Can someone translate this please?

Pali studies
1
  1. Sandakasuttavaṇṇanā

223.Evaṃme sutanti sandakasuttaṃ. Tattha pilakkhaguhāyanti tassā guhāya dvāre pilakkharukkho ahosi, tasmā pilakkhaguhātveva saṅkhaṃ gatā. Paṭisallānā vuṭṭhitoti vivekato vuṭṭhito. Devakatasobbhoti vassodakeneva tinnaṭṭhāne jāto mahāudakarahado. Guhādassanāyāti ettha guhāti paṃsuguhā. Sā unname udakamuttaṭṭhāne ahosi, ekato umaṅgaṃ katvā khāṇuke ca paṃsuñca nīharitvā anto thambhe ussāpetvā matthake padaracchannagehasaṅkhepena katā, tattha te paribbājakā vasanti. Sā vassāne udakapuṇṇā tiṭṭhati, nidāghe tattha vasanti. Taṃ sandhāya ‘‘guhādassanāyā’’ti āha. Vihāradassanatthañhi anamataggiyaṃ paccavekkhitvā samuddapabbatadassanatthaṃ vāpi gantuṃ vaṭṭatīti.

Unnādiniyāti uccaṃ nadamānāya. Evaṃ nadamānāya cassā uddhaṅgamanavasena ucco, disāsu patthaṭavasena mahāsaddoti uccāsaddamahāsaddo, tāya uccāsaddamahāsaddāya. Tesaṃ paribbājakānaṃ pātova uṭṭhāya kattabbaṃ nāma cetiyavattaṃ vā bodhivattaṃ vā ācariyupajjhāyavattaṃ vā yonisomanasikāro vā natthi. Tena te pātova uṭṭhāya bālātape nisinnā, sāyaṃ vā kathāya phāsukatthāya sannipatitā ‘‘imassa hattho sobhaṇo imassa pādo’’ti evaṃ aññamaññassa hatthapādādīni vā ārabbha itthipurisadārakadārikāvaṇṇe vā aññaṃ vā kāmassādabhavassādādivatthuṃ ārabbha kathaṃ paṭṭhapetvā anupubbena rājakathādianekavidhaṃ tiracchānakathaṃ kathenti. Sā hi aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathāti tiracchānakathā. Tattha rājānaṃ ārabbha ‘‘mahāsammato mandhātā dhammāsoko evaṃmahānubhāvo’’tiādinā nayena pavattā kathā rājakathā. Esa nayo corakathādīsu.

Tesu ‘‘asuko rājā abhirūpo dassanīyo’’tiādinā nayena gehassitakathāva tiracchānakathā hoti. ‘‘Sopi nāma evaṃ mahānubhāvo khayaṃ gato’’ti evaṃ pavattā pana kammaṭṭhānabhāve tiṭṭhati. Coresupi ‘‘mūladevo evaṃmahānubhāvo, meghamālo evaṃmahānubhāvo’’ti tesaṃ kammaṃ paṭicca aho sūrāti gehassitakathāva tiracchānakathā. Yuddhepi bhāratayuddhādīsu ‘‘asukena asuko evaṃ mārito evaṃ viddho’’ti kāmassādavaseneva kathā tiracchānakathā. ‘‘Tepi nāma khayaṃ gatā’’ti evaṃ pavattā pana sabbattha kathā kammaṭṭhānameva hoti. Apica annādīsu ‘‘evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimha pivimha paribhuñjimhā’’ti kāmassādavasena kathetuṃ na vaṭṭati, sātthakaṃ pana katvā – ‘‘pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālaṃ gandhaṃ sīlavantānaṃ adamha, cetiye pūjaṃ akarimhā’’ti kathetuṃ vaṭṭati.

Ñātikathādīsupi ‘‘amhākaṃ ñātakā sūrā samatthā’’ti vā ‘‘pubbe mayaṃ evaṃ vicitrehi yānehi carimhā’’ti vā assādavasena vattuṃ na vaṭṭati, sātthakaṃ pana katvā ‘‘tepi no ñātakā khayaṃ gatā’’ti vā ‘‘pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā’’ti vā kathetabbā. Gāmakathāpi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā ‘‘asukagāmavāsino sūrā samatthā’’ti vā evaṃ assādavasena na vaṭṭati, sātthakaṃ pana katvā saddhā pasannāti vā khayavayaṃ gatāti vā vattuṃ vaṭṭati. Nigamanagarajanapadakathāsupi eseva nayo. Itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena na vaṭṭati, saddhā pasannā khayaṃ gatāti evameva vaṭṭati. Sūrakathāpi nandimitto nāma yodho sūro ahosīti assādavaseneva na vaṭṭati, saddho pasanno ahosi khayaṃ gatoti evameva vaṭṭati. Visikhākathāpi asukā visikhā suniviṭṭhā dunniviṭṭhā sūrā samatthāti assādavaseneva na vaṭṭati, saddhā pasannā khayaṃ gatā iccevaṃ vaṭṭati.

Kumbhaṭṭhānakathāti kumbhaṭṭhānaudakatitthakathā vā vuccati kumbhadāsikathā vā. Sāpi ‘‘pāsādikā naccituṃ gāyituṃ chekā’’ti assādavasena na vaṭṭati, saddhā pasannātiādinā nayeneva vaṭṭati. Pubbapetakathāti atītañātikathā. Tattha vattamānañātikathāsadisova vinicchayo.

Nānattakathāti purimapacchimakathāvimuttā avasesā nānāsabhāvā niratthakakathā. Lokakkhāyikāti ayaṃ loko kena nimmito, asukena nāma nimmito, kākā setā aṭṭhīnaṃ setattā, bakā rattā lohitassa rattattāti evamādikā lokāyatavitaṇḍasallāpakathā.

Samuddakkhāyikā nāma kasmā samuddo sāgaro, sāgaradevena khaṇitattā sāgaro, khato meti hatthamuddāya niveditattā samuddoti evamādikā niratthakā samuddakkhāyikakathā. Iti bhavo, iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā. Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. Bhavoti vaḍḍhi, abhavoti hāni. Bhavoti kāmasukhaṃ, abhavoti attakilamatho. Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsatiracchānakathā nāma hoti. Evarūpiṃ tiracchānakathaṃ kathentiyā nisinno hoti.

Tato sandako paribbājako te paribbājake oloketvā – ‘‘ime paribbājakā ativiya aññamaññaṃ agāravā appatissā, mayañca samaṇassa gotamassa pātubhāvato paṭṭhāya sūriyuggamane khajjopanakūpamā jātā, lābhasakkāropi no parihīno. Sace pana imaṃ ṭhānaṃ samaṇo gotamo gotamasāvako vā gihiupaṭṭhākopi vāssa āgaccheyya, ativiya lajjanīyaṃ bhavissati. Parisadoso kho pana parisajeṭṭhakasseva upari ārohatī’’ti ito cito ca vilokento theraṃ addasa. Tena vuttaṃ addasā kho sandako paribbājako…pe… tuṇhī ahesunti.

Tattha saṇṭhapesīti sikkhāpesi, vajjamassā paṭicchādesi. Yathā suṭṭhapitā hoti, tathā naṃ ṭhapesi. Yathā nāma parisamajjhaṃ pavisanto puriso vajjapaṭicchādanatthaṃ nivāsanaṃ saṇṭhapeti, pārupanaṃ saṇṭhapeti, rajokiṇṇaṭṭhānaṃ puñchati, evamassā vajjapaṭicchādanatthaṃ ‘‘appasaddā bhonto’’ti sikkhāpento yathā suṭṭhapitā hoti, tathā naṃ ṭhapesīti attho. Appasaddakāmāti appasaddaṃ icchanti, ekakā nisīdanti, ekakā tiṭṭhanti, na gaṇasaṅgaṇikāya yāpenti. Appasaddavinītāti appasaddena niravena buddhena vinītā. Appasaddassavaṇṇavādinoti yaṃ ṭhānaṃ appasaddaṃ nissaddaṃ. Tassa vaṇṇavādino. Upasaṅkamitabbaṃ maññeyyāti idhāgantabbaṃ maññeyya.

Kasmā panesa therassa upasaṅkamanaṃ paccāsīsatīti. Attano vuddhiṃ patthayamāno. Paribbājakā kira buddhesu vā buddhasāvakesu vā attano santikaṃ āgatesu – ‘‘ajja amhākaṃ santikaṃ samaṇo gotamo āgato, sāriputto āgato, na kho panete yassa vā tassa vā santikaṃ gacchanti, passatha amhākaṃ uttamabhāva’’nti attano upaṭṭhākānaṃ santike attānaṃ ukkhipanti ucce ṭhāne ṭhapenti. Bhagavatopi upaṭṭhāke gaṇhituṃ vāyamanti. Te kira bhagavato upaṭṭhāke disvā evaṃ vadanti – ‘‘tumhākaṃ satthā bhavaṃ gotamopi gotamassa sāvakāpi amhākaṃ santikaṃ āgacchanti, mayaṃ aññamaññaṃ samaggā. Tumhe pana amhe akkhīhi passituṃ na icchatha, sāmīcikammaṃ na karotha, kiṃ vo amhehi aparaddha’’nti. Appekacce manussā – ‘‘buddhāpi etesaṃ santikaṃ gacchanti, kiṃ amhāka’’nti tato paṭṭhāya te disvā nappamajjanti. Tuṇhī ahesunti sandakaṃ parivāretvā nissaddā nisīdiṃsu.

224.Svāgataṃ bhoto ānandassāti suāgamanaṃ bhoto ānandassa. Bhavante hi no āgate ānando hoti, gate sokoti dīpeti. Cirassaṃ khoti piyasamudācāravacanametaṃ. Thero pana kālena kālaṃ paribbājakārāmaṃ cārikatthāya gacchatīti purimagamanaṃ gahetvā evamāha. Evañca pana vatvā na mānatthaddho hutvā nisīdi, attano pana āsanā vuṭṭhāya taṃ āsanaṃ papphoṭetvā theraṃ āsanena nimantento nisīdatu bhavaṃ ānando, idamāsanaṃ paññattanti āha.

Antarākathāvippakatāti nisinnānaṃ vo ārambhato paṭṭhāya yāva mamāgamanaṃ etasmiṃ antare kā nāma kathā vippakatā, mamāgamanapaccayā katamā kathā pariyantaṃ na gatāti pucchati.

Atha paribbājako ‘‘niratthakakathāva esā nissārā vaṭṭasannissitā, na tumhākaṃ purato vattabbataṃ arahatī’’ti dīpento tiṭṭhatesā, bhotiādimāha. Nesā bhototi sace bhavaṃ sotukāmo bhavissati, pacchāpesā kathā na dullabhā bhavissati, amhākaṃ panimāya attho natthi. Bhoto pana āgamanaṃ labhitvā aññadeva sukāraṇaṃ kathaṃ sotukāmamhāti dīpeti. Tato dhammadesanaṃ yācanto sādhu vata bhavantaṃ ye vātiādimāha. Tattha ācariyaketi ācariyasamaye. Anassāsikānīti assāsavirahitāni. Sasakkanti ekaṃsatthe nipāto, viññū puriso ekaṃseneva na vaseyyāti attho. Vasanto ca nārādheyyāti na sampādeyya, na paripūreyyāti vuttaṃ hoti. Ñāyaṃ dhammaṃ kusalanti kāraṇabhūtaṃ anavajjaṭṭhena kusalaṃ dhammaṃ.

225.Idhāti imasmiṃ loke. Natthi dinnantiādīni sāleyyakasutte (ma. ni. 1.440) vuttāni. Cātumahābhūtikoti catumahābhūtamayo. Pathavī pathavīkāyanti ajjhattikā pathavīdhātu bāhirapathavīdhātuṃ. Anupetīti anuyāti. Anupagacchatīti tasseva vevacanaṃ, anugacchatītipi attho, ubhayenāpi upeti upagacchatīti dasseti. Āpādīsupi eseva nayo. Indriyānīti manacchaṭṭhāni indriyāni ākāsaṃ pakkhandanti. Āsandipañcamāti nipannamañcena pañcamā, mañco ceva, cattāro mañcapāde gahetvā ṭhitā cattāro purisā cāti attho. Yāvāḷāhanāti yāva susānā. Padānīti ayaṃ evaṃ sīlavā ahosi, evaṃ dussīlotiādinā nayena pavattāni guṇapadāni. Sarīrameva vā ettha padānīti adhippetaṃ. Kāpotakānīti kapotakavaṇṇāni, pārāvatapakkhavaṇṇānīti attho.

Bhassantāti bhasmantā, ayameva vā pāḷi. Āhutiyoti yaṃ paheṇakasakkārādibhedaṃ dinnadānaṃ, sabbaṃ taṃ chārikāvasānameva hoti, na tato paraṃ phaladāyakaṃ hutvā gacchatīti attho. Dattupaññattanti dattūhi bālamanussehi paññattaṃ. Idaṃ vuttaṃ hoti – bālehi abuddhīhi paññattamidaṃ dānaṃ, na paṇḍitehi. Bālā denti, paṇḍitā gaṇhantīti dasseti. Atthikavādanti atthi dinnaṃ dinnaphalanti imaṃ atthikavādaṃyeva vadanti tesaṃ tucchaṃ vacanaṃ musāvilāpo. Bāleca paṇḍite cāti bālā ca paṇḍitā ca.

Akatena me ettha katanti mayhaṃ akateneva samaṇakammena ettha etassa samaye kammaṃ kataṃ nāma hoti, avusiteneva brahmacariyena vusitaṃ nāma hoti. Etthāti etasmiṃ samaṇadhamme. Samasamāti ativiya samā, samena vā guṇena samā. Sāmaññaṃ pattāti samānabhāvaṃ pattā.

226.Karatotiādīni apaṇṇakasutte vuttāni. Tathā natthi hetūtiādīni.

  1. Catutthabrahmacariyavāse akaṭāti akatā. Akaṭavidhāti akatavidhānā, evaṃ karohīti kenaci kārāpitā na hontīti attho. Animmitāti iddhiyāpi na nimmitā. Animmātāti animmāpitā. Keci animmitabbāti padaṃ vadanti, taṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ sandissati. Vañjhāti vañjhapasuvañjhatālādayo viya aphalā, kassaci ajanakāti attho. Etena pathavīkāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Pabbatakūṭā viya ṭhitāti kūṭaṭṭhā. Īsikaṭṭhāyiṭṭhitāti muñje īsikā viya ṭhitā. Tatrāyamadhippāyo – yamidaṃ jāyatīti vuccati, taṃ muñjato īsikā viya vijjamānameva nikkhamatīti. ‘‘Esikaṭṭhāyiṭṭhitā’’tipi pāṭho, sunikhāto esikatthambho niccalo tiṭṭhati, evaṃ ṭhitāti attho. Ubhayenapi tesaṃ vināsābhāvaṃ dīpeti. Na iñjantīti esikatthambho viya ṭhitattā na calanti. Na vipariṇāmentīti pakatiṃ na jahanti. Na aññamaññaṃ byābādhentīti aññamaññaṃ na upahananti. Nālanti na samatthā.

Pathavīkāyotiādīsu pathavīyeva pathavīkāyo, pathavīsamūho vā. Tatthāti tesu jīvasattamesu kāyesu. Natthi hantā vāti hantuṃ vā ghātetuṃ vā sotuṃ vā sāvetuṃ vā jānituṃ vā jānāpetuṃ vā samattho nāma natthīti dīpeti. Sattannaṃtveva kāyānanti yathā muggarāsiādīsu pahaṭaṃ satthaṃ muggarāsiādīnaṃ antarena pavisati, evaṃ sattannaṃ kāyānaṃ antarena chiddena vivarena satthaṃ pavisati. Tattha ‘‘ahaṃ imaṃ jīvitā voropemī’’ti kevalaṃ saññāmattameva hotīti dasseti. Yonipamukhasatasahassānīti pamukhayonīnaṃ uttamayonīnaṃ cuddasasatasahassāni aññāni ca saṭṭhisatāni aññāni ca chasatāni. Pañca ca kammuno satānīti pañca kammasatāni ca, kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpeti. Pañca ca kammāni tīṇi ca kammānītiādīsupi eseva nayo. Keci panāhu pañca kammānīti pañcindriyavasena bhaṇati. Tīṇīti kāyakammādivasenāti. Kamme ca aḍḍhakamme cāti ettha panassa kāyakammañca vacīkammañca kammanti laddhi, manokammaṃ upaḍḍhakammanti. Dvaṭṭhipaṭipadāti dvāsaṭṭhi paṭipadāti vadati. Dvaṭṭhantarakappāti ekasmiṃ kappe catusaṭṭhi antarakappā nāma honti, ayaṃ pana aññe dve ajānanto evamāha. Chaḷābhijātiyo apaṇṇakasutte vitthāritā.

Aṭṭha purisabhūmiyoti mandabhūmi khiḍḍābhūmi vīmaṃsakabhūmi ujugatabhūmi sekkhabhūmi samaṇabhūmi jinabhūmi pannabhūmīti imā aṭṭha purisabhūmiyoti vadati. Tattha jātadivasato paṭṭhāya sattadivase sambādhaṭṭhānato nikkhantattā sattā mandā honti momūhā. Ayaṃ mandabhūmīti vadati. Ye pana duggatito āgatā honti, te abhiṇhaṃ rodanti ceva viravanti ca. Sugatito āgatā taṃ anussaritvā anussaritvā hasanti. Ayaṃ khiḍḍābhūmi nāma. Mātāpitūnaṃ hatthaṃ vā pādaṃ vā mañcaṃ vā pīṭhaṃ vā gahetvā bhūmiyaṃ padanikkhipanaṃ vīmaṃsakabhūmi nāma. Padasāva gantuṃ samatthakālo ujugatabhūmi nāma. Sippānaṃ sikkhanakālo sekkhabhūmi nāma. Gharā nikkhamma pabbajanakālo samaṇabhūmi nāma. Ācariyaṃ sevitvā jānanakālo jinabhūmi nāma. Bhikkhu ca pannako jino na kiñci āhāti evaṃ alābhiṃ samaṇaṃ pannabhūmīti vadati.

Ekūnapaññāsaājīvasateti ekūnapaññāsa ājīvavuttisatāni. Paribbājakasateti paribbājakapabbajjasatāni. Nāgāvāsasateti nāgamaṇḍalasatāni. Vīse indriyasateti vīsa indriyasatāni. Tiṃse nirayasateti tiṃsa nirayasatāni. Rajodhātuyoti rajaokiraṇaṭṭhānāni. Hatthapiṭṭhipādapiṭṭhādīni sandhāya vadati. Satta saññīgabbhāti oṭṭhagoṇagadrabhaajapasumigamahiṃse sandhāya vadati. Asaññīgabbhāti sāliyavagodhumamuggakaṅguvarakakudrūsake sandhāya vadati. Nigaṇṭhigabbhāti nigaṇṭhimhi jātagabbhā, ucchuveḷunaḷādayo sandhāya vadati. Satta devāti bahū devā, so pana sattāti vadati. Mānusāpi anantā, so sattāti vadati. Satta pisācāti pisācā mahantā, sattāti vadati.

Sarāti mahāsarā. Kaṇṇamuṇḍa-rathakāra-anotatta-sīhapapātakuḷira-mucalinda-kuṇāladahe gahetvā vadati. Pavuṭāti gaṇṭhikā. Papātāti mahāpapātā. Papātasatānīti khuddakapapātasatāni. Supināti mahāsupinā. Supinasatānīti khuddakasupinasatāni. Mahākappinoti mahākappānaṃ. Ettha ekamhā sarā vassasate vassasate kusaggena ekaṃ udakabinduṃ nīharitvā nīharitvā sattakkhattuṃ tamhi sare nirudake kate eko mahākappoti vadati. Evarūpānaṃ mahākappānaṃ caturāsītisatasahassāni khepetvā bālā ca paṇḍitā ca dukkhassantaṃ karontīti ayamassa laddhi. Paṇḍitopi kira antarā sujjhituṃ na sakkoti, bālopi tato uddhaṃ na gacchati.

Sīlenāti acelakasīlena vā aññena vā yena kenaci. Vatenāti tādisena vatena. Tapenāti tapokammena. Aparipakkaṃ paripāceti nāma yo ‘‘ahaṃ paṇḍito’’ti antarā visujjhati. Paripakkaṃ phussa phussa byantiṃ karoti nāma yo ‘‘ahaṃ bālo’’ti vuttaparimāṇaṃ kālaṃ atikkamitvā yāti. Hevaṃ natthīti evaṃ natthi. Tañhi ubhayampi na sakkā kātunti dīpeti. Doṇamiteti doṇena mitaṃ viya. Sukhadukkheti sukhadukkhaṃ. Pariyantakateti vuttaparimāṇena kālena katapariyanto. Natthi hāyanavaḍḍhaneti natthi hāyanavaḍḍhanāni. Na saṃsāro paṇḍitassa hāyati, na bālassa vaḍḍhatīti attho. Ukkaṃsāvakaṃseti ukkaṃsāvakaṃsā, hāpanavaḍḍhanānamevetaṃ vevacanaṃ. Idāni tamatthaṃ upamāya sādhento seyyathāpi nāmātiādimāha. Tattha suttaguḷeti veṭhetvā katasuttaguḷaṃ. Nibbeṭhiyamānameva paletīti pabbate vā rukkhagge vā ṭhatvā khittaṃ suttapamāṇena nibbeṭhiyamānaṃ gacchati, sutte khīṇe tattha tiṭṭhati na gacchati. Evamevaṃ vuttakālato uddhaṃ na gacchatīti dasseti.

229.Kimidanti kimidaṃ tava aññāṇaṃ, kiṃ sabbaññu nāma tvanti evaṃ puṭṭho samāno niyativāde pakkhipanto suññaṃ me agārantiādimāha.

230.Anussaviko hotīti anussavanissito hoti. Anussavasaccoti savanaṃ saccato gahetvā ṭhito. Piṭakasampadāyāti vaggapaṇṇāsakāya piṭakaganthasampattiyā.

232.Mandoti mandapañño. Momūhoti atimūḷho. Vācāvikkhepaṃ āpajjatīti vācāya vikkhepaṃ āpajjati. Kīdisaṃ? Amarāvikkhepaṃ, apariyantavikkhepanti attho. Atha vā amarā nāma macchajāti. Sā ummujjananimmujjanādivasena udake sandhāvamānā gahetuṃ na sakkāti evameva ayampi vādo ito cito ca sandhāvati, gāhaṃ na upagacchatīti amarāvikkhepoti vuccati. Taṃ amarāvikkhepaṃ.

Evantipi me notiādīsu idaṃ kusalanti puṭṭho ‘‘evantipi me no’’ti vadati, tato kiṃ akusalanti vutte ‘‘tathātipi me no’’ti vadati, kiṃ ubhayato aññathāti vutte ‘‘aññathātipi me no’’ti vadati, tato tividhenāpi na hotīti te laddhīti vutte ‘‘notipi me no’’ti vadati, tato kiṃ no noti te laddhīti vutte ‘‘no notipi me no’’ti vikkhepamāpajjati, ekasmimpi pakkhe na tiṭṭhati. Nibbijja pakkamatīti attanopi esa satthā avassayo bhavituṃ na sakkoti, mayhaṃ kiṃ sakkhissatīti nibbinditvā pakkamati. Purimesupi anassāsikesu eseva nayo.

234.Sannidhikārakaṃ kāme paribhuñjitunti yathā pubbe gihibhūto sannidhiṃ katvā vatthukāme paribhuñjati, evaṃ tilataṇḍulasappinavanītādīni sannidhiṃ katvā idāni paribhuñjituṃ abhabboti attho. Nanu ca khīṇāsavassa vasanaṭṭhāne tilataṇḍulādayo paññāyantīti. No na paññāyanti, na panesa te attano atthāya ṭhapeti, aphāsukapabbajitādīnaṃ atthāya ṭhapeti. Anāgāmissa kathanti. Tassāpi pañca kāmaguṇā sabbasova pahīnā, dhammena pana laddhaṃ vicāretvā paribhuñjati.

236.Puttamatāya puttāti so kira imaṃ dhammaṃ sutvā ājīvakā matā nāmāti saññī hutvā evamāha. Ayañhettha attho – ājīvakā matā nāma, tesaṃ mātā puttamatā hoti, iti ājīvakā puttamatāya puttā nāma honti. Samaṇe gotameti samaṇe gotame brahmacariyavāso atthi, aññattha natthīti dīpeti. Sesaṃ sabbattha uttānamevāti.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

Sandakasuttavaṇṇanā niṭṭhitā.

Thank you in advance!

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Try chatgpt.

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Yes, Venerable Sir. I already tried, but I’m not sure if the translation is accurate.

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Good to be cautious. But perhaps you could at least use ChatGpt to determine the important part and then as for just that to be translated. Otherwise it’s unlikely someone will do the whole thing for you.

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You can ask for word by word definition by Chat GPT, and check with DPD dictionary. https://www.dpdict.net/

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Thank you for the link, Venerable Sir. I will try that. ChatGPT is so useful. We can read the commentaries even without knowing pali, and we don’t have to wait for someone to translate the commentaries before studying them.

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Chatgpt firstvsection:

Evaṃme sutanti sandakasuttaṃ. Tattha pilakkhaguhāyanti tassā guhāya dvāre pilakkharukkho ahosi, tasmā pilakkhaguhātveva saṅkhaṃ gatā. Paṭisallānā vuṭṭhitoti vivekato vuṭṭhito. Devakatasobbhoti vassodakeneva tinnaṭṭhāne jāto mahāudakarahado. Guhādassanāyāti ettha guhāti paṃsuguhā. Sā unname udakamuttaṭṭhāne ahosi, ekato umaṅgaṃ katvā khāṇuke ca paṃsuñca nīharitvā anto thambhe ussāpetvā matthake padaracchannagehasaṅkhepena katā, tattha te paribbājakā vasanti. Sā vassāne udakapuṇṇā tiṭṭhati, nidāghe tattha vasanti. Taṃ sandhāya ‘‘guhādassanāyā’’ti āha. Vihāradassanatthañhi anamataggiyaṃ paccavekkhitvā samuddapabbatadassanatthaṃ vāpi gantuṃ vaṭṭatīti.

There, at the Pilakkha Cave, at the entrance of that cave, there was a Pilakkha tree. Therefore, it came to be known as Pilakkha Cave. Having come out of seclusion, having emerged from solitude, there was a pond created by divine beings, a large water reservoir formed naturally from rainwater in a low-lying area. Here, “guhā” refers to a mud cave. It was at a place where water had receded, on high ground. Having made a passage on one side, by removing pegs and mud, raising the inner pillars, it was made with a roof like a thatched house on top, where those wanderers lived. It remains filled with water during the rainy season, and during the dry season, they live there. Referring to that, it is said “to see the cave.” For the purpose of seeing the monastery, having reflected on the countless past, or for the purpose of seeing the ocean or the mountains, it is appropriate to go.

Unnādiniyāti uccaṃ nadamānāya. Evaṃ nadamānāya cassā uddhaṅgamanavasena ucco, disāsu patthaṭavasena mahāsaddoti uccāsaddamahāsaddo, tāya uccāsaddamahāsaddāya. Tesaṃ paribbājakānaṃ pātova uṭṭhāya kattabbaṃ nāma cetiyavattaṃ vā bodhivattaṃ vā ācariyupajjhāyavattaṃ vā yonisomanasikāro vā natthi. Tena te pātova uṭṭhāya bālātape nisinnā, sāyaṃ vā kathāya phāsukatthāya sannipatitā ‘‘imassa hattho sobhaṇo imassa pādo’’ti evaṃ aññamaññassa hatthapādādīni vā ārabbha itthipurisadārakadārikāvaṇṇe vā aññaṃ vā kāmassādabhavassādādivatthuṃ ārabbha kathaṃ paṭṭhapetvā anupubbena rājakathādianekavidhaṃ tiracchānakathaṃ kathenti. Sā hi aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathāti tiracchānakathā. Tattha rājānaṃ ārabbha ‘‘mahāsammato mandhātā dhammāsoko evaṃmahānubhāvo’’tiādinā nayena pavattā kathā rājakathā. Esa nayo corakathādīsu.

Roaring loudly refers to making a loud sound. Because of her loud roar and upward movement, it is called “loud noise, great noise.” In the morning, those wanderers do not perform any observances such as attending to the shrine, the Bodhi tree, their teacher or preceptor, or proper consideration. Therefore, they sit in the scorching heat in the morning, and gather in the evening for comfortable conversation. They start conversations by praising each other’s hands and feet, or discussing the features of men, women, boys, and girls, or other topics related to sensual pleasures. Gradually, they move on to various types of worldly talk, such as discussions about kings and other mundane topics. Such talk is called “animal talk” because it does not lead to heaven or liberation, but rather is worldly and unbeneficial. For instance, talk about kings involves discussions like “Great King Mahāsammata, King Mandhātā, King Dhammāsoka, etc., were very powerful.” Similarly, talk about thieves involves discussing the bravery and deeds of notorious thieves.

Tesu ‘‘asuko rājā abhirūpo dassanīyo’’tiādinā nayena gehassitakathāva tiracchānakathā hoti. ‘‘Sopi nāma evaṃ mahānubhāvo khayaṃ gato’’ti evaṃ pavattā pana kammaṭṭhānabhāve tiṭṭhati. Coresupi ‘‘mūladevo evaṃmahānubhāvo, meghamālo evaṃmahānubhāvo’’ti tesaṃ kammaṃ paṭicca aho sūrāti gehassitakathāva tiracchānakathā. Yuddhepi bhāratayuddhādīsu ‘‘asukena asuko evaṃ mārito evaṃ viddho’’ti kāmassādavaseneva kathā tiracchānakathā. ‘‘Tepi nāma khayaṃ gatā’’ti evaṃ pavattā pana sabbattha kathā kammaṭṭhānameva hoti. Apica annādīsu ‘‘evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimha pivimha paribhuñjimhā’’ti kāmassādavasena kathetuṃ na vaṭṭati, sātthakaṃ pana katvā – ‘‘pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālaṃ gandhaṃ sīlavantānaṃ adamha, cetiye pūjaṃ akarimhā’’ti kathetuṃ vaṭṭati.

Among them, discussions like “Such-and-such a king is handsome and pleasant to look at” are just household talk and fall under the category of animal talk. However, if it turns to “Even such a great and powerful person has met his end,” then it becomes a reflection on impermanence. In the case of thieves, talking about the bravery and deeds of notorious thieves like “Mūladeva was very powerful, Meghamāla was very powerful,” is just household talk and animal talk. In battles, such as the Battle of Bhārata, discussing “So-and-so was killed or wounded by so-and-so” for the sake of sensual enjoyment is animal talk. However, if the conversation shifts to “Even they have met their end,” it becomes a reflection on impermanence everywhere. Additionally, discussing food and other sensual pleasures, such as “We ate, enjoyed, and relished such delicious, fragrant, flavorful, and satisfying food,” should not be done for sensual enjoyment. Instead, it should be made meaningful by saying, “In the past, we offered such delicious, fragrant, flavorful, and satisfying food, drink, clothing, beds, garlands, and perfumes to the virtuous, or we made offerings at the shrine.”

Ñātikathādīsupi ‘‘amhākaṃ ñātakā sūrā samatthā’’ti vā ‘‘pubbe mayaṃ evaṃ vicitrehi yānehi carimhā’’ti vā assādavasena vattuṃ na vaṭṭati, sātthakaṃ pana katvā ‘‘tepi no ñātakā khayaṃ gatā’’ti vā ‘‘pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā’’ti vā kathetabbā. Gāmakathāpi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā ‘‘asukagāmavāsino sūrā samatthā’’ti vā evaṃ assādavasena na vaṭṭati, sātthakaṃ pana katvā saddhā pasannāti vā khayavayaṃ gatāti vā vattuṃ vaṭṭati. Nigamanagarajanapadakathāsupi eseva nayo. Itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena na vaṭṭati, saddhā pasannā khayaṃ gatāti evameva vaṭṭati. Sūrakathāpi nandimitto nāma yodho sūro ahosīti assādavaseneva na vaṭṭati, saddho pasanno ahosi khayaṃ gatoti evameva vaṭṭati. Visikhākathāpi asukā visikhā suniviṭṭhā dunniviṭṭhā sūrā samatthāti assādavaseneva na vaṭṭati, saddhā pasannā khayaṃ gatā iccevaṃ vaṭṭati.

Similarly, in stories about relatives, it is not appropriate to say, “Our relatives were brave and capable” or “In the past, we traveled in such splendid vehicles” for the sake of sensual enjoyment. Instead, it should be made meaningful by saying, “Even our relatives have passed away” or “In the past, we donated such splendid shoes to the Saṅgha.” In talking about villages, whether they are well or poorly settled, prosperous or not, it is not appropriate to say, “The residents of such-and-such a village are brave and capable” for sensual enjoyment. Instead, it should be said meaningfully, “They were faithful and devout” or “They have passed away.” The same applies to discussions about towns, cities, and countries. Talking about women, it is not appropriate to discuss their beauty and appearance for sensual enjoyment. Instead, it should be said meaningfully, “They were faithful and devout” or “They have passed away.” Similarly, in stories about warriors, it is not appropriate to say, “Nandimitra was a brave warrior” for sensual enjoyment. Instead, it should be said meaningfully, “He was faithful and devout and has passed away.” Discussions about certain districts, whether well or poorly settled, brave, or capable, should not be for sensual enjoyment. Instead, it should be said meaningfully, "They were faithful and devout and have passed away.

Kumbhaṭṭhānakathāti kumbhaṭṭhānaudakatitthakathā vā vuccati kumbhadāsikathā vā. Sāpi ‘‘pāsādikā naccituṃ gāyituṃ chekā’’ti assādavasena na vaṭṭati, saddhā pasannātiādinā nayeneva vaṭṭati. Pubbapetakathāti atītañātikathā. Tattha vattamānañātikathāsadisova vinicchayo.

Nānattakathāti purimapacchimakathāvimuttā avasesā nānāsabhāvā niratthakakathā. Lokakkhāyikāti ayaṃ loko kena nimmito, asukena nāma nimmito, kākā setā aṭṭhīnaṃ setattā, bakā rattā lohitassa rattattāti evamādikā lokāyatavitaṇḍasallāpakathā.

Samuddakkhāyikā nāma kasmā samuddo sāgaro, sāgaradevena khaṇitattā sāgaro, khato meti hatthamuddāya niveditattā samuddoti evamādikā niratthakā samuddakkhāyikakathā. Iti bhavo, iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā. Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. Bhavoti vaḍḍhi, abhavoti hāni. Bhavoti kāmasukhaṃ, abhavoti attakilamatho. Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsatiracchānakathā nāma hoti. Evarūpiṃ tiracchānakathaṃ kathentiyā nisinno hoti.

Talk about the place for drawing water, such as the water-drawing spot or discussions about water-fetching maidens, is called “kumbhaṭṭhānakathā.” It is not appropriate to talk about how attractive or skilled they are in dancing and singing for the sake of sensual enjoyment. Instead, it should be said meaningfully, “They were faithful and devout.” Stories about the deceased are called “pubbapetakathā,” referring to stories about departed relatives, which should be handled similarly to current relatives’ stories.

“Various idle talk” refers to pointless conversations that are neither about the past nor the future but are just meaningless talk. Discussions about the world’s creation, such as “This world was created by so-and-so,” or arguing about the color of crows and cranes, are examples of useless metaphysical debates. Talking about the ocean, such as “Why is the ocean called the sea? It is called so because it was dug by the deity Sāgara,” is also pointless.

Discussions about existence and non-existence, such as “There is eternal existence” or “There is annihilation,” “There is growth” or “There is decline,” “There is sensual pleasure” or “There is self-mortification,” are also meaningless. Such sixfold discussions about existence and non-existence, along with thirty-two types of animal talk, do not lead to any meaningful outcome. Those engaging in such idle talk are considered to be involved in frivolous chatter.

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For details of the various wrong views mentioned in that sutta there is a great translation of the Commentary to the Brahmajala sutta by ven Bodhi.

bp209s-Bodhi_All-Embracing-Net-Of-Views.pdf (2.2 MB)

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