Dear friends,
Here is the co. with some modifications, and the sub co of the Sivakasutta.
Observations by Num and Sarah (ayurveda) were most helpful.
In the subco there are these difficult expressions, and hopefully later on,
Jim could help me with these:
pittabhesajja.m karissaamiiti bhesajjasambhara.nattha~nceva tadattha.m
aamisaki~njakkhasambhara.nattha~nca paa.na.m hanatiiti yojanaa.
The endings: attha~nceva, in this context.
Nina.
@a.t.thakathaa
rahogatavaggo dutiyo.
The second part on solitude.
3. a.t.thasatapariyaayavaggo
N: The chapter on the hundred and eight.
1. siivakasuttava.n.nanaa
The Commentary on the Sívaka Sutta
269. tatiyavaggassa pa.thame mo.liyasiivakoti siivakoti tassa naama.m.
cuu.laa panassa atthi, tasmaa mo.liyasiivakoti vuccati. paribbaajakoti
channaparibbaajako.
N: With reference to the first sutta of the third chapter. <moliyasívaka> :
<Sivaka> is his name; however, he has a topknot and therefore he is called
<Sívaka of the Topknot>. <The wanderer>, namely, the wanderer who is
clothed.
pittasamu.t.thaanaaniiti pittapaccayaani. vedayitaaniiti vedanaa. tattha
pittapaccayaa tisso vedanaa uppajjanti. katha.m?
N: <originated from bile>, meaning, with bile as condition. <experienced>,
said with reference to feelings. In this case three feelings arise
conditioned by bile. How?
ekacco hi``pitta.m me kupita.m dujjaana.m kho pana jiivita''nti daana.m
deti, siila.m samaadiyati uposathakamma.m karoti, evamassa kusalavedanaa
uppajjati.
N: Someone says, <bile oppresses me and it is difficult to know (the length
of) my lifespan> and (therefore) he performs generosity, observes morality,
keeps the observance day, and thus, in his case wholesome feelings arise.
ekacco``pittabhesajja.m karissaamii''ti paa.na.m hanati, adinna.m aadiyati,
musaa bha.nati, dasa dussiilyakammaani karoti, evamassa akusalavedanaa
uppajjati.
N: Someone says, < I shall produce medicine to cure the bile>, and thus, he
kills living beings, he steals, lies, performs the ten evil deeds, and
hence, in his case unwholesome feelings arise.
ekacco ``ettakenapi me bhesajjakara.nena pitta.m na vuupasammati, ala.m ya.m
hoti. ta.m hotuu''ti majjhatto kaayikavedana.m adhivaasento nipajjati, eva.m
assa abyaakatavedanaa uppajjati.
N: Someone says, < the bile is not allayed no matter by what medicine that
is produced. I have enough of it, so be it. > While he with equanimity
endures the bodily feeling he lies down, and in his case indeterminate
feelings arise.
****
saamampi kho etanti ta.m ta.m pittavikaara.m disvaa attanaapi eta.m
veditabba.m. saccasammatanti bhuutasammata.m.
N: < Also by one¹s own experience indeed this (can be known)>, meaning: when
he has seen whatever disorder in his bile-condition he should also know this
by his own experience. <It is accepted as true>, meaning: it is accepted as
what has happened.
lokopi hissa sariire sabalava.n.nataadipittavikaara.m disvaa ``pittamassa
kupita''nti jaanaati.
N: Also in the world, when people have noticed in his body a serious
disorder with bilious hue and appearance, etc. they know, <his bile is
disturbed.>
tasmaati yasmaa saama~nca vidita.m lokassa ca saccasammata.m atidhaavanti,
tasmaa. semhasamu.t.thaanaadiisupi eseva nayo.
N: <Therefore>, meaning, they go beyond what is known by one¹s own
experience and is agreed upon in the worldf) therefore. The same method goes
for feelings arisen because of phlegm, and so on.
ettha pana sannipaatikaaniiti ti.n.nampi pittaadiina.m kopena
samu.t.thitaani. utupari.naamajaaniiti visabhaagaututo jaataani.
N: Here again, as to the words < arisen because of the union of bodily
humours>, also with reference to (the other of) the three factors of bile,
etc. , they have originated from anger. As to the words, < arisen because of
change of climate>, they have arisen because of climate that is not
ordinary.
ja"ngaladesavaasiina~nhi anupadese vasantaana.m visabhaago utu uppajjati,
anupadesavaasiina~nca ja"ngaladeseti eva.m malayasamuddatiiraadivasenaapi
utuvisabhaagataa uppajjatiyeva. tato jaataati utupari.naamajaataani naama.
N: For those who live in a waste land a climate that is not ordinary (to
them) arises when they live in the countryside, and for those who live in
the countryside a climate that is not common (to them) arises when they live
in a wasteland or also at the shore of a body of water with (sandy) dust and
so on. Feelings arising from change of climate originates from (all ) that.
visamaparihaarajaaniiti mahaabhaaravahanasudhaako.t.tanaadito vaa avelaaya
carantassa sappa.da.msakuupapaataadito vaa visamaparihaarato jaataani.
N: <Arisen because of inattentive care of the body>, by carrying a heavy
load or by pounding lime and so on, or for a person who travels at an
unfavorable time, who is then bitten by a snake or gadfly or falls into a
well and so on, that means arisen because of inattentive care of the body.
*****
opakkamikaaniiti ``aya.m coro vaa paaradaariko vaa''ti gahetvaa
ja.n.nukakapparamuggaraadiihi nippothanaupakkama.m paccaya.m katvaa
uppannaani.
N: <Arisen because of injury>, meaning, arisen, when people have arrested
someone of whom they believe that he is a bandit or an adulterer, and when
they injure him by means of beating him with knees, elbows or a club, and so
on.
eta.m bahi upakkama.m labhitvaa koci vuttanayeneva kusala.m karoti, koci
akusala.m, koci adhivaasento nipajjati.
N: As to those who have received such outward injury, someone, as in the
aforesaid manner, performs kusala , another person commits akusala and
another person again lies down enduring it patiently.
kammavipaakajaaniiti kevala.m kammavipaakato, jaataani. tesupi hi uppannesu
vuttanayeneva koci kusala.m karoti, koci akusala.m, koci adhivaasento
nipajjati. eva.m sabbavaaresu tividhaava vedanaa honti.
N: <Arisen as the result of kamma>, meaning, solely arisen because it is the
result of kamma. Also with reference to these feelings that have arisen,
someone, as in the aforesaid manner, performs kusala, another person
commits akusala and another person again lies down enduring it patiently.
tattha purimehi sattahi kaara.nehi uppannaa saariirikaa vedanaa sakkaa
pa.tibaahitu.m, kammavipaakajaana.m pana sabbabhesajjaanipi
sabbaparittaanipi naala.m pa.tighaataaya. imasmi.m sutte lokavohaaro naama
kathitoti.
N: Here, with reference to the feelings arisen from the seven causes
mentioned before, the feelings connected with the body can be warded off,
but as to the feelings that are the results of kamma, all medicines and all
ways of protection are not suitable for warding them off. In this sutta
conventional language has been used.
@.tiikaa
3. a.t.thasatapariyaayavaggo
1. siivakasuttava.n.nanaa
N: subcommentary to the Sivaka Sutta
269. cuu.laa pana assa mahatii atthi savisesaa, tasmaa ``mo.liyasiivako''ti
vuccati. channaparibbaajakoti kambalaadinaa
kopiinapa.ticchaadakaparibbaajako.
N: He has as a distinction a large topknot, and therefore he is called
Sivaka with the topknot. <A clothed wanderer>, meaning, a wanderer with a
woollen cloth etc. covering his private parts.
pittapaccayaaniiti pittahetukaani . ``tisso vedanaa''ti vatvaa taasa.m
sambhava.m dassetu.m``katha''ntiaadi vutta.m.
N: <Conditioned by bile>, meaning, caused by bile. After he had said, <three
feelings>, he used the word <how> and so on, in order to show their
origination.
kusalavedanaa uppajjati pittapaccayaa. pittabhesajja.m karissaamiiti
bhesajjasambhara.nattha~nceva tadattha.m aamisaki~njakkhasambhara.nattha~nca
paa.na.m hanatiiti yojanaa. majjhatto bhesajjakara.ne udaasiino.
N: Conditioned by bile arises wholesome feeling. As to the words <I shall
produce medicine for bile>, this means, for the preparation of the
ingredients of the medicine, and, for that purpose, the preparation of the
ingredients of the material of pollen for that purpose, <he kills a living
being>, is the exegesis. With equanimity he is indifferent with regard to
the production of medicine.
tasmaati yasmaa pittaadipaccayahetukanti attano ca lokassa ca paccakkha.m
atidhaavanti ye sama.naa vaa braahma.naa vaa, tasmaa tesa.m micchaa.
N:<Therefore>, meaning, in as far as (feelings) caused by bile and so on,
are evident to oneself and the world, the recluses and brahmans who go
beyond this are therefore wrong.
pittaadiina.m ti.n.nampi samodhaanasannipaate jaataani sannipaatikaani.
N: Also with regard to the three factors including bile and so on, arisen
from the combination of bodily humours, (it is said,) arisen from bodily
humours.
purimautuno visadiso utuvipari.naamoti aaha ``visabhaagaututo jaataanii''ti
.
N: Not similar to the former climate, with the words <change of climate>
(the Buddha) said:< arisen from uncommon climate>.
anudako thaddhaluukhabhuumivibhaago ja"ngaladeso, vuttavipariyaayena
anupadeso veditabbo. malaya.m himasiitabahulo, itaro u.nhabahulo.
N: A wasteland, unfavourable land that is without water, harsh and rough
earth, (whereas) the countryside should be understood as contrary to the
aforesaid. With dust and very cold, or else a great deal of heat.
attano pakaticariyaana.m visama.m kaayassa parihara.navasena, jaataani pana
asayhasahanaadesaakaalacara.naadinaa veditabbaaniiti
aaha``mahaabhaaravahanaa''tiaadi.
N: Because of inattentive care of the body by unnatural behaviour, arisen
because of traveling at the wrong place and time and so on, that are
difficult to endure, and should thus be known; therefore, he said:< carrying
a heavy load> and so on.
parassa upakkamato nibbattaani opakkamikaaniiti aaha -- ``aya.m coro
vaa''tiaadi. kevalanti baahirapaccaya.m anapekkhitvaa kevala.m teneva.
N: Originated because of an attack by someone else, with the expression,
<arisen because of injury>, he used the words <this is a bandit> and so on.
<Solely>, meaning, not having expected a condition from outside, therefore,
he used the word solely (arisen because of kamma).
tenaaha``kammavipaakatova jaataanii''ti. sakkaa pa.tibaahitu.m patiikaarena.
N: Therefore he said, <thus arisen as result of kamma>. They (arisen because
of the other conditions) can be warded off because of being master of them.
lokavohaaro naama kathito pittasamu.t.thaanaadisama~n~naaya lokasiddhattaa.
kaama.m sariirasannissitaa vedanaa kammanibbattaava, tassaa pana
paccuppannapaccayavasena evamaya.m lokavohaaroti vutta~nceva gahetvaa
paravaadapa.tisedho katoti da.t.thabba.m.
N: This sutta is spoken from the standpoint of worldly convention; (the
feelings) arisen from bile, and so on, are designated in the manner of
worldly convention that is arrived at. The feelings connected with the
sensuous body are actually produced by kamma, but by way of the present
condition there is therefore this worldly convention; accepting what is thus
said, it should be understood that the opponents doctrine is refuted.
siivakasuttava.n.nanaa ni.t.thitaa.
N: The subcommentary to the Sivaka sutta is concluded.
****