each lump of flesh, five protrusions arose for the purpose of hands, feet, and a head. Seeing this, the ascetic again placed them even more carefully. After another half-month, one lump of flesh became a boy resembling a golden image, and the other became a girl. Affection for them as his own children arose in the ascetic. Milk issued forth from his thumb. From then on, he would receive milk-rice; having eaten the solid food, he would pour the milk into the children’s mouths. Whatever entered their stomachs was visible as if placed in a jeweled vessel. Thus they were without skin. Others, however, say, 'Their skin was clinging to each other as if sewn and placed.' Thus, they became known as the Licchavis—either because of having no skin (nicchavitāya) or because of having clinging skin (līnacchavitāya).

တာပသော ဒါရကေ ပေါသေန္တော ဥဿူရေ ဂါမံ ပိဏ္ဍာယ ပဝိသတိ, အတိဒိဝါ ပဋိက္ကမတိ. တဿ တံ ဗျာပါရံ ဉတွာ ဂေါပါလကာ အာဟံသု, ‘‘ဘန္တေ, ပဗ္ဗဇိတာနံ ဒါရကပေါသနံ ပလိဗောဓော, အမှာကံ ဒါရကေ ဒေထ, မယံ ပေါသေဿာမ, တုမှေ အတ္တနော ကမ္မံ ကရောထာ’’တိ. တာပသော ‘‘သာဓူ’’တိ ပဋိဿုဏိ. ဂေါပါလကာ ဒုတိယဒိဝသေ မဂ္ဂံ သမံ ကတွာ ပုပ္ဖေဟိ ဩကိရိတွာ ဓဇပဋာကံ ဥဿာပေတွာ တူရိယေဟိ ဝဇ္ဇမာနေဟိ အဿမံ အာဂတာ. တာပသော ‘‘မဟာပုညာ ဒါရကာ, အပ္ပမာဒေန ဝဍ္ဎေထ, ဝဍ္ဎေတွာ စ အညမညံ အာဝါဟဝိဝါဟံ ကရောထ, ပဉ္စဂေါရသေန ရာဇာနံ တောသေတွာ ဘူမိဘာဂံ ဂဟေတွာ နဂရံ မာပေထ, တတ္ထ ကုမာရံ အဘိသိဉ္စထာ’’တိ ဝတွာ ဒါရကေ အဒါသိ. တေ ‘‘သာဓူ’’တိ ပဋိဿုဏိတွာ ဒါရကေ နေတွာ ပေါသေသုံ.

The ascetic, while raising the children, entered the village for alms when the sun was high and returned very late in the day. Knowing his activity, the cowherds said to him, 'Venerable sir, raising children is an encumbrance for those who have gone forth. Give us the children; we will raise them, and you may attend to your own work.' The ascetic agreed, saying, 'Very well.' The next day, the cowherds leveled the path, scattered it with flowers, raised banners and flags, and, with musical instruments playing, came to the hermitage. The ascetic said, 'These children are of great merit. Raise them with diligence, and when they are grown, arrange marriages among them. Please the king with the five products of the cow, receive a portion of land, build a city, and consecrate a prince there.' Having said this, he gave them the children. They agreed, saying, 'Very well,' took the children, and raised them.

ဒါရကာ ဝုဍ္ဎိမနွာယ ကီဠန္တာ ဝိဝါဒဋ္ဌာနေသု အညေ ဂေါပါလဒါရကေ ဟတ္ထေနပိ ပါဒေနပိ ပဟရန္တိ, တေ ရောဒန္တိ. ‘‘ကိဿ ရောဒထာ’’တိ စ မာတာပိတူဟိ ဝုတ္တာ ‘‘ဣမေ နိမ္မာတာပိတိကာ တာပသပေါသိတာ အမှေ အတီဝ ပဟရန္တီ’’တိ ဝဒန္တိ. တတော တေသံ မာတာပိတရော ‘‘ဣမေ ဒါရကာ အညေ ဒါရကေ ဝိဟေဌေန္တိ ဒုက္ခာပေန္တိ, န ဣမေ သင်္ဂဟေတဗ္ဗာ, ဝဇ္ဇိတဗ္ဗာ ဣမေ’’တိ အာဟံသု. တတော ပဘုတိ ကိရ သော ပဒေသော ‘‘ဝဇ္ဇီ’’တိ [Pg.135] ဝုစ္စတိ, တိယောဇနသတံ ပရိမာဏေန. အထ တံ ပဒေသံ ဂေါပါလကာ ရာဇာနံ တောသေတွာ အဂ္ဂဟေသုံ. တတ္ထေဝ နဂရံ မာပေတွာ သောဠသဝဿုဒ္ဒေသိကံ ကုမာရံ အဘိသိဉ္စိတွာ ရာဇာနံ အကံသု. တာယ စဿ ဒါရိကာယ သဒ္ဓိံ ဝါရေယျံ ကတွာ ကတိကံ အကံသု ‘‘န ဗာဟိရတော ဒါရိကာ အာနေတဗ္ဗာ, ဣတော ဒါရိကာ န ကဿစိ ဒါတဗ္ဗာ’’တိ. တေသံ ပဌမသံဝါသေန ဒွေ ဒါရကာ ဇာတာ ဓီတာ စ ပုတ္တော စ, ဧဝံ သောဠသက္ခတ္တုံ ဒွေ ဒွေ ဇာတာ. တတော တေသံ ဒါရကာနံ ယထာက္ကမံ ဝဍ္ဎန္တာနံ အာရာမုယျာနနိဝါသဋ္ဌာနပရိဝါရသမ္ပတ္တိံ ဂဟေတုံ အပ္ပဟောန္တံ တံ နဂရံ တိက္ခတ္တုံ ဂါဝုတန္တရေန ဂါဝုတန္တရေန ပါကာရေန ပရိက္ခိပိံသု, တဿ ပုနပ္ပုနံ ဝိသာလီကတတ္တာ ဝေသာလီတွေဝ နာမံ ဇာတံ. ဣဒံ ဝေသာလိဝတ္ထု.

As the children grew, while playing in places of dispute, they struck the other cowherd children with their hands and feet, and those children cried. When asked by their parents, “Why do you cry?” they said, “These motherless and fatherless children, raised by the ascetic, strike us excessively.” Then the parents of those other children said, “These children harass and cause suffering to other children; they should not be associated with, they should be avoided.” From that time onwards, it is said, that region, measuring three hundred yojanas, came to be called ‘Vajji’. Then the cowherds, having pleased the king, took possession of that region. There they had a city built, and having consecrated the sixteen-year-old prince, they made him king. They arranged a marriage for him with that girl and made an agreement: “A girl is not to be brought from outside, and a girl from here is not to be given to anyone.” By their first union two children were born, a daughter and a son; in this way, sixteen times, two children were born each time. Then, as their children grew in succession, the city being insufficient to hold the abundance of parks, gardens, dwelling places, and retinues, they enclosed that city with a wall three times, with an interval of a gāvuta between each enclosure. Because it was repeatedly made extensive (visālīkatattā), its name became Vesālī. This is the story of Vesālī.

ဘဂဝတော နိမန္တနံ

The Invitation to the Blessed One

အယံ ပန ဝေသာလီ ဘဂဝတော ဥပ္ပန္နကာလေ ဣဒ္ဓါ ဝေပုလ္လပ္ပတ္တာ အဟောသိ. တတ္ထ ဟိ ရာဇူနံယေဝ သတ္တ သဟဿာနိ သတ္တ သတာနိ သတ္တ စ ရာဇာနော အဟေသုံ. တထာ ယုဝရာဇသေနာပတိဘဏ္ဍာဂါရိကပ္ပဘုတီနံ. ယထာဟ –

Now this Vesālī, at the time of the Blessed One’s arising, was prosperous and had reached a state of abundance. For there, there were indeed seven thousand, seven hundred, and seven kings. Likewise, there were as many crown princes, generals, treasurers, and so forth. As it is said:

‘‘တေန ခေါ ပန သမယေန ဝေသာလီ ဣဒ္ဓါ စေဝ ဟောတိ ဖီတာ စ ဗဟုဇနာ အာကိဏ္ဏမနုဿာ သုဘိက္ခာ စ, သတ္တ စ ပါသာဒသဟဿာနိ သတ္တ စ ပါသာဒသတာနိ သတ္တ စ ပါသာဒါ, သတ္တ စ ကူဋာဂါရသဟဿာနိ သတ္တ စ ကူဋာဂါရသတာနိ သတ္တ စ ကူဋာဂါရာနိ, သတ္တ စ အာရာမသဟဿာနိ သတ္တ စ အာရာမသတာနိ သတ္တ စ အာရာမာ, သတ္တ စ ပေါက္ခရဏိသဟဿာနိ သတ္တ စ ပေါက္ခရဏိသတာနိ သတ္တ စ ပေါက္ခရဏိယော’’တိ (မဟာဝ. ၃၂၆).

“At that time Vesālī was prosperous and flourishing, populous, crowded with people, and with abundant food. There were seven thousand palaces, seven hundred palaces, and seven palaces; seven thousand pinnacled houses, seven hundred pinnacled houses, and seven pinnacled houses; seven thousand parks, seven hundred parks, and seven parks; and seven thousand lotus ponds, seven hundred lotus ponds, and seven lotus ponds.”

သာ အပရေန သမယေန ဒုဗ္ဘိက္ခာ အဟောသိ ဒုဗ္ဗုဋ္ဌိကာ ဒုဿဿာ. ပဌမံ ဒုဂ္ဂတမနုဿာ မရန္တိ, တေ ဗဟိဒ္ဓါ ဆဍ္ဍေန္တိ. မတမနုဿာနံ ကုဏပဂန္ဓေန အမနုဿာ နဂရံ ပဝိသိံသု, တတော ဗဟုတရာ မရန္တိ. တာယ ပဋိကူလတာယ သတ္တာနံ အဟိဝါတရောဂေါ ဥပ္ပဇ္ဇိ. ဣတိ တီဟိ ဒုဗ္ဘိက္ခအမနုဿရောဂဘယေဟိ ဥပဒ္ဒုတာ ဝေသာလိနဂရဝါသိနော ဥပသင်္ကမိတွာ ရာဇာနံ အာဟံသု, ‘‘မဟာရာဇ, ဣမသ္မိံ နဂရေ တိဝိဓံ ဘယမုပ္ပန္နံ, ဣတော ပုဗ္ဗေ ယာဝ သတ္တမာ ရာဇကုလပရိဝဋ္ဋာ ဧဝရူပံ အနုပ္ပန္နပုဗ္ဗံ, တုမှာကံ မညေ အဓမ္မိကတ္တေန [Pg.136] တံ ဧတရဟိ ဥပ္ပန္န’’န္တိ. ရာဇာ သဗ္ဗေ သန္ထာဂါရေ သန္နိပါတာပေတွာ ‘‘မယှံ အဓမ္မိကဘာဝံ ဝိစိနထာ’’တိ အာဟ. တေ သဗ္ဗံ ပဝေဏိံ ဝိစိနန္တာ န ကိဉ္စိ အဒ္ဒသံသု.

At a later time, that Vesālī was struck by famine, drought, and a poor harvest. First, the destitute people died, and they were discarded outside the city. Due to the stench of the corpses, non-human beings entered the city, and then many more people died. Because of that repulsiveness, a pestilence arose among beings. Thus, afflicted by the three dangers of famine, non-human beings, and disease, the city-dwellers of Vesālī approached the king and said, “Great king, in this city a threefold danger has arisen. Previously, for seven royal generations, such a thing has never occurred. We think it has now arisen due to your unrighteousness.” The king had everyone assemble in the assembly hall and said, “Investigate my unrighteousness.” While investigating the entire tradition, they saw no fault whatsoever.

တတော ရညော ဒေါသမဒိသွာ ‘‘ဣဒံ ဘယံ အမှာကံ ကထံ ဝူပသမေယျာ’’တိ စိန္တေသုံ. တတ္ထ ဧကစ္စေ ဆ သတ္ထာရေ အပဒိသိံသု ‘‘ဧတေဟိ ဩက္ကန္တမတ္တေ ဝူပသမေဿတီ’’တိ. ဧကစ္စေ အာဟံသု – ‘‘ဗုဒ္ဓေါ ကိရ လောကေ ဥပ္ပန္နော, သော ဘဂဝါ သဗ္ဗသတ္တဟိတာယ ဓမ္မံ ဒေသေတိ မဟိဒ္ဓိကော မဟာနုဘာဝေါ, တေန ဩက္ကန္တမတ္တေ သဗ္ဗဘယာနိ ဝူပသမေယျု’’န္တိ. တေန တေ အတ္တမနာ ဟုတွာ ‘‘ကဟံ ပန သော ဘဂဝါ ဧတရဟိ ဝိဟရတိ, အမှေဟိ ပေသိတော န အာဂစ္ဆေယျာ’’တိ အာဟံသု. အထာပရေ အာဟံသု – ‘‘ဗုဒ္ဓါ နာမ အနုကမ္ပကာ, ကိဿ နာဂစ္ဆေယျုံ, သော ပန ဘဂဝါ ဧတရဟိ ရာဇဂဟေ ဝိဟရတိ, ရာဇာ ဗိမ္ဗိသာရော တံ ဥပဋ္ဌဟတိ, သော အာဂန္တုံ န ဒဒေယျာ’’တိ. ‘‘တေန ဟိ ရာဇာနံ သညာပေတွာ အာနေယျာမာ’’တိ ဒွေ လိစ္ဆဝိရာဇာနော မဟတာ ဗလကာယေန ပဟူတံ ပဏ္ဏာကာရံ ဒတွာ ရညော သန္တိကံ ပေသိံသု ‘‘ဗိမ္ဗိသာရံ သညာပေတွာ ဘဂဝန္တံ အာနေထာ’’တိ. တေ ဂန္တွာ ရညော ပဏ္ဏာကာရံ ဒတွာ တံ ပဝတ္တိံ နိဝေဒေတွာ, ‘‘မဟာရာဇ, ဘဂဝန္တံ အမှာကံ နဂရံ ပေသေဟီ’’တိ အာဟံသု. ရာဇာ န သမ္ပဋိစ္ဆိ, ‘‘တုမှေယေဝ ဇာနာထာ’’တိ အာဟ. တေ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ဝန္ဒိတွာ ဧဝမာဟံသု – ‘‘ဘန္တေ, အမှာကံ နဂရေ တီဏိ ဘယာနိ ဥပ္ပန္နာနိ, သစေ ဘဂဝါ အာဂစ္ဆေယျ, သောတ္ထိ နော ဘဝေယျာ’’တိ. ဘဂဝါ အာဝဇ္ဇေတွာ ‘‘ဝေသာလိယံ ရတနသုတ္တေ ဝုတ္တေ သာ ရက္ခာ ကောဋိသတသဟဿံ စက္ကဝါဠာနံ ဖရိဿတိ, သုတ္တပရိယောသာနေ စတုရာသီတိယာ ပါဏသဟဿာနံ ဓမ္မာဘိသမယော ဘဝိဿတီ’’တိ အဓိဝါသေသိ. အထ ရာဇာ ဗိမ္ဗိသာရော ဘဂဝတော အဓိဝါသနံ သုတွာ ‘‘ဘဂဝတာ ဝေသာလိဂမနံ အဓိဝါသိတ’’န္တိ နဂရေ ဃောသနံ ကာရာပေတွာ ဘဂဝန္တံ ဥပသင်္ကမိတွာ အာဟ – ‘‘ကိံ, ဘန္တေ, သမ္ပဋိစ္ဆထ ဝေသာလိဂမန’’န္တိ? အာမ, မဟာရာဇာတိ. တေန ဟိ, ဘန္တေ, တာဝ အာဂမေထ, ယာဝ မဂ္ဂံ ပဋိယာဒေမီတိ.

Then, not seeing any fault in the king, they thought, “How might this danger of ours be pacified?” There, some pointed to the six teachers, saying, “It will be pacified merely by their arrival.” Others said, “It is said that a Buddha has arisen in the world. That Blessed One teaches the Dhamma for the welfare of all beings; he is of great psychic power and great majesty. Merely by his arrival all dangers would be pacified.” Delighted by this, they said, “But where does that Blessed One now dwell? If sent for by us, he might not come.” Then others said, “Those called Buddhas are compassionate. Why would they not come? However, that Blessed One now dwells in Rājagaha, and King Bimbisāra attends upon him. He might not permit him to come.” Thinking, “In that case, let us inform the king and bring him,” they sent two Licchavi rulers with a great retinue and abundant gifts to the king, saying, “Inform King Bimbisāra and bring the Blessed One.” They went, gave the gifts to the king, related the matter, and said, “Great king, please send the Blessed One to our city.” The king did not consent, saying, “You yourselves should ask him.” They approached the Blessed One, paid homage, and said this: “Venerable sir, three dangers have arisen in our city. If the Blessed One were to come, there would be well-being for us.” The Blessed One reflected, “When the Ratana Sutta is spoken in Vesālī, its protection will pervade one hundred thousand koṭis of world-systems, and at the conclusion of the sutta, there will be a comprehension of the Dhamma for eighty-four thousand beings,” and he consented. Then King Bimbisāra, hearing of the Blessed One’s consent, had a proclamation made in the city: “The Blessed One has consented to go to Vesālī.” He approached the Blessed One and said, “Venerable sir, have you accepted the journey to Vesālī?” “Yes, great king.” “In that case, venerable sir, please wait until I have prepared the road.”

အထ ခေါ ရာဇာ ဗိမ္ဗိသာရော ရာဇဂဟဿ စ ဂင်္ဂါယ စ အန္တရာ ပဉ္စယောဇနဘူမိံ သမံ ကတွာ ယောဇနေ ယောဇနေ ဝိဟာရံ မာပေတွာ ဘဂဝတော ဂမနကာလံ ပဋိဝေဒေသိ. ဘဂဝါ ပဉ္စဟိ ဘိက္ခုသတေဟိ ပရိဝုတော [Pg.137] ပါယာသိ. ရာဇာ ပဉ္စယောဇနံ မဂ္ဂံ ပဉ္စဝဏ္ဏေဟိ ပုပ္ဖေဟိ ဇာဏုမတ္တံ ဩကိရာပေတွာ ဓဇပဋာကပုဏ္ဏဃဋကဒလိအာဒီနိ ဥဿာပေတွာ ဘဂဝတော ဒွေ သေတစ္ဆတ္တာနိ ဧကမေကဿ စ ဘိက္ခုဿ ဧကမေကံ ဥက္ခိပါပေတွာ သဒ္ဓိံ အတ္တနော ပရိဝါရေန ပုပ္ဖဂန္ဓာဒီဟိ ပူဇံ ကရောန္တော ဧကေကသ္မိံ ဝိဟာရေ ဘဂဝန္တံ ဝသာပေတွာ မဟာဒါနာနိ ဒတွာ ပဉ္စဟိ ဒိဝသေဟိ ဂင်္ဂါတီရံ နေသိ. တတ္ထ သဗ္ဗာလင်္ကာရေဟိ နာဝံ အလင်္ကရောန္တော ဝေသာလိကာနံ သာသနံ ပေသေသိ ‘‘အာဂတော ဘဂဝါ, မဂ္ဂံ ပဋိယာဒေတွာ သဗ္ဗေ ဘဂဝတော ပစ္စုဂ္ဂမနံ ကရောထာ’’တိ. တေ ‘‘ဒိဂုဏံ ပူဇံ ကရိဿာမာ’’တိ ဝေသာလိယာ စ ဂင်္ဂါယ စ အန္တရာ တိယောဇနဘူမိံ သမံ ကတွာ ဘဂဝတော စတ္တာရိ ဧကမေကဿ စ ဘိက္ခုဿ ဒွေ ဒွေ သေတစ္ဆတ္တာနိ သဇ္ဇေတွာ ပူဇံ ကုရုမာနာ ဂင်္ဂါတီရံ အာဂန္တွာ အဋ္ဌံသု.

Then King Bimbisāra, having leveled the five-yojana stretch of land between Rājagaha and the Ganges, had a monastery built at every yojana and had the Blessed One informed of the time for his departure. The Blessed One set out, surrounded by five hundred monks. The king had the five-yojana road strewn knee-deep with flowers of five colors, had banners, flags, full water pots, plantain trees, and so forth erected, and had two white parasols held for the Blessed One and one for each and every monk. Together with his own retinue, making offerings with flowers, perfumes, and so forth, having the Blessed One reside in each and every monastery and giving great alms, in five days he led him to the bank of the Ganges. There, while adorning a boat with all ornaments, he sent a message to the people of Vesālī: “The Blessed One has arrived. Prepare the road and all of you come forth to meet the Blessed One.” They, thinking, “We will make offerings twofold,” leveled the three-yojana stretch of land between Vesālī and the Ganges, prepared four white parasols for the Blessed One and two white parasols for each and every monk, and, making offerings, they came to the bank of the Ganges and stood there.

အထ ဗိမ္ဗိသာရော ဒွေ နာဝါယော သံဃဋေတွာ မဏ္ဍပံ ကတွာ ပုပ္ဖဒါမာဒီဟိ အလင်္ကရိတွာ တတ္ထ သဗ္ဗရတနမယံ ဗုဒ္ဓါသနံ ပညပေသိ, ဘဂဝါ တတ္ထ နိသီဒိ. ပဉ္စ သတာ ဘိက္ခူပိ နာဝံ အာရုဟိတွာ ယထာနုရူပံ နိသီဒိံသု. ရာဇာ ဘဂဝန္တံ အနုဂစ္ဆန္တော ဂလပ္ပမာဏံ ဥဒကံ ဩဂါဟေတွာ ‘‘ယာဝ, ဘန္တေ, ဘဂဝါ အာဂစ္ဆတိ, တာဝါဟံ ဣဓေဝ ဂင်္ဂါတီရေ ဝသိဿာမီ’’တိ ဝတွာ နိဝတ္တော. ဥပရိ ဒေဝတာ ယာဝ အကနိဋ္ဌဘဝနာ ပူဇံ အကံသု. ဟေဋ္ဌာဂင်္ဂါနိဝါသိနော ကမ္ဗလဿတရာဒယော နာဂရာဇာနော ပူဇံ အကံသု. ဧဝံ မဟတိယာ ပူဇာယ ဘဂဝါ ယောဇနမတ္တံ အဒ္ဓါနံ ဂင်္ဂါယ ဂန္တွာ ဝေသာလိကာနံ သီမန္တရံ ပဝိဋ္ဌော.

Then Bimbisāra, having joined two boats and made a pavilion, adorned it with flower garlands and so forth, and there he prepared a Buddha-seat made of all precious gems. The Blessed One sat there. Five hundred monks, having boarded the boat, sat down as was suitable. The king, escorting the Blessed One, entered the water up to the measure of his neck and, saying, “Venerable sir, until the Blessed One returns, I will remain right here on the bank of the Ganges,” he came up from the water. The deities above, up to the Akaniṭṭha realm, made offerings. The Nāga kings dwelling below the Ganges, such as Kambala and Assatara, also made offerings. Thus, with great veneration, the Blessed One, having traveled a distance of about one yojana in the Ganges, entered the territory of the people of Vesālī.

တတော လိစ္ဆဝိရာဇာနော ဗိမ္ဗိသာရေန ကတပူဇာယ ဒိဂုဏံ ကရောန္တာ ဂလပ္ပမာဏေ ဥဒကေ ဘဂဝန္တံ ပစ္စုဂ္ဂစ္ဆိံသု. တေနေဝ ခဏေန တေန မုဟုတ္တေန ဝိဇ္ဇုပ္ပဘာဝိနဒ္ဓန္ဓကာရဝိသဋကူဋော ဂဠဂဠာယန္တော စတူသု ဒိသာသု မဟာမေဃော ဝုဋ္ဌာသိ. အထ ဘဂဝတာ ပဌမပါဒေ ဂင်္ဂါတီရေ နိက္ခိတ္တမတ္တေ ပေါက္ခရဝဿံ ဝဿိ. ယေ တေမေတုကာမာ, တေ ဧဝ တေမေန္တိ, အတေမေတုကာမာ န တေမေန္တိ. သဗ္ဗတ္ထ ဇာဏုမတ္တံ ဦရုမတ္တံ ကဋိမတ္တံ ဂလပ္ပမာဏံ ဥဒကံ ဝဟတိ, သဗ္ဗကုဏပါနိ ဥဒကေန ဂင်္ဂံ ပဝေသိတာနိ, ပရိသုဒ္ဓေါ ဘူမိဘာဂေါ အဟောသိ.

Then the Licchavi kings, making their offerings twofold more than those made by Bimbisāra, went forth to meet the Blessed One in water up to the measure of their necks. At that very moment, at that instant, a great cloud with a peak of dark clouds dispelled by the light of lightning arose in the four directions, thundering. Then, as soon as the Blessed One placed his first foot on the bank of the Ganges, a lotus-rain fell. Those who wished to be wet were wet; those who did not wish to be wet were not wet. Everywhere, water flowed to the measure of the knee, the thigh, the waist, and the neck. All the corpses were carried into the Ganges by the current of water, and the surface of the land became pure.

လိစ္ဆဝိရာဇာနော ဘဂဝန္တံ အန္တရာ ယောဇနေ ယောဇနေ ဝါသာပေတွာ မဟာဒါနာနိ ဒတွာ တီဟိ ဒိဝသေဟိ ဒိဂုဏံ ပူဇံ ကရောန္တာ ဝေသာလိံ နယိံသု[Pg.138]. ဝေသာလိံ သမ္ပတ္တေ ဘဂဝတိ သက္ကော ဒေဝါနမိန္ဒော ဒေဝသံဃပုရက္ခတော အာဂစ္ဆိ. မဟေသက္ခာနံ ဒေဝတာနံ သန္နိပါတေန အမနုဿာ ယေဘုယျေန ပလာယိံသု. ဘဂဝါ နဂရဒွါရေ ဌတွာ အာနန္ဒတ္ထေရံ အာမန္တေသိ – ‘‘ဣမံ, အာနန္ဒ, ရတနသုတ္တံ ဥဂ္ဂဟေတွာ ဗလိကမ္မူပကရဏာနိ ဂဟေတွာ လိစ္ဆဝိရာဇကုမာရေဟိ သဒ္ဓိံ ဝေသာလိယာ တိပါကာရန္တရေ ဝိစရန္တော ပရိတ္တံ ကရောဟီ’’တိ ရတနသုတ္တံ အဘာသိ. ‘‘ဧဝံ ကေန ပနေတံ သုတ္တံ ဝုတ္တံ, ကဒါ, ကတ္ထ, ကသ္မာ စ ဝုတ္တ’’န္တိ ဧတေသံ ပဉှာနံ ဝိဿဇ္ဇနာ ဝိတ္ထာရေန ဝေသာလိဝတ္ထုတော ပဘုတိ ပေါရာဏေဟိ ဝဏ္ဏီယတိ.

The Licchavi kings, having the Blessed One reside at every yojana in the interval, gave great alms, and in three days, making twofold offerings, they led him to Vesālī. When the Blessed One arrived in Vesālī, Sakka, the lord of the devas, came, attended by the assembly of devas. Due to the gathering of deities of great power, the non-human beings, for the most part, fled. The Blessed One, standing at the city gate, addressed the Venerable Ānanda: “Ānanda, learn this Ratana Sutta, take the requisites for the ritual offering, and together with the Licchavi princes, walk within the three walls of Vesālī performing the protection.” Then he spoke the Ratana Sutta. The explanation for the questions, “By whom was this sutta spoken, when, where, and for what reason was it spoken?” is described at length by the ancients, beginning with the story of Vesālī.

ဧဝံ ဘဂဝတော ဝေသာလိံ အနုပ္ပတ္တဒိဝသေယေဝ ဝေသာလိနဂရဒွါရေ တေသံ ဥပဒ္ဒဝါနံ ပဋိဃာတတ္ထာယ ဝုတ္တမိဒံ ရတနသုတ္တံ ဥဂ္ဂဟေတွာ အာယသ္မာ အာနန္ဒော ပရိတ္တတ္ထာယ ဘာသမာနော ဘဂဝတော ပတ္တေန ဥဒကမာဒါယ သဗ္ဗနဂရံ အဗ္ဘုက္ကိရန္တော အနုဝိစရိ. ယံ ကိဉ္စီတိ ဝုတ္တမတ္တေ ဧဝ ထေရေန ယေ ပုဗ္ဗေ အပလာတာ သင်္ကာရကူဋဘိတ္တိပ္ပဒေသာဒိနိဿိတာ အမနုဿာ, တေ စတူဟိ ဒွါရေဟိ ပလာယိံသု, ဒွါရာနိ အနောကာသာနိ အဟေသုံ. တတော ဧကစ္စေ ဒွါရေသု ဩကာသံ အလဘမာနာ ပါကာရံ ဘိန္ဒိတွာ ပလာတာ. အမနုဿေသု ဂတမတ္တေသု မနုဿာနံ ဂတ္တေသု ရောဂေါ ဝူပသန္တော. တေ နိက္ခမိတွာ သဗ္ဗပုပ္ဖဂန္ဓာဒီဟိ ထေရံ ပူဇေသုံ. မဟာဇနော နဂရမဇ္ဈေ သန္ထာဂါရံ သဗ္ဗဂန္ဓေဟိ လိမ္ပိတွာ ဝိတာနံ ကတွာ သဗ္ဗာလင်္ကာရေဟိ အလင်္ကရိတွာ တတ္ထ ဗုဒ္ဓါသနံ ပညပေတွာ ဘဂဝန္တံ အာနေသိ.

Thus, on the very day the Blessed One arrived in Vesālī, the Venerable Ānanda learned this Ratana Sutta, which had been spoken at the city gate of Vesālī to ward off those calamities. Taking water in the Blessed One's bowl, he walked about, sprinkling it throughout the entire city while reciting for protection. As soon as the Elder recited the words “Yaṃ kiñci,” the non-human beings who had not fled before and were clinging to places like rubbish heaps and wall areas fled through the four gates; the gates afforded no passage. Then some, unable to find an opportunity at the gates, broke through the city wall and fled. As soon as the non-human beings were gone, the disease in the bodies of the humans subsided. They came out and honored the Elder with all kinds of flowers, perfumes, and so forth. The great populace prepared the assembly hall in the middle of the city, anointing it with all perfumes, setting up a canopy, and decorating it with all ornaments. There they prepared the Buddha-seat and brought the Blessed One.

ဘဂဝါ သန္ထာဂါရံ ပဝိသိတွာ ပညတ္တေ အာသနေ နိသီဒိ. ဘိက္ခုသံဃောပိ ခေါ ရာဇာနော မနုဿာ စ ပတိရူပေ ပတိရူပေ အာသနေ နိသီဒိံသု. သက္ကောပိ ဒေဝါနမိန္ဒော ဒွီသု ဒေဝလောကေသု ဒေဝပရိသာယ သဒ္ဓိံ ဥပနိသီဒိ အညေ စ ဒေဝါ, အာနန္ဒတ္ထေရောပိ သဗ္ဗံ ဝေသာလိံ အနုဝိစရန္တော ရက္ခံ ကတွာ ဝေသာလိနဂရဝါသီဟိ သဒ္ဓိံ အာဂန္တွာ ဧကမန္တံ နိသီဒိ. တတ္ထ ဘဂဝါ သဗ္ဗေသံ တဒေဝ ရတနသုတ္တံ အဘာသီတိ.

The Blessed One entered the assembly hall and sat down on the prepared seat. The Saṅgha of monks, the kings, and the people also sat down in their respective suitable places. Sakka, the lord of the devas, together with the divine assembly from the two deva worlds, sat nearby. Other devas also sat down. The Venerable Ānanda, having walked about all of Vesālī and provided protection, came together with the inhabitants of the city of Vesālī and sat in a suitable place. There, the Blessed One taught that very Ratana Sutta to all of them.

ဧတ္တာဝတာ စ ယာ ‘‘ယေန ဝုတ္တံ ယဒါ ယတ္ထ, ယသ္မာ စေတံ ဣမံ နယံ. ပကာသေတွာနာ’’တိ မာတိကာ နိက္ခိတ္တာ, သာ သဗ္ဗပ္ပကာရေန ဝိတ္ထာရိတာ ဟောတိ.

And by this much, the outline which was set down, stating, “By whom it was spoken, when, where, and for what reason this method was explained,” has been elaborated in all its aspects.

ယာနီဓာတိဂါထာဝဏ္ဏနာ

Commentary on the Verse Beginning 'Yānīdha'

၁. ဣဒါနိ [Pg.139] ‘‘ဧတဿ ကရိဿာမတ္ထဝဏ္ဏန’’န္တိ ဝုတ္တတ္တာ အတ္ထဝဏ္ဏနာ အာရဗ္ဘတေ. အပရေ ပန ဝဒန္တိ ‘‘အာဒိတော ပဉ္စေဝ ဂါထာ ဘဂဝတာ ဝုတ္တာ, သေသာ ပရိတ္တကရဏသမယေ အာနန္ဒတ္ထေရေနာ’’တိ. ယထာ ဝါ တထာ ဝါ ဟောတု, ကိံ နော ဣမာယ ပရိက္ခာယ, သဗ္ဗထာပိ ဧတဿ ရတနသုတ္တဿ ကရိဿာမတ္ထဝဏ္ဏနံ.

Now, since it was said, "We will make an explanation of the meaning of this," the explanation of the meaning begins. Others, however, say, "Only the first five verses were spoken by the Blessed One; the rest, by the Venerable Ānanda at the time of reciting the protective verses." Whether it is so or not, what is the use of this inquiry? In any case, we will make an explanation of the meaning of this Ratana Sutta.

ယာနီဓ ဘူတာနီတိ ပဌမဂါထာ. တတ္ထ ယာနီတိ ယာဒိသာနိ အပ္ပေသက္ခာနိ ဝါ မဟေသက္ခာနိ ဝါ. ဣဓာတိ ဣမသ္မိံ ပဒေသေ, တသ္မိံ ခဏေ သန္နိပါတဋ္ဌာနံ သန္ဓာယာဟ. ဘူတာနီတိ ကိဉ္စာပိ ဘူတသဒ္ဒေါ ‘‘ဘူတသ္မိံ ပါစိတ္တိယ’’န္တိ ဧဝမာဒီသု (ပါစိ. ၆၉) ဝိဇ္ဇမာနေ. ‘‘ဘူတမိဒန္တိ, ဘိက္ခဝေ, သမနုပဿထာ’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၄၀၁) ခန္ဓပဉ္စကေ. ‘‘စတ္တာရော ခေါ, ဘိက္ခု, မဟာဘူတာ ဟေတူ’’တိ ဧဝမာဒီသု (မ. နိ. ၃.၈၆) စတုဗ္ဗိဓေ ပထဝီဓာတွာဒိရူပေ. ‘‘ယော စ ကာလဃသော ဘူတော’’တိ ဧဝမာဒီသု (ဇာ. ၁.၂.၁၉၀) ခီဏာသဝေ. ‘‘သဗ္ဗေဝ နိက္ခိပိဿန္တိ, ဘူတာ လောကေ သမုဿယ’’န္တိ ဧဝမာဒီသု (ဒီ. နိ. ၂.၂၂၀) သဗ္ဗသတ္တေ. ‘‘ဘူတဂါမပါတဗျတာယာ’’တိ ဧဝမာဒီသု (ပါစိ. ၉၀) ရုက္ခာဒိကေ. ‘‘ဘူတံ ဘူတတော သဉ္ဇာနာတီ’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၃) စာတုမဟာရာဇိကာနံ ဟေဋ္ဌာ သတ္တနိကာယံ ဥပါဒါယ ဝတ္တတိ. ဣဓ ပန အဝိသေသတော အမနုဿေသု ဒဋ္ဌဗ္ဗော.

1. "Whatever beings there are" is the first verse. Here, "whatever" refers to those that are of little power or of great power. "Here" means in this place, at this moment, referring to the place of assembly. "Beings"—though the term "bhūta" is found in contexts like "in a bhūta, a pācittiya offense" (Pāc. 69), referring to what is actual; or in phrases like "See this as a bhūta" (Ma. Ni. 1.401) referring to the five aggregates; or "Monk, the four great bhūtas are causes" (Ma. Ni. 3.86) referring to the fourfold elements such as the earth element; or "One who has become a time-eater" (Jā. 1.2.190), referring to an Arahant whose taints are destroyed; or "All bhūtas in the world will cast off their accumulation" (Dī. Ni. 2.220) referring to all beings; or "the destruction of a bhūta village" (Pāc. 90) referring to trees and the like; or "perceives a being as a being" (Ma. Ni. 1.3), which applies to the host of beings below the realm of the Four Great Kings—here, however, it should be understood without distinction as referring to non-human beings.

သမာဂတာနီတိ သန္နိပတိတာနိ. ဘုမ္မာနီတိ ဘူမိယံ နိဗ္ဗတ္တာနိ. ဝါ-ဣတိ ဝိကပ္ပနေ. တေန ယာနီဓ ဘုမ္မာနိ ဝါ ဘူတာနိ သမာဂတာနီတိ ဣမမေကံ ဝိကပ္ပံ ကတွာ ပုန ဒုတိယဝိကပ္ပံ ကာတုံ ‘‘ယာနိ ဝ အန္တလိက္ခေ’’တိ အာဟ. အန္တလိက္ခေ ဝါ ယာနိ ဘူတာနိ နိဗ္ဗတ္တာနိ, တာနိ သဗ္ဗာနိ ဣဓ သမာဂတာနီတိ အတ္ထော. ဧတ္ထ စ ယာမတော ယာဝ အကနိဋ္ဌံ, တာဝ နိဗ္ဗတ္တာနိ ဘူတာနိ အာကာသေ ပါတုဘူတဝိမာနေသု နိဗ္ဗတ္တတ္တာ ‘‘အန္တလိက္ခေ ဘူတာနီ’’တိ ဝေဒိတဗ္ဗာနိ. တတော ဟေဋ္ဌာ သိနေရုတော ပဘုတိ ယာဝ ဘူမိယံ ရုက္ခလတာဒီသု အဓိဝတ္ထာနိ ပထဝိယဉ္စ နိဗ္ဗတ္တာနိ ဘူတာနိ, တာနိ သဗ္ဗာနိ ဘူမိယံ ဘူမိပဋိဗဒ္ဓေသု စ ရုက္ခလတာပဗ္ဗတာဒီသု နိဗ္ဗတ္တတ္တာ ‘‘ဘုမ္မာနိ ဘူတာနီ’’တိ ဝေဒိတဗ္ဗာနိ.

"Samāgatānīti" means gathered together. "Bhummānīti" means those born on the ground. "Vā-iti" indicates an alternative. Therefore, having made one alternative here—"whatever beings here have gathered, whether born on the ground"—he then presents a second alternative by saying, "or whatever are in the sky." The meaning is: whatever beings are born in the sky, all of them have gathered here. In this context, beings born from the Yāma realm up to Akaniṭṭha should be understood as "beings in the sky," because they are born in celestial mansions manifesting in space. Below that, from Mount Sineru down to the ground, the beings dwelling in trees, vines, and so on, and those born on the earth—all of them should be understood as 'beings born on the ground' because they are born on the earth and in things connected to the earth, such as trees, vines, mountains, and the like.

ဧဝံ [Pg.140] ဘဂဝါ သဗ္ဗာနေဝ အမနုဿဘူတာနိ ‘‘ဘုမ္မာနိ ဝါ ယာနိ ဝ အန္တလိက္ခေ’’တိ ဒွီဟိ ပဒေဟိ ဝိကပ္ပေတွာ ပုန ဧကေန ပဒေန ပရိဂ္ဂဟေတွာ ဒဿေတုံ ‘‘သဗ္ဗေဝ ဘူတာ သုမနာ ဘဝန္တူ’’တိ အာဟ. သဗ္ဗေတိ အနဝသေသာ. ဧဝါတိ အဝဓာရဏေ, ဧကမ္ပိ အနပနေတွာတိ အဓိပ္ပာယော. ဘူတာတိ အမနုဿာ. သုမနာ ဘဝန္တူတိ သုခိတမနာ ပီတိသောမနဿဇာတာ ဘဝန္တု. အထောပီတိ ကိစ္စန္တရသန္နိယောဇနတ္ထံ ဝါကျောပါဒါနေ နိပါတဒွယံ. သက္ကစ္စ သုဏန္တု ဘာသိတန္တိ အဋ္ဌိံ ကတွာ မနသိကတွာ သဗ္ဗံ စေတသာ သမန္နာဟရိတွာ ဒိဗ္ဗသမ္ပတ္တိလောကုတ္တရသုခါဝဟံ မမ ဒေသနံ သုဏန္တု.

Thus, the Blessed One, having distinguished all non-human beings with the two phrases 'whether terrestrial or aerial,' and then encompassing them again with one phrase in order to teach them, declared, 'May all beings be of happy mind.' 'All' means without exception. The particle 'eva' is for emphasis, the intention being that not even one is excluded. 'Beings' refers to non-humans. 'May they be of happy mind' means may they be of joyful mind, born of gladness and delight. 'Moreover' is a pair of particles for connecting the sentence by introducing another purpose. 'Let them listen attentively to what is spoken' means let them listen with earnest attention, giving full mental application, to my teaching which brings divine attainments and supramundane happiness.

ဧဝမေတ္ထ ဘဂဝါ ‘‘ယာနီဓ ဘူတာနိ သမာဂတာနီ’’တိ အနိယမိတဝစနေန ဘူတာနိ ပရိဂ္ဂဟေတွာ ပုန ‘‘ဘုမ္မာနိ ဝါ ယာနိ ဝ အန္တလိက္ခေ’’တိ ဒွိဓာ ဝိကပ္ပေတွာ တတော ‘‘သဗ္ဗေဝ ဘူတာ’’တိ ပုန ဧကဇ္ဈံ ကတွာ ‘‘သုမနာ ဘဝန္တူ’’တိ ဣမိနာ ဝစနေန အာသယသမ္ပတ္တိယံ နိယောဇေန္တော ‘‘သက္ကစ္စ သုဏန္တု ဘာသိတ’’န္တိ ပယောဂသမ္ပတ္တိယံ, တထာ ယောနိသောမနသိကာရသမ္ပတ္တိယံ ပရတောဃောသသမ္ပတ္တိယဉ္စ, တထာ အတ္တသမ္မာပဏိဓိသပ္ပုရိသူပနိဿယသမ္ပတ္တီသု သမာဓိပညာဟေတုသမ္ပတ္တီသု စ နိယောဇေန္တော ဂါထံ သမာပေသိ.

In this way, the Blessed One, having gathered the beings with the unrestricted phrase 'whatever beings are gathered here,' then differentiated them into two with 'whether on the ground or in the sky,' and then unified them again with 'all beings,' with the words 'may they be of joyful mind,' directed them towards the accomplishment of inclination (āsayasampatti). With 'let them listen attentively to what is spoken,' he directed them toward the accomplishment of effort (payogasampatti), and likewise, the accomplishment of wise reflection (yonisomanasikārasampatti) and the accomplishment of sound from another (paratoghosasampatti), as well as toward the accomplishments of self-directed right resolve, reliance on noble persons, and the accomplishments of the causes for concentration and wisdom. Thus, he concluded the verse.

တသ္မာ ဟီတိဂါထာဝဏ္ဏနာ

The commentary on the verse beginning 'Tasmā hi'.

၂. တသ္မာ ဟိ ဘူတာတိ ဒုတိယဂါထာ. တတ္ထ တသ္မာတိ ကာရဏဝစနံ. ဘူတာတိ အာမန္တနဝစနံ. နိသာမေထာတိ သုဏာထ. သဗ္ဗေတိ အနဝသေသာ. ကိံ ဝုတ္တံ ဟောတိ? ယသ္မာ တုမှေ ဒိဗ္ဗဋ္ဌာနာနိ တတ္ထ ဥပဘောဂပရိဘောဂသမ္ပဒဉ္စ ပဟာယ ဓမ္မဿဝနတ္ထံ ဣဓ သမာဂတာ, န နဋနစ္စနာဒိဒဿနတ္ထံ, တသ္မာ ဟိ ဘူတာ နိသာမေထ သဗ္ဗေတိ. အထ ဝါ ‘‘သုမနာ ဘဝန္တု, သက္ကစ္စ သုဏန္တူ’’တိ ဝစနေန တေသံ သုမနဘာဝံ သက္ကစ္စံ သောတုကမျတဉ္စ ဒိသွာ အာဟ ‘‘ယသ္မာ တုမှေ သုမနဘာဝေန အတ္တသမ္မာပဏိဓိယောနိသောမနသိကာရာသယသုဒ္ဓီဟိ သက္ကစ္စံ သောတုကမျတာယ သပ္ပုရိသူပနိဿယပရတောဃောသပဒဋ္ဌာနတော ပယောဂသုဒ္ဓီဟိ စ ယုတ္တာ, တသ္မာ ဟိ ဘူတာ နိသာမေထ သဗ္ဗေ’’တိ. အထ ဝါ ယံ [Pg.141] ပုရိမဂါထာယ အန္တေ ‘‘ဘာသိတ’’န္တိ ဝုတ္တံ, တံ ကာရဏဘာဝေန အပဒိသန္တော အာဟ ‘‘ယသ္မာ မမ ဘာသိတံ နာမ အတိဒုလ္လဘံ အဋ္ဌက္ခဏပရိဝဇ္ဇိတဿ ခဏဿ ဒုလ္လဘတ္တာ, အနေကာနိသံသဉ္စ ပညာကရုဏာဂုဏေန ပဝတ္တတ္တာ, တဉ္စာဟံ ဝတ္တုကာမော ‘သုဏန္တု ဘာသိတ’န္တိ အဝေါစံ, တသ္မာ ဟိ ဘူတာ နိသာမေထ သဗ္ဗေ’’တိ. ဣဒံ ဣမိနာ ဂါထာပဒေန ဝုတ္တံ ဟောတိ.

2. “Tasmā hi bhūtā” (Therefore, O beings)—this is the second verse. Therein, “tasmā” (therefore) is a word indicating a reason. “Bhūtā” (O beings) is a word of address. “Nisāmetha” means “listen.” “Sabbe” (all) means “without remainder.” What is meant? “Because you have abandoned the divine abodes and the perfection of enjoyments therein, and have gathered here for the purpose of hearing the Dhamma—not for the purpose of seeing dancers, actors, and the like—for that very reason, O beings, all of you, listen.” Or else, having seen their joyful state and their desire to listen respectfully through the words, “May they be joyful, may they listen carefully,” he said: “Because you are endowed with a joyful state of mind—with the right establishment of self, proper attention, and purity of intention—and with the desire to listen respectfully—with purity of effort arising from the proximate causes of associating with good persons and the voice of another—for that very reason, O beings, all of you, listen.” Or else, pointing to what was said at the end of the previous verse—“bhāsitaṃ” (spoken)—as a reason, he said: “Because my spoken word is exceedingly difficult to obtain, due to the difficulty of obtaining the opportune moment that is free from the eight inopportune moments, and because it brings many benefits, being set forth through the quality of wisdom and compassion—and I wish to speak it, having said, ‘Let them listen to what is spoken’—for that very reason, O beings, all of you, listen.” This is what is said by this verse-line.

ဧဝမေတံ ကာရဏံ နိရောပေန္တော အတ္တနော ဘာသိတနိသာမနေ နိယောဇေတွာ နိသာမေတဗ္ဗံ ဝတ္တုမာရဒ္ဓေါ ‘‘မေတ္တံ ကရောထ မာနုသိယာ ပဇာယာ’’တိ. တဿတ္ထော – ယာယံ တီဟိ ဥပဒ္ဒဝေဟိ ဥပဒ္ဒုတာ မာနုသီ ပဇာ, တဿာ မာနုသိယာ ပဇာယ မေတ္တံ မိတ္တဘာဝံ ဟိတဇ္ဈာသယတံ ပစ္စုပဋ္ဌပေထာတိ. ကေစိ ပန ‘‘မာနုသိကံ ပဇ’’န္တိ ပဌန္တိ, တံ ဘုမ္မတ္ထာသမ္ဘဝါ န ယုဇ္ဇတိ. ယမ္ပိ အညေ အတ္ထံ ဝဏ္ဏယန္တိ, သောပိ န ယုဇ္ဇတိ. အဓိပ္ပာယော ပနေတ္ထ – နာဟံ ဗုဒ္ဓေါတိ ဣဿရိယဗလေန ဝဒါမိ, အပိ တု ယံ တုမှာကဉ္စ ဣမိဿာ စ မာနုသိယာ ပဇာယ ဟိတတ္ထံ ဝဒါမိ ‘‘မေတ္တံ ကရောထ မာနုသိယာ ပဇာယာ’’တိ. ဧတ္ထ စ –

Thus, having established this reason and having urged them to heed what he had spoken, he began to say what should be heeded: “Cultivate loving-kindness for the human populace.” The meaning is this: For this human populace, which is afflicted by three calamities, you should establish loving-kindness, a state of friendliness, and a disposition of wishing for their welfare. Some teachers, however, read “mānusikaṃ pajaṃ” (the human-like populace), but that is not suitable as it is not possible in the terrestrial sense. And whatever other meaning other teachers explain, that too is not suitable. Here, however, the intention should be understood thus: “I do not speak as ‘the Buddha’ with the power of sovereignty; rather, I speak what is for the welfare of both you and this human populace: ‘Cultivate loving-kindness for the human populace.’” And here—

‘‘ယေ သတ္တသဏ္ဍံ ပထဝိံ ဝိဇေတွာ,ရာဇိသယော ယဇမာနာနုပရိယဂါ;

အဿမေဓံ ပုရိသမေဓံ,သမ္မာပါသံ ဝါဇပေယျံ နိရဂ္ဂဠံ.

“Those royal sages who, having conquered the host of enemies upon the earth, wandered about as sacrificers, having performed the horse sacrifice, the human sacrifice, the Sammāpāsa, the Vājapeyya, and the Niraggaḷa.”

‘‘မေတ္တဿ စိတ္တဿ သုဘာဝိတဿ,ကလမ္ပိ တေ နာနုဘဝန္တိ သောဠသိံ;

ဧကမ္ပိ စေ ပါဏမဒုဋ္ဌစိတ္တော,မေတ္တာယတိ ကုသလော တေန ဟောတိ.

“Of a well-developed mind of loving-kindness, they do not experience even a sixteenth part. If, with a mind free from ill will, one extends loving-kindness towards even a single living being, by that one becomes meritorious.”

‘‘သဗ္ဗေ စ ပါဏေ မနသာနုကမ္ပီ, ပဟူတမရိယော ပကရောတိ ပုည’’န္တိ. (ဣတိဝု. ၂၇;

အ. နိ. ၈.၁) –

“Having compassion in mind for all beings, the noble one generates abundant merit.”

ဧဝမာဒီနံ သုတ္တာနံ ဧကာဒသာနိသံသာနဉ္စ ဝသေန ယေ မေတ္တံ ကရောန္တိ, ဧတေသံ မေတ္တာ ဟိတာတိ ဝေဒိတဗ္ဗာ.

It should be known that for those who cultivate loving-kindness by means of such suttas and the eleven benefits, loving-kindness is for their welfare.

‘‘ဒေဝတာနုကမ္ပိတော ပေါသော, သဒါ ဘဒြာနိ ပဿတီ’’တိ. (ဥဒါ. ၇၆;

မဟာဝ. ၂၈၆) –

“The person cherished by deities always sees auspicious things.”

ဧဝမာဒီနံ [Pg.142] သုတ္တာနံ ဝသေန ယေသု ကယိရတိ, တေသမ္ပိ ဟိတာတိ ဝေဒိတဗ္ဗာ.

By means of such discourses, it should be understood that it is for the welfare of those also towards whom it is practiced.

ဧဝံ ဥဘယေသမ္ပိ ဟိတဘာဝံ ဒဿေန္တော ‘‘မေတ္တံ ကရောထ မာနုသိယာ’’တိ ဝတွာ ဣဒါနိ ဥပကာရမ္ပိ ဒဿေန္တော အာဟ ‘‘ဒိဝါ စ ရတ္တော စ ဟရန္တိ ယေ ဗလိံ, တသ္မာ ဟိ နေ ရက္ခထ အပ္ပမတ္တာ’’တိ. တဿတ္ထော – ယေ မနုဿာ စိတ္တကမ္မကဋ္ဌကမ္မာဒီဟိပိ ဒေဝတာ ကတွာ စေတိယရုက္ခာဒီနိ စ ဥပသင်္ကမိတွာ ဒေဝတာ ဥဒ္ဒိဿ ဒိဝါ ဗလိံ ကရောန္တိ, ကာလပက္ခာဒီသု စ ရတ္တိံ ဗလိံ ကရောန္တိ, သလာကဘတ္တာဒီနိ ဝါ ဒတွာ အာရက္ခဒေဝတာ ဥပါဒါယ ယာဝ ဗြဟ္မဒေဝတာနံ ပတ္တိဒါနနိယျာတနေန ဒိဝါ ဗလိံ ကရောန္တိ, ဆတ္တာရောပနဒီပမာလာယ သဗ္ဗရတ္တိကဓမ္မဿဝနာဒီနိ ကာရာပေတွာ ပတ္တိဒါနနိယျာတနေန စ ရတ္တိံ ဗလိံ ကရောန္တိ, တေ ကထံ န ရက္ခိတဗ္ဗာ? ယတော ဧဝံ ဒိဝါ စ ရတ္တော စ တုမှေ ဥဒ္ဒိဿ ကရောန္တိ ယေ ဗလိံ, တသ္မာ ဟိ နေ ရက္ခထ; တသ္မာ ဗလိကမ္မကရဏာပိ တေ မနုဿေ ရက္ခထ ဂေါပယထ, အဟိတံ နေသံ အပနေထ, ဟိတံ ဥပနေထ အပ္ပမတ္တာ ဟုတွာ တံ ကတညုဘာဝံ ဟဒယေ ကတွာ နိစ္စမနုဿရန္တာတိ.

Thus, wishing to show that it is for the welfare of both parties, having said, “Cultivate loving-kindness for the human populace,” he now, wishing also to show the service they render, said: “Those who bring offerings by day and by night, therefore, protect them heedfully.” The meaning is this: Those humans who, having made images of deities through painting, woodwork, and so on, and having approached shrines, trees, and the like, make offerings by day dedicated to the deities; and who make offerings at night during the dark fortnights and so on; or who, having given alms such as ticket-food, make offerings by day by dedicating the share of merit to the guardian deities up to the Brahma-devas; and who, having arranged for the raising of umbrellas, the lighting of lamps and garlands, the listening to the Dhamma all night, and so on, make offerings at night by dedicating the share of the gift—for what reason should they not be protected? Since they make offerings dedicated to you both day and night, for that very reason, protect them. Therefore, because of their making of offerings, protect and guard those humans. Remove what is not for their welfare. Being heedful, placing in your hearts the fact of gratitude for what they have done and constantly recollecting it, bring them what is for their welfare.

ယံကိဉ္စီတိဂါထာဝဏ္ဏနာ

Commentary on the Verse Beginning 'Yaṃkiñci'

၃. ဧဝံ ဒေဝတာသု မနုဿာနံ ဥပကာရကဘာဝံ ဒဿေတွာ တေသံ ဥပဒ္ဒဝဝူပသမနတ္ထံ ဗုဒ္ဓါဒိဂုဏပ္ပကာသနေန စ ဒေဝမနုဿာနံ ဓမ္မဿဝနတ္ထံ ‘‘ယံကိဉ္စိ ဝိတ္တ’’န္တိအာဒိနာ နယေန သစ္စဝစနံ ပယုဉ္ဇိတုမာရဒ္ဓေါ. တတ္ထ ယံကိဉ္စီတိ အနိယမိတဝသေန အနဝသေသံ ပရိယာဒိယတိ ယံကိဉ္စိ တတ္ထ တတ္ထ ဝေါဟာရူပဂံ. ဝိတ္တန္တိ ဓနံ. တဉှိ ဝိတ္တိံ ဇနေတီတိ ဝိတ္တံ. ဣဓ ဝါတိ မနုဿလောကံ နိဒ္ဒိသတိ. ဟုရံ ဝါတိ တတော ပရံ အဝသေသလောကံ, တေန စ ဌပေတွာ မနုဿေ သဗ္ဗလောကဂ္ဂဟဏေ ပတ္တေ ‘‘သဂ္ဂေသု ဝါ’’တိ ပရတော ဝုတ္တတ္တာ ဌပေတွာ မနုဿေ စ သဂ္ဂေ စ အဝသေသာနံ နာဂသုပဏ္ဏာဒီနံ ဂဟဏံ ဝေဒိတဗ္ဗံ.

3. Having thus shown the helpful nature of humans towards deities, for the sake of pacifying the afflictions of those humans, and by proclaiming the virtues of the Buddha and others for the sake of gods and humans hearing the Dhamma, he began to employ a statement of truth by the method beginning with 'Whatever wealth...' Herein, by the word 'whatever' (yaṃkiñci), it is taken to encompass everything without remainder by way of being unrestricted—whatever in various places is suitable for trade. 'Wealth' (vittaṃ) means riches. For it generates delight (vittiṃ), therefore it is called 'wealth' (vittaṃ). 'Here' (idha vā) indicates the human world. 'Or beyond' (huraṃ vā) means the remaining world other than that. And by this, although the meaning of including all worlds, having excluded the human world, is arrived at, because 'or in the heavens' (saggesu vā) is stated later, it should be understood as the inclusion of the remaining beings such as nāgas, supaṇṇas, and so on, having excluded both humans and the heavens.

ဧဝံ ဣမေဟိ ဒွီဟိ ပဒေဟိ ယံ မနုဿာနံ ဝေါဟာရူပဂံ အလင်္ကာရပရိဘောဂူပဂဉ္စ ဇာတရူပရဇတမုတ္တာမဏိဝေဠုရိယပဝါဠလောဟိတင်္ကမသာရဂလ္လာဒိကံ, ယဉ္စ မုတ္တာမဏိဝါလုကတ္ထတာယ ဘူမိယာ ရတနမယဝိမာနေသု အနေကယောဇနသတဝိတ္ထတေသု ဘဝနေသု ဥပ္ပန္နာနံ နာဂသုပဏ္ဏာဒီနံ ဝိတ္တံ, တံ နိဒ္ဒိဋ္ဌံ ဟောတိ. သဂ္ဂေသု ဝါတိ ကာမာဝစရရူပါဝစရဒေဝလောကေသု. တေ [Pg.143] ဟိ သောဘနေန ကမ္မေန အဇီယန္တီတိ သဂ္ဂါ. သုဋ္ဌု အဂ္ဂါတိပိ သဂ္ဂါ. ယန္တိ ယံ သသာမိကံ ဝါ အသာမိကံ ဝါ. ရတနန္တိ ရတိံ နယတိ ဝဟတိ ဇနယတိ ဝဍ္ဎေတီတိ ရတနံ. ယံကိဉ္စိ စိတ္တီကတံ မဟဂ္ဃံ အတုလံ ဒုလ္လဘဒဿနံ အနောမသတ္တပရိဘောဂဉ္စ, တဿေတံ အဓိဝစနံ. ယထာဟ –

Thus, by these two terms ['here' and 'beyond'], whatever wealth of humans is suitable for trade, adornment, and use—such as gold, silver, pearls, gems, beryl, coral, rubies, spotted gems, and the like; and whatever wealth of nāgas, supaṇṇas, and others who have arisen in jeweled mansions stretching for many hundreds of yojanas, on ground layered with pearls and gems—all this is indicated. 'Or in the heavens' (saggesu vā) means in the sense-sphere and form-sphere celestial worlds. They are called 'heavens' (saggā) because they are brought into being by beautiful kamma. Alternatively, they are 'supremely excellent' (suṭṭhu aggā), thus they are also called 'heavens' (saggā). 'Whatever' (yaṃ) means that which is with an owner or without an owner. 'Jewel' (ratanaṃ) is so called because it leads to (nayati), carries (vahati), generates (janayati), or increases (vaḍḍheti) delight (ratiṃ). It is a designation for whatever is esteemed, of great price, incomparable, rare to see, and used by superior beings. As it is said:

‘‘စိတ္တီကတံ မဟဂ္ဃဉ္စ, အတုလံ ဒုလ္လဘဒဿနံ;

အနောမသတ္တပရိဘောဂံ, ရတနံ တေန ဝုစ္စတီ’’တိ.

That which is esteemed and of great price, incomparable and rare to see, and used by superior beings—therefore it is called a jewel.

ပဏီတန္တိ ဥတ္တမံ သေဋ္ဌံ အတပ္ပကံ. ဧဝံ ဣမိနာ ဂါထာပဒေန ယံ သဂ္ဂေသု အနေကယောဇနသတပ္ပမာဏသဗ္ဗရတနမယဝိမာနသုဓမ္မဝေဇယန္တပ္ပဘုတီသု သသာမိကံ, ယဉ္စ ဗုဒ္ဓုပ္ပာဒဝိရဟေန အပါယမေဝ ပရိပူရေန္တေသု သတ္တေသု သုညဝိမာနပ္ပဋိဗဒ္ဓံ အသာမိကံ, ယံ ဝါ ပနညမ္ပိ ပထဝိမဟာသမုဒ္ဒဟိမဝန္တာဒိနိဿိတမသာမိကံ ရတနံ, တံ နိဒ္ဒိဋ္ဌံ ဟောတိ.

'Excellent' (paṇītaṃ) means supreme, best, priceless. Thus, by this verse-phrase, it is indicated: whatever jewel in the heavens has an owner—in the Sudhammā, Vejayanta, and other celestial mansions made entirely of every kind of jewel and measuring many hundreds of yojanas; and whatever ownerless jewel is connected with empty mansions, because beings, in the absence of a Buddha's arising, are only filling the planes of misery; or whatever other ownerless jewel is dependent on the earth, the great ocean, the Himalayas, and so on—all this is indicated.

န နော သမံ အတ္ထိ တထာဂတေနာတိ န-ဣတိ ပဋိသေဓေ. နော-ဣတိ အဝဓာရဏေ. သမန္တိ တုလျံ. အတ္ထီတိ ဝိဇ္ဇတိ. တထာဂတေနာတိ ဗုဒ္ဓေန. ကိံ ဝုတ္တံ ဟောတိ? ယံ ဧတံ ဝိတ္တဉ္စ ရတနဉ္စ ပကာသိတံ, ဧတ္ထ ဧကမ္ပိ ဗုဒ္ဓရတနေန သဒိသံ ရတနံ နေဝတ္ထိ. ယမ္ပိ ဟိ တံ စိတ္တီကတဋ္ဌေန ရတနံ, သေယျထိဒံ – ရညော စက္ကဝတ္တိဿ စက္ကရတနံ မဏိရတနဉ္စ, ယမှိ ဥပ္ပန္နေ မဟာဇနော န အညတ္ထ စိတ္တီကာရံ ကရောတိ, န ကောစိ ပုပ္ဖဂန္ဓာဒီနိ ဂဟေတွာ ယက္ခဋ္ဌာနံ ဝါ ဘူတဋ္ဌာနံ ဝါ ဂစ္ဆတိ, သဗ္ဗောပိ ဇနော စက္ကရတနမဏိရတနမေဝ စိတ္တီကာရံ ကရောတိ ပူဇေတိ, တံ တံ ဝရံ ပတ္ထေတိ, ပတ္ထိတပတ္ထိတဉ္စဿ ဧကစ္စံ သမိဇ္ဈတိ, တမ္ပိ ရတနံ ဗုဒ္ဓရတနေန သမံ နတ္ထိ. ယဒိ ဟိ စိတ္တီကတဋ္ဌေန ရတနံ, တထာဂတောဝ ရတနံ. တထာဂတေ ဟိ ဥပ္ပန္နေ ယေ ကေစိ မဟေသက္ခာ ဒေဝမနုဿာ န တေ အညတြ စိတ္တီကာရံ ကရောန္တိ, န ကဉ္စိ အညံ ပူဇေန္တိ. တထာ ဟိ ဗြဟ္မာ သဟမ္ပတိ သိနေရုမတ္တေန ရတနဒါမေန တထာဂတံ ပူဇေသိ, ယထာဗလဉ္စ အညေ ဒေဝါ မနုဿာ စ ဗိမ္ဗိသာရကောသလရာဇအနာထပိဏ္ဍိကာဒယော. ပရိနိဗ္ဗုတမ္ပိ ဘဂဝန္တံ ဥဒ္ဒိဿ ဆန္နဝုတိကောဋိဓနံ ဝိဿဇ္ဇေတွာ အသောကမဟာရာဇာ သကလဇမ္ဗုဒီပေ စတုရာသီတိ ဝိဟာရသဟဿာနိ ပတိဋ္ဌာပေသိ, ကော ပန ဝါဒေါ အညေသံ စိတ္တီကာရာနံ. အပိစ ကဿညဿ ပရိနိဗ္ဗုတဿာပိ ဇာတိဗောဓိဓမ္မစက္ကပ္ပဝတ္တနပရိနိဗ္ဗာနဋ္ဌာနာနိ ပဋိမာစေတိယာဒီနိ ဝါ ဥဒ္ဒိဿ ဧဝံ စိတ္တီကာရဂရုကာရော ပဝတ္တတိ ယထာ ဘဂဝတော. ဧဝံစိတ္တီကတဋ္ဌေနာပိ တထာဂတသမံ ရတနံ နတ္ထိ.

'There is no jewel equal to the Tathāgata.' Here, 'na' is a particle of negation. 'No' is a particle of emphasis. 'Samaṃ' means equal. 'Atthi' means it exists. 'Tathāgatena' means with the Buddha. What is meant? Of that wealth and that jewel which have been declared, not even one jewel is similar to the Buddha-jewel. For even that which is a jewel in the sense of being esteemed—for instance, the wheel-jewel and the gem-jewel of a wheel-turning monarch. When these appear, the great populace does not pay reverence elsewhere; no one takes flowers, fragrances, and so on, and goes to a shrine of a yakkha or a spirit. The entire populace pays reverence only to the wheel-jewel and the gem-jewel; they worship them and ask for this or that boon, and for that person, some of what is wished for is fulfilled. Even that jewel is not equal to the Buddha-jewel. For if something is a jewel in the sense of being esteemed, then the Tathāgata alone is the jewel. When the Tathāgata appears, whatever powerful gods and humans there are, they do not pay reverence to another; they do not worship any other. Thus, Brahmā Sahampati worshipped the Tathāgata with a jeweled garland the size of Mount Sineru; and other gods, and humans such as King Bimbisāra, the King of Kosala, Anāthapiṇḍika, and others, did so according to their ability. Even with regard to the Blessed One after he had attained Parinibbāna, the great King Asoka, having given up wealth of ninety-six crores, established eighty-four thousand monasteries throughout all of Jambudīpa. What, then, can be said of the reverence of others? Furthermore, for which other person who has attained Parinibbāna does such reverence and respect arise in connection with the sites of their birth, enlightenment, the turning of the Dhamma-wheel, and Parinibbāna, or with regard to images, cetiyas, and so on, as it does for the Blessed One? Thus, even in the sense of being esteemed, there is no jewel equal to the Tathāgata.

တထာ [Pg.144] ယမ္ပိ တံ မဟဂ္ဃဋ္ဌေန ရတနံ. သေယျထိဒံ – ကာသိကံ ဝတ္ထံ. ယထာဟ – ‘‘ဇိဏ္ဏမ္ပိ, ဘိက္ခဝေ, ကာသိကံ ဝတ္ထံ ဝဏ္ဏဝန္တဉ္စေဝ ဟောတိ သုခသမ္ဖဿဉ္စ မဟဂ္ဃဉ္စာ’’တိ (အ. နိ. ၃.၁၀၀), တမ္ပိ ဗုဒ္ဓရတနေန သမံ နတ္ထိ. ယဒိ ဟိ မဟဂ္ဃဋ္ဌေန ရတနံ, တထာဂတောဝ ရတနံ. တထာဂတော ဟိ ယေသံ ပံသုကမ္ပိ ပဋိဂ္ဂဏှာတိ, တေသံ တံ မဟပ္ဖလံ ဟောတိ မဟာနိသံသံ သေယျထာပိ အသောကရညော, ဣဒမဿ မဟဂ္ဃတာယ. ဧဝံ မဟဂ္ဃတာဝစနေန စေတ္ထ ဒေါသာဘာဝသာဓကံ ဣဒံ သုတ္တပဒံ ဝေဒိတဗ္ဗံ –

Likewise, there is that which is a jewel in the sense of being of great price. For instance, cloth from Kāsī. As it is said: 'Monks, even when old, cloth from Kāsī is beautiful, pleasant to the touch, and of great price.' Even that is not equal to the Buddha-jewel. For if something is a jewel in the sense of being of great price, then the Tathāgata alone is the jewel. For when the Tathāgata accepts even a handful of dust from someone, for them that gift becomes of great fruit and great benefit—as in the case of King Asoka. This is on account of the Buddha's great value. Thus, in connection with this statement about 'great value,' this following Sutta passage should be understood as establishing the absence of fault:

‘‘ယေသံ ခေါ ပန သော ပဋိဂ္ဂဏှာတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရံ, တေသံ တံ မဟပ္ဖလံ ဟောတိ မဟာနိသံသံ. ဣဒမဿ မဟဂ္ဃတာယ ဝဒါမိ. သေယျထာပိ တံ, ဘိက္ခဝေ, ကာသိကံ ဝတ္ထံ မဟဂ္ဃံ, တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမီ’’တိ (အ. နိ. ၃.၁၀၀).

'From whomever he accepts the requisites of robes, almsfood, lodging, and medicines for the sick, for them that is of great fruit, of great benefit. This I say on account of his great value. Just as, monks, that cloth from Kāsī is of great price, so too, monks, do I declare this person to be of great price.'

ဧဝံ မဟဂ္ဃဋ္ဌေနပိ တထာဂတသမံ ရတနံ နတ္ထိ.

Thus, even in the sense of being of great price, there is no jewel equal to the Tathāgata.

တထာ ယမ္ပိ တံ အတုလဋ္ဌေန ရတနံ. သေယျထိဒံ – ရညော စက္ကဝတ္တိဿ စက္ကရတနံ ဥပ္ပဇ္ဇတိ ဣန္ဒနီလမဏိမယနာဘိ သတ္တရတနမယသဟဿာရံ ပဝါဠမယနေမိ ရတ္တသုဝဏ္ဏမယသန္ဓိ, ယဿ ဒသန္နံ ဒသန္နံ အရာနမုပရိ ဧကံ မုဏ္ဍာရံ ဟောတိ ဝါတံ ဂဟေတွာ သဒ္ဒကရဏတ္ထံ, ယေန ကတော သဒ္ဒေါ သုကုသလပ္ပတာဠိတပဉ္စင်္ဂိကတူရိယသဒ္ဒေါ ဝိယ ဟောတိ, ယဿ နာဘိယာ ဥဘောသု ပဿေသု ဒွေ သီဟမုခါနိ ဟောန္တိ, အဗ္ဘန္တရံ သကဋစက္ကဿေဝ သုသိရံ. တဿ ကတ္တာ ဝါ ကာရေတာ ဝါ နတ္ထိ, ကမ္မပစ္စယေန ဥတုတော သမုဋ္ဌာတိ. ယံ ရာဇာ ဒသဝိဓံ စက္ကဝတ္တိဝတ္တံ ပူရေတွာ တဒဟုပေါသထေ ပုဏ္ဏမဒိဝသေ သီသံနှာတော ဥပေါသထိကော ဥပရိပါသာဒဝရဂတော သီလာနိ သောဓေန္တော နိသိန္နော ပုဏ္ဏစန္ဒံ ဝိယ သူရိယံ ဝိယ စ ဥဋ္ဌေန္တံ ပဿတိ, ယဿ ဒွါဒသယောဇနတော သဒ္ဒေါ သုယျတိ, ယောဇနတော ဝဏ္ဏော ဒိဿတိ, ယံ မဟာဇနေန ‘‘ဒုတိယော မညေ စန္ဒော သူရိယော ဝါ ဥဋ္ဌိတော’’တိ အတိဝိယ ကောတူဟလဇာတေန ဒိဿမာနံ နဂရဿ ဥပရိ အာဂန္တွာ ရညော အန္တေပုရဿ ပါစီနပဿေ နာတိဥစ္စံ နာတိနီစံ ဟုတွာ မဟာဇနဿ ဂန္ဓပုပ္ဖာဒီဟိ ပူဇေတုံ, ယုတ္တဋ္ဌာနေ အက္ခာဟတံ ဝိယ တိဋ္ဌတိ.

Furthermore, whatever jewel there is, it is called a jewel because of its incomparable nature. To wit: the wheel-treasure of a wheel-turning king arises. It has a hub made of Indanīla jewel, a thousand spokes made of the seven kinds of jewels, a rim made of coral, and joints made of red gold. Above every ten of its spokes, there is a single bell for making a sound by catching the wind. The sound made by it is like the sound of a five-piece orchestra played by a very skilled musician. At its hub, on both sides, there are two lion's-mouth shapes, and the inside is hollow like a cartwheel. It has no maker, nor one who causes it to be made; it arises from the season, conditioned by kamma. The king, having fulfilled the tenfold duties of a wheel-turning monarch, on that Uposatha day, the day of the full moon, having bathed his head, observing the Uposatha, seated in the upper excellent palace purifying his precepts, sees it rising like the full moon and like the sun. Its sound is heard from twelve yojanas away, and its radiance is seen from one yojana. Being seen by the great multitude of people with exceedingly aroused curiosity, thinking, 'I believe a second moon or sun has risen!', it comes above the city and, at the eastern side of the king's inner palace, being not too high and not too low, it stands in a suitable place for the great multitude to honor with perfumes, flowers, and so forth, as if with a broken axle.

တဒေဝ [Pg.145] အနုဗန္ဓမာနံ ဟတ္ထိရတနံ ဥပ္ပဇ္ဇတိ, သဗ္ဗသေတော ရတ္တပါဒေါ သတ္တပ္ပတိဋ္ဌော ဣဒ္ဓိမာ ဝေဟာသင်္ဂမော ဥပေါသထကုလာ ဝါ ဆဒ္ဒန္တကုလာ ဝါ အာဂစ္ဆတိ, ဥပေါသထကုလာ စ အာဂစ္ဆန္တော သဗ္ဗဇေဋ္ဌော အာဂစ္ဆတိ, ဆဒ္ဒန္တကုလာ သဗ္ဗကနိဋ္ဌော သိက္ခိတသိက္ခော ဒမထူပေတော, သော ဒွါဒသယောဇနံ ပရိသံ ဂဟေတွာ သကလဇမ္ဗုဒီပံ အနုသံယာယိတွာ ပုရေပါတရာသမေဝ သကံ ရာဇဓာနိံ အာဂစ္ဆတိ.

Following that very wheel-treasure, the elephant-treasure arises. It is completely white, with red feet, firmly established in seven places, endowed with psychic power, and able to travel through the sky. It comes from either the Uposatha clan or the Chaddanta clan. When coming from the Uposatha clan, the most senior of all comes. When coming from the Chaddanta clan, the youngest of all comes, with training perfected and endowed with discipline. Taking a retinue of twelve yojanas, it traverses the entire Jambudīpa and returns to its own royal capital before the morning meal.

တမ္ပိ အနုဗန္ဓမာနံ အဿရတနံ ဥပ္ပဇ္ဇတိ, သဗ္ဗသေတော ရတ္တပါဒေါ ကာဠသီသော မုဉ္ဇကေသော ဝလာဟကဿရာဇကုလာ အာဂစ္ဆတိ. သေသမေတ္ထ ဟတ္ထိရတနသဒိသမေဝ.

Following that also, the horse-treasure arises. It is completely white, with red feet and a black head, and has a mane like munja grass; it comes from the royal clan of Valāhaka horses. The rest in this matter is the same as for the elephant-treasure.

တမ္ပိ အနုဗန္ဓမာနံ မဏိရတနံ ဥပ္ပဇ္ဇတိ. သော ဟောတိ မဏိ ဝေဠုရိယော သုဘော ဇာတိမာ အဋ္ဌံသော သုပရိကမ္မကတော အာယာမတော စက္ကနာဘိသဒိသော, ဝေပုလ္လပဗ္ဗတာ အာဂစ္ဆတိ. သော စတုရင်္ဂသမန္နာဂတေပိ အန္ဓကာရေ ရညော ဓဇဂ္ဂံ ဂတော ယောဇနံ ဩဘာသေတိ, ယဿောဘာသေန မနုဿာ ‘‘ဒိဝါ’’တိ မညမာနာ ကမ္မန္တေ ပယောဇေန္တိ, အန္တမသော ကုန္ထကိပိလ္လိကံ ဥပါဒါယ ပဿန္တိ.

Following that also, the gem-treasure arises. That gem is a beryl, beautiful, of noble origin, eight-faceted, and well-fashioned. In length, it is like the hub of a cartwheel, and it comes from Mount Vepulla. Even in the fourfold darkness, when placed at the tip of the king's banner, it illuminates for a yojana. By its radiance, people, thinking it is day, apply themselves to their work; they can see everything down to the last ant and small insect.

တမ္ပိ အနုဗန္ဓမာနံ ဣတ္ထိရတနံ ဥပ္ပဇ္ဇတိ, ပကတိအဂ္ဂမဟေသီ ဝါ ဟောတိ, ဥတ္တရကုရုတော ဝါ အာဂစ္ဆတိ မဒ္ဒရာဇကုလတော ဝါ, အတိဒီဃတာဒိဆဒေါသဝိဝဇ္ဇိတာ အတိက္ကန္တာ မာနုသဝဏ္ဏံ အပ္ပတ္တာ ဒိဗ္ဗဝဏ္ဏံ, ယဿာ ရညော သီတကာလေ ဥဏှာနိ ဂတ္တာနိ ဟောန္တိ, ဥဏှကာလေ သီတာနိ, သတဓာ ဖောဋိတ တူလပိစုနော ဝိယ သမ္ဖဿော ဟောတိ, ကာယတော စန္ဒနဂန္ဓော ဝါယတိ, မုခတော ဥပ္ပလဂန္ဓော, ပုဗ္ဗုဋ္ဌာယိနိတာဒိအနေကဂုဏသမန္နာဂတာ စ ဟောတိ.

Following that also, the woman-treasure arises. She is either the natural chief queen, or she comes from Uttarakuru, or from the royal clan of Madda. She is devoid of the faults beginning with being too tall; she has surpassed the human complexion but has not attained the divine complexion. For the king, in the cold season her limbs are warm, and in the hot season they are cool. Her touch is like a ball of cotton carded a hundred times. From her body wafts the scent of sandalwood, and from her mouth the scent of the blue lotus. And she is endowed with many virtues, such as being the first to rise.

တမ္ပိ အနုဗန္ဓမာနံ ဂဟပတိရတနံ ဥပ္ပဇ္ဇတိ ရညော ပကတိကမ္မကာရော သေဋ္ဌိ, ယဿ စက္ကရတနေ ဥပ္ပန္နမတ္တေ ဒိဗ္ဗံ စက္ခု ပါတုဘဝတိ, ယေန သမန္တတော ယောဇနမတ္တေ နိဓိံ ပဿတိ အသာမိကမ္ပိ သသာမိကမ္ပိ, သော ရာဇာနံ ဥပသင်္ကမိတွာ ပဝါရေတိ ‘‘အပ္ပောဿုက္ကော တွံ, ဒေဝ, ဟောဟိ, အဟံ တေ ဓနေန ဓနကရဏီယံ ကရိဿာမီ’’တိ.

Following that also, the householder-treasure arises. He is the king's regular steward, a setthi, in whom, as soon as the wheel-treasure has arisen, the divine eye manifests. With it, he sees treasure for a yojana all around, both that which is ownerless and that which has an owner. He approaches the king and offers, saying: 'Be without anxiety, Your Majesty. I will perform for you with wealth the duties that are to be done with wealth.'

တမ္ပိ [Pg.146] အနုဗန္ဓမာနံ ပရိဏာယကရတနံ ဥပ္ပဇ္ဇတိ ရညော ပကတိဇေဋ္ဌပုတ္တော. စက္ကရတနေ ဥပ္ပန္နမတ္တေ အတိရေကပညာဝေယျတ္တိယေန သမန္နာဂတော ဟောတိ, ဒွါဒသယောဇနာယ ပရိသာယ စေတသာ စိတ္တံ ပရိဇာနိတွာ နိဂ္ဂဟပဂ္ဂဟသမတ္ထော ဟောတိ, သော ရာဇာနံ ဥပသင်္ကမိတွာ ပဝါရေတိ ‘‘အပ္ပောဿုက္ကော တွံ, ဒေဝ, ဟောဟိ, အဟံ တေ ရဇ္ဇံ အနုသာသိဿာမီ’’တိ. ယံ ဝါ ပနညမ္ပိ ဧဝရူပံ အတုလဋ္ဌေန ရတနံ, ယဿ န သက္ကာ တုလယိတွာ တီရယိတွာ အဂ္ဃော ကာတုံ ‘‘သတံ ဝါ သဟဿံ ဝါ အဂ္ဃတိ ကောဋိံ ဝါ’’တိ. တတ္ထ ဧကရတနမ္ပိ ဗုဒ္ဓရတနေန သမံ နတ္ထိ. ယဒိ ဟိ အတုလဋ္ဌေန ရတနံ, တထာဂတောဝ ရတနံ. တထာဂတော ဟိ န သက္ကာ သီလတော ဝါ သမာဓိတော ဝါ ပညာဒီနံ ဝါ အညတရတော ကေနစိ တုလယိတွာ တီရယိတွာ ‘‘ဧတ္တကဂုဏော ဝါ ဣမိနာ သမော ဝါ သပ္ပဋိဘာဂေါ ဝါ’’တိ ပရိစ္ဆိန္ဒိတုံ. ဧဝံ အတုလဋ္ဌေနပိ တထာဂတသမံ ရတနံ နတ္ထိ.

Following that also, the counselor-treasure arises; he is the king's natural eldest son. As soon as the wheel-treasure has arisen, he becomes endowed with surpassing wisdom and discernment. He is capable of knowing with his own mind the minds of the twelve-yojana assembly and is able to restrain and encourage them. He approaches the king and offers, saying: 'Be without anxiety, Your Majesty. I will administer the kingdom for you.' Or whatever other such jewel there may be that is a jewel because of its incomparable nature, one whose value cannot be determined by weighing and assessing, saying, 'It is worth a hundred, or a thousand, or a koṭi.' Among them, not even one jewel is equal to the Buddha-treasure. For if there is a jewel because of its incomparable nature, the Tathāgata alone is that jewel. Indeed, the Tathāgata cannot be defined by anyone by weighing or assessing him in terms of virtue, or concentration, or any of the qualities beginning with wisdom, saying, 'He has such-and-such qualities,' or 'He is equal to this one,' or 'He has a counterpart.' Thus, even in terms of being incomparable, there is no jewel equal to the Tathāgata.

တထာ ယမ္ပိ တံ ဒုလ္လဘဒဿနဋ္ဌေန ရတနံ, သေယျထိဒံ ဒုလ္လဘပါတုဘာဝေါ ရာဇာ စက္ကဝတ္တိ, စက္ကာဒီနိ စ တဿ ရတနာနိ, တမ္ပိ ဗုဒ္ဓရတနေန သမံ နတ္ထိ. ယဒိ ဟိ ဒုလ္လဘဒဿနဋ္ဌေန ရတနံ, တထာဂတောဝ ရတနံ, ကုတော စက္ကဝတ္တိအာဒီနံ ရတနတ္တံ. တာနိ ဟိ ဧကသ္မိံယေဝ ကပ္ပေ အနေကာနိ ဥပ္ပဇ္ဇန္တိ. ယသ္မာ ပန အသင်္ချေယျေပိ ကပ္ပေ တထာဂတသုညော လောကော ဟောတိ, တသ္မာ တထာဂတောဝ ကဒါစိ ကရဟစိ ဥပ္ပဇ္ဇနတော ဒုလ္လဘဒဿနော. ဝုတ္တမ္ပိ စေတံ ဘဂဝတာ ပရိနိဗ္ဗာနသမယေ –

Furthermore, whatever is a jewel because of its nature of being difficult to see—to wit, the wheel-turning king, whose appearance is rare, and his jewels beginning with the wheel-treasure—even that is not equal to the Buddha-treasure. For if there is a jewel because of its nature of being difficult to see, the Tathāgata alone is that jewel. How then could the wheel-turning king and the others have the state of being a jewel? For those arise many times in a single eon. But because the world is empty of a Tathāgata for even innumerable eons, therefore the Tathāgata alone, arising only sometime or other, is difficult to see. And this was also said by the Blessed One at the time of his final passing—

‘‘ဒေဝတာ, အာနန္ဒ, ဥဇ္ဈာယန္တိ ‘ဒူရာ စ ဝတမှ အာဂတာ တထာဂတံ ဒဿနာယ, ကဒါစိ ကရဟစိ တထာဂတာ လောကေ ဥပ္ပဇ္ဇန္တိ အရဟန္တော သမ္မာသမ္ဗုဒ္ဓါ, အဇ္ဇေဝ ရတ္တိယာ ပစ္ဆိမေ ယာမေ တထာဂတဿ ပရိနိဗ္ဗာနံ ဘဝိဿတိ, အယဉ္စ မဟေသက္ခော ဘိက္ခု ဘဂဝတော ပုရတော ဌိတော ဩဝါရေန္တော, န မယံ လဘာမ ပစ္ဆိမေ ကာလေ တထာဂတံ ဒဿနာယာ’’’တိ (ဒီ. နိ. ၂.၂၀၀).

“Ānanda, the deities are complaining: ‘Indeed, we have come from afar to see the Tathāgata, for only rarely do Tathāgatas, Arahants, Perfectly Self-Enlightened Ones, arise in the world. And tonight, in the last watch of the night, the Tathāgata’s final passing away will occur. But this mighty monk is standing in front of the Blessed One, obstructing us, and we are unable to see the Tathāgata in this final moment!’”

ဧဝံ ဒုလ္လဘဒဿနဋ္ဌေနာပိ တထာဂတသမံ ရတနံ နတ္ထိ.

Thus, even in the sense of being difficult to see, there is no gem equal to the Tathāgata.

တထာ ယမ္ပိ တံ အနောမသတ္တပရိဘောဂဋ္ဌေန ရတနံ. သေယျထိဒံ – ရညော စက္ကဝတ္တိဿ စက္ကရတနာဒိ တဉှိ ကောဋိသတသဟဿဓနာနမ္ပိ သတ္တဘူမိကပါသာဒဝရတလေ [Pg.147] ဝသန္တာနမ္ပိ စဏ္ဍာလဝေနနေသာဒရထကာရပုက္ကုသာဒီနံ နီစကုလိကာနံ ဩမကပုရိသာနံ သုပိနန္တေပိ ပရိဘောဂတ္ထာယ န နိဗ္ဗတ္တတိ. ဥဘတော သုဇာတဿ ပန ရညော ခတ္တိယဿေဝ ပရိပူရိတဒသဝိဓစက္ကဝတ္တိဝတ္တဿ ပရိဘောဂတ္ထာယ နိဗ္ဗတ္တနတော အနောမသတ္တပရိဘောဂံယေဝ ဟောတိ, တမ္ပိ ဗုဒ္ဓရတနသမံ နတ္ထိ. ယဒိ ဟိ အနောမသတ္တပရိဘောဂဋ္ဌေန ရတနံ, တထာဂတောဝ ရတနံ. တထာဂတော ဟိ လောကေ ဩမကသတ္တသမ္မတာနံ အနုပနိဿယသမ္ပန္နာနံ ဝိပရီတဒဿနာနံ ပူရဏကဿပါဒီနံ ဆန္နံ သတ္ထာရာနံ အညေသဉ္စ ဧဝရူပါနံ သုပိနန္တေပိ အပရိဘောဂေါ. ဥပနိဿယသမ္ပန္နာနံ ပန စတုပ္ပဒါယပိ ဂါထာယ ပရိယောသာနေ အရဟတ္တမဓိဂန္တုံ သမတ္ထာနံ နိဗ္ဗေဓိကဉာဏဒဿနာနံ ဗာဟိယဒါရုစီရိယပ္ပဘုတီနံ အညေသဉ္စ မဟာကုလပ္ပသုတာနံ မဟာသာဝကာနံ ပရိဘောဂေါ, တေ ဟိ တံ ဒဿနာနုတ္တရိယသဝနာနုတ္တရိယပါရိစရိယာနုတ္တရိယာဒီနိ သာဓေန္တာ တထာဂတံ ပရိဘုဉ္ဇန္တိ. ဧဝံ အနောမသတ္တပရိဘောဂဋ္ဌေနာပိ တထာဂတသမံ ရတနံ နတ္ထိ.

Similarly, with regard to that which is a gem in the sense of being enjoyed by non-inferior beings. Namely, the wheel-gem of a wheel-turning monarch and so on. For that gem does not arise for the enjoyment, even in a dream, of outcastes, bamboo-workers, hunters, cartwrights, refuse-removers, and other low-born, inferior men, even if they possess wealth worth a hundred thousand crores and dwell in an excellent seven-storied palace. But it arises for the enjoyment of a king, a Khattiya, who is well-born on both sides and has fully accomplished the ten duties of a wheel-turning monarch; thus, it is indeed enjoyed by non-inferior beings. Yet even that is not equal to the Buddha-gem. For if there is a gem in the sense of being enjoyed by non-inferior beings, the Tathāgata alone is the gem. For the Tathāgata is not enjoyed even in dreams by those in the world who are considered lowly—the six teachers, such as Pūraṇa Kassapa, and others of that kind, who lack the supporting conditions and have perverse views. But he is enjoyed by those endowed with the supporting conditions, who are capable of attaining arahantship at the conclusion even of a four-line verse—those with penetrating knowledge and vision, like Bāhiya Dārucīriya and others, and other great disciples born into great families. For they enjoy the Tathāgata by accomplishing the unsurpassed sight, unsurpassed hearing, unsurpassed service, and so on. Thus, even in the sense of being enjoyed by non-inferior beings, there is no gem equal to the Tathāgata.

ယမ္ပိ တံ အဝိသေသတော ရတိဇနနဋ္ဌေန ရတနံ. သေယျထိဒံ – ရညော စက္ကဝတ္တိဿ စက္ကရတနံ. တဉှိ ဒိသွာဝ ရာဇာ စက္ကဝတ္တိ အတ္တမနော ဟောတိ, ဧဝမ္ပိ တံ ရညော ရတိံ ဇနေတိ. ပုန စပရံ ရာဇာ စက္ကဝတ္တိ ဝါမေန ဟတ္ထေန သုဝဏ္ဏဘိင်္ကာရံ ဂဟေတွာ ဒက္ခိဏေန ဟတ္ထေန စက္ကရတနံ အဗ္ဘုက္ကိရတိ ‘‘ပဝတ္တတု ဘဝံ စက္ကရတနံ, အဘိဝိဇိနာတု ဘဝံ စက္ကရတန’’န္တိ. တတော စက္ကရတနံ ပဉ္စင်္ဂိကံ ဝိယ တူရိယံ မဓုရဿရံ နိစ္ဆရန္တံ အာကာသေန ပုရတ္ထိမံ ဒိသံ ဂစ္ဆတိ, အနွဒေဝ ရာဇာ, စက္ကဝတ္တိ စက္ကာနုဘာဝေန ဒွါဒသယောဇနဝိတ္ထိဏ္ဏာယ စတုရင်္ဂိနိယာ သေနာယ နာတိဥစ္စံ နာတိနီစံ ဥစ္စရုက္ခာနံ ဟေဋ္ဌာဘာဂေန, နီစရုက္ခာနံ ဥပရိဘာဂေန, ရုက္ခေသု ပုပ္ဖဖလပလ္လဝါဒိပဏ္ဏာကာရံ ဂဟေတွာ အာဂတာနံ ဟတ္ထတော ပဏ္ဏာကာရဉ္စ ဂဏှန္တော ‘‘ဧဟိ ခေါ, မဟာရာဇာ’’တိ ဧဝမာဒိနာ ပရမနိပစ္စကာရေန အာဂတေ ပဋိရာဇာနော ‘‘ပါဏော န ဟန္တဗ္ဗော’’တိအာဒိနာ နယေန အနုသာသန္တော ဂစ္ဆတိ. ယတ္ထ ပန ရာဇာ ဘုဉ္ဇိတုကာမော ဝါ ဒိဝါသေယျံ ဝါ ကပ္ပေတုကာမော ဟောတိ, တတ္ထ စက္ကရတနံ အာကာသာ ဩရောဟိတွာ ဥဒကာဒိသဗ္ဗကိစ္စက္ခမေ သမေ ဘူမိဘာဂေ အက္ခာဟတံ ဝိယ တိဋ္ဌတိ. ပုန ရညော ဂမနစိတ္တေ ဥပ္ပန္နေ ပုရိမနယေနေဝ သဒ္ဒံ ကရောန္တံ ဂစ္ဆတိ, တံ သုတွာ ဒွါဒသယောဇနိကာပိ ပရိသာ အာကာသေန ဂစ္ဆတိ[Pg.148]. စက္ကရတနံ အနုပုဗ္ဗေန ပုရတ္ထိမံ သမုဒ္ဒံ အဇ္ဈောဂါဟတိ, တသ္မိံ အဇ္ဈောဂါဟန္တေ ဥဒကံ ယောဇနပ္ပမာဏံ အပဂန္တွာ ဘိတ္တီကတံ ဝိယ တိဋ္ဌတိ. မဟာဇနော ယထာကာမံ သတ္တ ရတနာနိ ဂဏှာတိ. ပုန ရာဇာ သုဝဏ္ဏဘိင်္ကာရံ ဂဟေတွာ ‘‘ဣတော ပဋ္ဌာယ မမ ရဇ္ဇ’’န္တိ ဥဒကေန အဗ္ဘုက္ကိရိတွာ နိဝတ္တတိ. သေနာ ပုရတော ဟောတိ, စက္ကရတနံ ပစ္ဆတော, ရာဇာ မဇ္ဈေ. စက္ကရတနေန ဩသက္ကိတောသက္ကိတဋ္ဌာနံ ဥဒကံ ပရိပူရတိ. ဧတေနေဝ ဥပါယေန ဒက္ခိဏပစ္ဆိမုတ္တရေပိ သမုဒ္ဒေ ဂစ္ဆတိ.

And there is that which is a gem in the sense of universally generating delight. Namely, the wheel-gem of a wheel-turning monarch. For upon seeing it, the wheel-turning monarch becomes delighted; thus, it generates delight for the king. Furthermore, the wheel-turning monarch takes a golden pitcher in his left hand and sprinkles the wheel-gem with his right hand, saying, ‘May the noble wheel-gem roll forth, may the noble wheel-gem conquer!’ Then the wheel-gem, emitting a sweet sound like a five-piece orchestra, moves through the sky toward the eastern direction. Following it, the wheel-turning king, by the wheel’s power, travels with his fourfold army—spanning twelve yojanas—neither too high nor too low, passing beneath the tall trees and above the short ones, receiving from the hands of those who have come the offerings of flowers, fruits, sprouts, and so on from the trees, and instructing the rival kings who have come with the utmost reverence, saying, ‘Come, great king,’ and so on, with principles such as ‘Living beings should not be killed.’ But wherever the king wishes to eat or to rest during the day, there the wheel-gem descends from the sky and stands on level ground suitable for all tasks such as fetching water, as if its axle were broken. Again, when the king’s mind turns to traveling, it goes, making a sound in the same manner as before. Hearing that, his twelve-yojana-wide retinue also travels through the sky. The wheel-gem gradually submerges into the eastern ocean, and as it submerges, the water recedes for a yojana, standing as if it were a wall. The great multitude takes the seven gems as they please. Again, the king takes the golden pitcher and, sprinkling water, declares, ‘From here onward, this is my kingdom,’ before turning back. The army is in front, the wheel-gem is behind, and the king is in the middle. The water fills back into the places from which the wheel-gem had retreated. In this same way, he travels to the southern, western, and northern oceans as well.

ဧဝံ စတုဒ္ဒိသံ အနုသံယာယိတွာ စက္ကရတနံ တိယောဇနပ္ပမာဏံ အာကာသံ အာရောဟတိ. တတ္ထ ဌိတော ရာဇာ စက္ကရတနာနုဘာဝေန ဝိဇိတဝိဇယော ပဉ္စသတပရိတ္တဒီပပဋိမဏ္ဍိတံ သတ္တယောဇနသဟဿပရိမဏ္ဍလံ ပုဗ္ဗဝိဒေဟံ, တထာ အဋ္ဌယောဇနသဟဿပရိမဏ္ဍလံ ဥတ္တရကုရုံ, သတ္တယောဇနသဟဿပရိမဏ္ဍလံယေဝ အပရဂေါယာနံ, ဒသယောဇနသဟဿပရိမဏ္ဍလံ ဇမ္ဗုဒီပဉ္စာတိ ဧဝံ စတုမဟာဒီပဒွိသဟဿပရိတ္တဒီပပဋိမဏ္ဍိတံ ဧကံ စက္ကဝါဠံ သုဖုလ္လပုဏ္ဍရီကဝနံ ဝိယ ဩလောကေတိ. ဧဝံ ဩလောကယတော စဿ အနပ္ပကာ ရတိ ဥပ္ပဇ္ဇတိ. ဧဝမ္ပိ တံ စက္ကရတနံ ရညော ရတိံ ဇနေတိ, တမ္ပိ ဗုဒ္ဓရတနသမံ နတ္ထိ. ယဒိ ဟိ ရတိဇနနဋ္ဌေန ရတနံ, တထာဂတောဝ ရတနံ, ကိံ ကရိဿတိ ဧတံ စက္ကရတနံ? တထာဂတော ဟိ ယဿာ ဒိဗ္ဗာယ ရတိယာ စက္ကရတနာဒီဟိ သဗ္ဗေဟိပိ ဇနိတာ စက္ကဝတ္တိရတိ သင်္ခမ္ပိ ကလမ္ပိ ကလဘာဂမ္ပိ န ဥပေတိ, တတောပိ ရတိတော ဥတ္တရိတရဉ္စ ပဏီတတရဉ္စ အတ္တနော ဩဝါဒပ္ပဋိကရာနံ အသင်္ချေယျာနမ္ပိ ဒေဝမနုဿာနံ ပဌမဇ္ဈာနရတိံ ဒုတိယတတိယစတုတ္ထပဉ္စမဇ္ဈာနရတိံ, အာကာသာနဉ္စာယတနရတိံ, ဝိညာဏဉ္စာယတနအာကိဉ္စညာယတနနေဝသညာနာသညာယတနရတိံ, သောတာပတ္တိမဂ္ဂရတိံ, သောတာပတ္တိဖလရတိံ, သကဒါဂါမိအနာဂါမိအရဟတ္တမဂ္ဂဖလရတိဉ္စ ဇနေတိ. ဧဝံ ရတိဇနနဋ္ဌေနာပိ တထာဂတသမံ ရတနံ နတ္ထီတိ.

Having thus traveled around the four directions, the Wheel-jewel rises into the sky to a height of three hundred yojanas. Standing there, the king, victorious over the conquered by the power of the Wheel-jewel, surveys Pubbavideha, adorned with five hundred minor islands and measuring seven thousand yojanas in circumference; similarly, Uttarakuru, measuring eight thousand yojanas in circumference; Aparagoyāna, measuring seven thousand yojanas in circumference; and Jambudīpa, measuring ten thousand yojanas in circumference. Thus, he beholds this world-system, adorned with the four great continents and two thousand minor islands, like a fully bloomed lotus forest. As he gazes upon it, great joy arises in him. In this way, too, the Wheel-jewel generates joy for the king, yet it is not equal to the Buddha-jewel. For if a jewel is so called by reason of generating joy, then the Tathāgata alone is the jewel; what can this Wheel-jewel do? For the joy of a wheel-turning monarch, produced by all jewels beginning with the Wheel-jewel, does not amount to even a calculation, a part, or a fraction of that divine joy. And beyond that joy, the Tathāgata generates for countless devas and humans who follow his instruction a joy that is even higher and more sublime: the joy of the first jhāna, the second, third, fourth, and fifth jhānas; the joy of the base of boundless space, the base of boundless consciousness, the base of nothingness, and the base of neither perception nor non-perception; the joy of the path of stream-entry, the fruit of stream-entry, and the paths and fruits of once-returning, non-returning, and arahantship. Thus, even by reason of generating joy, there is no jewel equal to the Tathāgata.

အပိစ ရတနံ နာမေတံ ဒုဝိဓံ ဟောတိ သဝိညာဏကမဝိညာဏကဉ္စ. တတ္ထ အဝိညာဏကံ စက္ကရတနံ မဏိရတနဉ္စ, ယံ ဝါ ပနညမ္ပိ အနိန္ဒြိယဗဒ္ဓသုဝဏ္ဏရဇတာဒိ, သဝိညာဏကံ ဟတ္ထိရတနာဒိပရိဏာယကရတနပရိယောသာနံ, ယံ ဝါ ပနညမ္ပိ ဧဝရူပံ ဣန္ဒြိယဗဒ္ဓံ. ဧဝံ ဒုဝိဓေ စေတ္ထ သဝိညာဏကရတနံ အဂ္ဂမက္ခာယတိ[Pg.149]. ကသ္မာ? ယသ္မာ အဝိညာဏကံ သုဝဏ္ဏရဇတမဏိမုတ္တာဒိရတနံ သဝိညာဏကာနံ ဟတ္ထိရတနာဒီနံ အလင်္ကာရတ္ထာယ ဥပနီယတိ.

Furthermore, this so-called jewel is of two kinds: conscious and unconscious. Among these, the unconscious are the Wheel-jewel and the Gem-jewel, or any other such as gold and silver not connected with faculties. The conscious are the jewels from the Elephant-jewel to the Counselor-jewel, or any other of such a kind that is connected with faculties. Of these two, the conscious jewel is declared supreme. Why? Because unconscious jewels such as gold, silver, gems, and pearls are brought for the purpose of adorning conscious jewels such as the Elephant-jewel and others.

သဝိညာဏကရတနမ္ပိ ဒုဝိဓံ တိရစ္ဆာနဂတရတနံ, မနုဿရတနဉ္စ. တတ္ထ မနုဿရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ? ယသ္မာ တိရစ္ဆာနဂတရတနံ မနုဿရတနဿ ဩပဝယှံ ဟောတိ. မနုဿရတနမ္ပိ ဒုဝိဓံ ဣတ္ထိရတနံ, ပုရိသရတနဉ္စ. တတ္ထ ပုရိသရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ? ယသ္မာ ဣတ္ထိရတနံ ပုရိသရတနဿ ပရိစာရိကတ္တံ အာပဇ္ဇတိ. ပုရိသရတနမ္ပိ ဒုဝိဓံ အဂါရိကရတနံ, အနဂါရိကရတနဉ္စ. တတ္ထ အနဂါရိကရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ? ယသ္မာ အဂါရိကရတနေသု အဂ္ဂေါ စက္ကဝတ္တိပိ သီလာဒိဂုဏယုတ္တံ အနဂါရိကရတနံ ပဉ္စပတိဋ္ဌိတေန ဝန္ဒိတွာ ဥပဋ္ဌဟိတွာ ပယိရုပါသိတွာ ဒိဗ္ဗမာနုသိကာ သမ္ပတ္တိယော ပါပုဏိတွာ အန္တေ နိဗ္ဗာနသမ္ပတ္တိံ ပါပုဏာတိ.

The conscious jewel is also of two kinds: the animal-jewel and the human-jewel. Among these, the human-jewel is declared supreme. Why? Because the animal-jewel serves as a vehicle for the human-jewel. The human-jewel is also twofold: the woman-jewel and the man-jewel. Among these, the man-jewel is declared supreme. Why? Because the woman-jewel attains the state of an attendant to the man-jewel. The man-jewel is also twofold: the householder-jewel and the homeless-jewel. Among these, the homeless-jewel is declared supreme. Why? Because even the foremost among householder-jewels, the wheel-turning monarch, after paying homage with the five-point prostration, attending upon, and revering the homeless-jewel who is endowed with virtues such as morality, attains divine and human prosperity, and in the end, attains the prosperity of Nibbāna.

ဧဝံ အနဂါရိကရတနမ္ပိ ဒုဝိဓံ အရိယပုထုဇ္ဇနဝသေန. အရိယရတနမ္ပိ ဒုဝိဓံ သေခါသေခဝသေန. အသေခရတနမ္ပိ ဒုဝိဓံ သုက္ခဝိပဿကသမထယာနိကဝသေန. သမထယာနိကရတနမ္ပိ ဒုဝိဓံ သာဝကပါရမိပ္ပတ္တမပ္ပတ္တဉ္စ. တတ္ထ သာဝကပါရမိပ္ပတ္တံ အဂ္ဂမက္ခာယတိ. ကသ္မာ? ဂုဏမဟန္တတာယ. သာဝကပါရမိပ္ပတ္တရတနတောပိ ပစ္စေကဗုဒ္ဓရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ? ဂုဏမဟန္တတာယ. သာရိပုတ္တမောဂ္ဂလ္လာနသဒိသာပိ ဟိ အနေကသတာ သာဝကာ ဧကဿ ပစ္စေကဗုဒ္ဓဿ ဂုဏာနံ သတဘာဂမ္ပိ န ဥပေန္တိ. ပစ္စေကဗုဒ္ဓရတနတောပိ သမ္မာသမ္ဗုဒ္ဓရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ? ဂုဏမဟန္တတာယ. သကလမ္ပိ ဟိ ဇမ္ဗုဒီပံ ပူရေတွာ ပလ္လင်္ကေန ပလ္လင်္ကံ ဃဋေန္တာ နိသိန္နာ ပစ္စေကဗုဒ္ဓါ ဧကဿ သမ္မာသမ္ဗုဒ္ဓဿ ဂုဏာနံ နေဝ သင်္ခံ န ကလံ န ကလဘာဂံ ဥပေန္တိ. ဝုတ္တဉှေတံ ဘဂဝတာ – ‘‘ယာဝတာ, ဘိက္ခဝေ, သတ္တာ အပဒါ ဝါ…ပေ… တထာဂတော တေသံ အဂ္ဂမက္ခာယတီ’’တိအာဒိ (အ. နိ. ၄.၃၄; ၅.၃၂; ဣတိဝု. ၉၀). ဧဝံ ကေနစိ ပရိယာယေန တထာဂတသမံ ရတနံ နတ္ထိ. တေနာဟ ဘဂဝါ – ‘‘န နော သမံ အတ္ထိ တထာဂတေနာ’’တိ.

Thus, the homeless-jewel is also twofold, by way of noble ones and ordinary persons. The noble-jewel is also twofold, by way of trainees and those beyond training. The jewel of those beyond training is also twofold, by way of dry-insight practitioners and serenity-vehicle practitioners. The serenity-vehicle practitioner-jewel is also twofold: those who have attained the perfection of a disciple and those who have not. Among them, the one who has attained the perfection of a disciple is declared supreme. Why? By reason of the greatness of their qualities. The Paccekabuddha-jewel is declared supreme even over the jewel of one who has attained the perfection of a disciple. Why? By reason of the greatness of their qualities. For even many hundreds of disciples like Sāriputta and Moggallāna do not attain even a hundredth part of the qualities of a single Paccekabuddha. The Perfectly Self-Enlightened Buddha-jewel is declared supreme even over the Paccekabuddha-jewel. Why? By reason of the greatness of their qualities. For even if the entire Jambudīpa were filled with Paccekabuddhas sitting with cross-legged posture touching cross-legged posture, they would not attain a number, a fraction, or a fractional part of the qualities of a single Perfectly Self-Enlightened Buddha. This has been said by the Blessed One: 'Monks, as far as there are beings, whether footless or... the Tathāgata is declared supreme among them,' and so on. Thus, in no way is there a jewel equal to the Tathāgata. Therefore, the Blessed One said: 'There is none equal to the Tathāgata.'

ဧဝံ ဘဂဝါ ဗုဒ္ဓရတနဿ အညေဟိ ရတနေဟိ အသမတံ ဝတွာ ဣဒါနိ တေသံ သတ္တာနံ ဥပ္ပန္နဥပဒ္ဒဝဝူပသမတ္ထံ နေဝ ဇာတိံ န ဂေါတ္တံ န ကောလပုတ္တိယံ န ဝဏ္ဏပေါက္ခရတာဒိံ နိဿာယ, အပိစ ခေါ အဝီစိမုပါဒါယ ဘဝဂ္ဂပရိယန္တေ [Pg.150] လောကေ သီလသမာဓိက္ခန္ဓာဒီဟိ ဂုဏေဟိ ဗုဒ္ဓရတနဿ အသဒိသဘာဝံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ ဗုဒ္ဓေ ရတနံ ပဏီတံ, ဧတေန သစ္စေန သုဝတ္ထိ ဟောတူ’’တိ.

Thus, having declared the Buddha-jewel's unequalledness with other jewels, the Blessed One now employs a statement of truth for the sake of pacifying the arisen dangers for those beings, relying not on birth, clan, family status, or perfection of complexion and the like, but rather, relying on the unequalled nature of the Buddha-jewel due to qualities such as the aggregates of morality and concentration in the world extending from Avīci up to the peak of existence: 'This, too, is an excellent jewel in the Buddha; by this truth, may there be well-being!'

တဿတ္ထော – ဣဒမ္ပိ ဣဓ ဝါ ဟုရံ ဝါ သဂ္ဂေသု ဝါ ယံကိဉ္စိ အတ္ထိ ဝိတ္တံ ဝါ ရတနံ ဝါ, တေန သဒ္ဓိံ တေဟိ တေဟိ ဂုဏေဟိ အသမတ္တာ ဗုဒ္ဓေ ရတနံ ပဏီတံ. ယဒိ ဟိ ဧတံ သစ္စံ, အထ ဧတေန သစ္စေန ဣမေသံ ပါဏီနံ သုဝတ္ထိ ဟောတု, သောဘနာနံ အတ္ထိတာ ဟောတု အရောဂတာ နိရုပဒ္ဒဝတာတိ. ဧတ္ထ စ ယထာ ‘‘စက္ခု ခေါ, အာနန္ဒ, သုညံ အတ္တေန ဝါ အတ္တနိယေန ဝါ’’တိ ဧဝမာဒီသု (သံ. နိ. ၄.၈၅) အတ္တဘာဝေန ဝါ အတ္တနိယဘာဝေန ဝါတိ အတ္ထော. ဣတရထာ ဟိ စက္ခု အတ္တာ ဝါ အတ္တနိယံ ဝါတိ အပ္ပဋိသိဒ္ဓမေဝ သိယာ. ဧဝံ ရတနံ ပဏီတန္တိ ရတနတ္တံ ပဏီတံ, ရတနဘာဝေါ ပဏီတောတိ အယမတ္ထော ဝေဒိတဗ္ဗော. ဣတရထာ ဟိ ဗုဒ္ဓေါ နေဝ ရတနန္တိ သိဇ္ဈေယျ. န ဟိ ယတ္ထ ရတနံ အတ္ထိ, တံ ရတနန္တိ န သိဇ္ဈတိ. ယတ္ထ ပန စိတ္တီကတာဒိအတ္ထသင်္ခါတံ ယေန ဝါ တေန ဝါ ဝိဓိနာ သမ္ဗန္ဓဂတံ ရတနံ အတ္ထိ, ယသ္မာ တံ ရတနတ္တမုပါဒါယ ရတနန္တိ ပညာပီယတိ, တသ္မာ တဿ ရတနဿ အတ္ထိတာယ ရတနန္တိ သိဇ္ဈတိ. အထ ဝါ ဣဒမ္ပိ ဗုဒ္ဓေ ရတနန္တိ ဣမိနာပိ ပကာရေန ဗုဒ္ဓေါဝ ရတနန္တိ ဧဝမတ္ထော ဝေဒိတဗ္ဗော. ဝုတ္တမတ္တာယ စ ဘဂဝတာ ဣမာယ ဂါထာယ ရာဇကုလဿ သောတ္ထိ ဇာတာ, ဘယံ ဝူပသန္တံ. ဣမိဿာ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

The meaning of that verse should be known thus: Whatever wealth or jewel exists here in this human world, or in the realm of Nagas and Garudas, or in the celestial worlds, this jewel in the Buddha is excellent, being unequal to that worldly wealth on account of its various qualities. If this statement is true, then by this truth may there be well-being for these beings; may there be the existence of splendors, freedom from illness, and freedom from danger. And here, just as in such passages as, 'The eye, Ānanda, is empty of self or of what belongs to self,' the meaning should be understood as: it is empty of a self-entity or of what belongs to a self-entity. For otherwise, it would not have been refuted that the eye is self or belongs to self. Similarly, here in the phrase 'the jewel is excellent,' the meaning to be understood is: 'the state of being a jewel is excellent, the nature of a jewel is excellent.' For otherwise, it would not be established that the Buddha is a jewel. For surely, where a jewel exists, it is established as a jewel. But where there exists the state of being a jewel, which is connected by some means or other and is reckoned as having the meaning of being revered, etc., since it is designated a 'jewel' on account of that state of being a jewel, therefore, due to the existence of that state of being a jewel, it is established that the Buddha is a jewel. Alternatively, by this phrase 'this too is a jewel in the Buddha', the meaning should be understood thus: the Buddha himself is the jewel. And merely by this verse having been spoken by the Blessed One, well-being arose for the royal family, and fear was pacified. The command of this verse was accepted by non-human beings in a hundred thousand koṭis of world-systems.

ခယံ ဝိရာဂန္တိဂါထာဝဏ္ဏနာ

Explanation of the Verse beginning 'Destruction, Dispassion'

၄. ဧဝံ ဗုဒ္ဓဂုဏေန သစ္စံ ဝတွာ ဣဒါနိ နိဗ္ဗာနဓမ္မဂုဏေန ဝတ္တုမာရဒ္ဓေါ ‘‘ခယံ ဝိရာဂ’’န္တိ. တတ္ထ ယသ္မာ နိဗ္ဗာနသစ္ဆိကိရိယာယ ရာဂါဒယော ခီဏာ ဟောန္တိ ပရိက္ခီဏာ, ယသ္မာ ဝါ တံ တေသံ အနုပ္ပာဒနိရောဓက္ခယမတ္တံ, ယသ္မာ စ တံ ရာဂါဒိဝိပ္ပယုတ္တံ သမ္ပယောဂတော စ အာရမ္မဏတော စ, ယသ္မာ ဝါ တမှိ သစ္ဆိကတေ ရာဂါဒယော အစ္စန္တံ ဝိရတ္တာ ဟောန္တိ ဝိဂတာ ဝိဒ္ဓသ္တာ, တသ္မာ ခယန္တိ စ ဝိရာဂန္တိ စ ဝုစ္စတိ. ယသ္မာ ပနဿ န ဥပ္ပာဒေါ ပညာယတိ, န ဝယော, န ဌိတဿ အညထတ္တံ တသ္မာ တံ န ဇာယတိ န ဇီယတိ န မီယတီတိ ကတွာ အမတန္တိ ဝုစ္စတိ. ဥတ္တမတ္ထေန ပန အတပ္ပကဋ္ဌေန စ ပဏီတန္တိ. ယဒဇ္ဈဂါတိ ယံ အဇ္ဈဂါ ဝိန္ဒိ ပဋိလဘိ, အတ္တနော ဉာဏဗလေန သစ္ဆာကာသိ. သကျမုနီတိ [Pg.151] သကျကုလပ္ပသုတတ္တာ သကျော, မောနေယျဓမ္မသမန္နာဂတတ္တာ မုနိ, သကျော ဧဝ မုနိ သကျမုနိ. သမာဟိတောတိ အရိယမဂ္ဂသမာဓိနာ သမာဟိတစိတ္တော. န တေန ဓမ္မေန သမတ္ထိ ကိဉ္စီတိ တေန ခယာဒိနာမကေန သကျမုနိနာ အဓိဂတေန ဓမ္မေန သမံ ကိဉ္စိ ဓမ္မဇာတံ နတ္ထိ. တသ္မာ သုတ္တန္တရေပိ ဝုတ္တံ – ‘‘ယာဝတာ, ဘိက္ခဝေ, ဓမ္မာ သင်္ခတာ ဝါ အသင်္ခတာ ဝါ, ဝိရာဂေါ တေသံ အဂ္ဂမက္ခာယတီ’’တိအာဒိ (အ. နိ. ၄.၃၄; ဣတိဝု. ၉၀).

4. Having thus spoken the truth by means of the qualities of the Buddha, he now began to speak by means of the qualities of the Dhamma of Nibbāna, with the verse beginning 'Destruction, Dispassion.' Herein, because, through the realization of Nibbāna, lust and so forth are destroyed, completely destroyed; or because for the noble ones it has reached the state of destruction which is non-arising and cessation; and because it is dissociated from lust and so forth, both in terms of association and in terms of object; or because, when it is realized, lust and so forth become completely dispassionate, departed, and destroyed—therefore it is called 'Destruction' and 'Dispassion.' Moreover, because its arising is not apparent, nor its decay, nor any alteration of its state, therefore, thinking, 'It is not born, it does not age, it does not die,' it is called the 'Deathless.' And it is called 'excellent' in the sense of being supreme and in the sense of not causing torment. 'Which he attained' means: that which he attained, found, obtained; he realized it with the power of his own knowledge. 'The Sakyan Sage' means: a Sakyan because he was born in the Sakya clan, and a Muni because he was endowed with the practice of a sage; the Sakyan who is a Muni is the Sakyamuni. 'Concentrated' means: with a mind concentrated by the concentration of the noble path. 'There is nothing equal to that Dhamma' means: there is no kind of phenomenon whatsoever that is equal to that Dhamma, named 'Destruction' and so on, which was realized by the Sakyan Sage. Therefore, it is also said in another sutta: 'Monks, as far as conditioned or unconditioned phenomena go, dispassion is declared the highest among them,' and so on.

ဧဝံ ဘဂဝါ နိဗ္ဗာနဓမ္မဿ အညေဟိ ဓမ္မေဟိ အသမတံ ဝတွာ ဣဒါနိ တေသံ သတ္တာနံ ဥပ္ပန္နဥပဒ္ဒဝဝူပသမတ္ထံ ခယဝိရာဂါမတပဏီတတာဂုဏေဟိ နိဗ္ဗာနဓမ္မရတနဿ အသဒိသဘာဝံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ ဓမ္မေ ရတနံ ပဏီတံ, ဧတေန သစ္စေန သုဝတ္ထိ ဟောတူ’’တိ. တဿတ္ထော ပုရိမဂါထာယ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus, the Blessed One, having spoken of the inequality of the Dhamma of Nibbāna with other dhammas, now, for the pacification of the arisen dangers for those beings, employs a statement of truth, relying on the incomparable nature of the Dhamma-jewel with its qualities of being destruction, dispassion, deathless, and excellent: 'This too is an excellent jewel in the Dhamma. By this truth, may there be well-being.' Its meaning should be known in the very same way as stated in the preceding verse. The command of this verse too was accepted by non-human beings in a hundred thousand koṭis of world-systems.

ယံ ဗုဒ္ဓသေဋ္ဌောတိဂါထာဝဏ္ဏနာ

The Commentary on the Verse “What the Supreme Buddha...”

၅. ဧဝံ နိဗ္ဗာနဓမ္မဂုဏေန သစ္စံ ဝတွာ ဣဒါနိ မဂ္ဂဓမ္မဂုဏေန ဝတ္တုမာရဒ္ဓေါ ‘‘ယံ ဗုဒ္ဓသေဋ္ဌော’’တိ. တတ္ထ ‘‘ဗုဇ္ဈိတာ သစ္စာနီ’’တိအာဒိနာ နယေန ဗုဒ္ဓေါ, ဥတ္တမော ပသံသနီယော စာတိ သေဋ္ဌော, ဗုဒ္ဓေါ စ သော သေဋ္ဌော စာတိ ဗုဒ္ဓသေဋ္ဌော, အနုဗုဒ္ဓပစ္စေကဗုဒ္ဓသုတဗုဒ္ဓချေသု ဝါ ဗုဒ္ဓေသု သေဋ္ဌောတိ ဗုဒ္ဓသေဋ္ဌော. သော ဗုဒ္ဓသေဋ္ဌော ယံ ပရိဝဏ္ဏယီ ‘‘အဋ္ဌင်္ဂိကောဝ မဂ္ဂါနံ, ခေမံ နိဗ္ဗာနပတ္တိယာ’’တိ (မ. နိ. ၂.၂၁၅) စ ‘‘အရိယံ ဝေါ, ဘိက္ခဝေ, သမ္မာသမာဓိံ ဒေသိဿာမိ သဥပနိသံ သပရိက္ခာရ’’န္တိ (မ. နိ. ၃.၁၃၆) စ ဧဝမာဒိနာ နယေန တတ္ထ တတ္ထ ပသံသိ ပကာသယိ. သုစိန္တိ ကိလေသမလသမုစ္ဆေဒကရဏတော အစ္စန္တဝေါဒါနံ. သမာဓိမာနန္တရိကညမာဟူတိ ယဉ္စ အတ္တနော ပဝတ္တိသမနန္တရံ နိယမေနေဝ ဖလပဒါနတော ‘‘အာနန္တရိကသမာဓီ’’တိ အာဟု. န ဟိ မဂ္ဂသမာဓိမှိ ဥပ္ပန္နေ တဿ ဖလုပ္ပတ္တိနိသေဓကော ကောစိ အန္တရာယော အတ္ထိ. ယထာဟ –

5. Having thus spoken the truth by means of the qualities of the Dhamma of Nibbāna, he now begins to speak by means of the qualities of the Dhamma of the path, with the verse beginning 'What the Supreme Buddha...'. Herein, by the method of 'having understood the truths,' etc., he is a Buddha. Because he is supreme and praiseworthy, he is 'seṭṭha'. He is a Buddha and he is 'seṭṭha', thus he is 'buddhaseṭṭha' (the Supreme Buddha). Or, among the Buddhas known as Anubuddhas, Paccekabuddhas, and Sutabuddhas, he is supreme, thus he is 'buddhaseṭṭha'. That Supreme Buddha praised it, saying, “Of paths, the eightfold is for reaching Nibbāna, the secure,” and “Monks, I will teach you the noble right concentration with its supports and requisites,” and in this way praised and revealed it in various places. 'Pure' means utterly stainless because it cuts off the stain of defilements. And that which they call 'immediate concentration' is so called because it inevitably bestows its fruit immediately after its own arising. For when the path-concentration has arisen, there is no obstacle whatsoever that prevents the arising of its fruit. As it is said:

‘‘အယဉ္စ ပုဂ္ဂလော သောတာပတ္တိဖလသစ္ဆိကိရိယာယ ပဋိပန္နော အဿ, ကပ္ပဿ စ ဥဍ္ဍယှနဝေလာ အဿ, နေဝ တာဝ ကပ္ပော ဥဍ္ဍယှေယျ, ယာဝါယံ ပုဂ္ဂလော န သောတာပတ္တိဖလံ သစ္ဆိကရောတိ, အယံ [Pg.152] ဝုစ္စတိ ပုဂ္ဂလော ဌိတကပ္ပီ. သဗ္ဗေပိ မဂ္ဂသမင်္ဂိနော ပုဂ္ဂလာ ဌိတကပ္ပိနော’’တိ (ပု. ပ. ၁၇).

“And if this person is practicing for the realization of the fruit of stream-entry, and it is the time for the burning up of an eon, the eon would not burn up so long as this person has not realized the fruit of stream-entry. This person is called one whose eon stands still. All persons endowed with the path are ones whose eon stands still.”

သမာဓိနာ တေန သမော န ဝိဇ္ဇတီတိ တေန ဗုဒ္ဓသေဋ္ဌပရိဝဏ္ဏိတေန သုစိနာ အာနန္တရိကသမာဓိနာ သမော ရူပါဝစရသမာဓိ ဝါ အရူပါဝစရသမာဓိ ဝါ ကောစိ န ဝိဇ္ဇတိ. ကသ္မာ? တေသံ ဘာဝိတတ္တာ တတ္ထ တတ္ထ ဗြဟ္မလောကေ ဥပပန္နဿာပိ ပုန နိရယာဒီသုပိ ဥပပတ္တိသမ္ဘဝတော, ဣမဿ စ အရဟတ္တသမာဓိဿ ဘာဝိတတ္တာ အရိယပုဂ္ဂလဿ သဗ္ဗူပပတ္တိသမုဂ္ဃာတသမ္ဘဝတော. တသ္မာ သုတ္တန္တရေပိ ဝုတ္တံ – ‘‘ယာဝတာ, ဘိက္ခဝေ, ဓမ္မာ သင်္ခတာ…ပေ… အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ, တေသံ အဂ္ဂမက္ခာယတီ’’တိအာဒိ (အ. နိ. ၄.၃၄; ဣတိဝု. ၉၀).

“There is no equal to that concentration” means that no concentration whatsoever, whether it be a concentration of the form realm or a concentration of the formless realm, is equal to that pure, immediate concentration which has been extolled by the Supreme Buddha. Why is this so? Because, through the development of those other concentrations, even one who has arisen in this or that Brahma world may still possibly arise again in the hells and other such states. However, through the development of this concentration of Arahantship, the complete uprooting of all future arising is possible for a noble individual. Therefore, it is also stated in another sutta: “Monks, inasmuch as there are conditioned phenomena... the Noble Eightfold Path is declared the foremost among them.”

ဧဝံ ဘဂဝါ အာနန္တရိကသမာဓိဿ အညေဟိ သမာဓီဟိ အသမတံ ဝတွာ ဣဒါနိ ပုရိမနယေနေဝ မဂ္ဂဓမ္မရတနဿ အသဒိသဘာဝံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ ဓမ္မေ…ပေ… ဟောတူ’’တိ. တဿတ္ထော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Having thus spoken of the incomparability of the immediate concentration with other concentrations, the Blessed One now, in the same manner as before, employs a statement of truth based on the peerless nature of the Dhamma-jewel of the path, saying: “This too in the Dhamma... may there be well-being.” Its meaning should be understood in the same way as previously explained. The command of this verse was also accepted by non-human beings in one hundred thousand koṭis of world-systems.

ယေ ပုဂ္ဂလာတိဂါထာဝဏ္ဏနာ

The explanation of the verse beginning “Those Persons”

၆. ဧဝံ မဂ္ဂဓမ္မဂုဏေနာပိ သစ္စံ ဝတွာ ဣဒါနိ သံဃဂုဏေနာပိ ဝတ္တုမာရဒ္ဓေါ ‘‘ယေ ပုဂ္ဂလာ’’တိ. တတ္ထ ယေတိ အနိယမေတွာ ဥဒ္ဒေသော. ပုဂ္ဂလာတိ သတ္တာ. အဋ္ဌာတိ တေသံ ဂဏနပရိစ္ဆေဒေါ. တေ ဟိ စတ္တာရော စ ပဋိပန္နာ စတ္တာရော စ ဖလေ ဌိတာတိ အဋ္ဌ ဟောန္တိ. သတံ ပသတ္ထာတိ သပ္ပုရိသေဟိ ဗုဒ္ဓပစ္စေကဗုဒ္ဓဗုဒ္ဓသာဝကေဟိ အညေဟိ စ ဒေဝမနုဿေဟိ ပသတ္ထာ. ကသ္မာ? သဟဇာတသီလာဒိဂုဏယောဂါ. တေသဉှိ စမ္ပကဝကုလကုသုမာဒီနံ သဟဇာတဝဏ္ဏဂန္ဓာဒယော ဝိယ သဟဇာတာ သီလသမာဓိအာဒယော ဂုဏာ, တေန တေ ဝဏ္ဏဂန္ဓာဒိသမ္ပန္နာနိ ဝိယ ပုပ္ဖာနိ ဒေဝမနုဿာနံ သတံ ပိယာ မနာပါ ပသံသနီယာ စ ဟောန္တိ. တေန ဝုတ္တံ ‘‘ယေ ပုဂ္ဂလာ အဋ္ဌသတံ ပသတ္ထာ’’တိ.

6. Having thus spoken a statement of truth by means of the qualities of the path-Dhamma, he now begins to speak also by means of the qualities of the Sangha with the verse beginning, “Those persons...” Therein, the word “those” (ye) is an indefinite indicator. “Persons” (puggalā) means beings. “Eight” (aṭṭha) is the enumeration of them. For they are four who are practicing the path and four who are established in the fruit; thus they are eight. “Praised by the good” (sataṃ pasatthā) means they are praised by the virtuous—by Buddhas, Paccekabuddhas, the disciples of the Buddha, and by other devas and humans. Why is this so? Because of their connection with innate qualities such as virtue. For them, just as flowers like the campaka and bakula possess innate color and fragrance, so too are there innate qualities such as virtue, concentration, and so on. Therefore, like flowers endowed with color and fragrance, they are dear, pleasing, and praiseworthy to the good among devas and humans. For that reason it is said: “Those eight persons, praised by the good.”

အထ ဝါ ယေတိ အနိယမေတွာ ဥဒ္ဒေသော. ပုဂ္ဂလာတိ သတ္တာ. အဋ္ဌသတန္တိ တေသံ ဂဏနပရိစ္ဆေဒေါ. တေ ဟိ ဧကဗီဇီ ကောလံကောလော သတ္တက္ခတ္တုပရမောတိ တယော သောတာပန္နာ. ကာမရူပါရူပဘဝေသု အဓိဂတဖလာ [Pg.153] တယော သကဒါဂါမိနော. တေ သဗ္ဗေပိ စတုန္နံ ပဋိပဒါနံ ဝသေန စတုဝီသတိ. အန္တရာပရိနိဗ္ဗာယီ, ဥပဟစ္စပရိနိဗ္ဗာယီ, သသင်္ခါရပရိနိဗ္ဗာယီ, အသင်္ခါရပရိနိဗ္ဗာယီ, ဥဒ္ဓံသောတော, အကနိဋ္ဌဂါမီတိ အဝိဟေသု ပဉ္စ. တထာ အတပ္ပသုဒဿသုဒဿီသု. အကနိဋ္ဌေသု ပန ဥဒ္ဓံသောတဝဇ္ဇာ စတ္တာရောတိ စတုဝီသတိ အနာဂါမိနော. သုက္ခဝိပဿကော သမထယာနိကောတိ ဒွေ အရဟန္တော. စတ္တာရော မဂ္ဂဋ္ဌာတိ စတုပညာသ. တေ သဗ္ဗေပိ သဒ္ဓါဓုရပညာဓုရာနံ ဝသေန ဒိဂုဏာ ဟုတွာ အဋ္ဌသတံ ဟောန္တိ. သေသံ ဝုတ္တနယမေဝ.

Alternatively, “those” (ye) is an indefinite indicator. “Persons” (puggalā) means beings. “One hundred and eight” (aṭṭhasataṃ) is the enumeration of them. For there are three types of stream-enterers: the one-seeder (ekabījī), the clan-to-clan (kolaṃkola), and the one with a maximum of seven rebirths (sattakkhattuparama). There are three types of once-returners who have attained the fruit in the desire, form, and formless realms. All of these, by way of the four modes of practice, become twenty-four. There are five types of non-returners in the Aviha realm: the one who attains Nibbāna in the interim (antarāparinibbāyī), the one who attains Nibbāna upon landing (upahaccaparinibbāyī), the one who attains Nibbāna with exertion (sasaṅkhāraparinibbāyī), the one who attains Nibbāna without exertion (asaṅkhāraparinibbāyī), and the one who goes upstream to the Akaniṭṭha realm (uddhaṃsoto akaniṭṭhagāmī). Likewise, there are five in the Atappa, Sudassa, and Sudassī realms. In the Akaniṭṭha realm, however, excluding the one who goes upstream, there are four. Thus, there are twenty-four types of non-returners. There are two types of Arahants: the dry-insight practitioner (sukkhavipassaka) and the one who follows the path of tranquility (samathayānika). And there are the four established on the paths. Thus, there are fifty-four. All of these, when doubled by way of being faith-led and wisdom-led, become one hundred and eight. The remainder should be understood in the way already stated.

စတ္တာရိ ဧတာနိ ယုဂါနိ ဟောန္တီတိ တေ သဗ္ဗေပိ အဋ္ဌ ဝါ အဋ္ဌသတံ ဝါတိ ဝိတ္ထာရဝသေန ဥဒ္ဒိဋ္ဌပုဂ္ဂလာ သင်္ခေပဝသေန သောတာပတ္တိမဂ္ဂဋ္ဌော ဖလဋ္ဌောတိ ဧကံ ယုဂံ, ဧဝံ ယာဝ အရဟတ္တမဂ္ဂဋ္ဌော ဖလဋ္ဌောတိ ဧကံ ယုဂန္တိ စတ္တာရိ ယုဂါနိ ဟောန္တိ. တေ ဒက္ခိဏေယျာတိ ဧတ္ထ တေတိ ပုဗ္ဗေ အနိယမေတွာ ဥဒ္ဒိဋ္ဌာနံ နိယမေတွာ နိဒ္ဒေသော. ယေ ပုဂ္ဂလာ ဝိတ္ထာရဝသေန အဋ္ဌ ဝါ, အဋ္ဌသတံ ဝါ, သင်္ခေပဝသေန စတ္တာရိ ယုဂါနိ ဟောန္တီတိ ဝုတ္တာ, သဗ္ဗေပိ တေ ဒက္ခိဏံ အရဟန္တီတိ ဒက္ခိဏေယျာ. ဒက္ခိဏာ နာမ ကမ္မဉ္စ ကမ္မဝိပါကဉ္စ သဒ္ဒဟိတွာ ‘‘ဧသ မေ ဣဒံ ဝေဇ္ဇကမ္မံ ဝါ ဇင်္ဃပေသနိကံ ဝါ ကရိဿတီ’’တိ ဧဝမာဒီနိ အနပေက္ခိတွာ ဒိယျမာနော ဒေယျဓမ္မော, တံ အရဟန္တိ နာမ သီလာဒိဂုဏယုတ္တာ ပုဂ္ဂလာ, ဣမေ စ တာဒိသာ, တေန ဝုစ္စန္တိ ‘‘တေ ဒက္ခိဏေယျာ’’တိ.

Regarding the phrase, “These are the four pairs”: all those persons who were indicated in detail as eight or one hundred and eight are, in brief, taken as pairs. The one established on the path to stream-entry and the one established on its fruit are one pair; in this way, up to the one established on the path to Arahantship and the one established on its fruit as one pair, there are four pairs. In the phrase, “They are worthy of offerings” (te dakkhiṇeyyā), the word “they” (te) is a specific indicator, referring to those who were previously indicated indefinitely. The persons who were spoken of as eight or one hundred and eight in detail, or as four pairs in brief—all of them are worthy of an offering (dakkhiṇa), and are therefore called “worthy of offerings” (dakkhiṇeyyā). An “offering” refers to a gift given with faith in kamma and its result, without regard for such things as, “This person will perform medical services for me or run errands for me.” Persons endowed with qualities such as virtue are worthy of such a gift, and these individuals are of such a kind. Therefore, they are called “worthy of offerings.”

သုဂတဿ သာဝကာတိ ဘဂဝါ သောဘနေန ဂမနေန ယုတ္တတ္တာ, သောဘနဉ္စ ဌာနံ ဂတတ္တာ, သုဋ္ဌု စ ဂတတ္တာ, သုဋ္ဌု ဧဝ စ ဂဒတ္တာ သုဂတော, တဿ သုဂတဿ. သဗ္ဗေပိ တေ ဝစနံ သုဏန္တီတိ သာဝကာ. ကာမဉ္စ အညေပိ သုဏန္တိ, န ပန သုတွာ ကတ္တဗ္ဗကိစ္စံ ကရောန္တိ, ဣမေ ပန သုတွာ ကတ္တဗ္ဗံ ဓမ္မာနုဓမ္မပ္ပဋိပတ္တိံ ကတွာ မဂ္ဂဖလာနိ ပတ္တာ, တသ္မာ ‘‘သာဝကာ’’တိ ဝုစ္စန္တိ. ဧတေသု ဒိန္နာနိ မဟပ္ဖလာနီတိ ဧတေသု သုဂတသာဝကေသု အပ္ပကာနိပိ ဒါနာနိ ဒိန္နာနိ ပဋိဂ္ဂါဟကတော ဒက္ခိဏာဝိသုဒ္ဓိဘာဝံ ဥပဂတတ္တာ မဟပ္ဖလာနိ ဟောန္တိ. တသ္မာ သုတ္တန္တရေပိ ဝုတ္တံ –

Regarding “disciples of the Well-Gone One” (sugatassa sāvakā): The Blessed One is called the “Well-Gone One” (sugato) because he is endowed with an excellent way of going, because he has gone to an excellent state, because he has gone well, and because he has spoken well. Of that Well-Gone One, all of these are “disciples” (sāvakā) because they listen (suṇanti) to his word. Although it is true that others also listen, they do not, after listening, perform the duty that ought to be done. These noble ones, however, after listening, undertake the practice in accordance with the Dhamma that ought to be done and thereby attain the paths and fruits. Therefore, they are called “disciples.” Regarding “Gifts given to these bear great fruit”: even small gifts, when given to these disciples of the Well-Gone One, become of great fruit because the offering attains a state of purity on account of the recipient. Therefore, it is also said in another sutta—

‘‘ယာဝတာ, ဘိက္ခဝေ, သံဃာ ဝါ ဂဏာ ဝါ တထာဂတသာဝကသံဃော, တေသံ အဂ္ဂမက္ခာယတိ, ယဒိဒံ စတ္တာရိ ပုရိသယုဂါနိ အဋ္ဌ ပုရိသပုဂ္ဂလာ, ဧသ ဘဂဝတော သာဝကသံဃော…ပေ… အဂ္ဂေါ ဝိပါကော ဟောတီ’’တိ (အ. နိ. ၄.၃၄; ၅.၃၂; ဣတိဝု. ၉၀).

“Monks, inasmuch as there are communities or groups, the community of the Tathāgata’s disciples is declared the foremost among them—that is, the four pairs of persons, the eight individuals. This is the Blessed One’s community of disciples... the result is supreme.”

ဧဝံ [Pg.154] ဘဂဝါ သဗ္ဗေသမ္ပိ မဂ္ဂဋ္ဌဖလဋ္ဌာနံ ဝသေန သံဃရတနဿ ဂုဏံ ဝတွာ ဣဒါနိ တမေဝ ဂုဏံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ သံဃေ’’တိ. တဿတ္ထော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus the Blessed One, having spoken of the quality of the Sangha-jewel by way of all those established on the paths and the fruits, now, relying on that very quality, employs a statement of truth, saying: “This, too, in the Sangha...” Its meaning should be understood in the same way as previously stated. The command of this verse was also accepted by non-human beings in one hundred thousand koṭis of world-systems.

ယေ သုပ္ပယုတ္တာတိဂါထာဝဏ္ဏနာ

The explanation of the verse beginning “Those who are well-applied”

၇. ဧဝံ မဂ္ဂဋ္ဌဖလဋ္ဌာနံ ဝသေန သံဃဂုဏေန သစ္စံ ဝတွာ ဣဒါနိ တတော ဧကစ္စာနံ ဖလသမာပတ္တိသုခမနုဘဝန္တာနံ ခီဏာသဝပုဂ္ဂလာနံယေဝ ဂုဏေန ဝတ္တုမာရဒ္ဓေါ ‘‘ယေ သုပ္ပယုတ္တာ’’တိ. တတ္ထ ယေတိ အနိယမိတုဒ္ဒေသဝစနံ. သုပ္ပယုတ္တာတိ သုဋ္ဌု ပယုတ္တာ, အနေကဝိဟိတံ အနေသနံ ပဟာယ သုဒ္ဓါဇီဝိတံ နိဿာယ ဝိပဿနာယ အတ္တာနံ ပယုဉ္ဇိတုမာရဒ္ဓါတိ အတ္ထော. အထ ဝါ သုပ္ပယုတ္တာတိ သုဝိသုဒ္ဓကာယဝစီပယောဂသမန္နာဂတာ, တေန တေသံ သီလက္ခန္ဓံ ဒဿေတိ. မနသာ ဒဠှေနာတိ ဒဠှေန မနသာ, ထိရသမာဓိယုတ္တေန စေတသာတိ အတ္ထော. တေန တေသံ သမာဓိက္ခန္ဓံ ဒဿေတိ. နိက္ကာမိနောတိ ကာယေ စ ဇီဝိတေ စ အနပေက္ခာ ဟုတွာ ပညာဓုရေန ဝီရိယေန သဗ္ဗကိလေသေဟိ ကတနိက္ကမနာ. တေန တေသံ ဝီရိယသမ္ပန္နံ ပညက္ခန္ဓံ ဒဿေတိ.

7. Having thus spoken the truth by means of the quality of the Sangha, in terms of those established in the path and fruit, he now begins to speak by means of the quality of only those individuals who have destroyed the taints and are experiencing the bliss of fruition attainment, with the verse beginning, ‘Those who are well-applied.’ Herein, ‘those’ is a term of unspecified designation. ‘Well-applied’ means well applied—having abandoned various kinds of wrong livelihood, relying on a pure livelihood, they have begun to apply themselves to insight; this is the meaning. Alternatively, ‘well-applied’ means endowed with very pure bodily and verbal application; by this, he shows their aggregate of virtue. ‘With a steadfast mind’ means with a firm mind, with a mind endowed with stable concentration; this is the meaning. By this, he shows their aggregate of concentration. ‘Those who have gone forth’ means, being without longing for body and life, they have made an escape from all defilements with energy led by wisdom. By this, he shows their aggregate of wisdom endowed with energy.

ဂေါတမသာသနမှီတိ ဂေါတ္တတော ဂေါတမဿ တထာဂတဿေဝ သာသနမှိ. တေန ဣတော ဗဟိဒ္ဓါ နာနပ္ပကာရမ္ပိ အမရတပံ ကရောန္တာနံ သုပ္ပယောဂါဒိဂုဏာဘာဝတော ကိလေသေဟိ နိက္ကမနာဘာဝံ ဒဿေတိ. တေတိ ပုဗ္ဗေ ဥဒ္ဒိဋ္ဌာနံ နိဒ္ဒေသဝစနံ. ပတ္တိပတ္တာတိ ဧတ္ထ ပတ္တဗ္ဗာတိ ပတ္တိ, ပတ္တဗ္ဗာ နာမ ပတ္တုံ အရဟာ, ယံ ပတွာ အစ္စန္တယောဂက္ခေမိနော ဟောန္တိ, အရဟတ္တဖလဿေတံ အဓိဝစနံ, တံ ပတ္တိံ ပတ္တာတိ ပတ္တိပတ္တာ. အမတန္တိ နိဗ္ဗာနံ. ဝိဂယှာတိ အာရမ္မဏဝသေန ဝိဂါဟိတွာ. လဒ္ဓါတိ လဘိတွာ. မုဓာတိ အဗျယေန ကာကဏိကမတ္တမ္ပိ ဗျယံ အကတွာ. နိဗ္ဗုတိန္တိ ပဋိပ္ပဿဒ္ဓကိလေသဒရထံ ဖလသမာပတ္တိံ. ဘုဉ္ဇမာနာတိ အနုဘဝမာနာ. ကိံ ဝုတ္တံ ဟောတိ? ယေ ဣမသ္မိံ ဂေါတမသာသနမှိ သီလသမ္ပန္နတ္တာ သုပ္ပယုတ္တာ, သမာဓိသမ္ပန္နတ္တာ မနသာ ဒဠှေန, ပညာသမ္ပန္နတ္တာ နိက္ကာမိနော, တေ ဣမာယ သမ္မာပဋိပဒါယ အမတံ ဝိဂယှ မုဓာ လဒ္ဓါ ဖလသမာပတ္တိသညိတံ နိဗ္ဗုတိံ ဘုဉ္ဇမာနာ ပတ္တိပတ္တာ နာမ ဟောန္တီတိ.

‘In the dispensation of Gotama’ means in the dispensation of the Tathāgata who is Gotama by clan. By this, he shows that those outside this dispensation who perform various kinds of practices that torment others are unable to escape from the defilements, due to their lack of qualities such as right application. The word ‘they’ is a term of reference for what was previously indicated. In ‘pattipattā,’ ‘patti’ means that which is to be attained. ‘That which is to be attained’ means that which is worthy of being attained; having attained it, they become completely secure from the yokes. This is a designation for the fruit of Arahantship. ‘Pattipattā’ means they have attained that attainment. ‘Amataṃ’ means Nibbāna. ‘Vigayha’ means having plunged into it by way of making it an object. ‘Laddhā’ means having obtained. ‘Mudhā’ means without cost, without incurring the expense of even a small coin. ‘Nibbutiṃ’ means the fruition attainment, which is the calming of the fever of the defilements. ‘Bhuñjamānā’ means experiencing. What is meant by this? Those who in this dispensation of Gotama are well-applied on account of being endowed with virtue, are of steadfast mind on account of being endowed with concentration, and are those who have gone forth on account of being endowed with wisdom—they, by this right practice, having plunged into the deathless as their object and obtained it without cost, while experiencing the peace designated as fruition attainment, are called ‘those who have attained the attainment.’

ဧဝံ [Pg.155] ဘဂဝါ ဖလသမာပတ္တိသုခမနုဘဝန္တာနံ ခီဏာသဝပုဂ္ဂလာနမေဝ ဝသေန သံဃရတနဿ ဂုဏံ ဝတွာ ဣဒါနိ တမေဝ ဂုဏံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ သံဃေ’’တိ. တဿတ္ထော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus, the Blessed One, having described the quality of the Sangha Jewel by way of only those individuals who have destroyed the taints and experience the bliss of fruition attainment, now, relying on that very quality, employs a statement of truth, saying, “This too is in the Sangha.” Its meaning should be understood in the way previously stated. The command of this verse, too, was accepted by non-human beings in a hundred thousand koṭi of world-systems.

ယထိန္ဒခီလောတိဂါထာဝဏ္ဏနာ

Exposition of the Verse 'Like an Indakhīla'

၈. ဧဝံ ခီဏာသဝပုဂ္ဂလာနံ ဂုဏေန သံဃာဓိဋ္ဌာနံ သစ္စံ ဝတွာ ဣဒါနိ ဗဟုဇနပစ္စက္ခေန သောတာပန္နဿေဝ ဂုဏေန ဝတ္တုမာရဒ္ဓေါ ‘‘ယထိန္ဒခီလော’’တိ. တတ္ထ ယထာတိ ဥပမာဝစနံ. ဣန္ဒခီလောတိ နဂရဒွါရဝိနိဝါရဏတ္ထံ ဥမ္မာရဗ္ဘန္တရေ အဋ္ဌ ဝါ ဒသ ဝါ ဟတ္ထေ ပထဝိံ ခဏိတွာ အာကောဋိတဿ သာရဒါရုမယထမ္ဘဿေတံ အဓိဝစနံ. ပထဝိန္တိ ဘူမိံ. သိတောတိ အန္တော ပဝိသိတွာ နိဿိတော. သိယာတိ ဘဝေယျ. စတုဗ္ဘိ ဝါတေဟီတိ စတူဟိ ဒိသာဟိ အာဂတေဟိ ဝါတေဟိ. အသမ္ပကမ္ပိယောတိ ကမ္ပေတုံ ဝါ စာလေတုံ ဝါ အသက္ကုဏေယျော. တထူပမန္တိ တထာဝိဓံ. သပ္ပုရိသန္တိ ဥတ္တမပုရိသံ. ဝဒါမီတိ ဘဏာမိ. ယော အရိယသစ္စာနိ အဝေစ္စ ပဿတီတိ ယော စတ္တာရိ အရိယသစ္စာနိ ပညာယ အဇ္ဈောဂါဟေတွာ ပဿတိ. တတ္ထ အရိယသစ္စာနိ ကုမာရပဉှေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနိ.

8. Having thus spoken the truth based on the Sangha by means of the quality of those individuals who have destroyed the taints, He now begins, with the verse starting ‘yathindakhīlo,’ to speak by means of the quality of the Stream-enterer alone, which is directly perceived by many people. Therein, ‘yathā’ is a word expressing a simile. ‘Indakhīla’ is a designation for a post made of heartwood, driven in after digging the earth eight or ten cubits within the threshold, for the purpose of securing the city gate. ‘Pathaviṃ’ means the earth. ‘Sito’ means having entered within, it is supported. ‘Siyā’ means ‘it would be.’ ‘Catubbhi vātehi’ means by the winds coming from the four directions. ‘Asampakampiyo’ means it cannot be made to tremble or to be moved. ‘Tathūpamaṃ’ means of such a kind. ‘Sappurisaṃ’ means an excellent person. ‘Vadāmi’ means I say. ‘Yo ariyasaccāni avecca passati’ means: one who, having penetrated with wisdom, sees the four Noble Truths. Therein, the Noble Truths should be understood in the way stated in the Kumārapañha.

အယံ ပနေတ္ထ သင်္ခေပတ္ထော – ယထာ ဟိ ဣန္ဒခီလော ဂမ္ဘီရနေမတာယ ပထဝိဿိတော စတုဗ္ဘိ ဝါတေဟိ အသမ္ပကမ္ပိယော သိယာ, ဣမမ္ပိ သပ္ပုရိသံ တထူပမမေဝ ဝဒါမိ, ယော အရိယသစ္စာနိ အဝေစ္စ ပဿတိ. ကသ္မာ? ယသ္မာ သောပိ ဣန္ဒခီလော ဝိယ စတူဟိ ဝါတေဟိ သဗ္ဗတိတ္ထိယဝါဒဝါတေဟိ အသမ္ပကမ္ပိယော ဟောတိ, တမှာ ဒဿနာ ကေနစိ ကမ္ပေတုံ ဝါ စာလေတုံ ဝါ အသက္ကုဏေယျော. တသ္မာ သုတ္တန္တရေပိ ဝုတ္တံ –

This is the concise meaning here: Just as an indakhīla, due to its deep foundation and being established on the earth, would be unshakable by the four winds, I declare this good person, who sees the Noble Truths having understood them, to be of a similar comparison. Why? Because just as that indakhīla is unshakable by the four winds, so too is that person unshakable by the winds that are the doctrines of all sectarians. From that seeing, he cannot be made to tremble or be moved by anyone. Therefore, it is also stated in another sutta:

‘‘သေယျထာပိ, ဘိက္ခဝေ, အယောခီလော ဝါ ဣန္ဒခီလော ဝါ ဂမ္ဘီရနေမော သုနိခါတော အစလော အသမ္ပကမ္ပီ, ပုရတ္ထိမာယ စေပိ ဒိသာယ အာဂစ္ဆေယျ ဘုသာ ဝါတဝုဋ္ဌိ, နေဝ နံ သင်္ကမ္ပေယျ န သမ္ပကမ္ပေယျ န သမ္ပစာလေယျ. ပစ္ဆိမာယ…ပေ… ဒက္ခိဏာယ, ဥတ္တရာယပိ စေ…ပေ… န သမ္ပစာလေယျ. တံ ကိဿ ဟေတု? ဂမ္ဘီရတ္တာ, ဘိက္ခဝေ, နေမဿ[Pg.156], သုနိခါတတ္တာ ဣန္ဒခီလဿ. ဧဝမေဝ ခေါ, ဘိက္ခဝေ, ယေ စ ခေါ ကေစိ သမဏာ ဝါ ဗြာဟ္မဏာ ဝါ ‘ဣဒံ ဒုက္ခန္တိ…ပေ… ပဋိပဒါ’တိ ယထာဘူတံ ပဇာနန္တိ, တေ န အညဿ သမဏဿ ဝါ ဗြာဟ္မဏဿ ဝါ မုခံ ဩလောကေန္တိ ‘အယံ နူန ဘဝံ ဇာနံ ဇာနာတိ, ပဿံ ပဿတီ’တိ. တံ ကိဿ ဟေတု? သုဒိဋ္ဌတ္တာ, ဘိက္ခဝေ, စတုန္နံ အရိယသစ္စာန’’န္တိ (သံ. နိ. ၅.၁၁၀၉).

‘Just as, monks, an iron post or an indakhīla with a deep foundation, well-planted, immovable, and unshakable—even if a fierce wind and rain were to come from the eastern direction, it would not make it shake, tremble, or move. From the western... from the southern... from the northern direction... it would not make it move. For what reason? Because, monks, of the depth of the foundation and because the indakhīla is well-planted. In the same way, monks, whatever ascetics or brahmins know as it really is: ‘This is suffering… this is the path leading to the cessation of suffering,’ they do not look to the face of another ascetic or brahmin, thinking, ‘Surely this venerable one knows, knowing; sees, seeing.’ For what reason? Because, monks, the four Noble Truths have been well seen.’

ဧဝံ ဘဂဝါ ဗဟုဇနပစ္စက္ခဿ သောတာပန္နဿေဝ ဝသေန သံဃရတနဿ ဂုဏံ ဝတွာ ဣဒါနိ တမေဝ ဂုဏံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ သံဃေ’’တိ. တဿတ္ထော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus, the Blessed One, having described the quality of the Sangha Jewel by way of the Stream-enterer alone, who is directly perceived by many people, now, relying on that same quality, employs a statement of truth, saying, 'This too is in the Sangha.' Its meaning should be understood in the same way as stated before. The command of this verse was also accepted by non-human beings in a hundred thousand koṭi of world-systems.

ယေ အရိယသစ္စာနီတိဂါထာဝဏ္ဏနာ

Exposition of the Verse beginning 'Ye ariyasaccāni'

၉. ဧဝံ အဝိသေသတော သောတာပန္နဿ ဂုဏေန သံဃာဓိဋ္ဌာနံ သစ္စံ ဝတွာ ဣဒါနိ ယေ တေ တယော သောတာပန္နာ ဧကဗီဇီ ကောလံကောလော သတ္တက္ခတ္တုပရမောတိ. ယထာဟ –

9. Thus, having declared without specifying the truth that has the Saṅgha as its foundation by virtue of the qualities of a stream-enterer, now there are these three types of stream-enterers: the one-seeder, the family-to-family, and the seven-times-at-most. As it is said:

‘‘ဣဓေကစ္စော ပုဂ္ဂလော တိဏ္ဏံ သံယောဇနာနံ ပရိက္ခယာ သောတာပန္နော ဟောတိ…ပေ… သော ဧကံယေဝ ဘဝံ နိဗ္ဗတ္တိတွာ ဒုက္ခဿန္တံ ကရောတိ, အယံ ဧကဗီဇီ. တထာ ဒွေ ဝါ တီဏိ ဝါ ကုလာနိ သန္ဓာဝိတွာ သံသရိတွာ ဒုက္ခဿန္တံ ကရောတိ, အယံ ကောလံကောလော. တထာ သတ္တက္ခတ္တုံ ဒေဝေသု စ မနုဿေသု စ သန္ဓာဝိတွာ သံသရိတွာ ဒုက္ခဿန္တံ ကရောတိ, အယံ သတ္တက္ခတ္တုပရမော’’တိ (ပု. ပ. ၃၁-၃၃).

“Here, a certain person, with the destruction of the three fetters, becomes a stream-enterer… having brought about only one more existence, he makes an end of suffering; this one is a one-seeder. Likewise, one who, having run through and wandered through two or three families, makes an end of suffering; this one is a family-to-family. Likewise, one who, having run through and wandered through among devas and humans for seven times at most, makes an end of suffering; this one is a seven-times-at-most.” (Pug. 31-33).

တေသံ သဗ္ဗကနိဋ္ဌဿ သတ္တက္ခတ္တုပရမဿ ဂုဏေန ဝတ္တုမာရဒ္ဓေါ ‘‘ယေ အရိယသစ္စာနီ’’တိ. တတ္ထ ယေ အရိယသစ္စာနီတိ ဧတံ ဝုတ္တနယမေဝ. ဝိဘာဝယန္တီတိ ပညာဩဘာသေန သစ္စပ္ပဋိစ္ဆာဒကံ ကိလေသန္ဓကာရံ ဝိဓမိတွာ အတ္တနော ပကာသာနိ ပါကဋာနိ ကရောန္တိ. ဂမ္ဘီရပညေနာတိ အပ္ပမေယျပညတာယ သဒေဝကဿ လောကဿ ဉာဏေန အလဗ္ဘနေယျပ္ပတိဋ္ဌပညေန, သဗ္ဗညုနာတိ ဝုတ္တံ ဟောတိ. သုဒေသိတာနီတိ သမာသဗျာသသာကလျဝေကလျာဒီဟိ တေဟိ တေဟိ နယေဟိ သုဋ္ဌု ဒေသိတာနိ. ကိဉ္စာပိ တေ ဟောန္တိ [Pg.157] ဘုသံ ပမတ္တာတိ တေ ဝိဘာဝိတအရိယသစ္စာ ပုဂ္ဂလာ ကိဉ္စာပိ ဒေဝရဇ္ဇစက္ကဝတ္တိရဇ္ဇာဒိပ္ပမာဒဋ္ဌာနံ အာဂမ္မ ဘုသံ ပမတ္တာ ဟောန္တိ, တထာပိ သောတာပတ္တိမဂ္ဂဉာဏေန အဘိသင်္ခါရဝိညာဏဿ နိရောဓေန ဌပေတွာ သတ္တ ဘဝေ အနမတဂ္ဂေ သံသာရေ ယေ ဥပ္ပဇ္ဇေယျုံ နာမဉ္စ ရူပဉ္စ, တေသံ နိရုဒ္ဓတ္တာ အတ္ထင်္ဂတတ္တာ န အဋ္ဌမံ ဘဝံ အာဒိယန္တိ, သတ္တမဘဝေ ဧဝ ပန ဝိပဿနံ အာရဘိတွာ အရဟတ္တံ ပါပုဏန္တိ.

He began to speak by virtue of the qualities of the lowest among them, the seven-times-at-most, with the verse 'Those Noble Truths.' Therein, 'Those Noble Truths' is as has been explained. 'They make clear' means: with the light of wisdom, having dispelled the darkness of defilements that obscures the truths, they make them manifest and clear. 'By one with profound wisdom' refers to the Omniscient One, so called because of His immeasurable wisdom, a wisdom whose foundation is unattainable by the knowledge of the world with its devas. 'Well-taught' means well-explained through various methods such as concise, detailed, complete, and incomplete. 'Though they may be greatly heedless' means: though those individuals who have realized the noble truths may be greatly heedless, having come to a cause for heedlessness such as the kingship of devas or universal monarchs, still, through the knowledge of the path of stream-entry, by the cessation of the consciousness born of formations, they do not take up an eighth existence; for whatever name-and-form might have arisen in the beginningless saṃsāra—apart from seven existences—has ceased and passed away. Rather, in the seventh existence itself, having undertaken insight, they attain Arahantship.

ဧဝံ ဘဂဝါ သတ္တက္ခတ္တုပရမဝသေန သံဃရတနဿ ဂုဏံ ဝတွာ ဣဒါနိ တမေဝ ဂုဏံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ သံဃေ’’တိ. တဿတ္ထော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus, the Blessed One, having spoken of the quality of the Saṅgha Jewel by way of the seven-times-at-most, now employs the statement of truth, 'This too is in the Saṅgha,' relying on that very quality. Its meaning should be understood in the same way as previously explained. The command of this verse was also received by non-human beings in a hundred thousand koṭi of world-systems.

သဟာဝဿာတိဂါထာဝဏ္ဏနာ

Commentary on the Verse beginning 'Sahāvassa'

၁၀. ဧဝံ သတ္တက္ခတ္တုပရမဿ အဋ္ဌမံ ဘဝံ အနာဒိယနဂုဏေန သံဃာဓိဋ္ဌာနံ သစ္စံ ဝတွာ ဣဒါနိ တဿေဝ သတ္တ ဘဝေ အာဒိယတောပိ အညေဟိ အပ္ပဟီနဘဝါဒါနေဟိ ပုဂ္ဂလေဟိ ဝိသိဋ္ဌေန ဂုဏေန ဝတ္တုမာရဒ္ဓေါ ‘‘သဟာဝဿာ’’တိ. တတ္ထ သဟာဝါတိ သဒ္ဓိံယေဝ. အဿာတိ ‘‘န တေ ဘဝံ အဋ္ဌမမာဒိယန္တီ’’တိ ဝုတ္တေသု အညတရဿ. ဒဿနသမ္ပဒါယာတိ သောတာပတ္တိမဂ္ဂသမ္ပတ္တိယာ. သောတာပတ္တိမဂ္ဂေါ ဟိ နိဗ္ဗာနံ ဒိသွာ ကတ္တဗ္ဗကိစ္စသမ္ပဒါယ သဗ္ဗပဌမံ နိဗ္ဗာနဒဿနတော ‘‘ဒဿန’’န္တိ ဝုစ္စတိ, တဿ အတ္တနိ ပါတုဘာဝေါ ဒဿနသမ္ပဒါ, တာယ ဒဿနသမ္ပဒါယ သဟ ဧဝ. တယဿု ဓမ္မာ ဇဟိတာ ဘဝန္တီတိ ဧတ္ထ အဿု-ဣတိ ပဒပူရဏမတ္တေ နိပါတော ‘‘ဣဒံ သု မေ, သာရိပုတ္တ, မဟာဝိကဋဘောဇနသ္မိံ ဟောတီ’’တိအာဒီသု (မ. နိ. ၁.၁၅၆) ဝိယ. ယတော သဟာဝဿ ဒဿနသမ္ပဒါယ တယော ဓမ္မာ ဇဟိတာ ဘဝန္တိ ပဟီနာ ဟောန္တီတိ အယမေတ္ထ အတ္ထော.

10. Thus, having spoken the truth that has the Saṅgha as its foundation by the quality of the seven-times-at-most not taking up an eighth existence, He now began with 'Sahāvassa' in order to speak of that very one with a distinguished quality—even though he takes up seven existences—that is superior to other individuals who have not abandoned the taking up of existence. Therein, `sahāva` means 'together with.' `Assa` refers to one among those of whom it is said, 'They do not take up an eighth existence.' `Dassanasampadāya` means 'by the accomplishment of seeing,' that is, by the accomplishment of the stream-entry path. Indeed, the stream-entry path is called 'dassana' (seeing) because it sees Nibbāna, because of the accomplishment of the task to be done, and because it is the very first to see Nibbāna. The manifestation of that in oneself is `dassanasampadā`, the accomplishment of seeing. It means 'together with that accomplishment of seeing.' In 'Tayassu dhammā jahitā bhavanti,' the particle `ssu` is merely for filling out the verse, as in 'This, Sāriputta, is for me...' and so on. The meaning here is this: because, together with his accomplishment of seeing, three things are abandoned, are given up.

ဣဒါနိ ဇဟိတဓမ္မဒဿနတ္ထမာဟ ‘‘သက္ကာယဒိဋ္ဌီ ဝိစိကိစ္ဆိတဉ္စ, သီလဗ္ဗတံ ဝါပိ ယဒတ္ထိ ကိဉ္စီ’’တိ. တတ္ထ သတိ ကာယေ ဝိဇ္ဇမာနေ ဥပါဒါနက္ခန္ဓပဉ္စကာချေ ကာယေ ဝီသတိဝတ္ထုကာ ဒိဋ္ဌိ သက္ကာယဒိဋ္ဌိ, သတီ ဝါ တတ္ထ ကာယေ ဒိဋ္ဌီတိပိ သက္ကာယဒိဋ္ဌိ, ယထာဝုတ္တပ္ပကာရေ ကာယေ ဝိဇ္ဇမာနာ ဒိဋ္ဌီတိ အတ္ထော. သတိယေဝ ဝါ ကာယေ ဒိဋ္ဌီတိပိ သက္ကာယဒိဋ္ဌိ, ယထာဝုတ္တပ္ပကာရေ ကာယေ ဝိဇ္ဇမာနေ [Pg.158] ရူပါဒိသင်္ခါတော အတ္တာတိ ဧဝံ ပဝတ္တာ ဒိဋ္ဌီတိ အတ္ထော. တဿာ စ ပဟီနတ္တာ သဗ္ဗဒိဋ္ဌိဂတာနိ ပဟီနာနေဝ ဟောန္တိ. သာ ဟိ နေသံ မူလံ. သဗ္ဗကိလေသဗျာဓိဝူပသမနတော ပညာ‘‘စိကိစ္ဆိတ’’န္တိ ဝုစ္စတိ, တံ ပညာစိကိစ္ဆိတံ ဣတော ဝိဂတံ, တတော ဝါ ပညာစိကိစ္ဆိတာ ဣဒံ ဝိဂတန္တိ ဝိစိကိစ္ဆိတံ. ‘‘သတ္ထရိ ကင်္ခတီ’’တိအာဒိနာ (ဓ. သ. ၁၀၀၈; ဝိဘ. ၉၁၅) နယေန ဝုတ္တာယ အဋ္ဌဝတ္ထုကာယ ဝိမတိယာ ဧတံ အဓိဝစနံ. တဿာ ပဟီနတ္တာ သဗ္ဗာနိပိ ဝိစိကိစ္ဆိတာနိ ပဟီနာနိ ဟောန္တိ. တဉှိ နေသံ မူလံ. ‘‘ဣတော ဗဟိဒ္ဓါ သမဏဗြာဟ္မဏာနံ သီလေန သုဒ္ဓိ ဝတေန သုဒ္ဓီ’’တိ ဧဝမာဒီသု (ဓ. သ. ၁၂၂၂; ဝိဘ. ၉၃၈) အာဂတံ ဂေါသီလကုက္ကုရသီလာဒိကံ သီလံ ဂေါဝတကုက္ကုရဝတာဒိကဉ္စ ဝတံ သီလဗ္ဗတန္တိ ဝုစ္စတိ, တဿ ပဟီနတ္တာ သဗ္ဗမ္ပိ နဂ္ဂိယမုဏ္ဍိကာဒိအမရတပံ ပဟီနံ ဟောတိ. တဉှိ တဿ မူလံ, တေနေဝ သဗ္ဗာဝသာနေ ဝုတ္တံ ‘‘ယဒတ္ထိ ကိဉ္စီ’’တိ. ဒုက္ခဒဿနသမ္ပဒါယ စေတ္ထ သက္ကာယဒိဋ္ဌိ သမုဒယဒဿနသမ္ပဒါယ ဝိစိကိစ္ဆိတံ, မဂ္ဂဒဿနနိဗ္ဗာနဒဿနသမ္ပဒါယ သီလဗ္ဗတံ ပဟီယတီတိ ဝိညာတဗ္ဗံ.

Now, to show the abandoned qualities, He said: 'Self-identity view and doubt, and whatever adherence to rules and observances there may be.' Therein, with regard to the existing body—the body designated as the five aggregates of clinging—the twenty-fold view is `sakkāyadiṭṭhi` (self-identity view). Or, it is `sakkāyadiṭṭhi` because it is a view regarding the existing body; the meaning is, it is a view existing in the body in the manner described. Or, it is `sakkāyadiṭṭhi` because it is a view regarding the truly existing body; the meaning is, it is a view that proceeds thus: 'The self is what is designated as form, etc., in the existing body in the manner described.' And because that is abandoned, all wrong views are abandoned, for it is their root. Wisdom, because it pacifies all the diseases of the defilements, is called `cikicchita` (that which cures). That which is devoid of this cure of wisdom, or the state of mind that is devoid of this cure of wisdom, is called `vicikicchita` (doubt). This is a designation for the eight-fold uncertainty spoken of in the manner of 'one doubts the Teacher,' etc. Because that is abandoned, all doubts are abandoned, for it is their root. The practice of cow-asceticism, dog-asceticism, etc., and the observance of cow-observances, dog-observances, etc., which appear in passages such as, 'Outside this Teaching, for ascetics and brahmins, purity is through practice, purity is through observance,' are called `sīlabbata` (adherence to rules and observances). Because that is abandoned, all austerities for immortality, such as nakedness and being shaven-headed, are also abandoned, for that is their root. Therefore, at the very end, it is said, 'whatever there may be.' And herein, it should be understood that self-identity view is abandoned by the accomplishment of seeing suffering, doubt by the accomplishment of seeing the origin, and adherence to rules and observances by the accomplishment of seeing the path and seeing Nibbāna.

စတူဟပါယေဟီတိဂါထာဝဏ္ဏနာ

Commentary on the Verse beginning 'Catūhapāyehi'

၁၁. ဧဝမဿ ကိလေသဝဋ္ဋပ္ပဟာနံ ဒဿေတွာ ဣဒါနိ တသ္မိံ ကိလေသဝဋ္ဋေ သတိ ယေန ဝိပါကဝဋ္ဋေန ဘဝိတဗ္ဗံ, တပ္ပဟာနာ တဿာပိ ပဟာနံ ဒီပေန္တော အာဟ ‘‘စတူဟပါယေဟိ စ ဝိပ္ပမုတ္တော’’တိ. တတ္ထ စတ္တာရော အပါယာ နာမ နိရယတိရစ္ဆာနပေတ္တိဝိသယအသုရကာယာ. တေဟိ ဧသ သတ္တ ဘဝေ အာဒိယန္တောပိ ဝိပ္ပမုတ္တောတိ အတ္ထော.

11. Thus, having shown the abandonment of the cycle of defilements for him, now, showing that because of the abandonment of that cycle of defilements, the cycle of results that would have come to be is also abandoned, He said, 'and freed from the four states of woe.' Therein, the four states of woe are hell, the animal realm, the realm of ghosts, and the host of asuras. The meaning is that even though this one takes up seven existences, he is freed from these.

ဧဝမဿ ဝိပါကဝဋ္ဋပ္ပဟာနံ ဒဿေတွာ ဣဒါနိ ယမဿ ဝိပါကဝဋ္ဋဿ မူလဘူတံ ကမ္မဝဋ္ဋံ, တဿာပိ ပဟာနံ ဒဿေန္တော အာဟ ‘‘ဆစ္စာဘိဌာနာနိ အဘဗ္ဗ ကာတု’’န္တိ. တတ္ထ အဘိဌာနာနီတိ ဩဠာရိကဋ္ဌာနာနိ, တာနိ ဧသ ဆ အဘဗ္ဗော ကာတုံ. တာနိ စ ‘‘အဋ္ဌာနမေတံ, ဘိက္ခဝေ, အနဝကာသော, ယံ ဒိဋ္ဌိသမ္ပန္နော ပုဂ္ဂလော မာတရံ ဇီဝိတာ ဝေါရောပေယျာ’’တိအာဒိနာ (အ. နိ. ၁.၂၇၁; မ. နိ. ၃.၁၂၈; ဝိဘ. ၈၀၉) နယေန ဧကကနိပါတေ ဝုတ္တာနိ မာတုဃာတပိတုဃာတအရဟန္တဃာတလောဟိတုပ္ပာဒသံဃဘေဒအညသတ္ထာရုဒ္ဒေသကမ္မာနီတိ ဝေဒိတဗ္ဗာနိ. တာနိ ဟိ ကိဉ္စာပိ ဒိဋ္ဌိသမ္ပန္နော အရိယသာဝကော ကုန္ထကိပိလ္လိကမ္ပိ ဇီဝိတာ န ဝေါရောပေတိ, အပိစ [Pg.159] ခေါ ပန ပုထုဇ္ဇနဘာဝဿ ဝိဂရဟဏတ္ထံ ဝုတ္တာနိ. ပုထုဇ္ဇနော ဟိ အဒိဋ္ဌိသမ္ပန္နတ္တာ ဧဝံမဟာသာဝဇ္ဇာနိ အဘိဌာနာနိပိ ကရောတိ, ဒဿနသမ္ပန္နော ပန အဘဗ္ဗော တာနိ ကာတုန္တိ. အဘဗ္ဗဂ္ဂဟဏဉ္စေတ္ထ ဘဝန္တရေပိ အကရဏဒဿနတ္ထံ. ဘဝန္တရေပိ ဟိ ဧသ အတ္တနော အရိယသာဝကဘာဝံ အဇာနန္တောပိ ဓမ္မတာယ ဧဝ ဧတာနိ ဝါ ဆ ပကတိပါဏာတိပါတာဒီနိ ဝါ ပဉ္စ ဝေရာနိ အညသတ္ထာရုဒ္ဒေသေန သဟ ဆ ဌာနာနိ န ကရောတိ, ယာနိ သန္ဓာယ ဧကစ္စေ ‘‘ဆ ဆာဘိဌာနာနီ’’တိပိ ပဌန္တိ. မတမစ္ဆဂ္ဂါဟာဒယော စေတ္ထ အရိယသာဝကဂါမဒါရကာနံ နိဒဿနံ.

Having shown the abandonment of the cycle of results for him, now, showing the abandonment also of the cycle of kamma, which is the root of the cycle of results, He said: 'and is incapable of committing the six `abhiṭṭhānas`.' Therein, `abhiṭṭhānas` means gross offenses; this one is incapable of committing these six. And these should be understood as the actions stated in the Ekakanipāta in the manner of 'It is impossible, monks, it is not possible, that a person accomplished in view would deprive his mother of life,' etc., namely: matricide, patricide, the killing of an Arahant, the shedding of the Buddha’s blood, causing a schism in the Saṅgha, and taking another teacher. For although a noble disciple accomplished in view would not deprive even an ant or a termite of life, these are stated to censure the state of an ordinary person. For an ordinary person, being unaccomplished in view, commits even such highly blameworthy `abhiṭṭhānas`, but one accomplished in view is incapable of committing them. And the use of 'incapable' here is to show the non-commission even in another existence. For even in another existence, this one, though not knowing his own state as a noble disciple, by the nature of things does not commit these six offenses, nor the five enmities beginning with the killing of living beings, which together with taking another teacher make six positions, which some recite as 'the six `abhiṭṭhānas`.' Herein, the village girls who were noble disciples picking up dead fish are an example.

ဧဝံ ဘဂဝါ သတ္တ ဘဝေ အာဒိယတောပိ အရိယသာဝကဿ အညေဟိ အပ္ပဟီနဘဝါဒါနေဟိ ပုဂ္ဂလေဟိ ဝိသိဋ္ဌဂုဏဝသေန သံဃရတနဿ ဂုဏံ ဝတွာ ဣဒါနိ တမေဝ ဂုဏံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ သံဃေ’’တိ. တဿတ္ထော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus, the Blessed One, having spoken of the virtue of the Saṅgha Jewel by way of the distinguished quality of the noble disciple—who, even though taking up seven more existences, is superior to other individuals who have not abandoned the taking up of existence—now, relying on that very virtue, utters the statement of truth: 'This too is in the Saṅgha.' Its meaning should be understood in the way previously stated. The efficacy of this verse was also received by non-human beings in one hundred thousand koṭi of world-systems.

ကိဉ္စာပိ သောတိဂါထာဝဏ္ဏနာ

Commentary on the Verse Beginning 'Kiñcāpi so'

၁၂. ဧဝံ သတ္တ ဘဝေ အာဒိယတောပိ အညေဟိ အပ္ပဟီနဘဝါဒါနေဟိ ပုဂ္ဂလေဟိ ဝိသိဋ္ဌဂုဏေန သံဃာဓိဋ္ဌာနံ သစ္စံ ဝတွာ ဣဒါနိ န ကေဝလံ ဒဿနသမ္ပန္နော ဆ အဘိဌာနာနိ အဘဗ္ဗော ကာတုံ, ကိန္တု အပ္ပမတ္တကမ္ပိ ပါပကမ္မံ ကတွာ တဿ ပဋိစ္ဆာဒနာယပိ အဘဗ္ဗောတိ ပမာဒဝိဟာရိနောပိ ဒဿနသမ္ပန္နဿ ကတပ္ပဋိစ္ဆာဒနာဘာဝဂုဏေန ဝတ္တုမာရဒ္ဓေါ ‘‘ကိဉ္စာပိ သော ကမ္မ ကရောတိ ပါပက’’န္တိ.

Thus, having spoken the truth which has the Saṅgha as its foundation, distinguishing by a superior quality from other individuals who have not abandoned the taking up of existence, even though taking up existence for seven lives, now it is said that not only is one endowed with vision incapable of committing the six grave offenses, but even having committed some slight evil deed, he is incapable of concealing it. Thus, in order to speak of the quality of non-concealment of a deed that has been done, even for one endowed with vision who dwells heedlessly, the verse beginning 'Though he may commit an evil deed...' was introduced.

တဿတ္ထော – သော ဒဿနသမ္ပန္နော ကိဉ္စာပိ သတိသမ္မောသေန ပမာဒဝိဟာရံ အာဂမ္မ ယံ တံ ဘဂဝတာ လောကဝဇ္ဇံ သဉ္စိစ္စာတိက္ကမနံ သန္ဓာယ ဝုတ္တံ ‘‘ယံ မယာ သာဝကာနံ သိက္ခာပဒံ ပညတ္တံ, တံ မမ သာဝကာ ဇီဝိတဟေတုပိ နာတိက္ကမန္တီ’’တိ (စူဠဝ. ၃၈၅; ဥဒါ. ၄၅) တံ ဌပေတွာ အညံ ကုဋိကာရသဟသေယျာဒိံ ပဏ္ဏတ္တိဝဇ္ဇဝီတိက္ကမသင်္ခါတံ ဗုဒ္ဓပ္ပတိကုဋ္ဌံ ကာယေန ပါပကမ္မံ ကရောတိ, ပဒသောဓမ္မဥတ္တရိဆပ္ပဉ္စဝါစာဓမ္မဒေသနသမ္ဖပ္ပလာပဖရုသဝစနာဒိံ ဝါ ဝါစာယ , ဥဒ စေတသာ ဝါ ကတ္ထစိ လောဘဒေါသုပ္ပာဒနံ ဇာတရူပါဒိသာဒိယနံ စီဝရာဒိပရိဘောဂေသု အပစ္စဝေက္ခဏာဒိံ ဝါ ပါပကမ္မံ ကရောတိ. အဘဗ္ဗော သော တဿ [Pg.160] ပဋိစ္ဆဒါယ န သော တံ ‘‘ဣဒံ အကပ္ပိယမကရဏီယ’’န္တိ ဇာနိတွာ မုဟုတ္တမ္ပိ ပဋိစ္ဆာဒေတိ, တံခဏံ ဧဝ ပန သတ္ထရိ ဝါ ဝိညူသု ဝါ သဗြဟ္မစာရီသု အာဝိ ကတွာ ယထာဓမ္မံ ပဋိကရောတိ, ‘‘န ပုန ကရိဿာမီ’’တိ ဧဝံ သံဝရိတဗ္ဗံ ဝါ သံဝရတိ. ကသ္မာ? ယသ္မာ အဘဗ္ဗတာ ဒိဋ္ဌပဒဿ ဝုတ္တာ, ဧဝရူပမ္ပိ ပါပကမ္မံ ကတွာ တဿ ပဋိစ္ဆာဒါယ ဒိဋ္ဌနိဗ္ဗာနပဒဿ ဒဿနသမ္ပန္နဿ ပုဂ္ဂလဿ အဘဗ္ဗတာ ဝုတ္တာတိ အတ္ထော.

12. The meaning of this is as follows: That person endowed with vision, although on account of a lapse of mindfulness, due to dwelling in heedlessness, may commit an evil deed—setting aside that which is blameworthy in the world, concerning which the Blessed One, referring to intentional transgression, said: 'Whatever training rule has been laid down by me for the disciples, my disciples do not transgress it even for the sake of their lives'—he may commit by body another evil deed condemned by the Buddha, reckoned as a transgression of what is blameworthy by convention, such as those concerning building a hut or lying down together; or he may commit by speech an evil deed such as [transgressing the rules regarding] teaching the Dhamma word-by-word, speaking more than six or five words, frivolous speech, or harsh speech; or else, he may commit by mind an evil deed such as, on some occasion, the arising of greed and aversion, delighting in gold and silver, or not reflecting when using robes and other requisites. However, he is incapable of concealing it. Knowing, 'This is improper, this should not be done,' he does not conceal it even for a moment. Instead, at that very moment, having revealed it to the Teacher or to wise fellow practitioners, he makes amends according to the Dhamma. He also undertakes the restraint that should be undertaken, thinking, 'I will not do it again.' Why? Because the state of being incapable has been spoken of for one who has seen the state [of Nibbāna]. Therefore, the meaning is that even having committed such an evil deed, the state of being incapable of concealing it has been spoken of for the person endowed with vision, who has seen the state of Nibbāna.

ကထံ?

How so?

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဒဟရော ကုမာရော မန္ဒော ဥတ္တာနသေယျကော ဟတ္ထေန ဝါ ပါဒေန ဝါ အင်္ဂါရံ အက္ကမိတွာ ခိပ္ပမေဝ ပဋိသံဟရတိ, ဧဝမေဝ ခေါ, ဘိက္ခဝေ, ဓမ္မတာ ဧသာ ဒိဋ္ဌိသမ္ပန္နဿ ပုဂ္ဂလဿ, ကိဉ္စာပိ တထာရူပိံ အာပတ္တိံ အာပဇ္ဇတိ, ယထာရူပါယ အာပတ္တိယာ ဝုဋ္ဌာနံ ပညာယတိ. အထ ခေါ နံ ခိပ္ပမေဝ သတ္ထရိ ဝါ ဝိညူသု ဝါ သဗြဟ္မစာရီသု ဒေသေတိ ဝိဝရတိ ဥတ္တာနီကရောတိ, ဒေသေတွာ ဝိဝရိတွာ ဥတ္တာနီကတွာ အာယတိံ သံဝရံ အာပဇ္ဇတီ’’တိ (မ. နိ. ၁.၄၉၆).

“Just as, monks, a young boy, of little intelligence, lying on his back, having touched a heap of embers with his hand or foot, quickly withdraws it; even so, monks, this is the nature of a person endowed with vision. Although he may fall into such an offense from which emergence is known, he then quickly confesses, discloses, and makes it open to the Teacher or to wise fellow practitioners. Having confessed, disclosed, and made it open, he enters upon restraint for the future.”

ဧဝံ ဘဂဝါ ပမာဒဝိဟာရိနောပိ ဒဿနသမ္ပန္နဿ ကတပ္ပဋိစ္ဆာဒနာဘာဝဂုဏေန သံဃရတနဿ ဂုဏံ ဝတွာ ဣဒါနိ တမေဝ ဂုဏံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ သံဃေ’’တိ. တဿတ္ထော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus, the Blessed One, having spoken of the quality of the Saṅgha Jewel—namely, the quality of non-concealment of a deed that has been done, even on the part of one endowed with vision who dwells heedlessly—now, relying on that very quality, utters the statement of truth: 'This too is in the Saṅgha...' The meaning of this should be understood in the same way as previously explained. The efficacy of this verse was also received by non-human beings in a hundred thousand koṭi of world-systems.

ဝနပ္ပဂုမ္ဗေတိဂါထာဝဏ္ဏနာ

Exposition of the Vanappagumbe Verse.

၁၃. ဧဝံ သံဃပရိယာပန္နာနံ ပုဂ္ဂလာနံ တေန တေန ဂုဏပ္ပကာရေန သံဃာဓိဋ္ဌာနံ သစ္စံ ဝတွာ ဣဒါနိ ယွာယံ ဘဂဝတာ ရတနတ္တယဂုဏံ ဒီပေန္တေန ဣဓ သင်္ခေပေန အညတြ စ ဝိတ္ထာရေန ပရိယတ္တိဓမ္မော ဒေသိတော, တမ္ပိ နိဿာယ ပုန ဗုဒ္ဓါဓိဋ္ဌာနံ သစ္စံ ဝတ္တုမာရဒ္ဓေါ ‘‘ဝနပ္ပဂုမ္ဗေ ယထာ ဖုဿိတဂ္ဂေ’’တိ. တတ္ထ အာသန္နသန္နိဝေသဝဝတ္ထိတာနံ ရုက္ခာနံ သမူဟော ဝနံ, မူလသာရဖေဂ္ဂုတစသာခါပလာသေဟိ ပဝုဒ္ဓေါ ဂုမ္ဗော ပဂုမ္ဗော, ဝနဿ, ဝနေ ဝါ ပဂုမ္ဗော ဝနပ္ပဂုမ္ဗော. သွာယံ ‘‘ဝနပ္ပဂုမ္ဗေ’’တိ ဝုတ္တော, ဧဝမ္ပိ ဟိ ဝတ္တုံ လဗ္ဘတိ ‘‘အတ္ထိ သဝိတက္ကသဝိစာရေ[Pg.161], အတ္ထိ အဝိတက္ကဝိစာရမတ္တေ, သုခေ ဒုက္ခေ ဇီဝေ’’တိအာဒီသု (ဒီ. နိ. ၁.၁၇၄; မ. နိ. ၂.၂၂၈) ဝိယ. ယထာတိ ဥပမာဝစနံ. ဖုဿိတာနိ အဂ္ဂါနိ အဿာတိ ဖုဿိတဂ္ဂေါ, သဗ္ဗသာခါပသာခါသု သဉ္ဇာတပုပ္ဖောတိ အတ္ထော. သော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ‘‘ဖုဿိတဂ္ဂေ’’တိ ဝုတ္တော. ဂိမှာနမာသေ ပဌမသ္မိံ ဂိမှေတိ ယေ စတ္တာရော ဂိမှာနံ မာသာ, တေသံ စတုန္နံ ဂိမှမာသာနံ ဧကသ္မိံ မာသေ. ကတရသ္မိံ မာသေ ဣတိ စေ? ပဌမသ္မိံ ဂိမှေ, စိတြမာသေတိ အတ္ထော. သော ဟိ ‘‘ပဌမဂိမှော’’တိ စ ‘‘ဗာလဝသန္တော’’တိ စ ဝုစ္စတိ. တတော ပရံ ပဒတ္ထတော ပါကဋမေဝ.

13. Thus, having spoken the truth founded on the Sangha by means of the various kinds of virtues of the individuals included in the Sangha, now, this Dhamma of the scriptures has been taught by the Blessed One, who illuminates the qualities of the Three Jewels here briefly and elsewhere in detail. Relying on that, he began again to speak the truth founded on the Buddha with the verse beginning, 'As in a woodland thicket with blossoming treetops.' Therein, 'vana' is a collection of trees that exist established nearby. A thicket that has grown with roots, heartwood, sapwood, bark, branches, and leaves is 'pagumba.' A thicket of a forest, or a thicket in a forest, is 'vanappagumbo.' This is called 'vanappagumbe.' For it is possible to say it thus, as in 'there is with thought and examination,' 'there is only with examination without thought,' 'in pleasure, in pain, in life,' and so on. 'Yathā' is a word of comparison. 'Phussitagga' is that which has blossoming treetops, meaning it has flowers that have appeared on all large and small branches. This is stated as 'phussitagge' in the same way as mentioned before. As for 'in the first month of the summer season': there are four summer months; this refers to one of those four summer months. If it is asked, 'In which month?' The meaning is: in the first summer month, the month of Citta. For it is called 'the first summer' and 'the young spring.' Beyond that, it is clear from the meaning of the words.

အယံ ပနေတ္ထ ပိဏ္ဍတ္ထော – ယထာ ပဌမဂိမှနာမကေ ဗာလဝသန္တေ နာနာဝိဓရုက္ခဂဟနေ ဝနေ သုပုပ္ဖိတဂ္ဂသာခေါ တရုဏရုက္ခဂစ္ဆပရိယာယနာမော ပဂုမ္ဗော အတိဝိယ သဿိရိကော ဟောတိ, ဧဝမေဝ ခန္ဓာယတနာဒီဟိ သတိပဋ္ဌာနသမ္မပ္ပဓာနာဒီဟိ သီလသမာဓိက္ခန္ဓာဒီဟိ ဝါ နာနပ္ပကာရေဟိ အတ္ထပ္ပဘေဒပုပ္ဖေဟိ အတိဝိယ သဿိရိကတ္တာ တထူပမံ နိဗ္ဗာနဂါမိမဂ္ဂဒီပနတော နိဗ္ဗာနဂါမိံ ပရိယတ္တိဓမ္မဝရံ နေဝ လာဘဟေတု န သက္ကာရာဒိဟေတု, ကေဝလန္တု မဟာကရုဏာယ အဗ္ဘုဿာဟိတဟဒယော သတ္တာနံ ပရမဟိတာယ အဒေသယီတိ. ပရမံ ဟိတာယာတိ ဧတ္ထ စ ဂါထာဗန္ဓသုခတ္ထံ အနုနာသိကော. အယံ ပနတ္ထော – ပရမဟိတာယ နိဗ္ဗာနာယ အဒေသယီတိ.

Herein, this is the summary meaning: Just as in the young spring named the 'first summer,' in a dense forest with various trees, a thicket named 'a collection of young trees and plants,' with well-blossomed treetops and branches, is exceedingly glorious; even so, the excellent Dhamma of the scriptures, which leads to Nibbāna because it illuminates the path leading to Nibbāna, is comparable to that, being exceedingly glorious due to the flowers which are the various kinds of meanings—such as the aggregates, sense bases, and so on; the foundations of mindfulness, right strivings, and so on; or the aggregates of virtue, concentration, and so on. He did not teach it for the sake of gain, nor for the sake of honor and so on; but solely, with a heart impelled by great compassion, He taught for the supreme welfare of beings. And here in 'Paramaṃ hitāya,' the nasal is for the ease of composing the verse. This, however, is the meaning: He taught for the supreme welfare, for Nibbāna.

ဧဝံ ဘဂဝါ ဣမံ သုပုပ္ဖိတဂ္ဂဝနပ္ပဂုမ္ဗသဒိသံ ပရိယတ္တိဓမ္မံ ဝတွာ ဣဒါနိ တမေဝ နိဿာယ ဗုဒ္ဓါဓိဋ္ဌာနံ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ ဗုဒ္ဓေ’’တိ. တဿတ္ထော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ကေဝလံ ပန ဣဒမ္ပိ ယထာဝုတ္တပကာရပရိယတ္တိဓမ္မသင်္ခါတံ ဗုဒ္ဓေ ရတနံ ပဏီတန္တိ ဧဝံ ယောဇေတဗ္ဗံ. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus, the Blessed One, having spoken this Dhamma of the scriptures which is like a woodland thicket with well-blossomed treetops, now, relying on that very Dhamma, employs a statement of truth that has the Buddha as its foundation: 'This excellent jewel is in the Buddha...' Its meaning should be understood only in the way previously stated. However, it should be connected thus: This excellent jewel, known as the Dhamma of the scriptures of the kind described, is in the Buddha. The command of this verse, too, was accepted by non-human beings in one hundred thousand koṭis of world-systems.

ဝရော ဝရညူတိဂါထာဝဏ္ဏနာ

Exposition of the Verse 'The Best, the Knower of the Best'

၁၄. ဧဝံ ဘဂဝါ ပရိယတ္တိဓမ္မေန ဗုဒ္ဓါဓိဋ္ဌာနံ သစ္စံ ဝတွာ ဣဒါနိ လောကုတ္တရဓမ္မေန ဝတ္တုမာရဒ္ဓေါ ‘‘ဝရော ဝရညူ’’တိ. တတ္ထ ဝရောတိ ပဏီတာဓိမုတ္တိကေဟိ ဣစ္ဆိတော ‘‘အဟော ဝတ မယမ္ပိ ဧဝရူပါ အဿာမာ’’တိ, ဝရဂုဏယောဂတော ဝါ ဝရော ဥတ္တမော သေဋ္ဌောတိ အတ္ထော. ဝရညူတိ [Pg.162] နိဗ္ဗာနညူ. နိဗ္ဗာနဉှိ သဗ္ဗဓမ္မာနံ ဥတ္တမဋ္ဌေန ဝရံ, တဉ္စေသ ဗောဓိမူလေ သယံ ပဋိဝိဇ္ဈိတွာ အညာသိ. ဝရဒေါတိ ပဉ္စဝဂ္ဂိယဘဒ္ဒဝဂ္ဂိယဇဋိလာဒီနံ အညေသဉ္စ ဒေဝမနုဿာနံ နိဗ္ဗေဓဘာဂိယဝါသနာဘာဂိယဝရဓမ္မဒါယီတိ အတ္ထော. ဝရာဟရောတိ ဝရဿ မဂ္ဂဿ အာဟဋတ္တာ ဝရာဟရောတိ ဝုစ္စတိ. သော ဟိ ဘဂဝါ ဒီပင်္ကရတော ပဘုတိ သမတိံသ ပါရမိယော ပူရေန္တော ပုဗ္ဗကေဟိ သမ္မာသမ္ဗုဒ္ဓေဟိ အနုယာတံ ပုရာဏမဂ္ဂဝရမာဟရိ, တေန ‘‘ဝရာဟရော’’တိ ဝုစ္စတိ.

14. Thus, the Blessed One, having spoken the truth which has the Buddha as its foundation by means of the scriptural teaching, now began to speak by means of the supramundane teaching: “The Best, the Knower of the Best.” Herein, “the Best” (varo) means what is desired by those inclined toward excellence, thinking, “Oh, if only we too could be like this!” Or, it signifies the excellent, the supreme, due to its connection with excellent qualities. “The Knower of the Best” (varaññū) means the knower of Nibbāna. For Nibbāna is the best of all dhammas in the sense of being supreme, and he himself penetrated and knew it at the root of the Bodhi tree. “The Giver of the Best” (varado) means the giver of the excellent Dhamma, which is conducive to penetration and connected with the potential for liberation, to beings such as the group of five, the Bhaddavaggiyas, the matted-hair ascetics, and other devas and humans. “The Bearer of the Best” (varāharo) is so called because he brought the excellent path. For the Blessed One, fulfilling the thirty perfections from the time of Dīpaṅkara, brought forth the ancient, excellent path followed by previous Perfectly Self-Enlightened Ones. Therefore, he is called “the Bearer of the Best.”

အပိစ သဗ္ဗညုတညာဏပ္ပဋိလာဘေန ဝရော, နိဗ္ဗာနသစ္ဆိကိရိယာယ ဝရညူ, သတ္တာနံ ဝိမုတ္တိသုခဒါနေန ဝရဒေါ, ဥတ္တမပဋိပဒါဟရဏေန ဝရာဟရော. ဧတေဟိ လောကုတ္တရဂုဏေဟိ အဓိကဿ ကဿစိ ဂုဏဿ အဘာဝတော အနုတ္တရော.

Furthermore, he is the Best through the attainment of omniscient knowledge. He is the Knower of the Best through the realization of Nibbāna. He is the Giver of the Best through giving the happiness of liberation to beings. He is the Bearer of the Best through bringing the highest practice. Because there is no quality in anyone higher than these supramundane qualities, he is unsurpassed.

အပရော နယော – ဝရော ဥပသမာဓိဋ္ဌာနပရိပူရဏေန, ဝရညူ ပညာဓိဋ္ဌာနပရိပူရဏေန, ဝရဒေါ စာဂါဓိဋ္ဌာနပရိပူရဏေန, ဝရာဟရော သစ္စာဓိဋ္ဌာနပရိပူရဏေန, ဝရံ မဂ္ဂသစ္စမာဟရီတိ. တထာ ဝရော ပုညုဿယေန, ဝရညူ ပညုဿယေန, ဝရဒေါ ဗုဒ္ဓဘာဝတ္ထိကာနံ တဒုပါယသမ္ပဒါနေန, ဝရာဟရော ပစ္စေကဗုဒ္ဓဘာဝတ္ထိကာနံ တဒုပါယာဟရဏေန, အနုတ္တရော တတ္ထ တတ္ထ အသဒိသတာယ, အတ္တနာ ဝါ အနာစရိယကော ဟုတွာ ပရေသံ အာစရိယဘာဝေန, ဓမ္မဝရံ အဒေသယိ သာဝကဘာဝတ္ထိကာနံ တဒတ္ထာယ သွာက္ခာတတာဒိဂုဏယုတ္တဿ ဓမ္မဝရဿ ဒေသနတော. သေသံ ဝုတ္တနယမေဝါတိ.

Another method: He is the Best by fulfilling the foundation of serenity; the Knower of the Best by fulfilling the foundation of wisdom; the Giver of the Best by fulfilling the foundation of generosity; the Bearer of the Best by fulfilling the foundation of truth, in that he brought the supreme truth of the path. Similarly, he is the Best by the abundance of merit; the Knower of the Best by the abundance of wisdom; the Giver of the Best by providing the means for those aspiring to Buddhahood; the Bearer of the Best by bringing the means for those aspiring to Paccekabuddhahood. He is the Unsurpassed One by being unequalled in these various respects, or by being himself without a teacher while being a teacher to others. He taught the excellent Dhamma to those aspiring to discipleship for their benefit, by teaching the excellent Dhamma endowed with qualities such as being well-proclaimed. The rest is as explained before.

ဧဝံ ဘဂဝါ နဝဝိဓေန လောကုတ္တရဓမ္မေန အတ္တနော ဂုဏံ ဝတွာ ဣဒါနိ တမေဝ ဂုဏံ နိဿာယ ဗုဒ္ဓါဓိဋ္ဌာနံ သစ္စဝစနံ ပယုဉ္ဇတိ ‘‘ဣဒမ္ပိ ဗုဒ္ဓေ’’တိ. တဿတ္ထော ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ကေဝလံ ပန ယံ ဝရံ လောကုတ္တရဓမ္မံ ဧသ အညာသိ, ယဉ္စ အဒါသိ, ယဉ္စ အာဟရိ, ယဉ္စ ဒေသေသိ, ဣဒမ္ပိ ဗုဒ္ဓေ ရတနံ ပဏီတန္တိ ဧဝံ ယောဇေတဗ္ဗံ. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus, having proclaimed his own virtues by means of the ninefold supramundane Dhamma, the Blessed One now, relying on those very virtues, utters a statement of truth founded on the Buddha: 'This excellent jewel is in the Buddha...' Its meaning should be understood in the way previously stated. However, it should be connected thus: that excellent supramundane Dhamma which he knew, which he gave, which he brought, and which he taught—this too is the precious, excellent jewel in the Buddha. Regarding this verse too, the command was received by non-human beings in one hundred thousand koṭis of world-systems.

ခီဏန္တိဂါထာဝဏ္ဏနာ

Exposition of the Verse beginning 'Khīṇaṃ'

၁၅. ဧဝံ ဘဂဝါ ပရိယတ္တိဓမ္မဉ္စ နဝလောကုတ္တရဓမ္မဉ္စ နိဿာယ ဒွီဟိ ဂါထာဟိ ဗုဒ္ဓါဓိဋ္ဌာနံ သစ္စံ ဝတွာ ဣဒါနိ ယေ တံ ပရိယတ္တိဓမ္မံ အဿောသုံ, သုတာနုသာရေန [Pg.163] စ ပဋိပဇ္ဇိတွာ နဝပ္ပကာရမ္ပိ လောကုတ္တရဓမ္မံ အဓိဂမိံသု, တေသံ အနုပါဒိသေသနိဗ္ဗာနပတ္တိဂုဏံ နိဿာယ ပုန သံဃာဓိဋ္ဌာနံ သစ္စံ ဝတ္တုမာရဒ္ဓေါ ‘‘ခီဏံ ပုရာဏ’’န္တိ. တတ္ထ ခီဏန္တိ သမုစ္ဆိန္နံ. ပုရာဏန္တိ ပုရာတနံ. နဝန္တိ သမ္ပတိ ဝတ္တမာနံ. နတ္ထိ သမ္ဘဝန္တိ အဝိဇ္ဇမာနပါတုဘာဝံ. ဝိရတ္တစိတ္တာတိ ဝီတရာဂစိတ္တာ. အာယတိကေ ဘဝသ္မိန္တိ အနာဂတမဒ္ဓါနံ ပုနဗ္ဘဝေ. တေတိ ယေသံ ခီဏံ ပုရာဏံ နဝံ နတ္ထိ သမ္ဘဝံ, ယေ စ အာယတိကေ ဘဝသ္မိံ ဝိရတ္တစိတ္တာ, တေ ခီဏာသဝါ ဘိက္ခူ. ခီဏဗီဇာတိ ဥစ္ဆိန္နဗီဇာ. အဝိရူဠှိဆန္ဒာတိ ဝိရူဠှိဆန္ဒဝိရဟိတာ. နိဗ္ဗန္တီတိ ဝိဇ္ဈာယန္တိ. ဓီရာတိ ဓိတိသမ္ပန္နာ. ယထာယံ ပဒီပေါတိ အယံ ပဒီပေါ ဝိယ.

15. Thus, the Blessed One, relying on the Dhamma of learning and the ninefold supramundane Dhamma, having spoken in two verses the truth established in the Buddha, now began to speak the truth established in the Saṅgha with the words, “The old is exhausted.” He did so relying on the quality of attaining Nibbāna without remaining kamma-born aggregates, with regard to those who heard that Dhamma of learning and, having practiced in accordance with what was heard, attained the ninefold supramundane Dhamma. Therein, “exhausted” means completely eradicated. “The old” means the old kamma. “New” means the presently occurring kamma. “There is no arising” means it does not cause rebirth to manifest. “With minds detached” means with minds free from craving for new existence. “In future existence” means in a future time, in a new existence. “They” refers to those for whom the old is exhausted, for whom there is no new arising, and who are detached in mind from future existence—they are the monks whose taints are destroyed. “With seeds destroyed” means with seeds cut off. “Without desire for growth” means devoid of the desire to grow. “They are extinguished” means they are quenched. “The wise” means those endowed with wisdom. “Just as this lamp” means like this lamp.

ကိံ ဝုတ္တံ ဟောတိ? ယံ တံ သတ္တာနံ ဥပ္ပဇ္ဇိတွာ နိရုဒ္ဓမ္ပိ ပုရာဏံ အတီတကာလိကံ ကမ္မံ တဏှာသိနေဟဿ အပ္ပဟီနတ္တာ ပဋိသန္ဓိအာဟရဏသမတ္ထတာယ အခီဏံယေဝ ဟောတိ, တံ ပုရာဏံ ကမ္မံ ယေသံ အရဟတ္တမဂ္ဂေန တဏှာသိနေဟဿ သောသိတတ္တာ အဂ္ဂိနာ ဒဍ္ဎဗီဇမိဝ အာယတိံ ဝိပါကဒါနာသမတ္ထတာယ ခီဏံ. ယဉ္စ နေသံ ဗုဒ္ဓပူဇာဒိဝသေန ဣဒါနိ ပဝတ္တမာနံ ကမ္မံ နဝန္တိ ဝုစ္စတိ, တဉ္စ တဏှာပဟာနေနေဝ ဆိန္နမူလပါဒပပုပ္ဖမိဝ အာယတိံ ဖလဒါနာသမတ္ထတာယ ယေသံ နတ္ထိ သမ္ဘဝံ, ယေ စ တဏှာပဟာနေနေဝ အာယတိကေ ဘဝသ္မိံ ဝိရတ္တစိတ္တာ, တေ ခီဏာသဝါ ဘိက္ခူ ‘‘ကမ္မံ ခေတ္တံ ဝိညာဏံ ဗီဇ’’န္တိ (အ. နိ. ၃.၇၇) ဧတ္ထ ဝုတ္တဿ ပဋိသန္ဓိဝိညာဏဿ ကမ္မက္ခယေနေဝ ခီဏတ္တာ ခီဏဗီဇာ. ယောပိ ပုဗ္ဗေ ပုနဗ္ဘဝသင်္ခါတာယ ဝိရူဠှိယာ ဆန္ဒော အဟောသိ. တဿပိ သမုဒယပ္ပဟာနေနေဝ ပဟီနတ္တာ ပုဗ္ဗေ ဝိယ စုတိကာလေ အသမ္ဘဝေန အဝိရူဠှိဆန္ဒာ ဓိတိသမ္ပန္နတ္တာ ဓီရာ စရိမဝိညာဏနိရောဓေန ယထာယံ ပဒီပေါ နိဗ္ဗုတော, ဧဝံ နိဗ္ဗန္တိ, ပုန ‘‘ရူပိနော ဝါ အရူပိနော ဝါ’’တိ ဧဝမာဒိံ ပညတ္တိပထံ အစ္စေန္တီတိ. တသ္မိံ ကိရ သမယေ နဂရဒေဝတာနံ ပူဇနတ္ထာယ ဇာလိတေသု ပဒီပေသု ဧကော ပဒီပေါ ဝိဇ္ဈာယိ, တံ ဒဿေန္တော အာဟ ‘‘ယထာယံ ပဒီပေါ’’တိ.

What is meant by this? For beings, that old kamma associated with the past, though it has arisen and ceased, is not yet exhausted because the adhesive of craving has not been abandoned, and thus it is capable of bringing about rebirth-linking. For those, however, by whom the adhesive of craving has been dried up by the path of Arahantship, that old kamma is exhausted, incapable of giving its fruit in the future, like a seed scorched by fire. And whatever kamma is presently occurring for them, by way of honoring the Buddha and so on, is called ‘new.’ That too, due to the very abandonment of craving, is incapable of giving fruit in the future, like a flower on a tree with its root cut; for them there is no arising of a new existence. And those who, through the very abandonment of craving, have minds detached from future existence—they are the monks whose taints are destroyed. In the statement, “Kamma is the field, consciousness the seed,” because the rebirth-linking consciousness spoken of is exhausted through the exhaustion of kamma, they are called ‘those with destroyed seeds.’ And whatever desire there was previously for growth, known as renewed existence, that desire too, having been abandoned through the abandonment of its origin, they are without desire for growth, as there is no arising at the time of death as there was before. Because they are endowed with wisdom, they are wise. Through the cessation of the final consciousness, they are extinguished just as this lamp is extinguished. They transcend the path of designation such as ‘those with form’ or ‘those without form.’ It is said that at that time, among the lamps lit to honor the city deities, one lamp was extinguished. Pointing to it, he said, “Just as this lamp…”

ဧဝံ ဘဂဝါ ယေ တံ ပုရိမာဟိ ဒွီဟိ ဂါထာဟိ ဝုတ္တံ ပရိယတ္တိဓမ္မံ အဿောသုံ, သုတာနုသာရေန စ ပဋိပဇ္ဇိတွာ နဝပ္ပကာရမ္ပိ လောကုတ္တရဓမ္မံ အဓိဂမိံသု, တေသံ အနုပါဒိသေသနိဗ္ဗာနပတ္တိဂုဏံ ဝတွာ ဣဒါနိ တမေဝ ဂုဏံ နိဿာယ သံဃာဓိဋ္ဌာနံ သစ္စဝစနံ ပယုဉ္ဇန္တော ဒေသနံ သမာပေသိ ‘‘ဣဒမ္ပိ သံဃေ’’တိ. တဿတ္ထော [Pg.164] ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ကေဝလံ ပန ဣဒမ္ပိ ယထာဝုတ္တေန ပကာရေန ခီဏာသဝဘိက္ခူနံ နိဗ္ဗာနသင်္ခါတံ သံဃေ ရတနံ ပဏီတန္တိ ဧဝံ ယောဇေတဗ္ဗံ. ဣမိဿာပိ ဂါထာယ အာဏာ ကောဋိသတသဟဿစက္ကဝါဠေသု အမနုဿေဟိ ပဋိဂ္ဂဟိတာတိ.

Thus, the Blessed One, having spoken of the quality of attaining Nibbāna without remaining kamma-born aggregates for those who heard the Dhamma of learning spoken in the two previous verses and, having practiced in accordance with what was heard, attained the ninefold supramundane Dhamma, now, relying on that very quality, concluded the teaching by employing a statement of truth established in the Saṅgha: “This too is in the Saṅgha.” Its meaning should be understood in the same way as previously explained. However, it should be construed thus: This excellent jewel, known as Nibbāna, is in the Saṅgha of monks whose taints are destroyed in the aforesaid manner. Regarding this verse too, its command was received by non-human beings in a hundred thousand koṭis of world-systems.

ဒေသနာပရိယောသာနေ ရာဇကုလဿ သောတ္ထိ အဟောသိ, သဗ္ဗူပဒ္ဒဝါ ဝူပသမိံသု, စတုရာသီတိယာ ပါဏသဟဿာနံ ဓမ္မာဘိသမယော အဟောသိ.

At the conclusion of the teaching, there was well-being for the royal family. All misfortunes subsided. There was an attainment of the Dhamma for eighty-four thousand beings.

ယာနီဓာတိဂါထာတ္တယဝဏ္ဏနာ

The Commentary on the Three Verses Beginning 'Yānīdha'

၁၆. အထ သက္ကော ဒေဝါနမိန္ဒော ‘‘ဘဂဝတာ ရတနတ္တယဂုဏံ နိဿာယ သစ္စဝစနံ ပယုဉ္ဇမာနေန နာဂရဿ သောတ္ထိ ကတာ, မယာပိ နာဂရဿ သောတ္ထိတ္ထံ ရတနတ္တယဂုဏံ နိဿာယ ကိဉ္စိ ဝတ္တဗ္ဗ’’န္တိ စိန္တေတွာ အဝသာနေ ဂါထာတ္တယံ အဘာသိ ‘‘ယာနီဓ ဘူတာနီ’’တိ တတ္ထ ယသ္မာ ဗုဒ္ဓေါ ယထာ လောကဟိတတ္ထာယ ဥဿုက္ကံ အာပန္နေဟိ အာဂန္တဗ္ဗံ, တထာ အာဂတတော ယထာ စ တေဟိ ဂန္တဗ္ဗံ, တထာ ဂတတော ယထာ စ တေဟိ အာဇာနိတဗ္ဗံ, တထာ အာဇာနနတော, ယထာ စ ဇာနိတဗ္ဗံ, တထာ ဇာနနတော, ယဉ္စ တထေဝ ဟောတိ, တဿ ဂဒနတော စ ‘‘တထာဂတော’’တိ ဝုစ္စတိ. ယသ္မာ စ သော ဒေဝမနုဿေဟိ ပုပ္ဖဂန္ဓာဒိနာ ဗဟိ နိဗ္ဗတ္တေန ဥပကာရကေန, ဓမ္မာနုဓမ္မပဋိပတ္တာဒိနာ စ အတ္တနိ နိဗ္ဗတ္တေန အတိဝိယ ပူဇိတော, တသ္မာ သက္ကော ဒေဝါနမိန္ဒော သဗ္ဗံ ဒေဝပရိသံ အတ္တနာ သဒ္ဓိံ သမ္ပိဏ္ဍေတွာ အာဟ ‘‘တထာဂတံ ဒေဝမနုဿပူဇိတံ, ဗုဒ္ဓံ နမဿာမ သုဝတ္ထိ ဟောတူ’’တိ.

16. Then Sakka, the lord of the devas, thought, 'The Blessed One, relying on the virtues of the Triple Gem and uttering words of truth, has brought about well-being for the city. I too, for the well-being of the city, relying on the virtues of the Triple Gem, should say something.' Having thought thus, at the conclusion, he spoke a group of three verses beginning, 'Whatever beings are here.' Therein, because the Buddha has come in such a way as he should have come for those who have undertaken the effort for the welfare of the world; and has gone in such a way as they should have gone; and has understood in such a way as they should have understood; and knows in such a way as one should know; and because he speaks of that which is just so, he is called 'Tathāgata.' And because he is exceedingly honored by devas and humans with external requisites such as flowers and scents, and with internal practice such as the practice in conformity with the Dhamma, therefore Sakka, the lord of the devas, gathering the entire assembly of devas together with himself, said, 'We pay homage to the Tathāgata, the Buddha, honored by devas and humans—may there be well-being!'

၁၇. ယသ္မာ ပန ဓမ္မေ မဂ္ဂဓမ္မော ယထာ ယုဂနဒ္ဓသမထဝိပဿနာဗလေန ဂန္တဗ္ဗံ ကိလေသပက္ခံ သမုစ္ဆိန္ဒန္တေန, တထာ ဂတောတိ တထာဂတော. နိဗ္ဗာနဓမ္မောပိ ယထာ ဂတော ပညာယ ပဋိဝိဒ္ဓေါ သဗ္ဗဒုက္ခပ္ပဋိဝိဃာတာယ သမ္ပဇ္ဇတိ, ဗုဒ္ဓါဒီဟိ တထာ အဝဂတော, တသ္မာ ‘‘တထာဂတော’’တွေဝ ဝုစ္စတိ. ယသ္မာ စ သံဃောပိ ယထာ အတ္တဟိတာယ ပဋိပန္နေဟိ ဂန္တဗ္ဗံ တေန တေန မဂ္ဂေန, တထာ ဂတောတိ ‘‘တထာဂတော’’တွေဝ ဝုစ္စတိ. တသ္မာ အဝသေသဂါထာဒွယေပိ တထာဂတံ ဓမ္မံ နမဿာမ သုဝတ္ထိ ဟောတု, တထာဂတံ သံဃံ နမဿာမ သုဝတ္ထိ ဟောတူတိ ဝုတ္တံ. သေသံ ဝုတ္တနယမေဝါတိ.

17. Furthermore, because in the Dhamma, the path-Dhamma is gone to (`gata`) in such a way (`tathā`) as it should be by one who, with the power of serenity and insight yoked together, has thoroughly cut off the faction of defilements, it is called 'Tathāgata.' The Nibbāna-Dhamma, too, is penetrated by wisdom as it truly is; it conduces to the removal of all suffering; it is gone to without deviation (`tathā avagato`) by the Buddhas and other noble ones; therefore, it is called 'Tathāgata.' And because the Saṅgha also goes without deviation (`tathā gato`) by this or that path, in such a way as it should be gone to by persons practicing for their own welfare, it is called 'Tathāgata.' Therefore, in the remaining two verses, it is said: 'We pay homage to the Dhamma, which has been arrived at without deviation (`tathāgataṃ`)—may there be well-being! We pay homage to the Saṅgha, which has been arrived at without deviation (`tathāgataṃ`)—may there be well-being!' The rest is in the manner already stated.

ဧဝံ [Pg.165] သက္ကော ဒေဝါနမိန္ဒော ဣမံ ဂါထာတ္တယံ ဘာသိတွာ ဘဂဝန္တံ ပဒက္ခိဏံ ကတွာ ဒေဝပုရမေဝ ဂတော သဒ္ဓိံ ဒေဝပရိသာယ. ဘဂဝါ ပန တဒေဝ ရတနသုတ္တံ ဒုတိယဒိဝသေပိ ဒေသေသိ, ပုန စတုရာသီတိယာ ပါဏသဟဿာနံ ဓမ္မာဘိသမယော အဟောသိ, ဧဝံ ယာဝ သတ္တမဒိဝသံ ဒေသေသိ, ဒိဝသေ ဒိဝသေ တထေဝ ဓမ္မာဘိသမယော အဟောသိ. ဘဂဝါ အဍ္ဎမာသမေဝ ဝေသာလိယံ ဝိဟရိတွာ ရာဇူနံ ‘‘ဂစ္ဆာမာ’’တိ ပဋိဝေဒေသိ. တတော ရာဇာနော ဒိဂုဏေန သက္ကာရေန ပုန တီဟိ ဒိဝသေဟိ ဘဂဝန္တံ ဂင်္ဂါတီရံ နယိံသု. ဂင်္ဂါယ နိဗ္ဗတ္တာ နာဂရာဇာနော စိန္တေသုံ ‘‘မနုဿာ တထာဂတဿ သက္ကာရံ ကရောန္တိ, မယံ ကိံ န ကရိဿာမာ’’တိ သုဝဏ္ဏရဇတမဏိမယာ နာဝါယော မာပေတွာ သုဝဏ္ဏရဇတမဏိမယေ ဧဝ ပလ္လင်္ကေ ပညပေတွာ ပဉ္စဝဏ္ဏပဒုမသဉ္ဆန္နံ ဥဒကံ ကရိတွာ ‘‘အမှာကံ အနုဂ္ဂဟံ ကရောထာ’’တိ ဘဂဝန္တံ ယာစိံသု. ဘဂဝါ အဓိဝါသေတွာ ရတနနာဝမာရူဠှော, ပဉ္စ စ ဘိက္ခုသတာနိ ပဉ္စသတံ နာဝါယော အဘိရူဠှာ. နာဂရာဇာနော ဘဂဝန္တံ သဒ္ဓိံ ဘိက္ခုသံဃေန နာဂဘဝနံ ပဝေသေသုံ. တတြ သုဒံ ဘဂဝါ သဗ္ဗရတ္တိံ နာဂပရိသာယ ဓမ္မံ ဒေသေသိ. ဒုတိယဒိဝသေ ဒိဗ္ဗေဟိ ခါဒနီယဘောဇနီယေဟိ မဟာဒါနံ အကံသု, ဘဂဝါ အနုမောဒိတွာ နာဂဘဝနာ နိက္ခမိ.

Thus Sakka, the lord of the devas, having spoken this group of three verses and having circumambulated the Blessed One keeping him to the right, went to the deva world itself together with the assembly of devas. The Blessed One, for his part, taught that same Ratanasutta on the second day as well, and again, for eighty-four thousand living beings, there was the realization of the Dhamma. In this way, he taught for up to seven days, and on each day, there was the realization of the Dhamma in the same way. The Blessed One, having dwelt in Vesālī for half a month, informed the kings, 'We shall go.' Then the kings, with twofold honor, in three days led the Blessed One to the bank of the Ganges. The nāga kings who had arisen in the Ganges thought, 'Humans are making offerings to the Tathāgata, why should we not do so?' Having created boats made of gold, silver, and gems, and having prepared couches made of gold, silver, and gems, and having covered the water with five-colored lotuses, they requested the Blessed One, saying, 'Grant us your favor.' The Blessed One, having consented, boarded the jeweled boat, and five hundred bhikkhus boarded five hundred boats. The nāga kings led the Blessed One together with the Sangha of bhikkhus into the nāga abode. There, the Blessed One taught the Dhamma to the assembly of nāgas throughout the whole night. On the second day, they made a great offering with divine foods, hard and soft. The Blessed One, having given the anumodanā, departed from the nāga abode.

ဘူမဋ္ဌာ ဒေဝါ ‘‘မနုဿာ စ နာဂါ စ တထာဂတဿ သက္ကာရံ ကရောန္တိ, မယံ ကိံ န ကရိဿာမာ’’တိ စိန္တေတွာ ဝနပ္ပဂုမ္ဗရုက္ခပဗ္ဗတာဒီသု ဆတ္တာတိဆတ္တာနိ ဥက္ခိပိံသု. ဧတေနေဝ ဥပါယေန ယာဝ အကနိဋ္ဌဗြဟ္မဘဝနံ, တာဝ မဟာသက္ကာရဝိသေသော နိဗ္ဗတ္တိ. ဗိမ္ဗိသာရောပိ လိစ္ဆဝီဟိ အာဂတကာလေ ကတသက္ကာရတော ဒိဂုဏမကာသိ. ပုဗ္ဗေ ဝုတ္တနယေနေဝ ပဉ္စဟိ ဒိဝသေဟိ ဘဂဝန္တံ ရာဇဂဟံ အာနေသိ.

The earth-dwelling devas, thinking, 'Humans and nāgas are making offerings to the Tathāgata, why should we not do so?' raised canopies upon canopies over the forests, thickets, trees, mountains, and so on. By this same method, an extraordinary great offering came to be, extending as far as the Akaniṭṭha Brahma world. King Bimbisāra also made an offering twofold greater than the offering made by the Licchavis at the time of their arrival. In the same manner as stated before, in five days he brought the Blessed One to Rājagaha.

ရာဇဂဟမနုပ္ပတ္တေ ဘဂဝတိ ပစ္ဆာဘတ္တံ မဏ္ဍလမာဠေ သန္နိပတိတာနံ ဘိက္ခူနံ အယမန္တရကထာ ဥဒပါဒိ ‘‘အဟော ဗုဒ္ဓဿ ဘဂဝတော အာနုဘာဝေါ, ယံ ဥဒ္ဒိဿ ဂင်္ဂါယ ဩရတော စ ပါရတော စ အဋ္ဌယောဇနော ဘူမိဘာဂေါ နိန္နဉ္စ ထလဉ္စ သမံ ကတွာ ဝါလုကာယ ဩကိရိတွာ ပုပ္ဖေဟိ သဉ္ဆန္နော, ယောဇနပ္ပမာဏံ ဂင်္ဂါယ ဥဒကံ နာနာဝဏ္ဏေဟိ ပဒုမေဟိ သဉ္ဆန္နံ, ယာဝ အကနိဋ္ဌဘဝနံ, တာဝ ဆတ္တာတိဆတ္တာနိ ဥဿိတာနီ’’တိ. ဘဂဝါ တံ ပဝတ္တိံ ဉတွာ ဂန္ဓကုဋိတော နိက္ခမိတွာ တင်္ခဏာနုရူပေန ပါဋိဟာရိယေန ဂန္တွာ မဏ္ဍလမာဠေ ပညတ္တဝရဗုဒ္ဓါသနေ နိသီဒိ. နိသဇ္ဇ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသိ – ‘‘ကာယ နုတ္ထ, ဘိက္ခဝေ, ဧတရဟိ ကထာယ သန္နိသိန္နာ’’တိ. ဘိက္ခူ သဗ္ဗံ [Pg.166] အာရောစေသုံ ဘဂဝါ ဧတဒဝေါစ – ‘‘န, ဘိက္ခဝေ, အယံ ပူဇာဝိသေသော မယှံ ဗုဒ္ဓါနုဘာဝေန နိဗ္ဗတ္တော, န နာဂဒေဝဗြဟ္မာနုဘာဝေန, အပိစ ခေါ ပုဗ္ဗေ အပ္ပမတ္တကပရိစ္စာဂါနုဘာဝေန နိဗ္ဗတ္တော’’တိ. ဘိက္ခူ အာဟံသု ‘‘န မယံ, ဘန္တေ, တံ အပ္ပမတ္တကံ ပရိစ္စာဂံ ဇာနာမ, သာဓု နော ဘဂဝါ တထာ ကထေတု, ယထာ မယံ တံ ဇာနေယျာမာ’’တိ.

When the Blessed One had arrived at Rājagaha, after the meal, this conversation arose among the bhikkhus who had assembled in the circular hall: 'Oh, the spiritual power of the Blessed One, the Buddha! On his account, an area of land of eight yojanas on this side and the far side of the Ganges—both the low-lying and high ground—was made level, strewn with sand, and covered with flowers. The water of the Ganges for a measure of one yojana was covered with lotuses of various colors, and canopies upon canopies were raised as far as the Akaniṭṭha abode.' The Blessed One, knowing of that event, departed from the Perfumed Chamber and, having gone with a miracle appropriate for that moment, sat down in the circular hall on the excellent Buddha-seat that had been prepared. Having sat down, the Blessed One addressed the bhikkhus: 'Bhikkhus, for the sake of what talk are you now sitting together?' The bhikkhus related everything. The Blessed One said this: 'Bhikkhus, this extraordinary offering did not come to be through my power as a Buddha, nor through the power of nāgas, devas, or Brahmās. But rather, it came to be through the power of a small act of giving in the past.' The bhikkhus said, 'Venerable sir, we do not know of that small act of giving. It would be good, venerable sir. May the Blessed One so explain it to us that we may know it.'

ဘဂဝါ အာဟ – ဘူတပုဗ္ဗံ, ဘိက္ခဝေ, တက္ကသိလာယံ သင်္ခေါ နာမ ဗြာဟ္မဏော အဟောသိ. တဿ ပုတ္တော သုသီမော နာမ မာဏဝေါ သောဠသဝဿုဒ္ဒေသိကော ဝယေန. သော ဧကဒိဝသံ ပိတရံ ဥပသင်္ကမိတွာ အဘိဝါဒေတွာ ဧကမန္တံ အဋ္ဌာသိ. အထ တံ ပိတာ အာဟ ‘‘ကိံ, တာတ, သုသီမာ’’တိ? သော အာဟ ‘‘ဣစ္ဆာမဟံ, တာတ, ဗာရာဏသိံ ဂန္တွာ သိပ္ပံ ဥဂ္ဂဟေတု’’န္တိ. ‘‘တေန ဟိ, တာတ, သုသီမ, အသုကော နာမ ဗြာဟ္မဏော မမ သဟာယကော, တဿ သန္တိကံ ဂန္တွာ ဥဂ္ဂဏှာဟီ’’တိ ကဟာပဏသဟဿံ အဒါသိ. သော တံ ဂဟေတွာ မာတာပိတရော အဘိဝါဒေတွာ အနုပုဗ္ဗေန ဗာရာဏသိံ ဂန္တွာ ဥပစာရယုတ္တေန ဝိဓိနာ အာစရိယံ ဥပသင်္ကမိတွာ အဘိဝါဒေတွာ အတ္တာနံ နိဝေဒေသိ. အာစရိယော ‘‘မမ သဟာယကဿ ပုတ္တော’’တိ မာဏဝံ သမ္ပဋိစ္ဆိတွာ သဗ္ဗံ ပါဟုနေယျဝတ္တမကာသိ. သော အဒ္ဓါနကိလမထံ ဝိနောဒေတွာ တံ ကဟာပဏသဟဿံ အာစရိယဿ ပါဒမူလေ ဌပေတွာ သိပ္ပံ ဥဂ္ဂဟေတုံ ဩကာသံ ယာစိ. အာစရိယော ဩကာသံ ကတွာ ဥဂ္ဂဏှာပေသိ.

The Blessed One said: 'Once upon a time, monks, in Takkasilā there was a brahmin named Saṅkha. He had a son, a young man named Susīma, who was sixteen years of age. One day, he approached his father, paid homage, and stood in a suitable place. Then his father said to him, 'What is it, dear Susīma?' He replied, 'Father, I wish to go to Bārāṇasī to learn the art.' 'In that case, dear Susīma, a certain brahmin is a friend of mine. Go to him and learn.' He gave him a thousand kahāpaṇas. Taking them, Susīma paid homage to his parents and, in due course, went to Bārāṇasī. Following the proper procedure, he approached the teacher, paid homage, and presented himself. The teacher, thinking, 'He is the son of my friend,' accepted the young man and performed all the duties of hospitality for him. After recovering from the fatigue of the journey, Susīma placed the thousand kahāpaṇas at the teacher's feet and requested the opportunity to learn the art. The teacher granted the opportunity and had him taught.'

သော လဟုဉ္စ ဂဏှန္တော, ဗဟုဉ္စ ဂဏှန္တော, ဂဟိတဂဟိတဉ္စ သုဝဏ္ဏဘာဇနေ ပက္ခိတ္တတေလမိဝ အဝိနဿမာနံ ဓာရေန္တော, ဒွါဒသဝဿိကံ သိပ္ပံ ကတိပယမာသေနေဝ ပရိယောသာပေသိ. သော သဇ္ဈာယံ ကရောန္တော အာဒိမဇ္ဈံယေဝ ပဿတိ, နော ပရိယောသာနံ. အထ အာစရိယံ ဥပသင်္ကမိတွာ အာဟ ‘‘ဣမဿ သိပ္ပဿ အာဒိမဇ္ဈမေဝ ပဿာမိ, နော ပရိယောသာန’’န္တိ. အာစရိယော အာဟ ‘‘အဟမ္ပိ, တာတ, ဧဝမေဝါ’’တိ. အထ ကော, အာစရိယ, ဣမဿ သိပ္ပဿ ပရိယောသာနံ ဇာနာတီတိ? ဣသိပတနေ, တာတ, ဣသယော အတ္ထိ, တေ ဇာနေယျုန္တိ. တေ ဥပသင်္ကမိတွာ ပုစ္ဆာမိ, အာစရိယာတိ? ပုစ္ဆ, တာတ, ယထာသုခန္တိ. သော ဣသိပတနံ ဂန္တွာ ပစ္စေကဗုဒ္ဓေ ဥပသင်္ကမိတွာ ပုစ္ဆိ ‘‘အပိ, ဘန္တေ, ပရိယောသာနံ ဇာနာထာ’’တိ? အာမ, အာဝုသော, ဇာနာမာတိ. တံ မမ္ပိ သိက္ခာပေထာတိ. တေန ဟာဝုသော, ပဗ္ဗဇာဟိ, န သက္ကာ အပဗ္ဗဇိတေန သိက္ခာပေတုန္တိ. သာဓု, ဘန္တေ, ပဗ္ဗာဇေထ ဝါ မံ, ယံ ဝါ ဣစ္ဆထ, တံ ကတွာ ပရိယောသာနံ [Pg.167] ဇာနာပေထာတိ. တေ တံ ပဗ္ဗာဇေတွာ ကမ္မဋ္ဌာနေ နိယောဇေတုံ အသမတ္ထာ ‘‘ဧဝံ တေ နိဝါသေတဗ္ဗံ, ဧဝံ ပါရုပိတဗ္ဗ’’န္တိအာဒိနာ နယေန အာဘိသမာစာရိကံ သိက္ခာပေသုံ. သော တတ္ထ သိက္ခန္တော ဥပနိဿယသမ္ပန္နတ္တာ န စိရေနေဝ ပစ္စေကဗောဓိံ အဘိသမ္ဗုဇ္ဈိ. သကလဗာရာဏသိယံ ‘‘သုသီမပစ္စေကဗုဒ္ဓေါ’’တိ ပါကဋော အဟောသိ လာဘဂ္ဂယသဂ္ဂပ္ပတ္တော သမ္ပန္နပရိဝါရော. သော အပ္ပာယုကသံဝတ္တနိကဿ ကမ္မဿ ကတတ္တာ န စိရေနေဝ ပရိနိဗ္ဗာယိ. တဿ ပစ္စေကဗုဒ္ဓါ စ မဟာဇနကာယော စ သရီရကိစ္စံ ကတွာ ဓာတုယော ဂဟေတွာ နဂရဒွါရေ ထူပံ ပတိဋ္ဌာပေသုံ.

Learning both quickly and much, and retaining what he had learned so that it would not perish, like oil poured into a golden vessel, he completed in just a few months the art that takes twelve years. While reciting, he saw only the beginning and the middle, but not the end. Then he approached his teacher and said, 'Of this art, I see only the beginning and the middle, not the end.' The teacher replied, 'For me too, dear one, it is the same.' 'Then, teacher, who knows the end of this art?' 'At Isipatana, dear one, there are seers; they would know.' 'Shall I approach them and ask, teacher?' 'Ask, dear one, as you please.' So he went to Isipatana, approached the Paccekabuddhas, and asked, 'Venerable sirs, do you know the end?' 'Yes, friend, we know.' 'Then please teach me also.' 'In that case, friend, you must go forth; it is not possible to teach one who has not gone forth.' 'Very well, venerable sirs, ordain me, or do whatever you wish, and make known to me the end.' They ordained him, but being unable to engage him in meditation subjects, they taught him the rules of proper conduct, in the manner of 'Thus should you wear your lower robe, thus should you wear your upper robe,' and so on. While practicing there, due to being endowed with the supporting conditions, he very soon awakened to Paccekabodhi. Throughout all of Bārāṇasī, he became famous as 'Susīma the Paccekabuddha,' having reached the peak of gain and fame, and endowed with a retinue. Because he had performed a kamma that conduced to a short lifespan, he attained Parinibbāna not long after. The Paccekabuddhas and a great multitude of people performed his funeral rites, took his relics, and established a stupa at the city gate.

အထ ခေါ သင်္ခေါ ဗြာဟ္မဏော ‘‘ပုတ္တော မေ စိရဂတော, န စဿ ပဝတ္တိံ ဇာနာမီ’’တိ ပုတ္တံ ဒဋ္ဌုကာမော တက္ကသိလာယ နိက္ခမိတွာ အနုပုဗ္ဗေန ဗာရာဏသိံ ဂန္တွာ မဟာဇနကာယံ သန္နိပတိတံ ဒိသွာ ‘‘အဒ္ဓါ ဗဟူသု ဧကောပိ မေ ပုတ္တဿ ပဝတ္တိံ ဇာနိဿတီ’’တိ စိန္တေန္တော ဥပသင်္ကမိတွာ ပုစ္ဆိ ‘‘သုသီမော နာမ မာဏဝေါ ဣဓ အာဂတော အတ္ထိ, အပိ နု တဿ ပဝတ္တိံ ဇာနာထာ’’တိ? တေ ‘‘အာမ, ဗြာဟ္မဏ, ဇာနာမ, ဣမသ္မိံ နဂရေ ဗြာဟ္မဏဿ သန္တိကေ တိဏ္ဏံ ဝေဒါနံ ပါရဂူ ဟုတွာ ပစ္စေကဗုဒ္ဓါနံ သန္တိကေ ပဗ္ဗဇိတွာ ပစ္စေကဗုဒ္ဓေါ ဟုတွာ အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗာယိ, အယမဿ ထူပေါ ပတိဋ္ဌာပိတော’’တိ အာဟံသု. သော ဘူမိံ ဟတ္ထေန ပဟရိတွာ ရောဒိတွာ စ ပရိဒေဝိတွာ စ တံ စေတိယင်္ဂဏံ ဂန္တွာ တိဏာနိ ဥဒ္ဓရိတွာ ဥတ္တရသာဋကေန ဝါလုကံ အာနေတွာ ပစ္စေကဗုဒ္ဓစေတိယင်္ဂဏေ ဩကိရိတွာ ကမဏ္ဍလုတော ဥဒကေန သမန္တတော ဘူမိံ ပရိပ္ဖောသိတွာ ဝနပုပ္ဖေဟိ ပူဇံ ကတွာ ဥတ္တရသာဋကေန ပဋာကံ အာရောပေတွာ ထူပဿ ဥပရိ အတ္တနော ဆတ္တံ ဗန္ဓိတွာ ပက္ကာမီတိ.

Then the brahmin Saṅkha, thinking, 'My son has been gone a long time, and I have no news of him,' and desiring to see his son, set out from Takkasilā and, in due course, went to Bārāṇasī. Seeing a great multitude of people gathered, he thought, 'Surely, among so many, at least one will know what has become of my son.' Approaching them, he asked, 'Is there a young man named Susīma who has come here? Do you have any news of him?' They replied, 'Yes, brahmin, we know. In this city, having become a master of the three Vedas in the presence of a brahmin, he went forth in the presence of the Paccekabuddhas, became a Paccekabuddha, and attained Parinibbāna with the Nibbāna-element that is without remaining residue. This is his stupa, which has been established.' Striking the ground with his hand, weeping and lamenting, he went to that stupa enclosure, pulled out the grass, and brought sand in his upper garment, which he scattered in the Paccekabuddha's stupa enclosure. He sprinkled the ground all around with water from his water pot, made an offering with forest flowers, raised a banner with his upper garment, tied his own parasol above the stupa, and departed.

ဧဝံ အတီတံ ဒေသေတွာ ဇာတကံ ပစ္စုပ္ပန္နေန အနုသန္ဓေန္တော ဘိက္ခူနံ ဓမ္မကထံ ကထေသိ. ‘‘သိယာ ခေါ ပန ဝေါ, ဘိက္ခဝေ, ဧဝမဿ ‘အညော နူန တေန သမယေန သင်္ခေါ ဗြာဟ္မဏော အဟောသီ’တိ, န ခေါ ပနေတံ ဧဝံ ဒဋ္ဌဗ္ဗံ, အဟံ တေန သမယေန သင်္ခေါ ဗြာဟ္မဏော အဟောသိံ, မယာ သုသီမဿ ပစ္စေကဗုဒ္ဓဿ စေတိယင်္ဂဏေ တိဏာနိ ဥဒ္ဓဋာနိ, တဿ မေ ကမ္မဿ နိဿန္ဒေန အဋ္ဌယောဇနမဂ္ဂံ ဝိဂတခါဏုကဏ္ဋကံ ကတွာ သမံ သုဒ္ဓမကံသု. မယာ တတ္ထ ဝါလုကာ ဩကိဏ္ဏာ, တဿ မေ နိဿန္ဒေန အဋ္ဌယောဇနမဂ္ဂေ ဝါလုကံ ဩကိရိံသု. မယာ တတ္ထ ဝနကုသုမေဟိ ပူဇာ ကတာ, တဿ မေ နိဿန္ဒေန နဝယောဇနေ မဂ္ဂေ ထလေ စ ဥဒကေ စ နာနာပုပ္ဖေဟိ [Pg.168] ပုပ္ဖသန္ထရမကံသု. မယာ တတ္ထ ကမဏ္ဍလုဒကေန ဘူမိ ပရိပ္ဖောသိတာ, တဿ မေ နိဿန္ဒေန ဝေသာလိယံ ပေါက္ခရဝဿံ ဝဿိ. မယာ တသ္မိံ စေတိယေ ပဋာကာ အာရောပိတာ, ဆတ္တဉ္စ ဗဒ္ဓံ, တဿ မေ နိဿန္ဒေန ယာဝ အကနိဋ္ဌဘဝနာ ပဋာကာ စ အာရောပိတာ, ဆတ္တာတိဆတ္တာနိ စ ဥဿိတာနိ. ဣတိ ခေါ, ဘိက္ခဝေ, အယံ မယှံ ပူဇာဝိသေသော နေဝ ဗုဒ္ဓါနုဘာဝေန နိဗ္ဗတ္တော, န နာဂဒေဝဗြဟ္မာနုဘာဝေန, အပိစ ခေါ အပ္ပမတ္တကပရိစ္စာဂါနုဘာဝေန နိဗ္ဗတ္တော’’တိ. ဓမ္မကထာပရိယောသာနေ ဣမံ ဂါထမဘာသိ –

Having thus recounted the past, connecting the jātaka to the present, he gave a Dhamma talk to the monks. 'Monks, you might think, “Surely, someone else was the brahmin Saṅkha at that time.” But you should not see it thus. I myself was the brahmin Saṅkha at that time. I removed the grass from the courtyard of the shrine of the Paccekabuddha Susīma. As a result of that deed, they made an eight-yojana road free of stumps and thorns, smooth and clear. I scattered sand there. As a result of that deed, they scattered sand along the eight-yojana road. I made offerings of forest flowers there. As a result of that deed, they spread a carpet of various flowers along a nine-yojana road, both on land and in water. I sprinkled the ground with water from my water pot. As a result of that deed, a rain of lotuses fell upon Vesālī. I raised a banner at that shrine and set up a parasol. As a result of that deed, banners were raised up to the Akaniṭṭha realm, and parasols upon parasols were erected. Thus, monks, this special honor of mine was not produced by the power of a Buddha, nor by the power of nāgas, devas, or Brahmā, but rather by the power of a small relinquishment.' At the conclusion of the Dhamma talk, he spoke this verse:

‘‘မတ္တာသုခပရိစ္စာဂါ, ပဿေ စေ ဝိပုလံ သုခံ;

စဇေ မတ္တာသုခံ ဓီရော, သမ္ပဿံ ဝိပုလံ သုခ’’န္တိ. (ဓ. ပ. ၂၉၀);

If, by giving up a limited happiness, one might see an abundant happiness, the wise one, seeing the abundant happiness, should give up the limited happiness.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒကပါဌ-အဋ္ဌကထာယ

In the Paramatthajotikā, the Commentary on the Khuddakapāṭha:

ရတနသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Ratana Sutta is concluded.

၇. တိရောကုဋ္ဋသုတ္တဝဏ္ဏနာ

7. The Commentary on the Tirokuṭṭa Sutta

နိက္ခေပပ္ပယောဇနံ

The Purpose of its Placement

ဣဒါနိ ‘‘တိရောကုဋ္ဋေသု တိဋ္ဌန္တီ’’တိအာဒိနာ ရတနသုတ္တာနန္တရံ နိက္ခိတ္တဿ တိရောကုဋ္ဋသုတ္တဿ အတ္ထဝဏ္ဏနာက္ကမော အနုပ္ပတ္တော, တဿ ဣဓ နိက္ခေပပ္ပယောဇနံ ဝတွာ အတ္ထဝဏ္ဏနံ ကရိဿာမ.

Now, the turn for explaining the meaning of the Tirokuṭṭa Sutta, which was placed after the Ratana Sutta and begins with “standing outside the walls,” has arrived. Here, having stated the purpose of its placement, we will explain its meaning.

တတ္ထ ဣဒဉှိ တိရောကုဋ္ဋံ ဣမိနာ အနုက္ကမေန ဘဂဝတာ အဝုတ္တမ္ပိ ယာယံ ဣတော ပုဗ္ဗေ နာနပ္ပကာရေန ကုသလကမ္မပဋိပတ္တိ ဒဿိတာ, တတ္ထ ပမာဒံ အာပဇ္ဇမာနော နိရယတိရစ္ဆာနယောနီဟိ ဝိသိဋ္ဌတရေပိ ဌာနေ ဥပ္ပဇ္ဇမာနော ယသ္မာ ဧဝရူပေသု ပေတေသု ဥပ္ပဇ္ဇတိ, တသ္မာ န ဧတ္ထ ပမာဒေါ ကရဏီယောတိ ဒဿနတ္ထံ, ယေဟိ စ ဘူတေဟိ ဥပဒ္ဒုတာယ ဝေသာလိယာ ဥပဒ္ဒဝဝူပသမနတ္ထံ ရတနသုတ္တံ ဝုတ္တံ, တေသု ဧကစ္စာနိ ဧဝရူပါနီတိ ဒဿနတ္ထံ ဝါ ဝုတ္တန္တိ.

In this regard, although this Tirokuṭṭa Sutta was not spoken by the Blessed One in this sequence, it was included for the purpose of showing this: since a person who falls into negligence regarding the practice of wholesome kamma, which was taught previously in various ways, is reborn among such petas—even when reborn in a state more distinguished than the hells and the animal realm—therefore, negligence should not be practiced in this matter. Or, it was spoken for the purpose of showing that some of those beings by whom Vesālī was afflicted, for the pacification of which affliction the Ratana Sutta was spoken, were of this very kind.

ဣဒမဿ ဣဓ နိက္ခေပပ္ပယောဇနံ ဝေဒိတဗ္ဗံ.

This should be understood as the purpose for its placement here.

အနုမောဒနာကထာ

Discourse on Rejoicing

ယသ္မာ [Pg.169] ပနဿ အတ္ထဝဏ္ဏနာ –

Now, as for the explanation of its meaning—

‘‘ယေန ယတ္ထ ယဒါ ယသ္မာ, တိရောကုဋ္ဋံ ပကာသိတံ;

ပကာသေတွာန တံ သဗ္ဗံ, ကယိရမာနာ ယထာက္ကမံ;

သုကတာ ဟောတိ တသ္မာဟံ, ကရိဿာမိ တထေဝ တံ’’.

By whom, where, when, and for what reason the Tirokuṭṭa was taught; since explaining all that in due order is a good telling, therefore I shall do it just so.

ကေန ပနေတံ ပကာသိတံ, ကတ္ထ ကဒါ ကသ္မာ စာတိ? ဝုစ္စတေ – ဘဂဝတာ ပကာသိတံ, တံ ခေါ ပန ရာဇဂဟေ ဒုတိယဒိဝသေ ရညော မာဂဓဿ အနုမောဒနတ္ထံ. ဣမဿ စတ္ထဿ ဝိဘာဝနတ္ထံ အယမေတ္ထ ဝိတ္ထာရကထာ ကထေတဗ္ဗာ –

By whom was this taught, where, when, and for what reason? It is said—it was taught by the Blessed One. Moreover, it was spoken at Rājagaha, on the second day, as a blessing for the king of Magadha. To make the meaning of this clear, this detailed story should be told here—

ဣတော ဒွါနဝုတိကပ္ပေ ကာသိ နာမ နဂရံ အဟောသိ. တတ္ထ ဇယသေနော နာမ ရာဇာ. တဿ သိရိမာ နာမ ဒေဝီ, တဿာ ကုစ္ဆိယံ ဖုဿော နာမ ဗောဓိသတ္တော နိဗ္ဗတ္တိတွာ အနုပုဗ္ဗေန သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဇ္ဈိ. ဇယသေနော ရာဇာ ‘‘မမ ပုတ္တော အဘိနိက္ခမိတွာ ဗုဒ္ဓေါ ဇာတော, မယှမေဝ ဗုဒ္ဓေါ, မယှံ ဓမ္မော, မယှံ သံဃော’’တိ မမတ္တံ ဥပ္ပာဒေတွာ သဗ္ဗကာလံ သယမေဝ ဥပဋ္ဌဟတိ, န အညေသံ ဩကာသံ ဒေတိ.

Ninety-two aeons from this one, there was a city named Kāsi. There, there was a king named Jayasena. He had a queen named Sirimā. In her womb, the Bodhisatta named Phussa arose and, in due course, fully awakened to perfect enlightenment. King Jayasena, having generated possessiveness, thinking, "My son, having gone forth, has become a Buddha. The Buddha is mine alone, the Dhamma is mine, the Sangha is mine," attended to him himself at all times and did not give an opportunity to others.

ဘဂဝတော ကနိဋ္ဌဘာတရော ဝေမာတိကာ တယော ဘာတရော စိန္တေသုံ – ‘‘ဗုဒ္ဓါ နာမ သဗ္ဗလောကဟိတာယ ဥပ္ပဇ္ဇန္တိ, န စေကဿေဝတ္ထာယ, အမှာကဉ္စ ပိတာ အညေသံ ဩကာသံ န ဒေတိ, ကထံ နု မယံ လဘေယျာမ ဘဂဝန္တံ ဥပဋ္ဌာတု’’န္တိ. တေသံ ဧတဒဟောသိ – ‘‘ဟန္ဒ မယံ ကိဉ္စိ ဥပါယံ ကရောမာ’’တိ. တေ ပစ္စန္တံ ကုပိတံ ဝိယ ကာရာပေသုံ. တတော ရာဇာ ‘‘ပစ္စန္တော ကုပိတော’’တိ သုတွာ တယောပိ ပုတ္တေ ပစ္စန္တဝူပသမနတ္ထံ ပေသေသိ. တေ ဝူပသမေတွာ အာဂတာ, ရာဇာ တုဋ္ဌော ဝရံ အဒါသိ ‘‘ယံ ဣစ္ဆထ, တံ ဂဏှထာ’’တိ. တေ ‘‘မယံ ဘဂဝန္တံ ဥပဋ္ဌာတုံ ဣစ္ဆာမာ’’တိ အာဟံသု. ရာဇာ ‘‘ဧတံ ဌပေတွာ အညံ ဂဏှထာ’’တိ အာဟ. တေ ‘‘မယံ အညေန အနတ္ထိကာ’’တိ အာဟံသု. တေန ဟိ ပရိစ္ဆေဒံ ကတွာ ဂဏှထာတိ. တေ သတ္တ ဝဿာနိ ယာစိံသု, ရာဇာ န အဒါသိ. ဧဝံ ဆ, ပဉ္စ, စတ္တာရိ, တီဏိ, ဒွေ, ဧကံ, သတ္တ မာသာနိ, ဆ, ပဉ္စ, စတ္တာရီတိ ယာဝ တေမာသံ ယာစိံသု. ရာဇာ ‘‘ဂဏှထာ’’တိ အဒါသိ.

The Blessed One's three younger brothers of a different mother thought: "Buddhas arise for the welfare of the whole world, not for the benefit of one alone, and our father does not give an opportunity to others. How then might we get to attend upon the Blessed One?" It occurred to them: "Come, let us devise some stratagem." They caused the border region to appear as if it were in revolt. Then the king, hearing that "the border is in revolt," sent the three sons to pacify the border region. Having pacified it, they returned. The king, pleased, gave them a boon: "Take whatever you wish." They said, "We wish to attend upon the Blessed One." The king said, "Putting that aside, take something else." They said, "We have no need of anything else." When he said, "In that case, having set a limit, take it," they requested seven years, but the king did not grant it. In this way, they requested for six, five, four, three, two, and one year; for seven, six, five, and four months, down to three months. The king granted three months, saying, "Take it."

တေ ဝရံ လဘိတွာ ပရမတုဋ္ဌာ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ဝန္ဒိတွာ အာဟံသု – ‘‘ဣစ္ဆာမ မယံ, ဘန္တေ, ဘဂဝန္တံ တေမာသံ ဥပဋ္ဌာတုံ, အဓိဝါသေတု နော, ဘန္တေ[Pg.170], ဘဂဝါ ဣမံ တေမာသံ ဝဿာဝါသ’’န္တိ. အဓိဝါသေသိ ဘဂဝါ တုဏှီဘာဝေန. တတော တေ အတ္တနော ဇနပဒေ နိယုတ္တကပုရိသဿ လေခံ ပေသေသုံ ‘‘ဣမံ တေမာသံ အမှေဟိ ဘဂဝါ ဥပဋ္ဌာတဗ္ဗော, ဝိဟာရံ အာဒိံ ကတွာ သဗ္ဗံ ဘဂဝတော ဥပဋ္ဌာနသမ္ဘာရံ ကရောဟီ’’တိ. သော တံ သဗ္ဗံ သမ္ပာဒေတွာ ပဋိနိဝေဒေသိ. တေ ကာသာယဝတ္ထနိဝတ္ထာ ဟုတွာ အဍ္ဎတေယျေဟိ ပုရိသသဟဿေဟိ ဝေယျာဝစ္စကရေဟိ ဘဂဝန္တံ သက္ကစ္စံ ဥပဋ္ဌဟမာနာ ဇနပဒံ နေတွာ ဝိဟာရံ နိယျာတေတွာ ဝသာပေသုံ.

Having received the boon, they were exceedingly pleased. They approached the Blessed One, paid homage, and said: "Venerable sir, we wish to attend upon the Blessed One for three months. Venerable sir, may the Blessed One consent to this three-month rains-residence for us." The Blessed One consented by means of silence. Then they sent a letter to an appointed man in their own country: "For these three months, the Blessed One is to be attended upon by us. Starting with the monastery, prepare all the requisites for attending on the Blessed One." That man, having prepared all that, informed them in return. They, having become clad in ochre robes, while respectfully attending upon the Blessed One with two and a half thousand men as attendants, led him to their country, and having dedicated the monastery, had him dwell there.

တေသံ ဘဏ္ဍာဂါရိကော ဧကော ဂဟပတိပုတ္တော သပဇာပတိကော သဒ္ဓေါ အဟောသိ ပသန္နော. သော ဗုဒ္ဓပ္ပမုခဿ သံဃဿ ဒါနဝတ္တံ သက္ကစ္စံ အဒါသိ. ဇနပဒေ နိယုတ္တကပုရိသော တံ ဂဟေတွာ ဇာနပဒေဟိ ဧကာဒသမတ္တေဟိ ပုရိသသဟဿေဟိ သဒ္ဓိံ သက္ကစ္စမေဝ ဒါနံ ပဝတ္တာပေသိ. တတ္ထ ကေစိ ဇာနပဒါ ပဋိဟတစိတ္တာ အဟေသုံ. တေ ဒါနဿ အန္တရာယံ ကတွာ ဒေယျဓမ္မေ အတ္တနာ ခါဒိံသု, ဘတ္တသာလဉ္စ အဂ္ဂိနာ ဒဟိံသု. ပဝါရိတေ ရာဇပုတ္တာ ဘဂဝတော မဟန္တံ သက္ကာရံ ကတွာ ဘဂဝန္တံ ပုရက္ခတွာ ပိတုနော သကာသမေဝ အဂမံသု. တတ္ထ ဂန္တွာ ဧဝ ဘဂဝါ ပရိနိဗ္ဗာယိ. ရာဇာ စ ရာဇပုတ္တာ စ ဇနပဒေ နိယုတ္တကပုရိသော စ ဘဏ္ဍာဂါရိကော စ အနုပုဗ္ဗေန ကာလံ ကတွာ သဒ္ဓိံ ပရိသာယ သဂ္ဂေ ဥပ္ပဇ္ဇိံသု, ပဋိဟတစိတ္တဇနာ နိရယေသု နိဗ္ဗတ္တိံသု. ဧဝံ တေသံ ဒွိန္နံ ဂဏာနံ သဂ္ဂတော သဂ္ဂံ, နိရယတော နိရယံ ဥပပဇ္ဇန္တာနံ ဒွါနဝုတိကပ္ပာ ဝီတိဝတ္တာ.

Among them, a treasurer, a householder's son, together with his wife, was faithful and devout. He respectfully gave the regular alms to the Sangha with the Buddha at its head. The man appointed in the country, taking him, together with about eleven thousand men from the country, caused the alms-giving to proceed with respect. There, some of the country people were of hostile minds. They, having created an obstruction to the alms, consumed the alms-gifts themselves and burned down the food-hall with fire. When the Pavāraṇā was completed, the princes, having paid great honor to the Blessed One and placing the Blessed One in front, went to their father's presence. Having gone there, the Blessed One attained Parinibbāna. The king and the princes, the man appointed in the country, and the treasurer, in due course, passed away and, together with their retinue, were reborn in heaven. The people with hostile minds were born in the hells. Thus, for those two groups, being reborn from heaven to heaven and from hell to hell, ninety-two eons passed by.

အထ ဣမသ္မိံ ဘဒ္ဒကပ္ပေ ကဿပဗုဒ္ဓဿ ကာလေ တေ ပဋိဟတစိတ္တဇနာ ပေတေသု ဥပ္ပန္နာ. တဒါ မနုဿာ အတ္တနော ဉာတကာနံ ပေတာနံ အတ္ထာယ ဒါနံ ဒတွာ ဥဒ္ဒိသန္တိ ‘‘ဣဒံ အမှာကံ ဉာတီနံ ဟောတူ’’တိ. တေ သမ္ပတ္တိံ လဘန္တိ. အထ ဣမေပိ ပေတာ တံ ဒိသွာ ဘဂဝန္တံ ကဿပံ ဥပသင်္ကမိတွာ ပုစ္ဆိံသု – ‘‘ကိံ နု ခေါ, ဘန္တေ, မယမ္ပိ ဧဝရူပံ သမ္ပတ္တိံ လဘေယျာမာ’’တိ? ဘဂဝါ အာဟ – ‘‘ဣဒါနိ န လဘထ, အပိစ အနာဂတေ ဂေါတမော နာမ ဗုဒ္ဓေါ ဘဝိဿတိ, တဿ ဘဂဝတော ကာလေ ဗိမ္ဗိသာရော နာမ ရာဇာ ဘဝိဿတိ, သော တုမှာကံ ဣတော ဒွါနဝုတိကပ္ပေ ဉာတိ အဟောသိ, သော ဗုဒ္ဓဿ ဒါနံ ဒတွာ တုမှာကံ ဥဒ္ဒိသိဿတိ, တဒါ လဘိဿထာ’’တိ. ဧဝံ ဝုတ္တေ ကိရ တေသံ ပေတာနံ တံ ဝစနံ ‘‘သွေ လဘိဿထာ’’တိ ဝုတ္တံ ဝိယ အဟောသိ.

Then, in this fortunate aeon, during the time of the Buddha Kassapa, those people with hostile minds were born among the petas. At that time, humans would give alms for the benefit of their peta relatives and dedicate it, saying, "May this be for our relatives." They would obtain good fortune. Then, these petas too, seeing that, approached the Blessed One Kassapa and asked, "Venerable sir, how might we too obtain such good fortune?" The Blessed One said: "Now you will not obtain it. But in the future, there will be a Buddha named Gotama. In that Blessed One's time, there will be a king named Bimbisāra, who was your relative ninety-two aeons ago from this one. He, having given alms to the Buddha, will dedicate it to you. Then you will obtain it." When this was said, it is said that to those petas, that word was as if it had been said, "Tomorrow you will obtain it."

အထ ဧကသ္မိံ ဗုဒ္ဓန္တရေ ဝီတိဝတ္တေ အမှာကံ ဘဂဝါ လောကေ ဥပ္ပဇ္ဇိ. တေပိ တယော ရာဇပုတ္တာ တေဟိ အဍ္ဎတေယျေဟိ ပုရိသသဟဿေဟိ သဒ္ဓိံ [Pg.171] ဒေဝလောကာ စဝိတွာ မဂဓရဋ္ဌေ ဗြာဟ္မဏကုလေ ဥပ္ပဇ္ဇိတွာ အနုပုဗ္ဗေန ဣသိပဗ္ဗဇ္ဇံ ပဗ္ဗဇိတွာ ဂယာသီသေ တယော ဇဋိလာ အဟေသုံ, ဇနပဒေ နိယုတ္တကပုရိသော, ရာဇာ အဟောသိ ဗိမ္ဗိသာရော, ဘဏ္ဍာဂါရိကော, ဂဟပတိ ဝိသာခေါ နာမ မဟာသေဋ္ဌိ အဟောသိ, တဿ ပဇာပတိ ဓမ္မဒိန္နာ နာမ သေဋ္ဌိဓီတာ အဟောသိ. ဧဝံ သဗ္ဗာပိ အဝသေသာ ပရိသာ ရညော ဧဝ ပရိဝါရာ ဟုတွာ နိဗ္ဗတ္တာ.

Then, after one Buddha-interval had passed, our Blessed One arose in the world. Those three princes, together with those two thousand five hundred men, having passed away from the deva world, were reborn in the country of Magadha in a brahmin family. In due course, having gone forth into the ascetic life, they became three matted-hair ascetics at Gayāsīsa. The man appointed in the countryside became King Bimbisāra. The treasurer became the great merchant and householder named Visākha. His wife was the merchant's daughter named Dhammadinnā. Thus, all the remaining assembly, having become the king's retinue, were reborn.

အမှာကံ ဘဂဝါ လောကေ ဥပ္ပဇ္ဇိတွာ သတ္တသတ္တာဟံ အတိက္ကမိတွာ အနုပုဗ္ဗေန ဗာရာဏသိံ အာဂမ္မ ဓမ္မစက္ကံ ပဝတ္တေတွာ ပဉ္စဝဂ္ဂိယေ အာဒိံ ကတွာ ယာဝ အဍ္ဎတေယျသဟဿပရိဝါရေ တယော ဇဋိလေ ဝိနေတွာ ရာဇဂဟံ အဂမာသိ. တတ္ထ စ တဒဟုပသင်္ကမန္တံယေဝ ရာဇာနံ ဗိမ္ဗိသာရံ သောတာပတ္တိဖလေ ပတိဋ္ဌာပေသိ ဧကာဒသနဝုတေဟိ မာဂဓကေဟိ ဗြာဟ္မဏဂဟပတိကေဟိ သဒ္ဓိံ. အထ ရညာ သွာတနာယ ဘတ္တေန နိမန္တိတော ဘဂဝါ အဓိဝါသေတွာ ဒုတိယဒိဝသေ သက္ကေန ဒေဝါနမိန္ဒေန ပုရတော ပုရတော ဂစ္ဆန္တေန –

Our Blessed One, having arisen in the world and passed forty-nine days, in due course arrived at Bārāṇasī, set in motion the Wheel of Dhamma, and, beginning with the group of five monks, having disciplined the three matted-hair ascetics with their retinue of two thousand five hundred, he went to Rājagaha. And there, he established King Bimbisāra, who had approached on that very day, in the fruit of stream-entry, together with one hundred and ten thousand Magadhan brahmins and householders. Then, having been invited by the king for a meal on the morrow, the Blessed One consented. On the second day, with Sakka, the lord of devas, going before him—

‘‘ဒန္တော ဒန္တေဟိ သဟ ပုရာဏဇဋိလေဟိ, ဝိပ္ပမုတ္တော ဝိပ္ပမုတ္တေဟိ;

သိင်္ဂီနိက္ခသဝဏ္ဏော, ရာဇဂဟံ ပါဝိသိ ဘဂဝါ’’တိ. (မဟာဝ. ၅၈) –

The tamed, the liberated, the one with a complexion like Siṅgī gold, the Blessed One, entered Rājagaha together with the former matted-hair ascetics who were tamed and liberated.

ဧဝမာဒီဟိ ဂါထာဟိ အဘိတ္ထဝိယမာနော ရာဇဂဟံ ပဝိသိတွာ ရညော နိဝေသနေ မဟာဒါနံ သမ္ပဋိစ္ဆိ. တေ ပေတာ ‘‘ဣဒါနိ ရာဇာ အမှာကံ ဒါနံ ဥဒ္ဒိသိဿတိ, ဣဒါနိ ဥဒ္ဒိသိဿတီ’’တိ အာသာယ ပရိဝါရေတွာ အဋ္ဌံသု.

Being praised with such verses, he entered Rājagaha and received the great offering at the king's residence. Those petas, with the hope, "Now the king will dedicate the offering to us, now he will dedicate it!", surrounded the residence and stood.

ရာဇာ ဒါနံ ဒတွာ ‘‘ကတ္ထ နု ခေါ ဘဂဝါ ဝိဟရေယျာ’’တိ ဘဂဝတော ဝိဟာရဋ္ဌာနမေဝ စိန္တေသိ, န တံ ဒါနံ ကဿစိ ဥဒ္ဒိသိ. ပေတာ ဆိန္နာသာ ဟုတွာ ရတ္တိံ ရညော နိဝေသနေ အတိဝိယ ဘိံသနကံ ဝိဿရမကံသု. ရာဇာ ဘယသံဝေဂသန္တာသမာပဇ္ဇိ, တတော ပဘာတာယ ရတ္တိယာ ဘဂဝတော အာရောစေသိ – ‘‘ဧဝရူပံ သဒ္ဒမဿောသိံ, ကိံ နု ခေါ မေ, ဘန္တေ, ဘဝိဿတီ’’တိ. ဘဂဝါ အာဟ – ‘‘မာ ဘာယိ, မဟာရာဇ, န တေ ကိဉ္စိ ပါပကံ ဘဝိဿတိ, အပိစ ခေါ တေ ပုရာဏဉာတကာ ပေတေသု ဥပ္ပန္နာ သန္တိ, တေ ဧကံ ဗုဒ္ဓန္တရံ တမေဝ ပစ္စာသီသမာနာ ဝိစရန္တိ ‘ဗုဒ္ဓဿ ဒါနံ ဒတွာ အမှာကံ ဥဒ္ဒိသိဿတီ’တိ[Pg.172], န တေသံ တွံ ဟိယျော ဥဒ္ဒိသိ, တေ ဆိန္နာသာ တထာရူပံ ဝိဿရမကံသူ’’တိ.

The king, having given the offering, thought only of a dwelling place for the Blessed One, "Where, indeed, might the Blessed One dwell?", and did not dedicate that offering to anyone. The petas, their hopes cut off, made an exceedingly terrifying noise at night in the king's residence. The king experienced fear, agitation, and terror. Then, when the night had dawned, he reported to the Blessed One: "Venerable Sir, I heard such a sound. What, indeed, will become of me?" The Blessed One said: "Do not fear, great king. No evil will befall you. However, your former relatives have been reborn among the petas. For one whole Buddha-interval, they have been wandering, expecting you alone, thinking, 'Having given an offering to the Buddha, he will dedicate it to us.' Yesterday, you did not dedicate it to them. Their hopes being cut off, they made such a noise."

သော အာဟ ‘‘ဣဒါနိ ပန, ဘန္တေ, ဒိန္နေ လဘေယျု’’န္တိ? ‘‘အာမ, မဟာရာဇာ’’တိ. ‘‘တေန ဟိ မေ, ဘန္တေ, အဓိဝါသေတု ဘဂဝါ အဇ္ဇတနာယ ဒါနံ, တေသံ ဥဒ္ဒိသိဿာမီ’’တိ? ဘဂဝါ အဓိဝါသေသိ. ရာဇာ နိဝေသနံ ဂန္တွာ မဟာဒါနံ ပဋိယာဒေတွာ ဘဂဝတော ကာလံ အာရောစာပေသိ. ဘဂဝါ ရာဇန္တေပုရံ ဂန္တွာ ပညတ္တေ အာသနေ နိသီဒိ သဒ္ဓိံ ဘိက္ခုသံဃေန. တေပိ ခေါ ပေတာ ‘‘အပိ နာမ အဇ္ဇ လဘေယျာမာ’’တိ ဂန္တွာ တိရောကုဋ္ဋာဒီသု အဋ္ဌံသု. ဘဂဝါ တထာ အကာသိ, ယထာ တေ သဗ္ဗေဝ ရညော ပါကဋာ အဟေသုံ. ရာဇာ ဒက္ခိဏောဒကံ ဒေန္တော ‘‘ဣဒံ မေ ဉာတီနံ ဟောတူ’’တိ ဥဒ္ဒိသိ, တင်္ခဏညေဝ တေသံ ပေတာနံ ပဒုမသဉ္ဆန္နာ ပေါက္ခရဏိယော နိဗ္ဗတ္တိံသု. တေ တတ္ထ နှတွာ စ ပိဝိတွာ စ ပဋိပ္ပဿဒ္ဓဒရထကိလမထပိပါသာ သုဝဏ္ဏဝဏ္ဏာ အဟေသုံ. ရာဇာ ယာဂုခဇ္ဇကဘောဇနာနိ ဒတွာ ဥဒ္ဒိသိ, တင်္ခဏညေဝ တေသံ ဒိဗ္ဗယာဂုခဇ္ဇကဘောဇနာနိ နိဗ္ဗတ္တိံသု. တေ တာနိ ပရိဘုဉ္ဇိတွာ ပီဏိန္ဒြိယာ အဟေသုံ. အထ ဝတ္ထသေနာသနာနိ ဒတွာ ဥဒ္ဒိသိ. တေသံ ဒိဗ္ဗဝတ္ထဒိဗ္ဗယာနဒိဗ္ဗပါသာဒဒိဗ္ဗပစ္စတ္ထရဏဒိဗ္ဗသေယျာဒိအလင်္ကာရဝိဓယော နိဗ္ဗတ္တိံသု. သာပိ တေသံ သမ္ပတ္တိ ယထာ သဗ္ဗာဝ ပါကဋာ ဟောတိ, တထာ ဘဂဝါ အဓိဋ္ဌာသိ. ရာဇာ အတိဝိယ အတ္တမနော အဟောသိ. တတော ဘဂဝါ ဘုတ္တာဝီ ပဝါရိတော ရညော မာဂဓဿ အနုမောဒနတ္ထံ ‘‘တိရောကုဋ္ဋေသု တိဋ္ဌန္တီ’’တိ ဣမာ ဂါထာ အဘာသိ.

He said: "But now, Venerable Sir, if an offering is given, would they receive it?" "Yes, great king." "In that case, Venerable Sir, may the Blessed One consent to my offering for today; I will dedicate it to them." The Blessed One consented. The king, going to his residence, prepared a great offering and had the time announced to the Blessed One. The Blessed One went to the king's inner palace and sat down on the prepared seat together with the Sangha of monks. Those petas also, thinking, "Perhaps today we might receive!", went and stood behind the walls and other such places. The Blessed One acted in such a way that all of them became visible to the king. The king, while giving the dedication water, dedicated it, saying: "May this be for my relatives." In that very moment, lotus-covered ponds arose for those petas. Having bathed and drunk there, their distress, fatigue, and thirst were allayed, and they became golden in complexion. The king gave and dedicated rice-gruel, hard food, and soft food. In that very moment, divine rice-gruel, hard food, and soft food arose for them. Having consumed these, their faculties were gratified. Then he gave and dedicated robes and lodgings. For them arose various kinds of divine adornments, such as divine robes, divine vehicles, divine palaces, divine coverings, and divine beds. The Blessed One resolved that all this prosperity of theirs should become visible. The king was exceedingly joyful. Then the Blessed One, having finished his meal and indicated he was satisfied, for the rejoicing of the king of Magadha, spoke these verses beginning with: "They stand outside the walls..."

ဧတ္တာဝတာ စ ‘‘ယေန ယတ္ထ ယဒါ ယသ္မာ, တိရောကုဋ္ဋံ ပကာသိတံ, ပကာသေတွာန တံ သဗ္ဗ’’န္တိ အယံ မာတိကာ သင်္ခေပတော ဝိတ္ထာရတော စ ဝိဘတ္တာ ဟောတိ.

And by this much, this mātikā—"By whom, where, when, from what, the Tirokuṭṭa was explained; having explained all that"—has been analyzed in brief and in detail.

ပဌမဂါထာဝဏ္ဏနာ

The Commentary on the First Verse.

၁. ဣဒါနိ ဣမဿ တိရောကုဋ္ဋဿ ယထာက္ကမံ အတ္ထဝဏ္ဏနံ ကရိဿာမ. သေယျထိဒံ – ပဌမဂါထာယ တာဝ တိရောကုဋ္ဋာတိ ကုဋ္ဋာနံ ပရဘာဂါ ဝုစ္စန္တိ. တိဋ္ဌန္တီတိ နိသဇ္ဇာဒိပ္ပဋိက္ခေပတော ဌာနကပ္ပနဝစနမေတံ. တေန ယထာ ပါကာရပရဘာဂံ ပဗ္ဗတပရဘာဂဉ္စ ဂစ္ဆန္တံ ‘‘တိရောပါကာရံ တိရောပဗ္ဗတံ အသဇ္ဇမာနော ဂစ္ဆတီ’’တိ ဝဒန္တိ, ဧဝမိဓာပိ ကုဋ္ဋဿ ပရဘာဂေသု တိဋ္ဌန္တေ ‘‘တိရောကုဋ္ဋေသု [Pg.173] တိဋ္ဌန္တီ’’တိ အာဟ. သန္ဓိသိင်္ဃာဋကေသု စာတိ ဧတ္ထ သန္ဓိယောတိ စတုက္ကောဏရစ္ဆာ ဝုစ္စန္တိ ဃရသန္ဓိဘိတ္တိသန္ဓိအာလောကသန္ဓိယော စာပိ. သိင်္ဃာဋကာတိ တိကောဏရစ္ဆာ ဝုစ္စန္တိ, တဒေကဇ္ဈံ ကတွာ ပုရိမေန သဒ္ဓိံ သံဃဋေန္တော ‘‘သန္ဓိသိင်္ဃာဋကေသု စာ’’တိ အာဟ. ဒွါရဗာဟာသု တိဋ္ဌန္တီတိ နဂရဒွါရဃရဒွါရာနံ ဗာဟာ နိဿာယ တိဋ္ဌန္တိ. အာဂန္တွာန သကံ ဃရန္တိ ဧတ္ထ သကံ ဃရံ နာမ ပုဗ္ဗဉာတိဃရမ္ပိ အတ္တနာ သာမိကဘာဝေန အဇ္ဈာဝုတ္ထပုဗ္ဗဃရမ္ပိ. တဒုဘယမ္ပိ ယသ္မာ တေ သကဃရသညာယ အာဂစ္ဆန္တိ, တသ္မာ ‘‘အာဂန္တွာန သကံ ဃရ’’န္တိ အာဟ.

1. Now, we shall provide the explanation of the meaning of this Tirokuṭṭa Sutta in due order. It is as follows: Regarding the first verse, firstly, as for `tirokuṭṭa`, the regions beyond the walls are so called. The term `tiṭṭhanti` is a statement indicating the act of standing, by way of excluding sitting and so on. Therefore, just as one who goes to the other side of a rampart or the other side of a mountain is said to go 'beyond the rampart' or 'beyond the mountain' unhindered, so too here, regarding those who stand in the regions beyond a wall, He said, 'they stand beyond the walls' (`tirokuṭṭesu tiṭṭhanti`). In the phrase `sandhisiṅghāṭakesu ca`, `sandhiyo` are said to be four-cornered crossroads, and also junctions of houses, junctions of walls, and junctions of open spaces. `Siṅghāṭakā` are said to be three-cornered crossroads. Combining these into one and joining it with the preceding, He said, `sandhisiṅghāṭakesu ca`. As for `dvārabāhāsu tiṭṭhanti`, it means they stand relying on the posts of city gates and house doors. In the phrase `āgantvāna sakaṃ gharaṃ`, 'one's own house' refers to the house of relatives from a previous life as well as a house where one had previously lived as its owner. Because they come to both of these with the perception of it being 'their own house', He said, `āgantvāna sakaṃ gharaṃ`.

ဒုတိယဂါထာဝဏ္ဏနာ

Commentary on the Second Verse.

၂. ဧဝံ ဘဂဝါ ပုဗ္ဗေ အနဇ္ဈာဝုတ္ထပုဗ္ဗမ္ပိ ပုဗ္ဗဉာတိဃရံ ဗိမ္ဗိသာရနိဝေသနံ သကဃရသညာယ အာဂန္တွာ တိရောကုဋ္ဋသန္ဓိသိင်္ဃာဋကဒွါရဗာဟာသု ဌိတေ ဣဿာမစ္ဆရိယဖလံ အနုဘဝန္တေ, အပ္ပေကစ္စေ ဒီဃမဿုကေသဝိကာရဓရေ အန္ဓကာရမုခေ သိထိလဗန္ဓနဝိလမ္ဗမာနကိသဖရုသကာဠကင်္ဂပစ္စင်္ဂေ တတ္ထ တတ္ထ ဌိတဝနဒါဟဒဍ္ဎတာလရုက္ခသဒိသေ, အပ္ပေကစ္စေ ဇိဃစ္ဆာပိပါသာရဏိနိမ္မထနေန ဥဒရတော ဥဋ္ဌာယ မုခတော ဝိနိစ္ဆရန္တာယ အဂ္ဂိဇာလာယ ပရိဍယှမာနသရီရေ, အပ္ပေကစ္စေ သူစိဆိဒ္ဒါဏုမတ္တကဏ္ဌဗိလတာယ ပဗ္ဗတာကာရကုစ္ဆိတာယ စ လဒ္ဓမ္ပိ ပါနဘောဇနံ ယာဝဒတ္ထံ ဘုဉ္ဇိတုံ အသမတ္ထတာယ ခုပ္ပိပါသာပရေတေ အညံ ရသမဝိန္ဒမာနေ, အပ္ပေကစ္စေ အညမညဿ အညေသံ ဝါ သတ္တာနံ ပဘိန္နဂဏ္ဍပိဠကမုခါ ပဂ္ဃရိတရုဓိရပုဗ္ဗလသိကာဒိံ လဒ္ဓါ အမတမိဝ သာယမာနေ အတိဝိယ ဒုဒ္ဒသိကဝိရူပဘယာနကသရီရေ ဗဟူ ပေတေ ရညော နိဒဿေန္တော –

2. Thus the Blessed One, wishing to point out to the king many petas—who, with the perception of it being their own home, had come to the residence of Bimbisāra, a home of their relatives from a previous life though they had not lived there before, and were standing beyond the walls, at junctions, at crossroads, and at doorposts, experiencing the fruit of envy and stinginess; some of whom had long beards, deformed appearances, and dark faces, with loosely-jointed and dangling, emaciated, rough, and black major and minor limbs, like palm trees standing here and there that had been scorched in a forest fire; some of whom were being churned by hunger and thirst, with bodies being burned by a flame that, having arisen from the belly, issued forth from the mouth; some of whom, due to having a throat-opening the size of a needle's eye and a belly the size of a mountain, were unable to eat their fill of the drink and food they obtained and, being overcome by hunger and thirst, found no other taste; and some of whom, having obtained the blood, pus, fluid, and so on, that oozed from the burst boils and sores of one another or of other beings, were licking it as if it were ambrosia, and who had bodies that were extremely repulsive, deformed, and frightening—

‘‘တိရောကုဋ္ဋေသု တိဋ္ဌန္တိ, သန္ဓိသိင်္ဃာဋကေသု စ;

ဒွါရဗာဟာသု တိဋ္ဌန္တိ, အာဂန္တွာန သကံ ဃရ’’န္တိ. –

‘They stand beyond the walls, and at junctions and crossroads; they stand at the doorposts, having come to their own home.’

ဝတွာ ပုန တေဟိ ကတဿ ကမ္မဿ ဒါရုဏဘာဝံ ဒဿေန္တော ‘‘ပဟူတေ အန္နပါနမှီ’’တိ ဒုတိယဂါထမာဟ.

Having spoken thus, and then wishing to show the harsh nature of the kamma done by them, He spoke the second verse, beginning: ‘When there is abundant food and drink….’

တတ္ထ ပဟူတေတိ အနပ္ပကေ ဗဟုမှိ, ယာဝဒတ္ထိကေတိ ဝုတ္တံ ဟောတိ. ဘ-ကာရဿ ဟိ ဟ-ကာရော လဗ္ဘတိ ‘‘ပဟု သန္တော န ဘရတီ’’တိအာဒီသု (သု. နိ. ၉၈) ဝိယ. ကေစိ ပန ‘‘ဗဟူတေ’’ ဣတိ စ ‘‘ဗဟူကေ’’ ဣတိ စ ပဌန္တိ. ပမာဒပါဌာ ဧတေ[Pg.174]. အန္နေ စ ပါနမှိ စ အန္နပါနမှိ. ခဇ္ဇေ စ ဘောဇ္ဇေ စ ခဇ္ဇဘောဇ္ဇေ, ဧတေန အသိတပီတခါယိတသာယိတဝသေန စတုဗ္ဗိဓံ အာဟာရံ ဒဿေတိ. ဥပဋ္ဌိတေတိ ဥပဂမ္မ ဌိတေ, သဇ္ဇိတေ ပဋိယတ္တေ သမောဟိတေတိ ဝုတ္တံ ဟောတိ. န တေသံ ကောစိ သရတိ, သတ္တာနန္တိ တေသံ ပေတ္တိဝိသယေ ဥပ္ပန္နာနံ သတ္တာနံ ကောစိ မာတာ ဝါ ပိတာ ဝါ ပုတ္တော ဝါ န သရတိ. ကိံ ကာရဏာ? ကမ္မပစ္စယာ, အတ္တနာ ကတဿ အဒါနဒါနပ္ပဋိသေဓနာဒိဘေဒဿ ကဒရိယကမ္မဿ ပစ္စယာ. တဉှိ တေသံ ကမ္မံ ဉာတီနံ သရိတုံ န ဒေတိ.

Therein, `pahūte` means 'not a little', 'much'; it is said to mean 'as much as is desired'. For the letter `ha` is found in place of the letter `bha`, as in `pahu santo na bharatī` and so on. Some, however, recite it as `bahūte` and `bahūke`. These are readings due to negligence. `Annapānamhi` is from `anne ca pānamhi ca` (in food and in drink). `Khajjabhojje` is from `khajje ca bhojje ca` (in hard food and in soft food); by this, He shows the four kinds of nutriments, namely what is eaten, drunk, chewed, and savored. `Upaṭṭhite` means 'having approached and been placed', 'arranged', 'prepared', 'gathered'. `Na tesaṃ koci sarati, sattānaṃ` means: of those beings who have been reborn in the peta-realm, no one—be it mother, father, or son—remembers them. For what reason? Because of the condition of their kamma; because of the condition of the stingy kamma they themselves performed, of the nature of not giving, preventing others from giving, and so on. For that kamma of theirs does not allow their relatives to remember.

တတိယဂါထာဝဏ္ဏနာ

Commentary on the Third Verse.

၃. ဧဝံ ဘဂဝါ အနပ္ပကေပိ အန္နပါနာဒိမှိ ပစ္စုပဋ္ဌိတေ ‘‘အပိ နာမ အမှေ ဥဒ္ဒိဿ ကိဉ္စိ ဒဒေယျု’’န္တိ ဉာတီ ပစ္စာသီသန္တာနံ ဝိစရတံ တေသံ ပေတာနံ တေဟိ ကတဿ အတိကဋုကဝိပါကကရဿ ကမ္မဿ ပစ္စယေန ကဿစိ ဉာတိနော အနုဿရဏမတ္တာဘာဝံ ဒဿေန္တော –

3. Thus, when much food and drink, etc., was set before them, the Blessed One, wishing to show the state of not even being remembered by any relative whatsoever—due to the cause of the kamma done by them, which has an extremely harsh result—for those petas who were wandering about, hoping from their relatives, ‘Perhaps they might give something, intending it for us,’—

‘‘ပဟူတေ အန္နပါနမှိ, ခဇ္ဇဘောဇ္ဇေ ဥပဋ္ဌိတေ;

န တေသံ ကောစိ သရတိ, သတ္တာနံ ကမ္မပစ္စယာ’’တိ. –

‘When abundant food and drink are available, with solid and soft food prepared, no one remembers them, those beings, due to the cause of their kamma.’

ဝတွာ ပုန ရညော ပေတ္တိဝိသယူပပန္နေ ဉာတကေ ဥဒ္ဒိဿ ဒိန္နံ ဒါနံ ပသံသန္တော ‘‘ဧဝံ ဒဒန္တိ ဉာတီန’’န္တိ တတိယဂါထမာဟ.

Having spoken thus, then, wishing to praise the gift given by the king, intending it for his relatives who had arisen in the peta-realm, He spoke the third verse beginning, ‘evaṃ dadanti ñātīnaṃ’.

တတ္ထ ဧဝန္တိ ဥပမာဝစနံ. တဿ ဒွိဓာ သမ္ဗန္ဓော – တေသံ သတ္တာနံ ကမ္မပစ္စယာ အသရန္တေပိ ကိသ္မိဉ္စိ ဒဒန္တိ, ဉာတီနံ, ယေ ဧဝံ အနုကမ္ပကာ ဟောန္တီတိ စ ယထာ တယာ, မဟာရာဇ, ဒိန္နံ, ဧဝံ သုစိံ ပဏီတံ ကာလေန ကပ္ပိယံ ပါနဘောဇနံ ဒဒန္တိ ဉာတီနံ, ယေ ဟောန္တိ အနုကမ္ပကာတိ စ. ဒဒန္တီတိ ဒေန္တိ ဥဒ္ဒိသန္တိ နိယျာတေန္တိ. ဉာတီနန္တိ မာတိတော စ ပိတိတော စ သမ္ဗန္ဓာနံ. ယေတိ ယေ ကေစိ ပုတ္တာ ဝါ ဓီတရော ဝါ ဘာတရော ဝါ ဟောန္တီတိ ဘဝန္တိ. အနုကမ္ပကာတိ အတ္ထကာမာ ဟိတေသိနော. သုစိန္တိ ဝိမလံ ဒဿနေယျံ မနောရမံ ဓမ္မိကံ ဓမ္မလဒ္ဓံ. ပဏီတန္တိ ဥတ္တမံ သေဋ္ဌံ. ကာလေနာတိ ဉာတိပေတာနံ တိရောကုဋ္ဋာဒီသု အာဂန္တွာ ဌိတကာလေန. ကပ္ပိယန္တိ အနုစ္ဆဝိကံ ပတိရူပံ အရိယာနံ ပရိဘောဂါရဟံ. ပါနဘောဇနန္တိ ပါနဉ္စ ဘောဇနဉ္စ. ဣဓ ပါနဘောဇနမုခေန သဗ္ဗောပိ ဒေယျဓမ္မော အဓိပ္ပေတော.

Therein, `evaṃ` is a word of comparison. Its connection should be understood in two ways. Firstly: Although they do not remember those beings due to the cause of their kamma, those relatives who are thus compassionate towards their peta-relatives give a gift for some reason. Secondly: O great king, just as was given by you, so too, those relatives who are compassionate towards their peta-relatives give pure, excellent, suitable drink and food at the proper time. `Dadanti` means they give, they intend, they dedicate. `Ñātīnaṃ` means of those connected through the mother and through the father. `Ye` means whoever—sons, daughters, or brothers. `Honti` means they are. `Anukampakā` means desiring their benefit, seeking their welfare. `Suciṃ` means stainless, lovely to see, delightful to the mind, righteous, and righteously acquired. `Paṇītaṃ` means supreme, excellent. `Kālena` means at the time when the peta-relatives have come and are standing outside the walls, etc. `Kappiyaṃ` means suitable, appropriate, worthy of being used by the noble ones. `Pānabhojanaṃ` means drink and food. Here, by means of drink and food, every kind of gift-object is intended.

စတုတ္ထဂါထာပုဗ္ဗဒ္ဓဝဏ္ဏနာ

Commentary on the First Half of the Fourth Verse.

၄. ဧဝံ [Pg.175] ဘဂဝါ ရညာ မာဂဓေန ပေတဘူတာနံ ဉာတီနံ အနုကမ္ပာယ ဒိန္နံ ပါနဘောဇနံ ပသံသန္တော –

4. Thus the Blessed One, wishing to praise the drink and food given by the Magadhan king out of compassion for his relatives who had become petas—

‘‘ဧဝံ ဒဒန္တိ ဉာတီနံ, ယေ ဟောန္တိ အနုကမ္ပကာ;

သုစိံ ပဏီတံ ကာလေန, ကပ္ပိယံ ပါနဘောဇန’’န္တိ. –

Thus do they give to relatives, those who are compassionate: pure, excellent, timely, and suitable drink and food.

ဝတွာ ပုန ယေန ပကာရေန ဒိန္နံ တေသံ ဟောတိ, တံ ဒဿေန္တော ‘‘ဣဒံ ဝေါ ဉာတီနံ ဟောတူ’’တိ စတုတ္ထဂါထာယ ပုဗ္ဗဒ္ဓမာဟ တံ တတိယဂါထာယ ပုဗ္ဗဒ္ဓေန သမ္ဗန္ဓိတဗ္ဗံ –

Having spoken thus, and again, wishing to show the manner in which what is given is for them, He spoke the first half of the fourth verse, 'idaṃ vo ñātīnaṃ hotu,' which should be connected with the first half of the third verse—

‘‘ဧဝံ ဒဒန္တိ ဉာတီနံ, ယေ ဟောန္တိ အနုကမ္ပကာ;

ဣဒံ ဝေါ ဉာတီနံ ဟောတု, သုခိတာ ဟောန္တု ဉာတယော’’တိ.

Those relatives who are compassionate give to their relatives in this manner: 'May this be for the relatives, may the relatives be happy!'

တေန ‘‘ဣဒံ ဝေါ ဉာတီနံ ဟောတူတိ ဧဝံ ဒဒန္တိ, နော အညထာ’’တိ ဧတ္ထ အာကာရတ္ထေန ဧဝံသဒ္ဒေန ဒါတဗ္ဗာကာရနိဒဿနံ ကတံ ဟောတိ.

By that, with the phrase, 'May this be for the relatives,' it is meant 'thus they give, and not otherwise.' Here, by the word 'evaṃ', which has the meaning of 'manner', the indication of the manner of giving is made.

တတ္ထ ဣဒန္တိ ဒေယျဓမ္မနိဒဿနံ. ဝေါတိ ‘‘ကစ္စိ ပန ဝေါ အနုရုဒ္ဓါ သမဂ္ဂါ သမ္မောဒမာနာ’’တိ စ (မ. နိ. ၁.၃၂၆; မဟာဝ. ၄၆၆), ‘‘ယေဟိ ဝေါ အရိယာ’’တိ စ ဧဝမာဒီသု ဝိယ ကေဝလံ နိပါတမတ္တံ, န သာမိဝစနံ. ဉာတီနံ ဟောတူတိ ပေတ္တိဝိသယေ ဥပ္ပန္နာနံ ဉာတကာနံ ဟောတု. သုခိတာ ဟောန္တု ဉာတယောတိ တေ ပေတ္တိဝိသယူပပန္နာ ဉာတယော ဣဒံ ပစ္စနုဘဝန္တာ သုခိတာ ဟောန္တူတိ.

Therein, 'idaṃ' is the indication of the gift-object. 'Vo' is merely a particle, not a possessive term, as in such phrases as 'I hope, Anuruddhas, that you are living in harmony and mutual joy' and 'by whom your noble ones...' and so on. 'Ñātīnaṃ hotu' means 'may it be for the relatives who have arisen in the peta-realm.' 'Sukhitā hontu ñātayo' means 'may those relatives who have arisen in the peta-realm, experiencing this, be happy.'

စတုတ္ထဂါထာပရဒ္ဓပဉ္စမဂါထာပုဗ္ဗဒ္ဓဝဏ္ဏနာ

The Commentary on the Latter Half of the Fourth Verse and the First Half of the Fifth Verse.

၄-၅. ဧဝံ ဘဂဝါ ယေန ပကာရေန ပေတ္တိဝိသယူပပန္နာနံ ဉာတီနံ ဒါတဗ္ဗံ, တံ ဒဿေန္တော ‘‘ဣဒံ ဝေါ ဉာတီနံ ဟောတု, သုခိတာ ဟောန္တု ဉာတယော’’တိ ဝတွာ ပုန ယသ္မာ ‘‘ဣဒံ ဝေါ ဉာတီနံ ဟောတူ’’တိ ဝုတ္တေပိ န အညေန ကတံ ကမ္မံ အညဿ ဖလဒံ ဟောတိ, ကေဝလန္တု တထာ ဥဒ္ဒိဿ ဒိယျမာနံ တံ ဝတ္ထု ဉာတီနံ ကုသလကမ္မဿ ပစ္စယော ဟောတိ. တသ္မာ ယထာ တေသံ တသ္မိံယေဝ ဝတ္ထုသ္မိံ တင်္ခဏေ ဖလနိဗ္ဗတ္တကံ ကုသလကမ္မံ ဟောတိ, တံ ဒဿေန္တော ‘‘တေ စ တတ္ထာ’’တိ စတုတ္ထဂါထာယ ပစ္ဆိမဒ္ဓံ ‘‘ပဟူတေ အန္နပါနမှီ’’တိ ပဉ္စမဂါထာယ ပုဗ္ဗဒ္ဓဉ္စ အာဟ.

4-5. Thus the Blessed One, showing the manner in which it should be given to relatives who have arisen in the peta-realm, having said, 'May this be for the relatives; may the relatives be happy!', then spoke further. Since, even when it is said, 'May this be for the relatives,' an action done by one does not become fruit-bearing for another—but rather, that gift-object, being dedicated in such a way, becomes a condition for the relatives' wholesome kamma—therefore, to show how, for them, on account of that very gift-object, wholesome kamma productive of fruit arises at that very moment, He spoke the latter half of the fourth verse, 'And they there...' and the first half of the fifth verse, 'When there is abundant food and drink...'

တေသံ [Pg.176] အတ္ထော – တေ ဉာတိပေတာ ယတ္ထ တံ ဒါနံ ဒီယတိ, တတ္ထ သမန္တတော အာဂန္တွာ သမာဂန္တွာ, သမောဓာယ ဝါ ဧကဇ္ဈံ ဟုတွာတိ ဝုတ္တံ ဟောတိ, သမ္မာ အာဂတာ သမာဂတာ ‘‘ဣမေ နော ဉာတယော အမှာကံ အတ္ထာယ ဒါနံ ဥဒ္ဒိသိဿန္တီ’’တိ ဧတဒတ္ထံ သမ္မာ အာဂတာ ဟုတွာတိ ဝုတ္တံ ဟောတိ. ပဟူတေ အန္နပါနမှီတိ တသ္မိံ အတ္တနော ဥဒ္ဒိဿမာနေ ပဟူတေ အန္နပါနမှိ. သက္ကစ္စံ အနုမောဒရေတိ အဘိသဒ္ဒဟန္တာ ကမ္မဖလံ အဝိဇဟန္တာ စိတ္တီကာရံ အဝိက္ခိတ္တစိတ္တာ ဟုတွာ ‘‘ဣဒံ နော ဒါနံ ဟိတာယ သုခါယ ဟောတူ’’တိ မောဒန္တိ အနုမောဒန္တိ, ပီတိသောမနဿဇာတာ ဟောန္တီတိ.

The meaning of these is: those departed relatives, in whatever place that offering is given, having come there from all around, having assembled together, or having united and become as one—this is the meaning. 'Well-assembled' means having come together properly for this purpose: 'These relatives of ours will dedicate an offering for our benefit'—this is the meaning. 'When there is abundant food and drink' means when abundant food and drink is being dedicated to oneself. 'They rejoice reverently' means, having great faith, not abandoning the fruit of kamma, paying respect, and becoming undistracted in mind, they think, 'May this offering be for our welfare and happiness,' and thus they rejoice and rejoice approvingly; they become filled with joy and gladness.

ပဉ္စမဂါထာပရဒ္ဓဆဋ္ဌဂါထာပုဗ္ဗဒ္ဓဝဏ္ဏနာ

The Commentary on the Latter Half of the Fifth Verse and the First Half of the Sixth Verse.

၅-၆. ဧဝံ ဘဂဝါ ယထာ ပေတ္တိဝိသယူပပန္နာနံ တင်္ခဏေ ဖလနိဗ္ဗတ္တကံ ကုသလံ ကမ္မံ ဟောတိ, တံ ဒဿေန္တော –

5-6. Thus the Blessed One, showing how, for those who have arisen in the peta-realm, wholesome kamma productive of fruit arises at that very moment:

‘‘တေ စ တတ္ထ သမာဂန္တွာ, ဉာတိပေတာ သမာဂတာ;

ပဟူတေ အန္နပါနမှိ, သက္ကစ္စံ အနုမောဒရေ’’တိ. –

“And they, the departed relatives, having gathered there, having assembled; in the abundant food and drink, they reverently rejoice.”

ဝတွာ ပုန ဉာတကေ နိဿာယ နိဗ္ဗတ္တကုသလကမ္မဖလံ ပစ္စနုဘောန္တာနံ တေသံ ဉာတီ အာရဗ္ဘ ထောမနာကာရံ ဒဿေန္တော ‘‘စိရံ ဇီဝန္တူ’’တိ ပဉ္စမဂါထာယ ပစ္ဆိမဒ္ဓံ ‘‘အမှာကဉ္စ ကတာ ပူဇာ’’တိ ဆဋ္ဌဂါထာယ ပုဗ္ဗဒ္ဓဉ္စ အာဟ.

Having spoken thus, and again, to show the manner of praise concerning those relatives who experience the fruit of wholesome kamma that has arisen depending on their living relatives, He spoke the latter half of the fifth verse, 'May they live long...' and the first half of the sixth verse, 'And for us, worship has been done...'

တေသံ အတ္ထော – စိရံ ဇီဝန္တူတိ စိရဇီဝိနော ဒီဃာယုကာ ဟောန္တု. နော ဉာတီတိ အမှာကံ ဉာတကာ. ယေသံ ဟေတူတိ ယေ နိဿာယ ယေသံ ကာရဏာ. လဘာမသေတိ လဘာမ. အတ္တနာ တင်္ခဏံ ပဋိလဒ္ဓသမ္ပတ္တိံ အပဒိသန္တာ ဘဏန္တိ. ပေတာနဉှိ အတ္တနော အနုမောဒနေန, ဒါယကာနံ ဥဒ္ဒေသေန, ဒက္ခိဏေယျသမ္ပဒါယ စာတိ တီဟိ အင်္ဂေဟိ ဒက္ခိဏာ သမိဇ္ဈတိ, တင်္ခဏေ ဖလနိဗ္ဗတ္တိကာ ဟောတိ. တတ္ထ ဒါယကာ ဝိသေသဟေတု. တေနာဟံသု ‘‘ယေသံ ဟေတု လဘာမသေ’’တိ. အမှာကဉ္စ ကတာ ပူဇာတိ ‘‘ဣဒံ ဝေါ ဉာတီနံ ဟောတူ’’တိ ဧဝံ ဣမံ ဒါနံ ဥဒ္ဒိသန္တေဟိ အမှာကဉ္စ ပူဇာ ကတာ. ဒါယကာ စ အနိပ္ဖလာတိ ယမှိ သန္တာနေ ပရိစ္စာဂမယံ ကမ္မံ ကတံ, တဿ တတ္ထေဝ ဖလဒါနတော ဒါယကာ စ အနိပ္ဖလာတိ.

The meaning of these is: 'May they live long' means may they be long-lived, having long lives. 'Our relatives' means our relatives. 'Because of whom' means depending on whom, by cause of whom. 'We receive' means we obtain. Pointing to the prosperity they themselves have obtained at that moment, they speak. Indeed, for the petas, the offering succeeds through three factors: by their own rejoicing, by the dedication of the donors, and by the accomplishment of the worthy recipient. It becomes productive of fruit at that moment. Therein, the donors are a special cause. Therefore, the petas said, 'Because of whom we receive.' 'And worship has been done for us' means: by those dedicating this gift thus, 'May this be for the relatives,' worship has been done for us also. 'And the donors are not without fruit' means: because the kamma of relinquishment, performed in a certain continuity of existence, gives its fruit right there to that being, the donors are also not without fruit.

ဧတ္ထာဟ [Pg.177] – ‘‘ကိံ ပန ပေတ္တိဝိသယူပပန္နာ ဧဝ ဉာတယော လဘန္တိ, ဥဒါဟု အညေပိ လဘန္တီ’’တိ? ဝုစ္စတေ – ဘဂဝတာ ဧဝေတံ ဗျာကတံ ဇာဏုဿောဏိနာ ဗြာဟ္မဏေန ပုဋ္ဌေန, ကိမေတ္ထ အမှေဟိ ဝတ္တဗ္ဗံ အတ္ထိ. ဝုတ္တံ ဟေတံ –

Here it is asked: “Do only relatives who have arisen in the peta-realm receive, or do others also receive?” It is answered: This was explained by the Blessed One himself when questioned by the brahmin Jāṇussoṇi; what is there for us to say in this matter? For it has been said:

‘‘မယမဿု, ဘော ဂေါတမ, ဗြာဟ္မဏာ နာမ ဒါနာနိ ဒေမ, သဒ္ဓါနိ ကရောမ ‘ဣဒံ ဒါနံ ပေတာနံ ဉာတိသာလောဟိတာနံ ဥပကပ္ပတု, ဣဒံ ဒါနံ ပေတာ ဉာတိသာလောဟိတာ ပရိဘုဉ္ဇန္တူ’တိ, ကစ္စိ တံ, ဘော ဂေါတမ, ဒါနံ ပေတာနံ ဉာတိသာလောဟိတာနံ ဥပကပ္ပတိ, ကစ္စိ တေ ပေတာ ဉာတိသာလောဟိတာ တံ ဒါနံ ပရိဘုဉ္ဇန္တီတိ. ဌာနေ ခေါ, ဗြာဟ္မဏ, ဥပကပ္ပတိ, နော အဋ္ဌာနေတိ.

“Indeed, Master Gotama, we who are called brahmins give gifts and perform funeral rites, saying, ‘May this gift benefit our departed relatives and blood-kin; may our departed relatives and blood-kin enjoy this gift.’ Master Gotama, does that gift truly benefit our departed relatives and blood-kin? Do those departed relatives and blood-kin enjoy that gift?” “In a possible case, Brahmin, it benefits; in an impossible case, it does not.”

‘‘ကတမံ ပန တံ, ဘော ဂေါတမ, ဌာနံ, ကတမံ အဋ္ဌာနန္တိ? ဣဓ, ဗြာဟ္မဏ, ဧကစ္စော ပါဏာတိပါတီ ဟောတိ…ပေ… မိစ္ဆာဒိဋ္ဌိကော ဟောတိ, သော ကာယဿ ဘေဒါ ပရံ မရဏာ နိရယံ ဥပပဇ္ဇတိ. ယော နေရယိကာနံ သတ္တာနံ အာဟာရော, တေန သော တတ္ထ ယာပေတိ, တေန သော တတ္ထ တိဋ္ဌတိ. ဣဒံ ခေါ, ဗြာဟ္မဏ, အဋ္ဌာနံ, ယတ္ထ ဌိတဿ တံ ဒါနံ န ဥပကပ္ပတိ.

“What then, Master Gotama, is the possible case, and what is the impossible case?” “Here, Brahmin, a certain person destroys life... holds wrong view. With the breakup of the body, after death, he arises in hell. Whatever is the food of beings in hell, with that he sustains himself there, with that he remains there. This, Brahmin, is an impossible case, wherein for one established there, that gift does not benefit.”

‘‘ဣဓ ပန, ဗြာဟ္မဏ, ဧကစ္စော ပါဏာတိပါတီ ဟောတိ…ပေ… မိစ္ဆာဒိဋ္ဌိကော ဟောတိ, သော ကာယဿ ဘေဒါ ပရံ မရဏာ တိရစ္ဆာနယောနိံ ဥပပဇ္ဇတိ. ယော တိရစ္ဆာနယောနိကာနံ သတ္တာနံ အာဟာရော, တေန သော တတ္ထ ယာပေတိ, တေန သော တတ္ထ တိဋ္ဌတိ. ဣဒမ္ပိ ခေါ, ဗြာဟ္မဏ, အဋ္ဌာနံ, ယတ္ထ ဌိတဿ တံ ဒါနံ န ဥပကပ္ပတိ.

“Here, Brahmin, a certain person destroys life… holds wrong view. With the breakup of the body, after death, he is reborn in the animal realm. Whatever is the food of beings in the animal realm, with that he sustains himself there, with that he remains there. This also, Brahmin, is an impossible case, wherein for one established there, that gift does not benefit him.

‘‘ဣဓ ပန, ဗြာဟ္မဏ, ဧကစ္စော ပါဏာတိပါတာ ပဋိဝိရတော ဟောတိ…ပေ… သမ္မာဒိဋ္ဌိကော ဟောတိ, သော ကာယဿ ဘေဒါ ပရံ မရဏာ မနုဿာနံ သဟဗျတံ ဥပပဇ္ဇတိ…ပေ… ဒေဝါနံ သဟဗျတံ ဥပပဇ္ဇတိ. ယော ဒေဝါနံ အာဟာရော, တေန သော တတ္ထ ယာပေတိ, တေန သော တတ္ထ တိဋ္ဌတိ. ဣဒမ္ပိ ခေါ, ဗြာဟ္မဏ, အဋ္ဌာနံ, ယတ္ထ ဌိတဿ တံ ဒါနံ န ဥပကပ္ပတိ.

“Here, Brahmin, a certain person abstains from destroying life… holds right view. With the breakup of the body, after death, he is reborn in companionship with humans… he is reborn in companionship with devas. Whatever is the food of the devas, with that he sustains himself there, with that he remains there. This also, Brahmin, is an impossible case, wherein for one established there, that gift does not benefit him.

‘‘ဣဓ ပန, ဗြာဟ္မဏ, ဧကစ္စော ပါဏာတိပါတီ ဟောတိ…ပေ… မိစ္ဆာဒိဋ္ဌိကော ဟောတိ, သော ကာယဿ ဘေဒါ ပရံ မရဏာ ပေတ္တိဝိသယံ ဥပပဇ္ဇတိ. ယော ပေတ္တိဝေသယိကာနံ သတ္တာနံ အာဟာရော, တေန [Pg.178] သော တတ္ထ ယာပေတိ, တေန သော တတ္ထ တိဋ္ဌတိ. ယံ ဝါ ပနဿ ဣတော အနုပဝေစ္ဆန္တိ မိတ္တာမစ္စာ ဝါ ဉာတိသာလောဟိတာ ဝါ, တေန သော တတ္ထ ယာပေတိ, တေန သော တတ္ထ တိဋ္ဌတိ. ဣဒံ ခေါ, ဗြာဟ္မဏ, ဌာနံ, ယတ္ထ ဌိတဿ တံ ဒါနံ ဥပကပ္ပတီတိ.

“Here, Brahmin, a certain person destroys life… holds wrong view. With the breakup of the body, after death, he is reborn in the peta-realm. Whatever is the food of beings in the peta-realm, with that he sustains himself there, with that he remains there. Or, with whatever his friends, associates, or kinsmen and blood-relatives dedicate to him from here, with that he sustains himself there, with that he remains there. This, Brahmin, is the possible case, wherein for one established there, that gift benefits him.”

‘‘သစေ ပန, ဘော ဂေါတမ, သော ပေတော ဉာတိသာလောဟိတော တံ ဌာနံ အနုပပန္နော ဟောတိ, ကော တံ ဒါနံ ပရိဘုဉ္ဇတီတိ? အညေပိဿ, ဗြာဟ္မဏ, ပေတာ ဉာတိသာလောဟိတာ တံ ဌာနံ ဥပပန္နာ ဟောန္တိ, တေ တံ ဒါနံ ပရိဘုဉ္ဇန္တီတိ.

“But if, Master Gotama, that departed kinsman and blood-relative is not reborn in that state, who enjoys that gift?” “Other departed kinsmen and blood-relatives of his, Brahmin, who are reborn in that state enjoy that gift.”

‘‘သစေ ပန, ဘော ဂေါတမ, သော စေဝ ပေတော ဉာတိသာလောဟိတော တံ ဌာနံ အနုပပန္နော ဟောတိ, အညေပိဿ ပေတာ ဉာတိသာလောဟိတာ တံ ဌာနံ အနုပပန္နာ ဟောန္တိ, ကော တံ ဒါနံ ပရိဘုဉ္ဇတီတိ? အဋ္ဌာနံ ခေါ ဧတံ ဗြာဟ္မဏ အနဝကာသော, ယံ တံ ဌာနံ ဝိဝိတ္တံ အဿ ဣမိနာ ဒီဃေန အဒ္ဓုနာ ယဒိဒံ ပေတေဟိ ဉာတိသာလောဟိတေဟိ. အပိစ ဗြာဟ္မဏ ဒါယကောပိ အနိပ္ဖလော’’တိ (အ. နိ. ၁၀.၁၇၇).

“But if, Master Gotama, that very departed kinsman and blood-relative is not reborn in that state, and other departed kinsmen and blood-relatives of his are also not reborn in that state, who then enjoys that gift?” “Brahmin, it is impossible, there is no chance, that this state would be devoid of departed kinsmen and blood-relatives for such a long time. Moreover, Brahmin, the giver too is not without fruit.”

ဆဋ္ဌဂါထာပရဒ္ဓသတ္တမဂါထာဝဏ္ဏနာ

Commentary on the Latter Half of the Sixth Verse and the Seventh Verse

၆-၇. ဧဝံ ဘဂဝါ ရညော မာဂဓဿ ပေတ္တိဝိသယူပပန္နာနံ ပုဗ္ဗဉာတီနံ သမ္ပတ္တိံ နိဿာယ ထောမေန္တော ‘‘ဧတေ တေ, မဟာရာဇ, ဉာတီ ဣမာယ ဒါနသမ္ပဒါယ အတ္တမနာ ဧဝံ ထောမေန္တီ’’တိ ဒဿေန္တော –

6–7. Thus the Blessed One, with reference to the prosperity of the former kinsmen of the king of Magadha who had been reborn in the peta-realm, wishing to praise them and to show, “These kinsmen of yours, great king, being delighted by this accomplishment of giving, praise thus,” said:

‘‘စိရံ ဇီဝန္တု နော ဉာတီ, ယေသံ ဟေတု လဘာမသေ;

အမှာကဉ္စ ကတာ ပူဇာ, ဒါယကာ စ အနိပ္ဖလာ’’တိ. –

“Long live our kinsmen, on whose account we receive this. For us an offering has been made, and the givers are not without fruit.”

ဝတွာ ပုန တေသံ ပေတ္တိဝိသယူပပန္နာနံ အညဿ ကသိဂေါရက္ခာဒိနော သမ္ပတ္တိပဋိလာဘကာရဏဿ အဘာဝံ ဣတော ဒိန္နေန ယာပနဘာဝဉ္စ ဒဿေန္တော ‘‘န ဟိ တတ္ထ ကသီ အတ္ထီ’’တိ ဆဋ္ဌဂါထာယ ပစ္ဆိမဒ္ဓံ ‘‘ဝဏိဇ္ဇာ တာဒိသီ’’တိ ဣမံ သတ္တမဂါထဉ္စ အာဟ.

Having said this, wishing to show further to those reborn in the peta-realm the absence of any other cause for obtaining prosperity, such as agriculture and cattle-herding, and the fact that they subsist on what is given from here, he spoke the latter half of the sixth verse, “For there is no agriculture there,” and this seventh verse, “Nor is there such trade.”

တတြာယံ အတ္ထဝဏ္ဏနာ – န ဟိ, မဟာရာဇ, တတ္ထ ပေတ္တိဝိသယေ ကသိ အတ္ထိ, ယံ နိဿာယ တေ ပေတာ သမ္ပတ္တိံ ပဋိလဘေယျုံ. ဂေါရက္ခေတ္ထ န ဝိဇ္ဇတီတိ န ကေဝလံ ကသိ ဧဝ, ဂေါရက္ခာပိ ဧတ္ထ ပေတ္တိဝိသယေ န ဝိဇ္ဇတိ, ယံ [Pg.179] နိဿာယ တေ သမ္ပတ္တိံ ပဋိလဘေယျုံ. ဝဏိဇ္ဇာ တာဒိသီ နတ္ထီတိ ဝါဏိဇ္ဇာပိ တာဒိသီ နတ္ထိ, ယာ တေသံ သမ္ပတ္တိပဋိလာဘဟေတု ဘဝေယျ. ဟိရညေန ကယာကယန္တိ ဟိရညေန ကယဝိက္ကယမ္ပိ တတ္ထ တာဒိသံ နတ္ထိ, ယံ တေသံ သမ္ပတ္တိပဋိလာဘဟေတု ဘဝေယျ. ဣတော ဒိန္နေန ယာပေန္တိ, ပေတာ ကာလဂတာ တဟိန္တိ ကေဝလံ ပန ဣတော ဉာတီဟိ ဝါ မိတ္တာမစ္စေဟိ ဝါ ဒိန္နေန ယာပေန္တိ, အတ္တဘာဝံ ဂမေန္တိ. ပေတာတိ ပေတ္တိဝိသယူပပန္နာ သတ္တာ. ကာလဂတာတိ အတ္တနော မရဏကာလေန ဂတာ, ‘‘ကာလကတာ’’တိ ဝါ ပါဌော, ကတကာလာ ကတမရဏာတိ အတ္ထော. တဟိန္တိ တသ္မိံ ပေတ္တိဝိသယေ.

Therein, this is the explanation of the meaning: Indeed, great king, in that peta-realm there is no agriculture, by relying on which those petas might obtain prosperity. ‘Cattle-herding is not found there’ means not only agriculture, but cattle-herding is also not found here in this peta-realm, by relying on which they might obtain prosperity. ‘Nor is there such trade’ means trade of such a kind also does not exist, which could be a cause for them to obtain prosperity. ‘Nor buying and selling with gold’ means buying and selling with gold of such a kind also does not exist there, which could be a cause for them to obtain prosperity. ‘They subsist on what is given from here, the petas who have passed on there’ means they subsist only on what is given from here by kinsmen or by friends and associates; they maintain their existence. ‘Petas’ means beings reborn in the peta-realm. ‘Passed on’ (kālagatā) means gone at the time of their own death; or the reading is ‘kālakatā’ (time-done), the meaning of which is ‘their time is done,’ ‘their death has occurred.’ ‘There’ means in that peta-realm.

အဋ္ဌမနဝမဂါထာဒွယဝဏ္ဏနာ

Commentary on the Pair of the Eighth and Ninth Verses

၈-၉. ဧဝံ ‘‘ဣတော ဒိန္နေန ယာပေန္တိ, ပေတာ ကာလဂတာ တဟိ’’န္တိ ဝတွာ ဣဒါနိ ဥပမာဟိ တမတ္ထံ ပကာသေန္တော ‘‘ဥန္နမေ ဥဒကံ ဝုဋ္ဌ’’န္တိ ဣဒံ ဂါထာဒွယမာဟ.

8–9. Having thus said, “The departed who have passed away are sustained there by what is given from here,” now, wishing to reveal that meaning with similes, he spoke this pair of verses beginning, “As water rained upon a height…”

တဿတ္ထော – ယထာ ဥန္နတေ ထလေ ဥဿာဒေ ဘူမိဘာဂေ မေဃေဟိ အဘိဝုဋ္ဌံ ဥဒကံ နိန္နံ ပဝတ္တတိ, ယော ယော ဘူမိဘာဂေါ နိန္နော ဩဏတော, တံ တံ ပဝတ္တတိ ဂစ္ဆတိ ပါပုဏာတိ, ဧဝမေဝ ဣတော ဒိန္နံ ဒါနံ ပေတာနံ ဥပကပ္ပတိ နိဗ္ဗတ္တတိ, ပါတုဘဝတီတိ အတ္ထော. နိန္နမိဝ ဟိ ဥဒကပ္ပဝတ္တိယာ ဌာနံ ပေတလောကော ဒါနုပကပ္ပနာယ. ယထာဟ – ‘‘ဣဒံ ခေါ, ဗြာဟ္မဏ, ဌာနံ, ယတ္ထ ဌိတဿ တံ ဒါနံ ဥပကပ္ပတီ’’တိ (အ. နိ. ၁၀.၁၇၇). ယထာ စ ကန္ဒရပဒရသာခါပသာခကုသောဗ္ဘမဟာသောဗ္ဘသန္နိပါတေဟိ ဝါရိဝဟာ မဟာနဇ္ဇော ပူရာ ဟုတွာ သာဂရံ ပရိပူရေန္တိ, ဧဝမ္ပိ ဣတော ဒိန္နဒါနံ ပုဗ္ဗေ ဝုတ္တနယေနေဝ ပေတာနံ ဥပကပ္ပတီတိ.

Its meaning is: just as water rained down by clouds on a high, elevated area of land flows to a low place—whichever area of land is low and hollow, to that it flows, goes, and reaches—in the same way, a gift given from here benefits the departed, is accomplished, and becomes manifest. This is the meaning. Indeed, the peta-world should be understood as the place for the benefit of giving, just as a low place is for the flowing of water. As it is said: “This, Brahmin, is the place where, when one is established, that gift becomes beneficial” (AN 10.177). And just as the great rivers that carry water, having become full from the confluence of mountain-clefts, chasms, major channels, minor channels, small streams, and great streams, fill the ocean, so too a gift given from here benefits the departed in the manner already stated.

ဒသမဂါထာဝဏ္ဏနာ

Commentary on the Tenth Verse

၁၀. ဧဝံ ဘဂဝါ ‘‘ဣတော ဒိန္နေန ယာပေန္တိ, ပေတာ ကာလဂတာ တဟိ’’န္တိ ဣမံ အတ္ထံ ဥပမာဟိ ပကာသေတွာ ပုန ယသ္မာ တေ ပေတာ ‘‘ဣတော ကိဉ္စိ လစ္ဆာမာ’’တိ အာသာဘိဘူတာ ဉာတိဃရံ အာဂန္တွာပိ ‘‘ဣဒံ နာမ နော ဒေထာ’’တိ ယာစိတုံ အသမတ္ထာ, တသ္မာ တေသံ ဣမာနိ အနုဿရဏဝတ္ထူနိ အနုဿရန္တော [Pg.180] ကုလပုတ္တော ဒက္ခိဏံ ဒဇ္ဇာတိ ဒဿေန္တော ‘‘အဒါသိ မေ’’တိ ဣမံ ဂါထမာဟ.

Thus the Blessed One, having explained with similes this meaning—“The departed who have passed away are sustained there by what is given from here”—spoke this verse, “He gave to me,” to show that, since those petas, overwhelmed by desire and thinking, “May we receive something from here,” are unable, even after coming to their relatives’ house, to ask, “Give us this,” therefore a clansman, recollecting these grounds for recollection for them, should give an offering.

တဿတ္ထော – ‘‘ဣဒံ နာမ မေ ဓနံ ဝါ ဓညံ ဝါ အဒါသီ’’တိ စ, ‘‘ဣဒံ နာမ မေ ကိစ္စံ အတ္တနာ ဥယျောဂမာပဇ္ဇန္တော အကာသီ’’တိ စ, ‘‘အမု မေ မာတိတော ဝါ ပိတိတော ဝါ သမ္ဗန္ဓတ္တာ ဉာတီ’’တိ စ သိနေဟဝသေန တာဏသမတ္ထတာယ ‘‘မိတ္တာ’’တိ စ, ‘‘အသုကော မေ သဟ ပံသုကီဠကော သခါ’’တိ စ ဧဝံ သဗ္ဗမနုဿရန္တော ပေတာနံ ဒက္ခိဏံ ဒဇ္ဇာ, ဒါနံ နိယျာတေယျာတိ. အပရော ပါဌော ‘‘ပေတာနံ ဒက္ခိဏာ ဒဇ္ဇာ’’တိ. တဿတ္ထော – ဒါတဗ္ဗာတိ ဒဇ္ဇာ. ကာ သာ? ပေတာနံ ဒက္ခိဏာ, တေနေဝ ‘‘အဒါသိ မေ’’တိအာဒိနာ နယေန ပုဗ္ဗေ ကတမနုဿရံ အနုဿရတာတိ ဝုတ္တံ ဟောတိ. ကရဏဝစနပ္ပသင်္ဂေ ပစ္စတ္တဝစနံ ဝေဒိတဗ္ဗံ.

Its meaning is: “He gave me such-and-such wealth or grain,” and “He performed such-and-such a duty for me, exerting himself,” and “This person is my relative through connection to my mother or father,” and “This person is a friend, capable of being a refuge due to affection,” and “So-and-so is my companion, who played in the dust together with me.” Thus, recollecting all this, one should give an offering to the departed; one should dedicate the gift. Another reading is “petānaṃ dakkhiṇā dajjā.” Its meaning is: “dajjā” means “it should be given.” What is that? An offering for the departed. Therefore, it is said that one recollects, repeatedly recollecting what was done before in the manner of “He gave to me,” etc. Where the instrumental case is indicated, the nominative case should be understood.

ဧကာဒသမဂါထာဝဏ္ဏနာ

Commentary on the Eleventh Verse

၁၁. ဧဝံ ဘဂဝါ ပေတာနံ ဒက္ခိဏာနိယျာတနေ ကာရဏဘူတာနိ အနုဿရဏဝတ္ထူနိ ဒဿေန္တော –

11. Thus, the Blessed One, wishing to show the grounds for recollection that are the cause for the dedication of an offering to the departed:

‘‘အဒါသိ မေ အကာသိ မေ, ဉာတိမိတ္တာ သခါ စ မေ;

ပေတာနံ ဒက္ခိဏံ ဒဇ္ဇာ, ပုဗ္ဗေ ကတမနုဿရ’’န္တိ. –

“‘He gave to me, he acted for me; they were my kinsmen, friends, and companions.’ Remembering what was done in the past, one should give an offering for the departed.”

ဝတွာ ပုန ယေ ဉာတိမရဏေန ရုဏ္ဏသောကာဒိပရာ ဧဝ ဟုတွာ တိဋ္ဌန္တိ, န တေသံ အတ္ထာယ ကိဉ္စိ ဒေန္တိ, တေသံ တံ ရုဏ္ဏသောကာဒိ ကေဝလံ အတ္တပရိတာပနမေဝ ဟောတိ, န ပေတာနံ ကိဉ္စိ အတ္ထံ နိပ္ဖာဒေတီတိ ဒဿေန္တော ‘‘န ဟိ ရုဏ္ဏံ ဝါ’’တိ ဣမံ ဂါထမာဟ.

Having spoken thus, again, wishing to show that for those who, due to the death of relatives, remain overcome by weeping, sorrow, and so on, and give nothing for their benefit, that weeping, sorrow, and so on is merely self-torment and accomplishes no benefit for the departed, He spoke this verse beginning with, “For not by weeping…”

တတ္ထ ရုဏ္ဏန္တိ ရောဒနာ ရောဒိတတ္တံ အဿုပါတနံ, ဧတေန ကာယပရိဿမံ ဒဿေတိ. သောကောတိ သောစနာ သောစိတတ္တံ, ဧတေန စိတ္တပရိဿမံ ဒဿေတိ. ယာ စညာတိ ယာ စ ရုဏ္ဏသောကေဟိ အညာ. ပရိဒေဝနာတိ ဉာတိဗျသနေန ဖုဋ္ဌဿ လာလပ္ပနာ, ‘‘ကဟံ ဧကပုတ္တက ပိယ မနာပါ’’တိ ဧဝမာဒိနာ နယေန ဂုဏသံဝဏ္ဏနာ, ဧတေန ဝစီပရိဿမံ ဒဿေတိ.

Therein, ‘ruṇṇaṃ’ is weeping, the state of weeping, the shedding of tears; by this, He shows bodily exertion. ‘Soko’ is sorrowing, the state of sorrowing; by this, He shows mental exertion. ‘Yā caññā’ is whatever is other than weeping and sorrow. ‘Paridevanā’ is the lamentation of one afflicted by the destruction of relatives, praising their qualities by way of such as, “Where are you, my only son, beloved and pleasing?”; by this, He shows verbal exertion.

ဒွါဒသမဂါထာဝဏ္ဏနာ

Commentary on the Twelfth Verse

၁၂. ဧဝံ [Pg.181] ဘဂဝါ ‘‘ရုဏ္ဏံ ဝါ သောကော ဝါ ယာ စညာ ပရိဒေဝနာ, သဗ္ဗမ္ပိ တံ ပေတာနံ အတ္ထာယ န ဟောတိ, ကေဝလန္တု အတ္တာနံ ပရိတာပနမတ္တမေဝ, ဧဝံ တိဋ္ဌန္တိ ဉာတယော’’တိ ရုဏ္ဏာဒီနံ နိရတ္ထကဘာဝံ ဒဿေတွာ ပုန မာဂဓရာဇေန ယာ ဒက္ခိဏာ ဒိန္နာ, တဿာ သာတ္ထကဘာဝံ ဒဿေန္တော ‘‘အယဉ္စ ခေါ ဒက္ခိဏာ’’တိ ဣမံ ဂါထမာဟ.

12. Thus the Blessed One, having shown the fruitlessness of weeping and so on with the words, “Whatever weeping or sorrow or other lamentation there is, all of that is not for the benefit of the departed; it is merely self-torment. Thus the relatives stand,” again, wishing to show the beneficial nature of the offering given by the king of Magadha, spoke this verse beginning with, “And this offering indeed…”

တဿတ္ထော – အယဉ္စ ခေါ, မဟာရာဇ, ဒက္ခိဏာ တယာ အဇ္ဇ အတ္တနော ဉာတိဂဏံ ဥဒ္ဒိဿ ဒိန္နာ, သာ ယသ္မာ သံဃော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ, တသ္မာ သံဃမှိ သုပ္ပတိဋ္ဌိတာ အဿ ပေတဇနဿ ဒီဃရတ္တံ ဟိတာယ ဥပကပ္ပတိ သမ္ပဇ္ဇတိ ဖလတီတိ ဝုတ္တံ ဟောတိ. ဥပကပ္ပတီတိ စ ဌာနသော ဥပကပ္ပတိ, တံခဏံယေဝ ဥပကပ္ပတိ, န စိရေန. ယထာ ဟိ တံခဏညေဝ ပဋိဘန္တံ ‘‘ဌာနသောဝေတံ တထာဂတံ ပဋိဘာတီ’’တိ ဝုစ္စတိ, ဧဝမိဓာပိ တံခဏံယေဝ ဥပကပ္ပန္တာ ‘‘ဌာနသော ဥပကပ္ပတီ’’တိ ဝုတ္တာ. ယံ ဝါ တံ ‘‘ဣဒံ ခေါ, ဗြာဟ္မဏ, ဌာနံ, ယတ္ထ ဌိတဿ တံ ဒါနံ ဥပကပ္ပတီ’’တိ (အ. နိ. ၁၀.၁၇၇) ဝုတ္တံ, တတ္ထ ခုပ္ပိပါသိကဝန္တာသပရဒတ္တူပဇီဝိနိဇ္ဈာမတဏှိကာဒိဘေဒဘိန္နေ ဌာနေ ဥပကပ္ပတီတိ ဝုတ္တံ ယထာ ကဟာပဏံ ဒေန္တော ‘‘ကဟာပဏသော ဒေတီ’’တိ လောကေ ဝုစ္စတိ. ဣမသ္မိဉ္စ အတ္ထဝိကပ္ပေ ဥပကပ္ပတီတိ ပါတုဘဝတိ, နိဗ္ဗတ္တတီတိ ဝုတ္တံ ဟောတိ.

Its meaning is this: O great king, this offering given by you today, dedicated to your group of relatives—because the Saṅgha is the unsurpassed field of merit for the world, it is therefore well-established in the Saṅgha. For the departed beings, it serves their welfare for a long time, is accomplished, and bears fruit; this is the meaning. And ‘it serves’ (upakappati) means it serves instantly (ṭhānaso), it serves at that very moment, not after a long time. For just as something that occurs at that very moment is said to ‘occur to the Tathāgata instantly,’ so too here, serving at that very moment is spoken of as ‘serving instantly.’ Or, as it was said, “This, brahmin, is the condition (ṭhānaṃ) where, for one established therein, that gift serves” (A.N. 10.177), it is meant that it serves in that condition (ṭhāne) which is differentiated by the various kinds such as those afflicted by hunger and thirst, those who eat what is vomited, those living on what is given by others, and those consumed by burning thirst. This is like how in the world one who gives a kahāpaṇa is said to ‘give by the kahāpaṇa’ (kahāpaṇaso). And in this alternative interpretation of the meaning, ‘it serves’ (upakappati) means it becomes manifest, it comes into being; this is the meaning.

တေရသမဂါထာဝဏ္ဏနာ

Commentary on the Thirteenth Verse

၁၃. ဧဝံ ဘဂဝါ ရညာ ဒိန္နာယ ဒက္ခိဏာယ သာတ္ထကဘာဝံ ဒဿေန္တော –

13. Thus, the Blessed One, wishing to show the fruitfulness of the offering given by the king—

‘‘အယဉ္စ ခေါ ဒက္ခိဏာ ဒိန္နာ, သံဃမှိ သုပ္ပတိဋ္ဌိတာ;

ဒီဃရတ္တံ ဟိတာယဿ, ဌာနသော ဥပကပ္ပတီ’’တိ. –

“This offering, given and well-established in the Saṅgha, serves his welfare for a long time, taking effect instantly.”

ဝတွာ ပုန ယသ္မာ ဣမံ ဒက္ခိဏံ ဒေန္တေန ဉာတီနံ ဉာတီဟိ ကတ္တဗ္ဗကိစ္စကရဏဝသေန ဉာတိဓမ္မော နိဒဿိတော, ဗဟုဇနဿ ပါကဋီကတော, နိဒဿနံ ဝါ ကတော, တုမှေဟိပိ ဉာတီနံ ဧဝမေဝ ဉာတီဟိ ကတ္တဗ္ဗကိစ္စကရဏဝသေန ဉာတိဓမ္မော ပရိပူရေတဗ္ဗော, န နိရတ္ထကေဟိ ရုဏ္ဏာဒီဟိ အတ္တာ ပရိတာပေတဗ္ဗောတိ စ ပေတေ ဒိဗ္ဗသမ္ပတ္တိံ အဓိဂမေန္တေန ပေတာနံ ပူဇာ ကတာ ဥဠာရာ, ဗုဒ္ဓပ္ပမုခဉ္စ ဘိက္ခုသံဃံ အန္နပါနာဒီဟိ သန္တပ္ပေန္တေန ဘိက္ခူနံ ဗလံ အနုပဒိန္နံ, အနုကမ္ပာဒိဂုဏပရိဝါရဉ္စ စာဂစေတနံ နိဗ္ဗတ္တေန္တေန အနပ္ပကံ ပုညံ [Pg.182] ပသုတံ, တသ္မာ ဘဂဝါ ဣမေဟိ ယထာဘုစ္စဂုဏေဟိ ရာဇာနံ သမ္ပဟံသေန္တော –

Having spoken thus, again: because by giving this offering for the sake of relatives, the duty of relatives to be performed by living relatives was pointed out and made manifest to the multitude, or a demonstration was made; and because you too should fulfill this duty for your relatives in the same way, by performing the necessary actions, and not torment yourself with useless weeping and the like; and because, desiring the departed to attain divine fortune, a sublime offering was made for them; and by satisfying the Saṅgha headed by the Buddha with food and drink, strength was given to the monks; and by generating a volition of generosity accompanied by qualities such as compassion, immeasurable merit was produced—therefore, the Blessed One, praising the king with these true qualities,

‘‘သော ဉာတိဓမ္မော စ အယံ နိဒဿိတော,ပေတာန ပူဇာ စ ကတာ ဥဠာရာ;

ဗလဉ္စ ဘိက္ခူနမနုပ္ပဒိန္နံ,တုမှေဟိ ပုညံ ပသုတံ အနပ္ပက’’န္တိ. –

“This duty of relatives has thus been shown, and a sublime offering made to the departed; strength, too, has been given to the monks, and by you immeasurable merit has been generated.”

ဣမာယ ဂါထာယ ဒေသနံ ပရိယောသာပေတိ.

With this verse, he concluded the discourse.

အထ ဝါ ‘‘သော ဉာတိဓမ္မော စ အယံ နိဒဿိတော’’တိ ဣမိနာ ဂါထာပဒေန ဘဂဝါ ရာဇာနံ ဓမ္မိယာ ကထာယ သန္ဒဿေတိ. ဉာတိဓမ္မနိဒဿနမေဝ ဟိ ဧတ္ထ သန္ဒဿနံ ပေတာန ပူဇာ စ ကတာ ဥဠာရာတိ ဣမိနာ သမာဒပေတိ. ဥဠာရာတိ ပသံသနမေဝ ဟိ ဧတ္ထ ပုနပ္ပုနံ ပူဇာကရဏေ သမာဒပနံ. ဗလဉ္စ ဘိက္ခူနမနုပ္ပဒိန္နန္တိ ဣမိနာ သမုတ္တေဇေတိ. ဗလာနုပ္ပဒါနမေဝ ဟိ ဧတ္ထ ဧဝံ ဒါနံ, ဗလာနုပ္ပဒါနတာတိ တဿ ဥဿာဟဝဍ္ဎနေန သမုတ္တေဇနံ. တုမှေဟိ ပုညံ ပသုတံ အနပ္ပကန္တိ ဣမိနာ သမ္ပဟံသေတိ. ပုညပ္ပသုတကိတ္တနမေဝ ဟိ ဧတ္ထ တဿ ယထာဘုစ္စဂုဏသံဝဏ္ဏနဘာဝေန သမ္ပဟံသနဇနနတော သမ္ပဟံသနန္တိ ဝေဒိတဗ္ဗံ.

Alternatively, with the verse line, “This duty of relatives has thus been shown,” the Blessed One instructs the king with a Dhamma talk. Indeed, here the instruction is the pointing out of the duty of relatives. With, “And a sublime offering made to the departed,” he encourages. For `uḷārā` (sublime) is here simply praise, and it is an encouragement to make offerings again and again. With, “And strength has been given to the monks,” he rouses. For here, such a gift is indeed the giving of strength; 'the giving of strength' means rousing by increasing his enthusiasm. With, “By you immeasurable merit has been generated,” he gladdens. For here, the proclaiming of the generated merit, by being an extolling of his qualities in accordance with reality, generates gladness; therefore, it should be known as 'gladdening'.

ဒေသနာပရိယောသာနေ စ ပေတ္တိဝိသယူပပတ္တိအာဒီနဝသံဝဏ္ဏနေန သံဝိဂ္ဂါနံ ယောနိသော ပဒဟတံ စတုရာသီတိယာ ပါဏသဟဿာနံ ဓမ္မာဘိသမယော အဟောသိ. ဒုတိယဒိဝသေပိ ဘဂဝါ ဒေဝမနုဿာနံ ဣဒမေဝ တိရောကုဋ္ဋံ ဒေသေသိ, ဧဝံ ယာဝ သတ္တမဒိဝသာ တာဒိသော ဧဝ ဓမ္မာဘိသမယော အဟောသီတိ.

And at the conclusion of the discourse, eighty-four thousand living beings, who were stirred with urgency by the description of the dangers of arising in the realm of the departed spirits and were striving with wise attention, attained comprehension of the Dhamma. On the second day also, the Blessed One taught this very Tirokuṭṭa Sutta to devas and humans. In this way, up to the seventh day, a similar comprehension of the Dhamma occurred.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒကပါဌ-အဋ္ဌကထာယ

In the Khuddakapāṭha Commentary named the Paramatthajotikā,

တိရောကုဋ္ဋသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Tirokuṭṭa Sutta is concluded.

၈. နိဓိကဏ္ဍသုတ္တဝဏ္ဏနာ

8. The Commentary on the Nidhikaṇḍa Sutta

နိက္ခေပကာရဏံ

The Reason for the Placement

ဣဒါနိ ယဒိဒံ တိရောကုဋ္ဋာနန္တရံ ‘‘နိဓိံ နိဓေတိ ပုရိသော’’တိအာဒိနာ နိဓိကဏ္ဍံ နိက္ခိတ္တံ, တဿ –

Now, concerning this Nidhikaṇḍa which has been placed immediately after the Tirokuṭṭa Sutta, beginning with 'A person lays down a treasure,' etc.—

‘‘ဘာသိတွာ [Pg.183] နိဓိကဏ္ဍဿ, ဣဓ နိက္ခေပကာရဏံ;

အဋ္ဌုပ္ပတ္တိဉ္စ ဒီပေတွာ, ကရိဿာမတ္ထဝဏ္ဏနံ’’.

Having explained the reason for the placement of the Nidhikaṇḍa here, and having elucidated its origin story, we shall provide an explanation of its meaning.

တတ္ထ ဣဓ နိက္ခေပကာရဏံ တာဝဿ ဧဝံ ဝေဒိတဗ္ဗံ. ဣဒဉှိ နိဓိကဏ္ဍံ ဘဂဝတာ ဣမိနာ အနုက္ကမေန အဝုတ္တမ္ပိ ယသ္မာ အနုမောဒနဝသေန ဝုတ္တဿ တိရောကုဋ္ဋဿ မိထုနဘူတံ, တသ္မာ ဣဓ နိက္ခိတ္တံ. တိရောကုဋ္ဋေန ဝါ ပုညဝိရဟိတာနံ ဝိပတ္တိံ ဒဿေတွာ ဣမိနာ ကတပုညာနံ သမ္ပတ္တိဒဿနတ္ထမ္ပိ ဣဒံ ဣဓ နိက္ခိတ္တန္တိ ဝေဒိတဗ္ဗံ. ဣဒမဿ ဣဓ နိက္ခေပကာရဏံ.

Therein, the reason for its placement here should first be understood thus. Although this Nidhikaṇḍa was not spoken by the Blessed One in this sequence, because it forms a pair with the Tirokuṭṭa Sutta, which was spoken by way of appreciation, it is therefore placed here. Or, it should be understood that after showing the misfortune of those devoid of merit through the Tirokuṭṭa Sutta, this is placed here by means of this Sutta for the purpose of also showing the accomplishment of those who have made merit. This is the reason for its placement here.

သုတ္တဋ္ဌုပ္ပတ္တိ

The Origin Story of the Sutta

အဋ္ဌုပ္ပတ္တိ ပနဿ – သာဝတ္ထိယံ ကိရ အညတရော ကုဋုမ္ဗိကော အဍ္ဎော မဟဒ္ဓနော မဟာဘောဂေါ. သော စ သဒ္ဓေါ ဟောတိ ပသန္နော, ဝိဂတမလမစ္ဆေရေန စေတသာ အဂါရံ အဇ္ဈာဝသတိ. သော ဧကသ္မိံ ဒိဝသေ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ ဒါနံ ဒေတိ. တေန စ သမယေန ရာဇာ ဓနတ္ထိကော ဟောတိ, သော တဿ သန္တိကေ ပုရိသံ ပေသေသိ ‘‘ဂစ္ဆ, ဘဏေ, ဣတ္ထန္နာမံ ကုဋုမ္ဗိကံ အာနေဟီ’’တိ. သော ဂန္တွာ တံ ကုဋုမ္ဗိကံ အာဟ ‘‘ရာဇာ တံ ဂဟပတိ အာမန္တေတီ’’တိ. ကုဋုမ္ဗိကော သဒ္ဓါဒိဂုဏသမန္နာဂတေန စေတသာ ဗုဒ္ဓပ္ပမုခံ ဘိက္ခုသံဃံ ပရိဝိသန္တော အာဟ ‘‘ဂစ္ဆ, ဘော ပုရိသ, ပစ္ဆာ အာဂမိဿာမိ, ဣဒါနိ တာဝမှိ နိဓိံ နိဓေန္တော ဌိတော’’တိ. အထ ဘဂဝါ ဘုတ္တာဝီ ပဝါရိတော တမေဝ ပုညသမ္ပဒံ ပရမတ္ထတော နိဓီတိ ဒဿေတုံ တဿ ကုဋုမ္ဗိကဿ အနုမောဒနတ္ထံ ‘‘နိဓိံ နိဓေတိ ပုရိသော’’တိ ဣမာ ဂါထာယော အဘာသိ. အယမဿ အဋ္ဌုပ္ပတ္တိ.

Now, its origin story is as follows: In Sāvatthī, it is said, there was a certain householder who was prosperous, of great wealth, and of great possessions. And he was faithful and devoted, dwelling at home with a mind free from the stain of stinginess. One day, he gave a gift to the community of monks with the Buddha at its head. At that time, the king was in need of wealth, and he sent a man to the householder, saying, 'Go, friend, and bring the householder of such-and-such a name.' That man went and said to the householder, 'Householder, the king summons you.' The householder, with a mind endowed with faith and other virtues, while serving the community of monks with the Buddha at its head, replied, 'Go, good man, I will come later; for now, I am engaged in laying down a treasure.' Then the Blessed One, having finished his meal and indicated he was satisfied, in order to show that this very accomplishment of merit is, in the ultimate sense, a treasure, and for the appreciation of that householder, spoke these verses beginning, 'A person lays down a treasure…' This is its origin story.

ဧဝမဿ –

Thus, concerning this—

‘‘ဘာသိတွာ နိဓိကဏ္ဍဿ, ဣဓ နိက္ခေပကာရဏံ;

အဋ္ဌုပ္ပတ္တိဉ္စ ဒီပေတွာ, ကရိဿာမတ္ထဝဏ္ဏနံ’’.

Having explained the reason for the placement of the Nidhikaṇḍa here, and having elucidated its origin story, we shall now provide an explanation of its meaning.

ပဌမဂါထာဝဏ္ဏနာ

Commentary on the First Verse

၁. တတ္ထ နိဓိံ နိဓေတိ ပုရိသောတိ နိဓီယတီတိ နိဓိ, ဌပီယတိ ရက္ခီယတိ ဂေါပီယတီတိ အတ္ထော. သော စတုဗ္ဗိဓော ထာဝရော, ဇင်္ဂမော, အင်္ဂသမော, အနုဂါမိကောတိ. တတ္ထ ထာဝရော နာမ ဘူမိဂတံ ဝါ ဝေဟာသဋ္ဌံ ဝါ ဟိရညံ ဝါ [Pg.184] သုဝဏ္ဏံ ဝါ ခေတ္တံ ဝါ ဝတ္ထု ဝါ, ယံ ဝါ ပနညမ္ပိ ဧဝရူပံ ဣရိယာပထဝိရဟိတံ, အယံ ထာဝရော နိဓိ. ဇင်္ဂမော နာမ ဒါသိဒါသံ ဟတ္ထိဂဝဿဝဠဝံ အဇေဠကံ ကုက္ကုဋသူကရံ ယံ ဝါ ပနညမ္ပိ ဧဝရူပံ ဣရိယာပထပဋိသံယုတ္တံ. အယံ ဇင်္ဂမော နိဓိ အင်္ဂသမော နာမ ကမ္မာယတနံ, သိပ္ပာယတနံ, ဝိဇ္ဇာဋ္ဌာနံ, ဗာဟုသစ္စံ, ယံ ဝါ ပနညမ္ပိ ဧဝရူပံ သိက္ခိတွာ ဂဟိတံ အင်္ဂပစ္စင်္ဂမိဝ အတ္တဘာဝပ္ပဋိဗဒ္ဓံ, အယံ အင်္ဂသမော နိဓိ. အနုဂါမိကော နာမ ဒါနမယံ ပုညံ သီလမယံ ဘာဝနာမယံ ဓမ္မဿဝနမယံ ဓမ္မဒေသနာမယံ, ယံ ဝါ ပနညမ္ပိ ဧဝရူပံ ပုညံ တတ္ထ တတ္ထ အနုဂန္တွာ ဝိယ ဣဋ္ဌဖလမနုပ္ပဒေတိ, အယံ အနုဂါမိကော နိဓိ. ဣမသ္မိံ ပန ဌာနေ ထာဝရော အဓိပ္ပေတော.

1. Therein, regarding 'A person lays down a treasure': 'nidhi' is so called because it is laid down (nidhīyati); the meaning is that it is placed, protected, and guarded. It is of four kinds: immovable, movable, limb-like, and consequential. Therein, 'immovable treasure' refers to silver or gold, a field or land, whether gone into the earth or standing in the air, or any other such thing devoid of movement. This is the immovable treasure. 'Movable treasure' refers to female and male slaves, elephants, cattle, horses, and mares, goats and sheep, chickens and pigs, or any other such thing connected with movement. This is the movable treasure. 'Limb-like treasure' refers to a field of work, a craft, a branch of knowledge, great learning, or any other such thing that, having been learned and grasped, is connected to one's individual existence like a limb. This is the limb-like treasure. 'Consequential treasure' refers to merit consisting of giving, merit consisting of virtue, merit consisting of meditation, merit consisting of listening to the Dhamma, merit consisting of teaching the Dhamma, or any other such merit that, as if following one, produces a desired result in various existences. This is the consequential treasure. In this context, however, the immovable treasure is intended.

နိဓေတီတိ ဌပေတိ ပဋိသာမေတိ ဂေါပေတိ. ပုရိသောတိ မနုဿော. ကာမဉ္စ ပုရိသောပိ ဣတ္ထီပိ ပဏ္ဍကောပိ နိဓိံ နိဓေတိ, ဣဓ ပန ပုရိသသီသေန ဒေသနာ ကတာ, အတ္ထတော ပန တေသမ္ပိ ဣဓ သမောဓာနံ ဒဋ္ဌဗ္ဗံ. ဂမ္ဘီရေ ဩဒကန္တိကေတိ ဩဂါဟေတဗ္ဗဋ္ဌေန ဂမ္ဘီရံ, ဥဒကဿ အန္တိကဘာဝေန ဩဒကန္တိကံ. အတ္ထိ ဂမ္ဘီရံ န ဩဒကန္တိကံ ဇင်္ဂလေ ဘူမိဘာဂေ သတိကပေါရိသော အာဝါဋော ဝိယ, အတ္ထိ ဩဒကန္တိကံ န ဂမ္ဘီရံ နိန္နေ ပလ္လလေ ဧကဒွိဝိဒတ္ထိကော အာဝါဋော ဝိယ, အတ္ထိ ဂမ္ဘီရဉ္စေဝ ဩဒကန္တိကဉ္စ ဇင်္ဂလေ ဘူမိဘာဂေ ယာဝ ဣဒါနိ ဥဒကံ အာဂမိဿတီတိ, တာဝ ခတော အာဝါဋော ဝိယ. တံ သန္ဓာယ ဣဒံ ဝုတ္တံ ‘‘ဂမ္ဘီရေ ဩဒကန္တိကေ’’တိ. အတ္ထေ ကိစ္စေ သမုပ္ပန္နေတိ အတ္ထာ အနပေတန္တိ အတ္ထံ, အတ္ထာဝဟံ ဟိတာဝဟန္တိ ဝုတ္တံ ဟောတိ. ကာတဗ္ဗန္တိ ကိစ္စံ, ကိဉ္စိဒေဝ ကရဏီယန္တိ ဝုတ္တံ ဟောတိ. ဥပ္ပန္နံ ဧဝ သမုပ္ပန္နံ, ကတ္တဗ္ဗဘာဝေန ဥပဋ္ဌိတန္တိ ဝုတ္တံ ဟောတိ. တသ္မိံ အတ္ထေ ကိစ္စေ သမုပ္ပန္နေ. အတ္ထာယ မေ ဘဝိဿတီတိ နိဓာနပ္ပယောဇနနိဒဿနမေတံ. ဧတဒတ္ထဉှိ သော နိဓေတိ ‘‘အတ္ထာဝဟေ ကိသ္မိဉ္စိဒေဝ ကရဏီယေ သမုပ္ပန္နေ အတ္ထာယ မေ ဘဝိဿတိ, တဿ မေ ကိစ္စဿ နိပ္ဖတ္တိယာ ဘဝိဿတီ’’တိ. ကိစ္စနိပ္ဖတ္တိယေဝ ဟိ တဿ ကိစ္စေ သမုပ္ပန္နေ အတ္ထောတိ ဝေဒိတဗ္ဗော.

'He lays it down' means he places it, stores it away, guards it. 'A person' means a human. Although a man, a woman, or a paṇḍaka may lay down a treasure, here the teaching is given with a man as the principal subject; however, in terms of meaning, their inclusion should be understood here. 'In a deep place, near the water': 'deep' (gambhīra) in the sense that one must enter it; 'near the water' (odakantika) due to being in the vicinity of water. There is a place that is deep but not near water, like a pit more than a man's height on high ground in a forest. There is a place that is near water but not deep, like a pit of one or two spans in a low-lying marsh. There is a place that is both deep and near water, like a pit on high ground in a forest dug down to where water will come. It is with reference to this that 'in a deep place, near the water' was said. 'When a need and a task have arisen': 'need' (attha) is so called because it is not separate from benefit (atthā anapeta); it is said to mean 'bringing benefit, bringing welfare.' 'Task' (kicca) is so called because it is something to be done (kātabba); it is said to mean 'some matter to be attended to.' 'Arisen' (samuppanna) is simply what has arisen (uppanna); it is said to mean 'what has presented itself as needing to be done.' This is when that need and task have arisen. 'It will be for my benefit': this shows the purpose of laying down the treasure. For it is for this purpose that one lays it down: 'When some beneficial matter to be attended to has arisen, it will be for my benefit; it will be for the completion of that task of mine.' For the completion of the task itself, when a task has arisen, should be understood as the benefit for that person.

ဒုတိယဂါထာဝဏ္ဏနာ

Commentary on the Second Verse

ဧဝံ နိဓာနပ္ပယောဇနံ ဒဿေန္တော အတ္ထာဓိဂမာဓိပ္ပာယံ ဒဿေတွာ ဣဒါနိ အနတ္ထာပဂမာဓိပ္ပာယံ ဒဿေတုမာဟ –

Thus, the Blessed One, wishing to show the purpose of burying a treasure, having shown the intention regarding the attainment of benefit, now, in order to show the intention regarding freedom from misfortune, spoke:

၂. ‘‘ရာဇတော [Pg.185] ဝါ ဒုရုတ္တဿ, စောရတော ပီဠိတဿ ဝါ.

2. “From a king, when one is spoken ill of, or from a thief, when one is oppressed,

ဣဏဿ ဝါ ပမောက္ခာယ, ဒုဗ္ဘိက္ခေ အာပဒါသု ဝါ’’တိ.

For release from debt, or in famine and calamities.”

တဿတ္ထော ‘‘အတ္ထာယ မေ ဘဝိဿတီ’’တိ စ ‘‘ဣဏဿ ဝါ ပမောက္ခာယာ’’တိ စ ဧတ္ထ ဝုတ္တေဟိ ဒွီဟိ ဘဝိဿတိပမောက္ခာယ-ပဒေဟိ သဒ္ဓိံ ယထာသမ္ဘဝံ ယောဇေတွာ ဝေဒိတဗ္ဗော.

Its meaning should be understood by connecting it, as is appropriate, with the two words `bhavissati` and `pamokkhāya` mentioned herein, which are taken from the phrases 'it will be for my benefit' and 'or for release from debt'.

တတ္ထာယံ ယောဇနာ – န ကေဝလံ အတ္ထာယ မေ ဘဝိဿတီတိ ဧဝ ပုရိသော နိဓိံ နိဓေတိ, ကိန္တု ‘‘အယံ စောရော’’တိ ဝါ ‘‘ပါရဒါရိကော’’တိ ဝါ ‘‘သုင်္ကဃာတကော’’တိ ဝါ ဧဝမာဒိနာ နယေန ပစ္စတ္ထိကေဟိ ပစ္စာမိတ္တေဟိ ဒုရုတ္တဿ မေ သတော ရာဇတော ဝါ ပမောက္ခာယ ဘဝိဿတိ, သန္ဓိစ္ဆေဒါဒီဟိ ဓနဟရဏေန ဝါ, ‘‘ဧတ္တကံ ဟိရညသုဝဏ္ဏံ ဒေဟီ’’တိ ဇီဝဂ္ဂါဟေန ဝါ စောရေဟိ မေ ပီဠိတဿ သတော စောရတော ဝါ ပမောက္ခာယ ဘဝိဿတိ. သန္တိ မေ ဣဏာယိကာ, တေ မံ ‘‘ဣဏံ ဒေဟီ’’တိ စောဒေဿန္တိ, တေဟိ မေ စောဒိယမာနဿ ဣဏဿ ဝါ ပမောက္ခာယ ဘဝိဿတိ. ဟောတိ သော သမယော, ယံ ဒုဗ္ဘိက္ခံ ဟောတိ ဒုဿဿံ ဒုလ္လဘပိဏ္ဍံ, တတ္ထ န သုကရံ အပ္ပဓနေန ယာပေတုံ, တထာဝိဓေ အာဂတေ ဒုဗ္ဘိက္ခေ ဝါ မေ ဘဝိဿတိ. ယထာရူပါ အာပဒါ ဥပ္ပဇ္ဇန္တိ အဂ္ဂိတော ဝါ ဥဒကတော ဝါ အပ္ပိယဒါယာဒတော ဝါ, တထာရူပါသု ဝါ ဥပ္ပန္နာသု အာပဒါသု မေ ဘဝိဿတီတိပိ ပုရိသော နိဓိံ နိဓေတီတိ.

Here is the explanation: A person does not bury a treasure merely thinking, "It will be for my benefit," but also considering, "If I am spoken ill of by enemies or adversaries in such a way as 'This one is a thief,' or 'an adulterer,' or 'a tax evader,' then this treasure will be for my release from the king. Or, if I am oppressed by robbers, by their taking my wealth through housebreaking and so forth, or by seizing me alive and demanding, 'Give so much gold and silver,' then this treasure will be for my release from robbers. I have creditors; they will press me, saying, 'Give the debt.' When I am thus pressed by them, this treasure will be for my release from debt. There comes a time when there is famine, when food is scarce and alms-food is hard to obtain, where it is not easy to survive with little wealth. In such a famine, this treasure will be for me. Or, if calamities arise, such as from fire, or from water, or from unloved heirs, then in such arisen calamities, this treasure will be for me." Thus, a person buries a treasure.

ဧဝံ အတ္ထာဓိဂမာဓိပ္ပာယံ အနတ္ထာပဂမာဓိပ္ပာယဉ္စာတိ ဒွီဟိ ဂါထာဟိ ဒုဝိဓံ နိဓာနပ္ပယောဇနံ ဒဿေတွာ ဣဒါနိ တမေဝ ဒုဝိဓံ ပယောဇနံ နိဂမေန္တော အာဟ –

Thus, the Blessed One, having shown with two stanzas the twofold purpose of burying a treasure—namely, the intention regarding the attainment of benefit and the intention regarding freedom from misfortune—now, concluding that same twofold purpose, spoke:

‘‘ဧတဒတ္ထာယ လောကသ္မိံ, နိဓိ နာမ နိဓီယတီ’’တိ.

"For this purpose in the world is a treasure deposited."

တဿတ္ထော – ယွာယံ ‘‘အတ္ထာယ မေ ဘဝိဿတီ’’တိ စ ‘‘ရာဇတော ဝါ ဒုရုတ္တဿာ’’တိ ဧဝမာဒီဟိ စ အတ္ထာဓိဂမော အနတ္ထာပဂမော စ ဒဿိတော. ဧတဒတ္ထာယ ဧတေသံ နိပ္ဖာဒနတ္ထာယ ဣမသ္မိံ ဩကာသလောကေ ယော ကောစိ ဟိရညသုဝဏ္ဏာဒိဘေဒေါ နိဓိ နာမ နိဓီယတိ ဌပီယတိ ပဋိသာမီယတီတိ.

Its meaning is this: That which was shown by such phrases as 'it will be for my benefit' and 'from the king, when one is spoken ill of,' and so forth, is the attainment of benefit and freedom from misfortune. For this purpose, for the accomplishment of these, in this world of space, whatever is known as a treasure, differentiated as gold, silver, and so on, is buried, placed, and stored away.

တတိယဂါထာဝဏ္ဏနာ

Explanation of the Third Stanza

ဣဒါနိ [Pg.186] ယသ္မာ ဧဝံ နိဟိတောပိ သော နိဓိ ပုညဝတံယေဝ အဓိပ္ပေတတ္ထသာဓကော ဟောတိ, န အညေသံ, တသ္မာ တမတ္ထံ ဒီပေန္တော အာဟ –

Now, since even when a treasure is hidden in this way, it fulfills its intended purpose only for the meritorious, and not for others, therefore, illuminating that meaning, he says:

၃. ‘‘တာဝဿုနိဟိတော သန္တော, ဂမ္ဘီရေ ဩဒကန္တိကေ.

3. “Even though it is well-hidden, in the deep, near the water's edge,

န သဗ္ဗော သဗ္ဗဒါ ဧဝ, တဿ တံ ဥပကပ္ပတီ’’တိ.

Not all of it is always available for that person.”

တဿတ္ထော – သော နိဓိ တာဝ သုနိဟိတော သန္တော, တာဝ သုဋ္ဌု နိခဏိတွာ ဌပိတော သမာနောတိ ဝုတ္တံ ဟောတိ. ကီဝ သုဋ္ဌူတိ? ဂမ္ဘီရေ ဩဒကန္တိကေ, ယာဝ ဂမ္ဘီရေ ဩဒကန္တိကေ နိဟိတောတိ သင်္ခံ ဂစ္ဆတိ, တာဝ သုဋ္ဌူတိ ဝုတ္တံ ဟောတိ. န သဗ္ဗော သဗ္ဗဒါ ဧဝ, တဿ တံ ဥပကပ္ပတီတိ ယေန ပုရိသေန နိဟိတော, တဿ သဗ္ဗောပိ သဗ္ဗကာလံ န ဥပကပ္ပတိ န သမ္ပဇ္ဇတိ, ယထာဝုတ္တကိစ္စကရဏသမတ္ထော န ဟောတီတိ ဝုတ္တံ ဟောတိ. ကိန္တု ကောစိဒေဝ ကဒါစိဒေဝ ဥပကပ္ပတိ, နေဝ ဝါ ဥပကပ္ပတီတိ. ဧတ္ထ စ န္တိ ပဒပူရဏမတ္တေ နိပါတော ဒဋ္ဌဗ္ဗော ‘‘ယထာ တံ အပ္ပမတ္တဿ အာတာပိနော’’တိ ဧဝမာဒီသု (မ. နိ. ၂.၁၈-၁၉; ၃.၁၅၄) ဝိယ. လိင်္ဂဘေဒံ ဝါ ကတွာ ‘‘သော’’တိ ဝတ္တဗ္ဗေ ‘‘တ’’န္တိ ဝုတ္တံ. ဧဝံ ဟိ ဝုစ္စမာနေ သော အတ္ထော သုခံ ဗုဇ္ဈတီတိ.

Its meaning is this: That treasure, being well-hidden in the first place, means it is well buried and placed, so it is said. How well? To the extent that it is buried deep near the water, to that extent it is considered well-hidden, so it is said. 'Not all of it is always available for that person' means that for the person by whom it was hidden, not all of the treasure is available or successful at all times; he is not capable of accomplishing the task as stated, is what is meant. Rather, only some of it may be available only at some time, or it may not be available at all. And here, the particle 'taṃ' should be understood as merely a verse-filler, just as in phrases like 'as it is for one who is diligent and ardent,' and so on. Alternatively, having made a change of gender, 'taṃ' is said where 'so' should be said. For when explained thus, that meaning is easily understood.

စတုတ္ထပဉ္စမဂါထာဝဏ္ဏနာ

Explanation of the Fourth and Fifth Stanzas

ဧဝံ ‘‘န သဗ္ဗော သဗ္ဗဒါ ဧဝ, တဿ တံ ဥပကပ္ပတီ’’တိ ဝတွာ ဣဒါနိ ယေဟိ ကာရဏေဟိ န ဥပကပ္ပတိ, တာနိ ဒဿေန္တော အာဟ –

Thus, having said, 'Not all of it is always available for that person,' now, showing the reasons why it is not available, he says:

၄. ‘‘နိဓိ ဝါ ဌာနာ စဝတိ, သညာ ဝါဿ ဝိမုယှတိ.

4. “Either the treasure departs from its place, or his perception is confused.

နာဂါ ဝါ အပနာမေန္တိ, ယသ္မာ ဝါပိ ဟရန္တိ နံ.

Or nāgas may remove it, or yakkhas may carry it away.

၅. ‘‘အပ္ပိယာ ဝါပိ ဒါယာဒါ, ဥဒ္ဓရန္တိ အပဿတော’’တိ.

5. Or unloved heirs may unearth it, unseen by him.”

တဿတ္ထော – ယသ္မိံ ဌာနေ သုနိဟိတော ဟောတိ နိဓိ, သော ဝါ နိဓိ တမှာ ဌာနာ စဝတိ အပေတိ ဝိဂစ္ဆတိ, အစေတနောပိ သမာနော ပုညက္ခယဝသေန အညံ ဌာနံ ဂစ္ဆတိ. သညာ ဝါ အဿ ဝိမုယှတိ, ယသ္မိံ ဌာနေ နိဟိတော နိဓိ, တံ န ဇာနာတိ, အဿ ပုညက္ခယစောဒိတာ နာဂါ ဝါ တံ နိဓိံ အပနာမေန္တိ အညံ ဌာနံ ဂမေန္တိ. ယက္ခာ ဝါပိ ဟရန္တိ ယေနိစ္ဆကံ အာဒါယ [Pg.187] ဂစ္ဆန္တိ. အပဿတော ဝါ အဿ အပ္ပိယာ ဝါ ဒါယာဒါ ဘူမိံ ခဏိတွာ တံ နိဓိံ ဥဒ္ဓရန္တိ. ဧဝမဿ ဧတေဟိ ဌာနာ စဝနာဒီဟိ ကာရဏေဟိ သော နိဓိ န ဥပကပ္ပတီတိ.

Its meaning is: the treasure that is well-hidden in a certain place, that treasure may move, depart, or vanish from that spot. Even though it is inanimate, due to the exhaustion of merit, it goes to another place. Or, his perception may become confused, and he may not know the place where the treasure was hidden. Urged on by the exhaustion of his merit, nāgas may remove that treasure and take it to another place. Or, yakkhas may also carry it away, taking it and going wherever they wish. Or, unseen by him, his unloved heirs may dig up the ground and unearth that treasure. Thus, for him, due to these reasons—such as its moving from its place and so on—that treasure is of no use.

ဧဝံ ဌာနာ စဝနာဒီနိ လောကသမ္မတာနိ အနုပကပ္ပနကာရဏာနိ ဝတွာ ဣဒါနိ ယံ တံ ဧတေသမ္ပိ ကာရဏာနံ မူလဘူတံ ဧကညေဝ ပုညက္ခယသညိတံ ကာရဏံ, တံ ဒဿေန္တော အာဟ –

Thus, having stated that moving from its place and so on are worldly-accepted causes for it not being available, now, showing that which is the root cause of even these causes, the single cause known as the exhaustion of merit, he says:

‘‘ယဒါ ပုညက္ခယော ဟောတိ, သဗ္ဗမေတံ ဝိနဿတီ’’တိ.

“When the exhaustion of merit occurs, all this is destroyed.”

တဿတ္ထော – ယသ္မိံ သမယေ ဘောဂသမ္ပတ္တိနိပ္ဖာဒကဿ ပုညဿ ခယော ဟောတိ, ဘောဂပါရိဇုညသံဝတ္တနိကမပုညမောကာသံ ကတွာ ဌိတံ ဟောတိ, အထ ယံ နိဓိံ နိဓေန္တေန နိဟိတံ ဟိရညသုဝဏ္ဏာဒိဓနဇာတံ, သဗ္ဗမေတံ ဝိနဿတီတိ.

Its meaning is: at the time when the merit that produces wealth and prosperity is exhausted, and demerit conducive to the decline of wealth has gained an opportunity and is established, then whatever store of wealth—such as gold, silver, and other valuables—was deposited by the one who hid the treasure, all of it will perish.

ဆဋ္ဌဂါထာဝဏ္ဏနာ

Explanation of the Sixth Stanza

ဧဝံ ဘဂဝါ တေန တေန အဓိပ္ပာယေန နိဟိတမ္ပိ ယထာဓိပ္ပာယံ အနုပကပ္ပန္တံ နာနပ္ပကာရေဟိ နဿနဓမ္မံ လောကသမ္မတံ နိဓိံ ဝတွာ ဣဒါနိ ယံ ပုညသမ္ပဒံ ပရမတ္ထတော နိဓီတိ ဒဿေတုံ တဿ ကုဋုမ္ဗိကဿ အနုမောဒနတ္ထမိဒံ နိဓိကဏ္ဍမာရဒ္ဓံ, တံ ဒဿေန္တော အာဟ –

Thus the Blessed One, having spoken of the worldly-accepted treasure—which, though laid down with this or that intention, does not conform to one's wish and is, in various ways, of a nature to be destroyed—now, in order to show that the accomplishment of merit is the treasure in the ultimate sense, and for the sake of that householder's rejoicing, this Section on Treasure was begun. Showing that treasure, he said:

၆. ‘‘ယဿ ဒါနေန သီလေန, သံယမေန ဒမေန စ.

6. “For whom, through giving, virtue, restraint, and self-control,

နိဓီ သုနိဟိတော ဟောတိ, ဣတ္ထိယာ ပုရိသဿ ဝါ’’တိ.

a treasure is well-laid-down, whether for a woman or a man.”

တတ္ထ ဒါနန္တိ ‘‘ဒါနဉ္စ ဓမ္မစရိယာ စာ’’တိ ဧတ္ထ ဝုတ္တနယေနေဝ ဂဟေတဗ္ဗံ. သီလန္တိ ကာယိကဝါစသိကော အဝီတိက္ကမော. ပဉ္စင်္ဂဒသင်္ဂပါတိမောက္ခသံဝရာဒိ ဝါ သဗ္ဗမ္ပိ သီလံ ဣဓ သီလန္တိ အဓိပ္ပေတံ. သံယမောတိ သံယမနံ သံယမော, စေတသော နာနာရမ္မဏဂတိနိဝါရဏန္တိ ဝုတ္တံ ဟောတိ, သမာဓိဿေတံ အဓိဝစနံ. ယေန သံယမေန သမန္နာဂတော ‘‘ဟတ္ထသံယတော, ပါဒသံယတော, ဝါစာသံယတော, သံယတုတ္တမော’’တိ ဧတ္ထ သံယတုတ္တမောတိ ဝုတ္တော. အပရေ အာဟု ‘‘သံယမနံ သံယမော, သံဝရဏန္တိ ဝုတ္တံ ဟောတိ, ဣန္ဒြိယသံဝရဿေတံ အဓိဝစန’’န္တိ. ဒမောတိ ဒမနံ, ကိလေသူပသမနန္တိ ဝုတ္တံ ဟောတိ, ပညာယေတံ အဓိဝစနံ. ပညာ ဟိ ကတ္ထစိ ပညာတွေဝ [Pg.188] ဝုစ္စတိ ‘‘သုဿူသာ လဘတေ ပည’’န္တိ ဧဝမာဒီသု (သံ. နိ. ၁.၂၄၆; သု. နိ. ၁၈၈). ကတ္ထစိ ဓမ္မောတိ ‘‘သစ္စံ ဓမ္မော ဓိတိ စာဂေါ’’တိ ဧဝမာဒီသု. ကတ္ထစိ ဒမောတိ ‘‘ယဒိ သစ္စာ ဒမာ စာဂါ, ခန္တျာ ဘိယျော န ဝိဇ္ဇတီ’’တိအာဒီသု.

Therein, dāna (giving) should be understood in the very way stated in the passage, “giving and righteous conduct.” Sīla (virtue) is non-transgression by way of body and speech. Or, all virtue—such as the fivefold, eightfold, tenfold, and the Pātimokkha restraint—is intended here as sīla. Saṃyama (restraint) means restraining; it is said to be the prevention of the mind’s going to various objects. This is a designation for concentration (samādhi). Endowed with this restraint, one is called “supremely restrained” in the passage, “restrained in hand, restrained in foot, restrained in speech, supremely restrained.” Other teachers say: “Restraint means guarding; it is a designation for sense restraint.” Dama (taming) means subduing; it is said to be the pacification of defilements. This is a designation for wisdom (paññā). Indeed, wisdom is in some places called paññā, as in “one who is attentive gains wisdom.” In some places, it is called dhamma, as in “truth, dhamma, steadfastness, and generosity.” In some places, it is called dama, as in “if there are truth, taming, and generosity, there is nothing greater than patience.”

ဧဝံ ဒါနာဒီနိ ဉတွာ ဣဒါနိ ဧဝံ ဣမိဿာ ဂါထာယ သမ္ပိဏ္ဍေတွာ အတ္ထော ဝေဒိတဗ္ဗော – ယဿ ဣတ္ထိယာ ဝါ ပုရိသဿ ဝါ ဒါနေန သီလေန သံယမေန ဒမေန စာတိ ဣမေဟိ စတူဟိ ဓမ္မေဟိ ယထာ ဟိရညေန သုဝဏ္ဏေန မုတ္တာယ မဏိနာ ဝါ ဓနမယော နိဓိ တေသံ သုဝဏ္ဏာဒီနံ ဧကတ္ထ ပက္ခိပနေန နိဓီယတိ, ဧဝံ ပုညမယော နိဓိ တေသံ ဒါနာဒီနံ ဧကစိတ္တသန္တာနေ စေတိယာဒိမှိ ဝါ ဝတ္ထုမှိ သုဋ္ဌု ကရဏေန သုနိဟိတော ဟောတီတိ.

Thus, having understood giving and so on, the meaning of this verse should now be understood in summary as follows: For whichever woman or man, by these four qualities—giving, virtue, restraint, and self-control—just as a treasure made of wealth, such as silver, gold, pearls, or gems, is laid down by placing that gold and so on together in one place, so too a treasure made of merit is well-laid-down by properly performing those acts of giving and so on in a single continuum of consciousness or in a basis such as a shrine.

သတ္တမဂါထာဝဏ္ဏနာ

Commentary on the Seventh Verse

ဧဝံ ဘဂဝါ ‘‘ယဿ ဒါနေနာ’’တိ ဣမာယ ဂါထာယ ပုညသမ္ပဒါယ ပရမတ္ထတော နိဓိဘာဝံ ဒဿေတွာ ဣဒါနိ ယတ္ထ နိဟိတော, သော နိဓိ သုနိဟိတော ဟောတိ, တံ ဝတ္ထုံ ဒဿေန္တော အာဟ –

Thus, having shown by this verse beginning “Yassa dānena” that the accomplishment of merit is in the ultimate sense a treasure, the Blessed One, now wishing to show the object wherein that treasure, being deposited, is well-deposited, said:

၇. ‘‘စေတိယမှိ စ သံဃေ ဝါ, ပုဂ္ဂလေ အတိထီသု ဝါ.

7. “At a shrine or in the Saṅgha, to an individual or to guests,

မာတရိ ပိတရိ စာပိ, အထော ဇေဋ္ဌမှိ ဘာတရီ’’တိ.

to mother or to father also, and furthermore to an elder brother.”

တတ္ထ စယိတဗ္ဗန္တိ စေတိယံ, ပူဇေတဗ္ဗန္တိ ဝုတ္တံ ဟောတိ, စိတတ္တာ ဝါ စေတိယံ. တံ ပနေတံ စေတိယံ တိဝိဓံ ဟောတိ ပရိဘောဂစေတိယံ, ဥဒ္ဒိဿကစေတိယံ, ဓာတုကစေတိယန္တိ. တတ္ထ ဗောဓိရုက္ခော ပရိဘောဂစေတိယံ, ဗုဒ္ဓပဋိမာ ဥဒ္ဒိဿကစေတိယံ, ဓာတုဂဗ္ဘထူပါ သဓာတုကာ ဓာတုကစေတိယံ. သံဃောတိ ဗုဒ္ဓပ္ပမုခါဒီသု ယော ကောစိ. ပုဂ္ဂလောတိ ဂဟဋ္ဌပဗ္ဗဇိတေသု ယော ကောစိ. နတ္ထိ အဿ တိထိ, ယမှိ ဝါ တမှိ ဒိဝသေ အာဂစ္ဆတီတိ အတိထိ. တင်္ခဏေ အာဂတပါဟုနကဿေတံ အဓိဝစနံ. သေသံ ဝုတ္တနယမေဝ.

Therein, it is a cetiya because it is to be revered (cayitabba); it is said to be worthy of worship (pūjetabba). Or, it is a cetiya because it is constructed (cita). That cetiya is of three kinds: a cetiya of use (paribhogacetiya), a cetiya of dedication (uddisakacetiya), and a cetiya with relics (dhātukacetiya). Among these, the Bodhi tree is a cetiya of use; a Buddha image is a cetiya of dedication; a stūpa with a relic chamber containing relics is a cetiya with relics. Saṅgha means any Saṅgha whatsoever among those beginning with the one headed by the Buddha. Individual means any person whatsoever among householders and renunciants. An atithi (guest) is so called because 'for him there is no fixed date (tithi); he comes on any day whatsoever.' This is a designation for a visitor who arrives at that moment. The rest is in the manner already stated.

ဧဝံ စေတိယာဒီနိ ဉတွာ ဣဒါနိ ဧဝံ ဣမိဿာ ဂါထာယ သမ္ပိဏ္ဍေတွာ အတ္ထော ဝေဒိတဗ္ဗော – ယော သော နိဓိ ‘‘သုနိဟိတော ဟောတီ’’တိ ဝုတ္တော, သော ဣမေသု ဝတ္ထူသု သုနိဟိတော ဟောတိ. ကသ္မာ? ဒီဃရတ္တံ ဣဋ္ဌဖလာနုပ္ပဒါနသမတ္ထတာယ. တထာ ဟိ အပ္ပကမ္ပိ စေတိယမှိ ဒတွာ ဒီဃရတ္တံ ဣဋ္ဌဖလလာဘိနော ဟောန္တိ. ယထာဟ –

Thus, having understood about cetiyas and the like, now the meaning of this verse should be understood in summary: that treasure which was spoken of as 'is well-deposited,' is well-deposited in these objects. Why? Because of its ability to continuously produce the desired fruit for a long time. For, having given even a little to a cetiya, people become receivers of the desired fruit for a long time. As it was said:

‘‘ဧကပုပ္ဖံ [Pg.189] ယဇိတွာန, အသီတိကပ္ပကောဋိယော;

ဒုဂ္ဂတိံ နာဘိဇာနာမိ, ပုပ္ဖဒါနဿိဒံ ဖလ’’န္တိ စ.

“Having made an offering of a single flower, for eighty crores of eons I have not known a bad destination; this is the fruit of offering a flower.” And,

‘‘မတ္တာသုခပရိစ္စာဂါ, ပဿေ စေ ဝိပုလံ သုခ’’န္တိ စ. (ဓ. ပ. ၂၉၀);

“If by giving up a small happiness, one might see an abundant happiness.” (Dhp. 290)

ဧဝံ ဒက္ခိဏာဝိသုဒ္ဓိဝေလာမသုတ္တာဒီသု ဝုတ္တနယေန သံဃာဒိဝတ္ထူသုပိ ဒါနဖလဝိဘာဂေါ ဝေဒိတဗ္ဗော. ယထာ စ စေတိယာဒီသု ဒါနဿ ပဝတ္တိ ဖလဝိဘူတိ စ ဒဿိတာ, ဧဝံ ယထာယောဂံ သဗ္ဗတ္ထ တံ တံ အာရဘိတွာ စာရိတ္တဝါရိတ္တဝသေန သီလဿ, ဗုဒ္ဓါနုဿတိဝသေန သံယမဿ, တဗ္ဗတ္ထုကဝိပဿနာမနသိကာရပစ္စဝေက္ခဏဝသေန ဒမဿ စ ပဝတ္တိ တဿ တဿ ဖလဝိဘူတိ စ ဝေဒိတဗ္ဗာ.

Thus, in the manner stated in the Dakkhiṇāvibhaṅga Sutta, the Velāma Sutta, and others, the division of the fruit of giving should also be understood in regard to objects such as the Saṅgha. And just as the practice of giving and the manifestation of its fruit are shown in relation to cetiyas and other objects, so too, as is suitable in every case, one should understand the practice and the manifestation of the respective fruits of each of these, having undertaken them: of virtue, by way of conduct to be performed and conduct to be avoided; of restraint, by way of recollection of the Buddha; and of taming, by way of insight, attention, and reviewing based on those objects.

အဋ္ဌမဂါထာဝဏ္ဏနာ

Commentary on the Eighth Verse

ဧဝံ ဘဂဝါ ဒါနာဒီဟိ နိဓီယမာနဿ ပုညမယနိဓိနော စေတိယာဒိဘေဒံ ဝတ္ထုံ ဒဿေတွာ ဣဒါနိ ဧတေသု ဝတ္ထူသု သုနိဟိတဿ တဿ နိဓိနော ဂမ္ဘီရေ ဩဒကန္တိကေ နိဟိတနိဓိတော ဝိသေသံ ဒဿေန္တော အာဟ –

Thus, having shown the various types of objects, such as shrines and so forth, for the treasure of merit being stored up through generosity and other virtues, the Blessed One, now wishing to show the special distinction of that well-deposited treasure in those objects over a treasure buried near deep water, said:

၈. ‘‘ဧသော နိဓိ သုနိဟိတော, အဇေယျော အနုဂါမိကော.

8. “This treasure is well-deposited, unconquerable, an accompanier.

ပဟာယ ဂမနီယေသု, ဧတံ အာဒါယ ဂစ္ဆတီ’’တိ.

Among things that are to be abandoned and gone from, one takes this and goes.”

တတ္ထ ပုဗ္ဗပဒေန တံ ဒါနာဒီဟိ သုနိဟိတနိဓိံ နိဒ္ဒိသတိ ‘‘ဧသော နိဓိ သုနိဟိတော’’တိ. အဇေယျောတိ ပရေဟိ ဇေတွာ ဂဟေတုံ န သက္ကာ, အစ္စေယျောတိပိ ပါဌော, တဿ အစ္စိတဗ္ဗော အစ္စနာရဟော ဟိတသုခတ္ထိကေန ဥပစိတဗ္ဗောတိ အတ္ထော. ဧတသ္မိဉ္စ ပါဌေ ဧသော နိဓိ အစ္စေယျောတိ သမ္ဗန္ဓိတွာ ပုန ‘‘ကသ္မာ’’တိ အနုယောဂံ ဒဿေတွာ ‘‘ယသ္မာ သုနိဟိတော အနုဂါမိကော’’တိ သမ္ဗန္ဓိတဗ္ဗံ. ဣတရထာ ဟိ သုနိဟိတဿ အစ္စေယျတ္တံ ဝုတ္တံ ဘဝေယျ, န စ သုနိဟိတော အစ္စနီယော. အစ္စိတော ဧဝ ဟိ သောတိ. အနုဂစ္ဆတီတိ အနုဂါမိကော, ပရလောကံ ဂစ္ဆန္တမ္ပိ တတ္ထ တတ္ထ ဖလဒါနေန န ဝိဇဟတီတိ အတ္ထော.

Here, by the preceding phrase, “this treasure is well-deposited,” he indicates that treasure well-deposited through generosity and so forth. “Unconquerable” (ajeyya) means it cannot be conquered and taken by others. There is also the reading “to be cultivated” (acceyya); its meaning is that it should be cultivated, is worthy of cultivation, and should be accumulated by one who desires welfare and happiness. And in this reading, having connected it as “this treasure is to be cultivated,” and then showing the question “why?,” it should be connected thus: “because, being well-deposited, it is an accompanier.” Otherwise, it would be said that what is well-deposited is something to be cultivated; but what is well-deposited is not something to be cultivated, for it has indeed already been cultivated. “It accompanies” (anugacchati), thus it is an “accompanier” (anugāmiko); the meaning is that even when one goes to the next world, it does not abandon them, by giving its fruit in various existences.

ပဟာယ ဂမနီယေသု ဧတံ အာဒါယ ဂစ္ဆတီတိ မရဏကာလေ ပစ္စုပဋ္ဌိတေ သဗ္ဗဘောဂေသု ပဟာယ ဂမနီယေသု ဧတံ နိဓိံ အာဒါယ ပရလောကံ ဂစ္ဆတီတိ အယံ ကိရ ဧတဿ အတ္ထော. သော ပန န ယုဇ္ဇတိ. ကသ္မာ? ဘောဂါနံ [Pg.190] အဂမနီယတော. ပဟာတဗ္ဗာ ဧဝ ဟိ တေ တေ ဘောဂါ, န ဂမနီယာ, ဂမနီယာ ပန တေ တေ ဂတိဝိသေသာ. ယတော ယဒိ ဧသ အတ္ထော သိယာ, ပဟာယ ဘောဂေ ဂမနီယေသု ဂတိဝိသေသေသု ဣတိ ဝဒေယျ. တသ္မာ ဧဝမေတ္ထ အတ္ထော ဝေဒိတဗ္ဗော – ‘‘နိဓိ ဝါ ဌာနာ စဝတီ’’တိ ဧဝမာဒိနာ ပကာရေန ပဟာယ မစ္စံ ဘောဂေသု ဂစ္ဆန္တေသု ဧတံ အာဒါယ ဂစ္ဆတီတိ. ဧသော ဟိ အနုဂါမိကတ္တာ တံ နပ္ပဇဟတီတိ.

“Among things that are to be abandoned and gone from, one takes this and goes”—this, it is said, is its meaning: when the time of death is at hand, among all possessions that are to be abandoned and gone from, one takes this treasure and goes to the next world. But that is not suitable. Why? Because possessions are not things that accompany one. For those possessions must indeed be abandoned, not gone with; but the various destinations are what are to be gone to. Therefore, if this were the meaning, it would say, “having abandoned possessions, in the various destinations that are to be gone to.” Therefore, the meaning here should be understood thus: in the manner of “the treasure is removed from its place” and so forth, when possessions, having abandoned the mortal, are departing, one takes this and goes. For this, being an accompanier, does not abandon him.

တတ္ထ သိယာ ‘‘ဂမနီယေသူတိ ဧတ္ထ ဂန္တဗ္ဗေသူတိ အတ္ထော, န ဂစ္ဆန္တေသူ’’တိ. တံ န ဧကံသတော ဂဟေတဗ္ဗံ. ယထာ ဟိ ‘‘အရိယာ နိယျာနိကာ’’တိ (ဒီ. နိ. ၂.၁၄၁) ဧတ္ထ နိယျန္တာတိ အတ္ထော, န နိယျာတဗ္ဗာတိ, ဧဝမိဓာပိ ဂစ္ဆန္တေသူတိ အတ္ထော, န ဂန္တဗ္ဗေသူတိ.

Here, an objection might arise: “In ‘gamanīyesu,’ the meaning is ‘what is to be gone to,’ not ‘among those that are going.’” That should not be taken absolutely. Just as in “the noble ones are guides to deliverance,” the meaning is “they lead out,” not “they are to be led out,” so here too, the meaning is “among those that are going,” not “among what is to be gone to.”

အထ ဝါ ယသ္မာ ဧသ မရဏကာလေ ကဿစိ ဒါတုကာမော ဘောဂေ အာမသိတုမ္ပိ န လဘတိ, တသ္မာ တေန တေ ဘောဂါ ပုဗ္ဗံ ကာယေန ပဟာတဗ္ဗာ, ပစ္ဆာ ဝိဟတာသေန စေတသာ ဂန္တဗ္ဗာ, အတိက္ကမိတဗ္ဗာတိ ဝုတ္တံ ဟောတိ. တသ္မာ ပုဗ္ဗံ ကာယေန ပဟာယ ပစ္ဆာ စေတသာ ဂမနီယေသု ဘောဂေသူတိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော. ပုရိမသ္မိံ အတ္ထေ နိဒ္ဓါရဏေ ဘုမ္မဝစနံ, ပဟာယ ဂမနီယေသု ဘောဂေသု ဧကမေဝေတံ ပုညနိဓိဝိဘဝံ တတော နီဟရိတွာ အာဒါယ ဂစ္ဆတီတိ. ပစ္ဆိမေ အတ္ထေ ဘာဝေနဘာဝလက္ခဏေ ဘုမ္မဝစနံ. ဘောဂါနဉှိ ဂမနီယဘာဝေန ဧတဿ နိဓိဿ အာဒါယ ဂမနီယဘာဝေါ လက္ခီယတီတိ.

Alternatively, because at the time of death one who wishes to give is unable even to touch their wealth, therefore it is said that those possessions must first be abandoned by the body, and afterwards be gone from or transcended with a mind free from attachment. Therefore, the meaning here should be understood thus: among possessions that are to be gone from, having first abandoned them with the body and afterwards with the mind. In the former meaning, the locative case is for specification: among possessions that are to be abandoned and gone from, one takes only this single treasure of merit and prosperity, having extracted it from there, and goes. In the latter meaning, the locative case is for indicating one state by means of another. For by the state of possessions being something to be gone from, the state of this treasure being something that can be taken along is indicated.

နဝမဂါထာဝဏ္ဏနာ

Commentary on the Ninth Verse

ဧဝံ ဘဂဝါ ဣမဿ ပုညနိဓိနော ဂမ္ဘီရေ ဩဒကန္တိကေ နိဟိတနိဓိတော ဝိသေသံ ဒဿေတွာ ပုန အတ္တနော ဘဏ္ဍဂုဏသံဝဏ္ဏနေန ကယဇနဿ ဥဿာဟံ ဇနေန္တော ဥဠာရဘဏ္ဍဝါဏိဇော ဝိယ အတ္တနာ ဒေသိတပုညနိဓိဂုဏသံဝဏ္ဏနေန တသ္မိံ ပုညနိဓိမှိ ဒေဝမနုဿာနံ ဥဿာဟံ ဇနေန္တော အာဟ –

Thus, the Blessed One, having shown the distinction of this treasure of merit from a treasure buried deep near water, then, like a merchant of excellent goods arousing enthusiasm in a potential buyer by praising the qualities of his own goods, wishing to arouse enthusiasm in gods and humans for that treasure of merit by praising the qualities of the treasure of merit taught by Himself, said:

၉. ‘‘အသာဓာရဏမညေသံ, အစောရာဟရဏော နိဓိ.

9. “A treasure not shared with others, a treasure that cannot be taken by thieves.

ကယိရာထ ဓီရော ပုညာနိ, ယော နိဓိ အနုဂါမိကော’’တိ.

Let the wise person perform meritorious deeds, which is a treasure that follows one.”

တတ္ထ [Pg.191] အသာဓာရဏမညေသန္တိ အသာဓာရဏော အညေသံ, မကာရော ပဒသန္ဓိကရော ‘‘အဒုက္ခမသုခါယ ဝေဒနာယ သမ္ပယုတ္တာ’’တိအာဒီသု ဝိယ. န စောရေဟိ အာဟရဏော အစောရာဟရဏော, စောရေဟိ အာဒါတဗ္ဗော န ဟောတီတိ အတ္ထော. နိဓာတဗ္ဗောတိ နိဓိ. ဧဝံ ဒွီဟိ ပဒေဟိ ပုညနိဓိဂုဏံ သံဝဏ္ဏေတွာ တတော ဒွီဟိ တတ္ထ ဥဿာဟံ ဇနေတိ ‘‘ကယိရာထ ဓီရော ပုညာနိ, ယော နိဓိ အနုဂါမိကော’’တိ. တဿတ္ထော – ယသ္မာ ပုညာနိ နာမ အသာဓာရဏော အညေသံ, အစောရာဟရဏော စ နိဓိ ဟောတိ. န ကေဝလဉ္စ အသာဓာရဏော အစောရာဟရဏော စ နိဓိ, အထ ခေါ ပန ‘‘ဧသော နိဓိ သုနိဟိတော, အဇေယျော အနုဂါမိကော’’တိ ဧတ္ထ ဝုတ္တော ယော နိဓိ အနုဂါမိကော. သော စ ယသ္မာ ပုညာနိယေဝ, တသ္မာ ကယိရာထ ကရေယျ ဓီရော ဗုဒ္ဓိသမ္ပန္နော ဓိတိသမ္ပန္နော စ ပုဂ္ဂလော ပုညာနီတိ.

Therein, as for asādhāraṇamaññesaṃ, it means asādhāraṇo aññesaṃ (not shared with others); the letter 'm' is for euphonic conjunction, as in passages such as adukkhamasukhāya vedanāya sampayuttā. Acorāharaṇo means 'not to be carried away by thieves' (na corehi āharaṇo); the meaning is that it is not to be taken by thieves. Because it is to be laid down (nidhātabbo), it is a treasure (nidhi). Thus, having praised the quality of the treasure of merit with two phrases, He then arouses enthusiasm for it with two phrases: 'Let the wise person perform meritorious deeds, which is a treasure that follows one.' Its meaning is this: Because meritorious deeds are a treasure that is not shared with others and cannot be carried away by thieves. And it is not merely a treasure that is not shared and cannot be carried away by thieves, but furthermore, as stated in the passage, 'This treasure is well-laid down, unconquerable, and follows along,' it is a treasure that follows. And since that is indeed merit itself, therefore, a wise person, one endowed with wisdom and steadfastness, should perform meritorious deeds.

ဒသမဂါထာဝဏ္ဏနာ

Commentary on the Tenth Verse

ဧဝံ ဘဂဝါ ဂုဏသံဝဏ္ဏနေန ပုညနိဓိမှိ ဒေဝမနုဿာနံ ဥဿာဟံ ဇနေတွာ ဣဒါနိ ယေ ဥဿဟိတွာ ပုညနိဓိကိရိယာယ သမ္ပာဒေန္တိ, တေသံ သော ယံ ဖလံ ဒေတိ, တံ သင်္ခေပတော ဒဿေန္တော အာဟ –

Thus, the Blessed One, having aroused enthusiasm in gods and humans for the treasure of merit by praising its qualities, now, wishing to show in brief what fruit it gives to those who, having striven, accomplish the making of the treasure of merit, said:

၁၀.

10.

‘‘ဧသ ဒေဝမနုဿာနံ, သဗ္ဗကာမဒဒေါ နိဓီ’’တိ.

“This treasure is for gods and humans, the giver of all desires.”

ဣဒါနိ ယသ္မာ ပတ္ထနာယ ပဋိဗန္ဓိတဿ သဗ္ဗကာမဒဒတ္တံ, န ဝိနာ ပတ္ထနံ ဟောတိ. ယထာဟ –

Now, since the state of being a giver of all desires is connected with aspiration, it does not occur without aspiration. As it is said:

‘‘အာကင်္ခေယျ စေ ဂဟပတယော ဓမ္မစာရီ သမစာရီ ‘အဟော ဝတာဟံ ကာယဿ ဘေဒါ ပရံ မရဏာ ခတ္တိယမဟာသာလာနံ သဟဗျတံ ဥပပဇ္ဇေယျ’န္တိ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ သော ကာယဿ ဘေဒါ ပရံ မရဏာ ခတ္တိယမဟာသာလာနံ သဟဗျတံ ဥပပဇ္ဇေယျ. တံ ကိဿ ဟေတု? တထာ ဟိ သော ဓမ္မစာရီ သမစာရီ’’ (မ. နိ. ၁.၄၄၂).

“If, householders, one who practices the Dhamma, who lives righteously, should wish: ‘Oh, that I, on the breaking up of the body, after death, might be reborn in the company of wealthy khattiyas!’—this is a possible condition, that on the breaking up of the body, after death, they would be reborn in the company of wealthy khattiyas. For what reason? Because they are one who practices the Dhamma, who lives righteously.”

ဧဝံ ‘‘အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ. တံ ကိဿ ဟေတု? တထာ ဟိ သော ဓမ္မစာရီ သမစာရီ’’တိ (မ. နိ. ၁.၄၄၂).

Thus: “…they would dwell having realized for themselves through direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, having attained them. For what reason? Because they are one who practices the Dhamma, who lives righteously.”

တထာ [Pg.192] စာဟ –

And thus He said:

‘‘ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သဒ္ဓါယ သမန္နာဂတော ဟောတိ, သီလေန, သုတေန, စာဂေန, ပညာယ သမန္နာဂတော ဟောတိ, တဿ ဧဝံ ဟောတိ ‘အဟော ဝတာဟံ ကာယဿ ဘေဒါ ပရံ မရဏာ ခတ္တိယမဟာသာလာနံ သဟဗျတံ ဥပပဇ္ဇေယျ’န္တိ. သော တံ စိတ္တံ ပဒဟတိ, တံ စိတ္တံ အဓိဋ္ဌာတိ, တံ စိတ္တံ ဘာဝေတိ. တဿ တေ သင်္ခါရာ စ ဝိဟာရာ စ ဧဝံ ဘာဝိတာ ဧဝံ ဗဟုလီကတာ တတြူပပတ္တိယာ သံဝတ္တန္တီ’’တိ (မ. နိ. ၃.၁၆၁) ဧဝမာဒိ.

“Here, monks, a monk is endowed with faith, with virtue, with learning, with generosity, and with wisdom. It occurs to him thus: ‘Oh, that on the breaking up of the body, after death, I might be reborn in the company of wealthy khattiyas!’ He applies that mind, he resolves on that mind, he develops that mind. For him, those formations and abidings, being thus developed and made much of, conduce to rebirth there,” and so on.

တသ္မာ တံ တထာ တထာ အာကင်္ခပရိယာယံ စိတ္တပဒဟနာဓိဋ္ဌာနဘာဝနာပရိက္ခာရံ ပတ္ထနံ တဿ သဗ္ဗကာမဒဒတ္တေ ဟေတုံ ဒဿေန္တော အာဟ –

Therefore, wishing to show that such aspiration—in its various modes as taught in the discourse on aspirations, and equipped with application, resolution, and development of mind—is the cause for its being a giver of all desires, He said:

‘‘ယံ ယဒေဝါဘိပတ္ထေန္တိ, သဗ္ဗမေတေန လဗ္ဘတီ’’တိ.

“Whatever they might aspire to, all that is obtained through this.”

ဧကာဒသမဂါထာဝဏ္ဏနာ

Commentary on the Eleventh Verse

၁၁. ဣဒါနိ ယံ တံ သဗ္ဗံ ဧတေန လဗ္ဘတိ, တံ ဩဓိသော ဩဓိသော ဒဿေန္တော ‘‘သုဝဏ္ဏတာ သုသရတာ’’တိ ဧဝမာဒိဂါထာယော အာဟ.

11. Now, wishing to show in detail all that is obtained by this [treasure of merit], He spoke the verses beginning, 'A golden hue, a sweet voice,' and so on.

တတ္ထ ပဌမဂါထာယ တာဝ သုဝဏ္ဏတာ နာမ သုန္ဒရစ္ဆဝိဝဏ္ဏတာ ကဉ္စနသန္နိဘတ္တစတာ, သာပိ ဧတေန ပုညနိဓိနာ လဗ္ဘတိ. ယထာဟ –

Therein, in the first verse, firstly: what is called 'a golden hue' is the state of having a beautiful skin color, the state of having skin like the color of gold. That too is obtained by this treasure of merit. As it is said:

‘‘ယမ္ပိ, ဘိက္ခဝေ, တထာဂတော ပုရိမံ ဇာတိံ…ပေ… ပုဗ္ဗေ မနုဿဘူတော သမာနော အက္ကောဓနော အဟောသိ အနုပါယာသဗဟုလော, ဗဟုမ္ပိ ဝုတ္တော သမာနော နာဘိသဇ္ဇိ န ကုပ္ပိ န ဗျာပဇ္ဇိ န ပတိတ္ထီယိ, န ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတွာကာသိ, ဒါတာ စ အဟောသိ သုခုမာနံ မုဒုကာနံ အတ္ထရဏာနံ ပါဝုရဏာနံ ခေါမသုခုမာနံ ကပ္ပာသိက…ပေ… ကောသေယျ…ပေ… ကမ္ဗလသုခုမာနံ. သော တဿ ကမ္မဿ ကတတ္တာ ဥပစိတတ္တာ…ပေ… ဣတ္ထတ္တံ အာဂတော သမာနော ဣမံ မဟာပုရိသလက္ခဏံ ပဋိလဘတိ. သုဝဏ္ဏဝဏ္ဏော ဟောတိ ကဉ္စနသန္နိဘတ္တစော’’တိ (ဒီ. နိ. ၃.၂၁၈).

Monks, the Tathāgata, in a previous existence... formerly, having become a human being, was without anger and was not given to much despair. Even when much was said to him, he was not resentful, did not become angry, did not act maliciously, and did not harbor resentment; he did not manifest anger, ill will, or displeasure. He was a giver of fine and soft spreads and coverings: fine linen, fine cotton... silk... fine woolen blankets. He, because that kamma was done and accumulated... having come to this state, obtains this mark of a great man: he has a golden hue and skin resembling gold.

သုသရတာ နာမ ဗြဟ္မဿရတာ ကရဝီကဘာဏိတာ, သာပိ ဧတေန လဗ္ဘတိ. ယထာဟ –

What is called 'a sweet voice' is the state of having a voice like a Brahmā and speaking like a karavīka bird. That too is obtained by this [treasure of merit]. As it is said:

‘‘ယမ္ပိ[Pg.193], ဘိက္ခဝေ, တထာဂတော ပုရိမံ ဇာတိံ…ပေ… ဖရုသံ ဝါစံ ပဟာယ ဖရုသာယ ဝါစာယ ပဋိဝိရတော အဟောသိ, ယာ သာ ဝါစာ နေလာ ကဏ္ဏသုခါ…ပေ… တထာရူပိံ ဝါစံ ဘာသိတာ အဟောသိ. သော တဿ ကမ္မဿ ကတတ္တာ ဥပစိတတ္တာ…ပေ… ဣတ္ထတ္တံ အာဂတော သမာနော ဣမာနိ ဒွေ မဟာပုရိသလက္ခဏာနိ ပဋိလဘတိ. ပဟုတဇိဝှော စ ဟောတိ ဗြဟ္မဿရော စ ကရဝီကဘာဏီ’’တိ (ဒီ. နိ. ၃.၂၃၆).

Monks, the Tathāgata, in a previous existence... having abandoned harsh speech, abstained from harsh speech. That speech which is faultless, pleasant to the ear... he was one who spoke such speech. He, because that kamma was done and accumulated... having come to this state, obtains these two marks of a great man: he has a long tongue, a voice like a Brahmā, and speaks like a karavīka bird.

သုသဏ္ဌာနာတိ သုဋ္ဌု သဏ္ဌာနတာ, သမစိတဝဋ္ဋိတယုတ္တဋ္ဌာနေသု အင်္ဂပစ္စင်္ဂါနံ သမစိတဝဋ္ဋိတဘာဝေန သန္နိဝေသောတိ ဝုတ္တံ ဟောတိ. သာပိ ဧတေန လဗ္ဘတိ. ယထာဟ –

'Good proportion' means well-proportionedness. It is said to be the well-composed arrangement of the major and minor limbs, by their state of being even and round in places where it is suitable for them to be even and round. That too is obtained by this [treasure of merit]. As it is said:

‘‘ယမ္ပိ, ဘိက္ခဝေ, တထာဂတော ပုရိမံ ဇာတိံ…ပေ… ပုဗ္ဗေ မနုဿဘူတော သမာနော ဗဟုဇနဿ အတ္ထကာမော အဟောသိ ဟိတကာမော ဖာသုကာမော ယောဂက္ခေမကာမော ‘ကိန္တိ မေ သဒ္ဓါယ ဝဍ္ဎေယျုံ, သီလေန သုတေန စာဂေန ပညာယ ဓနဓညေန ခေတ္တဝတ္ထုနာ ဒွိပဒစတုပ္ပဒေဟိ ပုတ္တဒါရေဟိ ဒါသကမ္မကရပေါရိသေဟိ ဉာတီဟိ မိတ္တေဟိ ဗန္ဓဝေဟိ ဝဍ္ဎေယျု’န္တိ, သော တဿ ကမ္မဿ…ပေ… သမာနော ဣမာနိ တီဏိ မဟာပုရိသလက္ခဏာနိ ပဋိလဘတိ, သီဟပုဗ္ဗဍ္ဎကာယော စ ဟောတိ စိတန္တရံသော စ သမဝဋ္ဋက္ခန္ဓော စာ’’တိ (ဒီ. နိ. ၃.၂၂၄) ဧဝမာဒိ.

Monks, the Tathāgata, in a previous existence... formerly, having become a human being, was desirous of the welfare of many people, desirous of their benefit, desirous of their comfort, and desirous of their security from the yokes, thinking: 'How might these people increase in faith, in virtue, in learning, in generosity, in wisdom, in wealth and grain, in fields and land, with two-footed and four-footed creatures, with children and wives, with slaves, workers, and servants, with relatives, with friends, and with kinsmen?' He, because of that kamma... having come to this state, obtains these three marks of a great man: his torso is like the front half of a lion, the space between his shoulders is filled out, and he has evenly rounded shoulders.

ဣမိနာ နယေန ဣတော ပရေသမ္ပိ ဣမိနာ ပုညနိဓိနာ ပဋိလာဘသာဓကာနိ သုတ္တပဒါနိ တတော တတော အာနေတွာ ဝတ္တဗ္ဗာနိ. အတိဝိတ္ထာရဘယေန တု သံခိတ္တံ, ဣဒါနိ အဝသေသပဒါနံ ဝဏ္ဏနံ ကရိဿာမိ.

In this way, for the other characteristics as well, sutta passages that demonstrate their attainment through this treasure of merit should be brought from various suttas and spoken. However, for fear of excessive elaboration, this is abbreviated. Now I will provide the commentary on the remaining terms.

သုရူပတာတိ ဧတ္ထ သကလသရီရံ ရူပန္တိ ဝေဒိတဗ္ဗံ ‘‘အာကာသော ပရိဝါရိတော ရူပံတွေဝ သင်္ခံ ဂစ္ဆတီ’’တိအာဒီသု (မ. နိ. ၁.၃၀၆) ဝိယ, တဿ ရူပဿ သုန္ဒရတာ သုရူပတာ နာတိဒီဃတာ နာတိရဿတာ နာတိကိသတာ နာတိထူလတာ နာတိကာဠတာ နစ္စောဒါတတာတိ ဝုတ္တံ ဟောတိ. အာဓိပစ္စန္တိ အဓိပတိဘာဝေါ, ခတ္တိယမဟာသာလာဒိဘာဝေန သာမိကဘာဝေါတိ အတ္ထော. ပရိဝါရောတိ အဂါရိကာနံ သဇနပရိဇနသမ္ပတ္တိ, အနဂါရိကာနံ ပရိသသမ္ပတ္တိ, အာဓိပစ္စဉ္စ [Pg.194] ပရိဝါရော စ အာဓိပစ္စပရိဝါရော. ဧတ္ထ စ သုဝဏ္ဏတာဒီဟိ သရီရသမ္ပတ္တိ, အာဓိပစ္စေန ဘောဂသမ္ပတ္တိ, ပရိဝါရေန သဇနပရိဇနသမ္ပတ္တိ ဝုတ္တာတိ ဝေဒိတဗ္ဗာ. သဗ္ဗမေတေန လဗ္ဘတီတိ ယံ တံ ‘‘ယံ ယဒေဝါဘိပတ္ထေန္တိ, သဗ္ဗမေတေန လဗ္ဘတီ’’တိ ဝုတ္တံ, တတ္ထ ဣဒမ္ပိ တာဝ ပဌမံ ဩဓိသော ဝုတ္တသုဝဏ္ဏတာဒိ သဗ္ဗမေတေန လဗ္ဘတီတိ ဝေဒိတဗ္ဗန္တိ ဒဿေတိ.

Regarding 'beauty of form' (surūpatā), here the entire body should be understood as 'form' (rūpa), as in passages such as, 'Enclosed space is designated as form.' The beauty of that form is surūpatā, meaning it is not too tall, not too short, not too thin, not too stout, not too dark, and not excessively white. 'Sovereignty' (ādhipacca) is the state of being a master; the meaning is the state of lordship through being a Khattiya Mahāsāla and so on. 'Retinue' (parivāra) for householders is accomplishment in one's own people and attendants; for the homeless, it is accomplishment in an assembly. Sovereignty and retinue are ādhipaccaparivāra. And here, it should be understood that by 'golden hue' and so on, perfection of body is stated; by 'sovereignty,' perfection of wealth is stated; by 'retinue,' accomplishment in one's own people and attendants is stated. As for the statement, 'All this is obtained by this,' which refers to the verse, 'Whatever they might wish for, all that is obtained by this,' it shows that it should be known thus: here, firstly, as a specific part, this too—all that was said, beginning with 'a golden hue'—is obtained by this [treasure of merit].

ဒွါဒသမဂါထာဝဏ္ဏနာ

The Commentary on the Twelfth Verse

၁၂. ဧဝမိမာယ ဂါထာယ ပုညာနုဘာဝေန လဘိတဗ္ဗံ ရဇ္ဇသမ္ပတ္တိတော ဩရံ ဒေဝမနုဿသမ္ပတ္တိံ ဒဿေတွာ ဣဒါနိ တဒုဘယရဇ္ဇသမ္ပတ္တိံ ဒဿေန္တော ‘‘ပဒေသရဇ္ဇ’’န္တိ ဣမံ ဂါထမာဟ.

Thus, by this verse, having shown the prosperity of devas and humans obtainable through the power of merit, which is preliminary to the prosperity of kingship, now, wishing to show the prosperity of both divine and human kingship, he spoke this verse beginning 'padesarajjaṃ'.

တတ္ထ ပဒေသရဇ္ဇန္တိ ဧကဒီပမ္ပိ သကလံ အပါပုဏိတွာ ပထဝိယာ ဧကမေကသ္မိံ ပဒေသေ ရဇ္ဇံ. ဣဿရဘာဝေါ ဣဿရိယံ, ဣမိနာ ဒီပစက္ကဝတ္တိရဇ္ဇံ ဒဿေတိ. စက္ကဝတ္တိသုခံ ပိယန္တိ ဣဋ္ဌံ ကန္တံ မနာပံ စက္ကဝတ္တိသုခံ. ဣမိနာ စာတုရန္တစက္ကဝတ္တိရဇ္ဇံ ဒဿေတိ. ဒေဝေသု ရဇ္ဇံ ဒေဝရဇ္ဇံ, ဧတေန မန္ဓာတာဒီနမ္ပိ မနုဿာနံ ဒေဝရဇ္ဇံ ဒဿိတံ ဟောတိ. အပိ ဒိဗ္ဗေသူတိ ဣမိနာ ယေ တေ ဒိဝိ ဘဝတ္တာ ‘‘ဒိဗ္ဗာ’’တိ ဝုစ္စန္တိ, တေသု ဒိဗ္ဗေသု ကာယေသု ဥပ္ပန္နာနမ္ပိ ဒေဝရဇ္ဇံ ဒဿေတိ. သဗ္ဗမေတေန လဗ္ဘတီတိ ယံ တံ ‘‘ယံ ယဒေဝါဘိပတ္ထေန္တိ, သဗ္ဗမေတေန လဗ္ဘတီ’’တိ ဝုတ္တံ, တတ္ထ ဣဒမ္ပိ ဒုတိယံ ဩဓိသော ပဒေသရဇ္ဇာဒိ သဗ္ဗမေတေန လဗ္ဘတီတိ ဝေဒိတဗ္ဗန္တိ ဒဿေတိ.

12. Therein, 'regional kingship' (padesarajjaṃ) means kingship in a single region of the earth, without having attained the whole of even one continent. 'Sovereignty' (issariyaṃ) is the state of being a ruler; by this is shown the kingship of a continent-wheel-turning monarch. 'Dear' (piyaṃ) means desired (iṭṭhaṃ), lovely (kantaṃ), and pleasing (manāpaṃ). By this is shown the kingship of a wheel-turning monarch of the four continents. 'Kingship among the devas' (devesu rajjaṃ) is devarajjaṃ; by this is shown the kingship among devas even of humans such as Mandhātu and others. By 'even among the divine' (api dibbesu) is shown the kingship among devas even for those who have arisen in divine bodies, who are called 'divine' because of their existence in a divine realm. As for 'all this is obtained by this' (sabbametena labbhati), regarding what was said—'Whatever they desire, all that is obtained by this'—it shows that it should be known thus: Herein, this second time, as a specific part, all this beginning with regional kingship is obtained by this.

တေရသမဂါထာဝဏ္ဏနာ

The Commentary on the Thirteenth Verse

၁၃. ဧဝမိမာယ ဂါထာယ ပုညာနုဘာဝေန လဘိတဗ္ဗံ ဒေဝမနုဿရဇ္ဇသမ္ပတ္တိံ ဒဿေတွာ ဣဒါနိ ဒွီဟိ ဂါထာဟိ ဝုတ္တံ သမ္ပတ္တိံ သမာသတော ပုရက္ခတွာ နိဗ္ဗာနသမ္ပတ္တိံ ဒဿေန္တော ‘‘မာနုဿိကာ စ သမ္ပတ္တီ’’တိ ဣမံ ဂါထမာဟ.

Thus, by this verse, having shown the attainment of the sovereignty of devas and humans obtainable through the power of merit, now, having concisely set forth the attainment spoken of in the two verses, and wishing to show the attainment of Nibbāna, he spoke this verse beginning 'mānusikā ca sampattī'.

တဿာယံ ပဒဝဏ္ဏနာ – မနုဿာနံ အယန္တိ မာနုဿီ, မာနုဿီ ဧဝ မာနုဿိကာ. သမ္ပဇ္ဇနံ သမ္ပတ္တိ. ဒေဝါနံ လောကော ဒေဝလောကော. တသ္မိံ ဒေဝလောကေ. ယာတိ အနဝသေသပရိယာဒါနံ, ရမန္တိ ဧတာယ အဇ္ဈတ္တံ ဥပ္ပန္နာယ ဗဟိဒ္ဓါ ဝါ ဥပကရဏဘူတာယာတိ ရတိ, သုခဿ သုခဝတ္ထုနော စေတံ [Pg.195] အဓိဝစနံ. ယာတိ အနိယတဝစနံ စသဒ္ဒေါ ပုဗ္ဗသမ္ပတ္တိယာ သဟ သမ္ပိဏ္ဍနတ္ထော. နိဗ္ဗာနံယေဝ နိဗ္ဗာနသမ္ပတ္တိ.

This is its explanation of terms: 'Offspring of humans' (manussānaṃ apaccaṃ), hence mānussī; mānussī itself is mānussikā. Accomplishing (sampajjanaṃ) is attainment (sampatti). The world of devas (devānaṃ loko) is devaloko. 'And in that devaloka' (tasmiṃ devaloke ca). 'Whatever delight' (yā rati): 'delight' (rati) is so called because they delight (ramanti) in this (etāya), whether it has arisen internally or is an external requisite. This is a term for both happiness and the basis of happiness. The word yā is an indefinite term. The word ca has the meaning of combining with the previously mentioned attainment. Nibbāna itself is the attainment of Nibbāna (nibbānasampatti).

အယံ ပန အတ္ထဝဏ္ဏနာ – ယာ ဧသာ ‘‘သုဝဏ္ဏတာ’’တိအာဒီဟိ ပဒေဟိ မာနုဿိကာ စ သမ္ပတ္တိ ဒေဝလောကေ စ ယာ ရတိ ဝုတ္တာ, သာ စ သဗ္ဗာ, ယာ စာယမပရာ သဒ္ဓါနုသာရိဘာဝါဒိဝသေန ပတ္တဗ္ဗာ နိဗ္ဗာနသမ္ပတ္တိ, သာ စာတိ ဣဒံ တတိယမ္ပိ ဩဓိသော သဗ္ဗမေတေန လဗ္ဘတီတိ.

This, however, is the explanation of the meaning: Whatever human attainment and whatever delight in the devaloka is spoken of by terms such as 'golden complexion,' etc.—all that; and also this other attainment of Nibbāna to be reached by means of the state of a faith-follower and so on—all this, for the third time, as a specific part, is obtained by this.

အထ ဝါ ယာ ပုဗ္ဗေ သုဝဏ္ဏတာဒီဟိ အဝုတ္တာ ‘‘သူရာ သတိမန္တော ဣဓ ဗြဟ္မစရိယဝါသော’’တိ ဧဝမာဒိနာ (အ. နိ. ၉.၂၁) နယေန နိဒ္ဒိဋ္ဌာ ပညာဝေယျတ္တိယာဒိဘေဒါ စ မာနုဿိကာ သမ္ပတ္တိ, အပရာ ဒေဝလောကေ စ ယာ ဈာနာဒိရတိ, ယာ စ ယထာဝုတ္တပ္ပကာရာ နိဗ္ဗာနသမ္ပတ္တိ စာတိ ဣဒမ္ပိ တတိယံ ဩဓိသော သဗ္ဗမေတေန လဗ္ဘတီတိ. ဧဝမ္ပေတ္ထ အတ္ထဝဏ္ဏနာ ဝေဒိတဗ္ဗာ.

Or alternatively: that human attainment not previously spoken of with terms such as 'golden complexion,' etc., but which is indicated by the method beginning 'Heroic, mindful, here is the holy life...' and is distinguished by wisdom, cleverness, and so on; and the other delight in the devaloka, such as the delight of jhāna, etc.; and the attainment of Nibbāna of the kind already described—this too, for the third time, as a specific part, is all obtained by this. In this way, the explanation of the meaning here should be understood.

စုဒ္ဒသမဂါထာဝဏ္ဏနာ

The Commentary on the Fourteenth Verse.

၁၄. ဧဝမိမာယ ဂါထာယ ပုညာနုဘာဝေန လဘိတဗ္ဗံ သဒ္ဓါနုသာရီဘာဝါဒိဝသေန ပတ္တဗ္ဗံ နိဗ္ဗာနသမ္ပတ္တိမ္ပိ ဒဿေတွာ ဣဒါနိ တေဝိဇ္ဇဥဘတောဘာဂဝိမုတ္တဘာဝဝသေနပိ ပတ္တဗ္ဗံ တမေဝ တဿ ဥပါယဉ္စ ဒဿေန္တော ‘‘မိတ္တသမ္ပဒမာဂမ္မာ’’တိ ဣမံ ဂါထမာဟ.

14. Thus, having shown by this verse the attainment of Nibbāna—obtainable through the power of merit and to be reached through the state of a faith-follower and so forth—He now speaks this verse, ‘Having relied on the accomplishment of a friend…’, wishing to show that this same attainment is also to be reached through the state of one with the three knowledges and liberated in both ways, and the means for that person.

တဿာယံ ပဒဝဏ္ဏနာ – သမ္ပဇ္ဇတိ ဧတာယ ဂုဏဝိဘူတိံ ပါပုဏာတီတိ သမ္ပဒါ, မိတ္တော ဧဝ သမ္ပဒါ မိတ္တသမ္ပဒါ, တံ မိတ္တသမ္ပဒံ. အာဂမ္မာတိ နိဿာယ. ယောနိသောတိ ဥပါယေန. ပယုဉ္ဇတောတိ ယောဂါနုဋ္ဌာနံ ကရောတော. ဝိဇာနာတိ ဧတာယာတိ ဝိဇ္ဇာ, ဝိမုစ္စတိ ဧတာယ, သယံ ဝါ ဝိမုစ္စတီတိ ဝိမုတ္တိ, ဝိဇ္ဇာ စ ဝိမုတ္တိ စ ဝိဇ္ဇာဝိမုတ္တိယော, ဝိဇ္ဇာဝိမုတ္တီသု ဝသီဘာဝေါ ဝိဇ္ဇာဝိမုတ္တိဝသီဘာဝေါ.

This is the explanation of the terms: 'Sampadā' is so called because by it one accomplishes (sampajjati), one attains (pāpuṇāti) the excellence of virtues. A friend (mitto) itself (eva) is an accomplishment (sampadā), hence 'mittasampadā'. 'Āgamma' means relying upon (nissāya). 'Yoniso' means by means (upāyena). 'Payuñjato' means for one who makes effort (yogānuṭṭhānaṃ karoto). 'Vijjā' (knowledge) is so called because one knows (vijānāti) by it (etāya). 'Vimutti' (liberation) is so called because one is liberated (vimuccati) by it (etāya), or one is liberated (vimuttā) oneself (sayaṃ). Knowledge (vijjā) and liberation (vimutti) are 'vijjāvimuttiyo'. Mastery (vasībhāvo) in knowledge and liberation (vijjāvimuttīsu) is 'vijjāvimuttivasībhāvo'.

အယံ ပန အတ္ထဝဏ္ဏနာ – ယွာယံ မိတ္တသမ္ပဒမာဂမ္မ သတ္ထာရံ ဝါ အညတရံ ဝါ ဂရုဋ္ဌာနိယံ သဗြဟ္မစာရိံ နိဿာယ တတော ဩဝါဒဉ္စ အနုသာသနိဉ္စ ဂဟေတွာ ယထာနုသိဋ္ဌံ ပဋိပတ္တိယာ ယောနိသော ပယုဉ္ဇတော ပုဗ္ဗေနိဝါသာဒီသု တီသု ဝိဇ္ဇာသု ‘‘တတ္ထ ကတမာ ဝိမုတ္တိ? စိတ္တဿ စ အဓိမုတ္တိ နိဗ္ဗာနဉ္စာ’’တိ (ဓ. သ. ၁၃၈၁) ဧဝံ အာဂတာယ အဋ္ဌသမာပတ္တိနိဗ္ဗာနဘေဒါယ ဝိမုတ္တိယာ စ တထာ တထာ အဒန္ဓာယိတတ္တေန [Pg.196] ဝသီဘာဝေါ, ဣဒမ္ပိ စတုတ္ထံ ဩဓိသော သဗ္ဗမေတေန လဗ္ဘတီတိ.

This, however, is the explanation of the meaning: For a person who, having relied on the accomplishment of a friend, depends on the Teacher or another venerable fellow practitioner, and having received advice and instruction from them, strives in practice as instructed and by proper means, there is mastery—through non-sluggishness in their various aspects—over the three knowledges beginning with the recollection of past lives, and over the liberation which is divided into the eight attainments and Nibbāna, as stated: 'What is liberation there? The mind’s resolution and Nibbāna' (Dhs. 1381). This fourth item, as a category, is also entirely obtained by this.

ပန္နရသမဂါထာဝဏ္ဏနာ

The Commentary on the Fifteenth Verse.

၁၅. ဧဝမိမာယ ဂါထာယ ပုဗ္ဗေ ကထိတဝိဇ္ဇာဝိမုတ္တိဝသီဘာဝဘာဂိယပုညာနုဘာဝေန လဘိတဗ္ဗံ တေဝိဇ္ဇဥဘတောဘာဂဝိမုတ္တဘာဝဝသေနပိ ပတ္တဗ္ဗံ နိဗ္ဗာနသမ္ပတ္တိံ ဒဿေတွာ ဣဒါနိ ယသ္မာ ဝိဇ္ဇာဝိမုတ္တိဝသီဘာဝပ္ပတ္တာ တေဝိဇ္ဇာ ဥဘတောဘာဂဝိမုတ္တာပိ သဗ္ဗေ ပဋိသမ္ဘိဒါဒိဂုဏဝိဘူတိံ လဘန္တိ, ဣမာယ ပုညသမ္ပဒါယ စ တဿာ ဂုဏဝိဘူတိယာ ပဒဋ္ဌာနဝသေန တထာ တထာ သာပိ လဗ္ဘတိ, တသ္မာ တမ္ပိ ဒဿေန္တော ‘‘ပဋိသမ္ဘိဒါ ဝိမောက္ခာ စာ’’တိ ဣမံ ဂါထမာဟ.

15. Thus, having shown by this verse the attainment of Nibbāna—to be gained by the power of merit pertaining to the mastery of knowledge and liberation mentioned previously, and also by means of the state of being one with the three knowledges and liberated in both ways—now, since all those who have attained mastery of knowledge and liberation, those with the three knowledges, and those liberated in both ways, obtain the splendor of qualities such as the analytical knowledges, and since that splendor of qualities is also obtained in various ways with this accomplishment of merit as its proximate cause, therefore, wishing to show that as well, He spoke this verse: 'The analytical knowledges and the liberations too...'

‘‘ယတော သမ္မာ ကတေန ယာ စာယံ ဓမ္မတ္ထနိရုတ္တိပဋိဘာနေသု ပဘေဒဂတာ ပညာ ပဋိသမ္ဘိဒါ’’တိ ဝုစ္စတိ, ယေ စိမေ ‘‘ရူပီ ရူပါနိ ပဿတီ’’တိအာဒိနာ (ဒီ. နိ. ၂.၁၂၉; ၃.၃၃၉) နယေန အဋ္ဌ ဝိမောက္ခာ, ယာ စာယံ ဘဂဝတော သာဝကေဟိ ပတ္တဗ္ဗာ သာဝကသမ္ပတ္တိသာဓိကာ သာဝကပါရမီ, ယာ စ သယမ္ဘုဘာဝသာဓိကာ ပစ္စေကဗောဓိ, ယာ စ သဗ္ဗသတ္တုတ္တမဘာဝသာဓိကာ ဗုဒ္ဓဘူမိ, ဣဒမ္ပိ ပဉ္စမံ ဩဓိသော သဗ္ဗမေတေန လဗ္ဘတီတိ ဝေဒိတဗ္ဗံ.

Because from what is rightly done, that wisdom which is differentiated in regard to Dhamma, meaning, language, and ready wit is called 'analytical knowledge'; and these eight liberations, in the manner beginning with 'One with form sees forms' (DN 2.129; 3.339); and this perfection of a disciple, to be attained by the Blessed One's disciples, which brings about the accomplishment of a disciple; and the solitary enlightenment, which brings about the state of a self-enlightened one; and the Buddha-stage, which brings about the state of being supreme among all beings—this fifth item, as a category, is also entirely to be understood as obtainable through this.

သောဠသမဂါထာဝဏ္ဏနာ

The Commentary on the Sixteenth Verse.

၁၆. ဧဝံ ဘဂဝါ ယံ တံ ‘‘ယံ ယဒေဝါဘိပတ္ထေန္တိ, သဗ္ဗမေတေန လဗ္ဘတီ’’တိ ဝုတ္တံ, တံ ဣမာဟိ ပဉ္စဟိ ဂါထာဟိ ဩဓိသော ဩဓိသော ဒဿေတွာ ဣဒါနိ သဗ္ဗမေဝိဒံ သဗ္ဗကာမဒဒနိဓိသညိတံ ပုညသမ္ပဒံ ပသံသန္တော ‘‘ဧဝံ မဟတ္ထိကာ ဧသာ’’တိ ဣမာယ ဂါထာယ ဒေသနံ နိဋ္ဌပေသိ.

16. Thus, the Blessed One, having shown section by section with these five verses what was stated as, “Whatever they desire, all that is obtained by this,” now, praising this entire accomplishment of merit, which is designated as a treasure granting all wishes, concluded the teaching with this verse: “Thus, this is of great benefit.”

တဿာယံ ပဒဝဏ္ဏနာ – ဧဝန္တိ အတီတတ္ထနိဒဿနံ. မဟန္တော အတ္ထော အဿာတိ မဟတ္ထိကာ, မဟတော အတ္ထာယ သံဝတ္တတီတိ ဝုတ္တံ ဟောတိ, မဟိဒ္ဓိကာတိပိ ပါဌော. ဧသာတိ ဥဒ္ဒေသဝစနံ, တေန ‘‘ယဿ ဒါနေန သီလေနာ’’တိ ဣတော ပဘုတိ ယာဝ ‘‘ကယိရာထ ဓီရော ပုညာနီ’’တိ ဝုတ္တံ ပုညသမ္ပဒံ ဥဒ္ဒိသတိ. ယဒိဒန္တိ အဘိမုခကရဏတ္ထေ နိပါတော, တေန ဧသာတိ ဥဒ္ဒိဋ္ဌံ နိဒ္ဒိသိတုံ ယာ ဧသာတိ အဘိမုခံ ကရောတိ. ပုညာနံ သမ္ပဒါ ပုညသမ္ပဒါ[Pg.197]. တသ္မာတိ ကာရဏဝစနံ. ဓီရာတိ ဓိတိမန္တော. ပသံသန္တီတိ ဝဏ္ဏယန္တိ. ပဏ္ဍိတာတိ ပညာသမ္ပန္နာ. ကတပုညတန္တိ ကတပုညဘာဝံ.

This is the word-by-word explanation. The word `evaṃ` is indicative of what has gone before. `Mahatthikā` means 'it has a great benefit'; that is to say, 'it conduces to a great benefit.' There is also the reading `mahiddhikā` (of great power). `Esā` is a demonstrative word. By it, the accomplishment of merit stated from “By one's giving and virtue” up to “the wise one should do meritorious deeds” is indicated. `Yadidaṃ` is a particle used for direct presentation; by it, what was indicated by `esā` is presented directly as `yā esā`. The accomplishment of merits is `puññasampadā`. `Tasmā` is a causal word. `Dhīrā` means those possessed of resolve. `Pasaṃsanti` means they praise. `Paṇḍitā` means those endowed with wisdom. `Katapuññataṃ` means the state of having done merit.

အယံ ပန အတ္ထဝဏ္ဏနာ – ဣတိ ဘဂဝါ သုဝဏ္ဏတာဒိံ ဗုဒ္ဓဘူမိပရိယောသာနံ ပုညသမ္ပဒါနုဘာဝေန အဓိဂန္တဗ္ဗမတ္ထံ ဝဏ္ဏယိတွာ ဣဒါနိ တမေဝတ္ထံ သမ္ပိဏ္ဍေတွာ ဒဿေန္တော တေနေဝတ္ထေန ယထာဝုတ္တပ္ပကာရာယ ပုညသမ္ပဒါယ မဟတ္ထိကတ္တံ ထုနန္တော အာဟ – ဧဝံ မဟတော အတ္ထဿ အာဝဟနေန မဟတ္ထိကာ ဧသာ, ယဒိဒံ မယာ ‘‘ယဿ ဒါနေန သီလေနာ’’တိအာဒိနာ နယေန ဒေသိတာ ပုညသမ္ပဒါ, တသ္မာ မာဒိသာ သတ္တာနံ ဟိတသုခါဝဟာယ ဓမ္မဒေသနာယ အကိလာသုတာယ ယထာဘူတဂုဏေန စ ဓီရာ ပဏ္ဍိတာ ‘‘အသာဓာရဏမညေသံ, အစောရာဟရဏော နိဓီ’’တိအာဒီဟိ ဣဓ ဝုတ္တေဟိ စ, အဝုတ္တေဟိ စ ‘‘မာ, ဘိက္ခဝေ, ပုညာနံ ဘာယိတ္ထ, သုခဿေတံ, ဘိက္ခဝေ, အဓိဝစနံ, ယဒိဒံ ပုညာနီ’’တိအာဒီဟိ (အ. နိ. ၇.၆၂; ဣတိဝု. ၂၂; နေတ္တိ. ၁၂၁) ဝစနေဟိ အနေကာကာရဝေါကာရံ ကတပုညတံ ပသံသန္တိ, န ပက္ခပါတေနာတိ.

This, however, is the explanation of the meaning. Thus, the Blessed One, having extolled the goal to be attained through the power of the accomplishment of merit—culminating in the stage of Buddhahood, beginning with a golden complexion and so forth—now, summarizing and showing that very meaning, and by that same meaning extolling the great benefit of the accomplishment of merit of the kind described, spoke thus: This accomplishment of merit, which I have taught in the way beginning with ‘By one's giving and virtue,’ is of great benefit, for it brings about a great benefit. Therefore, the steadfast and wise, like myself, untiring in teaching the Dhamma for the welfare and happiness of beings, and by its true quality, praise the state of having performed merit in its many aspects and reasons, with statements mentioned here, such as, ‘It is a treasure not shared by others, not carried off by thieves,’ and with statements not mentioned here, such as, ‘Monks, do not fear meritorious deeds; this, monks, is a term for happiness, namely, meritorious deeds’ (AN 7.62; Itivuttaka 22; Netti 121). They do not praise it out of partiality.

ဒေသနာပရိယောသာနေ သော ဥပါသကော ဗဟုဇနေန သဒ္ဓိံ သောတာပတ္တိဖလေ ပတိဋ္ဌာသိ, ရညော စ ပသေနဒိကောသလဿ သန္တိကံ ဂန္တွာ ဧတမတ္ထံ အာရောစေသိ, ရာဇာ အတိဝိယ တုဋ္ဌော ဟုတွာ ‘‘သာဓု, ဂဟပတိ, သာဓု ခေါ တွံ, ဂဟပတိ, မာဒိသေဟိပိ အနာဟရဏီယံ နိဓိံ နိဓေသီ’’တိ သံရာဓေတွာ မဟတိံ ပူဇမကာသီတိ.

At the end of the discourse, that lay follower, together with many people, was established in the fruit of stream-entry. He then went to King Pasenadi of Kosala and informed him of this matter. The king, being exceedingly pleased, gratified him, saying, “Good, householder! Good indeed are you, householder! You have laid up a treasure that cannot be carried off even by those like me,” and made a great offering.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒကပါဌ-အဋ္ဌကထာယ

In the Paramatthajotikā, the commentary on the Khuddakapāṭha,

နိဓိကဏ္ဍသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Nidhikaṇḍa Sutta is finished.

၉. မေတ္တသုတ္တဝဏ္ဏနာ

9. Commentary on the Mettā Sutta

နိက္ခေပပ္ပယောဇနံ

The Purpose of Its Inclusion

ဣဒါနိ နိဓိကဏ္ဍာနန္တရံ နိက္ခိတ္တဿ မေတ္တသုတ္တဿ ဝဏ္ဏနာက္ကမော အနုပ္ပတ္တော. တဿ ဣဓ နိက္ခေပပ္ပယောဇနံ ဝတွာ တတော ပရံ –

Now, immediately after the Nidhikaṇḍa, the turn for the commentary on the Mettā Sutta that was placed there has arrived. Having first stated here the purpose of its inclusion, thereafter—

‘‘ယေန ဝုတ္တံ ယဒါ ယတ္ထ, ယသ္မာ စေတေသ ဒီပနာ;

နိဒါနံ သောဓယိတွာဿ, ကရိဿာမတ္ထဝဏ္ဏနံ’’.

“By whom it was spoken, when, and where; and for what reason—elucidating these, and having clarified its occasion, we shall make a commentary on the meaning.”

တတ္ထ [Pg.198] ယသ္မာ နိဓိကဏ္ဍေန ဒါနသီလာဒိပုညသမ္ပဒါ ဝုတ္တာ, သာ စ သတ္တေသု မေတ္တာယ ကတာယ မဟပ္ဖလာ ဟောတိ ယာဝ ဗုဒ္ဓဘူမိံ ပါပေတုံ သမတ္ထာ, တသ္မာ တဿာ ပုညသမ္ပဒါယ ဥပကာရဒဿနတ္ထံ, ယသ္မာ ဝါ သရဏေဟိ သာသနေ ဩတရိတွာ သိက္ခာပဒေဟိ သီလေ ပတိဋ္ဌိတာနံ ဒွတ္တိံသာကာရေန ရာဂပ္ပဟာနသမတ္ထံ, ကုမာရပဉှေန မောဟပ္ပဟာနသမတ္ထဉ္စ ကမ္မဋ္ဌာနံ ဒဿေတွာ, မင်္ဂလသုတ္တေန တဿ ပဝတ္တိယာ မင်္ဂလဘာဝေါ အတ္တရက္ခာ စ, ရတနသုတ္တေန တဿာနုရူပါ ပရရက္ခာ, တိရောကုဋ္ဋေန ရတ္တနသုတ္တေ ဝုတ္တဘူတေသု ဧကစ္စဘူတဒဿနံ ဝုတ္တပ္ပကာရာယ ပုညသမ္ပတ္တိယာ ပမဇ္ဇန္တာနံ ဝိပတ္တိ စ, နိဓိကဏ္ဍေန တိရောကုဋ္ဋေ ဝုတ္တဝိပတ္တိပဋိပက္ခဘူတာ သမ္ပတ္တိ စ ဒဿိတာ, ဒေါသပ္ပဟာနသမတ္ထံ ပန ကမ္မဋ္ဌာနံ အဒဿိတမေဝ, တသ္မာ တံ ဒေါသပ္ပဟာနသမတ္ထံ ကမ္မဋ္ဌာနံ ဒဿေတုံ ဣဒံ မေတ္တသုတ္တံ ဣဓ နိက္ခိတ္တံ. ဧဝဉှိ သုပရိပူရော ဟောတိ ခုဒ္ဒကပါဌောတိ ဣဒမဿ ဣဓ နိက္ခေပပ္ပယောဇနံ.

In this context, because the Nidhikaṇḍa has described the accomplishment of merit such as generosity and virtue, and that accomplishment, when loving-kindness is developed towards beings, becomes of great fruit and is capable of leading one even to the state of a Buddha, it is included therefore to show its supportive nature for that accomplishment of merit. Or else, because for those who have entered the Dispensation through the refuges and are established in virtue through the training rules, a meditation subject capable of abandoning lust by means of the thirty-two parts of the body and a meditation subject capable of abandoning delusion by means of the Kumārapañha have been shown; and by the Maṅgala Sutta, the state of being a blessing for one's conduct and self-protection are shown; by the Ratana Sutta, the suitable protection of others is shown; by the Tirokuṭṭa Sutta, the appearance of certain beings among those mentioned in the Ratana Sutta and the downfall for those who are heedless of the aforesaid accomplishment of merit are shown; and by the Nidhikaṇḍa, the success which is the opposite of the downfall mentioned in the Tirokuṭṭa Sutta is shown. However, a meditation subject capable of abandoning aversion has not yet been shown. Therefore, to show that meditation subject capable of abandoning aversion, this Mettā Sutta is placed here. For in this way, the Khuddakapāṭha becomes fully complete. This is the purpose of its inclusion here.

နိဒါနသောဓနံ

Clarification of the Occasion

ဣဒါနိ ယာယံ –

Now, regarding this:

‘‘ယေန ဝုတ္တံ ယဒါ ယတ္ထ, ယသ္မာ စေတေသ ဒီပနာ;

နိဒါနံ သောဓယိတွာဿ, ကရိဿာမတ္ထဝဏ္ဏန’’န္တိ. –

“By whom it was spoken, when, and where; and for what reason—elucidating these, and having clarified its occasion, we shall make a commentary on the meaning.”

မာတိကာ နိက္ခိတ္တာ, တတ္ထ ဣဒံ မေတ္တသုတ္တံ ဘဂဝတာဝ ဝုတ္တံ, န သာဝကာဒီဟိ, တဉ္စ ပန ယဒါ ဟိမဝန္တပဿတော ဒေဝတာဟိ ဥဗ္ဗာဠှာ ဘိက္ခူ ဘဂဝတော သန္တိကံ အာဂတာ, တဒါ သာဝတ္ထိယံ တေသံ ဘိက္ခူနံ ပရိတ္တတ္ထာယ ကမ္မဋ္ဌာနတ္ထာယ စ ဝုတ္တန္တိ ဧဝံ တာဝ သင်္ခေပတော ဧတေသံ ပဒါနံ ဒီပနာ နိဒါနသောဓနာ ဝေဒိတဗ္ဗာ.

The mātikā has been set down. Therein, this Mettā Sutta was spoken by the Blessed One himself, not by disciples or others. And it was spoken when monks, harassed by deities on a slope of the Himālaya, came to the presence of the Blessed One; at that time, it was spoken in Sāvatthī for the protection of those monks and as a meditation subject. Thus, for now, the elucidation of these terms should be understood in brief as the clarification of the occasion.

ဝိတ္ထာရတော ပန ဧဝံ ဝေဒိတဗ္ဗာ – ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဥပကဋ္ဌာယ ဝဿူပနာယိကာယ, တေန ခေါ ပန သမယေန သမ္ဗဟုလာ နာနာဝေရဇ္ဇကာ ဘိက္ခူ ဘဂဝတော သန္တိကေ ကမ္မဋ္ဌာနံ ဂဟေတွာ တတ္ထ တတ္ထ ဝဿံ ဥပဂန္တုကာမာ ဘဂဝန္တံ ဥပသင်္ကမန္တိ. တတြ သုဒံ ဘဂဝါ ရာဂစရိတာနံ သဝိညာဏကအဝိညာဏကဝသေန ဧကာဒသဝိဓံ အသုဘကမ္မဋ္ဌာနံ, ဒေါသစရိတာနံ စတုဗ္ဗိဓံ မေတ္တာဒိကမ္မဋ္ဌာနံ, မောဟစရိတာနံ မရဏဿတိကမ္မဋ္ဌာနာဒီနိ, ဝိတက္ကစရိတာနံ အာနာပါနဿတိပထဝီကသိဏာဒီနိ, သဒ္ဓါစရိတာနံ ဗုဒ္ဓါနုဿတိကမ္မဋ္ဌာနာဒီနိ, ဗုဒ္ဓိစရိတာနံ စတုဓာတုဝဝတ္ထာနာဒီနီတိ [Pg.199] ဣမိနာ နယေန စတုရာသီတိသဟဿပ္ပဘေဒစရိတာနုကူလာနိ ကမ္မဋ္ဌာနာနိ ကထေတိ.

But in detail, it should be understood thus: At one time, the Blessed One was dwelling in Sāvatthī as the rains-residence was approaching. At that time, many monks from various regions, having received a meditation subject from the Blessed One, approached the Blessed One, desiring to enter the rains-residence in various places. There, the Blessed One taught meditation subjects suitable for the eighty-four thousand types of temperaments in this way: for those of lustful temperament, the eleven kinds of meditation on foulness, by way of objects with and without consciousness; for those of aversive temperament, the fourfold meditation subject beginning with loving-kindness; for those of deluded temperament, meditation subjects such as mindfulness of death; for those of discursive temperament, meditation subjects such as mindfulness of breathing and the earth kasiṇa; for those of faithful temperament, meditation subjects such as the recollection of the Buddha; for those of intelligent temperament, meditation subjects such as the analysis of the four elements.

အထ ခေါ ပဉ္စမတ္တာနိ ဘိက္ခုသတာနိ ဘဂဝတော သန္တိကေ ကမ္မဋ္ဌာနံ ဥဂ္ဂဟေတွာ သပ္ပာယသေနာသနဉ္စ ဂေါစရဂါမဉ္စ ပရိယေသမာနာနိ အနုပုဗ္ဗေန ဂန္တွာ ပစ္စန္တေ ဟိမဝန္တေန သဒ္ဓိံ ဧကာဗဒ္ဓံ နီလကာစမဏိသန္နိဘသိလာတလံ သီတလဃနစ္ဆာယနီလဝနသဏ္ဍမဏ္ဍိတံ မုတ္တာဇာလရဇတပဋ္ဋသဒိသဝါလုကာကိဏ္ဏဘူမိဘာဂံ သုစိသာတသီတလဇလာသယပရိဝါရိတံ ပဗ္ဗတမဒ္ဒသံသု. အထ တေ ဘိက္ခူ တတ္ထေကရတ္တိံ ဝသိတွာ ပဘာတာယ ရတ္တိယာ သရီရပရိကမ္မံ ကတွာ တဿ အဝိဒူရေ အညတရံ ဂါမံ ပိဏ္ဍာယ ပဝိသိံသု. ဂါမော ဃနနိဝေသနသန္နိဝိဋ္ဌကုလသဟဿယုတ္တော, မနုဿာ စေတ္ထ သဒ္ဓါ ပသန္နာ တေ ပစ္စန္တေ ပဗ္ဗဇိတဒဿနဿ ဒုလ္လဘတာယ ဘိက္ခူ ဒိသွာ ဧဝ ပီတိသောမနဿဇာတာ ဟုတွာ တေ ဘိက္ခူ ဘောဇေတွာ ‘‘ဣဓေဝ, ဘန္တေ, တေမာသံ ဝသထာ’’တိ ယာစိတွာ ပဉ္စ ပဓာနကုဋိသတာနိ ကာရေတွာ တတ္ထ မဉ္စပီဌပါနီယပရိဘောဇနီယဃဋာဒီနိ သဗ္ဗူပကရဏာနိ ပဋိယာဒေသုံ.

Then, five hundred monks, having taken up the meditation subject in the presence of the Blessed One and searching for a suitable dwelling and a village for alms-food, journeying in due course, saw a mountain in a border region, contiguous with the Himālaya. It had a rock surface like blue crystal, was adorned with groves of dark forest, cool with dense shade, had a ground portion strewn with sand like a surface of pearls or a silver sheet, and was surrounded by reservoirs of pure, pleasant, cool water. Then those monks, having stayed there for one night, when the night had dawned, performed their bodily duties and entered a certain village not far from there for alms-food. The village was endowed with a thousand families living in dense dwellings, and the people there were faithful and devoted. Because of the rarity of seeing monastics in the border region, upon seeing the monks they became filled with joy and gladness. Having fed the monks, they requested, 'Venerable sirs, please dwell right here for the three months of the rains-residence.' They had five hundred meditation huts made and prepared there all the requisites, such as beds, seats, and pots for drinking water and water for use.

ဘိက္ခူ ဒုတိယဒိဝသေ အညံ ဂါမံ ပိဏ္ဍာယ ပဝိသိံသု. တတ္ထပိ မနုဿာ တထေဝ ဥပဋ္ဌဟိတွာ ဝဿာဝါသံ ယာစိံသု. ဘိက္ခူ ‘‘အသတိ အန္တရာယေ’’တိ အဓိဝါသေတွာ တံ ဝနသဏ္ဍံ ပဝိသိတွာ သဗ္ဗရတ္တိန္ဒိဝံ အာရဒ္ဓဝီရိယာ ယာမဃဏ္ဍိကံ ကောဋ္ဋေတွာ ယောနိသောမနသိကာရဗဟုလာ ဝိဟရန္တာ ရုက္ခမူလာနိ ဥပဂန္တွာ နိသီဒိံသု. သီလဝန္တာနံ ဘိက္ခူနံ တေဇေန ဝိဟတတေဇာ ရုက္ခဒေဝတာ အတ္တနော အတ္တနော ဝိမာနာ ဩရုယှ ဒါရကေ ဂဟေတွာ ဣတော စိတော ဝိစရန္တိ. သေယျထာပိ နာမ ရာဇူဟိ ဝါ ရာဇမဟာမတ္တေဟိ ဝါ ဂါမကာဝါသံ ဂတေဟိ ဂါမဝါသီနံ ဃရေသု ဩကာသေ ဂဟိတေ ဃရမနုဿကာ ဃရာ နိက္ခမိတွာ အညတြ ဝသန္တာ ‘‘ကဒါ နု ဂမိဿန္တီ’’တိ ဒူရတောဝ ဩလောကေန္တိ, ဧဝမေဝ ဒေဝတာ အတ္တနော အတ္တနော ဝိမာနာနိ ဆဍ္ဍေတွာ ဣတော စိတော စ ဝိစရန္တိယော ဒူရတောဝ ဩလောကေန္တိ ‘‘ကဒါ နု ဘဒန္တာ ဂမိဿန္တီ’’တိ. တတော ဧဝံ သမစိန္တေသုံ ‘‘ပဌမဝဿူပဂတာ ဘိက္ခူ အဝဿံ တေမာသံ ဝသိဿန္တိ, မယံ ပန တာဝ စိရံ ဒါရကေ ဂဟေတွာ ဩက္ကမ္မ ဝသိတုံ န သက္ကောမ, ဟန္ဒ မယံ ဘိက္ခူနံ ဘယာနကံ အာရမ္မဏံ ဒဿေမာ’’တိ. တာ ရတ္တိံ ဘိက္ခူနံ သမဏဓမ္မကရဏဝေလာယ ဘိံသနကာနိ ယက္ခရူပါနိ နိမ္မိနိတွာ ပုရတော [Pg.200] ပုရတော တိဋ္ဌန္တိ, ဘေရဝသဒ္ဒဉ္စ ကရောန္တိ. ဘိက္ခူနံ တာနိ ရူပါနိ ဒိသွာ တဉ္စ သဒ္ဒံ သုတွာ ဟဒယံ ဖန္ဒိ, ဒုဗ္ဗဏ္ဏာ စ အဟေသုံ ဥပ္ပဏ္ဍုပ္ပဏ္ဍုကဇာတာ. တေန တေ ဘိက္ခူ စိတ္တံ ဧကဂ္ဂံ ကာတုံ နာသက္ခိံသု, တေသံ အနေကဂ္ဂစိတ္တာနံ ဘယေန စ ပုနပ္ပုနံ သံဝိဂ္ဂါနံ သတိ သမ္မုဿိ, တတော တေသံ မုဋ္ဌသတီနံ ဒုဂ္ဂန္ဓာနိ အာရမ္မဏာနိ ပယောဇေသုံ, တေသံ တေန ဒုဂ္ဂန္ဓေန နိမ္မထိယမာနမိဝ မတ္ထလုင်္ဂံ အဟောသိ, ဂါဠှာ သီသဝေဒနာ ဥပ္ပဇ္ဇိံသု, န စ တံ ပဝတ္တိံ အညမညဿ အာရောစေသုံ.

The monks entered another village for alms on the second day. There too, the people similarly attended to them and requested them to spend the rains-residence. The monks, saying, “If there are no obstacles,” agreed and entered that grove. Exerting themselves diligently day and night, striking the watch-bell, and dwelling with abundant wise attention, they approached the roots of trees and sat down. The tree deities, their power overcome by the power of the virtuous monks, descended from their respective celestial mansions, taking their children, and wandered here and there. Just as when kings or royal ministers go to reside in a village, and the villagers, their houses occupied, leave their homes and dwell elsewhere, watching from afar, thinking, “When will they go?”—so too the deities, abandoning their mansions, wandered here and there, watching from afar, thinking, “When will the venerable ones leave?” Then they reflected thus: “The monks who have undertaken the first rains-residence will surely stay for three months. But we cannot dwell long with our children displaced. Come, let us show the monks a frightening object.” At night, when the monks were engaged in their monastic practice, they created terrifying demonic forms and stood before them, making dreadful sounds. Seeing those forms and hearing those sounds, the monks’ hearts trembled, their complexions became discolored, and they became pale and jaundiced. Unable to concentrate their minds, their scattered thoughts and repeated fright caused their mindfulness to lapse. Then, with their mindfulness lost, they were assailed by foul smells. Overwhelmed by the stench, it was as if their brains were being crushed. Severe headaches arose, yet they did not inform one another of what was happening.

အထေကဒိဝသံ သံဃတ္ထေရဿ ဥပဋ္ဌာနကာလေ သဗ္ဗေသု သန္နိပတိတေသု သံဃတ္ထေရော ပုစ္ဆိ ‘‘တုမှာကံ, အာဝုသော, ဣမံ ဝနသဏ္ဍံ ပဝိဋ္ဌာနံ ကတိပါဟံ အတိဝိယ ပရိသုဒ္ဓေါ ဆဝိဝဏ္ဏော အဟောသိ ပရိယောဒါတော, ဝိပ္ပသန္နာနိ စ ဣန္ဒြိယာနိ, ဧတရဟိ ပနတ္ထ ကိသာ ဒုဗ္ဗဏ္ဏာ ဥပ္ပဏ္ဍုပ္ပဏ္ဍုကဇာတာ, ကိံ ဝေါ ဣဓ အသပ္ပာယ’’န္တိ. တတော ဧကော ဘိက္ခု အာဟ – ‘‘အဟံ, ဘန္တေ, ရတ္တိံ ဤဒိသဉ္စ ဤဒိသဉ္စ ဘေရဝါရမ္မဏံ ပဿာမိ စ သုဏာမိ စ, ဤဒိသဉ္စ ဂန္ဓံ ဃာယာမိ, တေန မေ စိတ္တံ န သမာဓိယတီ’’တိ, ဧတေနေဝ ဥပါယေန သဗ္ဗေဝ တေ တံ ပဝတ္တိံ အာရောစေသုံ. သံဃတ္ထေရော အာဟ – ‘‘ဘဂဝတာ, အာဝုသော, ဒွေ ဝဿူပနာယိကာ ပညတ္တာ, အမှာကဉ္စ ဣဒံ သေနာသနံ အသပ္ပာယံ, အာယာမာဝုသော, ဘဂဝတော သန္တိကံ ဂန္တွာ အညံ သပ္ပာယသေနာသနံ ပုစ္ဆာမာ’’တိ. ‘‘သာဓု, ဘန္တေ’’တိ တေ ဘိက္ခူ ထေရဿ ပဋိဿုဏိတွာ သဗ္ဗေဝ သေနာသနံ သံသာမေတွာ ပတ္တစီဝရမာဒါယ အနုပလိတ္တတ္တာ ကုလေသု ကဉ္စိ အနာမန္တေတွာ ဧဝ ယေန သာဝတ္ထိ တေန စာရိကံ ပက္ကမိံသု. အနုပုဗ္ဗေန သာဝတ္ထိံ ဂန္တွာ ဘဂဝတော သန္တိကံ အာဂမိံသု.

Then one day, at the time of attending to the Sangha elder, when all had assembled, the Sangha elder asked, “Friends, for some days after you entered this forest grove, your complexion was exceedingly pure and bright, and your faculties were serene. But now you are thin, of poor complexion, and have become pale and jaundiced. What is unsuitable for you here?” Then one monk said, “Venerable sir, at night I see and hear such and such a terrifying object, and I smell such and such an odor, so my mind does not become concentrated.” In this same way, all of them related that occurrence. The Sangha elder said, “Friends, the Blessed One has laid down two periods for entering the rains-residence. And for us, this lodging is unsuitable. Come, friends, let us go to the Blessed One and ask for another suitable lodging.” “Very well, venerable sir,” those monks replied to the elder. Then, all of them, having put their lodging in order and taken their bowls and robes, due to being unattached, without taking leave of anyone among the supporter families, set out on a journey in the direction of Sāvatthī. Traveling in stages, they went to Sāvatthī and approached the Blessed One.

ဘဂဝါ တေ ဘိက္ခူ ဒိသွာ ဧတဒဝေါစ – ‘‘န, ဘိက္ခဝေ, အန္တောဝဿံ စာရိကာ စရိတဗ္ဗာတိ မယာ သိက္ခာပဒံ ပညတ္တံ, ကိဿ တုမှေ စာရိကံ စရထာ’’တိ. တေ ဘဂဝတော သဗ္ဗမာရောစေသုံ. ဘဂဝါ အာဝဇ္ဇေန္တော သကလဇမ္ဗုဒီပေ အန္တမသော စတုပါဒပီဌကဋ္ဌာနမတ္တမ္ပိ တေသံ သပ္ပာယသေနာသနံ နာဒ္ဒသ. အထ တေ ဘိက္ခူ အာဟ – ‘‘န, ဘိက္ခဝေ, တုမှာကံ အညံ သပ္ပာယသေနာသနံ အတ္ထိ, တတ္ထေဝ တုမှေ ဝိဟရန္တာ အာသဝက္ခယံ ပါပုဏိဿထ, ဂစ္ဆထ, ဘိက္ခဝေ, တမေဝ သေနာသနံ ဥပနိဿာယ ဝိဟရထ, သစေ ပန ဒေဝတာဟိ အဘယံ ဣစ္ဆထ, ဣမံ ပရိတ္တံ ဥဂ္ဂဏှထ. ဧတဉှိ ဝေါ ပရိတ္တဉ္စ ကမ္မဋ္ဌာနဉ္စ ဘဝိဿတီ’’တိ ဣဒံ သုတ္တမဘာသိ.

Seeing those monks, the Blessed One said this: “Monks, the training rule ‘one should not go on a journey during the rains-residence’ was laid down by me. Why do you go on a journey?” They told the Blessed One everything. The Blessed One, reflecting, did not see a suitable lodging for them in the whole of Jambudīpa, not even so much as a place for a four-legged stool. Then he said to those monks: “Monks, there is no other suitable lodging for you. Dwelling right there, you will reach the destruction of the cankers. Go, monks, dwell relying on that very lodging. But if you desire safety from the deities, learn this protection. For this will be both your protection and your meditation subject.” Having said this, he spoke this discourse.

အပရေ [Pg.201] ပနာဟု – ‘‘ဂစ္ဆထ, ဘိက္ခဝေ, တမေဝ သေနာသနံ ဥပနိဿာယ ဝိဟရထာ’’တိ ဣဒဉ္စ ဝတွာ ဘဂဝါ အာဟ – ‘‘အပိစ ခေါ အာရညကေန ပရိဟရဏံ ဉာတဗ္ဗံ. သေယျထိဒံ – သာယံ ပါတံ ကရဏဝသေန ဒွေ မေတ္တာ ဒွေ ပရိတ္တာ ဒွေ အသုဘာ ဒွေ မရဏဿတီ အဋ္ဌမဟာသံဝေဂဝတ္ထုသမာဝဇ္ဇနဉ္စ, အဋ္ဌ မဟာသံဝေဂဝတ္ထူနိ နာမ ဇာတိဇရာဗျာဓိမရဏံ စတ္တာရိ အပါယဒုက္ခာနီတိ, အထ ဝါ ဇာတိဇရာဗျာဓိမရဏာနိ စတ္တာရိ, အပါယဒုက္ခံ ပဉ္စမံ, အတီတေ ဝဋ္ဋမူလကံ ဒုက္ခံ, အနာဂတေ ဝဋ္ဋမူလကံ ဒုက္ခံ, ပစ္စုပ္ပန္နေ အာဟာရပရိယေဋ္ဌိမူလကံ ဒုက္ခ’’န္တိ. ဧဝံ ဘဂဝါ ပရိဟရဏံ အာစိက္ခိတွာ တေသံ ဘိက္ခူနံ မေတ္တတ္ထဉ္စ ပရိတ္တတ္ထဉ္စ ဝိပဿနာပါဒကဇ္ဈာနတ္ထဉ္စ ဣဒံ သုတ္တမဘာသီတိ. ဧဝံ ဝိတ္ထာရတောပိ ‘‘ယေန ဝုတ္တံ ယဒါ ယတ္ထ, ယသ္မာ စေ’’တိ ဧတေသံ ပဒါနံ ဒီပနာ နိဒါနသောဓနာ ဝေဒိတဗ္ဗာ.

But other teachers say: Having said, “Go, monks, dwell relying on that very lodging,” the Blessed One also said: “Moreover, a forest-dweller should know the proper practice. That is to say: by way of practice in the evening and morning, two mettās, two parittas, two asubhas, two maraṇassatis, and the contemplation of the eight great grounds for spiritual urgency. The eight great grounds for spiritual urgency are: birth, aging, sickness, death, and the four kinds of suffering in the woeful states. Or alternatively: the four which are birth, aging, sickness, and death; fifth, the suffering of the woeful states; suffering rooted in the round of existence in the past; suffering rooted in the round of existence in the future; and suffering in the present rooted in the search for food.” Thus, they say, the Blessed One, having explained the practice, taught this discourse to those monks for the purpose of mettā, for the purpose of protection, and for the purpose of the jhāna that is the basis for insight. Thus, even in detail, the clarification of these words—‘by whom it was said, when, where, and why’—should be understood as the purification of the introduction.

ဧတ္တာဝတာ စ ယာ သာ ‘‘ယေန ဝုတ္တံ ယဒါ ယတ္ထ, ယသ္မာ စေတေသ ဒီပနာ. နိဒါနံ သောဓယိတွာ’’တိ မာတိကာ ဌပိတာ, သာ သဗ္ဗာကာရေန ဝိတ္ထာရိတာ ဟောတိ.

And by this much, that mātikā which was set down—“By whom it was said, when, where, and why, the clarification of these, having purified the Nidāna”—has been explained in detail in all aspects.

ပဌမဂါထာဝဏ္ဏနာ

Commentary on the First Verse

၁. ဣဒါနိ ‘‘အဿ ကရိဿာမတ္ထဝဏ္ဏန’’န္တိ ဝုတ္တတ္တာ ဧဝံ ကတနိဒါနသောဓနဿ အဿ သုတ္တဿ အတ္ထဝဏ္ဏနာ အာရဗ္ဘတေ. တတ္ထ ကရဏီယမတ္ထကုသလေနာတိ ဣမိဿာ ပဌမဂါထာယ တာဝ အယံ ပဒဝဏ္ဏနာ – ကရဏီယန္တိ ကာတဗ္ဗံ, ကရဏာရဟန္တိ အတ္ထော. အတ္ထောတိ ပဋိပဒါ, ယံ ဝါ ကိဉ္စိ အတ္တနော ဟိတံ, တံ သဗ္ဗံ အရဏီယတော အတ္ထောတိ ဝုစ္စတိ, အရဏီယတော နာမ ဥပဂန္တဗ္ဗတော. အတ္ထေ ကုသလေန အတ္ထကုသလေန အတ္ထဆေကေနာတိ ဝုတ္တံ ဟောတိ. ယန္တိ အနိယမိတပစ္စတ္တံ. န္တိ နိယမိတဥပယောဂံ, ဥဘယမ္ပိ ဝါ ယံ တန္တိ ပစ္စတ္တဝစနံ. သန္တံ ပဒန္တိ ဥပယောဂဝစနံ, တတ္ထ လက္ခဏတော သန္တံ, ပတ္တဗ္ဗတော ပဒံ, နိဗ္ဗာနဿေတံ အဓိဝစနံ. အဘိသမေစ္စာတိ အဘိသမာဂန္တွာ. သက္ကောတီတိ သက္ကော, သမတ္ထော ပဋိဗလောတိ ဝုတ္တံ ဟောတိ. ဥဇူတိ အဇ္ဇဝယုတ္တော. သုဋ္ဌု ဥဇူတိ သုဟုဇု. သုခံ ဝစော တသ္မိန္တိ သုဝစော. အဿာတိ ဘဝေယျ. မုဒူတိ မဒ္ဒဝယုတ္တော. န အတိမာနီတိ အနတိမာနိ.

1. Now, since it was said, “We shall explain its meaning,” the explanation of the meaning of this sutta, which has had its introduction thus purified, is begun. Therein, regarding the first verse, karaṇīyamatthakusalena, this, first of all, is the explanation of the words: Karaṇīyaṃ means ‘what should be done,’ ‘what is worthy of being done.’ Attho means the practice; or, whatever is for one’s own welfare, all that is called attha because it is to be approached (araṇīyato), that is, because it is to be gone to. By atthe kusalena is meant atthakusalena, ‘skilled in the goal,’ or atthachekena, ‘adept in the goal’; thus it is said. The word yaṃ is an unspecified nominative term; the word taṃ is a specified accusative term. Alternatively, both yaṃ and taṃ are nominative terms, while santaṃ padaṃ is an accusative term. Therein, it is santaṃ (peaceful) by its characteristic, and padaṃ (state) because it is to be attained; this is a designation for Nibbāna. Abhisamecca means having fully realized. Sakkoti means he is able, therefore he is sakko, capable, competent; thus it is said. Ujū means endowed with uprightness. Suṭṭhu ujū means excellently upright, hence suhuju. One is suvaco because one is easy to speak to. Assa means ‘he should be.’ Mudū means endowed with gentleness. Anatimāni means not conceited.

အယံ ပနေတ္ထ အတ္ထဝဏ္ဏနာ – ကရဏီယမတ္ထကုသလေန, ယန္တံ သန္တံ ပဒံ အဘိသမေစ္စာတိ ဧတ္ထ တာဝ အတ္ထိ ကရဏီယံ, အတ္ထိ အကရဏီယံ. တတ္ထ သင်္ခေပတော [Pg.202] သိက္ခတ္တယံ ကရဏီယံ. သီလဝိပတ္တိ, ဒိဋ္ဌိဝိပတ္တိ, အာစာရဝိပတ္တိ, အာဇီဝဝိပတ္တီတိ ဧဝမာဒိ အကရဏီယံ. တထာ အတ္ထိ အတ္ထကုသလော, အတ္ထိ အနတ္ထကုသလော. တတ္ထ ယော ဣမသ္မိံ သာသနေ ပဗ္ဗဇိတွာ န အတ္တာနံ သမ္မာ ပယောဇေတိ, ခဏ္ဍသီလော ဟောတိ, ဧကဝီသတိဝိဓံ အနေသနံ နိဿာယ ဇီဝိကံ ကပ္ပေတိ. သေယျထိဒံ – ဝေဠုဒါနံ ပတ္တဒါနံ ပုပ္ဖဒါနံ ဖလဒါနံ ဒန္တကဋ္ဌဒါနံ မုခေါဒကဒါနံ သိနာနဒါနံ စုဏ္ဏဒါနံ မတ္တိကာဒါနံ စာဋုကမျတံ မုဂ္ဂသူပျတံ ပါရိဘဋယတံ ဇင်္ဃပေသနိကံ ဝေဇ္ဇကမ္မံ ဒူတကမ္မံ ပဟိဏဂမနံ ပိဏ္ဍပဋိပိဏ္ဍံ ဒါနာနုပ္ပဒါနံ ဝတ္ထုဝိဇ္ဇံ နက္ခတ္တဝိဇ္ဇံ အင်္ဂဝိဇ္ဇန္တိ. ဆဗ္ဗိဓေ စ အဂေါစရေ စရတိ. သေယျထိဒံ – ဝေသိယာဂေါစရေ ဝိဓဝထုလ္လကုမာရိကပဏ္ဍကဘိက္ခုနီပါနာဂါရဂေါစရေတိ. သံသဋ္ဌော စ ဝိဟရတိ ရာဇူဟိ ရာဇမဟာမတ္တေဟိ တိတ္ထိယေဟိ တိတ္ထိယသာဝကေဟိ အနနုလောမိကေန ဂိဟိသံသဂ္ဂေန, ယာနိ ဝါ ပန တာနိ ကုလာနိ အဿဒ္ဓါနိ အပ္ပသန္နာနိ အနောပါနဘူတာနိ အက္ကောသကပရိဘာသကာနိ အနတ္ထကာမာနိ အဟိတအဖာသုကယောဂက္ခေမကာမာနိ ဘိက္ခူနံ…ပေ… ဥပါသိကာနံ, တထာရူပါနိ ကုလာနိ သေဝတိ ဘဇတိ ပယိရုပါသတိ. အယံ အနတ္ထကုသလော.

This is the explanation of the meaning herein: In the phrase karaṇīyamatthakusalena, yantaṃ santaṃ padaṃ abhisamecca (‘What is to be done by one skilled in the goal, having realized the peaceful state’), first, there is what is to be done and what is not to be done. In brief, the threefold training is what is to be done. Corruption of virtue, corruption of view, corruption of conduct, corruption of livelihood, and so forth, are what is not to be done. Likewise, there is one who is skilled in the goal and one who is unskilled in the goal. Therein, one who, having gone forth in this Dispensation, does not apply himself correctly, is of broken virtue, and makes a living by relying on the twenty-one kinds of improper search. Namely: giving bamboo, giving leaves, giving flowers, giving fruit, giving tooth-sticks, giving water for washing the face, giving bathing powder, giving cosmetic powder, giving clay, flattery, acting like mung bean soup, acting as a children's nurse, acting as a leg-messenger, medical practice, acting as a messenger, going on errands, giving alms in return for alms, giving gifts in return for gifts, site-lore, star-lore, and limb-lore. And he wanders in the six kinds of improper resorts. Namely: the resort of prostitutes; the resort of widows, spinsters, eunuchs, bhikkhunīs, and taverns. He dwells associated with kings, royal ministers, sectarians, and the disciples of sectarians, with inappropriate association with householders. Or he resorts to, associates with, and serves those families that are faithless, displeased, unwelcoming, abusive, and reviling towards bhikkhus… up to… laywomen, wishing them no benefit, welfare, comfort, or release from bonds. This one is unskilled in the goal.

ယော ပန ဣမသ္မိံ သာသနေ ပဗ္ဗဇိတွာ အတ္တာနံ သမ္မာ ပယောဇေတိ, အနေသနံ ပဟာယ စတုပါရိသုဒ္ဓိသီလေ ပတိဋ္ဌာတုကာမော သဒ္ဓါသီသေန ပါတိမောက္ခသံဝရံ သတိသီသေန ဣန္ဒြိယသံဝရံ ဝီရိယသီသေန အာဇီဝပါရိသုဒ္ဓိံ, ပညာသီသေန ပစ္စယပဋိသေဝနံ ပူရေတိ. အယံ အတ္ထကုသလော.

But one who, having gone forth in this Dispensation, applies himself correctly, abandoning improper search and desiring to be established in the fourfold purity of virtue, fulfills: the Pātimokkha restraint with faith as its head, the sense restraint with mindfulness as its head, the purity of livelihood with energy as its head, and the use of requisites with wisdom as its head. This one is skilled in the goal.

ယော ဝါ သတ္တာပတ္တိက္ခန္ဓသောဓနဝသေန ပါတိမောက္ခသံဝရံ, ဆဒွါရေ ဃဋ္ဋိတာရမ္မဏေသု အဘိဇ္ဈာဒီနံ အနုပ္ပတ္တိဝသေန ဣန္ဒြိသံဝရံ, အနေသနပရိဝဇ္ဇနဝသေန ဝိညုပ္ပသတ္ထဗုဒ္ဓဗုဒ္ဓသာဝကဝဏ္ဏိတပစ္စယပဋိသေဝနေန စ အာဇီဝပါရိသုဒ္ဓိံ, ယထာဝုတ္တပစ္စဝေက္ခဏဝသေန ပစ္စယပဋိသေဝနံ, စတုဣရိယာပထပရိဝတ္တနေ သာတ္ထကတာဒိပစ္စဝေက္ခဏဝသေန သမ္ပဇညဉ္စ သောဓေတိ. အယမ္ပိ အတ္ထကုသလော.

Alternatively, one who purifies the Pātimokkha restraint by means of purifying the seven classes of offenses; who purifies the sense restraint by means of the non-arising of covetousness and so on towards objects that impinge on the six doors; who purifies the purity of livelihood by means of avoiding improper search and by using requisites praised by the wise, the Buddha, and the disciples of the Buddha; who purifies the use of requisites by means of reflecting as has been stated; and who purifies clear comprehension by means of reflecting on the purposefulness and so on when changing the four postures. This one, too, is skilled in the goal.

ယော ဝါ ယထာ ဦသောဒကံ ပဋိစ္စ သံကိလိဋ္ဌံ ဝတ္ထံ ပရိယောဒါပယတိ, ဆာရိကံ ပဋိစ္စ အာဒါသော, ဥက္ကာမုခံ ပဋိစ္စ ဇာတရူပံ, တထာ ဉာဏံ ပဋိစ္စ သီလံ ဝေါဒါယတီတိ ဉတွာ ဉာဏောဒကေန ဓောဝန္တော သီလံ ပရိယောဒါပေတိ. ယထာ စ ကိကီ သကုဏိကာ အဏ္ဍံ, စမရီ မိဂေါ ဝါလဓိံ, ဧကပုတ္တိကာ နာရီ [Pg.203] ပိယံ ဧကပုတ္တကံ, ဧကနယနော ပုရိသော တံ ဧကနယနဉ္စ ရက္ခတိ, တထာ အတိဝိယ အပ္ပမတ္တော အတ္တနော သီလက္ခန္ဓံ ရက္ခတိ, သာယံ ပါတံ ပစ္စဝေက္ခမာနော အဏုမတ္တမ္ပိ ဝဇ္ဇံ န ပဿတိ. အယမ္ပိ အတ္ထကုသလော.

Alternatively, just as one purifies a stained cloth by means of alkaline water, a mirror by means of ash, or gold by means of a furnace, so too, knowing that ‘one purifies virtue by means of wisdom,’ one purifies virtue by washing it with the water of wisdom. And just as a jay guards her egg, a camarī deer its tail, a woman with only one son her beloved only son, and a one-eyed man his single eye, so too, being extremely heedful, one guards one's own aggregate of virtue. Reflecting morning and evening, one does not see even a minute fault. This one, too, is skilled in the goal.

ယော ဝါ ပန အဝိပ္ပဋိသာရကရေ သီလေ ပတိဋ္ဌာယ ကိလေသဝိက္ခမ္ဘနပဋိပဒံ ပဂ္ဂဏှာတိ, တံ ပဂ္ဂဏှိတွာ ကသိဏပရိကမ္မံ ကရောတိ, ကသိဏပရိကမ္မံ ကတွာ သမာပတ္တိယော နိဗ္ဗတ္တေတိ. အယမ္ပိ အတ္ထကုသလော.

Alternatively, one who, established in virtue that leads to no remorse, undertakes the practice for the suppression of defilements; having undertaken it, performs the kasiṇa preliminary work; and having performed the kasiṇa preliminary work, generates the meditative attainments. This one, too, is skilled in the goal.

ယော ဝါ ပန သမာပတ္တိတော ဝုဋ္ဌာယ သင်္ခါရေ သမ္မသိတွာ အရဟတ္တံ ပါပုဏာတိ, အယံ အတ္ထကုသလာနံ အဂ္ဂေါ. တတ္ထ ယေ ဣမေ ယာဝ အဝိပ္ပဋိသာရကရေ သီလေ ပတိဋ္ဌာနေန ယာဝ ဝါ ကိလေသဝိက္ခမ္ဘနပဋိပဒါယပဂ္ဂဟဏေန ဝဏ္ဏိတာ အတ္ထကုသလာ, တေ ဣမသ္မိံ အတ္ထေ အတ္ထကုသလာတိ အဓိပ္ပေတာ. တထာ ဝိဓာ စ တေ ဘိက္ခူ. တေန ဘဂဝါ တေ ဘိက္ခူ သန္ဓာယ ဧကပုဂ္ဂလာဓိဋ္ဌာနာယ ဒေသနာယ ‘‘ကရဏီယမတ္ထကုသလေနာ’’တိ အာဟ.

Alternatively, one who, having arisen from meditative attainment, contemplates the formations and attains Arahantship—this one is the foremost among those skilled in the goal. Therein, those who have been praised as skilled in the goal—from establishing oneself in virtue that leads to no remorse up to undertaking the practice for the suppression of defilements—are intended by ‘skilled in the goal’ in this context. And those bhikkhus were of such a kind. Therefore the Blessed One, with reference to those bhikkhus, spoke with a discourse established on a single individual, saying, ‘karaṇīyamatthakusalena’.

တတော ‘‘ကိံ ကရဏီယ’’န္တိ တေသံ သဉ္ဇာတကင်္ခါနံ အာဟ ‘‘ယန္တံ သန္တံ ပဒံ အဘိသမေစ္စာ’’တိ. အယမေတ္ထ အဓိပ္ပာယော – တံ ဗုဒ္ဓါနုဗုဒ္ဓေဟိ ဝဏ္ဏိတံ သန္တံ နိဗ္ဗာနပဒံ ပဋိဝေဓဝသေန အဘိသမေစ္စ ဝိဟရိတုကာမေန ယံ ကရဏီယန္တိ. ဧတ္ထ စ ယန္တိ ဣမဿ ဂါထာပဒဿ အာဒိတော ဝုတ္တမေဝ ကရဏီယန္တိ အဓိကာရတော အနုဝတ္တတိ, တံ သန္တံ ပဒံ အဘိသမေစ္စာတိ. အယံ ပန ယသ္မာ သာဝသေသပါဌော အတ္ထော, တသ္မာ ဝိဟရိတုကာမေနာတိ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

Then, to those in whom doubt had arisen as to 'What is to be done?', He said: 'Having realized that peaceful state.' Herein, this is the intended meaning: What is to be done by one who wishes to dwell, having realized by way of penetration that peaceful state of Nibbāna praised by the Buddhas and their disciples? And here, the word 'what' (yaṃ), which was stated at the beginning of this verse, follows by its governing connection to 'is to be done' (karaṇīyaṃ). As for 'having realized that peaceful state,' because this is an elliptical text, it should be understood that 'by one who wishes to dwell' is stated.

အထ ဝါ သန္တံ ပဒံ အဘိသမေစ္စာတိ အနုဿဝါဒိဝသေန လောကိယပညာယ နိဗ္ဗာနပဒံ ‘‘သန္တ’’န္တိ ဉတွာ တံ အဓိဂန္တုကာမေန ယန္တံ ကရဏီယန္တိ အဓိကာရတော အနုဝတ္တတိ, တံ ကရဏီယမတ္ထကုသလေနာတိ ဧဝမ္ပေတ္ထ အဓိပ္ပာယော ဝေဒိတဗ္ဗော. အထ ဝါ ‘‘ကရဏီယမတ္ထကုသလေနာ’’တိ ဝုတ္တေ ‘‘ကိ’’န္တိ စိန္တေန္တာနံ အာဟ ‘‘ယန္တံ သန္တံ ပဒံ အဘိသမေစ္စာ’’တိ. တဿေဝံ အဓိပ္ပာယော ဝေဒိတဗ္ဗော – လောကိယပညာယ သန္တံ ပဒံ အဘိသမေစ္စ ယံ ကရဏီယံ ကာတဗ္ဗံ, တံ ကရဏီယံ, ကရဏာရဟမေဝ တန္တိ ဝုတ္တံ ဟောတိ.

Alternatively, 'having realized the peaceful state' means: having known the state of Nibbāna as 'peaceful' with worldly wisdom by way of hearsay and so forth, for one who wishes to attain it, 'what is to be done' follows by its governing connection, meaning that which is to be done by one skilled in the goal. In this way, too, the meaning should be understood here. Alternatively, when 'to be done by one skilled in the goal' was said, to those who were thinking 'What?', He said: 'Having realized that peaceful state.' Its meaning should be understood thus: having realized the peaceful state with worldly wisdom, what is to be done (yaṃ karaṇīyaṃ) is what should be performed (kātabbaṃ); that (taṃ) is to be done (karaṇīyaṃ); it is only worthy of being done—this is what is meant.

ကိံ ပန တန္တိ? ကိမညံ သိယာ အညတြ တဒဓိဂမုပါယတော, ကာမဉ္စေတံ ကရဏာရဟဋ္ဌေန သိက္ခတ္တယဒီပကေန အာဒိပဒေနေဝ ဝုတ္တံ. တထာ ဟိ တဿ အတ္ထဝဏ္ဏနာယံ အဝေါစုမှာ ‘‘အတ္ထိ ကရဏီယံ, အတ္ထိ အကရဏီယံ. တတ္ထ [Pg.204] သင်္ခေပတော သိက္ခတ္တယံ ကရဏီယ’’န္တိ. အတိသင်္ခေပေန ဒေသိတတ္တာ ပန တေသံ ဘိက္ခူနံ ကေဟိစိ ဝိညာတံ, ကေဟိစိ န ဝိညာတံ. တတော ယေဟိ န ဝိညာတံ, တေသံ ဝိညာပနတ္ထံ ယံ ဝိသေသတော အာရညကေန ဘိက္ခုနာ ကာတဗ္ဗံ, တံ ဝိတ္ထာရေန္တော ‘‘သက္ကော ဥဇူ စ သုဟုဇူ စ, သုဝစော စဿ မုဒု အနတိမာနီ’’တိ ဣမံ တာဝ ဥပဍ္ဎဂါထမာဟ.

But what is that (taṃ)? What else could it be other than the means for its attainment? And indeed, this was stated by the very first word, which indicates the threefold training by its meaning of 'being worthy of being done.' For so, in the explanation of its meaning, we said: 'There is what is to be done, and there is what is not to be done. Therein, in brief, the threefold training is what is to be done.' However, because it was taught very concisely, it was understood by some of those bhikkhus, but not understood by others. Therefore, for the purpose of making it known to those by whom it was not understood, elaborating on what is to be done especially by a forest-dwelling bhikkhu, He first spoke this half-verse: 'He should be capable, upright and very upright, easy to speak to, gentle, and without conceit.'

ကိံ ဝုတ္တံ ဟောတိ? သန္တံ ပဒံ အဘိသမေစ္စ ဝိဟရိတုကာမော, လောကိယပညာယ ဝါ တံ အဘိသမေစ္စ တဒဓိဂမာယ ပဋိပဇ္ဇမာနော အာရညကော ဘိက္ခု ဒုတိယစတုတ္ထပဓာနိယင်္ဂသမန္နာဂမေန ကာယေ စ ဇီဝိတေ စ အနပေက္ခော ဟုတွာ သစ္စပ္ပဋိဝေဓာယ ပဋိပဇ္ဇိတုံ သက္ကော အဿ, တထာ ကသိဏပရိကမ္မဝတ္တသမာဒါနာဒီသု အတ္တနော ပတ္တစီဝရပ္ပဋိသင်္ခရဏာဒီသု စ ယာနိ တာနိ သဗြဟ္မစာရီနံ ဥစ္စာဝစာနိ ကိံ ကရဏီယာနိ, တေသု အညေသု စ ဧဝရူပေသု သက္ကော အဿ ဒက္ခော အနလသော သမတ္ထော. သက္ကော ဟောန္တောပိ စ တတိယပဓာနိယင်္ဂသမန္နာဂမေန ဥဇု အဿ. ဥဇု ဟောန္တောပိ စ သကိံ ဥဇုဘာဝေန ဒဟရကာလေ ဝါ ဥဇုဘာဝေန သန္တောသံ အနာပဇ္ဇိတွာ ယာဝဇီဝံ ပုနပ္ပုနံ အသိထိလကရဏေန သုဋ္ဌုတရံ ဥဇု အဿ. အသဌတာယ ဝါ ဥဇု, အမာယာဝိတာယ သုဟုဇု. ကာယဝစီဝင်္ကပ္ပဟာနေန ဝါ ဥဇု, မနောဝင်္ကပ္ပဟာနေန သုဟုဇု. အသန္တဂုဏဿ ဝါ အနာဝိကရဏေန ဥဇု, အသန္တဂုဏေန ဥပ္ပန္နဿ လာဘဿ အနဓိဝါသနေန သုဟုဇု. ဧဝံ အာရမ္မဏလက္ခဏူပနိဇ္ဈာနေဟိ ပုရိမဒွယတတိယသိက္ခာဟိ ပယောဂါသယသုဒ္ဓီဟိ စ ဥဇု စ သုဟုဇု စ အဿ.

What is meant? A forest-dwelling bhikkhu who wishes to realize the peaceful state and dwell therein—or who, having realized it with worldly wisdom, is practicing for its attainment—should, being endowed with the second and third factors of striving, and being unconcerned with body and life, be capable (sakko) of practicing for the penetration of the truths. Likewise, in such tasks as the preliminary work for the kasiṇas, undertaking duties, repairing his own bowl and robes, and in whatever other high and low duties there are for his companions in the holy life that are to be done, and in other such matters, he should be capable (sakko), skilled, not lazy, and competent. And though being capable, he should, being endowed with the third factor of striving, be upright (uju). And though being upright, not becoming content with a single instance of uprightness or with uprightness in his youth, he should, by not slackening throughout his life, again and again, be exceedingly upright. Alternatively, one is upright (uju) through non-deceitfulness, and very upright (suhuju) through not being guileful. Or, one is upright by abandoning the crookedness of body and speech, and very upright by abandoning the crookedness of mind. Or, one is upright by not revealing a non-existent quality, and very upright by not tolerating gain that has arisen from a non-existent quality. Thus, by the close contemplation of the object and its characteristics, by the first two trainings and the third training, and by purity of effort and intention, he should be both upright and very upright.

န ကေဝလဉ္စ ဥဇု စ သုဟုဇု စ, အပိစ ပန သုဝစော စ အဿ. ယော ဟိ ပုဂ္ဂလော ‘‘ဣဒံ န ကတ္တဗ္ဗ’’န္တိ ဝုတ္တော ‘‘ကိံ တေ ဒိဋ္ဌံ, ကိံ တေ သုတံ, ကော မေ သုတွာ ဝဒသိ, ကိံ ဥပဇ္ဈာယော အာစရိယော သန္ဒိဋ္ဌော သမ္ဘတ္တော ဝါ’’တိ ဝဒေတိ, တုဏှီဘာဝေန ဝါ တံ ဝိဟေသေတိ, သမ္ပဋိစ္ဆိတွာ ဝါ န တထာ ကရောတိ, သော ဝိသေသာဓိဂမဿ ဒူရေ ဟောတိ. ယော ပန ဩဝဒိယမာနော ‘‘သာဓု, ဘန္တေ သုဋ္ဌု ဝုတ္တံ, အတ္တနော ဝဇ္ဇံ နာမ ဒုဒ္ဒသံ ဟောတိ, ပုနပိ မံ ဧဝရူပံ ဒိသွာ ဝဒေယျာထ အနုကမ္ပံ ဥပါဒါယ, စိရဿံ မေ တုမှာကံ သန္တိကာ ဩဝါဒေါ လဒ္ဓေါ’’တိ ဝဒတိ, ယထာနုသိဋ္ဌဉ္စ ပဋိပဇ္ဇတိ, သော ဝိသေသာဓိဂမဿ အဝိဒူရေ ဟောတိ. တသ္မာ ဧဝံ ပရဿ ဝစနံ သမ္ပဋိစ္ဆိတွာ ကရောန္တော သုဝစော စ အဿ.

And not only should he be upright and very upright, but he should also be easy to admonish. For a person who, when told, 'This should not be done,' retorts, 'What have you seen? What have you heard? Who are you to speak to me? Are you my preceptor? My teacher? A close acquaintance or a companion?'—or who vexes that person by remaining silent, or who, having accepted the advice, does not act accordingly—such a one is far from the attainment of distinction. But one who, when being admonished, says, 'Good, venerable sir, it is well said. One's own fault is indeed hard to see. Again, upon seeing such a thing, please speak out of compassion. It has been long since I received an admonition from you,' and who practices as instructed—such a one is not far from the attainment of distinction. Therefore, by thus accepting another's words and acting upon them, he should be easy to admonish.

ယထာ [Pg.205] စ သုဝစော, ဧဝံ မုဒု အဿ. မုဒူတိ ဂဟဋ္ဌေဟိ ဒူတဂမနပဟိဏဂမနာဒီသု နိယုဇ္ဇမာနော တတ္ထ မုဒုဘာဝံ အကတွာ ထဒ္ဓေါ ဟုတွာ ဝတ္တပဋိပတ္တိယံ သကလဗြဟ္မစရိယေ စ မုဒု အဿ သုပရိကမ္မကတသုဝဏ္ဏံ ဝိယ တတ္ထ တတ္ထ ဝိနိယောဂက္ခမော. အထ ဝါ မုဒူတိ အဘာကုဋိကော ဥတ္တာနမုခေါ သုခသမ္ဘာသော ပဋိသန္ထာရဝုတ္တိ သုတိတ္ထံ ဝိယ သုခါဝဂါဟော အဿ. န ကေဝလဉ္စ မုဒု, အပိစ ပန အနတိမာနီ အဿ, ဇာတိဂေါတ္တာဒီဟိ အတိမာနဝတ္ထူဟိ ပရေ နာတိမညေယျ, သာရိပုတ္တတ္ထေရော ဝိယ စဏ္ဍာလကုမာရကသမေန စေတသာ ဝိဟရေယျာတိ.

And just as he is easy to admonish, so should he be gentle. 'Gentle' (mudu) means: when engaged by householders in such tasks as going as a messenger or on errands, not being gentle there but being firm, he should be gentle in his duties and practice and in the entire holy life, fit to be employed in this or that way like well-refined gold. Alternatively, 'gentle' means he should be without a frown, with an open face, pleasant in conversation, of a welcoming disposition, and easy to approach like a good ford. And not only should he be gentle, but he should also be without conceit (anatimānī). He should not despise others based on grounds for conceit such as birth, clan, and so forth. Like the Elder Sāriputta, he should dwell with a mind like that of a young outcaste boy.

ဒုတိယဂါထာဝဏ္ဏနာ

Explanation of the Second Stanza

၂. ဧဝံ ဘဂဝါ သန္တံ ပဒံ အဘိသမေစ္စ ဝိဟရိတုကာမဿ တဒဓိဂမာယ ဝါ ပဋိပဇ္ဇမာနဿ ဝိသေသတော အာရညကဿ ဘိက္ခုနော ဧကစ္စံ ကရဏီယံ ဝတွာ ပုန တတုတ္တရိပိ ဝတ္တုကာမော ‘‘သန္တုဿကော စာ’’တိ ဒုတိယဂါထမာဟ.

2. Thus, the Blessed One, having thoroughly understood the peaceful state, and having stated the duty to be performed collectively for a forest-dwelling monk who desires to dwell therein or, alternatively, is especially practicing for its attainment, again, being desirous of teaching even beyond that, spoke the second stanza beginning with 'santussako ca'.

တတ္ထ ‘‘သန္တုဋ္ဌီ စ ကတညုတာ’’တိ ဧတ္ထ ဝုတ္တပ္ပဘေဒေန ဒွါဒသဝိဓေန သန္တောသေန သန္တုဿတီတိ သန္တုဿကော. အထ ဝါ တုဿတီတိ တုဿကော, သကေန တုဿကော, သန္တေန တုဿကော, သမေန တုဿကောတိ သန္တုဿကော. တတ္ထ သကံ နာမ ‘‘ပိဏ္ဍိယာလောပဘောဇနံ နိဿာယာ’’တိ ဧဝံ ဥပသမ္ပဒမဏ္ဍလေ ဥဒ္ဒိဋ္ဌံ အတ္တနာ စ သမ္ပဋိစ္ဆိတံ စတုပစ္စယဇာတံ, တေန သုန္ဒရေန ဝါ အသုန္ဒရေန ဝါ သက္ကစ္စံ ဝါ အသက္ကစ္စံ ဝါ ဒိန္နေန ပဋိဂ္ဂဟဏကာလေ ပရိဘောဂကာလေ စ ဝိကာရံ အဒဿေတွာ ယာပေန္တော ‘‘သကေန တုဿကော’’တိ ဝုစ္စတိ. သန္တံ နာမ ယံ လဒ္ဓံ ဟောတိ အတ္တနော ‘ဝိဇ္ဇမာနံ, တေန သန္တေနေဝ တုဿန္တော တတော ပရံ န ပတ္ထေန္တော အတြိစ္ဆတံ ပဇဟန္တော ‘‘သန္တေန တုဿကော’’တိ ဝုစ္စတိ. သမံ နာမ ဣဋ္ဌာနိဋ္ဌေသု အနုနယပဋိဃပ္ပဟာနံ, တေန သမေန သဗ္ဗာရမ္မဏေသု တုဿန္တော ‘‘သမေန တုဿကော’’တိ ဝုစ္စတိ.

Herein, regarding the phrase 'contentment and gratitude,' one is called 'santussako' because one is content with the twelve kinds of contentment as previously described. Alternatively, one is called 'tussako' because one is pleased; one is 'santussako' because one is pleased with what is one's own, pleased with what is available, and pleased in a balanced way. Herein, 'one's own' (sakaṃ) refers to the four kinds of requisites which were specified in the ordination ceremony, as in 'relying on alms-food gathered,' and which have been accepted by oneself. One who maintains oneself with what is given, whether it is fine or not fine, given respectfully or disrespectfully, without showing any change at the time of receiving and at the time of using, is called 'one pleased with what is one's own.' 'What is available' (santaṃ) refers to what has been received, what is existing in one's presence. Being pleased with just that which is available, not longing for anything beyond it and abandoning excessive desire—such a one is called 'one pleased with what is available.' 'Balanced' (samaṃ) refers to the abandonment of attraction and aversion towards the desirable and undesirable. Being pleased with all sense-objects in that balanced way—such a one is called 'one pleased in a balanced way.'

သုခေန ဘရီယတီတိ သုဘရော, သုပေါသောတိ ဝုတ္တံ ဟောတိ. ယော ဟိ ဘိက္ခု မနုဿေဟိ သာလိမံသောဒနာဒီနံ ပတ္တေ ပူရေတွာ ဒိန္နေပိ ဒုမ္မုခဘာဝံ အနတ္တမနဘာဝမေဝ စ ဒဿေတိ, တေသံ ဝါ သမ္မုခါဝ တံ ပိဏ္ဍပါတံ ‘‘ကိံ တုမှေဟိ ဒိန္န’’န္တိ အပသာဒေန္တော သာမဏေရဂဟဋ္ဌာဒီနံ ဒေတိ, ဧသ ဒုဗ္ဘရော. ဧတံ ဒိသွာ မနုဿာ ဒူရတောဝ ပရိဝဇ္ဇေန္တိ ‘‘ဒုဗ္ဘရော ဘိက္ခု န သက္ကာ ပေါသေတု’’န္တိ[Pg.206]. ယော ပန ယံ ကိဉ္စိ လူခံ ဝါ ပဏီတံ ဝါ အပ္ပံ ဝါ ဗဟုံ ဝါ လဘိတွာ အတ္တမနော ဝိပ္ပသန္နမုခေါ ဟုတွာ ယာပေတိ, ဧသ သုဘရော. ဧတံ ဒိသွာ မနုဿာ အတိဝိယ ဝိဿတ္ထာ ဟောန္တိ, ‘‘အမှာကံ ဘဒန္တော သုဘရော, ထောကထောကေနာပိ တုဿတိ, မယမေဝ နံ ပေါသေဿာမာ’’တိ ပဋိညံ ကတွာ ပေါသေန္တိ. ဧဝရူပေါ ဣဓ သုဘရောတိ အဓိပ္ပေတော.

He is called 'subharo' (easy to support) because he is supported with ease; this means he is easily nourished. Indeed, a monk who, even when people fill his bowl with offerings like rice with meat, displays a displeased expression and an unhappy demeanor, or who, right in front of them, disparages the alms-food by saying, 'What is this you have given?' and then gives it to novices or laypeople—such a one is 'dubbharo' (difficult to support). Seeing this, people avoid him from afar, thinking, 'This monk is difficult to support; it is not possible to provide for him.' But one who, upon receiving anything—whether coarse or fine, little or much—maintains himself with a pleased mind and a bright face, such a one is 'subharo.' Seeing this, people become very free from aversion, and making a promise, they support him, saying, 'Our venerable sir is easy to support; he is satisfied even with a little. We ourselves will support him.' Such a one is intended here by the term 'subharo.'

အပ္ပံ ကိစ္စမဿာတိ အပ္ပကိစ္စော, န ကမ္မာရာမတာဘဿာရာမတာသင်္ဂဏိကာရာမတာဒိအနေကကိစ္စဗျာဝဋော, အထ ဝါ သကလဝိဟာရေ နဝကမ္မသံဃပရိဘောဂသာမဏေရအာရာမိကဝေါသာသနာဒိကိစ္စဝိရဟိတော, အတ္တနော ကေသနခစ္ဆေဒနပတ္တစီဝရကမ္မာဒိံ ကတွာ သမဏဓမ္မကိစ္စပရော ဟောတီတိ ဝုတ္တံ ဟောတိ.

'He has few duties,' thus he is called 'appakicco'; he is not occupied with many duties such as delighting in work, delighting in talk, or delighting in company. Alternatively, being free from duties in the entire monastery—such as new construction, matters of the Sangha, the group, novices, supporting monastery attendants, and so forth—and having done his own tasks like cutting his hair, trimming his nails, and tending to his bowl and robes, he is devoted to the duty of a recluse's practice. This is the meaning.

သလ္လဟုကာ ဝုတ္တိ အဿာတိ သလ္လဟုကဝုတ္တိ. ယထာ ဧကစ္စော ဗဟုဘဏ္ဍော ဘိက္ခု ဒိသာပက္ကမနကာလေ ဗဟုံ ပတ္တစီဝရပစ္စတ္ထရဏတေလဂုဠာဒိံ မဟာဇနေန သီသဘာရကဋိဘာရာဒီဟိ ဥဗ္ဗဟာပေတွာ ပက္ကမတိ, ဧဝံ အဟုတွာ ယော အပ္ပပရိက္ခာရော ဟောတိ, ပတ္တစီဝရာဒိအဋ္ဌသမဏပရိက္ခာရမတ္တမေဝ ပရိဟရတိ, ဒိသာပက္ကမနကာလေ ပက္ခီ သကုဏော ဝိယ သမာဒါယေဝ ပက္ကမတိ, ဧဝရူပေါ ဣဓ သလ္လဟုကဝုတ္တီတိ အဓိပ္ပေတော. သန္တာနိ ဣန္ဒြိယာနိ အဿာတိ သန္တိန္ဒြိယော, ဣဋ္ဌာရမ္မဏာဒီသု ရာဂါဒိဝသေန အနုဒ္ဓတိန္ဒြိယောတိ ဝုတ္တံ ဟောတိ. နိပကောတိ ဝိညူ ဝိဘာဝီ ပညဝါ, သီလာနုရက္ခဏပညာယ စီဝရာဒိဝိစာရဏပညာယ အာဝါသာဒိသတ္တသပ္ပာယပရိဇာနနပညာယ စ သမန္နာဂတောတိ အဓိပ္ပာယော.

'He has a light livelihood,' thus he is called 'sallahukavutti.' Just as a certain monk with many possessions, when departing for another region, has a great number of people carry his many bowls, robes, bedding, oil, jaggery, and so on, as head-loads, waist-loads, and the like; not being like that, one who has few requisites, who carries only the eight requisites of a recluse such as a bowl and robes, and who, when departing for another region, goes taking them up just as a winged bird flies off—such a one is intended here by 'sallahukavutti.' 'He has tranquil faculties,' thus he is called 'santindriyo'; this means that his faculties are not agitated by lust and so forth in regard to desirable objects. 'Nipako' means one who is discerning, discriminating, and endowed with wisdom; the intention is that one is endowed with the wisdom to protect one's virtue, the wisdom to manage one's robes and so forth, and the wisdom to discern the seven suitable conditions, such as a dwelling place.

န ပဂဗ္ဘောတိ အပ္ပဂဗ္ဘော, အဋ္ဌဋ္ဌာနေန ကာယပါဂဗ္ဘိယေန စတုဋ္ဌာနေန ဝစီပါဂဗ္ဘိယေန အနေကေန ဌာနေန မနောပါဂဗ္ဘိယေန စ ဝိရဟိတောတိ အတ္ထော.

'Not impudent,' thus 'appagabbho'; the meaning is that one is devoid of bodily impudence on eight grounds, verbal impudence on four grounds, and mental impudence on many grounds.

အဋ္ဌဋ္ဌာနံ ကာယပါဂဗ္ဘိယံ (မဟာနိ. ၈၇) နာမ သံဃဂဏပုဂ္ဂလဘောဇနသာလာဇန္တာဃရနှာနတိတ္ထဘိက္ခာစာရမဂ္ဂအန္တရဃရပ္ပဝေသနေသု ကာယေန အပ္ပတိရူပကရဏံ. သေယျထိဒံ – ဣဓေကစ္စော သံဃမဇ္ဈေ ပလ္လတ္ထိကာယ ဝါ နိသီဒတိ ပါဒေ ပါဒမောဒဟိတွာ ဝါတိ ဧဝမာဒိ. တထာ ဂဏမဇ္ဈေ စတုပရိသသန္နိပါတေ, တထာ ဝုဍ္ဎတရေ ပုဂ္ဂလေ. ဘောဇနသာလာယံ ပန ဝုဍ္ဎာနံ အာသနံ [Pg.207] န ဒေတိ, နဝါနံ အာသနံ ပဋိဗာဟတိ. တထာ ဇန္တာဃရေ, ဝုဍ္ဎေ စေတ္ထ အနာပုစ္ဆာ အဂ္ဂိဇာလနာဒီနိ ကရောတိ. နှာနတိတ္ထေ စ ယဒိဒံ ‘‘ဒဟရော ဝုဍ္ဎောတိ ပမာဏံ အကတွာ အာဂတပဋိပါဋိယာ နှာယိတဗ္ဗ’’န္တိ ဝုတ္တံ, တမ္ပိ အနာဒိယန္တော ပစ္ဆာ အာဂန္တွာ ဥဒကံ ဩတရိတွာ ဝုဍ္ဎေ စ နဝေ စ ဗာဓေတိ. ဘိက္ခာစာရမဂ္ဂေ ပန အဂ္ဂါသနအဂ္ဂေါဒကအဂ္ဂပိဏ္ဍတ္ထံ ဝုဍ္ဎာနံ ပုရတော ပုရတော ယာတိ, ဗာဟာယ ဗာဟံ ပဟရန္တော. အန္တရဃရပ္ပဝေသနေ ဝုဍ္ဎာနံ ပဌမတရံ ပဝိသတိ, ဒဟရေဟိ ကာယကီဠနံ ကရောတီတိ ဧဝမာဒိ.

Bodily impudence on eight grounds is improper bodily conduct in the midst of the Sangha, a group, towards an individual, in a dining hall, a fire-hall, at a bathing place, on the alms-round path, and when entering a house. For instance: here a certain monk in the midst of the Sangha sits with his arms crossed or with one foot placed on the other, and so on. Likewise in the midst of a group, a gathering of three or four persons, and likewise towards a more senior individual. In the dining hall, he does not give a seat to the seniors and prevents the junior monks from taking a seat. Likewise in the fire-hall; and there, without asking the seniors, he does things like lighting the fire. And at the bathing place, not taking to heart the rule spoken by the Blessed One, 'One should bathe in the order of arrival, without making a distinction between junior and senior,' he comes later, gets into the water, and obstructs both the seniors and the juniors. On the alms-round path, for the sake of the first seat, the first water, and the first alms-food, he walks right in front of the seniors, striking them arm to arm. When entering a house, he enters before the seniors. He engages in physical play with the junior monks, and so on.

စတုဋ္ဌာနံ ဝစီပါဂဗ္ဘိယံ (မဟာနိ. ၈၇) နာမ သံဃဂဏပုဂ္ဂလအန္တရဃရေသု အပ္ပတိရူပဝါစာနိစ္ဆာရဏံ. သေယျထိဒံ – ဣဓေကစ္စော သံဃမဇ္ဈေ အနာပုစ္ဆာ ဓမ္မံ ဘာသတိ, တထာ ပုဗ္ဗေ ဝုတ္တပ္ပကာရေ ဂဏေ ဝုဍ္ဎတရေ ပုဂ္ဂလေ စ, တတ္ထ မနုဿေဟိ ပဉှံ ပုဋ္ဌော ဝုဍ္ဎတရံ အနာပုစ္ဆာ ဝိဿဇ္ဇေတိ, အန္တရဃရေ ပန ‘‘ဣတ္ထန္နာမေ ကိံ အတ္ထိ, ကိံ ယာဂု ဥဒါဟု ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ, ကိံ မေ ဒဿသိ, ကိံ အဇ္ဇ ခါဒိဿာမိ, ကိံ ဘုဉ္ဇိဿာမိ, ကိံ ပိဝိဿာမီ’’တိ ဧဝမာဒိံ ဘာသတိ.

Verbal impudence on four grounds is the uttering of unsuitable speech in the midst of the Sangha, a group, towards an individual, and within houses. For instance: here a certain monk, without asking permission, speaks the Dhamma in the midst of the Sangha; likewise in a group or towards a more senior person, as described before. There, when asked a question by people, he answers without asking the more senior monk. Within a house, he says such things as: 'What is there, so-and-so? Is there gruel, or is there hard food or soft food? What will you give me? What will I eat today? What will I consume? What will I drink?'

အနေကဋ္ဌာနံ မနောပါဂဗ္ဘိယံ (မဟာနိ. ၈၇) နာမ တေသု တေသု ဌာနေသု ကာယဝါစာဟိ အဇ္ဈာစာရံ အနာပဇ္ဇိတွာပိ မနသာ ဧဝ ကာမဝိတက္ကာဒိနာနပ္ပကာရံ အပ္ပတိရူပဝိတက္ကနံ.

Mental impudence, which occurs on many grounds, is this: even without having committed a transgression with body and speech in those various instances, it is the thinking, with the mind alone, of various kinds of improper thoughts, such as sensual thoughts.

ကုလေသွနနုဂိဒ္ဓေါတိ ယာနိ တာနိ ကုလာနိ ဥပသင်္ကမတိ, တေသု ပစ္စယတဏှာယ ဝါ အနနုလောမိကဂိဟိသံသဂ္ဂဝသေန ဝါ အနနုဂိဒ္ဓေါ, န သဟသောကီ, န သဟနန္ဒီ, န သုခိတေသု သုခိတော, န ဒုက္ခိတေသု ဒုက္ခိတော, န ဥပ္ပန္နေသု ကိစ္စကရဏီယေသု အတ္တနာ ဝါ ဥယျောဂမာပဇ္ဇိတာတိ ဝုတ္တံ ဟောတိ. ဣမိဿာယ စ ဂါထာယ ယံ ‘‘သုဝစော စဿာ’’တိ ဧတ္ထ ဝုတ္တံ အဿာတိ ဝစနံ, တံ သဗ္ဗပဒေဟိ သဒ္ဓိံ သန္တုဿကော စ အဿ, သုဘရော စ အဿာတိ ဧဝံ ယောဇေတဗ္ဗံ.

As for 'not greedy among families': whatever families he approaches, among them he should be not greedy, either through craving for requisites or through the influence of unsuitable association with householders. He is not sorrowful together with them, not joyful together with them; he is not happy among the happy, nor is he sorrowful among the sorrowful; he does not personally apply himself to tasks and duties that have arisen. Thus is the meaning. And in this stanza, the word 'assa' (should be), which is stated here in 'suvaco c'assa' (and he should be easy to admonish), should be connected with all the terms, thus: 'he should be easily contented,' and 'he should be easy to support.'

တတိယဂါထာဝဏ္ဏနာ

Commentary on the Third Stanza.

၃. ဧဝံ ဘဂဝါ သန္တံ ပဒံ အဘိသမေစ္စ ဝိဟရိတုကာမဿ တဒဓိဂမာယ ဝါ ပဋိပဇ္ဇိတုကာမဿ ဝိသေသတော အာရညကဿ ဘိက္ခုနော တဒုတ္တရိပိ ကရဏီယံ အာစိက္ခိတွာ ဣဒါနိ အကရဏီယမ္ပိ အာစိက္ခိတုကာမော ‘‘န စ ခုဒ္ဒမာစရေ ကိဉ္စိ, ယေန ဝိညူ ပရေ ဥပဝဒေယျု’’န္တိ ဣမံ ဥပဍ္ဎဂါထမာဟ.

3. Thus the Blessed One, for a bhikkhu—especially a forest-dweller—who wishes to dwell having thoroughly realized the peaceful state, or who wishes to practice for its attainment, having taught what is to be done beyond that, now, wishing to teach also what is not to be done, spoke this half-stanza: 'And he should not practice any slight thing for which other wise ones might censure him.'

တဿတ္ထော [Pg.208] – ဧဝမိမံ ကရဏီယံ ကရောန္တော ယံ တံ ကာယဝစီမနောဒုစ္စရိတံ ခုဒ္ဒံ လာမကန္တိ ဝုစ္စတိ, တံ န စ ခုဒ္ဒံ သမာစရေ, အသမာစရန္တော စ န ကေဝလံ ဩဠာရိကံ, ကိန္တု ကိဉ္စိ န သမာစရေ, အပ္ပမတ္တကမ္ပိ အဏုမတ္တကမ္ပိ န သမာစရေတိ ဝုတ္တံ ဟောတိ.

Its meaning is this: While performing this duty, he should not practice that slight thing, that is, the bodily, verbal, and mental misconduct which is called 'slight' and 'base'. And in not practicing, it is not only the gross, but rather he should not practice anything whatsoever; he should not practice even a trifle, even an atom's worth. Thus is the meaning.

တတော တဿ သမာစာရေ သန္ဒိဋ္ဌိကမေဝါဒီနဝံ ဒဿေတိ ‘‘ယေန ဝိညူ ပရေ ဥပဝဒေယျု’’န္တိ. ဧတ္ထ စ ယသ္မာ အဝိညူ ပရေ အပ္ပမာဏံ. တေ ဟိ အနဝဇ္ဇံ ဝါ သာဝဇ္ဇံ ကရောန္တိ, အပ္ပသာဝဇ္ဇံ ဝါ မဟာသာဝဇ္ဇံ. ဝိညူ ဧဝ ပန ပမာဏံ. တေ ဟိ အနုဝိစ္စ ပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသန္တိ, ဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသန္တိ. တသ္မာ ‘‘ဝိညူ ပရေ’’တိ ဝုတ္တံ.

Then, He points out the immediately visible danger in such conduct with the words: 'for which other wise ones might censure him.' And here, it is because other unwise ones are not the standard. For they make what is blameless blameworthy, or what has a small fault into what has a great fault. But only the wise are the standard. For they, having investigated and comprehended, speak dispraise of one who deserves dispraise and praise of one who deserves praise. Therefore, 'other wise ones' was said.

ဧဝံ ဘဂဝါ ဣမာဟိ အဍ္ဎတေယျာဟိ ဂါထာဟိ သန္တံ ပဒံ အဘိသမေစ္စ ဝိဟရိတုကာမဿ တဒဓိဂမာယ ဝါ ပဋိပဇ္ဇိတုကာမဿ ဝိသေသတော အာရညကဿ, အာရညကသီသေန စ သဗ္ဗေသမ္ပိ ကမ္မဋ္ဌာနံ ဂဟေတွာ ဝိဟရိတုကာမာနံ ကရဏီယာကရဏီယဘေဒံ ကမ္မဋ္ဌာနူပစာရံ ဝတွာ ဣဒါနိ တေသံ ဘိက္ခူနံ တဿ ဒေဝတာဘယဿ ပဋိဃာတာယ ပရိတ္တတ္ထံ ဝိပဿနာပါဒကဇ္ဈာနဝသေန ကမ္မဋ္ဌာနတ္ထဉ္စ ‘‘သုခိနောဝ ခေမိနော ဟောန္တူ’’တိအာဒိနာ နယေန မေတ္တကထံ ကထေတုမာရဒ္ဓေါ.

Thus the Blessed One, with these two and a half stanzas, having spoken on the preliminary practice for the meditation subject, with its distinction between what should and should not be done—especially for the forest-dweller who wishes to dwell having thoroughly realized the peaceful state, or who wishes to practice for its attainment, and, with the forest-dweller as the principal example, for all who wish to dwell having taken up a meditation subject—now, for those bhikkhus, for the warding off of that fear from deities, for the sake of protection, and for the purpose of the meditation subject by means of the jhāna that is the basis for insight, began to teach loving-kindness with the method beginning, 'May they be happy and secure.'

တတ္ထ သုခိနောတိ သုခသမ္ပန္နာ. ခေမိနောတိ ခေမဝန္တော, အဘယာ နိရုပဒ္ဒဝါတိ ဝုတ္တံ ဟောတိ. သဗ္ဗေတိ အနဝသေသာ. သတ္တာတိ ပါဏိနော. သုခိတတ္တာတိ သုခိတစိတ္တာ. ဧတ္ထ စ ကာယိကေန သုခေန သုခိနော, မာနသေန သုခိတတ္တာ, တဒုဘယေနာပိ သဗ္ဗဘယုပဒ္ဒဝဝိဂမေန ဝါ ခေမိနောတိ ဝေဒိတဗ္ဗော. ကသ္မာ ပန ဧဝံ ဝုတ္တံ? မေတ္တာဘာဝနာကာရဒဿနတ္ထံ. ဧဝဉှိ မေတ္တာ ဘာဝေတဗ္ဗာ ‘‘သဗ္ဗေ သတ္တာ သုခိနော ဟောန္တူ’’တိ ဝါ, ‘‘ခေမိနော ဟောန္တူ’’တိ ဝါ, ‘‘သုခိတတ္တာ ဟောန္တူ’’တိ ဝါ.

Herein, 'sukhino' means endowed with happiness. 'Khemino' means secure, fearless, and without danger; thus is the meaning. 'Sabbe' means all, without remainder. 'Sattā' means living beings. 'Sukhitattā' means with happy minds. And here, it should be understood that with bodily happiness they are 'sukhino'; with mental happiness they are 'sukhitattā'; and with both of these, or by the removal of all fear and danger, they are 'khemino'. But why was it said thus? For the purpose of showing the mode of developing loving-kindness. For loving-kindness should be developed thus: 'May all beings be happy,' or 'May they be secure,' or 'May they be happy-minded.'

စတုတ္ထဂါထာဝဏ္ဏနာ

Commentary on the Fourth Stanza.

၄. ဧဝံ ယာဝ ဥပစာရတော အပ္ပနာကောဋိ, တာဝ သင်္ခေပေန မေတ္တာဘာဝနံ ဒဿေတွာ ဣဒါနိ ဝိတ္ထာရတောပိ တံ ဒဿေတုံ ‘‘ယေ ကေစီ’’တိ ဂါထာဒွယမာဟ. အထ ဝါ ယသ္မာ ပုထုတ္တာရမ္မဏေ ပရိစိတံ စိတ္တံ န အာဒိကေနေဝ ဧကတ္တေ သဏ္ဌာတိ အာရမ္မဏပ္ပဘေဒံ ပန အနုဂန္တွာ အနုဂန္တွာ ကမေန [Pg.209] သဏ္ဌာတိ, တသ္မာ တဿ တသထာဝရာဒိဒုကတိကပ္ပဘေဒေ အာရမ္မဏေ အနုဂန္တွာ အနုဂန္တွာ သဏ္ဌာနတ္ထမ္ပိ ‘‘ယေ ကေစီ’’တိ ဂါထာဒွယမာဟ. အထ ဝါ ယသ္မာ ယဿ ယံ အာရမ္မဏံ ဝိဘူတံ ဟောတိ, တဿ တတ္ထ စိတ္တံ သုခံ တိဋ္ဌတိ, တသ္မာ တေသံ ဘိက္ခူနံ ယဿ ယံ ဝိဘူတံ အာရမ္မဏံ, တဿ တတ္ထ စိတ္တံ သဏ္ဌာပေတုကာမော တသထာဝရာဒိဒုကတိကာရမ္မဏဘေဒဒီပကံ ‘‘ယေ ကေစီ’’တိ ဣမံ ဂါထာဒွယမာဟ.

4. Thus, having shown the development of loving-kindness concisely up to the culmination of access and absorption, He now spoke the pair of verses beginning 'ye keci' in order to show it in detail. Or alternatively, because the mind, practiced in a wide range of objects, does not settle on a single individual right from the start, but settles down in sequence by following after the distinctions of the object again and again, therefore, He also spoke the pair of verses beginning 'ye keci' for the purpose of establishing the mind by following again and again the object which has the distinctions of the dyads and triads beginning with 'moving' and 'unmoving'. Or alternatively, because for whichever monk a particular object is distinct, wishing to establish his mind in that distinct object, He spoke this pair of verses beginning with 'ye keci,' which shows the distinctions of the objects of the dyads and triads beginning with 'moving' and 'unmoving'.

ဧတ္ထ ဟိ တသထာဝရဒုကံ ဒိဋ္ဌာဒိဋ္ဌဒုကံ ဒူရသန္တိကဒုကံ ဘူတသမ္ဘဝေသိဒုကန္တိ စတ္တာရော ဒုကေ, ဒီဃာဒီဟိ စ ဆဟိ ပဒေဟိ မဇ္ဈိမပဒဿ တီသု အဏုကပဒဿ စ ဒွီသု တိကေသု အတ္ထသမ္ဘဝတော ဒီဃရဿမဇ္ဈိမတိကံ မဟန္တာဏုကမဇ္ဈိမတိကံ ထူလာဏုကမဇ္ဈိမတိကန္တိ တယော တိကေ စ ဒီပေတိ. တတ္ထ ယေ ကေစီတိ အနဝသေသဝစနံ. ပါဏာ ဧဝ ဘူတာ ပါဏဘူတာ. အထ ဝါ ပါဏန္တီတိ ပါဏာ, ဧတေန အဿာသပဿာသပ္ပဋိဗဒ္ဓေ ပဉ္စဝေါကာရသတ္တေ ဂဏှာတိ. ဘဝန္တီတိ ဘူတာ, ဧတေန ဧကဝေါကာရစတုဝေါကာရသတ္တေ ဂဏှာတိ. အတ္ထီတိ သန္တိ သံဝိဇ္ဇန္တိ.

Herein, it shows four dyads: the moving and unmoving dyad, the seen and unseen dyad, the far and near dyad, and the born and seeking-birth dyad. And with the six terms beginning with 'long', because the meaning of the 'middle' term is applicable in three triads and the 'minute' term in two, it also explains three triads: the long-short-middle triad, the large-minute-middle triad, and the coarse-minute-middle triad. Therein, 'ye keci' is a term for 'without remainder.' Beings that breathe (pāṇā) are beings (bhūtā); thus pāṇabhūtā. Or alternatively, they are called 'pāṇā' because they breathe; by this are included the five-constituent beings connected with in-breathing and out-breathing. They are called 'bhūtā' because they come to be; by this are included the one-constituent and four-constituent beings. 'Atthi' means 'they are,' 'they exist.'

ဧဝံ ‘‘ယေ ကေစိ ပါဏဘူတတ္ထီ’’တိ ဣမိနာ ဝစနေန ဒုကတိကေဟိ သင်္ဂဟေတဗ္ဗေ သဗ္ဗသတ္တေ ဧကတော ဒဿေတွာ ဣဒါနိ သဗ္ဗေပိ တေ တသာ ဝါ ထာဝရာ ဝ နဝသေသာတိ ဣမိနာ ဒုကေန သင်္ဂဟေတွာ ဒဿေတိ.

Thus, with the phrase “whatever living beings exist,” having shown collectively all beings that are to be included by the dyads, he now shows all of them included by this dyad: “moving or unmoving, without exception.”

တတ္ထ တသန္တီတိ တသာ, သတဏှာနံ သဘယာနဉ္စေတံ အဓိဝစနံ. တိဋ္ဌန္တီတိ ထာဝရာ, ပဟီနတဏှာဘယာနံ အရဟတံ ဧတံ အဓိဝစနံ. နတ္ထိ တေသံ အဝသေသန္တိ အနဝသေသာ, သဗ္ဗေပီတိ ဝုတ္တံ ဟောတိ. ယဉ္စ ဒုတိယဂါထာယ အန္တေ ဝုတ္တံ, တံ သဗ္ဗဒုကတိကေဟိ သမ္ဗန္ဓိတဗ္ဗံ ‘‘ယေ ကေစိ ပါဏဘူတတ္ထိ တသာ ဝါ ထာဝရာ ဝါ အနဝသေသာ, ဣမေပိ သဗ္ဗေ သတ္တာ ဘဝန္တု သုခိတတ္တာ. ဧဝံ ယာဝ ဘူတာ ဝါ သမ္ဘဝေသီ ဝါ, ဣမေပိ သဗ္ဗေ သတ္တာ ဘဝန္တု သုခိတတ္တာ’’တိ.

Therein, ‘moving’ (tasā) are so called because they tremble (tasanti); this is a designation for those with craving and fear. ‘Unmoving’ (thāvarā) are so called because they are stable (tiṭṭhanti); this is a designation for the arahants who have abandoned craving and fear. ‘Without exception’ (anavasesā) means for them there is no remainder (natthi tesaṃ avasesa); it is said to mean ‘all beings.’ And what was stated at the end of the second verse should be connected with all the dyads and triads: “Whatever living beings exist, moving or unmoving, without exception, may all these beings be happy-minded. Thus, up to ‘those who are born or are seeking to be born, may all these beings be happy-minded.’”

ဣဒါနိ ဒီဃရဿမဇ္ဈိမာဒိတိကတ္တယဒီပကေသု ဒီဃာ ဝါတိအာဒီသု ဆသု ပဒေသု ဒီဃာတိ ဒီဃတ္တဘာဝါ နာဂမစ္ဆဂေါဓာဒယော. အနေကဗျာမသတပ္ပမာဏာပိ ဟိ မဟာသမုဒ္ဒေ နာဂါနံ အတ္တဘာဝါ အနေကယောဇနပ္ပမာဏာ စ မစ္ဆဂေါဓာဒီနံ အတ္တဘာဝါ ဟောန္တိ. မဟန္တာတိ မဟန္တတ္တဘာဝါ ဇလေ မစ္ဆကစ္ဆပါဒယော, ထလေ ဟတ္ထိနာဂါဒယော, အမနုဿေသု ဒါနဝါဒယော[Pg.210]. အာဟ စ ‘‘ရာဟုဂ္ဂံ အတ္တဘာဝီန’’န္တိ (အ. နိ. ၄.၁၅). တဿ ဟိ အတ္တဘာဝေါ ဥဗ္ဗေဓေန စတ္တာရိ ယောဇနသဟဿာနိ အဋ္ဌ စ ယောဇနသတာနိ, ဗာဟူ ဒွါဒသယောဇနသတပရိမာဏာ, ပညာသယောဇနံ ဘမုကန္တရံ, တထာ အင်္ဂုလန္တရိကာ, ဟတ္ထတလာနိ ဒွေ ယောဇနသတာနီတိ. မဇ္ဈိမာတိ အဿဂေါဏမဟိံသသူကရာဒီနံ အတ္တဘာဝါ. ရဿကာတိ တာသု တာသု ဇာတီသု ဝါမနာဒယော ဒီဃမဇ္ဈိမေဟိ ဩမကပ္ပမာဏာ သတ္တာ. အဏုကာတိ မံသစက္ခုဿ အဂေါစရာ ဒိဗ္ဗစက္ခုဝိသယာ ဥဒကာဒီသု နိဗ္ဗတ္တာ သုခုမတ္တဘာဝါ သတ္တာ ဦကာဒယော ဝါ. အပိစ ယေ တာသု တာသု ဇာတီသု မဟန္တမဇ္ဈိမေဟိ ထူလမဇ္ဈိမေဟိ စ ဩမကပ္ပမာဏာ သတ္တာ, တေ အဏုကာတိ ဝေဒိတဗ္ဗာ. ထူလာတိ ပရိမဏ္ဍလတ္တဘာဝါ သိပ္ပိကသမ္ဗုကာဒယော သတ္တာ.

Now, in the six terms that illuminate the three triads of long, short, and medium, beginning with “long” and so on: “Long” refers to beings with long bodies like nāgas, fish, and monitor lizards. For in the great ocean, the bodies of nāgas are of a measure of many hundreds of fathoms, and the bodies of fish, monitor lizards, and so on are of a measure of many leagues. “Large” refers to beings with large bodies: in water, fish, turtles, and so on; on land, elephants, nāgas, and so on; among non-humans, dānavas and so on. And it was said: “Rāhu has an immense body.” For his body is four thousand and eight hundred leagues in height; his arms measure one hundred and twenty leagues; the space between his eyebrows is fifty leagues, likewise the space between his fingers; the palms of his hands are two hundred leagues. “Medium” refers to the bodies of horses, cattle, buffaloes, pigs, and so on. “Short” refers to beings in those various species, such as dwarfs, who are of a lesser measure than the long and medium. “Minute” refers to beings with subtle bodies not in the range of the physical eye but the domain of the divine eye; or those born in water and so on; or lice and so on. Furthermore, those beings in various species that are of a lesser measure than the large and medium, and the coarse and medium, should be understood as “minute.” “Coarse” refers to beings with round bodies, such as fish, turtles, oysters, conches, and so on.

ပဉ္စမဂါထာဝဏ္ဏနာ

The Commentary on the Fifth Verse

၅. ဧဝံ တီဟိ တိကေဟိ အနဝသေသတော သတ္တေ ဒဿေတွာ ဣဒါနိ ‘‘ဒိဋ္ဌာ ဝါ ယေ ဝ အဒိဋ္ဌာ’’တိအာဒီဟိ တီဟိ ဒုကေဟိပိ တေ သင်္ဂဟေတွာ ဒဿေတိ.

Thus, having shown beings completely by the three triads, he now also shows them included by the three dyads beginning with ‘those seen or unseen.’

တတ္ထ ဒိဋ္ဌာတိ ယေ အတ္တနော စက္ခုဿ အာပါထမာဂတဝသေန ဒိဋ္ဌပုဗ္ဗာ. အဒိဋ္ဌာတိ ယေ ပရသမုဒ္ဒပရသေလပရစက္ကဝါဠာဒီသု ဌိတာ. ‘‘ယေ ဝါ ဒူရေ ဝသန္တိ အဝိဒူရေ’’တိ ဣမိနာ ပန ဒုကေန အတ္တနော အတ္တဘာဝဿ ဒူရေ စ အဝိဒူရေ စ ဝသန္တေ သတ္တေ ဒဿေတိ, တေ အပဒဒွိပဒဝသေန ဝေဒိတဗ္ဗာ. အတ္တနော ဟိ ကာယေ ဝသန္တာ သတ္တာ အဝိဒူရေ, ဗဟိကာယေ ဝသန္တာ သတ္တာ ဒူရေ. တထာ အန္တောဥပစာရေ ဝသန္တာ အဝိဒူရေ, ဗဟိဥပစာရေ ဝသန္တာ ဒူရေ. အတ္တနော ဝိဟာရေ ဂါမေ ဇနပဒေ ဒီပေ စက္ကဝါဠေ ဝသန္တာ အဝိဒူရေ, ပရစက္ကဝါဠေ ဝသန္တာ ဒူရေ ဝသန္တီတိ ဝုစ္စန္တိ.

5. Therein, ‘seen’ refers to those who have been previously seen by means of coming within the range of one’s own eye. ‘Unseen’ refers to those who are established in other oceans, other mountains, other world-systems, and so forth. Furthermore, by this dyad, ‘those who dwell far or near,’ he shows beings dwelling far and near in relation to one’s own existence; they are to be understood by way of the footless and the two-footed. For beings dwelling in one’s own body are nearby; beings dwelling outside the body are far away. Likewise, beings dwelling within one’s vicinity are nearby; beings dwelling outside the vicinity are far away. Beings dwelling in one’s monastery, alms-round village, country, island, or world-system are nearby; beings dwelling in another world-system are said to dwell far away.

ဘူတာတိ ဇာတာ အဘိနိဗ္ဗတ္တာ. ယေ ဘူတာ ဧဝ, န ပုန ဘဝိဿန္တီတိ သင်္ချံ ဂစ္ဆန္တိ, တေသံ ခီဏာသဝါနံ ဧတံ အဓိဝစနံ. သမ္ဘဝမေသန္တီတိ သမ္ဘဝေသီ. အပ္ပဟီနဘဝသံယောဇနတ္တာ အာယတိမ္ပိ သမ္ဘဝံ ဧသန္တာနံ သေခပုထုဇ္ဇနာနမေတံ အဓိဝစနံ. အထ ဝါ စတူသု ယောနီသု အဏ္ဍဇဇလာဗုဇာ သတ္တာ ယာဝ အဏ္ဍကောသံ ဝတ္ထိကောသဉ္စ န ဘိန္ဒန္တိ, တာဝ သမ္ဘဝေသီ နာမ, အဏ္ဍကောသံ ဝတ္ထိကောသဉ္စ ဘိန္ဒိတွာ ဗဟိ နိက္ခန္တာ ဘူတာ နာမ[Pg.211]. သံသေဒဇာ ဩပပါတိကာ စ ပဌမစိတ္တက္ခဏေ သမ္ဘဝေသီ နာမ, ဒုတိယစိတ္တက္ခဏတော ပဘုတိ ဘူတာ နာမ. ယေန ဝါ ဣရိယာပထေန ဇာယန္တိ, ယာဝ တတော အညံ န ပါပုဏန္တိ, တာဝ သမ္ဘဝေသီ နာမ, တတော ပရံ ဘူတာတိ.

‘Born’ (bhūtā) means born (jātā), come into being (abhinibbattā). This is a designation for those destroyers of the taints who are indeed ‘born’ and reach the state of ‘they will not become again.’ ‘Seeking to be born’ (sambhavesī) means those who seek becoming (sambhavaṃ esanti). This is a designation for trainees and worldlings who, because the fetter of becoming is not yet abandoned, seek a new existence also in the future. Alternatively, among the four kinds of birth, egg-born and womb-born beings are called ‘seeking to be born’ for as long as they do not break the eggshell and the womb; having broken the eggshell and the womb and come out, they are called ‘born.’ Moisture-born and spontaneous-born beings are called ‘seeking to be born’ at the first moment of consciousness; from the second moment of consciousness onwards, they are called ‘born.’ Or, by whatever posture they are born, for as long as they do not attain another, they are called ‘seeking to be born’; thereafter, they are called ‘born.’

ဆဋ္ဌဂါထာဝဏ္ဏနာ

The Commentary on the Sixth Verse

၆. ဧဝံ ဘဂဝါ ‘‘သုခိနော ဝါ’’တိအာဒီဟိ အဍ္ဎတေယျာဟိ ဂါထာဟိ နာနပ္ပကာရတော တေသံ ဘိက္ခူနံ ဟိတသုခါဂမပတ္ထနာဝသေန သတ္တေသု မေတ္တာဘာဝနံ ဒဿေတွာ ဣဒါနိ အဟိတဒုက္ခာနာဂမပတ္ထနာဝသေနာပိ တံ ဒဿေန္တော အာဟ ‘‘န ပရော ပရံ နိကုဗ္ဗေထာ’’တိ. ဧသ ပေါရာဏော ပါဌော, ဣဒါနိ ပန ‘‘ပရံ ဟီ’’တိပိ ပဌန္တိ, အယံ န သောဘနော.

Thus, the Blessed One, through two and a half verses beginning with ‘May they be happy,’ having shown the cultivation of loving-kindness towards beings for those bhikkhus in various ways by means of wishing for the attainment of their welfare and happiness, now, wishing to show it also by means of wishing for the non-arrival of harm and suffering, said, ‘Let no one deceive another.’ This is the ancient reading. But now, some also recite it as ‘paraṃ hi’; this is not proper.

တတ္ထ ပရောတိ ပရဇနော. ပရန္တိ ပရဇနံ. န နိကုဗ္ဗေထာတိ န ဝဉ္စေယျ. နာတိမညေထာတိ န အတိက္ကမိတွာ မညေယျ. ကတ္ထစီတိ ကတ္ထစိ ဩကာသေ, ဂါမေ ဝါ ဂါမခေတ္တေ ဝါ ဉာတိမဇ္ဈေ ဝါ ပူဂမဇ္ဈေ ဝါတိအာဒိ. နန္တိ ဧတံ. ကဉ္စီတိ ယံ ကဉ္စိ ခတ္တိယံ ဝါ ဗြာဟ္မဏံ ဝါ ဂဟဋ္ဌံ ဝါ ပဗ္ဗဇိတံ ဝါ သုခိတံ ဝါ ဒုက္ခိတံ ဝါတိအာဒိ. ဗျာရောသနာ ပဋိဃသညာတိ ကာယဝစီဝိကာရေဟိ ဗျာရောသနာယ စ မနောဝိကာရေန ပဋိဃသညာယ စ. ‘‘ဗျာရောသနာယ ပဋိဃသညာယာ’’တိ ဟိ ဝတ္တဗ္ဗေ ‘‘ဗျာရောသနာ ပဋိဃသညာ’’တိ ဝုစ္စတိ, ယထာ ‘‘သမ္မဒညာယ ဝိမုတ္တာ’’တိ ဝတ္တဗ္ဗေ ‘‘သမ္မဒညာ ဝိမုတ္တာ’’တိ, ယထာ စ ‘‘အနုပုဗ္ဗသိက္ခာယ အနုပုဗ္ဗကိရိယာယ အနုပုဗ္ဗပဋိပဒါယာ’’တိ ဝတ္တဗ္ဗေ ‘‘အနုပုဗ္ဗသိက္ခာ အနုပုဗ္ဗကိရိယာ အနုပုဗ္ဗပဋိပဒါ’’တိ. နာညမညဿ ဒုက္ခမိစ္ဆေယျာတိ အညမညဿ ဒုက္ခံ န ဣစ္ဆေယျ. ကိံ ဝုတ္တံ ဟောတိ? န ကေဝလံ ‘‘သုခိနော ဝါ ခေမိနော ဝါ ဟောန္တူ’’တိအာဒိမနသိကာရဝသေနေဝ မေတ္တံ ဘာဝေယျ, ကိန္တု ‘‘အဟောဝတ ယော ကောစိ ပရပုဂ္ဂလော ယံ ကဉ္စိ ပရပုဂ္ဂလံ ဝဉ္စနာဒီဟိ နိကတီဟိ န နိကုဗ္ဗေထ, ဇာတိအာဒီဟိ စ နဝဟိ မာနဝတ္ထူဟိ ကတ္ထစိ ပဒေသေ ကဉ္စိ ပရပုဂ္ဂလံ နာတိမညေယျ, အညမညဿ စ ဗျာရောသနာယ ဝါ ပဋိဃသညာယ ဝါ ဒုက္ခံ န ဣစ္ဆေယျာ’’တိ ဧဝမ္ပိ မနသိကရောန္တော ဘာဝေယျာတိ.

Therein, 'paro' means another person. 'Paraṃ' means another person. 'Na nikubbetha' means one should not cheat. 'Nātimaññetha' means one should not, having overpowered them, think contemptuously of them. 'Katthaci' means in any place, such as in a village, a field, in the midst of relatives, or in the midst of an association, and so on. 'Naṃ' means that person. 'Kañci' means anyone at all, whether a noble, a brahmin, a householder, a renunciate, one who is happy, or one who is suffering, and so on. 'Byārosanā paṭighasaññā' means by oppression through deviation of body and speech, and by the perception of conflict through deviation of mind. For when it should be said 'byārosanāya paṭighasaññāya', it is said 'byārosanā paṭighasaññā,' just as when it should be said 'sammadaññāya vimuttā', it is said 'sammadaññā vimuttā,' and just as when it should be said 'anupubbasikkhāya anupubbakiriyāya anupubbapaṭipadāya', it is said 'anupubbasikkhā anupubbakiriyā anupubbapaṭipadā.' 'Nāññamaññassa dukkhamiccheyya' means one should not desire suffering for each other. What is meant? One should not cultivate loving-kindness merely by way of attention such as, 'May they be happy, may they be secure.' Rather, one should cultivate it while attending thus: 'Oh, may it be that any person would not deceive any other person with deceptions and cunning! Oh, may it be that in any place, no one would despise any other person through the nine bases of conceit beginning with birth! And oh, may it be that they would not wish suffering for one another through oppression or the perception of conflict!'

သတ္တမဂါထာဝဏ္ဏနာ

The Commentary on the Seventh Stanza

၇. ဧဝံ [Pg.212] အဟိတဒုက္ခာနာဂမပတ္ထနာဝသေန အတ္ထတော မေတ္တာဘာဝနံ ဒဿေတွာ ဣဒါနိ တမေဝ ဥပမာယ ဒဿေန္တော အာဟ ‘‘မာတာ ယထာ နိယံပုတ္တ’’န္တိ.

7. Having thus shown in meaning the cultivation of loving-kindness by way of wishing for the non-arrival of what is unbeneficial and suffering, now, wishing to show that very thing with a simile, He said: 'mātā yathā niyaṃ puttaṃ'.

တဿတ္ထော – ယထာ မာတာ နိယံ ပုတ္တံ အတ္တနိ ဇာတံ ဩရသံ ပုတ္တံ, တဉ္စ ဧကပုတ္တမေဝ အာယုသာ အနုရက္ခေ, တဿ ဒုက္ခာဂမပ္ပဋိဗာဟနတ္ထံ အတ္တနော အာယုမ္ပိ စဇိတွာ တံ အနုရက္ခေ, ဧဝမ္ပိ သဗ္ဗဘူတေသု ဣဒံ မေတ္တာချံ မာနသံ ဘာဝယေ, ပုနပ္ပုနံ ဇနယေ ဝဍ္ဎယေ, တဉ္စ အပရိမာဏသတ္တာရမ္မဏဝသေန ဧကသ္မိံ ဝါ သတ္တေ အနဝသေသဖရဏဝသေန အပရိမာဏံ ဘာဝယေတိ.

The meaning of this is: Just as a mother would protect with her life her own son, born of herself, the son of her breast, and that son being her only son; just as she would protect that one son, having given up even her own life for the sake of warding off the arrival of suffering for him, so too, towards all beings, one should cultivate this mind called loving-kindness. One should generate and increase it again and again. And one should cultivate it as limitless, either by way of having limitless beings as its object, or by way of pervading a single being without remainder.

အဋ္ဌမဂါထာဝဏ္ဏနာ

The Commentary on the Eighth Stanza

၈. ဧဝံ သဗ္ဗာကာရေန မေတ္တာဘာဝနံ ဒဿေတွာ ဣဒါနိ တဿေဝ ဝဍ္ဎနံ ဒဿေန္တော အာဟ ‘‘မေတ္တဉ္စ သဗ္ဗလောကသ္မီ’’တိ.

8. Having thus shown in all aspects the cultivation of loving-kindness, now, wishing to show the increase of that very thing, He said: 'mettañca sabbalokasmiṃ'.

တတ္ထ မိဇ္ဇတိ တာယတိ စာတိ မိတ္တော, ဟိတဇ္ဈာသယတာယ သိနိယှတိ, အဟိတာဂမတော ရက္ခတိ စာတိ အတ္ထော. မိတ္တဿ ဘာဝေါ မေတ္တံ. သဗ္ဗလောကသ္မီတိ အနဝသေသေ သတ္တလောကေ. မနသိ ဘဝန္တိ မာနသံ. တဉှိ စိတ္တသမ္ပယုတ္တတ္တာ ဧဝံ ဝုတ္တံ. ဘာဝယေတိ ဝဍ္ဎယေ. န အဿ ပရိမာဏန္တိ အပရိမာဏံ, အပ္ပမာဏသတ္တာရမ္မဏတာယ ဧဝံ ဝုတ္တံ. ဥဒ္ဓန္တိ ဥပရိ, တေန အရူပဘဝံ ဂဏှာတိ. အဓောတိ ဟေဋ္ဌာ, တေန ကာမဘဝံ ဂဏှာတိ. တိရိယန္တိ ဝေမဇ္ဈံ, တေန ရူပဘဝံ ဂဏှာတိ. အသမ္ဗာဓန္တိ သမ္ဗာဓဝိရဟိတံ, ဘိန္နသီမန္တိ ဝုတ္တံ ဟောတိ. သီမာ နာမ ပစ္စတ္ထိကော ဝုစ္စတိ, တသ္မိမ္ပိ ပဝတ္တန္တိ အတ္ထော. အဝေရန္တိ ဝေရဝိရဟိတံ, အန္တရန္တရာပိ ဝေရစေတနာပါတုဘာဝဝိရဟိတန္တိ အတ္ထော. အသပတ္တန္တိ ဝိဂတပစ္စတ္ထိကံ. မေတ္တာဝိဟာရီ ဟိ ပုဂ္ဂလော မနုဿာနံ ပိယော ဟောတိ, အမနုဿာနံ ပိယော ဟောတိ, နာဿ ကောစိ ပစ္စတ္ထိကော ဟောတိ, တေနဿ တံ မာနသံ ဝိဂတပစ္စတ္ထိကတ္တာ အသပတ္တန္တိ ဝုစ္စတိ. ပရိယာယဝစနဉှိ ဧတံ, ယဒိဒံ ပစ္စတ္ထိကော သပတ္တောတိ. အယံ အနုပဒတော အတ္ထဝဏ္ဏနာ.

Herein, a 'friend' is so called because one is affectionate and one protects. The meaning is that because of a disposition for what is beneficial, one is affectionate; and one protects from the arrival of what is unbeneficial. The state of a friend is loving-kindness. 'In all the world' means in the entire world of beings without remainder. That which arises in the mind is 'mānasaṃ'. Indeed, it is said thus because it is associated with a wholesome mind. 'One should cultivate' means one should increase. That which has no measure is 'immeasurable'; it is said thus because of having limitless beings as its object. 'Above' means up; by this, one takes the formless existence. 'Below' means down; by this, one takes the sense-sphere existence. 'Across' means the middle; by this, one takes the form existence. 'Unrestricted' means free from constriction; it is said to mean 'with boundaries broken'. A 'boundary' is called an enemy; the meaning is that the mind of loving-kindness arises even towards that one. 'Without enmity' means free from enmity; the meaning is being free from the arising of a hostile volition, even intermittently. 'Without rivals' means with enemies gone. Indeed, a person who dwells in loving-kindness is dear to humans and dear to non-humans; they have no enemy whatsoever. Therefore, that mind of theirs is called 'without rivals' because of being free from enemies. For 'paccatthiko' and 'sapatto' are synonymous terms. This is the word-by-word explanation of the meaning.

အယံ [Pg.213] ပနေတ္ထ အဓိပ္ပေတတ္ထဒီပနာ – ယဒိဒံ ‘‘ဧဝမ္ပိ သဗ္ဗဘူတေသု မာနသံ ဘာဝယေ အပရိမာဏ’’န္တိ ဝုတ္တံ, တဉ္စေတံ အပရိမာဏံ မေတ္တံ မာနသံ သဗ္ဗလောကသ္မိံ ဘာဝယေ ဝဍ္ဎယေ, ဝုဍ္ဎိံ ဝိရူဠှိံ ဝေပုလ္လံ ဂမယေ ပါပယေ. ကထံ? ဥဒ္ဓံ အဓော စ တိရိယဉ္စ, ဥဒ္ဓံ ယာဝ ဘဝဂ္ဂါ, အဓော ယာဝ အဝီစိတော, တိရိယံ ယာဝ အဝသေသဒိသာ. ဥဒ္ဓံ ဝါ အာရုပ္ပံ, အဓော ကာမဓာတုံ, တိရိယံ ရူပဓာတုံ အနဝသေသံ ဖရန္တော. ဧဝံ ဘာဝေန္တောပိ စ တံ ယထာ အသမ္ဗာဓံ အဝေရံ အသပတ္တဉ္စ ဟောတိ, တထာ သမ္ဗာဓဝေရသပတ္တာနံ အဘာဝံ ကရောန္တော ဘာဝယေ. ယံ ဝါ တံ ဘာဝနာသမ္ပဒံ ပတ္တံ သဗ္ဗတ္ထ ဩကာသလောကဝသေန အသမ္ဗာဓံ, အတ္တနော ပရေသု အာဃာတပ္ပဋိဝိနယနေန အဝေရံ, အတ္တနိ စ ပရေသံ အာဃာတဝိနယနေန အသပတ္တံ ဟောတိ. တံ အသမ္ဗာဓမဝေရမသပတ္တံ အပရိမာဏံ မေတ္တံ မာနသံ ဥဒ္ဓံ အဓော တိရိယဉ္စာတိ တိဝိဓပရိစ္ဆေဒေ သဗ္ဗလောကသ္မိံ ဘာဝယေ ဝဍ္ဎယေတိ.

This, however, is the explanation of the intended meaning here. That which was said: 'So too, towards all beings, one should cultivate a limitless mind,' this immeasurable mind of loving-kindness one should cultivate and increase in the entire world; one should bring it to growth, development, and abundance. How? Above, below, and across. Above, up to the peak of existence; below, down to the Avīci hell; and across, as far as the remaining directions. Or: above, to the formless realm; below, to the sense-sphere realm; across, to the form-sphere realm, pervading without remainder. And one should cultivate it in such a way that it becomes unrestricted, without enmity, and without rivals, thus bringing about the absence of restriction, enmity, and rivalry. Alternatively, that which has reached the accomplishment of cultivation is unrestricted everywhere by way of the spatial world; it is without enmity through the removal of one's own resentment towards others; and it is without rivals through the removal of others' resentment towards oneself. That unrestricted, enmity-free, rival-free, immeasurable mind of loving-kindness, one should cultivate and increase it in the entire world in its threefold division: above, below, and across.

နဝမဂါထာဝဏ္ဏနာ

The Commentary on the Ninth Stanza

၉. ဧဝံ မေတ္တာဘာဝနာယ ဝဍ္ဎနံ ဒဿေတွာ ဣဒါနိ တံ ဘာဝနမနုယုတ္တဿ ဝိဟရတော ဣရိယာပထနိယမာဘာဝံ ဒဿေန္တော အာဟ ‘‘တိဋ္ဌံ စရံ…ပေ… အဓိဋ္ဌေယျာ’’တိ.

9. Having thus shown the growth in the cultivation of loving-kindness, now, indicating the absence of a fixed rule for posture for one dwelling devoted to that cultivation, He says: 'Whether standing, walking... one should resolve.'

တဿတ္ထော – ဧဝမေတံ မေတ္တံ မာနသံ ဘာဝေန္တော သော ‘‘နိသီဒတိ ပလ္လင်္ကံ အာဘုဇိတွာ ဥဇုံ ကာယံ ပဏိဓာယာ’’တိအာဒီသု ဝိယ ဣရိယာပထနိယမံ အကတွာ ယထာသုခံ အညတရညတရဣရိယာပထဗာဓနဝိနောဒနံ ကရောန္တော တိဋ္ဌံ ဝါ စရံ ဝါ နိသိန္နော ဝါ သယာနော ဝါ ယာဝတာ ဝိဂတမိဒ္ဓေါ အဿ, အထ ဧတံ မေတ္တာဈာနသတိံ အဓိဋ္ဌေယျ.

The meaning of this is: While cultivating this loving mind in such a way—without making a fixed rule for posture, as in 'he sits, having folded his legs crosswise, having set his body erect,' and so on, but dispelling the pain of one or another posture as is comfortable—whether standing, walking, sitting, or lying down, for as long as one might be free from drowsiness, one should then establish this mindfulness present in the loving-kindness jhāna.

အထ ဝါ ဧဝံ မေတ္တာဘာဝနာယ ဝဍ္ဎနံ ဒဿေတွာ ဣဒါနိ ဝသီဘာဝံ ဒဿေန္တော အာဟ ‘‘တိဋ္ဌံ စရ’’န္တိ. ဝသိပ္ပတ္တော ဟိ တိဋ္ဌံ ဝါ စရံ ဝါ နိသိန္နော ဝါ သယာနော ဝါ ယာဝတာ ဣရိယာပထေန ဧတံ မေတ္တာဈာနသတိံ အဓိဋ္ဌာတုကာမော ဟောတိ, အထ ဝါ တိဋ္ဌံ ဝါ စရံ ဝါ…ပေ… သယာနော ဝါတိ န တဿ ဌာနာဒီနိ အန္တရာယကရာနိ ဟောန္တိ, အပိစ ခေါ ယာဝတာ ဧတံ မေတ္တာဈာနသတိံ အဓိဋ္ဌာတုကာမော ဟောတိ, တာဝတာ ဝိဂတမိဒ္ဓေါ ဟုတွာ အဓိဋ္ဌာတိ, နတ္ထိ တဿ တတ္ထ ဒန္ဓာယိတတ္တံ. တေနာဟ ‘‘တိဋ္ဌံ စရံ နိသိန္နော ဝ, သယာနော ယာဝတာဿ ဝိတမိဒ္ဓေါ. ဧတံ သတိံ အဓိဋ္ဌေယျာ’’တိ.

Alternatively, having thus shown the growth through the development of loving-kindness, now, wishing to show mastery, He said: 'Standing, walking...' For one who has attained mastery, whether standing, walking, sitting, or lying down—in whatever posture he wishes to establish this mindfulness of loving-kindness jhāna—then, whether standing, walking... or lying down, these postures such as standing do not become obstacles for him. Moreover, to whatever extent he wishes to establish this mindfulness of loving-kindness jhāna, to that extent, being free from drowsiness, he establishes it. There is no slowness for him in that. Therefore, He said: 'Whether standing, walking, sitting, or lying down, for as long as he is free from drowsiness, he should establish this mindfulness.'

တဿာယမဓိပ္ပာယော [Pg.214] – ယံ တံ ‘‘မေတ္တဉ္စ သဗ္ဗလောကသ္မိ, မာနသံ ဘာဝယေ’’တိ ဝုတ္တံ, တံ ယထာ ဘာဝေယျ, ယထာ ဌာနာဒီသု ယာဝတာ ဣရိယာပထေန ဌာနာဒီနိ ဝါ အနာဒိယိတွာ ယာဝတာ ဧတံ မေတ္တာဈာနသတိံ အဓိဋ္ဌာတုကာမော အဿ, တာဝတာ ဝိဂတမိဒ္ဓေါဝ ဟုတွာ ဧတံ သတိံ အဓိဋ္ဌေယျာတိ.

This is its intention: Regarding what was said, 'One should develop a mind of loving-kindness toward the entire world,' one should develop it in such a way that, in whatever posture among standing and so forth, without giving consideration to standing and so forth, to whatever extent one might wish to establish this mindfulness of loving-kindness jhāna, to that extent, being free from drowsiness, one should establish this mindfulness.

ဧဝံ မေတ္တာဘာဝနာယ ဝသီဘာဝံ ဒဿေန္တော ‘‘ဧတံ သတိံ အဓိဋ္ဌေယျာ’’တိ တသ္မိံ မေတ္တာဝိဟာရေ နိယောဇေတွာ ဣဒါနိ တံ ဝိဟာရံ ထုနန္တော အာဟ ‘‘ဗြဟ္မမေတံ ဝိဟာရမိဓမာဟူ’’တိ.

Thus, while showing mastery in the development of loving-kindness, having enjoined one in that abiding in loving-kindness with the words, 'one should establish this mindfulness,' now, praising that abiding, He said: 'This they call a Brahma-abiding here.'

တဿတ္ထော – ယွာယံ ‘‘သုခိနော ဝါ ခေမိနော ဝါ ဟောန္တူ’’တိအာဒိ ကတွာ ယာဝ ‘‘ဧတံ သတိံ အဓိဋ္ဌေယျာ’’တိ ဝဏ္ဏိတော မေတ္တာဝိဟာရော. ဧတံ စတူသု ဒိဗ္ဗဗြဟ္မအရိယဣရိယာပထဝိဟာရေသု နိဒ္ဒေါသတ္တာ အတ္တနောပိ ပရေသမ္ပိ အတ္ထကရတ္တာ စ ဣဓ အရိယဿ ဓမ္မဝိနယေ ဗြဟ္မဝိဟာရမာဟု သေဋ္ဌဝိဟာရမာဟူတိ, ယတော သတတံ သမိတံ အဗ္ဗောကိဏ္ဏံ တိဋ္ဌံ စရံ နိသိန္နော ဝါ သယာနော ဝါ ယာဝတာဿ ဝိဂတမိဒ္ဓေါ, ဧတံ သတိံ အဓိဋ္ဌေယျာတိ.

Its meaning is as follows: This abiding in loving-kindness, which is described from 'May they be happy and secure...' up to '...one should establish this mindfulness,' is called a Brahma-abiding—a supreme abiding—here in this Dhamma and Vinaya of the noble one. This is because, among the four abidings—the divine, the Brahma, the noble, and the postural—it is faultless and beneficial to both oneself and others. And it is so called because one should establish this mindfulness continuously, constantly, and without interruption, whether standing, walking, sitting, or lying down, for as long as one is free from drowsiness.

ဒသမဂါထာဝဏ္ဏနာ

Commentary on the Tenth Verse

၁၀. ဧဝံ ဘဂဝါ တေသံ ဘိက္ခူနံ နာနပ္ပကာရတော မေတ္တာဘာဝနံ ဒဿေတွာ ဣဒါနိ ယသ္မာ မေတ္တာ သတ္တာရမ္မဏတ္တာ အတ္တဒိဋ္ဌိယာ အာသန္နာ ဟောတိ, တသ္မာ ဒိဋ္ဌိဂဟနနိသေဓနမုခေန တေသံ ဘိက္ခူနံ တဒေဝ မေတ္တာဈာနံ ပါဒကံ ကတွာ အရိယဘူမိပ္ပတ္တိံ ဒဿေန္တော ‘‘ဒိဋ္ဌိဉ္စ အနုပဂ္ဂမ္မာ’’တိ ဣမာယ ဂါထာယ ဒေသနံ သမာပေသိ.

10. Thus, having shown those monks the development of loving-kindness in various ways, the Blessed One now—because loving-kindness, having beings as its object, is proximate to the view of self—wishing to show them the attainment of the noble plane by way of prohibiting the grasping of views and making that very loving-kindness jhāna the basis, concluded the teaching with this verse: 'And not approaching a view...'

တဿတ္ထော – ယွာယံ ‘‘ဗြဟ္မမေတံ ဝိဟာရမိဓမာဟူ’’တိ သံဝဏ္ဏိတော မေတ္တာဈာနဝိဟာရော, တတော ဝုဋ္ဌာယ ယေ တတ္ထ ဝိတက္ကဝိစာရာဒယော ဓမ္မာ, တေ တေသဉ္စ ဝတ္ထာဒိအနုသာရေန ရူပဓမ္မေ ပရိဂ္ဂဟေတွာ ဣမိနာ နာမရူပပရိစ္ဆေဒေန ‘‘သုဒ္ဓသင်္ခါရပုဉ္ဇောယံ, နယိဓ သတ္တူပလဗ္ဘတီ’’တိ (သံ. နိ. ၁.၁၇၁; မဟာနိ. ၁၈၆) ဧဝံ ဒိဋ္ဌိဉ္စ အနုပဂ္ဂမ္မ အနုပုဗ္ဗေန လောကုတ္တရသီလေန သီလဝါ ဟုတွာ လောကုတ္တရသီလသမ္ပယုတ္တေနေဝ သောတာပတ္တိမဂ္ဂသမ္မာဒိဋ္ဌိသညိတေန ဒဿနေန သမ္ပန္နော, တတော ပရံ ယောပါယံ ဝတ္ထုကာမေသု ဂေဓော ကိလေသကာမော အပ္ပဟီနော ဟောတိ, တမ္ပိ သကဒါဂါမိအနာဂါမိမဂ္ဂေဟိ တနုဘာဝေန အနဝသေသပ္ပဟာနေန [Pg.215] စ ကာမေသု ဂေဓံ ဝိနေယျ ဝိနယိတွာ ဝူပသမေတွာ န ဟိ ဇာတု ဂဗ္ဘသေယျံ ပုန ရေတိ ဧကံသေနေဝ ပုန ဂဗ္ဘသေယျံ န ဧတိ. သုဒ္ဓါဝါသေသု နိဗ္ဗတ္တိတွာ တတ္ထေဝ အရဟတ္တံ ပါပုဏိတွာ ပရိနိဗ္ဗာတီတိ.

Its meaning is this: Having arisen from that abiding in the jhāna of loving-kindness which was praised as, 'This, they say, is a Brahma-abiding here,' and having comprehended those mental phenomena present there, such as initial and sustained thought, and also the material phenomena according to their basis and so on, through this discernment of mentality-materiality, one understands: 'This is a mere heap of formations; no being is found herein.' Thus, not approaching any view, and having, in due course, become virtuous with supramundane virtue, one is endowed with the vision—associated with that very supramundane virtue—designated as the right view of the stream-entry path. Thereafter, whatever greed for sensual objects, that defilement of sensual desire, remains unabandoned, that too—having made it attenuated through the path of the once-returner and abandoned it without remainder through the path of the non-returner—and having thus removed and pacified the greed for sensual pleasures, one 'surely never again comes to lie in a womb.' One definitely does not come to lie in a womb again. Being reborn in the Pure Abodes, and having attained Arahantship right there, one attains final Parinibbāna.

ဧဝံ ဘဂဝါ ဒေသနံ သမာပေတွာ တေ ဘိက္ခူ အာဟ – ‘‘ဂစ္ဆထ, ဘိက္ခဝေ, တသ္မိံယေဝ ဝနသဏ္ဍေ ဝိဟရထ, ဣမဉ္စ သုတ္တံ မာသဿ အဋ္ဌသု ဓမ္မဿဝနဒိဝသေသု ဃဏ္ဍိံ အာကောဋေတွာ ဥဿာရေထ, ဓမ္မကထံ ကရောထ သာကစ္ဆထ အနုမောဒထ, ဣဒမေဝ ကမ္မဋ္ဌာနံ အာသေဝထ ဘာဝေထ ဗဟုလီကရောထ, တေပိ ဝေါ အမနုဿာ တံ ဘေရဝါရမ္မဏံ န ဒဿေဿန္တိ, အညဒတ္ထု အတ္ထကာမာ ဟိတကာမာ ဘဝိဿန္တီ’’တိ. တေ ‘‘သာဓူ’’တိ ဘဂဝတော ပဋိဿုဏိတွာ ဥဋ္ဌာယာသနာ ဘဂဝန္တံ အဘိဝါဒေတွာ ပဒက္ခိဏံ ကတွာ တတ္ထ ဂန္တွာ တထာ အကံသု. ဒေဝတာယော စ ‘‘ဘဒန္တာ အမှာကံ အတ္ထကာမာ ဟိတကာမာ’’တိ ပီတိသောမနဿဇာတာ ဟုတွာ သယမေဝ သေနာသနံ သမ္မဇ္ဇန္တိ, ဥဏှောဒကံ ပဋိယာဒေန္တိ, ပိဋ္ဌိပရိကမ္မံ ပါဒပရိကမ္မံ ကရောန္တိ, အာရက္ခံ သံဝိဒဟန္တိ. တေပိ ဘိက္ခူ တမေဝ မေတ္တံ ဘာဝေတွာ တမေဝ စ ပါဒကံ ကတွာ ဝိပဿနံ အာရဘိတွာ သဗ္ဗေ တသ္မိံယေဝ အန္တောတေမာသေ အဂ္ဂဖလံ အရဟတ္တံ ပါပုဏိတွာ မဟာပဝါရဏာယ ဝိသုဒ္ဓိပဝါရဏံ ပဝါရေသုန္တိ.

Having thus concluded the teaching, the Blessed One said to those monks: 'Go, monks, dwell in that very forest grove. And on the eight days of the month for hearing the Dhamma, having struck the gong, you should recite this sutta. Give Dhamma talks, discuss them, and express appreciation; practice this very meditation subject, develop it, and make much of it. Those non-human beings will not show you that terrifying object; on the contrary, they will desire your benefit and welfare.' They, having assented to the Blessed One's words with 'Very well, venerable sir,' rose from their seats, paid homage to the Blessed One, circumambulated him respectfully, went there, and did as instructed. And the deities, filled with joy and happiness, thinking, 'The venerable ones desire our benefit and welfare,' of their own accord swept the lodging places, prepared warm water, performed massages for the back and feet, and arranged for protection. Those monks too, having developed that very loving-kindness and having made it the basis, undertook insight meditation. All of them, within that very three-month period, attained the supreme fruit, Arahantship, and on the day of the great Pavāraṇā, they performed the Pavāraṇā of purity.

ဧဝမ္ပိ အတ္ထကုသလေန တထာဂတေန,ဓမ္မိဿရေန ကထိတံ ကရဏီယမတ္ထံ;

ကတွာနုဘုယျ ပရမံ ဟဒယဿ သန္တိံ,သန္တံ ပဒံ အဘိသမေန္တိ သမတ္တပညာ.

Thus, having performed the beneficial task that should be done, as taught by the Tathāgata, who is skilled in what is beneficial and is Lord of the Dhamma, and having experienced the supreme peace of heart, those of perfected wisdom realize the peaceful state.

တသ္မာ ဟိ တံ အမတမဗ္ဘုတမရိယကန္တံ,သန္တံ ပဒံ အဘိသမေစ္စ ဝိဟရိတုကာမော;

ဝိညူ ဇနော ဝိမလသီလသမာဓိပညာ-ဘေဒံ ကရေယျ သတတံ ကရဏီယမတ္ထန္တိ.

Therefore, a wise person who desires to dwell having realized that deathless, unassailable, beloved of the noble ones, peaceful state, should constantly perform the beneficial task that is to be done, distinguished by stainless virtue, concentration, and wisdom.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒကပါဌ-အဋ္ဌကထာယ

In the Paramatthajotikā, the Commentary on the Khuddakapāṭha.

မေတ္တသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Mettasutta is concluded.

နိဂမနကထာ

Concluding Words

ဧတ္တာဝတာ [Pg.216] စ ယံ ဝုတ္တံ –

And thus far, what was stated:

‘‘ဥတ္တမံ ဝန္ဒနေယျာနံ, ဝန္ဒိတွာ ရတနတ္တယံ;

ခုဒ္ဒကာနံ ကရိဿာမိ, ကေသဉ္စိ အတ္ထဝဏ္ဏန’’န္တိ.

“Having venerated the Triple Gem, supreme among those worthy of veneration, I shall compose an explanation of the meaning of some of the Minor Texts.”

တတ္ထ သရဏသိက္ခာပဒဒွတ္တိံသာကာရကုမာရပဉှမင်္ဂလသုတ္တရတနသုတ္တတိရောကုဋ္ဋနိဓိကဏ္ဍမေတ္တသုတ္တဝသေန နဝပ္ပဘေဒဿ ခုဒ္ဒကပါဌဿ တာဝ အတ္ထဝဏ္ဏနာ ကတာ ဟောတိ. တေနေတံ ဝုစ္စတိ –

Herein, the commentary on the meaning of the Khuddakapāṭha, which has nine divisions—namely, the Refuges, the Precepts, the Thirty-Two Parts, the Youth's Questions, the Maṅgala Sutta, the Ratana Sutta, the Tirokuṭṭa Sutta, the Nidhikaṇḍa Sutta, and the Mettā Sutta—has thus been completed.

‘‘ဣမံ ခုဒ္ဒကပါဌဿ, ကရောန္တေနတ္ထဝဏ္ဏနံ;

သဒ္ဓမ္မဋ္ဌိတိကာမေန, ယံ ပတ္တံ ကုသလံ မယာ.တဿာနုဘာဝတော ခိပ္ပံ, ဓမ္မေ အရိယပ္ပဝေဒိတေ;

ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ, ပါပုဏာတု အယံ ဇနော’’တိ.

By me, composing this commentary on the Khuddakapāṭha with a desire for the stability of the True Dhamma, whatever merit has been attained—through the power of that, may this multitude of beings quickly attain growth, increase, and fullness in the Dhamma proclaimed by the Noble Ones.

ပရမဝိသုဒ္ဓသဒ္ဓါဗုဒ္ဓိဝီရိယဂုဏပ္ပဋိမဏ္ဍိတေန သီလာစာရဇ္ဇဝမဒ္ဒဝါဒိဂုဏသမုဒယသမုဒိတေန သကသမယသမယန္တရဂဟနဇ္ဈောဂါဟဏသမတ္ထေန ပညာဝေယျတ္တိယသမန္နာဂတေန တိပိဋကပရိယတ္တိဓမ္မပ္ပဘေဒေ သာဋ္ဌကထေ သတ္ထုသာသနေ အပ္ပဋိဟတဉာဏပ္ပဘာဝေန ဆမဟာဝေယျာကရဏေနဆမဟာဝေယျာကရဏေန ကရဏသမ္ပတ္တိဇနိတသုခဝိနိဂ္ဂတမဓုရောဒါရဝစနလာဝဏ္ဏယုတ္တေန ယုတ္တမုတ္တဝါဒိနာ ဝါဒီဝရေန မဟာကဝိနာ ဆဠဘိညာပဋိသမ္ဘိဒါဒိပ္ပဘေဒဂုဏပ္ပဋိမဏ္ဍိတေ ဥတ္တရိမနုဿဓမ္မေ သုပ္ပတိဋ္ဌိတဗုဒ္ဓီနံ ထေရဝံသပ္ပဒီပါနံ ထေရာနံ မဟာဝိဟာရဝါသီနံ ဝံသာလင်္ကာရဘူတေန ဝိပုလဝိသုဒ္ဓဗုဒ္ဓိနာ ဗုဒ္ဓဃောသောတိ ဂရူဟိ ဂဟိတနာမဓေယျေန ထေရေန ကတာ အယံ ပရမတ္ထဇောတိကာ နာမ ခုဒ္ဒကပါဌဝဏ္ဏနာ –

This commentary on the Khuddakapāṭha, called Paramatthajotikā, was composed by the elder whose name, Buddhaghosa, was given by his revered teachers—he who is adorned with the supremely pure virtues of faith, wisdom, and energy; endowed with an accumulation of virtues such as morality, conduct, uprightness, and gentleness; capable of plunging into the depths of his own doctrine and that of others; possessed of sagacity; with unobstructed knowledge in the Teacher's Dispensation with its commentaries, in the divisions of the Tipiṭaka scriptural learning; a great grammarian; endowed with the charm of sweet and noble speech, uttered with ease, born of accomplishment in execution; a speaker of what is fit and proper; a foremost speaker; a great sage; an ornament to the lineage of the elders residing at the Great Monastery, who are lamps unto the lineage of the elders, with well-established wisdom in the higher human states adorned with virtues such as the six supernormal knowledges and the four analytical knowledges; and who possesses vast and pure wisdom.

တာဝ တိဋ္ဌတု လောကသ္မိံ, လောကနိတ္ထရဏေသိနံ;

ဒဿေန္တီ ကုလပုတ္တာနံ, နယံ သီလာဒိသုဒ္ဓိယာ.

May it remain long in the world, showing to sons of good family who seek to cross over the world the method for purity beginning with virtue.

ယာဝ ဗုဒ္ဓေါတိ နာမမ္ပိ, သုဒ္ဓစိတ္တဿ တာဒိနော;

လောကမှိ လောကဇေဋ္ဌဿ, ပဝတ္တတိ မဟေသိနောတိ.

May it do so for as long as even the name ‘Buddha’—of the Great Seer who is pure-minded, steadfast, and foremost in the world—prevails in the world.

ပရမတ္ထဇောတိကာယ ခုဒ္ဒက-အဋ္ဌကထာယ

Of the Paramatthajotikā, the commentary on the Khuddakapāṭha.

ခုဒ္ဒကပါဌဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Khuddakapāṭha is concluded.