AI Tipiṭaka Translations
Namo tassa bhagavato arahato sammāsambuddhassa
Namo tassa bhagavato arahato sammāsambuddhassa
Khuddakanikāye
Khuddakanikāya
Cariyāpiṭaka-aṭṭhakathā
Cariyāpiṭaka-aṭṭhakathā
Ganthārambhakathā
Introduction to the Text
Cariyā sabbalokassa, hitā yassa mahesino;
The practice (cariyā) of the great sage is for the benefit of the entire world; [I bow to] the world-leader.
Vijjācaraṇasampannā, yena nīyanti lokato;
By whom, endowed with knowledge and conduct, are beings led from the world; [I bow to] the Dhamma, revered by the Sammāsambuddha.
Sīlādiguṇasampanno, ṭhito maggaphalesu yo;
Who is endowed with virtues such as morality, established in the paths and fruits; [I bow to] that Ariyasaṅgha, the unsurpassed field of merit.
Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;
By the merit generated from veneration to the Triple Gem; may I, through its power, be without obstacles everywhere.
Imasmiṃ bhaddakappasmiṃ, sambhatā yā sudukkarā;
In this fortunate aeon, those [qualities] that were accumulated with great difficulty; the perfections such as the perfection of generosity that reached the highest point.
Tāsaṃ sambodhicariyānaṃ, ānubhāvavibhāvanaṃ;
The manifestation of the power of those practices leading to enlightenment; by the great sage dwelling in the Nigrodhārāma in the Sakyan territory.
Yaṃ dhammasenāpatino, sabbasāvakaketuno;
That which was taught by the general of the Dhamma, the foremost of all disciples; [known as] the Cariyā-piṭaka.
Yaṃ khuddakanikāyasmiṃ, saṅgāyiṃsu mahesayo;
That which the great seers compiled in the Khuddakanikāya; the Dhammasaṅgāhakas (compilers of the Dhamma) of the Teacher, the indicator of the attainment of causes.
Tassa sambodhisambhāra-vibhāganayayogato;
Of that, from the perspective of the method of arrangement of the requisites for enlightenment; the explanation of the meaning.
Saha saṃvaṇṇanaṃ yasmā, dharate satthu sāsanaṃ;
Since together with the explanation, the Dispensation of the Teacher endures; the decision of the lions among the former teachers stands firm.
Tasmā taṃ avalambitvā, ogāhitvā ca sabbaso;
Therefore, relying on that, and having thoroughly examined it; not depending on the Jātakas, [but following] the method of the ancient Aṭṭhakathā.
Nissitaṃ vācanāmaggaṃ, suvisuddhamanākulaṃ;
The path of recitation is relied upon, very pure and unconfused; the Mahāvihāra residents' precise determination of the meaning.
Nītaneyyatthabhedā ca, pāramī paridīpayaṃ;
Distinguishing the implied and the expressed meanings, illuminating the perfections; [is] the Cariyā-piṭaka's explanation of the meaning.
Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;
Thus, for one desiring the long standing of the true Dhamma; listen carefully, O virtuous ones, as I explain its meaning.
cariyāpiṭakanti kenaṭṭhena cariyāpiṭakaṃ? Atītāsu jātīsu satthu cariyānubhāvappakāsinī pariyattīti katvā, pariyattiattho hi ayaṃ piṭakasaddo, ‘‘mā piṭakasampadānenā’’tiādīsu (a. ni. 3.66) viya. Atha vā yasmā sā pariyatti tasseva satthu purimajātīsu cariyānaṃ ānubhāvappakāsanena bhājanabhūtā, tasmāpi ‘‘cariyāpiṭaka’’nti vuccati, bhājanatthopi hi piṭakasaddo niddiṭṭho ‘‘atha puriso āgaccheyya, kudālapiṭakaṃ ādāyā’’tiādīsu (ma. ni. 1.228; a. ni. 3.70) viya. Taṃ panetaṃcariyāpiṭakaṃvinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakanti tīsu piṭakesusuttantapiṭakapariyāpannaṃ. Dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcasu nikāyesukhuddakanikāyapariyāpannaṃ. Suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navasu sāsanaṅgesugāthāsaṅgahaṃ.
Cariyāpiṭaka: In what sense is it the Cariyāpiṭaka? Because the discourses reveal the power of the Teacher's conduct in past lives, therefore, the word piṭaka here has the meaning of "collection," just as in "do not through the acquisition of collections" (a. ni. 3.66) and so on. Or, since that collection is a vessel for revealing the power of the Teacher's conduct in previous lives, therefore it is called "Cariyāpiṭaka"; the word piṭaka also has the meaning of "vessel," as in "then a man might come, taking a kudālapiṭaka" (ma. ni. 1.228; a. ni. 3.70) and so on. This Cariyāpiṭaka belongs to the Suttantapiṭaka among the three Piṭakas: the Vinayapiṭaka, the Suttantapiṭaka, and the Abhidhammapiṭaka. Among the five Nikāyas: the Dīghanikāya, the Majjhimanikāya, the Saṃyuttanikāya, the Aṅguttaranikāya, and the Khuddakanikāya, it belongs to the Khuddakanikāya. Among the nine limbs of the teaching: sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhutadhamma, and vedalla, it is a collection of gāthās.
‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;
"I received eighty-two thousand from the Buddha, two thousand from the bhikkhus;
akittivaggoādi, cariyāsuakitticariyā. Tassāpi –
Eighty-four thousand, these are the teachings that are current with me." (theragā. 1027) –
‘‘Kappe ca satasahasse, caturo ca asaṅkhiye;
The Akittivagga is the beginning, in the Cariyās [is] the Akitticariyā. Of that also –
Ayaṃ gāthā ādi. Tassa ito pabhuti anukkamena atthasaṃvaṇṇanā hoti.
"In a hundred thousand aeons, and four incalculable ones;
Ganthārambhakathā niṭṭhitā.
During this interval, the conduct was entirely the ripening of enlightenment." –
Nidānakathā
This gāthā is the beginning. From here onwards, there is a sequential explanation of the meaning.
Sā panāyaṃ atthasaṃvaṇṇanā yasmā dūrenidānaṃ, avidūrenidānaṃ, santikenidānanti imāni tīṇi nidānāni dassetvā vuccamānā suṇantehi samudāgamato paṭṭhāya suṭṭhu viññātā nāma hoti. Tasmā tesaṃ nidānānaṃ ayaṃ vibhāgo veditabbo.
The Introduction to the Text is finished.
Dīpaṅkaradasabalassa pādamūlasmiñhi katābhinīhārassa mahābodhisattassa yāva tusitabhavane nibbatti, tāva pavatto kathāmaggodūrenidānaṃnāma. Tusitabhavanato paṭṭhāya yāva bodhimaṇḍe sabbaññutaññāṇappatti, tāva pavatto kathāmaggoavidūrenidānaṃnāma. Mahābodhimaṇḍato pana paṭṭhāya yāva paccuppannavatthu, tāva pavatto kathāmaggosantikenidānaṃnāma. Imesu tīsu nidānesu yasmā dūrenidānaavidūrenidānāni sabbasādhāraṇāni, tasmā tānijātakaṭṭhakathāyaṃ(jā. aṭṭha. 1.dūrenidānakathā) vitthāritanayeneva vitthārato veditabbāni. Santikenidāne pana atthi visesoti tiṇṇampi nidānānaṃ ayamādito paṭṭhāya saṅkhepakathā.
The Introductory Account
Dīpaṅkarassa bhagavato pādamūle katābhinīhāro bodhisattabhūto lokanātho attano abhinīhārānurūpaṃ samattiṃsapāramiyo pūretvā, sabbaññutaññāṇasambhāraṃ matthakaṃ pāpetvā, tusitabhavane nibbatto buddhabhāvāya uppattikālaṃ āgamayamāno, tattha yāvatāyukaṃ ṭhatvā tato cuto sakyarājakule paṭisandhiṃ gahetvā anantena parihārena mahantena sirisobhaggena vaḍḍhamāno anukkamena yobbanaṃ patvā ekūnatiṃse vayasmiṃ katamahābhinikkhamano, chabbassāni mahāpadhānaṃ padahitvā, vesākhapuṇṇamāyaṃ bodhirukkhamūle nisinno sūriye anatthaṅgamiteyeva mārabalaṃ vidhamitvā purimayāme pubbenivāsaṃ anussaritvā, majjhimayāme dibbacakkhuṃ visodhetvā, pacchimayāme diyaḍḍhakilesasahassaṃ khepetvā, anuttaraṃ sammāsambodhimabhisambujjhi.
Now, since this explanation of the meaning, when spoken after showing these three introductory accounts—the distant introductory account, the not-so-distant introductory account, and the near introductory account—is well understood by the listeners from the origin onwards, therefore this division of those introductory accounts should be understood.
aññāsikoṇḍaññappamukhā aṭṭhārasa brahmakoṭiyo dhammāmataṃ pāyento, dhammacakkaṃ (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 2.30) pavattetvā,yasādike veneyye arahatte patiṭṭhāpetvā, te sabbeva saṭṭhi arahante lokānuggahāya vissajjetvā, uruvelaṃ gacchanto kappāsikavanasaṇḍe tiṃsabhaddavaggiyesotāpattiphalādīsu patiṭṭhāpetvā, uruvelaṃ gantvā aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāretebhātikajaṭilevinetvā, tehi parivuto rājagahanagarūpacāre laṭṭhivanuyyāne nisinnobimbisārappamukhe dvādasanahute brāhmaṇagahapatike sāsane otāretvā, magadharājena kārite veḷuvanavihāre viharati.
The account extending from when the Mahābodhisatta made the aspiration at the foot of the Dīpaṅkara Dasabala up to his birth in the Tusita heaven is called the distant introductory account. The account extending from the Tusita heaven up to the attainment of omniscience at the Bodhimaṇḍa is called the not-so-distant introductory account. The account extending from the Mahābodhimaṇḍa up to the present story is called the near introductory account. Among these three introductory accounts, since the distant introductory account and the not-so-distant introductory account are common to all, therefore they should be understood in detail according to the method detailed in the Jātaka Aṭṭhakathā (Jā. Aṭṭha. 1.dūrenidānakathā). However, there is a distinction in the near introductory account, so this is a brief account of all three introductory accounts from the beginning.
Athevaṃ bhagavati veḷuvane viharante sāriputtamoggallānesu aggasāvakaṭṭhāne ṭhapitesu sāvakasannipāte jāte, suddhodanamahārājā ‘‘putto kira me chabbassāni dukkarakārikaṃ caritvā paramābhisambodhiṃ patvā pavattitavaradhammacakko rājagahaṃ nissāya veḷuvane viharatī’’ti sutvā dasapurisasahassaparivāre, anukkamena dasa amacce pesesi ‘‘puttaṃ me idhānetvā dassethā’’ti. Tesu rājagahaṃ gantvā satthu dhammadesanāya arahatte patiṭṭhitesu kāḷudāyittherena rañño adhippāye ārocite bhagavā vīsatisahassakhīṇāsavaparivuto rājagahato nikkhamitvā saṭṭhiyojanaṃ kapilavatthuṃ dvīhi māsehi sampāpuṇi. Sakyarājāno ‘‘amhākaṃ ñātiseṭṭhaṃ passissāmā’’ti sannipatitvā nigrodhārāmaṃ bhagavato ca bhikkhusaṅghassa ca vasanayoggaṃ kāretvā, gandhapupphādihatthā paccuggamanaṃ katvā, satthāraṃ nigrodhārāmaṃ pavesesuṃ. Tatra bhagavā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisīdi. Sākiyā mānatthaddhā satthu paṇipātaṃ nākaṃsu. Bhagavā tesaṃ ajjhāsayaṃ oloketvā mānaṃ bhañjitvā te dhammadesanāya bhājane kātuṃ abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya ākāsaṃ abbhuggantvā tesaṃ sīse pādapaṃsuṃ okiramāno viya, kaṇḍambarukkhamūle katapāṭihāriyasadisaṃ yamakapāṭihāriyaṃ akāsi. Rājā taṃ acchariyaṃ disvā ‘‘ayaṃ loke aggapuggalo’’ti vandi. Raññā pana vandite te ṭhātuṃ nāma na sakkonti, sabbepi sākiyā vandiṃsu.
The world-protector, the Bodhisatta, having made the aspiration at the foot of Dīpaṅkara, having fulfilled the thirty perfections in accordance with his aspiration, having brought the accumulation of the knowledge of omniscience to its peak, was born in the Tusita heaven, awaiting the time of arising for Buddhahood, having stayed there for the duration of his life, having passed away from there, having taken rebirth in the Sakyan royal family, growing up with endless splendor and great fortune, gradually reaching youth, at the age of twenty-nine having made the great renunciation, having striven in the great struggle for six years, seated at the foot of the Bodhi tree on the Vesākha full moon day, just as the sun was setting, having vanquished the army of Māra, in the first watch having recollected previous abodes, in the middle watch having purified the divine eye, in the last watch having destroyed one and a half thousand defilements, awakened to unsurpassed Sammāsambodhi.
Tadā kira bhagavā yamakapāṭihāriyaṃ karonto lokavivaraṇapāṭihāriyampi akāsi – yasmiṃ vattamāne manussā manussaloke yathāṭhitā yathānisinnāva cātumahārājikato paṭṭhāya yāva akaniṭṭhabhavanā sabbe deve tattha tattha attano bhavane kīḷante dibbānubhāvena jotante mahatiṃ dibbasampattiṃ anubhavante santāni samāpattisukhāni anubhavante aññamaññaṃ dhammaṃ sākacchante ca buddhānubhāvena attano maṃsacakkhunāva passanti. Tathā heṭṭhāpathaviyaṃ aṭṭhasu mahānirayesu, soḷasasu ca ussadanirayesu, lokantaraniraye cāti tattha tattha mahādukkhaṃ anubhavamāne satte passanti. Dasasahassilokadhātuyaṃ devā mahaccadevānubhāvena tathāgataṃ upasaṅkamitvā acchariyabbhutacittajātā pañjalikā namassamānā payirupāsanti, buddhaguṇapaṭisaṃyuttā gāthāyo udāharantā thomenti apphoṭenti hasanti pītisomanassaṃ pavedenti. Yaṃ sandhāya vuttaṃ –
While causing the nectar of the Dhamma to be drunk by eighteen crore Brahmās, beginning with Aññāsikoṇḍañña, having set in motion the wheel of the Dhamma (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 2.30), having established the trainable such as Yasa in arahantship, having sent forth all those sixty arahants for the benefit of the world, going to Uruvelā, having established thirty Bhaddavaggiyas in the fruits of stream-entry and so on in the Kappāsikavana grove, going to Uruvelā, having shown one and a half thousand miracles, having converted the Tebhātika Jaṭilas headed by Uruvelakassapa with a thousand Jaṭila followers, surrounded by them, seated in the Laṭṭhivana park on the outskirts of Rājagaha, having introduced twelve myriads of brāhmaṇas and householders headed by Bimbisāra to the Teaching, he dwells in the Veḷuvana monastery built by the King of Magadha.
‘‘Bhummā mahārājikā tāvatiṃsā, yāmā ca devā tusitā ca nimmitā;
Then, while the Blessed One was dwelling in the Veḷuvana, with Sāriputta and Moggallāna established in the position of chief disciples, when an assembly of disciples arose, King Suddhodana heard, "My son, having practiced the difficult deeds for six years, having attained the supreme enlightenment, is dwelling in the Veḷuvana depending on Rājagaha," he sent ten groups each with a thousand men, successively sending ten ministers, "Bring my son here and show him to me." When those, having gone to Rājagaha, having been established in arahantship by the Buddha's teaching, when the intention of the king was announced by Kāḷudāyitthera, the Blessed One, surrounded by twenty thousand arahants, having departed from Rājagaha, reached Kapilavatthu, sixty yojanas away, in two months. The Sakyan kings, thinking, "We will see the best of our relatives," having gathered together, having made the Nigrodhārāma suitable for the residence of the Blessed One and the Saṅgha of monks, having performed the welcome with fragrant flowers and so on in their hands, led the Teacher into the Nigrodhārāma. There the Blessed One, surrounded by twenty thousand arahants, sat on the excellent Buddha seat that was prepared. The Sakyas, arrogant with pride, did not pay homage to the Teacher. The Blessed One, perceiving their inclination, breaking their pride in order to make them vessels for the Dhamma, having attained the fourth jhāna which is the basis for supernormal powers, having risen up into the sky, as if showering the dust from his feet on their heads, performed the twin miracle similar to that performed at the foot of the Kaṇḍamba tree. The king, seeing that wonder, worshiped, "This is the foremost individual in the world." When the king had worshiped, they were unable to remain standing, all the Sakyas worshiped.
Tadā hi dasabalo ‘‘atulaṃ attano buddhabalaṃ dassessāmī’’ti mahākaruṇāya samussāhito ākāse dasasahassacakkavāḷasamāgame caṅkamaṃ māpetvā, dvādasayojanavitthate sabbaratanamaye caṅkame ṭhito yathāvuttaṃ devamanussanayanavihaṅgānaṃ ekanipātabhūtamacchariyaṃ anaññasādhāraṇaṃ buddhānaṃ samādhiñāṇānubhāvadīpanaṃ pāṭihāriyaṃ dassetvā, puna tasmiṃ caṅkame caṅkamanto veneyyānaṃ ajjhāsayānurūpaṃ acinteyyānubhāvāya anopamāya buddhalīḷāya dhammaṃ desesi. Tena vuttaṃ –
At that time, it is said that while performing the twin miracle, the Blessed One also performed the world-revealing miracle—while it was happening, humans in the human world, just as they were standing or sitting, from the Cātumahārājika heaven up to the Akaniṭṭha heaven, saw all the devas there in their respective abodes playing, shining with divine power, experiencing great divine wealth, experiencing the bliss of attainments, and discussing the Dhamma with one another, with their own physical eyes through the power of the Buddha. Similarly, in the lower earth, they saw beings experiencing great suffering in the eight great hells, in the sixteen Ussada hells, and in the Lokantarika hell. In the ten-thousand world-system, the devas, with their great divine power, approached the Tathāgata, amazed and with minds full of wonder, paying homage with joined palms, attending upon him, uttering verses connected with the virtues of the Buddha, praising, applauding, laughing, expressing joy and gladness. Referring to that, it was said –
‘‘Na hete jānanti sadevamānusā, buddho ayaṃ kīdisako naruttamo;
"The Bhummā devas, the Mahārājika devas, the Tāvatiṃsa devas, the Yāma devas, the Tusita devas, the Nimmita devas;
‘‘Na hete jānanti sadevamānusā, buddho ayaṃ edisako naruttamo;
And those Paranimmita devas, and also the Brahmakāyika devas, rejoiced, making a great noise." (bu. vaṃ. 1.6)
‘‘Handāhaṃ dassayissāmi, buddhabalamanuttaraṃ;
Then, it is said, the Ten-Powered One, aroused by great compassion, thinking, "I will show the unsurpassed power of my Buddhahood," having created a walkway in the assembly of the ten-thousand world-system, standing on the walkway made of all kinds of jewels, twelve yojanas wide, having shown the wonder that was a unique occasion for the eyes of devas and humans as described above, the manifestation of the samādhi and knowledge-power of the Buddhas, incomparable and unshared, while walking on that walkway, he taught the Dhamma in accordance with the inclinations of those to be trained, with the inconceivable power and incomparable Buddha-grace. Therefore it was said –
buddhavaṃsaṃdesesi. Tena vuttaṃ –
"These devas and humans do not know, what kind of excellent man this Buddha is;
‘‘Sāriputto mahāpañño, samādhijjhānakovido;
What is the power of his iddhi, and what is the power of his wisdom, and what is the power of the Buddha for the benefit of the world.
‘‘Kīdiso te mahāvīra, abhinīhāro naruttama;
"These devas and humans do not know, what kind of excellent man this Buddha is;
‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyañca kīdisaṃ;
Such is the power of his iddhi, and such is the power of his wisdom, and such is the power of the Buddha for the benefit of the world.
‘‘Dasa pāramī tayā dhīra, kīdisī lokanāyaka;
"Come, I will show the unsurpassed power of the Buddha;
‘‘Tassa puṭṭho viyākāsi, karavīkamadhuragiro;
I will create a walkway, adorned with jewels in the sky." (bu. vaṃ. 1.3-5);
Evaṃ bhagavatā buddhavaṃse desite āyasmā dhammasenāpati ‘‘aho buddhānaṃ hetusampadā, aho samudāgamasampatti, aho mahābhinīhārasamijjhanā, dukkaraṃ vata bhagavatā kataṃ ettakaṃ kālaṃ evaṃ pāramiyo pūrentena, evaṃvidhassa bodhisambhārasambharaṇassa anucchavikameva cetaṃ phalaṃ, yadidaṃ sabbaññutā balesu ca vasībhāvo evaṃmahiddhikatā evaṃmahānubhāvatā’’ti buddhaguṇārammaṇaṃ ñāṇaṃ pesesi. So anaññasādhāraṇaṃ bhagavato sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ hiriottappaṃ saddhāvīriyaṃ satisampajaññaṃ sīlavisuddhi diṭṭhivisuddhi samathavipassanā tīṇi kusalamūlāni tīṇi sucaritāni tayo sammāvitakkā tisso anavajjasaññāyo tisso dhātuyo cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā cattāro ariyamaggā cattāri ariyaphalāni catasso paṭisambhidā catuyoniparicchedakañāṇāni cattāro ariyavaṃsā cattāri vesārajjañāṇāni pañca padhāniyaṅgāni pañcaṅgiko sammāsamādhi pañcindriyāni pañca balāni pañca nissaraṇiyā dhātuyo pañca vimuttāyatanañāṇāni pañca vimuttiparipācanīyā dhammā cha sāraṇīyā dhammā cha anussatiṭṭhānāni cha gāravā cha nissaraṇiyā dhātuyo cha satatavihārā cha anuttariyāni cha nibbedhabhāgiyā saññā cha abhiññā cha asādhāraṇañāṇāni satta aparihāniyā dhammā satta ariyadhanāni satta bojjhaṅgā satta sappurisadhammā satta niddasavatthūni satta saññā satta dakkhiṇeyyapuggaladesanā satta khīṇāsavabaladesanā aṭṭha paññāpaṭilābhahetudesanā aṭṭha sammattāni aṭṭha lokadhammātikkamā aṭṭha ārambhavatthūni aṭṭha akkhaṇadesanā aṭṭha mahāpurisavitakkā aṭṭha abhibhāyatanadesanā aṭṭha vimokkhā nava yonisomanasikāramūlakā dhammā nava pārisuddhipadhāniyaṅgāni nava sattāvāsadesanā nava āghātappaṭivinayā nava paññā nava nānattadesanā nava anupubbavihārā dasa nāthakaraṇā dhammā dasa kasiṇāyatanāni dasa kusalakammapathā dasa sammattāni dasa ariyavāsā dasa asekkhā dhammā dasa ratanāni dasa tathāgatabalāni ekādasa mettānisaṃsā dvādasa dhammacakkākārā terasa dhutaṅgaguṇā cuddasa buddhañāṇāni pañcadasa vimuttiparipācanīyā dhammā soḷasavidhā ānāpānassatī soḷasa aparampariyā dhammā aṭṭhārasa buddhadhammā ekūnavīsati paccavekkhaṇañāṇāni catucattālīsa ñāṇavatthūni paññāsa udayabbayañāṇāni paropaṇṇāsa kusaladhammā sattasattati ñāṇavatthūni catuvīsatikoṭisatasahassasamāpattisañcāritamahāvajirañāṇaṃ anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādike acinteyyānubhāve buddhaguṇe dhammanvayato anugacchanto anussaranto neva antaṃ, na pamāṇaṃ passi. Thero hi attanopi nāma guṇānaṃ antaṃ vā pamāṇaṃ vā āvajjento na passati, so bhagavato guṇānaṃ pamāṇaṃ kiṃ passissati? Yassa yassa hi paññā mahatī ñāṇaṃ visadaṃ, so so buddhaguṇe mahantato saddahati, iti thero bhagavato guṇānaṃ pamāṇaṃ vā paricchedaṃ vā apassanto ‘‘mādisassa nāma sāvakapāramiñāṇe ṭhitassa buddhaguṇā ñāṇena paricchindituṃ na sakkā, pageva itaresaṃ. Aho acinteyyā aparimeyyabhedā mahānubhāvā sabbaññuguṇā, kevalaṃ panete ekassa buddhañāṇasseva sabbaso gocarā, nāññesaṃ. Kathetuṃ pana sammāsambuddhehipi vitthārato na sakkāyevā’’ti niṭṭhamagamāsi. Vuttañhetaṃ –
Thus, when the Blessed One had taught the lineage of the Buddhas, the venerable Dhammasenāpati reflected, "Wonderful is the accumulation of causes of the Buddhas, wonderful the attainment of their arising, wonderful the fulfillment of their great aspirations! Truly, it is difficult what the Blessed One has done in fulfilling the perfections for such a long time. Such a result is indeed fitting for such an accumulation of the requisites for Buddhahood, namely, omniscience, mastery in powers, such great might, such great influence." He directed his knowledge towards the qualities of the Buddha as its object. He contemplated the incomparable morality, concentration, wisdom, liberation, and knowledge and vision of liberation of the Blessed One; His shame and fear of wrongdoing; His faith and energy; His mindfulness and clear comprehension; purity of morality, purity of view; serenity and insight; the three roots of wholesome actions; the three kinds of good conduct; the three right thoughts; the three blameless perceptions; the three elements; the four foundations of mindfulness; the four right exertions; the four bases of success; the four noble paths; the four noble fruits; the four kinds of analytical knowledge (paṭisambhidā); the knowledge that cuts off the four modes of generation; the four noble lineages; the four confidences; the five controlling faculties; the five-factored right concentration; the five faculties; the five powers; the five elements of deliverance; the five kinds of knowledge of the realm of the freed; the five things that ripen into deliverance; the six grounds for amiability; the six recollections; the six objects of respect; the six elements of deliverance; the six constant abodes; the six unsurpassed things; the six perceptions that lead to detachment; the six superknowledges (abhiññā); the six uncommon knowledges; the seven qualities that prevent decline; the seven noble treasures; the seven factors of enlightenment (bojjhaṅga); the seven qualities of a good person; the seven grounds for inspection; the seven perceptions; the seven kinds of individuals worthy of offerings; the seven expositions of the power of one with taints destroyed; the eight expositions of the causes for obtaining wisdom; the eight correctnesses; the eight transcendences of worldly conditions; the eight grounds for energetic action; the eight occasions when it is inopportune to practice; the eight thoughts of a great man; the eight spheres of mastery; the eight deliverances (vimokkha); the nine dhammas rooted in wise attention; the nine factors of striving for purity; the nine abodes of beings; the nine ways of removing resentment; the nine wisdoms; the nine kinds of diversity; the nine successive abidings; the ten acts of benefiting; the ten kasina spheres; the ten courses of wholesome action; the ten correctnesses; the ten noble abodes; the ten qualities of one beyond training (asekkhā); the ten jewels; the ten powers of the Tathāgata; the eleven benefits of loving-kindness; the twelve aspects of the wheel of the Dhamma; the thirteen qualities of the ascetic practices (dhutaṅga); the fourteen knowledges of the Buddha; the fifteen things that ripen into deliverance; the sixteen kinds of mindfulness of breathing (ānāpānassatī); the sixteen uncommon knowledges; the eighteen Buddha-dhammas; the nineteen knowledges of reviewing; the forty-four objects of knowledge; the fifty knowledges of arising and passing away; the fifty-nine wholesome dhammas; the seventy-seven objects of knowledge; the great vajira-like knowledge that operates in twenty-four trillion samāpattis; the knowledges of expounding the contemplation of the limitless modes of the Paṭṭhāna; and similarly, the knowledges of distinguishing the inclinations and so forth of limitless beings in limitless world-systems, and so on. In this way, pursuing and recollecting the qualities of the Buddha, which have such an inconceivable influence, according to the connections of the Dhamma, he saw neither an end nor a limit. Indeed, the Elder, when considering the end or limit of his own qualities, does not see it; how then could he see the measure of the qualities of the Blessed One? The greater the wisdom and the clearer the knowledge one has, the more strongly one believes in the greatness of the Buddha's qualities. Thus, not seeing the measure or limit of the Blessed One's qualities, the Elder came to the conclusion: "For one like me, standing in the knowledge of a disciple's perfection, it is impossible to fathom the Buddha's qualities with knowledge, let alone for others. Wonderful are the qualities of the All-Knowing One, inconceivable, immeasurable, of various kinds, and of great power! However, they are entirely within the range of a Buddha's knowledge alone, and not of others. Even Sammāsambuddhas cannot describe them in detail." It was said:
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ, kappampi ce aññamabhāsamāno;
"Even a Buddha, speaking of the virtues of a Buddha,
Though not speaking of anything else for an aeon;
That aeon would come to an end in the long interval,
But the description of the Tathāgata's virtues would not." (dī. ni. aṭṭha. 1.304; 3.141; udā. aṭṭha. 53);
Evaṃ buddhānaṃ guṇamahantataṃ nissāya uppannabalavapītisomanasso puna cintesi – ‘‘evarūpānaṃ nāma buddhaguṇānaṃ hetubhūtā buddhakārakā dhammā pāramiyo aho mahānubhāvā. Katamāsu nu kho jātīsu pāramitā paripācitā, kathaṃ vā paripākaṃ gatā, handāhaṃ imamatthaṃ pucchanto evampi samudāgamato paṭṭhāya buddhānubhāvaṃ imassa sadevakassa lokassa pākaṭataraṃ karissāmī’’ti. So evaṃ cintetvā bhagavantaṃ imaṃ pañhaṃ apucchi – ‘‘katamāsu nu kho, bhante, jātīsu ime buddhakārakā dhammā paripācitā, kathaṃ vā paripākaṃ gatā’’ti? Athassa bhagavā tasmiṃ ratanacaṅkame tisandhipallaṅkaṃ ābhujitvā yugandharapabbate bālasūriyo viya virocamāno nisinno ‘‘sāriputta, mayhaṃ buddhakārakā dhammā samādānato paṭṭhāya nirantaraṃ sakkaccakāritāya vīriyūpatthambhena ca sabbesu kappesu bhavato bhavaṃ jātito jātiṃ paripaccantāyeva ahesuṃ, imasmiṃ pana bhaddakappe imāsu jātīsu te paripakkā jātā’’ti dassento ‘‘kappe ca satasahasse’’tiādinā cariyāpiṭakaṃ buddhāpadāniyanti dutiyābhidhānaṃ dhammapariyāyaṃ abhāsi. Apare pana ‘‘ratanacaṅkame caṅkamanto devātidevo devabrahmādīhi pūjiyamāno nigrodhārāme otaritvā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisinno bhagavā vuttanayeneva āyasmatā sāriputtena pucchito cariyāpiṭakaṃ desesī’’ti vadanti. Ettāvatā dūrenidānaavidūrenidānāni saṅkhepato dassetvā cariyāpiṭakassa santikenidānaṃ vitthārato niddiṭṭhanti veditabbaṃ. Dūrenidānaṃ pana asaṅkhyeyyavibhāvanāyaṃ āvi bhavissatīti.
Thus, with strong joy and gladness arisen based on the greatness of the Buddhas' qualities, he further contemplated: "The perfections, the Buddha-making qualities that are the cause of such qualities of the Buddhas, are of such great power! In which births were the perfections ripened, or how did they reach maturity? Now, by asking about this matter, I will make the power of the Buddhas even more manifest to this world with its devas." So, thinking thus, he asked the Blessed One this question: "In which births, O Blessed One, were these Buddha-making qualities ripened, or how did they reach maturity?" Then, as he sat on that jeweled promenade, having crossed his legs in the triple manner, shining like the young sun on Mount Yugandhara, the Blessed One, showing that "Sariputta, from the time of undertaking the Buddha-making qualities, they were constantly ripening from existence to existence in all aeons, with energetic support through careful practice. However, in this auspicious aeon, they became fully ripened in these births," spoke the Dhamma discourse called the Cariyapiṭaka, also known as the Buddhāpadāna, beginning with "kappe ca satasahasse". Others, however, say: "While walking on the jeweled promenade, the God of Gods, being honored by the gods, Brahmas, and others, descended into the Nigrodha Grove and, surrounded by twenty thousand arahants, the Blessed One, seated on the excellent Buddha-seat that had been arranged, preached the Cariyapiṭaka when asked by the venerable Sariputta in the manner described above." Thus, having briefly shown the distant nidāna and the not-so-distant nidāna, it should be understood that the proximate nidāna of the Cariyapiṭaka is not specified in detail. However, the distant nidāna will become apparent in the analysis of the asaṅkhyeyya.
1.Idāni‘‘kappe ca satasahasse’’tiādinayappavattāya cariyāpiṭakapāḷiyā atthasaṃvaṇṇanā hoti. Tatrāyaṃkappa-saddo saupasaggo anupasaggo ca vitakkavidhānapaṭibhāgapaññattikālaparamāyusamaṇavohārasamantabhāvābhisaddahana- chedanaviniyogavinayakiriyālesantarakappataṇhādiṭṭhiasaṅkhyeyyakappamahākappādīsu dissati. Tathā hesa ‘‘nekkhammasaṅkappo abyāpādasaṅkappo’’tiādīsu (ma. ni. 3.137) vitakke āgato. ‘‘Cīvare vikappaṃ āpajjeyyā’’tiādīsu (pārā. 642) vidhāne, adhikavidhānaṃ āpajjeyyāti attho. ‘‘Satthukappena vata kira, bho, sāvakena saddhiṃ mantayamānā na jānimhā’’tiādīsu (ma. ni. 1.260) paṭibhāge. Satthusadisenāti ayañhi tattha attho. ‘‘Idhāyasmā, kappo’’tiādīsu (su. ni. 1098) paññattiyaṃ. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) kāle. ‘‘Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’tiādīsu (dī. ni. 2.178; udā. 51) paramāyumhi. Āyukappo hi idha kappoti adhippeto. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’ntiādīsu (cūḷava. 250) samaṇavohāre. ‘‘Kevalakappaṃ jetavanaṃ obhāsetvā’’tiādīsu (khu. pā. 5.1; su. ni. maṅgalasutta) samantabhāve. ‘‘Saddhā saddahanā okappanā abhippasādo’’tiādīsu (dha. sa. 12) abhisaddahane, saddhāyanti attho. ‘‘Alaṅkato kappitakesamassū’’tiādīsu (vi. va. 1094; jā. 2.22.1368) chedane. ‘‘Evameva ito dinnaṃ, petānaṃ upakappatī’’tiādīsu (khu. pā. 7.7; pe. va. 20) viniyoge. ‘‘Kappakatena akappakataṃ saṃsibbitaṃ hotī’’tiādīsu (pāci. 371) vinayakiriyāyaṃ. ‘‘Atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’’tiādīsu lese. ‘‘Āpāyiko nerayiko kappaṭṭho saṅghabhedako…pe… kappaṃ nirayamhi paccatī’’ti (itivu. 18; cūḷava. 354; kathā. 657, 862) ca ādīsu antarakappe.
1.Now, there is an explanation of the meaning of the Cariyapiṭaka text, which begins with the phrase ‘‘kappe ca satasahasse’’. Here, the word kappa (aeon) is seen with and without prefixes, in the senses of thought, method, ability, designation, time, lifespan, conventional usage, complete state, conviction, cutting, disposal, disciplinary action, bodily action, shade, internal aeon, craving, views, asaṅkhyeyya aeon, great aeon, and so on. Thus, it appears in thoughts in passages such as "Nekkhamma-saṅkappo abyāpāda-saṅkappo" (ma. ni. 3.137). It appears in method in passages such as "Cīvare vikappaṃ āpajjeyya" (pārā. 642), meaning to commit an additional method. It appears in ability in passages such as "Satthukappena vata kira, bho, sāvakena saddhiṃ mantayamānā na jānimhā" (ma. ni. 1.260). The meaning there is "like the teacher." It appears in designation in passages such as "Idhāyasmā, kappo" (su. ni. 1098). It appears in time in passages such as "Yena sudaṃ niccakappaṃ viharāmī" (ma. ni. 1.387). It appears in lifespan in passages such as "Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā" (dī. ni. 2.178; udā. 51). Here, āyukappo (lifespan) is intended by the word kappa. It appears in conventional usage for monks in passages such as "Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu" (cūḷava. 250). It appears in a complete state in passages such as "Kevalakappaṃ jetavanaṃ obhāsetvā" (khu. pā. 5.1; su. ni. maṅgalasutta). It appears in conviction in passages such as "Saddhā saddahanā okappanā abhippasādo" (dha. sa. 12), meaning faith. It appears in cutting in passages such as "Alaṅkato kappitakesamassū" (vi. va. 1094; jā. 2.22.1368). It appears in disposal in passages such as "Evameva ito dinnaṃ, petānaṃ upakappatī" (khu. pā. 7.7; pe. va. 20). It appears in disciplinary action in passages such as "Kappakatena akappakataṃ saṃsibbitaṃ hotī" (pāci. 371). It appears in bodily action in passages such as "Atthi kappo nipajjituṃ, handāhaṃ nipajjāmī" in a slight sense. It appears in internal aeons in passages such as "Āpāyiko nerayiko kappaṭṭho saṅghabhedako…pe… kappaṃ nirayamhi paccatī" (itivu. 18; cūḷava. 354; kathā. 657, 862) and so on.
‘‘Na kappayanti na purekkharonti, dhammāpi tesaṃ na paṭicchitāse;
"They do not imagine, they do not put forward,
The dhammas are not accepted by them;
A brahmin is not to be led by a virtuous person,
One who has gone to the far shore does not return." –
niddese‘‘kappāti uddānato dve kappā taṇhākappo diṭṭhikappo’’ti (mahāni. 28). ‘‘Anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe’’tiādīsu (dī. ni. 1.244; ma. ni. 1.68) asaṅkhyeyyakappe. ‘‘Cattārimāni, bhikkhave, kappassa asaṅkhyeyyānī’’tiādīsu (a. ni. 4.156) mahākappe. Idhāpi mahākappeyeva daṭṭhabbo (dī. ni. aṭṭha. 1.29; 3.275; saṃ. ni. aṭṭha. 1.1.1; a. ni. aṭṭha. 2.3.128; khu. pā. aṭṭha. 5.evamiccādipāṭhavaṇṇanā).
In the Niddesa, "kappāti uddānato dve kappā taṇhākappo diṭṭhikappo" (mahāni. 28), meaning, "kappa: from the summary, there are two kappas: craving-kappa and view-kappa." It appears in asaṅkhyeyya aeons in passages such as "Anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe" (dī. ni. 1.244; ma. ni. 1.68). It appears in great aeons in passages such as "Cattārimāni, bhikkhave, kappassa asaṅkhyeyyānī" (a. ni. 4.156). Here too, it should be understood as a great aeon (dī. ni. aṭṭha. 1.29; 3.275; saṃ. ni. aṭṭha. 1.1.1; a. ni. aṭṭha. 2.3.128; khu. pā. aṭṭha. 5.evamiccādipāṭhavaṇṇanā).
padasiddhi– kappīyatīti kappo, ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā saṃvaccharavasena gaṇetuṃ asakkuṇeyyattā kevalaṃ sāsaparāsiupamādīhi kappetabbo parikappetabbaparimāṇoti attho. Vuttañhetaṃ –
Etymology– kappīyatīti kappo, because it is conceived as such. Or, because it is impossible to calculate in terms of years, such as so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years, but can only be estimated or conjectured by means of similes of mustard seeds heaped together, it is called kappo, meaning an amount to be conceived or estimated. This was said:
‘‘Kīva dīgho nu kho, bhante, kappoti? Dīgho kho, bhikkhu, kappo, so na sukaro saṅkhātuṃ ‘ettakāni vassānī’ti vā ‘ettakāni vassasatānī’ti vā ‘ettakāni vassasahassānī’ti vā ‘ettakāni vassasatasahassānī’ti vā. Sakkā pana, bhante, upamaṃ kātunti? ‘Sakkā, bhikkhū’ti bhagavā avoca. Seyyathāpi, bhikkhu, yojanaṃ āyāmena yojanaṃ vitthārena yojanaṃ ubbedhena mahāsāsaparāsi. Tato vassasatassa vassasahassassa accayena ekamekaṃ sāsapaṃ uddhareyya, khippataraṃ kho so, bhikkhu, mahāsāsaparāsi iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva kappo, evaṃ dīgho kho, bhikkhu, kappo’’ti (saṃ. ni. 2.128).
"How long, venerable sir, is an aeon?" "Long, bhikkhu, is an aeon. It is not easy to calculate 'so many years,' or 'so many hundreds of years,' or 'so many thousands of years,' or 'so many hundreds of thousands of years.' But, venerable sir, is it possible to make a comparison?" "It is possible, bhikkhu," the Blessed One said. "Suppose, bhikkhu, there was a great heap of mustard seeds one yojana long, one yojana wide, and one yojana high. If, at the end of every hundred years or every thousand years, one were to take away one mustard seed from it, that great heap of mustard seeds would be more quickly exhausted and depleted by this procedure, bhikkhu, than an aeon. So long, bhikkhu, is an aeon" (saṃ. ni. 2.128).
Svāyaṃ mahākappo saṃvaṭṭādivasena catuasaṅkhyeyyakappasaṅgaho. Vuttampi cetaṃ –
This great aeon includes four asaṅkhyeyya aeons based on dissolution and so forth. This was also said:
‘‘Cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyī’’ti (a. ni. 4.156).
"There are these four asaṅkhyeyyas of an aeon, bhikkhus. Which four? Dissolution, duration of dissolution, evolution, duration of evolution" (a. ni. 4.156).
saṃvaṭṭonāma. Kappavināsakajālādipacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho uṭṭhahati, idaṃ dutiyaṃ asaṅkhyeyyaṃsaṃvaṭṭaṭṭhāyīnāma.
Saṃvaṭṭo (dissolution) means: from the cessation of the network of destructive winds until the great cloud arises, filling a hundred thousand million world-systems. This is the second asaṅkhyeyya, called saṃvaṭṭaṭṭhāyī (duration of dissolution).
vivaṭṭonāma. Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthaṃ asaṅkhyeyyaṃvivaṭṭaṭṭhāyīnāma. Imesu catusaṭṭhiantarakappasaṅgahaṃ vivaṭṭaṭṭhāyī. Tena samānakālaparicchedā vivaṭṭādayo veditabbā. ‘‘Vīsatiantarakappasaṅgaha’’nti eke. Iti imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Tena vuttaṃ ‘‘svāyaṃ mahākappo saṃvaṭṭādivasena catuasaṅkhyeyyakappasaṅgaho’’ti.
Vivaṭṭo (evolution) means: from the appearance of the moon and sun until the great cloud of destruction again. This fourth asaṅkhyeyya is called vivaṭṭaṭṭhāyī (duration of evolution). The vivaṭṭaṭṭhāyī includes sixty-four inter-aeons. Therefore, vivaṭṭa and the others should be understood as having equal time periods. "It includes twenty inter-aeons," say some. Thus, these four asaṅkhyeyyas constitute one great aeon. Therefore, it was said, "Svāyaṃ mahākappo saṃvaṭṭādivasena catuasaṅkhyeyyakappasaṅgaho" (This great aeon includes four asaṅkhyeyya aeons based on dissolution and so forth).
Kappeti ca accantasaṃyogavasena upayogabahuvacanaṃ.Satasahasseti kappasaddasambandhena cāyaṃ pulliṅganiddeso, idhāpi accantasaṃyogavaseneva bahuvacanaṃ. Samānādhikaraṇañhetaṃ padadvayaṃ.Caturo ca asaṅkhiyeti etthāpi eseva nayo. Kassa pana asaṅkhiyeti aññassa avuttattā kappassa ca vuttattā pakaraṇato kappānanti ayamattho viññāyateva. Na hi vuttaṃ vajjetvā avuttassa kassaci gahaṇaṃ yuttanti.Ca-saddo sampiṇḍanattho, mahākappānaṃ caturo asaṅkhyeyye satasahasse ca mahākappeti ayañhettha attho.Asaṅkhiyeti ettha saṅkhātuṃ na sakkāti asaṅkhiyā, gaṇanaṃ atikkantāti attho. ‘‘Asaṅkhyeyyanti eko gaṇanaviseso’’ti eke. Te hi ekato paṭṭhāya mahābalakkhapariyosānāni ekūnasaṭṭhiṭṭhānāni vajjetvā dasamahābalakkhāni asaṅkhyeyyaṃ nāma, saṭṭhimaṭṭhānantaranti vadanti. Taṃ na yujjati, saṅkhyāṭhānantaraṃ nāma gaṇanaviseso, tassa asaṅkhyeyyabhāvābhāvato ekaṃ ṭhānantaraṃ asaṅkhyeyyañcāti viruddhametaṃ. Nanu ca asaṅkhyabhāvena asaṅkhyeyyattepi tassa catubbidhabhāvo na yujjatīti? No na yujjati. Catūsu ṭhānesu asaṅkhyeyyabhāvassa icchitattā. Tatrāyamādito paṭṭhāya vibhāvanā –
Kappe is the locative plural used in the sense of constant connection. Satasahasse is a masculine designation in relation to the word kappa, and here too, it is a plural used in the sense of constant connection. These two words are in apposition. The same method applies to Caturo ca asaṅkhiye. Since it is not stated whose asaṅkhyeyya it is, and since kappa is mentioned and is relevant, it is understood that it refers to kappas. For it is not proper to take up something unmentioned, abandoning what has been mentioned. Ca is used in the sense of combining. The meaning here is that there are a hundred thousand great aeons in four asaṅkhyeyya great aeons. Asaṅkhiye means that which cannot be counted, exceeding calculation. "Asaṅkhyeyya is a particular kind of number," say some. They say that, excluding the fifty-nine places from ekato to mahābalakkha-pariyosāna, ten mahābalakkhas is called asaṅkhyeyya, the sixtieth and following. That is not fitting, because a number that immediately follows a count cannot be both a specific type of number and be uncountable. But is it not true that even if it is uncountable due to its number, its fourfold nature is not fitting? No, it is not unfitting, because the asaṅkhyeyya nature is intended in the four places. Here is the analysis, starting from the beginning –
Sumedhapaṇḍitocintesi – ‘‘imaṃ evaṃ bahuṃ dhanaṃ saṃharitvā mayhaṃ mātāpitādayo paralokaṃ gacchantā ekakahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī’’ti. So rañño ārocetvā nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā himavantappadesaṃ gantvā tāpasapabbajjaṃ pabbajitvā sattāheneva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattetvā samāpattivihārehi viharati.
Sumedhapaṇḍita thought: "Having accumulated so much wealth, my parents and others pass away to the next world without taking even a single kahapana. But it is fitting for me to do a cause for taking it (with me)." Announcing it to the king and having a drum beaten in the city, he gave alms to the populace, went to the Himalayan region, took the ascetic life, and within a week developed the eight attainments (aṭṭha samāpattiyo) and the five supernormal knowledges (pañca abhiññāyo), and lived in the bliss of attainments.
dīpaṅkaradasabalo paramābhisambodhiṃ patvā pavattitavaradhammacakko catūhi khīṇāsavasatasahassehi parivuto anupubbena cārikaṃ caramānorammavatīnagaraṃ nāma patvā tassa avidūresudassanamahāvihāre paṭivasati. Rammavatīnagaravāsino ‘‘satthā kira amhākaṃ nagaraṃ patvā sudassanamahāvihāre paṭivasatī’’ti sutvā gandhamālādihatthā satthāraṃ upasaṅkamitvā vanditvā gandhamālādīhi pūjetvā ekamantaṃ nisinnā dhammadesanaṃ sutvā svātanāya nimantetvā uṭṭhāyāsanā pakkamiṃsu. Te punadivase mahādānaṃ sajjetvā nagaraṃ alaṅkaritvā dasabalassa āgamanamaggaṃ haṭṭhatuṭṭhā sodhenti.
The Ten-Powered Dīpaṅkara, having attained supreme perfect enlightenment and set in motion the excellent Wheel of Dhamma, surrounded by four hundred thousand arahants, wandering on tour in due course, arrived at a city named Rammavatī and resided not far from it, at the Sudassana Monastery. The residents of Rammavatī, hearing that "the Teacher has arrived at our city and is residing at the Sudassana Monastery," took perfumes, garlands, etc., in their hands, approached the Teacher, paid homage, venerated him with perfumes, garlands, etc., and sat down on one side. After listening to the Dhamma talk, they invited him for the next day and departed from their seats. The next day, they prepared a great almsgiving, decorated the city, and joyfully cleared the path for the arrival of the Ten-Powered One.
sumedhatāpaso ākāsena gacchanto te haṭṭhatuṭṭhe manusse disvā ‘‘ambho, kassa tumhe imaṃ maggaṃ sodhethā’’ti pucchi? Tehi ‘‘sammāsambuddhassa āgamanamaggaṃ sodhemā’’ti vutte atītesu buddhesu katādhikārattā ‘‘buddho’’ti vacanaṃ sutvā uppannapītisomanasso tāvadeva ākāsato oruyha ‘‘mayhampi okāsaṃ detha, ahampi sodhessāmī’’ti tehi dassitaṃ okāsaṃ ‘‘kiñcāpi ahaṃ imaṃ iddhiyā sattaratanavicittaṃ katvā alaṅkarituṃ pahomi, ajja pana mayā kāyaveyyāvaccaṃ kātuṃ vaṭṭati, kāyārahaṃ puññaṃ gaṇhissāmī’’ti cintetvā tiṇakacavarādayo nīharitvā paṃsuṃ āharitvā samaṃ karonto sodheti. Aniṭṭhiteyeva pana tassa padesassa sodhane dīpaṅkaro bhagavā mahānubhāvānaṃ chaḷabhiññānaṃ khīṇāsavānaṃ catūhi satasahassehi parivuto taṃ maggaṃ paṭipajji. Sumedhapaṇḍito ‘‘sammāsambuddho buddhasāvakā ca mā cikkhallaṃ akkamantū’’ti attano vākacīrañca cammakhaṇḍañca jaṭākalāpañca pasāretvā sayañca yena bhagavā tena sīsaṃ katvā avakujjo nipajji. Evañca cintesi – ‘‘sacāhaṃ icchissāmi, imassa bhagavato sāvako hutvā ajjeva kilese ghātessāmi. Kiṃ mayhaṃ ekakeneva saṃsāramahoghato nittharaṇena? Yaṃnūnāhampi evarūpo sammāsambuddho hutvā sadevakaṃ lokaṃ saṃsāramahaṇṇavato tāreyya’’nti. Iti so aṭṭhaṅgasamannāgatamahābhinīhāravasena cittaṃ paṇidhesi. Atha bhagavā āgantvā tassa ussīsake ṭhatvā cittācāraṃ samijjhanabhāvañcassa ñatvā ‘‘ayaṃ ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma sammāsambuddho bhavissatī’’ti sabbaṃ imaṃ bhagavato pavattiṃ byākaritvā pakkāmi.
The ascetic Sumedha, while going through the sky, saw those joyful people and asked, "Friends, for whom are you clearing this path?" When they said, "We are clearing the path for the arrival of the Sammāsambuddha," because of the meritorious deeds done in the past Buddhas, hearing the word "Buddha," joy and happiness arose. Descending from the sky at once, he said, "Give me an opportunity as well; I too will clear it." Taking the opportunity shown by them, he thought, "Although I am able to decorate this place by creating it with the power of iddhi, adorned with the seven jewels, today it is fitting for me to do physical service; I will take merit worthy of the body." Removing grass, rubbish, etc., and bringing soil, he cleared and leveled the path. Before the clearing of that area was finished, the Blessed Dīpaṅkara, surrounded by four hundred thousand arahants with great powers and the six supernormal knowledges (chaḷabhiññānaṃ), approached that path. Sumedha-paṇḍita, thinking, "May the Sammāsambuddha and the Buddha's disciples not step on the mud," spread out his bark garment, leather hide, and matted hair, and lay down on his stomach, with his head towards the Blessed One. And he thought: "If I wish, having become a disciple of this Blessed One, I will destroy the kilesas today itself. What is the use of only one person crossing the great flood of saṃsāra? Indeed, may I also become such a Sammāsambuddha and deliver the world with its devas from the great ocean of saṃsāra." Thus, he directed his mind with the great aspiration consisting of eight factors. Then the Blessed One, coming and standing at the head of him, knowing his state of mind and the possibility of its fulfillment, proclaimed all this event: "This one, after four asaṅkhyeyyas and one hundred thousand kappas from now, will become a Sammāsambuddha named Gotama," and departed.
Porāṇaṭṭhakathāyaṃpana tamhā kappā paṭṭhāya sabbabuddhe dassetuṃ idaṃ vuttaṃ –
In the ancient commentary (Porāṇaṭṭhakathāyaṃ), from that kappa onwards, this was said to show all the Buddhas:
‘‘Taṇhaṅkaro medhaṅkaro, athopi saraṇaṅkaro;
‘‘Taṇhaṅkara, Medhaṅkara, and also Saraṇaṅkara;
Dīpaṅkara the Sambuddha, Koṇḍañña, the best of bipeds.
‘‘Maṅgalo ca sumano ca, revato sobhito muni;
‘‘Maṅgala, Sumana, Revata and Sobhita the sage;
Anomadassī, Paduma, Nārada, Padumuttara.
‘‘Sumedho ca sujāto ca, piyadassī mahāyaso;
‘‘Sumedha and Sujāta, Piyadassī, the greatly famous;
Atthadassī, Dhammadassī, Siddhattha, the leader of the world.
‘‘Tisso phusso ca sambuddho, vipassī sikhi vessabhū;
‘‘Tissa, Phussa, the Sambuddha, Vipassī, Sikhi, Vessabhū;
Kakusandha, Koṇāgamana, and also Kassapa, the leader.
‘‘Ete ahesuṃ sambuddhā, vītarāgā samāhitā;
‘‘These were the Sambuddhas, free from lust, concentrated;
Having arisen like a hundred-rayed (sun), dispelling great darkness;
Having blazed like masses of fire, they were extinguished with their disciples.’’ (jā. aṭṭha. 1.dūrenidānakathā; apa. aṭṭha. 1.dūrenidānakathā);
buddhavaṃse(bu. vaṃ. 28.3, 4, 6, 9) –
In the Buddhavamsa (bu. vaṃ. 28.3, 4, 6, 9) –
‘‘Dīpaṅkarassa bhagavato, koṇḍaññassa ca satthuno;
‘‘Between the Blessed Dīpaṅkara and the Teacher Koṇḍañña,
The kappas in between are countless (asaṅkhiyā).’’
‘‘Koṇḍaññassa aparena, maṅgalo nāma nāyako;
‘‘After Koṇḍañña, Maṅgala was the leader;
The kappas in between them are countless (asaṅkhiyā).’’
‘‘Sobhitassa aparena, anomadassī mahāyaso;
‘‘After Sobhita, Anomadassī was greatly famous;
The kappas in between them are countless (asaṅkhiyā).’’
‘‘Nāradassa bhagavato, padumuttarassa satthuno;
‘‘Between the Blessed Nārada and the Teacher Padumuttara,
The kappas in between them are countless (asaṅkhiyā).’’
buddhavaṃsato(bu. vaṃ. 1.1 ādayo) gahetabbo. Yopi cettha vattabbo kathāmaggo, sopiaṭṭhasāliniyā(dha. sa. aṭṭha. sumedhakathā) dhammasaṅgahavaṇṇanāyajātakaṭṭhakathāya(jā. aṭṭha. 1.dūrenidānakathā) ca vuttanayeneva veditabbo.
Should be taken from the Buddhavamsa (bu. vaṃ. 1.1 ādayo). Also, the way of speaking which should be mentioned here, that too should be understood in the same manner as stated in the commentary on the Dhammasaṅgaṇi in the Aṭṭhasālinī (dha. sa. aṭṭha. sumedhakathā) and in the Jātaka Commentary (jā. aṭṭha. 1.dūrenidānakathā).
Etthantareti etthaantarasaddo –
Here, in Etthantare, the word antara –
‘‘Nadītīresu saṇṭhāne, sabhāsu rathiyāsu ca;
‘‘On riverbanks, in assembly halls, and in streets,
People gather and discuss, 'What is this and that?'" (saṃ. ni. 1.228) –
Ādīsu kāraṇe āgato. ‘‘Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe, vijjuniccharaṇakkhaṇeti attho. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. ‘‘Antarā ca gayaṃ antarā ca bodhi’’ntiādīsu (ma. ni. 1.285; mahāva. 11) vivare. ‘‘Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā’’tiādīsu (mahāva. 66) vemajjhe. Idhāpi vemajjheyeva daṭṭhabbo (dī. ni. aṭṭha. 1.1; a. ni. aṭṭha. 2.4.36), tasmā etasmiṃ antare vemajjheti attho. Idaṃ vuttaṃ hoti – yasmiṃ mahākappe amhākaṃ bhagavā sumedhapaṇḍito hutvā dīpaṅkarassa bhagavato pādamūle –
Comes in causes such as these. In statements beginning with, "Venerable sir, a certain woman saw me washing a dish in the space between lightning flashes," (ma. ni. 2.149) it means a moment, the moment of a flash of lightning. In statements beginning with, "For whom there is no anger in the interior," (udā. 20) it means in the mind. In statements beginning with, "Between Gaya and between Bodhi," (ma. ni. 1.285; mahāva. 11) it means an interval. In statements beginning with, "One should not interrupt a teacher who is speaking," (mahāva. 66) it means in the middle. Here too, it should be understood as in the middle (dī. ni. aṭṭha. 1.1; a. ni. aṭṭha. 2.4.36); therefore, in this interval, it means in the middle. This is what is said: in that great kappa in which our Blessed One, having become Sumedha-paṇḍita, at the feet of the Blessed Dīpaṅkara –
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
‘‘Human existence, accomplishment of gender, the cause, seeing the Teacher,
Renunciation, accomplishment of virtues, authority and desire.’’ (bu. vaṃ. 2.59) –
Evaṃ vuttehi aṭṭhahi aṅgehi samannāgataṃ mahābhinīhāraṃ akāsi, samattiṃsa pāramiyo pavicini samādiyi, sabbepi buddhakārake dhamme sampādetuṃ ārabhi, yamhi cetasmiṃ bhaddakappe sabbaso pūritapāramī hutvā anuttaraṃ sammāsambodhiṃ abhisambujjhi. Imesaṃ dvinnaṃ mahākappānaṃ antare yathāvuttaparicchede kālaviseseti. Kathaṃ panetaṃ viññāyatīti? ‘‘Kappe ca satasahasse, caturo ca asaṅkhiye’’ti idañhi mahākappānaṃ paricchedato aparicchedato ca saṅkhyādassanaṃ. Sā kho panāyaṃ saṅkhyā saṅkhyeyyassa ādipariyosānaggahaṇaṃ vinā na sambhavatīti yattha bodhisambhārānamārambho yattha ca te pariyositā tadubhayampi avadhibhāvena ‘‘etthantare’’ti ettha atthato dassitanti viññāyati. Avadhi ca panāyaṃ abhividhivasena veditabbo, na mariyādāvasena, ārambhosānakappānaṃ ekadesena antogadhattā. Nanu ca nippadesena tesaṃ apariyādānato abhividhi ca idha na sambhavatīti? Na idamevaṃ tadekadesepi tabbohārato. Yo hi tadekadesabhūto kappo, so nippadesato pariyādinnoti.
Thus, with the great aspiration consisting of the eight factors as stated, he distinguished and undertook the thirty perfections (pāramīs), began to fulfill all the qualities that make one a Buddha, in which auspicious kappa, having completely fulfilled the pāramīs, he awakened to unsurpassed perfect enlightenment. This is a specific time within the aforementioned limit between these two great kappas. How is this understood? "In one hundred thousand kappas, and four incalculable (asaṅkhiye)" this shows the number both in terms of the delimited and the undelimited great kappas. However, that number is not possible without grasping the beginning and the end of what is to be numbered. Therefore, it is understood that both where the accumulation of merit for Buddhahood begins and where it ends are shown by implication in "etthantare" as a limit. And this limit should be understood as inclusive, not exclusive, because the starting and ending kappas are included in part. But indeed, how can inclusivity be possible here when those are without a delimited part? It is not so, because that is used even for a part of it. Indeed, that kappa which is part of it, is delimited from what is without part.
Yaṃ caritaṃ, sabbaṃ taṃ bodhipācananti etthacaritanti cariyā, samattiṃsapāramisaṅgahā dānasīlādipaṭipatti, ñātatthacariyālokatthacariyābuddhatthacariyānaṃ tadantogadhattā. Tathā yā cimā aṭṭha cariyā, seyyathidaṃ – paṇidhisampannānaṃ catūsu iriyāpathesuiriyāpathacariyā,indriyesu guttadvārānaṃ ajjhattikāyatanesuāyatanacariyā,appamādavihārīnaṃ catūsu satipaṭṭhānesusaticariyā,adhicittamanuyuttānaṃ catūsu jhānesusamādhicariyā,buddhisampannānaṃ catūsu ariyasaccesuñāṇacariyā,sammā paṭipannānaṃ catūsu ariyamaggesumaggacariyā,adhigataphalānaṃ catūsu sāmaññaphalesupatticariyā,tiṇṇaṃ buddhānaṃ sabbasattesulokatthacariyāti. Tattha padesato dvinnaṃ bodhisattānaṃ paccekabuddhabuddhasāvakānañca lokatthacariyā, mahābodhisattānaṃ pana sammāsambuddhānañca nippadesato. Vuttañhetaṃniddese(cūḷani. khaggavisāṇasuttaniddesa 121; paṭi. ma. 1.197) ‘‘cariyāti aṭṭha cariyāyo iriyāpathacariyā āyatanacariyā’’ti vitthāro. ‘‘Adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhipanto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evampi paṭipannassa kusalā dhammā āyatantīti āyatanacariyāya carati, evampi paṭipanno visesamadhigacchatīti visesacariyāya caratī’’ti yā imā aparāpi aṭṭha cariyā vuttā, tāsaṃ sabbāsaṃ pāramitāsveva samorodho veditabbo. Tena vuttaṃ ‘‘caritanti cariyā, samattiṃsapāramisaṅgahā dānasīlādipaṭipattī’’ti. Hetucariyāya eva pana idhādhippetattā maggacariyāpatticariyānaṃ idha anavarodho veditabbo. Tena vuttaṃ ‘‘sabbaṃ taṃ bodhipācana’’nti.
Here, in Yaṃ caritaṃ, sabbaṃ taṃ bodhipācanaṃ, caritaṃ means conduct (cariyā), the practice of giving, morality, etc., included in the thirty perfections (samattiṃsapāramisaṅgahā), because the conduct for the sake of relatives, conduct for the sake of the world, and conduct for the sake of Buddhahood are included within it. Similarly, these are the eight conducts: for those accomplished in aspiration, conduct in the four postures is iriyāpathacariyā (posture conduct); for those with guarded senses, conduct in the internal sense bases is āyatanacariyā (sense-sphere conduct); for those who dwell in mindfulness, conduct in the four foundations of mindfulness is saticariyā (mindfulness conduct); for those engaged in higher thought, conduct in the four jhānas is samādhicariyā (concentration conduct); for those accomplished in wisdom, conduct in the four noble truths is ñāṇacariyā (knowledge conduct); for those who practice rightly, conduct in the four noble paths is maggacariyā (path conduct); for those who have attained the fruits, conduct in the four fruits of asceticism is patticariyā (attainment conduct); and for the three Buddhas, conduct for the welfare of all beings is lokatthacariyā (world-benefit conduct). Among these, the conduct for the welfare of the world of two Bodhisattas and Paccekabuddhas and the disciples of the Buddhas is partial, but for the great Bodhisattas and the Sammāsambuddhas it is complete. Indeed, this was said in the Niddesa (cūḷani. khaggavisāṇasuttaniddesa 121; paṭi. ma. 1.197), "Cariyā means the eight conducts: iriyāpathacariyā āyatanacariyā," and so on. "While resolving, one conducts with faith; while exerting, one conducts with energy; while establishing, one conducts with mindfulness; while not being distracted, one conducts with concentration; while understanding, one conducts with wisdom; while discerning, one conducts with consciousness; thus, for one who is practicing, wholesome qualities increase, thus one conducts with āyatanacariyā; thus, one who is practicing attains distinction, thus one conducts with visesacariyā," all these other eight conducts that were stated should be understood as being included in the perfections (pāramitās). Therefore, it was said, "Caritaṃ means conduct (cariyā), the practice of giving, morality, etc., included in the thirty perfections." However, because conduct as a cause is intended here, the maggacariyā and patticariyā should be understood as not being included here. Therefore, it was said, "sabbaṃ taṃ bodhipācanaṃ".
sabba-saddo sabbasabbaṃ āyatanasabbaṃ sakkāyasabbaṃ padesasabbanti catūsu atthesu dissati. Tathā hi ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī’’tiādīsu (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85) sabbasabbasmiṃ. ‘‘Sabbaṃ vo, bhikkhave, desessāmi taṃ suṇātha, kiñca, bhikkhave, sabbaṃ cakkhuñceva rūpā ca…pe… mano ceva dhammā cā’’ti (saṃ. ni. 4.23) ettha āyatanasabbasmiṃ. ‘‘Sabbaṃ sabbato sañjānātī’’tiādīsu (ma. ni. 1.6) sakkāyasabbasmiṃ. ‘‘Sabbesampi vo, sāriputta, subhāsitaṃ pariyāyenā’’tiādīsu (ma. ni. 1.345) padesasabbasmiṃ. Idhāpi padesasabbasmiṃ eva veditabbo, bodhisambhārabhūtassa caritassa adhippetattā.
The word sabba- is seen in four meanings: all of all (sabbasabbaṃ), all of sense-sphere (āyatanasabbaṃ), all of personality (sakkāyasabbaṃ), all of location (padesasabbaṃ). Indeed, in statements beginning with, "All dhammas come to the range of knowledge of the Buddha, the Blessed One, in every way," (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85) it is all of all (sabbasabbasmiṃ). "I will teach you the all, monks, listen to that. And what, monks, is the all? The eye and forms…pe… the mind and dhammas," (saṃ. ni. 4.23) here, it is all of sense-sphere (āyatanasabbasmiṃ). In statements beginning with, "Knows all in every way," (ma. ni. 1.6) it is all of personality (sakkāyasabbasmiṃ). In statements beginning with, "All of you, Sāriputta, speak well in turn," (ma. ni. 1.345) it is all of location (padesasabbasmiṃ). Here too, it should be understood only as all of location (padesasabbasmiṃ), because conduct that is the accumulation of merit for Buddhahood is intended.
Bodhīti rukkhopi ariyamaggopi nibbānampi sabbaññutaññāṇampi. ‘‘Bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca ‘‘antarā ca gayaṃ antarā ca bodhi’’nti (ma. ni. 1.285; mahāva. 11) ca āgataṭṭhāne bujjhati etthāti rukkho bodhi. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) āgataṭṭhāne cattāri ariyasaccāni bujjhati etenāti ariyamaggo bodhi. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne bujjhati etasmiṃ nimittabhūteti nibbānaṃ bodhi. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) āgataṭṭhāne sabbe dhamme sabbākārena bujjhati etenāti sabbaññutaññāṇaṃ bodhi. Idhāpi sabbaññutaññāṇaṃ adhippetaṃ. Arahattamaggasabbaññutaññāṇāni vā idha bodhīti veditabbāni (pārā. aṭṭha. 1.11), mahābodhiyā adhippetattā bhagavato. Āsavakkhayañāṇapadaṭṭhānañhi sabbaññutaññāṇaṃ sabbaññutaññāṇapadaṭṭhānañca āsavakkhayañāṇaṃ ‘‘mahābodhī’’ti vuccati. Etthāyaṃ saṅkhepattho – yathāvuttakālaparicchede yaṃ mama dānāsīlādipaṭipattisaṅkhātaṃ caritaṃ, taṃ sabbaṃ anavasesaṃ mahābodhiyā pācanaṃ sādhakaṃ nibbattakanti. Etena bodhisambhārānaṃ nirantarabhāvanaṃ dasseti. Atha vāsabbanti etthantare yathāvuttakālaparicchede yaṃ caritaṃ, taṃ sabbaṃ sakalameva anavasesaṃ bodhisambhārabhūtameva. Etena sabbasambhārabhāvanaṃ dasseti.
Bodhi means tree, the Noble Path, Nibbāna, and the knowledge of omniscience. In places where it appears such as, "First fully enlightened at the foot of the Bodhi tree," (mahāva. 1; udā. 1) and "Between Gaya and between Bodhi," (ma. ni. 1.285; mahāva. 11) bodhi is the tree, because one awakens (bujjhati) at it. In places where it appears such as, "Bodhi is said to be the knowledge in the four paths," (cūḷani. khaggavisāṇasuttaniddesa 121) bodhi is the Noble Path, because one awakens (bujjhati) to the four Noble Truths through it. In places where it appears such as, "Having attained the Bodhi, the deathless, the unconditioned," Nibbāna is bodhi because one awakens (bujjhati) in it as a cause. In places where it appears such as, "Attains Bodhi, the excellent, of great wisdom," (dī. ni. 3.217) bodhi is the knowledge of omniscience, because one awakens (bujjhati) to all dhammas in every way through it. Here too, the knowledge of omniscience is intended. Or here, the path of arahantship and the knowledge of omniscience should be known as Bodhi (pārā. aṭṭha. 1.11), because the great Bodhi of the Blessed One is intended. Indeed, the knowledge of the destruction of āsavas and the basis for it, is the knowledge of omniscience, and the knowledge of omniscience and the basis for it, is the knowledge of the destruction of āsavas; this is called "great Bodhi". Here is the meaning in brief: in the period of time as stated, all of my conduct consisting of the practice of giving, morality, etc., is entirely a ripener and accomplisher of the great Bodhi. With this, he shows the continuous development of the accumulation of merit for Buddhahood. Or, alternatively, sabbaṃ means in the period of time as stated, that conduct, all of it, entirely, without remainder, is the accumulation of merit for Buddhahood. With this, he shows the development of all accumulations.
bodhisambhāresubhāvanāsabbasambhārabhāvanā nirantarabhāvanā cirakālabhāvanā sakkaccabhāvanā cāti. Tāsu ‘‘kappe ca satasahasse, caturo ca asaṅkhiye’’ti iminācirakālabhāvanāvuttā. Yo cettha accantasaṃyogo, tena paṭhame atthavikappe sabbaggahaṇena canirantarabhāvanā,dutiye atthavikappe sabbaṃ carita’’nti imināsabbasambhārabhāvanā,bodhipācana’’nti imināsakkaccabhāvanāvuttā hoti, yathā taṃ caritaṃ sammāsambodhiṃ pāceti evaṃbhūtabhāvadīpanato. Tathā hi taṃ ‘‘bodhipācana’’nti vattabbataṃ arahati, na aññathāti. Kathaṃ panettha bodhicariyāya nirantarabhāvo veditabbo? Yadi cittanirantaratāya taṃ na yujjati, na hi mahābodhisattānaṃ mahābhinīhārato uddhaṃ bodhisambhārasambharaṇacittato aññaṃ cittaṃ nappavattatīti sakkā vattuṃ. Atha kiriyamayacittappavattiṃ sandhāya vucceyya, evampi na yujjati, na hi sabbāni tesaṃ kiriyamayacittāni bodhisambhārasambharaṇavaseneva pavattanti. Eteneva payoganirantaratāpi paṭikkhittāti daṭṭhabbā. Jātinirantaratāya pana nirantarabhāvanā veditabbā. Yassañhi jātiyaṃ mahābodhisattena mahāpaṇidhānaṃ nibbattitaṃ, tato paṭṭhāya yāva carimattabhāvā na sā nāma jāti upalabbhati, yā sabbena sabbaṃ bodhisambhārasambhatā na siyā antamaso dānapāramimattaṃ upādāya. Ayañhi niyatipatthitānaṃ bodhisattānaṃ dhammatā. Yāva ca te kammādīsu vasībhāvaṃ na pāpuṇanti, tāva sappadesampi sambhāresu payogamāpajjanti. Yadā pana sabbaso kammādīsu vasībhāvappattā honti, atha tato paṭṭhāya nippadesato eva bodhisambhāresu samīhanaṃ sātaccakiriyā ca sampajjati. Sakkaccakāritā pana sabbakālaṃ hoti, evaṃ yena yena bodhisattānaṃ tattha tattha yathādhippāyaṃ samijjhanaṃ sampajjatīti. Evametāya gāthāya bodhisambhāresu sabbasambhārabhāvanā cirakālabhāvanā nirantarabhāvanā sakkaccabhāvanā cāti catassopi bhāvanā pakāsitāti veditabbā.
The perfections of a Bodhisatta consist of the perfection of all requisites, the continuous practice, the long-term practice, and the respectful practice. Among these, "For a hundred thousand aeons and four incalculable ones" refers to the long-term practice. Here, the firm adherence to the first aspect of meaning, and the inclusion of all aspects through the word "all," refers to the continuous practice. The phrase "all conduct" in the second aspect of meaning refers to the perfection of all requisites. The phrase "maturing of enlightenment" refers to the respectful practice, because it indicates the state of mind that matures the conduct into perfect enlightenment. Thus, it deserves to be called "maturing of enlightenment," and not otherwise. How should the continuous practice of the Bodhisatta's conduct be understood here? If it refers to the continuity of thought, it is not appropriate, for it cannot be said that after the great aspiration, a thought other than those related to accumulating the requisites of enlightenment does not arise in the great Bodhisattas. If it is said with reference to the continuity of action-based thoughts, even that is not appropriate, for not all of their action-based thoughts occur solely for the purpose of accumulating the requisites of enlightenment. It should be understood that even the continuity of effort is refuted by this. However, continuous practice should be understood through the continuity of births. For from the birth in which the great Bodhisatta made the great vow, until the final existence, there is no birth that is not entirely filled with the accumulation of the requisites for enlightenment, even if it is just the perfection of generosity. This is the nature of Bodhisattas who are destined for definite success. And until they achieve mastery in actions and so on, they engage in the accumulation of requisites even in limited ways. But when they have attained complete mastery in actions and so on, then from that point on, effort and continuous action in the requisites for enlightenment are accomplished without any limitation. Respectful action, however, is always present, thus the accomplishment of the Bodhisattas in various ways occurs according to their intention. Thus, it should be understood that in this verse, all four perfections in the requisites of enlightenment are expressed: the perfection of all requisites, the long-term practice, the continuous practice, and the respectful practice.
pakiṇṇakakathāyaṃsabbākārena saṃvaṇṇayissāma.
In the miscellaneous talk, we will describe it in every way.
2.Iti bhagavā attano bodhisattabhūmiyaṃ caritaṃ ārambhato paṭṭhāya yāva pariyosānā mahābodhiyā paripācanamevāti avisesato dassetvā idāni tassa paramukkaṃsagamanena atisayato bodhiparipācanabhāvaṃ dassetuṃ imasmiṃ bhaddakappe katipayā pubbacariyā vibhāgato vibhāvento‘‘atītakappe’’tiādimāha.
2. Thus, the Blessed One, having shown without distinction that his conduct in the Bodhisatta stage, from the beginning to the end, was solely for the maturing of the great enlightenment, now, in order to show the state of maturing enlightenment in an extraordinary way through its supreme excellence, revealing some of his past conduct in this fortunate aeon, said, "In the past aeon," and so on.
atītakappeti ito purime purimatare vā sabbasmiṃ atikkante yathāvuttaparicchede mahākappe, kappānaṃ satasahassādhikesu catūsu asaṅkhyeyyesūti attho.Caritanti ciṇṇaṃ dānādipaṭipattiṃ.Ṭhapayitvāti muñcitvā aggahetvā, avatvāti attho.Bhavābhaveti bhave ca abhave ca, ‘‘itibhavābhavakatha’’nti (dī. ni. 1.17) ettha hi vuddhihāniyo bhavābhavāti vuttā. ‘‘Itibhavābhavatañca vītivatto’’ti (udā. 20) ettha sampattivipattivuddhihānisassatucchedapuññapāpānibhavābhavāti adhippetāni. ‘‘Itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjatī’’ti (a. ni. 4.9; itivu. 105) ettha pana paṇītapaṇītatarāni sappinavanītādibhesajjāni bhavābhavāti adhippetāni. Sampattibhavesu paṇītatarā paṇītatamā bhavābhavātipi vadanti eva, tasmā idhāpi so eva attho veditabbo, khuddake ceva mahante ca bhavasminti vuttaṃ hoti.Imamhi kappeti imasmiṃ bhaddakappe.Pavakkhissanti kathayissaṃ.Suṇohīti dhammasenāpatiṃ savane niyojeti.Meti mama santike, mama bhāsatoti attho.
Atītakappe (In the past aeon) means in the previous, more ancient, or all past great aeons within the stated limits, in the four incalculable aeons exceeding one hundred thousand aeons. Carita (Conduct) means the practiced conduct of generosity and so on. Ṭhapayitvā (Having set aside) means having relinquished, not having taken up, not having spoken. Bhavābhave (In existence and non-existence) means in existence and in non-existence. Here, in "itibhavābhavakatha" (Dīgha Nikāya 1.17), increase and decrease are said to be existence and non-existence. In "Itibhavābhavatañca vītivatto" (Udāna 20), attainment and misfortune, increase and decrease, permanence and destruction, merit and demerit are intended as existence and non-existence. But in "Itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjatī" (Anguttara Nikāya 4.9; Itivuttaka 105), refined and more refined medicines like ghee and butter are intended as existence and non-existence. Some say that in the states of attainment, the more refined are existences, and the most refined are non-existences, therefore, that same meaning should be understood here as well, it is said as in both small and large existences. Imamhi kappe (In this aeon) means in this fortunate aeon. Pavakkhissaṃ (I will declare) means I will speak. Suṇohi (Listen) means he directs the Dhamma Commander to listen. Me (To me) means in my presence, from my speech.
Nidānakathā niṭṭhitā.
The Nidāna Kathā is concluded.
1. Akittivaggo
1. Akitti Chapter
1. Akitticariyāvaṇṇanā
1. Description of the Akitti Conduct
3.Evaṃ bhagavā āyasmato sāriputtattherassa sadevamanussāya ca parisāya attano pubbacariyāya savane ussāhaṃ janetvā idāni taṃ pubbacaritaṃ bhavantarapaṭicchannaṃ hatthatale āmalakaṃ viya paccakkhaṃ karonto‘‘yadā ahaṃ brahāraññe’’tiādimāha.
3. Thus, after the Blessed One aroused enthusiasm in the Venerable Sāriputta Thera and the assembly of gods and humans to hear about his past conduct, now, making that past conduct, hidden in previous existences, as clear as an amalaka fruit in the palm of the hand, he said, "When I, in a great forest," and so on.
yadāti yasmiṃ kāle.Brahāraññeti mahāaraññe, araññāniyaṃ, mahante vaneti attho.Suññeti janavivitte.Vipinakānaneti vipinabhūte kānane, padadvayenāpi tassa araññassa gahanabhāvameva dīpeti, sabbametaṃ kāradīpaṃ sandhāya vuttaṃ.Ajjhogāhetvāti anupavisitvā.Viharāmīti dibbabrahmaariyaāneñjavihārehi samuppāditasukhavisesena iriyāpathavihārena sarīradukkhaṃ vicchinditvā harāmi attabhāvaṃ pavattemi.Akitti nāma tāpasoti evaṃnāmako tāpaso hutvā yadā ahaṃ tasmiṃ araññe viharāmīti attho. Satthā tadā attano akittitāpasabhāvaṃ dhammasenāpatissa vadati. Tatrāyaṃ anupubbikathā –
Yadā (When) means at what time. Brahāraññe (In a great forest) means in a large forest, a forest area, in a large grove. Suññe (Secluded) means deserted by people. Vipinakānane (In a wild forest) means in a forest that is a wilderness; even with the two terms, he only reveals the dense nature of that forest; all of this is said with reference to Kāra Island. Ajjhogāhetvā (Having entered) means having approached. Viharāmi (I dwelt) means having broken off physical suffering by means of the ease produced by divine, brahma, noble, and unwavering dwellings, and having maintained my existence. Akitti nāma tāpaso (A hermit named Akitti) means, when I dwelt in that forest as a hermit named Akitti. The Teacher then tells the Dhamma Commander about his state as the hermit Akitti. Here is the sequential account:
Atīte kira imasmiṃyeva bhaddakappe bārāṇasiyaṃ brahmadatte nāma rājini rajjaṃ kārente bodhisatto asītikoṭivibhavassa brāhmaṇamahāsālassa kule nibbatti, ‘‘akittī’’tissa nāmaṃ kariṃsu. Tassa padasā gamanakāle bhaginīpi jāyi. ‘‘Yasavatī’’tissā nāmaṃ kariṃsu. So soḷasavassakāle takkasilaṃ gantvā sabbasippāni uggahetvā paccāgamāsi. Athassa mātāpitaro kālamakaṃsu. So tesaṃ petakiccāni kāretvā katipayadivasātikkamena ratanāvalokanaṃ āyuttakapurisehi kārayamāno ‘‘ettakaṃ mattikaṃ, ettakaṃ pettikaṃ, ettakaṃ pitāmaha’’nti sutvā saṃviggamānaso hutvā ‘‘idaṃ dhanameva paññāyati, na dhanassa saṃhārakā, sabbe imaṃ dhanaṃ pahāyeva gatā, ahaṃ pana naṃ ādāya gamissāmī’’ti rājānaṃ āpucchitvā bheriṃ carāpesi – ‘‘dhanena atthikā akittipaṇḍitassa gehaṃ āgacchantū’’ti.
It is said that in the past, in this very fortunate aeon, when a king named Brahmadatta was ruling in Bārāṇasī, the Bodhisatta was born into the family of a brahmin millionaire with eighty crores of wealth, and they named him "Akitti." When he was able to walk, a sister was also born. They named her "Yasavatī." At the age of sixteen, he went to Takkasilā, learned all the arts, and returned. Then his parents passed away. After performing their funeral rites, after a few days had passed, while having his treasures examined by appointed men, he heard, "So much is earthen, so much is ancestral, so much is from the grandfather," and becoming agitated, he thought, "This is only seen as wealth, not those who accumulate the wealth; all have gone leaving this wealth behind, but I will go taking it," and after informing the king, he had a drum beaten, saying, "Those who need wealth should come to the house of Akitti Paṇḍita."
So sattāhaṃ mahādānaṃ pavattetvā dhane akhīyamāne ‘‘kiṃ me imāya dhanakīḷāya, atthikā gaṇhissantī’’ti nivesanadvāraṃ vivaritvā hiraññasuvaṇṇādibharite sāragabbhe vivarāpetvā ‘‘dinnaṃyeva harantū’’ti gehaṃ pahāya ñātiparivaṭṭassa paridevantassa bhaginiṃ gahetvā bārāṇasito nikkhamitvā nadiṃ uttaritvā dve tīṇi yojanāni gantvā pabbajitvā ramaṇīye bhūmibhāge paṇṇasālaṃ karitvā vasati. Yena pana dvārena tadā nikkhami, taṃ akittidvāraṃ nāma jātaṃ. Yena titthena nadiṃ otiṇṇo, taṃ akittititthaṃ nāma jātaṃ. Tassa pabbajitabhāvaṃ sutvā bahū manussā gāmanigamarājadhānivāsino tassa guṇehi ākaḍḍhiyamānahadayā anupabbajiṃsu. Mahāparivāro ahosi, mahālābhasakkāro nibbatti, buddhuppādo viya ahosi. Atha mahāsatto ‘‘ayaṃ lābhasakkāro mahā, parivāropi mahanto, kāyavivekamattampi idha na labhati, mayā ekākinā viharituṃ vaṭṭatī’’ti cintetvā paramappicchabhāvato vivekaninnatāya ca kassaci ajānāpetvā ekakova nikkhamitvā anupubbena damiḷaraṭṭhaṃ patvā kāvīrapaṭṭanasamīpe uyyāne viharanto jhānābhiññāyo nibbattesi. Tatrāpissa mahālābhasakkāro uppajji. So taṃ jigucchanto chaḍḍetvā ākāsena gantvā kāradīpe otari. Tadā kāradīpo ahidīpo nāma. So tattha mahantaṃ kārarukkhaṃ upanissāya paṇṇasālaṃ māpetvā vāsaṃ kappesi. Appicchatāya pana katthaci agantvā tassa rukkhassa phalakāle phalāni khādanto phale asati pattāni udakasittāni khādanto jhānasamāpattīhi vītināmesi.
After giving a great alms for a week, when the wealth was not exhausted, thinking, "What is the use of this play with wealth to me? Those in need will take it," he opened the door of the mansion, had the storerooms filled with gold and silver opened, and saying, "Let them take what is given," he left the house, taking his sister, who was lamenting along with the relatives, and went out from Bārāṇasī. Crossing a river, after going two or three yojanas, he built a leaf hut in a delightful place and lived there. The door through which he went out at that time became known as Akitti's Door. The ford where he descended into the river became known as Akitti's Ford. Hearing of his renunciation, many people living in villages, towns, and royal cities, their hearts drawn by his virtues, renounced the world after him. He had a large following, and great gain and honor arose; it was like the arising of a Buddha. Then the great being thought, "This gain and honor is great, and the following is also large; even a little bodily seclusion is not to be found here; it is fitting for me to live alone," and due to his extreme desirelessness and inclination towards solitude, without informing anyone, he left alone, and gradually reaching the Tamil country, dwelling in a park near Kāvīrapaṭṭana, he developed jhāna and supernormal knowledges. Even there, great gain and honor arose for him. Disgusted with it, he abandoned it, went through the air, and landed on Kāra Island. At that time, Kāra Island was known as Ahidīpa (Snake Island). There, relying on a large Kāra tree, he built a leaf hut and arranged his dwelling. Due to his desirelessness, not going anywhere, he spent his time eating the fruits of that tree when they were in season, and when there were no fruits, he ate leaves sprinkled with water, and lived by means of jhāna attainments.
Tassa sīlatejena sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Sakko ‘‘ko nu kho maṃ imamhā ṭhānā cāvetukāmo’’ti āvajjento paṇḍitaṃ disvā ‘‘kimatthaṃ nu kho ayaṃ tāpaso evaṃ dukkaraṃ tapaṃ carati, sakkattaṃ nu kho pattheti, udāhu aññaṃ, vīmaṃsissāmi naṃ. Ayañhi suvisuddhakāyavacīmanosamācāro jīvite nirapekkho udakasittāni kārapattāni khādati, sace sakkattaṃ pattheti attano sittāni kārapattāni mayhaṃ dassati, no ce, na dassatī’’ti brāhmaṇavaṇṇena tassa santikaṃ agamāsi. Bodhisattopi kārapattāni sedetvā ‘‘sītalībhūtāni khādissāmī’’ti paṇṇasāladvāre nisīdi. Athassa purato sakko brāhmaṇarūpena bhikkhāya atthiko hutvā aṭṭhāsi. Mahāsatto taṃ disvā ‘‘lābhā vata me, suladdhaṃ vata me, cirassaṃ vata me yācako diṭṭho’’ti somanassappatto hutvā ‘‘ajja mama manorathaṃ matthakaṃ pāpetvā dānaṃ dassāmī’’ti pakkabhājaneneva ādāya gantvā dānapāramiṃ āvajjetvā attano asesetvāva tassa bhikkhābhājane pakkhipi. Sakko taṃ gahetvā thokaṃ gantvā antaradhāyi. Mahāsattopi tassa datvā puna pariyeṭṭhiṃ anāpajjitvā teneva pītisukhena vītināmesi.
Through the power of his virtue, Sakka's paṇḍukambala stone seat showed signs of heat. Sakka, considering, "Who is it that wants to remove me from this position?" saw the wise one and thought, "For what reason does this hermit practice such difficult austerities? Does he desire Sakka-hood, or something else? I will examine him. For he is of very pure bodily, verbal, and mental conduct, indifferent to life, eating Kāra leaves sprinkled with water; if he desires Sakka-hood, he will give the Kāra leaves sprinkled by himself to me, if not, he will not give," and in the guise of a brahmin, he approached him. The Bodhisatta, having soaked the Kāra leaves and thinking, "I will eat them when they are cool," sat at the door of the leaf hut. Then Sakka, in the form of a brahmin, stood before him as a beggar. The great being, seeing him, became delighted, thinking, "Indeed, I have gained, indeed, I have obtained well, indeed, after a long time, a beggar has been seen by me," and thinking, "Today, having brought my wish to fruition, I will give alms," taking it in the very bowl, and reflecting on the perfection of generosity, he poured everything without exception into his alms bowl. Sakka, taking it, went a little way and disappeared. The great being, having given it, without seeking anything further, spent his time with that joy and happiness.
Dutiyadivase pana kārapattāni pacitvā ‘‘hiyyo dakkhiṇeyyaṃ alabhiṃ, ajja nu kho katha’’nti paṇṇasāladvāre nisīdi. Sakkopi tatheva āgami. Mahāsatto punapi tatheva datvā vītināmesi. Tatiyadivase ca tatheva datvā ‘‘aho vata me lābhā, bahuṃ vata puññaṃ pasavāmi, sacāhaṃ dakkhiṇeyyaṃ labheyyaṃ, evameva māsampi dvemāsampi dānaṃ dadeyya’’nti cintesi. Tīsupi divasesu ‘‘tena dānena na lābhasakkārasilokaṃ na cakkavattisampattiṃ na sakkasampattiṃ na brahmasampattiṃ na sāvakabodhiṃ na paccekabodhiṃ patthemi, api ca idaṃ me dānaṃ sabbaññutaññāṇassa paccayo hotū’’ti yathādhikāraṃ cittaṃ ṭhapesi. Tena vuttaṃ –
On the second day, having cooked Kāra leaves, thinking, "Yesterday I obtained a worthy recipient of alms, what will happen today?" he sat at the door of the leaf hut. Sakka came in the same way. The great being, again giving in the same way, spent his time. On the third day, also giving in the same way, he thought, "Oh, indeed, I have gained, I generate much merit; if I were to obtain a worthy recipient of alms, I would give alms in this way even for a month or two." In all three days, with that alms, "I do not desire fame, honor, or the wealth of a wheel-turning monarch, nor the wealth of Sakka, nor the wealth of Brahma, nor the enlightenment of a disciple, nor the enlightenment of a Pacceka Buddha, but may this alms be a cause for omniscient knowledge," he established his mind according to his capacity. Therefore, it was said:
4.
4.
‘‘Tadā maṃ tapatejena, santatto tidivābhibhū;
"Then, by the heat of my austerity,
The lord of the threefold world was scorched;
Assuming the guise of a brahmin,
He approached me for alms.
5.
5.
‘‘Pavanā ābhataṃ paṇṇaṃ, atelañca aloṇikaṃ;
"Leaves brought from the forest,
Without oil and without salt;
Seeing him standing at my door,
I poured (them) into his bowl.
6.
6.
‘‘Tassa datvānahaṃ paṇṇaṃ, nikujjitvāna bhājanaṃ;
"Having given him the leaves,
And overturning the bowl,
Abandoning further seeking,
I entered the leaf hut.
7.
7.
‘‘Dutiyampi tatiyampi, upagañchi mamantikaṃ;
"A second and a third time,
He came to my presence;
Unwavering, unattached,
Thus, thus I gave.
8.
8.
‘‘Na me tappaccayā atthi, sarīrasmiṃ vivaṇṇiyaṃ;
"Not for that cause is there,
A change in my body;
With joy and happiness,
I spent that day.
9.
9.
‘‘Yadi māsampi dvemāsaṃ, dakkhiṇeyyaṃ varaṃ labhe;
"If for a month or two,
I were to obtain a worthy recipient of alms;
Unwavering, unattached,
I would give the supreme gift.
10.
10.
‘‘Na tassa dānaṃ dadamāno, yasaṃ lābhañca patthayiṃ;
"Not desiring fame or gain,
When giving that gift;
Desiring omniscience,
I performed those deeds."
tadāti yadā ahaṃ akittināmako tāpaso hutvā tasmiṃ dīpe kārāraññe viharāmi, tadā.Manti mama.Tapatejenāti sīlapāramitānubhāvena. Sīlañhi duccaritasaṃkilesassa tapanato ‘‘tapo’’ti vuccati, nekkhammavīriyapāramitānubhāvena vā. Tāpi hi taṇhāsaṃkilesassa kosajjassa ca tapanato ‘‘tapo’’ti vuccati, ukkaṃsagatā ca tā bodhisattassa imasmiṃ attabhāveti. Khantisaṃvarassa cāpi paramukkaṃsagamanato ‘‘khantipāramitānubhāvenā’’tipi vattuṃ vaṭṭateva. ‘‘Khantī paramaṃ tapo’’ti (dī. ni. 2.90; dha. pa. 184) hi vuttaṃ.Santattoti yathāvuttaguṇānubhāvajanitena dhammatāsiddhena paṇḍukambalasilāsanassa uṇhākārena santāpito.Tidivābhibhūti devalokādhipati, sakkoti attho. Paṇṇasālāya samīpe gahitampi kārapaṇṇaṃ paṇṇasālāya araññamajjhagatattā‘‘pavanā ābhata’’nti vuttaṃ.
Tadā (Then) means when I, as a hermit named Akitti, dwelt in the Kāra forest on that island, then. Maṃ (Me) is for me. Tapatejena (By the heat of austerity) means by the power of the perfection of virtue. For virtue is called "tapo" (austerity) because it heats up the defilements of misconduct, or by the power of the perfection of renunciation and effort. For they too are called "tapo" (austerity) because they heat up the defilements of craving and laziness, and they are at their peak in this existence of the Bodhisatta. It is also fitting to say "by the power of the perfection of patience" because of the supreme excellence of endurance and restraint. For it is said, "Patience is the supreme austerity" (Dīgha Nikāya 2.90; Dhammapada 184). Santatto (Scorched) means heated by the heat of the paṇḍukambala stone seat, which arose from the power of the qualities mentioned according to natural law. Tidivābhibhū (The lord of the threefold world) means the lord of the realm of the gods, Sakka. The Kāra leaves taken near the leaf hut are said to be "pavanā ābhata (brought from the forest)" because the leaf hut is in the middle of the forest.
Atelañca aloṇikanti deyyadhammassa anuḷārabhāvepi ajjhāsayasampattiyā dānadhammassa mahājutikabhāvaṃ dassetuṃ vuttaṃ.Mama dvāreti mayhaṃ paṇṇasālāya dvāre.Sakaṭāhena ākirinti iminā attano kiñcipi asesetvā dinnabhāvaṃ dasseti.
Atelañca aloṇikaṃ (Without oil and without salt) is said to show that even though the gift is of little value, the act of giving is of great brilliance due to the perfection of intention. Mama dvāre (At my door) means at the door of my leaf hut. Sakaṭāhena ākiriṃ (I poured (them) into his bowl) shows that he gave everything without exception.
Punesanaṃ jahitvānāti ‘‘ekadivasaṃ dvikkhattuṃ ghāsesanaṃ na sallekha’’nti cintetvā dānapītiyā titto viya hutvā tasmiṃ divase puna āhārapariyeṭṭhiṃ akatvā.
Punesanaṃ jahitvānā (Abandoning further seeking) means thinking, "One should not seek food twice in one day," and being satisfied by the joy of giving, without making any further search for food on that day.
Akampitoti sudūravikkhambhitattā macchariyena acalito dānajjhāsayato calanamattampi akārito.Anolaggoti lobhavasena īsakampi alaggo.Tatiyampītipi-saddena dutiyampīti imaṃ sampiṇḍeti.Evamevamadāsahanti yathā paṭhamaṃ, evamevaṃ dutiyampi, tatiyampi adāsiṃ ahaṃ.
Akampito (Unwavering) means not shaken by stinginess, because of being firmly established, not even a little wavering from the intention to give. Anolaggo (Unattached) means not even slightly attached due to greed. Tatiyampī (A third time) the pi in the word implies including the second time as well. Evamevamadāsahaṃ (Thus, thus I gave) means just as the first time, so too the second and third times I gave.
Na me tappaccayāti gāthāya vuttamevatthaṃ pākaṭaṃ karoti. Tatthatappaccayāti dānapaccayā tīsu divasesu chinnāhāratāya sarīrasmiṃ yena vevaṇṇiyena bhavitabbaṃ, tampi mesarīrasmiṃ vivaṇṇiyaṃdānapaccayāyeva natthi. Kasmā? Dānavisayenapītisukhenadānavisayāya eva caratiyā. Vītināmemi taṃ divanti taṃ sakalaṃ timattadivasaṃ vītināmemi, na kevalañca tīṇi eva divasāni, atha kho māsadvimāsamattampi kālaṃ, evameva dātuṃ pahomīti dassetuṃ‘‘yadi māsampī’’tiādi vuttaṃ.Anolīnoti alīnacitto, dāne asaṅkucitacittoti attho.
The verse Na me tappaccayā clarifies the meaning already stated. Here, tappaccayā means, due to the cause of giving, the discoloration that should occur in the body due to interrupted food for three days, that vivaṇṇiyaṃ (discoloration) in my body is not due to giving. Why? Because of the pītisukhena (joy and happiness) regarding the giving and the ratiyā (delight) relating to giving. Vītināmemi taṃ diva means I spend that entire three-day period; and not only three days, but even a period of two months, I am able to give in this way, to show this, ‘‘yadi māsampī’’ etc. was said. Anolīno means with unattached mind, meaning with a mind not shrinking from giving.
Tassāti brāhmaṇarūpena āgatassa sakkassa.Yasanti kittiṃ, parivārasampattiṃ vā.Lābhañcāti devamanussesu cakkavattiādibhāvena laddhabbaṃ lābhaṃ vāna patthayiṃ. Atha kho sabbaññutaṃ sammāsambodhiṃpatthayānoākaṅkhamānotānitīsu divasesu anekavāraṃ uppannāni dānamayāni puññakammānidānassa vā parivārabhūtāni kāyasucaritādīni puññakammāniācariṃakāsinti.
Tassā means to Sakka who came in the form of a Brahmin. Yasa means fame or the attainment of retinue. Lābhañcā means the gains attainable in the realm of gods and humans, such as becoming a wheel-turning monarch, I na patthayiṃ (did not desire). Rather, patthayāno (desiring), longing for, perfect enlightenment, tāni (those) meritorious kammāni (deeds) born many times during the three days, or the meritorious deeds such as good conduct in deeds that are part of giving I ācariṃ (practiced), performed.
Jātakadesanāyaṃpana catutthadivase sakkassa upasaṅkamitvā bodhisattassa ajjhāsayajānanaṃ varena upanimantanā bodhisattassa varasampaṭicchanasīsena dhammadesanā deyyadhammadakkhiṇeyyānaṃ puna sakkassa anāgamanassa ca ākaṅkhamānatā ca pakāsitā. Vuttañhetaṃ –
In the Jātakadesanā (narrating the Jātaka), the account of Sakka approaching the Bodhisatta on the fourth day, understanding his disposition, offering a boon, the Bodhisatta accepting the boon, the teaching of the Dhamma, and Sakka's non-expectation of future offerings to the worthy recipients of gifts, is revealed. This was said:
‘‘Akittiṃ disvāna sammantaṃ, sakko bhūtapatī bravi;
“Seeing his fame diminishing, Sakka, lord of beings, spoke:
'What do you desire, Great Brahma, that you meditate alone in the heat?'
‘‘Dukkho punabbhavo sakka, sarīrassa ca bhedanaṃ;
“'Rebirth is sorrowful, Sakka, and the breaking up of the body;
Confusion and death are suffering, therefore I meditate, Vāsava.'
‘‘Etasmiṃ te sulapite, patirūpe subhāsite;
“'In this well-spoken word of yours, in this fitting utterance,
I give you a boon, Kassapa, whatever you desire.'
‘‘Varañce me ado sakka, sabbabhūtānamissara;
“'If you give me a boon, Sakka, lord of all beings,
The greed by which people, having obtained sons and wives,
Wealth, grain, and beloved things, are not satisfied, let that not dwell in me.'
Etasmiṃ te sulapite…pe… manasicchasi.
In this well-spoken word of yours…pe… whatever you desire.
‘‘Varañce me ado sakka, sabbabhūtānamissara;
“'If you give me a boon, Sakka, lord of all beings,
The desire by which those who are born live on fields, property, gold,
Cows, horses, slaves, and servants, let that hatred not dwell in me.'
‘‘Etasmiṃ te sulapite…pe… manasicchasi.
“'In this well-spoken word of yours…pe… whatever you desire.'
‘‘Varañce me ado sakka, sabbabhūtānamissara;
“'If you give me a boon, Sakka, lord of all beings,
May I not see a fool, nor hear one, nor live with one;
May I not converse or speak with a fool, nor approve of it.'
‘‘Kiṃ nu te akaraṃ bālo, vada kassapa kāraṇaṃ;
“'What has the fool done to you, tell me, Kassapa, the reason?
Why, Kassapa, do you not desire to see a fool?'
‘‘Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati;
“'The witless one leads to misfortune, he employs one in what is improper;
Bad advice is agreeable, he gets angry when rightly spoken to;
He does not understand discipline, it is good not to see him.'
‘‘Etasmiṃ te sulapite…pe… manasicchasi.
“'In this well-spoken word of yours…pe… whatever you desire.'
‘‘Varañce me ado sakka, sabbabhūtānamissara;
“'If you give me a boon, Sakka, lord of all beings,
May I see a wise man, hear a wise man, live with a wise man;
May I converse and speak with a wise man, may I do that and approve of it.'
‘‘Kiṃ nu te akaraṃ dhīro, vada kassapa kāraṇaṃ;
“'What has the wise man done to you, tell me, Kassapa, the reason?
Why, Kassapa, do you desire to see a wise man?'
‘‘Nayaṃ nayati medhāvī, adhurāyaṃ na yuñjati;
“'The wise one leads to good fortune, he does not employ one in what is improper;
Good advice is agreeable, he does not get angry when rightly spoken to;
He understands discipline, it is good to associate with him.'
‘‘Etasmiṃ te sulapite…pe… manasicchasi.
“'In this well-spoken word of yours…pe… whatever you desire.'
‘‘Varañce me ado sakka, sabbabhūtānamissara;
“'If you give me a boon, Sakka, lord of all beings,
Then, at the end of the night, as the sun rises,
May divine food appear, and virtuous beggars.'
‘‘Dadato me na khīyetha, datvā nānutapeyyahaṃ;
“'May giving not diminish me, may I not regret having given;
May I gladden my mind when giving, this Sakka, is the boon I choose.'
‘‘Etasmiṃ te sulapite…pe… manasicchasi.
“'If you give me a boon, Sakka, lord of all beings,
May you not come to me again, this Sakka, is the boon I choose.'
‘‘Bahūhi vatacariyāhi, narā ca atha nāriyo;
“'Through many vows and observances, men and women,
Long to see me, why is my sight a fear?'
‘‘Taṃ tādisaṃ devavaṇṇaṃ, sabbakāmasamiddhinaṃ;
“'Seeing such a divine form, with all desires fulfilled,
I might neglect my austerity, this is the fear of seeing you.'” (jā. 1.13.83-103);
Atha sakko ‘‘sādhu, bhante, na te ito paṭṭhāya santikaṃ āgamissāmī’’ti taṃ abhivādetvā pakkāmi. Mahāsatto yāvajīvaṃ tattheva vasanto āyupariyosāne brahmaloke nibbatti.
Then Sakka, saying "Good, Bhante, I will not come to your presence from now on," paid homage to him and departed. The Great Being, living there for the rest of his life, was reborn in the Brahma world at the end of his life.
Anuruddhatthero tadā sakko ahosi, lokanātho akittipaṇḍito.
Anuruddha Thera was Sakka at that time, the Lokanātha (Buddha) was Akittipaṇḍita.
nekkhammapāramī. Suvisuddhasīlācāratāyasīlapāramī. Kāmavitakkādīnaṃ suṭṭhu vikkhambhitattāvīriyapāramī. Khantisaṃvarassa paramukkaṃsagamanatokhantipāramī. Paṭiññānurūpaṃ paṭipattiyāsaccapāramī. Sabbattha acalasamādānādhiṭṭhānenaadhiṭṭhānapāramī. Sabbasattesu hitajjhāsayenamettāpāramī. Sattasaṅkhārakatavippakāresu majjhattabhāvappattiyāupekkhāpāramī. Tāsaṃ upakārānupakāre dhamme jānitvā anupakāre dhamme pahāya upakāradhammesu pavattāpanapurecarā sahajātā ca upāyakosallabhūtā atisallekhavuttisādhanī ca paññāpaññāpāramīti imāpi dasa pāramiyo labbhanti.
nekkhammapāramī (Renunciation as a Perfection). sīlapāramī (Morality as a Perfection) due to the purity of virtuous conduct. vīriyapāramī (Effort as a Perfection) because lustful thoughts, etc., are thoroughly suppressed. khantipāramī (Patience as a Perfection) because forbearance and restraint reach the highest level. saccapāramī (Truthfulness as a Perfection) through practice in accordance with the vow. adhiṭṭhānapāramī (Determination as a Perfection) with steadfast resolve everywhere. mettāpāramī (Loving-kindness as a Perfection) with the intention of benefiting all beings. upekkhāpāramī (Equanimity as a Perfection) by attaining impartiality in the face of actions of beings and conditioned phenomena. And paññāpāramī (Wisdom as a Perfection), the wisdom that understands the beneficial and unbeneficial qualities, abandons the unbeneficial qualities, and is foremost in promoting the beneficial qualities, is innate, skillful in means, and conducive to a highly refined way of life—these ten perfections are also obtained.
Dānajjhāsayassa pana atiuḷārabhāvena dānamukhena desanā pavattā. Tasmā sabbattha samakā mahākaruṇā, dvepi puññañāṇasambhārā, kāyasucaritādīni tīṇi bodhisattasucaritāni, saccādhiṭṭhānādīni cattāri adhiṭṭhānāni, ussāhādayo catasso buddhabhūmiyo, saddhādayo pañca mahābodhiparipācanīyā dhammā, alobhajjhāsayādayo cha bodhisattānaṃ ajjhāsayā, tiṇṇo tāressāmītiādayo satta paṭiññā dhammā, appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassātiādayo (dī. ni. 3.358; a. ni. 8.30) aṭṭha mahāpurisavitakkā (dī. ni. 3.358), nava yonisomanasikāramūlakā dhammā, dānajjhāsayādayo dasa mahāpurisajjhāsayā, dānasīlādayo dasa puññakiriyavatthūnīti evamādayo ye anekasataanekasahassappabhedā bodhisambhārabhūtā mahābodhisattaguṇā. Te sabbepi yathārahaṃ idha niddhāretvā vattabbā.
However, due to the extreme generosity of the inclination towards giving, the discourse proceeded with giving as its focus. Therefore, everywhere equal great compassion (mahākaruṇā), both accumulations of merit and wisdom (puññañāṇasambhārā), the three kinds of good conduct of a Bodhisatta, such as good bodily conduct (kāyasucaritādīni tīṇi bodhisattasucaritāni), the four kinds of determination such as truth and resolution (saccādhiṭṭhānādīni cattāri adhiṭṭhānāni), the four Buddha qualities such as effort (ussāhādayo catasso buddhabhūmiyo), the five great qualities that ripen enlightenment (mahābodhi), such as faith (saddhādayo pañca mahābodhiparipācanīyā dhammā), the six inclinations of a Bodhisatta, such as the inclination towards non-greed (alobhajjhāsayādayo cha bodhisattānaṃ ajjhāsayā), the seven vows beginning with "I will deliver these across" (tiṇṇo tāressāmītiādayo satta paṭiññā dhammā), the eight thoughts of a great man beginning with "This Dhamma is for the one who is content, this Dhamma is not for the one who is ambitious" (appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassātiādayo (dī. ni. 3.358; a. ni. 8.30) aṭṭha mahāpurisavitakkā), the nine qualities rooted in wise reflection (yonisomanasikāramūlakā dhammā), the ten inclinations of a great man beginning with the inclination towards giving (dānajjhāsayādayo dasa mahāpurisajjhāsayā), the ten bases of meritorious action beginning with giving and morality (dānasīlādayo dasa puññakiriyavatthūnīti)—thus, all these great Bodhisatta qualities, which are of countless hundreds and thousands of kinds and are the requisites for enlightenment, should be determined and stated here as appropriate.
Api cettha mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ pahāya mahābhinikkhamanasadisaṃ gehato nikkhamanaṃ, nikkhamitvā pabbajitassa bahujanasammatassa sato paramappicchabhāvena kulesu gaṇesu ca alaggatā, accantameva lābhasakkārasilokajigucchā, pavivekābhirati, kāyajīvitanirapekkho pariccāgo, anāhārasseva sato divasattayampi dānapītiyā parituṭṭhassa nibbikārasarīrayāpanaṃ, māsadvimāsamattampi kālaṃ yācake sati āhāraṃ tatheva datvā ‘‘dānagateneva pītisukhena sarīraṃ yāpessāmī’’ti pariccāge anolīnavuttisādhako uḷāro dānajjhāsayo, dānaṃ datvā puna āhārapariyeṭṭhiyā akaraṇahetubhūtā paramasallekhavuttīti evamādayo mahāsattassa guṇānubhāvā veditabbā. Tenetaṃ vuccati –
Moreover, here, the renunciation of a great mass of wealth and a great circle of relatives, going forth from home like the Great Going Forth; having gone forth and become a renunciate, not clinging to families and groups due to extreme contentment, complete disgust for gain, honor, and fame, delight in solitude, giving up without regard for body or life, spending even three days without food, satisfied with the joy of giving and maintaining a state of bodily immutability, the noble inclination towards giving that supports a life of detachment when a beggar is present for even two months, giving the food and thinking, "I will sustain my body with the joy and happiness of giving," and the highest refined practice that prevents the need to search for food again after giving—thus, such qualities and powers of the Great Being should be understood. Therefore, this is said:
‘‘Evaṃ acchariyā hete, abbhutā ca mahesino;
“Thus, these Great Sages are wonderful,
And marvelous, compassionate and wise, the sole kinsmen of the world.
‘‘Acinteyyānubhāvā ca, sadā saddhammagocarā;
“With inconceivable power, always in the realm of the true Dhamma,
Bodhisattas, Great Beings, with a practice of pure refinement.
‘‘Mahāvātasamuddhata-vīcimālo mahodadhi;
“As the great ocean with waves raised by a great wind,
Might transgress its shore, the Bodhisattas do not transgress righteousness.
‘‘Loke sañjātavaddhāpi, na te bhāvitabhāvino;
“Though born and grown in the world,
They, having cultivated (good qualities), are not stained
By worldly conditions, like a lotus by water.
‘‘Yesaṃ ve attani sneho, nihīyati yathā yathā;
“As affection for oneself wanes,
So affection of compassion for beings grows ever more.
‘‘Yathā cittaṃ vase hoti, na ca cittavasānugā;
“As the mind is under control, and not subject to the control of the mind,
So action is under control, and not subject to the control of action.
‘‘Dosehi nābhibhūyanti, samugghātenti vā na te;
“They are not overcome by defilements, nor do they eradicate them;
Wandering in the search for enlightenment, the wise are thoroughbred men.
‘‘Tesu cittappasādopi, dukkhato parimocaye;
“Even a slight gladdening of the mind towards them frees from suffering;
What to say of the corresponding action towards them, according to the Dhamma.”
Paramatthadīpaniyā cariyāpiṭakasaṃvaṇṇanāya
Here ends the Akitti Cariyā in the Paramatthadīpanī, the commentary on the Cariyāpiṭaka.
Akitticariyāvaṇṇanā niṭṭhitā.
Akitticariyāvaṇṇanā niṭṭhitā.
2. Saṅkhabrāhmaṇacariyāvaṇṇanā
2. Saṅkhabrāhmaṇacariyāvaṇṇanā
11-12.Dutiyasmiṃpunāparanti puna aparaṃ, na kevalamidaṃ akitticariyameva, atha kho puna aparaṃ aññaṃ saṅkhacariyampi pavakkhissaṃ, suṇohīti adhippāyo. Ito paresupi eseva nayo.Saṅkhasavhayoti saṅkhanāmo.Mahāsamuddaṃ taritukāmoti suvaṇṇabhūmiṃ gantuṃ nāvāya mahāsamuddaṃ taritukāmo.Upagacchāmi paṭṭananti tāmalittipaṭṭanaṃ uddissa gacchāmi. Sayambhuñāṇena paccekabodhiyā adhigatattā sayameva bhūtantisayambhuṃ. Kilesamārādīsu kenacipi na parājitantiaparājitaṃ,tiṇṇaṃ mārānaṃ matthakaṃ madditvā ṭhitanti attho.Tattāya kaṭhinabhūmiyāti ghammasantāpena santattāya sakkharavālukānicitattā kharāya kakkhaḷāya bhūmiyā.
11-12.In the second, punāpara means again, another; not only this Akitti Cariyā, but also another Saṅkha Cariyā, I will tell; listen, is the intention. The same method applies to the subsequent sections as well. Saṅkhasavhayo means named Saṅkha. Mahāsamuddaṃ taritukāmo means wishing to cross the great ocean by ship to go to Suvaṇṇabhūmi (Golden Land). Upagacchāmi paṭṭana means I am going towards Tāmalitti port. sayambhuṃ means self-arisen, because he attained Paccekabodhi by his own wisdom. aparājitaṃ means undefeated by any of the Māras of defilements etc., meaning one who stands having crushed the heads of the three Māras. Tattāya kaṭhinabhūmiyā means on the hot, rough, hard ground, heated by the heat of the sun, covered with gravel and sand.
13.Tanti taṃ paccekabuddhaṃ.Imamatthanti imaṃ idāni vakkhamānaṃ ‘‘idaṃ khetta’’ntiādikaṃ atthaṃ.Vicintayinti tadā saṅkhabrāhmaṇabhūto cintesinti satthā vadati. Tatrāyaṃ anupubbikathā –
13.Ta means that Paccekabuddha. Imamattha means this meaning that I am about to say now, starting with "idaṃ khettaṃ (this is a field)". Vicintayi means at that time, Saṅkha, having become a Brahmin, thought; the Teacher says. Here is the sequential story:
Atīte ayaṃ bārāṇasī moḷinī nāma ahosi. Moḷinīnagare brahmadatte rajjaṃ kārente bodhisatto saṅkho nāma brāhmaṇo hutvā aḍḍho mahaddhano catūsu nagaradvāresu nagaramajjhe attano nivesanadvāreti chasu ṭhānesu cha dānasālāyo kāretvā devasikaṃ chasatasahassāni vissajjento kapaṇaddhikādīnaṃ mahādānaṃ pavattesi. So ekadivasaṃ cintesi – ‘‘ahaṃ gehe dhane khīṇe dānaṃ dātuṃ na sakkhissāmi, aparikkhīṇeyeva dhane nāvāya suvaṇṇabhūmiṃ gantvā dhanaṃ āharissāmī’’ti. So nāvaṃ bhaṇḍassa pūrāpetvā puttadāraṃ āmantetvā ‘‘yāvāhaṃ āgacchissāmi, tāva me dānaṃ anupacchindantā pavatteyyāthā’’ti vatvā dāsakammakaraparivuto upāhanaṃ āruyha chattena dhāriyamānena paṭṭanagāmābhimukho pāyāsi.
In the past, this was a city named Moḷinī in Bārāṇasī. While Brahmadatta was ruling in Moḷinī city, the Bodhisatta, having become a Brahmin named Saṅkha, wealthy and rich, built six alms halls at four city gates, in the middle of the city, and at the door of his own house, spending six hundred thousand (kahāpaṇas) daily, he provided great alms to the poor, travelers, etc. One day, he thought, "When my wealth is exhausted, I will not be able to give alms. Before the wealth is exhausted, I will go to Suvaṇṇabhūmi by ship and bring back wealth." He had the ship filled with goods, called his sons and wife, and said, "Until I return, you should continue the alms without interruption." Surrounded by servants and workers, wearing sandals, and with a parasol being held, he set out towards the port village.
Tasmiṃ khaṇe gandhamādane eko paccekabuddho sattāhaṃ nirodhasamāpattiṃ samāpajjitvā nirodhasamāpattito vuṭṭhāya lokaṃ volokento taṃ dhanāharaṇatthaṃ gacchantaṃ disvā ‘‘mahāpuriso dhanaṃ āharituṃ gacchati, bhavissati nu kho assa mahāsamudde antarāyo, no’’ti āvajjetvā ‘‘bhavissatī’’ti ñatvā ‘‘esa maṃ disvā chattañca upāhanañca mayhaṃ datvā upāhanadānanissandena samudde bhinnāya nāvāya patiṭṭhaṃ labhissati, karissāmissa anuggaha’’nti ākāsena gantvā tassa avidūre otaritvā majjhanhikasamaye caṇḍavātātapena aṅgārasanthatasadisaṃ uṇhavālukaṃ maddanto tassa abhimukhaṃ āgañchi. So taṃ disvāva haṭṭhatuṭṭho ‘‘puññakkhettaṃ me āgataṃ, ajja mayā ettha bījaṃ ropetuṃ vaṭṭatī’’ti cintesi. Tena vuttaṃ ‘‘tamahaṃ paṭipathe disvā, imamatthaṃ vicintayi’’ntiādi.
At that moment, a Paccekabuddha in Gandhamādana, having entered into cessation for seven days, arose from the cessation and, looking at the world, saw him going to get wealth and considered, "Will there be an obstacle for this great man in the great ocean, or not?" Knowing that there would be, he thought, "Having seen me, he will give me the parasol and sandals, and by the merit of giving sandals, he will find a place to stand when the ship breaks down in the ocean; I will do him a favor." Going through the sky, he descended not far from him and, at midday, treading on the hot sand like a bed of embers due to the fierce wind and heat, he came towards him. Seeing him, he became delighted and thought, "A field of merit has come to me; today, it is proper for me to plant a seed here." Therefore, it was said, "tamahaṃ paṭipathe disvā, imamatthaṃ vicintayi" (Having seen him on the path, I thought this matter), etc.
idaṃ khettantiādi cintitākāradassanaṃ.Khettanti khittaṃ bījaṃ mahapphalabhāvakaraṇena tāyatīti khettaṃ, pubbaṇṇāparaṇṇaviruhanabhūmi. Idha pana khettaṃ viyāti khettaṃ, aggadakkhiṇeyyo paccekabuddho. Tenevāha ‘‘puññakāmassa jantuno’’ti.
idaṃ khetta etc., shows the manner of thinking. Khetta (field) means that which protects (tāyati) because the seed sown produces great fruit, the land where crops and other plants grow. Here, however, khettaṃ viyāti khettaṃ, the Paccekabuddha is the foremost recipient of gifts. Therefore, he said, "puññakāmassa jantuno (for a being who desires merit)".
14.Mahāgamanti vipulaphalāgamaṃ, sassasampattidāyakanti attho.Bījaṃ na ropetīti bījaṃ na vapati.
Bījaṃ na ropetī means does not sow the seed.
15.
15.
Khettavaruttamanti khettavaresupi uttamaṃ. Sīlādiguṇasampannā hi visesato ariyasāvakā khettavarā, tatopi aggabhūto paccekabuddho khettavaruttamo.Kāranti sakkāraṃ. Yadi na karomīti sambandho. Idaṃ vuttaṃ hoti – idamīdisaṃ anuttaraṃ puññakkhettaṃ labhitvā tattha pūjāsakkāraṃ yadi na karomi, puññena atthiko nāmāhaṃ na bhaveyyanti.
Khettavaruttama means the best among the excellent fields. The noble disciples who are endowed with virtuous qualities, especially morality, are excellent fields; the Paccekabuddha, who is the highest of them, is the most excellent field. Kāra means honor. Yadi na karomi (if I do not do) is the connection. This is what was said - having obtained such an unsurpassed field of merit, if I do not perform worship and honor there, I should not be called one who desires merit.
16-17.Yathā amaccotiādīnaṃ dvinnaṃ gāthānaṃ ayaṃ saṅkhepattho –yathānāma yo koci raññā muddādhikāre ṭhapito lañchanadharo amaccapuriso senāpati vā soantepure janebahiddhā ca balakāyādīsuraññoyathānusiṭṭhaṃ na paṭipajjatina tesaṃ dhanadhaññaṃ deti,taṃ taṃ kattabbaṃ vattaṃ parihāpeti. Somudditoparihāyati muddādhikāraladdhavibhavato paridhaṃsati,evamevaahampi puññakammassa rato laddhabbapuññaphalasaṅkhātaṃpuññakāmodakkhiṇāya vipulaphalabhāvakaraṇenavipulaṃ disvānataṃdakkhiṇaṃuḷāraṃ dakkhiṇeyyaṃ labhitvātassa dānaṃ yadi na dadāmi puññatoāyatiṃ puññaphalato ca paridhaṃsāmi. Tasmā idha mayā puññaṃ kātabbamevāti.
16-17. In the two verses beginning with Yathā amacco, the concise meaning is as follows: Just as any minister or general, appointed by the king to the office of the seal, who holds the emblem of authority, does not act according to the king’s instructions among the people in the inner chambers and in the external army, etc., nor gives them wealth and grain, and neglects the duties that should be performed. He, being sealed, declines and falls away from the glory attained through the office of the seal. Even so, I, delighting in meritorious deeds and desiring merit that results in the attainment of the fruits of merit, having seen a great opportunity to make a donation yield great fruit, and having obtained that offering and the worthy recipients, if I do not give that gift, I would fall away from merit and from the future fruits of merit. Therefore, I must perform merit here.
Evaṃ pana cintetvā mahāpuriso dūratova upāhanā orohitvā vegena upasaṅkamitvā vanditvā ‘‘bhante, mayhaṃ anuggahatthāya imaṃ rukkhamūlaṃ upagacchathā’’ti vatvā tasmiṃ rukkhamūlaṃ upasaṅkamante tattha vālukaṃ ussāpetvā uttarāsaṅgaṃ paññāpetvā paccekabuddhe tattha nisinne vanditvā vāsitaparissāvitena udakena tassa pāde dhovitvā, gandhatelena makkhetvā, attano upāhanaṃ puñchitvā, gandhatelena makkhetvā, tassa pāde paṭimuñcitvā ‘‘bhante, imaṃ upāhanaṃ āruyha, imaṃ chattaṃ matthake katvā gacchathā’’ti chattupāhanaṃ adāsi. Sopissa anuggahatthāya taṃ gahetvā pasādasaṃvaḍḍhanatthaṃ passantasseva vehāsaṃ uppatitvā gandhamādanaṃ agamāsi. Tena vuttaṃ –
Thinking thus, the Great Being, having removed his shoes from afar, quickly approached, paid homage, and said, "Venerable Sir, please come to this tree root for my benefit." As he approached the tree root, he raised the sand there, spread out his upper robe, and when the Paccekabuddha was seated there, he paid homage, washed his feet with scented and filtered water, anointed them with fragrant oil, wiped his own shoes, anointed them with fragrant oil, put them on the Paccekabuddha's feet, and offered him the umbrella and shoes, saying, "Venerable Sir, please wear these shoes and hold this umbrella over your head." For his benefit, the Paccekabuddha accepted them, and as he watched, to increase his faith, he rose into the sky and went to Gandhamādana. Hence it was said:
18.
18.
‘‘Evāhaṃ cintayitvāna, orohitvā upāhanā;
"Thus I, having thought, removed my shoes;
Having worshiped his feet, I gave him the umbrella and shoes."
Bodhisatto taṃ disvā ativiya pasannacitto paṭṭanaṃ gantvā nāvaṃ abhiruhi. Athassa mahāsamuddaṃ tarantassa sattame divase nāvā vivaramadāsi. Udakaṃ ussiñcituṃ nāsakkhiṃsu. Mahājano maraṇabhayabhīto attano attano devatā namassitvā mahāviravaṃ viravi. Bodhisatto ekaṃ upaṭṭhākaṃ gahetvā sakalasarīraṃ telena makkhetvā sappinā saddhiṃ sakkharacuṇṇāni yāvadatthaṃ khāditvā tampi khādāpetvā tena saddhiṃ kūpakayaṭṭhimatthakaṃ āruyha ‘‘imāya disāya amhākaṃ nagara’’nti disaṃ vavatthapetvā macchakacchapaparipanthato attānaṃ saccādhiṭṭhānena pamocento tena saddhiṃ usabhamattaṭṭhānaṃ atikkamitvā patitvā samuddaṃ tarituṃ ārabhi. Mahājano pana tattheva vināsaṃ pāpuṇi. Tassa tarantasseva satta divasā gatā. So tasmimpi kāle loṇodakena mukhaṃ vikkhāletvā uposathiko ahosiyeva.
The Bodhisatta, seeing that, with exceedingly delighted mind, went to the port and boarded a ship. Then, while he was crossing the great ocean, on the seventh day, the ship sprang a leak. They were unable to bail out the water. The great crowd, terrified by the fear of death, cried out loudly, worshiping their respective deities. The Bodhisatta, taking one attendant, smeared his whole body with oil, ate as much as he needed of molasses with ghee, and had the attendant eat as well. Together with him, he climbed to the top of the mast, determined the direction, saying, "Our city is in this direction," and protecting himself from the dangers of fish and turtles by a firm act of truth, he jumped down, having passed a distance of the measure of a bull, and began to swim across the ocean. The great crowd, however, perished there. Seven days passed while he was swimming. Even at that time, he rinsed his mouth with salt water and observed the uposatha.
Tadā pana īdisānaṃ purisavisesānaṃ rakkhaṇatthāya catūhi lokapālehi ṭhapitā maṇimekhalā nāma devadhītā attano issariyena sattāhaṃ pamajjitvā sattame divase taṃ disvā ‘‘sacāyaṃ idha marissa, ativiya gārayhā abhavissa’’nti saṃviggahadayā suvaṇṇapātiyā dibbabhojanassa pūretvā vegenāgantvā ‘‘brāhmaṇa, idaṃ dibbabhojanaṃ bhuñjā’’ti āha. So taṃ ulloketvā ‘‘nāhaṃ bhuñjāmi, uposathikomhī’’ti paṭikkhipitvā taṃ pucchanto –
Then, a divine maiden named Maṇimekhalā, appointed by the four Lokapālas to protect such distinguished persons, having been negligent for a week through her own power, saw him on the seventh day and, with a heart shaken with anxiety, thinking, "If he should die here, it would be utterly blameworthy," filled a golden bowl with divine food and quickly came to him, saying, "Brahmin, eat this divine food." He looked up at her and, refusing it, said, "I do not eat, I am observing the uposatha," and asked her:
‘‘Yaṃ tvaṃ sukhenābhisamekkhase maṃ, bhuñjassu bhattaṃ iti maṃ vadesi;
"Why do you look upon me with favor, and say to me, 'Eat this food'?
I ask you, O lady of great power, are you a goddess or a human being?" (jā. 1.10.42) –
Āha. Sā tassa paṭivacanaṃ dentī –
He said. She, giving him an answer:
‘‘Devī ahaṃ saṅkha mahānubhāvā, idhāgatā sāgaravārimajjhe;
"I am a goddess, Saṅkha, of great power, come here into the midst of the ocean;
Compassionate and not of wicked mind, I have come here for your own sake.
‘‘Idhannapānaṃ sayanāsanañca, yānāni nānāvividhāni saṅkha;
"Here is food and drink, a bed and seat, and various kinds of vehicles, Saṅkha;
I will provide you with everything, whatever you desire in your mind." (jā. 1.10.43-44) –
Imā gāthā abhāsi. Taṃ sutvā mahāsatto ‘‘ayaṃ devadhītā samuddapiṭṭhe mayhaṃ ‘idañcidañca dammī’ti vadati, yañcesā mayhaṃ deti, tampi mama puññeneva, taṃ pana puññaṃ ayaṃ devadhītā jānāti nu kho, udāhu na jānāti, pucchissāmi tāva na’’nti cintetvā pucchanto imaṃ gāthamāha –
Spoke these verses. Hearing that, the Great Being thought, "This divine maiden is saying to me on the surface of the ocean, 'I will give you this and that.' But even what she gives me is due to my merit. I wonder if this divine maiden knows that merit or not; I will ask her first," and asking, spoke this verse:
‘‘Yaṃ kiñci yiṭṭhañca hutañca mayhaṃ, sabbassa no issarā tvaṃ sugatte;
"Whatever has been sacrificed and offered by me, are you the mistress of it all, O fair one?
O you of beautiful ears, beautiful eyebrows, and slender waist, what is the result of my action?" (jā. 1.10.45);
yiṭṭhanti dānavasena yajitaṃ.Hutanti āhunapāhunavasena dinnaṃ.Sabbassa no issarā tvanti amhākaṃ puññakammassa sabbassa tvaṃ issarā, ‘‘ayaṃ imassa vipāko, ayaṃ imassā’’ti byākarituṃ samatthā.Sussoṇīti sundarajaghane.Subbhūrūti sundarehi bhamukehi ūrūhi ca samannāgate.Vilaggamajjheti vilaggatanumajjhe.Kissa meti mayā katakammesu katarakammassa ayaṃ vipāko,yenāhaṃ appatiṭṭhe mahāsamudde ajja patiṭṭhaṃ labhāmīti.
Yiṭṭhaṃ means sacrificed in the manner of giving. Hutaṃ means given in the manner of offerings and gifts. Sabbassa no issarā tvaṃ means you are the mistress of all our meritorious deeds, capable of declaring, "This is the result of this, this is the result of that." Sussoṇī means having beautiful hips. Subbhūrū means endowed with beautiful eyebrows and thighs. Vilaggamajjhe means having a slender waist. Kissa me means of which of the actions done by me is this the result, by which I obtain support today in the unsupported great ocean?
Taṃ sutvā devadhītā ‘‘ayaṃ brāhmaṇo ‘yaṃ attanā kusalakammaṃ kataṃ, taṃ kammaṃ na jānātī’ti saññāya pucchati maññe, kathessāmi na’’nti nāvābhiruhanadivase paccekabuddhassa chattupāhanadānapuññameva tassa kāraṇanti kathentī –
Hearing that, the divine maiden, thinking, "This brahmin asks, thinking that he does not know the meritorious deed he has done himself; I will tell him," declaring that the merit of giving the umbrella and shoes to the Paccekabuddha on the day he boarded the ship was the cause, said:
‘‘Ghamme pathe brāhmaṇa ekabhikkhuṃ, ugghaṭṭapādaṃ tasitaṃ kilantaṃ;
"On a hot road, O Brahmin, you gave shoes
To a single monk with burnt feet, thirsty, and weary;
That gift of yours today yields all desires." (jā. 1.10.46) –
Gāthamāha.
Spoke the verse.
ekabhikkhunti ekaṃ paccekabuddhaṃ sandhāyāha.Ugghaṭṭapādanti uṇhavālukāya ghaṭṭapādaṃ, vibādhitapādanti attho.Tasitanti pipāsitaṃ.Paṭipādayīti paṭipādesi yojesi.Kāmaduhāti sabbakāmadāyikā.
Ekabhikkhuṃ she said referring to a single Paccekabuddha. Ugghaṭṭapādaṃ means feet burnt by the hot sand, meaning afflicted feet. Tasitaṃ means thirsty. Paṭipādayī means provided, fitted. Kāmaduhā means giver of all desires.
Taṃ sutvā mahāsatto ‘‘evarūpepi nāma appatiṭṭhe mahāsamudde mayā dinnaṃ chattupāhanadānaṃ mama sabbakāmadadaṃ jātaṃ aho sudinna’’nti tuṭṭhacitto –
Hearing that, the Great Being, delighted, thinking, "Even in such an unsupported great ocean, the gift of umbrella and shoes given by me has become the giver of all my desires. Aho, well given indeed!" –
‘‘Sā hotu nāvā phalakūpapannā, anavassutā erakavātayuttā;
"May that ship, fitted with strong planks,
Watertight, driven by a favorable wind,
Where there is no room for another vehicle,
Carry me today to Moḷinī!" (jā. 1.10.47) –
Gāthamāha.
Spoke the verse.
phalakūpapannāti mahānāvatāya bahūhi phalakehi upetā. Udakappavesanābhāvenaanavassutā. Sammā gahetvā gamanakavātenaerakavātayuttā.
Phalakūpapannā means endowed with many planks for a great ship. Anavassutā because of the absence of water entering. Erakavātayuttā means driven by a favorable wind that takes it well.
Devadhītā tassa vacanaṃ sutvā tuṭṭhahaṭṭhā dīghato aṭṭhausabhaṃ vitthārato catuusabhaṃ gambhīrato vīsatiyaṭṭhikaṃ sattaratanamayaṃ nāvaṃ māpetvā kūpaphiyārittayuttāni indanīlarajatasuvaṇṇamayādīni nimminitvā sattannaṃ ratanānaṃ pūretvā brāhmaṇaṃ āliṅgetvā nāvaṃ āropesi, upaṭṭhākaṃ panassa na olokesi. Brāhmaṇo attanā katakalyāṇato tassa pattiṃ adāsi, so anumodi. Atha devadhītā tampi āliṅgetvā nāvāya patiṭṭhāpetvā taṃ nāvaṃ moḷinīnagaraṃ netvā brāhmaṇassa ghare dhanaṃ patiṭṭhāpetvā attano vasanaṭṭhānameva agamāsi. Tenāha bhagavā –
Hearing his words, the divine maiden, delighted and pleased, fashioned a ship made of the seven precious gems, eight usabhas in length, four usabhas in width, and twenty yaṭṭhis in depth, fitted with rowlocks and rudders, and filled it with the seven precious gems. Embracing the Brahmin, she placed him on the ship, but did not look at his attendant. The Brahmin gave him a share of the merit he had made, and he approved. Then the divine maiden, embracing him also, established him on the ship, took the ship to the city of Moḷinī, placed wealth in the Brahmin's house, and went to her own dwelling place. Therefore, the Blessed One said –
‘‘Sā tattha vittā sumanā patītā, nāvaṃ sucittaṃ abhinimminitvā;
"There, delighted, pleased in mind,
Having fashioned a beautifully decorated ship,
Taking Saṅkha together with the man,
She brought him to a delightful city." (jā. 1.10.48);
Mahāpurisassa hi cittasampattiyā paccekabuddhassa ca nirodhato vuṭṭhitabhāvena sattasu cetanāsu ādicetanā diṭṭhadhammavedanīyā atiuḷāraphalā ca jātā. Idampi tassa dānassa appamattaphalanti daṭṭhabbaṃ. Aparimāṇaphalañhi taṃ dānaṃ bodhisambhārabhūtaṃ. Tena vuttaṃ –
Indeed, due to the purity of the Great Being's mind and the Paccekabuddha having arisen from cessation, the initial intention among the seven intentions became an immediately ripening experience of exceedingly great fruit. This giving of his should also be seen as bearing immeasurable fruits, because that giving was a condition for enlightenment. Therefore, it was said –
19.
19.
‘‘Tenevāhaṃ sataguṇato, sukhumālo sukhedhito;
"Therefore, I, through a hundredfold, was delicate and raised in comfort;
And fulfilling the giving, thus I gave to him."
tenāti tato paccekabuddhato,sataguṇatoti sataguṇenaahaṃtadā saṅkhabhūtosukhumālo,tasmāsukhedhitosukhasaṃvaḍḍho,api caevaṃ santepidānaṃ paripūrento, evaṃmayhaṃ dānapāramī paripūretūtitassapaccekabuddhassa attano sarīradukkhaṃ anapekkhitvā chattupāhanaṃadāsinti attano dānajjhāsayassa uḷārabhāvaṃ satthā pavedesi.
Tena means from that Paccekabuddha, sataguṇato means by a hundredfold, ahaṃ means I, in the Saṅkha birth, was sukhumālo, therefore sukhedhito means raised in comfort, api ca means even so, dānaṃ paripūrento, evaṃ means thus, mayhaṃ dānapāramī paripūretu means to fulfill my perfection of giving, he, without regard for the suffering of his own body, adāsi gave the umbrella and shoes tassa, to that Paccekabuddha. Thus, the Teacher revealed the greatness of his inclination to give.
Bodhisattopi yāvajīvaṃ amitadhanagehaṃ ajjhāvasanto bhiyyosomattāya dānāni datvā sīlāni rakkhitvā āyupariyosāne sapariso devanagaraṃ pūresi.
The Bodhisatta, dwelling in a house of immeasurable wealth for as long as he lived, giving gifts all the more, keeping the precepts, at the end of his life, filled the city of the gods together with his retinue.
Tadā devadhītā uppalavaṇṇā ahosi, puriso ānandatthero, lokanātho saṅkhabrāhmaṇo.
At that time, the divine maiden was Uppalavaṇṇā, the man was Ānanda Thera, and the world-protector was Saṅkhabrāhmaṇa.
Tassa suvisuddhaniccasīlauposathasīlādivasena sīlapāramī dānasīlādīnaṃ paṭipakkhato nikkhantattā kusaladhammavasena nekkhammapāramī, dānādinipphādanatthaṃ abbhussahanavasena tathā mahāsamuddataraṇavāyāmavasena ca vīriyapāramī, tadatthaṃ adhivāsanakhantivasena khantipāramī, paṭiññānurūpappaṭipattiyā saccapāramī, sabbattha acalasamādānādhiṭṭhānavasena adhiṭṭhānapāramī, sabbasattesu hitajjhāsayavasena mettāpāramī, sattasaṅkhārakatavippakāresu majjhattabhāvappattiyā upekkhāpāramī, sabbapāramīnaṃ upakārānupakāre dhamme jānitvā anupakāre dhamme pahāya upakāradhammesu pavattāpanapurecarā sahajātā ca upāyakosallabhūtā paññā paññāpāramīti imāpi pāramiyo labbhanti.
From this story, one can understand the perfection of virtue (sīla-pāramī) through the purity of his constant virtue, uposatha virtue, etc.; the perfection of renunciation (nekhamma-pāramī) through his departure from the opposition to the virtues of giving, etc., in terms of wholesome qualities; the perfection of effort (vīriya-pāramī) through his exertion in accomplishing giving, etc., and through his effort in crossing the great ocean; the perfection of patience (khanti-pāramī) through his endurance for that purpose; the perfection of truth (sacca-pāramī) through his practice in accordance with his promise; the perfection of determination (adhiṭṭhāna-pāramī) through his unwavering resolve in all matters; the perfection of loving-kindness (mettā-pāramī) through his intention to benefit all beings; the perfection of equanimity (upekkhā-pāramī) through his attainment of impartiality towards all conditioned phenomena; and the perfection of wisdom (paññā-pāramī) through his wisdom, which is the skillful means, knowing the beneficial and unbeneficial qualities of all perfections, abandoning the unbeneficial qualities, and being foremost in establishing the beneficial qualities.
Dānajjhāsayassa pana atiuḷārabhāvena dānapāramīvasena desanā pavattā. Yasmā cettha dasa pāramiyo labbhanti, tasmā heṭṭhā vuttā mahākaruṇādayo bodhisattaguṇā idhāpi yathārahaṃ niddhāretabbā. Tathā attano bhogasukhaṃ anapekkhitvā mahākaruṇāya ‘‘dānapāramiṃ pūressāmī’’ti dānasambhārasaṃharaṇatthaṃ samuddataraṇaṃ, tattha ca samuddapatitassapi uposathādhiṭṭhānaṃ, sīlakhaṇḍabhayena devadhītāyapi upagatāya āhārānāharaṇanti evamādayo mahāsattassa guṇā veditabbā. Idāni vakkhamānesu sesacaritesu imināva nayena guṇaniddhāraṇaṃ veditabbaṃ. Tattha tattha visesamattameva vakkhāma. Tenetaṃ vuccati –
However, due to the exceeding greatness of his inclination to give, the discourse proceeded with the perfection of giving. Since the ten perfections can be found here, the qualities of a Bodhisatta, such as great compassion, mentioned below, should also be determined here as appropriate. Similarly, the qualities of the Great Being, such as crossing the ocean to accumulate the resources for giving, with great compassion, without regard for his own enjoyment of pleasure, and observing the uposatha even after falling into the ocean due to fear of breaking his virtue, even when the divine maiden approached with food, should be understood. Now, in the remaining stories to be told, the determination of qualities should be understood in the same way. We will speak only of the particular distinctions in each. Therefore, this is said –
‘‘Evaṃ acchariyā hete, abbhutā ca mahesino…pe…;
"Thus, these are wonderful and marvelous qualities of the great sage…pe…;
Following their path is the sequential practice of the Dhamma."
Saṅkhabrāhmaṇacariyāvaṇṇanā niṭṭhitā.
The Explanation of the Conduct of Saṅkhabrāhmaṇa is finished.
3. Kururājacariyāvaṇṇanā
3. The Conduct of King Kuru
20.
20.
indapatthe puruttameti indapatthanāmake kururaṭṭhassa puravare uttamanagare.Rājāti dhammena samena catūhi saṅgahavatthūhi parisaṃ rañjetīti rājā.Kusale dasahupāgatoti kusalehi dasahi samannāgato, dānādīhi dasahi puññakiriyavatthūhi, dasahi kusalakammapathehi vā yuttoti attho.
Indapatthe puruttame means in the excellent city, the best city, named Indapattha, of the Kuru kingdom. Rājā means a king who delights his retinue with Dhamma, with fairness, and with the four bases of sympathy. Kusale dasahupāgato means endowed with the ten wholesome qualities, united with the ten objects of meritorious action, such as giving, etc., or with the ten paths of wholesome action.
21.Kaliṅgaraṭṭhavisayāti kaliṅgaraṭṭhasaṅkhātavisayā.Brāhmaṇā upagañchu manti kaliṅgarājena uyyojitā aṭṭha brāhmaṇā maṃ upasaṅkamiṃsu. Upasaṅkamitvā ca panaāyācuṃ maṃ hatthināganti hatthibhūtaṃ mahānāgaṃ maṃ āyāciṃsu.Dhaññanti dhanāyitabbasirisobhaggappattaṃ lakkhaṇasampannaṃ.Maṅgalasammatanti tāyayeva lakkhaṇasampattiyā maṅgalaṃ abhivuḍḍhikāraṇanti abhisammataṃ janehi.
21.Kaliṅgaraṭṭhavisayā means from the region called Kaliṅgaraṭṭha. Brāhmaṇā upagañchu maṃ means eight brahmins, sent by the king of Kaliṅga, approached me. And having approached, āyācuṃ maṃ hatthināgaṃ means they requested from me a great elephant, a noble elephant. Dhaññaṃ means having attained the glory of prosperity that should be praised, possessing auspicious marks. Maṅgalasammataṃ means, by that very possession of auspicious marks, it is regarded by the people as an auspicious cause for prosperity.
22.Avuṭṭhikoti vassarahito.Dubbhikkhoti dullabhabhojano.Chātako mahāti mahatī jighacchābādhā vattatīti attho.Dadāhīti dehi.Nīlanti nīlavaṇṇaṃ.Añjanasavhayanti añjanasaddena avhātabbaṃ, añjananāmakanti attho. Idaṃ vuttaṃ hoti – amhākaṃ kaliṅgaraṭṭhaṃ avuṭṭhikaṃ, tena idāni mahādubbhikkhaṃ tattha mahantaṃ chātakabhayaṃ uppannaṃ, tassa vūpasamatthāya imaṃ añjanagirisaṅkāsaṃ tuyhaṃ añjananāmakaṃ maṅgalahatthiṃ dehi, imasmiñhi tattha nīte devo vassissati, tena taṃ sabbabhayaṃ vūpasammissatīti. Tatrāyaṃ anupubbikathā –
22.Avuṭṭhiko means without rain. Dubbhikkho means with scarce food. Chātako mahā means a great affliction of hunger is prevailing. Dadāhi means give. Nīlaṃ means of blue color. Añjanasavhayaṃ means to be called by the name Añjana, named Añjana. This means: our Kaliṅga kingdom is without rain, therefore now there is a great famine there, a great fear of hunger has arisen; for the pacification of that fear, give us this auspicious elephant of yours named Añjana, resembling the Añjana mountain; for when this is taken there, the god will send down rain, and thus that entire fear will be pacified. Here is the sequential story –
Atīte kururaṭṭhe indapatthanagare bodhisatto kururājassa aggamahesiyā kucchimhi paṭisandhiṃ gahetvā anupubbena viññutaṃ patto, takkasilaṃ gantvā yogavihitāni sippāyatanāni vijjāṭṭhānāni ca uggahetvā paccāgato pitarā uparajje ṭhapito, aparabhāge pitu accayena rajjaṃ patvā dasa rājadhamme akopento dhammena rajjaṃ kāresi dhanañjayo nāma nāmena. So catūsu nagaradvāresu nagaramajjhe nivesanadvāreti cha dānasālāyo kāretvā devasikaṃ chasatasahassaṃ dhanaṃ vissajjento sakalajambudīpaṃ unnaṅgalaṃ katvā dānaṃ adāsi. Tassa dānajjhāsayatā dānābhirati sakalajambudīpaṃ patthari.
In the past, in the Kururattha, in the city of Indapattha, the Bodhisatta took rebirth in the womb of the chief queen of the Kururāja, and gradually attaining maturity, went to Takkasila, mastered the crafts and sciences according to the precepts, and returned. His father appointed him as viceroy. Later, upon his father's death, he ascended to the throne and ruled righteously, without violating the ten royal virtues, under the name of Dhanañjaya. He constructed six alms-halls at the four city gates, in the city center, and at the gates of his residence, spending six hundred thousand (coins) daily, and made the whole of Jambudīpa a place for giving, without obstruction. His inclination to charity and delight in giving spread throughout Jambudīpa.
Tasmiṃ kāle kaliṅgaraṭṭhe dubbhikkhabhayaṃ chātakabhayaṃ rogabhayanti tīṇi bhayāni uppajjiṃsu. Sakalaraṭṭhavāsino dantapuraṃ gantvā rājabhavanadvāre ukkuṭṭhimakaṃsu ‘‘devaṃ vassāpehi devā’’ti. Rājā taṃ sutvā ‘‘kiṃkāraṇā ete viravantī’’ti amacce pucchi. Amaccā rañño tamatthaṃ ārocesuṃ. Rājā porāṇakarājāno deve avassante kiṃ karontīti. ‘‘Devo vassatū’’ti dānaṃ datvā uposathaṃ adhiṭṭhāya samādinnasīlā sirigabbhaṃ pavisitvā dabbasanthare sattāhaṃ nipajjantīti. Taṃ sutvā tathā akāsi. Devo na vassi, evaṃ rājā ahaṃ mayā kattabbakiccaṃ akāsiṃ, devo na vassati, kinti karomāti. Deva, indapatthanagare dhanañjayassa nāma kururājassa maṅgalahatthimhi ānīte devo vassissatīti. So rājā balavāhanasampanno duppasaho, kathamassa hatthiṃ ānessāmāti. Mahārāja, tena saddhiṃ yuddhakiccaṃ natthi, dānajjhāsayo so rājā dānābhirato yācito samāno alaṅkatasīsampi chinditvā pasādasampannāni akkhīnipi uppāṭetvā sakalarajjampi niyyātetvā dadeyya, hatthimhi vattabbameva natthi, avassaṃ yācito samāno dassatīti. Ke pana yācituṃ samatthāti? Brāhmaṇā, mahārājāti. Rājā aṭṭha brāhmaṇe pakkosāpetvā sakkārasammānaṃ katvā paribbayaṃ datvā hatthiyācanatthaṃ pesesi. Te sabbattha ekarattivāsena turitagamanaṃ gantvā katipāhaṃ nagaradvāre dānasālāsu bhuñjantā sarīraṃ santappetvā rañño dānaggaṃ āgamanapathe kālaṃ āgamayamānā pācīnadvāre aṭṭhaṃsu.
At that time, in the kingdom of Kalinga, three fears arose: the fear of famine, the fear of starvation, and the fear of disease. All the inhabitants of the kingdom went to Dantapura and raised a clamor at the palace gates, "Cause the deva to rain, O King!" Hearing this, the king asked his ministers, "Why are these people clamoring?" The ministers informed the king of the matter. The king asked what former kings did when the deva did not rain. (They replied,) "Giving alms and undertaking the Uposatha, abiding by the precepts, they entered the Sirigabbha and lay on a grass mat for seven days, (praying) 'May the deva rain!'" Hearing this, the king did likewise. But the deva did not rain. The king (thought), "I have done what I should do; the deva does not rain. What shall I do?" (The ministers replied,) "O King, if the auspicious elephant of Dhanañjaya, the Kururāja, from the city of Indapattha, is brought here, the deva will rain." The king (thought), "He is powerful and has strong forces, difficult to overcome. How shall I bring his elephant?" (The ministers replied,) "Great King, there is no need for warfare with him. That king is inclined to charity and delights in giving. If requested, he would cut off even his adorned head, pluck out his eyes, full of grace, and give away his entire kingdom. There is no need to even mention the elephant; surely, if requested, he will give it." "But who is capable of requesting?" "Brāhmaṇas, Great King." The king summoned eight brāhmaṇas, honored them, gave them provisions for their journey, and sent them to request the elephant. They traveled swiftly, staying only one night in each place, and after a few days, while eating in the alms-halls at the city gate, nourishing their bodies, and awaiting the time for the king's arrival at the alms-hall, they stood at the eastern gate.
Bodhisattopi pātova nhātānulitto sabbālaṅkārappaṭimaṇḍito alaṅkatavaravāraṇakhandhagato mahantena rājānubhāvena dānasālaṃ gantvā otaritvā sattaṭṭhajanānaṃ sahatthena dānaṃ datvā ‘‘imināva nīhārena dethā’’ti vatvā hatthiṃ abhiruhitvā dakkhiṇadvāraṃ agamāsi. Brāhmaṇā pācīnadvāre ārakkhassa balavatāya okāsaṃ alabhitvā dakkhiṇadvāraṃ gantvā rājānaṃ āgacchantaṃ ullokayamānā dvārato nātidūre unnataṭṭhāne ṭhitā sampattaṃ rājānaṃ hatthe ukkhipitvā jayāpesuṃ. Rājā vajiraṅkusena vāraṇaṃ nivattetvā tesaṃ santikaṃ gantvā te brāhmaṇe ‘‘kiṃ icchathā’’ti pucchi. Brāhmaṇā ‘‘kaliṅgaraṭṭhaṃ dubbhikkhabhayena chātakabhayena rogabhayena ca upaddutaṃ. So upaddavo imasmiṃ tava maṅgalahatthimhi nīte vūpasammissati. Tasmā imaṃ añjanavaṇṇaṃ nāgaṃ amhākaṃ dehī’’ti āhaṃsu. Tamatthaṃ pakāsento satthā āha ‘‘kaliṅgaraṭṭhavisayā…pe… añjanasavhaya’’nti. Tassattho vutto eva.
The Bodhisatta, having bathed and anointed himself early in the morning, adorned with all his finery, mounted an adorned, excellent elephant, and with great royal pomp, went to the alms-hall. After descending and giving alms with his own hands to seven or eight people, he said, "Give in this manner," and mounting the elephant, he went to the southern gate. The brāhmaṇas, unable to find an opportunity at the eastern gate due to the strength of the guards, went to the southern gate and, watching for the king to arrive, stood on an elevated place not far from the gate and shouted praises as the king approached. The king turned the elephant with his vajraṅkusa (diamond goad), went to them, and asked the brāhmaṇas, "What do you wish?" The brāhmaṇas said, "The Kalinga kingdom is afflicted by famine, starvation, and disease. That affliction will subside when your auspicious elephant is brought there. Therefore, give us this dark-colored nāga." Revealing this matter, the Teacher said, "Kaliṅgaraṭṭhavisayā…pe… añjanasavhaya." The meaning of this has already been stated.
Atha bodhisatto ‘‘na metaṃ patirūpaṃ, yaṃ me yācakānaṃ manorathavighāto siyā, mayhañca samādānabhedo siyā’’ti hatthikkhandhato otaritvā ‘‘sace analaṅkataṭṭhānaṃ atthi, alaṅkaritvā dassāmī’’ti samantato oloketvā analaṅkataṭṭhānaṃ adisvā soṇḍāya naṃ gahetvā brāhmaṇānaṃ hatthesu ṭhapetvā ratanabhiṅgārena pupphagandhavāsitaṃ udakaṃ pātetvā adāsi. Tena vuttaṃ –
Then the Bodhisatta (thought), "This is not appropriate for me, that there should be a frustration of the wishes of those who ask, and that there should be a breach of my resolve." Descending from the elephant's back, and looking around to see if there was an unadorned place, and not seeing one, he took the elephant by the trunk, placed it in the hands of the brāhmaṇas, poured water scented with flowers and perfumes from a jeweled vessel, and gave it. Therefore, it was said:
23.
23.
‘‘Na me yācakamanuppatte, paṭikkhepo anucchavo;
"When a supplicant approaches me,
Rejection is not fitting;
Lest my resolve be broken,
I shall give the great elephant.
24.
24.
‘‘Nāgaṃ gahetvā soṇḍāya, bhiṅgāre ratanāmaye;
Taking the nāga by the trunk,
From a vessel made of jewels,
Sprinkling water on their hands,
I gave the elephant to the brāhmaṇas."
yācakamanuppatteti yācake anuppatte.Anucchavoti anucchaviko patirūpo.Mā me bhijji samādānanti sabbaññutaññāṇatthāya sabbassa yācakassa sabbaṃ anavajjaṃ icchitaṃ dadanto dānapāramiṃ pūressāmīti yaṃ mayhaṃ samādānaṃ, taṃ mā bhijji. Tasmādassāmi vipulaṃ gajanti mahantaṃ imaṃ maṅgalahatthiṃ dassāmīti.Adanti adāsiṃ.
Yācakamanuppatte, when a supplicant approaches. Anucchavo, unbefitting, inappropriate. Mā me bhijji samādānaṃ, lest my resolve be broken; the resolve that "for the sake of the knowledge of omniscience, giving everything blameless and desirable to every supplicant, I shall fulfill the perfection of giving." Therefore, dassāmi vipulaṃ gajaṃ, I will give this great, auspicious elephant. Adaṃ, I gave.
25.
25.
‘‘tassa nāge padinnamhī’’tiādi. Tatthatassāti tassa tena, tasmiṃnāgehatthimhi dinne.
‘‘tassa nāge padinnamhī’’tiādi. Therein, tassa, to him; nāge, in that elephant that was given.
26.Maṅgalasampannanti maṅgalaguṇehi samannāgataṃ.Saṅgāmavijayuttamanti saṅgāmavijayā uttamaṃ, saṅgāmavijaye vā uttamaṃ padhānaṃ pavaraṃ nāgaṃ.Kiṃ te rajjaṃkarissatīti tasmiṃ nāge apagate tava rajjaṃ kiṃ karissati, rajjakiccaṃ na karissati, rajjampi apagatamevāti dasseti.
26.Maṅgalasampannaṃ, endowed with auspicious qualities. Saṅgāmavijayuttamaṃ, supreme in victory in battle, or the best, foremost, or excellent nāga in victory in battle. Kiṃ te rajjaṃ karissatī, what will your kingdom do when that nāga is gone? It will not perform the duties of the kingdom; the kingdom will be as good as gone, he shows.
27.Rajjampi me dade sabbanti tiṭṭhatu nāgo tiracchānagato, idaṃ me sabbaṃ kururaṭṭhampi yācakānaṃ dadeyyaṃ.Sarīraṃ dajjamattanoti rajjepi vā kiṃ vattabbaṃ, attano sarīrampi yācakānaṃ dadeyyaṃ, sabbopi hi me ajjhattikabāhiro pariggaho lokahitatthameva mayā pariccatto. Yasmāsabbaññutaṃ piyaṃ mayhaṃsabbaññutā ca dānapāramiṃ ādiṃ katvā sabbapāramiyo apūrentena na sakkā laddhuṃ, tasmā nāgaṃ adāsiṃ ahanti dasseti.
27.Rajjampi me dade sabbaṃ, let the nāga, a mere animal, remain; I would give this entire Kururattha to those who ask. Sarīraṃ dajjamattano, what need to speak of the kingdom? I would give even my own body to those who ask, for all my internal and external possessions have been relinquished by me for the welfare of the world, because sabbaññutaṃ piyaṃ mayhaṃ, omniscience is dear to me, and omniscience cannot be attained without fulfilling all the perfections, beginning with the perfection of giving. Therefore, he shows, I gave the nāga.
Evampi tasmiṃ nāge ānīte kaliṅgaraṭṭhe devo na vassateva. Kaliṅgarājā ‘‘idānipi na vassati, kiṃ nu kho kāraṇa’’nti pucchitvā ‘‘kururājā garudhamme rakkhati, tenassa raṭṭhe anvaddhamāsaṃ anudasāhaṃ devo vassati, rañño guṇānubhāvo esa, na imassa tiracchānagatassā’’ti jānitvā ‘‘mayampi garudhamme rakkhissāma, gacchatha dhanañcayakorabyassa santike te suvaṇṇapaṭṭe likhāpetvā ānethā’’ti amacce pesesi. Garudhammā vuccanti pañca sīlāni, tāni bodhisatto suparisuddhāni katvā rakkhati, yathā ca bodhisatto. Evamassa mātā aggamahesī, kaniṭṭhabhātā uparājā, purohito brāhmaṇo, rajjuggāhako amacco, sārathi seṭṭhi, doṇamāpako dovāriko, nagarasobhinī vaṇṇadāsīti. Tena vuttaṃ –
Even when that nāga was brought there, the deva still did not rain in the Kalinga kingdom. The Kalinga king, inquiring, "Even now it does not rain; what could be the reason?" learned that "The Kururāja observes the Garudhamma, and therefore, in his kingdom, the deva rains every half-month and every ten days. This is the power of the king's virtue, not of this animal." Knowing this, (the king thought,) "We too shall observe the Garudhamma. Go and have them written on golden plates by Dhanañjaya Korabyassa and bring them here." The Garudhammas are the five precepts, which the Bodhisatta observes with great purity, and so does the Bodhisatta's mother, the chief queen, his younger brother, the viceroy, the purohita brāhmaṇa, the minister who holds the reins of the kingdom, the charioteer, the merchant, the measurer of grain, the doorkeeper, and the courtesan who adorns the city. Therefore, it was said:
‘‘Rājā mātā mahesī ca, uparājā purohito;
"The king, his mother, the chief queen, the viceroy, the purohita,
The rein-holder, the charioteer, the merchant, the measurer of grain, the doorkeeper likewise;
These eleven, along with the courtesan, are established in the Garudhamma."
Te amaccā bodhisattaṃ upasaṅkamitvā vanditvā tamatthaṃ ārocesuṃ. Mahāsatto ‘‘mayhaṃ garudhamme kukkuccaṃ atthi, mātā pana me surakkhitaṃ rakkhati, tassā santike gaṇhathā’’ti vatvā tehi ‘‘mahārāja, kukkuccaṃ nāma sikkhākāmassa sallekhavuttino hoti, detha no’’ti yācito ‘‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesumicchācāro na caritabbo, musā na bhaṇitabbaṃ, majjaṃ na pātabba’’nti suvaṇṇapaṭṭe likhāpetvā ‘‘evaṃ santepi mātu santike gaṇhathā’’ti āha.
Those ministers approached the Bodhisatta, paid homage, and informed him of the matter. The Great Being said, "I have scruples about the Garudhamma; however, my mother observes it very carefully. Take it from her." But when they requested him, saying, "Great King, scruples are for one who desires training and leads a life of austerity; give it to us," he had it written on a golden plate, "Life should not be taken, what is not given should not be taken, sexual misconduct should not be engaged in, falsehood should not be spoken, intoxicants should not be consumed," and said, "Even so, take it from my mother."
Dūtā rājānaṃ vanditvā tassā santikaṃ gantvā ‘‘devi, tumhe kira garudhammaṃ rakkhatha, taṃ no dethā’’ti vadiṃsu. Bodhisattassa mātāpi tatheva attano kukkuccassa atthibhāvaṃ vatvāva tehi yācitā adāsi. Tathā mahesiādayopi. Te sabbesampi santike suvaṇṇapaṭṭe garudhamme likhāpetvā dantapuraṃ gantvā kaliṅgarañño datvā taṃ pavattiṃ ārocesuṃ. Sopi rājā tasmiṃ dhamme vattamāno pañca sīlāni pūresi. Tato sakalakaliṅgaraṭṭhe devo vassi. Tīṇi bhayāni vūpasantāni. Raṭṭhaṃ khemaṃ subhikkhaṃ ahosi. Bodhisatto yāvajīvaṃ dānādīni puññāni katvā sapariso saggapuraṃ pūresi.
The envoys, after paying homage to the king, went to her and said, "O Queen, it is said that you observe the Garudhamma; give it to us." The Bodhisatta's mother, likewise, stating that she had scruples about it, gave it only when requested by them. So also did the chief queen and the others. After having the Garudhamma written on golden plates from all of them, they went to Dantapura, gave it to the Kalinga king, and reported the events. That king also, abiding by that Dhamma, fulfilled the five precepts. Then the deva rained throughout the Kalinga kingdom. The three fears subsided. The kingdom became prosperous and fertile. The Bodhisatta, performing meritorious deeds such as giving throughout his life, along with his retinue, filled the city of heaven.
Tadā gaṇikādayo uppalavaṇṇādayo ahesuṃ. Vuttañhetaṃ –
At that time, the courtesan and others were Uppalavaṇṇā and others. This was said:
‘‘Gaṇikā uppalavaṇṇā, puṇṇo dovāriko tadā;
"The courtesan was Uppalavaṇṇā, Puṇṇa was the doorkeeper then;
Kaccāna was the rein-holder, Kolita was the measurer of grain.
‘‘Sāriputto tadā seṭṭhi, anuruddho ca sārathi;
"Sāriputta was the merchant then, Anuruddha was the charioteer;
Kassapa Thera was the brāhmaṇa, Ānandapaṇḍita was the viceroy.
‘‘Mahesī rāhulamātā, māyādevī janettikā;
"The chief queen was Rāhula's mother, Māyādevī was the mother;
The Kururāja was the Bodhisatta; thus, remember the Jātaka." (dha. pa. aṭṭha. 2.361 haṃsaghātakabhikkhuvatthu);
Idhāpi nekkhammapāramiādayo sesadhammā ca vuttanayeneva niddhāretabbāti.
Here also, the perfection of renunciation and the remaining virtues should be determined in the same way as previously stated.
Kururājacariyāvaṇṇanā niṭṭhitā.
The Commentary on the Kururāja's Conduct is Concluded.
4. Mahāsudassanacariyāvaṇṇanā
4. The Commentary on the Mahāsudassana's Conduct
28.Catutthekusāvatimhi nagareti kusāvatīnāmake nagare, yasmiṃ ṭhāne etarahi kusinārā niviṭṭhā.Mahīpatīti khattiyo, nāmenamahāsudassanonāma.Cakkavattīti cakkaratanaṃ vatteti catūhi vā sampatticakkehi vattati, tehi ca paraṃ pavatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthītipi cakkavattī. Atha vā catūhi acchariyadhammehi saṅgahavatthūhi ca samannāgatena, parehi anabhibhavanīyassa anatikkamanīyassa āṇāsaṅkhātassa cakkassa vatto etasmiṃ atthītipicakkavattī. Pariṇāyakaratanapubbaṅgamena hatthiratanādipamukhena mahābalakāyena puññānubhāvanibbattena kāyabalena ca samannāgatattāmahabbalo. Yadā āsinti sambandho. Tatrāyaṃ anupubbikathā –
28.In the fourth, kusāvatimhi nagare, in the city named Kusāvatī, in which place Kusinārā is now located. Mahīpatī, a Khattiya (warrior), by the name mahāsudassano. Cakkavattī, one who turns the wheel of sovereignty, or who reigns with the four wheels of success, and by these, turns others, and for whose benefit the wheels of conduct turn; therefore, (he is) a Cakkavattī. Or, because he is endowed with the four wonderful qualities and the objects of generosity, he has the wheel of command that is unconquerable and unassailable by others; therefore, (he is) a Cakkavattī. Because he is endowed with great bodily strength, born of the power of merit, with the leading Pariṇāyaka jewel, and with a great host headed by the elephant jewel and others, (he is) mahabbalo (of great strength). Yadā āsi, is the connection. Herein is the sequential story:
Atīte kira mahāpuriso sudassanattabhāvato tatiye attabhāve gahapatikule nibbatto dharamānakassa buddhassa sāsane ekaṃ theraṃ araññavāsaṃ vasantaṃ attano kammena araññaṃ paviṭṭho rukkhamūle nisinnaṃ disvā ‘‘idha mayā ayyassa paṇṇasālaṃ kātuṃ vaṭṭatī’’ti cintetvā attano kammaṃ pahāya dabbasambhāraṃ chinditvā nivāsayoggaṃ paṇṇasālaṃ katvā dvāraṃ yojetvā kaṭṭhattharaṇaṃ katvā ‘‘karissati nu kho paribhogaṃ, na nu kho karissatī’’ti ekamante nisīdi. Thero antogāmato āgantvā paṇṇasālaṃ pavisitvā kaṭṭhattharaṇe nisīdi. Mahāsattopi naṃ upasaṅkamitvā ‘‘phāsukā, bhante, paṇṇasālā’’ti pucchi. Phāsukā, bhaddamukha, pabbajitasāruppāti. Vasissatha, bhante, idhāti? Āma, upāsakāti. So adhivāsanākāreneva ‘‘vasissatī’’ti ñatvā ‘‘nibaddhaṃ mayhaṃ gharadvāraṃ āgantabba’’nti paṭijānāpetvā niccaṃ attano ghareyeva bhattavissaggaṃ kārāpesi. So paṇṇasālāyaṃ kaṭasārakaṃ pattharitvā mañcapīṭhaṃ paññapesi, apassenaṃ nikkhipi, pādakaṭhalikaṃ ṭhapesi, pokkharaṇiṃ khaṇi, caṅkamaṃ katvā vālukaṃ okiri, parissayavinodanatthaṃ paṇṇasālaṃ kaṇṭakavatiyā parikkhipi, tathā pokkharaṇiṃ caṅkamañca. Tesaṃ antovatipariyante tālapantiyo ropesi. Evamādinā āvāsaṃ niṭṭhāpetvā therassa ticīvaraṃ ādiṃ katvā sabbaṃ samaṇaparikkhāraṃ adāsi. Therassa hi tadā bodhisattena ticīvarapiṇḍapātapattathālakaparissāvanadhamakaraṇaparibhogabhājanachattupāhanaudakatumbasūcikattara- yaṭṭhiārakaṇṭakapipphalinakhacchedanapadīpeyyādi pabbajitānaṃ paribhogajātaṃ adinnaṃ nāma nāhosi. So pañca sīlāni rakkhanto uposathaṃ karonto yāvajīvaṃ theraṃ upaṭṭhahi. Thero tattheva vasanto arahattaṃ patvā parinibbāyi.
It is said that in the past, the Great Being, in the third existence from the Sudassana state, was born into a householder's family. In the dispensation of the Buddha Dharamāna, seeing a Thera dwelling in the forest, having entered the forest by his own karma, sitting at the foot of a tree, he thought, "It is fitting that I should build a leaf-hut for the venerable one here." Abandoning his own work, he cut wood and materials, built a leaf-hut suitable for dwelling in, joined the door, made a wooden bed, and sat to one side (thinking), "Will he use it, or will he not use it?" The Thera came from the village, entered the leaf-hut, and sat on the wooden bed. The Great Being approached him and asked, "Is the leaf-hut comfortable, Bhante?" "It is comfortable, good sir, suitable for a renunciate." "Will you dwell here, Bhante?" "Yes, lay follower." Knowing that he would dwell there by his acceptance, he had him promise, "You must come to my house-door regularly," and he always arranged for the distribution of food at his own house. In that leaf-hut, he spread a mat of woven leaves, prepared a bed and a seat, placed a bolster, set out a footstool, dug a pond, made a promenade, scattered sand, and surrounded the leaf-hut with a thorny hedge to ward off dangers, as well as the pond and the promenade. Around the inner and outer edges of these, he planted rows of palm trees. In this way, completing the dwelling, he gave the Thera everything needed by a renunciate, beginning with the three robes. For at that time, there was nothing that was not given by the Bodhisatta to the Thera, of things for the use of a renunciate, such as the three robes, alms-food, alms-bowl, water-strainer, water-pot, eating utensils, umbrella, sandals, water-tumbler, needle-case, staff, toothpick, fruit for cleaning teeth, nail-cutter, and lamp.
29.Bodhisattopi yāvatāyukaṃ puññaṃ katvā devaloke nibbattitvā tato cuto manussalokaṃ āgacchanto kusāvatiyā rājadhāniyā nibbattitvā mahāsudassano nāma rājā ahosi cakkavattī. Tassissariyānubhāvo ‘‘bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi khattiyo muddhāvasitto’’tiādinā (dī. ni. 2.242) nayena sutte āgato eva. Tassa kira caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, caturāsīti pāsādasahassāni dhammapāsādappamukhāni, caturāsīti kūṭāgārasahassāni mahābyūhakūṭāgārappamukhāni, tāni sabbāni tassa therassa katāya ekissā paṇṇasālāya nissandena nibbattāni, caturāsīti pallaṅkasahassāni nāgasahassāni assasahassāni rathasahassāni tassa dinnassa mañcapīṭhassa, caturāsīti maṇisahassāni tassa dinnassa padīpassa, caturāsīti pokkharaṇisahassāni ekapokkharaṇiyā, caturāsīti itthisahassāni puttasahassāni gahapatisahassāni ca pattathālakādiparibhogārahassa pabbajitaparikkhāradānassa, caturāsīti dhenusahassāni pañcagorasadānassa, caturāsīti vatthakoṭṭhasahassāni nivāsanapārupanadānassa, caturāsīti thālipākasahassāni bhojanadānassa nissandena nibbattāni. So sattahi ratanehi catūhi iddhīhi ca samannāgato rājādhirājā hutvā sakalaṃ sāgarapariyantaṃ pathavimaṇḍalaṃ dhammena abhivijiya ajjhāvasanto anekasatesu ṭhānesu dānasālāyo kāretvā mahādānaṃ paṭṭhapesi. Divasassa tikkhattuṃ nagare bheriṃ carāpesi ‘‘yo yaṃ icchati, so dānasālāsu āgantvā taṃ gaṇhātū’’ti. Tena vuttaṃ‘‘tatthāhaṃ divase tikkhattuṃ, ghosāpemi tahiṃ tahi’’ntiādi.
29. The Bodhisatta, having accumulated merit throughout his life, was reborn in a celestial realm. From there, he descended and was reborn in the human world in the city of Kusāvatī, becoming King Mahāsudassana, a wheel-turning monarch. His majestic power is described in the Sutta: "In the past, Ānanda, there was a king named Mahāsudassana, a Khattiya, anointed as king," and so on (Dī. Ni. 2.242). It is said that he had eighty-four thousand cities, with Kusāvatī as the capital; eighty-four thousand palaces, with the Dhamma Palace as the foremost; eighty-four thousand pavilions, with the Mahābyūha Pavilion as the chief. All these arose as a direct result of the single leaf-hut made by the Thera. He also possessed eighty-four thousand couches, thousands of elephants, thousands of horses, and thousands of chariots, all due to the offering of a bench; eighty-four thousand jewels due to the offering of a lamp; eighty-four thousand ponds due to a single pond; eighty-four thousand women, thousands of sons, and thousands of householders, all due to the offering of requisites including bowls and other items suitable for renunciants; eighty-four thousand cows due to the offering of the five products of the cow; eighty-four thousand storehouses of cloth due to the offering of clothing for wearing; and eighty-four thousand cooking pots due to the offering of food. Endowed with the seven treasures and the four powers, he became a supreme monarch, conquering the entire earth up to the ocean's edge by righteousness, and residing there, he established great alms-halls in many hundreds of places. Three times a day, he had a drum beaten in the city, announcing, "Whoever desires anything, let him come to the alms-halls and take it." Thus it was said, "There, thrice a day, I would proclaim in various places," and so on.
tatthāti tasmiṃ nagare. ‘‘Tadāha’’ntipi pāṭho, tassa tadā ahaṃ, mahāsudassanakāleti attho.Tahiṃ tahinti tasmiṃ tasmiṃ ṭhāne, tassa tassa pākārassa anto ca bahi cāti attho.Ko kiṃ icchatīti brāhmaṇādīsu yo koci satto annādīsu deyyadhammesu yaṃ kiñci icchati.Patthetīti tasseva vevacanaṃ.Kassa kiṃ dīyatu dhananti anekavāraṃ pariyāyantarehi ca dānaghosanāya pavattitabhāvadassanatthaṃ vuttaṃ, etena dānapāramiyā sarūpaṃ dasseti. Deyyadhammapaṭiggāhakavikapparahitā hi bodhisattānaṃ dānapāramīti.
Tattha: In that city. There is also a reading "Tadāha," meaning, "Then I," referring to the time of Mahāsudassana. Tahiṃ tahiṃ: In each and every place, both inside and outside the walls. Ko kiṃ icchatī: Whichever being among Brahmins and others desires anything among the offerings such as food. Patthetī: Is a synonym for that. Kassa kiṃ dīyatu dhanaṃ: This was said to show that the announcement of gifts was made in many ways and on many occasions, thus illustrating the nature of the perfection of giving (dānapāramī). For Bodhisattas, the perfection of giving is free from discrimination regarding the recipients and the objects of the gift.
30.Idāni dānaghosanāya tassa tassa deyyadhammassa anucchavikapuggalaparikittanaṃ dassetuṃ‘‘ko chātako’’tiādi vuttaṃ.
30. Now, to show the description of appropriate individuals for each offering announced, it was said, "Who is hungry?" and so on.
chātakoti jighacchito.Tasitoti pipāsito.Ko mālaṃ ko vilepanantipi ‘‘icchatī’’ti padaṃ ānetvā yojetabbaṃ.Naggoti vatthavikalo, vatthena atthikoti adhippāyo.Paridahissatīti nivāsissati.
Chātako: Hungry. Tasito: Thirsty. Ko mālaṃ ko vilepanaṃ: The word "icchatī" (desires) should be brought in and connected. Naggo: Naked, lacking clothing, meaning one who needs clothing. Paridahissatī: Will wear.
31.Ko pathe chattamādetīti ko pathiko pathe magge attano vassavātātaparakkhaṇatthaṃ chattaṃ gaṇhāti, chattena atthikoti attho.Kopāhanā mudū subhāti dassanīyatāya subhā sukhasamphassatāya mudū upāhanā attano pādānaṃ cakkhūnañca rakkhaṇatthaṃ.Ko ādetīti ko tāhi atthikoti adhippāyo.Sāyañca pāto cāti etthaca-saddena majjhanhike cāti āharitvā vattabbaṃ. ‘‘Divase tikkhattuṃ ghosāpemī’’ti hi vuttaṃ.
31. Ko pathe chattamādetī: Which traveler takes an umbrella on the path, on the road, to protect himself from rain, wind, and sun; meaning one who needs an umbrella. Kopāhanā mudū subhā: Soft (mudū) and beautiful (subhā) shoes (upāhanā), pleasing to the sight, comfortable to the touch, for the protection of one’s feet and eyes. Ko ādetī: Who needs them. Sāyañca pāto cā: Here, the word ca should be brought in to include midday as well. For it was said, "Three times a day I would proclaim."
32.Na taṃ dasasu ṭhānesūti taṃ dānaṃ na dasasu ṭhānesu paṭiyattanti yojanā.Napi ṭhānasatesuvāpaṭiyattaṃ,api ca kho anekasatesu ṭhānesu paṭiyattaṃ.Yācake dhananti yācake uddissa dhanaṃ paṭiyattaṃ upakkhaṭaṃ. Dvādasayojanāyāme hi nagare sattayojanavitthate sattasu pākārantaresu satta tālapantiparikkhepā, tāsu tālapantīsu caturāsīti pokkharaṇisahassāni pāṭiyekkaṃ pokkharaṇitīre mahādānaṃ paṭṭhapitaṃ. Vuttañhetaṃ bhagavatā –
32. Na taṃ dasasu ṭhānesū: That gift is not prepared in ten places. Napi ṭhānasatesu vā paṭiyattaṃ: Nor in hundreds of places, but it is prepared in many hundreds of places. Yācake dhanaṃ: Wealth is prepared and set aside for the beggars. In a city twelve yojanas in length and seven yojanas in width, there were seven rows of walls, and in those rows of palm trees, eighty-four thousand ponds were established, with great almsgiving at each pond's bank. This was said by the Blessed One:
‘‘Paṭṭhapesi kho, ānanda, rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ annaṃ annatthikassa, pānaṃ pānatthikassa, vatthaṃ vatthatthikassa, yānaṃ yānatthikassa, sayanaṃ sayanatthikassa, itthiṃ itthitthikassa, hiraññaṃ hiraññatthikassa, suvaṇṇaṃ suvaṇṇatthikassā’’ti (dī. ni. 2.254).
"King Mahāsudassana established such alms-giving on the banks of those ponds, Ānanda: food for the one who wanted food, drink for the one who wanted drink, clothing for the one who wanted clothing, vehicles for the one who wanted vehicles, beds for the one who wanted beds, women for the one who wanted women, gold for the one who wanted gold, and silver for the one who wanted silver" (Dī. Ni. 2.254).
33.Tatthāyaṃ dānassa pavattitākāro – mahāpuriso hi itthīnañca purisānañca anucchavike alaṅkāre kāretvā itthimattameva tattha paricāravasena sesañca sabbaṃ pariccāgavasena ṭhapetvā ‘‘rājā mahāsudassano dānaṃ deti, taṃ yathāsukhaṃ paribhuñjathā’’ti bheriṃ carāpesi. Mahājanā pokkharaṇitīraṃ gantvā nhatvā vatthādīni nivāsetvā mahāsampattiṃ anubhavitvā yesaṃ tādisāni atthi, te pahāya gacchanti. Yesaṃ natthi, te gahetvā gacchanti. Ye hatthiyānādīsupi nisīditvā yathāsukhaṃ vicaritvā varasayanesupi sayitvā sampattiṃ anubhavitvā itthīhipi saddhiṃ sampattiṃ anubhavitvā sattavidharatanapasādhanāni pasādhetvā sampattiṃ anubhavitvā yaṃ yaṃ atthikā, taṃ taṃ gahetvā gacchanti, anatthikā ohāya gacchanti. Tampi dānaṃ uṭṭhāya samuṭṭhāya devasikaṃ dīyateva. Tadā jambudīpavāsīnaṃ aññaṃ kammaṃ natthi, dānaṃ paribhuñjantā sampattiṃ anubhavantā vicaranti. Na tassa dānassa kālaparicchedo ahosi. Rattiñcāpi divāpi yadā yadā atthikā āgacchanti, tadā tadā dīyateva. Evaṃ mahāpuriso yāvajīvaṃ sakalajambudīpaṃ unnaṅgalaṃ katvā mahādānaṃ pavattesi. Tena vuttaṃ‘‘divā vā yadi vā rattiṃ, yadi eti vanibbako’’tiādi.
33. Here is how the giving occurred: The great being would have appropriate ornaments made for women and men and place only the women there for service, while everything else was for giving away, and he would have a drum beaten, announcing, "King Mahāsudassana is giving alms; enjoy it as you please." People would go to the banks of the ponds, bathe, put on clothes and other items, enjoy great wealth, and those who had such things would leave them behind. Those who did not have them would take them. Those who sat on elephant carriages and wandered around as they pleased, slept on excellent beds, enjoyed wealth, enjoyed wealth with women, adorned themselves with the seven kinds of jewels, and those who needed anything would take it, and those who did not need it would leave it behind. That gift was given daily, rising up and preparing. At that time, the inhabitants of Jambudīpa had no other work; they wandered about enjoying the gifts and experiencing wealth. There was no time limit for that giving. Both night and day, whenever those in need came, it was given. Thus, the great being, throughout his life, made all of Jambudīpa like a field without weeds and established great giving. Thus it was said, "Whether by day or by night, if a beggar comes," and so on.
divā vā yadi vā rattiṃ, yadi etīti etenassa yathākālaṃ dānaṃ dasseti. Yācakānañhi lābhāsāya upasaṅkamanakālo eva bodhisattānaṃ dānassa kālo nāma.Vanibbakoti yācako.Laddhā yadicchakaṃ bhoganti etena yathābhirucitaṃ dānaṃ. Yo yo hi yācako yaṃ yaṃ deyyadhammaṃ icchati, tassa tassa taṃtadeva bodhisatto deti. Na tassa mahagghadullabhādibhāvaṃ attano uparodhaṃ cintesi.Pūrahatthova gacchatīti etena yāvadicchakaṃ dānaṃ dasseti, yattakañhi yācakā icchanti, tattakaṃ aparihāpetvāva mahāsatto deti uḷārajjhāsayatāya ca mahiddhikatāya ca.
Divā vā yadi vā rattiṃ, yadi etī: This shows the timeliness of his giving. For the time when beggars approach with the hope of receiving is the very time for the Bodhisattas' giving. Vanibbako: A beggar. Laddhā yadicchakaṃ bhogaṃ: This indicates giving according to one's desire. For whatever gift any beggar desires, the Bodhisatta gives him that very thing. He does not consider whether it is precious, rare, or causes him any hardship. Pūrahatthova gacchatī: This shows giving to the full extent of one’s desire, for the great being gives without diminishing whatever the beggars desire, due to his noble intention and great power.
34.‘‘Yāvajīvika’’nti etena dānassa kālapariyantābhāvaṃ dasseti. Samādānato paṭṭhāya hi mahāsattā yāvapāripūri vemajjhe na kālaparicchedaṃ karonti, bodhisambhārasambharaṇe saṅkocābhāvena antarantarā avosānāpattito maraṇenapi anupacchedo eva, tato parampi tatheva paṭipajjanato, ‘‘yāvajīvika’’nti pana mahāsudassanacaritassa vasena vuttaṃ.Napāhaṃ dessaṃ dhanaṃ dammīti idaṃ dhanaṃ nāma mayhaṃ na dessaṃ amanāpanti evarūpaṃ mahādānaṃ dento gehato ca dhanaṃ nīharāpemi.Napi natthi nicayo mayīti mama samīpe dhananicayo dhanasaṅgaho nāpi natthi, sallekhavuttisamaṇo viya asaṅgahopi na homīti attho. Idaṃ yena ajjhāsayena tassidaṃ mahādānaṃ pavattitaṃ, taṃ dassetuṃ vuttaṃ.
34. "Yāvajīvika": This shows the absence of a time limit to the giving. From the moment of taking a vow, the great beings do not set a time limit midway until the fulfillment, because there is no stinginess in accumulating the requisites for enlightenment, and even death does not interrupt it due to the continuity of practice, and even after that, they continue to act in the same way. However, "yāvajīvika" (for as long as life lasts) is said in the context of the conduct of Mahāsudassana. Napāhaṃ dessaṃ dhanaṃ dammī: I do not give wealth that is undesirable or unpleasant, and while giving such great gifts, I cause wealth to be brought out of the house. Napi natthi nicayo mayī: Nor is there no accumulation of wealth near me, meaning I am not without possessions like a recluse practicing austerity. This was said to show the intention with which he established this great giving.
35.Idāni taṃ upamāya vibhāvetuṃ‘‘yathāpi āturo nāmā’’tiādimāha. Tatthidaṃ upamāsaṃsandanena saddhiṃ atthadassanaṃ – yathā nāmaāturorogābhibhūto puriso rogato attānaṃ parimocetukāmodhanenahiraññasuvaṇṇādināvejjaṃtikicchakaṃtappetvāārādhetvā yathāvidhi paṭipajjanto tatorogatovimuccati.
35. Now, to explain that by simile, he said, "Yathāpi āturo nāmā," and so on. Here is the explanation of the meaning along with the connection to the simile: Just as a sick (āturo) person, overcome by illness, desiring to free himself from the disease, by means of wealth (dhanena), such as silver and gold, having pleased (tappetvā) and satisfied a physician (vejjaṃ), and acting according to his instructions, is freed from (rogato) that illness.
36.Tathevaevameva ahampi aṭṭabhūtaṃ sakalalokaṃ kilesarogato sakalasaṃsāradukkharogato ca parimocetukāmo tassa tato parimocanassa ayaṃ sabbasāpateyyapariccāgo dānapāramiupāyotijānamānobujjhamānoasesatodeyyadhammassa paṭiggāhakānañca vasena anavasesato mahādānassa vasena sattānaṃ ajjhāsayaṃparipūretuṃattano ca na mayhaṃ dānapāramī paripuṇṇā, tasmāūnamananti pavattaṃ ūnaṃ manaṃpūrayituṃpavattayituṃvanibbakeyācakeadāsiṃ taṃ dānaṃevarūpaṃ mahādānaṃ dadāmi, tañca kho tasmiṃ dānadhamme tassa ca phalenirālayoanapekkhoapaccāsokiñcipi apaccāsīsamāno kevalaṃsambodhimanupattiyāsabbaññutaññāṇameva adhigantuṃdemīti.
36. Tatheva: Just so, I too, wishing to free the entire world, which is afflicted, from the disease of defilements and from the disease of all suffering in saṃsāra, knowing (jānamāno) that the giving away of all possessions is the means to liberation from that, the perfection of giving, completely (asesato), without leaving anything out in terms of the objects of giving and the recipients, to fulfill (paripūretuṃ) the intention of beings and because my perfection of giving is not yet complete, therefore to fill (pūrayituṃ) and increase the deficient (ūnamana) mind, I gave (adāsiṃ) that gift to beggars (vanibbake), I give such a great gift, and that too without attachment (nirālayo), without expectation (anapcekko), not expecting anything at all, but only for the sake of attaining enlightenment (sambodhimanupattiyā), only to attain omniscience, I give (demī) it.
Evaṃ mahāsatto mahādānaṃ pavattento attano puññānubhāvanibbattaṃ dhammapāsādaṃ abhiruyha mahābyūhakūṭāgāradvāre eva kāmavitakkādayo nivattetvā tattha sovaṇṇamaye rājapallaṅke nisinno jhānābhiññāyo nibbattetvā tato nikkhamitvā sovaṇṇamayaṃ kūṭāgāraṃ pavisitvā tattha rajatamaye pallaṅke nisinno cattāro brahmavihāre bhāvetvā caturāsīti vassasahassāni jhānasamāpattīhi vītināmetvā maraṇasamaye dassanāya upagatānaṃ subhaddādevīpamukhānaṃ caturāsītiyā itthāgārasahassānaṃ amaccapārisajjādīnañca –
Thus, while establishing great giving, the great being, having ascended to the Dhamma Palace, which arose from the power of his merit, and having eliminated sensual thoughts and the like right at the gate of the Mahābyūha Pavilion, and sitting on a golden royal couch there, having developed the jhānas and abhiññās, and then emerging from there, having entered the golden pavilion, and sitting there on a silver couch, having cultivated the four Brahmavihāras, having spent eighty-four thousand years in jhāna and samāpatti, at the time of death, to the eighty-four thousand women's quarters led by Subhaddādevī who had come to see him, and to the ministers and attendants and others:
‘‘Aniccā vata saṅkhārā, uppādavayadhammino;
‘‘Impermanent are all conditioned things,
They arise and pass away;
Having arisen, they cease;
Their subsiding is bliss.’’ (Dī. Ni. 2.221, 272; Saṃ. Ni. 1.186; 2.143)
Imāya gāthāya ovaditvā āyupariyosāne brahmalokaparāyano ahosi.
Having exhorted them with this verse, at the end of his lifespan, he went to the Brahma realm.
Tadā subhaddādevī rāhulamātā ahosi, pariṇāyakaratanaṃ rāhulo, sesaparisā buddhaparisā, mahāsudassano pana lokanātho.
At that time, Subhaddādevī was Rāhula's mother, the jewel of guidance was Rāhula, the remaining assembly was the Buddha's assembly, and Mahāsudassana was the world-protector.
pāḷiyaṃāgatā. Sesadhammā heṭṭhā vuttanayā eva. Tathā uḷāre sattaratanasamujjale catudīpissariyepi ṭhitassa tādisaṃ bhogasukhaṃ analaṅkaritvā kāmavitakkādayo dūrato vikkhambhetvā tathārūpe mahādāne pavattentasseva caturāsīti vassasahassāni samāpattīhi vītināmetvā aniccatādipaṭisaṃyuttaṃ dhammakathaṃ katvāpi vipassanāya anussukkanaṃ sabbattha anissaṅgatāti evamādayo guṇānubhāvā niddhāretabbāti.
Pāḷiyaṃ āgatā: Has come in the Pali (text). The remaining teachings are in accordance with the methods stated below. Thus, even while dwelling in such magnificent, seven-jeweled splendor, possessing dominion over the four continents, without indulging in sensual pleasures, having warded off sensual thoughts and the like from afar, and while establishing such great giving, having spent eighty-four thousand years in samāpattis, and having given a Dhamma talk connected with impermanence and other qualities, the non-attachment to insight meditation, the lack of clinging everywhere, and such qualities and powers should be ascertained.
Mahāsudassanacariyāvaṇṇanā niṭṭhitā.
The Commentary on the Conduct of Mahāsudassana is concluded.
5. Mahāgovindacariyāvaṇṇanā
5. The Commentary on the Conduct of Mahāgovinda
sattarājapurohitoti sattabhūādīnaṃ sattannaṃ rājūnaṃ sabbakiccānusāsakapurohito.Pūjito naradevehīti tehi eva aññehi ca jambudīpe sabbeheva khattiyehi catupaccayapūjāya sakkārasammānena ca pūjito.Mahāgovindabrāhmaṇoti mahānubhāvatāya govindassābhisekena abhisittatāya ca ‘‘mahāgovindo’’ti saṅkhaṃ gato brāhmaṇo, abhisittakālato paṭṭhāya hi bodhisattassa ayaṃ samaññā jātā, nāmena panajotipālonāma. Tassa kira jātadivase sabbāvudhāni jotiṃsu. Rājāpi paccūsasamaye attano maṅgalāvudhaṃ pajjalitaṃ disvā bhīto attano purohitaṃ bodhisattassa pitaraṃ upaṭṭhānaṃ āgataṃ pucchitvā ‘‘mā bhāyi, mahārāja, mayhaṃ putto jāto, tassānubhāvena na kevalaṃ rājageheyeva, sakalanagarepi āvudhāni pajjaliṃsu, na taṃ nissāya tuyhaṃ antarāyo atthi, sakalajambudīpe pana paññāya tena samo na bhavissati, tassetaṃ pubbanimitta’’nti purohitena samassāsito tuṭṭhacitto ‘‘kumārassa khīramūlaṃ hotū’’ti sahassaṃ datvā ‘‘vayappattakāle mayhaṃ dassethā’’ti āha. So vuddhippatto aparabhāge alamatthadasso sattannaṃ rājūnaṃ sabbakiccānusāsako hutvā pabbajitvā ca satte diṭṭhadhammikasamparāyikehi anatthehi pāletvā atthehi niyojesi. Iti jotitattā pālanasamatthatāya ca ‘‘jotipālo’’tissa nāmaṃ akaṃsu. Tena vuttaṃ ‘‘nāmena jotipālo nāmā’’ti (dī. ni. 2.304).
Sattarājapurohito: The advisor and superintendent of all affairs of the seven kings, such as Sattabhū. Pūjito naradevehi: Worshipped with offerings of the four requisites, honored and respected by those very kings and by all the Khattiyas in Jambudīpa, as well as by others. Mahāgovindabrāhmaṇo: The Brahmin who, due to his great power and having been consecrated with the Govinda consecration, was known as "Mahāgovinda." From the time of the consecration onwards, this designation arose for the Bodhisatta. His name, however, was Jotipāla. It is said that on the day of his birth, all weapons shone brightly. The king, too, at dawn, seeing his own auspicious weapon ablaze, was frightened and asked his own chaplain, the Bodhisatta's father, who had come to attend him. The chaplain reassured him, saying, "Do not be afraid, great king. My son is born, and through his power, not only in the royal palace but also in the entire city, the weapons have blazed. There will be no danger to you because of him, but there will be no one equal to him in wisdom in all of Jambudīpa. This is a sign of that." Pleased, the king gave a thousand coins, saying, "Let this be for the milk-price of the boy. Show him to me when he comes of age." Having grown up, he later became an excellent advisor and superintendent of all affairs for the seven kings, and having renounced, he protected the seven from harms visible in this life and in future lives, and he employed them in beneficial activities. Thus, because of his shining (jotita) and his ability to protect (pālana), they gave him the name "Jotipāla." Thus it was said, "By the name he was called Jotipāla" (Dī. Ni. 2.304).
Tattha bodhisatto disampatissa nāma rañño purohitassa govindabrāhmaṇassa putto hutvā attano pitu tassa ca rañño accayena tassa putto reṇu, sahāyā cassa sattabhū, brahmadatto, vessabhū, bharato, dve ca dhataraṭṭhāti ime satta rājāno yathā aññamaññaṃ na vivadanti. Evaṃ rajje patiṭṭhāpetvā tesaṃ atthadhamme anusāsanto jambudīpatale sabbesaṃ rājūnaṃ aññesañca brāhmaṇānaṃ devanāgagahapatikānaṃ sakkato garukato mānito pūjito apacito uttamaṃ gāravaṭṭhānaṃ patto ahosi. Tassa atthadhammesu kusalatāya ‘‘mahāgovindo’’tveva samaññā udapādi. Yathāha ‘‘govindo vata, bho brāhmaṇo, mahāgovindo vata, bho brāhmaṇo’’ti (dī. ni. 2.305). Tena vuttaṃ –
There, the Bodhisatta, having been born as the son of Govinda, the chaplain of King Disampati, upon the passing away of his father and that king, and his son Reṇu, his companions being the seven kings, Bhū, Brahmadatta, Vessabhū, Bharata, and the two Dhataraṭṭhas—so that they would not quarrel with each other—having established them in kingship and instructing them in matters of benefit and righteousness, was honored, respected, revered, worshipped, and esteemed by all the kings in Jambudīpa and by other Brahmins, Devas, Nāgas, and householders, having attained the highest position of reverence. Because of his skill in matters of benefit and righteousness, the designation "Mahāgovinda" arose. As he said, "Govinda, indeed, Brahmin, Mahāgovinda, indeed, Brahmin" (Dī. Ni. 2.305). Thus it was said –
37.
37.
‘‘Punāparaṃ yadā homi, sattarājapurohito;
‘‘Again, when I become, the advisor of seven kings;
Worshipped by human rulers, Mahāgovinda Brahmin.’’
Atha bodhisattassa puññānubhāvasamussāhitehi rājūhi tesaṃ anuyuttehi khattiyehi brāhmaṇagahapatikehi negamajānapadehi ca uparūpari upanīto samantato mahogho viya ajjhottharamāno aparimeyyo uḷāro lābhasakkāro uppajji, yathā taṃ aparimāṇāsu jātīsu upacitavipulapuññasañcayassa uḷārābhijātassa parisuddhasīlācārassa pesalassa pariyodātasabbasippassa sabbasattesu puttasadisamahākaruṇāvipphārasiniddhamuduhadayassa. So cintesi – ‘‘etarahi kho mayhaṃ mahālābhasakkāro, yaṃnūnāhaṃ iminā sabbasatte santappetvā dānapāramiṃ paripūreyya’’nti. So nagarassa majjhe catūsu dvāresu attano nivesanadvāreti cha dānasālāyo kāretvā devasikaṃ aparimitadhanapariccāgena mahādānaṃ pavattesi. Yaṃ yaṃ upāyanaṃ ānīyati, yañca attano atthāya abhisaṅkharīyati, sabbaṃ taṃ dānasālāsu eva pesesi. Evaṃ divase divase mahāpariccāgaṃ karontassa cassa cittassa titti vā santoso vā nāhosi, kuto pana saṅkoco. Dānaggañcassa lābhāsāya āgacchantehi deyyadhammaṃ gahetvā gacchantehi ca mahāsattassa ca guṇavisese kittayantehi mahājanakāyehi antonagaraṃ bahinagarañca samantato ekoghabhūtaṃ kappavuṭṭhānamahāvāyusaṅghaṭṭaparibbhamitaṃ viya mahāsamuddaṃ ekakolāhalaṃ ekaninnādaṃ ahosi. Tena vuttaṃ –
Then, through the power of the Bodhisatta’s merit, an immeasurable and vast gain and honor arose, like a great flood overwhelming from all sides, brought by kings uplifted by merit, by nobles, brahmins, and householders devoted to them, and by townspeople and countryfolk. Such was fitting for one whose noble birth was the result of accumulated abundant merit in countless lives, one who was pure in morality and conduct, affable, proficient in all arts, and whose tender heart was softened by the spread of great compassion like that for one's own children toward all beings. He thought, "Now I have great gain and honor; why don't I satisfy all beings with this and fulfill the perfection of giving?" So in the middle of the city, at the four gates, and at the gate of his own dwelling, he had six alms halls built, and daily he maintained a great charity with the giving away of immeasurable wealth. Whatever was brought as tribute and whatever was prepared for his own use, all of that he sent to the alms halls. Thus, as he made great donations day by day, neither satisfaction nor joy arose in his mind, much less any hesitation. And the inner and outer city became like a single expanse, a great clamor, a single roar, as crowds of people came seeking gifts for his generosity, took the gifts and departed, and extolled the Great Being's special qualities, like the great ocean stirred up by the mighty wind at the destruction of the world. Therefore, it was said:
38.
38.
‘‘Tadāhaṃ sattarajjesu, yaṃ me āsi upāyanaṃ;
"Then in the seven kingdoms, whatever came to me as tribute, with that I gave a great gift, unshakable, like the ocean."
tadāhanti yadā sattarājapurohito mahāgovindabrāhmaṇo homi, tadā ahaṃ.Sattarajjesūti reṇuādīnaṃ sattannaṃ rājūnaṃ rajjesu.Akkhobhanti abbhantarehi ca bāhirehi ca paccatthikehi appaṭisedhanīyatāya kenaci akkhobhanīyaṃ. ‘‘Accubbha’’ntipi pāṭho. Atipuṇṇadānajjhāsayassa deyyadhammassa ca uḷārabhāvena vipulabhāvena ca ativiya paripuṇṇanti attho.Sāgarūpamanti sāgarasadisaṃ, yathā sāgare udakaṃ sakalenapi lokena harantena khepetuṃ na sakkā, evaṃ tassa dānagge deyyadhammanti.
Tadāhaṃ: When I was the great brahmin Mahāgovinda, the royal chaplain of seven kingdoms, then I did that. Sattarajjesu: In the kingdoms of the seven kings, beginning with Reṇu. Akkobhaṃ: Unshakable because it could not be prevented by any internal or external adversaries. Some read "accubbha." The meaning is extremely full due to the abundance and vastness of the gift and the intention for giving. Sāgarūpamaṃ: Like the ocean; just as the water in the ocean cannot be exhausted by all the world drawing from it, so was the gift in his charity.
39.Osānagāthāyavaraṃ dhananti uttamaṃ icchitaṃ vā dhanaṃ. Sesaṃ vuttanayameva.
39.In the concluding verse, varaṃ dhanaṃ: the best or desired wealth. The rest is as previously stated.
Evaṃ mahāsatto paṭhamakappikamahāmegho viya mahāvassaṃ avibhāgena mahantaṃ dānavassaṃ vassāpento dānabyāvaṭo hutvāpi sesaṃ sattannaṃ rājūnaṃ atthadhamme appamatto anusāsati. Satta ca brāhmaṇamahāsāle vijjāsippaṃ sikkhāpeti, satta ca nhātakasatāni mante vāceti. Tassa aparena samayena evaṃ kalyāṇo kittisaddo abbhuggato ‘‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’’ti (dī. ni. 2.312). So cintesi – ‘‘etarahi kho mayhaṃ ayaṃ abhūto kittisaddo abbhuggato ‘brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti, yaṃnūnāhaṃ imaṃ bhūtaṃ eva kareyya’’nti. So ‘‘te satta rājāno satta ca brāhmaṇamahāsāle satta ca nhātakasatāni attano puttadārañca āpucchitvā brahmānaṃ passeyya’’nti cittaṃ paṇidhāya vassike cattāro māse brahmavihārabhāvanamanuyuñji. Tassa cetasā cetoparivitakkamaññāya brahmā sanaṅkumāro purato pāturahosi. Taṃ disvā mahāpuriso pucchi –
Thus, the Great Being, like the great cloud at the beginning of the aeon, raining down a great shower of gifts impartially, although occupied with giving, diligently instructed the remaining seven kings in matters of benefit and righteousness. He taught the seven brahmin great-sages the arts and sciences and had the seven hundred bathers recite the mantras. Later, at another time, this auspicious sound of praise arose: "Indeed, the brahmin Mahāgovinda sees Brahmā; indeed, the brahmin Mahāgovinda converses, talks, and consults with Brahmā" (dī. ni. 2.312). He thought, "Now this unprecedented sound of praise has arisen for me, 'He sees Brahmā; indeed, the brahmin Mahāgovinda converses, talks, and consults with Brahmā'; why don't I make this true?" So, resolving to "see Brahmā after asking those seven kings, the seven brahmin great-sages, the seven hundred bathers, and his own children and wife," for four months during the rainy season, he devoted himself to the practice of the Brahmā-vihāras. Knowing his mind by means of telepathy, Brahmā Sanankumāra appeared before him. Seeing him, the Great Being asked:
‘‘Vaṇṇavā yasavā sirimā, ko nu tvamasi mārisa;
"Of fine complexion, glorious, and splendid, who are you, sir?
Not knowing you, we ask, how shall we know you?" (dī. ni. 2.318);
Tassa brahmā attānaṃ jānāpento –
Then Brahmā, making himself known, said:
‘‘Maṃ ve kumāraṃ jānanti, brahmaloke sanantanaṃ;
"They know me as Kumāra in the Brahmā world, the ancient one;
All the gods know me; thus, Govinda, know me." (dī. ni. 2.318) –
Vatvā tena –
Having said this, he then said:
‘‘Āsanaṃ udakaṃ pajjaṃ, madhusākañca brahmuno;
"A seat, water, foot-ointment, and honey-gruel for Brahmā;
We ask for your acceptance, may you accept our offering." (dī. ni. 2.318) –
Upanītaṃ atithisakkāraṃ anatthikopi brahmā tassa cittasampahaṃsanatthaṃ vissāsakaraṇatthañca sampaṭicchanto ‘‘paṭiggaṇhāma te agghaṃ, yaṃ, tvaṃ govinda, bhāsasī’’ti. Vatvā okāsadānatthaṃ –
Even though not needing it, Brahmā, to gladden his mind and inspire confidence, accepted the offered hospitality, saying, "We accept your offering, whatever you say, Govinda." Then, to give him opportunity, he said:
‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;
"For the sake of benefit in the seen Dhamma, and for happiness in the life to come;
Having given the opportunity, ask whatever you desire." (dī. ni. 2.318) –
Okāsamakāsi.
He gave the opportunity.
Atha naṃ mahāpuriso samparāyikaṃ eva atthaṃ –
Then the Great Being asked him about the benefit in the life to come:
‘‘Pucchāmi brahmānaṃ sanaṅkumāraṃ, kaṅkhī akaṅkhiṃ paravediyesu;
"I ask Brahmā Sanankumāra, doubtful among the doubtful regarding the teachings of others;
Where does the mortal stand, in what does he train,
To attain the deathless Brahmā world?" (dī. ni. 2.319) –
Pucchi.
He asked.
Tassa brahmā byākaronto –
Brahmā, explaining, said:
‘‘Hitvā mamattaṃ manujesu brahme, ekodibhūto karuṇedhimutto;
"Having abandoned possessiveness among humans, Brahmā, being unified, released in compassion;
Free from the taint of lust, abstaining from sexual intercourse, standing here, training here;
The mortal attains the deathless Brahmā world." (dī. ni. 2.319) –
Brahmalokagāmimaggaṃ kathesi.
He spoke of the path to the Brahmā world.
maṃ ve kumāraṃ jānantīti ve ekaṃsena maṃ ‘‘kumāro’’ti jānanti.Brahmaloketi seṭṭhaloke.Sanantananti ciratanaṃ porāṇaṃ.Evaṃ, govinda, jānāhīti, govinda, evaṃ maṃ dhārehi.
Maṃ ve kumāraṃ jānantīti: Indeed, certainly they know me as "Kumāra." Brahmaloke: In the excellent world. Sanantanaṃ: The ancient, the old. Evaṃ, govinda, jānāhīti: Govinda, understand me thus.
Āsananti idaṃ bhoto brahmuno nisīdanatthāya āsanaṃ paññattaṃ. Idaṃudakaṃparibhojanīyaṃ pādānaṃ dhovanatthaṃ pānīyaṃ pipāsaharaṇatthāya. Idaṃpajjaṃparissamavinodanatthaṃ pādabbhañjanatelaṃ. Idaṃmadhusākaṃatakkaṃ aloṇikaṃ adhūpanaṃ udakena seditaṃ sākaṃ sandhāya vadati. Tadā hi bodhisattassa taṃ catumāsaṃ brahmacariyaṃ abhisallekhavuttiparamukkaṭṭhaṃ ahosi. Tassime sabbeagghekatvāpucchāma,tayidaṃagghaṃ kurutupaṭiggaṇhātuno bhavaṃidaṃ agghanti vuttaṃ hoti. Iti mahāpuriso brahmuno nesaṃ aparibhuñjanaṃ jānantopi vattasīse ṭhatvā attano āciṇṇaṃ atithipūjanaṃ dassento evamāha. Brahmāpissa adhippāyaṃ jānanto ‘‘paṭiggaṇhāma te agghaṃ, yaṃ tvaṃ, govinda, bhāsasī’’ti āha.
Āsanaṃ: This seat is prepared for the Lord Brahmā to sit upon. This udakaṃ is for refreshment, for washing the feet, drinking water to quench thirst. This pajjaṃ is foot ointment to relieve fatigue. This madhusākaṃ refers to greens cooked in water without spices, salt, or smoke. At that time, the Bodhisatta's four months of Brahmacariya were of the highest austerity in the mode of expunging defilements. Having made all these agghe, we ask, "May the Honorable One accept this agghaṃ, may you receive this offering, it is said." Thus, even knowing that Brahmā does not partake of these, the Great Being, abiding by etiquette, showed his customary hospitality. Knowing his intention, Brahmā said, "We accept your offering, whatever you say, Govinda."
Tattha tassa te āsane mayaṃ nisinnā nāma homa, pādodakena pādā dhotā nāma hontu, pānīyaṃ pītā nāma homa, pādabbhañjanena pādā makkhitā nāma hontu, udakasākampi paribhuttaṃ nāma hotūti attho.
The meaning is: "May it be as if we have sat on that seat; may the feet be washed with the foot-washing water; may the drinking water be drunk; may the feet be anointed with the foot ointment; may the water-cooked greens also be consumed."
Kaṅkhī akaṅkhiṃ paravediyesūti ahaṃ savicikiccho parena sayaṃ abhisaṅkhatattā parassa pākaṭesu paravediyesu pañhesu nibbicikicchaṃ.
Kaṅkhī akaṅkhiṃ paravediyesū: I am doubtful among the doubtful, but without doubt regarding the questions in the teachings of others, which are apparent to others because they are self-made.
Hitvā mamattanti ‘‘idaṃ mama, idaṃ mamā’’ti pavattanakaṃ upakaraṇataṇhaṃ cajitvā.Manujesūti sattesu.Brahmeti bodhisattaṃ ālapati.Ekodibhūtoti eko udeti pavattatīti ekodibhūto ekībhūto, ekena kāyavivekaṃ dasseti. Atha vā eko udetīti ekodi, samādhi. Taṃ bhūto pattotiekodibhūto,upacārappanāsamādhīhi samāhitoti attho. Etaṃ ekodibhāvaṃ karuṇābrahmavihāravasena dassento‘‘karuṇedhimutto’’ti āha. Karuṇajjhāne adhimutto, taṃ jhānaṃ nibbattetvāti attho.Nirāmagandhoti kilesasaṅkhātavissagandharahito.Etthaṭṭhitoti etesu dhammesu ṭhito, ete dhamme sampādetvā.Ettha ca sikkhamānoti etesu dhammesu sikkhamāno, etaṃ brahmavihārabhāvanaṃ bhāventoti attho. Ayamettha saṅkhepo, vitthāro panapāḷiyaṃ(dī. ni. 2.293 ādayo) āgatoyevāti.
Hitvā mamattaṃ: Having abandoned the possessiveness that arises from the thought, "This is mine, this is mine," the craving for possessions. Manujesu: Among beings. Brahme: He addresses the Bodhisatta. Ekodibhūto: One who arises and proceeds as one, unified, indicating bodily seclusion through oneness. Or, eko udetīti ekodi, is concentration (samādhi). One who has attained that is ekodibhūto, concentrated with access and attainment concentration, is the meaning. Explaining this state of unifiedness in terms of the Brahmā-vihāra of compassion, he said "karuṇedhimutto." Focused on the meditation of compassion, having generated that meditation is the meaning. Nirāmagandho: Free from the foul odor of the defilements. Etthaṭṭhito: Standing in these qualities, having accomplished these qualities. Ettha ca sikkhamāno: Training in these qualities, cultivating this Brahmā-vihāra, is the meaning. This is the summary here; the detailed explanation is given in the Pāli (dī. ni. 2.293 ff).
Atha mahāpuriso tassa brahmuno vacanaṃ sutvā āmagandhe jigucchanto ‘‘idānevāhaṃ pabbajissāmī’’ti āha. Brahmāpi ‘‘sādhu, mahāpurisa, pabbajassu. Evaṃ sati mayhampi tava santike āgamanaṃ svāgamanameva bhavissati, tvaṃ, tāta, sakalajambudīpe aggapuriso paṭhamavaye ṭhito, evaṃ mahantaṃ nāma sampattiṃ issariyañca pahāya pabbajanaṃ nāma gandhahatthino ayobandhanaṃ chinditvā vanagamanaṃ viya atiuḷāraṃ, buddhatanti nāmesā’’ti mahābodhisattassa daḷhīkammaṃ katvā brahmalokameva gato. Mahāsattopi ‘‘mama ito nikkhamitvā pabbajanaṃ nāma na yuttaṃ, ahaṃ rājakulānaṃ atthaṃ anusāsāmi, tasmā tesaṃ ārocetvā sace tepi pabbajanti sundarameva, no ce purohitaṭṭhānaṃ niyyātetvā pabbajissāmī’’ti cintetvā reṇussa tāva rañño ārocetvā tena bhiyyosomattāya kāmehi nimantiyamāno attano saṃvegahetuṃ ekantena pabbajitukāmatañcassa nivedetvā tena ‘‘yadi evaṃ ahampi pabbajissāmī’’ti vutte ‘‘sādhū’’ti sampaṭicchitvā eteneva nayena sattabhūādayo cha khattiye, satta ca brāhmaṇamahāsāle, satta ca nhātakasatāni, attano bhariyāyo ca āpucchitvā sattāhamattameva tesaṃ cittānurakkhaṇatthaṃ ṭhatvā mahābhinikkhamanasadisaṃ nikkhamitvā pabbaji.
Then, having heard the words of that Brahmā, the Great Being, disgusted with the foul odor of sensuality, said, "Now I will renounce." Brahmā also said, "Good, Great Being, renounce. If so, my coming to your presence will be a good arrival indeed. You, young sir, are the foremost in all of Jambudīpa, standing at an early age. Abandoning such great wealth and power, your renunciation is exceedingly sublime, like a tusker elephant breaking its iron chains and going to the forest; that is called enlightenment." Having strengthened the Great Bodhisatta's resolve, he went to the Brahmā world. The Great Being thought, "It is not fitting for me to renounce having just left here. I will instruct the royal families in matters of benefit, so I will inform them. If they too renounce, it will be excellent; if not, I will hand over the position of chaplain and renounce." Having considered this, he informed King Reṇu first. When the king invited him with even greater intensity to enjoy sensual pleasures, he conveyed to him his sense of urgency and his intention to renounce definitively. When the king said, "If so, I too will renounce," he replied, "Good," and agreed. In this same way, he asked the six nobles beginning with Sattabhū, the seven brahmin great-sages, the seven hundred bathers, and his own wives. After staying only seven days to protect their minds, he went forth in a great going forth akin to the Great Renunciation.
Tassa te sattarājāno ādiṃ katvā sabbeva anupabbajiṃsu. Sā ahosi mahatī parisā. Anekayojanavitthārāya parisāya parivuto mahāpuriso dhammaṃ desento gāmanigamajanapadarājadhānīsu cārikaṃ carati, mahājanaṃ puññe patiṭṭhāpeti. Gatagataṭṭhāne buddhakolāhalaṃ viya hoti. Manussā ‘‘govindapaṇḍito kira āgacchatī’’ti sutvā puretarameva maṇḍapaṃ kāretvā taṃ alaṅkārāpetvā paccuggantvā maṇḍapaṃ pavesetvā nānaggarasabhojanena patimānenti. Mahālābhasakkāro mahogho viya ajjhottharanto uppajji. Mahāpuriso mahājanaṃ puññe patiṭṭhāpesi sīlasampadāya indriyasaṃvare bhojane mattaññutāya jāgariyānuyoge kasiṇaparikamme jhānesu abhiññāsu aṭṭhasamāpattīsu brahmavihāresūti. Buddhuppādakālo viya ahosi.
Those seven kings, beginning with him, all renounced and followed him. That was a great assembly. Surrounded by an assembly extending many yojanas, the Great Being traveled through villages, towns, districts, and royal capitals, teaching the Dhamma and establishing the people in merit. Wherever he went, it was like the rejoicing at a Buddha's appearance. When people heard, "The wise Govinda is coming," they would prepare and decorate a pavilion in advance, go out to meet him, bring him into the pavilion, and honor him with foods of various fine flavors. Great gain and honor arose, overwhelming like a great flood. The Great Being established the people in merit: in moral virtue, sense restraint, moderation in food, devotion to wakefulness, the practice of the kasiṇa exercises, the jhānas, the supernormal knowledges (abhiññā), the eight attainments (aṭṭhasamāpatti), and the Brahmā-vihāras. It was as if it were the time of a Buddha's arising.
Bodhisatto yāvatāyukaṃ pāramiyo pūrento samāpattisukhena vītināmetvā āyupariyosāne brahmaloke nibbatti. Tassa taṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ ciraṃ dīghamaddhānaṃ pavattittha. Tassa ye sāsanaṃ sabbena sabbaṃ ājāniṃsu, te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. Ye na ājāniṃsu, te appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu. Appekacce nimmānaratīnaṃ…pe… tusitānaṃ yāmānaṃ tāvatiṃsānaṃ cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu. Ye sabbanihīnā, te gandhabbakāyaṃ paripūresuṃ. Iti mahājano yebhuyyena brahmalokūpago saggūpago ca ahosi. Tasmā devabrahmalokā paripūriṃsu. Cattāro apāyā suññā viya ahesuṃ.
The Bodhisatta, fulfilling the perfections (pāramī) as long as he lived and spending his time in the bliss of attainments (samāpatti), at the end of his life, was reborn in the Brahmā world. That Brahmacariya of his was prosperous, thriving, widespread, frequented, abundant, and well-proclaimed among gods and humans, and it lasted a long, long time. Those who fully understood his teaching in every way, upon the dissolution of the body, after death, went to a good destination, the Brahmā world. Those who did not understand, some went to companionship with the gods of Paranimmitavasavattī. Some…pe… to the companionship of the gods of Nimmānaratī…pe… Tusita, Yāma, Tāvatiṃsa, and Cātumahārājika. Those who were the most base, filled the ranks of the gandhabbas. Thus, most of the people went to the Brahmā world or to the heavens. Therefore, the worlds of gods and Brahmās were filled. The four woeful states were as if empty.
akittijātake(jā. 1.13.83 ādayo) viya bodhisambhāraniddhāraṇā veditabbā – tadā satta rājāno mahātherā ahesuṃ, sesaparisā buddhaparisā, mahāgovindo lokanātho. Tathā reṇuādīnaṃ sattannaṃ rājūnaṃ aññamaññāvirodhena yathā sakarajje patiṭṭhāpanaṃ, tathā mahati sattavidhe rajje tesaṃ atthadhammānusāsane appamādo, ‘‘brahmunāpi sākacchaṃ samāpajjatī’’ti pavattasambhāvanaṃ yathābhūtaṃ kātuṃ cattāro māse paramukkaṃsagato brahmacariyavāso. Tena brahmuno attani samāpajjanaṃ, brahmuno ovāde ṭhatvā sattahi rājūhi sakalena ca lokena upanītaṃ lābhasakkāraṃ kheḷapiṇḍaṃ viya chaḍḍetvā aparimāṇāya khattiyabrāhmaṇādiparisāya anupabbajjānimittāya pabbajjāya anuṭṭhānaṃ, buddhānaṃ sāsanassa viya attano sāsanassa cirakālānuppabandhoti evamādayo guṇānubhāvā vibhāvetabbāti.
As in the Akittijātaka (jā. 1.13.83 ff), the determination of the requisites for enlightenment should be understood: then the seven kings were the great elders, the rest of the assembly was the Buddha's assembly, and Mahāgovinda was the world's lord. Also, the establishment of the seven kings beginning with Reṇu in their own kingdoms without mutual conflict, the diligence in instructing them in matters of benefit and righteousness in the great sevenfold kingdom, the four months of Brahmacariya undertaken with the highest excellence in order to realize the estimation that arose, "He even attains conversation with Brahmā," the abandonment of the gains and honor brought by the seven kings and all the world like a lump of spit, the undertaking of the going forth for the sake of the immeasurable assembly of nobles, brahmins, etc., the continuous succession of his teaching for a long time like that of the Buddhas' teaching—such qualities and powers should be discerned.
Mahāgovindacariyāvaṇṇanā niṭṭhitā.
The Exposition of the Conduct of Mahāgovinda is Finished.
6. Nimirājacariyāvaṇṇanā
6. The Exposition of the Conduct of Nimirāja
40.Chaṭṭhemithilāyaṃ puruttameti mithilānāmake videhānaṃ uttamanagare.Nimi nāma mahārājāti nemiṃ ghaṭento viya uppanno ‘‘nimī’’ti laddhanāmo, mahantehi dānasīlādiguṇavisesehi mahatā ca rājānubhāvena samannāgatattā mahanto rājāti mahārājā.Paṇḍito kusalatthikoti attano ca paresañca puññatthiko.
40.In the sixth, mithilāyaṃ puruttame: in Mithilā, the excellent city of the Videhas. Nimi nāma mahārājā: He who was named "Nimi," as if fashioning a wheel at the time of his birth; the great king (mahārājā) because he was endowed with great qualities of giving, morality, etc., and with great royal power. Paṇḍito kusalatthiko: Wise, seeking benefit for himself and others.
Atīte kira videharaṭṭhe mithilānagare amhākaṃ bodhisatto maghadevo nāma rājā ahosi. So caturāsīti vassasahassāni kumārakīḷaṃ kīḷitvā caturāsīti vassahassāni uparajjaṃ kāretvā caturāsīti vassasahassāni rajjaṃ kārento ‘‘yadā me sirasmiṃ palitāni passeyyāsi, tadā me āroceyyāsī’’ti kappakassa vatvā aparabhāge tena palitāni disvā ārocite suvaṇṇasaṇḍāsena uddharāpetvā hatthe patiṭṭhāpetvā palitaṃ oloketvā ‘‘pātubhūto kho mayhaṃ devadūto’’ti saṃvegajāto ‘‘idāni mayā pabbajituṃ vaṭṭatī’’ti cintetvā satasahassuṭṭhānakaṃ gāmavaraṃ kappakassa datvā jeṭṭhakumāraṃ pakkosāpetvā tassa –
It is said that in the past, in the kingdom of Videha, in the city of Mithila, our Bodhisatta was a king named Maghadeva. After playing as a prince for eighty-four thousand years, serving as viceroy for eighty-four thousand years, and reigning as king for eighty-four thousand years, he told his barber, "When you see grey hairs on my head, inform me." Later, when the barber saw the grey hairs and informed him, he had them plucked out with golden tweezers, placed them in his hand, looked at the grey hairs, and, overcome with emotion, thought, "A divine messenger has appeared to me; now it is fitting for me to renounce the world." He then gave a village of distinction worth one hundred thousand to the barber, summoned his eldest son, and said to him:
‘‘Uttamaṅgaruhā mayhaṃ, ime jātā vayoharā;
"These white hairs have grown on my head, causing decay; divine messengers have appeared; it is time for my renunciation." (jā. 1.1.9) –
Vatvā sādhukaṃ rajje samanusāsitvā yadipi attano aññānipi caturāsīti vassasahassāni āyu atthi, evaṃ santepi maccuno santike ṭhitaṃ viya attānaṃ maññamāno saṃviggahadayo pabbajjaṃ roceti. Tena vuttaṃ –
Having said this, he carefully instructed him in the kingdom and, even though he had another eighty-four thousand years of life remaining, he considered himself to be standing near death and, with a heart full of urgency, favored renunciation. Therefore, it was said:
‘‘Sirasmiṃ palitaṃ disvā, maghadevo disampati;
"Seeing a grey hair on his head, Maghadeva, lord of the realm, attained wisdom with urgency, and favored renunciation." (ma. ni. aṭṭha. 2.309);
So puttaṃ ‘‘imināva nīhārena vatteyyāsi yathā mayā paṭipannaṃ, mā kho tvaṃ antimapuriso ahosī’’ti ovaditvā nagarā nikkhamma bhikkhupabbajjaṃ pabbajitvā caturāsīti vassasahassāni jhānasamāpattīhi vītināmetvā āyupariyosāne brahmalokaparāyano ahosi. Puttopissa bahūni vassasahassāni dhammena rajjaṃ kāretvā teneva upāyena pabbajitvā brahmalokaparāyano ahosi. Tathā tassa putto, tathā tassa puttoti evaṃ dvīhi ūnāni caturāsīti khattiyasahassāni sīse palitaṃ disvāva pabbajitāni. Atha bodhisatto brahmaloke ṭhitova ‘‘pavattati nu kho mayā manussaloke kataṃ kalyāṇaṃ na pavattatī’’ti āvajjento addasa ‘‘ettakaṃ addhānaṃ pavattaṃ, idāni nappavattissatī’’ti. So ‘‘na kho panāhaṃ mayhaṃ paveṇiyā ucchijjituṃ dassāmī’’ti attano vaṃse jātarañño eva aggamahesiyā kucchimhi paṭisandhiṃ gaṇhitvā attano vaṃsassa nemiṃ ghaṭento viya nibbatto. Tena vuttaṃ ‘‘nemiṃ ghaṭento viya uppannoti nimīti laddhanāmo’’ti.
He advised his son, "You should conduct yourself in this very manner, as I have practiced; do not be the last of men (to do so)," and, leaving the city, he took the bhikkhu's renunciation, spent eighty-four thousand years in meditative attainments, and at the end of his life, went to the Brahma-world. His son, too, after ruling the kingdom righteously for many thousands of years, renounced the world in the same way and went to the Brahma-world. Likewise, his son, and his son after him, and so on, eighty-two thousand khattiyas in total renounced the world upon seeing grey hairs on their heads. Then the Bodhisatta, while residing in the Brahma-world, considered, "Does the good deed I performed in the human world still continue, or does it not?" He saw that "it has continued for so long, but now it will not continue." He thought, "I will not allow my lineage to be cut off," and took rebirth in the womb of the chief queen of a king born in his own lineage, as if setting in motion the wheel of his dynasty. Therefore, it was said, "Born as if setting the wheel in motion, he received the name Nimi."
Tassa hi nāmaggahaṇadivase pitarā ānītā lakkhaṇapāṭhakā. Lakkhaṇāni oloketvā ‘‘mahārāja, ayaṃ kumāro tumhākaṃ vaṃsaṃ paggaṇhāti, pitupitāmahehipi mahānubhāvo mahāpuñño’’ti byākariṃsu. Taṃ sutvā rājā yathāvuttenatthena ‘‘nimī’’tissa nāmaṃ akāsi, so daharakālato paṭṭhāya sīle uposathakamme ca yuttappayutto ahosi. Athassa pitā purimanayeneva palitaṃ disvā kappakassa gāmavaraṃ datvā puttaṃ rajje samanusāsitvā nagarā nikkhamma pabbajitvā jhānāni nibbattetvā brahmalokaparāyano ahosi.
On the day of his naming ceremony, his father brought in readers of omens. After examining the omens, they declared, "O Great King, this boy will uphold your lineage; he will be of great power and great merit, like his fathers and grandfathers." Hearing this, the king named him "Nimi" according to the meaning of their words, and from a young age, he was devoted to virtue and the uposatha observance. Then his father, in the same manner as before, gave the village of distinction to the barber upon seeing grey hairs, instructed his son in the kingdom, left the city, renounced the world, developed the jhānas, and went to the Brahma-world.
Nimirājā pana dānajjhāsayatāya catūsu nagaradvāresu nagaramajjhe cāti pañca dānasālāyo kāretvā mahādānaṃ pavattesi. Ekekāya dānasālāya satasahassaṃ satasahassaṃ katvā devasikaṃ pañcasatasahassāni pariccaji, pañca sīlāni rakkhi, pakkhadivasesu uposathakammaṃ samādiyi, mahājanampi dānādīsu puññesu samādapesi, saggamaggaṃ ācikkhi, nirayabhayena tajjesi, pāpato nivāresi. Tassa ovāde ṭhatvā mahājano dānādīni puññāni katvā tato cuto devaloke nibbatti, devaloko paripūri, nirayo tuccho viya ahosi. Tadā pana attano dānajjhāsayassa uḷārabhāvaṃ savisesaṃ dānapāramiyā pūritabhāvañca pavedento satthā –
King Nimi, due to his inclination towards generosity, had five alms halls built, one at each of the four city gates and one in the middle of the city, and he maintained great giving. He spent five hundred thousand each day, one hundred thousand for each alms hall, observed the five precepts, undertook the uposatha observance on the fortnightly days, encouraged the people in meritorious deeds such as giving, showed the path to heaven, threatened them with the fear of hell, and prevented them from evil. Abiding by his advice, the people performed meritorious deeds such as giving, and upon passing away from there, were reborn in the world of the devas. The world of the devas became full, and hell seemed empty. Then, while proclaiming the noble nature of his generosity and the especially complete state of his perfection of giving, the Teacher said:
41.
41.
‘‘Tadāhaṃ māpayitvāna, catussālaṃ catummukhaṃ;
"Then I had constructed a four-sided hall, with four entrances; there I maintained giving to birds, beasts, humans, and others." - beginning thus;
tadāti tasmiṃ nimirājakāle.Māpayitvānāti kārāpetvā.Catussālanti catūsu disāsu sambandhasālaṃ.Catummukhanti catūsu disāsu catūhi dvārehi yuttaṃ. Dānasālāya hi mahantabhāvato deyyadhammassa yācakajanassa ca bahubhāvato na sakkā ekeneva dvārena dānadhammaṃ pariyantaṃ kātuṃ deyyadhammañca pariyosāpetunti sālāya catūsu disāsu cattāri mahādvārāni kārāpesi. Tattha dvārato paṭṭhāya yāva koṇā deyyadhammo rāsikato tiṭṭhati. Aruṇuggaṃ ādiṃ katvā yāva pakatiyā saṃvesanakālo, tāva dānaṃ pavatteti. Itarasmimpi kāle anekasatā padīpā jhāyanti. Yadā yadā atthikā āgacchanti, tadā tadā dīyateva. Tañca dānaṃ na kapaṇaddhikavanibbakayācakānaññeva, atha kho aḍḍhānaṃ mahābhogānampi upakappanavasena mahāsudassanadānasadisaṃ uḷāratarapaṇītatarānaṃ deyyadhammānaṃ pariccajanato sabbepi sakalajambudīpavāsino manussā paṭiggahesuñceva paribhuñjiṃsu ca. Sakalajambudīpañhi unnaṅgalaṃ katvā mahāpuriso tadā mahādānaṃ pavattesi. Yathā ca manussānaṃ, evaṃ migapakkhike ādiṃ katvā tiracchānagatānampi dānasālāya bahi ekamante tesaṃ upakappanavasena dānaṃ pavattesi. Tena vuttaṃ – ‘‘tattha dānaṃ pavattesiṃ, migapakkhinarādina’’nti. Na kevalañca tiracchānānameva, petānampi divase divase pattiṃ dāpesi. Yathā ca ekissā dānasālāya, evaṃ pañcasupi dānasālāsu dānaṃ pavattittha.Pāḷiyaṃpana ‘‘tadāhaṃ māpayitvāna, catussālaṃ catummukha’’nti ekaṃ viya vuttaṃ, taṃ nagaramajjhe dānasālaṃ sandhāya vuttaṃ.
Tadā: at that time, during the reign of King Nimi. Māpayitvāna: having caused to be built. Catussālaṃ: a hall connected on four sides. Catummukhaṃ: endowed with four entrances in four directions. Because of the great size of the alms hall and the abundance of both the gifts and the recipients, it was not possible to bring the giving of alms to an end or to exhaust the gifts through just one entrance, so he had four great entrances made in the four directions of the hall. From the entrance to the corner, the gifts were piled up. From the beginning of the dawn until the time of natural darkness, he maintained the giving. Even at other times, hundreds of lamps burned. Whenever beggars came, it was always given. And this giving was not only for poor, destitute, wandering beggars, but also for the wealthy and those of great means; it was like the great Sudassana-dana, and because of the offering of more excellent and refined gifts, all the people living in the whole of Jambudīpa received and enjoyed them. Indeed, after plowing the whole of Jambudīpa, the great man then maintained the great giving. Just as to humans, so also to beasts and birds, and so on, he maintained giving to animals, outside the alms hall, to one side, according to their needs. Therefore, it was said: "There I maintained giving to birds, beasts, humans, and others." Not only to animals, but also to the departed spirits, he gave a share of merit every day. Just as in one alms hall, so too in all five alms halls, giving was maintained. In the Pāḷi, however, it is stated as if one: "Then I had constructed a four-sided hall, with four entrances," this refers to the alms hall in the middle of the city.
42.Idāni tattha deyyadhammaṃ ekadesena dassento‘‘acchādanañca sayanaṃ, annaṃ pānañca bhojana’’nti āha.
42.Now, showing the gifts there in part, he said: "Clothing and bedding, food and drink and sustenance."
acchādananti khomasukhumādinānāvidhanivāsanapārupanaṃ.Sayananti mañcapallaṅkādiñceva gonakacittakādiñca anekavidhaṃ sayitabbakaṃ, āsanampi cettha sayanaggahaṇeneva gahitanti daṭṭhabbaṃ.Annaṃ pānañca bhojananti tesaṃ tesaṃ sattānaṃ yathābhirucitaṃ nānaggarasaṃ annañceva pānañca avasiṭṭhaṃ nānāvidhabhojanavikatiñca.Abbocchinnaṃ karitvānāti ārambhato paṭṭhāya yāva āyupariyosānā ahorattaṃ avicchinnaṃ katvā.
Acchādanaṃ: clothing, various kinds of cloths for wearing and covering, such as linen and fine fabrics. Sayanaṃ: bedding, various kinds of things to lie on, such as beds and couches, as well as coverlets with long fleece and embroidered coverlets; it should be understood that seats are also included here by the inclusion of "bedding." Annaṃ pānañca bhojanaṃ: food and drink and sustenance, various delicious tastes of food and drink that are pleasing to each of those beings, and other various kinds of food preparations. Abbocchinnaṃ karitvānā: having made uninterrupted day and night, from the beginning until the end of life.
43-4.Idāni tassa dānassa sammāsambodhiṃ ārabbha dānapāramibhāvena pavattitabhāvaṃ dassento yathā tadā attano ajjhāsayo pavatto, taṃ upamāya dassetuṃ‘‘yathāpi sevako’’tiādimāha. Tassattho – yathā nāma sevakapuriso attano sāmikaṃ kālānukālaṃ sevanavasena upagato laddhabbadhanahetu kāyena vācāya manasā sabbathāpi kāyavacīmanokammehi yathā so ārādhito hoti, evaṃārādhanīyaṃārādhanamevaesatigavesati, tathāahampibodhisattabhūto sadevakassa lokassa sāmibhūtaṃ anuttaraṃ buddhabhāvaṃsevetukāmotassa ārādhanatthaṃsabbabhavesabbasmiṃ nibbattanibbattabhave dānapāramiparipūraṇavasenadānenasabbasattesantappetvā bodhisaṅkhātato ariyamaggañāṇato jātattā‘‘bodhija’’nti laddhanāmaṃ sabbaññutaññāṇaṃ parato sabbathā nānūpāyehi esissāmi gavesissāmi, taṃuttamaṃ bodhiṃsammāsambodhiṃ jīvitapariccāgādiṃ yaṃkiñci katvāicchāmiabhipatthemīti.
43-4.Now, showing that giving was maintained as a perfection of giving, having begun with perfect enlightenment, and to show by way of simile the inclination that prevailed at that time, he said, beginning with "yathāpi sevako." Its meaning is: just as a servant, approaching his master from time to time by way of service, seeks to be pleasing in every way by deeds of body, speech, and mind, for the sake of gaining wealth, so too, ārādhanīyaṃ, only the pleasing, esati, seeks, so too, ahampi, I, having been a Bodhisatta, sevetukāmo, wishing to serve the unsurpassed Buddha-state, which is the master of the world with its devas, sabbabhave, in every existence and rebirth, by way of fulfilling the perfection of giving, dānena, with giving, having satisfied all satte, beings, and because I am born from the Bodhi, which is counted as the knowledge of the Noble Path, "bodhija" I will seek and search in every way by various means for the all-knowing knowledge that has obtained the name, that uttamaṃ bodhiṃ, the perfect enlightenment, having done whatever is necessary, even sacrificing my life, icchāmi, I desire.
Jātakadesanāyaṃpanassa sīlapāramiādīnampi paripūraṇaṃ vibhāvitameva, tathā hissa heṭṭhā vuttanayeneva sīlādiguṇehi attānaṃ alaṅkaritvā mahājanaṃ tattha patiṭṭhapentassa ovāde ṭhatvā nibbattadevatā sudhammāyaṃ devasabhāyaṃ sannipatitā ‘‘aho amhākaṃ nimirājānaṃ nissāya mayaṃ imaṃ sampattiṃ pattā, evarūpāpi nāma anuppanne buddhe mahājanassa buddhakiccaṃ sādhayamānā acchariyamanussā loke uppajjantī’’ti mahāpurisassa guṇe vaṇṇentā abhitthaviṃsu. Tena vuttaṃ –
In the Jātaka sermon, however, the fulfillment of his perfections of virtue and so on is also explained. Thus, as he adorned himself with virtues such as morality in the manner stated below and established the people therein, the deities who were reborn abiding by his advice, gathered in the Sudhamma assembly hall of the devas and praised the virtues of the Great Being, exclaiming, "Alas, having relied on our King Nimi, we have attained this prosperity; even without a Buddha having arisen, such wonderful humans arise in the world, accomplishing the work of a Buddha for the people!" Therefore, it was said:
‘‘Accheraṃ vata lokasmiṃ, uppajjanti vicakkhaṇā;
"Wonderful indeed it is that discerning beings arise in the world; when King Nimi was, wise and seeking merit." (jā. 2.22.421) –
Ādi.
And so on.
Taṃ sutvā sakkaṃ devānamindaṃ ādiṃ katvā sabbe devā bodhisattaṃ daṭṭhukāmā ahesuṃ. Athekadivasaṃ mahāpurisassa uposathikassa uparipāsādavaragatassa pacchimayāme pallaṅkaṃ ābhujitvā nisinnassa evaṃ cetaso parivitakko udapādi ‘‘dānaṃ nu kho varaṃ, udāhu brahmacariya’’nti. So taṃ attano kaṅkhaṃ chindituṃ nāsakkhi. Tasmiṃ khaṇe sakkassa bhavanaṃ uṇhākāraṃ dassesi. Sakko taṃ kāraṇaṃ āvajjento bodhisattaṃ tathā vitakkentaṃ disvā ‘‘handassa vitakkaṃ chindissāmī’’ti āgantvā purato ṭhito tena ‘‘kosi tva’’nti puṭṭho attano devarājabhāvaṃ ārocetvā ‘‘kiṃ, mahārāja, cintesī’’ti vutte tamatthaṃ ārocesi. Sakko brahmacariyameva uttamaṃ katvā dassento –
Hearing that, all the devas, headed by Sakka, the lord of the devas, desired to see the Bodhisatta. Then, one day, while the Great Being, observing the uposatha, was on the upper story of his excellent palace, sitting cross-legged in the last watch of the night, a reflection arose in his mind: "Is giving better, or the holy life?" He was unable to resolve this doubt himself. At that moment, Sakka's abode showed a sign of heat. Sakka, considering the cause, saw the Bodhisatta reflecting in that way and thought, "Now I will dispel his doubt." He came and stood before him. When asked by him, "Who are you?" he announced his state as the king of the devas and, when asked, "What were you thinking, Great King?" he revealed the matter. Sakka, extolling the holy life as the best, said:
‘‘Hīnena brahmacariyena, khattiye upapajjati;
"By an inferior holy life, one is reborn among khattiyas; by a middling one, among devas; by a superior one, one is purified.
‘‘Na hete sulabhā kāyā, yācayogena kenaci;
"These bodies are not easily obtained by any entreaty; those who are reborn in those bodies are homeless ascetics." (jā. 2.22.429-430) –
Āha.
He said.
hīnaṃ brahmacariyaṃnāma, tena khattiyakule upapajjati. Jhānassa upacāramattaṃmajjhimaṃnāma, tena devattaṃ upapajjati. Aṭṭhasamāpattinibbattanaṃ panauttamaṃnāma, tena brahmaloke nibbattati. Tañhi bāhirakā ‘‘nibbāna’’nti kathenti. Tenāha ‘‘visujjhatī’’ti. Sāsane pana parisuddhasīlassa bhikkhuno aññataraṃ devanikāyaṃ patthentassa brahmacariyacetanā hīnatāyahīnaṃnāma, tena yathāpatthite devaloke nibbattati. Parisuddhasīlassa aṭṭhasamāpattinibbattanaṃmajjhimaṃnāma, tena brahmaloke nibbattati. Parisuddhasīlassa pana vipassanaṃ vaḍḍhetvā arahattappattiuttamaṃnāma, tena visujjhatīti. Iti sakko ‘‘mahārāja, dānato brahmacariyavāsova sataguṇena sahassaguṇena satasahassaguṇena mahapphalo’’ti vaṇṇesi.Kāyāti brahmagaṇā.Yācayogenāti yācanayuttena. ‘‘Yājayogenā’’tipi pāḷi, yajanayuttena, dānayuttenāti attho.Tapassinoti tapanissitakā. Imāyapi gāthāya brahmacariyavāsasseva mahānubhāvataṃ dīpeti. Evañca pana vatvā ‘‘kiñcāpi, mahārāja, dānato brahmacariyameva mahapphalaṃ, dvepi panete mahāpurisakattabbāva. Dvīsupi appamatto hutvā dānañca dehi sīlañca rakkhāhī’’ti vatvā taṃ ovaditvā sakaṭṭhānameva gato.
Hīnaṃ brahmacariyaṃ means: by that, one is reborn in a khattiya family. Majjhimaṃ means: only the access to jhāna; by that, one is reborn among the devas. Uttamaṃ, however, means: the attainment of the eight attainments; by that, one is reborn in the Brahma-world. Outsiders call that "Nibbana." Therefore, he said, "one is purified." In the Dispensation, however, if a bhikkhu of pure virtue desires a certain group of devas, the intention of the holy life is hīnaṃ because it is inferior; by that, one is reborn in the desired world of devas. The attainment of the eight attainments by one of pure virtue is majjhimaṃ; by that, one is reborn in the Brahma-world. But for one of pure virtue who develops insight and attains arahantship, it is uttamaṃ; by that, one is purified. Thus, Sakka praised, "Great King, the life of celibacy is a hundredfold, a thousandfold, a hundred thousandfold more fruitful than giving." Kāyā: Brahma-groups. Yācayogena: by means of entreaty. "Yājayogenā" is also a reading; by means of sacrifice, meaning by means of giving. Tapassino: those who rely on austerity. This verse also reveals the great power of the life of celibacy. Having said this, he said, "Although, Great King, the holy life is more fruitful than giving, both of these should be done by a great man. Being diligent in both, give alms and maintain virtue," and having advised him, he went to his own abode.
Atha naṃ devagaṇo ‘‘mahārāja, kuhiṃ gatatthā’’ti āha. Sakko ‘‘mithilāyaṃ nimirañño kaṅkha chinditu’’nti tamatthaṃ pakāsetvā bodhisattassa guṇe vitthārato vaṇṇesi. Taṃ sutvā devā ‘‘mahārāja, mayhaṃ nimirājānaṃ daṭṭhukāmamhā, sādhu naṃ pakkosāpehī’’ti vadiṃsu. Sakko ‘‘sādhū’’ti sampaṭicchitvā mātaliṃ āmantesi – ‘‘gaccha nimirājānaṃ vejayantaṃ āropetvā ānehī’’ti. So ‘‘sādhū’’ti sampaṭicchitvā rathena gantvā tattha mahāsattaṃ āropetvā tena yācito yathākammaṃ pāpakammīnaṃ puññakammīnañca ṭhānāni ācikkhanto anukkamena devalokaṃ nesi. Devāpi kho ‘‘nimirājā āgato’’ti sutvā dibbagandhavāsapupphahatthā yāva cittakūṭadvārakoṭṭhakā paccuggantvā mahāsattaṃ dibbagandhādīhi pūjentā sudhammaṃ devasabhaṃ ānayiṃsu. Rājā rathā otaritvā devasabhaṃ pavisitvā sakkena saddhiṃ ekāsane nisīditvā tena dibbehi kāmehi nimantiyamāno ‘‘alaṃ, mahārāja, mayhaṃ imehi yācitakūpamehi kāmehī’’ti paṭikkhipitvā anekapariyāyena dhammaṃ desetvā manussagaṇanāya sattāhameva ṭhatvā ‘‘gacchāmahaṃ manussalokaṃ, tattha dānādīni puññāni karissāmī’’ti āha. Sakko ‘‘nimirājānaṃ mithilaṃ nehī’’ti mātaliṃ āṇāpesi. So taṃ vejayantarathaṃ āropetvā pācīnadisābhāgena mithilaṃ pāpuṇi. Mahājano dibbarathaṃ disvā rañño paccuggamanaṃ akāsi. Mātali sīhapañjare mahāsattaṃ otāretvā āpucchitvā sakaṭṭhānameva gato. Mahājanopi rājānaṃ parivāretvā ‘‘kīdiso, deva, devaloko’’ti pucchi. Rājā devalokasampattiṃ vaṇṇetvā ‘‘tumhepi dānādīni puññāni karotha, evaṃ tasmiṃ devaloke uppajjissathā’’ti dhammaṃ desesi. So aparabhāge pubbe vuttanayena palitaṃ disvā puttassa rajjaṃ paṭicchāpetvā kāme pahāya pabbajitvā cattāro brahmavihāre bhāvetvā brahmalokūpago ahosi.
Then the host of devas asked him, "Great king, where have you been?" Sakka, revealing that he went to Mithila to dispel Nimi’s doubt, extensively praised the qualities of the Bodhisatta. Hearing this, the devas said, "Great king, we wish to see Nimi Rāja; please invite him." Sakka agreeing, summoned Mātali, "Go, bring Nimi Rāja, placing him in Vejayanta." He, assenting, went by chariot and, having seated the Great Being, showed him the places of those who perform evil deeds and those who perform meritorious deeds, as requested, and gradually led him to the world of the devas. The devas, hearing that "Nimi Rāja has arrived," went to greet the Great Being with divine fragrances, perfumes, and flowers in their hands, up to the gate of Cittakūṭa, honoring him with divine fragrances and brought him to the Sudhamma assembly hall of the devas. The king, descending from the chariot and entering the assembly hall, sat on one seat with Sakka, and when invited by him with divine pleasures, he refused, saying, "Enough, great king, I have no need for these pleasures like borrowed wells." After teaching the Dhamma in various ways, he stayed for only seven days according to human reckoning, then said, "I will go to the human world to perform meritorious deeds such as giving." Sakka commanded Mātali, "Bring Nimi Rāja to Mithila." He seated him in the Vejayanta chariot and reached Mithila on the eastern side. The great crowd, seeing the divine chariot, went to greet the king. Mātali, having let the Great Being down at the Lion Window, took leave and went to his own abode. The great crowd, surrounding the king, asked, "What is the deva-world like, O King?" The king, describing the prosperity of the deva-world, taught the Dhamma, "You too should perform meritorious deeds such as giving, so you will be reborn in that deva-world." Later, seeing grey hair in the same way as previously mentioned, he had his son accept the kingdom, renounced sensual pleasures, went forth, cultivated the four brahma-vihāras, and was reborn in the Brahma-world.
Tadā sakko anuruddho ahosi. Mātali ānando. Caturāsīti rājasahassāni buddhaparisā. Nimirājā lokanātho.
At that time, Sakka was Anuruddha, Mātali was Ānanda, the eighty-four thousand kings were the Buddha's retinue, and Nimi Rāja was the Lokanātha (the Lord of the World).
Tassa idhāpi heṭṭhā vuttanayeneva bodhisambhārā niddhāretabbā. Tathā brahmalokasampattiṃ pahāya pubbe attanā pavattitaṃ kalyāṇavattaṃ anuppabandhessāmīti mahākaruṇāya manussaloke nibbattanaṃ, uḷāro dānajjhāsayo, tadanurūpā dānādīsu paṭipatti, mahājanassa ca tattha patiṭṭhāpanaṃ, yāva devamanussānaṃ patthaṭayasatā, sakkassa devarājassa upasaṅkamane ativimhayatā, tena dibbasampattiyā nimantiyamānopi taṃ analaṅkaritvā puññasambhāraparibrūhanatthaṃ puna manussavāsūpagamanaṃ, lābhasampattīsu sabbattha alaggabhāvoti evamādayo guṇānubhāvā niddhāretabbāti.
Here too, the requisites for Enlightenment should be determined in the same way as stated below. Similarly, renouncing the prosperity of the Brahma-world, the arising in the human world due to great compassion, thinking "I will continue the practice of goodness initiated by myself earlier," the noble intention of generosity, the corresponding practice in giving and other virtues, establishing the great crowd in that, the widespread fame even among devas and humans, the extreme wonder at the approach of Sakka, the king of the devas, not being attached to the divine prosperity even when invited by him, but returning again to human existence for the purpose of increasing the accumulation of merit, and the non-attachment to gains and possessions everywhere – such qualities and their effects should be determined.
Nimirājacariyāvaṇṇanā niṭṭhitā.
The Explanation of the Nimirāja Cariyā is Finished.
7. Candakumāracariyāvaṇṇanā
7. The Candakumāra Cariyā
45.Sattameekarājassa atrajoti ekarājassa nāma kāsirañño orasaputto.Nagare pupphavatiyāti pupphavatināmake nagare.Candasavhayoti candasaddena avhātabbo, candanāmoti attho.
45.In the seventh, ekarājassa atrajo means the legitimate son of a king named Ekarāja, king of Kāsī. Nagare pupphavatiyā means in a city named Pupphavatī. Candasavhayo means to be called by the name Candasavhaya, that is, having the name Canda.
Atīte kira ayaṃ bārāṇasī pupphavatī nāma ahosi. Tattha vasavattirañño putto ekarājā nāma rajjaṃ kāresi. Bodhisatto tassa gotamiyā nāma aggamahesiyā kucchimhi paṭisandhiṃ aggahesi. ‘‘Candakumāro’’tissa nāmamakaṃsu. Tassa padasā gamanakāle aparopi putto uppanno, tassa ‘‘sūriyakumāro’’ti nāmamakaṃsu. Tassa padasā gamanakāle ekā dhītā uppannā, ‘‘selā’’tissā nāmamakaṃsu. Vemātikā ca nesaṃ bhaddaseno sūro cāti dve bhātaro ahesuṃ. Bodhisatto anupubbena vuddhippatto sippesu ca vijjāṭṭhānesu ca pāraṃ agamāsi. Tassa rājā anucchavikaṃ candaṃ nāma rājadhītaraṃ ānetvā uparajjaṃ adāsi. Bodhisattassa eko putto uppanno, tassa ‘‘vāsulo’’ti nāmamakaṃsu. Tassa pana rañño khaṇḍahālo nāma purohito, taṃ rājā vinicchaye ṭhapesi. So lañjavittako hutvā lañjaṃ gahetvā assāmike sāmike karoti, sāmike ca assāmike karoti. Athekadivasaṃ aṭṭaparājito eko puriso vinicchayaṭṭhāne upakkosento nikkhamitvā rājūpaṭṭhānaṃ gacchantaṃ bodhisattaṃ disvā tassa pādesu nipatitvā ‘‘sāmi khaṇḍahālo vinicchaye vilopaṃ khādati, ahaṃ tena lañjaṃ gahetvā parājayaṃ pāpito’’ti aṭṭassaramakāsi. Bodhisatto ‘‘mā bhāyī’’ti taṃ assāsetvā vinicchayaṃ netvā sāmikameva sāmikaṃ akāsi. Mahājano mahāsaddena sādhukāramadāsi.
It is said that in the past, this Bārāṇasī was named Pupphavatī. There, a king named Ekarāja, the son of King Vasavatti, ruled the kingdom. The Bodhisatta took rebirth in the womb of his chief queen named Gotamī. They named him Candakumāra. When he was able to walk, another son was born, and they named him Sūriyakumāra. When he was able to walk, a daughter was born, and they named her Selā. They had two stepbrothers named Bhaddasena and Sūra. The Bodhisatta gradually grew up and reached the limit in skills and knowledge. The king brought a princess named Candā, suitable for him, and gave him the office of the viceroy. A son was born to the Bodhisatta, and they named him Vāsula. The king had a chaplain named Khaṇḍahāla, whom the king appointed to decide legal cases. He, being greedy for bribes, taking bribes, made the innocent guilty and the guilty innocent. Then one day, a man defeated in a trial eight times, crying out, came out of the place of judgment and seeing the Bodhisatta going to attend upon the king, fell at his feet and cried out, "Lord, Khaṇḍahāla takes bribes in judgments; I have been defeated by him after he took a bribe." The Bodhisatta, reassuring him, "Do not fear," took him to the place of judgment and made the innocent innocent. The great crowd gave a great shout of approval.
Rājā ‘‘bodhisattena kira aṭṭo suvinicchito’’ti sutvā taṃ āmantetvā ‘‘tāta, ito paṭṭhāya tvameva aṭṭakaraṇe vinicchayaṃ vinicchināhī’’ti vinicchayaṃ bodhisattassa adāsi. Khaṇḍahālassa āyo pacchijji. So tato paṭṭhāya bodhisatte āghātaṃ bandhitvā otārāpekkho vicari. So pana rājā mudhappasanno. So ekadivasaṃ supinantena devalokaṃ passitvā tattha gantukāmo hutvā ‘‘purohitaṃ brahmalokagāmimaggaṃ ācikkhā’’ti āha. So ‘‘atidānaṃ dadanto sabbacatukkena yaññaṃ yajassū’’ti vatvā raññā ‘‘kiṃ atidāna’’nti puṭṭho ‘‘attano piyaputtā piyabhariyā piyadhītaro mahāvibhavaseṭṭhino maṅgalahatthiassādayoti ete cattāro cattāro katvā dvipadacatuppade yaññatthāya pariccajitvā tesaṃ galalohitena yajanaṃ atidānaṃ nāmā’’ti saññāpesi. Iti so ‘‘saggamaggaṃ ācikkhissāmī’’ti nirayamaggaṃ ācikkhi.
The king, hearing that "the case has been well decided by the Bodhisatta," summoned him and said, "Dear son, from now on, you yourself should decide cases in legal matters." The king gave the decision-making power to the Bodhisatta. Khaṇḍahāla’s income ceased. From then on, he harbored hatred toward the Bodhisatta and looked for an opportunity. The king, however, was easily pleased. One day, after seeing the deva-world in a dream, he wished to go there and said, "Chaplain, show me the path to the Brahma-world." He, saying, "While giving excessive gifts, perform a sacrifice with all four requisites," when asked by the king, "What is excessive giving?" he persuaded him, "Your beloved sons, beloved wives, beloved daughters, the best of great wealth, auspicious elephants, horses, and so on – making these four groups of four, and sacrificing bipeds and quadrupeds for the sacrifice, and worshiping with their throat-blood, is called excessive giving." Thus, saying, "I will show the path to heaven," he pointed out the path to hell.
Rājāpi tasmiṃ paṇḍitasaññī hutvā ‘‘tena vuttavidhi saggamaggo’’ti saññāya taṃ paṭipajjitukāmo mahantaṃ yaññāvāṭaṃ kārāpetvā tattha bodhisattādike cattāro rājakumāre ādiṃ katvā khaṇḍahālena vuttaṃ sabbaṃ dvipadacatuppadaṃ yaññapasutaṭṭhāne nethāti āṇāpesi. Sabbañca yaññasambhāraṃ upakkhaṭaṃ ahosi. Taṃ sutvā mahājano mahantaṃ kolāhalaṃ akāsi. Rājā vippaṭisārī hutvā khaṇḍahālena upatthambhito punapi tathā taṃ āṇāpesi. Bodhisatto ‘‘khaṇḍahālena vinicchayaṭṭhānaṃ alabhantena mayi āghātaṃ bandhitvā mameva maraṇaṃ icchantena mahājanassa anayabyasanaṃ uppādita’’nti jānitvā nānāvidhehi upāyehi rājānaṃ tato duggahitaggāhato vivecetuṃ vāyamitvāpi nāsakkhi. Mahājano paridevi, mahantaṃ kāruññamakāsi. Mahājanassa paridevantasseva yaññāvāṭe sabbakammāni niṭṭhāpesi. Rājaputtaṃ netvā gīvāya nāmetvā nisīdāpesuṃ. Khaṇḍahālo suvaṇṇapātiṃ upanāmetvā khaggaṃ ādāya ‘‘tassa gīvaṃ chindissāmī’’ti aṭṭhāsi. Taṃ disvā candā nāma rājaputtassa devī ‘‘aññaṃ me paṭisaraṇaṃ natthi, attano saccabalena sāmikassa sotthiṃ karissāmī’’ti añjaliṃ paggayha parisāya antare vicarantī ‘‘idaṃ ekanteneva pāpakammaṃ, yaṃ khaṇḍahālo saggamaggoti karoti. Iminā mayhaṃ saccavacanena mama sāmikassa sotthi hotu.
The king, thinking him wise, believing that "the path to heaven is as he said," wishing to follow it, had a great sacrificial arena prepared. He ordered that all the bipeds and quadrupeds mentioned by Khaṇḍahāla, beginning with the four royal princes including the Bodhisatta, be brought to the place prepared for sacrifice. All the sacrificial materials were prepared. Hearing this, the great crowd made a great uproar. The king, regretting, but again encouraged by Khaṇḍahāla, ordered it again in the same way. The Bodhisatta, knowing that "Khaṇḍahāla, not obtaining the place of judgment, harboring hatred toward me, wishing for my death, has caused misfortune and calamity for the great crowd," tried to dissuade the king from that bad decision by various means, but was unable. The great crowd lamented, showing great compassion. While the great crowd was lamenting, all the works in the sacrificial arena were completed. They brought the royal son and made him sit down after shaving his head. Khaṇḍahāla, bringing a golden bowl and taking a sword, stood up, saying, "I will cut off his head." Seeing this, Candā, the royal son's queen, thinking, "I have no other refuge; by the power of my own truthfulness, I will bring safety to my husband," raising her joined palms, wandering in the midst of the assembly, [said,] "This is entirely an evil deed, which Khaṇḍahāla does, calling it the path to heaven. By this truthful statement of mine, may there be safety for my husband."
‘‘Yā devatā idha loke, sabbā tā saraṇaṃ gatā;
‘‘Whatever devatās are in this world,
All have gone for refuge;
Protect me who am helpless,
So that I may have my husband.’’
Saccakiriyamakāsi. Sakko devarājā tassā paridevanasaddaṃ sutvā taṃ pavattiṃ ñatvā jalitaṃ ayokūṭaṃ ādāya āgantvā rājānaṃ tāsetvā sabbe vissajjāpesi. Sakkopi tadā attano dibbarūpaṃ dassetvā sampajjalitaṃ sajotibhūtaṃ vajiraṃ paribbhamanto ‘‘are, pāparāja kāḷakaṇṇi, kadā tayā pāṇātipātena sugatigamanaṃ diṭṭhapubbaṃ, candakumāraṃ sabbañca imaṃ janaṃ bandhanato mocehi, no ce mocessasi, ettheva te imassa ca duṭṭhabrāhmaṇassa sīsaṃ phālessāmī’’ti ākāse aṭṭhāsi. Taṃ acchariyaṃ disvā rājā brāhmaṇo ca sīghaṃ sabbe bandhanā mocesuṃ.
She made a declaration of truth. Sakka, the king of the devas, hearing the sound of her lamentation and knowing the situation, taking a blazing iron club, came and threatened the king and released everyone. Sakka then, showing his divine form, whirling around a blazing, radiant thunderbolt, stood in the sky, saying, "Hey, evil king, you wretch, when have you ever seen going to a good destination by killing living beings? Release Candakumāra and all these people from bondage, or if you do not release them, I will split the head of you and this wicked brahmin right here." Seeing that miracle, the king and the brahmin quickly released everyone from bondage.
Atha mahājano ekakolāhalaṃ katvā sahasā yaññāvāṭaṃ ajjhottharitvā khaṇḍahālassa ekekaṃ leḍḍuppahāraṃ dento tattheva naṃ jīvitakkhayaṃ pāpetvā rājānampi māretuṃ ārabhi. Bodhisatto puretarameva pitaraṃ palissajitvā ṭhito māretuṃ na adāsi. Mahājano ‘‘jīvitaṃ tāvassa pāparañño dema, chattaṃ panassa na dassāma, nagare vāsaṃ vā na dassāma, taṃ caṇḍālaṃ katvā bahinagare vāsāpessāmā’’ti rājavesaṃ hāretvā kāsāvaṃ nivāsāpetvā haliddipilotikāya sīsaṃ veṭhetvā caṇḍālaṃ katvā caṇḍālagāmaṃ pahiṇiṃsu. Ye pana taṃ pasughātayaññaṃ yajiṃsu ceva yajāpesuñca anumodiṃsu ca, sabbe te nirayaparāyanā ahesuṃ. Tenāha bhagavā –
Then the great crowd, making a single uproar, suddenly rushing upon the sacrificial arena, giving each one blow of a clod of dirt to Khaṇḍahāla, caused him to die right there and began to kill the king as well. The Bodhisatta, already embracing his father, did not allow them to kill him. The great crowd said, "We will give life to that evil king for now, but we will not give him the umbrella, nor will we give him residence in the city, but making him a caṇḍāla, we will have him live outside the city." Removing the king's garments, they dressed him in robes, wrapped his head with a turmeric-colored rag, made him a caṇḍāla, and sent him to the caṇḍāla village. Those who performed that animal-slaughtering sacrifice, and those who caused it to be performed, and those who approved of it, all went to hell. Therefore, the Blessed One said:
‘‘Sabbe patiṭṭhā nirayaṃ, yathā taṃ pāpakaṃ karitvāna;
‘‘All go to hell,
Having done that evil deed;
Having done an evil deed,
One cannot go to a good destination from here.’’ (jā. 2.22.1143);
Atha sabbāpi rājaparisā nāgarā ceva jānapadā ca samāgantvā bodhisattaṃ rajje abhisiñciṃsu. So dhammena rajjaṃ anusāsanto taṃ attano mahājanassa ca akāraṇeneva uppannaṃ anayabyasanaṃ anussaritvā saṃvegajāto puññakiriyāsu bhiyyosomattāya ussāhajāto mahādānaṃ pavattesi, sīlāni rakkhi, uposathakammaṃ samādiyi. Tena vuttaṃ –
Then all the royal retinue, the city dwellers, and the country folk, gathering together, consecrated the Bodhisatta as king. He, ruling the kingdom with righteousness, remembering that misfortune and calamity that arose for himself and for the great crowd without any reason, filled with spiritual agitation, becoming greatly enthusiastic about meritorious actions, established a great almsgiving, kept the precepts, and observed the Uposatha vows. Therefore, it was said:
46.
46.
‘‘Tadāhaṃ yajanā mutto, nikkhanto yaññavāṭato;
‘‘Then, freed from the sacrifice,
Having emerged from the sacrificial arena,
Having generated agitation,
I established a great almsgiving.’’ – etc.;
yajanā muttoti khaṇḍahālena vihitayaññavidhito vuttanayena ghātetabbato mutto.Nikkhanto yaññavāṭatoti abhisekakaraṇatthāya ussāhajātena mahājanena saddhiṃ tato yaññabhūmito niggato.Saṃvegaṃ janayitvānāti evaṃ ‘‘bahuantarāyo lokasannivāso’’ti ativiya saṃvegaṃ uppādetvā.Mahādānaṃ pavattayinti cha dānasālāyo kārāpetvā mahatā dhanapariccāgena vessantaradānasadisaṃ mahādānamadāsiṃ. Etena abhisekakaraṇato paṭṭhāya tassa mahādānassa pavattitabhāvaṃ dasseti.
yajanā mutto means freed from being killed in the manner stated in the sacrificial rite arranged by Khaṇḍahāla. Nikkhanto yaññavāṭato means having gone out from that sacrificial ground, together with the great crowd that was enthusiastic for the coronation ceremony. Saṃvegaṃ janayitvānā means having generated spiritual agitation greatly, thinking thus, "The world is full of many dangers." Mahādānaṃ pavattayi means having had six alms halls built, he gave a great almsgiving similar to Vessantara's giving, with a great expenditure of wealth. This shows that the great almsgiving began from the time of the coronation.
47.Dakkhiṇeyye adatvānāti dakkhiṇārahe puggale deyyadhammaṃ apariccajitvā.Api chappañca rattiyoti appekadā chapi pañcapi rattiyo attano pivanakhādanabhuñjanāni na karomīti dasseti.
47.Dakkhiṇeyye adatvānā means without giving the things to be given to individuals worthy of offerings. Api chappañca rattiyo means sometimes even for six or five nights he does not take his own drinks, foods, and meals.
‘‘nāhaṃ pivāmī’’tiādi.
‘‘nāhaṃ pivāmī’’tiādi.
48.Idāni tathā yācakānaṃ dāne kāraṇaṃ dassento upamaṃ tāva āharati‘‘yathāpi vāṇijo nāmā’’tiādinā. Tassattho – yathā nāma vāṇijo bhaṇḍaṭṭhānaṃ gantvā appena pābhatena bahuṃ bhaṇḍaṃ vikkiṇitvā vipulaṃ bhaṇḍasannicayaṃ katvā desakālaṃ jānantoyatthassalābhoudayomahā hoti, tatthadese kāle vātaṃbhaṇḍaṃharatiupaneti vikkiṇāti.
48.Now, showing the reason for giving to such beggars, he first brings an simile with ‘‘yathāpi vāṇijo nāmā’’ etc. Its meaning is – just as a merchant, going to a place of merchandise, selling much merchandise for a small amount of goods, making a large accumulation of goods, knowing the place and time, where there is profit, increase, and great [gain] for him, there in that place or time, he brings that merchandise, takes [it] up, and sells [it].
49.Sakabhuttāpīti sakabhuttatopi attanā paribhuttatopi. ‘‘Sakaparibhuttāpī’’tipi pāṭho.Pareti parasmiṃ paṭiggāhakapuggale.Satabhāgoti anekasatabhāgo āyatiṃ bhavissati. Idaṃ vuttaṃ hoti – yathā vāṇijena kītabhaṇḍaṃ tattheva avikkiṇitvā tathārūpe dese kāle ca vikkiṇiyamānaṃ bahuṃ udayaṃ vipulaṃ phalaṃ hoti, tatheva attano santakaṃ attanā anupabhuñjitvā parasmiṃ paṭiggāhakapuggale dinnaṃ mahapphalaṃ anekasatabhāgo bhavissati, tasmā attanā abhuñjitvāpi parassa dātabbamevāti. Vuttañhetaṃ bhagavatā – ‘‘tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā. Puthujjanadussīle dānaṃ datvā sahassaguṇā’’ti (ma. ni. 3.379) vitthāro. Aparampi vuttaṃ ‘‘evaṃ ce, bhikkhave, sattā jāneyyuṃ dānasaṃvibhāgassa vipākaṃ, yathāhaṃ jānāmi, na adatvā bhuñjeyyuṃ, na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyya. Yopi nesaṃ assa carimo ālopo carimaṃ kabaḷaṃ, tatopi na asaṃvibhajitvā bhuñjeyyu’’ntiādi (itivu. 26).
49.Sakabhuttāpī means even from what has been enjoyed by oneself, that is, from what has been used by oneself. Pare means to another, to the recipient individual. Satabhāgo means a hundredfold or more will be the return in the future. This is what is said – just as merchandise bought by a merchant, not selling it there itself, when sold in such a place and time, brings much increase and great fruit, so too, one's own possession, not enjoying it oneself, when given to another, to a recipient individual, will be of great fruit, a hundredfold or more; therefore, even without enjoying it oneself, it should be given to another. This was said by the Blessed One: "Having given a gift to animals, a hundredfold return should be expected. Having given a gift to an unvirtuous ordinary person," (ma. ni. 3.379) and so on in detail. It was also said, "If beings knew the result of giving and sharing, as I know it, they would not eat without giving, nor would the stain of stinginess remain obsessing their minds. Even if it were their last mouthful, their last morsel, they would not eat it without sharing it," (itivu. 26) etc.
50.Etamatthavasaṃ ñatvāti etaṃ dānassa mahapphalabhāvasaṅkhātañceva sammāsambodhiyā paccayabhāvasaṅkhātañca atthavasaṃ kāraṇaṃ jānitvā.Na paṭikkamāmi dānatoti dānapāramito īsakampi na nivattāmi abhikkamāmi eva. Kimatthaṃ?Sambodhimanupattiyāti sambodhiṃ sabbaññutaññāṇaṃ anuppattiyā anuppattiyatthaṃ, adhigantunti attho.
50. Etamatthavasaṃ ñatvā means having known this causal basis (atthavasa), which includes both the great fruit of giving and the factor for complete enlightenment (sammāsambodhi). Na paṭikkamāmi dānato means I do not retreat even a little from the perfection of giving (dānapāramitā); I go forward. Why? Sambodhimanupattiyā means for the attainment (anuppatti) of complete enlightenment (sambodhi), the knowledge of omniscience (sabbaññutaññāṇa), for the purpose of attaining it, that is the meaning.
Tadā bodhisatto mahājanena pitari caṇḍālagāmaṃ pavesite dātabbayuttakaṃ paribbayaṃ dāpesi nivāsanāni pārupanāni ca. Sopi nagaraṃ pavisituṃ alabhanto bodhisatte uyyānakīḷādiatthaṃ bahigate upasaṅkamati, puttasaññāya pana na vandati, na añjalikammaṃ karoti, ‘‘ciraṃ jīva, sāmī’’ti vadati. Bodhisattopi diṭṭhadivase atirekasammānaṃ karoti. So evaṃ dhammena rajjaṃ kāretvā āyupariyosāne sapariso devalokaṃ pūresi.
At that time, when the Bodhisatta's father was brought into the Caṇḍāla village by the populace, he had appropriate items for giving, robes for wearing and cloaks, provided for him. Even he, unable to enter the city, approached the Bodhisatta when he went out for pleasure gardens, etc., but he did not pay homage as a son, nor did he perform the añjali gesture, but said, "Long live, master." The Bodhisatta, even on the day he saw him, showed extra respect. Thus, having ruled the kingdom righteously (dhammena), at the end of his life, he, with his retinue, filled the heaven world.
Tadā khaṇḍahālo devadatto ahosi, gotamī devī mahāmāyā, candā rājadhītā rāhulamātā, vāsulo rāhulo, selā uppalavaṇṇā, sūro mahākassapo, bhaddaseno mahāmoggallāno, sūriyakumāro sāriputto, candarājā lokanātho.
At that time, Khaṇḍahāla was Devadatta, Gotamī Devī was Mahāmāyā, Candā, the king's daughter, was Rāhula's mother, Vāsula was Rāhula, Selā was Uppalavaṇṇā, Sūra was Mahākassapa, Bhaddasena was Mahāmoggallāna, Sūriyakumāra was Sāriputta, and Candarājā was Lokanātha (the Buddha).
Tassa idhāpi pubbe vuttanayeneva yathārahaṃ sesapāramiyo niddhāretabbā. Tadā khaṇḍahālassa kakkhaḷapharusabhāvaṃ jānantopi ajjhupekkhitvā dhammena samena aṭṭassa vinicchayo, attānaṃ māretukāmasseva khaṇḍahālassa tathā yaññavidhānaṃ jānitvāpi tassa upari cittappakopābhāvo, attano parisaṃ gahetvā pitu sattu bhavituṃ samatthopi ‘‘mādisassa nāma garūhi virodho na yutto’’ti attānaṃ purisapasuṃ katvā ghātāpetukāmassa pitu āṇāyaṃ avaṭṭhānaṃ, kosiyā asiṃ gahetvā sīsaṃ chindituṃ upakkamante purohite attano pitari putte sabbasattesu ca mettāpharaṇena samacittatā, mahājane pitaraṃ māretuṃ upakkamante sayaṃ palissajitvā tassa jīvitadānañca, divase divase vessantaradānasadisaṃ mahādānaṃ dadatopi dānena atittabhāvo, mahājanena caṇḍālesu vāsāpitassa pitu dātabbayuttakaṃ datvā posanaṃ, mahājanaṃ puññakiriyāsu patiṭṭhāpananti evamādayo guṇānubhāvā niddhāretabbāti.
Here also, in accordance with the method already stated, the remaining perfections (pāramī) should be determined appropriately. At that time, even knowing Khaṇḍahāla’s rough and harsh nature, he was patient and decided the case fairly, with righteousness (dhamma); even knowing the sacrificial rite of Khaṇḍahāla, who intended to kill him, there was no anger in his mind; though able to become an enemy of his father, taking his retinue, he thought, "Conflict with superiors is not proper for one like me," making himself like a beast of burden and standing by his father's command, who wished to have him killed; when the chaplain (purohita), holding a sword, began to cut off his head, he had equanimity through the spreading of loving-kindness (mettā) towards his father, his sons, and all beings; when the populace tried to kill his father, he himself protected him and gave him the gift of life; even while giving great gifts daily like the giving of Vessantara, he was not satisfied with giving; he nourished his father, who was made to live among the Caṇḍālas by the populace, by giving what was appropriate to be given; and he established the populace in meritorious deeds (puññakiriyā). Such qualities and their effects should be determined.
Candakumāracariyāvaṇṇanā niṭṭhitā.
The Explanation of the Candakumāra Conduct Story is Finished.
8. Sivirājacariyāvaṇṇanā
8. The Explanation of the Sivirāja Conduct Story
51.Aṭṭhameariṭṭhasavhaye nagareti ariṭṭhapuranāmake nagare.Sivi nāmāsi khattiyoti sivīti gottato evaṃnāmako rājā ahosi.
51. In the eighth, ariṭṭhasavhaye nagare means in the city named Ariṭṭhapura. Sivi nāmāsi khattiyo means Sivi was a king of such a name by clan.
Atīte kira siviraṭṭhe ariṭṭhapuranagare sivirāje rajjaṃ kārente mahāsatto tassa putto hutvā nibbatti. ‘‘Sivikumāro’’tissa nāmamakaṃsu. So vayappatto takkasilaṃ gantvā uggahitasippo āgantvā pitu sippaṃ dassetvā uparajjaṃ labhitvā aparabhāge pitu accayena rājā hutvā agatigamanaṃ pahāya dasa rājadhamme akopetvā rajjaṃ kārento nagarassa catūsu dvāresu nagaramajjhe nivesanadvāreti cha dānasālāyo kāretvā devasikaṃ chasatasahassapariccāgena mahādānaṃ pavattesi. Aṭṭhamīcātuddasīpannarasīsu sayaṃ dānasālaṃ gantvā dānaggaṃ oloketi.
It is said that in the past, in the Sivi kingdom, in the city of Ariṭṭhapura, while King Sivi was ruling, the great being (mahāsatto) was born as his son. They named him "Sivikumāra." Having come of age, he went to Takkasilā, learned the arts, and returning, showed his skill to his father, and having obtained the position of viceroy (uparajja), later, upon the death of his father, having become king, abandoning wrong courses (agatigamana), and without violating the ten royal virtues (dasa rājadhamme), while ruling the kingdom, he had six alms-halls built at the four gates of the city, in the middle of the city, and at the gate of his residence, and he maintained a great giving with an expenditure of six hundred thousand each day. On the eighth, fourteenth, and fifteenth days of the lunar cycle, he himself would go to the alms-hall and inspect the distribution of alms.
Pāḷiyaṃpana akkhīnaṃ eva vasena āgatā. Tena vuttaṃ –
In the Pāḷi, however, it comes only with regard to the eyes. Therefore, it was said:
‘‘Nisajja pāsādavare, evaṃ cintesahaṃ tadā’’.
"Sitting in the excellent palace, thus I thought then."
52.
52.
‘‘Yaṃkiñci mānusaṃ dānaṃ, adinnaṃ me na vijjati;
"Whatever human giving, there is nothing ungiven by me;
Even if someone should ask me for an eye, I would give it unhesitatingly."
mānusaṃ dānanti pakatimanussehi dātabbadānaṃ annapānādi. Evaṃ pana mahāsattassa uḷāre dānajjhāsaye uppanne sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. So tassa kāraṇaṃ āvajjento bodhisattassa ajjhāsayaṃ disvā ‘‘sivirājā ajja sampattayācakā cakkhūni ce yācanti, cakkhūni uppāṭetvā nesaṃ dassāmīti cintesī’’ti sakko devaparisāya vatvā ‘‘so sakkhissati nu kho taṃ dātuṃ, udāhu noti vīmaṃsissāmi tāva na’’nti bodhisatte soḷasahi gandhodakaghaṭehi nhatvā sabbālaṅkārehi paṭimaṇḍite alaṅkatahatthikkhandhavaragate dānaggaṃ gacchante jarājiṇṇo andhabrāhmaṇo viya hutvā tassa cakkhupathe ekasmiṃ unnatappadese ubho hatthe pasāretvā rājānaṃ jayāpetvā ṭhito bodhisattena tadabhimukhaṃ vāraṇaṃ pesetvā ‘‘brāhmaṇa, kiṃ icchasī’’ti pucchito ‘‘tava dānajjhāsayaṃ nissāya samuggatena kittighosena sakalalokasannivāso nirantaraṃ phuṭo, ahañca andho, tasmā taṃ yācāmī’’ti upacāravasena ekaṃ cakkhuṃ yāci. Tena vuttaṃ –
mānusaṃ dānaṃ means the giving of food, drink, etc., which is to be given by ordinary humans. However, when such a magnanimous inclination towards giving arose in the great being, Sakka's Paṇḍukambala stone seat showed signs of heat. He, considering the cause of it, seeing the Bodhisatta's intention, thought, "Today King Sivi intends that if beggars come asking for eyes, I will pluck out my eyes and give them," Sakka, having said to his divine assembly, "Will he be able to give it, or will I first investigate whether he will not?" After bathing the Bodhisatta with sixteen pitchers of perfumed water, adorned with all ornaments, while he was going to the alms-hall seated on the best adorned elephant, appearing like an old, decrepit, blind Brahmin, standing in a high place in his path, stretching out both hands, and having greeted the king with a cry of victory (jayāpetvā), when asked by the Bodhisatta, having sent the elephant towards him, "Brahmin, what do you wish?" he begged for one eye as a compliment, saying, "Relying on your inclination to give, a fame has risen and constantly filled the entire world, and I am blind, therefore, I ask you for it." Therefore, it was said:
53.
53.
‘‘Mama saṅkappamaññāya, sakko devānamissaro;
"Knowing my thought, Sakka, the lord of gods,
Sitting in the divine assembly, spoke this word.
54.
54.
‘‘Nisajja pāsādavare, sivirājā mahiddhiko;
"Sitting in the excellent palace, King Sivi, most powerful,
Thinking of various gifts, he sees nothing ungivable.
55.
55.
‘‘Tathaṃ nu vitathaṃ netaṃ, handa vīmaṃsayāmi taṃ;
"Is this true or false? Come, let me investigate it;
Wait a moment, until I know his mind.
56.
56.
‘‘Pavedhamāno palitasiro, valigatto jarāturo;
"Trembling, with white hair, with wrinkled limbs, afflicted by old age,
Having become like a blind beggar, he approached the king.
57.
57.
‘‘So tadā paggahetvāna, vāmaṃ dakkhiṇabāhu ca;
"He then, raising his left and right arms,
Having placed his joined palms (añjali) on his head, spoke this word.
58.
58.
‘‘‘Yācāmi taṃ mahārāja, dhammika raṭṭhavaḍḍhana;
"'I beg you, great king, righteous increaser of the realm;
The fame of your delight in giving has risen among gods and humans.
59.
59.
‘‘‘Ubhopi nettā nayanā, andhā upahatā mama;
"'Both my eyes, my orbs, are blind and impaired;
Give me one eye, may you also live with one.'"
cintento vividhaṃ dānanti attanā dinnaṃ vividhaṃ dānaṃ cintento, āvajjento dānaṃ vā attanā dinnaṃ vividhaṃ bāhiraṃ deyyadhammaṃ cintento.Adeyyaṃ so na passatīti bāhiraṃ viya ajjhattikavatthumpi adeyyaṃ dātuṃ asakkuṇeyyaṃ na passati, ‘‘cakkhūnipi uppāṭetvā dassāmī’’ti cintesīti adhippāyo.Tathaṃ nu vitathaṃ netanti etaṃ ajjhattikavatthunopi adeyyassa adassanaṃ deyyabhāveneva dassanaṃ cintanaṃ saccaṃ nu kho, udāhu, asaccanti attho.So tadā paggahetvāna, vāmaṃ dakkhiṇabāhu cāti vāmabāhuṃ dakkhiṇabāhuñca tadā paggahetvā, ubho bāhū ukkhipitvāti attho.Raṭṭhavaḍḍhanāti raṭṭhavaḍḍhīkara.Tvampi ekena yāpayāti ekena cakkhunā samavisamaṃ passanto sakaṃ attabhāvaṃ tvaṃ yāpehi, ahampi bhavato laddhena ekena yāpemīti dasseti.
cintento vividhaṃ dānaṃ means thinking of the various gifts given by himself, considering the giving, or thinking of the various external things to be given that have been given by himself. Adeyyaṃ so na passatī means he does not see anything ungivable, even an internal object, unable to give, the idea is, "I will pluck out even my eyes and give them." Tathaṃ nu vitathaṃ netaṃ means is this thought of not seeing anything, even an internal object, as ungivable, but seeing it as givable, true or false, that is the meaning. So tadā paggahetvāna, vāmaṃ dakkhiṇabāhu cā means he then, raising his left arm and right arm, having lifted both arms. Raṭṭhavaḍḍhanā means increaser of the realm. Tvampi ekena yāpayā means you, seeing what is equal and unequal with one eye, maintain your own existence, and I also will maintain myself with one received from you, he indicates.
Taṃ sutvā mahāsatto tuṭṭhamānaso ‘‘idānevāhaṃ pāsāde nisinno evaṃ cintetvā āgato, ayañca me cittaṃ ñatvā viya cakkhuṃ yācati, aho vata me lābhā, ajja me manoratho matthakaṃ pāpuṇissati, adinnapubbaṃ vata dānaṃ dassāmī’’ti ussāhajāto ahosi. Tamatthaṃ pakāsento satthā āha –
Having heard that, the great being, with a joyful mind, thought, "Now, just sitting in the palace, I came having thought thus, and he asks for an eye as if knowing my thought, alas, what a gain for me, today my wish will reach its peak, indeed, I will give a gift never given before," he became filled with enthusiasm. The Teacher, revealing that meaning, said:
60.
60.
‘‘Tassāhaṃ vacanaṃ sutvā, haṭṭho saṃviggamānaso;
"Having heard his word, delighted, with agitated mind;
Having made the añjali, filled with joy, I spoke this word.
61.
61.
‘‘‘Idānāhaṃ cintayitvāna, pāsādato idhāgato;
"'Now having thought, I have come here from the palace;
Knowing my mind, you have come to ask for an eye.
62.
62.
‘‘‘Aho me mānasaṃ siddhaṃ, saṅkappo paripūrito;
"'Alas, my intention is fulfilled, my resolve is perfected;
I will give today to the beggar a supreme gift never given before.'"
tassāti tassa brāhmaṇarūpadharassa sakkassa.Haṭṭhoti tuṭṭho.Saṃviggamānasoti mama cittaṃ jānitvā viya iminā brāhmaṇena cakkhu yācitaṃ, ettakaṃ kālaṃ evaṃ acintetvā pamajjito vatamhīti saṃviggacitto.Vedajātoti jātapītipāmojjo.Abravinti abhāsiṃ.Mānasanti manasi bhavaṃ mānasaṃ, dānajjhāsayo, ‘‘cakkhuṃ dassāmī’’ti uppannadānajjhāsayoti attho.Saṅkappoti manoratho.Paripūritoti paripuṇṇo.
tassā means of that Sakka who had assumed the form of a Brahmin. Haṭṭho means delighted. Saṃviggamānaso means the eye has been asked for by this Brahmin as if knowing my mind; alas, for so long, I have been negligent without thinking thus; with an agitated mind. Vedajāto means filled with joy and delight. Abraviṃ means I spoke. Mānasaṃ means that which is in the mind, the inclination towards giving, the inclination towards giving that arose, "I will give the eye," that is the meaning. Saṅkappo means wish. Paripūrito means fulfilled.
jātakadesanāyaṃ–
In the Jātaka Discourse –
‘‘Kenānusiṭṭho idhamāgatosi, vanibbaka cakkhupathāni yācituṃ;
"By whom were you instructed to come here, beggar, to ask for eyes?
You ask for something very difficult to give, the best part of the body, which they say is an eye, difficult to give by a person." (Jā. 1.15.53);
Taṃ sutvā brāhmaṇarūpadharo sakko āha –
Having heard that, Sakka, in the form of a Brahmin, said:
‘‘Yamāhu devesu sujampatīti, maghavāti naṃ āhu manussaloke;
"By him who is said to be Sujampati among the gods, who they call Maghavā in the human world;
By him I was instructed to come here, beggar, to ask for eyes.
‘‘Vanibbato mayhaṃ vaniṃ anuttaraṃ, dadāhi te cakkhupathāni yācito;
"As a beggar, I ask for an unsurpassed gift from you, give me your eyes;
Give me an unsurpassed eye, which they say is an eye, difficult to give by a person." (Jā. 1.15.54-55);
Mahāsatto āha –
The great being said:
‘‘Yena atthena āgacchi, yamatthamabhipatthayaṃ;
"For whatever purpose you have come, whatever aim you aspire to;
May those intentions of yours succeed, Brahmin, receive the eyes.
‘‘Ekaṃ te yācamānassa, ubhayāni dadāmahaṃ;
"To you who are asking for one, I give both;
May you, with eyes, go looking at the people,
Whatever you wish, may that succeed for you." (Jā. 1.15.56-57);
vanibbakāti taṃ ālapati.Cakkhupathānīti dassanassa pathabhāvato cakkhūnamevetaṃ nāmaṃ.Yamāhūti yaṃ loke ‘‘duccaja’’nti kathenti.Vanibbatoti yācantassa.Vaninti yācanaṃ.Te teti te tava tassa andhassa saṅkappā.Sa cakkhumāti so tvaṃ mama cakkhūhi cakkhumā hutvā.Tada te samijjhatūti yaṃ tvaṃ mama santikā icchasi, taṃ te samijjhatūti.
vanibbakati he addresses him thus. Cakkhupathānī means this name is for the eyes themselves, due to being the path of seeing. Yamāhūti which they say is "difficult to give" in the world. Vanibbatoti to the one who is begging. Vaninti begging. Te teti those intentions of yours, of that blind man. Sa cakkhumāti may you, with my eyes, become one with eyes. Tada te samijjhatūti whatever you wish from me, may that succeed for you.
Rājā ettakaṃ kathetvā ‘‘ayaṃ brāhmaṇo sakkena anusiṭṭho idhāgatosmīti bhaṇati, nūna imassa iminā upāyena cakkhu sampajjissatī’’ti ñatvā ‘‘idheva mayā cakkhūni uppāṭetvā dātuṃ asāruppa’’nti cintetvā brāhmaṇaṃ ādāya antepuraṃ gantvā rājāsane nisīditvā sivakaṃ nāma vejjaṃ pakkosāpesi. Atha ‘‘amhākaṃ kira rājā akkhīni uppāṭetvā brāhmaṇassa dātukāmo’’ti sakalanagare ekakolāhalaṃ ahosi. Atha naṃ rañño ñātisenāpatiādayo rājavallabhā amaccā pārisajjā nāgarā orodhā ca sabbe sannipatitvā nānāupāyehi nivāresuṃ. Rājāpi ne anuvāresi tenāha –
Having spoken thus, the king, knowing that "This Brahmin says, 'I have come here instructed by Sakka,' surely, his eyes will be obtained by this means," thinking that "It is not fitting for me to pluck out my eyes and give them here," taking the Brahmin, he went to the inner palace (antepura), sat on the royal seat, and summoned a physician named Sivaka. Then, a great commotion arose in the entire city, saying, "Our king intends to pluck out his eyes and give them to the Brahmin." Then, the king's relatives, the commander-in-chief, and other courtiers, ministers, attendants, townsfolk, and women of the harem, all gathered and prevented him in various ways. The king also did not allow them to prevent him, therefore, he said:
‘‘Mā no deva adā cakkhuṃ, mā no sabbe parākari;
"Do not, O king, give your eyes, do not abandon us all;
Give wealth, great king, many pearls and beryl gems.
‘‘Yutte deva rathe dehi, ājānīye calaṅkate;
"Give chariots, O king, yoked with decorated thoroughbreds;
Give elephants, great king, with golden ornaments and clothing.
‘‘Yathā taṃ sivayo sabbe, sayoggā sarathā sadā;
"Just as all the Sivis, always with yokes and chariots;
Should surround you on all sides, thus give, O lord of chariots." (Jā. 1.15.58-60);
Atha rājā tisso gāthā abhāsi –
Then the king spoke three verses:
‘‘Yo ve dassanti vatvāna, adāne kurute mano;
"He who, having said 'I will give,' makes his mind towards not giving;
On the ground, he fastens a noose that has fallen on his neck.
‘‘Yo ve dassanti vatvāna, adāne kurute mano;
"He who, having said 'I will give,' makes his mind towards not giving;
He becomes more wicked than the wicked, having reached Yama's realm.
‘‘Yañhi yāce tañhi dade, yaṃ na yāce na taṃ dade;
"Whatever one asks for, that I will give, what one does not ask for, that I will not give;
Therefore, I will give that very thing that the Brahmin asks of me." (Jā. 1.15.61-63);
mā no, devātinoti nipātamattaṃ. Deva, mācakkhuṃadāsi.Mā no sabbe parākarīti amhe sabbe mā pariccaji. Akkhīsu hi dinnesu tvaṃ rajjaṃ na karissasi, evaṃ tayā mayaṃ pariccattā nāma bhavissāmāti adhippāyena evamāhaṃsu.Parikireyyunti parivāreyyuṃ.Evaṃ dehīti yathā taṃ avikalacakkhuṃ sivayo ciraṃ parivāreyyuṃ, evaṃ dehi dhanamevassa dehi, mā akkhīni, akkhīsu hi dinnesu na taṃ sivayo parivāressantīti dasseti.
mā no, devāti noti is merely an expletive. O king, do not give the cakkhuṃ (eye). Mā no sabbe parākarīti do not abandon all of us. For if the eyes are given, you will not rule the kingdom, thus, by you, we will be abandoned, with this intention, they said. Parikireyyuṃti would surround. Evaṃ dehīti just as the Sivis with eyes intact would surround you for a long time, thus give wealth to him, not the eyes, for if the eyes are given, the Sivis will not surround you, he indicates.
Paṭimuñcatīti paṭipaveseti.Pāpā pāpataro hotīti lāmakā lāmakataro nāma hoti.Sampatto yamasādhananti yamassa āṇāpavattiṭṭhānaṃ ussadanirayaṃ esa patto nāma hoti.Yañhi yāceti yaṃ vatthuṃ yācako yācati, dāyakopi tadeva dadeyya, na ayācitaṃ, ayañca brāhmaṇo cakkhuṃ maṃ yācati, na muttādikaṃ dhanaṃ, taṃ dassāmīti vadati.
Paṭimuñcatīti fastens. Pāpā pāpataro hotīti he becomes more wretched than the wretched. Sampatto yamasādhananti Yama’s command, the place of execution, that is, he has reached the Ussada hell. Yañhi yāceti whatever thing the beggar asks for, the giver should give that very thing, not what is unasked, and this Brahmin asks me for an eye, not wealth such as pearls, I will give that, he says.
Atha naṃ ‘‘āyuādīsu kiṃ patthetvā cakkhūni desi devā’’ti pucchiṃsu. Mahāpuriso ‘‘nāhaṃ diṭṭhadhammikaṃ samparāyikaṃ vā sampattiṃ patthetvā demi, api ca bodhisattānaṃ āciṇṇasamāciṇṇo porāṇakamaggo esa, yadidaṃ dānapāramipūraṇaṃ nāmā’’ti āha. Tena vuttaṃ –
Then they asked him, "Desiring what in regards to long life, etc., did you give your eyes, O deva?" The Great Being said, "I do not give desiring any visible or future attainment, but this is the ancient path frequented by Bodhisattas, namely, the fulfillment of the perfection of giving." Therefore it was said:
‘‘Āyuṃ nu vaṇṇaṃ nu sukhaṃ balaṃ nu, kiṃ patthayāno nu janinda desi;
"Is it long life, beauty, happiness, or strength that you desired when you gave your eyes, O lord of men?
How indeed could King Sivi, unsurpassed, give his eyes for the sake of the next world?"
‘‘Na vāhametaṃ yasasā dadāmi, na puttamicche na dhanaṃ na raṭṭhaṃ;
"I do not give this for the sake of fame, nor do I wish for sons, wealth, or kingdom;
But the Dhamma of the virtuous, practiced of old, it is just in giving that my mind delights." (jā. 1.15.64-65);
paralokahetūti, mahārāja, kathaṃ nāma tumhādiso paṇḍitapuriso sakkasampattisadisaṃ sandiṭṭhikaṃ issariyaṃ pahāya paralokahetu cakkhūni dadeyyāti.
Paralokahetūti, O great king, how could a wise person like you give away your eyes for the sake of the next world, abandoning such visible sovereignty equal to Sakka's wealth?
Na vāhanti na ve ahaṃ.Yasasāti dibbassa vā mānusassa vā issariyassa kāraṇā, apicasataṃbodhisattānaṃdhammobuddhakārakocaritoācarito āciṇṇo purātanoiccevaiminā kāraṇenadāneyeva īdisomama manoniratoti.
Na vāhanti, certainly not I. Yasasāti, because of divine or human sovereignty, but sataṃ, of Bodhisattas, dhammo, the Buddha-making quality, carito, practiced, frequented, ancient, icceva, for this reason alone, dāne indeed, in such giving, mama mano is delighted.**.
Evañca pana vatvā rājā amacce saññāpetvā sivakaṃ vejjaṃ āṇāpesi – ‘‘ehi, sivaka, mama ubhopi akkhīni imassa brāhmaṇassa dātuṃ sīghaṃ uppāṭetvā hatthe patiṭṭhapehī’’ti. Tena vuttaṃ –
And having spoken thus, the king instructed his ministers and ordered Sivaka the physician, "Come, Sivaka, quickly pluck out both my eyes and place them in the hands of this brahmin." Therefore it was said:
63.
63.
‘‘Ehi sivaka uṭṭhehi, mā dandhayi mā pavedhayi;
"Come, Sivaka, arise, do not delay, do not tremble;
Give both eyes, having plucked them out, to the beggar."
64.
64.
‘‘Tato so codito mayhaṃ, sivako vacanaṃkaro;
"Then, urged by me, Sivaka, obedient to my word,
Having extracted them, he gave them to the supplicant, like a palm fruit."
uṭṭhehīti uṭṭhānavīriyaṃ karohi. Imasmiṃ mama cakkhudāne sahāyakiccaṃ karohīti dasseti.Mā dantayīti mā cirāyi. Ayañhi atidullabho cirakālaṃ patthito mayā uttamo dānakkhaṇo paṭiladdho, so mā virajjhīti adhippāyo.Mā pavedhayīti ‘‘amhākaṃ rañño cakkhūni uppāṭemī’’ti cittutrāsavasena mā vedhayi sarīrakampaṃ mā āpajji.Ubhopinayananti ubhopi nayane.Vanibbaketi yācakassamayhanti mayā.Uddharitvāna pādāsīti so vejjo rañño akkhikūpato ubhopi akkhīni uppāṭetvā rañño hatthe adāsi.
Uṭṭhehīti, exert the energy to arise. He shows that he is doing the work of helping me in this giving of my eyes. Mā dantayīti, do not delay. For this supreme moment of giving, exceedingly rare and long desired by me, has been attained, let it not be missed is the intention. Mā pavedhayīti, do not tremble with bodily trembling due to the fear in your mind, thinking, "I am plucking out the king's eyes." Ubhopi nayananti, both eyes. Vanibbaketi, to the beggar, mayhanti, by me. Uddharitvāna pādāsīti, that physician, having plucked out both eyes from the eye sockets of the king, gave them into the king's hands.
Dento ca na satthakena uddharitvā adāsi. So hi cintesi – ‘‘ayuttaṃ mādisassa susikkhitavejjassa rañño akkhīsu satthapātana’’nti bhesajjāni ghaṃsetvā bhesajjacuṇṇena nīluppalaṃ paribhāvetvā dakkhiṇakkhiṃ upasiṅghāpesi, akkhi parivatti, dukkhā vedanā uppajji. So paribhāvetvā punapi upasiṅghāpesi, akkhi akkhikūpato mucci, balavatarā vedanā udapādi, tatiyavāre kharataraṃ paribhāvetvā upanāmesi, akkhi osadhabalena paribbhamitvā akkhikūpato nikkhamitvā nhārusuttakena olambamānaṃ aṭṭhāsi, adhimattā vedanā udapādi, lohitaṃ pagghari, nivatthasāṭakāpi lohitena temiṃsu. Orodhā ca amaccā ca rañño pādamūle patitvā ‘‘deva, akkhīni mā dehi, deva, akkhīni mā dehī’’ti mahāparidevaṃ parideviṃsu.
And while giving, he did not extract and give them with a knife. For he thought, "It is not fitting for a well-trained physician like me to use a knife on the king's eyes." Having ground medicines, and having imbued a blue lotus with medicinal powder, he made the right eye inhale it. The eye turned, and painful sensations arose. Having imbued it and again making it inhale, the eye was freed from the eye socket, a stronger pain arose. The third time, having imbued it more harshly, he brought it near. The eye, by the power of the medicine, rolled around and came out of the eye socket, hanging by a thread of tendons, an excessive pain arose, and even the robes he was wearing were soaked with blood. The women of the harem and the ministers, falling at the king's feet, cried out in great lamentation, "O Lord, do not give your eyes, O Lord, do not give your eyes!"
Rājā vedanaṃ adhivāsetvā ‘‘tāta, mā papañcaṃ karī’’ti āha. So ‘‘sādhu, devā’’ti vāmahatthena akkhiṃ dhāretvā dakkhiṇahatthena satthakaṃ ādāya akkhisuttakaṃ chinditvā akkhiṃ gahetvā mahāsattassa hatthe ṭhapesi. So vāmakkhinā dakkhiṇakkhiṃ oloketvā pariccāgapītiyā abhibhuyyamānaṃ dukkhavedanaṃ vedento ‘‘ehi, brāhmaṇā’’ti brāhmaṇaṃ pakkosāpetvā ‘‘mama ito cakkhuto sataguṇena sahassaguṇena satasahassaguṇena samantacakkhumeva piyataraṃ, tassa me idaṃ akkhidānaṃ paccayo hotū’’ti brāhmaṇassa akkhiṃ adāsi. So taṃ ukkhipitvā attano akkhimhi ṭhapesi, taṃ tassānubhāvena vikasitanīluppalaṃ viya hutvā upaṭṭhāsi. Mahāsatto vāmakkhinā tassa taṃ akkhiṃ disvā ‘‘aho sudinnaṃ mayā akkhī’’ti antosamuggatāya pītiyā nirantaraṃ phuṭasarīro hutvā aparampi adāsi. Sakkopi taṃ tatheva katvā rājanivesanā nikkhamitvā mahājanassa olokentasseva nagarā nikkhamitvā devalokameva gato.
The king, enduring the pain, said, "Dear ones, do not make a hindrance." He, saying "Very well, O Lord," holding the eye with his left hand, and taking a knife in his right hand, cut the thread of the eye, and taking the eye, placed it in the hand of the Great Being. He, looking at the right eye with his left eye, while experiencing the painful sensation, being overwhelmed by the joy of renunciation, calling to the brahmin, "Come, brahmin," said, "May this giving of my eye be a cause for me to have eyes a hundredfold, a thousandfold, a hundred thousandfold more pleasing than this eye," and gave the eye to the brahmin. He, lifting it up, placed it in his own eye, and by his power, it appeared like a blossoming blue lotus. The Great Being, seeing that eye of his with his left eye, with the joy that arose within, his body continuously thrilled, gave the other as well. Sakka, also having done likewise, departing from the royal residence, exiting from the city while the multitude looked on, went to the heavenly realm itself.
Rañño nacirasseva akkhīni āvāṭabhāvaṃ appattāni kambalageṇḍukaṃ viya uggatena maṃsapiṇḍena pūretvā cittakammarūpassa viya ruhiṃsu, vedanā pacchijji. Atha mahāsatto katipāhaṃ pāsāde vasitvā ‘‘kiṃ andhassa rajjenāti amaccānaṃ rajjaṃ niyyātetvā uyyānaṃ gantvā pabbajitvā samaṇadhammaṃ karissāmī’’ti cintetvā amaccānaṃ tamatthaṃ ārocetvā ‘‘mukhadhovanādidāyako eko puriso mayhaṃ santike hotu, sarīrakiccaṭṭhānesupi me rajjukaṃ bandhathā’’ti vatvā sivikāya gantvā pokkharaṇitīre rājapallaṅke nisīdi. Amaccāpi vanditvā paṭikkamiṃsu. Bodhisattopi attano dānaṃ āvajjesi. Tasmiṃ khaṇe sakkassa āsanaṃ uṇhākāraṃ dassesi. Sakko taṃ disvā ‘‘mahārājassa varaṃ datvā cakkhuṃ paṭipākatikaṃ karissāmī’’ti bodhisattassa samīpaṃ gantvā padasaddamakāsi. Mahāsattena ca ‘‘ko eso’’ti vutte –
Before long, the king's eyes, not reaching the state of being holes, were filled with a mass of flesh that had grown, like a ball of wool, and they appeared like a painted image, and the pain ceased. Then the Great Being, having lived in the palace for a few days, thinking, "What is the use of a kingdom to a blind man?" having handed over the kingdom to the ministers, thinking, "I will go to the garden, renounce, and practice the ascetic life," having announced that matter to the ministers, saying, "Let one man be near me to provide washing of the face and so on, and tie a rope for me even in the places for bodily functions," having gone in a palanquin, sat down on the royal seat on the bank of the pond. The ministers, having paid homage, departed. The Bodhisatta also reflected on his own giving. At that moment, Sakka's seat showed a sign of heat. Sakka, seeing that, thinking, "Having given a boon to the great king, I will restore his eye to its natural state," approaching the Bodhisatta, made a sound of footsteps. When the Great Being said, "Who is that?" -
‘‘Sakkohamasmi devindo, āgatosmi tavantike;
"I am Sakka, the lord of devas, I have come to your presence;
Choose a boon, O royal sage, whatever you wish in your mind." (jā. 1.15.71) –
Vatvā tena –
Having said thus, he said -
‘‘Pahūtaṃ me dhanaṃ sakka, balaṃ koso canappako;
"Abundant is my wealth, Sakka, strength and treasury are insignificant;
Now, being blind, death itself is pleasing to me." (jā. 1.15.72) –
Vutte atha naṃ sakko āha – ‘‘sivirāja, kiṃ pana tvaṃ maritukāmo hutvā maraṇaṃ rocesi, udāhu andhabhāvenā’’ti. Andhabhāvena, devāti. ‘‘Mahārāja, dānaṃ nāma na kevalaṃ samparāyatthameva diyyati, diṭṭhadhammatthāyapi paccayo hoti, tasmā tava dānapuññameva nissāya saccakiriyaṃ karohi, tassa baleneva te cakkhu uppajjissatī’’ti vutte ‘‘tena hi mayā mahādānaṃ sudinna’’nti vatvā saccakiriyaṃ karonto –
When this was said, then Sakka said to him, "Sivi king, why do you approve of death, wanting to die, or is it because of blindness?" "Because of blindness, O deva." "Great king, giving is not given only for the sake of the future life, it is also a condition for the sake of visible benefit. Therefore, relying on the merit of your giving, make an asseveration of truth, and by the power of that, your eye will arise." When this was said, saying "Then indeed, a great gift has been well given by me," making an asseveration of truth, he said -
‘‘Ye maṃ yācitumāyanti, nānāgottā vanibbakā;
"Those who come to me asking, beggars of various families;
Even he who asks me there, he too is dear to my mind;
By this utterance of truth, may my eye arise." (jā. 1.15.74) –
Āha.
He said.
ye manti ye maṃ yācitumāgacchanti, tesupi āgatesuyoimaṃ nāma dehīti vācaṃ nicchārentomaṃ yācate, sopi me manaso piyo. Etenāti sace mayhaṃ sabbepi yācakā piyā, saccamevetaṃ mayā vuttaṃ, etenamesaccavacanena ekaṃcakkhu upapajjathauppajjatūti.
Ye manti, those who come to me asking, even among those who have come, yo, he who utters the words "give me this", maṃ yācate, asks me, even he is dear to my mind. Etena, if indeed all the beggars are dear to me, this is true, by this me utterance of truth, may one cakkhu upapajjatha, may an eye arise.
Athassa vacanasamanantarameva paṭhamaṃ cakkhu udapādi. Tato dutiyassa uppajjanatthāya –
Then, immediately after his words, the first eye arose. Then, for the arising of the second, he said -
‘‘Yaṃ maṃ so yācituṃ āgā, dehi cakkhunti brāhmaṇo;
"That brahmin who came to me asking, 'Give me an eye';
To that brahmin, the beggar, I gave my eyes.
‘‘Bhiyyo maṃ āvisī pīti, somanassañcanappakaṃ;
"Joy overcame me even more, and immeasurable happiness;
By this utterance of truth, may my second eye arise." (jā. 1.15.75-76) –
Āha.
He said.
yaṃ manti yo maṃ.Soti so cakkhuyācakobrāhmaṇo. Āgāti āgato.Vanibbatoti yācantassa.Maṃ āvisīti brāhmaṇassa cakkhūni datvā andhakālepi tathārūpaṃ vedanaṃ agaṇetvā ‘‘aho sudinnaṃ me dāna’’nti paccavekkhantaṃ maṃbhiyyoatirekatarā pīti āvisi.Somanassañcanappakanti aparimāṇaṃ somanassaṃ uppajji.Etenāti sace tadā mama anappakaṃ pītisomanassaṃ uppannaṃ, saccamevetaṃ mayā vuttaṃ, etenamesaccavacanena dutiyampi cakkhu upapajjatūti.
Yaṃ manti, the one who asked me. Soti, that brahmin who asked for an eye. Āgāti, came. Vanibbatoti, to the one who asked. Maṃ āvisīti, having given the eyes to the brahmin, and even in the darkness not counting such suffering, while reflecting "Aho, well given by me is the gift", bhiyyo, an exceedingly great joy overcame maṃ, me. Somanassañcanappakanti, immeasurable happiness arose. Etenā, if indeed at that time immeasurable joy and happiness arose for me, this is true, by this me utterance of truth, may the second eye also arise.
Taṃkhaṇaññeva dutiyampi cakkhu udapādi. Tāni panassa cakkhūni neva pākatikāni, na dibbāni. Sakkabrāhmaṇassa hi dinnaṃ cakkhuṃ puna pākatikaṃ kātuṃ na sakkā, upahatacakkhuno ca dibbacakkhu nāma nuppajjati, vuttanayena panassa ādimajjhapariyosānesu aviparītaṃ attano dānapītiṃ upādāya pītipharaṇavasena nibbattāni ‘‘saccapāramitācakkhūnī’’ti vuttāni. Tena vuttaṃ –
At that very moment, the second eye also arose. But those eyes of his were neither natural nor divine. For it is not possible to make the eye given to Sakka the brahmin natural again, and a divine eye does not arise for one whose eye is injured. But in the manner described, from beginning to end, relying on his own undiminished joy of giving, produced by the pervasive nature of joy, they are called "eyes of the perfection of truth." Therefore it was said -
65.
65.
‘‘Dadamānassa dentassa, dinnadānassa me sato;
"While giving, while bestowing, for me who has given the gift,
There is no otherness of mind, it is only for the sake of awakening."
dadamānassāti cakkhūni dātuṃ vejjena uppāṭentassa.Dentassāti uppāṭitāni tāni sakkabrāhmaṇassa hatthe ṭhapentassa.Dinnadānassāti cakkhudānaṃ dinnavato.Cittassa aññathāti dānajjhāsayassa aññathābhāvo.Bodhiyāyeva kāraṇāti tañca sabbaññutaññāṇasseva hetūti attho.
Dadamānassāti, while the physician was extracting the eyes to give them. Dentassāti, while placing those extracted eyes in the hands of Sakka the brahmin. Dinnadānassāti, for one who has given the gift of eyes. Cittassa aññathā, otherness of the mind of giving. Bodhiyāyeva kāraṇā, and that is only the cause for omniscience.
66.Sabbaññutaññāṇassa sudullabhatāya evaṃ sudukkaraṃ mayā katanti na cakkhūnaṃ na attabhāvassapi appiyatāyāti dassento‘‘na me dessā’’ti osānagāthamāha. Tatthaattā na me na dessiyoti paṭhamona-kāro nipātamatto. Attā na me kujjhitabbo, na appiyoti attho. ‘‘Attānaṃ me na dessiya’’ntipi pāṭho. Tassattho – me attānaṃ ahaṃ na dessiyaṃ na kujjheyyaṃ na kujjhituṃ arahāmi na so mayā kujjhitabboti. ‘‘Attāpi me na dessiyo’’tipi paṭhanti.Adāsahanti adāsiṃ ahaṃ. ‘‘Adāsiha’’ntipi pāṭho.
66. Showing that what was done by me in this way so difficult was because of the extreme rarity of omniscience, not because of unpleasantness of the eyes or even the self, he said the concluding verse ‘‘na me dessā’’. Therein, attā na me na dessiyo, the first na is merely a particle. The self is not to be hated by me, it is not unpleasant is the meaning. "Attānaṃ me na dessiya" is also a reading. Its meaning is - I should not hate my self, I should not be angry, I am not worthy to be angry, it should not be hated by me. "Attāpi me na dessiyo" is also read. Adāsahanti, I gave. "Adāsiha" is also a reading.
Tadā pana bodhisattassa saccakiriyāya cakkhūsu uppannesu sakkānubhāvena sabbā rājaparisā sannipatitāva ahosi. Athassa sakko mahājanamajjhe ākāse ṭhatvā –
Then, when the eyes had arisen for the Bodhisatta due to the asseveration of truth, by Sakka's power, the entire royal assembly had gathered. Then Sakka, standing in the sky in the midst of the great crowd -
‘‘Dhammena bhāsitā gāthā, sivīnaṃ raṭṭhavaḍḍhana;
"The verses spoken by Dhamma, O Sivi, increaser of the kingdom;
These eyes of yours, may they appear divine.
‘‘Tirokuṭṭaṃ tiroselaṃ, samatiggayha pabbataṃ;
"Having transcended walls, rocks, and mountains;
May they experience seeing a hundred yojanas all around." (jā. 1.15.77-78) –
Imāhi gāthāhi thutiṃ katvā devalokameva gato. Bodhisattopi mahājanaparivuto mahantena sakkārena nagaraṃ pavisitvā rājagehadvāre susajjite mahāmaṇḍape samussitasetacchatte rājapallaṅke nisinno cakkhupaṭilābhena tuṭṭhahaṭṭhapamuditānaṃ daṭṭhuṃ āgatānaṃ nāgarānaṃ jānapadānaṃ rājaparisāya ca dhammaṃ desento –
Having made praise with these verses, he went to the heavenly realm itself. The Bodhisatta also, surrounded by the great crowd, with great honor, entering the city, in a well-decorated pavilion at the gate of the royal residence, under a raised white umbrella, seated on the royal seat, while delighting the citizens and country folk who had come to see him, happy and joyful with the recovery of his eyes, and teaching the Dhamma to the royal assembly -
‘‘Ko nīdha vittaṃ na dadeyya yācito, api visiṭṭhaṃ supiyampi attano;
"Who here would not give wealth when asked, even something more special and dear to oneself?
Indeed, all the Sivis have gathered here, behold my divine eyes today.
‘‘Tirokuṭṭaṃ tiroselaṃ, samatiggayha pabbataṃ;
"Having transcended walls and rocks,
They experience seeing a hundred yojanas all around me.
‘‘Na cāgamattā paramatthi kiñci, maccānaṃ idha jīvite;
"There is nothing higher than generosity,
For mortals in this life;
Having given a human eye,
I have obtained an inhuman eye.
‘‘Etampi disvā sivayo, detha dānāni bhuñjatha;
"Having seen even this, O Sivis, give gifts and enjoy;
Having given and having enjoyed according to your power,
Blameless, go to a heavenly state." (jā. 1.15.79-82) –
dhammena bhāsitāti, mahārāja, imā te gāthā dhammena sabhāveneva bhāsitā.Dibbānīti dibbānubhāvayuttāni.Paṭidissareti paṭidissanti.Tirokuṭṭanti parakuṭṭaṃ.Tiroselanti paraselaṃ.Samatiggayhāti atikkamitvā.Samantādasadisāyojanasataṃrūpadassanaṃ anubhontusādhentu.
Dhammena bhāsitāti, O great king, these verses of yours are spoken by Dhamma, by nature itself. Dibbānīti, endowed with divine power. Paṭidissareti, they appear. Tirokuṭṭanti, beyond the wall. Tiroselanti, beyond the rock. Samatiggayhā, having transcended. Samantā, in ten directions, yojanasataṃ, a hundred yojanas, rūpa dassanaṃ anubhontu, may they accomplish the seeing of form.
Ko nīdhāti ko nu idha.Api visiṭṭhanti uttamampi samānaṃ.Na cāgamattāti cāgappamāṇato aññaṃ varaṃ nāma natthi.Idha jīviteti imasmiṃ jīvaloke. ‘‘Idha jīvata’’ntipi paṭhanti. Imasmiṃ loke jīvamānānanti attho.Amānusanti dibbacakkhu mayāladdhaṃ,iminā kāraṇena veditabbametaṃ ‘‘cāgato uttamaṃ nāma natthī’’ti.Etampi disvāti etaṃ mayā laddhaṃ dibbacakkhuṃ disvāpi.
Ko nīdhāti, who indeed here. Api visiṭṭhanti, even something excellent and equal. Na cāgamattā, there is nothing better than the measure of generosity. Idha jīvite, in this living world. "Idha jīvata" is also read. The meaning is, for those living in this world. Amānusanti, the divine eye has been obtained by me, for this reason, this should be known: "there is nothing better than generosity." Etampi disvā, having seen even this divine eye obtained by me.
Iti imāhi catūhi gāthāhi na kevalaṃ tasmiṃyeva khaṇe, atha kho anvaddhamāsampi uposathe mahājanaṃ sannipātetvā dhammaṃ desesi. Taṃ sutvā mahājano dānādīni puññāni katvā devalokaparāyano ahosi.
Thus, with these four verses, not only at that very moment, but also every fortnight on the Uposatha day, having gathered the great crowd, he taught the Dhamma. Having heard that, the great crowd, having done meritorious deeds such as giving, were destined for the heavenly realm.
Tadā vejjo ānandatthero ahosi, sakko anuruddhatthero, sesaparisā buddhaparisā, sivirājā lokanātho.
At that time, the physician was Ānanda Thera, Sakka was Anuruddha Thera, the remaining assembly was the Buddha's assembly, and Sivi king was the world's protector.
Tassa idhāpi vuttanayeneva yathārahaṃ pāramiyo niddhāretabbā. Tathā divase divase yathā adinnapubbaṃ bāhiradeyyadhammavatthu na hoti, evaṃ aparimitaṃ mahādānaṃ pavattentassa tena aparituṭṭhassa kathaṃ nu kho ahaṃ ajjhattikavatthukaṃ dānaṃ dadeyyaṃ, kadā nu kho maṃ koci āgantvā ajjhattikaṃ deyyadhammaṃ yāceyya, sace hi koci yācako me hadayamaṃsassa nāmaṃ gaṇheyya, kaṇayena naṃ nīharitvā pasannaudakato sanāḷaṃ padumaṃ uddharanto viya lohitabinduṃ paggharantaṃ hadayaṃ nīharitvā dassāmi. Sace sarīramaṃsassa nāmaṃ gaṇheyya, avalekhanena tālaguḷapaṭalaṃ uppāṭento viya sarīramaṃsaṃ uppāṭetvā dassāmi. Sace lohitassa nāmaṃ gaṇheyya, asinā vijjhitvā yantamukhe vā patitvā upanītaṃ bhājanaṃ pūretvā lohitaṃ dassāmi. Sace pana koci ‘‘gehe me kammaṃ nappavattati, tattha me dāsakammaṃ karohī’’ti vadeyya, rājavesaṃ apanetvā tassa attānaṃ sāvetvā dāsakammaṃ karissāmi. Sace vā pana koci akkhīnaṃ nāmaṃ gaṇheyya, tālamiñjaṃ nīharanto viya akkhīni uppāṭetvā tassa dassāmīti evaṃ anaññasādhāraṇavasībhāvappattānaṃ mahābodhisattānaṃyeva āveṇikā uḷāratarā parivitakkuppatti, cakkhuyācakaṃ labhitvā amaccapārisajjādīhi nivāriyamānassāpi tesaṃ vacanaṃ anādiyitvā attano parivitakkānurūpaṃ paṭipattiyā ca paramā pītipaṭisaṃvedanā, tassā pītimanatāya avitathabhāvaṃ nissāya sakkassa purato saccakiriyākaraṇaṃ, tena ca attano cakkhūnaṃ paṭipākatikabhāvo, tesañca dibbānubhāvatāti evamādayo mahāsattassa guṇānubhāvā veditabbāti.
Here also, his perfections (pāramiyo) should be determined appropriately, as described above. Similarly, although he was continuously giving immense donations daily, as if no external object had ever been given before, he remained unsatisfied. He thought, "How can I give an internal object as a gift? When will someone come and ask me for an internal object? If a beggar were to ask for my heart's flesh, I would cut it out and give it to him, just as one plucks a lotus with its stalk from clear water, I would take out my heart, dripping with blood, and give it. If he were to ask for my body's flesh, I would scrape it off and give it to him, just as one scrapes off a layer of palm sugar. If he were to ask for my blood, I would pierce myself with a sword, or fall into a machine, fill a vessel with blood, and give it. But if someone were to say, 'Work is not proceeding at my house; be my slave there,' I would remove my royal attire, announce myself to him, and perform the work of a slave. Or if someone were to ask for my eyes, I would pluck them out and give them to him, just as one extracts the kernel of a palm fruit." Such exceedingly generous thoughts are unique to Great Beings (mahābodhisattas) who have attained mastery over the uncommon. Even when prevented by ministers and courtiers from giving his eyes to a beggar, he disregarded their words and acted according to his generous thoughts, experiencing supreme joy. Relying on the truthfulness of that joyful mind, he made a declaration of truth (saccakiriya) before Sakka, and by that, his eyes regained their natural condition, and they also possessed divine power. Thus, the greatness and power of the Great Being should be understood.
Sivirājacariyāvaṇṇanā niṭṭhitā.
The Explanation of the Sivi King’s Conduct is Concluded.
9. Vessantaracariyāvaṇṇanā
9. Explanation of the Vessantara’s Conduct
67.Navameyā me ahosi janikāti etthameti vessantarabhūtaṃ attānaṃ sandhāya satthā vadati. Tenevāha – ‘‘phussatī nāma khattiyā’’ti. Tadā hissa mātā ‘‘phussatī’’ti evaṃnāmikā khattiyānī ahosi.Sā atītāsu jātīsūti sā tato anantarātītajātiyaṃ. Ekatthe hi etaṃ bahuvacanaṃ.Sakkassa mahesī piyāahosīti sambandho. Atha vā yā me ahosi janikā imasmiṃ carimattabhāve, sā atītāsu jātīsu phussatī nāma, tattha atītāya jātiyā khattiyā, yatthāhaṃ tassā kucchimhi vessantaro hutvā nibbattiṃ, tato anantarātītāya sakkassa mahesī piyā ahosīti. Tatrāyaṃ anupubbikathā –
67.In yā me ahosi janikā, here, me the Teacher (satthā) speaks referring to himself in the Vessantara existence. Therefore, he said, "She was a noble lady named Phusati." At that time, his mother was a noble lady named Phusati. Sā atītāsu jātīsū means in that immediately preceding birth. Here, this is a plural used in a singular sense. Sakkassa mahesī piyāahosīti is the connection. Or, "She who was my mother in this final existence, she was named Phusati in past lives, a noble lady in that past life, where I was born as Vessantara in her womb, and in the immediately preceding life, she was dear chief consort of Sakka." Here is the sequential account:
Ito hi ekanavute kappe vipassī nāma satthā loke udapādi. Tasmiṃ bandhumatīnagaraṃ upanissāya kheme migadāye viharante bandhumā rājā kenaci raññā pesitaṃ mahagghaṃ candanasāraṃ attano jeṭṭhadhītāya adāsi. Sā tena sukhumaṃ candanacuṇṇaṃ kāretvā samuggaṃ pūretvā vihāraṃ gantvā satthu suvaṇṇavaṇṇaṃ sarīraṃ pūjetvā sesacuṇṇāni gandhakuṭiyaṃ vikiritvā ‘‘bhante, anāgate tumhādisassa buddhassa mātā bhaveyya’’nti patthanaṃ akāsi. Sā tato cutā tassā candanacuṇṇapūjāya phalena rattacandanaparipphositena viya sarīrena devesu ca manussesu ca saṃsarantī tāvatiṃsabhavane sakkassa devarañño aggamahesī hutvā nibbatti. Athassā āyupariyosāne pubbanimittesu uppannesu sakko devarājā tassā parikkhīṇāyukataṃ ñatvā tassā anukampāya ‘‘bhadde, phussati dasa te vare dammi, te gaṇhassū’’ti āha. Tena vuttaṃ –
Ninety-one eons ago, the Teacher named Vipassi arose in the world. While he was dwelling near Bandhumati City in Khema Deer Park, King Bandhuma gave some very expensive sandalwood heartwood, sent by some king, to his eldest daughter. She had fine sandalwood powder made from it, filled a casket, went to the monastery, worshipped the Teacher's golden-colored body, scattered the remaining powder in the Perfumed Chamber, and made the wish, "May I be the mother of a Buddha like you in the future." Having passed away from there, by the merit of that sandalwood powder offering, she transmigrated among gods and humans with a body as if suffused with red sandalwood, and was born in Tavatimsa Heaven as the chief consort of Sakka, the King of Gods. Then, at the end of her life, when the preliminary signs appeared, Sakka, the King of Gods, knowing that her life was coming to an end, out of compassion for her, said, "Good Phusati, I will give you ten boons; accept them." Therefore, it was said:
68.
68.
‘‘Tassā āyukkhayaṃ ñatvā, devindo etadabravi;
"Knowing the end of her life, the Lord of Gods spoke thus:
'I give you ten boons, O auspicious one, choose whatever you wish.'"
varāti varassu varaṃ gaṇha.Bhadde, yadicchasīti, bhadde, phussati yaṃ icchasi yaṃ tava piyaṃ, taṃ dasahi koṭṭhāsehi ‘‘varaṃ varassu paṭiggaṇhāhī’’ti vadati.
varā means choose a boon, take a boon. Bhadde, yadicchasī means, "O auspicious Phusati, whatever you wish, whatever is pleasing to you, 'choose a boon, accept it' with these ten aspects."
69.Punidamabravīti puna idaṃ sā attano cavanadhammataṃ ajānantī‘‘kiṃ nu me aparādhatthī’’tiādikaṃ abhāsi. Sā hi pamattā hutvā attano āyukkhayaṃ ajānantī ayaṃ ‘‘varaṃ gaṇhā’’ti vadanto ‘‘katthaci mama uppajjanaṃ icchatī’’ti ñatvā evamāha. Tatthaaparādhatthīti aparādho atthi.Kiṃ nu dessā ahaṃ tavāti kiṃ kāraṇaṃ ahaṃ tava dessā kujjhitabbā appiyā jātā.Rammā cāvesi maṃ ṭhānāti ramaṇīyā imasmā ṭhānā cāvesi.Vātova dharaṇīruhanti yena balavā māluto viya rukkhaṃ ummūlento imamhā devalokā cāvetukāmosi kiṃ nu kāraṇanti taṃ pucchati.
69.Punidamabravī means again, not knowing her own nature of passing away, she spoke this, beginning with ‘‘kiṃ nu me aparādhatthī’’. Since she was heedless, not knowing the end of her own life, she thought, "Knowing that 'accept a boon' is saying 'wishes for my arising somewhere'," she said this. There, aparādhatthī means is there an offense. Kiṃ nu dessā ahaṃ tavā means what is the reason I have become hateful, displeasing, and unlikable to you? Rammā cāvesi maṃ ṭhānā means are you removing me from this delightful place? Vātova dharaṇīruhanti means, like a strong wind uprooting a tree, what is the reason you want to remove me from this heaven?
70.Tassidanti tassā idaṃ.Na ceva te kataṃ pāpanti na ceva tayā kiñci pāpaṃ kataṃ yena te aparādho siyā.Na ca me tvaṃsi appiyāti mama tvaṃ na cāpi appiyā, yena dessā nāma mama appiyāti adhippāyo.
70.Tassidanti means this to her. Na ceva te kataṃ pāpanti means you have not done any evil that would be an offense for you. Na ca me tvaṃsi appiyāti means nor are you unlikable to me, the meaning is that you are not unlikable to me, so why would I hate you?
71.Idāni yena adhippāyena vare dātukāmo, taṃ dassento‘‘ettakaṃyeva te āyu, cavanakālo bhavissatī’’ti vatvā vare gaṇhāpento‘‘paṭiggaṇha mayā dinne, vare dasa varuttame’’ti āha.
71.Now, showing the intention for which he wanted to give the boons, saying ‘‘ettakaṃyeva te āyu, cavanakālo bhavissatī’’, while having her take the boons, he said ‘‘paṭiggaṇha mayā dinne, vare dasa varuttame’’.
varuttameti varesu uttame aggavare.
varuttame means the best among boons, the foremost boon.
72.Dinnavarāti ‘‘vare dassāmī’’ti paṭiññādānavasena dinnavarā.Tuṭṭhahaṭṭhāti icchitalābhaparitosena tuṭṭhā ceva tassa ca sikhāppattidassanena hāsavasena haṭṭhā ca.Pamoditāti balavapāmojjena pamuditā.Mamaṃ abbhantaraṃ katvāti tesu varesu maṃ abbhantaraṃ karitvā.Dasa vare varīti sā attano khīṇāyukabhāvaṃ ñatvā sakkena varadānatthaṃ katokāsā sakalajambudīpatalaṃ olokentī attano anucchavikaṃ sivirañño nivesanaṃ disvā tattha tassa aggamahesibhāvo nīlanettatā nīlabhamukatā phussatītināmaṃ guṇavisesayuttaputtapaṭilābho anunnatakucchibhāvo alambatthanatā apalitabhāvo sukhumacchavitā vajjhajanānaṃ mocanasamatthatā cāti ime dasa vare gaṇhi.
72.Dinnavarāti means having boons given in the sense of promising to give boons. Tuṭṭhahaṭṭhāti means pleased with the satisfaction of desired gain, and delighted with the sight of reaching the pinnacle. Pamoditāti means gladdened with strong joy. Mamaṃ abbhantaraṃ katvāti means including me among those boons. Dasa vare varīti means knowing her own state of dwindling lifespan and having an opportunity made by Sakka for giving boons, she looked over the entire surface of Jambudipa and, seeing the residence of King Sivi suitable for herself, took these ten boons: being the chief consort there, having blue eyes, having blue eyebrows, being named Phusati, obtaining a son endowed with special qualities, not having a protruding belly, not having hanging breasts, not having gray hair, and being capable of freeing those about to be executed.
Iti sā dasa vare gahetvā tato cutā maddarañño aggamahesiyā kucchimhi nibbatti. Jāyamānā ca sā candanacuṇṇaparipphositena viya sarīrena jātā. Tenassā nāmaggahaṇadivase ‘‘phussatī’’ tveva nāmaṃ kariṃsu. Sā mahantena parivārena vaḍḍhitvā soḷasavassakāle uttamarūpadharā ahosi. Atha naṃ jetuttaranagare sivimahārājā puttassa sañjayakumārassatthāya ānetvā setacchattaṃ ussāpetvā taṃ soḷasannaṃ itthisahassānaṃ jeṭṭhakaṃ katvā aggamahesiṭṭhāne ṭhapesi. Tena vuttaṃ –
Thus, having taken the ten boons, she passed away and was reborn in the womb of the chief consort of King Madda. At birth, she was born with a body as if suffused with sandalwood powder. Therefore, on her naming day, they named her "Phusati." She grew up with a large retinue and, at the age of sixteen, possessed excellent beauty. Then, King Sivi of Jetuttara City brought her for his son, Prince Sanjaya, raised a white umbrella over her, made her the chief of sixteen thousand women, and placed her in the position of chief consort. Therefore, it was said:
73.
73.
‘‘Tato cutā sā phussatī, khattiye upapajjatha;
"Having passed away from there, that Phusati was born among nobles;
In Jetuttara City, she met with Sanjaya."
Sā sañjayarañño piyā ahosi manāpā. Atha sakko āvajjento ‘‘mayā phussatiyā dinnavaresu nava varā samiddhā’’ti disvā ‘‘puttavaro na samiddho, tampissā samijjhāpessāmī’’ti cintetvā bodhisattaṃ tadā tāvatiṃsadevaloke khīṇāyukaṃ disvā tassa santikaṃ gantvā ‘‘mārisa, tayā manussaloke sivisañjayarañño aggamahesiyā kucchimhi paṭisandhiṃ gaṇhituṃ vaṭṭatī’’ti tassa ceva aññesañca cavanadhammānaṃ saṭṭhisahassānaṃ devaputtānaṃ paṭiññaṃ gahetvā sakaṭṭhānameva gato. Mahāsattopi tato cavitvā tatthuppanno. Sesā devaputtāpi saṭṭhisahassānaṃ amaccānaṃ gehesu nibbattiṃsu. Mahāsatte kucchigate phussatidevī catūsu nagaradvāresu nagaramajjhe nivesanadvāreti cha dānasālāyo kāretvā devasikaṃ chasatasahassāni vissajjetvā dānaṃ dātuṃ dohaḷinī ahosi. Rājā tassā dohaḷaṃ sutvā nemittake brāhmaṇe pakkosāpetvā pucchitvā ‘‘mahārāja, deviyā kucchimhi dānābhirato uḷāro satto uppanno, dānena tittiṃ na pāpuṇissatī’’ti sutvā tuṭṭhamānaso vuttappakāraṃ dānaṃ paṭṭhapesi. Samaṇabrāhmaṇajiṇṇāturakapaṇaddhikavanibbakayācake santappesi. Bodhisattassa paṭisandhiggahaṇato paṭṭhāya rañño āyassa pamāṇaṃ nāhosi. Tassa puññānubhāvena sakalajambudīpe rājāno paṇṇākāraṃ pahiṇanti. Tena vuttaṃ –
She was dear and pleasing to King Sanjaya. Then, Sakka, reflecting, saw that "nine of the boons given by me to Phusati have been fulfilled," and thinking, "The boon of a son has not been fulfilled; I will have that fulfilled for her," he saw the Bodhisatta, whose life was then ending in Tavatimsa Heaven, went to his presence, and, having taken the promise of him and sixty thousand other divine sons whose life was ending, that "it is fitting for you to take rebirth in the womb of the chief consort of King Sivi Sanjaya in the human world," he went to his own abode. The Great Being also passed away from there and was born there. The remaining sixty thousand divine sons were also born in the houses of sixty thousand ministers. When the Great Being was in the womb, Queen Phusati, wanting to give alms, was desirous of building six alms halls at the four city gates, in the middle of the city, and at the entrance to the palace, and of distributing six hundred thousand [coins] daily. The king, hearing of her desire, summoned the soothsaying Brahmins, asked them, and hearing that "a generous being, delighting in alms, has arisen in the queen's womb; he will not be satisfied with giving," with a pleased mind, he established alms giving as described above. He satisfied ascetics, Brahmins, the aged, the sick, the wretched, travelers, beggars, and mendicants. From the moment of the Bodhisatta's conception, the king's wealth knew no bounds. By the power of his merit, kings throughout Jambudipa send tribute. Therefore, it was said:
74.
74.
‘‘Yadāhaṃ phussatiyā kucchiṃ, okkanto piyamātuyā;
"When I descended into the womb of Phusati, my beloved mother;
By my power, my mother then delighted in giving.
75.
75.
‘‘Adhane āture jiṇṇe, yācake addhike jane;
To the poor, the sick, the aged, beggars, travelers;
To ascetics, Brahmins, the destitute, she gave alms to the impoverished;"
mama tejenāti mama dānajjhāsayānubhāvena.Khīṇeti bhogādīhi parikkhīṇe pārijuññappatte.Akiñcaneti apariggahe. Sabbattha visaye bhummaṃ. Adhanādayo hi dānadhammassa pavattiyā visayo.
mama tejenā means by the power of my inclination towards giving. Khīṇeti means those who are depleted of wealth, etc., those who have reached the state of impoverishment. Akiñcaneti means without possessions. Everywhere, the locative is in the sense of the object. The poor and so on are the object of the practice of giving.
Devī mahantena parihārena gabbhaṃ dhārentī dasamāse paripuṇṇe nagaraṃ daṭṭhukāmā hutvā rañño ārocesi. Rājā devanagaraṃ viya nagaraṃ alaṅkārāpetvā deviṃ rathavaraṃ āropetvā nagaraṃ padakkhiṇaṃ kāresi. Tassā vessavīthiyā majjhappattakāle kammajavātā caliṃsu. Amaccā rañño ārocesuṃ. So vessavīthiyaṃyevassā sūtigharaṃ kāretvā ārakkhaṃ gaṇhāpesi. Sā tattha puttaṃ vijāyi. Tenāha –
The queen, carrying the pregnancy with great care, when ten months were complete, wishing to see the city, informed the king. The king had the city decorated like a city of the gods, had the queen mounted on a fine chariot, and had her circumambulate the city. When she reached the middle of the merchants' street, the labor pains arose. The ministers informed the king. He had a lying-in house prepared for her right there in the merchants' street and had guards stationed. There she gave birth to a son. Therefore, he said:
76.
76.
‘‘Dasamāse dhārayitvāna, karonte puraṃ padakkhiṇaṃ;
"Having carried [me] for ten months, while circumambulating the city;
In the middle of the merchants' street, Phusati bore me.
77.‘‘Na mayhaṃ mattikaṃ nāmaṃ, nāpi pettikasambhavaṃ.
77."My name was not maternal, nor of paternal origin.
Jātettha vessavīthiyaṃ, tasmā vessantaro ahū’’ti.
Born here in the merchants' street, therefore I was Vessantara."
karonte puraṃ padakkhiṇanti deviṃ gahetvā sañjayamahārāje nagaraṃ padakkhiṇaṃ kurumāne.Vessānanti vāṇijānaṃ.
karonte puraṃ padakkhiṇanti means while King Sanjaya was circumambulating the city taking the queen. Vessānanti means of the merchants.
Na mattikaṃ nāmanti na mātuāgataṃ mātāmahādīnaṃ nāmaṃ.Pettikasambhavanti pitu idanti pettikaṃ, sambhavati etasmāti sambhavo, taṃ pettikaṃ sambhavo etassāti pettikasambhavaṃ, nāmaṃ. Mātāpitusambandhavasena na katanti dasseti.Jātetthāti jāto ettha. ‘‘Jātomhī’’tipi pāṭho.Tasmā vessantaro ahūti yasmā tadā vessavīthiyaṃ jāto, tasmā vessantaro nāma ahosi, vessantaroti nāmaṃ akaṃsūti attho.
Na mattikaṃ nāmanti means not a name coming from the mother, the maternal grandfather, etc. Pettikasambhavanti means pertaining to the father is pettikaṃ, what arises from this is sambhavo, pettikaṃ sambhavo etassāti pettikasambhavaṃ, name. He shows that it was not made in connection with the mother and father. Jātetthāti means born here. "Jātomhī" is also a reading. Tasmā vessantaro ahūti means since he was born in the merchants' street at that time, therefore he was named Vessantara, they named him Vessantara, is the meaning.
ummaṅgajātake(jā. 2.22.590 ādayo) imasmiṃjātakepacchimattabhāveti tīsu ṭhānesu jātamattova kathesi. Rājā mahāsattassa atidīghādidosavivajjitā madhurakhīrā catusaṭṭhidhātiyo upaṭṭhāpesi. Tena saddhiṃ jātānaṃ saṭṭhiyā dārakasahassānampi dhātiyo dāpesi. So saṭṭhidārakasahassehi saddhiṃ mahantena parivārena vaḍḍhati. Tassa rājā satasahassagghanakaṃ kumārapiḷandhanaṃ kārāpetvā adāsi. So catupañcavassikakāle taṃ omuñcitvā dhātīnaṃ datvā puna tāhi dīyamānaṃ na gaṇhāti. Taṃ sutvā rājā ‘‘mama puttena dinnaṃ sudinna’’nti vatvā aparampi kāresi. Tampi deti. Dārakakāleyeva dhātīnaṃ navavāre piḷandhanaṃ adāsi.
In the Ummaṅga Jātaka(Jā. 2.22.590 ff) in this Jātaka, he spoke immediately upon being born in three places in his final existence. The king provided sixty-four nurses for the Great Being who were free from excessive faults and had sweet milk. He also provided nurses for the sixty thousand children born with him. He grew up with a large retinue along with the sixty thousand children. The king had a prince's ornament made worth a hundred thousand [coins] and gave it to him. When he was four or five years old, he took it off and gave it to the nurses, and when they offered it back, he would not accept it. Hearing that, the king, saying "what my son has given is well given," had another made. He also gave that away. Even as a child, he gave the nurses ornaments nine times.
Aṭṭhavassikakāle pana sayanapīṭhe nisinno cintesi – ‘‘ahaṃ bāhirakadānaṃ demi, na taṃ maṃ paritoseti, ajjhattikadānaṃ dātukāmomhi. Sace hi maṃ koci hadayaṃ yāceyya, hadayaṃ nīharitvā dadeyyaṃ. Sace akkhīni yāceyya, akkhīni uppāṭetvā dadeyyaṃ. Sace sakalasarīre maṃsaṃ rudhirampi vā yāceyya, sakalasarīrato maṃsaṃ chinditvā rudhirampi asinā vijjhitvā dadeyyaṃ. Athāpi koci ‘dāso me hohī’ti vadeyya, attānaṃ tassa sāvetvā dadeyya’’nti. Tassevaṃ sabhāvaṃ sarasaṃ cintentassa catunahutādhikadviyojanasatasahassabahalā ayaṃ mahāpathavī udakapariyantaṃ katvā kampi. Sinerupabbatarājā onamitvā jetuttaranagarābhimukho aṭṭhāsi. Tena vuttaṃ –
When he was eight years old, sitting on his bed, he thought, "I give external gifts, but that does not satisfy me; I want to give internal gifts. If someone were to ask me for my heart, I would take out my heart and give it. If he were to ask for my eyes, I would pluck out my eyes and give them. If he were to ask for flesh or blood from my entire body, I would cut off flesh from my entire body and pierce myself with a sword to give blood. Or if someone were to say, 'Be my slave,' I would announce myself to him and give myself." While he was thinking in this way, with a heartfelt mind, this great earth, four hundred and ninety-two hundred thousand yojanas thick, trembled, making the water's edge its limit. King Sineru Mountain bowed down and stood facing Jetuttara City. Therefore, it was said:
78.
78.
‘‘Yadāhaṃ dārako homi, jātiyā aṭṭhavassiko;
"When I was a child, eight years old by birth;
Then, sitting in the palace, I thought of giving alms.
79.
79.
‘‘Hadayaṃ dadeyyaṃ cakkhuṃ, maṃsampi rudhirampi ca;
"I would give my heart, my eyes, my flesh, and also my blood;
I would give my body, offering myself, if someone were to ask me.
80.
80.
‘‘Sabhāvaṃ cintayantassa, akampitamasaṇṭhitaṃ;
"While he was thinking of such generosity, unmoving, without agitation;
The earth trembled there, with Sineru as its crest."
sāvetvāti ‘‘ajja paṭṭhāya ahaṃ imassa dāso’’ti dāsabhāvaṃ sāvetvā.Yadi koci yācaye mamanti koci maṃ yadi yāceyya.Sabhāvaṃ cintayantassāti aviparītaṃ attano yathābhūtaṃ sabhāvaṃ atittimaṃ yathājjhāsayaṃ cintentassa mama, mayi cintenteti attho.Akampitanti kampitarahitaṃ.Asaṇṭhitanti saṅkocarahitaṃ. Yena hi lobhādinā abodhisattānaṃ cakkhādidāne cittutrāsasaṅkhātaṃ kampitaṃ saṅkocasaṅkhātaṃ saṇṭhitañca siyā, tena vināti attho.Akampīti acali.Sineruvanavaṭaṃsakāti sinerumhi uṭṭhitanandanavanaphārusakavanamissakavanacittalatāvanādikappakataruvanaṃ sineruvanaṃ. Atha vā sineru ca jambudīpādīsu ramaṇīyavanañca sineruvanaṃ, taṃ vanaṃ vaṭaṃsakaṃ etissāti sineruvanavaṭaṃsakā.
Sāvetvāti, declaring his slave status, saying, "From today onwards, I am his slave." Yadi koci yācaye mamanti, if someone should ask me for something. Sabhāvaṃ cintayantassāti, for me, contemplating my own true, unperverted nature, my genuine disposition, my true intent; meaning, for me contemplating on myself. Akampitanti, without trembling. Asaṇṭhitanti, without shrinking. For, due to greed and other factors, non- Bodhisattas might experience trembling when giving away eyes and other things, which is the fear-induced trembling; and shrinking, which is contraction. This means without these. Akampīti, unmoving. Sineruvanavaṭaṃsakāti, Sineruvana means the Nandanavana which arises on Mount Sineru, the Pārusakavana, the Missakavana, the Cittalatāvana, and the Kappakataruvana and so on. Alternatively, Sineru and the beautiful forests in Jambudīpa and other places are Sineruvana, and she who has that forest as an ornament is Sineruvanavaṭaṃsakā.
Evañca pathavikampane vattamāne madhuragambhīradevo gajjanto khaṇikavassaṃ vassi, vijjulatā nicchariṃsu, mahāsamuddo ubbhijji, sakko devarājā apphoṭesi, mahābrahmā sādhukāramadāsi, yāva brahmalokā ekakolāhalaṃ ahosi. Mahāsatto soḷasavassakāleyeva sabbasippānaṃ nipphattiṃ pāpuṇi. Tassa pitā rajjaṃ dātukāmo mātarā saddhiṃ mantetvā maddarājakulato mātuladhītaraṃ maddiṃ nāma rājakaññaṃ ānetvā soḷasannaṃ itthisahassānaṃ jeṭṭhakaṃ aggamahesiṃ katvā mahāsattaṃ rajje abhisiñci. Mahāsatto rajje patiṭṭhitakālato paṭṭhāya devasikaṃ chasatasahassāni vissajjetvā mahādānaṃ pavattento anvaddhamāsaṃ dānaṃ oloketuṃ upasaṅkamati. Aparabhāge maddidevī puttaṃ vijāyi. Taṃ kañcanajālena sampaṭicchiṃsu, tenassa ‘‘jālikumāro’’tveva nāmaṃ kariṃsu. Tassa padasā gamanakāle sā dhītaraṃ vijāyi. Taṃ kaṇhājinena sampaṭicchiṃsu, tenassā ‘‘kaṇhājinā’’tveva nāmaṃ kariṃsu. Tena vuttaṃ –
And when the earth trembled in this way, the sweet and deep-voiced deva thundered and rained intermittently, lightning flashed, the great ocean surged, Sakka, the King of the Devas, clapped his hands, Mahā Brahmā gave his approval, and there was a single uproar up to the Brahma realm. The Mahāsatta attained proficiency in all the arts at the age of sixteen. His father, wanting to give him the kingdom, consulted with his mother and brought Princess Maddi, his maternal uncle's daughter, from the Madda royal family and made her the chief queen, the foremost of sixteen thousand women, and he consecrated the Mahāsatta as king. From the time he was established in the kingdom, the Mahāsatta spent six hundred thousand (coins) daily, giving great gifts, and he would approach to oversee the gifts every half-month. Later, Maddi-devi gave birth to a son. They received him with a golden net, so they named him "Jālīkumāra." When he was able to walk, she gave birth to a daughter. They received her with a black deer skin, so they named her "Kaṇhājinā." Therefore, it was said:
81.
81.
‘‘Anvaddhamāse pannarase, puṇṇamāse uposathe;
"Every half-month, on the fifteenth, on the full moon Uposatha,
Mounting the auspicious elephant, he approached to give gifts."
anvaddhamāseti anuaddhamāse, addhamāse addhamāseti attho.Puṇṇamāseti puṇṇamāsiyaṃ, māsaparipūriyā candaparipūriyā ca samannāgate pannarase dānaṃ dātuṃ upāgaminti sambandho. Tatrāyaṃ yojanā –paccayaṃ nāgamāruyhaaddhamāse addhamāsedānaṃ dātuṃdānasālaṃupāgamiṃ,evaṃ upagacchanto ca yadā ekasmiṃ pannarase puṇṇamāsiuposathe dānaṃ dātuṃ upāgamiṃ, tadākaliṅgaraṭṭhavisayā brāhmaṇā upagañchumanti tatthapaccayaṃ nāganti paccayanāmakaṃ maṅgalahatthiṃ. Bodhisattassa hi jātadivase ekā ākāsacārinī kareṇukā abhimaṅgalasammataṃ sabbasetahatthipotakaṃ ānetvā maṅgalahatthiṭṭhāne ṭhapetvā pakkāmi. Tassa mahāsattaṃ paccayaṃ katvā laddhattā ‘‘paccayo’’tveva nāmaṃ kariṃsu. Taṃ paccayanāmakaṃ opavayhaṃ hatthināgaṃ āruyha dānaṃ dātuṃ upāgaminti. Tena vuttaṃ –
Anvaddhamāseti, every half-month, meaning in half a month, in half a month. Puṇṇamāseti, on the full moon day, on the fifteenth day, complete with the fullness of the month and the fullness of the moon, the connection is that he approached to give gifts. Here is the interpretation: paccayaṃ nāgamāruyha, every half month, half month, dānaṃ dātuṃ, to the alms hall, upāgamiṃ, thus approaching, when on one such fifteenth day, on the full-moon Uposatha, I approached to give gifts, then kaliṅgaraṭṭhavisayā brāhmaṇā upagañchu maṃnti. There, paccayaṃ nāganti, the auspicious elephant named Paccaya. For on the day of the Bodhisatta's birth, a female aerial spirit brought an auspicious white baby elephant, regarded as highly auspicious, and placed it in the position of the auspicious elephant and departed. Because the Mahāsatta obtained (him) by making him a pledge (paccaya), he was named "Paccaya." Mounting that Paccaya-named, noble elephant, he approached to give gifts. Therefore, it was said:
82.
82.
‘‘Kaliṅgaraṭṭhavisayā, brāhmaṇā upagañchu maṃ;
"Brahmins from the Kalinga kingdom approached me;
They asked me for the elephant, auspicious and revered.
83.
83.
‘‘Avuṭṭhiko janapado, dubbhikkho chātako mahā;
"The country has no rain, there is famine, great hunger;
Give us the excellent elephant, the best of elephants, all white."
‘‘kaliṅgaraṭṭhavisayā’’tiādigāthā heṭṭhākururājacaritepi(cariyā. 1.21-22) āgatā eva, tasmā tāsaṃ attho kathāmaggo ca tattha vuttanayeneva veditabbo. Idha pana maṅgalahatthino setattā‘‘sabbasetaṃ gajuttama’’nti vuttaṃ. Bodhisatto hatthikkhandhavaragato –
The verses beginning with Kaliṅgaraṭṭhavisayā have already appeared below in the Kururājacaritepi (cariyā. 1.21-22), therefore their meaning and the course of the story should be understood in the manner stated there. Here, however, because the auspicious elephant is white, it is said Sabbasetaṃ gajuttamanti. The Bodhisatta, being on the excellent elephant's neck -
84.
84.
‘‘Dadāmi na vikampāmi, yaṃ maṃ yācanti brāhmaṇā;
"I give and do not waver, whatever the brahmins ask of me;
I do not conceal what I have; my mind delights in giving."
Attano dānābhiratiṃ pavedento –
Declaring his delight in giving -
85.
85.
‘‘Na me yācakamanuppatte, paṭikkhepo anucchavo;
"When a beggar approaches me, rejection is not proper;
Lest my resolve be broken, I will give the great elephant." (cariyā. 1.23) -
Paṭijānitvā hatthikkhandhato oruyha analaṅkataṭṭhānaṃ olokanatthaṃ anupariyāyitvā analaṅkataṭṭhānaṃ adisvā kusumamissagandhodakabharitaṃ suvaṇṇabhiṅgāraṃ gahetvā ‘‘bhonto ito ethā’’ti alaṅkatarajatadāmasadisaṃ hatthisoṇḍaṃ tesaṃ hatthe ṭhapetvā udakaṃ pātetvā alaṅkatavāraṇaṃ adāsi. Tena vuttaṃ –
Having promised, descending from the elephant's neck, having walked around looking for an unadorned spot, not seeing an unadorned spot, taking a golden vase filled with water scented with a mixture of flowers, placing the elephant's trunk, adorned like a silver chain, in their hands, pouring water, he gave the adorned elephant. Therefore, it was said:
86.
86.
‘‘Nāgaṃ gahetvā soṇḍāya, bhiṅgāre ratanāmaye;
"Taking the elephant by the trunk, with a vase made of jewels;
Pouring water into their hands, I gave the elephant to the brahmins." (cariyā. 1.24);
santanti vijjamānaṃ deyyadhammaṃ.Nappaṭigūhāmīti na paṭicchādemi. Yo hi attano santakaṃ ‘‘mayhameva hotū’’ti cinteti, yācito vā paṭikkhipati, so yācakānaṃ abhimukhe ṭhitampi atthato paṭicchādeti nāma. Mahāsatto pana attano sīsaṃ ādiṃ katvā ajjhattikadānaṃ dātukāmova, kathaṃ bāhiraṃ paṭikkhipati, tasmā āha ‘‘santaṃ nappaṭigūhāmī’’ti. Tenevāha ‘‘dāne me ramate mano’’ti. Sesaṃ heṭṭhā vuttatthameva.
Santanti, existing, something that can be given. Nappaṭigūhāmīti, I do not conceal. For one who thinks, "May this belong to me alone," regarding what he has, or refuses when asked, in effect conceals (it), even standing in the presence of beggars. But the Mahāsatta is willing to give even his own head, and so on, as internal gifts; how could he refuse external gifts? Therefore, he said, "Santaṃ nappaṭigūhāmīti." For that very reason he said, "Dāne me ramate mano." The rest has the same meaning as stated below.
Tassa pana hatthino catūsu pādesu alaṅkārā cattāri satasahassāni agghanti, ubhosu passesu alaṅkārā dve satasahassāni, heṭṭhā udare kambalaṃ satasahassaṃ, piṭṭhiyaṃ muttājālaṃ maṇijālaṃ kañcanajālanti tīṇi jālāni tīṇi satasahassāni, ubho kaṇṇālaṅkārā dve satasahassāni, piṭṭhiyaṃ atthatakambalaṃ satasahassaṃ, kumbhālaṅkāro satasahassaṃ, tayo vaṭaṃsakā tīṇi satasahassāni, kaṇṇacūḷālaṅkāro satasahassaṃ, dvinnaṃ dantānaṃ alaṅkārā dve satasahassāni, soṇḍāya sovatthikālaṅkāro satasahassaṃ, naṅguṭṭhālaṅkāro satasahassaṃ, ārohaṇanisseṇi satasahassaṃ, bhuñjanakaṭāhaṃ satasahassaṃ, ṭhapetvā anagghabhaṇḍaṃ idaṃ tāva ettakaṃ catuvīsati satasahassāni agghati. Chattapiṇḍiyaṃ pana maṇi, cūḷāmaṇi, muttāhāre maṇi, aṅkuse maṇi, hatthikaṇṭhaveṭhanamuttāhāre maṇi, hatthikumbhe maṇīti imāni cha anagghāni, hatthīpi anaggho evāti hatthinā saddhiṃ satta anagghāni, tāni sabbāni brāhmaṇānaṃ adāsi. Tathā hatthino paricārakāni pañca kulasatāni hatthimeṇḍahatthigopakehi saddhiṃ adāsi. Saha dānena panassa heṭṭhā vuttanayeneva bhūmikampādayo ahesuṃ. Tena vuttaṃ –
Now, the decorations on that elephant's four feet were worth four hundred thousand, the decorations on both sides were worth two hundred thousand, the blanket underneath the belly was worth one hundred thousand, the three nets on the back—a pearl net, a jewel net, and a golden net—were worth three hundred thousand, the decorations on both ears were worth two hundred thousand, the saddle blanket on the back was worth one hundred thousand, the decoration on the forehead (kumbha) was worth one hundred thousand, the three ornaments (vaṭaṃsaka) were worth three hundred thousand, the ear-pendant (kaṇṇacūḷa) was worth one hundred thousand, the decorations on the two tusks were worth two hundred thousand, the auspicious mark (sovatthika) on the trunk was worth one hundred thousand, the tail decoration was worth one hundred thousand, the ladder for mounting was worth one hundred thousand, the feeding trough was worth one hundred thousand. When it is set up, this much, invaluable, is worth twenty-four hundred thousand. Moreover, the jewels on the parasol, the crest jewel, the jewel in the pearl necklace, the jewel on the goad, the jewel in the pearl necklace around the elephant's neck, the jewel on the elephant's forehead—these six are invaluable, and the elephant itself is invaluable, thus there are seven invaluable things along with the elephant. He gave all those to the brahmins. Likewise, he gave the five hundred families of attendants of the elephant, along with the elephant trainers and elephant keepers. With the giving of the gift, earthquakes and other events occurred, as stated below. Therefore, it was said:
87.
87.
‘‘Punāparaṃ dadantassa, sabbasetaṃ gajuttamaṃ;
"Again, when he gave the excellent elephant, all white,
Even then, the earth trembled, with Sineru and its forests as an ornament."
Jātakepi(jā. 2.22.1673) vuttaṃ –
In the Jātaka (jā. 2.22.1673) it was said:
‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;
"Then it was frightening, then it was hair-raising;
When the elephant was given, the earth shook."
88.Tassanāgassa dānenāti chahi anagghehi saddhiṃ catuvīsatisatasahassagghanikaalaṅkārabhaṇḍasahitassa tassa maṅgalahatthissa pariccāgena.Sivayoti sivirājakumārā ceva siviraṭṭhavāsino ca. ‘‘Sivayo’’ti ca desanāsīsametaṃ. Tattha hi amaccā pārisajjā brāhmaṇagahapatikā negamajānapadā nāgarā sakalaraṭṭhavāsino ca sañjayamahārājaṃ phussatideviṃ maddideviñca ṭhapetvā sabbe eva.Kuddhāti devatāvattanena bodhisattassa kuddhā.Samāgatāti sannipatitā. Te kira brāhmaṇā hatthiṃ labhitvā taṃ abhiruhitvā mahādvārena pavisitvā nagaramajjhena pāyiṃsu. Mahājanena ca ‘‘ambho brāhmaṇā, amhākaṃ hatthī kuto abhiruḷho’’ti vutte ‘‘vessantaramahārājena no hatthī dinno, ke tumhe’’ti hatthavikārādīhi ghaṭṭentā agamaṃsu. Atha amacce ādiṃ katvā mahājanā rājadvāre sannipatitvā ‘‘raññā nāma brāhmaṇānaṃ dhanaṃ vā dhaññaṃ vā khettaṃ vā vatthu vā dāsidāsaparicārikā vā dātabbā siyā, kathañhi nāmāyaṃ vessantaramahārājā rājārahaṃ maṅgalahatthiṃ dassati, na idāni evaṃ rajjaṃ vināsetuṃ dassāmā’’ti ujjhāyitvā sañjayamahārājassa tamatthaṃ ārocetvā tena anunīyamānā ananuyantā agamaṃsu. Kevalaṃ pana –
88. Tassa nāgassa dānenāti, with the giving away of that auspicious elephant together with twenty-four hundred thousand worth of jewelry decorations along with the six invaluable things. Sivayoti, the Sivi princes and the inhabitants of the Sivi kingdom. And "Sivayo" is included as the heading of the discourse. There, excluding King Sañjaya, Queen Phussati, and Queen Maddi, all the ministers, courtiers, brahmins, householders, town and country folk, and all the inhabitants of the kingdom. Kuddhāti, angry at the Bodhisatta, due to the shift in fortune. Samāgatāti, gathered together. It seems that after gaining the elephant, the brahmins mounted it, entered through the main gate, and led it through the middle of the city. When the people said, "Hey brahmins, how did you get our elephant?" they replied, "King Vessantara gave us the elephant; who are you?" and they went about bumping into (people) with the elephant, etc. Then, the people, led by the ministers, gathered at the royal gate and, complaining, "The king should give wealth, grain, fields, property, male and female slaves, or attendants to brahmins; how could this King Vessantara give away the auspicious elephant, which is fit for a king? We will not allow him to ruin the kingdom in this way," they informed King Sañjaya of this matter. Being entreated by him, but not complying, they went away. However, they merely -
‘‘Mā naṃ daṇḍena satthena, na hi so bandhanāraho;
"Do not (harm) him with a stick or a sword, for he is not worthy of bondage;
Banish him from the kingdom, let him dwell on Vanka mountain." (jā. 2.22.1687) -
Vadiṃsu. Tena vuttaṃ –
They spoke. Therefore, it was said:
‘‘Pabbājesuṃ sakā raṭṭhā, vaṅkaṃ gacchatu pabbata’’nti.
"They banished him from their kingdom, 'Let him go to Vanka mountain.'"
pabbājesunti rajjato bahi vāsatthāya ussukkamakaṃsu; –
Pabbājesunti, they were eager to have him live outside the kingdom for the sake of banishment.
Rājāpi ‘‘mahā kho ayaṃ paṭipakkho, handa mama putto katipāhaṃ rajjato bahi vasatū’’ti cintetvā –
The king also, thinking, "This opposition is great; let my son live outside the kingdom for a few days,"
‘‘Eso ce sivīnaṃ chando, chandaṃ nappanudāmase;
"If this is the will of the Sivis, let us not reject their will;
Let him spend this night, enjoying sensual pleasures.
‘‘Tato ratyā vivasāne, sūriyuggamanaṃ pati;
"Then, at the end of the night, when the sun rises,
Let the Sivis, united, banish him from the kingdom." (jā. 2.22.1688-1689) -
Vatvā puttassa santike kattāraṃ pesesi ‘‘imaṃ pavattiṃ mama puttassa ārocehī’’ti. So tathā akāsi.
Having said this, he sent a messenger to his son, saying, "Inform my son of this news." He did so.
Mahāsattopi taṃ sutvā –
The Mahāsatta, having heard this,
‘‘Kismiṃ me sivayo kuddhā, nāhaṃ passāmi dukkaṭaṃ;
"For what are the Sivis angry with me? I do not see any wrongdoing;
Tell me this, messenger, why are they banishing me?" (jā. 2.22.1701) -
Kāraṇaṃ pucchi. Tena ‘‘tumhākaṃ hatthidānenā’’ti vutte somanassappatto hutvā –
Asked the reason. When he was told, "Because of your giving away the elephant," he became delighted and -
‘‘Hadayaṃ cakkhumpahaṃ dajjaṃ, kiṃ me bāhirakaṃ dhanaṃ;
"I would give my heart and my eyes; what is external wealth to me?
Silver or gold, pearls, beryl, or jewels.
‘‘Dakkhiṇaṃ vāpahaṃ bāhuṃ, disvā yācakamāgate;
"I would give my right arm, seeing a beggar approaching;
I would give and not waver; my mind delights in giving.
‘‘Kāmaṃ maṃ sivayo sabbe, pabbājentu hanantu vā;
"Let all the Sivis banish or kill me;
I will never cease giving, though they cut me into seven pieces." (jā. 2.22.1703-1705) -
Vatvā ‘‘nāgarā me ekadivasaṃ dānaṃ dātuṃ okāsaṃ dentu, sve dānaṃ datvā tatiyadivase gamissāmī’’ti vatvā kattāraṃ tesaṃ santike pesetvā ‘‘ahaṃ sve sattasatakaṃ nāma mahādānaṃ dassāmi, sattahatthisatāni sattaassasatāni sattarathasatāni sattaitthisatāni sattadāsasatāni sattadāsisatāni sattadhenusatāni paṭiyādehi, nānappakārañca annapānādiṃ sabbaṃ dātabbayuttakaṃ upaṭṭhapehī’’ti sabbakammikaṃ amaccaṃ āṇāpetvā ekakova maddideviyā vasanaṭṭhānaṃ gantvā ‘‘bhadde maddi, anugāmikanidhiṃ nidahamānā, sīlavantesu dadeyyāsī’’ti tampi dāne niyojetvā tassā attano gamanakāraṇaṃ ācikkhitvā ‘‘ahaṃ vanaṃ vasanatthāya gamissāmi, tvaṃ idheva anukkaṇṭhitā vasāhī’’ti āha. Sā ‘‘nāhaṃ, mahārāja, tumhehi vinā ekadivasampi vasissāmī’’ti āha.
Having said this, he said, "Let the citizens give me a chance to give alms for one day; tomorrow I will give alms, and on the third day I will leave," and having sent the messenger to them, he ordered the chief steward, saying, "Tomorrow I will give a great gift called the 'Seven Hundreds'; prepare seven hundred elephants, seven hundred horses, seven hundred chariots, seven hundred female slaves, seven hundred male slaves, seven hundred cows," and have all kinds of food and drink and everything suitable for giving prepared. Going alone to Maddi-devi's residence, he said, "O Maddi, storing up a treasure that follows you (in future lives), give to those rich in virtue," and he also engaged her in giving, and having told her the reason for his departure, he said, "I am going to live in the forest; you should live here without longing." She said, "I cannot live even for one day without you, great king."
Dutiyadivase sattasatakaṃ mahādānaṃ pavattesi. Tassa sattasatakaṃ dānaṃ dentasseva sāyaṃ ahosi. Alaṅkatarathena mātāpitūnaṃ vasanaṭṭhānaṃ gantvā ‘‘ahaṃ sve gamissāmī’’ti te āpucchitvā akāmakānaṃ tesaṃ assumukhānaṃ rodantānaṃyeva vanditvā padakkhiṇaṃ katvā tato nikkhamitvā taṃ divasaṃ attano nivesane vasitvā punadivase ‘‘gamissāmī’’ti pāsādato otari. Maddidevī sassusasurehi nānānayehi yācitvā nivattiyamānāpi tesaṃ vacanaṃ anādiyitvā te vanditvā padakkhiṇaṃ katvā sesitthiyo apaloketvā dve putte ādāya vessantarassa paṭhamataraṃ gantvā rathe aṭṭhāsi.
On the second day, he gave the great "Seven Hundreds" alms. While he was giving the "Seven Hundreds" alms, it became evening. Going in an adorned chariot to the residence of his parents, having bid them farewell, saying, "I will leave tomorrow," and having circumambulated and bowed down to them, even as they were unwilling, with tearful faces and weeping, he departed from there, and having spent that day in his own residence, on the following day he descended from the palace, saying, "I will leave." Queen Maddi, though being dissuaded by her father-in-law and mother-in-law with various arguments, disregarded their words, and having bowed down to them and circumambulated them, and having bidden farewell to the other women, taking her two sons, she went ahead of Vessantara and stood in the chariot.
‘‘tesaṃ nicchubhamānāna’’ntiādi.
Tesaṃ nicchubhamānānantiādi.
89-90.Tatthanicchubhamānānanti tesu sivīsu nikkaḍḍhantesu, pabbājentesūti attho. Tesaṃ vā nikkhamantānaṃ.Mahādānaṃ pavattetunti sattasatakamahādānaṃ dātuṃ.Āyācissanti yāciṃ.Sāvayitvāti ghosāpetvā.Kaṇṇabherinti yugalamahābheriṃ.Dadāmahanti dadāmi ahaṃ.
89-90.Here, nicchubhamānānaṃ means while they were being dragged out or expelled from their own territories. Mahādānaṃ pavattetu means to give the great seven-hundredfold gift. Āyācissa means he requested. Sāvayitvā means having announced. Kaṇṇabheriṃ means a pair of great kettle drums. Dadāmahaṃ means I give.
91.Athetthāti athevaṃ dāne dīyamāne etasmiṃ dānagge.Tumūloti ekakolāhalībhūto.Bheravoti bhayāvaho. Mahāsattañhi ṭhapetvā aññesaṃ so bhayaṃ janeti, tassa bhayajananākāraṃ dassetuṃ.‘‘Dānenima’’ntiādi vuttaṃ. Imaṃ vessantaramahārājānaṃ dānena hetunā sivayo raṭṭhato nīharanti pabbājenti, tathāpi puna ca evarūpaṃ dānaṃ deti ayanti.
91.Athettha means then, while this gift was being given, at this place of giving. Tumūlo means having become a tumultuous uproar. Bheravo means frightful. For, having established the Great Being, it generates fear in others; to show the manner of generating that fear, ‘‘dānenima’’ etc., was said: Because of this gift, these Śivis are driving out and expelling Vessantara the Great King from the kingdom; even so, he gives such a gift again.
92-94.Idāni taṃ dānaṃ dassetuṃ‘‘hatthi’’nti gāthamāha. Tatthagavanti dhenuṃ.Catuvāhiṃ rathaṃ datvāti vahantīti vāhino, assā, caturo ājaññasindhave rathañca brāhmaṇānaṃ datvāti attho. Mahāsatto hi tathā nagarato nikkhamanto sahajāte saṭṭhisahasse amacce sesajanañca assupuṇṇamukhaṃ anubaddhantaṃ nivattetvā rathaṃ pājento maddiṃ āha – ‘‘sace, bhadde, pacchato yācakā āgacchanti, upadhāreyyāsī’’ti. Sā olokentī nisīdi. Athassa sattasatakamahādānaṃ gamanakāle katadānañca sampāpuṇituṃ asakkontā cattāro brāhmaṇā āgantvā ‘‘vessantaro kuhi’’nti pucchitvā ‘‘dānaṃ datvā rathena gato’’ti vutte ‘‘asse yācissāmā’’ti anubandhiṃsu. Maddī te āgacchante disvā ‘‘yācakā, devā’’ti ārocesi. Mahāsatto rathaṃ ṭhapesi. Te āgantvā asse yāciṃsu. Mahāsatto asse adāsi. Te te gahetvā gatā. Assesu pana dinnesu rathadhuraṃ ākāseyeva aṭṭhāsi. Atha cattāro devaputtā rohitamigavaṇṇenāgantvā rathadhuraṃ sampaṭicchitvā agamaṃsu. Mahāsatto tesaṃ devaputtabhāvaṃ ñatvā –
92-94.Now, to show that gift, he speaks the verse ‘‘hatthi’’. Here, gavaṃ means a cow. Catuvāhiṃ rathaṃ datvā means vahanti, those that carry, vāhino, horses; having given four thoroughbred Sindhava horses and a chariot to the brahmins, is the meaning. For, as the Great Being was leaving the city, having turned back the sixty thousand ministers born with him and the other people following him with tearful faces as he drove the chariot, he said to Maddi: "If, Bhadde, beggars come from behind, you should observe them." She sat looking out. Then, unable to get the seven-hundredfold great gift and the gifts given at the time of departure, four brahmins came and asked, "Where is Vessantara?" When told, "Having given a gift, he has gone by chariot," they pursued him, thinking, "We will ask for the horses." Maddi, seeing them coming, announced, "Beggars, Deva." The Great Being stopped the chariot. They came and asked for the horses. The Great Being gave the horses. Taking them, they left. But when the horses were given, the chariot's yoke remained in the sky itself. Then four sons of gods, having the color of rohita deer, accepted the chariot's yoke and went. The Great Being, knowing their divine nature, said to Maddi –
‘‘Iṅgha maddi nisāmehi, cittarūpaṃva dissati;
‘‘Iṅgha maddi nisāmehi, cittarūpaṃva dissati;
Migarohiccavaṇṇena, dakkhiṇassā vahanti ma’’nti. (jā. 2.22.1864) –
Maddiyā āha.
he said to Maddi.
cittarūpaṃvāti acchariyarūpaṃ viya.Dakkhiṇassāti susikkhitaassā viyamaṃ vahanti.
cittarūpaṃvā means like a wonderful form. Dakkhiṇassā means like well-trained horses, maṃ vahanti they carry me.
‘‘catuvāhiṃ rathaṃ datvā’’tiādi.
‘‘catuvāhiṃ rathaṃ datvā’’ etc.
ṭhatvā cātummahāpatheti attano gamanamaggena passato āgatena tena brāhmaṇena āgatamaggena ca vinivijjhitvā gataṭṭhānattā catukkasaṅkhāte catumahāpathe ṭhatvā tassa brāhmaṇassa rathaṃ datvā.Ekākiyoti amaccasevakādisahāyābhāvena ekako. Tenevāha‘‘adutiyo’’ti.Maddideviṃ idamabravīti maddideviṃ idaṃ abhāsi.
ṭhatvā cātummahāpathe means having stood at the four-way intersection, named so because it was the place where the road coming was clearly distinguished from the road gone by that brahmin who had come seeing his path of travel. Ekākiyo means alone, due to the absence of ministers, servants, and other companions. Therefore, he said ‘‘adutiyo’’. Maddideviṃ idamabravī means he said this to Maddidevi.
96-99.Padumaṃ puṇḍarīkaṃvāti padumaṃ viya, puṇḍarīkaṃ viya ca.Kaṇhājinaggahīti kaṇhājinaṃ aggahesi.Abhijātāti jātisampannā.Visamaṃ samanti visamaṃ samañca bhūmippadesaṃ.Entīti āgacchanti.Anumagge paṭippatheti anumagge vā paṭipathe vātivā-saddassa lopo daṭṭhabbo.Karuṇanti bhāvanapuṃsakaniddeso, karuṇāyitattanti attho.Dukkhaṃ te paṭivedentīti ime evaṃ sukhumālā padasā gacchanti, dūreva ito vaṅkapabbatoti te tadā amhesu kāruññavasena attanā dukkhaṃ paṭilabhanti, tathā attano uppannadukkhaṃ paṭivedenti vāti attho.
96-99.Padumaṃ puṇḍarīkaṃvā means like a lotus, and like a white lotus. Kaṇhājinaggahī means having taken hold of a black antelope hide. Abhijātā means of noble birth. Visamaṃ samaṃ means uneven and even ground. Entī means coming. Anumagge paṭippathe means either in the following path or in the opposite path; the elision of the vā-sound should be seen. Karuṇaṃ is a neuter designation of emotion, meaning having compassion. Dukkhaṃ te paṭivedentī means since these walk so delicately, and far from here is Vaṅka Mountain, they then, out of compassion for us, experience suffering themselves, or they report the suffering arisen in themselves.
100-1.Pavaneti mahāvane.Phalineti phalavante.Ubbiddhāti uddhaṃ uggatā uccā.Upagacchanti dāraketi yathā phalāni dārakānaṃ hatthūpagayhakāni honti, evaṃ rukkhā sayameva sākhāhi onamitvā dārake upenti.
100-1.Pavane means in the great forest. Phaline means fruit-bearing. Ubbiddhā means risen upwards, tall. Upagacchanti dārake means just as the fruits are within reach of the children's hands, so too the trees themselves bend down their branches and approach the children.
102.Acchariyanti accharāyoggaṃ, accharaṃ paharituṃ yuttaṃ. Abhūtapubbaṃ bhūtantiabbhutaṃ. Lomānaṃ haṃsanasamatthatāyalomahaṃsanaṃ. Sāhukāranti sādhukāraṃ, ayameva vā pāṭho. Itthiratanabhāvena sabbehi aṅgehi avayavehi sobhatītisabbaṅgasobhanā.
102.Acchariyaṃ means befitting an exclamation, suitable for uttering an exclamation. What has not happened before, having happened, is abbhutaṃ, wonderful. Capable of causing the hair to stand on end, lomahaṃsanaṃ, hair-raising. Sāhukāraṃ means an exclamation of "good!"; or this is the reading. Because of being the jewel of a woman, she shines in all limbs and parts, hence sabbaṅgasobhanā.
103-4.Accheraṃ vatāti acchariyaṃ vata.Vessantarassa tejenāti vessantarassa puññānubhāvena.Saṅkhipiṃsu pathaṃ yakkhāti devatā mahāsattassa puññatejena coditā taṃ maggaṃ parikkhayaṃ pāpesuṃ, appakaṃ akaṃsu, taṃ pana dārakesu karuṇāya kataṃ viya katvā vuttaṃ‘‘anukampāya dārake’’ti. Jetuttaranagarato hi suvaṇṇagiritālo nāma pabbato pañca yojanāni, tato kontimārā nāma nadī pañca yojanāni, tato mārañjanāgiri nāma pabbato pañca yojanāni, tato daṇḍabrāhmaṇagāmo nāma pañca yojanāni, tato mātulanagaraṃ dasa yojanāni, iti taṃ raṭṭhaṃ jetuttaranagarato tiṃsa yojanāni hoti. Devatā bodhisattassa puññatejena coditā maggaṃ parikkhayaṃ pāpesuṃ. Taṃ sabbaṃ ekāheneva atikkamiṃsu. Tena vuttaṃ‘‘nikkhantadivaseneva, cetaraṭṭhamupāgamu’’nti.
103-4.Accheraṃ vatā means wonderful indeed! Vessantarassa tejenā means by the power of Vessantara’s merit. Saṅkhipiṃsu pathaṃ yakkhā means the deities, urged by the power of the Great Being's merit, caused that path to shrink, they made it short; but it was said as if done out of compassion for the children, ‘‘anukampāya dārake’’. For, from Jetuttara City to the mountain named Suvaṇṇagiritāla is five yojanas, then to the river named Kontimārā is five yojanas, then to the mountain named Mārañjanāgiri is five yojanas, then to the village named Daṇḍabrāhmaṇa is five yojanas, then to Mātula City is ten yojanas; thus, that kingdom is thirty yojanas from Jetuttara City. The deities, urged by the power of the Bodhisatta's merit, caused the path to shrink. They crossed all that in a single day. Therefore, it was said, ‘‘nikkhantadivaseneva, cetaraṭṭhamupāgamuṃ’’, on the day of departure itself, they arrived at Ceta Territory.
Evaṃ mahāsatto sāyanhasamayaṃ cetaraṭṭhe mātulanagaraṃ patvā tassa nagarassa dvārasamīpe sālāyaṃ nisīdi. Athassa maddidevī pādesu rajaṃ puñchitvā pāde sambāhitvā ‘‘vessantarassa āgatabhāvaṃ jānāpessāmī’’ti sālato nikkhamitvā tassa cakkhupathe sāladvāre aṭṭhāsi. Nagaraṃ pavisantiyo ca nikkhamantiyo ca itthiyo taṃ disvā parivāresuṃ. Mahājano tañca vessantarañca putte cassa tathā āgate disvā rājūnaṃ ācikkhi. Saṭṭhisahassā rājāno rodantā paridevantā tassa santikaṃ āgantvā maggaparissamaṃ vinodetvā tathā āgamanakāraṇaṃ pucchiṃsu.
Thus, the Great Being, in the late afternoon, having arrived at Mātula City in Ceta Territory, sat in the hall near the gate of that city. Then Maddidevi, having wiped the dust from his feet and massaged his feet, went out from the hall, thinking, "I will inform them of Vessantara's arrival," and stood at the hall's doorway in his sight. Women entering and leaving the city surrounded her upon seeing her. The great crowd, seeing her, Vessantara, and his sons arrived in that manner, reported to the kings. Sixty thousand kings, weeping and lamenting, came to his presence, relieved his travel weariness, and asked the reason for his coming in that manner.
Mahāsatto hatthidānaṃ ādiṃ katvā sabbaṃ kathesi. Taṃ sutvā te attano rajjena nimantayiṃsu. Mahāpuriso ‘‘mayā tumhākaṃ rajjaṃ paṭiggahitameva hotu, rājā pana maṃ raṭṭhā pabbājeti, tasmā vaṅkapabbatameva gamissāmī’’ti vatvā tehi nānappakāraṃ tattha vāsaṃ yāciyamānopi taṃ analaṅkaritvā tehi gahitārakkho taṃ rattiṃ sālāyameva vasitvā punadivase pātova nānaggarasabhojanaṃ bhuñjitvā tehi parivuto nikkhamitvā pannarasayojanamaggaṃ gantvā vanadvāre ṭhatvā te nivattetvā purato pannarasayojanamaggaṃ tehi ācikkhitaniyāmeneva agamāsi. Tena vuttaṃ –
The Great Being, beginning with the gift of the elephant, told everything. Having heard that, they invited him with their kingdom. The Great Man said, "It should be considered that I have accepted your kingdom, but the king is expelling me from the kingdom, therefore I will go to Vaṅka Mountain," and even though they requested him to stay there in various ways, not inclining to that, having taken protection from them, he spent that night in the hall itself, and again the next day, early in the morning, having eaten various delicious foods, surrounded by them, having departed and gone a fifteen-yojana distance, having stood at the forest entrance, having turned them back, he went forward the fifteen-yojana distance, just as the established rule they had pointed out. Therefore, it was said –
105.
105.
‘‘Saṭṭhirājasahassāni, tadā vasanti mātule;
‘‘Saṭṭhirājasahassāni, tadā vasanti mātule;
Sabbe pañjalikā hutvā, rodamānā upāgamuṃ.
106.
106.
‘‘Tattha vattetvā sallāpaṃ, cetehi cetaputtehi;
‘‘Tattha vattetvā sallāpaṃ, cetehi cetaputtehi;
Te tato nikkhamitvāna, vaṅkaṃ agamu pabbata’’nti.
tattha vattetvā sallāpanti tattha tehi rājūhi samāgamehi saddhiṃ paṭisammodamānā kathaṃ pavattetvā.Cetaputtehīti cetarājaputtehi.Te tato nikkhamitvānāti te rājāno tato vanadvāraṭṭhāne nivattetvā.Vaṅkaṃ agamu pabbatanti amhe cattāro janā vaṅkapabbataṃ uddissa agamamhā.
tattha vattetvā sallāpaṃ means there, exchanging greetings with those kings in assemblies, having turned the conversation. Cetaputtehī means with the Ceta royal sons. Te tato nikkhamitvānā means having turned back those kings from that place at the forest entrance. Vaṅkaṃ agamu pabbataṃ means we four people went aiming for Vaṅka Mountain.
Atha mahāsatto tehi ācikkhitamaggena gacchanto gandhamādanapabbataṃ patvā taṃ divasaṃ tattha vasitvā tato uttaradisābhimukho vepullapabbatapādena gantvā ketumatīnadītīre nisīditvā vanacarakena dinnaṃ madhumaṃsaṃ khāditvā tassa suvaṇṇasūciṃ datvā nhatvā pivitvā paṭippassaddhadaratho nadiṃ uttaritvā sānupabbatasikhare ṭhitassa nigrodhassa mūle thokaṃ nisīditvā uṭṭhāya gacchanto nālikapabbataṃ pariharanto mucalindasaraṃ gantvā saratīrena pubbuttarakaṇṇaṃ patvā ekapadikamaggeneva vanaghaṭaṃ pavisitvā taṃ atikkamma girividuggānaṃ nadīpabhavānaṃ purato caturassapokkharaṇiṃ pāpuṇi.
Then, as the Great Being was going along the path pointed out by them, having arrived at Gandhamādana Mountain and having spent that day there, then facing the northern direction, having gone by the foot of Vepulla Mountain, having sat on the bank of the Ketumatī River and having eaten the honey and meat given by a forest wanderer, having given him a gold needle, having bathed and drunk, his distress relieved, having crossed the river, having stood at the foot of a Nigrodha tree on a mountain peak and having sat there for a little while, rising up and going, skirting Nāḷika Mountain, having gone to Mucalinda Lake, having arrived at the northeastern bank of the lake, having entered the forest thicket by a one-foot path, having passed beyond that, he reached a square pond in front of the mountain pass and the sources of the rivers.
107.Tasmiṃ khaṇe sakko āvajjento ‘‘mahāsatto himavantaṃ paviṭṭho, vasanaṭṭhānaṃ laddhuṃ vaṭṭatī’’ti cintetvā vissakammaṃ pesesi – ‘‘gaccha vaṅkapabbatakucchimhi ramaṇīye ṭhāne assamapadaṃ māpehī’’ti. So tattha dve paṇṇasālāyo dve caṅkame dve ca rattiṭṭhānadivāṭṭhānāni māpetvā tesu tesu ṭhānesu nānāpupphavicitte rukkhe phalite rukkhe pupphagacche kadalivanādīni ca dassetvā sabbe pabbajitaparikkhāre paṭiyādetvā ‘‘yekeci pabbajitukāmā, te gaṇhantū’’ti akkharāni likhitvā amanusse ca bheravasadde migapakkhino ca paṭikkamāpetvā sakaṭṭhānameva gato.
107.At that moment, Sakka, reflecting, thinking, "The Great Being has entered the Himavant, it is fitting to obtain a dwelling place," sent Vissakamma – "Go, in a delightful place within the belly of Vaṅka Mountain, build a hermitage." He, there, having built two leaf huts, two cloisters, and two places for night and day, and having shown in those places various flower-adorned trees, fruit-bearing trees, flower bushes, banana groves, etc., and having prepared all the requisites for ascetics, having written the letters "Whoever desires to become an ascetic, may take them!", and having warded off non-human beings making frightful noises, and birds and animals, he went to his own place.
‘‘āmantayitvā devindo, vissakammaṃ mahiddhika’’ntiādi.
‘‘āmantayitvā devindo, vissakammaṃ mahiddhikaṃ’’ etc.
āmantayitvāti pakkosāpetvā.Mahiddhikanti mahatiyā deviddhiyā samannāgataṃ.Assamaṃ sukatanti assamapadaṃ sukataṃ katvā.Rammaṃvessantarassa vasanānucchavikaṃpaṇṇasālaṃ. Sumāpayāti suṭṭhu māpaya. Āṇāpesīti vacanaseso.Sumāpayīti sammā māpesi.
āmantayitvā means having summoned. Mahiddhikaṃ means endowed with great divine power. Assamaṃ sukataṃ means having well-made the hermitage. Rammaṃ means delightful, paṇṇasālaṃ, a leaf hut suitable for Vessantara's dwelling. Sumāpaya means build well. Āṇāpesīti, the word is to be supplied. Sumāpayī means he built well.
111.Asuññoti yathā so assamo asuñño hoti, evaṃ tassa asuññabhāvakaraṇena asuñño homi. ‘‘Asuññe’’ti vā pāṭho, mama vasaneneva asuññe assame dārake anurakkhanto vasāmi tattha tiṭṭhāmi. Bodhisattassa mettānubhāvena samantā tiyojane sabbe tiracchānāpi mettaṃ paṭilabhiṃsu.
111.Asuñño means just as that hermitage is not empty, so too by making it not empty, I become not empty. Or, the reading is "Asuññe," while dwelling in the not-empty hermitage by my dwelling, I will dwell guarding the children there. By the Bodhisatta's power of loving-kindness, all the animals within three yojanas on all sides also obtained loving-kindness.
jūjakonāma brāhmaṇoamittatāpanāyanāma bhariyāya ‘‘nāhaṃ te niccaṃ dhaññakoṭṭanaudakāharaṇayāgubhattapacanādīni kātuṃ sakkomi, paricārakaṃ me dāsaṃ vā dāsiṃ vā ānehī’’ti vutte ‘‘kutohaṃ te bhoti duggato dāsaṃ vā dāsiṃ vā labhissāmī’’ti vatvā tāya ‘‘esa vessantaro rājā vaṅkapabbate vasati. Tassa putte mayhaṃ paricārake yācitvā ānehī’’ti vutte kilesavasena tassā paṭibaddhacittatāya tassā vacanaṃ atikkamituṃ asakkonto pātheyyaṃ paṭiyādāpetvā anukkamena jetuttaranagaraṃ patvā ‘‘kuhiṃ vessantaramahārājā’’ti pucchi.
A brahmin named Jūjako, when told by his wife named Amittatāpanā, "I am not always able to do the pounding of grain, fetching of water, cooking of gruel and rice, etc. Bring me a servant or a slave girl to attend," said, "From where will I, a poor man, obtain a servant or a slave girl?" Then she said, "That King Vessantara dwells on Vaṅka Mountain. Bring his sons, having asked them to be servants for me." Unable to transgress her word due to his mind being attached to her because of defilements, having prepared provisions, gradually arriving at Jetuttara City, he asked, "Where is the Great King Vessantara?"
Mahājano ‘‘imesaṃ yācakānaṃ atidānena amhākaṃ rājā raṭṭhā pabbājito, evaṃ amhākaṃ rājānaṃ nāsetvā punapi idheva āgacchatī’’ti leḍḍudaṇḍādihattho upakkosanto brāhmaṇaṃ anubandhi. So devatāviggahito hutvā tato nikkhamitvā vaṅkapabbatagāmimaggaṃ abhiruḷho anukkamena vanadvāraṃ patvā mahāvanaṃ ajjhogāhetvā maggamūḷho hutvā vicaranto tehi rājūhi bodhisattassa ārakkhaṇatthāya ṭhapitena cetaputtena samāgañchi. Tena ‘‘kahaṃ, bho brāhmaṇa, gacchasī’’ti puṭṭho ‘‘vessantaramahārājassa santika’’nti vutte ‘‘addhā ayaṃ brāhmaṇo tassa putte vā deviṃ vā yācituṃ gacchatī’’ti cintetvā ‘‘mā kho, tvaṃ brāhmaṇa, tattha gañchi, sace gacchasi, ettheva te sīsaṃ chinditvā mayhaṃ sunakhānaṃ ghāsaṃ karissāmī’’ti tena santajjito maraṇabhayabhīto ‘‘ahamassa pitarā pesito dūto, ‘taṃ ānessāmī’ti āgato’’ti musāvādaṃ abhāsi. Taṃ sutvā cetaputto tuṭṭhahaṭṭho brāhmaṇassa sakkārasammānaṃ katvā vaṅkapabbatagāmimaggaṃ ācikkhi. So tato paraṃ gacchanto antarāmagge accutena nāma tāpasena saddhiṃ samāgantvā tampi maggaṃ pucchitvā tenāpi magge ācikkhite tena ācikkhitasaññāya maggaṃ gacchanto anukkamena bodhisattassa assamapadaṭṭhānasamīpaṃ gantvā maddideviyā phalāphalatthaṃ gatakāle bodhisattaṃ upasaṅkamitvā ubho dārake yāci. Tena vuttaṃ –
The great crowd, "By giving excessively to these beggars, our king was banished from the kingdom; having ruined our king in this way, he comes here again!" threatening and chasing after the brahmin with clods, sticks, etc. He, being interfered with by deities, having departed from there, having ascended the path to the village of Vaṅka Mountain, having entered the great forest gradually, having become lost and wandering around, met a Ceta prince established by those kings for the protection of the Bodhisatta. Being asked by him, "Where are you going, Brahmin?" when he said, "To the presence of the Great King Vessantara," thinking, "Certainly this brahmin is going to ask for his sons or his queen," threatened him, "Do not go there, Brahmin! If you go, right here I will cut off your head and make it food for my dogs!" Frightened by the fear of death, he spoke a falsehood, "I am a messenger sent by his father, having come saying, 'I will bring him'." Having heard that, the Ceta prince, delighted and pleased, having honored and respected the brahmin, pointed out the path to the village of Vaṅka Mountain. He, going beyond that, meeting an ascetic named Accuta on the way and having asked him for the path as well, going on the path indicated by him with the sign indicated, gradually approaching the hermitage of the Bodhisatta, when Maddidevi had gone to gather fruits, approached the Bodhisatta and asked for both the children. Therefore, it was said –
112.
112.
‘‘Pavane vasamānassa, addhiko maṃ upāgami;
‘‘Pavane vasamānassa, addhiko maṃ upāgami;
Ayāci puttake mayhaṃ, jāliṃ kaṇhājinaṃ cubho’’ti.
Evaṃ brāhmaṇena dārakesu yācitesu mahāsatto ‘‘cirassaṃ vata me yācako adhigato, ajjāhaṃ anavasesato dānapāramiṃ pūressāmī’’ti adhippāyena somanassajāto pasāritahatthe sahassatthavikaṃ ṭhapento viya brāhmaṇassa cittaṃ paritosento sakalañca taṃ pabbatakucchiṃ unnādento ‘‘dadāmi tava mayhaṃ puttake, api ca maddidevī pana pātova phalāphalatthāya vanaṃ gantvā sāyaṃ āgamissati, tāya āgatāya te puttake dassetvā tvañca mūlaphalāphalaṃ khāditvā ekarattiṃ vasitvā vigataparissamo pātova gamissasī’’ti āha. Brāhmaṇo ‘‘kāmañcesa uḷārajjhāsayatāya puttake dadāti, mātā pana vacchagiddhā āgantvā dānassa antarāyampi kareyya, yaṃnūnāhaṃ imaṃ nippīḷetvā dārake gahetvā ajjeva gaccheyya’’nti cintetvā ‘‘puttā ce te mayhaṃ dinnā, kiṃ dāni mātaraṃ dassetvā pesitehi, dārake gahetvā ajjeva gamissāmī’’ti āha. ‘‘Sace, tvaṃ brāhmaṇa, rājaputtiṃ mātaraṃ daṭṭhuṃ na icchasi, ime dārake gahetvā jetuttaranagaraṃ gaccha, tattha sañjayamahārājā dārake gahetvā mahantaṃ te dhanaṃ dassati, tena dāsadāsiyo gaṇhissasi, sukhañca jīvissasi, aññathā ime sukhumālā rājadārakā, kiṃ te veyyāvaccaṃ karissantī’’ti āha.
When the brahmin begged for the children from the Great Being, the Great Being, with the thought, "Indeed, after a long time a beggar has been found by me; today I will completely fulfill the perfection of giving," became joyful and, as if placing a thousand pieces of gold in his outstretched hand, gladdening the brahmin’s heart, making the entire mountain cave resound, said, "I give you my children; however, Maddi-devi goes to the forest early in the morning to gather fruits, and she will return in the evening. After she returns, having shown her the children, you also, having eaten roots and fruits, stay for one night, and after being free from fatigue, depart early in the morning." The brahmin, thinking, "Even though he gives the children due to his great generosity, the mother, being greedy for her offspring, might come and create an obstacle to the gift; why don’t I take the children, squeezing him, and leave today itself?" said, "If your sons are given to me, what is the use of sending them after showing them to their mother? I will take the children and leave today itself." "If, brahmin, you do not wish to see the royal princess, their mother, take these children and go to Jetuttara-nagara; there, King Sañjaya, having taken the children, will give you great wealth. With that, you will take male and female slaves, and you will live happily; otherwise, what service will these delicate royal children do for you?" he said.
Brāhmaṇo ‘‘evampi mayā na sakkā kātuṃ, rājadaṇḍato bhāyāmi, mayhameva gāmaṃ nessāmī’’ti āha. Imaṃ tesaṃ kathāsallāpaṃ sutvā dārakā ‘‘pitā no kho amhe brāhmaṇassa dātukāmo’’ti pakkamitvā pokkharaṇiṃ gantvā paduminigacche nilīyiṃsu. Brāhmaṇo te adisvāva ‘‘tvaṃ ‘dārake dadāmī’ti vatvā te apakkamāpesi, eso te sādhubhāvo’’ti āha. Atha mahāsatto sahasāva uṭṭhahitvā dārake gavesanto paduminigacche nilīne disvā ‘‘etha, tātā, mā mayhaṃ dānapāramiyā antarāyaṃ akattha, mama dānajjhāsayaṃ matthakaṃ pāpetha, ayañca brāhmaṇo tumhe gahetvā tumhākaṃ ayyakassa sañjayamahārājassa santikaṃ gamissati, tāta jāli, tvaṃ bhujisso hotukāmo brāhmaṇassa nikkhasahassaṃ datvā bhujisso bhaveyyāsi, kaṇhājine tvaṃ dāsasataṃ dāsisataṃ hatthisataṃ assasataṃ usabhasataṃ nikkhasatanti sabbasataṃ datvā bhujissā bhaveyyāsī’’ti kumāre agghāpetvā samassāsetvā gahetvā assamapadaṃ gantvā kamaṇḍalunā udakaṃ gahetvā sabbaññutaññāṇassa paccayaṃ katvā brāhmaṇassa hatthe udakaṃ pātetvā ativiya pītisomanassajāto hutvā pathaviṃ unnādento piyaputtadānaṃ adāsi. Idhāpi pubbe vuttanayeneva pathavikampādayo ahesuṃ. Tena vuttaṃ –
The brahmin said, "Even this I cannot do; I fear the king’s punishment; I will take them to my own village." Hearing this conversation, the children, thinking, "Our father intends to give us to the brahmin," ran away, went to the pond, and hid in the lotus clump. The brahmin, not seeing them, said, "Having said, ‘I will give the children,’ you made them run away; is that your virtue?" Then the Great Being suddenly rose up and, searching for the children, seeing them hidden in the lotus clump, said, "Come, darlings, do not create an obstacle to my perfection of giving; bring my intention of giving to its culmination. This brahmin will take you and go to your grandfather, King Sañjaya. Dear Jāli, wishing to be free, having given a thousand nikkhas to the brahmin, may you become free. Dear Kaṇhājinā, having given a hundred slaves, a hundred female slaves, a hundred elephants, a hundred horses, a hundred bulls, a hundred nikkhas, may you become free," having estimated the price of the children, consoled them, took them, went to the hermitage, took water with the water pot, made it a condition for the attainment of omniscience, poured water into the brahmin's hand, and, becoming exceedingly filled with joy, making the earth resound, gave the gift of his beloved children. Here too, earthquakes and so on occurred in the manner previously described. Therefore, it was said –
113.
113.
‘‘Yācakaṃ upagataṃ disvā, hāso me upapajjatha;
"Having seen the beggar approach, laughter arose in me;
Having taken both sons, I gave them to the brahmin then.
114.
114.
‘‘Sake putte cajantassa, jūjake brāhmaṇe yadā;
"When he was giving away his own children to the mendicant brahmin,
Then, too, the earth trembled, with Sineru as its crest and forests."
Atha brāhmaṇo dārake agantukāme latāya hatthesu bandhitvā ākaḍḍhi. Tesaṃ bandhaṭṭhāne chaviṃ chinditvā lohitaṃ pagghari. So latādaṇḍena paharanto ākaḍḍhi. Te pitaraṃ oloketvā.
Then the brahmin, binding the children’s hands with a creeper, dragged them, who were unwilling to go. At the place where they were bound, the skin was cut, and blood flowed. He dragged them, striking them with the creeper stick. They, looking at their father,
‘‘Ammā ca tāta nikkhantā, tvañca no tāta dassasi;
"Mother and father have gone out, and you, father, give us away;
Do not give us, father, until mother also comes to us;
Then this brahmin may sell or kill us as he pleases." (jā. 2.22.2126) –
Vatvā punapi ayaṃ evarūpo ghoradassano kurūrakammanto –
Having said that, again, this one, such a terrifying, cruel actor –
‘‘Manusso udāhu yakkho, maṃsalohitabhojano;
"A human or a yakkha, a flesh and blood eater?
Having come from the village to the forest, he begs for that wealth, father;
While being led away by the goblin, why do you just look on, father?" (jā. 2.22.2130-2131) –
dhananti puttadhanaṃ.
dhananti, wealth of children.
Jūjako dārake tathā paridevanteyeva pothentova gahetvā pakkāmi. Mahāsattassa dārakānaṃ karuṇaṃ paridevitena tassa ca brāhmaṇassa akāruññabhāvena balavasoko uppajji, vippaṭisāro ca udapādi. So taṅkhaṇaññeva bodhisattānaṃ paveṇiṃ anussari. ‘‘Sabbeva hi bodhisattā pañca mahāpariccāge pariccajitvā buddhā bhavissanti, ahampi tesaṃ abbhantaro, puttadānañca mahāpariccāgānaṃ aññataraṃ, tasmā vessantara dānaṃ datvā pacchānutāpo na te anucchaviko’’ti attānaṃ paribhāsetvā ‘‘dinnakālato paṭṭhāya mama te na kiñci hontī’’ti attānaṃ upatthambhetvā daḷhasamādānaṃ adhiṭṭhāya paṇṇasāladvāre pāsāṇaphalake kañcanapaṭimā viya nisīdi.
While the mendicant was dragging the children away, lamenting in that way and beating them, a strong sorrow arose in the Great Being, due to the children’s compassionate lamentation and the brahmin’s mercilessness, and remorse arose. Immediately, he recalled the tradition of the Bodhisattas. "Indeed, all Bodhisattas, having given up the five great relinquishments, will become Buddhas, and I too am among them, and the gift of children is one of the great relinquishments, therefore, Vessantara, remorse after giving the gift is not befitting you," having admonished himself, and having supported himself with the thought, "From the time of giving, they are nothing to me," having made a firm resolution, he sat at the door of the leaf hut on a stone slab, like a golden statue.
Atha maddidevī araññato phalāphalaṃ gahetvā nivattantī ‘‘mā mahāsattassa dānantarāyo hotū’’ti vāḷamigarūpadharāhi devatāhi uparuddhamaggā tesu apagatesu cirena assamaṃ patvā ‘‘ajja me dussupinaṃ diṭṭhaṃ, dunnimittāni ca uppannāni, kiṃ nu kho bhavissatī’’ti cintentī assamaṃ pavisitvā puttake apassantī bodhisattassa santikaṃ gantvā ‘‘deva, na kho amhākaṃ puttake passāmi, kuhiṃ te gatā’’ti āha. So tuṇhī ahosi. Sā puttake upadhārentī tahiṃ tahiṃ upadhāvitvā gavesantī adisvā punapi gantvā pucchi. Bodhisatto ‘‘kakkhaḷakathāya naṃ puttasokaṃ jahāpessāmī’’ti cintetvā –
Then Maddi-devi, returning from the forest with fruits, thinking, "May there be no obstacle to the Great Being’s giving," with the path obstructed by deities in the form of wild beasts, having arrived at the hermitage after a long time, thinking, "Today I saw a bad dream, and bad omens have arisen; what will happen?" entering the hermitage and not seeing the children, went to the Bodhisatta and said, "Lord, I do not see our children; where have they gone?" He was silent. She, searching for the children, ran here and there, searching, and not seeing them, again went and asked. The Bodhisatta, thinking, "With harsh speech, I will make her abandon her sorrow for her children," –
‘‘Nūna maddī varārohā, rājaputtī yasassinī;
"Surely Maddi, with excellent hips, royal princess, glorious one,
You went early for gleaning; why have you come late in the evening?" (jā. 2.22.2225) –
Vatvā tāya cirāyanakāraṇe kathite punapi dārake sandhāya na kiñci āha. Sā puttasokena te upadhārentī punapi vātavegena vanāni vicari. Tāya ekarattiyaṃ vicaritaṭṭhānaṃ pariggaṇhantaṃ pannarasayojanamattaṃ ahosi. Atha vibhātāya rattiyā mahāsattassa santikaṃ gantvā ṭhitā dārakānaṃ adassanena balavasokābhibhūtā tassa pādamūle chinnakadalī viya bhūmiyaṃ visaññī hutvā pati. So ‘‘matā’’ti saññāya kampamāno uppannabalavasokopi satiṃ paccupaṭṭhapetvā ‘‘jānissāmi tāva jīvati, na jīvatī’’ti sattamāse kāyasaṃsaggaṃ anāpannapubbopi aññassa abhāvena tassā sīsaṃ ukkhipitvā ūrūsu ṭhapetvā udakena paripphositvā urañca mukhañca hadayañca parimajji. Maddīpi kho thokaṃ vītināmetvā satiṃ paṭilabhitvā hirottappaṃ paccupaṭṭhapetvā ‘‘deva, dārakā te kuhiṃ gatā’’ti pucchi. So āha – ‘‘devi, ekassa me brāhmaṇassa maṃ yācitvā āgatassa dāsatthāya dinnā’’ti vatvā tāya ‘‘kasmā, deva, putte brāhmaṇassa datvā mama sabbarattiṃ paridevitvā vicarantiyā nācikkhī’’ti vutte ‘‘paṭhamameva vutte tava cittadukkhaṃ bahu bhavissati, idāni pana sarīradukkhena tanukaṃ bhavissatī’’ti vatvā –
Having said that, when she explained the reason for her delay, he did not say anything again regarding the children. She, afflicted by sorrow for her children, searching for them, again wandered through the forests with the speed of the wind. The area traversed by her in one night was about fifteen yojanas. Then, at the break of dawn, standing near the Great Being, overcome with strong sorrow due to the children’s disappearance, she fell unconscious at his feet on the ground like a severed plantain tree. He, trembling with the perception that she was dead and with strong sorrow arising, having established mindfulness, although he had never before touched her body for seven months, because there was no one else, lifted her head and placed it on his thighs, sprinkled water on her, and massaged her chest, face, and heart. Maddi also, having passed a little time, having regained consciousness, having established shame and fear of wrongdoing, asked, "Lord, where have your children gone?" He said, "Queen, they were given as slaves to a brahmin who came begging from me," and when she said, "Why, lord, having given the children to the brahmin, did you not tell me, who was lamenting and wandering all night?" he said, "If I had told you at first, your mental suffering would have been great, but now it will be lessened by physical suffering," and said –
‘‘Maṃ passa maddi mā putte, mā bāḷhaṃ paridevasi;
"See me, Maddi, not the children; do not lament excessively;
We shall obtain children while living, and we shall be free from disease." (jā. 2.22.2260) –
So samassāsetvā puna –
Having consoled her, again –
‘‘Putte pasuñca dhaññañca, yañca aññaṃ ghare dhanaṃ;
"Children, cattle, grain, and whatever other wealth is in the house,
A good person should give as a gift, having seen a beggar arrive;
Approve of my gift, Maddi, the excellent gift of children." (jā. 2.22.2261) –
Vatvā attano puttadānaṃ taṃ anumodāpesi.
Having said that, he made her approve of his gift of children.
Sāpi –
She also –
‘‘Anumodāmi te deva, puttake dānamuttamaṃ;
"I approve of your gift, lord, the excellent gift of children;
Having given, gladden your heart; may you be a giver even more." (jā. 2.22.2262) –
Vatvā anumodi.
Having said that, she approved.
Evaṃ tesu aññamaññaṃ sammodanīyaṃ kathaṃ kathentesu sakko cintesi – ‘‘mahāpuriso hiyyo jūjakassa pathaviṃ unnādetvā dārake adāsi. Idāni naṃ koci hīnapuriso upasaṅkamitvā maddideviṃ yācitvā gahetvā gaccheyya, tato rājā nippaccayo bhaveyya, handāhaṃ brāhmaṇavaṇṇena naṃ upasaṅkamitvā maddiṃ yācitvā pāramikūṭaṃ gāhāpetvā kassaci avissajjiyaṃ katvā puna naṃ tasseva datvā āgamissāmī’’ti. So sūriyuggamanavelāyaṃ brāhmaṇavaṇṇena tassa santikaṃ agamāsi. Taṃ disvā mahāpuriso ‘‘atithi no āgato’’ti pītisomanassajāto tena saddhiṃ madhurapaṭisanthāraṃ katvā ‘‘brāhmaṇa, kenatthena idhāgatosī’’ti pucchi. Atha naṃ sakko maddideviṃ yāci. Tena vuttaṃ –
While they were thus conversing with each other in a pleasing manner, Sakka thought, "The Great Being yesterday gave the children to the mendicant, making the earth resound. Now, if some inferior man were to approach him, beg for Maddi-devi, and take her away, then the king would have no descendants; come, I will approach him in the guise of a brahmin, beg for Maddi, make him grasp the peak of perfection, make her unassignable to anyone, and return her to him again." He went to him at sunrise in the guise of a brahmin. Seeing him, the Great Being, filled with joy, thinking, "A guest has come to us," having made a sweet greeting to him, asked, "Brahmin, for what purpose have you come here?" Then Sakka begged him for Maddi-devi. Therefore, it was said –
115.
115.
‘‘Punadeva sakko oruyha, hutvā brāhmaṇasannibho;
"Then again, Sakka descended, having become like a brahmin;
He begged me for Maddi-devi, virtuous, devoted to her husband."
punadevāti dārake dinnadivasato pacchā eva. Tadanantaramevāti attho.Oruyhāti devalokato otaritvā.Brāhmaṇasannibhoti brāhmaṇasamānavaṇṇo.
punadevāti, after the day the children were given. Immediately after that, is the meaning. Oruyhāti, having descended from the world of the gods. Brāhmaṇasannibhoti, of a color similar to that of a brahmin.
Atha mahāsatto ‘‘hiyyo me dvepi dārake brāhmaṇassa dinnā, ahampi araññe ekakova, kathaṃ te maddiṃ sīlavantiṃ patibbataṃ dassāmī’’ti avatvāva pasāritahatthe anaggharatanaṃ ṭhapento viya asajjitvā abajjhitvā anolīnamānaso ‘‘ajja me dānapāramī matthakaṃ pāpuṇissatī’’ti haṭṭhatuṭṭho giriṃ unnādento viya –
Then the Great Being, without saying, "Yesterday, both my children were given to a brahmin, and I am alone in the forest; how can I give you Maddi, virtuous, devoted to her husband?" without hesitating, without shrinking, with an unattached mind, as if placing a priceless jewel in his outstretched hand, delighted and joyful, as if making the mountain resound, said, "Today my perfection of giving will reach its peak" –
‘‘Dadāmi na vikampāmi, yaṃ maṃ yācasi brāhmaṇa;
"I give without wavering what you ask of me, brahmin;
I do not conceal what I have; my mind delights in giving." (jā. 2.22.2278) –
Vatvā sīghameva kamaṇḍalunā udakaṃ āharitvā brāhmaṇassa hatthe udakaṃ pātetvā bhariyamadāsi. Tena vuttaṃ –
Having said that, quickly bringing water with the water pot, pouring water into the brahmin’s hand, he gave his wife. Therefore, it was said –
116.
116.
‘‘Maddiṃ hatthe gahetvāna, udakañjali pūriya;
"Having taken Maddi by the hand, filling the cupped hands with water,
With a joyful intention, he gave Maddi to him."
udakañjalīti udakaṃ añjaliṃ, ‘‘udaka’’nti ca karaṇatthe paccattavacanaṃ, udakena tassa brāhmaṇassa añjaliṃ pasāritahatthatalaṃ pūretvāti attho.Pasannamanasaṅkappoti ‘‘addhā iminā pariccāgena dānapāramiṃ matthakaṃ pāpetvā sammāsambodhiṃ adhigamissāmī’’ti upannasaddhāpasādena pasannacittasaṅkappo. Taṅkhaṇaññeva heṭṭhā vuttappakārāni sabbapāṭihāriyāni pāturahesuṃ. ‘‘Idānissa na dūre sammāsambodhī’’ti devagaṇā brahmagaṇā ativiya pītisomanassajātā ahesuṃ. Tena vuttaṃ –
udakañjalīti, water and cupped hands, and the word "water" is the instrumental singular in the sense of instrument, meaning having filled that brahmin’s cupped hands with water. Pasannamanasaṅkappoti, with the joyful intention and with faith and joy arisen, "Indeed, with this relinquishment, having brought the perfection of giving to its peak, I will attain complete enlightenment." At that very moment, all the miracles of the kinds mentioned below appeared. "Now, complete enlightenment is not far for him," the hosts of gods, hosts of brahmās, became exceedingly filled with joy. Therefore, it was said –
117.
117.
‘‘Maddiyā dīyamānāya, gagane devā pamoditā;
"When Maddi was being given, the gods rejoiced in the sky;
Then, too, the earth trembled, with Sineru as its crest and forests."
Tato pana dīyamānāya maddiyā deviyā ruṇṇaṃ vā dummukhaṃ vā bhākuṭimattaṃ vā nāhosi, evaṃ cassā ahosi ‘‘yaṃ devo icchati, taṃ karotū’’ti.
Then, when Maddi-devi was being given, there was no crying, no grimace, not even a frown; it was like this for her, "Let the lord do what he wishes."
‘‘Komārī yassāhaṃ bhariyā, sāmiko mama issaro;
"I am the young woman who is his wife, my husband is my master;
To whomever he wishes, he may give me, sell me, or kill me." (jā. 2.22.2282) –
Āha.
She said.
Mahāpurisopi ‘‘ambho, brāhmaṇa, maddito me sataguṇena sahassaguṇena satasahassaguṇena sabbaññutaññāṇameva piyataraṃ, idaṃ me dānaṃ sabbaññutaññāṇappaṭivedhassa paccayo hotū’’ti vatvā adāsi. Tena vuttaṃ –
The Great Being also said, "O brahmin, omniscience is a hundred times, a thousand times, a hundred thousand times more dear to me than Maddi; may this gift of mine be a condition for the penetration of omniscience." Therefore, it was said –
118.
118.
‘‘Jāliṃ kaṇhājinaṃ dhītaṃ, maddideviṃ patibbataṃ;
"Jāli, Kaṇhājinā, his daughter, Maddi-devi, devoted to her husband,
Giving them up, I did not think, only for the sake of enlightenment.
119.
119.
Na me dessā ubho puttā, maddidevī na dessiyā;
Both children are not hateful to me, nor is Maddi-devi hateful;
Omniscience is dear to me; therefore, I gave away those who are dear."
cajamāno na cintesinti pariccajanto santāpavasena na cintesiṃ, vissaṭṭho hutvā pariccajinti attho.
cajamāno na cintesinti, giving up, I did not think in terms of torment, meaning, having given up being unattached, is the meaning.
Etthāha – kasmā panāyaṃ mahāpuriso attano puttadāre jātisampanne khattiye parassa dāsabhāvena pariccaji, na hi yesaṃ kesañcipi bhujissānaṃ abhujissabhāvakaraṇaṃ sādhudhammoti? Vuccate – anudhammabhāvato. Ayañhi buddhakārake dhamme anugatadhammatā, yadidaṃ sabbassa attaniyassa mamanti pariggahitavatthuno anavasesapariccāgo, na hi deyyadhammapaṭiggāhakavikapparahitaṃ dānapāramiṃ paripūretuṃ ussukkamāpannānaṃ bodhisattānaṃ mamanti pariggahitavatthuṃ yācantassa yācakassa na pariccajituṃ yuttaṃ, porāṇopi cāyamanudhammo. Sabbesañhi bodhisattānaṃ ayaṃ āciṇṇasamāciṇṇadhammo kulavaṃso kulappaveṇī, yadidaṃ sabbassa pariccāgo. Tattha ca visesato piyataravatthupariccāgo, na hi keci bodhisattā vaṃsānugataṃ rajjissariyādidhanapariccāgaṃ, attano sīsanayanādiaṅgapariccāgaṃ, piyajīvitapariccāgaṃ, kulavaṃsapatiṭṭhāpakapiyaputtapariccāgaṃ, manāpacārinīpiyabhariyāpariccāganti ime pañca mahāpariccāge apariccajitvā buddhā nāma bhūtapubbā atthi. Tathā hi maṅgale bhagavati bodhisattabhūte bodhipariyesanaṃ caramāne ca carimattabhāvato tatiye attabhāve saputtadāre ekasmiṃ pabbate vasante kharadāṭhiko nāma yakkho mahāpurisassa dānajjhāsayataṃ sutvā brāhmaṇavaṇṇena upasaṅkamitvā mahāsattaṃ dve dārake yāci.
Here he says: "Why did this great being relinquish his own children and wife, born into a noble khattiya family, to the state of being slaves to another? Surely, making free people into slaves is not in accordance with the Good Dhamma?" It is said: Because of conformity with the Dhamma. For this is conformity with the Dhamma in qualities leading to Buddhahood, that is, the complete relinquishment of all one's own possessions held as 'mine.' Indeed, it is not fitting for Bodhisattas, eager to perfect the pāramī of giving, without considering who is worthy to receive the gift, to refuse a beggar who asks for something held as 'mine.' And this is an ancient practice. For all Bodhisattas, this is a Dhamma that has been habitually practiced, a family tradition, a lineage custom, that is, the relinquishment of everything. And especially the relinquishment of what is most dear. For no Bodhisattas have ever become Buddhas without relinquishing these five great relinquishments: the relinquishment of wealth such as inherited kingdom and dominion, the relinquishment of their own bodily parts such as head and eyes, the relinquishment of their beloved life, the relinquishment of beloved children who establish the family lineage, and the relinquishment of a beloved wife who is agreeable." Thus, in the case of the Blessed One Mangala, while the being aspiring to Buddhahood was wandering in search of enlightenment, in the third existence from his final life, while living on a mountain with his wife and child, a yakkha named Kharadaṭṭhika, hearing of the great being's inclination to giving, approached him disguised as a brahmin and asked the Mahāsatta for his two children.
Mahāsatto ‘‘dadāmi brāhmaṇassa puttake’’ti haṭṭhapahaṭṭho udakapariyantaṃ pathaviṃ kampento dvepi dārake adāsi. Yakkho caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya ṭhito mahāsattassa passantasseva muḷālakalāpaṃ viya dve dārake khādi. Aggijālaṃ viya lohitadhāraṃ uggiramānaṃ yakkhassa mukhaṃ olokentassa mahāpurisassa ‘‘vañcesi vata maṃ yakkho’’ti uppajjanakacittuppādassa okāsaṃ adentassa upāyakosallassa subhāvitattā atītadhammānaṃ appaṭisandhisabhāvato aniccādivasena saṅkhārānaṃ suparimadditabhāvato ca evaṃ ittaraṭṭhitikena pabhaṅgunā asārena saṅkhārakalāpena ‘‘pūritā vata me dānapāramī, mahantaṃ vata me atthaṃ sādhetvā idaṃ adhigata’’nti somanassameva uppajji. So idaṃ anaññasādhāraṇaṃ tasmiṃ khaṇe attano cittācāraṃ ñatvā ‘‘imassa nissandena anāgate imināva nīhārena sarīrato rasmiyo nikkhamantū’’ti patthanamakāsi. Tassa taṃ patthanaṃ nissāya buddhabhūtassa sarīrappabhā niccameva dasasahassilokadhātuṃ pharitvā aṭṭhāsi (dha. sa. aṭṭha. nidānakathā). Evaṃ aññepi bodhisattā attano piyataraṃ puttadāraṃ pariccajitvā sabbaññutaññāṇaṃ paṭivijjhiṃsu.
The Mahāsatta, delighted and overjoyed, declaring, "I give the children to the brahmin," caused the earth to tremble to the edge of the water, and gave both children. The yakkha, standing at the edge of the promenade, leaning against a supporting plank, devoured the two children like a bundle of lotus stalks, while the Mahāsatta looked on. As the great being gazed at the yakkha's mouth, which was spewing out a stream of blood like a flame, not giving rise to the thought, "The yakkha has deceived me," because of the well-cultivated skill in means, because of the non-relinking nature of past Dhammas, and because of the well-suppressed nature of the sankhāras due to impermanence and other factors, only joy arose, thinking, "My pāramī of giving is fulfilled, I have accomplished a great purpose and attained this," with such a fleeting, perishable, and insubstantial collection of sankhāras. Knowing this unique attitude of his mind at that moment, he made the aspiration, "By the unfailing power of this, in the future, rays should emanate from my body in this very manner." Based on that aspiration, when he became a Buddha, the radiance of his body constantly pervaded the ten thousand world-systems (dha. sa. aṭṭha. nidānakathā). Thus, other Bodhisattas also, having relinquished their most beloved children and wives, realized the wisdom of omniscience.
Api ca yathā nāma koci puriso kassaci santike gāmaṃ vā janapadaṃ vā keṇiyā gahetvā kammaṃ karonto attano antevāsikānaṃ vā pamādena pūtibhūtaṃ dhanaṃ dhāreyya, tamenaṃ so gāhāpetvā bandhanāgāraṃ paveseyya. Tassa evamassa ‘‘ahaṃ kho imassa rañño kammaṃ karonto ettakaṃ nāma dhanaṃ dhāremi, tenāhaṃ raññā bandhanāgāre pavesito, sacāhaṃ idheva homi, attānañca jīyeyya, puttadārakammakaraporisā ca me jīvikāpagatā mahantaṃ anayabyasanaṃ āpajjeyyuṃ. Yaṃnūnāhaṃ rañño ārocetvā attano puttaṃ vā kaniṭṭhabhātaraṃ vā idha ṭhapetvā nikkhameyyaṃ. Evāhaṃ ito bandhanato mutto nacirasseva yathāmittaṃ yathāsandiṭṭhaṃ dhanaṃ saṃharitvā rañño datvā tampi bandhanato mocemi, appamattova hutvā uṭṭhānabalena attano sampattiṃ paṭipākatikaṃ karissāmī’’ti. So tathā kareyya. Evaṃ sampadamidaṃ daṭṭhabbaṃ.
Moreover, just as a man, taking a village or a district on security (keṇiyā) for someone and doing work, might accumulate wealth that becomes corrupt due to the negligence of his apprentices. That man, having seized that wealth, would put him in prison. The thought would occur to him: "While working for this king, I have accumulated so much wealth, and therefore I have been put in prison by the king. If I remain here, I will only decline, and my children, wife, servants, and laborers will lose their livelihood and suffer great misfortune and disaster. Suppose I inform the king and leave my son or younger brother here in my place. In this way, I will be freed from this imprisonment and soon gather wealth as before, according to friendship and acquaintance, and give it to the king, and also free him from imprisonment. Being diligent, by the power of effort, I will restore my wealth to its original state." He would do just that. This example should be understood in this way.
Tatridaṃ opammasaṃsandanaṃ – rājā viya kammaṃ, bandhanāgāro viya saṃsāro, raññā bandhanāgāre ṭhapitapuriso viya kammavasena saṃsāracārake ṭhito mahāpuriso, tassa bandhanāgāre ṭhitapurisassa tattha puttassa vā bhātuno vā parādhīnabhāvakaraṇena tesaṃ attano ca dukkhappamocanaṃ viya mahāpurisassa attano puttādike paresaṃ datvā sabbaññutaññāṇappaṭilābhena sabbasattānaṃ vaṭṭadukkhappamocanaṃ, tassa vigatadukkhassa tehi saddhiṃ yathādhippetasampattiyaṃ patiṭṭhānaṃ viya mahāpurisassa arahattamaggena apagatavaṭṭadukkhassa buddhabhāvena dasabalādisabbaññutaññāṇasampattisamannāgamo attano vacanakārakānaṃ vijjattayādisampattisamannāgamo cāti evaṃ anavajjasabhāvo eva mahāpurisānaṃ puttadārapariccāgo. Eteneva nayena nesaṃ aṅgajīvitapariccāge yā codanā, sāpi visodhitāti veditabbāti.
Here is the analogy: the king is like kamma, the prison is like saṃsāra, the man imprisoned by the king is like the great being dwelling in the wheel of saṃsāra due to kamma. Just as that man imprisoned sets his son or brother into a state of dependence to deliver both themself and him from suffering, so too, the great being, by giving his children and others to others and attaining the wisdom of omniscience, delivers all beings from the suffering of the cycle of existence (vaṭṭa). Just as the man freed from suffering is established with them in the desired prosperity, so too, the great being, with the path of arahantship having removed the suffering of the round, attains Buddhahood with the accomplishment of the wisdom of omniscience with the ten powers and other qualities, and the accomplishment of the prosperity of the three knowledges (vijjā) for those who carry out his instructions. Thus, the relinquishment of children and wives by great beings is of blameless nature. In this same way, any accusation against their relinquishment of limbs and life should also be understood as clarified.
Evaṃ pana mahāsattena maddideviyā dinnāya sakko acchariyabbhutacittajāto hutvā –
When Maddi Devi was given in this way by the Mahāsatta, Sakka, with a mind filled with wonder and amazement, exclaimed –
‘‘Sabbe jitā te paccūhā, ye dibbā ye ca mānusā;
"All obstacles have been conquered by you, whether divine or human;
The earth has resounded by you, your fame has reached the triple heaven." (jā. 2.22.2283-2284)
‘‘Duddadaṃ dadamānānaṃ, dukkaraṃ kamma kubbataṃ;
"The impossible is done by those who give what is hard to give,
The base do not imitate, the good dhamma is difficult for them to understand.
‘‘Tasmā satañca asataṃ, nānā hoti ito gati;
"Therefore, the destiny of the good and the base are different;
The base go to hell, the good are intent on heaven." (jā. 2.22.2286-2287) –
Ādinā nayena mahāpurisassa dānānumodanavasena thutiṃ akāsi.
In this way, he praised the great being in admiration of his giving.
paccūhāti paccatthikā.Dibbāti dibbayasapaṭibāhakā.Mānusāti manussayasapaṭibāhakā. Ke pana teti? Macchariyadhammā, te sabbe puttadāraṃ dentena mahāsattena jitāti dasseti.Duddadanti puttadārādiduddadaṃdadamānānaṃtamevadukkaraṃ kubbataṃtumhādisānaṃ kammaṃ aññe sāvakapaccekabodhisattā nānukubbanti, pageva asanto maccharino. Tasmāsataṃ dhammo durannayosādhūnaṃ mahābodhisattānaṃ paṭipattidhammo aññehi duranugamo.
paccūhā means opponents. Dibbā means those who oppose divine glory. Mānusā means those who oppose human glory. Who are they? The qualities of stinginess. He shows that all these were conquered by the great being who gave away his children and wife. Duddadaṃ means that which is difficult to give, such as children and wife. dadamānānaṃ giving even that, dukkaraṃ kubbataṃ others, disciples and Paccekabodhisattas, do not imitate the deeds of those like you, let alone the base and stingy. Therefore, sataṃ dhammo durannayo the practice-dhamma of the good, the great Bodhisattas, is difficult for others to follow.
Evaṃ sakko mahāpurisassa anumodanavasena thutiṃ katvā maddideviṃ niyyātento –
Thus, Sakka, having praised the great being in admiration, while returning Maddi Devi, said –
‘‘Dadāmi bhoto bhariyaṃ, maddiṃ sabbaṅgasobhanaṃ;
"I give you your wife, Maddi, beautiful in every limb;
You are covered by Maddi, and Maddi by her husband." (jā. 2.22.2289) –
Vatvā taṃ maddiṃ paṭidatvā dibbattabhāvena jalanto taruṇasūriyo viya ākāse ṭhatvā attānaṃ ācikkhanto –
Having said this and returned Maddi, blazing with divine form, standing in the sky like the rising sun, revealing himself, said –
‘‘Sakkohamasmi devindo, āgatosmi tavantike;
"I am Sakka, Lord of the Devas, I have come to you;
Choose a boon, O royal sage, I will give you eight boons." (jā. 2.22.2292) –
Vatvā varehi nimantesi. Mahāsattopi ‘‘pitā maṃ punadeva rajje patiṭṭhāpetu, vajjhappattaṃ vadhato moceyyaṃ, sabbasattānaṃ avassayo bhaveyyaṃ, paradāraṃ na gaccheyyaṃ, itthīnaṃ vasaṃ na gaccheyyaṃ, putto me dīghāyuko siyā, annapānādideyyadhammo bahuko siyā, tañca aparikkhayaṃ pasannacitto dadeyyaṃ, evaṃ mahādānāni pavattetvā devalokaṃ gantvā tato idhāgato sabbaññutaṃ pāpuṇeyya’’nti ime aṭṭha vare yāci. Sakko ‘‘nacirasseva pitā sañjayamahārājā idheva āgantvā taṃ gahetvā rajje patiṭṭhāpessati, itaro ca sabbo te manoratho matthakaṃ pāpuṇissati, mā cintayi, appamatto hohī’’ti ovaditvā sakaṭṭhānameva gato. Bodhisatto ca maddidevī ca sammodamānā sakkadattiye assame vasiṃsu.
Having spoken, he invited him with boons. The Mahāsatta also asked for these eight boons: "May my father establish me again in the kingdom; may I free those worthy of execution from death; may I be a refuge for all beings; may I not go to another's wife; may I not come under the power of women; may my son live long; may there be an abundance of alms such as food and drink; and may I give that inexhaustibly with a joyful mind, and having thus maintained great giving, may I go to the deva world, and from there, having come here, may I attain omniscience." Sakka, saying, "Soon, King Sañjaya himself will come here and take you and establish you in the kingdom, and all your other desires will be fulfilled. Do not worry, be diligent," advised him and went to his own abode. The Bodhisatta and Maddi Devi, rejoicing, dwelt in the hermitage given by Sakka.
Jūjakepi kumāre gahetvā gacchante devatā ārakkhamakaṃsu. Divase divase ekā devadhītā rattibhāge āgantvā maddivaṇṇena kumāre paṭijaggi. So devatāviggahito hutvā ‘‘kaliṅgaraṭṭhaṃ gamissāmī’’ti aḍḍhamāsena jetuttaranagarameva sampāpuṇi. Rājā vinicchaye nisinno brāhmaṇena saddhiṃ dārake rājaṅgaṇena gacchante disvā sañjānitvā brāhmaṇena saddhiṃ te pakkosāpetvā taṃ pavattiṃ sutvā bodhisattena kathitaniyāmeneva dhanaṃ datvā kumāre kiṇitvā nhāpetvā bhojetvā sabbālaṅkārapaṭimaṇḍite katvā rājā dārakaṃ phussatidevī dārikaṃ ucchaṅge katvā bodhisattassa rājaputtiyā ca pavattiṃ suṇiṃsu.
The deities protected the children as Jūjaka took them away. Every day, a divine maiden would come at night and care for the children in the likeness of Maddi. Being protected by the deities, he arrived at Jetuttara city in half a month, intending to go to the Kalinga kingdom. The king, sitting in judgment, saw the children going through the royal courtyard with the brahmin, recognized them, and had them summoned along with the brahmin. Having heard the account, he gave wealth according to the rule stated by the Bodhisatta, bought the children, bathed them, fed them, adorned them with all ornaments, and the king, holding the boy Phussa in his lap, and Devi holding the girl, heard the account of the Bodhisatta and the royal princess.
Taṃ sutvā rājā ‘‘bhūnahaccaṃ vata mayā kata’’nti saṃviggamānaso tāvadeva dvādasaakkhobhanīparimāṇaṃ senaṃ sannayhitvā vaṅkapabbatābhimukho pāyāsi saddhiṃ phussatideviyā ceva dārakehi ca. Anukkamena gantvā puttena ca suṇisāya ca samāgañchi. Vessantaro piyaputte disvā sokaṃ sandhāretuṃ asakkonto visaññī hutvā tattheva pati, tathā maddī mātāpitaro sahajātā saṭṭhisahassā ca amaccā. Taṃ kāruññaṃ passantesu ekopi sakabhāvena sandhāretuṃ nāsakkhi, sakalaṃ assamapadaṃ yugandharavātapamadditaṃ viya sālavanaṃ ahosi. Sakko devarājā tesaṃ visaññibhāvavinodanatthaṃ pokkharavassaṃ vassāpesi, temetukāmā tementi, pokkhare patitavassaṃ viya vinivattitvā udakaṃ gacchati. Sabbe saññaṃ paṭilabhiṃsu. Tadāpi pathavikampādayo heṭṭhā vuttappakārā acchariyā pāturahesuṃ. Tena vuttaṃ –
Having heard that, the king, feeling remorseful, thinking, "I have done a great wrong," immediately gathered an army of twelve akkhobhinis in size and set out towards Vamka mountain, together with Phussati Devi and the children. Gradually, he arrived and met his son and daughter-in-law. Vessantara, unable to restrain his grief at seeing his beloved children, fainted and fell to the ground, as did Maddi, her parents, her sixty thousand relatives, and the ministers. Among those witnessing that compassion, not one was able to maintain their composure; the entire hermitage became like a sal grove struck by a wind from the Yugandhara mountain. Sakka, the king of the devas, caused a shower of rain called pokkharavassa to fall in order to dispel their unconsciousness, intending to wet those who should be wet, while the water retreated like rain falling on a lotus leaf. All regained consciousness. Even then, wonders of the kind previously mentioned, such as the trembling of the earth, appeared. Therefore, it was said –
120.
120.
‘‘Punāparaṃ brahāraññe, mātāpitusamāgame;
"Again, in the great forest, at the reunion of parents and children,
Lamenting with compassion, conversing about happiness and sorrow.
121.
121.
‘‘Hirottappena garunā, ubhinnaṃ upasaṅkami;
"With shame and fear, heavy with respect, he approached both;
Even then, the earth trembled, with Sineru as its crest."
karuṇaṃ paridevanteti mātāpitaro ādiṃ katvā sabbasmiṃ āgatajane karuṇaṃ paridevamāne.Sallapante sukhaṃ dukhanti sukhadukkhaṃ pucchitvā paṭisanthāravasena ālāpasallāpaṃ karonte.Hirottappena garunā ubhinnanti ime sivīnaṃ vacanaṃ gahetvā adūsakaṃ dhamme ṭhitaṃ maṃ pabbājayiṃsūti cittappakopaṃ akatvā ubhosu etesu mātāpitūsu dhammagāravasamussitena hirottappeneva yathārūpeupasaṅkami. Tena me dhammatejenatadāpi pathavī kampi.
karuṇaṃ paridevante means lamenting with compassion in all the assembled people, beginning with the parents. Sallapante sukhaṃ dukhaṃ means conversing, exchanging greetings by asking about happiness and sorrow. Hirottappena garunā ubhinnaṃ means, without causing displeasure, not being angry thinking, "Having taken the words of these Sivis, they banished me, who was standing in harmless Dhamma," because of shame and fear, uplifted by respect for the Dhamma, he approached both parents upasaṅkami in the proper manner. By the power of that Dhamma of mine tadāpi pathavī kampi, even then, the earth trembled.
Atha sañjayamahārājā bodhisattaṃ khamāpetvā rajjaṃ paṭicchāpetvā taṅkhaṇaññeva kesamassukammādīni kārāpetvā nhāpetvā sabbābharaṇavibhūsitaṃ devarājānamiva virocamānaṃ saha maddideviyā rajje abhisiñcitvā tāvadeva ca tato paṭṭhāya dvādasaakkhobhanīparimāṇāya caturaṅginiyā senāya ca puttaṃ parivārayitvā vaṅkapabbatato yāva jetuttaranagarā saṭṭhiyojanamaggaṃ alaṅkārāpetvā dvīhi māsehi sukheneva nagaraṃ pavesesi. Mahājano uḷāraṃ pītisomanassaṃ paṭisaṃvedesi. Celukkhepādayo pavattiṃsu. Nagare ca nandibheriṃ carāpesuṃ. Antamaso biḷāre upādāya sabbesaṃ bandhane ṭhitānaṃ bandhanamokkho ahosi. So nagaraṃ paviṭṭhadivaseyeva paccūsakāle cintesi – ‘‘sve vibhātāya rattiyā mamāgatabhāvaṃ sutvā yācakā āgamissanti, tesāhaṃ kiṃ dassāmī’’ti. Tasmiṃ khaṇe sakkassa āsanaṃ uṇhākāraṃ dassesi. So āvajjento taṃ kāraṇaṃ ñatvā tāvadeva rājanivesanassa purimavatthuṃ pacchimavatthuñca kaṭippamāṇaṃ pūrento ghanamegho viya sattaratanavassaṃ vassāpesi. Sakalanagare jaṇṇuppamāṇaṃ vassāpesīti. Tena vuttaṃ –
Then King Sañjaya, having asked the Bodhisatta for forgiveness and persuaded him to accept the kingdom, immediately had his hair and beard trimmed, had him bathed, and adorned him with all ornaments, shining like the king of the devas. Together with Maddi Devi, he was consecrated in the kingdom. From that moment on, surrounding his son with an army of twelve akkhobhinis in size, he proceeded from Vamka Mountain to Jetuttara City, a distance of sixty yojanas, adorning the road, and entered the city with ease in two months. The great crowd experienced great joy and happiness. Cheers and the like arose. In the city, they paraded the drum of joy (nandibheri). Finally, even for those imprisoned, including the cats, there was release from bondage. On the very day he entered the city, at dawn, he thought, "Tomorrow morning, having heard of my arrival, beggars will come. What shall I give them?" At that moment, Sakka's seat showed signs of heat. Reflecting on the cause, knowing it, he immediately caused a shower of the seven treasures, like a dense cloud, filling the eastern and western parts of the royal residence to the height of the hips. He caused it to rain knee-deep in the whole city. Therefore, it was said –
122.
122.
‘‘Punāparaṃ brahāraññā, nikkhamitvā sañātibhi;
"Again, having left the great forest, with relatives;
I enter the delightful city, Jetuttara, the best of cities.
123.
123.
‘‘Ratanāni satta vassiṃsu, mahāmegho pavassatha;
"Seven treasures rained down, a great cloud poured forth;
Even then, the earth trembled, with Sineru as its crest.
124.
124.
‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;
"This earth is without consciousness, without knowledge of happiness or sorrow;
Even it, by the power of my giving, trembled seven times."
Acetanāyaṃ pathavīti cetanārahitā ayaṃ mahābhūtā pathavī, devatā pana cetanāsahitā.Aviññāya sukhaṃ dukhanti acetanattā eva sukhaṃ dukkhaṃ ajānitvā. Satipi sukhadukkhapaccayasaṃyoge taṃ nānubhavantī.Sāpi dānabalā mayhanti evaṃbhūtāpi sā mahāpathavī mama dānapuññānubhāvahetu.Sattakkhattuṃ pakampathāti aṭṭhavassikakāle hadayamaṃsādīnipi yācakānaṃ dadeyyanti dānajjhāsayuppāde maṅgalahatthidāne pabbājanakāle pavattitamahādāne puttadāne bhariyādāne vaṅkapabbate ñātisamāgame nagaraṃ paviṭṭhadivase ratanavassakāleti imesu ṭhānesu sattavāraṃ akampittha. Evaṃ ekasmiṃyeva attabhāve sattakkhattuṃ mahāpathavikampanādiacchariyapātubhāvahetubhūtāni yāvatāyukaṃ mahādānāni pavattetvā mahāsatto āyupariyosāne tusitapure uppajji. Tenāha bhagavā –
Acetanāyaṃ pathavī means this great earth element is without consciousness, but the deities are with consciousness. Aviññāya sukhaṃ dukhaṃ means, being without consciousness, it does not know happiness or sorrow. Even in connection with the cause of happiness and sorrow, it does not experience it. Sāpi dānabalā mayhaṃ means even such a great earth, by the power of my meritorious act of giving, Sattakkhattuṃ pakampathā trembled seven times in these situations: at the age of eight, at the arising of the intention to give even heart and flesh to beggars; at the giving of the auspicious elephant; at the great giving during banishment; at the giving of children; at the giving of his wife; at the reunion with relatives on Vamka Mountain; and on the day of entering the city at the shower of jewels. Thus, having maintained great giving as long as he lived, which was the cause of the appearance of wonders such as the trembling of the great earth seven times in one lifetime, the Mahāsatta was reborn in Tusita heaven at the end of his life. Therefore, the Blessed One said –
‘‘Tato vessantaro rājā, dānaṃ datvāna khattiyo;
Tadā jūjako devadatto ahosi, amittatāpanā ciñcamāṇavikā, cetaputto channo, accutatāpaso sāriputto, sakko anuruddho, maddī rāhulamātā, jālikumāro rāhulo, kaṇhājinā uppalavaṇṇā, mātāpitaro mahārājakulāni, sesaparisā buddhaparisā, vessantaro rājā lokanātho.
Idhāpi heṭṭhā vuttanayeneva yathārahaṃ sesapāramiyo niddhāretabbā. Tathā mahāsatte kucchigate mātu devasikaṃ chasatasahassāni vissajjetvā dānaṃ dātukāmatādohaḷo, tathā dīyamānepi dhanassa parikkhayābhāvo, jātakkhaṇe eva hatthaṃ pasāretvā ‘‘dānaṃ dassāmi, atthi kiñcī’’ti vācānicchāraṇaṃ, catupañcavassikakāle attano alaṅkārassa dhātīnaṃ hatthagatassa puna aggahetukāmatā, aṭṭhavassikakāle hadayamaṃsādikassa attano sarīrāvayavassa dātukāmatāti evamādikā sattakkhattuṃ mahāpathavikampanādianekacchariyapātubhāvahetubhūtā idha mahāpurisassa guṇānubhāvā vibhāvetabbā. Tenetaṃ vuccati –
‘‘Evaṃ acchariyā hete, abbhutā ca mahesino…pe…;
Vessantaracariyāvaṇṇanā niṭṭhitā.
10. Sasapaṇḍitacariyāvaṇṇanā
125-6.Dasameyadā homi, sasakoti ahaṃ, sāriputta, bodhipariyesanaṃ caramāno yadā sasapaṇḍito homi. Bodhisattā hi kammavasippattāpi tādisānaṃ tiracchānānaṃ anuggaṇhanatthaṃ tiracchānayoniyaṃ nibbattanti.Pavanacārakoti mahāvanacārī. Dabbāditiṇāni rukkhagacchesu paṇṇāni yaṃkiñci sākaṃ rukkhato patitaphalāni ca bhakkho etassātitiṇapaṇṇasākaphalabhakkho. Paraheṭhanavivajjitoti parapīḷāvirahito.Suttapoto cāti uddapoto ca.Ahaṃ tadāti yadāhaṃ sasako homi, tadā ete makkaṭādayo tayo sahāye ovadāmi.
127.Kiriye kalyāṇapāpaketi kusale ceva akusale ca kamme.Pāpānīti anusāsanākāradassanaṃ. Tatthapāpāniparivajjethāti pāṇātipāto…pe… micchādiṭṭhīti imāni pāpāni parivajjetha.Kalyāṇe abhinivissathāti dānaṃ sīlaṃ…pe… diṭṭhujukammanti idaṃ kalyāṇaṃ, imasmiṃ kalyāṇe attano kāyavācācittāni abhimukhabhāvena nivissatha, imaṃ kalyāṇapaṭipattiṃ paṭipajjathāti attho.
Evaṃ mahāsatto tiracchānayoniyaṃ nibbattopi ñāṇasampannatāya kalyāṇamitto hutvā tesaṃ tiṇṇaṃ janānaṃ kālena kālaṃ upagatānaṃ ovādavasena dhammaṃ desesi. Te tassa ovādaṃ sampaṭicchitvā attano vasanaṭṭhānaṃ pavisitvā vasanti. Evaṃ kāle gacchante bodhisatto ākāsaṃ oloketvā candapāripūriṃ disvā ‘‘uposathakammaṃ karothā’’ti ovadi. Tenāha –
128.
‘‘Uposathamhi divase, candaṃ disvāna pūritaṃ;
129.
‘‘Dānāni paṭiyādetha, dakkhiṇeyyassa dātave;
candaṃ disvā na pūritanti juṇhapakkhacātuddasiyaṃ īsakaṃ aparipuṇṇabhāvena candaṃ na paripūritaṃ disvā tato vibhātāya rattiyā aruṇuggamanavelāyamevauposathamhi divasepannaraseetesaṃmakkaṭādīnaṃ mayhaṃ sahāyānaṃdivaso ajjuposatho. Tasmā‘‘dānāni paṭiyādethā’’tiādinā tattha uposathadivase paṭipattividhānaṃācikkhinti yojetabbaṃ. Tatthadānānīti deyyadhamme.Paṭiyādethāti yathāsatti yathābalaṃ sajjetha.Dātaveti dātuṃ.Upavassathāti uposathakammaṃ karotha, uposathasīlāni rakkhatha, sīle patiṭṭhāya dinnadānaṃ mahapphalaṃ hoti, tasmā yācake sampatte tumhehi khāditabbāhārato datvā khādeyyāthāti dasseti.
Te ‘‘sādhū’’ti bodhisattassa ovādaṃ sirasā sampaṭicchitvā uposathaṅgāni adhiṭṭhahiṃsu. Tesu uddapoto pātova ‘‘gocaraṃ pariyesissāmī’’ti nadītīraṃ gato. Atheko bāḷisiko satta rohitamacche uddharitvā valliyā āvuṇitvā nadītīre vālukāya paṭicchādetvā macche gaṇhanto nadiyā adho sotaṃ bhassi. Uddo macchagandhaṃ ghāyitvā vālukaṃ viyūhitvā macche disvā nīharitvā ‘‘atthi nu kho etesaṃ sāmiko’’ti tikkhattuṃ ghosetvā sāmikaṃ apassanto valliyaṃ ḍaṃsitvā attano vasanagumbe ṭhapetvā ‘‘velāyameva khādissāmī’’ti attano sīlaṃ āvajjento nipajji. Siṅgālopi gocaraṃ pariyesanto ekassa khettagopakassa kuṭiyaṃ dve maṃsasūlāni ekaṃ godhaṃ ekañca dadhivārakaṃ disvā ‘‘atthi nu kho etesaṃ sāmiko’’ti tikkhattuṃ ghosetvā sāmikaṃ adisvā dadhivārakassa uggahaṇarajjukaṃ gīvāyaṃ pavesetvā maṃsasūle ca godhañca mukhena ḍaṃsitvā attano vasanagumbe ṭhapetvā ‘‘velāyameva khādissāmī’’ti attano sīlaṃ āvajjento nipajji. Makkaṭopi vanasaṇḍaṃ pavisitvā ambapiṇḍaṃ āharitvā attano vasanagumbe ṭhapetvā ‘‘velāyameva khādissāmī’’ti attano sīlaṃ āvajjento nipajji. Tiṇṇampi ‘‘aho idha nūna yācako āgaccheyyā’’ti cittaṃ uppajji. Tena vuttaṃ –
130.
‘‘Te me sādhūti vatvāna, yathāsatti yathābalaṃ;
Bodhisatto pana ‘‘velāyameva nikkhamitvā dabbāditiṇāni khādissāmī’’ti attano vasanagumbeyeva nisinno cintesi – ‘‘mama santikaṃ āgatānaṃ yācakānaṃ tiṇāni khādituṃ na sakkā, tilataṇḍulādayopi mayhaṃ natthi, sace me santikaṃ yācako āgamissati, ahaṃ tiṇena yāpemi, attano sarīramaṃsaṃ dassāmī’’ti. Tenāha bhagavā –
131.
‘‘Ahaṃ nisajja cintesiṃ, dānaṃ dakkhiṇanucchavaṃ;
132.
‘‘Na me atthi tilā muggā, māsā vā taṇḍulā ghataṃ;
133.
‘‘Yadi koci eti dakkhiṇeyyo, bhikkhāya mama santike;
dānaṃ dakkhiṇanucchavanti dakkhiṇābhāvena anucchavikaṃ dānaṃ dakkhiṇeyyassa dātabbaṃ deyyadhammaṃcintesiṃ. Yadihaṃ labheti yadi ahaṃ kiñci dakkhiṇeyyaṃ ajja labheyyaṃ.Kiṃ me dānaṃ bhavissatīti kiṃ mama dātabbaṃ bhavissati.Na sakkā tiṇa dātaveti yadi dakkhiṇeyyassa dātuṃ tilamuggādikaṃ mayhaṃ natthi, yaṃ pana mama āhārabhūtaṃ, taṃ na sakkā tiṇaṃ dakkhiṇeyyassa dātuṃ.Dajjāhaṃ sakamattānanti kiṃ vā mayhaṃ etāya deyyadhammacintāya, nanu idameva mayhaṃ anavajjaṃ aparādhīnatāya sulabhaṃ paresañca paribhogārahaṃ sarīraṃ sacekoci dakkhiṇeyyomama santikaṃ āgacchati, tayidaṃ sakamattānaṃ tassa dajjāmahaṃ. Evaṃ santena so tucchomama santikaṃ āgato arittahattho hutvāgamissatīti.
Evaṃ mahāpurisassa yathābhūtasabhāvaṃ parivitakkentassa parivitakkānubhāvena sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. So āvajjento imaṃ kāraṇaṃ disvā ‘‘sasarājaṃ vīmaṃsissāmī’’ti paṭhamaṃ uddassa vasanaṭṭhānaṃ gantvā brāhmaṇavesena aṭṭhāsi. Tena ‘‘kimatthaṃ, brāhmaṇa, ṭhitosī’’ti ca vutte sace kañci āhāraṃ labheyyaṃ, uposathiko hutvā samaṇadhammaṃ kareyyanti. So ‘‘sādhūti te āhāraṃ dassāmī’’ti āha. Tena vuttaṃ –
‘‘Satta me rohitā macchā, udakā thalamubbhatā;
Brāhmaṇo ‘‘pageva tāva hotu, pacchā jānissāmī’’ti tatheva siṅgālassa makkaṭassa ca santikaṃ gantvā tehipi attano vijjamānehi deyyadhammehi nimantito ‘‘pageva tāva hotu, pacchā jānissāmī’’ti āha. Tena vuttaṃ –
‘‘Dussa me khettapālassa, rattibhattaṃ apābhataṃ;
‘‘Ambapakkaṃ dakaṃ sītaṃ, sītacchāyā manoramā;
dussāti amussa.Rattibhattaṃ apābhatanti rattibhojanato apanītaṃ.Maṃsasūlā ca dve godhāti aṅgārapakkāni dve maṃsasūlāni ekā ca godhā.Dadhivārakanti dadhivārako.
134.Atha brāhmaṇo sasapaṇḍitassa santikaṃ gato. Tenāpi ‘‘kimatthamāgatosī’’ti vutte tathevāha. Tena vuttaṃ‘‘mama saṅkappamaññāyā’’tiādi.
mama saṅkappamaññāyāti pubbe vuttappakāraṃ parivitakkaṃ jānitvā.Brāhmaṇavaṇṇināti brāhmaṇarūpavatā attabhāvena.Āsayanti vasanagumbaṃ.
135-7.Santuṭṭhoti samaṃ sabbabhāgeneva tuṭṭho.Ghāsahetūti āhārahetu.Adinnapubbanti yehi kehici abodhisattehi adinnapubbaṃ.Dānavaranti uttamadānaṃ.‘‘Ajja dassāmi te aha’’nti vatvātuvaṃ sīlaguṇūpeto, ayuttaṃ te paraheṭhananti taṃ pāṇātipātato apanetvā idāni tassa paribhogayoggaṃ attānaṃ katvā dātuṃ‘‘ehi aggiṃ padīpehī’’tiādimāha.
ahaṃ pacissamattānanti tayā kate aṅgāragabbhe ahameva patitvā attānaṃ pacissaṃ.Pakkaṃ tvaṃ bhakkhayissasīti tathā pana pakkaṃ tvaṃ khādissasi.
138-9.Nānākaṭṭhesamānayīti so brāhmaṇavesadhārī sakko nānādārūni samānento viya ahosi.Mahantaṃ akāsi citakaṃ, katvā aṅgāragabbhakanti vītaccikaṃ vigatadhūmaṃ aṅgārabharitabbhantaraṃ samantato jalamānaṃ mama sarīrassa nimujjanappahonakaṃ taṅkhaṇaññeva mahantaṃ citakaṃ akāsi, sahasā iddhiyā abhinimminīti adhippāyo. Tenāha‘‘aggiṃ tattha padīpesi, yathā so khippaṃ mahābhave’’ti.
soti so aggikkhandho sīghaṃ mahanto yathā bhaveyya, tathāpadīpesi. Phoṭetvā rajagate gatteti ‘‘sace lomantaresu pāṇakā atthi, te mā mariṃsū’’ti paṃsugate mama gatte tikkhattuṃ vidhunitvā.Ekamantaṃ upāvisinti na tāva kaṭṭhāni ādittānīti tesaṃ ādīpanaṃ udikkhanto thokaṃ ekamantaṃ nisīdiṃ.
140.Yadā mahākaṭṭhapuñjo, āditto dhamadhamāyatīti yadā pana so dārurāsi samantato āditto vāyuvegasamuddhaṭānaṃ jālasikhānaṃ vasena ‘‘dhamadhamā’’ti evaṃ karoti.Taduppatitvā patati, majjhe jālasikhantareti tadā tasmiṃ kāle ‘‘mama sarīrassa jhāpanasamattho ayaṃ aṅgārarāsī’’ti cintetvā uppatitvā ullaṅghitvā jālasikhānaṃ abbhantarabhūte tassa aṅgārarāsissa majjhe padumapuñje rājahaṃso viya pamuditacitto sakalasarīraṃ dānamukhe datvā patati.
141-2.Paviṭṭhaṃ yassa kassacīti yathā ghammakāle sītalaṃ udakaṃ yena kenaci paviṭṭhaṃ tassa darathapariḷāhaṃ vūpasameti, assādaṃ pītiñca uppādeti.Tatheva jalitaṃ agginti evaṃ tathā pajjalitaṃ aṅgārarāsi tadā mama paviṭṭhassa usumamattampi nāhosi. Aññadatthu dānapītiyā sabbadarathapariḷāhavūpasamo eva ahosi. Cirassaṃ vata me chavicammādiko sabbo sarīrāvayavo dānamukhe juhitabbataṃ upagato abhipatthito manoratho matthakaṃ pattoti. Tena vuttaṃ –
143.
‘‘Chaviṃ cammaṃ maṃsaṃ nhāruṃ, aṭṭhiṃ hadayabandhanaṃ;
hadayabandhananti hadayamaṃsapesi. Tañhi hadayavatthuṃ bandhitvā viya ṭhitattā ‘‘hadayabandhana’’nti vuttaṃ. Atha vāhadayabandhananti hadayañca bandhanañca, hadayamaṃsañceva taṃ bandhitvā viya ṭhitayakanamaṃsañcāti attho.Kevalaṃ sakalaṃ kāyanti anavasesaṃ sabbaṃ sarīraṃ.
Evaṃ tasmiṃ aggimhi attano sarīre lomakūpamattampi uṇhaṃ kātuṃ asakkonto bodhisattopi himagabbhaṃ paviṭṭho viya hutvā brāhmaṇarūpadharaṃ sakkaṃ evamāha – ‘‘brāhmaṇa, tayā kato aggi atisītalo, kiṃ nāmeta’’nti? Paṇḍita, nāhaṃ brāhmaṇo, sakkohamasmi, tava vīmaṃsanatthaṃ āgato evamakāsinti. ‘‘Sakka, tvaṃ tāva tiṭṭhatu, sakalopi ce loko maṃ dānena vīmaṃseyya, neva me adātukāmataṃ kathañcipi uppādeyya passetha na’’nti bodhisatto sīhanādaṃ nadi.
Atha naṃ sakko ‘‘sasapaṇḍita, tava guṇā sakalakappampi pākaṭā hontū’’ti pabbataṃ pīḷetvā pabbatarasaṃ ādāya candamaṇḍale sasalakkhaṇaṃ ālikhitvā bodhisattaṃ tasmiṃ vanasaṇḍe tattheva vanagumbe taruṇadabbatiṇapīṭhe nipajjāpetvā attano devalokameva gato. Tepi cattāro paṇḍitā samaggā sammodamānā niccasīlaṃ uposathasīlañca pūretvā yathārahaṃ puññāni katvā yathākammaṃ gatā.
Tadā uddo āyasmā ānando ahosi, siṅgālo mahāmoggallāno, makkaṭo sāriputto, sasapaṇḍito pana lokanātho.
Tassa idhāpi sīlādipāramiyo heṭṭhā vuttanayeneva yathārahaṃ niddhāretabbā. Tathā satipi tiracchānupapattiyaṃ kusalādidhamme kusalādito yathābhūtāvabodho, tesu aṇumattampi vajjaṃ bhayato disvā suṭṭhu akusalato oramaṇaṃ, sammadeva ca kusaladhammesu attano patiṭṭhāpanaṃ, paresañca ‘‘ime nāma pāpadhammā te evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’’ti ādīnavaṃ dassetvā tato viramaṇe niyojanaṃ, idaṃ dānaṃ nāma, idaṃ sīlaṃ nāma, idaṃ uposathakammaṃ nāma, ettha patiṭṭhitānaṃ devamanussasampattiyo hatthagatā evātiādinā puññakammesu ānisaṃsaṃ dassetvā patiṭṭhāpanaṃ, attano sarīrajīvitanirapekkhaṃ, paresaṃ sattānaṃ anuggaṇhanaṃ, uḷāro ca dānajjhāsayoti evamādayo idha bodhisattassa guṇānubhāvā vibhāvetabbā. Tenetaṃ vuccati – ‘‘evaṃ acchariyā hete…pe… dhammassa anudhammato’’ti.
Sasapaṇḍitacariyāvaṇṇanā niṭṭhitā.
‘‘akittibrāhmaṇo’’tiādinā yathāvutte dasapi cariyāvisese udānetvā nigameti. Tatthaahameva tadā āsiṃ, yo te dānavare adāti yo tāni uttamadānāni adāsi, so akittibrāhaṇādiko ahameva tadā tasmiṃ kāle ahosiṃ, na aññoti. Iti tesu attabhāvesu satipi sīlādipāramīnaṃ yathārahaṃ pūritabhāve attano pana tadā dānajjhāsayassa ativiya uḷārabhāvaṃ sandhāya dānapāramivaseneva desanaṃ āropesi.Ete dānaparikkhārā, ete dānassa pāramīti ye imeakittijātakādīsu (jā. 1.13.83 ādayo) anekākāravokārā mayā pavattitā deyyadhammapariccāgā mama sarīrāvayavaputtadārapariccāgā paramakoṭikā, kiñcāpi te karuṇūpāyakosallapariggahitattā sabbaññutaññāṇameva uddissa pavattitattā dānassa paramukkaṃsagamanena dānapāramī eva, tathāpi mama dānassa paramatthapāramibhūtassa parikkharaṇatosantānassa paribhāvanāvasena abhisaṅkharaṇato ete dānaparikkhārā nāma. Yassa panete parikkhārā, taṃ dassetuṃ‘‘jīvitaṃ yācake datvā, imaṃ pārami pūrayi’’nti vuttaṃ. Ettha hi ṭhapetvā sasapaṇḍitacariyaṃ sesāsu navasu cariyāsu yathārahaṃ dānapāramidānaupapāramiyo veditabbā,sasapaṇḍitacariye(cariyā. 1.125 ādayo) pana dānaparamatthapāramī. Tena vuttaṃ –
‘‘Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ;
Kiñcāpi hi mahāpurisassa yathāvutte akittibrāhmaṇādikāle aññasmiñca mahājanakamahāsutasomādikāle dānapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi, tathāpi ekanteneva sasapaṇḍitakāle dānapāramiyā paramatthapāramibhāvo vibhāvetabboti.
Paramatthadīpaniyā cariyāpiṭakasaṃvaṇṇanāya
Dasavidhacariyāsaṅgahassa visesato
Dānapāramivibhāvanassa
Paṭhamavaggassa atthavaṇṇanā niṭṭhitā.
2. Hatthināgavaggo
1. Mātuposakacariyāvaṇṇanā
1.Dutiyavaggassa paṭhamekuñjaroti hatthī.Mātuposakoti andhāya jarājiṇṇāya mātuyā paṭijagganako.Mahiyāti bhūmiyaṃ.Guṇenāti sīlaguṇena, tadāmamasadiso natthi.
Bodhisatto hi tadā himavantappadese hatthiyoniyaṃ nibbatti. So sabbaseto abhirūpo lakkhaṇasampanno mahāhatthī anekahatthisatasahassaparivāro ahosi. Mātā panassa andhā. So madhuraphalāphalāni hatthīnaṃ hatthesu datvā mātu peseti. Hatthino tassā adatvā sayaṃ khādanti. So pariggaṇhanto taṃ pavattiṃ ñatvā ‘‘yūthaṃ pahāya mātarameva posessāmī’’ti rattibhāge aññesaṃ hatthīnaṃ ajānantānaṃ mātaraṃ gahetvā caṇḍoraṇapabbatapādaṃ gantvā ekaṃ naḷiniṃ upanissāya ṭhitāya pabbataguhāya mātaraṃ ṭhapetvā posesi.
2-3.Pavane disvā vanacaroti eko vanacarako puriso tasmiṃ mahāvane vicaranto maṃ disvā.Rañño maṃ paṭivedayīti bārāṇasirañño maṃ ārocesi.
‘‘tavānucchavo, mahārāja, gajo vasati kānane’’tiādi.
tavānucchavoti tava opavayhaṃ kātuṃ anucchaviko yutto.Na tassa parikkhāyatthoti tassa gahaṇe gamanupacchedanatthaṃ samantato khaṇitabbaparikkhāya vā kareṇuyā kaṇṇapuṭena attānaṃ paṭicchādetvā khittapāsarajjuyā bandhitabbaāḷakasaṅkhātaālānena vā yattha paviṭṭho katthaci gantuṃ na sakkoti, tādisavañcanakāsuyā vā attho payojanaṃ natthi.Sahagahiteti gahaṇasamakālaṃ eva.Ehitīti āgamissati.
Rājā imaṃ maggadesakaṃ katvā araññaṃ gantvā ‘‘iminā vuttaṃ hatthināgaṃ ānehī’’ti hatthācariyaṃ saha parivārena pesesi. So tena saddhiṃ gantvā bodhisattaṃ naḷiniṃ pavisitvā gocaraṃ gaṇhantaṃ passi. Tena vuttaṃ –
4.
‘‘Tassa taṃ vacanaṃ sutvā, rājāpi tuṭṭhamānaso;
5.
‘‘Gantvā so hatthidamako, addasa padumassare;
chekācariyanti hatthibandhanādividhimhi kusalaṃ hatthācariyaṃ.Susikkhitanti hatthīnaṃ sikkhāpanavijjāya niṭṭhaṅgamanena suṭṭhu sikkhitaṃ.
6.Viññāya me sīlaguṇanti ‘‘bhaddo ayaṃ hatthājānīyo na mando, na caṇḍo, na vomissasīlo vā’’ti mama sīlaguṇaṃ jānitvā. Kathaṃ?Lakkhaṇaṃupadhārayīti susikkhitahatthisippattā mama lakkhaṇaṃ samantato upadhāresi. Tena soehi puttāti vatvāna, mama soṇḍāya aggahi.
7.Bodhisatto hatthācariyaṃ disvā – ‘‘idaṃ bhayaṃ mayhaṃ etassa purisassa santikā uppannaṃ, ahaṃ kho pana mahābalo hatthisahassampi viddhaṃsetuṃ samattho, pahomi kujjhitvā saraṭṭhakaṃ senāvāhanaṃ nāsetuṃ, sace pana kujjhissāmi, sīlaṃ me bhijjissati, tasmā sattīhi koṭṭiyamānopi na kujjhissāmī’’ti cittaṃ adhiṭṭhāya sīsaṃ onāmetvā niccalova aṭṭhāsi. Tenāha bhagavā‘‘yaṃ me tadā pākatikaṃ, sarīrānugataṃ bala’’ntiādi.
pākatikanti sabhāvasiddhaṃ.Sarīrānugatanti sarīrameva anugataṃ kāyabalaṃ, na upāyakusalatāsaṅkhātañāṇānugatanti adhippāyo.Ajja nāgasahassānanti ajjakāle anekesaṃ hatthisahassānaṃ samuditānaṃ.Balena samasādisanti tesaṃ sarīrabalena samasamameva hutvā sadisaṃ, na upamāmattena. Maṅgalahatthikule hi tadā bodhisatto uppannoti.
8.Yadihaṃ tesaṃ pakuppeyyanti maṃ gahaṇāya upagatānaṃ tesaṃ ahaṃ yadi kujjheyyaṃ, tesaṃ jīvitamaddane paṭibalo bhaveyyaṃ. Na kevalaṃ tesaññeva, atha khoyāva rajjampi mānusanti yato rajjato tesaṃ āgatānaṃ manussānaṃ sabbampi rajjaṃ pothetvā cuṇṇavicuṇṇaṃ kareyyaṃ.
9.Api cāhaṃ sīlarakkhāyāti evaṃ samatthopi ca ahaṃ attani patiṭṭhitāya sīlarakkhāya sīlaguttiyā gutto bandho viya.Na karomi citte aññathattanti tassa sīlassa aññathattabhūtaṃ tesaṃ sattānaṃ pothanādividhiṃ mayhaṃ citte na karomi, tattha cittampi na uppādemi.Pakkhipantaṃ mamāḷaketi ālānatthambhe pakkhipantaṃ, ‘‘disvāpī’’ti vacanaseso. Kasmāti ce, sīlapāramipūriyā īdisesu ṭhānesu sīlaṃ akhaṇḍentassa me nacirasseva sīlapāramī paripūressatīti sīlapāramiparipūraṇatthaṃ tassa aññathattaṃ citte na karomīti yojanā.
10.‘‘Yadi te ma’’nti gāthāyapi sīlarakkhāya daḷhaṃ katvā sīlassa adhiṭṭhitabhāvameva dasseti. Tatthakoṭṭeyyunti bhindeyyuṃ.Sīlakhaṇḍabhayā mamāti mama sīlassa khaṇḍanabhayena.
Evaṃ pana cintetvā bodhisatte niccale ṭhite hatthācariyo padumasaraṃ otaritvā tassa lakkhaṇasampattiṃ disvā ‘‘ehi puttā’’ti rajatadāmasadisāya soṇḍāya gahetvā sattame divase bārāṇasiṃ pāpuṇi. So antarāmagge vattamānova rañño sāsanaṃ pesesi. Rājā nagaraṃ alaṅkārāpesi. Hatthācariyo bodhisattaṃ katagandhaparibhaṇḍaṃ alaṅkatapaṭiyattaṃ hatthisālaṃ netvā vicitrasāṇiyā parikkhipāpetvā rañño ārocesi. Rājā nānaggarasabhojanaṃ ādāya gantvā bodhisattassa dāpesi. So ‘‘mātaraṃ vinā gocaraṃ na gaṇhissāmī’’ti piṇḍaṃ na gaṇhi. Yācitopi aggahetvā –
‘‘Sā nūnasā kapaṇikā, andhā apariṇāyikā;
Āha. Taṃ sutvā rājā –
‘‘Kā nu te sā mahānāga, andhā apariṇāyikā;
‘‘Mātā me sā mahārāja, andhā apariṇāyikā;
Vutte ajja sattamo divaso ‘‘mātā me gocaraṃ na labhitthā’’ti vadato imassa gocaraṃ agaṇhantassa. Tasmā –
‘‘Muñcathetaṃ mahānāgaṃ, yoyaṃ bharati mātaraṃ;
‘‘Mutto ca bandhanā nāgo, muttadāmāya kuñjaro;
kapaṇikāti varākā.Khāṇuṃ pādena ghaṭṭetīti andhatāya puttaviyogadukkhena ca paridevamānā tattha tattha rukkhakaḷiṅgare pādena ghaṭṭeti.Caṇḍoraṇaṃ patīti caṇḍoraṇapabbatābhimukhī, tasmiṃ pabbatapāde paribbhamamānāti attho.Agamā yena pabbatoti so hatthināgo bandhanā mutto thokaṃ vissamitvā rañño dasarājadhammagāthāhi dhammaṃ desetvā ‘‘appamatto hohi, mahārājā’’ti ovādaṃ datvā mahājanena gandhamālādīhi pūjiyamāno nagarā nikkhamitvā tadaheva mātarā samāgantvā sabbaṃ pavattiṃ ācikkhi. Sā tuṭṭhamānasā –
‘‘Ciraṃ jīvatu so rājā, kāsīnaṃ raṭṭhavaḍḍhano;
Rañño anumodanaṃ akāsi. Rājā bodhisattassa guṇe pasīditvā naḷiniyā avidūre gāmaṃ māpetvā bodhisattassa mātu cassa nibaddhaṃ vattaṃ paṭṭhapesi. Aparabhāge bodhisatto mātari matāya tassā sarīraparihāraṃ katvā kuraṇḍakaassamapadaṃ nāma gato. Tasmiṃ pana ṭhāne himavantato otaritvā pañcasatā isayo vasiṃsu. Taṃ vattaṃ tesaṃ datvā rājā bodhisattassa samānarūpaṃ silāpaṭimaṃ kāretvā mahāsakkāraṃ pavattesi. Jambudīpavāsino anusaṃvaccharaṃ sannipatitvā hatthimahaṃ nāma kariṃsu.
Tadā rājā ānando ahosi, hatthinī mahāmāyā, vanacarako devadatto, mātuposakahatthināgo lokanātho.
Idhāpi dānapāramiādayo yathārahaṃ niddhāretabbā. Sīlapāramī pana atisayavatīti sā eva desanaṃ āruḷhā. Tathā tiracchānayoniyaṃ uppannopi brahmapubbadevapubbācariyaāhuneyyādibhāvena sabbaññubuddhenapi pasatthabhāvānurūpaṃ mātuyā garucittaṃ upaṭṭhapetvā ‘‘mātā nāmesā puttassa bahūpakārā, tasmā mātupaṭṭhānaṃ nāma paṇḍitena paññatta’’nti manasi katvā anekesaṃ hatthisahassānaṃ issarādhipati mahānubhāvo yūthapati hutvā tehi anuvattiyamāno ekakavihāre antarāyaṃ agaṇetvā yūthaṃ pahāya ekako hutvā upakārikhettaṃ pūjessāmīti mātuposanaṃ, maggamūḷhapurisaṃ disvā anukampāya taṃ gahetvā manussagocarasampāpanaṃ, tena ca katāparādhasahanaṃ, hatthācariyappamukhānaṃ attānaṃ bandhituṃ āgatapurisānaṃ samatthopi samāno santāsanamattenapi tesaṃ pīḷanā bhavissati, mayhañca sīlassa khaṇḍādibhāvoti tathā akatvā sudantena opavayho viya sukheneva gahaṇūpagamanaṃ, mātaraṃ vinā na kañci ajjhoharissāmīti sattāhampi anāhāratā, imināpāhaṃ bandhāpitoti cittaṃ anuppādetvā rājānaṃ mettāya pharaṇaṃ, tassa ca nānānayehi dhammadesanāti evamādayo idha mahāpurisassa guṇānubhāvā vibhāvetabbā. Tena vuttaṃ – ‘‘evaṃ acchariyā ete, abbhutā ca mahesino…pe… dhammassa anudhammato’’ti.
Mātuposakacariyāvaṇṇanā niṭṭhitā.
2. Bhūridattacariyāvaṇṇanā
11.Dutiyebhūridattoti bhūrisamadatto. Dattoti hi tadā bodhisattassa mātāpitūhi kataṃ nāmaṃ. Yasmā paneso nāgabhavane virūpakkhamahārājabhavane tāvatiṃsabhavane ca uppanne pañhe sammadeva vinicchināti, ekadivasañca virūpakkhamahārāje nāgaparisāya saddhiṃ tidasapuraṃ gantvā sakkaṃ parivāretvā nisinne devānamantare pañho samuṭṭhāsi. Taṃ koci kathetuṃ nāsakkhi. Sakkena pana anuññāto pallaṅkavaragato hutvā mahāsattova kathesi. Atha naṃ devarājā dibbagandhapupphehi pūjetvā ‘‘datta, tvaṃ pathavisamāya vipulāya paññāya samannāgato ito paṭṭhāya bhūridatto nāmā’’ti āha. Bhūrīti hi pathaviyā nāmaṃ, tasmā bhūrisamatāya bhūte atthe ramatīti ca bhūrisaṅkhātāya mahatiyā paññāya samannāgatattā mahāsatto ‘‘bhūridatto’’ti paññāyittha. Mahatiyā pana nāgiddhiyā samannāgatattāmahiddhiko cāti.
Atīte hi imasmiṃyeva kappe bārāṇasirañño putto pitarā raṭṭhato pabbājito vane vasanto aññatarāya nāgamāṇavikāya saṃvāsaṃ kappesi. Tesaṃ saṃvāsamanvāya dve dārakā jāyiṃsu – putto ca dhītā ca. Puttassa ‘‘sāgarabrahmadatto’’ti nāmaṃ kariṃsu dhītāya ‘‘samuddajā’’ti. So aparabhāge pitu accayena bārāṇasiṃ gantvā rajjaṃ kāresi. Atha dhataraṭṭho nāma nāgarājā pañcayojanasatike nāgabhavane nāgarajjaṃ kārento taṃ abhūtavādikena cittacūḷena nāma kacchapena ‘‘bārāṇasirājā attano dhītaraṃ tuyhaṃ dātukāmo, sā kho pana rājadhītā samuddajā nāma abhirūpā dassanīyā pāsādikā cā’’ti kathitaṃ sutvā dhataraṭṭho cattāro nāgamāṇavake pesetvā taṃ dātuṃ anicchantaṃ nāgavibhiṃsikāya bhiṃsāpetvā ‘‘dammī’’ti vutte mahantaṃ paṇṇākāraṃ pesetvā mahatiyā nāgiddhiyā mahantena parivārena tassa dhītaraṃ nāgabhavanaṃ netvā aggamahesiṭṭhāne ṭhapesi.
Sā aparabhāge dhataraṭṭhaṃ paṭicca sudassano, datto, subhogo, ariṭṭhoti cattāro putte paṭilabhi. Tesu datto bodhisatto, so pubbe vuttanayeneva sakkena tuṭṭhacittena ‘‘bhūridatto’’ti gahitanāmattā ‘‘bhūridatto’’tveva paññāyittha. Atha nesaṃ pitā yojanasatikaṃ yojanasatikaṃ rajjaṃ bhājetvā adāsi. Mahanto yaso ahosi. Soḷasasoḷasanāgakaññāsahassāni parivārayiṃsu. Pitupi ekayojanasatameva rajjaṃ ahosi. Tayo puttā māse māse mātāpitaro passituṃ āgacchanti, bodhisatto pana anvaddhamāsaṃ āgacchati.
‘‘virūpakkhena mahāraññā, devalokamagañchaha’’ntiādi.
virūpakkhena mahāraññāti virūpakkhena nāma nāgādhipatimahārājena.Devalokanti tāvatiṃsadevalokaṃ.Agañchahanti agañchiṃ, upasaṅkamiṃ ahaṃ.
12.Tatthāti tasmiṃ devaloke.Passiṃ tvāhanti addakkhiṃ ahaṃtu-saddo nipātamatto.Ekantaṃ sukhasamappiteti ekantaṃ accantameva sukhena samaṅgībhūte. Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, cha phassāyatanikā nāma saggā. Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’ti (ma. ni. 3.255) ca.Taṃsaggagamanatthāyāti tasmiṃ saggasmiṃ uppattivasena gamanatthāya.Sīlabbatanti sīlasaṅkhātaṃ vataṃ. Atha vāsīlabbatanti uposathasīlañceva ‘‘mama cammaṃ cammatthikā harantū’’tiādinā attano sarīrāvayavapariccāgasamādiyanasaṅkhātaṃ vatañca.
13.Sarīrakiccanti mukhadhovanādisarīrapaṭijagganaṃ.Bhutvā yāpanamattakanti indriyāni nibbisevanāni kātuṃ sarīraṭṭhitimattakaṃ āhāraṃ āharitvā.Caturo aṅgeti cattāri aṅgāni.Adhiṭṭhāyāti adhiṭṭhahitvā.Semīti sayāmi.
14.Chaviyātiādi tesaṃ catunnaṃ aṅgānaṃ dassanaṃ. Tattha ca chavicammānaṃ vissajjanaṃ ekaṃ aṅgaṃ, sesāni ekekameva, maṃsaggahaṇeneva cettha rudhirampi saṅgahitanti daṭṭhabbaṃ.Etenāti etehi.Harātu soti yassa etehi chaviādīhikaraṇīyaṃatthi, tassa mayā dinnamevetaṃ. Sabbaṃ so haratūti attano attabhāve anapekkhapavāraṇaṃ pavāreti.
Evaṃ mahāsattassa iminā niyāmeneva anvaddhamāsaṃ uposathakammaṃ karontassa dīgho addhā vītivatto. Evaṃ gacchante kāle ekadivasaṃ aññataro nesādabrāhmaṇo somadattena nāma attano puttena saha taṃ ṭhānaṃ patvā aruṇuggamanasamaye nāgakaññāhi parivāriyamānaṃ mahāsattaṃ disvā tassa santikaṃ agamāsi. Tāvadeva nāgakaññāyo pathaviyaṃ nimujjitvā nāgabhavanameva gatā. Brāhmaṇo mahāsattaṃ pucchi – ‘‘ko nu kho tvaṃ, mārisa, devo vā yakkho vā nāgo vā’’ti? Bodhisatto yathābhūtaṃ attānaṃ āvi katvā sacāyaṃ ito gaccheyya, idha me vāsaṃ mahājanassa pākaṭaṃ kareyya, tena me uposathavāsassa antarāyopi siyā. Yaṃnūnāhaṃ ito imaṃ nāgabhavanaṃ netvā mahatiyā sampattiyā yojeyyaṃ. Evāyaṃ tattheva abhiramissati, tena me uposathakammaṃ addhaniyaṃ siyāti. Atha naṃ āha – ‘‘brāhmaṇa, mahantaṃ te yasaṃ dassāmi, ramaṇīyaṃ nāgabhavanaṃ, ehi tattha gacchāmā’’ti. Sāmi, putto me atthi, tasmiṃ āgacchante āgamissāmīti. Gaccha, brāhmaṇa, puttaṃ ānehīti. Brāhmaṇo gantvā puttassa tamatthaṃ ārocetvā taṃ ānesi. Mahāsatto te ubhopi ādāya attano ānubhāvena nāgabhavanaṃ ānesi. Tesaṃ tattha dibbo attabhāvo pātubhavi. Atha tesaṃ mahāsatto dibbasampattiṃ datvā cattāri cattāri nāgakaññāsatāni adāsi. Te mahatiṃ sampattiṃ anubhaviṃsu.
Bodhisattopi appamatto uposathakammaṃ karoti. Anvaddhamāsaṃ mātāpitūnaṃ upaṭṭhānaṃ gantvā dhammakathaṃ kathetvā tato ca brāhmaṇassa santikaṃ gantvā ārogyaṃ pucchitvā ‘‘yena te attho, taṃ vadeyyāsī’’ti āpucchitvā ‘‘anukkaṇṭhamāno abhiramā’’ti vatvā somadattenapi saddhiṃ paṭisanthāraṃ katvā attano nivesanaṃ gacchati. Brāhmaṇo saṃvaccharaṃ tattha vasitvā mandapuññatāya ukkaṇṭhitvā anicchamānampi puttaṃ gahetvā bodhisattaṃ āpucchitvā tena dīyamānaṃ bahuṃ dhanaṃ sabbakāmadadaṃ maṇiratanampi alakkhikatāya aggahetvā ‘‘manussalokaṃ gantvā pabbajissāmī’’ti āha. Mahāsatto nāgamāṇavake āṇāpetvā taṃ saputtakaṃ manussalokaṃ pāpesi. Te ubhopi dibbābharaṇāni dibbavatthāni ca omuñcitvā nhāyituṃ ekaṃ pokkharaṇiṃ otariṃsu, tasmiṃ khaṇe tāni antaradhāyitvā nāgabhavanameva agamaṃsu. Atha paṭhamanivatthakāsāvapilotikāva sarīre paṭimuñci, dhanusarasattiyo gahetvā araññaṃ gantvā mige vadhitvā purimaniyāmeneva jīvikaṃ kappesuṃ.
Tena ca samayena aññataro tāpaso supaṇṇarājato laddhaṃ alampāyanamantaṃ tassa anucchavikāni osadhāni mantūpacārañca attānaṃ upaṭṭhahantassa aññatarassa brāhmaṇassa adāsi. So ‘‘laddho me jīvikūpāyo’’ti katipāhaṃ vasitvā tāpasaṃ āpucchitvā pakkamanto anupubbena yamunātīraṃ patvā taṃ mantaṃ sajjhāyanto mahāmaggena gacchati. Tadā bodhisattassa bhavanato tassa paricārikā nāgamāṇavikā taṃ sabbakāmadadaṃ maṇiratanaṃ ādāya yamunātīre vālukārāsimatthake ṭhapetvā tassobhāsena rattiyaṃ kīḷitvā aruṇuggamane tassa brāhmaṇassa mantasaddaṃ sutvā ‘‘supaṇṇo’’ti saññāya bhayatajjitā maṇiratanaṃ aggahetvā pathaviyaṃ nimujjitvā nāgabhavanaṃ agamaṃsu.
Brāhmaṇo taṃ maṇiratanaṃ ādāya pāyāsi. Tasmiṃ khaṇe so nesādabrāhmaṇo puttena saddhiṃ migavadhāya araññaṃ gacchanto tassa hatthe taṃ maṇiratanaṃ disvā ‘‘idaṃ bhūridattassa sabbakāmadadaṃ maṇiratana’’nti sañjānitvā taṃ gaṇhitukāmo tena saddhiṃ allāpasallāpaṃ katvā mantavādibhāvaṃ jānitvā evamāha – ‘‘sace me tvaṃ imaṃ maṇiratanaṃ dassasi, evāhaṃ te mahānubhāvaṃ nāgaṃ dassessāmi, yaṃ tvaṃ gahetvā gāmanigamarājadhāniyo caranto bahudhanaṃ lacchasī’’ti. ‘‘Tena hi dassetvā gaṇhāhī’’ti vutte taṃ ādāya bodhisattaṃ uposathakaraṇaṭṭhāne vammikamatthake bhoge ābhujitvā nipannaṃ avidūre ṭhito hatthaṃ pasāretvā dassesi.
Mahāsatto taṃ nesādaṃ disvā ‘‘ayaṃ uposathassa me antarāyaṃ kareyyāti nāgabhavanaṃ netvā mahāsampattiyaṃ patiṭṭhāpitopi na icchi. Tato apakkamitvā sayaṃ gantukāmo mayā dīyamānampi maṇiratanaṃ gaṇhituṃ na icchi. Idāni pana ahiguṇḍikaṃ gahetvā āgacchati. Sacāhaṃ imassa mittadubbhino kujjheyyaṃ, sīlaṃ me khaṇḍaṃ bhavissati. Mayā kho pana paṭhamaṃyeva caturaṅgasamannāgato uposatho adhiṭṭhito, so yathādhiṭṭhitova hotu. Alampāyano maṃ chindatu vā mā vā, nevassa kujjhissāmī’’ti cintetvā akkhīni nimmīletvā adhiṭṭhānapāramiṃ purecārikaṃ katvā bhogantare sīsaṃ pakkhipitvā niccalova hutvā nipajji. Nesādabrāhmaṇopi ‘‘bho alampāyana, imaṃ nāgaṃ gaṇha, maṇiṃ me dehī’’ti āha. Alampāyano nāgaṃ disvā tuṭṭho maṇiṃ kismiñci agaṇetvā ‘‘gaṇha, brāhmaṇā’’ti hatthe khipi. So tassa hatthato bhassitvā pathaviyaṃ patitamattova pathaviṃ pavisitvā nāgabhavanameva gato. Nesādabrāhmaṇo maṇiratanato bhūridattena saddhiṃ mittabhāvato ca parihāyitvā nippaccayova pakkanto.
15.Alampāyanopi mahānubhāvehi osadhehi attano sarīraṃ makkhetvā thokaṃ khāditvā kheḷaṃ attano kāyasmiṃ paribhāvetvā dibbamantaṃ jappanto bodhisattaṃ upasaṅkamitvā naṅguṭṭhe gahetvā ākaḍḍhitvā sīse daḷhaṃ gaṇhanto mukhamassa vivaritvā osadhaṃ khāditvā mukhe sahakheḷaṃ osiñci. Sucijātiko mahāsatto sīlabhedabhayena akujjhitvā akkhīni na ummīlesi. Atha naṃ osadhamantabalena naṅguṭṭhe gahetvā heṭṭhā sīsaṃ katvā sañcāletvā gahitagocaraṃ chaḍḍāpetvā bhūmiyaṃ dīghaso nipajjāpetvā masūrakaṃ maddanto viya hatthehi parimaddi. Aṭṭhīni cuṇṇiyamānāni viya ahesuṃ.
Puna naṅguṭṭhe gahetvā dussaṃ pothento viya pothesi. Mahāsatto evarūpaṃ dukkhaṃ anubhontopi neva kujjhittha. Aññadatthu attano sīlameva āvajjesi. Iti so mahāsattaṃ dubbalaṃ katvā vallīhi peḷaṃ sajjetvā mahāsattaṃ tattha pakkhipi. Sarīraṃ panassa mahantaṃ tattha na pavisati. Atha naṃ paṇhiyā koṭṭento pavesetvā peḷaṃ ādāya ekaṃ gāmaṃ gantvā gāmamajjhe otāretvā ‘‘nāgassa naccaṃ daṭṭhukāmā āgacchantū’’ti saddamakāsi. Sakalagāmavāsino sannipatiṃsu. Tasmiṃ khaṇe alampāyano ‘‘nikkhama mahānāgā’’ti āha. Mahāsatto cintesi – ‘‘ajja mayā parisaṃ tosentena kīḷituṃ vaṭṭati, evaṃ alampāyano bahudhanaṃ labhitvā tuṭṭho maṃ vissajjessati, yaṃ yaṃ esa maṃ kāreti, taṃ taṃ karissāmī’’ti.
Atha naṃ so peḷato nikkhamantaṃ ‘‘mahā hohī’’ti āha, so mahā ahosi. ‘‘Khuddako vaṭṭo viphaṇo ekaphaṇo dviphaṇo yāva sahassaphaṇo ucco nīco dissamānakāyo adissamānakāyo dissamānaupaḍḍhakāyo nīlo pīto lohito odāto mañjiṭṭho hohi, dhūmaṃ vissajjehi, jālasikhaṃ udakañca vissajjehī’’ti vutte tena vuttaṃ taṃ taṃ ākāraṃ nimminitvā naccaṃ dassesi. Taṃ disvā manussā acchariyabbhutacittajātā bahuṃ hiraññasuvaṇṇavatthālaṅkārādiṃ adaṃsu. Iti tasmiṃ gāme satasahassamattaṃ labhi. So kiñcāpi mahāsattaṃ gaṇhanto ‘‘sahassaṃ labhitvā taṃ vissajjessāmī’’ti āha. Taṃ pana dhanaṃ labhitvā ‘‘gāmakepi tāva mayā ettakaṃ dhanaṃ laddhaṃ, nagare kira bahudhanaṃ labhissāmī’’ti dhanalobhena na muñci.
‘‘saṃsito akataññunā’’tiādi.
saṃsitoti eso nāgo amukassa nigrodharukkhassa samīpe vammikamatthake sayitoti evaṃ ṭhānaṃ dassetvā kathito.Akataññunāti attanā kataṃ upakāraṃ ajānantena mittadubbhinā nesādabrāhmaṇenāti adhippāyo.Alampāyanoti alampāyanavijjāparijappanena ‘‘alampāyano’’ti evaṃ laddhanāmo ahituṇḍikabrāhmaṇo.Mamaggahīti maṃ aggahesi.Kīḷeti maṃ tahiṃ tahinti tattha tattha gāmanigamarājadhānīsu attano jīvikatthaṃ maṃ kīḷāpeti.
17.Tiṇatopi lahuko mamāti attano jīvitapariccāgo tiṇasalākapariccāgatopi lahuko hutvā mama upaṭṭhātīti attho.Pathavīuppatanaṃ viyāti sīlavītikkamo pana catunahutādhikadviyojanasatasahassabahalāya mahāpathaviyā parivattanaṃ viya tatopi taṃ bhāriyataraṃ hutvā mayhaṃ upaṭṭhātīti dasseti.
18.Nirantaraṃ jātisatanti mama jātīnaṃ anekasatampi anekasatāsupi jātīsu nirantarameva sīlassa avītikkamanahetu.Mama jīvitaṃ cajeyyaṃcajituṃ sakkomi.Neva sīlaṃ pabhindeyyanti sīlaṃ pana samādinnaṃ ekampi neva bhindeyyaṃ na vināseyyaṃ.Catuddīpāna hetūti cakkavattirajjasiriyāpi kāraṇāti dasseti.
19.Idāni yadatthaṃ attano jīvitampi pariccajitvā tadā sīlameva rakkhitaṃ, tāya ca sīlarakkhāya tathā anatthakārakesu nesādaalampāyanabrāhmaṇesu cittassa aññathattaṃ na kataṃ, taṃ dassetuṃ‘‘api cā’’ti osānagāthamāha. Taṃ heṭṭhā vuttatthameva.
Evaṃ pana mahāsatte ahituṇḍikahatthagate tassa mātā dussupinaṃ disvā puttañca tattha apassantī sokābhibhūtā ahosi. Athassā jeṭṭhaputto sudassano taṃ pavattiṃ sutvā subhogaṃ ‘‘himavantaṃ gantvā pañcasu mahānadīsu sattasu mahāsaresu bhūridattaṃ upadhāretvā ehī’’ti pahiṇi. Kāṇāriṭṭhaṃ ‘‘devalokaṃ gantvā sace devatāhi dhammaṃ sotukāmāhi bhūridatto tattha nīto, tato naṃ ānehī’’ti pahiṇi. Sayaṃ pana ‘‘manussaloke gavesissāmī’’ti tāpasavesena nāgabhavanato nikkhami. Accimukhī nāmassa vemātikā bhaginī bodhisatte adhimattasinehā taṃ anubandhi. Taṃ maṇḍūkacchāpiṃ katvā jaṭantare pakkhipitvā mahāsattassa uposathakaraṇaṭṭhānaṃ ādiṃ katvā sabbattha gavesanto anukkamena bārāṇasiṃ patvā rājadvāraṃ agamāsi. Tadā alampāyano rājaṅgaṇe mahājanassa majjhe rañño bhūridattassa kīḷaṃ dassetuṃ peḷaṃ vivaritvā ‘‘ehi mahānāgā’’ti saññamadāsi.
Mahāsatto sīsaṃ nīharitvā olokento jeṭṭhabhātikaṃ disvā peḷato nikkhamma tadabhimukho pāyāsi. Mahājano bhīto paṭikkami. So gantvā taṃ abhivādetvā nivattitvā peḷameva pāvisi. Alampāyano ‘‘iminā ayaṃ tāpaso daṭṭho’’ti saññāya ‘‘mā bhāyi, mā bhāyī’’ti āha. Sudassano ‘‘ayaṃ nāgo mayhaṃ kiṃ karissati, mayā sadiso ahituṇḍiko nāma natthī’’ti tena vādappaṭivādaṃ samuṭṭhāpetvā ‘‘tvaṃ imaṃ nāgaṃ gahetvā gajjasi, ahaṃ taṃ imāya maṇḍūkacchāpiyā icchanto nāsayissāmī’’ti bhaginiṃ pakkositvā hatthaṃ pasāresi. Sā tassa saddaṃ sutvā jaṭantare nipannā tikkhattuṃ maṇḍūkavassitaṃ vassitvā nikkhamitvā aṃsakūṭe nisīditvā uppatitvā tassa hatthatale tīṇi visabindūni pātetvā puna tassa jaṭantarameva pāvisi.
Sudassano visabinduṃ dassetvā ‘‘idaṃ binduṃ sace pathaviyaṃ pātessati, osadhitiṇavanappatayo sabbe nassissanti. Sace ākāse khipissati, sattavassāni devo na vassissati. Sace udake pātessati, yāvatā tattha udakajātā pāṇā sabbe mareyyu’’nti vatvā rājānaṃ saddahāpetuṃ tayo āvāṭe khaṇāpetvā ekaṃ nānābhesajjānaṃ pūresi, dutiyaṃ gomayassa, tatiyaṃ dibbosadhānañceva pūretvā majjhe āvāṭe visabinduṃ pakkhipi. Taṅkhaṇaññeva dhūmāyitvā jālā uṭṭhahi. Sā gantvā gomayāvāṭaṃ gaṇhi. Tatopi jālā uṭṭhāya dibbosadhapuṇṇaṃ gahetvā dibbosadhāni jhāpetvā nibbāyi. Alampāyanaṃ tattha āvāṭassa avidūre ṭhitaṃ usumā pharitvā sarīracchaviṃ uppāṭetvā gatā. Setakuṭṭhī ahosi. So bhayatajjito ‘‘nāgarājānaṃ vissajjemī’’ti tikkhattuṃ vācaṃ nicchāresi. Taṃ sutvā bodhisatto ratanapeḷāya nikkhamitvā sabbālaṅkārapaṭimaṇḍitaṃ attabhāvaṃ māpetvā devalīḷāya ṭhito. Sudassano ca accimukhī ca tatheva aṭṭhaṃsu.
Tato sudassano attano bhāgineyyabhāvaṃ rañño ārocesi. Taṃ sutvā rājā te āliṅgitvā sīse cumbitvā antepuraṃ netvā mahantaṃ sakkārasammānaṃ katvā bhūridattena saddhiṃ paṭisanthāraṃ karonto ‘‘tāta, evaṃ mahānubhāvaṃ taṃ alampāyano kathaṃ gaṇhī’’ti pucchi. So sabbaṃ vitthārena kathetvā ‘‘mahārāja, raññā nāma iminā niyāmena rajjaṃ kāretuṃ vaṭṭatī’’ti mātulassa dhammaṃ desesi. Atha sudassano ‘‘mātula, mama mātā bhūridattaṃ apassantī kilamati, na sakkā amhehi idha papañcaṃ kātu’’nti mātulaṃ āpucchitvā bhūridattaaccimukhīhi saddhiṃ nāgabhavanameva gato.
Atha tattha mahāpuriso gilānaseyyāya nipanno gilānapucchanatthaṃ āgatāya mahatiyā nāgaparisāya vede ca yaññe ca brāhmaṇe ca sambhāvetvā kāṇāriṭṭhe kathente taṃ vādaṃ bhinditvā nānānayehi dhammaṃ desetvā sīlasampadāya diṭṭhisampadāya ca patiṭṭhāpetvā yāvajīvaṃ sīlāni rakkhitvā uposathakammaṃ katvā āyupariyosāne saggapuraṃ pūresi.
Tadā mātāpitaro mahārājakulāni ahesuṃ. Nesādabrāhmaṇo devadatto, somadatto ānando, accimukhī uppalavaṇṇā, sudassano sāriputto, subhogo mahāmoggallāno, kāṇāriṭṭho sunakkhatto, bhūridatto lokanātho.
Tassa idhāpi sesapāramiyo heṭṭhā vuttanayeneva niddhāretabbā. Idhāpi yojanasatike attano nāgabhavanaṭṭhāne soḷasahi nāgakaññāsahassehi cittarūpaṃ viya paricāriyamāno devalokasampattisadise nāgalokissariye ṭhitopi issariyamadaṃ akatvā anvaddhamāsaṃ mātāpituupaṭṭhānaṃ, kule jeṭṭhāpacāyanaṃ, sakalāya nāgaparisāya cātumahārājikaparisāya tāvatiṃsaparisāya ca samuṭṭhitapañhānaṃ taṃtaṃparisamajjhe kumudanālakalāpaṃ viya sunisitasatthena attano paññāsatthena tāvadeva pacchinditvā tesaṃ cittānukūladhammadesanā, vuttappakāraṃ bhogasampattiṃ pahāya attano sarīrajīvitanirapekkhaṃ caturaṅgasamannāgataṃ uposathādhiṭṭhānaṃ, tattha ca paṭiññāya visaṃvādanabhayena ahituṇḍikahatthagamanaṃ, tasmiñca mukhe visamissakheḷapātanaṃ naṅguṭṭhe gahetvā āviñchanaṃ kaḍḍhanaṃ bhūmiyaṃ ghaṃsanaṃ maddanaṃ pothananti evamādiṃ nānappakāravippakāraṃ karontepi evarūpaṃ mahādukkhaṃ anubhavatopi kujjhitvā olokanamattena taṃ chārikaṃ kātuṃ samatthassāpi sīlapāramiṃ āvajjitvā sīlakhaṇḍanabhayena īsakampi cittassa vikārābhāvo, dhanaṃ labhāpemīti vā tassa cittānuvattanaṃ, subhogena punānītassa akataññuno mittadubbhissa nesādabrāhmaṇassa sīlaṃ anadhiṭṭhahitvāpi akujjhanaṃ, kāṇāriṭṭhena kathitaṃ micchāvādaṃ bhinditvā anekapariyāyena dhammaṃ bhāsitvā nāgaparisāya sīlesu sammādiṭṭhiyañca patiṭṭhāpananti evamādayo bodhisattassa guṇānubhāvā vibhāvetabbā. Tenetaṃ vuccati – ‘‘evaṃ acchariyā hete…pe… dhammassa anudhammato’’ti.
Bhūridattacariyāvaṇṇanā niṭṭhitā.
3. Campeyyanāgacariyāvaṇṇanā
20.Tatiyecampeyyakoti aṅgamagadharaṭṭhānaṃ antare campā nāma nadī, tassā heṭṭhā nāgabhavanampi avidūrabhavattā campā nāma, tattha jāto nāgarājā campeyyako.Tadāpi dhammiko āsinti tasmiṃ campeyyanāgarājakālepi ahaṃ dhammacārī ahosiṃ.
Bodhisatto hi tadā campānāgabhavane nibbattitvā campeyyo nāma nāgarājā ahosi, mahiddhiko mahānubhāvo. So tattha nāgarajjaṃ kārento devarājabhogasampattisadisaissariyasampattiṃ anubhavanto pāramipūraṇassa anokāsabhāvato ‘‘kiṃ me imāya tiracchānayoniyā, uposathavāsaṃ vasitvā ito muccitvā sammadeva pāramiyo pūressāmī’’ti tato paṭṭhāya attano pāsādeyeva uposathakammaṃ karoti. Alaṅkatanāgamāṇavikā tassa santikaṃ āgacchanti. So ‘‘idha me sīlassa antarāyo bhavissatī’’ti pāsādato nikkhamitvā uyyāne nisīdati. Tatrāpi tā āgacchanti. So cintesi – ‘‘idha me sīlassa saṃkileso bhavissati, ito nāgabhavanato nikkhamitvā manussalokaṃ gantvā uposathavāsaṃ vasissāmī’’ti. So tato paṭṭhāya uposathadivasesu nāgabhavanā nikkhamitvā ekassa paccantagāmassa avidūre maggasamīpe vammikamatthake ‘‘mama cammādīhi atthikā cammādīni gaṇhantu, kīḷāsappaṃ vā kātukāmā kīḷāsappaṃ karontū’’ti sarīraṃ dānamukhe vissajjetvā bhoge ābhujitvā nipanno uposathavāsaṃ vasati cātuddasiyaṃ pañcadasiyañca, pāṭipade nāgabhavanaṃ gacchati. Tassevaṃ uposathaṃ karontassa dīgho addhā vītivatto.
bhūridattakāle(jā. 2.22.784 ādayo) pana ūruppamāṇaṃ,saṅkhapālakāle(jā. 2.17.143 ādayo) ekadoṇikanāvappamāṇaṃ.
Tadā eko bārāṇasimāṇavo takkasilaṃ gantvā alampāyanamantaṃ uggaṇhitvā tena maggena attano gāmaṃ gacchanto mahāsattaṃ disvā ‘‘kiṃ me tucchahatthena gāmaṃ gantuṃ, imaṃ nāgaṃ gahetvā gāmanigamarājadhānīsu kīḷāpento dhanaṃ uppādetvāva gamissāmī’’ti cintetvā dibbosadhāni gahetvā dibbamantaṃ parivattetvā tassa santikaṃ agamāsi. Dibbamantaṃ sutakālato paṭṭhāya mahāsattassa kaṇṇesu tattasalākāpavesanakālo viya ahosi, matthake sikharena abhimanthiyamāno viya. So ‘‘ko nu kho eso’’ti bhogantarato sīsaṃ ukkhipitvā olokento ahituṇḍikaṃ disvā cintesi – ‘‘mama visaṃ uggatejaṃ, sacāhaṃ kujjhitvā nāsāvātaṃ vissajjessāmi, etassa sarīraṃ bhusamuṭṭhi viya vippakirissati, atha me sīlaṃ khaṇḍaṃ bhavissati, na naṃ olokessāmī’’ti. So akkhīni nimmīletvā sīsaṃ bhogantare ṭhapesi. Ahituṇḍikabrāhmaṇo osadhaṃ khāditvā mantaṃ parivattetvā kheḷaṃ mahāsattassa sarīre osiñci. Osadhānañca mantassa ca ānubhāvena kheḷena phuṭṭhaphuṭṭhaṭṭhāne phoṭānaṃ uṭṭhānakālo viya ahosi.
Atha so naṅguṭṭhe gahetvā ākaḍḍhitvā dīghaso nipajjāpetvā ajapadena daṇḍena uppīḷetvā dubbalaṃ katvā sīsaṃ daḷhaṃ gahetvā nippīḷesi. Mahāsatto mukhaṃ vivari. Athassa mukhe kheḷaṃ osiñcitvā osadhamantabalena dante bhindi. Mukhaṃ lohitassa pūri. Mahāsatto attano sīlabhedabhayena evarūpaṃ dukkhaṃ adhivāsento akkhīni ummīletvā olokanamattampi nākāsi. Sopi ‘‘nāgarājānaṃ dubbalaṃ karissāmī’’ti naṅguṭṭhato paṭṭhāya aṭṭhīni saṃcuṇṇayamāno viya sakalasarīraṃ madditvā paṭṭakaveṭhanaṃ nāma veṭhesi, tantamajjitaṃ nāma majji, naṅguṭṭhe gahetvā dussapothanaṃ nāma pothesi. Mahāsattassa sakalasarīraṃ lohitamakkhitaṃ ahosi, so mahāvedanaṃ adhivāsesi.
Athassa dubbalabhāvaṃ ñatvā vallīhi peḷaṃ karitvā tattha naṃ pakkhipitvā paccantagāmaṃ netvā mahājanassa majjhe kīḷāpesi. Nīlādīsu vaṇṇesu vaṭṭacaturassādīsu saṇṭhānesu aṇuṃthūlādīsu pamāṇesu yaṃ yaṃ brāhmaṇo icchati, mahāsatto taṃ tadeva katvā naccati, phaṇasatampi phaṇasahassampi karotiyeva. Mahājano pasīditvā bahudhanamadāsi. Ekadivasameva kahāpaṇasahassañceva sahassagghanike ca parikkhāre labhi. Brāhmaṇo āditova ‘‘sahassaṃ labhitvā vissajjessāmī’’ti cintesi. Taṃ pana dhanaṃ labhitvā ‘‘paccantagāmeyeva tāva me ettakaṃ dhanaṃ laddhaṃ, rājarājamahāmattānaṃ dassite kīva bahuṃ dhanaṃ labhissāmī’’ti sakaṭañca sukhayānakañca gahetvā sakaṭe parikkhāre ṭhapetvā sukhayānake nisinno ‘‘mahantena parivārena mahāsattaṃ gāmanigamarājadhānīsu kīḷāpento bārāṇasiyaṃ uggasenarañño santike kīḷāpetvā vissajjessāmī’’ti agamāsi. So maṇḍūke māretvā nāgarañño deti. Nāgarājā ‘‘punappunaṃ maṃ nissāya māressatī’’ti na khādati. Athassa madhulāje adāsi. Tepi ‘‘sacāhaṃ gocaraṃ gaṇhissāmi, antopeḷāyameva maraṇaṃ bhavissatī’’ti na khādati.
21.Brāhmaṇo māsamattena bārāṇasiṃ patvā dvāragāmake taṃ kīḷāpento bahudhanaṃ labhi. Rājāpi naṃ pakkosāpetvā ‘‘amhākampi kīḷāpehī’’ti āha. ‘‘Sādhu, deva, sve pannarase tumhākaṃ kīḷāpessāmī’’ti āha. Rājā ‘‘sve nāgarājā rājaṅgaṇe naccissati, mahājano sannipatitvā passatū’’ti bheriṃ carāpetvā punadivase rājaṅgaṇaṃ alaṅkārāpetvā brāhmaṇaṃ pakkosāpesi. So ratanapeḷāya mahāsattaṃ netvā vicittatthare peḷaṃ ṭhapetvā nisīdi. Rājāpi pāsādā oruyha mahājanaparivuto rājāsane nisīdi. Brāhmaṇo mahāsattaṃ nīharitvā naccāpesi. Mahāsatto tena cintitacintitākāraṃ dassesi. Mahājano sakabhāvena sandhāretuṃ na sakkoti. Celukkhepasahassāni pavattanti. Bodhisattassa upari ratanavassaṃ vassi. Tena vuttaṃ‘‘tadāpi maṃ dhammacāri’’ntiādi.
tadāpīti yadāhaṃ campeyyako nāgarājā homi, tadāpi.Dhammacārinti dasakusalakammapathadhammaṃ eva carati, na aṇumattampi adhammanti dhammacārī.Upavuṭṭhauposathanti aṭṭhaṅgasamannāgatassa ariyuposathasīlassa rakkhaṇavasena upavasitauposathaṃ.Rājadvāramhi kīḷatīti bārāṇasiyaṃ uggasenarañño gehadvāre kīḷāpeti.
22.Yaṃ yaṃ so vaṇṇaṃ cintayīti so ahituṇḍikabrāhmaṇo ‘‘yaṃ yaṃ nīlādivaṇṇaṃ hotū’’ti cintesi. Tena vuttaṃ ‘‘nīlaṃ va pītalohita’’nti. Tatthanīlaṃ vātivā-saddo aniyamattho, gāthāsukhatthaṃ rassaṃ katvā vutto, tena vāsaddena vuttāvasiṭṭhaṃ odātādivaṇṇavisesañceva vaṭṭādisaṇṭhānavisesañca aṇuṃthūlādipamāṇavisesañca saṅgaṇhāti.Tassa cittānuvattantoti tassa ahituṇḍikassa cittaṃ anuvattanto.Cintitasannibhoti tena cintitacintitākārena pekkhajanassa upaṭṭhahāmīti dasseti.
23.Na kevalañca tena cintitākāradassanaṃ eva mayhaṃ ānubhāvo. Api cathalaṃ kareyyamudakaṃ, udakampi thalaṃ kareti thalaṃ mahāpathaviṃ gahetvā udakaṃ, udakampi gahetvā pathaviṃ kātuṃ sakkuṇeyyaṃ evaṃ mahānubhāvo ca.Yadihaṃ tassa kuppeyyanti tassa ahituṇḍikassa ahaṃ yadi kujjheyyaṃ.Khaṇena chārikaṃ kareti kodhuppādakkhaṇe eva bhasmaṃ kareyyaṃ.
24.Evaṃ bhagavā tadā attano uppajjanakānatthapaṭibāhane samatthataṃ dassetvā idāni yena adhippāyena taṃ paṭibāhanaṃ na kataṃ, taṃ dassetuṃ‘‘yadi cittavasī hessa’’ntiādimāha.
parihāyissāmi sīlato. Tathā ca satisīlena parihīnassakhaṇḍitasīlassa yvāyaṃ mayā dīpaṅkaradasabalassa pādamūlato paṭṭhāya abhipatthito,uttamatthobuddhabhāvo sona sijjhati.
25.Kāmaṃ bhijjatuyaṃ kāyoti ayaṃ cātumahābhūtiko odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo kāyo kiñcāpi bhijjatu vinassatu,idhevaimasmiṃ eva ṭhāne mahāvāte khittabhusamuṭṭhi viya vippakirīyatu,neva sīlaṃ pabhindeyyaṃ, vikirante bhusaṃ viyāti sīlaṃ pana uttamatthasiddhiyā hetubhūtaṃ imasmiṃ kaḷevare bhusamuṭṭhi viya vippakirantepi neva bhindeyyaṃ, kāyajīvitesu nirapekkho hutvā sīlapāramiṃyeva pūremīti cintetvā taṃ tādisaṃ dukkhaṃ tadā adhivāsesinti dasseti.
Atha mahāsattassa pana ahituṇḍikahatthagatassa māso paripūri, ettakaṃ kālaṃ nirāhārova ahosi. Sumanā ‘‘aticirāyati me sāmiko, ko nu kho pavattī’’ti pokkharaṇiṃ olokentī lohitavaṇṇaṃ udakaṃ disvā ‘‘ahituṇḍikena gahito bhavissatī’’ti ñatvā nāgabhavanā nikkhamitvā vammikasantikaṃ gantvā mahāsattassa gahitaṭṭhānaṃ kilamitaṭṭhānañca disvā roditvā kanditvā paccantagāmaṃ gantvā pucchitvā taṃ pavattiṃ sutvā bārāṇasiṃ gantvā rājadvāre ākāse rodamānā aṭṭhāsi. Mahāsatto naccantova ākāsaṃ ullokento taṃ disvā lajjito peḷaṃ pavisitvā nipajji.
Rājā tassa peḷaṃ paviṭṭhakāle ‘‘kiṃ nu kho kāraṇa’’nti ito cito ca olokento taṃ ākāse ṭhitaṃ disvā ‘‘kā nu tva’’nti pucchitvā tassā nāgakaññābhāvaṃ sutvā ‘‘nissaṃsayaṃ kho nāgarājā imaṃ disvā lajjito peḷaṃ paviṭṭho, ayañca yathādassito iddhānubhāvo nāgarājasseva, na ahituṇḍikassā’’ti niṭṭhaṃ gantvā ‘‘evaṃ mahānubhāvo ayaṃ nāgarājā, kathaṃ nāma imassa hatthaṃ gato’’ti pucchitvā ‘‘ayaṃ dhammacārī sīlavā nāgarājā, cātuddasīpannarasīsu uposathaṃ upavasanto attano sarīraṃ dānamukhe niyyātetvā mahāmaggasamīpe vammikamatthake nipajjati, tatthāyametena gahito, imassa devaccharāpaṭibhāgā anekasahassā itthiyo, devalokasampattisadisā nāgabhavanasampatti, ayaṃ mahiddhiko mahānubhāvo sakalapathaviṃ parivattetuṃ samattho, kevalaṃ ‘sīlaṃ me bhijjissatī’ti evarūpaṃ vippakāraṃ dukkhañca anubhotī’’ti ca sutvā saṃvegappatto tāvadeva tassa ahituṇḍikassa brāhmaṇassa bahuṃ dhanaṃ mahantañca yasaṃ issariyañca datvā – ‘‘handa, bho, imaṃ nāgarājānaṃ vissajjehī’’ti vissajjāpesi.
Mahāsatto nāgavaṇṇaṃ antaradhāpetvā māṇavakavaṇṇena devakumāro viya aṭṭhāsi. Sumanāpi ākāsato otaritvā tassa santike aṭṭhāsi. Nāgarājā rañño añjaliṃ katvā ‘‘ehi, mahārāja, mayhaṃ nivesanaṃ passituṃ āgacchāhī’’ti yāci. Tenāha bhagavā –
‘‘Mutto campeyyako nāgo, rājānaṃ etadabravi;
Atha rājā tassa nāgabhavanagamanaṃ anujāni. Mahāsatto taṃ saparisaṃ gahetvā nāgabhavanaṃ netvā attano issariyasampattiṃ dassetvā katipāhaṃ tattha vasāpetvā bheriṃ carāpesi – ‘‘sabbā rājaparisā yāvadicchakaṃ hiraññasuvaṇṇādikaṃ dhanaṃ gaṇhatū’’ti. Rañño ca anekehi sakaṭasatehi dhanaṃ pesesi. ‘‘Mahārāja, raññā nāma dānaṃ dātabbaṃ, sīlaṃ rakkhitabbaṃ, dhammikā rakkhāvaraṇagutti sabbattha saṃvidahitabbā’’ti dasahi rājadhammakathāhi ovaditvā vissajjesi. Rājā mahantena yasena nāgabhavanā nikkhamitvā bārāṇasimeva gato. Tato paṭṭhāya kira jambudīpatale hiraññasuvaṇṇaṃ jātaṃ. Mahāsatto sīlāni rakkhitvā anvaddhamāsaṃ uposathakammaṃ katvā sapariso saggapuraṃ pūresi.
Tadā ahituṇḍiko devadatto ahosi, sumanā rāhulamātā, uggaseno sāriputtatthero, campeyyako nāgarājā lokanātho.
Tassa idhāpi yathārahaṃ sesapāramiyo niddhāretabbā. Idha bodhisattassa acchariyānubhāvā heṭṭhā vuttanayā evāti.
Campeyyanāgacariyāvaṇṇanā niṭṭhitā.
4. Cūḷabodhicariyāvaṇṇanā
26.Catutthecūḷabodhīti mahābodhiparibbājakattabhāvaṃ upādāya idha ‘‘cūḷabodhī’’ti samaññā āropitā, na pana imasmiṃ eva jātake (jā. 1.10.49 ādayo) attano jeṭṭhabhātikādino mahābodhissa sambhavatoti daṭṭhabbaṃ.Susīlavāti suṭṭhu sīlavā, sampannasīloti attho.Bhavaṃ disvāna bhayatoti kāmādibhavaṃ bhāyitabbabhāvena passitvā.Nekkhammanti ettha ca-saddassa lopo daṭṭhabbo, tena ‘‘disvānā’’ti padaṃ ākaḍḍhīyati. Idaṃ vuttaṃ hoti – jātijarābyādhimaraṇaṃ apāyadukkhaṃ atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti imesaṃ aṭṭhannaṃ saṃvegavatthūnaṃ paccavekkhaṇena sabbampi kāmādibhedaṃ bhavaṃ saṃsārabhayato upaṭṭhahamānaṃ disvā nibbānaṃ tassa upāyabhūtā samathavipassanā tadupāyabhūtā ca pabbajjāti idaṃ tividhampi nekkhammaṃ anussavādisiddhena ñāṇacakkhunā tappaṭipakkhato disvā tāpasapabbajjūpagamanena anekādīnavākulā gahaṭṭhabhāvā abhinikkhamitvā gatoti.
27.Dutiyikāti porāṇadutiyikā, gihikāle pajāpatibhūtā.Kanakasannibhāti kañcanasannibhattacā.Vaṭṭe anapekkhāti saṃsāre nirālayā.Nekkhammaṃ abhinikkhamīti nekkhammatthāya gehato nikkhami, pabbajīti attho.
28.Ālayanti sattā etenāti ālayo, taṇhā, tadabhāvenanirālayā. Tato eva ñātīsu taṇhābandhanassa chinnattāchinnabandhu. Evaṃ gihibandhanābhāvaṃ dassetvā idāni pabbajitānampi kesañci yaṃ hoti bandhanaṃ, tassāpi abhāvaṃ dassetuṃ‘‘anapekkhā kule gaṇe’’ti vuttaṃ. Tatthakuleti upaṭṭhākakule.Gaṇeti tāpasagaṇe, sesā brahmacārinoti vuccanti.Upāgamunti ubhopi mayaṃ upāgamimhā.
29.Tatthāti bārāṇasisāmante.Nipakāti paññavanto.Nirākuleti janasañcārarahitattā janehi anākule,appasaddeti migapakkhīnaṃ uṭṭhāpanato tesaṃ vassitasaddenāpi virahitattā appasadde.Rājuyyāne vasāmubhoti bārāṇasirañño uyyāne mayaṃ ubho janā tadā vasāma.
Tatrāyaṃ anupubbikathā – atīte imasmiṃ eva bhaddakappe bodhisatto brahmalokato cavitvā aññatarasmiṃ kāsigāme ekassa mahāvibhavassa brāhmaṇassa putto hutvā nibbatti. Tassa nāmaggahaṇasamaye ‘‘bodhikumāro’’ti nāmaṃ kariṃsu. Vayappattakāle panassa takkasilaṃ gantvā sabbasippāni uggaṇhitvā paccāgatassa anicchamānakasseva mātāpitaro samajātikaṃ kulakumārikaṃ ānesuṃ. Sāpi brahmalokacutāva uttamarūpadharā devaccharāpaṭibhāgā. Tesaṃ anicchamānānaṃ eva aññamaññaṃ āvāhavivāhaṃ kariṃsu. Ubhinnampi pana nesaṃ kilesamudācāro na bhūtapubbo, sārāgavasena aññamaññaṃ olokanampi nāhosi, kā pana kathā itarasaṃsagge. Evaṃ parisuddhasīlā ahesuṃ.
Aparabhāge mahāsatto mātāpitūsu kālaṃkatesu tesaṃ sarīrakiccaṃ katvā taṃ pakkosāpetvā ‘‘bhadde, tvaṃ imaṃ asītikoṭidhanaṃ gahetvā sukhena jīvāhī’’ti āha. ‘‘Tvaṃ pana ayyaputtā’’ti? ‘‘Mayhaṃ dhanena kiccaṃ natthi, pabbajissāmī’’ti. ‘‘Kiṃ pana pabbajjā itthīnampi na vaṭṭatī’’ti? ‘‘Vaṭṭati, bhadde’’ti. ‘‘Tena hi mayhampi dhanena kiccaṃ natthi, ahampi pabbajissāmī’’ti. Te ubhopi sabbaṃ vibhavaṃ pariccajitvā mahādānaṃ datvā nikkhamitvā araññaṃ pavisitvā pabbajitvā uñchācariyāya phalāphalehi yāpentā pabbajjāsukheneva dasa saṃvaccharāni vasitvā loṇambilasevanatthāya janapadacārikaṃ carantā anupubbena bārāṇasiṃ patvā rājuyyāne vasiṃsu. Tena vuttaṃ ‘‘rājuyyāne vasāmubho’’ti.
30.Athekadivasaṃ rājā uyyānakīḷaṃ gato. Uyyānassa ekapasse pabbajjāsukhena vītināmentānaṃ tesaṃ samīpaṭṭhānaṃ gantvā paramapāsādikaṃ uttamarūpadharaṃ paribbājikaṃ olokento kilesavasena paṭibaddhacitto hutvā bodhisattaṃ ‘‘ayaṃ te paribbājikā kiṃ hotī’’ti pucchi. Tena ‘‘na ca kiñci hoti, kevalaṃ ekapabbajjāya pabbajitā, api ca kho pana gihikāle pādaparicārikā ahosī’’ti vutte rājā ‘‘ayaṃ kiretassa na kiñci hoti, api ca kho panassa gihikāle pādaparicārikā ahosi, yaṃnūnāhaṃ imaṃ antepuraṃ paveseyyaṃ, tenevassa imissā paṭipattiṃ jānissāmī’’ti andhabālo tattha attano paṭibaddhacittaṃ nivāretuṃ asakkonto aññataraṃ purisaṃ āṇāpesi ‘‘imaṃ paribbājikaṃ rājanivesanaṃ nehī’’ti.
‘‘uyyānadassanaṃ gantvā, rājā addasa brāhmaṇi’’ntiādi.
tuyhesā kā kassa bhariyāti tuyhaṃ tava esā kā, kiṃ bhariyā, udāhu bhaginī vā samānā kassa aññassa bhariyā.
31.Na mayhaṃ bhariyā esāti kāmañcesā mayhaṃ gihikāle bhariyā ahosi, pabbajitakālato paṭṭhāya na mayhaṃ bhariyā esā, nāpi ahaṃ etissā sāmiko, kevalaṃ pana sahadhammā ekasāsanī, ahampi paribbājako ayampi paribbājikāti samānadhammā paribbājakasāsanena ekasāsanī, sabrahmacārinīti attho.
32.Tissā sārattagadhitoti kāmarāgena sāratto hutvā paṭibaddho.Gāhāpetvāna ceṭaketi ceṭakehi gaṇhāpetvā ceṭake vā attano rājapurise āṇāpetvā taṃ paribbājikaṃ gaṇhāpetvā.Nippīḷayanto balasāti taṃ anicchamānaṃ eva ākaḍḍhanaparikaḍḍhanādinā nippīḷayanto bādhento, tathāpi agacchantiṃ balasā balakkārena rājapurisehi gaṇhāpetvā attano antepuraṃ pavesesi.
33.Odapattakiyāti udakapattaṃ āmasitvā gahitabhariyā odapattikā nāma, idaṃ vacanaṃ purāṇadutiyikābhāvena upalakkhaṇamattaṃ daṭṭhabbaṃ, sā panassa brāhmaṇavivāhavasena mātāpitūhi sampaṭipāditā, ‘‘odapattakiyā’’ti ca bhāvenabhāvalakkhaṇe bhummaṃ.Sahajāti pabbajjājātivasena sahajātā, tenevāha‘‘ekasāsanī’’ti. ‘‘Ekasāsanī’’ti ca idaṃ bhummatthe paccattaṃ, ekasāsaniyāti attho.Nayantiyāti nīyantiyā.Kopo me upapajjathāti ayaṃ te gihikāle bhariyā brāhmaṇī sīlavatī, pabbajitakāle ca sabrahmacārinībhāvato sahajātā bhaginī, sā tuyhaṃ purato balakkārena ākaḍḍhitvā nīyati. ‘‘Bodhibrāhmaṇa, kiṃ te purisabhāva’’nti purisamānena ussāhito cirakālasayito vammikabilato kenaci purisena ghaṭṭito ‘‘susū’’ti phaṇaṃ karonto āsiviso viya me cittato kopo sahasā vuṭṭhāsi.
34-5.Sahakope samuppanneti kopuppattiyā saha, tassa uppattisamanantaramevāti attho.Sīlabbatamanussarinti attano sīlapāramiṃ āvajjesiṃ.Tattheva kopaṃ niggaṇhinti tasmiṃ eva āsane yathānisinnova taṃ kopaṃ nivāresiṃ.Nādāsiṃ vaḍḍhitūparīti tato ekavāruppattito upari uddhaṃ vaḍḍhituṃ na adāsiṃ. Idaṃ vuttaṃ hoti – kope uppannamatte eva ‘‘nanu tvaṃ, bodhiparibbājaka, sabbapāramiyo pūretvā sabbaññutaññāṇaṃ paṭivijjhitukāmo, tassa te kimidaṃ sīlamattepi upakkhalanaṃ, tayidaṃ gunnaṃ khuramattodake osīdantassa mahāsamuddassa paratīraṃ gaṇhitukāmatā viya hotī’’ti attānaṃ paribhāsitvā paṭisaṅkhānabalena tasmiṃ eva khaṇe kopaṃ niggahetvā puna uppajjanavasenassa vaḍḍhituṃ na adāsinti. Tenevāha‘‘yadi naṃ brāhmaṇi’’ntiādi.
Tassattho – taṃ paribbājikaṃ brāhmaṇiṃ so rājā vā añño vā koci tiṇhāyapi nisitāya sattiyā koṭṭeyya, khaṇḍākhaṇḍikaṃ yadi chindeyya, evaṃ santepi sīlaṃ attano sīlapāramiṃ neva bhindeyyaṃ. Kasmā? Bodhiyā eva kāraṇā, sabbattha akhaṇḍitasīleneva sakkā sammāsambodhiṃ pāpuṇituṃ, na itarenāti.
36.Name sā brāhmaṇī dessāti sā brāhmaṇī jātiyā gottena kulappadesena ācārasampattiyā ciraparicayena pabbajjādiguṇasampattiyā cāti sabbappakārena na me dessā na appiyā, etissā mama appiyabhāvo koci natthi.Napi me balaṃ na vijjatīti mayhampi balaṃ na na vijjati, atthi eva. Ahaṃ nāgabalo thāmasampanno, icchamāno sahasā vuṭṭhahitvā taṃ ākaḍḍhante purise nippothetvā taṃ gahetvā yathicchitaṭṭhānaṃ gantuṃ samatthoti dasseti.Sabbaññutaṃ piyaṃ mayhanti tato paribbājikato sataguṇena sahassaguṇena satasahassaguṇena sabbaññutaññāṇameva mayhaṃ piyaṃ.Tasmā sīlānurakkhissanti tena kāraṇena sīlameva anurakkhissaṃ.
Atha so rājā uyyāne papañcaṃ akatvāva sīghataraṃ gantvā taṃ paribbājikaṃ pakkosāpetvā mahantena yasena nimantesi. Sā yasassa aguṇaṃ pabbajjāya guṇaṃ attano bodhisattassa ca mahantaṃ bhogakkhandhaṃ pahāya saṃvegena pabbajitabhāvañca kathesi. Rājā kenaci pariyāyena tassā manaṃ alabhanto cintesi – ‘‘ayaṃ paribbājikā sīlavatī kalyāṇadhammā, sopi paribbājako imāya ākaḍḍhitvā nīyamānāya na kiñci vippakāraṃ dassesi, sabbattha nirapekkhacitto, na kho pana metaṃ patirūpaṃ, yaṃ evarūpesu guṇavantesu vippakāro, yaṃnūnāhaṃ imaṃ paribbājikaṃ gahetvā uyyānaṃ gantvā imaṃ, tañca paribbājakaṃ khamāpeyya’’nti? Evaṃ pana cintetvā ‘‘paribbājikaṃ uyyānaṃ ānethā’’ti purise āṇāpetvā sayaṃ paṭhamataraṃ gantvā bodhisattaṃ upasaṅkamitvā pucchi – ‘‘bho pabbajita, kiṃ mayā tāya paribbājikāya nīyamānāya kopo te uppajjitthā’’ti. Mahāsatto āha –
‘‘Uppajji me na muccittha, na me muccittha jīvato;
Taṃ sutvā rājā ‘‘kiṃ nu kho esa kopameva sandhāya vadati, udāhu aññaṃ kiñci sippādika’’nti cintetvā puna pucchi –
‘‘Kiṃ te uppajji no mucci, kiṃ te no mucci jīvato;
uppajjīti ekavāraṃ uppajji, na puna uppajji.Na muccitthāti kāyavacīvikāruppādanavasena pana na muccittha, na naṃ bahi pavattituṃ vissajjesinti attho.Rajaṃva vipulā vuṭṭhīti yathā nāma gimhānaṃ pacchime māse uppannaṃ rajaṃ vipulā akālavuṭṭhidhārā ṭhānaso nivāreti, evaṃ taṃ vūpasamentonivārayiṃ,nivāresinti attho.
Athassa mahāpuriso nānappakārena kodhe ādīnavaṃ pakāsento –
‘‘Yamhi jāte na passati, ajāte sādhu passati;
‘‘Yena jātena nandanti, amittā dukkhamesino;
‘‘Yasmiñca jāyamānamhi, sadatthaṃ nāvabujjhati;
‘‘Yenābhibhūto kusalaṃ jahāti, parakkare vipulañcāpi atthaṃ;
‘‘Kaṭṭhasmiṃ manthamānasmiṃ, pāvako nāma jāyati;
‘‘Evaṃ mandassa posassa, bālassa avijānato;
‘‘Aggīva tiṇakaṭṭhasmiṃ, kodho yassa pavaḍḍhati;
‘‘Anindho dhūmaketūva, kodho yassūpasammati;
Imāhi gāthāhi dhammaṃ desesi.
na passatīti attatthampi na passati, pageva paratthaṃ.Sādhu passatīti attatthaṃ paratthaṃ ubhayatthañca sammadeva passati.Dummedhagocaroti nippaññānaṃ visayabhūto, nippañño vā gocaro āhāro indhanaṃ etassāti dummedhagocaro.Dukkhamesinoti dukkhaṃ icchantā.Sadatthanti attano atthaṃ vuḍḍhiṃ.Parakkareti apaneyya vināseyya.Sabhīmasenoti so bhīmāya bhayajananiyā mahatiyā kilesasenāya samannāgato.Pamaddīti balavabhāvena satte pamaddanasīlo.Na me amuccathāti mama santikā mokkhaṃ na labhi, abbhantare eva damito, nibbisevano katoti attho. Khīraṃ viya vā muhuttaṃ dadhibhāvena cittena patiṭṭhahitthātipi attho.
Manthamānasminti araṇisahite mathiyamāne. ‘‘Mathamānasmi’’ntipi pāṭho.Yasmāti yato kaṭṭhā.Ginīti aggi.Bālassa avijānatoti bālassa ajānantassa.Sārambhā jāyateti karaṇuttariyakaraṇalakkhaṇā sārambhā araṇimanthanato viya pāvako kodho jāyate.Sapi tenevāti sopi bālo teneva kodhena kaṭṭhaṃ viya agginā ḍayhati.Anindho dhūmaketūvāti anindhano aggi viya.Tassāti tassa adhivāsanakhantiyā samannāgatassa puggalassasukkapakkhecando viya laddho,yasoaparāparaṃāpūratīti.
Rājā mahāsattassa dhammakathaṃ sutvā mahāpurisaṃ paribbājikampi rājagehato āgataṃ khamāpetvā ‘‘tumhe pabbajjāsukhaṃ anubhavantā idheva uyyāne vasatha, ahaṃ vo dhammikaṃ rakkhāvaraṇaguttiṃ karissāmī’’ti vatvā vanditvā pakkāmi. Te ubhopi tattheva vasiṃsu. Aparabhāge paribbājikā kālamakāsi. Bodhisatto himavantaṃ pavisitvā jhānābhiññāyo nibbattetvā āyupariyosāne brahmalokaparāyano ahosi.
Tadā paribbājikā rāhulamātā ahosi, rājā ānandatthero, bodhiparibbājako lokanātho.
Tassa idhāpi yathārahaṃ sesapāramiyo niddhāretabbā. Tathā mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ pahāya mahābhinikkhamanasadisaṃ gehato nikkhamanaṃ, tathā nikkhamitvā pabbajitassa bahujanasammatassa sato paramappicchatāya kulesu ca gaṇesu ca alaggatā, accantameva lābhasakkārajigucchāya pavivekābhirati, atisayavatī ca abhisallekhavutti, tathārūpāya sīlavatiyā kalyāṇadhammāya paribbājikāya ananuññātā attano purato balakkārena parāmasiyamānāya sīlapāramiṃ āvajjetvā vikārānāpatti, katāparādhe ca tasmiṃ rājini upagate hitacittataṃ mettacittataṃ upaṭṭhapetvā diṭṭhadhammikasamparāyikehi samanusāsananti evamādayo idha mahāpurisassa guṇānubhāvā vibhāvetabbā. Tenetaṃ vuccati ‘‘evaṃ acchariyā hete…pe… dhammassa anudhammato’’ti.
Cūḷabodhicariyāvaṇṇanā niṭṭhitā.
5. Mahiṃsarājacariyāvaṇṇanā
37.Pañcamemahiṃso pavanacārakoti mahāvanacārī vanamahiṃsoyadā homīti yojanā.Pavaḍḍhakāyoti vayasampattiyā aṅgapaccaṅgānañca thūlabhāvena abhivaḍḍhakāyo.Balavāti mahābalo thāmasampanno.Mahantoti vipulasarīro. Hatthikalabhappamāṇo kira tadā bodhisattassa kāyo hoti.Bhīmadassanoti mahāsarīratāya vanamahiṃsajātitāya ca sīlaṃ ajānantānaṃ bhayaṃ jananato bhayānakadassano.
38.Pabbhāreti olambakasilākucchiyaṃ.Dakāsayeti jalāsayasamīpe.Hotettha ṭhānanti ettha mahāvane yokocipadeso vanamahiṃsānaṃ tiṭṭhanaṭṭhānaṃ hoti.Tahiṃ tahinti tattha tattha.
39.Vicarantoti vihāraphāsukaṃ vīmaṃsituṃ vicaranto.Ṭhānaṃ addasa bhaddakanti evaṃ vicaranto tasmiṃ mahāraññe bhaddakaṃ mayhaṃ phāsukaṃ rukkhamūlaṭṭhānaṃ addakkhiṃ. Disvā cataṃ ṭhānaṃ upagantvāna, tiṭṭhāmi ca sayāmi cagocaraṃ gahetvā divā taṃ rukkhamūlaṭṭhānaṃ gantvā ṭhānasayanehi vītināmemīti dasseti.
40.Tadā kira bodhisatto himavantappadese mahiṃsayoniyaṃ nibbattitvā vayappatto thāmasampanno mahāsarīro hatthikalabhappamāṇo pabbatapādapabbhāragiriduggavanaghaṭādīsu vicaranto ekaṃ phāsukaṃ mahārukkhamūlaṃ disvā gocaraṃ gahetvā divā tattha vasati. Atheko lolamakkaṭo rukkhā otaritvā mahāsattassa piṭṭhiṃ abhiruhitvā uccārapassāvaṃ katvā siṅgesu gaṇhitvā olambanto naṅguṭṭhe gahetvā dolāyanto kīḷi. Bodhisatto khantimettānuddayasampadāya taṃ tassa anācāraṃ na manasākāsi. Makkaṭo punappunaṃ tatheva karoti. Tena vuttaṃ‘‘athettha kapi māgantvā’’tiādi.
kapi māgantvāti kapi āgantvā, ma-kāro padasandhikaro.Pāpoti lāmako.Anariyoti anaye iriyanena aye ca na iriyanena anariyo, nihīnācāroti attho.Lahūti lolo.Khandheti khandhappadese.Muttetīti passāvaṃ karoti.Ohadetīti karīsaṃ ossajjati.Tanti taṃ maṃ, tadā mahiṃsabhūtaṃ maṃ.
41.Sakimpidivasanti ekadivasampi dūseti maṃ sabbakālampi. Tenāha ‘‘dūseti maṃ sabbakāla’’nti. Na kevalañca dutiyatatiyacatutthadivasamattaṃ, atha kho sabbakālampi maṃ passāvādīhi dūseti. Yadā yadā muttādīni kātukāmo, tadā tadā mayhameva upari karotīti dasseti.Upaddutoti bādhito, tena siṅgesu olambanādinā muttādiasucimakkhaṇena tassa ca apaharaṇatthaṃ anekavāraṃ siṅgakoṭīhi vālaggena ca anekavāraṃ kaddamapaṃsumissakaṃ udakaṃ siñcitvā dhovanena ca nippīḷito homīti attho.
42.Yakkhoti tasmiṃ rukkhe adhivatthā devatā.Maṃ idamabravīti rukkhakkhandhe ṭhatvā ‘‘mahiṃsarāja, kasmā imassa duṭṭhamakkaṭassa avamānaṃ sahasī’’ti imamatthaṃ pakāsentonāsehetaṃ chavaṃ pāpaṃ, siṅgehi ca khurehi cāti idaṃ vacanaṃ maṃ abhāsi.
43.Evaṃ vutte tadā yakkheti tadā tasmiṃ kāle tasmiṃ yakkhe evaṃ vutte sati.Ahaṃ taṃ idamabravinti ahaṃ taṃ yakkhaṃ idaṃ idāni vakkhamānaṃ abraviṃ abhāsiṃ.Kuṇapenāti kilesāsucipaggharaṇena sucijātikānaṃ sādhūnaṃ paramajigucchanīyatāya atiduggandhavāyanena ca kuṇapasadisatāya kuṇapena.Pāpenāti pāṇātipātapāpena.Anariyenāti anariyānaṃ asādhūnaṃ māgavikanesādādīnaṃ hīnapurisānaṃ dhammattā anariyena,kiṃkena kāraṇena,tvaṃdevatemaṃ makkhesi,ayuttaṃ tayā vuttaṃ maṃ pāpe niyojentiyāti dasseti.
44.Idāni tasmiṃ pāpadhamme ādīnavaṃ pakāsento‘‘yadiha’’ntiādimāha. Tassattho – bhadde devate, ahaṃ tassa yadi kujjheyyaṃ, tatopi lāmakataro bhaveyyaṃ. Yena hi adhammacaraṇena so bālamakkaṭo nihīno nāma jāto, sace panāhaṃ tatopi balavataraṃ pāpadhammaṃ careyyaṃ, nanu tena tato pāpataro bhaveyyaṃ, aṭṭhānañcetaṃ yadihaṃ idhalokaparalokaṃ taduttari ca jānitvā ṭhito ekanteneva parahitāya paṭipanno evarūpaṃ pāpadhammaṃ careyyanti. Kiñca bhiyyo –sīlañca me pabhijjeyyāti ahañceva kho pana evarūpaṃ pāpaṃ kareyyaṃ, mayhaṃ sīlapāramī khaṇḍitā siyā.Viññū ca garaheyyu manti paṇḍitā ca devamanussā maṃ garaheyyuṃ ‘‘passatha, bho, ayaṃ bodhisatto bodhipariyesanaṃ caramāno evarūpaṃ pāpaṃ akāsī’’ti.
45.Hīḷitā jīvitā vāpītivā-saddo avadhāraṇe. Evaṃ viññūhi hīḷitā garahitā jīvitāpiparisuddhenaparisuddhasīlena hutvāmataṃvā maraṇameva varaṃ uttamaṃ seyyo.Kyāhaṃ jīvitahetupi,kāhāmi paraheṭhananti evaṃ jānanto ca ahaṃ mayhaṃ jīvitanimittampi parasattavihiṃsanaṃ kiṃ kāhāmi kiṃ karissāmi, etassa karaṇe kāraṇaṃ natthīti attho.
Ayaṃ pana aññepi maṃ viya maññamāno evaṃ anācāraṃ karissati, tato yesaṃ caṇḍamahiṃsānaṃ evaṃ karissati, te eva etaṃ vadhissanti, sā etassa aññehi māraṇā mayhaṃ dukkhato ca pāṇātipātato ca mutti bhavissatīti āha. Tena vuttaṃ –
46.
‘‘Mamevāyaṃ maññamāno, aññepevaṃ karissati;
mamevāyanti maṃ viya ayaṃ.Aññepīti aññesampi. Sesaṃ vuttatthameva.
47.Hīnamajjhimaukkaṭṭheti hīne ca majjhime ca ukkaṭṭhe ca nimittabhūte.Sahanto avamānitanti vibhāgaṃ akatvā tehi pavattitaṃ avamānaṃ paribhavaṃ sahanto khamanto.Evaṃ labhati sappaññoti evaṃ hīnādīsu vibhāgaṃ akatvā khantimettānuddayaṃ upaṭṭhapetvā tadaparādhaṃ sahanto sīlādipāramiyo brūhetvāmanasā yathāpatthitaṃyathicchitaṃ sabbaññutaññāṇaṃ labhati paṭivijjhati, tassa taṃ na dūreti.
Evaṃ mahāsatto attano ajjhāsayaṃ pakāsento devatāya dhammaṃ desesi. So katipāhaccayena aññattha gato. Añño caṇḍamahiṃso nivāsaphāsutāya taṃ ṭhānaṃ gantvā aṭṭhāsi. Duṭṭhamakkaṭo ‘‘so eva aya’’nti saññāya tassa piṭṭhiṃ abhiruhitvā tatheva anācāraṃ akāsi. Atha naṃ so vidhunanto bhūmiyaṃ pātetvā siṅgena hadaye vijjhitvā pādehi madditvā sañcuṇṇesi.
Tadā sīlavā mahiṃsarājā lokanātho.
hatthināga-(cariyā. 2.1 ādayo)bhūridatta-(cariyā. 2.11 ādayo)campeyyanāgarāja-(cariyā. 2.20 ādayo)cariyāsuviya idha mahāsattassa guṇānubhāvā veditabbā.
Mahiṃsarājacariyāvaṇṇanā niṭṭhitā.
6. Rurumigarājacariyāvaṇṇanā
48.Chaṭṭhesutattakanakasannibhoti yathā suṭṭhu apagatasabbakāḷako hoti, evaṃ aggimhi pakkhipitvā sutattakanakasannibho.Migarājā ruru nāmāti jātisiddhena nāmena ruru nāma migarājā, jātito ruru, migānañca rājāti attho.Paramasīlasamāhitoti uttamasīlasamāhito, visuddhasīlo ceva samāhitacitto ca, visuddhasīle vā sammā āhitacittoti evamettha attho veditabbo.
Tadā bodhisatto rurumigayoniyaṃ nibbatti. Tassa sarīracchavi suṭṭhu tāpetvā majjitakañcanapaṭṭavaṇṇo ahosi, hatthapādā lākhārasaparikammakatā viya, naṅguṭṭhaṃ camarīnaṅguṭṭhaṃ viya, siṅgāni rajatadāmavaṇṇāni akkhīni sumajjitamaṇiguḷikā viya, mukhaṃ odahitvā ṭhapitarattakambalageṇḍukā viya. So janasaṃsaggaṃ pahāya vivekavāsaṃ vasitukāmo parivāraṃ chaḍḍetvā ekakova gaṅgānivattane ramaṇīye sālamissake supupphitapavane vasati. Tena vuttaṃ –
49.
‘‘Ramme padese ramaṇīye, vivitte amanussake;
ramme padeseti muttātalasadisavālukācuṇṇapaṇḍarehi bhūmibhāgehi siniddhaharitatiṇasañcaritehi vanatthalehi cittattharaṇehi viya nānāvaṇṇavicittehi silātalehi maṇikkhandhanimmalasalilehi jalāsayehi ca samannāgatattā yebhuyyena ca indagopakavaṇṇāya rattāya sukhasamphassāya tiṇajātiyā sañchannattā ramme araññappadese.Rammaṇīyeti pupphaphalapallavālaṅkatavipulasākhāvinaddhehi nānāvidhadijagaṇūpakūjitehi vividhatarulatāvanavirājitehi yebhuyyena ambasālavanasaṇḍamaṇḍitehi vanagahanehi upasobhitattā tattha paviṭṭhassa janassa ratijananaṭṭhena ramaṇīye. Vuttampi cetaṃrurumigarājajātake–
‘‘Etasmiṃ vanasaṇḍasmiṃ, ambā sālā ca pupphitā;
Vivitteti janavāsavirahena suññe.Amanussaketi sañcaraṇamanussānampi tattha abhāvena manussarahite.Manorameti yathāvuttaguṇasampattiyā visesato pavivekakāmānaṃ mano rametīti manorame.
50.Atha uparigaṅgāyāti etthaathāti adhikāre nipāto, tena mayi tattha tathā vasante idaṃ adhikārantaraṃ uppannanti dīpeti.Uparigaṅgāyāti gaṅgāya nadiyā uparisote.Dhanikehi paripīḷitoti iṇaṃ gahetvā taṃ dātuṃ asakkonto iṇāyikehi codiyamāno.
Eko kira bārāṇasiseṭṭhi attano puttaṃ ‘‘ayaṃ sippaṃ uggaṇhanto kilamissatī’’ti kiñci sippaṃ na uggaṇhāpesi. Gītavāditanaccakhādanabhojanato uddhaṃ na kiñci aññāsi. Taṃ vayappattaṃ patirūpena dārena saṃyojetvā dhanaṃ niyyātetvā mātāpitaro kālamakaṃsu. So tesaṃ accayena itthidhuttasurādhuttādiparivuto nānābyasanamukhehi sabbaṃ dhanaṃ viddhaṃsetvā tattha tattha iṇaṃ ādāya tampi dātuṃ asakkonto dhanikehi codiyamāno ‘‘kiṃ mayhaṃ jīvitena, tenevamhi attabhāvena añño viya jāto, maraṇaṃ me seyyo’’ti cintetvā iṇāyike āha – ‘‘tumhākaṃ iṇapaṇṇāni gahetvā āgacchatha, gaṅgātīre me nihitaṃ kulasantakaṃ dhanaṃ atthi, taṃ vo dassāmī’’ti. Te tena saddhiṃ agamaṃsu. So ‘‘idha dhanaṃ, ettha dhana’’nti nidhiṭṭhānaṃ ācikkhanto viya ‘‘evaṃ me iṇamokkho bhavissatī’’ti palāyitvā gaṅgāyaṃ pati. So caṇḍasotena vuyhanto kāruññaravaṃ ravi. Tena vuttaṃ ‘‘atha uparigaṅgāyā’’tiādi.
jīvāmi vā marāmi vāti imasmiṃ gaṅgāsote patito jīvāmi vā marāmi vā, jīvitaṃ vā me ettha hotu maraṇaṃ vā, ubhayathāpi iṇāyikapīḷā na hotīti adhippāyo.
51.Majjhe gaṅgāyagacchatīti so puriso rattindivaṃ gaṅgāya vuyhamāno jīvitapemassa vijjamānattā maraṇaṃ appatto maraṇabhayatajjito hutvā karuṇaṃ ravaṃ ravanto gaṅgāya majjhe mahodakena gacchati.
52.Atha mahāpuriso aḍḍharattasamaye tassa taṃ karuṇaṃ paridevantassa paridevitasaddaṃ sutvā ‘‘manussasaddo sūyati, mā mayi idha dharante maratu, jīvitamassa dassāmī’’ti cintetvā sayanagumbā vuṭṭhāya nadītīraṃ gantvā ‘‘ambho purisa, mā bhāyi, jīvitaṃ te dassāmī’’ti vatvā assāsetvā sotaṃ chindanto gantvā taṃ piṭṭhiyaṃ āropetvā tīraṃ pāpetvā attano vasanaṭṭhānaṃ netvā parissamaṃ vinodetvā phalāphalāni datvā dvīhatīhaccayena taṃ āha – ‘‘ambho purisa, ahaṃ taṃ bārāṇasigāmimaggaṃ pāpessāmi, tvaṃ ‘asukaṭṭhāne nāma kañcanamigo vasatī’ti mā kassaci ārocehī’’ti. So ‘‘sādhu, sāmī’’ti sampaṭicchi. Mahāsatto taṃ attano piṭṭhiṃ āropetvā bārāṇasimagge otāretvā nivatti. Tena vuttaṃ – ‘‘tassāhaṃ saddaṃ sutvāna, karuṇaṃ paridevato’’tiādi.
kosi tvaṃ naroti tvaṃ ko manusso asi, kuto idha vuyhamāno āgatosīti attho.
53.Attanokaraṇanti attano kiriyaṃ.Dhanikehi bhītoti iṇāyikehi ubbiggo.Tasitoti utrasto.
54.Tassa katvāna kāruññaṃ, cajitvā mama jīvitanti kāruññaṃ katvā mahākaruṇāya samussāhito mama jīvitaṃ tassa purisassa pariccajitvā.Pavisitvā nīhariṃ tassāti nadiṃ pavisitvā sotaṃ chindanto ujukameva gantvā mama piṭṭhiṃ āropetvā tato taṃ nīhariṃ.Tassāti upayogatthe sāmivacanaṃ. ‘‘Tatthā’’tipi pāḷi, tattha nadiyanti attho.Andhakāramhi rattiyāti rattiyā andhakārasamaye, kāḷapakkharattiyanti attho.
55.Assatthakālamaññāyāti parissamaṃ apanetvā phalāphalāni datvā dvīhatīhaccayena kilamathassa vigatakālaṃ jānitvā.Ekaṃ taṃ varaṃ yācāmīti ahaṃ taṃ ekaṃ varaṃ yācāmi, mayhaṃ ekaṃ varaṃ dehīti attho. Kiṃ taṃ varanti ce? Āha –mā maṃ kassaci pāvadāti ‘‘asukaṭṭhāne suvaṇṇamigo vasatī’’ti kassaci rañño vā rājamahāmattassa vā maṃ mā pāvada.
Atha tasmiṃ purise bārāṇasiṃ paviṭṭhadivaseyeva so rājā ‘‘ahaṃ, deva, suvaṇṇavaṇṇaṃ migaṃ mayhaṃ dhammaṃ desentaṃ supinena addasaṃ, ahañhi saccasupinā, addhā so vijjati, tasmā kañcanamigassa dhammaṃ sotukāmā labhissāmi ce jīvissāmi, no ce me jīvitaṃ natthī’’ti aggamahesiyā vutto taṃ assāsetvā ‘‘sace manussaloke atthi, labhissasī’’ti vatvā brāhmaṇe pakkosāpetvā ‘‘suvaṇṇamigā nāma hontī’’ti pucchitvā ‘‘āma, deva, hontī’’ti sutvā sahassatthavikaṃ suvaṇṇacaṅkoṭake ṭhapetvā taṃ hatthikkhandhaṃ āropetvā nagare bheriṃ carāpesi – ‘‘yo suvaṇṇamigaṃ ācikkhissati, tassa hatthinā saddhiṃ imaṃ dassāmī’’ti. Tato uttarimpi dātukāmo hutvā –
‘‘Tassa gāmavaraṃ dammi, nāriyo ca alaṅkatā;
Gāthaṃ suvaṇṇapaṭṭe likhāpetvā sakalanagare vācāpesi. Atha so seṭṭhiputto taṃ gāthaṃ sutvā rājapurisānaṃ santikaṃ gantvā ‘‘rañño evarūpaṃ migaṃ ācikkhissāmi, maṃ rājānaṃ dassethā’’ti āha. Rājapurisā taṃ rañño santikaṃ netvā tamatthaṃ ārocesuṃ. Rājā ‘‘saccaṃ, bho, addasā’’ti pucchi. So ‘‘saccaṃ, deva, mayā saddhiṃ āgacchatu, ahaṃ taṃ dassessāmī’’ti āha. Rājā tameva purisaṃ maggadesakaṃ katvā mahantena parivārena taṃ ṭhānaṃ gantvā tena mittadubbhinā purisena dassitaṃ padesaṃ āvudhahatthe purise samantatova parivāretvā ‘‘ukkuṭṭhiṃ karothā’’ti vatvā sayaṃ katipayehi janehi saddhiṃ ekamante aṭṭhāsi. Sopi puriso avidūre aṭṭhāsi. Mahāsatto saddaṃ sutvā ‘‘mahato balakāyassa saddo, addhā tamhā me purisā bhayena uppannena bhavitabba’’nti ñatvā uṭṭhāya sakalaparisaṃ oloketvā ‘‘rañño ṭhitaṭṭhāneyeva me sotthi bhavissatī’’ti rājābhimukho pāyāsi. Rājā taṃ āgacchantaṃ disvā ‘‘nāgabalo avattharanto āgaccheyyā’’ti saraṃ sannayhitvā ‘‘imaṃ migaṃ santāsetvā sace palāyati, vijjhitvā dubbalaṃ katvā gaṇhissāmī’’ti bodhisattābhimukho ahosi. Mahāsatto –
‘‘Āgamehi mahārāja, mā maṃ vijjhi rathesabha;
Gāthaṃ abhāsi. Rājā tassa madhurakathāya bajjhitvā saraṃ paṭisaṃharitvā gāravena aṭṭhāsi. Mahāsattopi rājānaṃ upasaṅkamitvā madhurapaṭisanthāraṃ akāsi. Mahājanopi sabbāvudhāni apanetvā āgantvā rājānaṃ parivāresi. Tena vuttaṃ –
56.
‘‘Nagaraṃ gantvāna ācikkhi, pucchito dhanahetuko;
ācikkhi,ācikkhitvā so rañño gāhāpetuṃ maggadesako hutvā rājānaṃ gahetvā mama santikamupāgamīti.
Mahāsatto suvaṇṇakiṅkiṇikaṃ cālento viya madhurassarena rājānaṃ puna pucchi – ‘‘ko nu te idamakkhāsi, ettheso tiṭṭhate migo’’ti. Tasmiṃ khaṇe so pāpapuriso thokaṃ paṭikkamitvā sotapathe aṭṭhāsi. Rājā ‘‘iminā me tvaṃ dassito’’ti taṃ purisaṃ niddisi. Tato bodhisatto –
‘‘Saccaṃ kireva māhaṃsu, narā ekacciyā idha;
Gāthamāha. Taṃ sutvā rājā saṃvegajāto –
‘‘Kiṃ nu ruru garahasi migānaṃ, kiṃ pakkhīnaṃ kiṃ pana mānusānaṃ;
Gāthamāha. Tato mahāpuriso ‘‘mahārāja, na migaṃ na pakkhiṃ garahāmi, manussaṃ pana garahāmī’’ti dassento –
‘‘Yamuddhariṃ vāhane vuyhamānaṃ, mahodake salile sīghasote;
Āha.
niplavitanti uddharitaṃ,ekacciyoti ekacco mittadubbhī pāpapuriso udake patantopi uttārito natvevaseyyo. Kaṭṭhañhi nānappakārena upakārāya saṃvattati, mittadubbhī pana vināsāya, tasmā tato kaṭṭhameva varataranti.Migānanti rurumigarāja, migānaṃ kiṃ aññataraṃgarahasi,udāhupakkhīnaṃmanussānanti pucchati.Bhayañhi maṃ vindatinapparūpanti mahantaṃ bhayaṃ maṃ paṭilabhati, attano santakaṃ viya karotīti attho.
Vāhaneti patitapatite vahituṃ samatthe gaṅgāvahe.Mahodakesalileti mahodakībhūte salile. Ubhayenāpi gaṅgāvahassa bahūdakataṃ dasseti.Tato nidānanti, mahārāja, yo mayhaṃ tayā dassito puriso, eso mayā gaṅgāya vuyhamāno aḍḍharattasamaye karuṇaṃ paridevanto tato uttārito, tatonidānaṃ idaṃ mayhaṃbhayamāgataṃ,asappurisehi samāgamo nāma dukkhoti.
Taṃ sutvā rājā tassa kujjhitvā ‘‘evaṃ bahūpakārassa nāma guṇaṃ na jānāti, dukkhaṃ uppādeti, vijjhitvā naṃ jīvitakkhayaṃ pāpessāmī’’ti saraṃ sannayhi. Tena vuttaṃ –
57.
‘‘Yāvatā karaṇaṃ sabbaṃ, rañño ārocitaṃ mayā;
yāvatā karaṇanti yaṃ tassa mayā kataṃ upakārakaraṇaṃ, taṃsabbaṃ. Pakappayīti sannayhi.Mittadubbhinti attano mittesu upakārīsu dubbhanasīlaṃ.
Tato mahāsatto ‘‘esa bālo maṃ nissāya mā nassī’’ti cintetvā ‘‘mahārāja, vadho nāmesa bālassa vā paṇḍitassa vā na sādhūhi pasaṃsito, aññadatthu garahito eva, tasmā mā imaṃ ghātehi, ayaṃ yathāruci gacchatu, yañceva tassa ‘dassāmī’ti tayā paṭiññātaṃ, tampi ahāpetvāva dehī’’ti āha. ‘‘Ahañca te yaṃ icchitaṃ, taṃ karissāmi, attānaṃ tuyhaṃ dammī’’ti āha. Tena vuttaṃ –
58.
‘‘Tamahaṃ anurakkhanto, nimminiṃ mama attanā;
nimmininti taṃ mittadubbhiṃ pāpapuggalaṃanurakkhanto mamaattano attabhāvena taṃ parivattesiṃ, attānaṃ rañño niyyātetvā rājahatthato pattaṃ tassa maraṇaṃ nivāresinti attho.Tiṭṭhatesotiādi vinimayākāradassanaṃ.
59.Idāni yadatthaṃ so attavinimayo kato, taṃ dassetuṃ osānagāthamāha. Tassattho – tadā maṃ nissāya taṃ mittadubbhiṃ purisaṃ tasmiṃ raññe jīvitā voropetukāme ahaṃ attānaṃ rañño pariccajanto mama sīlameva anurakkhiṃ,jīvitaṃpananārakkhiṃ. Yaṃ panāhameva attano jīvitanirapekkhaṃsīlavā āsiṃ,taṃ sammāsambodhiyā evakāraṇāti.
Atha rājā bodhisattena attano jīvitaṃ pariccajitvā tassa purisassa maraṇe nivārente tuṭṭhamānaso ‘‘gaccha, bho, migarājassa anuggahena mama hatthato maraṇā mutto’’ti vatvā yathāpaṭiññāya tañcassa dhanaṃ dāpesi. Mahāsattassa yathāruciyāva anujānitvā taṃ nagaraṃ netvā nagarañca bodhisattañca alaṅkārāpetvā deviyā dhammaṃ desāpesi. Mahāsatto deviṃ ādiṃ katvā rañño ca rājaparisāya ca madhurāya manussabhāsāya dhammaṃ desetvā rājānaṃ dasahi rājadhammehi ovaditvā mahājanaṃ anusāsitvā araññaṃ pavisitvā migagaṇaparivuto vāsaṃ kappesi. Rājāpi mahāsattassa ovāde ṭhatvā sabbasattānaṃ abhayaṃ datvā dānādīni puññāni katvā sugatiparāyano ahosi.
Tadā seṭṭhiputto devadatto ahosi, rājā ānando, rurumigarājā lokanātho.
Tassa idhāpi heṭṭhā vuttanayeneva yathārahaṃ sesapāramiyo niddhāretabbā. Tathā idhāpi pavivekārāmatāya janasaṃsaggaṃ anicchato yūthaṃ pahāya ekakavihāro, aḍḍharattasamaye nadiyā vuyhamānassa karuṇaṃ paridevantassa purisassa aṭṭassaraṃ sutvā sayitaṭṭhānato vuṭṭhāya nadītīraṃ gantvā mahāgaṅgāya mahati udakoghe vattamāne attano jīvitaṃ pariccajitvā otaritvā sotaṃ pacchinditvā taṃ purisaṃ attano piṭṭhiyaṃ āropetvā tīraṃ pāpetvā samassāsetvā phalāphalādīni datvā parissamavinodanaṃ, puna taṃ attano piṭṭhiṃ āropetvā araññato nīharitvā mahāmagge otāraṇaṃ, saraṃ sannayhitvā vijjhissāmīti abhimukhe ṭhitassa rañño nibbhayena hutvā paṭimukhameva gantvā paṭhamataraṃ manussabhāsāya ālapitvā madhurapaṭisanthārakaraṇaṃ, mittadubbhī pāpapurisaṃ hantukāmaṃ rājānaṃ dhammakathaṃ katvā punapi attano jīvitaṃ pariccajitvā maraṇato pamocanaṃ, tassa ca rañño yathāpaṭiññaṃ dhanadāpanaṃ, raññā attano vare dīyamāne tena sabbasattānaṃ abhayadāpanaṃ, rājānañca deviñca pamukhaṃ katvā mahājanassa dhammaṃ desetvā dānādīsu puññesu tesaṃ patiṭṭhāpanaṃ, laddhābhayānaṃ migānaṃ ovādaṃ datvā manussānaṃ sassakhādanato nivāraṇaṃ, paṇṇasaññāya ca tassa yāvajjakālā thāvarakaraṇanti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbāti.
Rurumigarājacariyāvaṇṇanā niṭṭhitā.
7. Mātaṅgacariyāvaṇṇanā
60.Sattamejaṭiloti jaṭāvanto, jaṭābandhakesoti attho.Uggatāpanoti manacchaṭṭhānaṃ indriyānaṃ tāpanato niggaṇhanato tapasaṅkhātaṃ uggatāpanaṃ etassāti uggatāpano, ghoratapo paramadhitindriyoti attho. Atha vā nānappakāre diṭṭhadhammikādibhede anatthe uggiraṇato bahi chaḍḍāpanato ghorabhīmabhayānakaṭṭhena vā ‘‘uggā’’ti laddhanāme kilese vīriyātapena santāpanato ugge tāpetītiuggatāpano. Mātaṅgo nāma nāmenāti nāmena mātaṅgo nāma. Mātaṅgakule nibbattiyā jātiyā āgataṃ hissa etaṃ nāmaṃ.Sīlavāti sīlasampanno suparisuddhasīlo.Susamāhitoti upacārappanāsamādhīhi suṭṭhu samāhito, jhānasamāpattilābhīti attho.
Tadā hi bodhisatto caṇḍālayoniyaṃ nibbattitvā rūpena duddasiko bahinagare caṇḍālagāme vasati. ‘‘Mātaṅgapaṇḍito’’ti pakāsanāmo. Athekadivasaṃ tasmiṃ nagare nakkhatte ghosite yebhuyyena nāgarā nakkhattaṃ kīḷanti. Aññatarāpi brāhmaṇamahāsālakaññā soḷasapannarasavassuddesikā devakaññā viya rūpena dassanīyā pāsādikā ‘‘attano vibhavānurūpaṃ nakkhattaṃ kīḷissāmī’’ti pahūtakhajjabhojjādīni sakaṭesu āropetvā sabbasetaṃ vaḷavārathamāruyha mahatā parivārena uyyānabhūmiṃ gacchati. Diṭṭhamaṅgalikā nāmesā, sā kira dussaṇṭhitaṃ rūpaṃ ‘‘avamaṅgala’’nti taṃ daṭṭhuṃ na icchati, tenassā ‘‘diṭṭhamaṅgalikā’’tveva samaññā udapādi.
Tadā bodhisatto kālasseva uṭṭhāya paṭapilotikaṃ nivāsetvā jajjaritamukhabhāgaṃ veṇudaṇḍaṃ gahetvā bhājanahattho nagaraṃ pavisati manusse disvā dūratova tesaṃ dūrīkaraṇatthaṃ tena veṇudaṇḍena saññaṃ karonto. Atha diṭṭhamaṅgalikā ‘‘ussaratha ussarathā’’ti ussāraṇaṃ karontehi attano purisehi nīyamānā nagaradvāramajjhe mātaṅgaṃ disvā ‘‘ko eso’’ti āha. ‘‘Ayye, mātaṅgacaṇḍālo’’ti ca vutte ‘‘īdisaṃ disvā gatānaṃ kuto vuḍḍhī’’ti yānaṃ nivattāpesi. Manussā ‘‘yaṃ mayaṃ uyyānaṃ gantvā bahuṃ khajjabhojjādiṃ labheyyāma, tassa no mātaṅgena antarāyo kato’’ti kupitā ‘‘gaṇhatha, caṇḍāla’’nti leḍḍūhi paharitvā visaññībhūtaṃ pātetvā agamaṃsu.
So na cireneva satiṃ paṭilabhitvā vuṭṭhāya manusse pucchi – ‘‘kiṃ, ayyā, dvāraṃ nāma sabbasādhāraṇaṃ, udāhu brāhmaṇānaṃ eva kata’’nti? ‘‘Sabbesaṃ sādhāraṇa’’nti. ‘‘Evaṃ sabbasādhāraṇadvāre ekamantaṃ apakkamantaṃ maṃ diṭṭhamaṅgalikāya manussā imaṃ anayabyasanaṃ pāpesu’’nti rathikāya manussānaṃ ārocetvā ‘‘handāhaṃ imissā mānaṃ bhindissāmī’’ti tassā nivesanadvāraṃ gantvā ‘‘ahaṃ diṭṭhamaṅgalikaṃ aladdhā na vuṭṭhahissāmī’’ti nipajji. Diṭṭhamaṅgalikāya pitā ‘‘gharadvāre mātaṅgo nipanno’’ti sutvā ‘‘tassa kākaṇikaṃ detha, telena sarīraṃ makkhetvā gacchatū’’ti āha. So ‘‘diṭṭhamaṅgalikaṃ aladdhā na uṭṭhahissāmi’’cceva āha. Tato brāhmaṇena – ‘‘dve kākaṇike detha, māsakaṃ pādaṃ kahāpaṇaṃ dve tīṇi yāva kahāpaṇasataṃ kahāpaṇasahassaṃ dethā’’ti vuttepi na sampaṭicchati eva. Evaṃ tesaṃ mantentānaṃ eva sūriyo atthaṅgato.
Atha diṭṭhamaṅgalikāya mātā pāsādā oruyha sāṇipākāraṃ parikkhipāpetvā tassa santikaṃ gantvā ‘‘tāta, mātaṅga, diṭṭhamaṅgalikāya aparādhaṃ khama, dve sahassāni gaṇhāhi yāva satasahassaṃ gaṇhāhī’’ti vuttepi na sampaṭicchi, nipajji eva. Tassevaṃ cha divase nipajjitvā sattame divase sampatte samantā sāmantagharā paṭivisakagharā ca manussā uṭṭhahitvā ‘‘tumhe mātaṅgaṃ vā uṭṭhāpetha, dārikaṃ vā detha, mā amhe nāsayitthā’’ti āhaṃsu. Tadā kira ayaṃ tasmiṃ dese desadhammo ‘‘yassa gharadvāre evaṃ nipajjitvā caṇḍālo marati, tena gharena saddhiṃ sattasattagharavāsino caṇḍālā hontī’’ti.
Tato diṭṭhamaṅgalikāya mātāpitaro diṭṭhamaṅgalikaṃ paṭapilotikaṃ nivāsāpetvā caṇḍālānucchavikaṃ parikkhāraṃ datvā paridevamānaṃ eva tassa santikaṃ netvā ‘‘handa, dāni dārikaṃ uṭṭhāya gaṇhāhī’’ti adaṃsu. Sā passe ṭhatvā ‘‘uṭṭhāhī’’ti āha. So ‘‘ahaṃ ativiya kilanto, hatthe gahetvā maṃ uṭṭhāpehī’’ti āha. Sā tathā akāsi. Mātaṅgo ‘‘mayaṃ antonagare vasituṃ na labhāma, ehi, bahinagare caṇḍālagāmaṃ gamissāmā’’ti taṃ apassāya attano gehaṃ agamāsi. ‘‘Tassā piṭṭhiṃ abhiruhitvā’’ti jātakabhāṇakā vadanti.
Evaṃ pana gehaṃ gantvā jātisambhedavītikkamaṃ akatvāva katipāhaṃ gehe vasitvā balaṃ gahetvā cintesi – ‘‘ahaṃ imaṃ brāhmaṇamahāsālakaññaṃ mayhaṃ caṇḍālagehe vāsāpesiṃ, handa, dāni taṃ lābhaggayasaggappattaṃ karissāmī’’ti. So araññaṃ pavisitvā pabbajitvā sattāhabbhantareyeva aṭṭha samāpattiyo pañcābhiññāyo nibbattetvā iddhiyā caṇḍālagāmadvāre otaritvā gehadvāre ṭhito diṭṭhamaṅgalikaṃ pakkosāpetvā ‘‘sāmi, kissa maṃ anāthaṃ katvā pabbajitosī’’ti paridevamānaṃ ‘‘tvaṃ, bhadde, mā cintayi, tava porāṇakayasato idāni mahantataraṃ yasaṃ karissāmi, tvaṃ pana ‘mahābrahmā me sāmiko, na mātaṅgo, so brahmalokaṃ gato, ito sattame divase puṇṇamāya candamaṇḍalaṃ bhinditvā āgamissatī’ti parisāsu vadeyyāsī’’ti vatvā himavantameva gato.
Diṭṭhamaṅgalikāpi bārāṇasiyaṃ mahājanamajjhe tesu tesu ṭhānesu tathā kathesi. Atha puṇṇamadivase bodhisatto candamaṇḍalassa gaganamajjhe ṭhitakāle brahmattabhāvaṃ māpetvā candamaṇḍalaṃ bhinditvā dvādasayojanikaṃ bārāṇasiṃ sakalaṃ kāsiraṭṭhañca ekobhāsaṃ katvā ākāsato otaritvā bārāṇasiyā upari tikkhattuṃ paribbhamitvā mahājanena gandhamālādīhi pūjiyamāno caṇḍālagāmābhimukho ahosi. Brahmabhattā sannipatitvā taṃ caṇḍālagāmakaṃ gantvā diṭṭhamaṅgalikāya gehaṃ suddhavatthagandhamālādīhi devavimānaṃ viya alaṅkariṃsu. Diṭṭhamaṅgalikā ca tadā utunī hoti. Mahāsatto tattha gantvā diṭṭhamaṅgalikaṃ aṅguṭṭhena nābhiyaṃ parāmasitvā ‘‘bhadde, gabbho te patiṭṭhito, tvaṃ puttaṃ vijāyissasi, tvampi puttopi te lābhaggayasaggappattā bhavissatha, tava sīsadhovanaudakaṃ sakalajambudīpe rājūnaṃ abhisekodakaṃ bhavissati, nhānodakaṃ pana te amatodakaṃ bhavissati, ye naṃ sīse āsiñcissanti, te sabbarogehi muccissanti, kāḷakaṇṇiyā ca parimuccissanti, tava pādapiṭṭhe sīsaṃ ṭhapetvā vandantā sahassaṃ dassanti, kathāsavanaṭṭhāne ṭhatvā vandantā sataṃ dassanti, cakkhupathe ṭhatvā vandantā ekekaṃ kahāpaṇaṃ datvā vandissanti, appamattā hohī’’ti taṃ ovaditvā gehā nikkhamma mahājanassa passantasseva candamaṇḍalaṃ pāvisi.
Brahmabhattā sannipatitvā diṭṭhamaṅgalikaṃ mahantena sakkārena nagaraṃ pavesetvā mahantena sirisobhaggena tattha vasāpesuṃ. Devavimānasadisañcassā nivesanaṃ kāresuṃ. Tattha netvā uḷāraṃ lābhasakkāraṃ upanāmesuṃ. Puttalābhādi sabbo bodhisattena vuttasadisova ahosi. Soḷasasahassā brāhmaṇā diṭṭhamaṅgalikāya puttena saha nibaddhaṃ bhuñjanti, sahassamattā naṃ parivārenti, anekasahassānaṃ dānaṃ dīyati. Atha mahāsatto ‘‘ayaṃ aṭṭhāne abhippasanno, handassa dakkhiṇeyye jānāpessāmī’’ti bhikkhāya caranto tassā gehaṃ gantvā tena saddhiṃ sallapitvā agamāsi. Atha kumāro gāthamāha –
‘‘Kuto nu āgacchasi dummavāsī, otallako paṃsupisācakova;
Tena vuttaṃ anācāraṃ asahamānā devatā tassa tesañca soḷasasahassānaṃ brāhmaṇānaṃ mukhaṃ viparivattesuṃ. Taṃ disvā diṭṭhamaṅgalikā mahāsattaṃ upasaṅkamitvā tamatthaṃ ārocesi. Bodhisatto ‘‘tassa anācāraṃ asahantehi yakkhehi so vippakāro kato, api ca kho pana imaṃ ucchiṭṭhapiṇḍakaṃ tesaṃ mukhe āsiñcitvā taṃ vippakāraṃ vūpasamehī’’ti āha. Sāpi tathā katvā taṃ vūpasamesi. Atha diṭṭhamaṅgalikā puttaṃ āha – ‘‘tāta, imasmiṃ loke dakkhiṇeyyā nāma mātaṅgapaṇḍitasadisā bhavanti, na ime brāhmaṇā viya jātimattena, mantasajjhāyanamattena vā mānatthaddhā’’ti vatvā ye tadā sīlādiguṇavisesayuttā jhānasamāpattilābhino ceva paccekabuddhā ca, tatthevassa pasādaṃ uppādesīti.
Tadā vettavatīnagare jātimanto nāma eko brāhmaṇo pabbajitvāpi jātiṃ nissāya mahantaṃ mānamakāsi. Mahāsatto ‘‘tassa mānaṃ bhindissāmī’’ti taṃ ṭhānaṃ gantvā tassāsanne uparisote vāsaṃ kappesi. Tena vuttaṃ –
61.
‘‘Ahañca brāhmaṇo eko, gaṅgākūle vasāmubho;
Atha mahāsatto ekadivasaṃ dantakaṭṭhaṃ khāditvā ‘‘idaṃ jātimantassa jaṭāsu laggatū’’ti adhiṭṭhāya nadiyaṃ pātesi. Taṃ tassa udakaṃ ācamentassa jaṭāsu laggi, so taṃ disvā ‘‘nassa vasalā’’ti vatvā ‘‘kutoyaṃ kāḷakaṇṇī āgato, upadhāressāmi na’’nti uddhaṃsotaṃ gacchanto mahāsattaṃ disvā ‘‘kiṃjātikosī’’ti pucchi. ‘‘Caṇḍālosmī’’ti. ‘‘Tayā nadiyaṃ dantakaṭṭhaṃ pātita’’nti? ‘‘Āma, mayā’’ti. ‘‘Nassa, vasala, caṇḍāla, kāḷakaṇṇi, mā idha vasi, heṭṭhāsote vasā’’ti vatvā heṭṭhāsote vasantenapi pātite dantakaṭṭhe paṭisotaṃ āgantvā jaṭāsu laggante ‘‘nassa, vasala, sace idha vasissasi, sattame divase sattadhā te muddhā phalissatī’’ti āha. Tena vuttaṃ –
62.
‘‘Vicaranto anukūlamhi, uddhaṃ me assamaddasa;
vicaranto anukūlamhīti ucchiṭṭhadantakaṭṭhe attano jaṭāsu lagge tassa āgamanagavesanavasena gaṅgāya tīre anuvicaranto.Uddhaṃ me assamaddasāti attano vasanaṭṭhānato uparisote mama assamaṃ paṇṇasālaṃ addakkhi.Tattha maṃ paribhāsetvāti mama assamaṃ āgantvā jātiṃ sutvā tatova paṭikkamitvā savanūpacāre ṭhatvā ‘‘nassa, vasala caṇḍāla, kāḷakaṇṇi mā idha vasī’’tiādīni vatvā bhayena santajjetvā.Abhisapi muddhaphālananti ‘‘sace jīvitukāmosi, ettova sīghaṃ palāyassū’’ti vatvā ‘‘sace na pakkamissati, ito te sattame divase sattadhā muddhā phalatū’’ti me abhisapaṃ adāsi.
Kiṃ pana tassa abhisapena muddhā phalatīti? Na phalati, kuhako pana so, evamayaṃ maraṇabhayatajjito sudūraṃ pakkamissatīti saññāya santāsanatthaṃ tathā āha.
63.Yadihaṃ tassa pakuppeyyanti tassa mānatthaddhassa kūṭajaṭilassa ahaṃ yadi kujjheyyaṃ.Yadi sīlaṃ na gopayeti sīlaṃ yadi na rakkheyyaṃ, idaṃ sīlaṃ nāma jīvitanirapekkhaṃ sammadeva rakkhitabbanti yadi na cinteyyanti attho.Oloketvānahaṃ tassa, kareyyaṃ chārikaṃ viyāti sacāhaṃ tadā tassa appatīto abhavissaṃ. Mama cittācāraṃ ñatvā mayi abhippasannā devatā khaṇeneva taṃ bhasmamuṭṭhiṃ viya viddhaṃseyyunti adhippāyo. Satthā pana tadā attano appatītabhāve sati devatāhi sādhetabbaṃ tassa anatthaṃ attanā kattabbaṃ viya katvā desesi ‘‘kareyyaṃ chārikaṃ viyā’’ti.
Vitaṇḍavādī panāha – ‘‘bodhisattova taṃ jaṭilaṃ icchamāno iddhiyā chārikaṃ kareyya, evañhi sati imissā pāḷiyā attho ujukameva nīto hotī’’ti. So evamassa vacanīyo – ‘‘tvaṃ iddhiyā parūpaghātaṃ vadasi, iddhi nāmesā adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogappaccayā ijjhanaṭṭhena iddhīti dasavidhā. Tattha ‘‘kataraṃ iddhiṃ vadesī’’ti? ‘‘Bhāvanāmaya’’nti. ‘‘Kiṃ pana bhāvanāmayāya parūpaghātakammaṃ hotī’’ti? Āma, ekacce ācariyā ‘‘ekavāraṃ hotī’’ti vadanti, yathā hi paraṃ paharitukāmena udakabharite ghaṭe khitte paropi paharīyati, ghaṭopi bhijjati, evameva bhāvanāmayāya iddhiyā ekavāraṃ parūpaghātakammaṃ hoti, tato paṭṭhāya pana sā nassati.
Atha so ‘‘bhāvanāmayāya iddhiyā neva ekavāraṃ na dvevāraṃ parūpaghātakammaṃ hotī’’ti vatvā pucchitabbo ‘‘kiṃ bhāvanāmayā iddhi kusalā akusalā abyākatā, sukhāya vedanāya sampayuttā dukkhāya vedanāya sampayuttā adukkhamasukhāya vedanāya sampayuttā, savitakkasavicārā avitakkavicāramattā avitakkaavicārā, kāmāvacarā rūpāvacarā arūpāvacarā’’ti? Jānanto ‘‘bhāvanāmayā iddhi kusalā abyākatā vā adukkhamasukhavedaniyā avitakkaavicārā rūpāvacarā cā’’ti vakkhati. So vattabbo ‘‘pāṇātipātacetanā kusalādīsu kataraṃ koṭṭhāsaṃ bhajatī’’ti? Jānanto vakkhati ‘‘pāṇātipātacetanā akusalāva dukkhavedanāva savitakkasavicārāva kāmāvacarāvā’’ti. Evaṃ sante ‘‘tava pañho neva kusalattikena sameti, na vedanāttikena na vitakkattikena na bhūmantarenā’’ti pāḷiyā virodhaṃ dassetvā saññāpetabbo. Yadi pana so ‘‘puna caparaṃ, bhikkhave, idhekacco samaṇo vā brāhmaṇo vā iddhimā cetovasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasānupekkhitā hoti ‘aho vata yaṃ taṃ kucchigataṃ gabbhaṃ na sotthinā abhinikkhameyyā’ti. Evampi, bhikkhave, kulumpassa upaghāto hotī’’ti saṅgītiṃ anāruḷhaṃ kulumpasuttaṃ udāhareyya. Tassāpi ‘‘tvaṃ atthaṃ na jānāsi. Iddhimā cetovasippattoti hi ettha na bhāvanāmayā iddhi adhippetā, āthabbanikā iddhi adhippetā. Sā hi ettha labbhamānā labbhatīti bhāvanāmayāya iddhiyā parūpaghāto na sambhavatiyevā’’ti saññāpetabbo. No ce saññattiṃ upeti, kammaṃ katvā uyyojetabbo. Tasmā yathāvuttanayenevettha gāthāya attho veditabbo.
Tathā pana tena abhisapito mahāsatto ‘‘sacāhaṃ etassa kujjhissāmi, sīlaṃ me arakkhitaṃ bhavissati, upāyenevassa mānaṃ bhindissāmi, sā cassa rakkhā bhavissatī’’ti sattame divase sūriyuggamanaṃ vāresi. Manussā sūriyassa anuggamanena ubbāḷhā jātimantatāpasaṃ upasaṅkamitvā ‘‘bhante, tumhe sūriyassa uggantuṃ na dethā’’ti pucchiṃsu. So ‘‘na metaṃ kammaṃ, gaṅgātīre pana eko caṇḍālatāpaso vasati, tassetaṃ kammaṃ siyā’’ti āha. Manussā mahāsattaṃ upasaṅkamitvā ‘‘bhante, tumhe sūriyassa uggantuṃ na dethā’’ti pucchiṃsu. ‘‘Āmāvuso’’ti. ‘‘Kiṃkāraṇā’’ti? ‘‘Tumhākaṃ kulūpakatāpaso maṃ niraparādhaṃ abhisapi, tasmiṃ āgantvā khamāpanatthaṃ mama pādesu patite sūriyaṃ vissajjessāmī’’ti. Te gantvā taṃ ākaḍḍhantā ānetvā mahāsattassa pādamūle nipajjāpetvā khamāpetvā ‘‘sūriyaṃ vissajjetha, bhante’’ti āhaṃsu. ‘‘Na sakkā vissajjetuṃ, sacāhaṃ vissajjessāmi, imassa sattadhā muddhā phalissatī’’ti. ‘‘Atha, bhante, kiṃ karomā’’ti. Mahāsatto ‘‘mattikāpiṇḍaṃ āharathā’’ti āharāpetvā ‘‘imaṃ tāpasassa sīse ṭhapetvā tāpasaṃ otāretvā udake ṭhapetha, yadā sūriyo dissati, tadā tāpaso udake nimujjatū’’ti vatvā sūriyaṃ vissajjesi. Sūriyarasmīhi phuṭṭhamatteva mattikāpiṇḍo sattadhā bhijji. Tāpaso udake nimujji. Tena vuttaṃ –
64.
‘‘Yaṃ so tadā maṃ abhisapi, kupito duṭṭhamānaso;
yaṃ so tadā maṃ abhisapīti so jātimantajaṭilo yaṃ muddhaphālanaṃ sandhāya tadā maṃ abhisapi, mayhaṃ sapaṃ adāsi.Tasseva matthakenipatīti taṃ mayhaṃ upari tena icchitaṃ tasseva pana upari nipati nipatanabhāvena aṭṭhāsi. Evañhetaṃ hoti yathā taṃ appaduṭṭhassa padussato. Vuttañhetaṃ bhagavatā – ‘‘yo appaduṭṭhassa narassa dussati…pe… paṭivātaṃva khitto’’ti (dha. pa. 125; su. ni. 667; jā. 1.5.94).Yogena taṃ pamocayinti taṃ tassa bhāsitaṃ matthakaphālanaṃ upāyena tato pamocesiṃ, taṃ vā jaṭilaṃ tato pamocesiṃ, yena upāyena taṃ na hoti, tathā akāsinti attho.
Yañhi tena pāramitāparibhāvanasamiddhāhi nānāsamāpattivihāraparipūritāhi sīladiṭṭhisampadāhi susaṅkhatasantāne mahākaruṇādhivāse mahāsatte ariyūpavādakammaṃ abhisapasaṅkhātaṃ pharusavacanaṃ payuttaṃ, taṃ mahāsattassa khettavisesabhāvato tassa ca ajjhāsayapharusatāya diṭṭhadhammavedanīyaṃ hutvā sace so mahāsattaṃ na khamāpesi, sattame divase vipaccanasabhāvaṃ jātaṃ, khamāpite pana mahāsatte payogasampattipaṭibāhitattā avipākadhammataṃ āpajji ahosikammabhāvato. Ayañhi ariyūpavādapāpassa diṭṭhadhammavedanīyassa ca dhammatā. Tattha yaṃ sattame divase bodhisattena sūriyuggamananivāraṇaṃ kataṃ, ayamettha yogoti adhippeto upāyo. Tena hi ubbāḷhā manussā bodhisattassa santike tāpasaṃ ānetvā khamāpesuṃ. Sopi ca mahāsattassa guṇe jānitvā tasmiṃ cittaṃ pasādesīti veditabbaṃ. Yaṃ panassa matthake mattikāpiṇḍassa ṭhapanaṃ, tassa ca sattadhā phālanaṃ kataṃ, taṃ manussānaṃ cittānurakkhaṇatthaṃ, aññathā hi ime pabbajitāpi samānā cittassa vase vattanti, na pana cittaṃ attano vase vattāpentīti mahāsattampi tena sadisaṃ katvā gaṇheyyuṃ. Tadassa nesaṃ dīgharattaṃ ahitāya dukkhāyāti.
65.Idāni yadatthaṃ tadā tasmiṃ tāpase cittaṃ adūsetvā suparisuddhaṃ sīlameva rakkhitaṃ, taṃ dassetuṃ‘‘anurakkhiṃ mama sīla’’nti osānagāthamāha. Taṃ heṭṭhā vuttatthameva.
Tadā maṇḍabyo udeno, mātaṅgo lokanātho.
Idhāpi sesapāramiyo niddhāretabbā. Tathā nihīnajātikassa sato yathādhippāyaṃ diṭṭhamaṅgalikāya mānaniggaho, pabbajitvā ‘‘diṭṭhamaṅgalikāya avassayo bhavissāmī’’ti uppannacitto araññaṃ gantvā pabbajitvā sattadivasabbhantareyeva yathādhippāyaṃ jhānābhiññānibbattanaṃ, tato āgantvā diṭṭhamaṅgalikāya lābhaggayasaggappattiyā upāyasampādanaṃ, maṇḍabyakumārassa mānaniggaho, jātimantatāpasassa mānaniggaho, tassa ca ajānantasseva bhāvino jīvitantarāyassa apanayanaṃ, mahāparādhassāpi tassa akujjhitvā attano sīlānurakkhaṇaṃ, acchariyabbhutapāṭihāriyakaraṇanti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbā.
Mātaṅgacariyāvaṇṇanā niṭṭhitā.
8. Dhammadevaputtacariyāvaṇṇanā
66.Aṭṭhamemahāpakkhoti mahāparivāro.Mahiddhikoti mahatiyā deviddhiyā samannāgato.Dhammo nāma mahāyakkhoti nāmena dhammo nāma mahānubhāvo devaputto.Sabbalokānukampakoti vibhāgaṃ akatvā mahākaruṇāya sabbalokaṃ anuggaṇhanako.
Mahāsatto hi tadā kāmāvacaradevaloke dhammo nāma devaputto hutvā nibbatti. So dibbālaṅkārapaṭimaṇḍito dibbarathamabhiruyha accharāgaṇaparivuto manussesu sāyamāsaṃ bhuñjitvā attano attano gharadvāresu sukhakathāya nisinnesu puṇṇamuposathadivase gāmanigamarājadhānīsu ākāse ṭhatvā ‘‘pāṇātipātādīhi dasahi akusalakammapathehi viramitvā tividhasucaritadhammaṃ pūretha, matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino bhavatha, saggaparāyanā hutvā mahantaṃ yasaṃ anubhavissathā’’ti manusse dasakusalakammapathe samādapento jambudīpaṃ padakkhiṇaṃ karoti. Tena vuttaṃ –
67.
‘‘Dasakusalakammapathe, samādapento mahājanaṃ;
samittoti dhammikehi dhammavādīhi sahāyehi sasahāyo.
Tena ca samayena adhammo nāmeko devaputto kāmāvacaradevaloke nibbatti. ‘‘So pāṇaṃ hanatha, adinnaṃ ādiyathā’’tiādinā nayena satte akusalakammapathe samādapento mahatiyā parisāya parivuto jambudīpaṃ vāmaṃ karoti. Tena vuttaṃ –
68.
‘‘Pāpo kadariyo yakkho, dīpento dasa pāpake;
pāpoti pāpadhammehi samannāgato.Kadariyoti thaddhamaccharī.Yakkhoti devaputto.Dīpento dasa pāpaketi sabbaloke gocaraṃ nāma sattānaṃ upabhogaparibhogāya jātaṃ. Tasmā satte vadhitvā yaṃkiñci katvā ca attā pīṇetabbo, indriyāni santappetabbānītiādinā nayena pāṇātipātādike dasa lāmakadhamme kattabbe katvā pakāsento.Sopetthāti sopi adhammo devaputto imasmiṃ jambudīpe.Mahiyāti bhūmiyā āsanne, manussānaṃ dassanasavanūpacāreti attho.
69.Tattha ye sattā sādhukammikā dhammagaruno, te dhammaṃ devaputtaṃ tathā āgacchantameva disvā āsanā vuṭṭhāya gandhamālādīhi pūjentā yāva cakkhupathasamatikkamanā tāva abhitthavanti, pañjalikā namassamānā tiṭṭhanti, tassa vacanaṃ sutvā appamattā sakkaccaṃ puññāni karonti. Ye pana sattā pāpasamācārā kurūrakammantā, te adhammassa vacanaṃ sutvā abbhanumodanti, bhiyyosomattāya pāpāni samācaranti. Evaṃ te tadā aññamaññassa ujuvipaccanīkavādā ceva ujuvipaccanīkakiriyā ca hutvā loke vicaranti. Tenāha bhagavā‘‘dhammavādī adhammo ca, ubho paccanikā maya’’nti.
Evaṃ pana gacchante kāle athekadivasaṃ tesaṃ rathā ākāse sammukhā ahesuṃ. Atha nesaṃ parisā ‘‘tumhe kassa, tumhe kassā’’ti pucchitvā ‘‘mayaṃ dhammassa, mayaṃ adhammassā’’ti vatvā maggā okkamitvā dvidhā jātā. Dhammassa pana adhammassa ca rathā abhimukhā hutvā īsāya īsaṃ āhacca aṭṭhaṃsu. ‘‘Tava rathaṃ okkamāpetvā mayhaṃ maggaṃ dehi, tava rathaṃ okkamāpetvā mayhaṃ maggaṃ dehī’’ti aññamaññaṃ maggadāpanatthaṃ vivādaṃ akaṃsu. Parisā ca nesaṃ āvudhāni abhiharitvā yuddhasajjā ahesuṃ. Yaṃ sandhāya vuttaṃ –
‘‘Dhure dhuraṃ ghaṭṭayantā, samimhā paṭipathe ubho’’.
70.
‘‘Kalaho vattatī bhesmā, kalyāṇapāpakassa ca;
dhure dhuranti ekassa rathīsāya itarassa rathīsaṃghaṭṭayantā. Samimhāti samāgatā sammukhībhūtā. Punaubhoti vacanaṃ ubhopi mayaṃ aññamaññassa paccanīkā hutvā loke vicarantā ekadivasaṃ paṭimukhaṃ āgacchantā dvīsu parisāsu ubhosu passesu maggato okkantāsu saha rathena mayaṃ ubho eva samāgatāti dassanatthaṃ vuttaṃ.Bhesmāti bhayajanako.Kalyāṇapāpakassa cāti kalyāṇassa ca pāpakassa ca.Mahāyuddho upaṭṭhitoti mahāsaṅgāmo paccupaṭṭhito āsi.
Aññamaññassa hi parisāya ca yujjhitukāmatā jātā. Tattha hi dhammo adhammaṃ āha – ‘‘samma, tvaṃ adhammo, ahaṃ dhammo, maggo mayhaṃ anucchaviko, tava rathaṃ okkamāpetvā mayhaṃ maggaṃ dehī’’ti. Itaro ‘‘ahaṃ daḷhayāno balavā asantāsī, tasmā maggaṃ na demi, yuddhaṃ pana karissāmi, yo yuddhe jinissati, tassa maggo hotū’’ti āha. Tenevāha –
‘‘Yasokaro puññakarohamasmi, sadātthuto samaṇabrāhmaṇānaṃ;
‘‘Adhammayānaṃ daḷhamāruhitvā, asantasanto balavāhamasmi;
‘‘Dhammo have pāturahosi pubbe, pacchā adhammo udapādi loke;
‘‘Na yācanāya napi pātirūpā, na arahatā tehaṃ dadeyya maggaṃ;
‘‘Sabbā disā anuvisaṭohamasmi, mahabbalo amitayaso atulyo;
‘‘Lohena ve haññati jātarūpaṃ, na jātarūpena hananti lohaṃ;
‘‘Sace tuvaṃ yuddhabalo adhamma, na tuyhaṃ vuḍḍhā ca garū ca atthi;
Imā hi tesaṃ vacanapaṭivacanakathā.
yasokaroti dhamme niyojanavasena devamanussānaṃ yasadāyako. Dutiyapadepi eseva nayo.Sadātthutoti sadā thuto niccappasattho.Sa kissa hetumhi tavajja dajjanti somhi ahaṃ adhammo adhammayānarathaṃ abhiruḷho abhīto balavā, kiṃkāraṇā ajja, bho dhamma, kassaci adinnapubbaṃ maggaṃ tuyhaṃ dammi.Pāturahosīti paṭhamakappikakāle imasmiṃ loke dasakusalakammapathadhammo pubbe pāturahosi, pacchā adhammo.Jeṭṭho cāti pure nibbattabhāvena ahaṃ jeṭṭho ca seṭṭho ca porāṇako ca, tvaṃ pana kaniṭṭho, tasmā ‘‘maggā uyyāhī’’ti vadati.
Napipātirūpāti ahañhi bhoto neva yācanāya na paṭirūpavacanena na maggārahatāya maggaṃ dadeyyaṃ.Anuvisaṭoti ahaṃ catasso disā catasso anudisāti sabbā disā attano guṇena patthaṭo paññāto.Lohenāti ayomuṭṭhikena.Hañchatīti hanissati.Yuddhabalo adhammāti sace tuvaṃ yuddhabalo asi adhamma.Vuḍḍhā ca garū cāti yadi tuyhaṃ ime vuḍḍhā ime garū paṇḍitāti etaṃ natthi.Piyāppiyenāti piyena viya appiyena, appiyenapi dadanto (jā. aṭṭha. 4.11.32) piyena viya te maggaṃ dadāmīti attho.
71.Mahāsatto hi tadā cintesi – ‘‘sacāhaṃ imaṃ pāpapuggalaṃ sabbalokassa ahitāya paṭipannaṃ evaṃ mayā vilomaggāhaṃ gahetvā ṭhitaṃ accharaṃ paharitvā ‘anācāra mā idha tiṭṭha, sīghaṃ paṭikkama vinassā’ti vadeyyaṃ, so taṅkhaṇaññeva mama dhammatejena bhusamuṭṭhi viya vikireyya, na kho pana metaṃ patirūpaṃ, svāhaṃ sabbalokaṃ anukampanto ‘lokatthacariyaṃ matthakaṃ pāpessāmī’ti paṭipajjāmi, ayaṃ kho pana pāpo āyatiṃ mahādukkhabhāgī, svāyaṃ mayā visesato anukampitabbo, tasmāssa maggaṃ dassāmi, evaṃ me sīlaṃ suvisuddhaṃ akhaṇḍitaṃ bhavissatī’’ti. Evaṃ pana cintetvā bodhisatte ‘‘sace tuvaṃ yuddhabalo’’ti gāthaṃ vatvā thokaṃ maggato okkantamatte eva adhammo rathe ṭhātuṃ asakkonto avaṃsiro pathaviyaṃ patitvā pathaviyā vivare dinne gantvā avīcimhi eva nibbatti. Tena vuttaṃ‘‘yadihaṃ tassa kuppeyya’’ntiādi.
yadihaṃ tassa kuppeyyanti tassa adhammassa yadi ahaṃ kujjheyyaṃ.Yadi bhinde tapoguṇanti tenevassa kujjhanena mayhaṃ tapoguṇaṃ sīlasaṃvaraṃ yadi vināseyyaṃ.Sahaparijanaṃ tassāti saparijanaṃ taṃ adhammaṃ.Rajabhūtanti rajamiva bhūtaṃ, rajabhāvaṃ pattaṃahaṃ kareyyaṃ.
72.Apicāhanti etthaahanti nipātamattaṃ.Sīlarakkhāyāti sīlarakkhaṇatthaṃ.Nibbāpetvānāti paṭikacceva khantimettānuddayassa upaṭṭhāpitattā tasmiṃ adhamme uppajjanakakodhassa anuppādaneneva dosapariḷāhavūpasamanena mānasaṃ vūpasametvā.Saha janenokkamitvāti mayhaṃ parijanena saddhiṃ maggā okkamitvā tassa pāpassa adhammassa ahaṃ maggaṃ adāsiṃ.
73.Sahapathato okkanteti vuttanayena cittassa vūpasamaṃ katvā ‘‘maggaṃ te dammī’’ti ca vatvā thokaṃ maggato saha okkamanena.Pāpayakkhassāti adhammadevaputtassa.Tāvadeti taṅkhaṇaṃ eva mahāpathavī vivaramadāsi.Jātakaṭṭhakathāyaṃpana ‘‘maggañca te dammī’’ti gāthāya kathitakkhaṇeyevāti vuttaṃ.
Evaṃ tasmiṃ bhūmiyaṃ patite catunahutādhikadviyojanasatasahassabahalā sakalaṃ varāvaraṃ dhārentīpi mahāpathavī ‘‘nāhamimaṃ pāpapurisaṃ dhāremī’’ti kathentī viya tena ṭhitaṭṭhāne dvidhā bhijji. Mahāsatto pana tasmiṃ nipatitvā avīcimhi nibbatte rathadhure yathāṭhitova saparijano mahatā devānubhāvena gamanamaggeneva gantvā attano bhavanaṃ pāvisi. Tenāha bhagavā –
‘‘Khantībalo yuddhabalaṃ vijetvā, hantvā adhammaṃ nihanitva bhūmyā;
Tadā adhammo devadatto ahosi, tassa parisā devadattaparisā, dhammo lokanātho, tassa parisā buddhaparisā.
Idhāpi heṭṭhā vuttanayeneva sesapāramiyo yathārahaṃ niddhāretabbā. Tathā idhāpi dibbehi āyuvaṇṇayasasukhaādhipateyyehi dibbeheva uḷārehi kāmaguṇehi samappitassa samaṅgībhūtassa anekasahassasaṅkhāhi accharāhi sabbakālaṃ paricāriyamānassa mahati pamādaṭṭhāne ṭhitassa sato īsakampi pamādaṃ anāpajjitvā ‘‘lokatthacariyaṃ matthakaṃ pāpessāmī’’ti māse māse puṇṇamiyaṃ dhammaṃ dīpento saparijano manussapathe vicaritvā mahākaruṇāya sabbasatte adhammato vivecetvā dhamme niyojanaṃ, adhammena samāgatopi tena kataṃ anācāraṃ agaṇetvā tattha cittaṃ akopetvā khantimettānuddayameva paccupaṭṭhapetvā akhaṇḍaṃ suvisuddhañca katvā attano sīlassa rakkhaṇanti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbāti.
Dhammadevaputtacariyāvaṇṇanā niṭṭhitā.
9. Alīnasattucariyāvaṇṇanā
74.Navamepañcālaraṭṭheti evaṃnāmake janapade.Nagaravare, kapilāyanti ‘‘kapilā’’ti evaṃladdhanāme uttamanagare. ‘‘Nagaravare’’ti vatvā puna‘‘puruttame’’ti vacanaṃ tasmiṃ kāle jambudīpe sabbanagarānaṃ tassa nagarassa agganagarabhāvadassanatthaṃ.Jayaddiso nāmāti raññā attano paccatthike jite jāto, attano vā paccāmittabhūtaṃ yakkhinīsaṅkhātaṃ jayaddisaṃ jitoti evaṃladdhanāmo.Sīlaguṇamupāgatoti ācārasīlañceva ussāhasampattiyādirājaguṇañca upāgato, tena samannāgatoti attho.
75.Tassa raññoti jayaddisarājassa, ahaṃ putto ahosinti vacanaseso.Sutadhammoti yāvatā rājaputtena sotabbadhammo nāma, tassa sabbassa sutattā sutadhammo, bahussutoti attho. Atha vāsutadhammoti vissutadhammo, dhammacariyāya samacariyāya pakāso paññāto, loke patthaṭakittidhammoti attho.Alīnasattoti evaṃnāmo.Guṇavāti uḷārehi mahāpurisaguṇehi samannāgato.Anurakkhaparijano sadāti saddhādiguṇavisesayogato catūhi saṅgahavatthūhi sammadeva saṅgahaṇato ca sabbakālaṃ sambhattaparivārajano.
76.Pitā me migavaṃ gantvā, porisādaṃ upāgamīti mayhaṃ pitā jayaddisarājā migavaṃ caranto araññamajjhaṃ gantvā porisādaṃ manussakhādakaṃ yakkhiniputtaṃ upagañchi, tena samāgami.
Jayaddisarājā kira ekadivasaṃ ‘‘migavaṃ gamissāmī’’ti tadanurūpena mahatā parivārena kapilanagarato nikkhami. Taṃ nikkhantamattameva takkasilāvāsī nando nāma brāhmaṇo catasso satārahā gāthā nāma kathetuṃ ādāya upasaṅkamitvā attano āgamanakāraṇaṃ rañño ārocesi. Rājā ‘‘nivattitvā suṇissāmī’’ti tassa vasanagehaṃ paribbayañca dāpetvā araññaṃ paviṭṭho ‘‘yassa passena migo palāyati, tasseva so gīvā’’ti vatvā mige pariyesanto vicarati. Atheko pasadamigo mahājanassa padasaddena āsayato nikkhamitvā rañño abhimukho gantvā palāyi. Amaccā parihāsaṃ kariṃsu. Rājā taṃ anubandhitvā tiyojanamatthake taṃ parikkhīṇajavaṃ ṭhitaṃ vijjhitvā pātesi. Patitaṃ khaggena dvidhā katvā anatthikopi ‘‘maṃsena migaṃ gahetuṃ nāsakkhī’’ti vacanamocanatthaṃ kāje katvā āgacchanto ekassa nigrodhassa mūle dabbatiṇesu nisīditvā thokaṃ vissamitvā gantuṃ ārabhi.
‘‘so me pitumaggahesi, bhakkhosi mama mā calī’’tiādi.
so me pitumaggahesīti so porisādo mama pitaraṃ jayaddisarājānaṃ attano nisinnarukkhasamīpamāgataṃ‘‘mama bhakkhotvaṃ āgatosi, hatthaparipphandanādivasenamā cali,calantampi ahaṃ taṃ khādissāmī’’ti hatthe aggahesi.
77.Tassāti tassa yakkhiniputtassa.Tasitavedhitoti cittutrāsena tasito sarīraparikampena vedhito.Ūrukkhambhoti ubhinnaṃ ūrūnaṃ thaddhabhāvo, yena so tato palāyituṃ nāsakkhi.
Migavaṃ gahetvā muñcassūti etthamigavanti migavavasena laddhattā taṃ migamaṃsaṃ ‘‘migava’’nti āha, imaṃ migamaṃsaṃ gahetvā maṃ muñcassūti attho. So hi rājā naṃ yakkhiniputtaṃ disvā bhīto ūrukkhambhaṃ patvā khāṇuko viya aṭṭhāsi. So vegena gantvā taṃ hatthe gahetvā ‘‘bhakkhosi me āgatosī’’ti āha. Atha naṃ rājā satiṃ paccupaṭṭhapetvā ‘‘sace āhāratthiko, imaṃ te maṃsaṃ dadāmi, taṃ gahetvā khāda, maṃ muñcāhī’’ti āha. Taṃ sutvā porisādo ‘‘kimidaṃ mayhameva santakaṃ datvā mayā vohāraṃ karosi, nanu imaṃ maṃsañca tvañca mama hatthagatakālato paṭṭhāya mayhameva santakaṃ, tasmā taṃ paṭhamaṃ khāditvā pacchā maṃsaṃ khādissāmī’’ti āha.
Atha rājā ‘‘maṃsanikkayenāyaṃ na maṃ muñcati, mayā ca migavaṃ āgacchantena tassa brāhmaṇassa ‘āgantvā te dhanaṃ dassāmī’ti paṭiññā katā. Sacāyaṃ yakkho anujānissati, saccaṃ anurakkhanto gehaṃ gantvā taṃ paṭiññaṃ mocetvā puna imassa yakkhassa bhattatthaṃ āgaccheyya’’nti cintetvā tassa tamatthaṃ ārocesi. Taṃ sutvā porisādo ‘‘sace tvaṃ saccaṃ anurakkhanto gantukāmosi, gantvā tassa brāhmaṇassa dātabbaṃ dhanaṃ datvā saccaṃ anurakkhanto sīghaṃ puna āgaccheyyāsī’’ti vatvā rājānaṃ vissajjesi. So tena vissaṭṭho ‘‘tvaṃ mā cintayi, ahaṃ pātova āgamissāmī’’ti vatvā magganimittāni sallakkhento attano balakāyaṃ upagantvā tena parivuto nagaraṃ pavisitvā nandabrāhmaṇaṃ pakkosāpetvā mahārahe āsane nisīdāpetvā tā gāthā sutvā cattāri sahassāni datvā yānaṃ āropetvā ‘‘imaṃ takkasilameva nethā’’ti manusse datvā brāhmaṇaṃ uyyojetvā dutiyadivase porisādassa santikaṃ gantukāmo puttaṃ rajje patiṭṭhapetuṃ anusāsaniñca dento tamatthaṃ ārocesi. Tena vuttaṃ –
78.
‘‘Migavaṃ gahetvā muñcassu, katvā āgamanaṃ puna;
79.
‘‘Rajjaṃ putta paṭipajja, mā pamajji puraṃ idaṃ;
āgamanaṃ punāti puna āgamanaṃ paṭiññātassa porisādassa saṅgaraṃ katvā.Brāhmaṇassa dhanaṃ datvāti takkasilato āgatassa nandanāmassa brāhmaṇassa tā gāthā sutvā catusahassaparimāṇaṃ dhanaṃ datvā.Pitā āmantayī mamanti mama pitā jayaddisarājā maṃ āmantesi.
‘‘rajja’’ntiādi. Tassattho –putta,tvaṃ imaṃ kulasantakaṃ rajjaṃpaṭipajja,yathāhaṃ dhammena samena rajjaṃ kāremi, evaṃ tvampi chattaṃ ussāpetvārajjaṃkārehi. Tvaṃ idaṃ puraṃ rakkhanto rajjañca kārento mā pamādamāpajji, asukasmiṃ ṭhāne nigrodharukkhamūle porisādena yakkhena katametaṃ mayā saṅgaraṃ mama puna tassa santikaṃ āgamanaṃ uddissa, kevalaṃ tassa brāhmaṇassa dhanadānatthaṃ idhāgato saccaṃ anurakkhanto, tasmā tatthāhaṃ gamissāmīti.
Taṃ sutvā mahāsatto ‘‘mā kho tvaṃ, mahārāja, tattha agamāsi, ahaṃ tattha gamissāmi. Sace pana tvaṃ, tāta, gamissasiyeva, ahampi tayā saddhiṃ gamissāmiyevā’’ti. ‘‘Evaṃ sante mayaṃ ubhopi na bhavissāma, tasmā ahameva tattha gamissāmī’’ti nānappakārena vārentaṃ rājānaṃ saññāpetvā mātāpitaro vanditvā pitu atthāya attānaṃ pariccajitvā sotthibhāvāya pitari sāsitavādaṃ payuñjamāne mātubhaginibhariyāsu ca saccakiriyaṃ karontīsu āvudhaṃ gahetvā nagarato nikkhamitvā assupuṇṇamukhaṃ mahājanaṃ anubandhantaṃ āpucchitvā pitarā akkhātanayena yakkhavāsamaggaṃ paṭipajji. Yakkhiniputtopi ‘‘khattiyā nāma bahumāyā, ko jānāti kiṃ bhavissatī’’ti rukkhaṃ abhiruhitvā rañño āgamanaṃ olokento nisinno kumāraṃ āgacchantaṃ disvā ‘‘pitaraṃ nivattetvā putto āgato bhavissati, natthi me bhaya’’nti otaritvā tassa piṭṭhiṃ dassetvāva nisīdi. Mahāsatto āgantvā tassa purato aṭṭhāsi. Tena vuttaṃ –
80.
‘‘Mātāpitū ca vanditvā, nimminitvāna attanā;
81.Sasatthahatthūpagatanti sasatthahatthaṃ upagataṃ āvudhapāṇiṃ maṃ attano santikaṃ upagataṃ disvā.Kadāci so tasissatīti so yakkho api taseyya.Tena bhijjissati sīlanti tena tassa tāsuppādanena mayhaṃ sīlaṃ vinassati saṃkilissati.Paritāsaṃ kate mayīti mayi tassa paritāsaṃ kate sati.
82.Sīlakhaṇḍabhayā mayhaṃ, tassa dessaṃ na byāharinti yathā ca sīlabhedabhayena nihitasattho tassa santikaṃ agamāsi, evaṃ mayhaṃ sīlakhaṇḍabhayā eva tassa porisādassa dessaṃ aniṭṭhampi na byāhariṃ, kevalaṃ pana mettacittena hitavādī idaṃ idāni vakkhamānaṃ vacanaṃ abhāsiṃ.
Mahāsatto ca gantvā purato ṭhito. Yakkhiniputto taṃ vīmaṃsitukāmo ‘‘kosi tvaṃ, kuto āgato, kiṃ maṃ na jānāsi ‘luddo manussamaṃsakhādako’ti, kasmā ca idhāgatosī’’ti pucchi. Kumāro ‘‘ahaṃ jayaddisarañño putto, tvaṃ porisādakoti jānāmi, pitu jīvitaṃ rakkhituṃ idhāgato, tasmā taṃ muñca, maṃ khādā’’ti āha. Puna yakkhiniputto mukhākāreneva ‘‘taṃ tassa puttoti ahaṃ jānāmi, dukkaraṃ pana tayā kataṃ evaṃ āgacchantenā’’ti āha. Kumāro ‘‘na idaṃ dukkaraṃ, yaṃ pitu atthe jīvitapariccajanaṃ, mātāpituhetu hi evarūpaṃ puññaṃ katvā ekanteneva sagge pamodati, ahañca ‘amaraṇadhammo nāma koci satto natthī’ti jānāmi, attanā ca kiñci kataṃ pāpaṃ nāma na sarāmi, tasmā maraṇatopi me bhayaṃ natthi, idaṃ sarīraṃ mayā te nissaṭṭhaṃ, aggiṃ jāletvā khādā’’ti āha. Tena vuttaṃ –
83.
‘‘Ujjālehi mahāaggiṃ, papatissāmi rukkhato;
Taṃ sutvā yakkhiniputto ‘‘na sakkā imassa maṃsaṃ khādituṃ, upāyena imaṃ palāpessāmī’’ti cintetvā ‘‘tena hi araññaṃ pavisitvā sāradārūni āharitvā niddhūme aṅgāre karohi, tattha te maṃsaṃ pacitvā khādissāmī’’ti āha. Mahāsatto tathā katvā tassa ārocesi. So taṃ olokento ‘‘ayaṃ purisasīho maraṇatopi bhayaṃ natthi, evaṃ nibbhayo nāma na mayā diṭṭhapubbo’’ti lomahaṃsajāto kumāraṃ olokesi. Kumāro kissa maṃ olokesi, na yathāvuttaṃ karosīti. Yakkhiniputto mahāsattaṃ ‘‘sattadhā tassa muddhā phaleyya, yo taṃ khādeyyā’’ti āha. ‘‘Sace maṃ na khāditukāmosi, atha kasmā aggiṃ kāresī’’ti? ‘‘Tava pariggaṇhanattha’’nti. ‘‘Tvaṃ idāni maṃ kathaṃ pariggaṇhissasi, svāhaṃ tiracchānayoniyaṃ nibbattopi sakkassa devarañño attānaṃ pariggaṇhituṃ na adāsi’’nti imamatthaṃ dassento –
‘‘Idañhi so brāhmaṇaṃ maññamāno, saso avāsesi sake sarīre;
Gāthamāha.
saso avāsesi sake sarīreti attano sarīrahetu imaṃ sarīraṃ khāditvā idha vasāti evaṃ sake sarīre attano sarīraṃ dento taṃ brāhmaṇarūpaṃ sakkaṃ tattha vāsesi.Sasatthutoti ‘‘sasī’’ti evaṃ sasasaddena thuto.Kāmaduhoti kāmavaḍḍhano.Yakkhāti deva.
Evaṃ mahāsatto cande sasalakkhaṇaṃ kappaṭṭhiyaṃ pāṭihāriyaṃ sakkhiṃ katvā attano sakkenapi pariggaṇhituṃ asakkuṇeyyataṃ abhāsi. Taṃ sutvā porisādo acchariyabbhutacittajāto –
‘‘Cando yathā rāhumukhā pamutto, virocate pannaraseva bhāṇumā;
Gāthaṃ vatvā ‘‘gaccha mahāvīrā’’ti kumāraṃ vissajjesi. Sopi taṃ nibbisevanaṃ katvā pañca sīlāni datvā ‘‘yakkho nu kho esa, no’’ti vīmaṃsanto ‘‘yakkhānaṃ akkhīni rattāni honti animisāni ca, chāyā ca na paññāyati, asambhīto hoti, na imassa tathā. Tasmā nāyaṃ yakkho manusso eso, mayhaṃ kira pitu tayo bhātaro yakkhiniyā gahitā, tesu tāya dve khāditā bhavissanti, eko puttasinehena paṭijaggito bhavissati. Iminā tena bhavitabba’’nti nayaggāhena anumānena sabbaññutaññāṇena viya aviparītato niṭṭhaṃ gantvā ‘‘mayhaṃ pitu ācikkhitvā rajje patiṭṭhāpessāmī’’ti cintetvā ‘‘na tvaṃ yakkho, pitu me jeṭṭhabhātikosi, ehi mayā saddhiṃ gantvā kulasantakaṃ rajjaṃ paṭipajjāhī’’ti āha. Tena vuttaṃ ‘‘tvaṃ pitāmahā’’ti, tvaṃ mama mahāpitāti attho. Itarena ‘‘nāhaṃ manusso’’ti vutte tena saddhātabbassa dibbacakkhukatāpasassa santikaṃ nesi. Tāpasena ‘‘kiṃ karontā pitā puttā araññe vicarathā’’ti pitubhāve kathite porisādo saddahitvā ‘‘gaccha, tāta, tvaṃ, na me rajjena attho, pabbajissāmaha’’nti tāpasassa santike isipabbajjaṃ pabbaji. Tena vuttaṃ –
84.
‘‘Iti sīlavataṃ hetu, nārakkhiṃ mama jīvitaṃ;
sīlavataṃ hetūti sīlavantānaṃ mama pitūnaṃ hetu. Atha vāsīlavataṃ hetūti sīlavatahetu, mayhaṃ sīlavatasamādānanimittaṃ tassa abhijjanatthaṃ.Tassāti taṃ porisādaṃ.
Atha mahāsatto attano mahāpitaraṃ pabbajitaṃ vanditvā nagarassa samīpaṃ gantvā ‘‘kumāro kira āgato’’ti sutvā haṭṭhatuṭṭhena raññā nāgarehi negamajānapadehi ca paccuggato rājānaṃ vanditvā sabbaṃ pavattiṃ ārocesi. Taṃ sutvā rājā taṅkhaṇaññeva bheriṃ carāpetvā mahantena parivārena tassa santikaṃ gantvā ‘‘ehi, bhātika, rajjaṃ paṭipajjāhī’’ti āha. ‘‘Alaṃ, mahārājā’’ti. ‘‘Tena hi mayhaṃ uyyāne vasā’’ti. ‘‘Na āgacchāmī’’ti. Rājā tassa assamassa avidūre gāmaṃ nivesetvā bhikkhaṃ paṭṭhapesi. So cūḷakammāsadammanigamo nāma jāto.
Tadā mātāpitaro mahārājakulāni ahesuṃ, tāpaso sāriputto, porisādo aṅgulimālo, kaniṭṭhā uppalavaṇṇā, aggamahesī rāhulamātā, alīnasattukumāro lokanātho.
Tassa idhāpi heṭṭhā vuttanayeneva yathārahaṃ sesapāramiyo niddhāretabbā. Tathā pitarā nivāriyamāno attano jīvitaṃ pariccajitvā pitu jīvitarakkhaṇatthaṃ ‘‘porisādassa santikaṃ gamissāmī’’ti nicchayo, tassa ca santāsapariharaṇatthaṃ nihitasatthassa gamanaṃ, ‘‘attano sīlakhaṇḍanaṃ mā hotū’’ti tena piyavācāya samudācāro, tena ca nānānayehi pariggaṇhiyamānassa maraṇasantāsābhāvo, pitu atthe mayhaṃ sarīraṃ saphalaṃ karissāmīti haṭṭhatuṭṭhabhāvo, sakkenāpi pariggaṇhituṃ asakkuṇeyyassa sasajātiyampi pariccāgatthaṃ attano jīvitanirapekkhabhāvassa jānanaṃ, tena samāgamepi ossaṭṭhepi cittassa vikārābhāvo, tassa ca manussabhāvamahāpitubhāvānaṃ aviparītato jānanaṃ, ñātamatte ca taṃ kulasantake rajje patiṭṭhāpetukāmatā, dhammadesanāya saṃvejetvā sīlesu patiṭṭhāpananti. Evamādayo idha bodhisattassa guṇānubhāvā vibhāvetabbāti.
Alīnasattucariyāvaṇṇanā niṭṭhitā.
10. Saṅkhapālacariyāvaṇṇanā
85.Dasamesaṅkhapālotiādīsu ayaṃ saṅkhepattho – devabhogasampattisadisāya mahatiyā nāgiddhiyā samannāgatattāmahiddhiko. Heṭṭhā dve, upari dveti catasso dāṭhā āvudhā etassātidāṭhāvudho. Uggatejavisatāyaghoraviso. Nāgayonisiddhāhi dvīhi jivhāhi samannāgatotidvijivho. Mahānubhāvānampi urena gamanato ‘‘uragā’’ti laddhanāmānaṃ nāgānaṃ adhipatibhāvatouragādhibhū.
86.Dvinnaṃ maggānaṃ vinivijjhitvā sandhibhāvena gataṭṭhānasaṅkhātecatuppathe. Aparāparaṃ mahājanasañcaraṇaṭṭhānabhūtemahāmagge. Tato eva mahājanasamākiṇṇabhāvenanānājanasamākule. Idāni vakkhamānānaṃ catunnaṃ aṅgānaṃ vasenacaturo aṅge. Adhiṭṭhāyaadhiṭṭhahitvā, citte ṭhapetvā. Yadāhaṃ saṅkhapālo nāma yathāvuttarūpo nāgarājā homi, tadā heṭṭhā vuttappakāre ṭhānevāsaṃuposathavāsavasena nivāsaṃakappayiṃkappesiṃ.
‘‘punāparaṃ yadā homi, saṅkhapālo’’tiādi. Tassattho vutto eva.
87.Yaṃ panetthachaviyā cammenātiādikaṃ ‘‘caturo aṅge adhiṭṭhāyā’’ti vuttaṃ caturaṅgādhiṭṭhānadassanaṃ. Chavicammāni hi idha ekamaṅgaṃ. Evaṃ uposathavāsaṃ vasantassa mahāsattassa dīgho addhā vītivatto.
Athekadivasaṃ tasmiṃ tathā sīlaṃ samādiyitvā nipanne soḷasa bhojaputtā ‘‘maṃsaṃ āharissāmā’’ti āvudhahatthā araññe carantā kiñci alabhitvā nikkhamantā taṃ vammikamatthake nipannaṃ disvā ‘‘mayaṃ ajja godhāpotakampi na labhimhā, imaṃ nāgarājānaṃ vadhitvā khādissāmā’’ti cintetvā ‘‘mahā kho panesa gayhamāno palāyeyyāti yathānipannakaṃyeva naṃ bhogesu sūlehi vijjhitvā dubbalaṃ katvā gaṇhissāmā’’ti sūlāni ādāya upasaṅkamiṃsu. Bodhisattassāpi sarīraṃ mahantaṃ ekadoṇikanāvappamāṇaṃ vaṭṭetvā ṭhapitasumanapupphadāmaṃ viya jiñjukaphalasadisehi akkhīhi jayasumanapupphasadisena ca sīsena samannāgataṃ ativiya sobhati. So tesaṃ soḷasannaṃ janānaṃ padasaddena bhogantarato sīsaṃ nīharitvā rattakkhīni ummīletvā te sūlahatthe āgacchante disvā ‘‘ajja mayhaṃ manoratho matthakaṃ pāpuṇissatī’’ti attānaṃ dānamukhe niyyātetvā ‘‘ime mama sarīraṃ sattīhi koṭṭetvā chiddāvachiddaṃ karonte na olokessāmī’’ti attano sīlakhaṇḍabhayena daḷhaṃ adhiṭṭhānaṃ adhiṭṭhahitvā sīsaṃ bhogantare eva pavesetvā nipajji.
Atha naṃ te upagantvā naṅguṭṭhe gahetvā ākaḍḍhantā bhūmiyaṃ pātetvā tikhiṇasūlehi aṭṭhasu ṭhānesu vijjhitvā sakaṇṭakā kāḷavettayaṭṭhiyo pahāramukhehi pavesetvā aṭṭhasu ṭhānesu kājehi ādāya mahāmaggaṃ paṭipajjiṃsu. Mahāsatto sūlehi vijjhanato paṭṭhāya ekaṭṭhānepi akkhīni ummīletvā te na olokesi. Tassa aṭṭhahi kājehi ādāya nīyamānassa sīsaṃ olambitvā bhūmiṃ paharati. Atha naṃ ‘‘sīsamassa olambatī’’ti mahāmagge nipajjāpetvā sukhumena sūlena nāsāpuṭe vijjhitvā rajjukaṃ pavesetvā sīsaṃ ukkhipitvā kājakoṭiyaṃ laggetvā punapi ukkhipitvā maggaṃ paṭipajjiṃsu. Tena vuttaṃ –
88.
‘‘Addasaṃsu bhojaputtā, kharā luddā akāruṇā;
89.
‘‘Nāsāya vinivijjhitvā, naṅguṭṭhe piṭṭhikaṇṭake;
bhojaputtāti luddaputtā.Kharāti kakkhaḷā, pharusakāyavacīkammantā.Luddāti dāruṇā, ghoramānasā.Akāruṇāti nikkaruṇā.Daṇḍamuggarapāṇinoti caturassadaṇḍahatthā.Nāsāya vinivijjhitvāti rajjukaṃ pavesetuṃ sukhumena sūlena nāsāpuṭe vijjhitvā.Naṅguṭṭhe piṭṭhikaṇṭaketi naṅguṭṭhappadese tattha tattha piṭṭhikaṇṭakasamīpe ca vinivijjhitvāti sambandho.Kāje āropayitvānāti aṭṭhasu ṭhānesu vinivijjhitvā baddhesu aṭṭhasu vettalatāmaṇḍalesu ekekasmiṃ ovijjhitaṃ ekekaṃ kājaṃ dve dve bhojaputtā attano attano khandhaṃ āropetvā.
90.Sasāgarantaṃ pathavinti samuddapariyantaṃ mahāpathaviṃ.Sakānanaṃ sapabbatanti saddhiṃ kānanehi pabbatehi cāti sakānanaṃ sapabbatañca.Nāsāvātena jhāpayeti sacāhaṃicchamānoicchanto kujjhitvā nāsāvātaṃ vissajjeyyaṃ, samuddapariyantaṃ sakānanaṃ sapabbataṃ imaṃ mahāpathaviṃ jhāpeyyaṃ, saha nāsāvātavissajjanena chārikaṃ kareyyaṃ, etādiso tadā mayhaṃ ānubhāvo.
91.Evaṃ santepisūlehi vinivijjhante, koṭṭayantepi sattibhi. Bhojaputte na kuppāmīti dubbalabhāvakaraṇatthaṃ vettalatāpavesanatthañca sāradārūhi tacchetvā katehi tikhiṇasūlehi aṭṭhasu ṭhānesu vijjhantepi dubbalabhāvakaraṇatthaṃ tikhiṇāhi sattīhi tahiṃ tahiṃ koṭṭayantepi bhojaputtānaṃ luddānaṃ na kuppāmi.Esā me sīlapāramīti evaṃ mahānubhāvassa tathā adhiṭṭhahantassa yā me mayhaṃ sīlakhaṇḍabhayena tesaṃ akujjhanā, esā ekanteneva jīvitanirapekkhabhāvena pavattā mayhaṃ sīlapāramī, sīlavasena paramatthapāramīti attho.
Tathā pana bodhisatte tehi nīyamāne mithilanagaravāsī āḷāro nāma kuṭumbiko pañcasakaṭasatāni ādāya sukhayānake nisīditvā gacchanto te bhojaputte mahāsattaṃ harante disvā kāruññaṃ uppādetvā te ludde pucchi – ‘‘kissāyaṃ nāgo nīyati, netvā cimaṃ kiṃ karissathā’’ti? Te ‘‘imassa nāgassa maṃsaṃ sāduñca muduñca thūlañca pacitvā khādissāmā’’ti āhaṃsu. Atha so tesaṃ soḷasavāhagoṇe pasataṃ pasataṃ suvaṇṇamāsake sabbesaṃ nivāsanapārupanāni bhariyānampi tesaṃ vatthābharaṇāni datvā ‘‘sammā, ayaṃ mahānubhāvo nāgarājā, attano sīlaguṇena tumhākaṃ na dubbhi, imaṃ kilamantehi bahuṃ tumhehi apuññaṃ pasutaṃ, vissajjethā’’ti āha. Te ‘‘ayaṃ amhākaṃ manāpo bhakkho, bahū ca no uragā bhuttapubbā, tathāpi tava vacanaṃ amhehi pūjetabbaṃ, tasmā imaṃ nāgaṃ vissajjessāmā’’ti vissajjetvā mahāsattaṃ bhūmiyaṃ nipajjāpetvā attano kakkhaḷatāya tā kaṇṭakācitā āvutā kāḷavettalatā koṭiyaṃ gahetvā ākaḍḍhituṃ ārabhiṃsu.
Atha so nāgarājānaṃ kilamantaṃ disvā akilamentova asinā latā chinditvā dārakānaṃ kaṇṇavedhato paṭiharaṇaniyāmena adukkhāpento saṇikaṃ nīhari. Tasmiṃ kāle te bhojaputtā yaṃ bandhanaṃ tassa natthuto pavesetvā paṭimukkaṃ, taṃ bandhanaṃ saṇikaṃ mocayiṃsu. Mahāsatto muhuttaṃ pācīnābhimukho gantvā assupuṇṇehi nettehi āḷāraṃ olokesi. Luddā thokaṃ gantvā ‘‘urago dubbalo, matakāle gahetvāva naṃ gamissāmā’’ti nilīyiṃsu. Āḷāro mahāsattassa añjaliṃ paggayha ‘‘gaccheva kho tvaṃ, mahānāga, mā taṃ luddā puna gahesu’’nti vadanto thokaṃ taṃ nāgaṃ anugantvā nivatti.
Bodhisatto nāgabhavanaṃ gantvā tattha papañcaṃ akatvā mahantena parivārena nikkhamitvā āḷāraṃ upasaṅkamitvā nāgabhavanassa vaṇṇaṃ kathetvā taṃ tattha netvā tīhi kaññāsatehi saddhiṃ mahantamassa yasaṃ datvā dibbehi kāmehi santappesi. Āḷāro nāgabhavane ekavassaṃ vasitvā dibbe kāme paribhuñjitvā ‘‘icchāmahaṃ, samma, pabbajitu’’nti nāgarājassa kathetvā pabbajitaparikkhāre gahetvā tato nikkhamitvā himavantappadesaṃ gantvā pabbajitvā tattha ciraṃ vasitvā aparabhāge cārikaṃ caranto bārāṇasiṃ patvā bārāṇasiraññā samāgato tena ācārasampattiṃ nissāya pasannena ‘‘tvaṃ uḷārabhogā maññe kulā pabbajito, kena nu kho kāraṇena pabbajitosī’’ti puṭṭho attano pabbajjākāraṇaṃ kathento luddānaṃ hatthato bodhisattassa vissajjāpanaṃ ādiṃ katvā sabbaṃ pavattiṃ rañño ācikkhitvā –
‘‘Diṭṭhā mayā mānusakāpi kāmā, asassatā vipariṇāmadhammā;
‘‘Dumapphalānīva patanti māṇavā, daharā ca vuddhā ca sarīrabhedā;
Imāhi gāthāhi dhammaṃ desesi.
Taṃ sutvā rājā –
‘‘Addhā have sevitabbā sapaññā, bahussutā ye bahuṭhānacintino;
Āha.
Athassa tāpaso –
‘‘Addhā have sevitabbā sapaññā, bahussutā ye bahuṭhānacintino;
Evaṃ dhammaṃ desetvā tattheva cattāro vassānamāse vasitvā puna himavantaṃ gantvā yāvajīvaṃ cattāro brahmavihāre bhāvetvā brahmalokūpago ahosi. Bodhisattopi yāvajīvaṃ uposathavāsaṃ vasitvā saggapuraṃ pūresi. Sopi rājā dānādīni puññāni katvā yathākammaṃ gato.
Tadā āḷāro sāriputtatthero ahosi, bārāṇasirājā ānandatthero, saṅkhapālanāgarājā lokanātho.
bhūridattacariyāyaṃ(cariyā. 2.11 ādayo) vuttanayeneva yathārahaṃ vibhāvetabbāti.
Saṅkhapālacariyāvaṇṇanā niṭṭhitā.
Eteti ye hatthināgacariyādayo imasmiṃ vagge niddiṭṭhā anantaragāthāya ca ‘‘hatthināgo bhūridatto’’tiādinā uddānavasena saṅgahetvā dassitānavacariyā, te sabbe visesato sīlapāramipūraṇavasena pavattiyā sīlaṃ balaṃ etesantisīlabalā. Sīlassa paramatthapāramibhūtassa parikkharaṇato santānassa ca paribhāvanāvasena abhisaṅkharaṇatoparikkhārā. Ukkaṃsagatāya sīlaparamatthapāramiyā asampuṇṇattā padeso etesaṃ atthi, na nippadesotipadesikāsappadesā. Kasmāti ce? Āha‘‘jīvitaṃ parirakkhitvā, sīlāni anurakkhisa’’nti, yasmā etesuhatthināgacariyādīsu(cariyā. 2.1 ādayo) ahaṃ attano jīvitaṃ ekadesena parirakkhitvāva sīlāni anurakkhiṃ, jīvitaṃ na sabbathā pariccajiṃ, ekanteneva panasaṅkhapālassa me sato sabbakālampi jīvitaṃ yassa kassaci niyyattaṃ,saṅkhapālanāgarājassa pana me mahānubhāvassa uggavisatejassa sato samānassa sabbakālampi tehi luddehi samāgame tato pubbepi pacchāpi sato evaṃ puggalavibhāgaṃ akatvā yassa kassaci sīlānurakkhaṇatthameva jīvitaṃ ekaṃsenevaniyyattaṃnīyātitaṃ dānamukhe nissaṭṭhaṃ,tasmā sā sīlapāramīti yasmā cetadevaṃ, tasmā tena kāraṇena sā paramatthapāramibhāvaṃ pattā mayhaṃ sīlapāramīti dassetīti.
Paramatthadīpaniyā cariyāpiṭakasaṃvaṇṇanāya
Dasavidhacariyāsaṅgahassa visesato
Sīlapāramivibhāvanassa
Dutiyavaggassa atthavaṇṇanā niṭṭhitā.
3. Yudhañjayavaggo
1. Yudhañjayacariyāvaṇṇanā
1.Tatiyavaggassa paṭhameamitayasoti aparimitaparivāravibhavo.Rājaputto yudhañjayoti rammanagare sabbadattassa nāma rañño putto nāmena yudhañjayo nāma.
udayajātake(jā. 1.11.37 ādayo)surundhananagaraṃnāma jātā.Cūḷasutasomajātake(jā. 2.17.195 ādayo)sudassanaṃnāma,soṇanandajātake(jā. 2.20.92 ādayo)brahmavaḍḍhanaṃnāma,khaṇḍahālajātake(jā. 2.22.982 ādayo)pupphavatīnāma, imasmiṃ panayudhañjayajātake(jā. 1.11.73 ādayo)rammanagaraṃnāma ahosi, evamassa kadāci nāmaṃ parivattati. Tena vuttaṃ – ‘‘rājaputtoti rammanagare sabbadattassa nāma rañño putto’’ti. Tassa pana rañño puttasahassaṃ ahosi. Bodhisatto jeṭṭhaputto, tassa rājā uparajjaṃ adāsi. So heṭṭhā vuttanayeneva divase divase mahādānaṃ pavattesi. Evaṃ gacchante kāle bodhisatto ekadivasaṃ pātova rathavaraṃ abhiruhitvā mahantena sirivibhavena uyyānakīḷaṃ gacchanto rukkhaggatiṇaggasākhaggamakkaṭakasuttajālādīsu muttājālākārena lagge ussāvabindū disvā ‘‘samma sārathi, kiṃ nāmeta’’nti pucchitvā ‘‘ete, deva, himasamaye patanakaussāvabindū nāmā’’ti sutvā divasabhāgaṃ uyyāne kīḷitvā sāyanhakāle paccāgacchanto te adisvā ‘‘samma sārathi, kahaṃ te ussāvabindū, na te idāni passāmī’’ti pucchitvā ‘‘deva, sūriye uggacchante sabbe bhijjitvā vilayaṃ gacchantī’’ti sutvā ‘‘yathā ime uppajjitvā bhijjanti, evaṃ imesaṃ sattānaṃ jīvitasaṅkhārāpi tiṇagge ussāvabindusadisāva, tasmā mayā byādhijarāmaraṇehi apīḷiteneva mātāpitaro āpucchitvā pabbajituṃ vaṭṭatī’’ti ussāvabindumeva ārammaṇaṃ katvā āditte viya tayo bhave passanto attano gehaṃ āgantvā alaṅkatapaṭiyattāya vinicchayasālāya nisinnassa pitu santikameva gantvā pitaraṃ vanditvā ekamantaṃ ṭhito pabbajjaṃ yāci. Tena vuttaṃ –
‘‘Ussāvabinduṃ sūriyātape, patitaṃ disvāna saṃvijiṃ.
2.
‘‘Taññevādhipatiṃ katvā, saṃvegamanubrūhayiṃ;
sūriyātapeti sūriyātapahetu, sūriyarasmisamphassanimittaṃ. ‘‘Sūriyātapenā’’tipi pāṭho.Patitaṃ disvānāti vinaṭṭhaṃ passitvā, pubbe rukkhaggādīsu muttājālādiākārena laggaṃ hutvā dissamānaṃ sūriyarasmisamphassena vinaṭṭhaṃ paññācakkhunā oloketvā.Saṃvijinti yathā etāni, evaṃ sattānaṃ jīvitānipi lahuṃ lahuṃ bhijjamānasabhāvānīti aniccatāmanasikāravasena saṃvegamāpajjiṃ.
Taññevādhipatiṃ katvā, saṃvegamanubrūhayinti taññeva ussāvabindūnaṃ aniccataṃ adhipatiṃ mukhaṃ pubbaṅgamaṃ purecārikaṃ katvā tatheva sabbasaṅkhārānaṃ ittaraṭṭhitikataṃ parittakālataṃ manasikaronto ekavāraṃ uppannaṃ saṃvegaṃ punappunaṃ uppādanena anuvaḍḍhesiṃ.Pabbajjamanuyācahanti ‘‘tiṇagge ussāvabindū viya na ciraṭṭhitike sattānaṃ jīvite mayā byādhijarāmaraṇehi anabhibhūteneva pabbajitvā yattha etāni na santi, taṃ amataṃ mahānibbānaṃ gavesitabba’’nti cintetvā mātāpitaro upasaṅkamitvā vanditvā ‘‘pabbajjaṃ me anujānāthā’’ti te ahaṃ pabbajjaṃ yāciṃ. Evaṃ mahāsattena pabbajjāya yācitāya sakalanagare mahantaṃ kolāhalamahosi – ‘‘uparājā kira yudhañjayo pabbajitukāmo’’ti.
Tena ca samayena kāsiraṭṭhavāsino rājānaṃ daṭṭhuṃ āgantvā rammake paṭivasanti. Te sabbepi sannipatiṃsu. Iti sapariso rājā negamā ceva jānapadā ca bodhisattassa mātā devī ca sabbe ca orodhā mahāsattaṃ ‘‘mā kho tvaṃ, tāta kumāra, pabbajī’’ti nivāresuṃ. Tattha rājā ‘‘sace te kāmehi ūnaṃ, ahaṃ te paripūrayāmi, ajjeva rajjaṃ paṭipajjāhī’’ti āha. Tassa mahāsatto –
‘‘Mā maṃ deva nivārehi, pabbajantaṃ rathesabha;
Attano pabbajjāchandameva vatvā taṃ sutvā saddhiṃ orodhehi mātuyā karuṇaṃ paridevantiyā –
‘‘Ussāvova tiṇaggamhi, sūriyuggamanaṃ pati;
Attano pabbajjākāraṇaṃ kathetvā nānappakāraṃ tehi yāciyamānopi abhisaṃvaḍḍhamānasaṃvegattā anosakkitamānaso piyatare mahati ñātiparivaṭṭe uḷāre rājissariye ca nirapekkhacitto pabbaji. Tena vuttaṃ –
3.
‘‘Yācanti maṃ pañjalikā, sanegamā saraṭṭhakā;
4.
‘‘Sarājake sahorodhe, sanegame saraṭṭhake;
pañjalikāti paggahitaañjalikā.Sanegamā saraṭṭhakāti negamehi ceva raṭṭhavāsīhi ca saddhiṃ sabbe rājapurisā ‘‘mā kho, tvaṃ deva, pabbajī’’ti maṃ yācanti. Mātāpitaro panaajjeva putta paṭipajja,gāmanigamarājadhāniabhivuddhiyā vepullappattiyā ca,iddhaṃvibhavasārasampattiyā sassādinipphattiyā ca,phītaṃimaṃmahāmahiṃanusāsa, chattaṃ ussāpetvā rajjaṃ kārehīti yācanti. Evaṃ pana saha raññātisarājake,tathāsahorodhe sanegame saraṭṭhakemahājane yathā suṇantānampi pageva passantānaṃ mahantaṃ kāruññaṃ hoti, evaṃkaruṇaṃ paridevantetattha tatthaanapekkhoalaggacitto ‘‘ahaṃ tadā pabbaji’’nti dasseti.
5-6.Idāni yadatthaṃ cakkavattisirisadisaṃ rajjasiriṃ piyatare ñātibandhave pahāya siniddhaṃ pariggahaparijanaṃ lokābhimataṃ mahantaṃ yasañca nirapekkho pariccajinti dassetuṃ dve gāthā abhāsi.
kevalanti anavasesaṃ itthāgāraṃ samuddapariyantañca pathaviṃ pabbajjādhippāyena cajamāno evaṃ me sammāsambodhi sakkā adhigantuntibodhiyāyeva kāraṇāna kiñci cintesiṃ, na tattha īsakaṃ laggaṃ janesinti attho.Tasmāti yasmā mātāpitaro tañca mahāyasaṃrajjañca me na dessaṃ, piyameva, tato pana sataguṇena sahassaguṇena satasahassaguṇena sabbaññutaññāṇameva mayhaṃ piyataraṃ, tasmā mātādīhi saddhiṃ rajjaṃ ahaṃ tadāpariccajinti.
Tadetaṃ sabbaṃ pariccajitvā pabbajjāya mahāsatte nikkhamante tassa kaniṭṭhabhātā yudhiṭṭhilakumāro nāma pitaraṃ vanditvā pabbajjaṃ anujānāpetvā bodhisattaṃ anubandhi. Te ubhopi nagarā nikkhamma mahājanaṃ nivattetvā himavantaṃ pavisitvā manorame ṭhāne assamapadaṃ katvā isipabbajjaṃ pabbajitvā jhānābhiññāyo nibbattetvā vanamūlaphalādīhi yāvajīvaṃ yāpetvā brahmalokaparāyanā ahesuṃ. Tenāha bhagavā –
‘‘Ubho kumārā pabbajitā, yudhañjayo yudhiṭṭhilo;
saṅgaṃ chetvāna maccunoti maccumārassa sahakārikāraṇabhūtattā santakaṃ rāgadosamohasaṅgaṃ vikkhambhanavasena chinditvā ubhopi pabbajitāti.
Tadā mātāpitaro mahārājakulāni ahesuṃ, yudhiṭṭhilakumāro ānandatthero, yudhañjayo lokanātho.
akitticariyāyaṃviya idhāpi mahāpurisassa acchariyaguṇā yathārahaṃ niddhāretabbā. Tena vuccati ‘‘evaṃ acchariyā hete, abbhutā ca mahesino…pe… dhammassa anudhammato’’ti.
Yudhañjayacariyāvaṇṇanā niṭṭhitā.
2. Somanassacariyāvaṇṇanā
7.Dutiyeindapatthe puruttameti evaṃnāmake nagaravare.Kāmitoti mātāpituādīhi ‘‘aho vata eko putto uppajjeyyā’’ti evaṃ cirakāle patthito.Dayitoti piyāyito.Somanassoti vissutoti ‘‘somanasso’’ti evaṃ pakāsanāmo.
8.Sīlavāti dasakusalakammapathasīlena ceva ācārasīlena ca samannāgato.Guṇasampannoti saddhābāhusaccādiguṇehi upeto, paripuṇṇo vā.Kalyāṇapaṭibhānavāti taṃtaṃitikattabbasādhanena upāyakosallasaṅkhātena ca sundarena paṭibhānena samannāgato.Vuḍḍhāpacāyīti mātāpitaro kule jeṭṭhāti evaṃ ye jātivuḍḍhā, ye ca sīlādiguṇehi vuḍḍhā, tesaṃ apacāyanasīlo.Hirīmāti pāpajigucchanalakkhaṇāya hiriyā samannāgato.Saṅgahesu ca kovidoti dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahavatthūhi yathārahaṃ sattānaṃ saṅgaṇhanesu kusalo. Evarūpo reṇussa nāma kururājassa putto somanassoti vissuto yadā homīti sambandho.
9.Tassa rañño patikaroti tena kururājena pati abhikkhaṇaṃ upakattabbabhāvena patikaro vallabho.Kuhakatāpasoti asantaguṇasambhāvanalakkhaṇena kohaññena jīvitakappanako eko tāpaso, tassa rañño sakkātabbo ahosi.Ārāmanti phalārāmaṃ, yattha eḷālukalābukumbhaṇḍatipusādivalliphalāni ceva taṇḍuleyyakādisākañca ropīyati.Mālāvacchanti jātiatimuttakādipupphagacchaṃ, tena pupphārāmaṃ dasseti. Ettha ca ārāmaṃ katvā tattha mālāvacchañca yathāvuttaphalavacchañca ropetvā tato laddhadhanaṃ saṃharitvā ṭhapentojīvatīti attho veditabbo.
Tatrāyaṃ anupubbikathā – tadā mahārakkhito nāma tāpaso pañcasatatāpasaparivāro himavante vasitvā loṇambilasevanatthāya janapadacārikaṃ caranto indapatthanagaraṃ patvā rājuyyāne vasitvā sapariso piṇḍāya caranto rājadvāraṃ pāpuṇi. Rājā isigaṇaṃ disvā iriyāpathe pasanno alaṅkatamahātale nisīdāpetvā paṇītenāhārena parivisitvā ‘‘bhante, imaṃ vassārattaṃ mama uyyāneyeva vasathā’’ti vatvā tehi saddhiṃ uyyānaṃ gantvā vasanaṭṭhānāni kāretvā pabbajitaparikkhāre datvā nikkhami. Tato paṭṭhāya sabbepi te rājanivesane bhuñjanti.
Rājā pana aputtako putte pattheti, puttā nuppajjanti. Vassārattaccayena mahārakkhito ‘‘himavantaṃ gamissāmā’’ti rājānaṃ āpucchitvā raññā katasakkārasammāno nikkhamitvā antarāmagge majjhanhikasamaye maggā okkamma ekassa sandacchāyassa rukkhassa heṭṭhā sapariso nisīdi. Tāpasā kathaṃ samuṭṭhāpesuṃ – ‘‘rājā aputtako, sādhu vatassa sace rājaputtaṃ labheyyā’’ti. Mahārakkhito taṃ kathaṃ sutvā ‘‘bhavissati nu kho rañño putto, udāhu no’’ti upadhārento ‘‘bhavissatī’’ti ñatvā ‘‘mā tumhe cintayittha, ajja paccūsakāle eko devaputto cavitvā rañño aggamahesiyā kucchimhi nibbattissatī’’ti āha.
Taṃ sutvā eko kūṭajaṭilo ‘‘idāni rājakulūpako bhavissāmī’’ti cintetvā tāpasānaṃ gamanakāle gilānālayaṃ katvā nipajjitvā ‘‘ehi gacchāmā’’ti vutte ‘‘na sakkomī’’ti āha. Mahārakkhito tassa nipannakāraṇaṃ ñatvā ‘‘yadā sakkosi, tadā āgaccheyyāsī’’ti isigaṇaṃ ādāya himavantameva gato. Kuhako nivattitvā vegena gantvā rājadvāre ṭhatvā ‘‘mahārakkhitassa upaṭṭhākatāpaso āgato’’ti rañño ārocāpetvā raññā vegena pakkosāpito pāsādaṃ abhiruyha paññatte āsane nisīdi. Rājā taṃ vanditvā ekamantaṃ nisinno isīnaṃ ārogyaṃ pucchitvā ‘‘bhante, atikhippaṃ nivattittha, kenatthena āgatatthā’’ti āha.
Mahārāja, isigaṇo sukhanisinno ‘‘sādhu vatassa sace rañño vaṃsānurakkhako putto uppajjeyyā’’ti kathaṃ samuṭṭhāpesi. Ahaṃ taṃ kathaṃ sutvā ‘‘bhavissati nu kho rañño putto, udāhu no’’ti dibbacakkhunā olokento ‘‘mahiddhiko devaputto cavitvā aggamahesiyā sudhammāya kucchimhi nibbattissatī’’ti disvā ‘‘ajānantā gabbhaṃ nāseyyuṃ, ācikkhissāmi tāva na’’nti tumhākaṃ kathanatthāya āgato, kathitaṃ vo mayā, gacchāmaha’’nti. Rājā ‘‘bhante, na sakkā gantu’’nti haṭṭhatuṭṭho pasannacitto kuhakatāpasaṃ uyyānaṃ netvā vasanaṭṭhānaṃ saṃvidahitvā adāsi. So tato paṭṭhāya rājakule bhuñjanto vasati, ‘‘dibbacakkhuko’’tvevassa nāmaṃ ahosi.
Tadā bodhisatto tāvatiṃsabhavanato cavitvā tattha paṭisandhiṃ gaṇhi, jātassa ca nāmaggahaṇadivase ‘‘somanasso’’ti nāmaṃ kariṃsu. So kumāraparihārena vaḍḍhati. Kuhakatāpasopi uyyānassa ekapasse nānappakāraṃ sūpeyyasākañca phalavalliādayo ca ropetvā paṇṇikānaṃ hatthe vikkiṇanto dhanaṃ saṃharati. Atha bodhisattassa sattavassikakāle rañño paccanto kupito. So ‘‘tāta, dibbacakkhutāpase mā pamajjā’’ti kumāraṃ paṭicchāpetvā paccantaṃ vūpasametuṃ gato.
10-13.Athekadivasaṃ kumāro ‘‘jaṭilaṃ passissāmī’’ti uyyānaṃ gantvā kūṭajaṭilaṃ ekaṃ gandhikakāsāvaṃ nivāsetvā ekaṃ pārupitvā ubhohi hatthehi dve ghaṭe gahetvā sākavatthusmiṃ udakaṃ siñcantaṃ disvā ‘‘ayaṃ kūṭajaṭilo attano samaṇadhammaṃ akatvā paṇṇikakammaṃ karotī’’ti ñatvā ‘‘kiṃ karosi paṇṇikagahapatikā’’ti taṃ lajjāpetvā avanditvā eva nikkhami.
Kūṭajaṭilo ‘‘ayaṃ idāneva evarūpo, pacchā ‘ko jānāti kiṃ karissatī’ti idāneva naṃ nāsetuṃ vaṭṭatī’’ti cintetvā rañño āgamanakāle pāsāṇaphalakaṃ ekamantaṃ khipitvā pānīyaghaṭaṃ bhinditvā paṇṇasālāya tiṇāni vikiritvā sarīraṃ telena makkhetvā paṇṇasālaṃ pavisitvā sasīsaṃ pārupitvā mahādukkhappatto viya mañce nipajji. Rājā āgantvā nagaraṃ padakkhiṇaṃ katvā nivesanaṃ apavisitvāva ‘‘mama sāmikaṃ dibbacakkhukaṃ passissāmī’’ti paṇṇasāladvāraṃ gantvā taṃ vippakāraṃ disvā ‘‘kiṃ nu kho eta’’nti anto pavisitvā taṃ nipannakaṃ disvā pāde parimajjanto pucchi – ‘‘kena, tvaṃ bhante, evaṃ viheṭhito, kamajja yamalokaṃ nemi, taṃ me sīghaṃ ācikkhā’’ti.
‘‘tamahaṃ disvāna kuhaka’’ntiādi.
thusarāsiṃva ataṇḍulanti taṇḍulakaṇehi virahitaṃ thusarāsiṃ viya,dumaṃvarukkhaṃ viya,antomahāsusiraṃ. Kadaliṃva asārakaṃsīlādisārarahitaṃ tāpasaṃ ahaṃ disvā natthi imassa sataṃ sādhūnaṃ jhānādidhammo. Kasmā?Sāmaññāsamaṇabhāvā sīlamattatopiapagatoparihīno ayaṃ, tathā hi ayaṃhirīsukkadhammajahitopajahitahirisaṅkhātasukkadhammo.Jīvitavuttikāraṇāti ‘‘kevalaṃ jīvitasseva hetu ayaṃ tāpasaliṅgena caratī’’ti cintesinti dasseti.Parantihīti paranto paccanto nivāsabhūto etesaṃ atthīti parantino, sīmantarikavāsino. Tehi parantīhi aṭavikehi paccantadeso khobhito ahosi. Taṃ paccantakopaṃ nisedhetuṃ vūpasametuṃ gacchanto mama pitā kururājā ‘‘tāta somanassakumāra, mayhaṃ sāmikaṃuggatāpanaṃghoratapaṃ paramasantindriyaṃjaṭilaṃ mā pamajji. So hi amhākaṃ sabbakāmadado, tasmāyadicchakaṃcittaruciyaṃ tassa cittānukūlaṃpavattehianuvattehī’’ti tadā maṃ anusāsīti dasseti.
14.Tamahaṃ gantvānupaṭṭhānanti pitu vacanaṃ anatikkanto taṃ kūṭatāpasaṃ upaṭṭhānatthaṃ gantvā taṃ sākavatthusmiṃ udakaṃ āsiñcantaṃ disvā ‘‘paṇṇiko aya’’nti ca ñatvākacci te, gahapati, kusalanti, gahapati, te sarīrassa kacci kusalaṃ kusalameva, tathā hi sākavatthusmiṃ udakaṃ āsiñcasi. Kiṃ vā tava hiraññaṃ vā suvaṇṇaṃ vāāharīyatu,tathā hi paṇṇikavuttiṃ anutiṭṭhasīti idaṃ vacanaṃ abhāsiṃ.
15.Tenaso kupito āsīti tena mayā vuttagahapativādena so mānanissito mānaṃ allīno kuhako mayhaṃ kupito kuddho ahosi. Kuddho ca samāno‘‘ghātāpemi tuvaṃ ajja, raṭṭhā pabbājayāmi vā’’ti āha.
tuvaṃ ajjāti, tvaṃ ajja, idāniyeva rañño āgatakāleti attho.
16.Nisedhayitvā paccantanti paccantaṃ vūpasametvā nagaraṃ apaviṭṭho taṅkhaṇaññeva uyyānaṃ gantvākuhakaṃkuhakatāpasaṃkacci te, bhante, khamanīyaṃ, sammāno te pavattitoti kumārena te sammāno pavattito ahosi.
17.Kumāro yathā nāsiyoti yathā kumāro nāsiyo nāsetabbo ghātāpetabbo, tathā sopāpo tassarañño ācikkhi.Āṇāpesīti mayhaṃ sāmike imasmiṃ dibbacakkhutāpase sati kiṃ mama na nipphajjati, tasmā puttena me attho natthi, tatopi ayameva seyyoti cintetvā āṇāpesi.
18.Kinti?Sīsaṃ tattheva chinditvāti yasmiṃ ṭhāne taṃ kumāraṃ passatha, tattheva tassa sīsaṃ chinditvā sarīrañcassakatvāna catukhaṇḍikaṃcaturo khaṇḍe katvā rathiyā rathiyaṃ nīyantā vīthito vīthiṃ vikkhipantā dassetha. Kasmā?Sā gati jaṭilahīḷitāti yehi ayaṃ jaṭilo hīḷito, tesaṃ jaṭilahīḷitānaṃ sā gati sā nipphatti so vipākoti.Jaṭilahīḷitāti vā jaṭilahīḷanahetu sā tassa nipphattīti evañcettha attho daṭṭhabbo.
19.Tatthāti tassa rañño āṇāyaṃ, tasmiṃ vā tāpasassa paribhave.Kāraṇikāti ghātakā, coraghātakāti attho.Caṇḍāti kurūrā.Luddāti sudāruṇā.Akāruṇāti tasseva vevacanaṃ kataṃ. ‘‘Akaruṇā’’tipi pāḷi, nikkaruṇāti attho.Mātu aṅke nisinnassāti mama mātu sudhammāya deviyā ucchaṅge nisinnassa. ‘‘Nisinnassā’’ti anādare sāmivacanaṃ.Ākaḍḍhitvā nayanti manti mātarā alaṅkaritvā attano aṅke nisīdāpitaṃ maṃ rājāṇāya te coraghātakā goṇaṃ viya rajjuyā ākaḍḍhitvā āghātanaṃ nayanti. Kumāre pana nīyamāne dāsigaṇaparivutā saddhiṃ orodhehi sudhammā devī nāgarāpi ‘‘mayaṃ niraparādhaṃ kumāraṃ māretuṃ na dassāmā’’ti tena saddhiṃyeva agamaṃsu.
20.Bandhataṃ gāḷhabandhananti gāḷhabandhanaṃ bandhantānaṃ tesaṃ kāraṇikapurisānaṃ.Rājakiriyāni atthi meti mayā rañño vattabbāni rājakiccāni atthi. Tasmārañño dassetha maṃ khippanti tesaṃ ahaṃ evaṃ vacanaṃ avacaṃ.
21.Rañño dassayiṃsu, pāpassa pāpasevinoti attanā pāpasīlassa lāmakācārassa kūṭatāpasassa sevanato pāpasevino rañño maṃ dassayiṃsu.Disvāna taṃ saññāpesinti taṃ mama pitaraṃ kururājānaṃ passitvā ‘‘kasmā maṃ, deva, mārāpesī’’ti vatvā tena ‘‘kasmā ca pana tvaṃ mayhaṃ sāmikaṃ dibbacakkhutāpasaṃ gahapativādena samudācari. Idañcidañca vippakāraṃ karī’’ti vutte ‘‘deva, gahapatiññeva ‘gahapatī’ti vadantassa ko mayhaṃ doso’’ti vatvā tassa nānāvidhāni mālāvacchāni ropetvā pupphapaṇṇaphalāphalādīnaṃ vikkiṇanaṃ hatthato cassa tāni devasikaṃ vikkiṇantehi mālākārapaṇṇikehi saddahāpetvā ‘‘mālāvatthupaṇṇavatthūni upadhārethā’’ti vatvā paṇṇasālañcassa pavisitvā pupphādivikkiyaladdhaṃ kahāpaṇakabhaṇḍikaṃ attano purisehi nīharāpetvā rājānaṃ saññāpesiṃ tassa kūṭatāpasabhāvaṃ jānāpesiṃ.Mamañca vasamānayinti tena saññāpanena ‘‘saccaṃ kho pana kumāro vadati, ayaṃ kūṭatāpaso pubbe appiccho viya hutvā idāni mahāpariggaho jāto’’ti yathā tasmiṃ nibbinno mama vase vattati, evaṃ rājānaṃ mama vasamānesiṃ.
Tato mahāsatto ‘‘evarūpassa bālassa rañño santike vasanato himavantaṃ pavisitvā pabbajituṃ yutta’’nti cintetvā rājānaṃ āpucchi – ‘‘na me, mahārāja, idha vāsena attho, anujānātha maṃ pabbajissāmī’’ti. Rājā ‘‘tāta, mayā anupadhāretvāva te vadho āṇatto, khama mayhaṃ aparādha’’nti mahāsattaṃ khamāpetvā ‘‘ajjeva imaṃ rajjaṃ paṭipajjāhī’’ti āha. Kumāro ‘‘deva, kimatthi mānusakesu bhogesu, ahaṃ pubbe dīgharattaṃ dibbabhogasampattiyo anubhaviṃ, na tatthāpi me saṅgo, pabbajissāmevāhaṃ, na tādisassa bālassa paraneyyabuddhino santike vasāmī’’ti vatvā taṃ ovadanto –
‘‘Anisamma kataṃ kammaṃ, anavatthāya cintitaṃ;
‘‘Nisamma ca kataṃ kammaṃ, sammāvatthāya cintitaṃ;
‘‘Alaso gihī kāmabhogī na sādhu, asaññato pabbajito na sādhu;
‘‘Nisamma khattiyo kayirā, nānisamma disampati;
‘‘Nisamma daṇḍaṃ paṇayeyya issaro, vegā kataṃ tappati bhūmipāla;
‘‘Anānutappāni hi ye karonti, vibhajja kammāyatanāni loke;
‘‘Āgacchuṃ dovārikā khaggabandhā, kāsāviyā hantu mamaṃ janinda;
‘‘Kaṭukañhi sambādhaṃ sukicchaṃ patto, madhurampiyaṃ jīvitaṃ laddha rāja;
Imāhi gāthāhi dhammaṃ desesi.
anisammāti anupadhāretvā.Anavatthāyāti avavatthapetvā.Vebhaṅgoti vipatti.Vipākoti nipphatti.Asaññatoti asaṃvuto dussīlo.Paṇayeyyāti paṭṭhapeyya.Vegāti vegena sahasā.Sammāpaṇīdhī cāti sammāpaṇidhinā, yoniso ṭhapitena cittena katānarassa atthā pacchā anānutappā bhavantīti attho. Vibhajjāti imāni kātuṃ yuttāni, imāni ayuttānīti evaṃ paññāya vibhajitvā.Kammāyatanānīti kammāni.Buddhānumatānīti paṇḍitehi anumatāni anavajjāni honti.Kaṭukanti dukkhaṃ asātaṃ,sambādhaṃ sukicchaṃmaraṇabhayaṃpattomhi.Laddhāti attano ñāṇabalena jīvitaṃ labhitvā.Pabbajjamevābhimanoti pabbajjābhimukhacitto evāhamasmi.
Evaṃ mahāsattena dhamme desite rājā deviṃ āmantesi – ‘‘devi, tvaṃ puttaṃ nivattehī’’ti. Devīpi kumārassa pabbajjameva rocesi. Mahāsatto mātāpitaro vanditvā ‘‘sace mayhaṃ doso atthi, taṃ khamathā’’ti khamāpetvā mahājanaṃ āpucchitvā himavantābhimukho agamāsi. Gate ca pana mahāsatte mahājano kūṭajaṭilaṃ pothetvā jīvitakkhayaṃ pāpesi. Bodhisattopi sanāgarehi amaccapārisajjādīhi rājapurisehi assumukhehi anubandhiyamāno te nivattesi. Manussesu nivattesu manussavaṇṇenāgantvā devatāhi nīto satta pabbatarājiyo atikkamitvā himavante vissakammunā nimmitāya paṇṇasālāya isipabbajjaṃ pabbaji. Tena vuttaṃ –
22.
‘‘So maṃ tattha khamāpesi, mahārajjaṃ adāsi me;
tamaṃ dālayitvāti kāmādīnavadassanassa paṭipakkhabhūtaṃ sammohatamaṃ vidhamitvā.Pabbajinti upāgacchiṃ.Anagāriyanti pabbajjaṃ.
23.Idāni yadatthaṃ tadā taṃ rājissariyaṃ pariccattaṃ, taṃ dassetuṃ‘‘na me dessa’’nti osānagāthamāha. Tassattho vuttanayova.
Evaṃ pana mahāsatte pabbajite yāva soḷasavassakālā rājakule paricārikavesena devatāyeva naṃ upaṭṭhahiṃsu. So tattha jhānābhiññāyo nibbattetvā brahmalokūpago ahosi.
Tadā kuhako devadatto ahosi, mātā mahāmāyā, mahārakkhitatāpaso sāriputtatthero, somanassakumāro lokanātho.
yudhañjayacariyāyaṃ(cariyā. 3.1 ādayo) vuttanayeneva dasa pāramiyo niddhāretabbā. Idhāpi nekkhammapāramī atisayavatīti sā eva desanaṃ āruḷhā. Tathā sattavassikakāle eva rājakiccesu samatthatā, tassa tāpasassa kūṭajaṭilabhāvapariggaṇhanaṃ, tena payuttena raññā vadhe āṇatte santāsābhāvo, rañño santikaṃ gantvā nānānayehi tassa sadosataṃ attano ca niraparādhataṃ mahājanassa majjhe pakāsetvā rañño ca paraneyyabuddhitaṃ bālabhāvañca paṭṭhapetvā tena khamāpitepi tassa santike vāsato rajjissariyato ca saṃvegamāpajjitvā nānappakāraṃ yāciyamānenapi hatthagataṃ rajjasiriṃ kheḷapiṇḍaṃ viya chaḍḍetvā katthaci alaggacittena hutvā pabbajanaṃ, pabbajitvā pavivekārāmena hutvā nacirasseva appakasirena jhānābhiññānibbattananti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbāti.
Somanassacariyāvaṇṇanā niṭṭhitā.
3. Ayogharacariyāvaṇṇanā
24.Tatiyeayogharamhi saṃvaḍḍhoti amanussaupaddavaparivajjanatthaṃ caturassasālavasena kate mahati sabbaayomaye gehe saṃvaḍḍho.Nāmenāsi ayogharoti ayoghare jātasaṃvaḍḍhabhāveneva ‘‘ayogharakumāro’’ti nāmena pākaṭo ahosi.
25-6.Tadā hi kāsirañño aggamahesiyā purimattabhāve sapatti ‘‘tava jātaṃ jātaṃ pajaṃ khādeyya’’nti patthanaṃ paṭṭhapetvā yakkhiniyoniyaṃ nibbattā okāsaṃ labhitvā tassā vijātakāle dve vāre putte khādi. Tatiyavāre pana bodhisatto tassā kucchiyaṃ paṭisandhiṃ gaṇhi. Rājā ‘‘deviyā jātaṃ jātaṃ pajaṃ ekā yakkhinī khādati, kiṃ nu kho kātabba’’nti manussehi sammantetvā ‘‘amanussā nāma ayogharassa bhāyanti, ayogharaṃ kātuṃ vaṭṭatī’’ti vutte kammāre āṇāpetvā thambhe ādiṃ katvā ayomayeheva sabbagehasambhārehi caturassasālaṃ mahantaṃ ayogharaṃ niṭṭhāpetvā paripakkagabbhaṃ deviṃ tattha vāsesi. Sā tattha dhaññapuññalakkhaṇaṃ puttaṃ vijāyi. ‘‘Ayogharakumāro’’tvevassa nāmaṃ kariṃsu. Taṃ dhātīnaṃ datvā mahantaṃ ārakkhaṃ saṃvidahitvā rājā deviṃ antepuraṃ ānesi. Yakkhinīpi udakavāraṃ gantvā vessavaṇassa udakaṃ vahantī jīvitakkhayaṃ pattā.
‘‘dukkhena jīvito laddho’’tiādi.
dukkhenāti, tāta, tava bhātikā dve ekāya yakkhiniyā khāditā, tuyhaṃ pana tato amanussabhayato nivāraṇatthaṃ katena dukkhena mahatā āyāsenajīvito laddho. Saṃpīḷe patipositoti nānāvidhāya amanussarakkhāya sambādhe ayoghare vijāyanakālato paṭṭhāya yāva soḷasavassuppattiyā sambādhe saṃvaḍḍhitoti attho.Ajjeva, putta, paṭipajja, kevalaṃ vasudhaṃ imanti kañcanamālālaṅkatassa setacchattassa heṭṭhā ratanarāsimhi ṭhapetvā tīhi saṅkhehi abhisiñciyamāno imaṃ kulasantakaṃ kevalaṃ sakalaṃ samuddapariyantaṃ tatoyeva saha raṭṭhehītisaraṭṭhakaṃsaha nigamehi mahāgāmehītisanigamaṃaparimitena parivārajanena saddhiṃsajanaṃimaṃ vasudhaṃ mahāpathaviṃ ajjeva, putta, paṭipajja, rajjaṃ kārehīti attho.Vanditvā khattiyaṃ. Añjaliṃ paggahetvāna, idaṃ vacanamabravinti khattiyaṃ kāsirājānaṃ mama pitaraṃ vanditvā tassa añjaliṃ paṇāmetvā idaṃ vacanaṃ abhāsiṃ.
27.Yekeci mahiyā sattāti imissā mahāpathaviyā ye keci sattā nāma.Hīnamukkaṭṭhamajjhimāti lāmakā ceva uttamā ca, ubhinnaṃ vemajjhe bhavattā majjhimā ca.Sake geheti sabbe te sake gehe.Sakañātibhīti sakehi ñātīhi sammodamānā vissaṭṭhā anukkaṇṭhitā yathāvibhavaṃ vaḍḍhanti.
28.Idaṃ loke uttariyanti idaṃ pana imasmiṃ loke asadisaṃ, mayhaṃ eva āveṇikaṃ. Kiṃ pana taṃsaṃpīḷe mama posananti sambādhe mama saṃvaḍḍhanaṃ. Tathā hiayogharamhi saṃvaḍḍho, appabhe candasūriyeti candasūriyānaṃ pabhārahite ayogharesaṃvaḍḍhomhīti saṃvaḍḍho amhi.
29.Pūtikuṇapasampuṇṇāti pūtigandhanānappakārakuṇapasampuṇṇā gūthanirayasadisā.Mātu kucchitojīvitasaṃsaye vattamāne kathaṃmuccitvānikkhamitvā.Tato ghoratareti tatopi gabbhavāsato dāruṇatare, avissaṭṭhavāsena dukkhe.Pakkhittayoghareti pakkhitto ayoghare, bandhanāgāre ṭhapito viya ahosinti dasseti.
30.Yadihanti etthayadīti nipātamattaṃ.Tādisanti yādisaṃ pubbe vuttaṃ, tādisaṃ paramadāruṇaṃ dukkhaṃ patvā ahaṃrajjesu yadi rajjāmiyadi ramissāmi, evaṃ santepāpānaṃlāmakānaṃ nihīnapurisānaṃuttamonihīnatamosiyaṃ.
31.Ukkaṇṭhitomhi kāyenāti aparimuttagabbhavāsādinā pūtikāyena ukkaṇṭhito nibbinno amhi.Rajjenamhi anatthikoti rajjenapi anatthiko amhi. Yakkhiniyā hatthato muttopi hi nāhaṃ ajarāmaro, kiṃ me rajjena, rajjañhi nāma sabbesaṃ anatthānaṃ sannipātaṭṭhānaṃ, tattha ṭhitakālato paṭṭhāya dunnikkhamaṃ hoti, tasmā taṃ anupagantvānibbutiṃ pariyesissaṃ, yattha maṃ maccu na maddiyeti yattha ṭhitaṃ maṃ mahāseno maccurājā na maddiye na otthareyya na abhibhaveyya, taṃ nibbutiṃ amatamahānibbānaṃ pariyesissāmīti.
32.Evāhaṃ cintayitvānāti evaṃ iminā vuttappakārena nānappakāraṃ saṃsāre ādīnavaṃ paccavekkhaṇena nibbāne ānisaṃsadassanena ca yoniso cintetvā.Viravante mahājaneti mayā vippayogadukkhāsahanena viravante paridevante mātāpituppamukhe mahante jane.Nāgova bandhanaṃ chetvāti yathā nāma mahābalo hatthināgo dubbalataraṃ rajjubandhanaṃ sukheneva chindati, evameva ñātisaṅgādibhedassa tasmiṃ jane taṇhābandhanassa chindanena bandhanaṃ chetvā kānanasaṅkhātaṃ mahāvanaṃ pabbajjūpagamanavasenapāvisiṃ. Osānagāthā vuttatthā eva.
Tattha ca mahāsatto attano pabbajjādhippāyaṃ jānitvā ‘‘tāta, kiṃkāraṇā pabbajasī’’ti raññā vutto ‘‘deva, ahaṃ mātukucchimhi dasa māse gūthaniraye viya vasitvā mātu kucchito nikkhanto yakkhiniyā bhayena soḷasavassāni bandhanāgāre vasanto bahi oloketumpi na labhiṃ, ussadaniraye pakkhitto viya ahosiṃ, yakkhinito muttopi ajarāmaro na homi, maccu nāmesa na sakkā kenaci jinituṃ, bhave ukkaṇṭhitomhi, yāva me byādhijarāmaraṇāni nāgacchanti, tāvadeva pabbajitvā dhammaṃ carissāmi, alaṃ me rajjena, anujānāhi maṃ, deva, pabbajitu’’nti vatvā –
‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;
Ādinā catuvīsatiyā gāthāhi pitu dhammaṃ desetvā ‘‘mahārāja, tumhākaṃ rajjaṃ tumhākameva hotu, na mayhaṃ iminā attho, tumhehi saddhiṃ kathenteyeva byādhijarāmaraṇāni āgaccheyyuṃ, tiṭṭhatha tumhe’’ti vatvā ayadāmaṃ chinditvā mattahatthī viya, kañcanapañjaraṃ bhinditvā sīhapotako viya, kāme pahāya mātāpitaro vanditvā nikkhami. Athassa pitā ‘‘ayaṃ nāma kumāro pabbajitukāmo, kimaṅgaṃ panāhaṃ, mamāpi rajjena attho natthī’’ti rajjaṃ pahāya tena saddhiṃ eva nikkhami. Tasmiṃ nikkhamante devīpi amaccāpi brāhmaṇagahapatikādayopīti sakalanagaravāsino bhoge chaḍḍetvā nikkhamiṃsu. Samāgamo mahā ahosi, parisā dvādasayojanikā jātā, te ādāya mahāsatto himavantaṃ pāvisi.
mahāgovindacariyāyaṃ(cariyā. 1.37 ādayo) vuttanayeneva veditabbā.
Tadā mātāpitaro mahārājakulāni ahesuṃ, parisā buddhaparisā, ayogharapaṇḍito lokanātho.
Tassa sesapāraminiddhāraṇā ānubhāvavibhāvanā ca heṭṭhā vuttanayeneva veditabbāti.
Ayogharacariyāvaṇṇanā niṭṭhitā.
4. Bhisacariyāvaṇṇanā
34.
yadā homi, kāsīnaṃ puravaruttameti ‘‘kāsī’’ti bahuvacanavasena laddhavohārassa raṭṭhassa nagaravare bārāṇasiyaṃ yasmiṃ kāle jātasaṃvaḍḍho hutvā vasāmīti attho.Bhaginī ca bhātaro satta, nibbattā sottiye kuleti upakañcanādayo cha ahañcāti bhātaro satta sabbakaniṭṭhā kañcanadevī nāma bhaginī cāti sabbe mayaṃ aṭṭha janā mantajjhenaniratatāya sottiye uditodite mahati brāhmaṇakule tadā nibbattā jātāti attho.
35.
Bodhisatto hi tadā bārāṇasiyaṃ asītikoṭivibhavassa brāhmaṇamahāsālassa putto hutvā nibbatti. Tassa ‘‘kañcanakumāro’’ti nāmaṃ kariṃsu. Athassa padasā vicaraṇakāle aparo putto vijāyi. ‘‘Upakañcanakumāro’’tissa nāmaṃ kariṃsu. Tato paṭṭhāya mahāsattaṃ ‘‘mahākañcanakumāro’’ti samudācaranti. Evaṃ paṭipāṭiyā satta puttā ahesuṃ. Sabbakaniṭṭhā pana ekā dhītā. Tassā ‘‘kañcanadevī’’ti nāmaṃ kariṃsu. Mahāsatto vayappatto takkasilaṃ gantvā sabbasippāni uggahetvā paccāgañchi.
‘‘etesaṃ pubbajo āsi’’ntiādi.
etesaṃ pubbajo āsinti etesaṃ upakañcanakādīnaṃ sattannaṃ jeṭṭhabhātiko ahaṃ tadā ahosiṃ.Hirīsukkamupāgatoti sukkavipākattā santānassa visodhanato ca sukkaṃ pāpajigucchanalakkhaṇaṃ hiriṃ bhusaṃ āgato, ativiya pāpaṃ jigucchanto āsinti attho.Bhavaṃ disvāna bhayato, nekkhammābhirato ahanti kāmabhavādīnaṃ vasena sabbaṃ bhavaṃ pakkhandituṃ āgacchantaṃ caṇḍahatthiṃ viya, hiṃsituṃ āgacchantaṃ ukkhittāsikaṃ vadhakaṃ viya, sīhaṃ viya, yakkhaṃ viya, rakkhasaṃ viya, ghoravisaṃ viya, āsivisaṃ viya, ādittaṃ aṅgāraṃ viya, sappaṭibhayaṃ bhayānakabhāvato passitvā tato muccanatthañca pabbajjābhirato pabbajitvā ‘‘kathaṃ nu kho dhammacariyaṃ sammāpaṭipattiṃ pūreyyaṃ, jhānasamāpattiyo ca nibbatteyya’’nti pabbajjākusaladhammapaṭhamajjhānādiabhirato tadā ahaṃ āsinti attho.
36.Pahitāti mātāpitūhi pesitā.Ekamānasāti samānajjhāsayā pubbe mayā ekacchandā manāpacārino mātāpitūhi pahitattā pana mama paṭikkūlaṃ amanāpaṃ vadantā.Kāmehi maṃ nimantentīti mahāpitūhi vā ekamānasā kāmehi maṃ nimantenti.Kulavaṃsaṃ dhārehīti gharāvāsaṃ saṇṭhapento attano kulavaṃsaṃ dhārehi patiṭṭhapehīti kāmehi maṃ nimantesunti attho.
37.Yaṃtesaṃ vacanaṃ vuttanti tesaṃ mama piyasahāyānaṃ yaṃ vacanaṃ vuttaṃ.Gihidhamme sukhāvahanti gihibhāve sati gahaṭṭhabhāve ṭhitassa purisassa ñāyānugatattā diṭṭhadhammikassa samparāyikassa ca sukhassa āvahanato sukhāvahaṃ.Taṃ me ahosi kaṭhinanti taṃ tesaṃ mayhaṃ sahāyānaṃ mātāpitūnañca vacanaṃ ekanteneva nekkhammābhiratattā amanāpabhāvena me kaṭhinaṃ pharusaṃ divasaṃ santattaphālasadisaṃ ubhopi kaṇṇe jhāpentaṃ viya ahosi.
38.Te maṃ tadā ukkhipantanti te mayhaṃ sahāyā mātāpitūhi attano ca upanimantanavasena anekavāraṃ upanīyamāne kāme uddhamuddhaṃ khipantaṃ chaḍḍentaṃ paṭikkhipantaṃ maṃpucchiṃsu. Patthitaṃ mamāti ito visuddhataraṃ kiṃ nu kho iminā patthitanti mayā abhipatthitaṃ mama taṃ patthanaṃ pucchiṃsu – ‘‘kiṃ tvaṃ patthayase, samma, yadi kāme na bhuñjasī’’ti.
39.Atthakāmoti attano atthakāmo, pāpabhīrūti attho. ‘‘Attakāmo’’tipi pāḷi.Hitesinanti mayhaṃ hitesīnaṃ piyasahāyānaṃ. Keci ‘‘atthakāmahitesina’’nti paṭhanti, taṃ na sundaraṃ.
40.Pitu mātu ca sāvayunti te mayhaṃ sahāyā anivattanīyaṃ mama pabbajjāchandaṃ viditvā pabbajitukāmatādīpakaṃ mayhaṃ vacanaṃ pitu mātu ca sāvesuṃ. ‘‘Yagghe, ammatātā, jānātha, ekanteneva mahākañcanakumāro pabbajissati, na so sakkā kenaci upāyena kāmesu upanetu’’nti avocuṃ.Mātāpitā evamāhūti tadā mayhaṃ mātāpitaro mama sahāyehi vuttaṃ mama vacanaṃ sutvā evamāhaṃsu – ‘‘sabbeva pabbajāma, bho’’ti, yadi mahākañcanakumārassa nekkhammaṃ abhirucitaṃ, yaṃ tassa abhirucitaṃ, tadamhākampi abhirucitameva, tasmāsabbeva pabbajāma, bhoti. ‘‘Bho’’ti tesaṃ brāhmaṇānaṃ ālapanaṃ. ‘‘Pabbajāma kho’’tipi pāṭho, pabbajāma evāti attho. Mahāsattassa hi pabbajjāchandaṃ viditvā upakañcanādayo cha bhātaro bhaginī ca kañcanadevī pabbajitukāmāva ahesuṃ, tena tepi mātāpitūhi gharāvāsena nimantiyamānā na icchiṃsuyeva. Tasmā evamāhaṃsu ‘‘sabbeva pabbajāma, bho’’ti.
Evañca pana vatvā mahāsattaṃ mātāpitaro pakkositvā attanopi adhippāyaṃ tassa ācikkhitvā ‘‘tāta, yadi pabbajitukāmosi, asītikoṭidhanaṃ tava santakaṃ yathāsukhaṃ vissajjehī’’ti āhaṃsu. Atha naṃ mahāpuriso kapaṇaddhikādīnaṃ vissajjetvā mahābhinikkhamanaṃ nikkhamitvā himavantaṃ pāvisi. Tena saddhiṃ mātāpitaro cha bhātaro ca bhaginī ca eko dāso ekā dāsī eko ca sahāyo gharāvāsaṃ pahāya agamaṃsu. Tena vuttaṃ –
41.
‘‘Ubho mātā pitā mayhaṃ, bhaginī ca satta bhātaro;
Jātakaṭṭhakathāyaṃ(jā. aṭṭha. 4.14.77 bhisajātakavaṇṇanā) pana ‘‘mātāpitūsu kālaṃkatesu tesaṃ kattabbakiccaṃ katvā mahāsatto mahābhinikkhamanaṃ nikkhamī’’ti vuttaṃ.
Evaṃ himavantaṃ pavisitvā ca te bodhisattappamukhā ekaṃ padumasaraṃ nissāya ramaṇīye bhūmibhāge assamaṃ katvā pabbajitvā vanamūlaphalāhārā yāpayiṃsu. Tesu upakañcanādayo aṭṭha janā vārena phalāphalaṃ āharitvā ekasmiṃ pāsāṇaphalake attano itaresañca koṭṭhāse katvā ghaṇṭisaññaṃ datvā attano koṭṭhāsaṃ ādāya vasanaṭṭhānaṃ pavisanti. Sesāpi ghaṇṭisaññāya paṇṇasālato nikkhamitvā attano attano pāpuṇanakoṭṭhāsaṃ ādāya vasanaṭṭhānaṃ gantvā paribhuñjitvā samaṇadhammaṃ karonti.
Aparabhāge bhisāni āharitvā tatheva khādanti. Tattha te ghoratapā paramadhitindriyā kasiṇaparikammaṃ karontā vihariṃsu. Atha nesaṃ sīlatejena sakkassa bhavanaṃ kampi. Sakko taṃ kāraṇaṃ ñatvā ‘‘ime isayo vīmaṃsissāmī’’ti attano ānubhāvena mahāsattassa koṭṭhāse tayo divase antaradhāpesi. Mahāsatto paṭhamadivase koṭṭhāsaṃ adisvā ‘‘mama koṭṭhāso pamuṭṭho bhavissatī’’ti cintesi. Dutiyadivase ‘‘mama dosena bhavitabbaṃ, paṇāmanavasena mama koṭṭhāsaṃ na ṭhapitaṃ maññe’’ti cintesi. Tatiyadivase ‘‘taṃ kāraṇaṃ sutvā khamāpessāmī’’ti sāyanhasamaye ghaṇṭisaññaṃ datvā tāya saññāya sabbesu sannipatitesu tamatthaṃ ārocetvā tīsupi divasesu tehi jeṭṭhakoṭṭhāsassa ṭhapitabhāvaṃ sutvā ‘‘tumhehi mayhaṃ koṭṭhāso ṭhapito, mayā pana na laddho, kiṃ nu kho kāraṇa’’nti āha. Taṃ sutvā sabbeva saṃvegappattā ahesuṃ.
Tasmiṃ assame rukkhadevatāpi attano bhavanato otaritvā tesaṃ santike nisīdi. Manussānaṃ hatthato palāyitvā araññaṃ paviṭṭho eko vāraṇo ahituṇḍikahatthato palāyitvā mutto sappakīḷāpanako eko vānaro ca tehi isīhi kataparicayā tadā tesaṃ santikaṃ gantvā ekamantaṃ aṭṭhaṃsu. Sakkopi ‘‘isigaṇaṃ pariggaṇhissāmī’’ti adissamānakāyo tattheva aṭṭhāsi. Tasmiñca khaṇe bodhisattassa kaniṭṭho upakañcanatāpaso uṭṭhāya bodhisattaṃ vanditvā sesānaṃ apacitiṃ dassetvā ‘‘ahaṃ saññaṃ paṭṭhapetvā attānaññeva sodhetuṃ labhāmī’’ti pucchitvā ‘‘āma, labhasī’’ti vutte isigaṇamajjhe ṭhatvā sapathaṃ karonto –
‘‘Assaṃ gavaṃ rajataṃ jātarūpaṃ, bhariyañca so idha labhataṃ manāpaṃ;
Imaṃ gāthaṃ abhāsi. Imañhi so ‘‘yattakāni piyavatthūni honti, tehi vippayoge tattakāni dukkhāni uppajjantī’’ti vatthukāme garahanto āha.
Taṃ sutvā isigaṇo ‘‘mārisa, mā kathaya, atibhāriyo te sapatho’’ti kaṇṇe pidahi. Bodhisattopi ‘‘atibhāriyo te sapatho, na, tvaṃ tāta, gaṇhasi, tava pattāsane nisīdā’’ti āha. Sesāpi sapathaṃ karontā yathākkamaṃ –
‘‘Mālañca so kāsikacandanañca, dhāretu puttassa bahū bhavantu;
‘‘Pahūtadhañño kasimā yasassī, putte gihī dhanimā sabbakāme;
‘‘So khattiyo hotu pasayhakārī, rājābhirājā balavā yasassī;
‘‘So brāhmaṇo hotu avītarāgo, muhuttanakkhattapathesu yutto;
‘‘Ajjhāyakaṃ sabbasamantavedaṃ, tapassinaṃ maññatu sabbaloko;
‘‘Catussadaṃ gāmavaraṃ samiddhaṃ, dinnañhi so bhuñjatu vāsavena;
‘‘So gāmaṇī hotu sahāyamajjhe, naccehi gītehi pamodamāno;
‘‘Taṃ ekarājā pathaviṃ vijetvā, itthīsahassassa ṭhapetu agge;
‘‘Isīnañhi sā sabbasamāgatānaṃ, bhuñjeyya sāduṃ avikampamānā;
‘‘Āvāsiko hotu mahāvihāre, navakammiko hotu gajaṅgalāyaṃ;
‘‘So bajjhataṃ pāsasatehi chamhi, rammā vanā nīyatu rājadhāniṃ;
‘‘Alakkamālī tipukaṇṇapiṭṭho, laṭṭhīhato sappamukhaṃ upetu;
Imā gāthāyo avocuṃ.
tibbanti vatthukāmakilesakāmesu bahalaṃ apekkhaṃ karotu.Kasimāti sampannakasikammo.Putte gihī dhanimā sabbakāmeti putte labhatu, gihī hotu, sattavidhena dhanena dhanimā hotu, rūpādibhede sabbakāme labhatu.Vayaṃ apassanti mahallakakālepi apabbajitvā attano vayaṃ apassanto pañcakāmaguṇasamiddhaṃ gharameva āvasatu.Rājābhirājāti rājūnaṃ antare atirājā.Avītarāgoti purohitaṭṭhānataṇhāya sataṇho.Tapassinanti tapasīlaṃ, sīlasampannoti naṃ maññatu.Catussadanti ākiṇṇamanussatāya manussehi pahūtadhaññatāya dhaññena sulabhadārutāya dārūhi sampannodakatāya udakenāti catūhi ussannaṃ.Vāsavenāti vāsavena dinnaṃ viya acalaṃ, vāsavato laddhavarānubhāveneva rājānaṃ ārādhetvā tena dinnantipi attho.Avītarāgoti avigatarāgo kaddame sūkaro viya kāmapaṅke nimuggova hotu.
Gāmaṇīti gāmajeṭṭhako.Tanti taṃ itthiṃ.Ekarājāti aggarājā.Itthīsahassassāti vacanamaṭṭhatāya vuttaṃ. Soḷasannaṃ itthisahassānaṃ aggaṭṭhāne ṭhapetūti attho.Sīmantinīnanti sīmantadharānaṃ, itthīnanti attho.Sabbasamāgatānanti sabbesaṃ sannipatitānaṃ majjhe nisīditvā.Avikampamānāti anosakkamānā sādurasaṃ bhuñjatūti attho.Carātu lābhena vikatthamānāti lābhahetu siṅgāravesaṃ gahetvā lābhaṃ uppādetuṃ caratu.Āvāsikoti āvāsajagganako.Gajaṅgalāyanti evaṃnāmake nagare. Tattha kira dabbasambhārā sulabhā.Ālokasandhiṃ divasanti ekadivasena ekameva vātapānaṃ karotu. So kira devaputto kassapabuddhakāle gajaṅgalanagaraṃ nissāya yojanike mahāvihāre āvāsiko saṅghatthero hutvā jiṇṇe vihāre navakammāni karontova mahādukkhaṃ anubhavi, taṃ sandhāyāha.
Pāsasatehīti bahūhi pāsehi.Chamhīti catūsu pādesu gīvāya kaṭibhāge cāti chasu ṭhānesu.Tuttehīti dvikaṇṭakāhi dīghalaṭṭhīhi.Pācanehīti rassapācanehi, aṅkusakehi vā.Alakkamālīti ahituṇḍikena kaṇṭhe parikkhipitvā ṭhapitāya alakkamālāya samannāgato.Tipukaṇṇapiṭṭhoti tipupiḷandhanena piḷandhitapiṭṭhikaṇṇo kaṇṇapiṭṭho.Laṭṭhihatoti sappakīḷāpanaṃ sikkhāpayamāno laṭṭhiyā hato hutvā. Sabbaṃ te kāmabhogaṃ gharāvāsaṃ attanā attanā anubhūtadukkhañca jigucchantā tathā tathā sapathaṃ karontā evamāhaṃsu.
Atha bodhisatto ‘‘sabbehi imehi sapatho kato, mayāpi kātuṃ vaṭṭatī’’ti sapathaṃ karonto –
‘‘Yo ve anaṭṭhaṃva naṭṭhanti cāha, kāmeva so labhataṃ bhuñjatañca;
Imaṃ gāthamāha.
bhontoti bhavanto.Saṅkatīti āsaṅkati.Kañcīti aññataraṃ.
Atha sakko ‘‘sabbepime kāmesu nirapekkhā’’ti jānitvā saṃviggamānaso na imesu kenacipi bhisāni nītāni, nāpi tayā anaṭṭhaṃ naṭṭhanti vuttaṃ, apica ahaṃ tumhe vīmaṃsitukāmo antaradhāpesinti dassento –
‘‘Vīmaṃsamāno isino bhisāni, tīre gahetvāna thale nidhesiṃ;
Osānagāthamāha.
Taṃ sutvā bodhisatto –
‘‘Na te naṭā no pana kīḷaneyyā, na bandhavā no pana te sahāyā;
Sakkaṃ tajjesi.
Atha naṃ sakko –
‘‘Ācariyo mesi pitā ca mayhaṃ, esā patiṭṭhā khalitassa brahme;
Khamāpesi.
Mahāsatto sakkassa devarañño khamitvā sayaṃ isigaṇaṃ khamāpento –
‘‘Suvāsitaṃ isinaṃ ekarattaṃ, yaṃ vāsavaṃ bhūtapatiddasāma;
Āha.
na te naṭāti, devarāja, mayaṃ tava naṭā vā kīḷitabbayuttakā vā na homa. Nāpi tava ñātakā,sahāyāhassaṃ kātabbā. Atha tvaṃkismiṃ vupatthambhāti kiṃ upatthambhakaṃ katvā, kiṃ nissāya isīhi saddhiṃ kīḷasīti attho.Esā patiṭṭhāti esā tava pādacchāyā ajja mama khalitassa aparādhassa patiṭṭhā hotu.Suvāsitanti āyasmantānaṃ isīnaṃ ekarattimpi imasmiṃ araññe vasitaṃ suvasitameva. Kiṃkāraṇā?Yaṃ vāsavaṃ bhūtapatiṃaddasāma. Sace hi mayaṃ nagare avasimhā, na imaṃ addasāma.Bhontoti bhavanto. Sabbepisumanā bhavantutussantu, sakkassa devarañño khamantu, kiṃkāraṇā?Yaṃ brāhmaṇo paccupādī bhisāniyasmā tumhākaṃ ācariyo bhisāni alabhīti. Sakko isigaṇaṃ vanditvā devalokaṃ gato. Isigaṇopi jhānābhiññāyo nibbattetvā brahmalokūpago ahosi.
Tadā upakañcanādayo cha bhātaro sāriputtamoggallānamahākassapaanuruddhapuṇṇaānandattherā, bhaginī uppalavaṇṇā, dāsī khujjuttarā, dāso citto gahapati, rukkhadevatā sātāgiro, vāraṇo pālileyyanāgo, vānaro madhuvāsiṭṭho, sakko kāḷudāyī, mahākañcanatāpaso lokanātho.
Tassa idhāpi heṭṭhā vuttanayeneva dasa pāramiyo niddhāretabbā. Tathā accantameva kāmesu anapekkhatādayo guṇānubhāvā vibhāvetabbāti.
Bhisacariyāvaṇṇanā niṭṭhitā.
5. Soṇapaṇḍitacariyāvaṇṇanā
42.Pañcamenagare brahmavaḍḍhaneti brahmavaḍḍhananāmake nagare.Kulavareti aggakule.Seṭṭheti pāsaṃsatame.Mahāsāleti mahāsāre.Ajāyahanti ajāyiṃ ahaṃ. Idaṃ vuttaṃ hoti – tasmiṃ kāle ‘‘brahmavaḍḍhana’’nti laddhanāme bārāṇasinagareyadā homibhavāmi paṭivasāmi, tadā abhijātasampattiyā uditoditabhāvena agge vijjāvatasampattiyā seṭṭhe asītikoṭivibhavatāya mahāsāle brāhmaṇakule ahaṃ uppajjinti.
Tadā hi mahāsatto brahmalokato cavitvā brahmavaḍḍhananagare asītikoṭivibhavassa aññatarassa brāhmaṇamahāsālassa putto hutvā nibbatti. Tassa nāmaggahaṇadivase ‘‘soṇakumāro’’ti nāmaṃ kariṃsu. Tassa padasā gamanakāle aññopi satto brahmalokā cavitvā bodhisattassa mātuyā kucchimhi paṭisandhiṃ gaṇhi. Tassa jātassa ‘‘nandakumāro’’ti nāmaṃ kariṃsu. Tesaṃ uggahitavedānaṃ sabbasippanipphattippattānaṃ vayappattānaṃ rūpasampadaṃ disvā tuṭṭhahaṭṭhā mātāpitaro ‘‘gharabandhanena bandhissāmā’’ti paṭhamaṃ soṇakumāraṃ āhaṃsu – ‘‘tāta, te patirūpakulato dārikaṃ ānessāma, tvaṃ kuṭumbaṃ paṭipajjāhī’’ti.
Mahāsatto ‘‘alaṃ mayhaṃ gharāvāsena, ahaṃ yāvajīvaṃ tumhe paṭijaggitvā tumhākaṃ accayena pabbajissāmī’’ti āha. Mahāsattassa hi tadā tayopi bhavā ādittaṃ agāraṃ viya aṅgārakāsu viya ca upaṭṭhahiṃsu. Visesato panesa nekkhammajjhāsayo nekkhammādhimutto ahosi. Tassa adhippāyaṃ ajānantā te punappunaṃ kathentāpi tassa cittaṃ alabhitvā nandakumāraṃ āmantetvā ‘‘tāta, tena hi tvaṃ kuṭumbaṃ paṭipajjāhī’’ti vatvā tenāpi ‘‘nāhaṃ mama bhātarā chaḍḍitakheḷaṃ sīsena ukkhipāmi, ahampi tumhākaṃ accayena bhātarā saddhiṃ pabbajissāmī’’ti vutte ‘‘ime evaṃ taruṇā kāme jahanti, kimaṅgaṃ pana mayanti sabbeva pabbajissāmā’’ti cintetvā ‘‘tāta, kiṃ vo amhākaṃ accayena pabbajjāya, sabbe saheva pabbajāmā’’ti vatvā ñātīnaṃ dātabbayuttakaṃ datvā dāsajanaṃ bhujissaṃ katvā rañño ārocetvā sabbaṃ dhanaṃ vissajjetvā mahādānaṃ pavattetvā cattāropi janā brahmavaḍḍhananagarā nikkhamitvā himavantappadese padumapuṇḍarīkamaṇḍitaṃ mahāsaraṃ nissāya ramaṇīye vanasaṇḍe assamaṃ māpetvā pabbajitvā tattha vasiṃsu. Tena vuttaṃ –
43.
‘‘Tadāpi lokaṃ disvāna, andhībhūtaṃ tamotthaṭaṃ;
44.
‘‘Disvāna vividhaṃ pāpaṃ, evaṃ cintesahaṃ tadā;
45.
‘‘Tadāpi maṃ nimantiṃsu, kāmabhogehi ñātayo;
46.
‘‘Yo me kaniṭṭhako bhātā, nando nāmāsi paṇḍito;
47.
‘‘Ahaṃ soṇo ca nando ca, ubho mātāpitā mama;
tadāpīti yadā ahaṃ brahmavaḍḍhananagare soṇo nāma brāhmaṇakumāro ahosiṃ, tadāpi.Lokaṃ disvānāti sakalampi sattalokaṃ paññācakkhunā passitvā.Andhībhūtanti paññācakkhuvirahena andhajātaṃ andhabhāvaṃ pattaṃ.Tamotthaṭanti avijjandhakārena abhibhūtaṃ.Cittaṃ bhavato patikuṭatīti jātiādisaṃvegavatthupaccavekkhaṇena kāmādibhavato mama cittaṃ saṅkuṭati sannilīyati na visarati.Tuttavegahataṃ viyāti tuttaṃ vuccati ayokaṇṭakasīso dīghadaṇḍo, yo patodoti vuccati. Tena vegasā abhihato yathā hatthājānīyo saṃvegappatto hoti, evaṃ mama cittaṃ tadā kāmādīnavapaccavekkhaṇena saṃvegappattanti dasseti.
Disvāna vividhaṃ pāpanti gehaṃ āvasantehi gharāvāsanimittaṃ chandadosādivasena karīyamānaṃ nānāvidhaṃ pāṇātipātādipāpakammañceva tannimittañca nesaṃ lāmakabhāvaṃ passitvā.Evaṃ cintesahaṃ tadāti ‘‘kadā nu kho ahaṃ mahāhatthī viya ayabandhanaṃ gharabandhanaṃ chinditvā gehato nikkhamanavasena vanaṃ pavisissāmī’’ti evaṃ tadā soṇakumārakāle cintesiṃ ahaṃ.Tadāpi maṃ nimantiṃsūti na kevalaṃ ayogharapaṇḍitādikāleyeva, atha kho tadāpi tasmiṃ soṇakumārakālepi maṃ mātāpituādayo ñātayo kāmabhogino kāmajjhāsayā ‘‘ehi, tāta, imaṃ asītikoṭidhanaṃ vibhavaṃ paṭipajja, kulavaṃsaṃ patiṭṭhāpehī’’ti uḷārehi bhogehi nimantayiṃsu.Tesampi chandamācikkhinti tesampi mama ñātīnaṃ tehi kāmabhogehi mā maṃ nimantayitthāti attano chandampi ācikkhiṃ, pabbajjāya ninnajjhāsayampi kathesiṃ, yathājjhāsayaṃ paṭipajjathāti adhippāyo.
Sopi maṃ anu sikkhantoti ‘‘ime kāmā nāma appassādā bahudukkhā bahūpāyāsā’’tiādinā (ma. ni. 1.234; 2.43-45; pāci.417) nayena nānappakāraṃ kāmesu ādīnavaṃ paccavekkhitvā yathāhaṃ sīlādīni sikkhanto pabbajjaṃ rocesiṃ. Sopi nandapaṇḍito tatheva tassa nekkhammena maṃ anusikkhantopabbajjaṃ samarocayīti.Ahaṃ soṇo ca nando cāti tasmiṃ kāle soṇanāmako ahaṃ mayhaṃ kaniṭṭhabhātā nando cāti.Ubho mātāpitāmamāti ‘‘ime nāma puttakā evaṃ taruṇakālepi kāme jahanti, kimaṅgaṃ pana maya’’nti uppannasaṃvegā mātāpitaro ca.Bhoge chaḍḍetvāti asītikoṭivibhavasamiddhe mahā bhoge anapekkhacittā kheḷapiṇḍaṃ viya pariccajitvā mayaṃ cattāropi janā himavantappadesemahāvanaṃnekkhammajjhāsayena pavisimhāti attho.
Pavisitvā ca te tattha ramaṇīye bhūmibhāge assamaṃ māpetvā tāpasapabbajjāya pabbajitvā tattha vasiṃsu. Te ubhopi bhātaro mātāpitaro paṭijaggiṃsu. Tesu nandapaṇḍito ‘‘mayā ābhataphalāphalāneva mātāpitaro khādāpessāmī’’ti hiyyo ca purimagocaragahitaṭṭhānato ca yāni tāni avasesāni phalāphalāni pātova ānetvā mātāpitaro khādāpeti. Te tāni khāditvā mukhaṃ vikkhāletvā uposathikā honti. Soṇapaṇḍito pana dūraṃ gantvā madhuramadhurāni supakkāni āharitvā upanāmeti. Atha naṃ te ‘‘tāta, kaniṭṭhena ābhatāni mayaṃ khāditvā uposathikā jātā, idāni no attho natthī’’ti vadanti. Iti tassa phalāphalāni paribhogaṃ na labhanti vinassanti, punadivasādīsupi tathevāti, evaṃ so pañcābhiññatāya dūrampi gantvā āharati, te pana na khādanti.
Atha mahāsatto cintesi – ‘‘mātāpitaro sukhumālā, nando ca yāni tāni apakkāni duppakkāni phalāphalāni āharitvā khādāpeti, evaṃ sante ime na ciraṃ pavattissanti, vāressāmi na’’nti. Atha naṃ āmantetvā ‘‘nanda, ito paṭṭhāya phalāphalaṃ āharitvā mamāgamanaṃ patimānehi, ubho ekatova khādāpessāmā’’ti āha. Evaṃ vuttepi attano puññaṃ paccāsīsanto na tassa vacanamakāsi. Mahāsatto taṃ upaṭṭhānaṃ āgataṃ ‘‘na tvaṃ paṇḍitānaṃ vacanaṃ karosi, ahaṃ jeṭṭho, mātāpitaro ca mameva bhāro, ahameva ne paṭijaggissāmi, tvaṃ ito aññattha yāhī’’ti tassa accharaṃ pahari.
So tena paṇāmito tattha ṭhātuṃ asakkonto taṃ vanditvā mātāpitūnaṃ tamatthaṃ ārocetvā attano paṇṇasālaṃ pavisitvā kasiṇaṃ oloketvā taṃdivasameva aṭṭha ca samāpattiyo pañca ca abhiññāyo nibbattetvā cintesi – ‘‘kiṃ nu kho ahaṃ sinerupādato ratanavālukaṃ āharitvā mama bhātu paṇṇasālāpariveṇaṃ ākiritvā khamāpessāmi, udāhu anotattato udakaṃ āharitvā khamāpessāmi? Atha vā me bhātā devatāvasena khameyya, cattāro mahārājāno sakkañca devarājānaṃ ānetvā khamāpessāmi, evaṃ pana na sobhissati, ayaṃ kho manojo brahmavaḍḍhanarājā sakalajambudīpe aggarājā, taṃ ādiṃ katvā sabbe rājāno ānetvā khamāpessāmi, evaṃ sante mama bhātu guṇo sakalajambudīpaṃ avattharitvā gamissati, cando viya sūriyo viya ca paññāyissatī’’ti.
So tāvadeva iddhiyā gantvā brahmavaḍḍhananagare tassa rañño nivesanadvāre otaritvā ‘‘eko tāpaso tumhe daṭṭhukāmo’’ti rañño ārocāpetvā tena katokāso tassa santikaṃ gantvā ‘‘ahaṃ attano balena sakalajambudīpe rajjaṃ gahetvā tava dassāmī’’ti. ‘‘Kathaṃ pana tumhe, bhante, sakalajambudīpe rajjaṃ gahetvā dassathā’’ti? ‘‘Mahārāja, kassaci vadhacchedaṃ akatvā attano iddhiyāva gahetvā dassāmī’’ti mahatiyā senāya saddhiṃ taṃ ādāya kosalaraṭṭhaṃ gantvā nagarassa avidūre khandhāvāraṃ nivesetvā ‘‘yuddhaṃ vā no detu, vase vā vattatū’’ti kosalarañño dūtaṃ pāhesi. Tena kujjhitvā yuddhasajjena hutvā nikkhantena saddhiṃ yuddhe āraddhe attano iddhānubhāvena yathā dvinnaṃ senānaṃ pīḷanaṃ na hoti, evaṃ katvā yathā ca kosalarājā tassa vase vattati, evaṃ vacanapaṭivacanaharaṇehi saṃvidahi. Etenupāyena sakalajambudīpe rājāno tassa vase vattāpesi.
So tena parituṭṭho nandapaṇḍitaṃ āha – ‘‘bhante, tumhehi yathā mayhaṃ paṭiññātaṃ, tathā kataṃ, bahūpakārā me tumhe, kimahaṃ tumhākaṃ karissāmi, ahañhi te sakalajambudīpe upaḍḍharajjampi dātuṃ icchāmi, kimaṅgaṃ pana hatthiassarathamaṇimuttāpavāḷarajatasuvaṇṇadāsidāsaparijanapariccheda’’nti? Taṃ sutvā nandapaṇḍito ‘‘na me te, mahārāja, rajjena attho, nāpi hatthiyānādīhi, api ca kho te raṭṭhe asukasmiṃ nāma assame mama mātāpitaro pabbajitvā vasanti. Tyāhaṃ upaṭṭhahanto ekasmiṃ aparādhe mama jeṭṭhabhātikena soṇapaṇḍitena nāma mahesinā paṇāmito, svāhaṃ taṃ ādāya tassa santikaṃ gantvā khamāpessāmi, tassa me tvaṃ khamāpane sahāyo hohī’’ti. Rājā ‘‘sādhū’’ti sampaṭicchitvā catuvīsatiakkhobhanī parimāṇāya senāya parivuto ekasatarājūhi saddhiṃ nandapaṇḍitaṃ purakkhatvā taṃ assamapadaṃ patvā caturaṅgulappadesaṃ muñcitvā ākāse ṭhitena kājena anotattato udakaṃ āharitvā pānīyaṃ paṭisāmetvā pariveṇaṃ sammajjitvā mātāpitūnaṃ āsannappadese nisinnaṃ jhānaratisamappitaṃ mahāsattaṃ upasaṅkamitvā nandapaṇḍito naṃ khamāpesi. Mahāsatto nandapaṇḍitaṃ mātaraṃ paṭicchāpetvā attanā yāvajīvaṃ pitaraṃ paṭijaggi. Tesaṃ pana rājūnaṃ –
‘‘Ānando ca pamodo ca, sadā hasitakīḷitaṃ;
‘‘Ānando ca pamodo ca, sadā hasitakīḷitaṃ;
‘‘Dānañca peyyavajjañca, atthacariyā ca yā idha;
‘‘Ete ca saṅgahā nāssu, na mātā puttakāraṇā;
‘‘Yasmā ca saṅgahā ete, sammapekkhanti paṇḍitā;
‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;
‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;
‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;
Buddhalīḷāya dhammaṃ desesi, taṃ sutvā sabbepi te rājāno sabalakāyā pasīdiṃsu. Atha ne pañcasu sīlesu patiṭṭhāpetvā ‘‘dānādīsu appamattā hothā’’ti ovaditvā vissajjesi. Te sabbepi dhammena rajjaṃ kāretvā āyupariyosāne devanagaraṃ pūrayiṃsu. Bodhisatto ‘‘ito paṭṭhāya mātaraṃ paṭijaggāhī’’ti mātaraṃ nandapaṇḍitaṃ paṭicchāpetvā attanā yāvajīvaṃ pitaraṃ paṭijaggi. Te ubhopi āyupariyosāne brahmalokaparāyanā ahesuṃ.
Tadā mātāpitaro mahārājakulāni, nandapaṇḍito ānandatthero, manojo rājā sāriputtatthero, ekasatarājāno asītimahātherā ceva aññataratherā ca, catuvīsatiakkhobhanīparisā buddhaparisā, soṇapaṇḍito lokanātho.
Tassa kiñcāpi sātisayā nekkhammapāramī, tathāpi heṭṭhā vuttanayeneva sesapāramiyo ca niddhāretabbā. Tathā accantameva kāmesu anapekkhatā, mātāpitūsu tibbo sagāravasappatissabhāvo, mātāpituupaṭṭhānena atitti, satipi nesaṃ upaṭṭhāne sabbakālaṃ samāpattivihārehi vītināmananti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbāti.
Soṇapaṇḍitacariyāvaṇṇanā niṭṭhitā.
Nekkhammapāramī niṭṭhitā.
6. Temiyacariyāvaṇṇanā
48.Chaṭṭhekāsirājassa atrajoti kāsirañño atrajo puttoyadā homi,tadāmūgapakkhoti nāmena, temiyoti vadanti manti temiyoti nāmena mūgapakkhavatādhiṭṭhānena ‘‘mūgapakkho’’ti mātāpitaro ādiṃ katvā sabbeva maṃ vadantīti sambandho. Mahāsattassa hi jātadivase sakalakāsiraṭṭhe devo vassi, yasmā ca so rañño ceva amaccādīnañca hadayaṃ uḷārena pītisinehena temayamāno uppanno, tasmā ‘‘temiyakumāro’’ti nāmaṃ ahosi.
49.Soḷasitthisahassānanti soḷasannaṃ kāsirañño itthāgārasahassānaṃ.Na vijjati pumoti putto na labbhati. Na kevalañca putto eva, dhītāpissa natthi eva.Ahorattānaṃ accayena, nibbatto ahamekakoti aputtakasseva tassa rañño bahūnaṃ saṃvaccharānaṃ atītattā anekesaṃ ahorattānaṃ apagamanena sakkadattiyo ahamekakova bodhipariyesanaṃ caramāno, tadā tassa putto hutvā uppannoti satthā vadati.
Tatrāyaṃ anupubbikathā – atīte bārāṇasiyaṃ kāsirājā rajjaṃ kāresi. Tassa soḷasasahassā itthiyo ahesuṃ. Tāsu ekāpi puttaṃ vā dhītaraṃ vā na labhati. Nāgarā ‘‘amhākaṃ rañño vaṃsānurakkhako ekopi putto natthī’’ti vippaṭisārī jātā sannipatitvā rājānaṃ ‘‘puttaṃ patthehī’’ti āhaṃsu. Rājā soḷasasahassā itthiyo ‘‘puttaṃ patthethā’’ti āṇāpesi. Tā candādīnaṃ upaṭṭhānādīni katvā patthentiyopi na labhiṃsu. Aggamahesī panassa maddarājadhītā candādevī nāma sīlasampannā ahosi. Rājā ‘‘tvampi puttaṃ patthehī’’ti āha. Sā puṇṇamadivase uposathikā hutvā attano sīlaṃ āvajjetvā ‘‘sacāhaṃ akhaṇḍasīlā, iminā me saccena putto uppajjatū’’ti saccakiriyamakāsi. Tassā sīlatejena sakkassa āsanaṃ uṇhākāraṃ dassesi. Sakko āvajjento taṃ kāraṇaṃ ñatvā ‘‘candādeviyā puttapaṭilābhassa upāyaṃ karissāmī’’ti tassā anucchavikaṃ puttaṃ upadhārento bodhisattaṃ tāvatiṃsabhavane nibbattitvā tattha yāvatāyukaṃ ṭhatvā tato cavitvā uparidevaloke uppajjitukāmaṃ disvā tassa santikaṃ gantvā ‘‘samma, tayi manussaloke uppanne pāramiyo ca te pūressanti, mahājanassa ca vuḍḍhi bhavissati, ayaṃ kāsirañño candā nāma aggamahesī puttaṃ pattheti, tassā kucchiyaṃ uppajjāhī’’ti āha.
So ‘‘sādhū’’ti paṭissuṇitvā tassā kucchiyaṃ paṭisandhiṃ gaṇhi. Tassa sahāyā pañcasatā devaputtā khīṇāyukā devalokā cavitvā tasseva rañño amaccabhariyānaṃ kucchīsu paṭisandhiṃ gaṇhiṃsu. Devī gabbhassa patiṭṭhitabhāvaṃ ñatvā rañño ārocesi. Rājā gabbhaparihāraṃ dāpesi. Sā paripuṇṇagabbhā dhaññapuññalakkhaṇasampannaṃ puttaṃ vijāyi. Taṃdivasameva amaccagehesu pañcakumārasatāni vijāyiṃsu. Ubhayampi sutvā rājā ‘‘mama puttassa parivārā ete’’ti pañcannaṃ dārakasatānaṃ pañcadhātisatāni pesetvā kumārapasādhanāni ca pesesi. Mahāsattassa pana atidīghādidosavivajjitā alambatthanā madhurathaññā catusaṭṭhidhātiyo datvā mahantaṃ sakkāraṃ katvā candādeviyāpi varaṃ adāsi. Sā gahitakaṃ katvā ṭhapesi. Dārako mahatā parivārena vaḍḍhati. Atha naṃ ekamāsikaṃ alaṅkaritvā rañño santikaṃ ānayiṃsu. Rājā piyaputtaṃ oloketvā āliṅgitvā aṅke nisīdāpetvā ramayamāno nisīdi.
50.Tasmiṃ khaṇe cattāro corā ānītā. Rājā tesu ekassa sakaṇṭakāhi kasāhi pahārasahassaṃ āṇāpesi, ekassa saṅkhalikāya bandhitvā bandhanāgārappavesanaṃ, ekassa sarīre sattippahāradānaṃ, ekassa sūlāropanaṃ. Mahāsatto pitu kathaṃ sutvā saṃvegappatto hutvā ‘‘aho mama pitā rajjaṃ nissāya bhāriyaṃ nirayagāmikammaṃ karotī’’ti cintesi. Punadivase naṃ setacchattassa heṭṭhā alaṅkatasirisayane nipajjāpesuṃ.
‘‘kicchāladdhaṃ piyaṃ putta’’ntiādi.
kicchāladdhanti kicchena kasirena cirakālapatthanāya laddhaṃ.Abhijātanti jātisampannaṃ. Kāyajutiyā ceva ñāṇajutiyā ca samannāgatattājutindharaṃ. Setacchattaṃ dhārayitvāna, sayane poseti maṃ pitāti pitā me kāsirājā ‘‘mā naṃ kumāraṃ rajo vā ussāvo vā’’ti jātakālato paṭṭhāya setacchattassa heṭṭhā sirisayane sayāpetvā mahantena parivārena maṃ poseti.
51.Niddāyamāno sayanavare pabujjhitvāahaṃ olokentopaṇḍaraṃsetacchattaṃaddasaṃ. Yenāhaṃ nirayaṃ gatoti yena setacchattena tato tatiye attabhāve ahaṃ nirayaṃ gato, setacchattasīsena rajjaṃ vadati.
52.Saha diṭṭhassa me chattanti taṃ setacchattaṃ diṭṭhassa diṭṭhavato me saha tena dassanena, dassanasamakālamevāti attho.Tāso uppajji bheravoti suparividitādīnavattā bhayānako cittutrāso udapādi.Vinicchayaṃ samāpanno, kathāhaṃ imaṃ muñcissanti kathaṃ nu kho ahaṃ imaṃ rajjaṃ kāḷakaṇṇiṃ muñceyyanti evaṃ vicāraṇaṃ āpajjiṃ.
53.Pubbasālohitā mayhanti pubbe ekasmiṃ attabhāve mama mātubhūtapubbā tasmiṃ chatte adhivatthādevatāmayhaṃatthakāminīhitesinī.Sā maṃ disvāna dukkhitaṃ, tīsu ṭhānesu yojayīti sā devatā maṃ tathā cetodukkhena dukkhitaṃ disvā mūgapakkhabadhirabhāvasaṅkhātesu tīsu rajjadukkhato nikkhamanakāraṇesu yojesi.
54.Paṇḍiccayanti paṇḍiccaṃ, ayameva vā pāṭho.Mā vibhāvayāti mā pakāsehi.Bālamatoti bāloti ñāto.Sabboti sakalo antojano ceva bahijano ca.Ocināyatūti nīharathetaṃ kāḷakaṇṇinti avajānātu.Evaṃ tava attho bhavissatīti evaṃ yathāvuttanayena avajānitabbabhāve sati tuyhaṃ gehato nikkhamanenahitaṃpāramiparipūraṇaṃ bhavissati.
55.Tetaṃvacananti te etaṃ tīṇi aṅgāni adhiṭṭhāhīti vacanaṃ.Atthakāmāsi me ammāti amma devate, mama atthakāmā asi.Hitakāmāti tasseva pariyāyavacanaṃ. Atthoti vā ettha sukhaṃ veditabbaṃ. Hitanti tassa kāraṇabhūtaṃ puññaṃ.
56.Sāgareva thalaṃ labhinti coragehe vatāhaṃ jāto, ahu me mahāvatānatthoti sokasāgare osīdanto tassā devatāya ahaṃ vacanaṃ sutvā sāgare osīdanto viya thalaṃ patiṭṭhaṃalabhiṃ,rajjakulato nikkhamanopāyaṃ alabhinti attho.Tayo aṅge adhiṭṭhahinti yāva gehato nikkhamiṃ, tāva tīṇi aṅgāni kāraṇāni adhiṭṭhahiṃ.
57.Idāni tāni sarūpato dassetuṃ‘‘mūgo ahosi’’nti gāthamāha. Tatthapakkhoti pīṭhasappi. Sesaṃ suviññeyyameva.
Evaṃ pana mahāsatte devatāya dinnanaye ṭhatvā jātavassato paṭṭhāya mūgādibhāvena attānaṃ dassente mātāpitaro dhātiādayo ca ‘‘mūgānaṃ hanupariyosānaṃ nāma evarūpaṃ na hoti, badhirānaṃ kaṇṇasotaṃ nāma evarūpaṃ na hoti, pīṭhasappīnaṃ hatthapādā nāma evarūpā na honti, bhavitabbamettha kāraṇena, vīmaṃsissāma na’’nti cintetvā ‘‘khīrena tāva vīmaṃsissāmā’’ti sakaladivasaṃ khīraṃ na denti. So sussantopi khīratthāya saddaṃ na karoti.
Athassa mātā ‘‘putto me chāto, khīramassa dethā’’ti khīraṃ dāpesi. Evaṃ antarantarā khīraṃ adatvā ekasaṃvaccharaṃ vīmaṃsantāpi antaraṃ na passiṃsu. Tato ‘‘kumārakā nāma pūvakhajjakaṃ piyāyanti, phalāphalaṃ piyāyanti, kīḷanabhaṇḍakaṃ piyāyanti, bhojanaṃ piyāyantī’’ti tāni tāni palobhanīyāni upanetvā vīmaṃsanavasena palobhentā yāva pañcavassakālā antaraṃ na passiṃsu. Atha naṃ ‘‘dārakā nāma aggito bhāyanti, mattahatthito bhāyanti, sappato bhāyanti, ukkhittāsikapurisato bhāyanti, tehi vīmaṃsissāmā’’ti yathā tehissa anattho na jāyati, tathā purimameva saṃvidahitvā atibhayānakākārena upagacchante kāresuṃ.
Mahāsatto nirayabhayaṃ āvajjetvā ‘‘ito sataguṇena sahassaguṇena satasahassaguṇena nirayo bhāyitabbo’’ti niccalova hoti. Evampi vīmaṃsitvā antaraṃ na passantā puna ‘‘dārakā nāma samajjatthikā hontī’’ti samajjaṃ kāretvāpi mahāsattaṃ sāṇiyā parikkhipitvā ajānantasseva catūsu passesu saṅkhasaddehi bherisaddehi ca sahasā ekaninnādaṃ kāretvāpi andhakāre ghaṭehi dīpaṃ upanetvā sahasā ālokaṃ dassetvāpi sakalasarīraṃ phāṇitena makkhetvā bahumakkhike ṭhāne nipajjāpetvāpi nhāpanādīni akatvā uccārapassāvamatthake nipannaṃ ajjhupekkhitvāpi tattha ca palipannaṃ sayamānaṃ parihāsehi akkosanehi ca ghaṭṭetvāpi heṭṭhāmañce aggikapallaṃ katvā uṇhasantāpena pīḷetvāpīti evaṃ nānāvidhehi upāyehi vīmaṃsantāpissa antaraṃ na passiṃsu.
Mahāsatto hi sabbattha nirayabhayameva āvajjetvā adhiṭṭhānaṃ avikopento niccalova ahosi. Evaṃ pannarasavassāni vīmaṃsitvā atha soḷasavassakāle ‘‘pīṭhasappino vā hontu mūgabadhirā vā rajanīyesu arajjantā dussanīyesu adussantā nāma natthīti nāṭakānissa paccupaṭṭhapetvā vīmaṃsissāmā’’ti kumāraṃ gandhodakena nhāpetvā devaputtaṃ viya alaṅkaritvā devavimānakappaṃ pupphagandhadāmādīhi ekāmodapamodaṃ pāsādaṃ āropetvā uttamarūpadharā bhāvavilāsasampannā devaccharāpaṭibhāgā itthiyo upaṭṭhapesuṃ – ‘‘gacchatha naccādīhi kumāraṃ abhiramāpethā’’ti. Tā upagantvā tathā kātuṃ vāyamiṃsu. So buddhisampannatāya ‘‘imā me sarīrasamphassaṃ mā vindiṃsū’’ti assāsapassāse nirundhi. Tā tassa sarīrasamphassaṃ avindantiyo ‘‘thaddhasarīro esa, nāyaṃ manusso, yakkho bhavissatī’’ti pakkamiṃsu.
Evaṃ soḷasa vassāni soḷasahi mahāvīmaṃsāhi anekāhi ca khuddakavīmaṃsāhi pariggaṇhituṃ asakkuṇitvā mātāpitaro ‘‘tāta, temiyakumāra, mayaṃ tava amūgādibhāvaṃ jānāma, na hi tesaṃ evarūpāni mukhakaṇṇasotapādāni honti, tvaṃ amhehi patthetvā laddhaputtako, mā no nāsehi, sakalajambudīpe rājūnaṃ santikā garahato mocehī’’ti saha visuṃ visuñca anekavāraṃ yāciṃsu. So tehi evaṃ yāciyamānopi asuṇanto viya hutvā nipajji.
58.Atha rājā mahāsattassa ubho pāde kaṇṇasote jivhaṃ ubho ca hatthe kusalehi purisehi vīmaṃsāpetvā ‘‘yadipi apīṭhasappiādīnaṃ viyassa pādādayo, tathāpi ayaṃ pīṭhasappi mūgabadhiro maññe, īdise kāḷakaṇṇipurise imasmiṃ gehe vasante tayo antarāyā paññāyanti jīvitassa vā chattassa vā mahesiyā vā’’ti lakkhaṇapāṭhakehi idāni kathitaṃ. Jātadivase pana ‘‘tumhākaṃ domanassapariharaṇatthaṃ ‘dhaññapuññalakkhaṇo’ti vutta’’nti amaccehi ārocitaṃ sutvā antarāyabhayena bhīto ‘‘gacchatha naṃ avamaṅgalarathe nipajjāpetvā pacchimadvārena nīharāpetvā āmakasusāne nikhaṇathā’’ti āṇāpesi. Taṃ sutvā mahāsatto haṭṭho udaggo ahosi – ‘‘cirassaṃ vata me manoratho matthakaṃ pāpuṇissatī’’ti. Tena vuttaṃ‘‘tato me hatthapāde cā’’tiādi.
maddiyāti maddanavasena vīmaṃsitvā.Anūnatanti hatthādīhi avikalataṃ.Nindisunti ‘‘evaṃ anūnāvayavopi samāno mūgādi viya dissamāno ‘‘rajjaṃ kāretuṃ abhabbo, kāḷakaṇṇipuriso aya’’nti garahiṃsu. ‘‘Niddisu’’ntipi pāṭho, vadiṃsūti attho.
59.Chaḍḍanaṃ anumodisunti rājadassanatthaṃ āgatā sabbepi janapadavāsino senāpatipurohitappamukhā rājapurisā te sabbepiekamanāsamānacittāhutvāantarāyapariharaṇatthaṃ raññā āṇattā bhūmiyaṃ nikhaṇanavasena mama chaḍḍanaṃ mukhasaṅkocaṃ akatvā abhimukhabhāvena sādhu suṭṭhu idaṃ kattabbamevāti anumodiṃsu.
60.So me attho samijjhathāti yassatthāya yadatthaṃ tato mūgādibhāvādhiṭṭhānavasena dukkaracaraṇaṃ ciṇṇaṃ caritaṃ, so attho mama samijjhati. Tesaṃ mama mātāpituādīnaṃmatiṃadhippāyaṃsutvā soahaṃ mama adhippāyasamijjhanenahaṭṭhoanupadhāretvā bhūmiyaṃ nikhaṇanānujānanenasaṃviggamānasova ahosinti vacanasesena sambandho veditabbo.
61.Evaṃ kumārassa bhūmiyaṃ nikhaṇane raññā āṇatte candādevī taṃ pavattiṃ sutvā rājānaṃ upasaṅkamitvā, ‘‘deva, tumhehi mayhaṃ varo dinno, mayā ca gahitakaṃ katvā ṭhapito, taṃ me idāni dethā’’ti. ‘‘Gaṇha, devī’’ti. ‘‘Puttassa me rajjaṃ dethā’’ti. ‘‘Putto te kāḷakaṇṇī, na sakkā dātu’’nti. ‘‘Tena hi, deva, yāvajīvaṃ adento satta vassāni dethā’’ti. ‘‘Tampi na sakkā’’ti. ‘‘Cha vassāni, pañcacattāritīṇidveekaṃ vassaṃ, satta māse, chapañcacattārotayodveekaṃ māsaṃaddhamāsaṃsattāhaṃ dethā’’ti. Sādhu gaṇhāti.
Sā puttaṃ alaṅkārāpetvā ‘‘temiyakumārassa idaṃ rajja’’nti nagare bheriṃ carāpetvā nagaraṃ alaṅkārāpetvā puttaṃ hatthikkhandhaṃ āropetvā setacchattaṃ matthake kārāpetvā nagaraṃ padakkhiṇaṃ katvā āgataṃ alaṅkatasirisayane nipajjāpetvā sabbarattiṃ yāci – ‘‘tāta temiya, taṃ nissāya soḷasa vassāni niddaṃ alabhitvā rodamānāya me akkhīni uppakkāni, sokena hadayaṃ bhijjati viya, tava apīṭhasappiādibhāvaṃ jānāmi, mā maṃ anāthaṃ karī’’ti. Iminā niyāmena cha divase yāci. Chaṭṭhe divase rājā sunandaṃ nāma sārathiṃ pakkosāpetvā ‘‘sve pātova avamaṅgalarathena kumāraṃ nīharitvā āmakasusāne bhūmiyaṃ nikhaṇitvā pathavivaḍḍhanakakammaṃ katvā ehī’’ti āha. Taṃ sutvā devī ‘‘tāta, kāsirājā taṃ sve āmakasusāne nikhaṇituṃ āṇāpesi. Sve maraṇaṃ pāpuṇissatī’’ti āha.
Mahāsatto taṃ sutvā ‘‘temiya, soḷasa vassāni tayā kato vāyāmo matthakaṃ patto’’ti haṭṭho udaggo ahosi. Mātuyā panassa hadayaṃ bhijjanākāraṃ viya ahosi. Atha tassā rattiyā accayena pātova sārathi rathaṃ ādāya dvāre ṭhapetvā sirigabbhaṃ pavisitvā ‘‘devi, mā mayhaṃ kujjhi, rañño āṇā’’ti puttaṃ āliṅgitvā nipannaṃ deviṃ piṭṭhihatthena apanetvā kumāraṃ ukkhipitvā pāsādā otari. Devī uraṃ paharitvā mahāsaddena paridevitvā mahātale ohīyi.
‘‘nhāpetvā anulimpitvā’’tiādi.
nhāpetvāti soḷasahi gandhodakaghaṭehi nhāpetvā.Anulimpitvāti surabhivilepanena vilimpetvā.Veṭhetvā rājaveṭhananti kāsirājūnaṃ paveṇiyāgataṃ rājamakuṭaṃ sīse paṭimuñcitvā.Abhisiñcitvāti tasmiṃ rājakule rājābhisekaniyāmena abhisiñcitvā.Chattena kāresuṃ puraṃ padakkhiṇanti setacchattena dhāriyamānena maṃ nagaraṃ padakkhiṇaṃ kāresuṃ.
62.Sattāhaṃ dhārayitvānāti mayhaṃ mātu candādeviyā varalābhanavasena laddhaṃ sattāhaṃ mama setacchattaṃ dhārayitvā.Uggate ravimaṇḍaleti tato punadivase sūriyamaṇḍale uggatamatte avamaṅgalarathenamaṃnagaratonīharitvābhūmiyaṃ nikhaṇanatthaṃsārathisunandovanamupagacchi.
63.Sajjassanti sannaddho assaṃ, yuge yojitassaṃ me rathaṃ maggato ukkamāpanavasena ekokāse katvā.Hatthamuccitoti muccitahattho, rathapācanato muttahatthoti attho. Atha vāhatthamuccitoti hatthamutto mama hatthato muccitvāti attho.Kāsunti āvāṭaṃ.Nikhātunti nikhaṇituṃ.
64-5.Idāni yadatthaṃ mayā soḷasa vassāni mūgavatādiadhiṭṭhānena dukkaracariyā adhiṭṭhitā, taṃ dassetuṃ‘‘adhiṭṭhitamadhiṭṭhāna’’nti gāthādvayamāha.
tajjento vividhakāraṇāti dvimāsikakālato paṭṭhāya yāva soḷasasaṃvaccharā thaññapaṭisedhanādīhi vividhehi nānappakārehi kāraṇehi tajjayanto bhayaviddhaṃsanavasena viheṭhiyamāno. Sesaṃ suviññeyyameva.
Atha mahāsatto sunande kāsuṃ khaṇante ‘‘ayaṃ me vāyāmakālo’’ti uṭṭhāya attano hatthapāde sambāhitvā rathā otarituṃ me balaṃ atthīti ñatvā cittaṃ uppādesi. Tāvadevassa pādapatiṭṭhānaṭṭhānaṃ vātapuṇṇabhastacammaṃ viya uggantvā rathassa pacchimantaṃ āhacca aṭṭhāsi. So otaritvā katipaye vāre aparāparaṃ caṅkamitvā ‘‘yojanasatampi gantuṃ me balaṃ atthī’’ti ñatvā rathaṃ pacchimante gahetvā kumārakānaṃ kīḷanayānakaṃ viya ukkhipitvā ‘‘sace sārathi mayā saddhiṃ paṭivirujjheyya, atthi me paṭivirujjhituṃ bala’’nti sallakkhetvā pasādhanatthāya cittaṃ uppādesi. Taṅkhaṇaññeva sakkassa bhavanaṃ uṇhākāraṃ dassesi. Sakko taṃ kāraṇaṃ ñatvā vissakammaṃ āṇāpesi – ‘‘gaccha kāsirājaputtaṃ alaṅkarohī’’ti. So ‘‘sādhū’’ti vatvā dibbehi ca mānusehi ca alaṅkārehi sakkaṃ viya taṃ alaṅkari. So devarājalīḷāya sārathissa khaṇanokāsaṃ gantvā āvāṭatīre ṭhatvā –
‘‘Kinnu santaramānova, kāsuṃ khaṇasi sārathi;
Āha.
Tena uddhaṃ anoloketvāva –
‘‘Rañño mūgo ca pakkho ca, putto jāto acetaso;
Vutte mahāsatto –
‘‘Na badhiro na mūgosmi, na pakkho na ca vīkalo;
‘‘Ūrū bāhuñca me passa, bhāsitañca suṇohi me;
Vatvā puna tena āvāṭakhaṇanaṃ pahāya uddhaṃ oloketvā tassa rūpasampattiṃ disvā ‘‘manusso vā devo vā’’ti ajānantena –
‘‘Devatā nusi gandhabbo, adu sakko purindado;
Vutte –
‘‘Namhi devo na gandhabbo, nāpi sakko purindado;
‘‘Tassa rañño ahaṃ putto, yaṃ tvaṃ sammūpajīvasi;
‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;
‘‘Yathā rukkho tathā rājā, yathā sākhā tathā ahaṃ;
Ādinā nayena dhammaṃ desetvā tena nivattanatthaṃ yācito anivattanakāraṇaṃ pabbajjāchandaṃ tassa ca hetu nirayabhayādikaṃ atītabhave attano pavattiṃ vitthārena kathetvā tāya dhammakathāya tāya ca paṭipattiyā tasmimpi pabbajitukāme jāte rañño imaṃ –
‘‘Rathaṃ niyyātayitvāna, anaṇo ehi sārathi;
Vatvā taṃ vissajjesi.
So rathaṃ ābharaṇāni ca gahetvā rañño santikaṃ gantvā tamatthaṃ ārocesi. Rājā tāvadeva ‘‘mahāsattassa santikaṃ gamissāmī’’ti nagarato niggacchi saddhiṃ caturaṅginiyā senāya itthāgārehi nāgarajānapadehi ca. Mahāsattopi kho sārathiṃ uyyojetvā pabbajitukāmo jāto. Tassa cittaṃ ñatvā sakko vissakammaṃ pesesi – ‘‘temiyapaṇḍito pabbajitukāmo, tassa assamapadaṃ pabbajitaparikkhāre ca māpehī’’ti. So gantvā tiyojanike vanasaṇḍe assamaṃ māpetvā rattiṭṭhānadivāṭṭhānacaṅkamanapokkharaṇīphalarukkhasampannaṃ katvā sabbe ca pabbajitaparikkhāre māpetvā sakaṭṭhānameva gato. Bodhisatto taṃ disvā sakkadattiyabhāvaṃ ñatvā paṇṇasālaṃ pavisitvā vatthāni apanetvā tāpasavesaṃ gahetvā kaṭṭhatthare nisinno aṭṭha samāpattiyo, pañca ca abhiññāyo nibbattetvā pabbajjāsukhena assame nisīdi.
Kāsirājāpi sārathinā dassitamaggena gantvā assamaṃ pavisitvā mahāsattena saha samāgantvā katapaṭisanthāro rajjena nimantesi. Temiyapaṇḍito taṃ paṭikkhipitvā anekākāravokāraṃ aniccatādipaṭisaṃyuttāya ca kāmādīnavapaṭisaṃyuttāya ca dhammiyā kathāya rājānaṃ saṃvejesi. So saṃviggamānaso gharāvāse ukkaṇṭhito pabbajitukāmo hutvā amacce itthāgāre ca pucchi. Tepi pabbajitukāmā ahesuṃ. Atha rājā candādeviṃ ādiṃ katvā soḷasa sahasse orodhe ca amaccādike ca pabbajitukāme ñatvā nagare bheriṃ carāpesi – ‘‘ye mama puttassa santike pabbajitukāmā, te pabbajantū’’ti. Suvaṇṇakoṭṭhāgārādīni ca vivarāpetvā vissajjāpesi. Nāgarā ca yathāpasāriteyeva āpaṇe vivaṭadvārāneva gehāni ca pahāya rañño santikaṃ agamaṃsu. Rājā mahājanena saddhiṃ mahāsattassa santike pabbaji. Sakkadattiyaṃ tiyojanikaṃ assamapadaṃ paripūri.
Sāmantarājāno ‘‘kāsirājā pabbajito’’ti sutvā ‘‘bārāṇasirajjaṃ gahessāmā’’ti nagaraṃ pavisitvā devanagarasadisaṃ nagaraṃ sattaratanabharitaṃ devavimānakappaṃ rājanivesanañca disvā ‘‘imaṃ dhanaṃ nissāya bhayena bhavitabba’’nti tāvadeva nikkhamitvā pāyāsuṃ. Tesaṃ āgamanaṃ sutvā mahāsatto vanantaṃ gantvā ākāse nisīditvā dhammaṃ desesi. Te sabbe saddhiṃ parisāya tassa santike pabbajiṃsu. Evaṃ aparepi aparepīti mahāsamāgamo ahosi. Sabbe phalāphalāni paribhuñjitvā samaṇadhammaṃ karonti. Yo kāmādivitakkaṃ vitakketi, tassa cittaṃ ñatvā mahāsatto tattha gantvā ākāse nisīditvā dhammaṃ deseti.
So dhammassavanasappāyaṃ labhitvā samāpattiyo abhiññāyo ca nibbatteti. Evaṃ aparopi aparopīti sabbepi jīvitapariyosāne brahmalokaparāyanā ahesuṃ. Tiracchānagatāpi mahāsatte isigaṇepi cittaṃ pasādetvā chasu kāmasaggesu nibbattiṃsu. Mahāsattassa brahmacariyaṃ ciraṃ dīghamaddhānaṃ pavattittha. Tadā chatte adhivatthā devatā uppalavaṇṇā ahosi, sārathi sāriputtatthero, mātāpitaro mahārājakulāni, parisā buddhaparisā, temiyapaṇḍito lokanātho.
Tassa adhiṭṭhānapāramī idha matthakaṃ pattā, sesapāramiyopi yathārahaṃ niddhāretabbā. Tathā māsajātakālato paṭṭhāya nirayabhayaṃ pāpabhīrutā rajjajigucchā nekkhammanimittaṃ mūgādibhāvādhiṭṭhānaṃ tattha ca virodhippaccayasamodhānepi niccalabhāvoti evamādayo guṇānubhāvā vibhāvetabbāti.
Temiyacariyāvaṇṇanā niṭṭhitā.
Adhiṭṭhānapāramī niṭṭhitā.
7. Kapirājacariyāvaṇṇanā
67.Sattameyadā ahaṃ kapi āsinti yasmiṃ kāle ahaṃ kapiyoniyaṃ nibbattitvā vuddhimanvāya nāgabalo thāmasampanno assapotakappamāṇo mahāsarīro kapi homi.Nadīkūle darīsayeti ekissā nadiyā tīre ekasmiṃ darībhāge yadā vāsaṃ kappemīti attho.
Tadā kira bodhisatto yūthapariharaṇaṃ akatvā ekacaro hutvā vihāsi. Tassā pana nadiyā vemajjhe eko dīpako nānappakārehi ambapanasādīhi phalarukkhehi sampanno. Bodhisatto thāmajavasampannatāya nadiyā orimatīrato uppatitvā dīpakassa pana nadiyā ca majjhe eko piṭṭhipāsāṇo atthi, tasmiṃ patati. Tato uppatitvā tasmiṃ dīpake patati. So tattha nānappakārāni phalāphalāni khāditvā sāyaṃ teneva upāyena paccāgantvā attano vasanaṭṭhāne vasitvā punadivasepi tatheva karoti. Iminā niyāmena vāsaṃ kappesi.
Tasmiṃ pana kāle eko kumbhīlo sapajāpatiko tassaṃ nadiyaṃ vasati. Tassa bhariyā bodhisattaṃ aparāparaṃ gacchantaṃ disvā tassa hadayamaṃse dohaḷaṃ uppādetvā kumbhīlaṃ āha – ‘‘mayhaṃ kho, ayyaputta, imassa vānarassa hadayamaṃse dohaḷo uppanno’’ti. So ‘‘sādhu, bhadde, lacchasī’’ti vatvā ‘‘ajja taṃ sāyaṃ dīpakato āgacchantameva gaṇhissāmī’’ti gantvā piṭṭhipāsāṇe nipajji. Bodhisatto taṃ divasaṃ gocaraṃ caritvā sāyanhasamaye dīpake ṭhitova pāsāṇaṃ oloketvā ‘‘ayaṃ pāsāṇo idāni uccataro khāyati, kiṃ nu kho kāraṇa’’nti cintesi. Mahāsattassa hi udakappamāṇañca pāsāṇappamāṇañca suvavatthāpitameva hoti. Tenassa etadahosi – ‘‘ajja imissā nadiyā udakaṃ neva hāyati, atha ca panāyaṃ pāsāṇo mahā hutvā paññāyati, kacci nu kho ettha mayhaṃ gahaṇatthāya kumbhīlo nipanno’’ti?
So ‘‘vīmaṃsissāmi tāva na’’nti tattheva ṭhatvā pāsāṇena saddhiṃ kathento viya ‘‘bho, pāsāṇā’’ti vatvā paṭivacanaṃ alabhanto yāvatatiyaṃ ‘‘bho, pāsāṇā’’ti āha. Pāsāṇo paṭivacanaṃ na deti. Punapi bodhisatto ‘‘kiṃ, bho pāsāṇa, ajja mayhaṃ paṭivacanaṃ na desī’’ti āha. Kumbhīlo ‘‘addhā ayaṃ pāsāṇo aññesu divasesu vānarindassa paṭivacanaṃ deti maññe, ajja pana mayā ottharitattā na deti, handāhaṃ dassāmissa paṭivacana’’nti cintetvā ‘‘kiṃ vānarindā’’ti āha. ‘‘Kosi tva’’nti? ‘‘Ahaṃ kumbhīlo’’ti. ‘‘Kimatthaṃ ettha nipannosī’’ti? ‘‘Tava hadayaṃ patthayamāno’’ti. Bodhisatto cintesi – ‘‘añño me gamanamaggo natthi, paṭiruddhaṃ vata me gamana’’nti. Tena vuttaṃ –
‘‘Pīḷito susumārena, gamanaṃ na labhāmahaṃ’’.
68.
‘‘Yamhokāse ahaṃ ṭhatvā, orā pāraṃ patāmahaṃ;
‘‘pīḷito susumārenā’’ti addhagāthāya vuttamevatthaṃ.‘‘Yamhokāse’’ti gāthāya pākaṭaṃ karoti. Tatthayamhokāseti yasmiṃ nadīmajjhe ṭhitapiṭṭhipāsāṇasaṅkhāte padeseṭhatvā. Orāti dīpakasaṅkhātā oratīrā.Pāranti tadā mama vasanaṭṭhānabhūtaṃ nadiyā paratīraṃ.Patāmahanti uppatitvā patāmi ahaṃ.Tatthacchīti tasmiṃ piṭṭhipāsāṇappadesesattubhūtovadhakoekanteneva ghātako paccatthikoluddadassanoghorarūpo bhayānakadassano nisīdi.
Atha mahāsatto cintesi – ‘‘añño me gamanamaggo natthi, ajja mayā kumbhīlo vañcetabbo, evañhi ayañca mahatā pāpato mayā parimocito siyā, mayhañca jīvitaṃ laddha’’nti. So kumbhīlaṃ āha – ‘‘samma, kumbhīla, ahaṃ tuyhaṃ upari patissāmī’’ti. Kumbhīlo ‘‘vānarinda, papañcaṃ akatvā ito āgacchāhī’’ti āha. Mahāsatto ‘‘ahaṃ āgacchāmi, tvaṃ pana attano mukhaṃ vivaritvā maṃ tava santikaṃ āgatakāle gaṇhāhī’’ti avoca. Kumbhīlānañca mukhe vivaṭe akkhīni nimmīlanti. So taṃ kāraṇaṃ asallakkhento mukhaṃ vivari. Athassa akkhīni nimmīliṃsu. So mukhaṃ vivaritvā sabbaso nimmīlitakkhī hutvā nipajji. Mahāsatto tassa tathābhāvaṃ ñatvā dīpakato uppatito gantvā kumbhīlassa matthakaṃ akkamitvā tato uppatanto vijjulatā viya vijjotamāno paratīre aṭṭhāsi. Tena vuttaṃ –
69.
‘‘So maṃ asaṃsi ehīti, ahampemīti taṃ vadiṃ;
asaṃsīti abhāsi.Ahampemīti ahampi āgacchāmītitaṃkathesiṃ.
Yasmā pana taṃ dīpakaṃ ambajambupanasādiphalarukkhasaṇḍamaṇḍitaṃ ramaṇīyaṃ nivāsayoggañca, ‘‘āgacchāmī’’ti pana paṭiññāya dinnattā saccaṃ anurakkhanto mahāsattopi ‘‘āgamissāmevā’’ti tathā akāsi. Tena vuttaṃ –
70.
‘‘Na tassa alikaṃ bhaṇitaṃ, yathā vācaṃ akāsaha’’nti.
Yasmā cetaṃ saccānurakkhaṇaṃ attano jīvitaṃ pariccajitvā kataṃ, tasmā āha –
‘‘Saccena me samo natthi, esā me saccapāramī’’ti.
Kumbhīlo pana taṃ acchariyaṃ disvā ‘‘iminā vānarindena atiaccherakaṃ kata’’nti cintetvā ‘‘bho vānarinda, imasmiṃ loke catūhi dhammehi samannāgato puggalo amitte abhibhavati, te sabbepi tuyhaṃ abbhantare atthi maññe’’ti āha –
‘‘Yassete caturo dhammā, vānarinda, yathā tava;
yassāti yassa kassaci puggalassa.Eteti idāni vattabbe paccakkhato dasseti.Caturo dhammāti cattāro guṇā.Saccanti vacīsaccaṃ, ‘‘mama santikaṃ āgamissāmī’’ti vatvā musāvādaṃ akatvā āgato evāti etaṃ te vacīsaccaṃ.Dhammoti vicāraṇapaññā, ‘‘evaṃ kate idaṃ nāma bhavissatī’’ti pavattā te esā vicāraṇapaññā.Dhitīti abbocchinnaṃ vīriyaṃ vuccati, etampi te atthi.Cāgoti attapariccāgo, tvaṃ attānaṃ pariccajitvā mama santikaṃ āgato, yaṃ panāhaṃ gaṇhituṃ nāsakkhiṃ, mayhamevesa doso.Diṭṭhanti paccāmittaṃ.So ativattatīti yassa puggalassa yathā tava evaṃ ete cattāro dhammā atthi, so yathā maṃ tvaṃ ajja atikkanto, tatheva attano paccāmittaṃ atikkamati abhibhavatīti.
Evaṃ kumbhīlo bodhisattaṃ pasaṃsitvā attano vasanaṭṭhānaṃ gato. Tadā kumbhīlo devadatto ahosi, tassa bhariyā ciñcamāṇavikā, kapirājā pana lokanātho.
Tassa idhāpi heṭṭhā vuttanayeneva sesapāramiyo niddhāretabbā. Tathā udakassa pāsāṇassa ca pamāṇavavatthānena idāni pāsāṇo uccataro khāyatīti pariggaṇhanavasena pāsāṇassa upari susumārassa nipannabhāvajānanaṃ, pāsāṇena kathanāpadesena tassatthassa nicchayagamanaṃ, susumārassa upari akkamitvā sahasā paratīre patiṭṭhānavasena sīghakāritāya tassa mahatā pāpato parimocanaṃ, attano jīvitarakkhaṇaṃ, saccavācānurakkhaṇañcāti evamādayo guṇānubhāvā vibhāvetabbāti.
Kapirājacariyāvaṇṇanā niṭṭhitā.
8. Saccatāpasacariyāvaṇṇanā
tāpaso saccasavhayoti saccasaddena avhātabbo saccanāmakotāpaso yadāyasmiṃ kālehomi,tadā.Saccena lokaṃ pālesinti attano avisaṃvādibhāvena sattalokaṃ jambudīpe tattha tattha sattanikāyaṃ pāpato nānāvidhā anatthato ca rakkhiṃ.Samaggaṃ janamakāsahanti tattha tattha kalahaviggahavivādāpannaṃ mahājanaṃ kalahe ādīnavaṃ dassetvā sāmaggiyaṃ ānisaṃsakathanena samaggaṃ avivadamānaṃ sammodamānaṃ ahamakāsiṃ.
Tadā hi bodhisatto bārāṇasiyaṃ aññatarasmiṃ brāhmaṇamahāsālakule nibbatti. Tassa ‘‘sacco’’ti nāmaṃ kariṃsu. So vayappatto takkasilaṃ gantvā disāpāmokkhassa ācariyassa santike sippaṃ uggaṇhitvā nacirasseva sabbasippānaṃ nipphattiṃ patto. Ācariyena anuññāto bārāṇasiṃ paccāgantvā mātāpitaro vanditvā tehi abhinandiyamāno tesaṃ cittānurakkhaṇatthaṃ katipāhaṃ tesaṃ santike vasi. Atha naṃ mātāpitaro patirūpena dārena saṃyojetukāmā sabbaṃ vibhavajātaṃ ācikkhitvā gharāvāsena nimantesuṃ.
Mahāsatto nekkhammajjhāsayo attano nekkhammapāramiṃ paribrūhetukāmo gharāvāse ādīnavaṃ pabbajjāya ānisaṃsañca nānappakārato kathetvā mātāpitūnaṃ assumukhānaṃ rodamānānaṃ aparimāṇaṃ bhogakkhandhaṃ anantaṃ yasaṃ mahantañca ñātiparivaṭṭaṃ pahāya mahānāgova ayasaṅkhalikaṃ gharabandhanaṃ chindanto nikkhamitvā himavantappadesaṃ pavisitvā isipabbajjaṃ pabbajitvā vanamūlaphalāphalehi yāpento nacirasseva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattetvā jhānakīḷaṃ kīḷayamāno samāpattivihārena viharati.
So ekadivasaṃ dibbacakkhunā lokaṃ olokento addasa sakalajambudīpe manusse yebhuyyena pāṇātipātādidasaakusalakammapathapasute kāmanidānaṃ kāmādhikaraṇaṃ aññamaññaṃ vivādāpanne. Disvā evaṃ cintesi – ‘‘na kho pana metaṃ patirūpaṃ, yadidaṃ ime satte evaṃ pāpapasute vivādāpanne ca disvā ajjhupekkhaṇaṃ. Ahañhi ‘satte saṃsārapaṅkato uddharitvā nibbānathale patiṭṭhapessāmī’ti mahāsambodhiyānaṃ paṭipanno, tasmā taṃ paṭiññaṃ avisaṃvādento yaṃnūnāhaṃ manussapathaṃ gantvā te te satte pāpato oramāpeyyaṃ, vivādañca nesaṃ vūpasameyya’’nti.
Evaṃ pana cintetvā mahāsatto mahākaruṇāya samussāhito santaṃ samāpattisukhaṃ pahāya iddhiyā tattha tattha gantvā tesaṃ cittānukūlaṃ dhammaṃ desento kalahaviggahavivādāpanne satte diṭṭhadhammikañca samparāyikañca virodhe ādīnavaṃ dassetvā aññamaññaṃ samagge sahite akāsi. Anekākāravokārañca pāpe ādīnavaṃ vibhāvento tato satte vivecetvā ekacce dasasu kusalakammapathadhammesu patiṭṭhāpesi. Ekacce pabbājetvā sīlasaṃvare indriyaguttiyaṃ satisampajaññe pavivekavāse jhānābhiññāsu ca yathārahaṃ patiṭṭhāpesi. Tena vuttaṃ –
71.
‘‘Punāparaṃ yadā homi, tāpaso saccasavhayo;
Idhāpi mahāpurisassa heṭṭhā vuttanayeneva sesapāramiyo niddhāretabbā. Tathā guṇānubhāvā ca vibhāvetabbāti.
Saccatāpasacariyāvaṇṇanā niṭṭhitā.
9. Vaṭṭapotakacariyāvaṇṇanā
72.Navamemagadhe vaṭṭapotakotiādīsu ayaṃ saṅkhepattho – magadharaṭṭhe aññatarasmiṃ araññappadese vaṭṭakayoniyaṃ nibbattitvā aṇḍakosaṃ padāletvā aciranikkhantatāyataruṇomaṃsapesibhūto, tato eva ajātapakkho vaṭṭakacchāpako yadā ahaṃkulāvakeyevahomi.
73.Mukhatuṇḍakenāharitvāti mayhaṃ mātā attano mukhatuṇḍakena kālena kālaṃ gocaraṃ āharitvā maṃ poseti.Tassā phassena jīvāmīti parisedanatthañceva paribhāvanatthañca sammadeva kālena kālaṃmamaṃadhisayanavasena phusantiyā tassā mama mātuyā sarīrasamphassena jīvāmi viharāmi attabhāvaṃ pavattemi.Natthi me kāyikaṃ balanti mayhaṃ pana atitaruṇatāya kāyasannissitaṃ balaṃ natthi.
74.Saṃvacchareti saṃvacchare saṃvacchare.Gimhasamayeti gimhakāle. Sukkharukkhasākhānaṃ aññamaññaṃ saṅghaṭṭanasamuppannena agginā tasmiṃ padesedavaḍāho padippatipajjalati, so tathā padīpito.Upagacchati amhākanti mayhaṃ mātāpitūnañcāti amhākaṃ vasanaṭṭhānappadesaṃ attano patiṭṭhānassa asuddhassāpi suddhabhāvakaraṇena pāvanatopāvakoti ca gatamagge indhanassa bhasmabhāvāvahanatokaṇhavattanīti ca laddhanāmo aggi vanarukkhagacche dahanto kālena kālaṃ upagacchati.
75.Evaṃ upagamanato tadāpisaddāyantoti ‘‘dhamadhama’’iti evaṃ saddaṃ karonto, anuravadassanañhetaṃ dāvaggino.Mahāsikhīti pabbatakūṭasadisānaṃ indhanānaṃ vasena mahatiyo sikhā etassāti mahāsikhī.Anupubbenaanukkamena taṃ araññappadesaṃjhāpentodahantoaggi mamasamīpaṭṭhānaṃupāgami.
76.Aggivegabhayāti vegena āgacchato aggino bhayenabhītā. Tasitāti cittutrāsasamuṭṭhitena kāyassa chambhitattena ca utrāsā.Mātāpitāti mātāpitaro.Attānaṃ parimocayunti agginā anupaddutaṭṭhānagamanena attano sotthibhāvamakaṃsu. Mahāsatto hi tadā mahāgeṇḍukappamāṇo mahāsarīro ahosi. Taṃ mātāpitaro kenaci upāyena gahetvā gantuṃ asakkuṇantā attasinehena ca abhibhuyyamānā puttasinehaṃ chaḍḍetvā palāyiṃsu.
77.Pāde pakkhe pajahāmīti attano ubho pāde ubho pakkhe ca bhūmiyaṃ ākāse ca gamanasajje karonto pasāremi iriyāmi vāyamāmi. ‘‘Paṭīhāmī’’tipi pāṭho, vehāsagamanayogge kātuṃ īhāmīti attho. ‘‘Patīhāmī’’tipi paṭhanti. Tassattho – pāde pakkhe ca pati visuṃ īhāmi, gamanatthaṃ vāyamāmi, taṃ pana vāyāmakaraṇatthameva. Kasmā? Yasmānatthi me kāyikaṃ balaṃ. Sohaṃ agatiko tatthāti so ahaṃ evaṃbhūto pādapakkhavekallena gamanavirahito mātāpitūnaṃ apagamanena vā appaṭisaraṇo, tattha dāvaggiupaddute vane, tasmiṃ vā kulāvake ṭhitova evaṃ idāni vattabbākārena tadā cintesiṃ. Dutiyañcetthaahanti nipātamattaṃ daṭṭhabbaṃ.
78.
‘‘yesāha’’ntiādimāha;
yesāhaṃ upadhāveyyaṃ, bhīto tasitavedhitoti maraṇabhayena bhīto tato eva cittutrāsena tasito sarīrakampanena vedhito yesamahaṃ pakkhantaraṃ etarahi dāvaggiupadduto jaladuggaṃ viya maññamāno pavisituṃ upadhāveyyaṃtemama mātāpitaromaṃekakaṃ evaohāyajahitvāpakkantā. Kathaṃ me ajja kātaveti kathaṃ nu kho mayā ajja kātabbaṃ, paṭipajjitabbanti attho.
Evaṃ mahāsatto itikattabbatāsammūḷho hutvā ṭhito puna cintesi – ‘‘imasmiṃ loke sīlaguṇo nāma atthi, saccaguṇo nāma atthi, atīte pāramiyo pūretvā bodhitale nisīditvā abhisambuddhā sīlasamādhipaññāvimuttivimuttiñāṇadassanasampannā saccānudayakāruññakhantisamannāgatā sabbasattesu samappavattamettābhāvanā sabbaññubuddhā nāma atthi, tehi ca paṭividdho ekantaniyyānaguṇo dhammo atthi, mayi cāpi ekaṃ saccaṃ atthi. Saṃvijjamāno eko sabhāvadhammo paññāyati, tasmā atītabuddhe ceva tehi paṭividdhaguṇe ca āvajjetvā mayi vijjamānaṃ saccaṃ sabhāvadhammaṃ gahetvā saccakiriyaṃ katvā aggiṃ paṭikkamāpetvā ajja mayā attano ceva idha vāsīnaṃ sesapāṇīnañca sotthibhāvaṃ kātuṃ vaṭṭatī’’ti. Evaṃ pana cintetvā mahāsatto attano ānubhāve ṭhatvā yathācintitaṃ paṭipajji. Tena vuttaṃ –
79.
‘‘Atthi loke sīlaguṇo, saccaṃ soceyyanuddayā;
80.
‘‘Āvajjetvā dhammabalaṃ, saritvā pubbake jine;
81.Tattha mahāsatto atīte parinibbutānaṃ buddhānaṃ guṇe āvajjetvā attani vijjamānaṃ saccasabhāvaṃ ārabbha yaṃ gāthaṃ vatvā tadā saccakiriyamakāsi, taṃ dassetuṃ‘‘santi pakkhā’’tiādi vuttaṃ.
santi pakkhā apatanāti mayhaṃ pakkhā nāma atthi upalabbhanti, no ca kho sakkā etehi uppatituṃ ākāsena gantunti apatanā.Santi pādā avañcanāti pādāpi me atthi, tehi pana vañcituṃ padavāragamanena gantuṃ na sakkāti avañcanā.Mātāpitā ca nikkhantāti ye maṃ aññattha neyyuṃ, tepi maraṇabhayena mama mātāpitaro nikkhantā.Jātavedāti aggiṃ ālapati. So hi jātova vediyati, dhūmajāluṭṭhānena paññāyati, tasmā ‘‘jātavedo’’ti vuccati.Paṭikkamāti paṭigaccha nivattāti jātavedaṃ āṇāpeti.
Iti mahāsatto ‘‘sace mayhaṃ pakkhānaṃ atthibhāvo, te ca pasāretvā ākāse apatanabhāvo, pādānaṃ atthibhāvo, te ca ukkhipitvā avañcanabhāvo, mātāpitūnaṃ maṃ kulāvakeyeva chaḍḍetvā palātabhāvo ca saccasabhāvabhūto eva, jātaveda, etena saccena tvaṃ ito paṭikkamā’’ti kulāvake nipannova saccakiriyaṃ akāsi. Tassa saha saccakiriyāya soḷasakarīsamatte ṭhāne jātavedo paṭikkami. Paṭikkamanto ca na jhāyamānova araññaṃ gato, udake pana opilāpitaukkā viya tattheva nibbāyi. Tena vuttaṃ –
82.
‘‘Saha sacce kate mayhaṃ, mahāpajjalito sikhī;
‘‘saccena me samo natthi, esā me saccapāramī’’ti. Teneva hi tassa ṭhānassa sakalepi imasmiṃ kappe agginā anabhibhavanīyattā taṃ kappaṭṭhiyapāṭihāriyaṃ nāma jātaṃ.
Evaṃ mahāsatto saccakiriyavasena attano tattha vāsīnaṃ sattānañca sotthiṃ katvā jīvitapariyosāne yathākammaṃ gato.
Tadā mātāpitaro etarahi mātāpitaro ahesuṃ, vaṭṭakarājā pana lokanātho.
Tassa heṭṭhā vuttanayeneva sesapāramiyopi yathārahaṃ niddhāretabbā. Tathā dāvaggimhi tathā bheravākārena avattharitvā āgacchante tasmiṃ vaye ekako hutvāpi sāradaṃ anāpajjitvā saccādidhammaguṇe buddhaguṇe ca anussaritvā attano eva ānubhāvaṃ nissāya saccakiriyāya tattha vāsīnampi sattānaṃ sotthibhāvāpādanādayo ānubhāvā vibhāvetabbā.
Vaṭṭapotakacariyāvaṇṇanā niṭṭhitā.
10. Maccharājacariyāvaṇṇanā
83.Dasameyadā homi, maccharājā mahāsareti atīte macchayoniyaṃ nibbattitvā kosalaraṭṭhe sāvatthiyaṃ jetavane pokkharaṇiṭṭhāne valligahanaparikkhitte ekasmiṃ mahāsare macchānaṃ catūhi saṅgahavatthūhi rañjanato yadā ahaṃ rājā homi, macchagaṇaparivuto tattha paṭivasāmi tadā.Uṇheti uṇhakāle gimhasamaye.Sūriyasantāpeti ādiccasantāpena.Sare udaka khīyathāti tasmiṃ sare udakaṃ khīyittha chijjittha. Tasmiñhi raṭṭhe tadā devo na vassi, sassāni milāyiṃsu, vāpiādīsu udakaṃ parikkhayaṃ pariyādānaṃ agamāsi, macchakacchapā kalalagahanaṃ pavisiṃsu. Tasmimpi sare macchā kaddamagahanaṃ pavisitvā tasmiṃ tasmiṃ ṭhāne nilīyiṃsu.
84.Tatoti tato udakaparikkhayato aparabhāge.Kulalasenakāti kulalāceva senā ca.Bhakkhayanti divārattiṃ, macche upanisīdiyāti tattha tattha kalalapiṭṭhe upanisīditvā kalalagahanaṃ pavisitvā nipanne macchekākāvā itare vā divā ceva rattiñca kaṇayaggasadisehi tuṇḍehi koṭṭetvā koṭṭetvā nīharitvā vipphandamāne bhakkhayanti.
85.Atha mahāsatto macchānaṃ taṃ byasanaṃ disvā mahākaruṇāya samussāhitahadayo ‘‘ṭhapetvā maṃ ime mama ñātake imasmā dukkhā mocetuṃ samattho nāma añño natthi, kena nu kho ahaṃ upāyena te ito dukkhato moceyya’’nti cintento ‘‘yaṃnūnāhaṃ pubbakehi mahesīhi āciṇṇasamāciṇṇaṃ mayi ca saṃvijjamānaṃ saccadhammaṃ nissāya saccakiriyaṃ katvā devaṃ vassāpetvā mama ñātisaṅghassa jīvitadānaṃ dadeyyaṃ, tena ca sakalassāpi āhārūpajīvino sattalokassa mahāupakāro sampādito mayā’’ti nicchayaṃ katvā devaṃ vassāpetuṃ saccakiriyaṃ akāsi. Tena vuttaṃ‘‘evaṃ cintesaha’’ntiādi.
saha ñātīhi pīḷitoti mayhaṃ ñātīhi saddhiṃ tena udakaparikkhayena pīḷito.Sahāti vā nipātamattaṃ. Mahākāruṇikatāya tena byasanena dukkhitehi ñātīhi kāraṇabhūtehi pīḷito, ñātisaṅghadukkhadukkhitoti attho.
86.Dhammatthanti dhammabhūtaṃ atthaṃ, dhammato vā anapetaṃ atthaṃ. Kiṃ taṃ?Saccaṃ. Addasapassayanti mayhaṃ ñātīnañca apassayaṃ addasaṃ.Atikkhayanti mahāvināsaṃ.
87.Saddhammanti sataṃ sādhūnaṃ buddhādīnaṃ ekassāpi pāṇino ahiṃsanasaṅkhātaṃ dhammaṃ.Anussaritvā. Paramatthaṃ vicintayanti taṃ kho pana paramatthaṃ saccaṃ aviparītasabhāvaṃ katvā cintayanto.Yaṃ loke dhuvasassatanti yadetaṃ buddhapaccekabuddhasāvakānaṃ ekassāpi pāṇino ahiṃsanaṃ, taṃ sabbakālaṃ tathabhāvena dhuvaṃ sassataṃ vicintayaṃ saccakiriyaṃ akāsinti sambandho.
88.Idāni taṃ dhammaṃ mahāsatto attani vijjamānaṃ gahetvā saccavacanaṃ payojetukāmo kālavaṇṇaṃ kaddamaṃ dvidhā viyūhitvā añjanarukkhasāraghaṭikavaṇṇamahāsarīro sudhotalohitakamaṇisadisāni akkhīni ummīletvā ākāsaṃ ullokento‘‘yato sarāmi attāna’’nti gāthamāha.
yato sarāmi attānanti yato paṭṭhāya ahaṃ attabhāvasaṅkhātaṃ attānaṃ sarāmi anussarāmi.Yato pattosmi viññutanti yato paṭṭhāya tāsu tāsu itikattabbatāsu viññutaṃ vijānanabhāvaṃ pattosmi, uddhaṃ ārohanavasena ito yāva mayhaṃ kāyavacīkammānaṃ anussaraṇasamatthatā viññutappatti eva, etthantare samānajātikānaṃ khādanaṭṭhāne nibbattopi taṇḍulakaṇappamāṇampi macchaṃ mayā na khāditapubbaṃ, aññampi kañcipāṇaṃ sañcicca hiṃsitaṃbādhitaṃnābhijānāmi,pageva jīvitā voropitaṃ.
89.Etena saccavajjenāti ‘‘yadetaṃ mayā kassaci pāṇassa ahiṃsanaṃ vuttaṃ, sace etaṃ saccaṃ tathaṃ aviparītaṃ, etena saccavacanenapajjunnomeghoabhivassatu,ñātisaṅghaṃ me dukkhā pamocetū’’ti vatvā puna attano paricārikaceṭakaṃ āṇāpento viya pajjunnaṃ devarājānaṃ ālapanto‘‘abhitthanayā’’ti gāthamāha.
abhitthanaya pajjunnāti pajjunno vuccati megho, ayaṃ pana meghavasena laddhanāmaṃ vassavalāhakadevarājānaṃ ālapati. Ayaṃ hissa adhippāyo – devo nāma anabhitthanayanto vijjulatā anicchārento pavassantopi na sobhati, tasmā tvaṃ abhitthanayanto vijjulatā nicchārento vassāpehīti.Nidhiṃ kākassa nāsayāti kākā kalalaṃ pavisitvā ṭhite macche tuṇḍena koṭṭetvā nīharitvā khādanti, tasmā tesaṃ antokalale macchā ‘‘nidhī’’ti vuccanti. Taṃ kākasaṅghassa nidhiṃ devaṃ vassāpento udakena paṭicchādetvā nāsehi.Kākaṃ sokāya randhehīti kākasaṅgho imasmiṃ mahāsare udakena puṇṇe macche alabhamāno socissati, taṃ kākagaṇaṃ tvaṃ imaṃ kaddamaṃ pūrento sokāya randhehi, sokassatthāya pana vassāpayatha, yathā antonijjhānalakkhaṇaṃ sokaṃ pāpuṇāti, evaṃ karohīti attho.Macche sokā pamocayāti mama ñātake sabbeva macche imamhā maraṇasokā pamocehi. ‘‘Mañca sokā pamocayā’’ti (jā. 1.1.75)jātakepaṭhanti. Tatthaca-kāro sampiṇḍanattho, mañca mama ñātake cāti sabbeva maraṇasokā pamocehi (jā. aṭṭha. 1.1.75). Macchānañhi anudakabhāvena paccatthikānaṃ ghāsabhāvaṃ gacchāmāti mahāmaraṇasoko, mahāsattassa pana tesaṃ anayabyasanaṃ paṭicca karuṇāyato karuṇāpatirūpamukhena sokasambhavo veditabbo.
Evaṃ bodhisatto attano paricārikaceṭakaṃ āṇāpento viya pajjunnaṃ ālapitvā sakale kosalaraṭṭhe mahāvassaṃ vassāpesi. Mahāsattassa hi sīlatejena saccakiriyāya samakālameva sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. So ‘‘kiṃ nu kho’’ti āvajjento taṃ kāraṇaṃ ñatvā vassavalāhakadevarājānaṃ pakkosāpetvā ‘‘tāta, mahāpuriso maccharājā ñātīnaṃ maraṇasokena vassāpanaṃ icchati, sakalaṃ kosalaraṭṭhaṃ ekameghaṃ katvā vassāpehī’’ti āha.
So ‘‘sādhū’’ti sampaṭicchitvā ekaṃ valāhakaṃ nivāsetvā ekaṃ pārupitvā meghagītaṃ gāyanto pācīnalokadhātuabhimukho pakkhandi. Pācīnadisābhāge khalamaṇḍalamattaṃ ekaṃ meghamaṇḍalaṃ uṭṭhāya satapaṭalaṃ sahassapaṭalaṃ hutvā abhitthanayantaṃ vijjulatā nicchārentaṃ adhomukhaṭhapitaudakakumbhākārena vissandamānaṃ sakalaṃ kosalaraṭṭhaṃ mahoghena ajjhotthari. Devo acchinnadhāraṃ vassanto muhutteneva taṃ mahāsaraṃ pūresi. Macchā maraṇabhayato mucciṃsu. Kākādayo apatiṭṭhā ahesuṃ. Na kevalaṃ macchā eva, manussāpi vividhasassāni sampādentā catuppadādayopīti sabbepi vassūpajīvino kāyikacetasikadukkhato mucciṃsu. Tena vuttaṃ –
90.
‘‘Saha kate saccavare, pajjunno abhigajjiya;
khaṇena abhivassathāti adandhāyitvā saccakiriyakhaṇeneva abhivassi.
91.Katvā vīriyamuttamanti deve avassante kiṃ kātabbanti kosajjaṃ anāpajjitvā ñātatthacariyāsampādanamukhena mahato sattanikāyassa hitasukhanipphādanaṃ uttamaṃ vīriyaṃ katvā.Saccatejabalassitomama saccānubhāvabalasannissito hutvā tadāmahāmeghaṃ vassāpesiṃ. Yasmā cetadevaṃ, tasmā‘‘saccena me samo natthi, esā me saccapāramī’’ti mahāmaccharājakāle attano saccapāramiyā anaññasādhāraṇabhāvaṃ dassesi dhammarājā.
Evaṃ mahāsatto mahākaruṇāya samussāhitahadayo sakalaraṭṭhe mahāvassaṃ vassāpanavasena mahājanaṃ maraṇadukkhato mocetvā jīvitapariyosāne yathākammaṃ gato.
Tadā pajjunno ānandatthero ahosi, macchagaṇā buddhaparisā, maccharājā lokanātho.
Tassa heṭṭhā vuttanayeneva sesapāramiyopi niddhāretabbā. Tathā attano samānajātikānaṃ khādanaṭṭhāne macchayoniyaṃ nibbattitvā taṇḍulakaṇamattampi macchaṃ ādiṃ katvā kassacipi pāṇino akhādanaṃ, tiṭṭhatu khādanaṃ ekasattassapi aviheṭhanaṃ, tathā saccakaraṇena devassa vassāpanaṃ, udake parikkhīṇe kalalagahane nimujjanavasena attanā anubhavamānaṃ dukkhaṃ vīrabhāvena agaṇetvā ñātisaṅghasseva taṃ dukkhaṃ attano hadaye katvā asahantassa sabbabhāvena karuṇāyanā, tathā ca paṭipattīti evamādayo guṇānubhāvā vibhāvetabbāti.
Maccharājacariyāvaṇṇanā niṭṭhitā.
11. Kaṇhadīpāyanacariyāvaṇṇanā
92.Ekādasamekaṇhadīpāyano isīti evaṃnāmako tāpaso. Bodhisatto hi tadā dīpāyano nāma attano sahāyaṃ maṇḍabyatāpasaṃ sūle uttāsitaṃ upasaṅkamitvā tassa sīlaguṇena taṃ avijahanto tiyāmarattiṃ sūlaṃ nissāya ṭhito tassa sarīrato paggharitvā patitapatitehi lohitabindūhi sukkhehi kāḷavaṇṇasarīratāya ‘‘kaṇhadīpāyano’’ti pākaṭo ahosi.Paropaññāsavassānīti sādhikāni paññāsavassāni, accantasaṃyoge upayogavacanaṃ.Anabhirato cariṃahanti pantasenāsanesu ceva adhikusaladhammesu ca anabhirativāsaṃ vasanto ahaṃ brahmacariyaṃ acariṃ. Pabbajitvā sattāhameva hi tadā mahāsatto abhirato brahmacariyaṃ cari. Tato paraṃ anabhirativāsaṃ vasi.
Kasmā pana mahāpuriso anekasatasahassesu attabhāvesu nekkhammajjhāsayo brahmacariyavāsaṃ abhiramitvā idha taṃ nābhirami? Puthujjanabhāvassa cañcalabhāvato. Kasmā ca puna na agāraṃ ajjhāvasīti? Paṭhamaṃ nekkhammajjhāsayena kāmesu dosaṃ disvā pabbaji. Athassa ayonisomanasikārena anabhirati uppajji. So taṃ vinodetumasakkontopi kammañca phalañca saddahitvā tāva mahantaṃ vibhavaṃ pahāya agārasmā nikkhamanto yaṃ pajahi, puna tadatthameva nivatto, ‘‘eḷamūgo capalo vatāyaṃ kaṇhadīpāyano’’ti imaṃ apavādaṃ jigucchanto attano hirottappabhedabhayena. Api ca pabbajjāpuññaṃ nāmetaṃ viññūhi buddhādīhi pasatthaṃ, tehi ca anuṭṭhitaṃ, tasmāpi sahāpi dukkhena sahāpi domanassena assumukho rodamānopi brahmacariyavāsaṃ vasi, na taṃ vissajjesi. Vuttañcetaṃ –
‘‘Saddhāya nikkhamma puna nivatto, so eḷamūgo capalo vatāyaṃ;
93.Nakoci etaṃ jānātīti etaṃmama anabhiratimanaṃbrahmacariyavāse abhirativirahitacittaṃ koci manussabhūto na jānāti. Kasmā?Ahañhi kassaci nācikkhiṃmamamānasecittearati caratipavattatīti kassacipi na kathesiṃ, tasmā na koci manussabhūto etaṃ jānātīti.
94.
‘‘Sabrahmacārī maṇḍabyo, sahāyo me mahāisi;
.
Sabrahmacārīti tāpasapabbajjāya samānasikkhatāya sabrahmacārī.Maṇḍabyoti evaṃnāmako.Sahāyoti gihikāle pabbajitakāle ca daḷhamittatāya piyasahāyo.Mahāisīti mahānubhāvo isi.Pubbakammasamāyutto, sūlamāropanaṃ labhīti katokāsena attano pubbakammena yutto sūlāropanaṃ labhi, sūlaṃ uttāsitoti.
Tatrāyaṃ anupubbikathā – atīte vaṃsaraṭṭhe kosambiyaṃ kosambiko nāma rājā rajjaṃ kāresi. Tadā bodhisatto aññatarasmiṃ nigame asītikoṭivibhavassa brāhmaṇamahāsālassa putto hutvā nibbatti, nāmena dīpāyano nāma. Tādisasseva brāhmaṇamahāsālassa putto brāhmaṇakumāro tassa piyasahāyo ahosi, nāmena maṇḍabyo nāma. Te ubhopi aparabhāge mātāpitūnaṃ accayena kāmesu dosaṃ disvā mahādānaṃ pavattetvā kāme pahāya ñātimittaparijanassa rodantassa paridevantassa nikkhamitvā himavantappadese assamaṃ katvā pabbajitvā uñchācariyāya vanamūlaphalāhārena yāpento paropaṇṇāsavassāni vasiṃsu, kāmacchandaṃ vikkhambhetuṃ nāsakkhiṃsu, te jhānamattampi na nibbattesuṃ.
Te loṇambilasevanatthāya janapadacārikaṃ carantā kāsiraṭṭhaṃ sampāpuṇiṃsu. Tatrekasmiṃ nigame dīpāyanassa gihisahāyo maṇḍabyo nāma paṭivasati. Te ubhopi tassa santikaṃ upasaṅkamiṃsu. So te disvā attamano paṇṇasālaṃ kāretvā catūhi paccayehi upaṭṭhahi. Te tattha tīṇi cattāri vassāni vasitvā taṃ āpucchitvā cārikaṃ carantā bārāṇasisamīpe atimuttakasusāne vasiṃsu. Tattha dīpāyano yathābhirantaṃ viharitvā puna tasmiṃ nigame maṇḍabyassa attano sahāyassa santikaṃ gato. Maṇḍabyatāpaso tattheva vasi.
Athekadivasaṃ eko coro antonagare corikaṃ katvā dhanasāraṃ ādāya nikkhanto paṭibuddhehi gehasāmikehi nagarārakkhakamanussehi ca anubaddho niddhamanena nikkhamitvā vegena susānaṃ pavisitvā tāpasassa paṇṇasāladvāre bhaṇḍikaṃ chaḍḍetvā palāyi. Manussā bhaṇḍikaṃ disvā ‘‘are duṭṭhajaṭila, rattiṃ, corikaṃ katvā divā tāpasavesena carasī’’ti tajjetvā pothetvā taṃ ādāya rañño dassayiṃsu. Rājā anupaparikkhitvāva ‘‘sūle uttāsethā’’ti āha. Taṃ susānaṃ netvā khadirasūle āropayiṃsu. Tāpasassa sarīre sūlaṃ na pavisati. Tato nimbasūlaṃ āhariṃsu, tampi na pavisati. Tato ayasūlaṃ āhariṃsu, tampi na pavisati. Tāpaso ‘‘kiṃ nu kho me pubbakamma’’nti cintesi. Tassa jātissarañāṇaṃ uppajji. Tena pubbakammaṃ addasa – so kira purimattabhāve vaḍḍhakīputto hutvā pitu rukkhatacchanaṭṭhānaṃ gantvā ekaṃ makkhikaṃ gahetvā koviḷārasakalikāya sūlena viya vijjhi. Tassa taṃ pāpaṃ imasmiṃ ṭhāne okāsaṃ labhi. So ‘‘na sakkā ito pāpato muccitu’’nti ñatvā rājapurise āha – ‘‘sace maṃ sūle uttāsetukāmattha, koviḷārasūlaṃ āharathā’’ti. Te tathā katvā taṃ sūle uttāsetvā ārakkhaṃ datvā pakkamiṃsu.
Tadā kaṇhadīpāyano ‘‘ciradiṭṭho me sahāyo’’ti maṇḍabyassa santikaṃ āgacchanto taṃ pavattiṃ sutvā taṃ ṭhānaṃ gantvā ekamantaṃ ṭhito ‘‘kiṃ, samma, kārakosī’’ti pucchitvā ‘‘akārakomhī’’ti vutte ‘‘attano manopadosaṃ rakkhituṃ sakkhi na sakkhī’’ti pucchi. ‘‘Samma, yehi ahaṃ gahito, neva tesaṃ na rañño upari mayhaṃ manopadoso atthī’’ti. ‘‘Evaṃ sante tādisassa sīlavato chāyā mayhaṃ sukhā’’ti vatvā kaṇhadīpāyano sūlaṃ nissāya nisīdi. Ārakkhakapurisā taṃ pavattiṃ rañño ārocesuṃ. Rājā ‘‘anisāmetvā me kata’’nti vegena tattha gantvā ‘‘kasmā, bhante, tvaṃ sūlaṃ nissāya nisinnosī’’ti dīpāyanaṃ pucchi. ‘‘Mahārāja, imaṃ tāpasaṃ rakkhanto nisinnosmī’’ti. ‘‘Kiṃ pana tvaṃ imassa kārakabhāvaṃ ñatvā evaṃ karosī’’ti. So kammassa avisodhitabhāvaṃ ācikkhi. Athassa dīpāyano ‘‘raññā nāma nisammakārinā bhavitabbaṃ.
‘‘Alaso gihī kāmabhogī na sādhu, asaññato pabbajito na sādhu;
Ādīni vatvā dhammaṃ desesi.
Rājā maṇḍabyatāpasassa niddosabhāvaṃ ñatvā ‘‘sūlaṃ harathā’’ti āṇāpesi. Sūlaṃ harantā harituṃ nāsakkhiṃsu. Maṇḍabyo āha – ‘‘mahārāja, ahaṃ pubbe katakammadosena evarūpaṃ ayasaṃ patto, mama sarīrato sūlaṃ harituṃ na sakkā, sacepi mayhaṃ jīvitaṃ dātukāmo, kakacena imaṃ sūlaṃ cammasamaṃ katvā chindāpehī’’ti. Rājā tathā kāresi. Sūlaṃ antoyeva ahosi, na kañci pīḷaṃ janesi. Tadā kira sukhumaṃ sakalikahīraṃ gahetvā makkhikāya vaccamaggaṃ pavesesi, taṃ tassa anto eva ahosi. So tena kāraṇena amaritvā, attano āyukkhayeneva mari, tasmā ayampi na matoti. Rājā tāpase vanditvā khamāpetvā ubhopi uyyāneyeva vasāpento paṭijaggi. Tato paṭṭhāya so āṇimaṇḍabyo nāma jāto. So rājānaṃ upanissāya tattheva vasi. Dīpāyano pana tassa vaṇaṃ phāsukaṃ karitvā attano gihisahāyamaṇḍabyena kāritaṃ paṇṇasālameva gato. Tena vuttaṃ –
95.
‘‘Tamahaṃ upaṭṭhahitvāna, ārogyamanupāpayiṃ;
āpucchitvānāti mayhaṃ sahāyaṃ maṇḍabyatāpasaṃ āpucchitvā.Yaṃ mayhaṃ sakamassamanti yaṃ taṃ mayhaṃ gihisahāyena maṇḍabyabrāhmaṇena kāritaṃ sakaṃ mama santakaṃ assamapadaṃ paṇṇasālā, taṃ upāgañchiṃ.
96.Taṃ pana paṇṇasālaṃ pavisantaṃ disvā sahāyassa ārocesuṃ. So sutvāva tuṭṭhacitto saputtadāro bahugandhamālaphāṇitādīni ādāya paṇṇasālaṃ gantvā dīpāyanaṃ vanditvā pāde dhovitvā pānakaṃ pāyetvā āṇimaṇḍabyassa pavattiṃ suṇanto nisīdi. Athassa putto yaññadattakumāro nāma caṅkamanakoṭiyaṃ geṇḍukena kīḷi. Tattha cekasmiṃ vammike āsiviso vasati. Kumārena bhūmiyaṃ pahatageṇḍuko gantvā vammikabile āsivisassa matthake pati. Kumāro ajānanto bile hatthaṃ pavesesi.
‘‘sahāyo brāhmaṇo mayha’’ntiādi.
āgañchuṃ pāhunāgatanti atithiabhigamanaṃ abhigamiṃsu.
97.Vaṭṭamanukkhipanti khipanavaṭṭasaṇṭhānatāya ‘‘vaṭṭa’’nti laddhanāmaṃ geṇḍukaṃ anukkhipanto, geṇḍukakīḷaṃ kīḷantoti attho.Āsivisamakopayīti bhūmiyaṃ paṭihato hutvā vammikabilagatena geṇḍukena tattha ṭhitaṃ kaṇhasappaṃ sīse paharitvā rosesi.
98.Vaṭṭagataṃ maggaṃ, anvesantoti tena vaṭṭena gataṃ maggaṃ gavesanto.Āsivisassa hatthena, uttamaṅgaṃ parāmasīti vammikabilaṃ pavesitena attano hatthena āsīvisassa sīsaṃ phusi.
99.Visabalassitoti visabalanissito attano visavegaṃ nissāya uppajjanakasappo.Aḍaṃsi dārakaṃ khaṇeti tasmiṃ parāmasitakkhaṇe eva taṃ brāhmaṇakumāraṃ ḍaṃsi.
100.Sahadaṭṭhoti ḍaṃsena saheva, daṭṭhasamakālameva.Āsivisenāti ghoravisena.Tenāti tena dārakassa visavegena mucchitassabhūmiyaṃpatanenaahaṃ dukkhitoahosiṃ.Mama vāhasi taṃ dukkhanti taṃ dārakassa mātāpitūnañca dukkhaṃ mama vāhasi, mayhaṃ sarīre viya mama karuṇāya vāhesi.
101.Tyāhanti te tassa dārakassa mātāpitaro ahaṃ ‘‘mā socatha, mā paridevathā’’tiādinā nayena samassāsetvā.Sokasalliteti sokasallavante.Agganti seṭṭhaṃ tato evavaraṃuttamaṃ saccakiriyaṃ akāsiṃ.
102.Idāni taṃ saccakiriyaṃ sarūpena dassetuṃ‘‘sattāhamevā’’ti gāthamāha.
sattāhamevāti pabbajitadivasato paṭṭhāya satta ahāni eva.Pasannacittoti kammaphalasaddhāya pasannamānaso.Puññatthikoti puññena atthiko, dhammacchandayutto.Athāparaṃ yaṃ caritanti atha tasmā sattāhā uttari yaṃ mama brahmacariyacaraṇaṃ.
103.Akāmakovāhīti pabbajjaṃ anicchanto eva.Etena saccena suvatthi hotūti sace atirekapaññāsavassāni anabhirativāsaṃ vasantena mayā kassaci ajānāpitabhāvo sacco, etena saccena yaññadattakumārassa sotthi hotu, jīvitaṃ paṭilabhatūti.
Evaṃ pana mahāsattena saccakiriyāya katāya yaññadattassa sarīrato visaṃ bhassitvā pathaviṃ pāvisi. Kumāro akkhīni ummīletvā mātāpitaro oloketvā ‘‘amma, tātā’’ti vatvā vuṭṭhāsi. Tena vuttaṃ –
104.
‘‘Saha sacce kate mayhaṃ, visavegena vedhito;
sahasamānakālameva tato pubbevisavegena vedhitokampito visaññibhāvena abujjhitvā ṭhito vigatavisattā paṭiladdhasañño sahasāvuṭṭhāsi. Somāṇavokumāro visavegābhāvenaarogo caahosīti.
‘‘saccena me samo natthi, esā me saccapāramī’’ti āha. Taṃ uttānatthameva.Jātakaṭṭhakathāyaṃ(jā. aṭṭha. 4.10.62) pana ‘‘mahāsattassa saccakiriyāya kumārassa thanappadesato uddhaṃ visaṃ bhassitvā vigataṃ. Dārakassa pitu saccakiriyāya kaṭito uddhaṃ, mātu saccakiriyāya avasiṭṭhasarīrato visaṃ bhassitvā vigata’’nti āgataṃ. Tathā hi vuttaṃ –
‘‘Yasmā dānaṃ nābhinandiṃ kadāci, disvānahaṃ atithiṃ vāsakāle;
‘‘Āsīviso tāta pahūtatejo, yo taṃ adaṃsī patarā udicca;
vāsakāleti vasanatthāya gehaṃ āgatakāle.Na cāpime appiyataṃ avedunti bahussutāpi samaṇabrāhmaṇā ayaṃ neva dānaṃ abhinandati, na amheti imaṃ mama appiyabhāvaṃ neva jāniṃsu. Ahañhi te piyacakkhūhiyeva olokemīti dīpeti.Etena saccenāti sace ahaṃ dadamānopi vipākaṃ asaddahitvā attano anicchāya demi, anicchabhāvañca me pare na jānanti, etena saccenasuvatthi hotūti attho. Itaragāthāya,tātāti puttaṃ ālapati.Pahūtatejoti balavaviso.Patarāti padarā, ayameva vā pāṭho.Udiccāti uddhaṃ gantvā, vammikabilato uṭṭhahitvāti attho. Idaṃ vuttaṃ hoti – tāta yaññadatta,tasmiñcaāsivise tava capitariappiyabhāvena mayhaṃkociviseso natthi, tañca pana appiyabhāvaṃ ṭhapetvāajjamayā na koci jānāpitapubbo, sace etaṃ saccaṃ,etena saccena suvatthi hotūti.
Evaṃ bodhisatto kumāre aroge jāte tassa pitaraṃ ‘‘dānaṃ dadantena nāma kammañca phalañca saddahitvā dātabba’’nti kammaphalasaddhāya nivesetvā sayaṃ anabhiratiṃ vinodetvā jhānābhiññāyo uppādetvā āyupariyosāne brahmalokaparāyano ahosi.
Tadā maṇḍabyo ānandatthero ahosi, tassa bhariyā visākhā, putto rāhulatthero, āṇimaṇḍabyo sāriputtatthero, kaṇhadīpāyano lokanātho.
Tassa idha pāḷiyā āruḷhā saccapāramī, sesā ca pāramiyo heṭṭhā vuttanayeneva niddhāretabbā. Tathā anavasesamahābhogapariccāgādayo guṇānubhāvā vibhāvetabbāti.
Kaṇhadīpāyanacariyāvaṇṇanā niṭṭhitā.
12. Mahāsutasomacariyāvaṇṇanā
105.Dvādasamesutasomo mahīpatīti evaṃnāmo khattiyo. Mahāsatto hi tadā kururaṭṭhe indapatthanagare korabyassa rañño aggamahesiyā kucchimhi nibbatti. Taṃ sutavittatāya candasamānasommavaravaṇṇatāya ca ‘‘sutasomo’’ti sañjāniṃsu. Taṃ vayappattaṃ sabbasippanipphattippattaṃ mātāpitaro rajje abhisiñciṃsu.Gahito porisādenāti purisānaṃ manussānaṃ adanato khādanato ‘‘porisādo’’ti laddhanāmena bārāṇasiraññā devatābalikammatthaṃ gahito.
Bārāṇasirājā hi tadā maṃsaṃ vinā abhuñjanto aññaṃ maṃsaṃ alabhantena bhattakārakena manussamaṃsaṃ khādāpito rasataṇhāya baddho hutvā manusse ghātetvā manussamaṃsaṃ khādanto ‘‘porisādo’’ti laddhanāmo amaccapārisajjappamukhehi nāgarehi negamajānapadehi ca ussāhitena kāḷahatthinā nāma attano senāpatinā ‘‘deva, yadi rajjena atthiko manussamaṃsakhādanato viramāhī’’ti vutto ‘‘rajjaṃ pajahantopi manussamaṃsakhādanato na oramissāmī’’ti vatvā tehi raṭṭhā pabbājito araññaṃ pavisitvā ekasmiṃ nigrodharukkhamūle vasanto khāṇuppahārena pāde jātassa vaṇassa phāsubhāvāya ‘‘sakalajambudīpe ekasatakhattiyānaṃ galalohitena balikammaṃ karissāmī’’ti devatāya āyācanaṃ katvā sattāhaṃ anāhāratāya vaṇe phāsuke jāte ‘‘devatānubhāvena me sotthi ahosī’’ti saññāya ‘‘devatāya balikammatthaṃ rājāno ānessāmī’’ti gacchanto atītabhave sahāyabhūtena yakkhena samāgantvā tena dinnamantabalena adhikatarathāmajavaparakkamasasampanno hutvā sattāhabbhantareyeva satarājāno ānetvā attano vasananigrodharukkhe olambetvā balikammakaraṇasajjo ahosi.
Atha tasmiṃ rukkhe adhivatthā devatā taṃ balikammaṃ anicchantī ‘‘upāyena naṃ nisedhessāmī’’ti pabbajitarūpena tassa attānaṃ dassetvā tena anubaddho tiyojanaṃ gantvā puna attano dibbarūpameva dassetvā ‘‘tvaṃ musāvādī tayā ‘sakalajambudīpe rājāno ānetvā balikammaṃ karissāmī’ti paṭissutaṃ. Idāni ye vā te vā dubbalarājāno ānesi. Jambudīpe jeṭṭhakaṃ sutasomarājānaṃ sace nānessasi, na me te balikammena attho’’ti āha.
So ‘‘diṭṭhā me attano devatā’’ti tusitvā ‘‘sāmi, mā cintayi, ahaṃ ajjeva sutasomaṃ ānessāmī’’ti vatvā vegena migājinauyyānaṃ gantvā asaṃvihitāya ārakkhāya pokkharaṇiṃ otaritvā paduminipattena sīsaṃ paṭicchādetvā aṭṭhāsi. Tasmiṃ antouyyānagateyeva balavapaccūse samantā tiyojanaṃ ārakkhaṃ gaṇhiṃsu. Mahāsatto pātova alaṅkatahatthikkhandhavaragato caturaṅginiyā senāya nagarato nikkhami. Tadā takkasilato nando nāma brāhmaṇo catasso satārahagāthāyo gahetvā vīsayojanasataṃ maggaṃ atikkamma taṃ nagaraṃ patto rājānaṃ pācīnadvārena nikkhamantaṃ disvā hatthaṃ ukkhipitvā ‘‘jayatu bhavaṃ, mahārājā’’ti vatvā jayāpesi.
Rājā hatthinā taṃ upasaṅkamitvā ‘‘kuto nu, tvaṃ brāhmaṇa, āgacchasi, kimicchasi, kiṃ te dajja’’nti āha. Brāhmaṇo ‘‘tumhe ‘sutavittakā’ti sutvā catasso satārahagāthāyo ādāya tumhākaṃ desetuṃ āgatomhī’’ti āha. Mahāsatto tuṭṭhamānaso hutvā ‘‘ahaṃ uyyānaṃ gantvā nhāyitvā āgantvā sossāmi, tvaṃ mā ukkaṇṭhī’’ti vatvā ‘‘gacchatha brāhmaṇassa asukagehe nivāsaṃ ghāsacchādanañca saṃvidahathā’’ti āṇāpetvā uyyānaṃ pavisitvā mahantaṃ ārakkhaṃ saṃvidhāya oḷārikāni ābharaṇāni omuñcitvā massukammaṃ kāretvā ubbaṭṭitasarīro pokkharaṇiyā rājavibhavena nhāyitvā paccuttaritvā udakaggahaṇasāṭake nivāsetvā aṭṭhāsi.
Athassa gandhamālālaṅkāre upahariṃsu. Porisādo ‘‘alaṅkatakāle rājā bhāriko bhavissati, sallahukakāleyeva naṃ gaṇhissāmī’’ti nadanto khaggaṃ parivattento ‘‘ahamasmi porisādo’’ti nāmaṃ sāvetvā udakā nikkhami. Tassa saddaṃ sutvā hatthārohādayo hatthiādito bhassiṃsu. Balakāyo dūre ṭhito tatova palāyi. Itaro attano āvudhāni chaḍḍetvā urena nipajji. Porisādo rājānaṃ ukkhipitvā khandhe nisīdāpetvā sammukhaṭṭhāneyeva aṭṭhārasahatthaṃ pākāraṃ laṅghitvā purato pagalitamadamattavaravāraṇe kumbhe akkamitvā pabbatakūṭāni viya pātento vātajavānipi assaratanāni piṭṭhiyaṃ akkamitvā pātento rathasīse akkamitvā pātento bhamarikaṃ bhamanto viya nīlakāni nigrodhapattāni maddanto viya ekavegeneva tiyojanamaggaṃ gantvā kañci anubandhantaṃ adisvā saṇikaṃ gacchanto sutasomassa kesehi udakabindūni attano upari patantāni ‘‘assubindūnī’’ti saññāya ‘‘kimidaṃ sutasomopi maraṇaṃ anusocanto rodatī’’ti āha.
Mahāsatto ‘‘nāhaṃ maraṇato anusocāmi, kuto rodanā, api ca kho saṅgaraṃ katvā saccāpanaṃ nāma paṇḍitānaṃ āciṇṇaṃ, taṃ na nipphajjatī’’ti anusocāmi. Kassapadasabalena desitā catasso satārahagāthāyo ādāya takkasilato āgatassa brāhmaṇassa āgantukavattaṃ kāretvā ‘‘nhāyitvā āgantvā suṇissāmi, yāva mamāgamanā āgamehī’’ti saṅgaraṃ katvā uyyānaṃ gato, tvañca tā gāthāyo sotuṃ adatvā maṃ gaṇhīti. Tena vuttaṃ –
‘‘Gahito porisādena, brāhmaṇe saṅgaraṃ sari’’nti.
brāhmaṇe saṅgaraṃ sarinti nandabrāhmaṇe attanā kataṃ paṭiññaṃ anussariṃ.
106.Āvuṇitvākarattaleti tattha tattha uyyānādīsu gantvā attano balena ānītānaṃ ekasatakhattiyānaṃ hatthatale chiddaṃ katvā rukkhe lambanatthaṃ rajjuṃ paṭimuñcitvā.Etesaṃ pamilāpetvāti ete ekasatakhattiye jīvaggāhaṃ gahetvā uddhaṃpāde adhosire katvā paṇhiyā sīsaṃ paharanto bhamaṇavasena hatthatale āvuṇitvā rukkhe ālambanavasena sabbaso āhārūpacchedena ca sabbathā pamilāpetvā visosetvā khedāpetvāti attho.Yaññattheti balikammatthe sādhetabbe.Upanayī mamanti maṃ upanesi.
107.Tathā upanīyamāno pana mahāsatto porisādena ‘‘kiṃ tvaṃ maraṇato bhāyasī’’ti vutte ‘‘nāhaṃ maraṇato bhāyāmi, tassa pana brāhmaṇassa mayā kato saṅgaro na parimocito’’ti anusocāmi. ‘‘Sace maṃ vissajjessasi, taṃ dhammaṃ sutvā tassa ca sakkārasammānaṃ katvā puna āgamissāmī’’ti. ‘‘Nāhamidaṃ saddahāmi, yaṃ tvaṃ mayā vissajjito gantvā puna mama hatthaṃ āgamissāsī’’ti. ‘‘Samma porisāda, mayā saddhiṃ ekācariyakule sikkhito sahāyo hutvā ‘ahaṃ jīvitahetupi na musā kathemī’ti kiṃ na saddahasī’’ti? Kiñcāpi me etena vācāmattakena –
‘‘Asiñca sattiñca parāmasāmi, sapathampi te samma ahaṃ karomi;
Mahāsattena imāya gāthāya vuttāya porisādo ‘‘ayaṃ sutasomo ‘khattiyehi akattabbaṃ sapathaṃ karomī’ti vadati, gantvā anāgacchantopi mama hatthato na muccissatī’’ti cintetvā –
‘‘Yo te kato saṅgaro brāhmaṇena, raṭṭhe sake issariye ṭhitena;
Vissajjesi.
Mahāsatto rāhumukhā mutto cando viya nāgabalo thāmasampanno khippameva taṃ nagaraṃ sampāpuṇi. Senāpissa ‘‘sutasomarājā paṇḍito, porisādaṃ dametvā sīhamukhā pamuttamattavaravāraṇo viya āgamissatī’’ti ca ‘‘rājānaṃ porisādassa datvā āgatā’’ti garahabhayena ca bahinagareyeva niviṭṭhā taṃ dūratova āgacchantaṃ disvā paccuggantvā vanditvā ‘‘kaccittha, mahārāja, porisādena na kilamito’’ti paṭisanthāraṃ katvā ‘‘porisādena mayhaṃ mātāpitūhipi dukkaraṃ kataṃ, tathārūpo nāma caṇḍo sāhasiko mamaṃ saddahitvā maṃ vissajjesī’’ti vutte rājānaṃ alaṅkaritvā hatthikkhandhaṃ āropetvā parivāretvā nagaraṃ pāvisi. Taṃ disvā sabbe nāgarā tusiṃsu.
Sopi dhammasoṇḍatāya mātāpitaropi anupasaṅkamitvā nivesanaṃ gantvā brāhmaṇaṃ pakkosāpetvā tassa mahantaṃ sakkārasammānaṃ katvā dhammagarutāya sayaṃ nīcāsane nisīditvā ‘‘tumhehi mayhaṃ ābhatā satārahagāthā suṇomi ācariyā’’ti āha. Brāhmaṇo mahāsattena yācitakāle gandhehi hatthe ubbaṭṭetvā pasibbakato manoramaṃ potthakaṃ nīharitvā ubhohi hatthehi gahetvā ‘‘tena hi, mahārāja, suṇohī’’ti potthakaṃ vācento gāthā abhāsi –
‘‘Sakideva sutasoma, sabbhi hoti samāgamo;
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
‘‘Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;
‘‘Nabhañca dūre pathavī ca dūre, pāraṃ samuddassa tadāhu dūre;
Tā sutvā mahāsatto ‘‘saphalaṃ me āgamana’’nti tuṭṭhacitto ‘‘imā gāthā neva sāvakabhāsitā, na isibhāsitā, na kavibhāsitā, na devabhāsitā, sabbaññunāva bhāsitā. Kiṃ nu kho aggha’’nti cintento ‘‘imaṃ sakalampi cakkavāḷaṃ yāva brahmalokā sattaratanapuṇṇaṃ katvā dinnepi neva anucchavikaṃ kataṃ nāma hoti, ahaṃ kho panassa tiyojanasatike kururaṭṭhe sattayojanike indapatthanagare rajjaṃ dātuṃ pahomi. Rajjaṃ kātuṃ panassa bhāgyaṃ natthi, tathā hissa aṅgalakkhaṇānusārena appānubhāvatā dissati, tasmā dinnampi rajjaṃ na imasmiṃ tiṭṭhatī’’ti cintetvā ‘‘ācariya, tumhe aññesaṃ khattiyānaṃ imā gāthāyo desetvā kiṃ labhathā’’ti pucchi. ‘‘Ekekāya sataṃ sataṃ, mahārāja, teneva satārahagāthā nāma jātā’’ti. Athassa mahāsatto ‘‘tvaṃ ācariya, attanā gahetvā vicaraṇabhaṇḍassa agghaṃ na jānāsī’’ti.
‘‘Sahassiyā imā gāthā, nayimā gāthā satārahā;
Cattāri sahassāni dāpetvā ekañca sukhayānakaṃ datvā mahatā sakkārasammāneneva taṃ uyyojetvā mātāpitaro vanditvā ‘‘ahaṃ brāhmaṇena ābhataṃ saddhammaratanaṃ pūjetvā tassa ca sakkārasammānaṃ katvā āgamissāmīti porisādassa paṭiññaṃ datvā āgato. Tattha yaṃ brāhmaṇassa kattabbaṃ paṭipajjitabbaṃ taṃ kataṃ, idāni porisādassa santikaṃ gamissāmī’’ti vutvā ‘‘tena hi, tāta sutasoma, kiṃ nāmetaṃ kathesi, caturaṅginiyā senāya coraṃ gaṇhissāma, mā gaccha corassa santika’’nti yāciṃsu. Soḷasasahassā nāṭakitthiyo sesaparijanāpi ‘‘amhe anāthe katvā kuhiṃ gacchasi devā’’ti parideviṃsu. ‘‘Punapi kira rājā corassa santikaṃ gamissatī’’ti ekakolāhalaṃ ahosi.
‘‘apucchi maṃ porisādo’’tiādi.
kiṃ tvaṃ icchasi nisajjanti tvaṃ attano nagaraṃ gantuṃ mama hatthato nissajjanaṃ kiṃ icchasi, tvaṃ ‘‘mayā takkasilādīsu ciraparicito saccavādī cā’’ti vadasi, tasmāyathā mati te kāhāmi,yathāruci te karissāmi.Yadi me tvaṃ punehisīti sace puna tvaṃ ekaṃseneva mama santikaṃ āgamissasi.
108.Paṇhe āgamanaṃ mamāti pageva mama āgamanaṃtassaporisādassapaṭissuṇitvāpātova āgamissāmīti paṭissavaṃ katvā.Rajjaṃ niyyātayiṃ tadāti tadā porisādassa santikaṃ gantukāmo ‘‘idaṃ vo rajjaṃ paṭipajjathā’’ti mātāpitūnaṃ tiyojanasatikaṃ rajjaṃ niyyātesiṃ.
109.Kasmā pana rajjaṃ niyyātayinti?Anussaritvā sataṃ dhammanti yasmā pana paṭiññāya saccāpanaṃ nāma sataṃ sādhūnaṃ mahābodhisattānaṃ paveṇī kulavaṃso, tasmā taṃ saccapāramitādhammaṃpubbakaṃporāṇaṃ jinehi buddhādīhi sevitaṃ anussaritvā saccaṃ anurakkhanto tassabrāhmaṇassa dhanaṃ datvāattano jīvitaṃ pariccajitvāporisādaṃ upāgamiṃ.
110.Natthi me saṃsayo tatthāti tasmiṃ porisādassa santikaṃ gamane ‘‘ayaṃ maṃ kiṃ nu kho ghātessati, udāhu no’’ti mayhaṃ saṃsayo natthi. ‘‘Caṇḍo sāhasiko mayā saddhiṃ ekasatakhattiye devatāya balikammakaraṇasajjo ekanteneva ghātessatī’’ti jānanto eva kevalaṃ saccavācaṃ anurakkhanto attano jīvitaṃ pariccajitvā taṃ upāgamiṃ. Yasmā cetadevaṃ, tasmā saccena me samo natthi, esā me paramatthabhāvappattā saccapāramīti.
Upāgate pana mahāsatte vikasitapuṇḍarīkapadumasassirikamassa mukhaṃ disvā ‘‘ayaṃ vigatamaraṇabhayo hutvā āgato, kissa nu kho esa ānubhāvo’’ti cintento ‘‘tassa maññe dhammassa sutattā ayaṃ evaṃ tejavā nibbhayo ca jāto, ahampi taṃ sutvā tejavā nibbhayo ca bhavissāmī’’ti sanniṭṭhānaṃ katvā porisādo mahāsattaṃ āha – ‘‘suṇoma satārahagāthāyo yāsaṃ savanatthaṃ tvaṃ attano nagaraṃ gato’’ti.
Taṃ sutvā bodhisatto ‘‘ayaṃ porisādo pāpadhammo, imaṃ thokaṃ niggahetvā lajjāpetvā kathessāmī’’ti –
‘‘Adhammikassa luddassa, niccaṃ lohitapāṇino;
Vatvā puna tena suṭṭhutaraṃ sañjātasavanādarena –
‘‘Sutvā dhammaṃ vijānanti, narā kalyāṇapāpakaṃ;
Vutte ‘‘ayaṃ ativiya sañjātādaro sotukāmo, handassa kathessāmī’’ti cintetvā ‘‘tena hi samma, sādhukaṃ suṇohi manasikarohī’’ti vatvā nandabrāhmaṇena kathitaniyāmeneva gāthānaṃ sakkaccaṃ thutiṃ katvā chakāmāvacaradevaloke ekakolāhalaṃ katvā devatāsu sādhukāraṃ dadamānāsu mahāsatto porisādassa –
‘‘Sakideva mahārāja, sabbhi hoti samāgamo;
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
‘‘Jīranti ve rājarathā sucittā, attho sarīrampi jaraṃ upeti;
‘‘Nabhañca dūre pathavī ca dūre, pāraṃ samuddassa tadāhu dūre;
Dhammaṃ kathesi. Tassa tena sukathitattā ceva attano ca puññānubhāvena gāthā suṇantasseva sakalasarīraṃ pañcavaṇṇāya pītiyā paripūri. So bodhisatte muducitto hutvā ‘‘samma sutasoma, dātabbayuttakaṃ hiraññādiṃ na passāmi, ekekāya gāthāya ekekaṃ varaṃ dassāmī’’ti āha. Atha naṃ mahāsatto ‘‘tvaṃ attanopi hitāni ajānanto parassa kiṃ nāma varaṃ dassasī’’ti apasādetvā puna tena ‘‘varaṃ gaṇhathā’’ti yācito sabbapaṭhamaṃ ‘‘ahaṃ cirakālaṃ taṃ arogaṃ passeyya’’nti varaṃ yāci. So ‘‘ayaṃ idāni me vadhitvā maṃsaṃ khāditukāmassa mahānatthakarassa mayhameva jīvitamicchatī’’ti tuṭṭhamānaso vañcetvā varassa gahitabhāvaṃ ajānanto adāsi. Mahāsatto hi upāyakusalatāya tassa ciraṃ jīvitukāmatāpadesena attano jīvitaṃ yāci. Atha ‘‘parosataṃ khattiyānaṃ jīvitaṃ dehī’’ti dutiyaṃ varaṃ, tesaṃ sake raṭṭhe paṭipādanaṃ tatiyaṃ varaṃ, manussamaṃsakhādanato viramaṇaṃ catutthaṃ varaṃ yāci. So tīṇi varāni datvā catutthaṃ varaṃ adātukāmo ‘‘aññaṃ varaṃ gaṇhāhī’’ti vatvāpi mahāsattena nippīḷiyamāno tampi adāsiyeva.
Atha bodhisatto porisādaṃ nibbisevanaṃ katvā teneva rājāno mocāpetvā bhūmiyaṃ nipajjāpetvā dārakānaṃ kaṇṇato suttavaṭṭi viya saṇikaṃ rajjuyo nīharitvā porisādena ekaṃ tacaṃ āharāpetvā pāsāṇena ghaṃsitvā saccakiriyaṃ katvā tesaṃ hatthatalāni makkhesi. Taṅkhaṇaṃ eva phāsukaṃ ahosi. Dvīhatīhaṃ tattheva vasitvā te aroge kāretvā tehi saddhiṃ abhijjanakasabhāvaṃ mittasanthavaṃ kāretvā tehi saddhiṃ taṃ bārāṇasiṃ netvā rajje patiṭṭhāpetvā ‘‘appamattā hothā’’ti te rājāno attano attano nagaraṃ pesetvā indapatthanagarato āgatāya attano caturaṅginiyā senāya parivuto attano nagaraṃ gato tuṭṭhapamuditena nāgarajanena samparivāriyamāno antepuraṃ pavisitvā mātāpitaro vanditvā mahātalaṃ abhiruhi.
Atha mahāsatto cha dānasālāyo kāretvā devasikaṃ mahādānāni pavattento sīlāni paripūrento uposathaṃ upavasanto pāramiyo anubrūhesi. Tepi rājāno mahāsattassa ovāde ṭhatvā dānādīni puññāni katvā āyupariyosāne saggapuraṃ pūrayiṃsu.
Tadā porisādo aṅgulimālatthero ahosi, kāḷahatthiamacco sāriputtatthero, nandabrāhmaṇo ānandatthero, rukkhadevatā mahākassapatthero, rājāno buddhaparisā, mātāpitaro mahārājakulāni, sutasomamahārājā lokanātho.
alīnasattucariyāvaṇṇanāya(cariyā aṭṭha. 2.74 ādayo) viya mahāsattassa guṇānubhāvā vibhāvetabbāti.
Mahāsutasomacariyāvaṇṇanā niṭṭhitā.
Saccapāramī niṭṭhitā.
13. Suvaṇṇasāmacariyāvaṇṇanā
111.Terasamesāmo yadā vane āsinti himavantasmiṃ migasammatāya nāma nadiyā tīre mahati araññe sāmo nāma tāpasakumāro yadā ahosi.Sakkena abhinimmitoti sakkassa devānamindassa upadesasampattiyā jātattā sakkena nibbattito janito. Tatrāyaṃ anupubbikathā – atīte bārāṇasito avidūre nadiyā tīre eko nesādagāmo ahosi. Tattha jeṭṭhanesādassa putto jāto. Tassa ‘‘dukūlo’’ti nāmamakaṃsu. Tassā eva nadiyā paratīrepi eko nesādagāmo ahosi. Tattha jeṭṭhanesādassa dhītā jātā. Tassā ‘‘pārikā’’ti nāmamakaṃsu. Te ubhopi brahmalokato āgatā suddhasattā. Tesaṃ vayappattānaṃ anicchamānānaṃyeva āvāhavivāhaṃ kariṃsu. Te ubhopi kilesasamuddaṃ anotaritvā brahmāno viya ekato vasiṃsu. Na ca kiñci nesādakammaṃ karonti.
Atha dukūlaṃ mātāpitaro ‘‘tāta, tvaṃ nesādakammaṃ na karosi, neva gharāvāsaṃ icchasi, kiṃ nāma karissasī’’ti āhaṃsu. So ‘‘tumhesu anujānantesu pabbajissāmī’’ti āha. ‘‘Tena hi pabbajāhī’’ti. Dvepi janā himavantaṃ pavisitvā yasmiṃ ṭhāne migasammatā nāma nadī himavantato otaritvā gaṅgaṃ pattā, taṃ ṭhānaṃ gantvā gaṅgaṃ pahāya migasammatābhimukhā abhiruhiṃsu. Tadā sakkassa bhavanaṃ uṇhākāraṃ dassesi. Sakko taṃ kāraṇaṃ ñatvā vissakammunā tasmiṃ ṭhāne assamaṃ māpesi. Te tattha gantvā pabbajitvā sakkadattiye assame kāmāvacaramettaṃ bhāvetvā paṭivasiṃsu. Sakkopi tesaṃ upaṭṭhānaṃ āgacchati.
So ekadivasaṃ ‘‘tesaṃ cakkhū parihāyissantī’’ti ñatvā upasaṅkamitvā ‘‘bhante, vo cakkhūnaṃ antarāyo paññāyati, paṭijagganakaṃ puttaṃ laddhuṃ vaṭṭati, jānāmi tumhākaṃ suddhacittataṃ, tasmā pārikāya utunikāle nābhiṃ hatthena parāmaseyyātha, evaṃ vo putto jāyissati, so vo upaṭṭhahissatī’’ti vatvā pakkāmi. Dukūlapaṇḍito taṃ kāraṇaṃ pārikāya ācikkhitvā tassā utunikāle nābhiṃ parāmasi. Tadā bodhisatto devalokā cavitvā tassā kucchimhi paṭisandhiṃ gaṇhi, sā dasamāsaccayena suvaṇṇavaṇṇaṃ puttaṃ vijāyi. Tenevassa ‘‘suvaṇṇasāmo’’ti nāmaṃ kariṃsu. Taṃ aparabhāge vaḍḍhitvā soḷasavassuddesikampi mātāpitaro rakkhantā assame nisīdāpetvā sayameva vanamūlaphalāphalatthāya gacchanti.
Athekadivasaṃ vane phalāphalaṃ ādāya nivattitvā assamapadato avidūre meghe uṭṭhite rukkhamūlaṃ pavisitvā vammikamatthake ṭhitānaṃ sarīrato sedagandhamissake udake tasmiṃ vammikabile ṭhitassa āsivisassa nāsāpuṭaṃ paviṭṭhe āsiviso kujjhitvā nāsāvātena pahari. Dve andhā hutvā paridevamānā viraviṃsu. Atha mahāsatto ‘‘mama mātāpitaro aticirāyanti, kā nu kho tesaṃ pavattī’’ti paṭimaggaṃ gantvā saddamakāsi. Te tassa saddaṃ sañjānitvā paṭisaddaṃ katvā puttasinehena ‘‘tāta sāma, idha paripantho atthi, mā āgamī’’ti vatvā saddānusārena sayameva samāgamiṃsu. So ‘‘kena vo kāraṇena cakkhūni vinaṭṭhānī’’ti pucchitvā ‘‘tāta, mayaṃ na jānāma, deve vassante rukkhamūle vammikamatthake ṭhitā, atha na passāmā’’ti vuttamatte eva aññāsi ‘‘tattha āsivisena bhavitabbaṃ, tena kuddhena nāsāvāto vissaṭṭho bhavissatī’’ti.
‘‘pavane sīhabyagghe ca, mettāyamupanāmayi’’ntiādi.
mettāyamupanāmayintima-kāro padasandhikaro, mettābhāvanāya kurūrakammante sīhabyagghepi phari, pageva sesasatteti adhippāyo. Atha vā mettā ayati pavattati etenāti mettāyo, mettābhāvanā. Taṃ mettāyaṃ upanāmayiṃ sattesu anodhiso upanesiṃ. ‘‘Sīhabyagghehī’’tipi pāṭho. Tassattho – na kevalamahameva, atha kho pavane sīhabyagghehi, yasmiṃ mahāvane tadā ahaṃ viharāmi, tattha sīhabyagghehi saddhiṃ ahaṃ sattesu mettaṃ upanāmesiṃ. Sīhabyagghāpi hi tadā mamānubhāvena sattesu mettacittataṃ paṭilabhiṃsu, pageva itare sattāti dasseti.
112.Pasadamigavarāhehīti pasadamigehi ceva vanasūkarehi ca.Parivāretvāti etehi attānaṃ parivāritaṃ katvā tasmiṃ araññevasiṃ.
113.Idāni tadā attano mettābhāvanāya laddhaṃ ānisaṃsaṃ matthakappattiñcassa dassetuṃ‘‘na maṃ koci uttasatī’’ti osānagāthamāha. Tassattho – sasabiḷārādiko bhīrukajātikopikocisattomaṃ na uttasatina ubbijjeti. Ahampikassacisīhabyagghāditiracchānato yakkhādiamanussato luddalohitapāṇimanussatoti kutocipina bhāyāmi. Kasmā? Yasmāmettābalenupatthaddhocirakālaṃ bhāvitāya mettāpāramitāyānubhāvena upatthambhito tasmiṃpavanemahāaraññetadā ramāmiabhiramāmīti. Sesaṃ suviññeyyameva.
Evaṃ pana mahāsatto sabbasatte mettāyanto mātāpitaro ca sādhukaṃ paṭijagganto ekadivasaṃ araññato madhuraphalāphalaṃ āharitvā assame ṭhapetvā mātāpitaro vanditvā ‘‘pānīyaṃ ādāya āgamissāmī’’ti migagaṇaparivuto dve mige ekato katvā tesaṃ piṭṭhiyaṃ pānīyaghaṭaṃ ṭhapetvā hatthena gahetvā nadītitthaṃ agamāsi. Tasmiṃ samaye bārāṇasiyaṃ pīḷiyakkho nāma rājā rajjaṃ kāresi. So migamaṃsalobhena mātaraṃ rajjaṃ paṭicchāpetvā sannaddhapañcāvudho himavantaṃ pavisitvā mige vadhitvā maṃsaṃ khāditvā caranto migasammataṃ nadiṃ patvā anupubbena sāmassa pānīyagahaṇatitthaṃ patto. Migapadavalañjaṃ disvā gacchanto taṃ tathā gacchantaṃ disvā ‘‘mayā ettakaṃ kālaṃ evaṃ vicaranto manusso na diṭṭhapubbo, devo nu kho esa nāgo nu kho, sacāhaṃ upasaṅkamitvā pucchissāmi, sahasā pakkameyyāti. Yaṃnūnāhaṃ etaṃ vijjhitvā dubbalaṃ katvā puccheyya’’nti cintetvā mahāsattaṃ nhatvā vākacīraṃ nivāsetvā ajinacammaṃ ekaṃsaṃ karitvā pānīyaghaṭaṃ pūretvā ukkhipitvā vāmaṃsakūṭe ṭhapanakāle ‘‘idāni taṃ vijjhituṃ samayo’’ti visapītena sarena dakkhiṇapasse vijjhi. Saro vāmapassena nikkhami. Tassa viddhabhāvaṃ ñatvā migagaṇo bhīto palāyi.
Sāmapaṇḍito pana viddhopi pānīyaghaṭaṃ yathā vā tathā vā anavasumbhetvā satiṃ paccupaṭṭhāpetvā saṇikaṃ otāretvā vālukaṃ byūhitvā ṭhapetvā disaṃ vavatthapetvā mātāpitūnaṃ vasanaṭṭhānadisābhāgena sīsaṃ katvā nipajjitvā mukhena lohitaṃ chaḍḍetvā ‘‘mama koci verī nāma natthi, mamapi katthaci veraṃ nāma natthī’’ti vatvā imaṃ gāthamāha –
‘‘Ko nu maṃ usunā vijjhi, pamattaṃ udahārakaṃ;
Taṃ sutvā rājā ‘‘ayaṃ mayā vijjhitvā pathaviyaṃ pātitopi neva maṃ akkosati na paribhāsati, mama hadayamaṃsaṃ sambāhanto viya piyavacanena samudācarati, gamissāmissa santika’’nti cintetvā upasaṅkamitvā attānaṃ attanā ca viddhabhāvaṃ āvikatvā ‘‘ko vā tvaṃ kassa vā putto’’ti mahāsattaṃ pucchi.
So ‘‘sāmo nāmāhaṃ dukūlapaṇḍitassa nāma nesādaisino putto, kissa pana maṃ vijjhī’’ti āha. So paṭhamaṃ ‘‘migasaññāyā’’ti musāvādaṃ vatvā ‘‘ahaṃ imaṃ niraparādhaṃ akāraṇena vijjhi’’nti anusocitvā yathābhūtaṃ āvikatvā tassa mātāpitūnaṃ vasanaṭṭhānaṃ pucchitvā tattha gantvā tesaṃ attānaṃ āvikatvā tehi katapaṭisanthāro ‘‘sāmo mayā viddho’’ti vatvā te paridevante sokasamāpanne ‘‘yaṃ sāmena kattabbaṃ paricārikakammaṃ, taṃ katvā ahaṃ vo upaṭṭhahissāmī’’ti samassāsetvā sāmassa santikaṃ ānesi. Te tattha gantvā nānappakāraṃ paridevitvā tassa ure hatthaṃ ṭhapetvā ‘‘puttassa me sarīre usumā vattateva, visavegena visaññitaṃ āpanno bhavissatīti nibbisabhāvatthāya saccakiriyaṃ karissāmā’’ti cintetvā –
‘‘Yaṃ kiñcitthi kataṃ puññaṃ, mayhañceva pitucca te;
Mātarā,
‘‘Yaṃ kiñcitthi kataṃ puññaṃ, mayhañceva mātucca te;
Pitarā,
‘‘Pabbatyāhaṃ gandhamādane, cirarattanivāsinī;
Devatāya ca saccakiriyāya katāya mahāsatto khippaṃ vuṭṭhāsi. Padumapattapalāse udakabindu viya vinivaṭṭetvā ābādho vigato. Viddhaṭṭhānaṃ arogaṃ pākatikameva ahosi. Mātāpitūnaṃ cakkhūni uppajjiṃsu. Iti mahāsattassa arogatā, mātāpitūnañca cakkhupaṭilābho, aruṇuggamanaṃ, tesaṃ catunnampi assameyeva avaṭṭhānanti sabbaṃ ekakkhaṇeyeva ahosi.
Atha mahāsatto raññā saddhiṃ paṭisanthāraṃ katvā ‘‘dhammaṃ cara, mahārājā’’tiādinā (jā. 2.22.411-412) dhammaṃ desetvā uttarimpi ovaditvā pañca sīlāni adāsi. So tassa ovādaṃ sirasā paṭiggahetvā vanditvā bārāṇasiṃ gantvā dānādīni puññāni katvā saggaparāyano ahosi. Bodhisattopi saddhiṃ mātāpitūhi abhiññāsamāpattiyo nibbattetvā āyupariyosāne brahmalokūpago ahosi.
Tadā rājā ānandatthero ahosi, devadhītā uppalavaṇṇā, sakko anuruddho, pitā mahākassapatthero, mātā bhaddakāpilānī, sāmapaṇḍito lokanātho.
Tassa heṭṭhā vuttanayeneva sesapāramiyo niddhāretabbā. Tathā visapītena sallena dakkhiṇapassena pavisitvā vāmapassato vinivijjhanavasena viddhopi kiñci kāyavikāraṃ akatvā udakaghaṭassa bhūmiyaṃ nikkhipanaṃ, vadhake aññātepi ñāte viya cittavikārābhāvo, piyavacanena samudācāro, mātāpituupaṭṭhānapuññato mayhaṃ parihānīti anusocanamattaṃ, aroge jāte rañño kāruññaṃ mettañca upaṭṭhāpetvā dhammadesanā, ovādadānanti evamādayo guṇānubhāvā vibhāvetabbāti.
Suvaṇṇasāmacariyāvaṇṇanā niṭṭhitā.
14. Ekarājacariyāvaṇṇanā
114.Cuddasameekarājāti vissutoti ekarājāti iminā anvatthanāmena jambudīpatale pākaṭo.
Paramaṃ sīlaṃ adhiṭṭhāyāti suparisuddhakāyikavācasikasaṃvarasaṅkhātañceva suparisuddhamanosamācārasaṅkhātañca paramaṃ uttamaṃ dasakusalakammapathasīlaṃ samādānavasena ca avītikkamanavasena ca adhiṭṭhahitvā anuṭṭhahitvā.Pasāsāmi mahāmahinti tiyojanasatike kāsiraṭṭhe mahatiṃ mahiṃ anusāsāmi rajjaṃ kāremi.
115.Dasakusalakammapatheti pāṇātipātāveramaṇi yāva sammādiṭṭhīti etasmiṃ dasavidhe kusalakammapathe, ete vā anavasesato samādāya vattāmi.Catūhi saṅgahavatthūhīti dānaṃ piyavacanaṃ atthacariyā samānattatāti imehi catūhi saṅgahavatthūhi saṅgaṇhanakāraṇehi yadā ekarājāti vissuto homi, tadā yathārahaṃmahājanaṃ saṅgaṇhāmīti sambandho.
116.Evanti dasakusalakammapathasīlaparipūraṇaṃ catūhi saṅgahavatthūhi mahājanasaṅgaṇhananti yathāvuttena iminā ākārenaappamattassa. Idhaloke parattha cāti imasmiṃ loke yaṃ appamajjanaṃ, tattha diṭṭhadhammike atthe, paraloke yaṃ appamajjanaṃ tattha samparāyike atthe appamattassa me satoti attho.Dabbasenoti evaṃnāmako kosalarājā.Upagantvāti caturaṅginiṃ senaṃ sannayhitvā abbhuyyānavasena mama rajjaṃ upagantvā.Acchindanto puraṃ mamāti mama bārāṇasinagaraṃ balakkārena gaṇhanto.
Tatrāyaṃ anupubbikathā – mahāsatto hi tadā nagarassa catūsu dvāresu catasso majjhe ekaṃ nivesanadvāre ekanti cha dānasālāyo kāretvā kapaṇaddhikādīnaṃ dānaṃ deti, sīlaṃ rakkhati, uposathakammaṃ karoti, khantimettānuddayasampanno aṅke nisinnaṃ puttaṃ paritosayamāno viya sabbasatte paritosayamāno dhammena rajjaṃ kāreti. Tasseko amacco antepuraṃ padussitvā aparabhāge pākaṭova jāto. Amaccā rañño ārocesuṃ. Rājā pariggaṇhanto taṃ attanā paccakkhato ñatvā taṃ amaccaṃ pakkosāpetvā ‘‘andhabāla, ayuttaṃ te kataṃ, na tvaṃ mama vijite vasituṃ arahasi, attano dhanañca puttadārañca gahetvā aññattha yāhī’’ti raṭṭhā pabbājesi.
So kosalajanapadaṃ gantvā dabbasenaṃ nāma kosalarājānaṃ upaṭṭhahanto anukkamena tassa vissāsiko hutvā ekadivasaṃ taṃ rājānaṃ āha – ‘‘deva, bārāṇasirajjaṃ nimmakkhikamadhupaṭalasadisaṃ, atimuduko rājā, sukheneva taṃ rajjaṃ gaṇhituṃ sakkosī’’ti. Dabbaseno bārāṇasirañño mahānubhāvatāya tassa vacanaṃ asaddahanto manusse pesetvā kāsiraṭṭhe gāmaghātādīni kāretvā tesaṃ corānaṃ bodhisattena dhanaṃ datvā vissajjitabhāvaṃ sutvā ‘‘ativiya dhammiko rājā’’ti ñatvā ‘‘bārāṇasirajjaṃ gaṇhissāmī’’ti balavāhanaṃ ādāya niyyāsi. Atha bārāṇasirañño mahāyodhā ‘‘kosalarājā āgacchatī’’ti sutvā ‘‘amhākaṃ rajjasīmaṃ anokkamantameva naṃ pothetvā gaṇhāmā’’ti attano rañño vadiṃsu.
Bodhisatto ‘‘tātā, maṃ nissāya aññesaṃ kilamanakiccaṃ natthi, rajjatthikā rajjaṃ gaṇhantu, mā gamitthā’’ti nivāresi. Kosalarājā janapadamajjhaṃ pāvisi. Mahāyodhā punapi rañño tatheva vadiṃsu. Rājā purimanayeneva nivāresi. Dabbaseno bahinagare ṭhatvā ‘‘rajjaṃ vā detu yuddhaṃ vā’’ti ekarājassa sāsanaṃ pesesi. Ekarājā ‘‘natthi mayā yuddhaṃ, rajjaṃ gaṇhātū’’ti paṭisāsanaṃ pesesi. Punapi mahāyodhā ‘‘deva, na mayaṃ kosalarañño nagaraṃ pavisituṃ dema, bahinagareyeva naṃ pothetvā gaṇhāmā’’ti āhaṃsu. Rājā purimanayeneva nivāretvā nagaradvārāni avāpurāpetvā mahātale pallaṅkamajjhe nisīdi. Dabbaseno mahantena balavāhanena nagaraṃ pavisitvā ekampi paṭisattuṃ apassanto sabbarajjaṃ hatthagataṃ katvā rājanivesanaṃ gantvā mahātalaṃ āruyha niraparādhaṃ bodhisattaṃ gaṇhāpetvā āvāṭe nikhaṇāpesi. Tena vuttaṃ –
‘‘Dabbaseno upagantvā, acchindanto puraṃ mama.
117.
‘‘Rājūpajīve nigame, sabalaṭṭhe saraṭṭhake;
rājūpajīveti amaccapārisajjabrāhmaṇagahapatiādike rājānaṃ upanissāya jīvante.Nigameti negame.Sabalaṭṭheti senāpariyāpannatāya bale tiṭṭhantīti balaṭṭhā, hatthārohādayo, balaṭṭhehi sahāti sabalaṭṭhe.Saraṭṭhaketi sajanapade, rājūpajīve nigame ca aññañcasabbaṃ hatthagataṃ katvā. Kāsuyā nikhaṇī mamanti sabalavāhanaṃ sakalaṃ mama rajjaṃ gahetvā mampi galappamāṇe āvāṭe nikhaṇāpesi.Jātakepi–
‘‘Anuttare kāmaguṇe samiddhe, bhutvāna pubbe vasi ekarājā;
Jātakaṭṭhakathāyaṃ(jā. aṭṭha. 3.4.9) pana ‘‘sikkāya pakkhipāpetvā uttarummāre heṭṭhāsīsakaṃ olambesī’’ti vuttaṃ.
Mahāsatto corarājānaṃ ārabbha mettaṃ bhāvetvā kasiṇaparikammaṃ katvā jhānābhiññāyo nibbattetvā kāsuto uggantvā ākāse pallaṅkena nisīdi. Tena vuttaṃ –
118.
‘‘Amaccamaṇḍalaṃ rajjaṃ, phītaṃ antepuraṃ mama;
amaccamaṇḍalanti tasmiṃ tasmiṃ rājakicce raññā amā saha vattantīti amaccā, saddhiṃ vā tesaṃ maṇḍalaṃ samūhaṃ.Phītanti balavāhanena nagarajanapadādīhi samiddhaṃrajjaṃ. Itthāgāradāsidāsaparijanehi ceva vatthābharaṇādiupabhogūpakaraṇehi ca samiddhaṃmama antepurañcaacchinditvā gahitakaṃ gaṇhantaṃ amittarājānaṃ yāya attanopiyaputtaṃva passiṃ ahaṃ,tāya evaṃbhūtāya mettāya me samo sakalaloke natthi, tasmā evaṃbhūtā esā me mettāpāramī paramatthapāramibhāvaṃ pattāti adhippāyo.
Evaṃ pana mahāsatte taṃ corarājānaṃ ārabbha mettaṃ pharitvā ākāse pallaṅkena nisinne tassa sarīre dāho uppajji. So ‘‘ḍayhāmi ḍayhāmī’’ti bhūmiyaṃ aparāparaṃ parivattati. ‘‘Kimeta’’nti vutte, mahārāja, tumhe niraparādhaṃ dhammikarājānaṃ āvāṭe nikhaṇāpayitthāti. ‘‘Tena hi vegena gantvā taṃ uddharathā’’ti āha. Purisā gantvā taṃ rājānaṃ ākāse pallaṅkena nisinnaṃ disvā āgantvā dabbasenassa ārocesuṃ. So vegena gantvā vanditvā khamāpetvā ‘‘tumhākaṃ rajjaṃ tumheva kāretha, ahaṃ vo core paṭibāhessāmī’’ti vatvā tassa duṭṭhāmaccassa rājāṇaṃ kāretvā pakkāmi. Bodhisattopi rajjaṃ amaccānaṃ niyyātetvā isipabbajjaṃ pabbajitvā mahājanaṃ sīlādiguṇesu patiṭṭhāpetvā āyupariyosāne brahmalokaparāyano ahosi.
Tadā dabbaseno ānandatthero ahosi, ekarājā lokanātho.
Tassa divase divase chasu dānasālāsu chasatasahassavissajjanena paccatthikarañño sakalarajjapariccāgena ca dānapāramī, niccasīlauposathakammavasena pabbajitassa anavasesasīlasaṃvaravasena ca sīlapāramī, pabbajjāvasena jhānādhigamavasena ca nekkhammapāramī, sattānaṃ hitāhitavicāraṇavasena dānasīlādisaṃvidahanavasena ca paññāpāramī, dānādipuññasambhārassa abbhussahanavasena kāmavitakkādivinodanavasena ca vīriyapāramī, duṭṭhāmaccassa dabbasenarañño ca aparādhasahanavasena khantipāramī, yathāpaṭiññaṃ dānādinā avisaṃvādanavasena ca saccapāramī, dānādīnaṃ acalasamādānādhiṭṭhānavasena adhiṭṭhānapāramī, paccatthikepi ekantena hitūpasaṃhāravasena mettājhānanibbattanena ca mettāpāramī, duṭṭhāmaccena dabbasenena ca katāparādhe hitesīhi attano amaccādīhi nibbattite upakāre ca ajjhupekkhaṇena rajjasukhappattakāle paccatthikaraññā narake khittakāle samānacittatāya ca upekkhāpāramī veditabbā. Vuttañhetaṃ –
‘‘Panujja dukkhena sukhaṃ janinda, sukhena vā dukkhamasayhasāhi;
Yasmā panettha mettāpāramī atisayavatī, tasmā tadatthadīpanatthaṃ sā eva pāḷi āruḷhā. Tathā idha mahāsattassa sabbasattesu orasaputte viya samānukampatādayo guṇavisesā niddhāretabbāti.
Ekarājacariyāvaṇṇanā niṭṭhitā.
Mettāpāramī niṭṭhitā.
15. Mahālomahaṃsacariyāvaṇṇanā
119.Pannarasame ‘‘susāne seyyaṃ kappemī’’ti etthāyaṃ anupubbikathā –
Mahāsatto hi tadā mahati uḷārabhoge kule nibbattitvā vuddhimanvāya disāpāmokkhassa ācariyassa santike garuvāsaṃ vasanto sabbasippānaṃ nipphattiṃ patvā kulagharaṃ āgantvā mātāpitūnaṃ accayena ñātakehi ‘‘kuṭumbaṃ saṇṭhapehī’’ti yāciyamānopi aniccatāmanasikāramukhena sabbabhavesu abhivaḍḍhamānasaṃvego kāye ca asubhasaññaṃ paṭilabhitvā gharāvāsapalibodhādhibhūtaṃ kilesagahanaṃ anogāhetvāva cirakālasamparicitaṃ nekkhammajjhāsayaṃ upabrūhayamāno mahantaṃ bhogakkhandhaṃ pahāya pabbajitukāmo hutvā puna cintesi – ‘‘sacāhaṃ pabbajissāmi, guṇasambhāvanāpākaṭo bhavissāmī’’ti.
So lābhasakkāraṃ jigucchanto pabbajjaṃ anupagantvā ‘‘pahomi cāhaṃ lābhālābhādīsu nibbikāro hotu’’nti attānaṃ takkento ‘‘visesato paraparibhavasahanādipaṭipadaṃ pūrento upekkhāpāramiṃ matthakaṃ pāpessāmī’’ti nivatthavattheneva gehato nikkhamitvā paramasallekhavuttikopi abalabalo amandamando viya paresaṃ acittakarūpena hīḷitaparibhūto hutvā gāmanigamarājadhānīsu ekarattivāseneva vicarati. Yattha pana mahantaṃ paribhavaṃ paṭilabhati, tattha cirampi vasati. So nivatthavatthe jiṇṇe pilotikakhaṇḍena tasmimpi jiṇṇe kenaci dinnaṃ aggaṇhanto hirikopīnapaṭicchādanamatteneva carati. Evaṃ gacchante kāle ekaṃ nigamagāmaṃ agamāsi.
Tattha gāmadārakā dhuttajātikā vedhaverā keci rājavallabhānaṃ puttanattudāsādayo ca uddhatā unnaḷā capalā mukharā vikiṇṇavācā kālena kālaṃ kīḷābahulā vicaranti. Duggate mahallake purise ca itthiyo ca gacchante disvā bhasmapuṭena piṭṭhiyaṃ ākiranti, ketakīpaṇṇaṃ kacchantare olambenti, tena vippakārena parivattetvā olokente yathāvajjakīḷitaṃ dassetvā upahasanti. Mahāpuriso tasmiṃ nigame te evaṃ vicarante dhuttadārake disvā ‘‘laddho vata dāni me upekkhāpāramiyā paripūraṇūpāyo’’ti cintetvā tattha vihāsi. Taṃ te dhuttadārakā passitvā vippakāraṃ kātuṃ ārabhanti.
‘‘susāne seyyaṃ kappemī’’tiādi.
susāne seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyāti āmakasusāne chaḍḍitakaḷevarato soṇasiṅgālādīhi tahiṃ tahiṃ vikkhittesu aṭṭhikesu ekaṃ aṭṭhikaṃ sīsūpadhānaṃ katvā sucimhi ca asucimhi ca samānacittatāya tasmiṃ susāne seyyaṃ kappemi, sayāmīti attho.Gāmaṇḍalāti gāmadārakā.Rūpaṃ dassentinappakanti yathāvajjakīḷitāya oṭṭhubhanaupahasanaummihanādīhi kaṇṇasote salākappavesanādīhi ca atikakkhaḷaṃ anappakaṃ nānappakāraṃ rūpaṃ vikāraṃ karonti.
120.Apareti tesu eva gāmadārakesu ekacce.Upāyanānūpanentīti ‘‘ayaṃ imesu paribhavavasena evarūpaṃ vippakāraṃ karontesu na kiñci vikāraṃ dasseti, sammānane nu kho kīdiso’’ti pariggaṇhantā vividhaṃ bahuṃ gandhamālaṃ bhojanaṃ aññāni ca upāyanāni paṇṇākārāni upanenti upaharanti. Aparehi vā tehi anācāragāmadārakehi aññe viññū manussā ‘‘ayaṃ imesaṃ evaṃ vividhampi vippakāraṃ karontānaṃ na kuppati, aññadatthu khantimettānuddayaṃyeva tesu upaṭṭhapeti, aho acchariyapuriso’’tihaṭṭhā‘‘bahu vatimehi etasmiṃ vippaṭipajjantehi apuññaṃ pasuta’’ntisaṃviggamānasāvahutvābahuṃgandhamālaṃvividhaṃbhojanaṃ aññāni ca upāyanāni upanenti upaharanti.
121.Yeme dukkhaṃ upaharantīti ye gāmadārakā mayhaṃ sarīradukkhaṃ upaharanti upanenti. ‘‘Upadahantī’’tipi pāṭho, uppādentīti attho.Ye ca denti sukhaṃ mamāti ye ca viññū manussā mama mayhaṃ sukhaṃ denti, mālāgandhabhojanādisukhūpakaraṇehi mama sukhaṃ upaharanti.Sabbesaṃ samako homīti katthacipi vikārānuppattiyā samānacittatāya vividhānampi tesaṃ janānaṃ samako ekasadiso homi bhavāmi.Dayā kopo na vijjatīti yasmā mayhaṃ upakārake mettacittatāsaṅkhātā dayā, apakārake manopadosasaṅkhāto kopopi na vijjati, tasmā sabbesaṃ samako homīti dasseti.
122.Idāni bhagavā tadā upakārīsu apakārīsu ca sattesu samupacitañāṇasambhārassa attano samānacittatā vikārābhāvo yā ca lokadhammesu anupalittatā ahosi, taṃ dassetuṃ‘‘sukhadukkhe tulābhūto’’ti osānagāthamāha.
sukhadukkheti sukhe ca dukkhe ca.Tulābhūtoti samakaṃ gahitatulā viya onatiunnatiapanatiṃ vajjetvā majjhattabhūto, sukhadukkhaggahaṇeneva cettha taṃnimittabhāvato lābhālābhāpi gahitāti veditabbaṃ.Yasesūti kittīsu.Ayasesūti nindāsu.Sabbatthāti sabbesu sukhādīsu lokadhammesu. Iti bhagavā tadā sabbasattesu sabbalokadhammesu ca anaññasādhāraṇaṃ attano majjhattabhāvaṃ kittetvā tena tasmiṃ attabhāve attano upekkhāpāramiyā sikhāppattabhāvaṃ vibhāvento‘‘esā me upekkhāpāramī’’ti desanaṃ niṭṭhāpesi.
Idhāpi mahāsattassa paṭhamaṃ dānapāramī nāma visesato sabbavibhavapariccāgo ‘‘ye keci imaṃ sarīraṃ gahetvā yaṃkiñci attano icchitaṃ karontū’’ti anapekkhabhāvena attano attabhāvapariccāgo ca dānapāramī, hīnādikassa sabbassa akattabbassa akaraṇaṃ sīlapāramī, kāmassādavimukhassa gehato nikkhantassa sato kāye asubhasaññānubrūhanā nekkhammapāramī, sambodhisambhārānaṃ upakāradhammapariggahaṇe tappaṭipakkhappahāne ca kosallaṃ aviparītato dhammasabhāvacintanā ca paññāpāramī, kāmavitakkādivinodanaṃ dukkhādhivāsanavīriyañca vīriyapāramī, sabbāpi adhivāsanakhanti khantipāramī, vacīsaccaṃ samādānāvisaṃvādanena viratisaccañca saccapāramī, anavajjadhamme acalasamādānādhiṭṭhānaṃ adhiṭṭhānapāramī, anodhiso sabbasattesu mettānuddayabhāvo mettāpāramī, upekkhāpāramī panassa yathāvuttavaseneva veditabbāti dasa pāramiyo labbhanti. Upekkhāpāramī cettha atisayavatīti katvā sāyeva desanaṃ āruḷhā. Tathā idha mahāsattassa mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ pahāya mahābhinikkhamanasadisaṃ gehato nikkhamanaṃ, tathā nikkhamitvā lābhasakkāraṃ jigucchato paresaṃ sambhāvanaṃ pariharitukāmassa pabbajjāliṅgaṃ aggahetvā citteneva anavasesaṃ pabbajjāguṇe adhiṭṭhahitvā paramasukhavihāro, paramappicchatā, pavivekābhirati, upekkhaṇādhippāyena attano kāyajīvitanirapekkhā, parehi attano upari katavippakārādhivāsanaṃ, ukkaṃsagatasallekhavutti, bodhisambhārapaṭipakkhānaṃ kilesānaṃ tanubhāvena khīṇāsavānaṃ viya paresaṃ upakārāpakāresu nibbikārabhāvahetubhūtena sabbattha majjhattabhāvena samuṭṭhāpito lokadhammehi anupalepo, sabbapāramīnaṃ muddhabhūtāya upekkhāpāramiyā sikhāppattīti evamādayo guṇānubhāvā vibhāvetabbāti.
Mahālomahaṃsacariyāvaṇṇanā niṭṭhitā.
Upekkhāpāramī niṭṭhitā.
Tatiyavaggassa atthavaṇṇanā niṭṭhitā.
Uddānagāthāvaṇṇanā
‘‘Yudhañjayo’’tiādikā uddānagāthā. Tatthabhisenāti bhisāpadesenamahākañcanacariyaṃ(cariyā. 3.34 ādayo) dasseti.Soṇanandoti imināsoṇapaṇḍitacariyaṃ(cariyā. 3.42 ādayo ) dasseti. Tathāmūgapakkhoti mūgapakkhāpadesenatemiyapaṇḍitacariyaṃ(cariyā. 3.48 ādayo) dasseti.Upekkhāpāramisīsenamahālomahaṃsacariyaṃ(cariyā. 3.119 ādayo) dasseti.Āsi iti vuṭṭhaṃ mahesināti yathā, sāriputta, tuyhaṃ etarahi desitaṃ, iti evaṃ iminā vidhānena mahantānaṃ dānapāramiādīnaṃ bodhisambhārānaṃ esanato mahesinā tadā bodhisattabhūtena mayā vuṭṭhaṃ ciṇṇaṃ caritaṃ paṭipannaṃ āsi ahosīti attho. Idāni pāramiparipūraṇavasena cirakālappavattitaṃ idha vuttaṃ avuttañca attano dukkarakiriyaṃ ekajjhaṃ katvā yadatthaṃ sā pavattitā, tañca saṅkhepeneva dassetuṃ‘‘evaṃ bahubbidha’’nti gāthamāha.
evanti iminā vuttanayena.Bahubbidhaṃ dukkhanti akittipaṇḍitādikāle kārapaṇṇādiāhāratāya tañca yācakassa datvā āhārūpacchedādinā ca bahuvidhaṃ nānappakāraṃ dukkhaṃ. Tathā kururājādikāle sakkasampattisadisāsampattī ca bahubbidhā. Bhavābhaveti khuddake ceva mahante ca bhave. Bhavābhave vā vuddhihāniyo anubhavitvā bahuvidhehi dukkhehi avihaññamāno bahuvidhāhi ca sampattīhi anākaḍḍhiyamāno pāramiparipūraṇapasuto eva hutvā tadanurūpaṃ paṭipattiṃ paṭipanno uttamaṃ anuttaraṃ sammāsambodhiṃ sabbaññutaṃpatto,adhigatosmīti attho.
‘‘datvā dātabbakaṃ dānaṃ, sīlaṃ pūretvā asesato’’tiādi vuttaṃ.
datvā dātabbakaṃ dānanti tadā anuttaraṃ sammāsambodhiṃ abhisambujjhituṃ aggayānapaṭipadaṃ paṭipannena mahābodhisattena dātabbaṃ deyyadhammaṃ bāhiraṃ rajjādiṃ abbhantaraṃ attapariccāgoti pañca mahāpariccāgapariyosānaṃ dānapāramidānaupapāramidānaparamatthapāramippabhedaṃ dānaṃ anavasesato sampādetvāti attho. Tatthaakittibrāhmaṇakāle(cariyā. 1.1 ādayo; jā. 1.13.83 ādayo)saṅkhabrāhmaṇakāleti (cariyā. 1.11 ādayo; jā. 1.10.39 ādayo) evamādīsu idha āgatesu anāgatesu cavisayhaseṭṭhikāle(jā. 1.4.157 ādayo)velāmakāleti (a. ni. 9.20) evamādīsupi dānapāramiyā mahāpurisassa pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassasasapaṇḍitakāle–
‘‘Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ;
Evaṃ attapariccāgaṃ karontassa dānapāramī paramatthapāramī nāma jātā. Itaresu pana yathārahaṃ pāramiupapāramiyo veditabbā.
Sīlaṃ pūretvā asesatoti tathā anavasesato kāyiko saṃvaro, vācasiko saṃvaro, kāyikavācasiko saṃvaro, indriyasaṃvaro, bhojane mattaññutā, suvisuddhājīvatāti evamādikaṃ bodhisattasīlaṃ sampādentena sīlapāramisīlaupapāramisīlaparamatthapāramippabhedaṃ pūretabbaṃ sabbaṃ sīlaṃ pūretvā sammadeva sampādetvā. Idhāpisīlavanāgarājakāle(cariyā. 2.1 ādayo; jā. 1.1.72)campeyyanāgarājakāleti (cariyā. 2.20 ādayo; jā. 1.15.240 ādayo) evamādīsu idha āgatesu, anāgatesu camahākapikāle(cariyā. 3.67 ādayo; jā. 1.7.83 ādayo; 1.16.178 ādayo)chaddantakāleti (jā. 1.16.97 ādayo) evamādīsu mahāsattassa sīlapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassasaṅkhapālakāle–
‘‘Sūlehi vinivijjhante, koṭṭayantepi sattibhi;
Evaṃ attapariccāgaṃ karontassa sīlapāramī paramatthapāramī nāma jātā. Itaresu pana yathārahaṃ pāramiupapāramiyo veditabbā.
Nekkhammepāramiṃ gantvāti tathā tividhepi mahābhinikkhamane pāramiṃ paramukkaṃsaṃ gantvā. Tatthayudhañjayakāle(cariyā. 3.1 ādayo; jā. 1.11.73 ādayo)somanassakumārakāleti (cariyā. 3.7 ādayo; jā. 1.15.211 ādayo) evamādīsu idha āgatesu, anāgatesu cahatthipālakumārakāle(jā. 1.15.337 ādayo)maghadevakāleti (ma. ni. 2.308 ādayo; jā. 1.1.9) evamādīsu mahārajjaṃ pahāya nekkhammapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassacūḷasutasomakāle–
‘‘Mahārajjaṃ hatthagataṃ, kheḷapiṇḍaṃva chaḍḍayiṃ;
Evaṃ nissaṅgatāya rajjaṃ chaḍḍetvā nikkhamantassa nekkhammapāramī paramatthapāramī nāma jātā. Itaresu pana yathārahaṃ pāramiupapāramiyo veditabbā.
Paṇḍiteparipucchitvāti kiṃ kusalaṃ kiṃ akusalaṃ kiṃ sāvajjaṃ kiṃ anavajjantiādinā kusalādidhammavibhāgaṃ kammakammaphalavibhāgaṃ sattānaṃ upakārāvahaṃ anavajjakammāyatanasippāyatanavijjāṭṭhānādiṃ paṇḍite sappaññe paripucchitvā. Etena paññāpāramiṃ dasseti. Tatthavidhurapaṇḍitakāle(jā. 2.22.1346 ādayo)mahāgovindapaṇḍitakāle(dī. ni. 2.293 ādayo; cariyā 1.37 ādayo)kudālapaṇḍitakāle(jā. 1.1.70)arakapaṇḍitakāle(jā. 1.2.37 ādayo)bodhiparibbājakakāle mahosadhapaṇḍitakāleti (jā. 2.22.590 ādayo) evamādīsu paññāpāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassasenakapaṇḍitakāle–
‘‘Paññāya vicinantohaṃ, brāhmaṇaṃ mocayiṃ dukhā;
Vīriyaṃ katvāna uttamanti sammāsambodhiṃ pāpetuṃ samatthatāya uttamaṃ padhānaṃ vīriyanti vividhampi vīriyapāramiṃ katvā uppādetvā. Tatthamahāsīlavarājakāle(jā. 1.1.51)pañcāvudhakumārakāle(jā. 1.1.55)mahāvānarindakāleti (jā. 1.1.57) evamādīsu vīriyapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassamahājanakakāle–
‘‘Atīradassī jalamajjhe, hatā sabbeva mānusā;
Evaṃ mahāsamuddaṃ tarantassa vīriyapāramī paramatthapāramī nāma jātā.
Khantiyā pāramiṃ gantvāti adhivāsanakhantiādi khantiparamukkaṃsabhāvaṃ pāpento khantiyā pāramiṃ paramakoṭiṃ gantvā, khantipāramiṃ sampādetvāti attho. Tatthamahākapikāle(cariyā. 3.67 ādayo; jā. 1.7.83 ādayo)mahiṃsarājakāle(jā. 1.3.82 ādayo)rurumigarājakāle(jā. 1.13.117 ādayo)dhammadevaputtakāleti (jā. 1.11.26 ādayo) evamādīsu khantipāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassakhantivādikāle–
‘‘Acetanaṃ va koṭṭente, tiṇhena pharasunā mamaṃ;
Evaṃ acetanabhāvena viya mahādukkhaṃ anubhavantassa khantipāramī paramatthapāramī nāma jātā.
Katvā daḷhamadhiṭṭhānanti kusalasamādānādhiṭṭhānaṃ tassa tassa pāramisamādānassa tadupakārakasamādānassa ca adhiṭṭhānaṃ daḷhataraṃ asithilaṃ katvā, taṃ taṃ vatasamādānaṃ anivattibhāvena adhiṭṭhahitvāti attho. Tatthajotipālakāle(ma. ni. 2.282 ādayo)sarabhaṅgakāle(jā. 2.17.50 ādayo)nemikāleti (cariyā. 1.40 ādayo; jā.2.22.421 ādayo) evamādīsu adhiṭṭhānapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassatemiyakumārakāle–
‘‘Mātāpitā na me dessā, attā me na ca dessiyo;
Evaṃ jīvitaṃ pariccajitvā vataṃ adhiṭṭhahantassa adhiṭṭhānapāramī paramatthapāramī nāma jātā.
Saccavācānurakkhiyāti saccavācaṃ anurakkhitvā jīvitantarāyepi anariyavohāraṃ gūthaṃ viya jigucchanto pariharitvā sabbaso avisaṃvādibhāvaṃ rakkhitvā. Tatthakapirājakāle(cariyā. 3.67 ādayo)saccatāpasakāle maccharājakāleti evamādīsu saccapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassamahāsutasomakāle–
‘‘Saccavācaṃ anurakkhanto, cajitvā mama jīvitaṃ;
Evaṃ jīvitaṃ cajitvā saccaṃ anurakkhantassa saccapāramī paramatthapāramī nāma jātā.
Mettāyapāramiṃ gantvāti sabbasattesu anodhiso hitūpasaṃhāralakkhaṇāya mettāya pāramiṃ paramukkaṃsataṃ patvā. Tatthacūḷadhammapālakāle(jā. 1.5.44 ādayo)mahāsīlavarājakāle(jā. 1.1.51)sāmapaṇḍitakāleti (cariyā. 3.111 ādayo; jā. 2.22.296 ādayo) evamādīsu mettāpāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassasuvaṇṇasāmakāle–
‘‘Na maṃ koci uttasati, napihaṃ bhāyāmi kassaci;
Evaṃ jīvitampi anoloketvā mettāyantassa mettāpāramī paramatthapāramī nāma jātā.
Sammānanāvamānaneti sakkaccaṃ pūjāsakkārādinā sammānane oṭṭhubhanādinā avamānane ca sabbattha lokadhamme samako samacitto nibbikāro hutvā uttamaṃ anuttaraṃ labbaññutaṃ adhigatosmīti attho. Tatthamahāvānarindakāle(jā. 1.1.57)kāsirājakāle khemabrāhmaṇakāle aṭṭhisenaparibbājakakāleti (jā. 1.7.54 ādayo) evamādīsu upekkhāpāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassamahālomahaṃsakāle–
‘‘Susāne seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyahaṃ;
Evaṃ gāmadārakesu oṭṭhubhanādīhi ceva mālāgandhūpahārādīhi ca sukhadukkhaṃ uppādentesupi upekkhaṃ anativattantassa upekkhāpāramī paramatthapāramī nāma jātā. Iti bhagavā –
‘‘Evaṃ bahubbidhaṃ dukkhaṃ, sampattī ca bahubbidhā;
Sammāsambodhiṃ adhigantuṃ imasmiṃ bhaddakappe attanā kataṃ dukkaracariyaṃ saṅkhepeneva vatvā puna –
‘‘Datvā dātabbakaṃ dānaṃ, sīlaṃ pūretvā asesato;
‘‘Paṇḍite paripucchitvā, vīriyaṃ katvāna muttamaṃ;
‘‘Katvā daḷhamadhiṭṭhānaṃ, saccavācānurakkhiya;
‘‘Lābhālābhe yasāyase, sammānanāvamānane;
Attanā sammadeva paripūritā dasa pāramiyo dasseti.
Pakiṇṇakakathā
pakiṇṇakakathākathetabbā.
Tatridaṃ pañhakammaṃ – kā panetā pāramiyo? Kenaṭṭhena pāramiyo? Katividhā cetā? Ko tāsaṃ kamo? Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Ko paccayo? Ko saṃkileso? Kiṃ vodānaṃ? Ko paṭipakkho? Kā paṭipatti? Ko vibhāgo? Ko saṅgaho? Ko sampādanūpāyo? Kittakena kālena sampādanaṃ? Ko ānisaṃso? Kiṃ cetāsaṃ phalanti?
kā panetā pāramiyoti? Taṇhāmānadiṭṭhīhi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇā pāramiyo.
Kenaṭṭhena pāramiyoti? Dānasīlādiguṇavisesayogena sattuttamatāya paramā mahāsattā bodhisattā, tesaṃ bhāvo kammaṃ vā pāramī, dānādikiriyā. Atha vā paratīti paramo, dānādiguṇānaṃ pūrako pālako cāti bodhisatto, paramassa ayaṃ, paramassa vā bhāvo, kammaṃ vā pāramī, dānādikiriyāva. Atha vā paraṃ sattaṃ attani mavati bandhati guṇavisesayogena, paraṃ vā adhikataraṃ majjati sujjhati saṃkilesamalato, paraṃ vā seṭṭhaṃ nibbānaṃ visesena mayati gacchati, paraṃ vā lokaṃ pamāṇabhūtena ñāṇavisesena idhalokaṃ viya munāti paricchindati, paraṃ vā ativiya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipati, paraṃ vā attabhūtato dhammakāyato aññaṃ paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti paramo, mahāsatto. Paramassa ayantiādi vuttanayena yojetabbaṃ. Pāre vā nibbāne majjati sujjhati satte ca sodheti, tattha vā satte mavati bandhati yojeti, taṃ vā mayati gacchati gameti ca, munāti vā taṃ yāthāvato, tattha vā satte minoti pakkhipati, kilesārayo vā sattānaṃ tattha mināti hiṃsatīti pāramī, mahāpuriso. Tassa bhāvo kammaṃ vā pāramitā, dānādikiriyāva. Iminā nayena pāramīsaddattho veditabbo.
Katividhāti? Saṅkhepato dasavidhā. Tā pana pāḷiyaṃ sarūpato āgatāyeva. Yathāha –
‘‘Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapāramiṃ;
Ādi. Yathā cāha – ‘‘kati nu kho, bhante, buddhakārakā dhammā? Dasa kho, sāriputta, buddhakārakā dhammā. Katame dasa? Dānaṃ kho, sāriputta, buddhakārako dhammo, sīlaṃ, nekkhammaṃ, paññā, vīriyaṃ, khanti, saccaṃ, adhiṭṭhānaṃ, mettā, upekkhā buddhakārako dhammo. Ime kho, sāriputta, dasa buddhakārakā dhammā’’ti. Idamavoca bhagavā, idaṃ vatvā sugato athāparaṃ etadavoca satthā –
‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;
Keci pana ‘‘chabbidhā’’ti vadanti. Taṃ etāsaṃ saṅgahavasena vuttaṃ. So pana saṅgaho parato āvi bhavissati.
Ko tāsaṃ kamoti? Etthakamoti desanākkamo, so ca paṭhamasamādānahetuko, samādānaṃ pavicayahetukaṃ, iti yathā ādimhi pavicitā samādinnā ca, tathā desitā. Tattha dānaṃ sīlassa bahūpakāraṃ sukarañcāti taṃ ādimhi vuttaṃ. Dānaṃ sīlapariggahitaṃ mahapphalaṃ hoti mahānisaṃsanti dānānantaraṃ sīlaṃ vuttaṃ. Sīlaṃ nekkhammapariggahitaṃ, nekkhammaṃ paññāpariggahitaṃ, paññā vīriyapariggahitā, vīriyaṃ khantipariggahitaṃ, khanti saccapariggahitā, saccaṃ adhiṭṭhānapariggahitaṃ, adhiṭṭhānaṃ mettāpariggahitaṃ, mettā upekkhāpariggahitā mahapphalā hoti mahānisaṃsāti mettānantaramupekkhā vuttā. Upekkhā pana karuṇāpariggahitā karuṇā ca upekkhāpariggahitāti veditabbā. ‘‘Kathaṃ pana mahākāruṇikā bodhisattā sattesu upekkhakā hontī’’ti? ‘‘Upekkhitabbayuttesu kañci kālaṃ upekkhakā honti, na pana sabbattha sabbadā cā’’ti keci. Apare pana – ‘‘na sattesu upekkhakā, sattakatesu pana vippakāresu upekkhakā hontī’’ti.
dānaṃvuttaṃ. Sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato kiriyadhammaṃ vatvā akiriyadhammavacanato bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānassa anantaraṃsīlaṃvuttaṃ. Nekkhammena sīlasampattisiddhito kāyavacīsucaritaṃ vatvā manosucaritavacanato visuddhasīlassa sukheneva jhānasamijjhanato kammāparādhappahānena payogasuddhiṃ vatvā kilesāparādhappahānena āsayasuddhivacanato vītikkamappahānena cittassa pariyuṭṭhānappahānavacanato ca sīlassa anantaraṃnekkhammaṃvuttaṃ. Paññāya nekkhammassa siddhiparisuddhito jhānābhāvena paññābhāvavacanato ‘‘samādhipadaṭṭhānā hi paññā, paññāpaccupaṭṭhāno ca samādhi’’. Samathanimittaṃ vatvā upekkhānimittavacanato parahitajjhānena parahitakaraṇūpāyakosallavacanato ca nekkhammassa anantaraṃpaññāvuttā. Vīriyārambhena paññākiccasiddhito sattasuññatādhammanijjhānakkhantiṃ vatvā sattahitāya ārambhassa acchariyatāvacanato upekkhānimittaṃ vatvā paggahanimittavacanato nisammakāritaṃ vatvā uṭṭhānavacanato ca ‘‘nisammakārino hi uṭṭhānaṃ phalavisesamāvahatī’’ti paññāya anantaraṃvīriyaṃvuttaṃ.
khantivuttā. Saccena khantiyā cirādhiṭṭhānato apakārino apakārakhantiṃ vatvā tadupakārakaraṇe avisaṃvādavacanato khantiyā apavādavācāvikampanena bhūtavāditāya avijahanavacanato sattasuññatādhammanijjhānakkhantiṃ vatvā tadupabrūhitañāṇasaccavacanato ca khantiyā anantaraṃsaccaṃvuttaṃ.
adhiṭṭhānaṃvuttaṃ. Mettāya parahitakaraṇasamādānādhiṭṭhānasiddhito adhiṭṭhānaṃ vatvā hitūpasaṃhāravacanato ‘‘bodhisambhāre hi adhitiṭṭhamāno mettāvihārī hoti’’. Acalādhiṭṭhānassa samādānāvikopanena samādānasambhavato ca adhiṭṭhānassa anantaraṃmettāvuttā. Upekkhāya mettāvisuddhito sattesu hitūpasaṃhāraṃ vatvā tadaparādhesu udāsīnatāvacanato mettābhāvanaṃ vatvā tannissandabhāvanāvacanato hitakāmasattepi upekkhakoti acchariyaguṇatāvacanato ca mettāya anantaraṃupekkhāvuttāti evametāsaṃ kamo veditabbo.
Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha avisesena tāva sabbāpi pāramiyo parānuggahalakkhaṇā, paresaṃ upakārakaraṇarasā, avikampanarasā vā, hitesitāpaccupaṭṭhānā, buddhattapaccupaṭṭhānā vā, mahākaruṇāpadaṭṭhānā, karuṇūpāyakosallapadaṭṭhānā vā.
dānapāramitā,karuṇūpāyakosallapariggahitaṃ kāyavacīsucaritaṃ atthato akattabbaviratikattabbakaraṇacetanādayo casīlapāramitā. Karuṇūpāyakosallapariggahito ādīnavadassanapubbaṅgamo kāmabhavehi nikkhamanacittuppādonekkhammapāramitā,karuṇūpāyakosallapariggahito dhammānaṃ sāmaññavisesalakkhaṇāvabodhopaññāpāramitā. Karuṇūpāyakosallapariggahito kāyacittehi parahitārambhovīriyapāramitā,karuṇūpāyakosallapariggahitaṃ sattasaṅkhārāparādhasahanaṃ adosappadhāno tadākārappavattacittuppādokhantipāramitā,karuṇūpāyakosallapariggahitaṃ viraticetanādibhedaṃ avisaṃvādanaṃsaccapāramitā,karuṇūpāyakosallapariggahitaṃ acalasamādānādhiṭṭhānaṃ tadākārappavatto cittuppādoadhiṭṭhānapāramitā,karuṇūpāyakosallapariggahito lokassa hitasukhūpasaṃhāro atthato abyāpādomettāpāramitā,karuṇūpāyakosallapariggahitā anunayapaṭighaviddhaṃsanī iṭṭhāniṭṭhesu sattasaṅkhāresu samappavattiupekkhāpāramitā.
dānapāramī,deyyadhamme lobhaviddhaṃsanarasā, anāsattipaccupaṭṭhānā, bhavavibhavasampattipaccupaṭṭhānā vā, pariccajitabbavatthupadaṭṭhānā. Sīlanalakkhaṇāsīlapāramī,samādhānalakkhaṇā patiṭṭhānalakkhaṇā cāti vuttaṃ hoti. Dussīlyaviddhaṃsanarasā, anavajjarasā vā, soceyyapaccupaṭṭhānā, hirottappapadaṭṭhānā. Kāmato ca bhavato ca nikkhamanalakkhaṇānekkhammapāramī,tadādīnavavibhāvanarasā, tato eva vimukhabhāvapaccupaṭṭhānā, saṃvegapadaṭṭhānā. Yathāsabhāvapaṭivedhalakkhaṇāpaññāpāramī,akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesiko viya, samādhipadaṭṭhānā, catusaccapadaṭṭhānā vā. Ussāhalakkhaṇāvīriyapāramī,upatthambhanarasā, asaṃsīdanapaccupaṭṭhānā, vīriyārambhavatthupadaṭṭhānā, saṃvegapadaṭṭhānā vā. Khamanalakkhaṇākhantipāramī,iṭṭhāniṭṭhasahanarasā, adhivāsanapaccupaṭṭhānā, avirodhapaccupaṭṭhānā vā, yathābhūtadassanapadaṭṭhānā. Avisaṃvādanalakkhaṇāsaccapāramī,yathāsabhāvavibhāvanarasā, sādhutāpaccupaṭṭhānā, soraccapadaṭṭhānā. Bodhisambhāresu adhiṭṭhānalakkhaṇāadhiṭṭhānapāramī,tesaṃ paṭipakkhābhibhavanarasā, tattha acalatāpaccupaṭṭhānā, bodhisambhārapadaṭṭhānā. Hitākārappavattilakkhaṇāmettāpāramī,hitūpasaṃhārarasā, āghātavinayanarasā vā, sommabhāvapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Majjhattākārappavattilakkhaṇāupekkhāpāramī,samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, kammassakatāpaccavekkhaṇapadaṭṭhānā.
Ettha ca karuṇūpāyakosallapariggahitatā dānādīnaṃ pariccāgādilakkhaṇassa visesanabhāvena vattabbā. Karuṇūpāyakosallapariggahitāni hi dānādīni bodhisattasantāne pavattāni dānādipāramiyo nāma honti.
Kopaccayoti? Abhinīhāro tāva pāramīnaṃ paccayo. Yo hi ayaṃ –
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
Evaṃ vutto aṭṭhadhammasamodhānasampādito ‘‘tiṇṇo tāreyyaṃ mutto moceyyaṃ danto dameyyaṃ santo sameyyaṃ assattho assāseyyaṃ parinibbuto parinibbāpeyyaṃ suddho sodheyyaṃ buddho bodheyya’’ntiādinayappavatto abhinīhāro. So avisesena sabbapāramīnaṃ paccayo. Tappavattiyā hi uddhaṃ pāramīnaṃ pavicayupaṭṭhānasamādānādhiṭṭhānanipphattiyo mahāpurisānaṃ sambhavanti.
manussattanti manussattabhāvo. Manussattabhāveyeva hi ṭhatvā buddhattaṃ patthentassa patthanā samijjhati, na nāgasupaṇṇādijātīsu ṭhitassa. Kasmāti ce? Buddhabhāvassa ananucchavikabhāvato.
Liṅgasampattīti manussattabhāve ṭhitassāpi purisasseva patthanā samijjhati, na itthiyā na paṇḍakanapuṃsakaubhatobyañjanakānaṃ vā samijjhati. Kasmāti ce? Yathāvuttakāraṇato lakkhaṇapāripūriyā abhāvato ca. Vuttañcetaṃ – ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ itthī arahaṃ assa sammāsambuddho’’ti (a. ni. 1.279; vibha. 809) vitthāro. Tasmā manussajātikassāpi itthiliṅge ṭhitassa paṇḍakādīnaṃ vā patthanā na samijjhati.
Hetūti upanissayasampatti. Manussapurisassāpi hi upanissayasampannasseva hetusampattiyā patthanā samijjhati, na itarassa.
Satthāradassananti satthusammukhībhāvo. Dharamānakabuddhasseva hi santike patthentassa patthanā samijjhati, parinibbute pana bhagavati cetiyassa santike vā bodhimūle vā paṭimāya vā paccekabuddhabuddhasāvakānaṃ vā santike patthanā na samijjhati. Kasmā? Adhikārassa balavabhāvābhāvato. Buddhānaṃ eva pana santike patthanā samijjhati, ajjhāsayassa uḷārabhāvena tadadhikārassa balavabhāvāpattito.
Pabbajjāti buddhassa bhagavato santike patthentassāpi kammakiriyavādīsu tāpasesu vā bhikkhūsu vā pabbajitasseva patthanā samijjhati, no gihiliṅge ṭhitassa. Kasmā? Buddhabhāvassa ananucchavikabhāvato. Pabbajitā eva hi mahābodhisattā sammāsambodhiṃ adhigacchanti, na gahaṭṭhabhūtā, tasmā paṇidhānakāle ca pabbajjāliṅgaṃ eva hi yuttarūpaṃ kiñca guṇasampattiadhiṭṭhānabhāvato.
Guṇasampattīti abhiññādiguṇasampadā. Pabbajitassāpi hi aṭṭhasamāpattilābhino pañcābhiññasseva patthanā samijjhati, na yathāvuttaguṇasampattiyā virahitassa. Kasmā? Pāramipavicayassa asamatthabhāvato, upanissayasampattiyā abhiññāsampattiyā ca samannāgatattā mahāpurisā katābhinīhārā sayameva pāramī pavicetuṃ samatthā honti.
Adhikāroti adhiko upakāro. Yathāvuttaguṇasampannopi hi yo attano jīvitampi buddhānaṃ pariccajitvā tasmiṃ kāle adhikaṃ upakāraṃ karoti, tasseva abhinīhāro samijjhati, na itarassa.
Chandatāti kattukāmatākusalacchando. Yassa hi yathāvuttadhammasamannāgatassa buddhakārakadhammānaṃ atthāya mahanto chando mahatī patthanā mahatī kattukāmatā atthi, tasseva samijjhati, na itarassa.
Tatridaṃ chandamahantatāya opammaṃ – yo sakalacakkavāḷagabbhaṃ ekodakībhūtaṃ attano bāhubaleneva uttaritvā pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇātīti sutvā taṃ dukkarato adahanto ‘‘ahaṃ taṃ uttaritvā pāraṃ gamissāmī’’ti chandajāto hoti, na tattha saṅkocaṃ āpajjati. Tathā yo sakalacakkavāḷaṃ vītaccikānaṃ vigatadhūmānaṃ aṅgārānaṃ pūraṃ pādehi akkamanto atikkamitvā parabhāgaṃ pāpuṇituṃ samattho…pe… na tattha saṅkocaṃ āpajjati. Tathā yo sakalacakkavāḷaṃ sattisūlehi sunisitaphalehi nirantaraṃ ākiṇṇaṃ pādehi akkamanto atikkamitvā…pe… na tattha saṅkocaṃ āpajjati. Tathā yo sakalacakkavāḷaṃ nirantaraṃ ghanaveḷugumbasañchannaṃ kaṇṭakalatāvanagahanaṃ vinivijjhitvā parabhāgaṃ gantuṃ samattho…pe… na tattha saṅkocaṃ āpajjati. Tathā yo ‘‘cattāri asaṅkhyeyyāni satasahassañca kappe niraye paccitvā buddhattaṃ pattabba’’nti sutvā taṃ dukkarato adahanto ‘‘ahaṃ tattha paccitvā buddhattaṃ pāpuṇissāmī’’ti chandajāto hoti, na tattha saṅkocaṃ āpajjatīti evamādinā nayena ettha chandassa mahantabhāvo veditabbo.
Evaṃ aṭṭhaṅgasamannāgato panāyaṃ abhinīhāro atthato tesaṃ aṭṭhannaṃ aṅgānaṃ samodhānena tathāpavatto cittuppādoti veditabbo. So sammadeva sammāsambodhiyā paṇidhānalakkhaṇo. ‘‘Aho vatāhaṃ anuttaraṃ sammāsambodhiṃ abhisambujjheyyaṃ, sabbasattānaṃ hitasukhaṃ nipphādeyya’’nti evamādipatthanāraso, bodhisambhārahetubhāvapaccupaṭṭhāno, mahākaruṇāpadaṭṭhāno, upanissayasampattipadaṭṭhāno vā. Acinteyyaṃ buddhabhūmiṃ aparimāṇaṃ sattalokahitañca ārabbha pavattiyā sabbabuddhakārakadhammamūlabhūto paramabhaddako paramakalyāṇo aparimeyyappabhāvo puññavisesoti daṭṭhabbo.
Yassa ca uppattiyā saheva mahāpuriso mahābodhiyānapaṭipattiṃ otiṇṇo nāma hoti niyatabhāvasamadhigamanato tato anivattanasabhāvattā bodhisattoti samaññaṃ paṭilabhati, sabbabhāvena sammāsambodhiyaṃ samāsattamānasatā bodhisambhārasikkhāsamatthatā cassa santiṭṭhati. Yathāvuttābhinīhārasamijjhanena hi mahāpurisā sabbaññutaññāṇādhigamanapubbaliṅgena sayambhuñāṇena sammadeva sabbapāramiyo pavicinitvā samādāya anukkamena paripūrenti. Tathā katamahābhinīhāro hi sumedhapaṇḍito paṭipajji. Yathāha –
‘‘Handa buddhakare dhamme, vicināmi ito cito;
Vitthāro. Tassa ca abhinīhārassa cattāro paccayā cattāro hetū cattāri ca balāni veditabbāni.
cattāro paccayā? Idha mahāpuriso passati tathāgataṃ mahatā buddhānubhāvena acchariyabbhutaṃ pāṭihāriyaṃ karontaṃ. Tassa taṃ nissāya taṃ ārammaṇaṃ katvā mahābodhiyaṃ cittaṃ santiṭṭhati – ‘‘mahānubhāvā vatāyaṃ dhammadhātu, yassā suppaṭividdhattā bhagavā evaṃ acchariyabbhutadhammo acinteyyānubhāvo cā’’ti. So tameva mahānubhāvadassanaṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti. Ayaṃpaṭhamo paccayomahābhinīhārāya.
dutiyo paccayomahābhinīhārāya.
tatiyo paccayomahābhinīhārāya.
catuttho paccayomahābhinīhārāya.
cattāro hetūmahābhinīhārāya? Idha mahāpuriso pakatiyā upanissayasampannova hoti purimakesu buddhesu katādhikāro. Ayaṃpaṭhamo hetumahābhinīhārāya. Puna caparaṃ mahāpuriso pakatiyā karuṇājjhāsayo hoti karuṇādhimutto sattānaṃ dukkhaṃ apanetukāmo api ca attano kāyajīvitaṃ pariccajitvā. Ayaṃdutiyo hetumahābhinīhārāya. Puna caparaṃ mahāpuriso sakalatopi vaṭṭadukkhato sattahitāya ca dukkaracariyato sucirampi kālaṃ ghaṭento vāyamanto anibbinno hoti anutrāsī yāva icchitatthanipphatti. Ayaṃtatiyo hetumahābhinīhārāya. Puna caparaṃ mahāpuriso kalyāṇamittasannissito hoti, yo ahitato nivāreti, hite patiṭṭhapeti. Ayaṃcatuttho hetumahābhinīhārāya.
Tatrāyaṃ mahāpurisassa upanissayasampadā – ekantenevassa yathā ajjhāsayo sambodhininno hoti sambodhipoṇo sambodhipabbhāro, tathā sattānaṃ hitacariyā. Yato cānena purimabuddhānaṃ santike sambodhiyā paṇidhānaṃ kataṃ hoti manasā vācāya ca ‘‘ahampi ediso sammāsambuddho hutvā sammadeva sattānaṃ hitasukhaṃ nipphādeyya’’nti. Evaṃ sampannūpanissayassa panassa imāni upanissayasampattiyā liṅgāni bhavanti yehi samannāgatassa sāvakabodhisattehi ca paccekabodhisattehi ca mahāviseso mahantaṃ nānākaraṇaṃ paññāyati indriyato paṭipattito kosallato ca. Idha upanissayasampanno mahāpuriso yathā visadindriyo hoti visadañāṇo, na tathā itare. Parahitāya paṭipanno hoti, na attahitāya. Tathā hi so yathā bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ paṭipajjati, na tathā itare. Tattha ca kosallaṃ āvahati ṭhānuppattikapaṭibhānena ṭhānāṭhānakusalatāya ca.
Tathā mahāpuriso pakatiyā dānajjhāsayo hoti dānābhirato, sati deyyadhamme deti eva, na dānato saṅkocaṃ āpajjati, satataṃ samitaṃ saṃvibhāgasīlo hoti, pamuditova deti ādarajāto, na udāsīnacitto, mahantampi dānaṃ datvā na ca dānena santuṭṭho hoti, pageva appaṃ, paresañca ussāhaṃ janento dāne vaṇṇaṃ bhāsati, dānapaṭisaṃyuttaṃ dhammakathaṃ karoti, aññe ca paresaṃ dente disvā attamano hoti, bhayaṭṭhānesu ca paresaṃ abhayaṃ detīti evamādīni dānajjhāsayassa mahāpurisassa dānapāramiyā liṅgāni.
Tathā pāṇātipātādīhi pāpadhammehi hirīyati ottappati, sattānaṃ aviheṭhanajātiko hoti sorato sukhasīlo asaṭho amāyāvī ujujātiko suvaco sovacassakaraṇīyehi dhammehi samannāgato mudujātiko atthaddho anatimānī, parasantakaṃ nādiyati antamaso tiṇasalākaṃ upādāya, attano hatthe nikkhittaṃ iṇaṃ vā gahetvā paraṃ na visaṃvādeti, parasmiṃ vā attano santake byāmūḷhe vissarite vā taṃ saññāpetvā paṭipādeti yathā taṃ na parahatthagataṃ hoti, aloluppo hoti, parapariggahesu pāpakaṃ cittampi na uppādeti, itthibyasanādīni dūrato parivajjeti, saccavādī saccasandho bhinnānaṃ sandhātā sahitānaṃ anuppadātā, piyavādī mihitapubbaṅgamo pubbabhāsī atthavādī dhammavādī anabhijjhālu abyāpannacitto aviparītadassano, kammassakatañāṇena saccānulomikañāṇena kataññū katavedī vuddhāpacāyī suvisuddhājīvo dhammakāmo parepi dhamme samādapetā sabbena sabbaṃ akiccato satte nivāretā kiccesu patiṭṭhapetā attanā ca tattha kicce yogaṃ āpajjitā, katvā vā pana sayaṃ akattabbaṃ sīghaññeva tato paṭivirato hotīti evamādīni sīlajjhāsayassa mahāpurisassa sīlapāramiyā liṅgāni.
Tathā mandakileso hoti mandanīvaraṇo, pavivekajjhāsayo avikkhepabahulo, na tassa pāpakā vitakkā cittaṃ anvāssavanti, vivekagatassa cassa appakasireneva cittaṃ samādhiyati, amittapakkhepi tuvaṭaṃ mettacittatā santiṭṭhati, pageva itarasmiṃ, satimā ca hoti cirakatampi cirabhāsitampi saritā anussaritā, medhāvī ca hoti dhammojapaññāya samannāgato, nipako ca hoti tāsu tāsu itikattabbatāsu, āraddhavīriyo ca hoti sattānaṃ hitakiriyāsu, khantibalasamannāgato ca hoti sabbasaho, acalādhiṭṭhāno ca hoti daḷhasamādāno, ajjhupekkhako ca hoti upekkhāṭhānīyesu dhammesūti evamādīni mahāpurisassa nekkhammajjhāsayādīnaṃ vasena nekkhammapāramiādīnaṃ liṅgāni veditabbāni.
Evametehi bodhisambhāraliṅgehi samannāgatassa mahāpurisassa yaṃ vuttaṃ ‘‘mahābhinīhārāya kalyāṇamittasannissayo hetū’’ti. Tatridaṃ saṅkhepato kalyāṇamittalakkhaṇaṃ – idha kalyāṇamitto saddhāsampanno hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ kammaphalañca, tena sammāsambodhiyā hetubhūtaṃ sattesu hitesitaṃ na pariccajati, sīlasampattiyā sattānaṃ piyo hoti manāpo garu bhāvanīyo codako pāpagarahī vattā vacanakkhamo, sutasampattiyā sattānaṃ hitasukhāvahaṃ gambhīraṃ dhammakathaṃ kattā hoti, cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho, vīriyasampattiyā āraddhavīriyo hoti sattānaṃ hitapaṭipattiyaṃ, satisampattiyā upaṭṭhitasati hoti anavajjadhammesu, samādhisampattiyā avikkhitto hoti samāhitacitto, paññāsampattiyā aviparītaṃ pajānāti, so satiyā kusalākusalānaṃ dhammānaṃ gatiyo samanvesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena ahitā satte nisedhetvā hite niyojeti. Tenāha –
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
Evaṃ guṇasamannāgatañca kalyāṇamittaṃ upanissāya mahāpuriso attano upanissayasampattiṃ sammadeva pariyodapeti. Suvisuddhāsayapayogo ca hutvā catūhi balehi samannāgato na cireneva aṭṭhaṅge samodhānetvā mahābhinīhāraṃ karonto bodhisattabhāve patiṭṭhahati anivattidhammo niyato sambodhiparāyano.
cattāri balāni. Ajjhattikabalaṃyā sammāsambodhiyaṃ attasannissayā dhammagāravena abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso attādhipati lajjāpassayo abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti.Bāhirabalaṃyā sammāsambodhiyaṃ parasannissayā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso lokādhipati mānāpassayo abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti.Upanissayabalaṃyā sammāsambodhiyaṃ upanissayasampattiyā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso tikkhindriyo visadadhātuko satisannissayo abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti.Payogabalaṃyā sammāsambodhiyaṃ tajjā payogasampadā sakkaccakāritā sātaccakāritā, yāya mahāpuriso visuddhapayogo nirantarakārī abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti.
cattāro acchariyā abbhutā dhammāpatiṭṭhahanti, sabbasattanikāyaṃ attano orasaputtaṃ viya piyacittena pariggaṇhāti. Na cassa cittaṃ puttasaṃkilesavasena saṃkilissati. Sattānaṃ hitasukhāvaho cassa ajjhāsayo payogo ca hoti. Attano ca buddhakārakadhammā uparūpari vaḍḍhanti paripaccanti ca. Yato ca mahāpuriso uḷāratamena puññābhisandena kusalābhisandena pavattiyā paccayena sukhassāhārena samannāgato sattānaṃ dakkhiṇeyyo uttamagāravaṭṭhānaṃ asadisaṃ puññakkhettañca hoti. Evamanekaguṇo anekānisaṃso mahābhinīhāro pāramīnaṃ paccayoti veditabbo.
upāyakosallaṃnāma dānādīnaṃ bodhisambhārabhāvassa nimittabhūtā paññā, yāhi mahākaruṇūpāyakosallatāhi mahāpurisānaṃ attasukhanirapekkhatā nirantaraṃ parahitakaraṇapasutatā sudukkarehipi mahābodhisattacaritehi visādābhāvo pasādasambuddhidassanasavanānussaraṇakālesupi sattānaṃ hitasukhappaṭilābhahetubhāvo ca sampajjati. Tathā hissa paññāya buddhabhāvasiddhi, karuṇāya buddhakammasiddhi, paññāya sayaṃ tarati, karuṇāya pare tāreti, paññāya paradukkhaṃ parijānāti, karuṇāya paradukkhapatikāraṃ ārabhati, paññāya ca dukkhe nibbindati, karuṇāya dukkhaṃ sampaṭicchati, tathā paññāya nibbānābhimukho hoti, karuṇāya vaṭṭaṃ pāpuṇāti, tathā karuṇāya saṃsārābhimukho hoti, paññāya tatra nābhiramati, paññāya ca sabbattha virajjati, karuṇānugatattā na ca na sabbesaṃ anuggahāya pavatto, karuṇāya sabbepi anukampati, paññānugatattā na ca na sabbattha virattacitto, paññāya ca ahaṃkāramamaṃkārābhāvo, karuṇāya ālasiyadīnatābhāvo, tathā paññākaruṇāhi yathākkamaṃ attaparanāthatā dhīravīrabhāvo, anattantapaaparantapatā, attahitaparahitanipphatti, nibbhayābhiṃsanakabhāvo, dhammādhipatilokādhipatitā, kataññupubbakāribhāvo, mohataṇhāvigamo, vijjācaraṇasiddhi, balavesārajjanipphattīti sabbassāpi pāramitāphalassa visesena upāyabhāvato paññākaruṇā pāramīnaṃ paccayo. Idañca dvayaṃ pāramīnaṃ viya paṇidhānassāpi paccayo.
buddhabhūmiyoti vuccanti. Tatthaussāhonāma bodhisambhārānaṃ abbhussahanavīriyaṃ.Ummaṅgonāma bodhisambhāresu upāyakosallabhūtā paññā.Avatthānaṃnāma adhiṭṭhānaṃ acalādhiṭṭhānatā.Hitacariyānāma mettābhāvanā karuṇābhāvanā ca.
cha ajjhāsayā. Nekkhammajjhāsayā hi bodhisattā honti kāmesu gharāvāse ca dosadassāvino, tathā pavivekajjhāsayā saṅgaṇikāya dosadassāvino, alobhajjhāsayā lobhe dosadassāvino, adosajjhāsayā dose dosadassāvino, amohajjhāsayā mohe dosadassāvino, nissaraṇajjhāsayā sabbabhavesu dosadassāvinoti. Tasmā ete bodhisattānaṃ cha ajjhāsayā dānādīnaṃ pāramīnaṃ paccayāti veditabbā. Na hi lobhādīsu ādīnavadassanena alobhādīnaṃ adhikabhāvena ca vinā dānādipāramiyo sambhavanti, alobhādīnañhi adhikabhāvena pariccāgādininnacittatā alobhajjhāsayāditāti veditabbā.
Yathā cete evaṃ dānajjhāsayatādayopi bodhiyā carantānaṃ bodhisattānaṃ dānādipāramīnaṃ paccayo. Dānajjhāsayatāya hi bodhisattā tappaṭipakkhe macchere dosadassāvino hutvā sammadeva dānapāramiṃ paripūrenti. Sīlajjhāsayatāya dussīlye dosadassāvino hutvā sammadeva sīlapāramiṃ paripūrenti. Nekkhammajjhāsayatāya kāmesu gharāvāse ca, yathābhūtañāṇajjhāsayatāya aññāṇe vicikicchāya ca, vīriyajjhāsayatāya kosajje, khantiyajjhāsayatāya akkhantiyaṃ, saccajjhāsayatāya visaṃvāde, adhiṭṭhānajjhāsayatāya anadhiṭṭhāne, mettājjhāsayatāya byāpāde, upekkhājjhāsayatāya lokadhammesu ādīnavadassāvino hutvā sammadeva nekkhammādipāramiyo paripūrenti. Dānajjhāsayatādayo dānādipāramīnaṃ nipphattikāraṇattā paccayo.
Tathā apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayo. Tatthāyaṃ paccavekkhaṇāvidhikhettavatthuhiraññasuvaṇṇagomahiṃsadāsidāsaputtadārādipariggahabyāsattacittānaṃ sattānaṃ khettādīnaṃ vatthukāmabhāvena bahupatthanīyabhāvato rājacorādisādhāraṇabhāvato vivādādhiṭṭhānato sapattakaraṇato nissārato paṭilābhaparipālanesu paraviheṭhanahetuto vināsanimittañca sokādianekavihitabyasanāvahato tadāsattinidānañca maccheramalapariyuṭṭhitacittānaṃ apāyūpapattihetubhāvatoti evaṃ vividhavipulānatthāvahāni pariggahavatthūni nāma. Tesaṃ pariccāgoyeva eko sotthibhāvoti pariccāge appamādo karaṇīyo.
Api ca yācako yācamāno attano guyhassa ācikkhanato ‘‘mayhaṃ vissāsiko’’ti ca, ‘‘pahāya gamanīyamattano santakaṃ gahetvā paralokaṃ yāhīti mayhaṃ upadesako’’ti ca, ‘‘āditte viya agāre maraṇagginā āditte loke tato mayhaṃ santakassa apavāhakasahāyo’’ti ca, ‘‘apavāhitassa cassa ajhāpananikkhepaṭṭhānabhūto’’ti ca dānasaṅkhāte kalyāṇakammasmiṃ sahāyabhāvato sabbasampattīnaṃ aggabhūtāya paramadullabhāya buddhabhūmiyā sampattihetubhāvato ca ‘‘paramo kalyāṇamitto’’ti ca paccavekkhitabbaṃ.
Tathā ‘‘uḷāre kammani anenāhaṃ sambhāvito, tasmā sā sambhāvanā avitathā kātabbā’’ti ca, ‘‘ekantabheditāya jīvitassa ayācitenāpi mayā dātabbaṃ, pageva yācitenā’’ti ca, ‘‘uḷārajjhāsayehi gavesitvāpi dātabbato sayamevāgato mama puññenā’’ti ca ‘‘yācakassa dānāpadesena mayhamevāyamanuggaho’’ti ca, ‘‘ahaṃ viya ayaṃ sabbopi loko mayā anuggahetabbo’’ti ca, ‘‘asati yācake kathaṃ mayhaṃ dānapāramī pūreyyā’’ti ca, ‘‘yācakānameva catthāya mayā sabbo pariggahetabbo’’ti ca, ‘‘maṃ ayācitvāva mama santakaṃ yācakā kadā sayameva gaṇheyyu’’nti ca, ‘‘kathamahaṃ yācakānaṃ piyo cassaṃ manāpo’’ti ca, ‘‘kathaṃ vā te mayhaṃ piyā cassu manāpā’’ti ca, ‘‘kathaṃ vāhaṃ dadamāno datvāpi ca attamano cassaṃ pamudito pītisomanassajāto’’ti ca, ‘‘kathaṃ vā me yācakā bhaveyyuṃ uḷāro ca dānajjhāsayo’’ti ca, ‘‘kathaṃ vāhamayācito eva yācakānaṃ hadayamaññāya dadeyya’’nti ca, ‘‘sati dhane yācake ca apariccāgo mahatī mayhaṃ vañcanā’’ti ca, ‘‘kathaṃ vāhaṃ attano aṅgāni jīvitaṃ vāpi yācakānaṃ pariccajeyya’’nti ca pariccāganinnatā upaṭṭhapetabbā. Api ca ‘‘attho nāmāyaṃ nirapekkhaṃ dāyakamanugacchati, yathā taṃ nirapekkhaṃ khepakaṃ kiṭako’’ti ca atthe nirapekkhatāya cittaṃ uppādetabbaṃ.
Yācamāno pana yadi piyapuggalo hoti, ‘‘piyo maṃ yācatī’’ti somanassaṃ uppādetabbaṃ. Atha udāsīnapuggalo hoti, ‘‘ayaṃ maṃ yācamāno addhā iminā pariccāgena mitto hotī’’ti somanassaṃ uppādetabbaṃ. Dadantopi hi yācakānaṃ piyo hotīti. Atha pana verī puggalo yācati, ‘‘paccatthiko maṃ yācati, ayaṃ maṃ yācamāno addhā iminā pariccāgena verī piyo mitto hotī’’ti visesena somanassaṃ uppādetabbaṃ. Evaṃ piyapuggale viya majjhattaveripuggalesupi mettāpubbaṅgamaṃ karuṇaṃ upaṭṭhapetvāva dātabbaṃ.
Sace panassa cirakālaparibhāvitattā lobhassa deyyadhammavisayā lobhadhammā uppajjeyyuṃ, tena bodhisattapaṭiññena iti paṭisañcikkhitabbaṃ ‘‘nanu tayā sappurisasambodhāya abhinīhāraṃ karontena sabbasattānaṃ upakāratthāya ayaṃ kāyo nissaṭṭho tappariccāgamayañca puññaṃ, tattha nāma te bāhirepi vatthusmiṃ abhisaṅgappavatti hatthisinānasadisī hoti, tasmā tayā na katthaci saṅgo uppādetabbo. Seyyathāpi nāma mahato bhesajjarukkhassa tiṭṭhato mūlaṃ mūlatthikā haranti, papaṭikaṃ tacaṃ khandhaṃ viṭapaṃ sāraṃ sākhaṃ palāsaṃ pupphaṃ phalaṃ phalatthikā haranti, na tassa rukkhassa ‘mayhaṃ santakaṃ ete harantī’ti vitakkasamudācāro hoti, evameva sabbalokahitāya ussukkamāpajjantena mayā mahādukkhe akataññuke niccāsucimhi kāye paresaṃ upakārāya viniyujjamāne aṇumattopi micchāvitakko na uppādetabbo. Ko vā ettha viseso ajjhattikabāhiresu mahābhūtesu ekantabhedanavikiraṇaviddhaṃsanadhammesu, kevalaṃ pana sammohavijambhitametaṃ, yadidaṃ etaṃ mama esohamasmi eso me attāti abhiniveso. Tasmā bāhiresu viya ajjhattikesupi karacaraṇanayanādīsu maṃsādīsu ca anapekkhena hutvā ‘taṃ tadatthikā harantū’ti nissaṭṭhacittena bhavitabba’’nti.
Evaṃ paṭisañcikkhato cassa sambodhāya pahitattassa kāyajīvitesu nirapekkhassa appakasireneva kāyavacīmanokammāni suvisuddhāni honti. So suvisuddhakāyavacīmanokammanto visuddhājīvo ñāyapaṭipattiyaṃ ṭhito apāyupāyakosallasamannāgamena bhiyyosomattāya deyyadhammapariccāgena abhayadānasaddhammadānehi ca sabbasatte anuggaṇhituṃ samattho hotīti ayaṃ tāva dānapāramiyaṃ paccavekkhaṇānayo.
Sīlapāramiyaṃ pana evaṃ paccavekkhitabbaṃ – idañhi sīlaṃ nāma gaṅgodakādīhi visodhetuṃ asakkuṇeyyassa dosamalassa vikkhālanajalaṃ, haricandanādīhi vinetuṃ asakkuṇeyyassa rāgādipariḷāhassa vinayanaṃ, hāramakuṭakuṇḍalādīhi pacurajanālaṅkārehi asādhāraṇo sādhūnaṃ alaṅkāraviseso, sabbadisāvāyanato akittimo sabbakālānurūpo ca surabhigandho, khattiyamahāsālādīhi devatāhi ca vandanīyādibhāvāvahanato paramo vasīkaraṇamanto, cātumahārājikādidevalokārohaṇasopānapanti, jhānābhiññānaṃ adhigamūpāyo, nibbānamahānagarassa sampāpakamaggo, sāvakabodhipaccekabodhisammāsambodhīnaṃ patiṭṭhānabhūmi, yaṃ yaṃ vā panicchitaṃ patthitaṃ, tassa tassa samijjhanūpāyabhāvato cintāmaṇikapparukkhādike ca atiseti.
aggikkhandhopamasuttādīnaṃ (a. ni. 7.72) vasena sīlavirahe ādīnavā. Pītisomanassanimittato attānuvādaparāpavādadaṇḍaduggatibhayābhāvato viññūhi pāsaṃsabhāvato avippaṭisārahetuto sotthiṭṭhānato atijanasāpateyyādhipateyyāyurūpaṭṭhānabandhumittasampattīnaṃ atisayanato ca sīlaṃ paccavekkhitabbaṃ. Sīlavato hi attano sīlasampadāhetu mahantaṃ pītisomanassaṃ uppajjati – ‘‘kataṃ vata mayā kusalaṃ, kataṃ kalyāṇaṃ, kataṃ bhīruttāṇa’’nti.
Tathā sīlavato attā na upavadati, na pare viññū, daṇḍaduggatibhayānaṃ sambhavo eva natthi. ‘‘Sīlavā purisapuggalo kalyāṇadhammo’’ti viññūnaṃ pāsaṃso hoti. Tathā sīlavato yvāyaṃ ‘‘kataṃ vata mayā pāpaṃ, kataṃ luddakaṃ, kataṃ kibbisa’’nti dussīlassa vippaṭisāro uppajjati, so na hoti. Sīlañca nāmetaṃ appamādādhiṭṭhānato bhogabyasanādiparihāramukhena mahato atthassa sādhanato maṅgalabhāvato ca paramaṃ sotthiṭṭhānaṃ, nihīnajaccopi sīlavā khattiyamahāsālādīnaṃ pūjanīyo hotīti kulasampattiṃ atiseti sīlasampadā, ‘‘taṃ kiṃ maññasi, mahārāja? Idha te assa dāso kammakaro’’tiādivacanañcettha (dī. ni. 1.186) sādhakaṃ. Corādīhi asādhāraṇato paralokānugamanato mahapphalabhāvato samathādiguṇādhiṭṭhānato ca bāhiradhanaṃ atiseti sīlaṃ. Paramassa cittissariyassa adhiṭṭhānabhāvato khattiyādīnaṃ issariyaṃ atiseti sīlaṃ. Sīlanimittañhi taṃtaṃsattanikāyesu sattānaṃ issariyaṃ, vassasatadīghappamāṇato jīvitato ekāhampi sīlavato jīvitassa visiṭṭhatāvacanato sati ca jīvite sikkhānikkhipanassa maraṇatāvacanato sīlaṃ jīvitato visiṭṭhataraṃ. Verīnampi manuññabhāvāvahanato jarārogavipattīhi anabhibhavanīyato ca rūpasampattiṃ atiseti sīlaṃ. Pāsādahammiyādiṭṭhānavisese rājayuvarājasenāpatiādiṭṭhānavisese ca atiseti sīlaṃ sukhavisesādhiṭṭhānabhāvato. Sabhāvasiniddhe santikāvacarepi bandhujane mittajane ca atiseti ekantahitasampādanato paralokānugamanato ca ‘‘na taṃ mātāpitā kayirā’’tiādivacanañcettha (dha. pa. 43) sādhakaṃ. Tathā hatthiassarathapattibalakāyehi mantāgadasotthānappayogehi ca durārakkhaṃ attānaṃ ārakkhābhāvena sīlameva visiṭṭhataraṃ attādhīnato aparādhīnato mahāvisayato ca. Tenevāha – ‘‘dhammo have rakkhati dhammacāri’’ntiādi (jā. 1.10.102). Evamanekaguṇasamannāgataṃ sīlanti paccavekkhantassa aparipuṇṇā ceva sīlasampadā pāripūriṃ gacchati aparisuddhā ca pārisuddhiṃ.
Sace panassa dīgharattaṃ paricayena sīlapaṭipakkhā dhammā dosādayo antarantarā uppajjeyyuṃ, tena bodhisattapaṭiññena evaṃ paṭisañcikkhitabbaṃ – nanu tayā sambodhāya paṇidhānaṃ kataṃ, sīlavikalena ca na sakkā lokiyāpi sampattiyo pāpuṇituṃ, pageva lokuttarā, sabbasampattīnaṃ pana aggabhūtāya sammāsambodhiyā adhiṭṭhānabhūtena sīlena paramukkaṃsagatena bhavitabbaṃ, tasmā ‘‘kikīva aṇḍa’’ntiādinā (visuddhi. 1.19; dī. ni. aṭṭha. 1.7) vuttanayena sammā sīlaṃ rakkhantena suṭṭhutaraṃ tayā pesalena bhavitabbaṃ.
Api ca tayā dhammadesanāya yānattaye sattānaṃ avatāraṇaparipācanāni kātabbāni, sīlavikalassa ca vacanaṃ na paccetabbaṃ hoti, asappāyāhāravicārassa viya vejjassa tikicchanaṃ, tasmā kathāhaṃ saddheyyo hutvā sattānaṃ avatāraṇaparipācanāni kareyyanti sabhāvaparisuddhasīlena bhavitabbaṃ. Kiñca jhānādiguṇavisesayogena me sattānaṃ upakārakaraṇasamatthatā paññāpāramiādiparipūraṇañca, jhānādayo ca guṇā sīlapārisuddhiṃ vinā na sambhavantīti sammadeva sīlaṃ parisodhetabbaṃ.
Tathā ‘‘sambādho gharāvāso rajopatho’’tiādinā (dī. ni. 1.191; saṃ. ni. 2.154; ma. ni. 1.291; 2.10) gharāvāse, ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; pāci. 175) ‘‘mātāpi puttena vivadatī’’tiādinā (ma. ni. 1.178) ca kāmesu, ‘‘seyyathāpi puriso iṇaṃ ādāya kammante payojeyyā’’tiādinā (dī. ni. 1.218) kāmacchandādīsu ādīnavadassanapubbaṅgamā vuttavipariyāyena ‘‘abbhokāso pabbajjā’’tiādinā (dī. ni. 1.191; saṃ. ni. 2.154) pabbajjādīsu ānisaṃsapaṭisaṅkhāvasena nekkhammapāramiyaṃ paccavekkhaṇā veditabbā. Ayamettha saṅkhepo, vitthāro pana dukkhakkhandha- (ma. ni. 1.163 ādayo) āsivisopamasuttā- (saṃ. ni. 4.238) divasena veditabbo.
Tathā ‘‘paññāya vinā dānādayo dhammā na visujjhanti, yathāsakaṃ byāpārasamatthā ca na hontī’’ti paññāguṇā manasikātabbā. Yatheva hi jīvitena vinā sarīrayantaṃ na sobhati, na ca attano kiriyāsu paṭipattisamatthaṃ hoti, yathā ca cakkhādīni indriyāni viññāṇena vinā yathāsakaṃ visayesu kiccaṃ kātuṃ nappahonti, evaṃ saddhādīni indriyāni paññāya vinā sakiccapaṭipattiyaṃ asamatthānīti pariccāgādipaṭipattiyaṃ paññā padhānakāraṇaṃ. Ummīlitapaññācakkhukā hi mahābodhisattā attano aṅgapaccaṅgānipi datvā anattukkaṃsakā aparavambhakā ca honti, bhesajjarukkhā viya vikapparahitā kālattayepi somanassajātā. Paññāvasena hi upāyakosallayogato pariccāgo parahitappavattiyā dānapāramibhāvaṃ upeti. Attatthañhi dānaṃ vaḍḍhisadisaṃ hoti.
Tathā paññāya abhāvena taṇhādisaṃkilesāviyogato sīlassa visuddhi eva na sambhavati, kuto sabbaññuguṇādhiṭṭhānabhāvo. Paññavā eva ca gharāvāse kāmaguṇesu saṃsāre ca ādīnavaṃ pabbajjāya jhānasamāpattiyaṃ nibbāne ca ānisaṃsaṃ suṭṭhu sallakkhento pabbajitvā jhānasamāpattiyo nibbattetvā nibbānābhimukho pare ca tattha patiṭṭhāpeti. Vīriyañca paññāvirahitaṃ yathicchitamatthaṃ na sādheti durārambhabhāvato. Varameva hi anārambho durārambhato, paññāsahitena pana vīriyena na kiñci duradhigamaṃ upāyapaṭipattito. Tathā paññavā eva parāpakārādīnaṃ adhivāsakajātiko hoti, na duppañño. Paññāvirahitassa ca parehi upanītā apakārā khantiyā paṭipakkhameva anubrūhenti, paññavato pana te khantisampattiyā paribrūhanavasena assā thirabhāvāya saṃvattanti. Paññavā eva tīṇipi saccāni nesaṃ kāraṇāni paṭipakkhe ca yathābhūtaṃ jānitvā paresaṃ avisaṃvādako hoti.
Tathā paññābalena attānaṃ upatthambhetvā dhitisampadāya sabbapāramīsu acalasamādānādhiṭṭhāno hoti. Paññavā eva ca piyamajjhattaverivibhāgaṃ akatvā sabbattha hitūpasaṃhārakusalo hoti. Tathā paññāvasena lābhālābhādilokadhammasannipāte nibbikāratāya majjhatto hoti. Evaṃ sabbāsaṃ pāramīnaṃ paññāva pārisuddhihetūti paññāguṇā paccavekkhitabbā. Api ca paññāya vinā na dassanasampatti, antarena ca diṭṭhisampadaṃ na sīlasampadā, sīladiṭṭhisampadāvirahitassa na samādhisampadā, asamāhitena ca na sakkā attahitamattampi sādhetuṃ, pageva ukkaṃsagataṃ parahitanti parahitāya paṭipannena ‘‘nanu tayā sakkaccaṃ paññāya parivuddhiyaṃ āyogo karaṇīyo’’ti bodhisattena attā ovaditabbo. Paññānubhāvena hi mahāsatto caturadhiṭṭhānādhiṭṭhito catūhi saṅgahavatthūhi lokaṃ anuggaṇhanto satte niyyānamagge avatāreti, indriyāni ca nesaṃ paripāceti.
Tathā paññābalena khandhāyatanādīsu pavicayabahulopavattinivattiyo yāthāvato parijānanto dānādayo guṇe visesanibbedhabhāgiyabhāvaṃ nayanto bodhisattasikkhāya paripūrakārī hotīti evamādinā anekākāravokāre paññāguṇe vavatthapetvā paññāpāramī anubrūhetabbā.
Tathā dissamānānipi lokiyāni kammāni nihīnavīriyena pāpuṇituṃ asakkuṇeyyāni, agaṇitakhedena pana āraddhavīriyena duradhigamaṃ nāma natthi. Nihīnavīriyo hi ‘‘saṃsāramahoghato sabbasatte santāressāmī’’ti ārabhitumeva na sakkuṇāti. Majjhimo ārabhitvā antarā vosānamāpajjati. Ukkaṭṭhavīriyo pana attasukhanirapekkho ārambhapāramimadhigacchatīti vīriyasampatti paccavekkhitabbā. Api ca ‘‘yassa attano eva saṃsārapaṅkato samuddharaṇatthamārambho, tassāpi na vīriyassa sithilabhāve manorathānaṃ matthakappatti sakkā sambhāvetuṃ, pageva sadevakassa lokassa samuddharaṇatthaṃ katābhinīhārenā’’ti ca ‘‘rāgādīnaṃ dosagaṇānaṃ mattamahāgajānaṃ viya dunnivārabhāvato tannidānānañca kammasamādānānaṃ ukkhittāsikavadhakasadisabhāvato tannimittānañca duggatīnaṃ sabbadā vivaṭamukhabhāvato, tattha niyojakānañca pāpamittānaṃ sadā sannihitabhāvato tadovādakāritāya ca bālassa puthujjanabhāvassa satisambhave yuttaṃ sayameva saṃsāradukkhato nissaritunti micchāvitakkā vīriyānubhāvena dūrībhavantī’’ti ca ‘‘yadi pana sambodhi attādhīnena vīriyena sakkā samadhigantuṃ, kimettha dukkara’’nti ca evamādinā nayena vīriyaguṇā paccavekkhitabbā.
Tathā khanti nāmāyaṃ niravasesaguṇapaṭipakkhassa kodhassa vidhamanato guṇasampādane sādhūnamappaṭihatamāyudhaṃ, parābhibhavasamatthānaṃ alaṅkāro, samaṇabrāhmaṇānaṃ balasampadā, kodhaggivinayanaudakadhārā, kalyāṇassa kittisaddassa sañjātideso, pāpapuggalānaṃ vacīvisavūpasamakaro mantāgado, saṃvare ṭhitānaṃ paramā dhīrapakati, gambhīrāsayatāya sāgaro, dosamahāsāgarassa velā, apāyadvārassa pidahanakavāṭaṃ, devabrahmalokānaṃ ārohaṇasopānaṃ, sabbaguṇānaṃ adhivāsanabhūmi, uttamā kāyavacīmanovisuddhīti manasikātabbaṃ.
Api ca ‘‘ete sattā khantisampattiyā abhāvato idhaloke tappanti, paraloke ca tapanīyadhammānuyogato’’ti ca ‘‘yadipi parāpakāranimittaṃ dukkhaṃ uppajjati, tassa pana dukkhassa khettabhūto attabhāvo bījabhūtañca kammaṃ mayāva abhisaṅkhata’’nti ca ‘‘tassa ca dukkhassa āṇaṇyakāraṇameta’’nti ca ‘‘apakārake asati kathaṃ mayhaṃ khantisampadā sambhavatī’’ti ca ‘‘yadipāyaṃ etarahi apakārako, ayaṃ nāma pubbe anena mayhaṃ upakāro kato’’ti ca ‘‘apakāro eva vā khantinimittatāya upakāro’’ti ca ‘‘sabbepime sattā mayhaṃ puttasadisā, puttakatāparādhesu ca ko kujjhissatī’’ti ca ‘‘yena kodhapisācāvesena ayaṃ mayhaṃ aparajjhati, svāyaṃ kodhabhūtāveso mayā vinetabbo’’ti ca, ‘‘yena apakārena idaṃ mayhaṃ dukkhaṃ uppannaṃ, tassa ahampi nimitta’’nti ca, ‘‘yehi dhammehi apakāro kato, yattha ca kato, sabbepi te tasmiṃ eva khaṇe niruddhā kassidāni kena kopo kātabbo’’ti ca, ‘‘anattatāya sabbadhammānaṃ ko kassa aparajjhatī’’ti ca paccavekkhantena khantisampadā anubrūhetabbā.
Yadi panassa dīgharattaṃ paricayena parāpakāranimittako kodho cittaṃ pariyādāya tiṭṭheyya, tena iti paṭisañcikkhitabbaṃ – ‘‘khanti nāmesā parāpakārassa paṭipakkhapaṭipattīnaṃ paccupakārakāraṇa’’nti ca ‘‘apakāro ca mayhaṃ dukkhūpanisā saddhāti dukkhuppādanena saddhāya sabbaloke anabhiratisaññāya ca paccayo’’ti ca, ‘‘indriyapakati hesā yadidaṃ iṭṭhāniṭṭhavisayasamāyogo. Tattha aniṭṭhavisayasamāyogo mayhaṃ na siyāti taṃ kutettha labbhā’’ti ca ‘‘kodhavasiko satto kodhena ummatto vikkhittacitto, tattha kiṃ paccapakārenā’’ti ca ‘‘sabbepime sattā sammāsambuddhena orasaputtā viya paripālitā, tasmā na tattha mayā cittakopo kātabbo’’ti ca, ‘‘aparādhake ca sati guṇe guṇavati mayā kopo na kātabbo’’ti ca, ‘‘asati guṇe visesena karuṇāyitabbo’’ti ca ‘‘kopena ca mayhaṃ guṇayasā nihīyantī’’ti ca, ‘‘kujjhanena mayhaṃ dubbaṇṇadukkhaseyyādayo sapattakantā āgacchantī’’ti ca, ‘‘kodho ca nāmāyaṃ sabbāhitakārako sabbahitavināsako balavā paccatthiko’’ti ca, ‘‘sati ca khantiyā na koci paccatthiko’’ti ca, ‘‘aparādhakena aparādhanimittaṃ yaṃ āyatiṃ laddhabbaṃ dukkhaṃ sati ca khantiyā mayhaṃ tadabhāvo’’ti ca, ‘‘cintanena kujjhantena ca mayā paccatthikoyeva anuvattito hotī’’ti ca, ‘‘kodhe ca mayā khantiyā abhibhūte tassa dāsabhūto paccatthiko sammadeva abhibhūto hotī’’ti ca, ‘‘kodhanimittaṃ khantiguṇapariccāgo mayhaṃ na yutto’’ti ca, ‘‘sati ca kodhe guṇavirodhapaccanīkadhamme kathaṃ me sīlādidhammā pāripūriṃ gaccheyyuṃ, asati ca tesu kathāhaṃ sattānaṃ upakārabahulo paṭiññānurūpaṃ uttamaṃ sampattiṃ pāpuṇissāmī’’ti ca, ‘‘khantiyā ca sati bahiddhā vikkhepābhāvato samāhitassa sabbe saṅkhārā aniccato dukkhato sabbe dhammā anattato nibbānañca asaṅkhatāmatasantapaṇītatādibhāvato nijjhānaṃ khamanti buddhadhammā ca acinteyyāparimeyyappabhāvā’’ti.
Tato ca anulomiyaṃ khantiyaṃ ṭhito kevalā ime attattaniyabhāvarahitā dhammamattā yathāsakaṃ paccayehi uppajjanti vayanti, na kutoci āgacchanti, na kuhiñci gacchanti, na ca katthaci patiṭṭhitā, na cettha koci kassaci byāpāroti ahaṃkāramamaṃkārānadhiṭṭhānatā nijjhānaṃ khamati, yena bodhisatto bodhiyā niyato anāvattidhammo hotīti evamādinā khantipāramiyā paccavekkhaṇā veditabbā.
Tathā saccena vinā sīlādīnaṃ asambhavato paṭiññānurūpaṃ paṭipattiyā abhāvato ca, saccadhammātikkame ca sabbapāpadhammānaṃ samosaraṇato asaccasandhassa apaccayikabhāvato āyatiñca anādeyyavacanatāvahanato sampannasaccassa ca, sabbaguṇādhiṭṭhānabhāvato saccādhiṭṭhānena sabbabodhisambhārānaṃ pārisuddhipāripūrisāmatthiyato sabhāvadhammāvisaṃvādanena sabbabodhisambhārakiccakaraṇato bodhisattapaṭipattiyā ca, parinipphattitotiādinā saccapāramiyā sampattiyo paccavekkhitabbā.
Tathā dānādīsu daḷhasamādānaṃ taṃpaṭipakkhasannipāte ca nesaṃ acalādhiṭṭhānaṃ tattha ca dhīravīrabhāvaṃ vinā na dānādisambhārā sambodhinimittā sambhavantītiādinā adhiṭṭhāne guṇā paccavekkhitabbā.
Tathā ‘‘attahitamatte avatiṭṭhantenāpi sattesu hitacittataṃ vinā na sakkā idhalokaparalokasampattiyo pāpuṇituṃ, pageva sabbasatte nibbānasampattiyaṃ patiṭṭhāpetukāmenā’’ti ca, ‘‘pacchā sabbasattānaṃ lokuttarasampattiṃ ākaṅkhantena idāni lokiyasampattiākaṅkhā yuttarūpā’’ti ca, ‘‘idāni āsayamattena paresaṃ hitasukhūpasaṃhāraṃ kātuṃ asakkonto kadā payogena taṃ sādhessāmī’’ti ca, ‘‘idāni mayā hitasukhūpasaṃhārena saṃvaḍḍhitā pacchā dhammasaṃvibhāgasahāyā mayhaṃ bhavissantī’’ti ca, ‘‘etehi vinā na mayhaṃ bodhisambhārā sambhavanti, tasmā sabbabuddhaguṇavibhūtinipphattikāraṇattā mayhaṃ ete paramaṃ puññakkhettaṃ anuttaraṃ kusalāyatanaṃ uttamaṃ gāravaṭṭhāna’’nti ca, savisesaṃ sattesu sabbesu hitajjhāsayatā paccupaṭṭhapetabbā, kiñca karuṇādhiṭṭhānatopi sabbasattesu mettā anubrūhetabbā. Vimariyādīkatena hi cetasā sattesu hitasukhūpasaṃhāraniratassa tesaṃ ahitadukkhāpanayanakāmatā balavatī uppajjati daḷhamūlā. Karuṇā ca sabbesaṃ buddhakārakadhammānaṃ ādi caraṇaṃ patiṭṭhā mūlaṃ mukhaṃ pamukhanti evamādinā mettāya guṇā paccavekkhitabbā.
Tathā ‘‘upekkhāya abhāve sattehi katā vippakārā cittassa vikāraṃ uppādeyyuṃ, sati ca cittavikāre dānādīnaṃ sambhārānaṃ sambhavo eva natthī’’ti ca, ‘‘mettāsinehena sinehite citte upekkhāya vinā sambhārānaṃ pārisuddhi na hotī’’ti ca, ‘‘anupekkhako sambhāresu puññasambhāraṃ tabbipākañca sattahitatthaṃ pariṇāmetuṃ na sakkotī’’ti ca, ‘‘upekkhāya abhāve deyyadhammapaṭiggāhakānaṃ vibhāgaṃ akatvā pariccajituṃ na sakkotī’’ti ca, ‘‘upekkhārahitena jīvitaparikkhārānaṃ jīvitassa ca antarāyaṃ amanasikaritvā sīlavisodhanaṃ kātuṃ na sakkotī’’ti ca, tathā upekkhāvasena aratiratisahasseva nekkhammabalasiddhito upapattito ikkhaṇavasena sabbasambhārakiccanipphattito accāraddhassa vīriyassa anupekkhaṇe padhānakiccākaraṇato upekkhato eva titikkhānijjhānasambhavato upekkhāvasena sattasaṅkhārānaṃ avisaṃvādanato lokadhammānaṃ ajjhupekkhaṇena samādinnadhammesu acalādhiṭṭhānasiddhito parāpakārādīsu anābhogavaseneva mettāvihāranipphattitoti sabbabodhisambhārānaṃ samādānādhiṭṭhānapāripūrinipphattiyo upekkhānubhāvena sampajjantīti evamādinā nayena upekkhāpāramī paccavekkhitabbā. Evaṃ apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayoti daṭṭhabbaṃ.
caraṇadhammānāma sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri jhānāni ca. Tesu sīlādīnaṃ catunnaṃ terasāpi dhutadhammā appicchatādayo ca parikkhārā. Saddhammesusaddhāyabuddhadhammasaṅghasīlacāgadevatūpasamānussatilūkhapuggalaparivajjana- siniddhapuggalasevanapasādanīyadhammapaccavekkhaṇatadadhimuttatā parikkhāro.Hirottappānaṃakusalādīnavapaccavekkhaṇaapāyādīnavapaccavekkhaṇakusaladhammūpatthambhana- bhāvapaccavekkhaṇahirottapparahitapuggalaparivajjanahirottappasampannapuggalasenatadadhimuttatā.Bāhusaccassapubbayogaparipucchaka- bhāvasaddhammābhiyogaanavajjavijjāṭṭhānādiparicayaparipakkindriyatākilesadūrībhāvaappassuta- parivajjanabahussutasevanatadadhimuttatā.Vīriyassaapāyabhayapaccavekkhaṇa- gamanavīthipaccavekkhaṇadhammamahattapaccavekkhaṇathinamiddhavinodanakusītapuggalaparivajjana- āraddhavīriyapuggalasevanasammappadhānapaccavekkhaṇatadadhimuttatā.Satiyāsatisampajaññamuṭṭhassatipuggalaparivajjanaupaṭṭhitassatipuggalasevanatadadhimuttatā.Paññāyaparipucchakabhāravatthuvisadakiriyāindriyasamattapaṭipādanaduppaññapuggala- parivajjanapaññavantapuggalasevanagambhīrañāṇacariyapaccavekkhaṇatadadhimuttatā. Catunnaṃ jhānānaṃ sīlādicatukkaṃ aṭṭhatiṃsāya ārammaṇesu pubbabhāgabhāvanā āvajjanādivasībhāvakaraṇañca parikkhāro. Tattha sīlādīhi payogasuddhiyā sattānaṃ abhayadāne āsayasuddhiyā āmisadāne ubhayasuddhiyā dhammadāne samattho hotītiādinā caraṇādīnaṃ dānādisambhārānaṃ paccayabhāvo yathārahaṃ niddhāretabbo. Ativitthārabhayena na niddhārayimhāti. Evaṃ sampatticakkādayopi dānādīnaṃ paccayoti veditabbā.
Ko saṃkilesoti? Avisesena taṇhādīhi parāmaṭṭhabhāvo pāramīnaṃ saṃkileso, visesena pana deyyadhammapaṭiggāhakavikappā dānapāramiyā saṃkileso. Sattakālavikappā sīlapāramiyā, kāmabhavatadupasamesu abhiratianabhirativikappā nekkhammapāramiyā, ahaṃ mamāti vikappā paññāpāramiyā, līnuddhaccavikappā vīriyapāramiyā, attaparavikappā khantipāramiyā, adiṭṭhādīsu diṭṭhādivikappā saccapāramiyā, bodhisambhāratabbipakkhesu dosaguṇavikappā adhiṭṭhānapāramiyā, hitāhitavikappā mettāpāramiyā, iṭṭhāniṭṭhavikappā upekkhāpāramiyā saṃkilesoti daṭṭhabbaṃ.
Kiṃ vodānanti? Taṇhādīhi anupaghāto yathāvuttavikappaviraho ca etāsaṃ vodānanti veditabbaṃ. Anupahatā hi taṇhāmānadiṭṭhikodhūpanāhamakkhapaḷāsaissāmacchariya- māyāsāṭheyyathambhasārambhamadappamādādīhi kilesehi deyyadhammapaṭiggāhakavikappādirahitā ca dānādipāramiyo parisuddhā pabhassarā bhavantīti.
Ko paṭipakkhoti? Avisesena sabbepi saṃkilesā sabbepi akusalā dhammā etāsaṃ paṭipakkho, visesena pana pubbe vuttā maccherādayoti veditabbā. Api ca deyyadhammapaṭiggāhakadānaphalesu alobhādosāmohaguṇayogato lobhadosamohapaṭipakkhaṃ dānaṃ, kāyādidosavaṅkāpagamato lobhādipaṭipakkhaṃ sīlaṃ, kāmasukhaparūpaghātaattakilamathaparivajjanato dosattayapaṭipakkhaṃ nekkhammaṃ, lobhādīnaṃ andhīkaraṇato ñāṇassa ca anandhīkaraṇato lobhādipaṭipakkhā paññā, alīnānuddhatañāyārambhavasena lobhādipaṭipakkhaṃ vīriyaṃ, iṭṭhāniṭṭhasuññatānaṃ khamanato lobhādipaṭipakkhā khanti, satipi paresaṃ upakāre apakāre ca yathābhūtappavattiyā lobhādipaṭipakkhaṃ saccaṃ, lokadhamme abhibhuyya yathāsamādinnesu sambhāresu acalanato lobhādipaṭipakkhaṃ adhiṭṭhānaṃ, nīvaraṇavivekato lobhādipaṭipakkhā mettā, iṭṭhāniṭṭhesu anunayapaṭighaviddhaṃsanato samappavattito ca lobhādipaṭipakkhā upekkhāti daṭṭhabbaṃ.
Kā paṭipattīti? Dānapāramiyā tāva sukhūpakaraṇasarīrajīvitapariccāgena bhayāpanudanena dhammopadesena ca bahudhā sattānaṃ anuggahakaraṇaṃ paṭipatti. Tattha āmisadānaṃ abhayadānaṃ dhammadānanti dātabbavatthuvasena tividhaṃ dānaṃ. Tesu bodhisattassa dātabbavatthu ajjhattikaṃ bāhiranti duvidhaṃ. Tattha bāhiraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyanti dasavidhaṃ. Annādīnaṃ khādanīyabhojanīyādivibhāgena anekavidhaṃ. Tathā rūpārammaṇaṃ yāva dhammārammaṇanti ārammaṇato chabbidhaṃ. Rūpārammaṇādīnañca nīlādivibhāgena anekavidhaṃ. Tathā maṇikanakarajatamuttāpavāḷādi, khettavatthuārāmādi, dāsidāsagomahiṃsādi nānāvidhavittūpakaraṇavasena anekavidhaṃ.
Tattha mahāpuriso bāhiraṃ vatthuṃ dento ‘‘yo yena atthiko, taṃ tassa deti, dento ca tassa atthiko’’ti sayameva jānanto ayācitopi deti pageva yācito. Muttacāgo deti, no amuttacāgo, pariyattaṃ deti, no apariyattaṃ sati deyyadhamme. Na paccupakārasannissito deti. Asati deyyadhamme hi pariyatte saṃvibhāgārahaṃ saṃvibhajati. Na ca deti parūpaghātāvahaṃ satthavisamajjādikaṃ, nāpi kīḷanakaṃ yaṃ anatthūpasaṃhitaṃ pamādāvahañca. Na ca gilānassa yācakassa pānabhojanādiasappāyaṃ pamāṇarahitaṃ vā deti, pamāṇayuttaṃ pana sappāyameva deti.
Tathā yācito gahaṭṭhānaṃ gahaṭṭhānucchavikaṃ deti, pabbajitānaṃ pabbajitānucchavikaṃ deti, mātāpitaro ñātisālohitā mittāmaccā puttadāradāsakammakarāti etesu kassaci pīḷaṃ ajanento deti, na ca uḷāraṃ deyyadhammaṃ paṭijānitvā lūkhaṃ deti, na ca lābhasakkārasilokasannissito deti, na ca paccupakārasannissito deti, na ca phalapāṭikaṅkhī deti aññatra sammāsambodhiyā, na ca yācake deyyadhammaṃ vā jigucchanto deti, na ca asaññatānaṃ yācakānaṃ akkosakarosakānampi apaviddhaṃ dānaṃ deti, aññadatthu pasannacitto anukampanto sakkaccameva deti, na ca kotūhalamaṅgaliko hutvā deti, kammaphalameva pana saddahanto deti, napi yācake payirupāsanādīhi parikilesetvā deti, aparikilesanto eva pana deti, na ca paresaṃ vañcanādhippāyo bhedanādhippāyo vā dānaṃ deti, asaṃkiliṭṭhacitto eva deti, napi pharusavāco bhākuṭimukho dānaṃ deti, piyavādī pana pubbabhāsī mitavacano hutvā deti, yasmiñca deyyadhamme uḷāramanuññatāya vā ciraparicayena vā gedhasabhāvatāya vā lobhadhammo adhimatto hoti, jānanto bodhisatto taṃ khippameva paṭivinodetvā yācake pariyesitvāpi deti, yañca deyyavatthu parittaṃ yācakopi paccupaṭṭhito, taṃ acintetvāpi attānaṃ bādhetvā dento yācakaṃ sammāneti yathā taṃ akittipaṇḍito. Na ca mahāpuriso attano puttadāradāsakammakaraporise yācito te asaññāpite domanassappatte yācakānaṃ deti, sammadeva pana saññāpite somanassappatte deti. Dento ca yakkharakkhasapisācādīnaṃ vā manussānaṃ kurūrakammantānaṃ vā jānanto na deti, tathā rajjampi tādisānaṃ na deti. Ye lokassa ahitāya dukkhāya anatthāya paṭipajjanti, ye pana dhammikā dhammena lokaṃ pālenti, tesaṃ deti. Evaṃ tāva bāhiradāne paṭipatti veditabbā.
Ajjhattikadānaṃ pana dvīhi ākārehi veditabbaṃ. Kathaṃ? Yathā nāma koci puriso ghāsacchādanahetu attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati dāsabyaṃ, evameva mahāpuriso sambodhihetu nirāmisacitto sattānaṃ anuttaraṃ hitasukhaṃ icchanto attano dānapāramiṃ paripūretukāmo attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati yathākāmakaraṇīyataṃ. Karacaraṇanayanādiaṅgapaccaṅgaṃ tena tena atthikānaṃ akampito anolīno anuppadeti, na tattha sajjati na saṅkocaṃ āpajjati yathā taṃ bāhiravatthusmiṃ, tathā hi mahāpuriso dvīhi ākārehi bāhiravatthuṃ pariccajati yathāsukhaṃ paribhogāya vā yācakānaṃ tesaṃ manorathaṃ paripūrento, attano vasībhāvāya vā, tattha sabbena sabbaṃ muttacāgo, evamahaṃ nissaṅgabhāvanāya sambodhiṃ pāpuṇissāmīti. Evaṃ ajjhattikavatthusminti veditabbaṃ.
Tattha yaṃ ajjhattikavatthu dīyamānaṃ yācakassa ekanteneva hitāya saṃvattati, taṃ deti, na itaraṃ. Na ca mahāpuriso mārassa mārakāyikānaṃ devatānaṃ vā vihiṃsādhippāyānaṃ attano attabhāvaṃ aṅgapaccaṅgāni vā jānamāno deti ‘‘mā tesaṃ anattho ahosī’’ti. Yathā ca mārakāyikānaṃ, evaṃ tehi anvāviṭṭhānampi na deti, napi ummattakānaṃ. Itaresaṃ pana yāciyamāno samanantarameva deti, tādisāya yācanāya dullabhabhāvato tādisassa ca dānassa dukkarabhāvato.
Abhayadānaṃ pana rājato corato aggito udakato veripuggalato sīhabyagghādivāḷamigato nāgayakkharakkhasapisācādito sattānaṃ bhaye paccupaṭṭhite tato parittāṇabhāvena veditabbaṃ.
Dhammadānaṃ pana asaṃkiliṭṭhacittassa aviparītā dhammadesanā, opāyiko hitassa upadeso diṭṭhadhammikasamparāyikaparamatthavasena yena sāsane anotiṇṇānaṃ avatāraṇaṃ otiṇṇānaṃ paripācanaṃ. Tatthāyaṃ nayo – saṅkhepato tāva dānakathā sīlakathā saggakathā kāmānaṃ ādīnavo saṃkileso ca nekkhamme ānisaṃso. Vitthārato pana sāvakabodhiyaṃ adhimuttacittānaṃ saraṇagamanaṃ sīlasaṃvaro indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satta saddhammā aṭṭhatiṃsāya ārammaṇesu kammakaraṇavasena samathānuyogo rūpakāyādīsu vipassanābhinivesesu yathārahaṃ abhinivesamukhena vipassanānuyogo, tathā visuddhipaṭipadā sammattagahaṇaṃ tisso vijjā cha abhiññā catasso paṭisambhidā sāvakabodhīti etesaṃ guṇasaṃkittanavasena yathārahaṃ tattha tattha patiṭṭhāpanā pariyodapanā ca. Tathā paccekabodhiyaṃ sammāsambodhiyañca adhimuttānaṃ sattānaṃ yathārahaṃ dānādipāramīnaṃ sabhāvarasalakkhaṇādisaṃkittanamukhena tīsupi avatthāsu tesaṃ buddhānaṃ mahānubhāvatāvibhāvanena yānadvaye patiṭṭhāpanā pariyodapanā ca. Evaṃ mahāpuriso sattānaṃ dhammadānaṃ deti.
Tathā mahāpuriso sattānaṃ āmisadānaṃ dento ‘‘imināhaṃ dānena sattānaṃ āyuvaṇṇasukhabalapaṭibhānādisampattiñca ramaṇīyaṃ aggaphalasampattiñca nipphādeyya’’nti annadānaṃ deti, tathā sattānaṃ kāmakilesapipāsāvūpasamāya pānaṃ deti, tathā suvaṇṇavaṇṇatāya hirottappālaṅkārassa ca nipphattiyā vatthāni deti, tathā iddhividhassa ceva nibbānasukhassa ca nipphattiyā yānaṃ deti, tathā sīlagandhanipphattiyā gandhaṃ deti, tathā buddhaguṇasobhānipphattiyā mālāvilepanaṃ deti, bodhimaṇḍāsananipphattiyā āsanaṃ deti, tathāgataseyyānipphattiyā seyyaṃ deti, saraṇabhāvanipphattiyā āvasathaṃ deti, pañcacakkhupaṭilābhāya padīpeyyaṃ deti, byāmappabhānipphattiyā rūpadānaṃ deti, brahmassaranipphattiyā saddadānaṃ deti, sabbalokassa piyabhāvāya rasadānaṃ deti, buddhasukhumālabhāvāya phoṭṭhabbadānaṃ deti, ajarāmarabhāvāya bhesajjadānaṃ deti, kilesadāsabyavimocanatthaṃ dāsānaṃ bhujissatādānaṃ deti, saddhammābhiratiyā anavajjakhiḍḍāratihetudānaṃ deti, sabbepi satte ariyāya jātiyā attano puttabhāvūpanayanāya puttadānaṃ deti, sakalassapi lokassa patibhāvūpagamanāya dāradānaṃ deti, subhalakkhaṇasampattiyā suvaṇṇamaṇimuttāpavāḷādidānaṃ, anubyañjanasampattiyā nānāvidhavibhūsanadānaṃ, saddhammakosādhigamāya vittakosadānaṃ, dhammarājabhāvāya rajjadānaṃ, jhānādisampattiyā ārāmuyyānataḷākavanadānaṃ, cakkaṅkitehi pādehi bodhimaṇḍūpasaṅkamanāya caraṇadānaṃ, caturoghanittharaṇāya sattānaṃ saddhammahatthadānatthaṃ hatthadānaṃ, saddhindriyādipaṭilābhāya kaṇṇanāsādidānaṃ, samantacakkhupaṭilābhāya cakkhudānaṃ, ‘‘dassanasavanānussaraṇapāricariyādīsu sabbakālaṃ sabbasattānaṃ hitasukhāvaho, sabbalokena ca upajīvitabbo me kāyo bhaveyyā’’ti maṃsalohitādidānaṃ, ‘‘sabbalokuttamo bhaveyya’’nti uttamaṅgadānaṃ deti.
Evaṃ dadanto ca na anesanāya deti, na ca paropaghātena, na bhayena, na lajjāya, na dakkhiṇeyyarosanena, na paṇīte sati lūkhaṃ, na attukkaṃsanena, na paravambhanena, na phalābhisaṅkhāya, na yācakajigucchāya, na acittīkārena deti, atha kho sakkaccaṃ deti, sahatthena deti, kālena deti, cittīkatvā deti, avibhāgena deti. Tīsu kālesu somanassito deti, tato eva ca datvā na pacchānutāpī hoti. Na paṭiggāhakavasena mānāvamānaṃ karoti, paṭiggāhakānaṃ piyasamudācāro hoti vadaññū yācayogo saparivāradāyako. Annadānañhi dento ‘‘taṃ saparivāraṃ katvā dassāmī’’ti vatthādīhi saddhiṃ deti. Tathā vatthadānaṃ dento ‘‘taṃ saparivāraṃ katvā dassāmī’’ti annādīhi saddhiṃ deti. Yānadānādīsupi eseva nayo.
rūpadānaṃnāma.
saddadānaṃnāma hoti.
gandhadānaṃ.
rasadānaṃ.
phoṭṭhabbadānaṃ.
ojadānaṃdeti. Ambapānādiaṭṭhavidhapānadānaṃdeti,jīvitadānanti ābhujitvā salākabhattapakkhikabhattādīni deti, aphāsukabhāvena abhibhūtānaṃ byādhitānaṃ vejje paccupaṭṭhāpeti, jālaṃ phālāpeti, kuminaṃ viddhaṃsāpeti, sakuṇapañjaraṃ viddhaṃsāpeti, bandhanena baddhānaṃ sattānaṃ bandhanamokkhaṃ kāreti, māghātabheriṃ carāpeti, aññāni ca sattānaṃ jīvitaparittāṇatthaṃ evarūpāni kammāni karoti kārāpeti ca. Idaṃdhammadānaṃnāma.
Sabbametaṃ yathāvuttaṃ dānasampadaṃ sakalalokahitasukhāya pariṇāmeti. Attano ca sammāsambodhiyā akuppāya vimuttiyā aparikkhayassa chandassa aparikkhayassa vīriyassa aparikkhayassa samādhissa aparikkhayassa paṭibhānassa aparikkhayassa ñāṇassa aparikkhayāya vimuttiyā pariṇāmeti. Imañca dānapāramiṃ paṭipajjantena mahāsattena jīvite aniccasaññā paccupaṭṭhāpetabbā tathā bhogesu, bahusādhāraṇatā ca nesaṃ manasikātabbā, sattesu ca mahākaruṇā satataṃ samitaṃ paccupaṭṭhāpetabbā. Evañhi bhoge gahetabbasāraṃ gaṇhanto ādittato viya agārato sabbaṃ sāpateyyaṃ attānañca bahi nīharanto na kiñci seseti, na katthaci vibhāgaṃ karoti, aññadatthu nirapekkho nissajjati eva. Ayaṃ tāva dānapāramiyā paṭipattikkamo.
Sīlapāramiyā pana ayaṃ paṭipattikkamo – yasmā sabbaññusīlālaṅkārehi satte alaṅkaritukāmena mahāpurisena ādito attano eva tāva sīlaṃ visodhetabbaṃ. Tattha ca catūhi ākārehi sīlaṃ visujjhati – ajjhāsayavisuddhito, samādānato, avītikkamanato, sati ca vītikkame puna paṭipākatikakaraṇato. Visuddhāsayatāya hi ekacco attādhipati hutvā pāpajigucchanasabhāvo ajjhattaṃ hiridhammaṃ paccupaṭṭhāpetvā suparisuddhasamācāro hoti. Tathā parato samādāne sati ekacco lokādhipati hutvā pāpato uttasanto ottappadhammaṃ paccupaṭṭhāpetvā suparisuddhasamācāro hoti. Iti ubhayathāpi ete avītikkamanato sīle patiṭṭhahanti. Atha pana kadāci satisammosena sīlassa khaṇḍādibhāvo siyā. Tāyayeva yathāvuttāya hirottappasampattiyā khippameva naṃ vuṭṭhānādinā paṭipākatikaṃ karoti.
Tayidaṃ sīlaṃ vārittaṃ, cārittanti duvidhaṃ. Tatthāyaṃ bodhisattassa vārittasīle paṭipattikkamo – sabbasattesu tathā dayāpannacittena bhavitabbaṃ, yathā supinantenapi na āghāto uppajjeyya. Parūpakāraniratatāya parasantako alagaddo viya na parāmasitabbo. Sace pabbajito hoti, abrahmacariyatopi ārācārī hoti sattavidhamethunasaṃyogavirahito, pageva paradāragamanato. Sace pana apabbajito gahaṭṭho samāno paresaṃ dāresu sadā pāpakaṃ cittampi na uppādeti. Kathento ca saccaṃ hitaṃ piyaṃ vacanaṃ parimitameva ca kālena dhammiṃ kathaṃ bhāsitā hoti, sabbattha anabhijjhālu abyāpannacitto aviparītadassano kammassakatañāṇena ca samannāgato sammaggatesu sammāpaṭipannesu niviṭṭhasaddho hoti niviṭṭhapemo.
Iti caturāpāyavaṭṭadukkhānaṃ pathabhūtehi akusalakammapathehi akusaladhammehi ca oramitvā saggamokkhānaṃ pathabhūtesu kusalakammapathesu patiṭṭhitassa mahāpurisassa parisuddhāsayapayogatāya yathābhipatthitā sattānaṃ hitasukhūpasaṃhitā manorathā sīghaṃ sīghaṃ abhinipphajjanti, pāramiyo paripūrenti. Evaṃbhūto hi ayaṃ. Tattha hiṃsānivattiyā sabbasattānaṃ abhayadānaṃ deti, appakasireneva mettābhāvanaṃ sampādeti, ekādasa mettānisaṃse adhigacchati, appābādho hoti appātaṅko, dīghāyuko sukhabahulo lakkhaṇavisese pāpuṇāti, dosavāsanañca samucchindati.
Tathā adinnādānanivattiyā corādīhi asādhāraṇe bhoge adhigacchati. Parehi anāsaṅkanīyo piyo manāpo vissasanīyo vibhavasampattīsu alaggacitto pariccāgasīlo lobhavāsanañca samucchindati.
Abrahmacariyanivattiyā alolo hoti santakāyacitto, sattānaṃ piyo hoti manāpo aparisaṅkanīyo, kalyāṇo cassa kittisaddo abbhuggacchati, alaggacitto hoti mātugāmesu aluddhāsayo, nekkhammabahulo lakkhaṇavisese adhigacchati, lobhavāsanañca samucchindati.
Musāvādanivattiyā sattānaṃ pamāṇabhūto hoti paccayiko theto ādeyyavacano, devatānaṃ piyo manāpo, surabhigandhamukho ārakkhitakāyavacīsamācāro, lakkhaṇavisese ca adhigacchati, kilesavāsanañca samucchindati.
Pesuññanivattiyā parūpakkamehipi abhejjakāyo hoti abhejjaparivāro, saddhammesu ca abhejjanakasaddho, daḷhamitto bhavantaraparicitānaṃ viya sattānaṃ ekantapiyo asaṃkilesabahulo.
Pharusavācānivattiyā sattānaṃ piyo hoti manāpo sukhasīlo madhuravacano sambhāvanīyo, aṭṭhaṅgasamannāgato cassa saro nibbattati.
Samphappalāpanivattiyā sattānaṃ piyo hoti manāpo garu bhāvanīyo ca ādeyyavacano parimitālāpo. Mahesakkho ca hoti mahānubhāvo, ṭhānuppattikena paṭibhānena pañhānaṃ byākaraṇakusalo, buddhabhūmiyañca ekāya eva vācāya anekabhāsānaṃ sattānaṃ anekesaṃ pañhānaṃ byākaraṇasamattho hoti.
Anabhijjhālutāya icchitalābhī hoti, uḷāresu ca bhogesu ruciṃ paṭilabhati, khattiyamahāsālādīnaṃ sammato hoti, paccatthikehi anabhibhavanīyo, indriyavekallaṃ na pāpuṇāti, appaṭipuggalo ca hoti.
Abyāpādena piyadassano hoti, sattānaṃ sambhāvanīyo parahitābhinanditāya ca satte appakasireneva pasādeti, alūkhasabhāvo ca hoti mettāvihārī, mahesakkho ca hoti mahānubhāvo.
Micchādassanābhāvena kalyāṇe sahāye paṭilabhati, sīsacchedampi pāpuṇanto pāpakammaṃ na karoti, kammassakatādassanato akotūhalamaṅgaliko ca hoti, saddhamme cassa saddhā patiṭṭhitā hoti mūlajātā, saddahati ca tathāgatānaṃ bodhiṃ, samayantaresu nābhiramati ukkāraṭṭhāne viya rājahaṃso, lakkhaṇattayaparijānanakusalo hoti, ante ca anāvaraṇañāṇalābhī, yāva bodhiṃ na pāpuṇāti, tāva tasmiṃ tasmiṃ sattanikāye ukkaṭṭhukkaṭṭho ca hoti, uḷāruḷārā sampattiyo pāpuṇāti. Iti hidaṃ sīlaṃ nāma sabbasampattīnaṃ adhiṭṭhānaṃ, sabbabuddhaguṇānaṃ pabhavabhūmi, sabbabuddhakārakadhammānaṃ ādi caraṇaṃ mukhaṃ pamukhanti bahumānanaṃ uppādetvā kāyavacīsaṃyame indriyadamane ājīvavisuddhiyaṃ paccayaparibhogesu ca satisampajaññabalena appamattena lābhasakkārasilokaṃ mittamukhapaccatthikaṃ viya sallakkhetvā ‘‘kikīva aṇḍa’’ntiādinā (visuddhi. 1.19; dī. ni. aṭṭha. 1.7) vuttanayena sakkaccaṃ sīlaṃ sampādetabbaṃ. Ayaṃ tāva vārittasīle paṭipattikkamo.
Cārittasīle pana paṭipatti evaṃ veditabbā – idha bodhisatto kalyāṇamittānaṃ garuṭṭhāniyānaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kālena kālaṃ kattā hoti, tathā tesaṃ kālena kālaṃ upaṭṭhānaṃ kattā hoti, gilānānaṃ kāyaveyyāvaṭikaṃ. Subhāsitapadāni sutvā sādhukāraṃ kattā hoti, guṇavantānaṃ guṇe vaṇṇetā paresaṃ apakāre khantā, upakāre anussaritā, puññāni anumoditā, attano puññāni sammāsambodhiyā pariṇāmetā, sabbakālaṃ appamādavihārī kusalesu dhammesu, sati ca accaye accayato disvā tādisānaṃ sahadhammikānaṃ yathābhūtaṃ āvikattā, uttari ca sammāpaṭipattiṃ sammadeva paripūretā.
Tathā attano anurūpāsu atthūpasaṃhitāsu sattānaṃ itikattabbatāsu dakkho analaso sahāyabhāvaṃ upagacchati. Uppannesu ca sattānaṃ byādhiādidukkhesu yathārahaṃ patikāravidhāyako. Ñātibhogādibyasanapatitesu sokāpanodano ullumpanasabhāvāvaṭṭhito hutvā niggahārahānaṃ dhammeneva niggaṇhanako yāvadeva akusalā vuṭṭhāpetvā kusale patiṭṭhāpanāya. Paggahārahānaṃ dhammeneva paggaṇhanako. Yāni purimakānaṃ mahābodhisattānaṃ uḷāratamāni paramadukkarāni acinteyyānubhāvāni sattānaṃ ekantahitasukhāvahāni caritāni, yehi nesaṃ bodhisambhārā sammadeva paripākaṃ agamaṃsu, tāni sutvā anubbiggo anutrāso tepi mahāpurisā manussā eva, kamena pana sikkhāpāripūriyā bhāvitattabhāvā tādisāya uḷāratamāya ānubhāvasampattiyā bodhisambhāresu ukkaṃsapāramippattā ahesuṃ, tasmā mayāpi sīlādisikkhāsu sammadeva tathā paṭipajjitabbaṃ, yāya paṭipattiyā ahampi anukkamena sikkhaṃ paripūretvā ekantato taṃ padaṃ anupāpuṇissāmīti saddhāpurecārikaṃ vīriyaṃ avissajjento sammadeva sīlesu paripūrakārī hoti.
Tathā paṭicchannakalyāṇo hoti vivaṭāparādho, appiccho santuṭṭho pavivitto asaṃsaṭṭho dukkhasaho aparitassanajātiko anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco santindriyo santamānaso kuhanādimicchājīvarahito ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu āraddhavīriyo pahitatto kāye ca jīvite ca nirapekkho, appamattakampi kāye jīvite vā apekkhaṃ nādhivāseti pajahati vinodeti, pageva adhimattaṃ. Sabbepi dussīlyahetubhūte kodhūpanāhādike upakkilese pajahati vinodeti. Appamattakena ca visesādhigamena aparituṭṭho hoti, na saṅkocaṃ āpajjati, uparūpari visesādhigamāya vāyamati.
Yena yathāladdhā sampatti hānabhāgiyā vā ṭhitibhāgiyā vā na hoti, tathā mahāpuriso andhānaṃ pariṇāyako hoti, maggaṃ ācikkhati, badhirānaṃ hatthamuddāya saññaṃ deti, atthamanuggāheti, tathā mūgānaṃ. Pīṭhasappikānaṃ pīṭhaṃ deti yānaṃ deti vāheti vā. Assaddhānaṃ saddhāpaṭilābhāya vāyamati, kusītānaṃ ussāhajananāya, muṭṭhassatīnaṃ satisamāyogāya, vibbhantacittānaṃ samādhisampadāya, duppaññānaṃ paññādhigamāya vāyamati. Kāmacchandapariyuṭṭhitānaṃ kāmacchandapaṭivinodanāya vāyamati. Byāpādathinamiddhauddhaccakukkuccavicikicchāpariyuṭṭhitānaṃ vicikicchāvinodanāya vāyamati. Kāmavitakkādiapakatānaṃ kāmavitakkādimicchāvitakkavinodanāya vāyamati. Pubbakārīnaṃ sattānaṃ kataññutaṃ nissāya pubbabhāsī piyavādī saṅgāhako sadisena adhikena vā paccupakārena sammānetā hoti.
Āpadāsu sahāyakiccaṃ anutiṭṭhati. Tesaṃ tesañca sattānaṃ pakatisabhāvañca parijānitvā yehi yathā saṃvasitabbaṃ hoti, tehi tathā saṃvasati. Yesu ca yathā paṭipajjitabbaṃ hoti, tesu tathā paṭipajjati. Tañca kho akusalato vuṭṭhāpetvā kusale patiṭṭhāpanavasena, na aññathā. Paracittānurakkhaṇā hi bodhisattānaṃ yāvadeva kusalābhivaḍḍhiyā. Tathā hitajjhāsayenāpi paro na hiṃsitabbo, na bhaṇḍitabbo, na maṅkubhāvamāpādetabbo, na parassa kukkuccaṃ uppādetabbaṃ, na niggahaṭṭhāne na codetabbo, na nīcataraṃ paṭipannassa attā uccatare ṭhapetabbo, na ca paresu sabbena sabbaṃ asevinā bhavitabbaṃ, na atisevinā bhavitabbaṃ, na akālasevinā.
Sevitabbayutte pana satte desakālānurūpaṃ sevati. Na ca paresaṃ purato piye vigarahati, appiye vā pasaṃsati. Na avissaṭṭhavissāsī hoti. Na dhammikaṃ upanimantanaṃ paṭikkhipati. Na saññattiṃ upagacchati, nādhikaṃ paṭiggaṇhāti. Saddhāsampanne saddhānisaṃsakathāya sampahaṃsati. Sīlasutacāgapaññāsampanne paññāsampannakathāya sampahaṃsati. Sace pana bodhisatto abhiññābalappatto hoti, pamādāpanne satte abhiññābalena yathārahaṃ nirayādike dassento saṃvejetvā assaddhādike saddhādīsu patiṭṭhāpeti. Sāsane otāreti. Saddhādiguṇasampanne paripāceti. Evamayaṃ mahāpurisassa cārittabhūto aparimāṇo puññābhisando kusalābhisando uparūpari abhivaḍḍhatīti veditabbaṃ.
visuddhimagge(visuddhi. 1.6 ādayo) vuttā, sā sabbāpi idha āharitvā vattabbā. Kevalañhi tattha sāvakabodhisattavasena sīlakathā āgatā, idha mahābodhisattavasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbāti ayameva viseso. Yato idaṃ sīlaṃ mahāpuriso yathā na attano duggatiyaṃ parikkilesavimuttiyā sugatiyampi, na rajjasampattiyā, na cakkavatti, na deva, na sakka, na māra, na brahmasampattiyā pariṇāmeti, tathā na attano tevijjatāya, na chaḷabhiññatāya, na catuppaṭisambhidādhigamāya, na sāvakabodhiyā, na paccekabodhiyā, pariṇāmeti, atha kho sabbaññubhāvena sabbasattānaṃ anuttarasīlālaṅkārasampādanatthameva pariṇāmetīti. Ayaṃ sīlapāramiyā paṭipattikkamo.
Tathā yasmā karuṇūpāyakosallapariggahitā ādīnavadassanapubbaṅgamā kāmehi ca bhavehi ca nikkhamanavasena pavattā kusalacittuppatti nekkhammapāramī, tasmā sakalasaṃkilesanivāsanaṭṭhānatāya puttadārādīhi mahāsambādhatāya kasivāṇijjādinānāvidhakammantādhiṭṭhānabyākulatāya ca gharāvāsassa nekkhammasukhādīnaṃ anokāsataṃ, kāmānañca satthadhārālaggamadhubindu viya ca avaliyhamānā parittassādā vipulānatthānubandhāti ca, vijjulatobhāsena gahetabbanaccaṃ viya parittakālūpalabbhā, ummattakālaṅkāro viya viparītasaññāya anubhavitabbā, karīsāvacchādanā viya patikārabhūtā, udakatemitaṅguliyā tanūdakapānaṃ viya atittikarā, chātajjhattabhojanaṃ viya sābādhā, baḷisāmisaṃ viya byasanasannipātakāraṇaṃ, aggisantāpo viya kālattayepi dukkhuppattihetubhūtā, makkaṭalepo viya bandhanimittaṃ, ghātakāvacchādanā viya anatthacchādanā, sapattagāmavāso viya bhayaṭṭhānabhūtā, paccatthikaposako viya kilesamārādīnaṃ āmisabhūtā, chaṇasampattiyo viya vipariṇāmadukkhā, koṭaraggi viya antodāhakā, purāṇakūpāvalambībīraṇamadhupiṇḍaṃ viya anekādīnavā, loṇūdakapānaṃ viya pipāsāhetubhūtā, surāmerayaṃ viya nīcajanasevitā, appassādatāya aṭṭhikaṅkalūpamātiādinā (ma. ni. 1.234; 2.42; pāci. 417; mahāni. 3; cūḷani. khaggavisāṇasuttaniddesa 147) ca nayena ādīnavaṃ sallakkhetvā tabbipariyāyena nekkhamme ānisaṃsaṃ passantena nekkhammapavivekaupasamasukhādīsu ninnapoṇapabbhāracittena nekkhammapāramiyaṃ paṭipajjitabbaṃ. Yasmā pana nekkhammaṃ pabbajjāmūlakaṃ, tasmā pabbajjā tāva anuṭṭhātabbā. Pabbajjamanutiṭṭhantena ca mahāsattena asati buddhuppāde kammavādīnaṃ kiriyavādīnaṃ tāpasaparibbājakānaṃ pabbajjā anuṭṭhātabbā.
Uppannesu pana sammāsambuddhesu tesaṃ sāsane eva pabbajitabbaṃ. Pabbajitvā ca yathāvutte sīle patiṭṭhitena tassā eva hi sīlapāramiyā vodāpanatthaṃ dhutaguṇā samādātabbā. Samādinnadhutadhammā hi mahāpurisā sammadeva te pariharantā appicchāsantuṭṭhāsallekhapavivekaasaṃsaggavīriyārambhasubharatādi- guṇasalilavikkhālitakilesamalatāya anavajjasīlavataguṇaparisuddhasabbasamācārā porāṇe ariyavaṃsattaye patiṭṭhitā catutthaṃ bhāvanārāmatāsaṅkhātaṃ ariyavaṃsaṃ adhigantuṃ cattārīsāya ārammaṇesu yathārahaṃ upacārappanābhedaṃ jhānaṃ upasampajja viharanti. Evaṃ hissa sammadeva nekkhammapāramī paripūritā hoti.
visuddhimagge(visuddhi. 1.22 ādayo, 47, 55) sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena vuttaṃ, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbanti ayameva visesoti. Evamettha nekkhammapāramiyā paṭipattikkamo veditabbo.
Tathā paññāpāramiṃ sampādetukāmena yasmā paññā āloko viya andhakārena mohena saha na vattati, tasmā mohakāraṇāni tāva bodhisattena parivajjetabbāni. Tatthimāni mohakāraṇāni – arati tandi vijambhitā ālasiyaṃ gaṇasaṅgaṇikārāmatā niddāsīlatā anicchayasīlatā ñāṇasmiṃ akutūhalatā micchādhimāno aparipucchakatā kāyassa na sammāparihāro asamāhitacittatā duppaññānaṃ puggalānaṃ sevanā paññavantānaṃ apayirupāsanā attaparibhavo micchāvikappo viparītābhiniveso kāyadaḷhibahulatā asaṃvegasīlatā pañca nīvaraṇāni. Saṅkhepato ye vā pana dhamme āsevato anuppannā paññā nuppajjati, uppannā parihāyati. Iti imāni sammohakāraṇāni parivajjentena bāhusacce jhānādīsu ca yogo karaṇīyo.
Tatthāyaṃ bāhusaccassa visayavibhāgo – pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo cattāri saccāni bāvīsatindriyāni dvādasapadiko paṭiccasamuppādo tathā satipaṭṭhānādayo kusalādidhammappakārabhedā ca, yāni ca loke anavajjāni vijjāṭṭhānāni, ye ca sattānaṃ hitasukhavidhānayoggā byākaraṇavisesā, iti evaṃ pakāraṃ sakalameva sutavisayaṃ upāyakosallapubbaṅgamāya paññāya satiyā vīriyena ca sādhukaṃ uggahaṇasavanadhāraṇaparicayaparipucchāhi ogāhetvā tattha ca paresaṃ patiṭṭhāpanena sutamayā paññā nibbattetabbā.
Tathā sattānaṃ itikattabbatāsu ṭhānuppattikapaṭibhānabhūtā āyāpāyaupāyakosallabhūtā ca paññā hitesitaṃ nissāya tattha tattha yathārahaṃ pavattetabbā. Tathā khandhādīnaṃ sabhāvadhammānaṃ ākāraparivitakkanamukhena te nijjhānaṃ khamāpentena cintāmayā paññā nibbattetabbā. Khandhādīnaṃyeva pana salakkhaṇasāmaññalakkhaṇapariggahaṇavasena lokiyapariññā nibbattentena pubbabhāgabhāvanāpaññā sampādetabbā. Evañhi nāmarūpamattamidaṃ yathārahaṃ paccayehi uppajjati ceva nirujjhati ca, na ettha koci kattā vā kāretā vā, hutvā abhāvaṭṭhena aniccaṃ, udayabbayapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattāti ajjhattikadhamme bāhirakadhamme ca nibbisesaṃ parijānanto tattha āsaṅgaṃ pajahanto pare ca tattha taṃ jahāpento kevalaṃ karuṇāvaseneva yāva na buddhaguṇā hatthatalaṃ āgacchanti, tāva yānattaye satte avatāraṇaparipācanehi patiṭṭhapento jhānavimokkhasamādhisamāpattiyo abhiññāyo ca lokiyā vasībhāvaṃ pāpento paññāya matthakaṃ pāpuṇāti.
visuddhimagge(visuddhi. 2.430 ādayo) sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena paññā āgatā, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbā, ñāṇadassanavisuddhiṃ apāpetvā paṭipadāñāṇadassanavisuddhiyaṃyeva vipassanā ṭhapetabbāti ayameva viseso. Evamettha paññāpāramiyā paṭipattikkamo veditabbo.
Tathā yasmā sammāsambodhiyā katābhinīhārena mahāsattena pāramiparipūraṇatthaṃ sabbakālaṃ yuttappayuttena bhavitabbaṃ ābaddhaparikaraṇena, tasmā kālena kālaṃ ‘‘ko nu kho ajja mayā puññasambhāro ñāṇasambhāro vā upacito, kiṃ vā mayā parahitaṃ kata’’nti divase divase paccavekkhantena sattahitatthaṃ ussāho karaṇīyo. Sabbesampi sattānaṃ upakārāya attano pariggahabhūtaṃ vatthu kāye jīvite ca nirapekkhacittena ossajitabbaṃ. Yaṃ kiñci kammaṃ karoti kāyena vācāya vā, taṃ sabbaṃ sambodhiyaṃ ninnacitteneva kātabbaṃ, bodhiyā pariṇāmetabbaṃ. Uḷārehi ittarehi ca kāmehi vinivattacitteneva bhavitabbaṃ. Sabbāsupi itikattabbatāsu upāyakosallaṃ paccupaṭṭhāpetvāva paṭipajjitabbaṃ.
Tasmiṃ tasmiṃ sattahite āraddhavīriyena bhavitabbaṃ iṭṭhāniṭṭhādisabbasahena avisaṃvādinā. Sabbepi sattā anodhiso mettāya karuṇāya ca pharitabbā. Yā kāci sattānaṃ dukkhuppatti, sabbā sā attani pāṭikaṅkhitabbā. Sabbesañca sattānaṃ puññaṃ abbhanumoditabbaṃ. Buddhānaṃ mahantatā mahānubhāvatā abhiṇhaṃ paccavekkhitabbā. Yañca kiñci kammaṃ karoti kāyena vācāya vā, taṃ sabbaṃ bodhininnacittapubbaṅgamaṃ kātabbaṃ. Iminā hi upāyena dānādīsu yuttappayuttassa thāmavato daḷhaparakkamassa mahāsattassa bodhisattassa aparimeyyo puññasambhāro ñāṇasambhāro ca divase divase upacīyati.
Api ca sattānaṃ paribhogatthaṃ paripālanatthañca attano sarīraṃ jīvitañca pariccajitvā khuppipāsāsītuṇhavātātapādidukkhapatikāro pariyesitabbo upanetabbo ca. Yañca yathāvuttadukkhapatikārajaṃ sukhaṃ attanā paṭilabhati, tathā ramaṇīyesu ārāmuyyānapāsādataḷākādīsu araññāyatanesu ca kāyacittasantāpābhāvena abhinibbutattā attanā sukhaṃ paṭilabhati, yañca suṇāti buddhānubuddhapaccekabuddhā mahābodhisattā ca nekkhammapaṭipattiyaṃ ṭhitā diṭṭhadhammasukhavihārabhūtaṃ īdisaṃ nāma jhānasamāpattisukhaṃ anubhavantīti, taṃ sabbaṃ sabbasattesu anodhiso upasaṃharatīti. Ayaṃ tāva nayo asamāhitabhūmiyaṃ patiṭṭhitassa.
Samāhitabhūmiyaṃ pana patiṭṭhito attanā yathānubhūtaṃ visesādhigamanibbattaṃ pītiṃ passaddhiṃ sukhaṃ samādhiṃ yathābhūtañāṇañca sattesu adhimuccanto upasaṃharati pariṇāmeti. Tathā mahati saṃsāradukkhe tassa ca nimittabhūte kilesābhisaṅkhāradukkhe nimuggaṃ sattanikāyaṃ disvā tatrāpi chedanabhedanaphālanapiṃsanaggisantāpādijanitā dukkhā tibbā kharā kaṭukā vedanā nirantaraṃ cirakālaṃ vediyante nārake, aññamaññaṃ kujjhanasantāpanaviheṭhanahiṃsanaparādhīnatādīhi mahādukkhaṃ anubhavante tiracchānagate, jotimālākulasarīre khuppipāsāvātātapādīhi ḍayhamāne ca visussamāne ca vantakheḷādiāhāre uddhabāhuṃ viravante nijjhāmataṇhikādike mahādukkhaṃ vediyamāne pete ca, pariyeṭṭhimūlakaṃ mahantaṃ anayabyasanaṃ pāpuṇante hatthacchedādikāraṇāyogena dubbaṇṇaduddasikadaliddādibhāvena khuppipāsādiābādhayogena balavantehi abhibhavanīyato paresaṃ vahanato parādhīnato ca, nārake pete tiracchānagate ca, atisayante apāyadukkhanibbisesaṃ dukkhamanubhavante manusse ca, tathā visayavisaparibhogavikkhittacittatāya rāgādipariḷāhena ḍayhamāne vātavegasamuṭṭhitajālāsamiddhasukkhakaṭṭhasannipāte aggikkhandhe viya anupasantapariḷāhavuttike anupasantanihataparādhīne kāmāvacaradeve ca, mahatā vāyāmena vidūramākāsaṃ vigāhitasakuntā viya balavatā dūre pāṇinā khittasarā viya ca, satipi cirappavattiyaṃ aniccantikatāya pātapariyosānā anatikkantajātijarāmaraṇā evāti rūpārūpāvacaradeve ca passantena mahantaṃ saṃvegaṃ paccupaṭṭhapetvā mettāya karuṇāya ca anodhiso sattā pharitabbā. Evaṃ kāyena vācāya manasā ca bodhisambhāre nirantaraṃ upacinantena yathā pāramiyo pāripūriṃ gacchanti, evaṃ sakkaccakārinā sātaccakārinā anolīnavuttinā ussāho pavattetabbo, vīriyapāramī paripūretabbā.
Api ca acinteyyāparimeyyavipuloḷāravimalanirupamanirūpakkilesaguṇanicayanidhānabhūtassa buddhabhāvassa ussakkitvā sampahaṃsanayoggaṃ vīriyaṃ nāma acinteyyānubhāvameva, yaṃ na pacurajanā sotumpi sakkuṇanti, pageva paṭipajjituṃ. Tathā hi tividhā abhinīhāracittuppatti, catasso buddhabhūmiyo, cattāri saṅgahavatthūni, karuṇekarasatā, buddhadhammesu sacchikaraṇena visesappaccayo nijjhānakhanti, sabbadhammesu nirupalepo, sabbasattesu piyaputtasaññā, saṃsāradukkhehi aparikhedo, sabbadeyyadhammapariccāgo, tena ca niratimānatā, adhisīlādiadhiṭṭhānaṃ, tattha ca acañcalatā, kusalakiriyāsu pītipāmojjaṃ, vivekaninnacittatā, jhānānuyogo, anavajjadhammena atitti, yathāsutassa dhammassa paresaṃ hitajjhāsayena desanā, sattānaṃ ñāye nivesanā, ārambhadaḷhatā, dhīravīrabhāvo, parāpavādaparāpakāresu vikārābhāvo, saccādhiṭṭhānaṃ, samāpattīsu vasībhāvo, abhiññāsu balappatti, lakkhaṇattayāvabodho, satipaṭṭhānādīsu yogakammābhiyogena lokuttaramaggasambhārasambharaṇaṃ, navalokuttarāvakkantīti evamādikā sabbāpi bodhisambhārapaṭipatti vīriyānubhāveneva samijjhatīti abhinīhārato yāva mahābodhi anossajjantena sakkaccaṃ nirantaraṃ vīriyaṃ yathā uparūpari visesāvahaṃ hoti, evaṃ sampādetabbaṃ. Sampajjamāne ca yathāvutte vīriye khantisaccādhiṭṭhānādayo ca dānasīlādayo ca sabbepi bodhisambhārā tadadhīnavuttitāya sampannā eva hontīti khantiādīsupi imināva nayena paṭipatti veditabbā.
Iti sattānaṃ sukhūpakaraṇapariccāgena bahudhā anuggahakaraṇaṃ dānena paṭipatti, sīlena tesaṃ jīvitasāpateyyadārarakkhāabhedapiyahitavacanāvihiṃsādikāraṇāni, nekkhammena tesaṃ āmisapaṭiggahaṇadhammadānādinā anekavidhā hitacariyā, paññāya tesaṃ hitakaraṇūpāyakosallaṃ, vīriyena tattha ussāhārambhaasaṃhīrāni, khantiyā tadaparādhasahanaṃ, saccena nesaṃ avañcanatadupakārakiriyāsamādānāvisaṃvādanādi, adhiṭṭhānena tadupakārakaraṇe anatthasampātepi acalanaṃ, mettāya nesaṃ hitasukhānucintanaṃ, upekkhāya nesaṃ upakārāpakāresu vikārānāpattīti evaṃ aparimāṇe satte ārabbha anukampitasabbasattassa mahābodhisattassa puthujjanehi asādhāraṇo aparimeyyo puññañāṇasambhārūpacayo ettha paṭipattīti veditabbaṃ. Yo cetāsaṃ paccayo vutto, tassa ca sakkaccaṃ sampādanaṃ.
Ko vibhāgoti? Dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samattiṃsapāramiyo. Tattha katābhinīhārassa bodhisattassa parahitakaraṇābhininnāsayapayogassa kaṇhadhammavokiṇṇā sukkadhammā pāramiyo eva, tehi avokiṇṇā sukkadhammā upapāramiyo, akaṇhaasukkā paramatthapāramiyoti keci. Samudāgamanakālesu vā pūriyamānā pāramiyo, bodhisattabhūmiyaṃ puṇṇā upapāramiyo, buddhabhūmiyaṃ sabbākāraparipuṇṇā paramatthapāramiyo. Bodhisattabhūmiyaṃ vā parahitakaraṇato pāramiyo, attahitakaraṇato upapāramiyo, buddhabhūmiyaṃ balavesārajjasamadhigamena ubhayahitaparipūraṇato paramatthapāramiyo.
Evaṃ ādimajjhapariyosānesu paṇidhānārambhapariniṭṭhānesu tesaṃ vibhāgoti apare. Dosūpasamakaruṇāpakatikānaṃ bhavasukhavimuttisukhaparamasukhappattānaṃ puññūpacayabhedato tabbibhāgoti aññe. Lajjāsatimānāpassayānaṃ lokuttaradhammādhipatīnaṃ sīlasamādhipaññāgarukānaṃ tāritataritatārayitūnaṃ anubuddhapaccekabuddhasammāsambuddhānaṃ pāramī, upapāramī, paramatthapāramīti bodhisattassuppattito yathāvuttavibhāgoti keci. Cittapaṇidhito yāva vacīpaṇidhi, tāva pavattā sambhārā pāramiyo, vacīpaṇidhito yāva kāyapaṇidhi, tāva pavattā upapāramiyo, kāyapaṇidhito pabhuti paramatthapāramiyoti apare. Aññe pana ‘‘parapuññānumodanavasena pavattā sambhārā pāramiyo, paresaṃ kārāpanavasena pavattā upapāramiyo, sayaṃkaraṇavasena pavattā paramatthapāramiyo’’ti vadanti.
Tathā bhavasukhāvaho puññañāṇasambhāro pāramī, attano nibbānasukhāvaho upapāramī, paresaṃ tadubhayasukhāvaho paramatthapāramīti eke. Puttadāradhanādiupakaraṇapariccāgo pana dānapāramī, aṅgapariccāgo dānaupapāramī, attano jīvitapariccāgo dānaparamatthapāramīti. Tathā puttadārādikassa tividhassāpi hetu avītikkamanavasena tisso sīlapāramiyo, tesu eva tividhesu vatthūsu ālayaṃ upacchinditvā nikkhamanavasena tisso nekkhammapāramiyo, upakaraṇaṅgajīvitataṇhaṃ samūhanitvā sattānaṃ hitāhitavinicchayakaraṇavasena tisso paññāpāramiyo. Yathāvuttabhedānaṃ pariccāgādīnaṃ vāyamanavasena tisso vīriyapāramiyo, upakaraṇaṅgajīvitantarāyakarānaṃ khamanavasena tisso khantipāramiyo, upakaraṇaṅgajīvitahetu saccāpariccāgavasena tisso saccapāramiyo, dānādipāramiyo akuppādhiṭṭhānavaseneva samijjhantīti, upakaraṇādivināsepi acalādhiṭṭhānavasena tisso adhiṭṭhānapāramiyo, upakaraṇādiupaghātakesupi sattesu mettāya avijahanavasena tisso mettāpāramiyo, yathāvuttavatthuttayassa upakārāpakāresu sattasaṅkhāresu majjhattatāpaṭilābhavasena tisso upekkhāpāramiyoti evamādinā etāsaṃ vibhāgo veditabbāti.
Ko saṅgahoti? Ettha pana yathā etā vibhāgato tiṃsavidhāpi dānapāramiādibhāvato dasavidhā, evaṃ dānasīlakhantivīriyajhānapaññāsabhāvena chabbidhā. Etāsu hi nekkhammapāramī sīlapāramiyā saṅgahitā, tassā pabbajjābhāve, nīvaraṇavivekabhāve pana jhānapāramiyā kusaladhammabhāve chahipi saṅgahitā. Saccapāramī sīlapāramiyā ekadeso eva vacīviratisaccapakkhe, ñāṇasaccapakkhe pana paññāpāramiyā saṅgahitā. Mettāpārami jhānapāramiyā eva. Upekkhāpāramī jhānapaññāpāramīhi. Adhiṭṭhānapāramī sabbāhipi saṅgahitāti.
Etesañca dānādīnaṃ channaṃ guṇānaṃ aññamaññasambandhānaṃ pañcadasayugalādīni pañcadasayugalādisādhakāni honti. Seyyathidaṃ – dānasīlayugalena parahitāhitānaṃ karaṇākaraṇayugalasiddhi, dānakhantiyugalena alobhādosayugalasiddhi, dānavīriyayugalena cāgasutayugalasiddhi, dānajhānayugalena kāmadosappahānayugalasiddhi. Dānapaññāyugalena ariyayānadhurayugalasiddhi, sīlakhantidvayena payogāsayasuddhidvayasiddhi, sīlavīriyadvayena bhāvanādvayasiddhi, sīlajhānadvayena dussīlyapariyuṭṭhānappahānadvayasiddhi, sīlapaññādvayena dānadvayasiddhi, khantivīriyayugalena khamātejadvayasiddhi, khantijhānayugalena virodhānurodhappahānayugalasiddhi, khantipaññāyugalena suññatākhantipaṭivedhadukasiddhi, vīriyajhānadukena paggahāvikkhepadukasiddhi, vīriyapaññādukena saraṇadukasiddhi, jhānapaññādukena yānadukasiddhi, dānasīlakhantittikena lobhadosamohappahānattikasiddhi, dānasīlavīriyattikena bhogajīvitakāyasārādānattikasiddhi, dānasīlajhānattikena puññakiriyavatthuttikasiddhi, dānasīlapaññātikena āmisābhayadhammadānattikasiddhīti. Evaṃ itarehipi tikehi catukkādīhi ca yathāsambhavaṃ tikāni ca catukkādīni ca yojetabbāni.
cattāri adhiṭṭhānāni,seyyathidaṃ – saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ, paññādhiṭṭhānanti. Tattha adhitiṭṭhati etena, ettha vā adhitiṭṭhati, adhiṭṭhānamattameva vā tanti adhiṭṭhānaṃ, saccañca taṃ adhiṭṭhānañca, saccassa vā adhiṭṭhānaṃ, saccaṃ adhiṭṭhānametassāti vā saccādhiṭṭhānaṃ. Evaṃ sesesupi. Tattha avisesato tāva lokuttaraguṇe katābhinīhārassa anukampitasabbasattassa mahāsattassa paṭiññānurūpaṃ sabbapāramipariggahato saccādhiṭṭhānaṃ. Tāsaṃ paṭipakkhapariccāgato cāgādhiṭṭhānaṃ. Sabbapāramitāguṇehi upasamato upasamādhiṭṭhānaṃ. Tehi eva parahitopāyakosallato paññādhiṭṭhānaṃ.
Visesato pana yācakajanaṃ avisaṃvādetvā dassāmīti paṭijānanato paṭiññaṃ avisaṃvādetvā dānato dānaṃ avisaṃvādetvā anumodanato macchariyādipaṭipakkhapariccāgato deyyadhammapaṭiggāhakadānadeyyadhammakkhayesu lobhadosamohabhayavūpasamato yathārahaṃ yathākālaṃ yathāvidhānañca dānato paññuttarato ca kusaladhammānaṃ caturadhiṭṭhānapadaṭṭhānaṃ dānaṃ. Tathā saṃvarasamādānassa avītikkamanato dussīlyapariccāgato duccaritavūpasamanato paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ sīlaṃ. Yathāpaṭiññaṃ khamanato, parāparādhavikappapariccāgato, kodhapariyuṭṭhānavūpasamanato, paññuttarato, ca caturadhiṭṭhānapadaṭṭhānā khanti. Paṭiññānurūpaṃ parahitakaraṇato, visadapariccāgato, akusalavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ vīriyaṃ. Paṭiññānurūpaṃ lokahitānucintanato, nīvaraṇapariccāgato, cittavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ jhānaṃ. Yathāpaṭiññaṃ parahitūpāyakosallato, anupāyakiriyāpariccāgato, mohajapariḷāhavūpasamanato, sabbaññutāpaṭilābhato ca caturadhiṭṭhānapadaṭṭhānā paññā.
Tattha ñeyyapaṭiññānuvidhānehi saccādhiṭṭhānaṃ. Vatthukāmakilesakāmapariccāgehi cāgādhiṭṭhānaṃ. Dosadukkhavūpasamehi upasamādhiṭṭhānaṃ. Anubodhapaṭivedhehi paññādhiṭṭhānaṃ. Tividhasaccapariggahitaṃ dosattayavirodhi saccādhiṭṭhānaṃ. Tividhacāgapariggahitaṃ dosattayavirodhi cāgādhiṭṭhānaṃ. Tividhavūpasamapariggahitaṃ dosattayavirodhi upasamādhiṭṭhānaṃ. Tividhañāṇapariggahitaṃ dosattayavirodhi paññādhiṭṭhānaṃ. Saccādhiṭṭhānapariggahitāni cāgūpasamapaññādhiṭṭhānāni avisaṃvādanato paṭiññānuvidhānato ca, cāgādhiṭṭhānapariggahitāni saccūpasamapaññādhiṭṭhānāni paṭipakkhapariccāgato sabbapariccāgaphalattā ca, upasamādhiṭṭhānapariggahitāni saccacāgapaññādhiṭṭhānāni kilesapariḷāhavūpasamanato kāmūpasamanato kāmapariḷāhavūpasamanato ca, paññādhiṭṭhānapariggahitāni saccacāgūpasamādhiṭṭhānāni ñāṇapubbaṅgamato ñāṇānuparivattanato cāti evaṃ sabbāpi pāramiyo saccappabhāvitā cāgaparibyañjitā upasamopabrūhitā paññāparisuddhā. Saccañhi etāsaṃ janakahetu. Cāgo pariggāhakahetu, upasamo parivuddhihetu, paññā pārisuddhihetu. Tathā ādimhi saccādhiṭṭhānaṃ saccapaṭiññattā, majjhe cāgādhiṭṭhānaṃ katapaṇidhānassa parahitāya attapariccāgato. Ante upasamādhiṭṭhānaṃ sabbūpasamapariyosānattā. Ādimajjhapariyosānesu paññādhiṭṭhānaṃ tasmiṃ sati sambhavato asati abhāvato yathāpaṭiññañca bhāvato.
Tattha mahāpurisā satatamattahitaparahitakarehi garupiyabhāvakarehi saccacāgādhiṭṭhānehi gihibhūtā āmisadānena pare anuggaṇhanti. Tathā attahitaparahitakarehi garupiyabhāvakarehi upasamapaññādhiṭṭhānehi ca pabbajitabhūtā dhammadānena pare anuggaṇhanti.
Tattha antimabhave bodhisattassa caturadhiṭṭhānaparipūraṇaṃ. Paripuṇṇacaturadhiṭṭhānassa hi carimakabhavūpapattīti eke. Tatra hi gabbhokkantiṭhitiabhinikkhamanesu paññādhiṭṭhānasamudāgamena sato sampajāno saccādhiṭṭhānapāripūriyā sampatijāto uttarābhimukho sattapadavītihārena gantvā sabbā disā oloketvā saccānuparivattinā vacasā – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā’’ti (dī. ni. 2.31; ma. ni. 3.207) tikkhattuṃ sīhanādaṃ nadi.
Upasamādhiṭṭhānasamudāgamena jiṇṇāturamatapabbajitadassāvino catudhammapadesakovidassa yobbanārogyajīvitasampattimadānaṃ upasamo. Cāgādhiṭṭhānasamudāgamena mahato ñātiparivaṭṭassa hatthagatassa ca cakkavattirajjassa anapekkhapariccāgoti.
Dutiye ṭhāne abhisambodhiyaṃ caturadhiṭṭhānaṃ paripuṇṇanti keci. Tattha hi yathāpaṭiññaṃ saccādhiṭṭhānasamudāgamena catunnaṃ ariyasaccānaṃ abhisamayo, tato hi saccādhiṭṭhānaṃ paripuṇṇaṃ. Cāgādhiṭṭhānasamudāgamena sabbakilesūpakkilesapariccāgo, tato hi cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgamena paramūpasamappatti, tato hi upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññādhiṭṭhānasamudāgamena anāvaraṇañāṇapaṭilābho, tato hi paññādhiṭṭhānaṃ paripuṇṇanti. Taṃ asiddhaṃ, abhisambodhiyāpi paramatthabhāvato.
Tatiye ṭhāne dhammacakkappavattane caturadhiṭṭhānaṃ paripuṇṇanti aññe. Tattha hi saccādhiṭṭhānasamudāgatassa dvādasahi ākārehi ariyasaccadesanāya saccādhiṭṭhānaṃ paripuṇṇaṃ. Cāgādhiṭṭhānasamudāgatassa saddhammamahāyāgakaraṇena cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgatassa sayaṃ upasantassa paresaṃ upasamanena upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññādhiṭṭhānasamudāgatassa veneyyānaṃ āsayādiparijānanena paññādhiṭṭhānaṃ paripuṇṇanti. Tadapi asiddhaṃ, apariyositattā buddhakiccassa.
Catutthe ṭhāne parinibbāne caturadhiṭṭhānaṃ paripuṇṇanti apare. Tatra hi parinibbutattā paramatthasaccasampattiyā saccādhiṭṭhānaṃ paripuṇṇaṃ. Sabbūpadhipaṭinissaggena cāgādhiṭṭhānaṃ paripuṇṇaṃ. Sabbasaṅkhārūpasamena upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññāpayojanapariniṭṭhānena paññādhiṭṭhānaṃ paripuṇṇanti. Tatra mahāpurisassa visesena mettākhette abhijātiyaṃ saccādhiṭṭhānasamudāgatassa saccādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena karuṇākhette abhisambodhiyaṃ paññādhiṭṭhānasamudāgatassa paññādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena muditākhette dhammacakkappavattane cāgādhiṭṭhānasamudāgatassa cāgādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena upekkhākhette parinibbāne upasamādhiṭṭhānasamudāgatassa upasamādhiṭṭhānaparipūraṇamabhibyattanti daṭṭhabbaṃ.
Tatra saccādhiṭṭhānasamudāgatassa saṃvāsena sīlaṃ veditabbaṃ. Cāgādhiṭṭhānasamudāgatassa saṃvohārena soceyyaṃ veditabbaṃ. Upasamādhiṭṭhānasamudāgatassa āpadāsu thāmo veditabbo. Paññādhiṭṭhānasamudāgatassa sākacchāya paññā veditabbā. Evaṃ sīlājīvacittadiṭṭhivisuddhiyo veditabbā. Tathā saccādhiṭṭhānasamudāgamena dosāgatiṃ na gacchati avisaṃvādanato. Cāgādhiṭṭhānasamudāgamena lobhāgatiṃ na gacchati anabhisaṅgato. Upasamādhiṭṭhānasamudāgamena bhayāgatiṃ na gacchati anaparādhato. Paññādhiṭṭhānasamudāgamena mohāgatiṃ na gacchati yathā bhūtāvabodhato.
Tathā paṭhamena aduṭṭho adhivāseti, dutiyena aluddho paṭisevati, tatiyena abhīto parivajjeti, catutthena asammūḷho vinodeti. Paṭhamena nekkhammasukhappatti, itarehi pavivekaupasamasambodhisukhappattiyo hontīti daṭṭhabbā. Tathā vivekajapītisukhasamādhijapītisukhaapītijakāyasukhasatipārisuddhija- upekkhāsukhappattiyo etehi catūhi yathākkamaṃ honti. Evamanekaguṇānubandhehi catūhi adhiṭṭhānehi sabbapāramisamūhasaṅgaho veditabbo. Yathā ca catūhi adhiṭṭhānehi sabbapāramisaṅgaho, evaṃ karuṇāpaññāhipīti daṭṭhabbaṃ. Sabbopi hi bodhisambhāro karuṇāpaññāhi saṅgahito. Karuṇāpaññāpariggahitā hi dānādiguṇā mahābodhisambhārā bhavanti buddhattasiddhipariyosānāti. Evametāsaṃ saṅgaho veditabbo.
Ko sampādanūpāyoti? Sakalassāpi puññādisambhārassa sammāsambodhiṃ uddissa anavasesasambharaṇaṃ avekallakāritāyogena, tattha ca sakkaccakāritā ādarabahumānayogena, sātaccakāritā nirantarayogena, cirakālādiyogo ca antarā avosānāpajjanenāti. Taṃ panassa kālaparimāṇaṃ parato āvi bhavissati. Iti caturaṅgayogo etāsaṃ pāramīnaṃ sampādanūpāyo. Tathā mahāsattena bodhāya paṭipajjantena sammāsambodhāya buddhānaṃ puretarameva attā niyyātetabbo – ‘‘imāhaṃ attabhāvaṃ buddhānaṃ niyyātemī’’ti. Taṃtaṃpariggahavatthuñca paṭilābhato puretarameva dānamukhe nissajjitabbaṃ. ‘‘Yaṃ kiñci mayhaṃ uppajjanakaṃ jīvitaparikkhārajātaṃ, sabbaṃ taṃ sati yācake dassāmi, tesaṃ pana dinnāvasesaṃ eva mayā paribhuñjitabba’’nti.
cattāro dānavinibandhā,tesu yadā mahābodhisattassa saṃvijjamānesu deyyadhammesu paccupaṭṭhite ca yācakajane dāne cittaṃ na pakkhandati na kamati. Tena niṭṭhamettha gantabbaṃ ‘‘addhāhaṃ dāne pubbe akataparicayo, tena me etarahi dātukamyatā citte na saṇṭhātī’’ti. So evaṃ me ito paraṃ dānābhirataṃ cittaṃ bhavissati, handāhaṃ ito paṭṭhāya dānaṃ dassāmi, nanu mayā paṭikacceva pariggahavatthu yācakānaṃ pariccattanti dānaṃ deti muttacāgo payatapāṇī vosaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassapaṭhamo dānavinibandhohato hoti vihato samucchinno.
dutiyo dānavinibandhohato hoti vihato samucchinno.
tatiyo dānavinibandhohato hoti vihato samucchinno.
catuttho dānavinibandhohato hoti vihato samucchinno. Evaṃ ye ye dānapāramiyā vinibandhabhūtā anatthā, tesaṃ tesaṃ yathārahaṃ paccavekkhitvā paṭivinodanaṃ upāyo. Yathā ca dānapāramiyā, evaṃ sīlapāramiādīsupi daṭṭhabbaṃ.
Api ca yaṃ mahāsattassa buddhānaṃ attasanniyyātanaṃ, taṃ sammadeva sabbapāramīnaṃ sampādanūpāyo. Buddhānañhi attānaṃ niyyātetvā ṭhito mahāpuriso tattha tattha bodhisambhārapāripūriyā ghaṭento vāyamanto sarīrassa sukhūpakaraṇānañca upacchedakesu dussahesupi kicchesu durabhisambhavesupi sattasaṅkhārasamupanītesu anatthesu tibbesu pāṇaharesu ‘‘ayaṃ mayā attabhāvo buddhānaṃ pariccatto, yaṃ vā taṃ vā ettha hotū’’ti taṃnimittaṃ na kampati na vedhati, īsakampi aññathattaṃ na gacchati, kusalārambhe aññadatthu acalādhiṭṭhānova hoti, evaṃ attasanniyyātanampi etāsaṃ sampādanūpāyo.
Api ca samāsato katābhinīhārassa attani sinehassa parisosanaṃ paresu ca sinehassa parivaḍḍhanaṃ etāsaṃ sampādanūpāyo. Sammāsambodhisamadhigamāya hi katamahāpaṇidhānassa mahāsattassa yāthāvato parijānanena sabbesu dhammesu anupalittassa attani sineho parikkhayaṃ pariyādānaṃ gacchati, mahākaruṇāsamāsevanena pana piyaputte viya sabbasatte sampassamānassa tesu mettākaruṇāsineho parivaḍḍhati, tato ca taṃtadavatthānurūpaṃ attaparasantānesu lobhadosamohavigamena vidūrīkatamacchariyādibodhisambhārapaṭipakkho mahāpuriso dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahavatthūhi caturadhiṭṭhānānugatehi accantaṃ janassa saṅgahakaraṇena upari yānattaye avatāraṇaṃ paripācanañca karoti.
Mahāsattānañhi mahākaruṇā mahāpaññā ca dānena alaṅkatā, dānaṃ piyavacanena, piyavacanaṃ atthacariyāya, atthacariyā samānattatāya alaṅkatā saṅgahitā ca. Tesaṃ sabbepi satte attanā nibbisese katvā bodhisambhāresu paṭipajjantānaṃ sabbattha samānasukhadukkhatāya samānattatāya siddhi. Buddhabhūtānampi ca teheva catūhi saṅgahavatthūhi caturadhiṭṭhānaparipūritābhivuddhehi janassa accantikasaṅgahakaraṇena abhivinayanaṃ sijjhati. Dānañhi sammāsambuddhānaṃ cāgādhiṭṭhānena paripūritābhivuddhaṃ, piyavacanaṃ saccādhiṭṭhānena, atthacariyā paññādhiṭṭhānena, samānattatā upasamādhiṭṭhānena paripūritābhivuddhā. Tathāgatānañhi sabbasāvakapaccekabuddhehi samānattatā parinibbāne. Tatra hi nesaṃ avisesato ekībhāvo. Tenevāha ‘‘natthi vimuttiyā nānatta’’nti. Honti cettha –
‘‘Sacco cāgī upasanto, paññavā anukampako;
‘‘Mahākāruṇiko satthā, hitesī ca upekkhako;
‘‘Viratto sabbadhammesu, sattesu ca upekkhako;
‘‘Sabbadā sabbasattānaṃ, hitāya ca sukhāya ca;
Kittakena kālena sampādananti? Heṭṭhimena tāva paricchedena cattāri asaṅkhyeyyāni mahākappānaṃ satasahassañca, majjhimena aṭṭha asaṅkhyeyyāni mahākappānaṃ satasahassañca, uparimena pana soḷasa asaṅkhyeyyāni mahākappānaṃ satasahassañca. Ete ca bhedā yathākkamaṃ paññādhikasaddhādhikavīriyādhikavasena ñātabbā. Paññādhikānañhi saddhā mandā hoti paññā tikkhā, saddhādhikānaṃ paññā majjhimā hoti, vīriyādhikānaṃ paññā mandā, paññānubhāvena ca sammāsambodhi adhigantabbātiaṭṭhakathāyaṃvuttaṃ.
Apare pana ‘‘vīriyassa tikkhamajjhimamudubhāvena bodhisattānaṃ ayaṃ kālavibhāgo’’ti vadanti. Avisesena pana vimuttiparipācanīyānaṃ dhammānaṃ tikkhamajjhimamudubhāvena yathāvuttakālabhedena bodhisambhārā tesaṃ pāripūriṃ gacchantīti tayopete kālabhedā yuttātipi vadanti. Evaṃ tividhā hi bodhisattā abhinīhārakkhaṇe bhavanti ugghahaṭitaññūvipañcitaññūneyyabhedena. Tesu yo ugghaṭitaññū, so sammāsambuddhassa sammukhā catuppadikaṃ gāthaṃ suṇanto gāthāya tatiyapade apariyosite eva chahi abhiññāhi saha paṭisambhidāhi arahattaṃ adhigantuṃ samatthūpanissayo hoti, sace sāvakabodhiyaṃ adhimutto siyā.
Dutiyo bhagavato sammukhā catuppadikaṃ gāthaṃ suṇanto apariyosite eva gāthāya catutthapade chahi abhiññāhi arahattaṃ adhigantuṃ samatthūpanissayo hoti, yadi sāvakabodhiyaṃ adhimutto siyā.
Itaro pana bhagavato sammukhā catuppadikaṃ gāthaṃ sutvā pariyositāya gāthāya chahi abhiññāhi arahattaṃ pattuṃ samatthūpanissayo hoti.
Tayopete vinā kālabhedena katābhinīhāro buddhānaṃ santike laddhabyākaraṇā ca anukkamena pāramiyo paripūrentā yathākkamaṃ yathāvuttabhedena kālena sammāsambodhiṃ pāpuṇanti. Tesu tesu pana kālabhedesu aparipuṇṇesu te te mahāsattā divase divase vessantaradānasadisaṃ mahādānaṃ dentāpi tadanurūpe sīlādisabbapāramidhamme ācinantāpi pañca mahāpariccāge pariccajantāpi ñātatthacariyā lokatthacariyā buddhatthacariyā paramakoṭiṃ pāpentāpi antarā ca sammāsambuddhā bhavissantīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇassa aparipaccanato buddhakārakadhammānaṃ apariniṭṭhānato. Paricchinnakālanipphāditaṃ viya hi sassaṃ yathāvuttakālaparicchedena parinipphāditā sammāsambodhi tadanantarā sabbussāhena vāyamantenāpi na sakkā adhigantunti pāramipāripūri yathāvuttakālavisesena sampajjatīti veditabbaṃ.
Ko ānisaṃsoti? Ye te katābhinīhārānaṃ bodhisattānaṃ –
‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;
‘‘Avīcimhi nuppajjanti, tathā lokantaresu ca;
‘‘Na honti khuddakā pāṇā, upapajjantāpi duggatiṃ;
‘‘Sotavekallatā natthi, na bhavanti mūgapakkhikā;
‘‘Na bhavanti pariyāpannā, bodhiyā niyatā narā;
‘‘Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;
‘‘Suddhāvāsesu devesu, hetu nāma na vijjati;
jātakabuddhavaṃsādīsu dassitākārā ānisaṃsā, te sabbepi etāsaṃ ānisaṃsā. Tathā yathānidassitabhedā alobhādosādiguṇayugalādayo cāti veditabbā.
Api ca yasmā bodhisatto abhinīhārato paṭṭhāya sabbasattānaṃ pitusamo hoti hitesitāya, dakkhiṇeyyako garu bhāvanīyo paramañca puññakkhettaṃ hoti guṇavisesayogena. Yebhuyyena ca manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatāhi anupālīyati, mettākaruṇāparibhāvitasantānatāya vāḷamigādīhi ca anabhibhavanīyo hoti, yasmiṃ yasmiñca sattanikāye paccājāyati, tasmiṃ tasmiṃ uḷārena vaṇṇena uḷārena yasena uḷārena sukhena uḷārena balena uḷārena ādhipateyyena aññe satte abhibhavati puññavisesayogato.
Appābādho hoti appātaṅko, suvisuddhā cassa saddhā hoti suvisadā, suvisuddhaṃ vīriyaṃ, satisamādhipaññā suvisadā, mandakileso hoti mandadaratho mandapariḷāho, kilesānaṃ mandabhāveneva suvaco hoti padakkhiṇaggāhī, khamo hoti sorato, sakhilo hoti paṭisanthārakusalo, akkodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī, asāraddho hoti appamatto, parato upatāpasaho hoti paresaṃ anupatāpī, yasmiñca gāmakhette paṭivasati, tattha sattānaṃ bhayādayo upaddavā yebhuyyena anuppannā nuppajjanti, uppannā ca vūpasammanti, yesu ca apāyesu uppajjati, na tattha pacurajano viya dukkhena adhimattaṃ pīḷīyati, bhiyyosomattāya saṃvegamāpajjati. Tasmā mahāpurisassa yathārahaṃ tasmiṃ tasmiṃ bhave labbhamānā ete sattānaṃ pitusamatādakkhiṇeyyatādayo guṇavisesā ānisaṃsāti veditabbā.
āyusampadānāma tassaṃ tassaṃ upapattiyaṃ dīghāyukatā ciraṭṭhitikatā, tāya yathāraddhāni kusalasamādānāni pariyosāpeti, bahuñca kusalaṃ upacinoti.Rūpasampadānāma abhirūpatā dassanīyatā pāsādikatā, tāya rūpappamāṇānaṃ sattānaṃ pasādāvaho hoti sambhāvanīyo.Kulasampadānāma uḷāresu kulesu abhinibbatti, tāya jātimadādimadamattānampi upasaṅkamanīyo hoti payirupāsanīyo, tena te nibbisevane karoti.Issariyasampadānāma mahāvibhavatā mahesakkhatā mahāparivāratā ca, tāhi saṅgaṇhitabbe catūhi saṅgahavatthūhi saṅgaṇhituṃ, niggahetabbe dhammena niggahetuñca samattho hoti.
Ādeyyavacanatānāma saddheyyatā paccayikatā, tāya sattānaṃ pamāṇabhūto hoti, alaṅghanīyā cassa āṇā hoti.Mahānubhāvatānāma ānubhāvamahantatā, tāya parehi na abhibhūyati, sayameva pana pare aññadatthu abhibhavati dhammena samena yathābhūtaguṇehi ca, evamete āyusampadādayo mahāpurisassa pāramīnaṃ ānisaṃsā, sayañca aparimāṇassa puññasambhārassa parivuḍḍhihetubhūtā yānattaye sattānaṃ avatāraṇassa paripācanassa ca kāraṇabhūtāti veditabbā.
Kiṃphalanti? Samāsato tāva sammāsambuddhabhāvo etāsaṃ phalaṃ, vitthārato pana dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhādianekaguṇagaṇasamujjalarūpakāyasampatti- adhiṭṭhānasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasāveṇika- buddhadhammappabhutianantāparimāṇa guṇasamudayopasobhinī dhammakāyasirī. Yāvatā pana buddhaguṇā ye anekehipi kappehi sammāsambuddhenāpi vācāya pariyosāpetuṃ na sakkā, idametāsaṃ phalaṃ. Vuttañcetaṃ –
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ, kappampi ce aññamabhāsamāno;
Evamettha pāramīsu pakiṇṇakakathā veditabbā.
‘‘datvā dātabbakaṃ dāna’’ntiādinā sabbāpi pāramī ekajjhaṃ dassetvā parato‘‘kosajjaṃ bhayato disvā’’tiādinā pariyosānagāthādvayaṃ vuttaṃ, taṃ yehi vīriyārambhamettābhāvanā appamādavihārehi yathāvuttā buddhakārakadhammā visadabhāvaṃ gatā sammāsambodhisaṅkhātā ca attano vimutti paripācitā, tehi veneyyānampi vimuttiparipācanāya ovādadānatthaṃ vutthaṃ.
kosajjaṃ bhayato disvā, vīriyārambhañca khematoti iminā paṭipakkhe ādīnavadassanamukhena vīriyārambhe ānisaṃsaṃ dasseti.Āraddhavīriyā hothāti iminā vīriyārambhe niyojeti. Yasmā ca –
‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
‘‘esā buddhānusāsanī’’ti āha.
Tatrāyaṃ saṅkhepattho – yvāyaṃ sabbasaṃkilesamūlabhāvato sabbānatthavidhāyakanti kosajjaṃ bhayato tappaṭipakkhato catūhi yogehi anupaddavabhāvasādhanato vīriyārambhañca khemato disvā adhisīlasikkhādisampādanavasena vīriyassa ārambho sammappadhānānuyogo, tattha yaṃ sammadeva niyojana, ‘‘āraddhavīriyā hothā’’ti, esā buddhānaṃ bhagavantānaṃ anusāsanī anusiṭṭhi ovādoti. Sesagāthāsupi imināva nayena attho veditabbo.
vivādanti viruddhavādaṃ, chavivādavatthuvasena vivadananti attho.Avivādanti vivādapaṭipakkhaṃ mettāvacīkammaṃ, mettābhāvanaṃ vā. Atha vāavivādanti avivādahetubhūtaṃ chabbidhaṃ sāraṇīyadhammaṃ.Samaggāti avaggā, kāyena ceva cittena ca sahitā aviramitā aviyuttāti attho.Sakhilāti sakkīlā mudusīlā, aññamaññamhi muduhadayāti attho.Esā buddhānusāsanīti ettha sabbena sabbaṃ vivādamanupagamma yadidaṃ chasāraṇīyadhammaparipūraṇavasena samaggavāse niyojanaṃ, esā buddhānaṃ anusiṭṭhīti yojetabbaṃ. Samaggavāsañhi vasamānā sīladiṭṭhisāmaññagatā avivadamānā sukheneva tisso sikkhā paripūressantīti satthā samaggavāse niyojanaṃ attano sāsananti dassesi.
Pamādanti pamajjanaṃ, kusalānaṃ dhammānaṃ pamussanaṃ akusalesu ca dhammesu cittavossaggaṃ. Vuttañhetaṃ – ‘‘tattha katamo pamādo, kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā, asātaccakiriyatā, anaṭṭhitakiriyatā, olīnavuttitā, nikkhittachandatā, nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ…pe… yo evarūpo pamādo pamajjanā pamajjitattaṃ, ayaṃ vuccati pamādo’’ti (vibha. 846).
Appamādanti appamajjanaṃ. Taṃ pamādassa paṭipakkhato veditabbaṃ. Atthato hi appamādo nāma satiyā avippavāso, ‘‘satiyā avippavāso’’ti ca niccaṃ upaṭṭhitāya satiyā evetaṃ nāmaṃ. Apare pana ‘‘satisampajaññappadhānā tathā pavattā cattāro arūpino khandhā appamādo’’ti vadanti. Yasmā pana appamādabhāvanā nāma visuṃ ekā bhāvanā natthi. Yā hi kāci puññakiriyā kusalakiriyā, sabbā sā appamādabhāvanātveva veditabbā.
‘‘bhāvethaṭṭhaṅgikaṃ magga’’nti āha.
Esā buddhānusāsanīti yadidaṃ kusalesu dhammesu appamajjanaṃ, tañca ussukkāpetvā ariyamaggassa bhāvanā esā buddhānaṃ bhagavantānaṃ anusiṭṭhi ovādoti.
Itthaṃ sudantiādīsuitthanti kappe ca satasahassetiādinā (cariyā. 1.1) pakārena.Sudanti nipātamattaṃ.Bhagavāti bhāgyavantatādīhi kāraṇehi bhagavā.Attano pubbacariyanti purimāsu akittipaṇḍitādijātīsu attano paṭipattidukkarakiriyaṃ.Sambhāvayamānoti hatthatale āmalakaṃ viya sammadeva pakāsento.Buddhāpadāniyaṃ nāmāti buddhānaṃ purātanakammaṃ porāṇaṃ dukkarakiriyaṃ adhikicca pavattattā desitattā buddhāpadāniyanti evaṃnāmakaṃ.Dhammapariyāyanti dhammadesanaṃ dhammabhūtaṃ vā kāraṇaṃ.Abhāsitthāti avoca. Yaṃ panettha na vuttaṃ, taṃ heṭṭhā vuttanayattā uttānatthattā ca na vuttanti veditabbaṃ.
Nigamanakathā
Ettāvatā ca –
Visuddhacarito satthā, buddhicariyāya pāragū;
Yaṃ acchariyadhammānaṃ, sabbamacchariyātigo;
cariyā-piṭakaṃyañca tādino;
Tassa atthaṃ pakāsetuṃ, porāṇaṭṭhakathānayaṃ;
Yā tattha paramatthānaṃ, niddhāretvā yathārahaṃ;
Sampattā pariniṭṭhānaṃ, anākulavinicchayā;
Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;
Ogāhetvā visuddhāya, sīlādipaṭipattiyā;
Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;
Sammā vassatu kālena, devopi jagatīpati;
ācariyadhammapālena
Katā
Cariyāpiṭakavaṇṇanā niṭṭhitā.