AI Tipiṭaka Translations
Namo tassa bhagavato arahato sammāsambuddhassa
Namo tassa bhagavato arahato sammāsambuddhassa
Saṃyuttanikāye
Saṃyuttanikāye
Saḷāyatanavagga-aṭṭhakathā
Saḷāyatanavagga-aṭṭhakathā
1. Saḷāyatanasaṃyuttaṃ
1. Saḷāyatanasaṃyuttaṃ
1. Aniccavaggo
1. Aniccavaggo
1. Ajjhattāniccasuttavaṇṇanā
1. Ajjhattāniccasuttavaṇṇanā
1.Saḷāyatanavaggassa paṭhamecakkhunti dve cakkhūni – ñāṇacakkhu ceva maṃsacakkhu ca. Tatthañāṇacakkhupañcavidhaṃ – buddhacakkhu, dhammacakkhu, samantacakkhu, dibbacakkhu, paññācakkhūti. Tesu buddhacakkhu nāma āsayānusayañāṇañceva indriyaparopariyattañāṇañca, yaṃ – ‘‘buddhacakkhunā lokaṃ volokento’’ti (mahāva. 9; ma. ni. 1.283; 2.338) āgataṃ. Dhammacakkhu nāma heṭṭhimā tayo maggā tīṇi ca phalāni, yaṃ – ‘‘virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (mahāva. 16; ma. ni. 2.395) āgataṃ. Samantacakkhu nāma sabbaññutaññāṇaṃ, yaṃ – ‘‘pāsādamāruyha samantacakkhū’’ti (mahāva. 8; ma. ni. 1.282; 2.338) āgataṃ. Dibbacakkhu nāma ālokapharaṇena uppannaṃ ñāṇaṃ, yaṃ – ‘‘dibbena cakkhunā visuddhenā’’ti (pārā. 13; ma. ni. 2.341) āgataṃ. Paññācakkhu nāma catusaccaparicchedakañāṇaṃ, yaṃ – ‘‘cakkhuṃ udapādī’’ti (sa. ni. 5.1081; mahāva. 15) āgataṃ.
1.In the Saḷāyatanavagga, first, cakkhu means two kinds of cakkhu: ñāṇacakkhu and maṃsacakkhu. Here, ñāṇacakkhu is fivefold: buddhacakkhu, dhammacakkhu, samantacakkhu, dibbacakkhu, and paññācakkhu. Among these, buddhacakkhu is the knowledge of the inclinations and underlying tendencies, and the knowledge of the maturity of faculties in others, as it is said, "observing the world with the buddhacakkhu" (mahāva. 9; ma. ni. 1.283; 2.338). Dhammacakkhu is the three lower paths and three fruits, as it is said, "the dhammacakkhu, stainless and without blemish, arose" (mahāva. 16; ma. ni. 2.395). Samantacakkhu is the knowledge of omniscience, as it is said, "having ascended the palace, all-seeing eye" (mahāva. 8; ma. ni. 1.282; 2.338). Dibbacakkhu is the knowledge that arises with the spreading of light, as it is said, "with the divine eye, purified" (pārā. 13; ma. ni. 2.341). Paññācakkhu is the knowledge that discerns the Four Noble Truths, as it is said, "the eye arose" (sa. ni. 5.1081; mahāva. 15).
Maṃsacakkhupiduvidhaṃ – sasambhāracakkhu, pasādacakkhūti. Tesu yvāyaṃ akkhikūpake akkhipaṭalehi parivārito maṃsapiṇḍo, yattha catasso dhātuyo vaṇṇagandharasojā sambhavo jīvitaṃ bhāvo cakkhupasādo kāyapasādoti saṅkhepato terasa sambhārā honti. Vitthārato pana catasso dhātuyo vaṇṇagandharasojā sambhavoti ime nava catusamuṭṭhānavasena chattiṃsa, jīvitaṃ bhāvo cakkhupasādo kāyapasādoti ime kammasamuṭṭhānā tāva cattāroti cattārīsa sambhārā honti. Idaṃ sasambhāracakkhu nāma. Yaṃ panettha setamaṇḍalaparicchinnena kaṇhamaṇḍalena parivārite diṭṭhimaṇḍale sanniviṭṭhaṃ rūpadassanasamatthaṃ pasādamattaṃ, idaṃ pasādacakkhu nāma. Tassa tato paresañca sotādīnaṃ vitthārakathā visuddhimagge vuttāva.
Maṃsacakkhu is also twofold: sasambhāracakkhu and pasādacakkhu. Among these, that mass of flesh in the eye socket, surrounded by the layers of the eye, where four elements, color, odor, taste, nutritive essence, origin, life, being, visual sensitivity, and bodily sensitivity are present – in brief, there are thirteen constituents. In detail, these nine, the four elements, color, odor, taste, nutritive essence, and origin, are thirty-six due to arising from four combinations; life, being, visual sensitivity, and bodily sensitivity, these four arising from kamma, so there are forty constituents. This is called sasambhāracakkhu. That which is situated in the visual center, surrounded by the black circle enclosed by the white circle, the subtle sensitivity capable of seeing forms, this is called pasādacakkhu. The detailed explanation of this and the other sense organs such as hearing is already given in the Visuddhimagga.
cakkhuṃ, bhikkhave, aniccantiādimāha. Tattha – ‘‘catūhi kāraṇehi aniccaṃ udayabbayavantatāyā’’tiādinā nayena vitthārakathā heṭṭhā pakāsitāyeva.Sotampipasādasotameva adhippetaṃ, tathāghānajivhākāyā. Manoti tebhūmakasammasanacāracittaṃ. Iti idaṃ suttaṃ chasu ajjhattikāyatanesu tīṇi lakkhaṇāni dassetvā kathite bujjhanakānaṃ ajjhāsayena vuttaṃ.
cakkhuṃ, bhikkhave, aniccanti etc. was said. Here, the detailed explanation in the manner of "impermanent due to four reasons, due to having arising and passing away" and so on, has already been made clear below. Sotampi also refers to pasādasota, similarly ghānajivhākāyā. Mano means the mind that wanders in the realm of three planes of existence. Thus, this sutta, after showing the three characteristics in the six internal sense bases, was spoken in accordance with the disposition of those capable of understanding.
2-3. Ajjhattadukkhasuttādivaṇṇanā
2-3. Ajjhattadukkhasuttādivaṇṇanā
2-3.Dutiyaṃ dve lakkhaṇāni, tatiyaṃ ekalakkhaṇaṃ dassetvā kathite bujjhanakānaṃ ajjhāsayena vuttaṃ. Sesāni pana tehi sallakkhitāni vā ettakeneva vā sallakkhessantīti.
2-3.The second was spoken in accordance with the disposition of those capable of understanding, after showing two characteristics, the third after showing one characteristic. The remaining ones, however, were spoken because they would recognize them with these or would recognize with just this much.
4-6. Bāhirāniccasuttādivaṇṇanā
4-6. Bāhirāniccasuttādivaṇṇanā
4-6.Catuttherūpagandharasaphoṭṭhabbācatusamuṭṭhānā,saddodvisamuṭṭhāno,dhammāti tebhūmakadhammārammaṇaṃ. Idampi bāhiresu chasu āyatanesu tilakkhaṇaṃ dassetvā kathite bujjhanakānaṃ vasena vuttaṃ. Pañcame chaṭṭhe ca dutiyatatiyesu vuttasadisova nayo.
4-6.In the fourth, rūpagandharasaphoṭṭhabbā arise from four combinations, saddo arises from two combinations, dhammā means the mental object of the three planes of existence. This too, after showing the three characteristics in the six external sense bases, was spoken according to the capacity of those who can understand. In the fifth and sixth, the method is similar to that stated in the second and third.
7-12. Ajjhattāniccātītānāgatasuttādivaṇṇanā
7-12. Ajjhattāniccātītānāgatasuttādivaṇṇanā
7-12.Sattamādīni atītānāgatesu cakkhādīsu aniccalakkhaṇādīni sallakkhetvā paccuppannesu balavagāhena kilamantānaṃ vasena vuttāni. Sesaṃ sabbattha heṭṭhā vuttanayamevāti.
7-12.The seventh and so on were spoken in consideration of those who, having discerned the characteristic of impermanence and so on in the past and future cakkhu and so on, were struggling with strong attachment in the present. The rest is all in accordance with the method stated below.
Aniccavaggo paṭhamo.
Aniccavaggo paṭhamo.
2. Yamakavaggo
2. Yamakavaggo
1-4. Paṭhamapubbesambodhasuttādivaṇṇanā
1-4. Paṭhamapubbesambodhasuttādivaṇṇanā
13-16.Yamakavaggassa paṭhamadutiyesuajjhattikānanti ajjhattajjhattavasena ajjhattikānaṃ. So pana nesaṃ ajjhattikabhāvo chandarāgassa adhimattabalavatāya veditabbo. Manussānañhi antogharaṃ viya cha ajjhattikāyatanāni, gharūpacāraṃ viya cha bāhirāyatanāni. Yathā nesaṃ puttadāradhanadhaññapuṇṇe antoghare chandarāgo adhimattabalavā hoti, tattha kassaci pavisituṃ na denti, appamattena bhājanasaddamattenāpi ‘‘kiṃ eta’’nti? Vattāro bhavanti. Evamevaṃ chasu ajjhattikesu āyatanesu adhimattabalavachandarāgoti. Iti imāya chandarāgabalavatāya tāni ‘‘ajjhattikānī’’ti vuttāni. Gharūpacāre pana no tathā balavā hoti, tattha carante manussepi catuppadānipi na sahasā nivārenti. Kiñcāpi na nivārenti, anicchantā pana pasupacchimattampi gahituṃ na denti. Iti nesaṃ tattha na adhimattabalavachandarāgo hoti. Rūpādīsupi tatheva na adhimattabalavachandarāgo, tasmā tāni ‘‘bāhirānī’’ti vuttāni. Vitthārato pana ajjhattikabāhirakathā visuddhimagge vuttāva. Sesaṃ dvīsupi suttesu heṭṭhā vuttanayameva. Tathā tatiyacatutthesu.
13-16.In the Yamakavagga, in the first and second, ajjhattikānanti means internal in terms of internal. However, their internality should be understood as due to the excessive strength of desire and lust. For humans, the six internal sense bases are like the inner chamber of a house, and the six external sense bases are like the surroundings of the house. Just as their desire and lust are exceedingly strong in the inner chamber filled with sons, wives, wealth, and grain, and they do not allow anyone to enter, and even with the slightest sound of a vessel, they ask, "What is that?" In the same way, there is excessive desire and lust in the six internal sense bases. Thus, due to this strength of desire and lust, they are called "internal." However, in the surroundings of the house, it is not so strong; they do not immediately prevent people or even quadrupeds from moving there. Although they do not prevent them, they do not allow even the least bit of grass or dung to be taken without their consent. Thus, their desire and lust there is not excessively strong. Likewise, there is not excessively strong desire and lust in forms and so on; therefore, they are called "external." However, the detailed explanation of internal and external has already been given in the Visuddhimagga. The rest in both suttas is in accordance with the method stated below. Similarly, in the third and fourth.
5-6. Paṭhamanoceassādasuttādivaṇṇanā
5-6. Paṭhamanoceassādasuttādivaṇṇanā
17-18.Pañcamenissaṭāti nikkhantā.Visaññuttāti nosaṃyuttā.Vippamuttāti no adhimuttāvimariyādīkatena cetasāti nimmariyādīkatena cetasā. Yañhi kilesajātaṃ vā vaṭṭaṃ vā appahīnaṃ hoti, tena sekhānaṃ cittaṃ samariyādīkataṃ nāma. Yaṃ pahīnaṃ, tena vimariyādīkataṃ. Idha pana sabbaso kilesānañceva vaṭṭassa ca pahīnattā vimariyādīkatena kilesavaṭṭamariyādaṃ atikkantena cittena vihariṃsūti attho. Chaṭṭhepi eseva nayo. Chasupi panetesu suttesu catusaccameva kathitanti veditabbaṃ.
17-18.In the fifth, nissaṭā means gone out. Visaññuttā means not connected. Vippamuttā means not excessively attached, vimariyādīkatena cetasā means with a mind that has transcended limitations. For the minds of trainees are limited by whatever defilements or round of existence that have not been abandoned. That which is abandoned, by that, it is unlimited. Here, however, since all defilements and the round of existence have been abandoned, it means they lived with a mind that has transcended the limitations of the defilements and the round of existence. The same method applies in the sixth. However, it should be understood that in all six of these suttas, only the Four Noble Truths are discussed.
7-10. Paṭhamābhinandasuttādivaṇṇanā
7-10. Paṭhamābhinandasuttādivaṇṇanā
19-22.Sattamādīsu catūsu vaṭṭavivaṭṭameva kathitaṃ. Anupubbakathā pana nesaṃ heṭṭhā vuttanayeneva veditabbāti.
19-22.In the seventh and the following four, only the round of existence and the cessation of the round of existence are discussed. However, the sequential explanation of these should be understood in accordance with the method stated below.
Yamakavaggo dutiyo.
Yamakavaggo dutiyo.
3. Sabbavaggo
3. Sabbavaggo
1. Sabbasuttavaṇṇanā
1. Sabbasuttavaṇṇanā
23.Sabbavaggassa paṭhamesabbaṃ vo, bhikkhaveti sabbaṃ nāma catubbidhaṃ – sabbasabbaṃ, āyatanasabbaṃ, sakkāyasabbaṃ, padesasabbanti. Tattha –
23.In the first of the Sabbavagga, sabbaṃ vo, bhikkhaveti, sabbaṃ is fourfold: sabbasabbaṃ, āyatanasabbaṃ, sakkāyasabbaṃ, padesasabbaṃ. Therein –
‘‘Na tassa addiṭṭhamidhaatthi kiñci,
"Nothing here is unseen by him,
Nor is there anything unknowable or to be known;
He has directly known everything that needs to be known,
Therefore, the Tathāgata is all-seeing." (mahāni. 156; cūḷani. dhotakamāṇavapucchāniddeso 32; paṭi. ma. 1.121) –
Idaṃ sabbasabbaṃ nāma. ‘‘Sabbaṃ vo, bhikkhave, desessāmi, taṃ suṇāthā’’ti (saṃ. ni. 4.24) idaṃ āyatanasabbaṃ nāma. ‘‘Sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī’’ti (ma. ni. 1.1) idaṃ sakkāyasabbaṃ nāma. ‘‘Sabbadhammesu vā pana paṭhamasamannāhāro uppajjati cittaṃ mano mānasaṃ…pe… tajjāmanodhātū’’ti idaṃ padesasabbaṃ nāma. Iti pañcārammaṇamattaṃ padesasabbaṃ. Tebhūmakadhammā sakkāyasabbaṃ. Catubhūmakadhammā āyatanasabbaṃ. Yaṃkiñci neyyaṃ sabbasabbaṃ. Padesasabbaṃ sakkāyasabbaṃ na pāpuṇāti, sakkāyasabbaṃ āyatanasabbaṃ na pāpuṇāti, āyatanasabbaṃ sabbasabbaṃ na pāpuṇāti. Kasmā? Sabbaññutaññāṇassa ayaṃ nāma dhammo ārammaṇaṃ na hotīti natthitāya. Imasmiṃ pana sutte āyatanasabbaṃ adhippetaṃ.
This is called sabbasabbaṃ. "Sabbaṃ vo, bhikkhave, desessāmi, taṃ suṇāthā"ti (saṃ. ni. 4.24) this is called āyatanasabbaṃ. "Sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī"ti (ma. ni. 1.1) this is called sakkāyasabbaṃ. "Sabbadhammesu vā pana paṭhamasamannāhāro uppajjati cittaṃ mano mānasaṃ…pe… tajjāmanodhātū"ti this is called padesasabbaṃ. Thus, padesasabbaṃ is merely the five sense objects. Sakkāyasabbaṃ is the dhamma of the three planes of existence. Āyatanasabbaṃ is the dhamma of the four planes of existence. Yaṃkiñci neyyaṃ sabbasabbaṃ. Padesasabbaṃ does not reach sakkāyasabbaṃ, sakkāyasabbaṃ does not reach āyatanasabbaṃ, āyatanasabbaṃ does not reach sabbasabbaṃ. Why? Because there is no such dhamma that the knowledge of omniscience does not have as its object. However, in this sutta, āyatanasabbaṃ is intended.
Paccakkhāyāti paṭikkhipitvā.Vācāvatthukamevassāti, vācāya vattabbavatthumattakameva bhaveyya. Imāni pana dvādasāyatanāni atikkamitvā ayaṃ nāma añño sabhāvadhammo atthīti dassetuṃ na sakkuṇeyya.Puṭṭho ca na sampāyeyyāti, ‘‘katamaṃ aññaṃ sabbaṃ nāmā’’ti? Pucchito, ‘‘idaṃ nāmā’’ti vacanena sampādetuṃ na sakkuṇeyya.Vighātaṃ āpajjeyyāti dukkhaṃ āpajjeyya.Yathā taṃ, bhikkhave, avisayasminti etthatanti nipātamattaṃ.Yathāti kāraṇavacanaṃ, yasmā avisaye puṭṭhoti attho. Avisayasmiñhi sattānaṃ vighātova hoti, kūṭāgāramattaṃ silaṃ sīsena ukkhipitvā gambhīre udake taraṇaṃ avisayo, tathā candimasūriyānaṃ ākaḍḍhitvā pātanaṃ, tasmiṃ avisaye vāyamanto vighātameva āpajjati, evaṃ imasmimpi avisaye vighātameva āpajjeyyāti adhippāyo.
Paccakkhāyāti having rejected. Vācāvatthukamevassāti, it would be merely a matter of something to be spoken about. He would not be able to show that there is another intrinsic dhamma beyond these twelve āyatanas. Puṭṭho ca na sampāyeyyāti, if asked, "What other sabbaṃ is there?" he would not be able to satisfy with the word "this." Vighātaṃ āpajjeyyāti, he would encounter suffering. Yathā taṃ, bhikkhave, avisayasminti here ta is merely a particle. Yathā is a word of reason, meaning because he is asked about something outside the scope. For beings encounter ruin in the realm outside the scope; lifting a slab the size of a roofed building on one's head and swimming in deep water is outside the scope; likewise, pulling down the moon and sun. Striving in that which is outside the scope, one encounters only ruin; in the same way, in this which is outside the scope, one would encounter only ruin, is the meaning.
2. Pahānasuttavaṇṇanā
2. Pahānasuttavaṇṇanā
24.Dutiyesabbappahānāyāti sabbassa pahānāya.Cakkhusamphassapaccayā uppajjati vedayitanti cakkhusamphassaṃ mūlapaccayaṃ katvā uppannā sampaṭicchanasantīraṇavoṭṭhabbanajavanavedanā. Cakkhuviññāṇasampayuttāya pana vattabbameva natthi. Sotadvārādivedanāpaccayādīsupi eseva nayo. Ettha panamanoti bhavaṅgacittaṃ.Dhammāti ārammaṇaṃ.Manoviññāṇanti sahāvajjanakajavanaṃ.Manosamphassoti bhavaṅgasahajāto samphasso.Vedayitanti sahāvajjanavedanāya javanavedanā. Bhavaṅgasampayuttāya pana vattabbameva natthi. Āvajjanaṃ bhavaṅgato amocetvāmanoti sahāvajjanena bhavaṅgaṃ daṭṭhabbaṃ.Dhammāti ārammaṇaṃ.Manoviññāṇanti javanaviññāṇaṃ.Manosamphassoti bhavaṅgasahajāto samphasso.Vedayitanti javanasahajātā vedanā. Sahāvajjanena bhavaṅgasahajātāpi vaṭṭatiyeva. Yā panettha desanā anusiṭṭhiāṇā, ayaṃ paṇṇatti nāmāti.
24.In the second, sabbappahānāyāti for the abandoning of all. Cakkhusamphassapaccayā uppajjati vedayitanti, the feeling that arises with eye-contact as the root condition is the feeling of receiving, investigating, determining, and the javana process. There is nothing to be said about that which is associated with eye-consciousness. The same method applies to feelings and conditions arising from the ear-door and so on. Here, mano means the bhavaṅga-citta. Dhammā means the object. Manoviññāṇanti means the javana together with the adverting. Manosamphassoti means the contact that arises together with the bhavaṅga. Vedayitanti means the feeling of the javana process. There is nothing to be said about that which is associated with the bhavaṅga. Without releasing the adverting from the bhavaṅga, manoti the bhavaṅga should be seen together with the adverting. Dhammā means the object. Manoviññāṇanti means the javana-consciousness. Manosamphassoti means the contact that arises together with the bhavaṅga. Vedayitanti means the feeling that arises together with the javana. Even the bhavaṅga that arises together with the adverting is valid. Here, that which is the teaching, the instruction, the command, this is called paññatti.
3. Abhiññāpariññāpahānasuttavaṇṇanā
3. Abhiññāpariññāpahānasuttavaṇṇanā
25.Tatiyesabbaṃ abhiññā pariññā pahānāyāti sabbaṃ abhijānitvā parijānitvā pajahanatthāya.Abhiññā pariññā pahātabbanti abhijānitvā parijānitvā pahātabbaṃ. Sesaṃ vuttanayeneva veditabbaṃ.
25.In the third, sabbaṃ abhiññā pariññā pahānāyāti for completely knowing, fully understanding, and abandoning all. Abhiññā pariññā pahātabbanti having completely known, fully understood, it should be abandoned. The rest should be understood in accordance with the method stated.
4. Paṭhamaaparijānanasuttavaṇṇanā
4. Paṭhamaaparijānanasuttavaṇṇanā
26.Catuttheanabhijānaṃ aparijānaṃ avirājayaṃ appajahanti anabhijānanto aparijānanto avirājento appajahanto. Ettha caavirājentoti avigacchāpento. Iti imasmiṃ sutte tissopi pariññā kathitā honti. ‘‘Abhijāna’’nti hi vacanena ñātapariññā kathitā, ‘‘parijāna’’nti vacanena tīraṇapariññā, ‘‘virājayaṃ pajaha’’nti dvīhi pahānapariññāti.
26.In the fourth, anabhijānaṃ aparijānaṃ avirājayaṃ appajahanti not completely knowing, not fully understanding, not fading away, not abandoning. Here, avirājentoti not causing to disappear. Thus, in this sutta, all three kinds of full understanding are discussed. For by the word "abhijāna," the full understanding of knowing is discussed; by the word "parijāna," the full understanding of scrutinizing; by the two, "virājayaṃ pajaha," the full understanding of abandoning.
5. Dutiyaaparijānanasuttavaṇṇanā
5. Dutiyaaparijānanasuttavaṇṇanā
27.Pañcamecakkhuviññāṇaviññātabbā dhammāti heṭṭhā gahitarūpameva gahetvā dasseti. Heṭṭhā vā āpāthagataṃ gahitaṃ, idha anāpāthagataṃ. Idaṃ panettha sanniṭṭhānaṃ – heṭṭhā āpāthagatampi anāpāthagatampi gahitameva, idha pana cakkhuviññāṇasampayuttā tayo khandhā. Te hi cakkhuviññāṇena saha viññātabbattā ‘‘cakkhuviññāṇaviññātabbā’’ti vuttā. Sesapadesupi eseva nayo.
27.In the fifth, cakkhuviññāṇaviññātabbā dhammāti, he shows by taking only the form that was taken below. Below, what came into the range was taken; here, what did not come into the range. Here, this is the determination: below, both what came into the range and what did not come into the range were taken; here, however, the three aggregates associated with eye-consciousness. Because they are known together with eye-consciousness, they are called "cakkhuviññāṇaviññātabbā." The same method applies to the remaining terms.
6. Ādittasuttavaṇṇanā
6. Ādittasuttavaṇṇanā
28.Chaṭṭhegayāsīseti gayāgāmassa hi avidūre gayāti ekā pokkharaṇīpi atthi nadīpi, gayāsīsanāmako hatthikumbhasadiso piṭṭhipāsāṇopi, yattha bhikkhusahassassapi okāso pahoti, bhagavā tattha viharati. Tena vuttaṃ ‘‘gayāsīse’’ti.Bhikkhū āmantesīti tesaṃ sappāyadhammadesanaṃ vicinitvā taṃ desessāmīti āmantesi.
28.In the sixth, gayāsīseti, not far from the village of Gayā there is a pond called Gayā and also a river, and also a stone on the back shaped like an elephant's head called Gayāsīsa, where there is room for even a thousand bhikkhus; the Blessed One dwells there. Therefore, it was said "gayāsīse." Bhikkhū āmantesīti, having discerned the suitable dhamma teaching for them, he addressed them, intending to teach that.
Tatrāyaṃ anupubbikathā – ito kira dvānavutikappe mahindo nāma rājā ahosi. Tassa jeṭṭhaputto phusso nāma. So pūritapāramī pacchimabhavikasatto, paripākagate ñāṇe bodhimaṇḍaṃ āruyha sabbaññutaṃ paṭivijjhi. Rañño kaniṭṭhaputto tassa aggasāvako ahosi, purohitaputto dutiyasāvako. Rājā cintesi – ‘‘mayhaṃ jeṭṭhaputto nikkhamitvā buddho jāto, kaniṭṭhaputto aggasāvako, purohitaputto dutiyasāvako’’ti. So ‘‘amhākaṃyeva buddho, amhākaṃ dhammo, amhākaṃ saṅgho’’ti vihāraṃ kāretvā vihāradvārakoṭṭhakato yāva attano gharadvārā ubhato veḷubhittikuṭikāhi parikkhipitvā matthake suvaṇṇatārakakhacitasamosaritagandhadāmamālādāmavitānaṃ bandhāpetvā heṭṭhā rajatavaṇṇaṃ vālukaṃ santharitvā pupphāni vikirāpetvā tena maggena bhagavato āgamanaṃ kāresi.
Here is the sequential story: it is said that two-and-ninety aeons ago, there was a king named Mahinda. His eldest son was named Phussa. He, having fulfilled the perfections, was destined to attain Buddhahood in his last existence. When his knowledge reached maturity, he ascended the Bodhi-maṇḍa and realized omniscience. The younger son of the king was his chief disciple, and the son of the chaplain was the second disciple. The king thought, "My eldest son has gone forth and become a Buddha, my younger son is the chief disciple, and the son of the chaplain is the second disciple." He, thinking, "The Buddha is ours, the Dhamma is ours, the Saṅgha is ours," had a monastery built, enclosing both sides of the road from the gate of the monastery to the gate of his own house with bamboo-walled huts, and placing a canopy adorned with gold stars and garlands of fragrant flowers on top, and spreading silver-colored sand below and scattering flowers, he arranged for the Blessed One's arrival along that path.
Satthā vihārasmiṃyeva ṭhito cīvaraṃ pārupitvā antosāṇiyāva saddhiṃ bhikkhusaṅghena rājagehaṃ āgacchati, katabhattakicco antosāṇiyāva gacchati. Koci kaṭacchubhikkhāmattampi dātuṃ na labhati. Tato nāgarā ujjhāyiṃsu, ‘‘buddho loke uppanno, na ca mayaṃ puññāni kātuṃ labhāma. Yathā hi candimasūriyā sabbesaṃ ālokaṃ karonti, evaṃ buddhā nāma sabbesaṃ hitatthāya uppajjanti, ayaṃ pana rājā sabbesaṃ puññacetanaṃ attanoyeva anto pavesetī’’ti.
The Teacher, staying right there in the monastery, having put on the robe, together with the Saṅgha of bhikkhus, went to the royal palace through the inner courtyard, and having finished the meal, went back through the inner courtyard. Nobody was able to get even a spoonful of alms. Then the townspeople complained, "A Buddha has arisen in the world, but we are not able to do meritorious deeds. Just as the moon and sun give light to all, so are Buddhas born for the benefit of all, but this king draws all opportunities for merit-making into himself alone."
Tassa ca rañño aññe tayo puttā atthi. Nāgarā tehi saddhiṃ ekato hutvā sammantayiṃsu, ‘‘rājakulehi saddhiṃ aṭṭo nāma natthi, ekaṃ upāyaṃ karomā’’ti. Te paccante core uṭṭhāpetvā, ‘‘katipayā gāmā pahaṭā’’ti sāsanaṃ āharāpetvā rañño ārocayiṃsu. Rājā putte pakkosāpetvā‘‘tātā, ahaṃ mahallako, gacchatha core vūpasamethā’’ti pesesi. Payuttacorā ito cito ca avippakiritvā tesaṃ santikameva āgacchiṃsu. Te anāvāse gāme vāsetvā ‘‘vūpasamitā corā’’ti āgantvā rājānaṃ vanditvā aṭṭhaṃsu.
And that king had three other sons. The townspeople, together with them, gathered and conspired, "There's no negotiating with royal families. Let's devise a plan." They incited robbers in the border region and, having someone bring a message saying, "A few villages have been attacked," they informed the king. The king summoned his sons and sent them, saying, "My sons, I am old. Go and quell the robbers." The deployed robbers, without scattering here and there, came right to their location. They had them stay in unoccupied villages and, having come back saying, "The robbers are quelled," they bowed to the king and stood aside.
Rājā tuṭṭho ‘‘tātā, varaṃ vo demī’’ti āha. Te adhivāsetvā gantvā nāgarehi saddhiṃ mantayiṃsu, ‘‘raññā amhākaṃ varo dinno. Kiṃ gaṇhāmā’’ti? Ayyaputtā, tumhākaṃ hatthiassādayo na dullabhā, buddharatanaṃ pana dullabhaṃ, na sabbakālaṃ uppajjati, tumhākaṃ jeṭṭhabhātikassa phussabuddhassa paṭijagganavaraṃ gaṇhathāti. Te ‘‘evaṃ karissāmā’’ti nāgarānaṃ paṭissuṇitvā katamassukammā sunhātā suvilittā rañño santikaṃ gantvā, ‘‘deva, no varaṃ dethā’’ti yāciṃsu. Kiṃ gaṇhissatha tātāti? Deva, amhākaṃ hatthiassādīhi attho natthi, jeṭṭhabhātikassa no phussabuddhassa paṭijagganavaraṃ dethāti. ‘‘Ayaṃ varo na sakkā mayā jīvamānena dātu’’nti dve kaṇṇe pidahi. ‘‘Deva, na tumhe amhehi balakkārena varaṃ dāpitā, tumhehi attano ruciyā tuṭṭhehi dinno. Kiṃ, deva, rājakulassa dve kathā vaṭṭantī’’ti? Saccavāditāya bhaṇiṃsu.
The king, pleased, said, "My sons, I will grant you a boon." They accepted and went to consult with the townspeople, "The king has given us a boon. What should we take?" "Noble sons, elephants, horses, and so on are not difficult for you to obtain, but the Buddha Jewel is difficult to obtain; it does not arise at all times. Take the boon of attending to your eldest brother, the Buddha Phussa." They, having promised the townspeople, "We will do so," having had their beards trimmed, bathed, and handsomely anointed, went to the king and requested, "O King, grant us a boon." "What will you take, sons?" "O King, we have no need of elephants, horses, and so on. Grant us the boon of attending to our eldest brother, the Buddha Phussa." "This is a boon that I cannot grant while alive," he said, and covered both ears. "O King, we were not forced by you to grant a boon; it was given by you willingly, pleased by your own choice. O King, does the royal family have two ways of speaking?" They spoke truthfully.
Rājā vinivattituṃ alabhanto – ‘‘tātā, satta saṃvacchare satta māse satta ca divase upaṭṭhahitvā tumhākaṃ dassāmī’’ti āha. ‘‘Sundaraṃ, deva, pāṭibhogaṃ dethā’’ti. ‘‘Kissa pāṭibhogaṃ tātā’’ti? ‘‘Ettakaṃ kālaṃ amaraṇapāṭibhogaṃ devā’’ti. ‘‘Tātā, ayuttaṃ pāṭibhogaṃ dāpetha, na sakkā evaṃ pāṭibhogaṃ dātuṃ, tiṇagge ussāvabindusadisaṃ sattānaṃ jīvita’’nti. ‘‘No ce, deva, pāṭibhogaṃ detha, mayaṃ antarā matā kiṃ kusalaṃ karissāmā’’ti? ‘‘Tena hi, tātā, cha saṃvaccharāni dethā’’ti. ‘‘Na sakkā, devā’’ti. ‘‘Tena hi pañca, cattāri, tīṇi, dve, ekaṃ saṃvaccharaṃ detha’’. ‘‘Satta, cha māse detha…pe… māsaḍḍhamattaṃ dethā’’ti. ‘‘Na sakkā, devā’’ti. ‘‘Tena hi sattadivasamattaṃ dethā’’ti. ‘‘Sādhu, devāti satta divase sampaṭicchiṃsu’’. Rājā satta saṃvacchare satta māse satta divase kattabbasakkāraṃ sattasuyeva divasesu akāsi.
The king, unable to turn back, said, "Sons, after attending for seven years, seven months, and seven days, I will give it to you." "Excellent, O King, give a guarantee." "What guarantee, sons?" "A guarantee of not dying for that long, O King." "Sons, you ask for an impossible guarantee. It is not possible to give such a guarantee; the life of beings is like a dewdrop on a blade of grass." "If not, O King, give a guarantee; if we die in the meantime, what merit will we do?" "Then, sons, take six years." "Impossible, O King." "Then take five, four, three, two, one year." "Take seven, six months… take half a month." "Impossible, O King." "Then take about seven days." "Good, O King," they agreed to seven days. The king performed the honor due for seven years, seven months, and seven days in just seven days.
Tato puttānaṃ vasanaṭṭhānaṃ satthāraṃ pesetuṃ aṭṭhausabhavitthataṃ maggaṃ alaṅkārāpesi, majjhaṭṭhāne catuusabhappamāṇaṃ padesaṃ hatthīhi maddāpetvā kasiṇamaṇḍalasadisaṃ katvā vālukāya santharāpetvā pupphābhikiṇṇamakāsi, tattha tattha kadaliyo ca puṇṇaghaṭe ca ṭhapāpetvā dhajapaṭākā ukkhipāpesi. Usabhe usabhe pokkharaṇiṃ khaṇāpesi, aparabhāge dvīsu passesu gandhamālāpupphāpaṇe pasārāpesi. Majjhaṭṭhāne catuusabhavitthārassa alaṅkatamaggassa ubhosu passesu dve dve usabhavitthāre magge khāṇukaṇṭake harāpetvā daṇḍadīpikāyo kārāpesi. Rājaputtāpi attano āṇāpavattiṭṭhāne soḷasausabhamaggaṃ tatheva alaṅkārāpesuṃ.
Then, to send the Teacher to the sons' dwelling place, he had a path of eight usabha widths decorated, and in the middle, a space of four usabha measurements was leveled with elephants, made like a disk of black earth, spread with sand, and strewn with flowers; there, here and there, he had banana trees and full pots placed, and flags and banners raised. At each usabha, he had a pond dug, and on the other side, on both sides, he had perfume and flower shops arranged. In the middle, on both sides of the decorated path of four usabha widths, he had two paths of usabha width cleared of stumps and thorns and had torch stands made. The princes also had a path of sixteen usabha widths decorated in the same way within their own domain.
Rājā attano āṇāpavattiṭṭhānassa kedārasīmaṃ gantvā satthāraṃ vanditvā paridevamāno, ‘‘tātā, mayhaṃ dakkhiṇakkhiṃ uppāṭetvā gaṇhantā viya gacchatha, evaṃ gaṇhitvā gatā pana buddhānaṃ anucchavikaṃ kareyyātha. Mā surāsoṇḍā viya pamattā vicaritthā’’ti āha. Te ‘‘jānissāma mayaṃ, devā’’ti satthāraṃ gahetvā gatā, vihāraṃ kāretvā satthu niyyātetvā tattha satthāraṃ paṭijaggantā kālena therāsane, kālena majjhimāsane, kālena saṅghanavakāsane tiṭṭhanti. Dānaṃ upaparikkhamānānaṃ tiṇṇampi janānaṃ ekasadisameva ahosi. Te upakaṭṭhāya vassūpanāyikāya cintayiṃsu – ‘‘kathaṃ nu kho satthu ajjhāsayaṃ gaṇheyyāmā’’ti? Atha nesaṃ etadahosi – ‘‘buddhā nāma dhammagaruno, na āmisagaruno, sīle patiṭṭhamānā mayaṃ satthu ajjhāsayaṃ gahetuṃ sakkhissāmā’’ti dānasaṃvidhāyake manusse pakkosāpetvā, ‘‘tātā, imināva nīhārena yāgubhattakhādanīyādīni sampādentā dānaṃ pavattethā’’ti vatvā dānasaṃvidahanapalibodhaṃ chindiṃsu.
The king, going to the edge of the field within his own domain, having bowed to the Teacher, lamenting, said, "Teachers, you go taking my right eye, as if plucking it out. Having gone taking it, may you do what is fitting for Buddhas. Do not wander about heedlessly like drunkards." They said, "We will be mindful, O King," and having taken the Teacher, gone, having built a monastery, having handed it over to the Teacher, while attending to the Teacher there, at times they stood in the seat of the elders, at times in the middle seat, at times in the Saṅgha's new seat. The alms-giving was the same for all three people examining the gifts. Near the uposatha of the rains, they thought, "How shall we know the Teacher's inclination?" Then it occurred to them, "Buddhas are devoted to the Dhamma, not devoted to material things. Establishing ourselves in virtue, we will be able to know the Teacher's inclination." Having summoned the people who arrange the alms-giving, they said, "Continue the alms-giving, preparing the rice gruel, cooked rice, edibles, and so on in the same manner," and they severed the encumbrance of attending to the alms-giving.
Atha nesaṃ jeṭṭhabhātā pañcasate purise ādāya dasasu sīlesu patiṭṭhāya dve kāsāyāni acchādetvā kappiyaṃ udakaṃ paribhuñjamāno vāsaṃ kappesi. Majjhimo tīhi, kaniṭṭho dvīhi purisasatehi saddhiṃ tatheva paṭipajji. Te yāvajīvaṃ satthāraṃ upaṭṭhahiṃsu. Satthā tesaṃyeva santike parinibbāyi.
Then the eldest brother, taking five hundred men, established in the ten precepts, covering themselves with two ochre robes, using allowable water, made their dwelling. The middle one and the youngest one acted in the same way with three and two hundred men respectively. They attended to the Teacher for as long as they lived. The Teacher attained final Nibbāna in their presence.
Tepi kālaṃ katvā tato paṭṭhāya dvānavutikappe manussalokato devalokaṃ, devalokato ca manussalokaṃ saṃsarantā amhākaṃ satthukāle devalokā cavitvā manussaloke nibbattiṃsu. Tesaṃ dānagge byāvaṭo mahāamacco aṅgamagadhānaṃ rājā bimbisāro hutvā nibbatti. Te tasseva rañño raṭṭhe brāhmaṇamahāsālakule nibbattiṃsu. Jeṭṭhabhātā jeṭṭhova jāto, majjhimakaniṭṭhā majjhimakaniṭṭhāyeva. Yepi tesaṃ parivāramanussā, te parivāramanussāva jātā. Te vuddhimanvāya tayopi janā taṃ purisasahassaṃ ādāya nikkhamitvā tāpasā hutvā uruvelāyaṃ nadītīreyeva vasiṃsu. Aṅgamagadhavāsino māse māse tesaṃ mahāsakkāraṃ abhiharanti.
Those, having passed away from there, from that time, for ninety-two aeons, wandering from the human world to the deva world and from the deva world to the human world, having passed away from the deva world in the time of our Teacher, were born in the human world. The great minister who was engaged in their alms-giving was born as King Bimbisāra of Aṅga and Magadha. They were born in the kingdom of that very king, in a brahmin महाsālākula family. The eldest brother was born as the eldest, and the middle and youngest as the middle and youngest respectively. Those who were their attendant men were born as their attendant men. Those three people, growing up, taking that thousand men, having gone forth, becoming ascetics, lived on the bank of the river in Uruvelā. The residents of Aṅga and Magadha bring great offerings to them month after month.
ādittanti padittaṃ sampajjalitaṃ. Sesaṃ vuttanayameva. Iti imasmiṃ sutte dukkhalakkhaṇaṃ kathitaṃ.
āditta means blazing, completely ignited. The rest is as previously stated. Thus, in this sutta, the characteristic of suffering has been spoken of.
7. Addhabhūtasuttavaṇṇanā
7. Addhabhūta Sutta Commentary
29.Sattameaddhabhūtanti adhibhūtaṃ ajjhotthaṭaṃ, upaddutanti attho. Imasmimpi sutte dukkhalakkhaṇameva kathitaṃ.
29. In the seventh, addhabhūta means overwhelmed, overcome, afflicted. In this sutta too, only the characteristic of suffering is spoken of.
8. Samugghātasāruppasuttavaṇṇanā
8. Samugghātasāruppa Sutta Commentary
30.Aṭṭhamesabbamaññitasamugghātasāruppanti sabbesaṃ taṇhāmānadiṭṭhimaññitānaṃ samugghātāya anucchavikaṃ.Idhāti imasmiṃ sāsane.Cakkhuṃ na maññatīti cakkhuṃ ahanti vā mamanti vā paroti vā parassāti vā na maññati.Cakkhusmiṃ na maññatīti ahaṃ cakkhusmiṃ, mama kiñcanapalibodho cakkhusmiṃ paro cakkhusmiṃ, parassa kiñcanapalibodho cakkhusminti na maññati.Cakkhuto na maññatīti ahaṃ cakkhuto niggato, mama kiñcanapalibodho cakkhuto niggato, paro cakkhuto niggato, parassa kiñcanapalibodho cakkhuto niggatoti evampi na maññati, taṇhāmānadiṭṭhimaññanānaṃ ekampi na uppādetīti attho.Cakkhuṃ meti na maññatīti mama cakkhūti na maññati, mamattabhūtaṃ taṇhāmaññanaṃ na uppādetīti attho. Sesaṃ uttānamevāti. Imasmiṃ sutte catucattālīsāya ṭhānesu arahattaṃ pāpetvā vipassanā kathitā.
30. In the eighth, sabbamaññitasamugghātasāruppa means suitable for the eradication of all conceits of craving, pride, and views. Idha means in this Dispensation. Cakkhuṃ na maññati means he does not conceive of the eye as 'I' or 'mine' or 'other' or 'belonging to another.' Cakkhusmiṃ na maññati means he does not conceive of 'I am in the eye,' 'my attachment is in the eye,' 'another is in the eye,' 'another's attachment is in the eye.' Cakkhuto na maññati means he does not conceive of 'I am separate from the eye,' 'my attachment is separate from the eye,' 'another is separate from the eye,' 'another's attachment is separate from the eye.' That is, he does not produce even one of the conceits of craving, pride, and views. Cakkhuṃ meti na maññati means he does not conceive 'the eye is mine,' he does not produce the conceit of craving that is related to 'mine.' The rest is self-explanatory. In this sutta, having led to arahantship in forty-four places, vipassanā is spoken of.
9. Paṭhamasamugghātasappāyasuttavaṇṇanā
9. Paṭhama Samugghātasappāya Sutta Commentary
31.Navamesamugghātasappāyāti samugghātassa upakārabhūtā.Tato taṃ hoti aññathāti tato taṃ aññenākārena hoti.Aññathābhāvī bhavasatto loko bhavamevābhinandatīti aññathābhāvaṃ vipariṇāmaṃ upagamanena aññathābhāvī hutvāpi bhavesu satto laggo lagito palibuddho ayaṃ loko bhavaṃyeva abhinandati.Yāvatā, bhikkhave, khandhadhātuāyatananti, bhikkhave, yattakaṃ idaṃ khandhā ca dhātuyo ca āyatanāni cāti khandhadhātuāyatanaṃ.Tampi na maññatīti sabbampi na maññatīti heṭṭhā gahitameva saṃkaḍḍhitvā puna dasseti. Imasmiṃ sutte aṭṭhacattālīsāya ṭhānesu arahattaṃ pāpetvā vipassanā kathitā.
31. In the ninth, samugghātasappāyā means conducive to eradication. Tato taṃ hoti aññathā means then that becomes in another way. Aññathābhāvī bhavasatto loko bhavamevābhinandati means even though becoming subject to change, transformation, this world, attached, clinging, and bound to existence, rejoices only in existence. Yāvatā, bhikkhave, khandhadhātuāyatana means, O bhikkhus, as much as there is this aggregate of khandhas, dhātus, and āyatanas. Tampi na maññati means he does not conceive of any of it; what was taken below is condensed and shown again. In this sutta, having led to arahantship in forty-eight places, vipassanā is spoken of.
10. Dutiyasamugghātasappāyasuttavaṇṇanā
10. Dutiya Samugghātasappāya Sutta Commentary
32.Dasameetaṃ mamātiādīhi tīhi tīhi padehi taṇhāmānadiṭṭhigāhe dassetvā tiparivaṭṭanayena desanā katā. Paṭipāṭiyā pana tīsupi imesu suttesu saha vipassanāya cattāropi maggā kathitāti.
32. In the tenth, with the three phrases beginning etaṃ mama, the clinging to craving, pride, and views is shown, and the teaching is given with a three-fold cycle. However, in each of these three suttas, all four paths are spoken of together with vipassanā.
Sabbavaggo tatiyo.
The Third Chapter, "All," is complete.
4. Jātidhammavaggavaṇṇanā
4. Jātidhamma Chapter Commentary
33-42.Jātidhammavaggejātidhammanti jāyanadhammaṃ nibbattanasabhāvaṃ.Jarādhammanti jīraṇasabhāvaṃ.Byādhidhammanti byādhino uppattipaccayabhāvena byādhisabhāvaṃ.Maraṇadhammanti maraṇasabhāvaṃ.Sokadhammanti sokassa uppattipaccayabhāvena sokasabhāvaṃ.Saṃkilesikadhammanti saṃkilesikasabhāvaṃ.Khayadhammanti khayagamanasabhāvaṃ.Vayadhammādīsupi eseva nayoti.
33-42. In the Jātidhamma chapter, jātidhamma means having the nature of being born, having the nature of arising. Jarādhamma means having the nature of aging. Byādhidhamma means having the nature of illness, as a condition for the arising of illness. Maraṇadhamma means having the nature of death. Sokadhamma means having the nature of sorrow, as a condition for the arising of sorrow. Saṃkilesikadhamma means having the nature of defilement. Khayadhamma means having the nature of decay. The same method applies to vayadhamma and so on.
Jātidhammavaggo catuttho.
The Fourth Chapter, "Jātidhamma," is complete.
5. Sabbaaniccavaggavaṇṇanā
5. Sabbaanicca Chapter Commentary
43-52.Aniccavaggeabhiññeyyanti pade ñātapariññā āgatā, itarā pana dve gahitāyevāti veditabbā.Pariññeyyapahātabbapadesupi tīraṇapahānapariññāva āgatā, itarāpi pana dve gahitāyevāti veditabbā.Sacchikātabbanti paccakkhaṃ kātabbaṃ.Abhiññāpariññeyyanti idhāpi pahānapariññā avuttāpi gahitāyevāti veditabbā.Upaddutanti anekaggaṭṭhena.Upassaṭṭhanti upahataṭṭhena. Sesaṃ uttānamevāti.
43-52. In the Anicca chapter, in the term abhiññeyya, the परिज्ञा of knowing has come, but the other two should be understood as also included. In the terms pariññeyyapahātabba too, only the परिज्ञा of abandoning by discernment has come, but the other two should be understood as also included. Sacchikātabba means to be directly realized. Abhiññāpariññeyya means here too, the परिज्ञा of abandoning, though unstated, should be understood as also included. Upadduta means with various afflictions. Upassaṭṭha means with the sense of being afflicted. The rest is self-explanatory.
Sabbaaniccavaggo pañcamo.
The Fifth Chapter, "Sabbaanicca," is complete.
Paṭhamo paṇṇāsako.
The First Set of Fifty is complete.
6. Avijjāvaggavaṇṇanā
6. Avijjā Chapter Commentary
53-62.Avijjāvaggeavijjāti catūsu saccesu aññāṇaṃ.Vijjāti arahattamaggavijjā.Aniccato jānato passatoti dukkhānattavasenāpi jānato passato pahīyatiyeva, idaṃ pana aniccavasena kathite bujjhanakapuggalassa ajjhāsayena vuttaṃ. Eseva nayo sabbattha. Api cetthasaṃyojanāti dasa saṃyojanāni.Āsavāti cattāro āsavā.Anusayāti satta anusayā.Sabbupādānapariññāyāti sabbesaṃ catunnampi upādānānaṃ tīhi pariññāhi parijānanatthāya.Pariyādānāyāti khepanatthāya. Sesaṃ sabbattha uttānamevāti.
53-62. In the Avijjā chapter, avijjā means ignorance of the four truths. Vijjā means the knowledge of the path of arahantship. Aniccato jānato passato means even knowing and seeing as suffering and not-self, it is abandoned; however, this is said according to the inclination of the individual who understands when speaking of impermanence. This same method applies everywhere. Moreover, here saṃyojanā means the ten fetters. Āsavā means the four āsavas. Anusayā means the seven anusayas. Sabbupādānapariññāyā means for the complete understanding of all four upādānas by means of the three परिज्ञाs. Pariyādānāyā means for the purpose of eradication. The rest is self-explanatory everywhere.
Avijjāvaggo chaṭṭho.
The Sixth Chapter, "Avijjā," is complete.
7. Migajālavaggo
7. Migajāla Chapter
1. Paṭhamamigajālasuttavaṇṇanā
1. Paṭhama Migajāla Sutta Commentary
63.Migajālavaggassa paṭhamecakkhuviññeyyāti cakkhuviññāṇena passitabbā.Sotaviññeyyādīsupi eseva nayo.Iṭṭhāti pariyiṭṭhā vā hontu mā vā, iṭṭhārammaṇabhūtāti attho.Kantāti kamanīyā.Manāpāti manavaḍḍhanakā.Piyarūpāti piyajātikā.Kāmūpasaṃhitāti ārammaṇaṃ katvā uppajjamānena kāmena upasaṃhitārajanīyāti rañjanīyā, rāguppattikāraṇabhūtāti attho.Nandīti taṇhānandī.Saṃyogoti saṃyojanaṃ.Nandisaṃyojanasaṃyuttoti nandībandhanena baddho.Araññavanapatthānīti araññāni ca vanapatthāni ca. Tattha kiñcāpi abhidhamme nippariyāyena ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) vuttaṃ, tathāpi yaṃ taṃ ‘‘pañcadhanusatikaṃ pacchima’’nti (pārā. 654) araññakaṅganipphādakaṃ senāsanaṃ vuttaṃ, tadeva adhippetanti veditabbaṃ.Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vapīyati. Vuttampi cetaṃ –
63. In the first of the Migajāla chapter, cakkhuviññeyyā means to be seen by eye-consciousness. The same method applies to sotaviññeyyā and so on. Iṭṭhā means whether they are very desirable or not, they are desirable objects. Kantā means lovely. Manāpā means pleasing to the mind. Piyarūpā means of a likeable nature. Kāmūpasaṃhitā means associated with desire that arises by making them an object. Rajanīyā means attractive, being the cause of the arising of passion. Nandī means craving-delight. Saṃyogo means fetter. Nandisaṃyojanasaṃyutto means bound by the bond of delight. Araññavanapatthānī means forests and wooded areas. Although in the Abhidhamma it is said definitively, "Having gone out beyond the city gatepost, all this is forest" (Vibha. 529), nevertheless, the dwelling place that produces the conditions for forest-dwelling which is said to be "five hundred bow-lengths to the west" (Pārā. 654), that itself is what is meant and should be understood. Vanapattha means a place beyond the village boundary, not frequented by people, where there is no ploughing or sowing. And this was said:
‘‘Vanapatthanti dūrānametaṃ senāsanānaṃ adhivacanaṃ. Vanapatthanti vanasaṇḍānametaṃ, vanapatthanti bhiṃsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti amanussūpacārānaṃ senāsanānametaṃ adhivacana’’nti (vibha. 531).
"Vanapattha" is a term for remote forest dwellings. "Vanapattha" means forest thickets, "Vanapattha" means frightening places, "Vanapattha" means places that make the hair stand on end, "Vanapattha" means secluded places, "Vanapattha" means dwellings frequented by non-humans (vibha. 531).
Pantānīti pariyantāni atidūrāni.Appasaddānīti udukkhalamusaladārakasaddādīnaṃ abhāvena appasaddāni.Appanigghosānīti tesaṃ tesaṃ ninnādamahānigghosassa abhāvena appanigghosāni.Vijanavātānīti sañcaraṇajanassa sarīravātavirahitāni.Manussarāhasseyyakānīti manussānaṃ rahokammassa anucchavikāni.Paṭisallānasāruppānīti nilīyanasāruppāni.
Pantāni means remote, very distant. Appasaddāni means having little sound, due to the absence of sounds such as those from mortars pounding rice. Appanigghosāni means having little echo, due to the absence of great reverberating sounds of various kinds. Vijanavātāni means devoid of the breeze of people passing by. Manussarāhasseyyakāni means unsuitable for the secret deeds of humans. Paṭisallānasāruppāni means suitable for seclusion.
2. Dutiyamigajālasuttavaṇṇanā
2. Explanation of the Second Migajāla Sutta
64.Dutiyenandinirodhā dukkhanirodhoti taṇhānandiyā nirodhena vaṭṭadukkhassa nirodho.
64.In the second sutta, nandinirodhā dukkhanirodho means with the cessation of the delight of craving, there is cessation of the round of suffering (vaṭṭadukkha).
3-5. Paṭhamasamiddhimārapañhāsuttādivaṇṇanā
3-5. Explanation of the First Samiddhi Māra Questions Sutta, etc.
65-67.Tatiyesamiddhīti attabhāvassa samiddhatāya evaṃ laddhanāmo. Tassa kira therassa attabhāvo abhirūpo ahosi pāsādiko, ukkhittamālāpuṭo viya alaṅkatamālāgabbho viya ca sabbākārapāripūriyā samiddho. Tasmā samiddhitveva saṅkhaṃ gato.Māroti maraṇaṃ pucchati.Mārapaññattīti māroti paññatti nāmaṃ nāmadheyyaṃ.Atthi tattha māro vā mārapaññatti vāti tattha maraṇaṃ vā maraṇanti idaṃ nāmaṃ vā atthīti dasseti. Catutthaṃ uttānameva, tathā pañcamaṃ.
65-67.In the third sutta, Samiddhi is so named because of the perfection of his existence (attabhāva). It seems that this Thera's existence was beautiful and pleasing, like a raised bouquet or an adorned flower chamber, perfect in every way. Therefore, he was known as Samiddhi. Māro asks about death. Mārapaññatti means "Māra" is a designation, a name. Atthi tattha māro vā mārapaññatti vā shows whether there is death there or this name "death." The fourth and fifth are straightforward.
6. Samiddhilokapañhāsuttavaṇṇanā
6. Explanation of the Samiddhi Loka Questions Sutta
68.Chaṭṭhelokoti lujjanapalujjanaṭṭhena loko. Iti migajālattherassa āyācanasuttato paṭṭhāya pañcasupi suttesu vaṭṭavivaṭṭameva kathitaṃ.
68.In the sixth sutta, loko means the world in the sense of decaying and disintegrating (lujjanapalujjanaṭṭhena). Thus, from the Migajāla Thera's Request Sutta onwards, the five suttas speak only about the round (vaṭṭa) and its cessation (vivaṭṭa).
7. Upasenaāsīvisasuttavaṇṇanā
7. Explanation of the Upasena Āsīvisa Sutta
69.Sattamesītavaneti evaṃnāmake susānavane.Sappasoṇḍikapabbhāreti sappaphaṇasadisatāya evaṃladdhanāme pabbhāre.Upasenassāti dhammasenāpatino kaniṭṭhabhātikaupasenattherassa.Āsīviso patito hotīti thero kira katabhattakicco mahācīvaraṃ gahetvā leṇacchāyāya mandamandena vātapānavātena bījiyamāno nisīditvā dupaṭṭanivāsane sūcikammaṃ karoti. Tasmiṃ khaṇe leṇacchadane dve āsīvisapotakā kīḷanti. Tesu eko patitvā therassa aṃsakūṭe avatthāsi. So ca phuṭṭhaviso hoti. Tasmā patitaṭṭhānato paṭṭhāya therassa kāye dīpasikhā viya vaṭṭiṃ pariyādiyamānamevassa visaṃ otiṇṇaṃ. Thero visassa tathāgamanaṃ disvā kiñcāpi taṃ patitamattameva yathāparicchedena gataṃ, attano pana iddhibalena ‘‘ayaṃ attabhāvo leṇe mā vinassatū’’ti adhiṭṭhahitvā bhikkhū āmantesi.Purāyaṃ kāyo idheva vikiratīti yāva na vikirati, tāva naṃ bahiddhā nīharathāti attho.Aññathattanti aññathābhāvaṃ.Indriyānaṃ vā vipariṇāmanti cakkhusotādīnaṃ indriyānaṃ pakativijahanabhāvaṃ.Tattheva vikirīti bahi nīharitvā ṭhapitaṭṭhāne mañcakasmiṃyeva vikiri.
69.In the seventh sutta, Sītavane means in a charnel ground named thus. Sappasoṇḍikapabbhāre means in a cave named thus because it resembled a cobra's hood. Upasenassa refers to the Thera Upasena, the younger brother of the General of the Dhamma (Dhammasenāpati). Āsīviso patito hotī means that the Thera, having finished his meal duties, took his large robe and sat in the shade of the cave, fanned by a gentle breeze through the window, doing needlework on his lower robe (dupaṭṭanivāsana). At that moment, two young vipers were playing on the roof of the cave. One of them fell and landed on the Thera's shoulder. It was a snake with potent venom. Therefore, from the place where it landed, the venom spread through the Thera's body like a flame consuming a wick. Seeing the venom spreading like that, even though its effect had already taken hold as soon as it fell, the Thera, by his power, resolving "May this body not perish in the cave," addressed the bhikkhus, Purāyaṃ kāyo idheva vikiratī means "Before this body disintegrates here, take it outside." Aññathattanti means change of state. Indriyānaṃ vā vipariṇāmanti means the abandonment of their natural state by the sense faculties such as the eye and ear. Tattheva vikirī means having taken it outside and placed it on a cot, it disintegrated right there.
8. Upavāṇasandiṭṭhikasuttavaṇṇanā
8. Explanation of the Upavāṇa Sandiṭṭhika Sutta
70.Aṭṭhamerūpappaṭisaṃvedīti nīlapītādibhedaṃ ārammaṇaṃ vavatthāpento rūpaṃ paṭisaṃviditaṃ karoti, tasmā rūpappaṭisaṃvedī nāma hoti.Rūparāgappaṭisaṃvedīti kilesassa atthibhāveneva pana rūparāgaṃ paṭisaṃviditaṃ karoti nāma, tasmā rūparāgappaṭisaṃvedīti vuccati.Sandiṭṭhikotiādīni visuddhimagge vuttatthāneva.Noca rūparāgappaṭisaṃvedīti kilesassa natthibhāveneva na rūparāgaṃ paṭisaṃviditaṃ karoti nāma, tasmā ‘‘no ca rūparāgappaṭisaṃvedī’’ti vuccati. Imasmiṃ sutte sekhāsekhānaṃ paccavekkhaṇā kathitā.
70.In the eighth sutta, rūpappaṭisaṃvedī means one who discerns an object by distinguishing it as blue, yellow, etc.; therefore, he is called "one who experiences form." Rūparāgappaṭisaṃvedī means one who experiences lust for form because of the presence of defilement; therefore, he is called "one who experiences lust for form." Sandiṭṭhiko, etc., are as explained in the Visuddhimagga. No ca rūparāgappaṭisaṃvedī means one who does not experience lust for form because of the absence of defilement; therefore, he is called "one who does not experience lust for form." In this sutta, the contemplation of learners (sekha) and non-learners (asekha) is described.
9. Paṭhamachaphassāyatanasuttavaṇṇanā
9. Explanation of the First Chaphassāyatana Sutta
71.Navamephassāyatanānanti phassākarānaṃ.Avusitanti avuṭṭhaṃ.Ārakāti dūre.Etthāhaṃ, bhante, anassasanti, bhante, ahaṃ ettha anassasiṃ, naṭṭho nāma ahanti vadati. Bhagavā – ‘‘ayaṃ bhikkhu ‘ahaṃ nāma imasmiṃ sāsane naṭṭho’ti vadati, kinnu khvassa aññesu dhātukammaṭṭhāna-kasiṇakammaṭṭhānādīsu abhiyogo atthī’’ti cintetvā, tampi apassanto – ‘‘kataraṃ nu kho kammaṭṭhānaṃ imassa sappāyaṃ bhavissatī’’ti cintesi. Tato ‘‘āyatanakammaṭṭhānameva sappāya’’nti disvā taṃ kathentotaṃ kiṃ maññasi bhikkhūtiādimāha.Sādhūti tassa byākaraṇe sampahaṃsanaṃ.Esevanto dukkhassāti ayameva vaṭṭadukkhassanto paricchedo, nibbānanti attho.
71.In the ninth sutta, phassāyatanānanti means sources of contact. Avusitanti means not dwelt in. Ārakāti means far away. Etthāhaṃ, bhante, anassasanti means, "Venerable sir, I am failing here, I am ruined." The Blessed One, thinking, "This bhikkhu says, 'I am ruined in this Dispensation'; I wonder if he has any application to other elemental objects of meditation, kasiṇa objects of meditation, etc.," and not seeing any, thought, "Which object of meditation will be suitable for him?" Then, seeing that "the object of meditation on the sense spheres will be suitable," speaking of that, He said, taṃ kiṃ maññasi bhikkhūti etc. Sādhūti is rejoicing in his explanation. Esevanto dukkhassāti means this itself is the end, the limit of the round of suffering, nibbāna is the meaning.
10. Dutiyachaphassāyatanasuttavaṇṇanā
10. Explanation of the Second Chaphassāyatana Sutta
72.Dasameanassasanti nassasiṃ, naṭṭho nāmamhi icceva attho.Āyatiṃ apunabbhavāyāti ettha āyatiṃ apunabbhavo nāma nibbānaṃ, nibbānatthāya pahīnaṃ bhavissatīti attho.
72.In the tenth sutta, anassasanti means I am failing, I am ruined, this is the meaning. Āyatiṃ apunabbhavāyāti here, āyatiṃ apunabbhavo means nibbāna, it means that it will be abandoned for the sake of nibbāna.
11. Tatiyachaphassāyatanasuttavaṇṇanā
11. Explanation of the Third Chaphassāyatana Sutta
73.Ekādasameanassasanti naṭṭho,panassasanti atinaṭṭho. Sesaṃ vuttanayeneva veditabbanti.
73.In the eleventh sutta, anassasanti means ruined, panassasanti means exceedingly ruined. The rest should be understood in the same way as stated above.
Migajālavaggo sattamo.
The seventh Migajāla Vagga.
8. Gilānavaggo
8. The Gilāna Vagga
1-5. Paṭhamagilānasuttādivaṇṇanā
1-5. Explanation of the First Gilāna Sutta, etc.
74-78.Gilānavaggassa paṭhameamukasminti asukasmiṃ. Ayameva vā pāṭho.Appaññātoti aññāto apākaṭo. Navopi hi koci paññāto hoti rāhulatthero viya sumanasāmaṇero viya ca, ayaṃ pana navo ceva apaññāto ca. Sesamettha vuttanayamevāti. Tathā ito paresu catūsu.
74-78.In the first sutta of the Gilāna Vagga, amukasminti means in such and such place. Or this itself is the reading. Appaññātoti means unknown, obscure. For even a new one is known, like Rāhula Thera or the novice Sumanasāmaṇera, but this one is both new and unknown. The rest here is as stated above. The same applies to the four suttas after this.
6. Paṭhamaavijjāpahānasuttavaṇṇanā
6. Explanation of the First Avijjāpahāna Sutta
79.Chaṭṭheaniccato jānatoti dukkhānattavasena jānatopi pahīyatiyeva, idaṃ pana aniccalakkhaṇaṃ dassetvā vutte bujjhanakassa ajjhāsayena vuttaṃ.
79.In the sixth sutta, aniccato jānatoti even when knowing in terms of suffering and not-self, it is abandoned; however, this is stated according to the inclination of one who understands when the characteristic of impermanence is shown.
7. Dutiyaavijjāpahānasuttavaṇṇanā
7. Explanation of the Second Avijjāpahāna Sutta
80.Sattamesabbe dhammāti sabbe tebhūmakadhammā.Nālaṃ abhinivesāyāti abhinivesaparāmāsaggāhena gaṇhituṃ na yuttā.Sabbanimittānīti sabbāni saṅkhāranimittāni.Aññato passatīti yathā apariññātābhiniveso jano passati, tato aññato passati. Apariññātābhiniveso hi jano sabbanimittānipi attato passati. Pariññātābhiniveso pana anattato passati, no attatoti evaṃ imasmiṃ sutte anattalakkhaṇameva kathitaṃ.
80.In the seventh sutta, sabbe dhammāti means all phenomena of the three realms. Nālaṃ abhinivesāyāti means they are not fit to be grasped with the clinging of attachment (abhinivesaparāmāsa). Sabbanimittānīti means all the signs of conditioned things (saṅkhāranimittāni). Aññato passatīti means he sees differently from how a person with uncomprehended attachment sees. For a person with uncomprehended attachment sees all signs as self. But one with comprehended attachment sees them as not-self, not as self; thus, in this sutta, only the characteristic of not-self is spoken of.
8. Sambahulabhikkhusuttavaṇṇanā
8. Explanation of the Sambahula Bhikkhu Sutta
81.Aṭṭhameidha noti etthano-kāro nipātamattameva. Sesaṃ uttānatthameva. Kevalaṃ idha dukkhalakkhaṇaṃ kathitanti veditabbaṃ.
81.In the eighth sutta, idha noti here, the no is merely a particle (nipātamatta). The rest is straightforward in meaning. Only, it should be understood that the characteristic of suffering is spoken of here.
9. Lokapañhāsuttavaṇṇanā
9. Explanation of the Loka Pañha Sutta
82.Navamelujjatīti palujjati bhijjati. Idha aniccalakkhaṇaṃ kathitaṃ.
82.In the ninth sutta, lujjatīti means it disintegrates, it breaks up. Here, the characteristic of impermanence is spoken of.
10. Phaggunapañhāsuttavaṇṇanā
10. Explanation of the Phagguna Pañha Sutta
83.Dasamechinnapapañceti taṇhāpapañcassa chinnattā chinnapapañce.Chinnavaṭumeti taṇhāvaṭumasseva chinnattā chinnavaṭume. Kiṃ pucchāmīti pucchati? Atikkantabuddhehi pariharitāni cakkhusotādīni pucchāmīti pucchati. Atha vā sace magge bhāvitepi anāgate cakkhusotādivaṭṭaṃ vaḍḍheyya, taṃ pucchāmīti pucchatīti.
83.In the tenth sutta, chinnapapañceti means because the proliferation (papañca) of craving is cut off, (he is) one who has cut off proliferation. Chinnavaṭumeti means because the entanglement (vaṭuma) of craving is cut off, (he is) one who has cut off entanglement. Kiṃ pucchāmīti, what do I ask? He asks, "Do I ask about the eye, ear, etc., which were avoided by the Buddhas of the past?" Or, he asks, "Even if the path is cultivated, if in the future the round of eye, ear, etc., should increase, do I ask about that?"
Gilānavaggo aṭṭhamo.
The eighth Gilāna Vagga.
9. Channavaggo
9. The Channa Vagga
1. Palokadhammasuttavaṇṇanā
1. Explanation of the Palokadhamma Sutta
84.Channavaggassa paṭhamepalokadhammanti bhijjanakasabhāvaṃ. Evamettha aniccalakkhaṇameva kathitaṃ.
84.In the first sutta of the Channa Vagga, palokadhammanti means the nature of decay. Thus, only the characteristic of impermanence is spoken of here.
2. Suññatalokasuttavaṇṇanā
2. Explanation of the Suññata Loka Sutta
85.Dutiyeattaniyenāti attano santakena parikkhārena. Evamettha anattalakkhaṇameva kathitaṃ.
85.In the second sutta, attaniyenāti means with what belongs to oneself, with one's own possessions. Thus, only the characteristic of not-self is spoken of here.
3. Saṃkhittadhammasuttavaṇṇanā
3. Explanation of the Saṃkhitta Dhamma Sutta
86.Tatiyaṃ khandhiyavagge ānandovāde (saṃ. ni. 3.83) vuttanayeneva veditabbaṃ.
86.The third sutta should be understood in the same way as stated in the Ānanda Ovadha of the Khandha Samyutta (saṃ. ni. 3.83).
4. Channasuttavaṇṇanā
4. Explanation of the Channa Sutta
87.Catutthechannoti evaṃnāmako thero, na abhinikkhamanaṃ nikkhantathero.Paṭisallānāti phalasamāpattito.Gilānapucchakāti gilānupaṭṭhākā. Gilānupaṭṭhānaṃ nāma buddhapasatthaṃ buddhavaṇṇitaṃ, tasmā evamāha.Sīsaveṭhaṃ dadeyyāti sīse veṭhanaṃ sīsaveṭhaṃ, tañca dadeyya.Satthanti jīvitahārakasatthaṃ.Nāvakaṅkhāmīti na icchāmi.Pariciṇṇoti paricarito.Manāpenāti manavaḍḍhanakena kāyakammādinā. Ettha ca satta sekhā paricaranti nāma, arahā paricārī nāma, bhagavā pariciṇṇo nāma.
87.In the fourth sutta, Channoti means the Thera named thus, not Abhinikkhamana, a Thera who has gone forth. Paṭisallānāti means from the attainment of the fruition (phalasamāpatti). Gilānapucchakāti means attendants of the sick. Attendance on the sick is praised by the Buddha, extolled by the Buddha; therefore, he says this. Sīsaveṭhaṃ dadeyyāti means one should give a head-wrap, a covering for the head. Satthanti means a weapon that takes life. Nāvakaṅkhāmīti means I do not wish for it. Pariciṇṇoti means attended to. Manāpenāti means with agreeable bodily action, etc., that pleases the mind. Here, seven learners (sekha) are said to attend, an arahant is said to be an attendant, and the Blessed One is said to be attended to.
Etañhi, āvuso, sāvakassa patirūpanti, āvuso, sāvakassa nāma etaṃ anucchavikaṃ.Anupavajjanti appavattikaṃ appaṭisandhikaṃ.Pucchāvuso sāriputta, sutvā vedissāmāti ayaṃ sāvakapavāraṇā nāma.Etaṃmamātiādīni taṇhāmānadiṭṭhiggāhavasena vuttāni.Nirodhaṃ disvāti khayavayaṃ ñatvā.Netaṃ mama, nesohamasmi, na meso attāti samanupassāmīti aniccaṃ dukkhaṃ anattāti samanupassāmi. Ettakesu ṭhānesu channatthero sāriputtattherena pucchitaṃ pañhaṃ arahatte pakkhipitvā kathesi. Sāriputtatthero pana tassa puthujjanabhāvaṃ ñatvāpi taṃ ‘‘puthujjano’’ti vā ‘‘khīṇāsavo’’ti vā avatvā tuṇhīyeva ahosi. Cundatthero panassa puthujjanabhāvaṃ saññāpessāmīti cintetvā ovādaṃ adāsi.
Etañhi, āvuso, sāvakassa patirūpanti, "This, friend, is suitable for a disciple." Anupavajjanti means without fault, without rebirth. Pucchāvuso sāriputta, sutvā vedissāmāti this is called the exhortation of a disciple (sāvakapavāraṇā). Etaṃ mamātiādīni are stated in terms of grasping with craving, conceit, and views. Nirodhaṃ disvāti means knowing the arising and passing away. Netaṃ mama, nesohamasmi, na meso attāti samanupassāmīti means I contemplate impermanence, suffering, and not-self. In these instances, Channa Thera, incorporating arahantship, spoke of the question asked by Sāriputta Thera. Sāriputta Thera, even knowing his state as a worldling (puthujjana), remained silent without saying that he was a "worldling" or a "consummate one (khīṇāsavo)". Cunda Thera, thinking that he would make known his state as a worldling, gave this advice.
tasmāti yasmā māraṇantikaṃ vedanaṃ adhivāsetuṃ asakkonto satthaṃ āharāmīti vadati, tasmā puthujjano āyasmā, tena idampi manasikarohīti dīpeti. Yasmā vā channaṃ āyatanānaṃ nirodhaṃ disvā cakkhādīni tiṇṇaṃ gāhānaṃ vasena na samanupassāmīti vadasi. Tasmā idampi tassa bhagavato sāsanaṃ āyasmatā manasikātabbantipi puthujjanabhāvameva dīpento vadati.Niccakappanti niccakālaṃ.Nissitassāti taṇhāmānadiṭṭhīhi nissitassa.Calitanti vipphanditaṃ hoti. Yathayidaṃ āyasmato uppannaṃ vedanaṃ adhivāsetuṃ asakkontassa ‘‘ahaṃ vedayāmi, mama vedanā’’ti appahīnaggāhassa idāni vipphanditaṃ hoti, imināpi naṃ ‘‘puthujjanova tva’’nti vadati.
tasmāti because he says, "Unable to endure the deadly feeling, I will bring a weapon," therefore, "Venerable sir, you are a worldling; therefore, pay attention to this," he indicates. Or, because, seeing the cessation of the six sense spheres, you say that you do not contemplate the eye, etc., in terms of the three kinds of grasping, therefore, "This Dispensation of that Blessed One should be attended to by the venerable one," thus, indicating only his state as a worldling, he speaks. Niccakappanti means constantly. Nissitassāti means of one who is dependent on craving, conceit, and views. Calitanti means agitated. "Just as this feeling that has arisen in the venerable one, being unable to endure it, and not having abandoned the grasping of 'I feel, my feeling,' is now agitated; by this also he tells him, 'You are just a worldling.'"
Passaddhīti kāyacittapassaddhi, kilesapassaddhi nāma hotīti attho.Natiyāti taṇhānatiyā.Asatīti bhavatthāya ālayanikantipariyuṭṭhāne asati.Āgatigati na hotīti paṭisandhivasena āgati nāma, cutivasena gamanaṃ nāma na hoti.Cutūpapātoti cavanavasena cuti, upapajjanavasena upapāto.Nevidha na huraṃ na ubhayamantarenāti na idhaloke na paraloke na ubhayattha hoti.Esevanto dukkhassāti vaṭṭadukkhakilesadukkhassa ayameva anto ayaṃ paricchedo parivaṭumabhāvo hoti. Ayameva hi ettha attho. Ye pana ‘‘ubhayamantarenā’’ti vacanaṃ gahetvā antarābhavaṃ icchanti, tesaṃ vacanaṃ niratthakaṃ. Antarābhavassa hi bhāvo abhidhamme paṭikkhittoyeva. ‘‘Antarenā’’ti vacanaṃ pana vikappantaradīpanaṃ. Tasmā ayamettha attho – neva idha na huraṃ, aparo vikappo na ubhayanti.
Passaddhīti means tranquility of body and mind; it means it is tranquility from defilements. Natiyāti means with the inclination of craving. Asatīti means when there is no clinging to craving, delighting in it for the sake of existence. Āgatigati na hotīti means there is no coming in terms of rebirth, no going in terms of death. Cutūpapātoti means death in terms of deceasing, arising in terms of being reborn. Nevidha na huraṃ na ubhayamantarenāti means it is neither in this world, nor in the next world, nor in between both. Esevanto dukkhassāti this itself is the end, this is the limit, the absence of entanglement of suffering of the round and suffering of defilements. This itself is the meaning here. But those who, taking the words "in between both," desire an intermediate existence (antarābhava), their words are meaningless. For the existence of an intermediate existence has been rejected in the Abhidhamma itself. The words "in between" (antarenā) however, indicate an alternative possibility. Therefore, this is the meaning here: neither here nor there, another alternative is not both.
Satthaṃ āharesīti jīvitahārakasatthaṃ āhari, āharitvā kaṇṭhanāḷaṃ chindi. Athassa tasmiṃ khaṇe maraṇabhayaṃ okkami, gatinimittaṃ upaṭṭhāsi. So attano puthujjanabhāvaṃ ñatvā, saṃviggacitto vipassanaṃ paṭṭhapetvā, saṅkhāre pariggaṇhanto arahattaṃ patvā, samasīsī hutvā parinibbuto.Sammukhāyeva anupavajjatā byākatāti kiñcāpi idaṃ therassa puthujjanakāle byākaraṇaṃ hoti; etena pana byākaraṇena anantarāyamassa parinibbānaṃ ahosi. Tasmā bhagavā tadeva byākaraṇaṃ gahetvā kathesi.
Satthaṃ āharesīti means he brought a weapon that takes life, and having brought it, he cut his throat. Then, at that moment, the fear of death overcame him, and the sign of his destination (gatinimitta) appeared. Knowing his state as a worldling, his mind shaken, establishing insight (vipassanā), contemplating conditioned things, he attained arahantship, became equanimous (samasīsī), and attained final nibbāna (parinibbuto). Sammukhāyeva anupavajjatā byākatāti although this declaration was made when the Thera was a worldling; however, by this declaration, his attainment of final nibbāna without interruption occurred. Therefore, the Blessed One, taking that very declaration, spoke it.
Upavajjakulānīti upasaṅkamitabbakulāni. Iminā thero, ‘‘bhante, evaṃ upaṭṭhākesu ca upaṭṭhāyikāsu ca vijjamānāsu so bhikkhu tumhākaṃ sāsane parinibbāyissatī’’ti pubbabhāgapaṭipattiyaṃ kulasaṃsaggadosaṃ dassento pucchati. Athassa bhagavā kulesu saṃsaggābhāvaṃ dīpentohonti hete sāriputtātiādimāha. Imasmiṃ kira ṭhāne therassa kulesu asaṃsaṭṭhabhāvo pākaṭo ahosi. Sesaṃ sabbattha uttānameva.
Upavajjakulānī means families that should be approached. Here, the Elder, showing the fault of associating with families in the preliminary practice, asks, "Bhante, when such supporters and supportresses are present, will that bhikkhu attain parinibbāna in your Dispensation?" Then, the Blessed One, revealing the absence of association with families, said, "Honti hete sāriputtā," and so on. It seems that in this instance, the Elder's non-association with families became evident. The rest is straightforward everywhere.
5-6. Puṇṇasuttādivaṇṇanā
5-6. Puṇṇasuttādivaṇṇanā
88-89.Pañcametañceti taṃ cakkhuñceva rūpañca.Nandisamudayā dukkhasamudayoti taṇhāya samodhānena pañcakkhandhadukkhassa samodhānaṃ hoti. Iti chasu dvāresu ‘‘nandisamudayā dukkhasamudayo’’ti iminā dvinnaṃ saccānaṃ vasena vaṭṭaṃ matthakaṃ pāpetvā dassesi. Dutiyanayenirodho maggoti dvinnaṃ saccānaṃ vasena vivaṭṭaṃ matthakaṃ pāpetvā dassesi.Iminā tvaṃ puṇṇāti pāṭiyekko anusandhi. Evaṃ tāva vaṭṭavivaṭṭavasena desanaṃ arahatte pakkhipitvā idāni puṇṇattheraṃ sattasu ṭhānesu sīhanādaṃ nadāpetuṃiminā tvantiādimāha.
88-89. In the fifth, tañce means that, both the eye and the form. Nandisamudayā dukkhasamudayo means that with the arising of delight, there is the arising of the suffering of the five aggregates. Thus, in the six sense doors, with "nandisamudayā dukkhasamudayo," he showed the round (vaṭṭa) reaching its peak in terms of the two truths. In the second method, nirodho maggo shows the open (vivaṭṭa) reaching its peak in terms of the two truths. Iminā tvaṃ puṇṇā is a particular connection. So, having placed the teaching in arahatta by way of round and open, now, to make the Elder Puṇṇa roar the lion's roar in seven places, he said "iminā tva," and so on.
Caṇḍāti duṭṭhā kibbisā.Pharusāti kakkhaḷāakkosissantīti dasahi akkosavatthūhi akkosissanti.Paribhāsissantīti ‘‘kiṃ samaṇo nāma tvaṃ, idañcidañca te karissāmā’’ti tajjessanti.Evametthāti evaṃ mayhaṃ ettha bhavissati.Daṇḍenāti catuhatthadaṇḍena vā khadiradaṇḍena vā ghaṭikamuggarena vā.Satthenāti ekatodhārādinā satthena.Satthahārakaṃ pariyesantīti jīvitahārakasatthaṃ pariyesanti. Idaṃ thero tatiyapārājikavatthusmiṃ asubhakathaṃ sutvā attabhāvena jigucchantānaṃ bhikkhūnaṃ satthahārakapariyesanaṃ sandhāyāha.Damūpasamenāti etthadamoti indriyasaṃvarādīnaṃ etaṃ nāmaṃ.
Caṇḍā means fierce, wicked. Pharusā means harsh, rough. Akkosissantī means they will revile with the ten grounds for reviling. Paribhāsissantī means they will threaten, saying, "Are you a samaṇa? We will do such and such to you." Evametthā means thus it will be for me there. Daṇḍenā means with a four-cubit stick, or a khadira stick, or a club hammer. Satthenā means with a weapon such as a single-edged sword. Satthahārakaṃ pariyesantī means they seek a weapon to take life. The Elder said this referring to the seeking of weapons to take life by bhikkhus who, having heard talk about the foul, loathe existence in the third pārājika matter. Damūpasamenā: here, damo is a name for things like sense restraint.
‘‘Saccena danto damasā upeto,
"Endowed with truth and restraint (danto damasā upeto),
Gone to the end, one who has lived the brahmacariya." (Saṃ. Ni. 1.195; Su. Ni. 467)
Upasamoti tasseva vevacanaṃ.
Upasamo is a synonym for that same thing.
Atha kho āyasmā puṇṇoti ko panesa puṇṇo, kasmā ca panettha gantukāmo ahosīti? Sunāparantavāsiko eva esa, sāvatthiyaṃ pana asappāyavihāraṃ sallakkhetvā tattha gantukāmo ahosi.
Atha kho āyasmā puṇṇo: now, who is this Puṇṇa, and why did he want to go there? He was a resident of Sunāparanta, but having considered a monastery in Sāvatthi unsuitable, he wanted to go there.
Tatrāyaṃ anuppubbikathā – sunāparantaraṭṭhe kira ekasmiṃ vāṇijagāme ete dve bhātaro. Tesu kadāci jeṭṭho pañca sakaṭasatāni gahetvā janapadaṃ gantvā bhaṇḍaṃ āharati, kadāci kaniṭṭho. Imasmiṃ pana samaye kaniṭṭhaṃ ghare ṭhapetvā, jeṭṭhabhātiko pañca sakaṭasatāni gahetvā, janapadacārikaṃ caranto anupubbena sāvatthiṃ patvā, jetavanassa nātidūre sakaṭasatthaṃ nivesetvā bhuttapātarāso parijanaparivuto phāsukaṭṭhāne nisīdi.
Here is the connected story: It seems that in the Sunāparanta country, there were two brothers in a certain merchant village. Of them, sometimes the elder, taking five hundred carts, would go to the countryside and bring back goods, and sometimes the younger. At this time, leaving the younger brother at home, the elder brother, taking five hundred carts, wandering through the countryside in stages, reached Sāvatthi, and having parked the caravan not far from Jetavana, surrounded by his attendants, he sat in a pleasant place.
Tena ca samayena sāvatthivāsino bhuttapātarāsā uposathaṅgāni adhiṭṭhāya suddhuttarāsaṅgā gandhapupphādihatthā yena buddho, yena dhammo, yena saṅgho, tanninnā tappoṇā tappabbhārā hutvā, dakkhiṇadvārena nikkhamitvā jetavanaṃ gacchanti. So te disvā ‘‘kahaṃ ime gacchantī’’ti ekaṃ manussaṃ pucchi. Kiṃ tvaṃ, ayyo, na jānāsi? Loke buddhadhammasaṅgharatanāni nāma uppannāni, icceso mahājano satthu santikaṃ dhammakathaṃ sotuṃ gacchatīti. Tassa ‘‘buddho’’ti vacanaṃ chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. So attano parijanaparivuto tāya parisāya saddhiṃ vihāraṃ gantvā, satthu madhurassarena dhammaṃ desentassa parisapariyante ṭhito, dhammaṃ sutvā pabbajjāya cittaṃ uppādesi. Atha tathāgatena kālaṃ viditvā parisāya uyyojitāya satthāraṃ upasaṅkamitvā, vanditvā, svātanāya nimantetvā, dutiyadivase maṇḍapaṃ kāretvā, āsanāni paññāpetvā, buddhappamukhassa saṅghassa mahādānaṃ datvā, bhuttapātarāso uposathaṅgāni adhiṭṭhāya bhaṇḍāgārikaṃ pakkosāpetvā, ‘‘ettakaṃ dhanaṃ vissajjitaṃ, ettakaṃ dhanaṃ na vissajjita’’nti sabbaṃ ācikkhitvā, ‘‘imaṃ sāpateyyaṃ mayhaṃ kaniṭṭhassa dehī’’ti sabbaṃ niyyātetvā, satthu santike pabbajitvā, kammaṭṭhānaparāyaṇo ahosi.
And at that time, the residents of Sāvatthi, having eaten their morning meal, undertaking the uposatha observances, with clean upper robes, with flowers, incense, etc., in their hands, inclined, tending, and leaning towards the Buddha, the Dhamma, and the Saṅgha, were going out through the southern gate to Jetavana. Seeing them, he asked a man, "Where are these people going?" "Ayyo, don't you know? The gems of the Buddha, Dhamma, and Saṅgha have arisen in the world; this great crowd is going to the Teacher to hear the Dhamma talk." The word "Buddha" struck him, piercing through skin, hide, and even bone marrow. Surrounded by his attendants, he went to the monastery with that assembly, and standing at the edge of the assembly listening to the Teacher teaching the Dhamma with a sweet voice, he generated the thought of going forth. Then, the Tathāgata, knowing the right time, when the assembly had been dismissed, approached the Teacher, paid homage, invited him for the next day, and on the second day, having had a pavilion built, having arranged seats, having given a great donation to the Saṅgha with the Buddha at its head, having eaten his morning meal, having undertaken the uposatha observances, having called the treasurer, having told him everything, "So much wealth has been spent, so much wealth has not been spent," having transferred all of his possessions, "Give this property to my younger brother," having gone forth in the Teacher's presence, he was devoted to the practice of kammaṭṭhāna.
Athassa kammaṭṭhānaṃ manasikarontassa kammaṭṭhānaṃ na upaṭṭhāti. Tato cintesi – ‘‘ayaṃ janapado mayhaṃ asappāyo, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ gahetvā sakaraṭṭhameva gaccheyya’’nti. Atha pubbaṇhasamaye piṇḍāya caritvā, sāyanhe paṭisallānā vuṭṭhahitvā, bhagavantaṃ upasaṅkamitvā, kammaṭṭhānaṃ kathāpetvā, satta sīhanāde naditvā, pakkāmi. Tena vuttaṃ, ‘‘atha kho āyasmā puṇṇo…pe… viharatī’’ti.
But as he contemplated the kammaṭṭhāna, the kammaṭṭhāna did not stand by him. Then he thought, "This region is unsuitable for me; suppose I were to take a kammaṭṭhāna from the Teacher's presence and go to my own country." Then, in the forenoon, having gone for alms, having risen from seclusion in the evening, having approached the Blessed One, having requested a kammaṭṭhāna, having roared the seven lion's roars, he departed. Therefore it was said, "Atha kho āyasmā puṇṇo…pe… viharatī."
abbuhatthapabbataṃnāma patvā vāṇijagāmaṃ piṇḍāya pāvisi. Atha naṃ kaniṭṭhabhātā sañjānitvā bhikkhaṃ datvā, ‘‘bhante, aññattha agantvā idheva vasathā’’ti paṭiññaṃ kāretvā tattheva vasāpesi.
Having reached a mountain called abbuhatthapabbataṃ, he entered a merchant village for alms. Then his younger brother, recognizing him, gave him alms, and having made the promise, "Bhante, stay right here without going elsewhere," he had him reside right there.
samuddagirivihāraṃnāma agamāsi. Tattha ayakantapāsāṇehi paricchinditvā katacaṅkamo atthi, koci taṃ caṅkamituṃ samattho nāma natthi. Tattha samuddavīciyo āgantvā ayakantapāsāṇesu paharitvā mahāsaddaṃ karonti. Thero ‘‘kammaṭṭhānaṃ manasikarontānaṃ phāsuvihāro hotū’’ti samuddaṃ nissaddaṃ katvā adhiṭṭhāsi.
He went to a monastery called samuddagirivihāraṃ. There, encircled by lodestone rocks, was a walking path that had been made, but no one was able to walk it. There, ocean waves would come and strike the lodestone rocks, making a great noise. The Elder, thinking, "May there be a pleasant dwelling for those contemplating kammaṭṭhāna," stilled the ocean by his resolution.
mātulagiriṃnāma agamāsi. Tatthapi sakuṇasaṅgho ussanno rattiñca divā ca saddo ekābaddhova ahosi. Thero ‘‘idaṃ ṭhānaṃ na phāsuka’’nti tatomakulakārāmavihāraṃnāma gato. So vāṇijagāmassa nātidūro naccāsanno gamanāgamanasampanno vivitto appasaddo. Thero ‘‘imaṃ ṭhānaṃ phāsuka’’nti tattha rattiṭṭhānadivāṭṭhānacaṅkamanādīni kāretvā vassaṃ upagacchi. Evaṃ catūsu ṭhānesu vihāsi.
He went to a mountain called mātulagiriṃ. There, too, a flock of birds was noisy; night and day, the sound was continuous. The Elder, thinking, "This place is not pleasant," went from there to a monastery called makulakārāmavihāraṃ. It was not too far from the merchant village, not too close, with good access, secluded, and quiet. The Elder, thinking, "This place is pleasant," having had night quarters, day quarters, a walking path, etc., made there, entered the rains residence. Thus, he dwelt in four places.
Athekadivasaṃ tasmiṃyeva antovasse pañca vāṇijasatāni ‘‘parasamuddaṃ gacchāmā’’ti nāvāya bhaṇḍaṃ pakkhipiṃsu. Nāvārohanadivase therassa kaniṭṭhabhātā theraṃ bhojetvā, therassa santike sikkhāpadāni gahetvā, vanditvā, ‘‘bhante, samuddo nāma asaddheyyo anekantarāyo, amhe āvajjeyyāthā’’ti vatvā nāvaṃ āruhi. Nāvā uttamajavena gacchamānā aññataraṃ dīpakaṃ pāpuṇi. Manussā ‘‘pātarāsaṃ karissāmā’’ti dīpake uttiṇṇā. Tasmiṃ pana dīpake aññaṃ kiñci natthi, candanavanameva ahosi.
Then one day, in that very rains residence, five hundred merchants loaded goods onto a ship, thinking, "We will go to the far sea." On the day of boarding the ship, the Elder's younger brother, having fed the Elder, having taken the training rules in the Elder's presence, having paid homage, saying, "Bhante, the ocean is unreliable and full of many dangers; please consider us," boarded the ship. The ship, going with great speed, reached a certain island. The people disembarked on the island, thinking, "We will have breakfast." But on that island, there was nothing else; it was just a sandalwood forest.
Atheko vāsiyā rukkhaṃ ākoṭetvā lohitacandanabhāvaṃ ñatvā āha – ‘‘bho, mayaṃ lābhatthāya parasamuddaṃ gacchāma, ito ca uttari lābho nāma natthi, caturaṅgulamattā ghaṭikā satasahassaṃ agghati. Hāretabbayuttakaṃ bhaṇḍaṃ hāretvā candanassa pūressāmā’’ti te tathā kariṃsu. Candanavane adhivatthā amanussā kujjhitvā, ‘‘imehi amhākaṃ candanavanaṃ nāsitaṃ ghātessāma ne’’ti cintetvā – ‘‘idheva ghātitesu sabbaṃ ekakuṇapaṃ bhavissati, samuddamajjhe nesaṃ nāvaṃ osīdessāmā’’ti āhaṃsu. Atha nesaṃ nāvaṃ āruyha muhuttaṃ gatakāleyeva uppātikaṃ uṭṭhapetvā sayampi te amanussā bhayānakāni rūpāni dassayiṃsu. Bhītā manussā attano attano devatānaṃ namassanti. Therassa kaniṭṭho cūḷapuṇṇakuṭumbiko ‘‘mayhaṃ bhātā avassayo hotū’’ti therassa namassamāno aṭṭhāsi.
Then one man, striking a tree with an axe, realizing it was red sandalwood, said, "Friends, we are going to the far sea for profit, but there is no greater profit than this; a piece four finger-breadths in size is worth a hundred thousand. Having removed as many goods as need to be removed, we will fill it with sandalwood." They did so. The non-humans dwelling in the sandalwood forest, becoming angry, thinking, "These people have destroyed our sandalwood forest; we will kill them," said, "If they are killed right here, everything will become one carrion; we will sink their ship in the middle of the ocean." Then, having boarded their ship, after a moment had passed, they stirred up a sudden storm, and the non-humans themselves showed frightening forms. The frightened people worshipped their respective deities. The Elder's younger brother, Cūḷapuṇṇakuṭumbiko, thinking, "May my brother be my refuge," stood paying homage to the Elder.
Theropi kira tasmiṃyeva khaṇe āvajjetvā, tesaṃ byasanuppattiṃ ñatvā, vehāsaṃ uppatitvā, abhimukho aṭṭhāsi. Amanussā theraṃ disvāva ‘‘ayyo puṇṇatthero etī’’ti apakkamiṃsu, uppātikaṃ sannisīdi. Thero ‘‘mā bhāyathā’’ti te assāsetvā ‘‘kahaṃ gantukāmatthā’’ti pucchi. Bhante, amhākaṃ sakaṭṭhānameva gacchāmāti. Thero nāvaṅgaṇe akkamitvā ‘‘etesaṃ icchitaṭṭhānaṃ gacchatū’’ti adhiṭṭhāsi. Vāṇijā sakaṭṭhānaṃ gantvā, taṃ pavattiṃ puttadārassa ārocetvā, ‘‘etha theraṃ saraṇaṃ gacchāmā’’ti pañcasatāpi attano pañcahi mātugāmasatehi saddhiṃ tīsu saraṇesu patiṭṭhāya upāsakattaṃ paṭivedesuṃ. Tato nāvāya bhaṇḍaṃ otāretvā therassa ekaṃ koṭṭhāsaṃ katvā, ‘‘ayaṃ, bhante, tumhākaṃ koṭṭhāso’’ti āhaṃsu. Thero mayhaṃ visuṃ koṭṭhāsakiccaṃ natthi. Satthā pana tumhehi diṭṭhapubboti. Na diṭṭhapubbo, bhanteti. Tena hi iminā satthu maṇḍalamāḷaṃ karotha. Evaṃ satthāraṃ passissathāti. Te sādhu, bhanteti. Tena ca koṭṭhāsena attano ca koṭṭhāsehi maṇḍalamāḷaṃ kātuṃ ārabhiṃsu.
The Elder, too, at that very moment, having considered, knowing the arising of their misfortune, rising into the sky, stood facing them. The non-humans, seeing the Elder, saying, "Ayyo Puṇṇatthero is coming," departed, and the storm subsided. The Elder, reassuring them, "Do not be afraid," asked, "Where do you wish to go?" "Bhante, we are going to our own country." The Elder, stepping onto the deck of the ship, resolved, "May it go to their desired place." The merchants, having gone to their own country, having told that news to their children and wives, saying, "Come, let us go to the Elder for refuge," all five hundred, together with their five hundred women, were established in the three refuges and declared themselves to be lay followers. Then, having unloaded the goods from the ship, having made one portion for the Elder, they said, "Bhante, this is your portion." The Elder said, "I have no need for a separate portion. But has the Teacher ever been seen by you?" "He has never been seen, Bhante." "Then make a pavilion and terrace for the Teacher with this. Thus you will see the Teacher." "Good, Bhante." With that portion and their own portions, they began to make a pavilion and terrace.
Satthāpi kira taṃ āraddhakālato paṭṭhāya paribhogaṃ akāsi. Ārakkhamanussā rattiṃ obhāsaṃ disvā, ‘‘mahesakkhā devatā atthī’’ti saññaṃ kariṃsu. Upāsakā maṇḍalamāḷañca bhikkhusaṅghassa ca senāsanāni niṭṭhāpetvā dānasambhāraṃ sajjetvā, ‘‘kataṃ, bhante, amhehi attano kiccaṃ, satthāraṃ pakkosathā’’ti therassa ārocesuṃ. Thero sāyanhasamaye iddhiyā sāvatthiṃ gantvā, ‘‘bhante, vāṇijagāmavāsino tumhe daṭṭhukāmā, tesaṃ anukampaṃ karothā’’ti bhagavantaṃ yāci. Bhagavā adhivāsesi. Thero sakaṭṭhānameva paccāgato.
It seems that the Teacher also used it from the time it was started. The watchmen, seeing the light at night, assumed, "There are deities of great power." The lay followers, having finished the pavilion and terrace and the lodgings for the Saṅgha, having prepared the requisites for giving, announced to the Elder, "Bhante, we have done our duty; please invite the Teacher." The Elder, in the evening, having gone to Sāvatthi by his power, requested the Blessed One, "Bhante, the residents of the merchant village wish to see you; please have compassion on them." The Blessed One consented. The Elder returned to his own country.
Bhagavāpi ānandattheraṃ āmantesi, ‘‘ānanda, sve sunāparante vāṇijagāme piṇḍāya carissāma, tvaṃ ekūnapañcasatānaṃ bhikkhūnaṃ salākaṃ dehī’’ti. Thero ‘‘sādhu, bhante’’ti bhikkhusaṅghassa tamatthaṃ ārocetvā, ‘‘ākāsacārī bhikkhū salākaṃ gaṇhantū’’ti āha. Taṃdivasaṃ kuṇḍadhānatthero paṭhamaṃ salākaṃ aggahesi. Vāṇijagāmavāsinopi ‘‘sve kira satthā āgamissatī’’ti gāmamajjhe maṇḍapaṃ katvā dānaggaṃ sajjayiṃsu. Bhagavā pātova sarīrapaṭijagganaṃ katvā, gandhakuṭiṃ pavisitvā, phalasamāpattiṃ appetvā, nisīdi. Sakkassa paṇḍukambalasilāsanaṃ uṇhaṃ ahosi. So ‘‘kiṃ ida’’nti āvajjetvā satthu sunāparantagamanaṃ disvā, vissakammaṃ āmantesi, ‘‘tāta, ajja bhagavā tiṃsamattāni yojanasatāni piṇḍacāraṃ gamissati. Pañca kūṭāgārasatāni māpetvā jetavanadvārakoṭṭhakamatthake gamanasajjāni katvā ṭhapehī’’ti. So tathā akāsi. Bhagavato kūṭāgāraṃ catumukhaṃ ahosi, dvinnaṃ aggasāvakānaṃ dvimukhāni, sesāni ekamukhāni, satthā gandhakuṭito nikkhamitvā paṭipāṭiyā ṭhapitakūṭāgāresu dhurakūṭāgāraṃ pāvisi. Dve aggasāvake ādiṃ katvā ekūnapañcabhikkhusatānipi kūṭāgāragatāni ahesuṃ. Ekaṃ tucchaṃ kūṭāgāraṃ ahosi, pañcapi kūṭāgārasatāni ākāse uppattiṃsu.
The Blessed One also addressed the Elder Ānanda, "Ānanda, tomorrow we will go for alms to the merchant village in Sunāparanta; give a ticket to four hundred and ninety-nine bhikkhus." The Elder, saying, "Good, Bhante," having announced that matter to the Saṅgha, said, "Let the bhikkhus who travel through the air take a ticket." On that day, the Elder Kuṇḍadhāna took the first ticket. The residents of the merchant village also, "Tomorrow the Teacher will come," having made a pavilion in the middle of the village, prepared the alms-giving. The Blessed One, early in the morning, having attended to his body, having entered the Perfumed Chamber, having attained the fruit of absorption, sat down. Sakka's Paṇḍukambala stone seat became hot. He, considering, "What is this?" seeing the Teacher's going to Sunāparanta, addressed Vissakamma, "Friend, today the Blessed One will go thirty yojanas for alms. Having built five hundred peaked houses and having prepared them for travel, place them on top of the gatehouse of Jetavana." He did so. The Blessed One's peaked house was four-faced, the two chief disciples' were two-faced, the rest were one-faced; the Teacher, having come out of the Perfumed Chamber, entered the central peaked house among the peaked houses placed in order. The four hundred and ninety-nine bhikkhus, beginning with the two chief disciples, were in the peaked houses. One peaked house was empty, and all five hundred peaked houses rose into the sky.
saccabandhapabbataṃnāma patvā kūṭāgāraṃ ākāse ṭhapesi. Tasmiṃ pabbate saccabandho nāma micchādiṭṭhikatāpaso mahājanaṃ micchādiṭṭhiṃ uggaṇhāpento lābhaggayasaggappatto hutvā vasati, abbhantare cassa antocāṭiyaṃ padīpo viya arahattaphalassa upanissayo jalati. Taṃ disvā ‘‘dhammamassa kathessāmī’’ti gantvā dhammaṃ desesi. Tāpaso desanāpariyosāne arahattaṃ pāpuṇi. Maggenevassa abhiññā āgatā. So ehibhikkhu hutvā iddhimayapattacīvaradharo tucchakūṭāgāraṃ pāvisi.
Having reached a mountain called saccabandhapabbataṃ, he placed the peaked houses in the sky. On that mountain, a false-view ascetic named Saccabandha, causing the great crowd to adopt false views, having attained the height of gain, honor, and fame, was living, and inside him, in his inner vessel, like a lamp, the supporting condition for the fruit of arahatta was burning. Seeing him, thinking, "I will teach him the Dhamma," having gone, he taught the Dhamma. At the end of the teaching, the ascetic attained arahatta. The abhiññās came to him by that very path. He, having become an ehibhikkhu, wearing robes and carrying a bowl created by his power, entered the empty peaked house.
Bhagavā kūṭāgāragatehi pañcahi bhikkhusatehi saddhiṃ vāṇijagāmaṃ gantvā, kūṭāgārāni adissamānakāni katvā, vāṇijagāmaṃ pāvisi. Vāṇijā buddhappamukhassa saṅghassa mahādānaṃ datvā satthāraṃ makulakārāmaṃ nayiṃsu. Satthā maṇḍalamāḷaṃ pāvisi. Mahājano yāva satthā bhattadarathaṃ paṭippassambheti, tāva pātarāsaṃ katvā uposathaṅgāni samādāya bahuṃ gandhañca pupphañca ādāya dhammassavanatthāya ārāmaṃ paccāgamāsi. Satthā dhammaṃ desesi. Mahājanassa bandhanamokkho jāto, mahantaṃ buddhakolāhalaṃ ahosi.
The Blessed One, together with five hundred bhikkhus dwelling in peaked-roof dwellings, went to Vāṇijagāma. Making the peaked-roof dwellings invisible, he entered Vāṇijagāma. The merchants, after giving a great donation to the Saṅgha with the Buddha at its head, led the Teacher to Makulakārāma. The Teacher entered the maṇḍala pavilion. While the great crowd was having their morning meal and undertaking the Uposatha precepts until the Teacher had finished his meal, they took much incense and flowers and returned to the monastery to hear the Dhamma. The Teacher expounded the Dhamma. Deliverance from bonds arose for the great crowd, and there was a great rejoicing in the Buddha.
nammadānadīnāma atthi, tassā tīraṃ agamāsi. Nammadā nāgarājā satthu paccuggamanaṃ katvā, nāgabhavanaṃ pavesetvā, tiṇṇaṃ ratanānaṃ sakkāraṃ akāsi. Satthā tassa dhammaṃ kathetvā nāgabhavanā nikkhami. So ‘‘mayhaṃ, bhante, paricaritabbaṃ dethā’’ti yāci. Bhagavā nammadānadītīre padacetiyaṃ dassesi. Taṃ vīcīsu āgatāsu pidhīyati, gatāsu vivarīyati. Mahāsakkārapattaṃ ahosi. Satthā tato nikkhamitvā saccabandhapabbataṃ gantvā saccabandhaṃ āha – ‘‘tayā mahājano apāyamagge otārito. Tvaṃ idheva vasitvā, etesaṃ laddhiṃ vissajjāpetvā, nibbānamagge patiṭṭhāpehī’’ti. Sopi paricaritabbaṃ yāci. Satthā ghanapiṭṭhipāsāṇe allamattikapiṇḍamhi lañchanaṃ viya padacetiyaṃ dassesi. Tato jetavanameva gato. Etamatthaṃ sandhāyateneva antaravassenātiādi vuttaṃ.
He went to the bank of the river named Nammadānadī. Nammadā, the Nāga king, greeted the Teacher, led him into the Nāga-palace, and paid homage to the three jewels. The Teacher spoke Dhamma to him and departed from the Nāga-palace. He requested, "Bhante, give me something to venerate." The Blessed One showed a foot shrine on the bank of the Nammadā River. When the waves came, it was covered; when they receded, it was revealed. It became worthy of great veneration. The Teacher, departing from there, went to Saccabandha Mountain and said to Saccabandha, "You have led the great crowd down the path to misfortune. Residing here, cause them to abandon their beliefs and establish them on the path to Nibbāna." He too requested something to venerate. The Teacher showed a foot shrine on a slab of solid rock, like an impression on a lump of wet clay. Then he went to Jetavana. With reference to this matter, it was said, "tena eva antaravassena" etc.
Parinibbāyīti anupādisesāya nibbānadhātuyā parinibbāyi. Mahājano therassa satta divasāni sarīrapūjaṃ katvā, bahūni gandhakaṭṭhāni samodhānetvā, sarīraṃ jhāpetvā dhātuyo ādāya cetiyaṃ akāsi.Sambahulā bhikkhūti therassa āḷāhanaṭṭhāne ṭhitabhikkhū. Sesaṃ sabbattha uttānameva. Chaṭṭhaṃ uttānameva.
Parinibbāyī: Passed into final Nibbāna in the Nibbāna-element without remainder. The great crowd, having paid homage to the Elder's body for seven days, piled up many fragrant woods, cremated the body, and taking the relics, built a cetiya. Sambahulā bhikkhū: Many bhikkhus, the bhikkhus standing at the cremation site of the Elder. The rest is clear everywhere. The sixth is clear.
7-8. Paṭhamaejāsuttādivaṇṇanā
7-8. Commentary on the First Ejāsutta and Others
90-91.Sattameejāti taṇhā. Sā hi calanaṭṭhena ejāti vuccati. Sāva ābādhanaṭṭhenarogo,anto dussanaṭṭhenagaṇḍo,nikantanaṭṭhenasallaṃ. Tasmāti yasmā ejā rogo ceva gaṇḍo ca sallañca, tasmā.Cakkhuṃ na maññeyyātiādi vuttanayameva, idhāpi sabbaṃ heṭṭhā gahitameva saṃkaḍḍhitvā dassitaṃ. Aṭṭhamaṃ vuttanayameva.
90-91. In the seventh, ejā means craving (taṇhā). For that is called ejā because of its nature of moving. That same roga because of the nature of afflicting, gaṇḍa because of the nature of internally corrupting, salla because of the nature of cutting off. Tasmā: Therefore, since craving is a disease, a boil, and a dart, therefore, "Cakkhuṃ na maññeyyā," etc., in the manner stated, here too everything is shown drawn together, having been taken below. The eighth is in the manner stated.
9-10. Paṭhamadvayasuttādivaṇṇanā
9-10. Commentary on the First Dvayasutta and Others
92-93.Navamedvayanti dve dve koṭṭhāse. Dasameitthetaṃ dvayanti evametaṃ dvayaṃ.Calañceva byathañcāti attano sabhāvena asaṇṭhahanato calati ceva byathati ca.Yopi hetu yopi paccayoti cakkhuviññāṇassa vatthārammaṇaṃ hetu ceva paccayo ca.Kuto niccaṃ bhavissatīti kena kāraṇena niccaṃ bhavissati. Yathā pana dāsassa dāsiyā kucchismiṃ jāto putto parova dāso hoti, evaṃ aniccameva hotīti attho.Saṅgatīti sahagati.Sannipātoti ekato sannipatanaṃ.Samavāyoti ekato samāgamo.Ayaṃ vuccati cakkhusamphassoti iminā saṅgatisannipātasamavāyasaṅkhātena paccayena uppannattā paccayanāmeneva saṅgati sannipāto samavāyoti ayaṃ vuccati cakkhusamphasso.
92-93. In the ninth, dvayaṃ means two, two parts. In the tenth, itthetaṃ dvayaṃ means thus, this duality. Calañceva byathañcā: Because of not standing stable by its own nature, it moves and is disturbed. Yopi hetu yopi paccayo: The base and the object are both a cause and a condition for eye-consciousness. Kuto niccaṃ bhavissati: By what reason will it be permanent? But just as a son born in the womb of a slave woman is only a slave, so it is only impermanent, this is the meaning. Saṅgatī: Association. Sannipāto: Confluence, coming together. Samavāyo: Union, assembly. Ayaṃ vuccati cakkhusamphasso: Because it arises due to the condition consisting of association, confluence, and union, this is called eye-contact by the very name of condition, that is, association, confluence, and union.
Sopi hetūti phassassa vatthu ārammaṇaṃ sahajātā tayo khandhāti ayaṃ hetu.Phuṭṭhoti upayogatthe paccattaṃ, phassena phuṭṭhameva gocaraṃ vedanā vedeti, cetanā ceteti, saññā sañjānātīti attho. Phuṭṭhoti vā phassasamaṅgīpuggalo, phassena phuṭṭhārammaṇameva vedanādīhi vedeti ceteti sañjānātītipi vuttaṃ hoti. Iti imasmiṃ sutte samatiṃsakkhandhā kathitā honti. Kathaṃ? Cakkhudvāre tāva vatthu ceva ārammaṇañca rūpakkhandho, phuṭṭho vedetīti vedanākkhandho, cetetīti saṅkhārakkhandho, sañjānātīti saññākkhandho, vijānātīti viññāṇakkhandhoti. Sesadvāresupi eseva nayo. Manodvārepi hi vatthurūpaṃ ekantato rūpakkhandho, rūpe pana ārammaṇe sati ārammaṇampi rūpakkhandhoti cha pañcakātiṃsa honti. Saṅkhepena panete chasupi dvāresu pañceva khandhāti sapaccaye pañcakkhandhe aniccāti vitthāretvā vuccamāne bujjhanakānaṃ ajjhāsayena idaṃ suttaṃ desitanti.
Sopi hetū: The base, object, and the three co-arisen aggregates are the cause for contact. Phuṭṭho: In the sense of application, individually; feeling feels, volition intends, perception perceives an object only when touched by contact. Or, phuṭṭho means the person endowed with contact; with feeling and so on, feels, intends, and perceives only an object touched by contact. Thus, in this sutta, thirty aggregates are spoken of. How? In the eye-door, the base and the object are the form aggregate; "the touched one feels," is the feeling aggregate; "intends," is the volitional aggregate; "perceives," is the perception aggregate; "cognizes," is the consciousness aggregate. The same method applies in the remaining doors. For in the mind-door, the base-form is entirely the form aggregate, but when there is an object in form, that object is also the form aggregate. Thus, six fives are thirty. But concisely, in all six doors, there are only five aggregates, and this sutta was taught in detail with the intention of those who understand, when expanding on the five aggregates with conditions as impermanent.
Channavaggo navamo.
The ninth chapter, Channavagga.
10. Saḷavaggo
10. Saḷavagga
1. Adantaaguttavaṇṇanā
1. Adantaaguttavaṇṇanā
94.Saḷavaggassa paṭhameadantāti adamitā.Aguttāti agopitā.Arakkhitāti na rakkhitā.Asaṃvutāti apihitā.Dukkhādhivāhā hontīti nerayikādibhedaṃ adhikadukkhaṃ āvahanakā honti.Sukhādhivāhā hontīti jhānamaggaphalapabhedaṃ adhikasukhaṃ āvahanakā honti. Adhivahātipi pāṭho, esevattho.
94. In the first of Saḷavagga, adantā means untamed. Aguttā means unguarded. Arakkhitā means unprotected. Asaṃvutā means unrestrained. Dukkhādhivāhā hontī means they are bringers of excessive suffering, such as suffering in hell. Sukhādhivāhā hontī means they are bringers of excessive happiness, such as jhāna, path and fruition. Adhivahātipi is also a reading, the meaning is the same.
Saḷevāti cha eva.Asaṃvuto yattha dukkhaṃ nigacchatīti yesu āyatanesu saṃvaravirahito dukkhaṃ pāpuṇāti.Tesañca ye saṃvaraṇaṃ avedisunti ye tesaṃ āyatanānaṃ saṃvaraṃ vindiṃsu paṭilabhiṃsu.Viharantānavassutāti viharanti anavassutā atintā.
Saḷevā: Just six. Asaṃvuto yattha dukkhaṃ nigacchatī: In which sense-spheres, being without restraint, one attains suffering. Tesañca ye saṃvaraṇaṃ avedisu: Those who found, obtained, restraint in those sense-spheres. Viharantānavassutā: Dwelling, unoverflowing, untroubled.
Asāditañca sādunti assādavantañca madhurañca.Phassadvayaṃ sukhadukkhe upekkheti sukhaphassañca dukkhaphassañcāti idaṃ phassadvayaṃ upekkhe, upekkhāmevettha uppādeyyāti attho. Phassadvayaṃ sukhadukkhaṃ upekkhoti vā pāṭho, phassahetukaṃ sukhadukkhaṃ upekkho, sukhe anurodhaṃ dukkhe ca virodhaṃ anuppādento upekkhako bhaveyyātipi attho.Anānuruddhoaviruddho kenacīti kenaci saddhiṃ neva anuruddho na viruddho bhaveyya.
Asāditañca sādu: That which is unexperienced and savory. Phassadvayaṃ sukhadukkhe upekkhe: This pair of contacts, pleasant contact and painful contact, is equanimity; one should produce only equanimity here, is the meaning. Or, the reading is phassadvayaṃ sukhadukkhaṃ upekkhoti; the pleasant and painful arising from contact is equanimity; one should be equanimous, not producing attachment to pleasure and aversion to pain, is also the meaning. Anānuruddho, aviruddho kenacī: One should be neither attached to nor opposed to anyone.
Papañcasaññāti kilesasaññāya papañcasaññā nāma hutvā.Itarītarā narāti lāmakasattāpapañcayantā upayantīti papañcayamānā vaṭṭaṃ upagacchanti.Saññinoti sasaññā sattā.Manomayaṃ gehasitañca sabbanti sabbameva pañcakāmaguṇagehanissitaṃ manomayaṃ vitakkaṃ.Panujjāti panuditvā nīharitvā.Nekkhammasitaṃ irīyatīti dabbajātiko bhikkhu nekkhammasitaṃ iriyena irīyati.
Papañcasaññā: Becoming the designation of proliferation with the designation of defilement. Itarītarā narā papañcayantā upayantī: Inferior beings, creating proliferation, approach the round. Saññino: Beings with perceptions. Manomayaṃ gehasitañca sabba: All thoughts, consisting of mind, based on the household, which relies on the five strands of sense pleasure. Panujjā: Having driven out, having removed. Nekkhammasitaṃ irīyatī: A monk of good family conducts himself with conduct based on renunciation.
Chassu yadāsubhāvitoti chasu ārammaṇesu yadā suṭṭhu bhāvito.Phuṭṭhassa cittaṃ na vikampatekvacīti sukhaphassena vā dukkhaphassena vā phuṭṭhassa kismiñci cittaṃ na kampati na vedhati.Bhavattha jātimaraṇassa pāragāti jātimaraṇānaṃ pāraṃ nibbānaṃ gamakā hotha.
Chassu yadā subhāvito: When one is well-developed in the six sense objects. Phuṭṭhassa cittaṃ na vikampate kvacī: The mind of one touched by pleasant contact or painful contact does not tremble anywhere, does not waver. Bhavattha jātimaraṇassa pāragā: May you be those who go to the further shore of birth and death.
2. Mālukyaputtasuttavaṇṇanā
2. Mālukyaputtasuttavaṇṇanā
95.Dutiyemālukyaputtoti mālukyabrāhmaṇiyā putto.Etthāti etasmiṃ tava ovādāyācane. Iminā theraṃ apasādetipi ussādetipi. Kathaṃ? Ayaṃ kira daharakāle rūpādīsu pamajjitvā pacchā mahallakakāle araññavāsaṃ patthento kammaṭṭhānaṃ yācati. Atha bhagavā ‘‘ettha dahare kiṃ vakkhāma? Mālukyaputto viya tumhepi taruṇakāle pamajjitvā mahallakakāle araññaṃ pavisitvā samaṇadhammaṃ kareyyāthā’’ti iminā adhippāyena bhaṇanto theraṃ apasādeti nāma.
95. In the second, mālukyaputto means the son of Mālukyabrāhmaṇī. Etthā: In this, your request for advice. By this, he both degrades and encourages the Elder. How? It seems that in his youth, having been heedless in forms and so on, later in his old age, desiring to live in the forest, he asks for a meditation subject. Then the Blessed One, thinking, "What shall we say to this young man? Like Mālukyaputta, you too, having been heedless in your youth, having entered the forest in old age, would practice the life of a recluse," in this intention, the Blessed One degrades the Elder.
Yasmā pana thero mahallakakālepi araññaṃ pavisitvā samaṇadhammaṃ kātukāmo, tasmā bhagavā ‘‘ettha dahare kiṃ vakkhāma? Ayaṃ amhākaṃ mālukyaputto mahallakakālepi araññaṃ pavisitvā samaṇadhammaṃ kattukāmo kammaṭṭhānaṃ yācati, tumhe nāma taruṇakālepi vīriyaṃ na karothā’’ti iminā adhippāyena bhaṇanto theraṃ ussādeti nāma.
Since the Elder, even in his old age, wants to enter the forest and practice the life of a recluse, therefore the Blessed One, thinking, "What shall we say to this young man? This Mālukyaputta of ours, even in his old age, wants to enter the forest and practice the life of a recluse, and asks for a meditation subject; you, even in your youth, do not make effort," in this intention, the Blessed One encourages the Elder.
Yatra hi nāmāti yo nāma.Kiñcāpāhanti kiñcāpi ‘‘ahaṃ mahallako’’ti ñātaṃ. Yadi ahaṃ mahallako, mahallako samānopi sakkhissāmi samaṇadhammaṃ kātuṃ, desetu me, bhante, bhagavāti adhippāyena mahallakabhāvaṃ anuggaṇhanto ovādañca pasaṃsanto evamāha.
Yatra hi nāmā: Which, indeed. Kiñcāpāha: Although it is known that "I am old." Even if I am old, being old, I will be able to practice the life of a recluse; may the Blessed One teach me, with the intention of acknowledging his old age and praising the advice, he said this.
Adiṭṭhā adiṭṭhapubbāti imasmiṃ attabhāve adiṭṭhā atītepi adiṭṭhapubbā.Na ca passasīti etarahipi na passasi.Na ca te hoti passeyyanti evaṃ samannāhāropi te yattha natthi, api nu te tattha chandādayo uppajjeyyunti pucchati.
Adiṭṭhā adiṭṭhapubbā: Unseen in this existence, and never seen in the past. Na ca passasī: Nor do you see it now. Na ca te hoti passeyya: Even when such an accumulation is not present for you, is there any chance that desire and so on would arise there?
Diṭṭhe diṭṭhamattanti rūpāyatane cakkhuviññāṇena diṭṭhe diṭṭhamattaṃ bhavissati. Cakkhuviññāṇañhi rūpe rūpamattameva passati, na niccādisabhāvaṃ, iti sesaviññāṇehipi me ettha diṭṭhamattameva cittaṃ bhavissatīti attho. Atha vā diṭṭhe diṭṭhaṃ nāma cakkhuviññāṇaṃ, rūpe rūpavijānananti attho.Mattāti pamāṇaṃ, diṭṭhaṃ mattā assāti diṭṭhamattaṃ, cittaṃ, cakkhuviññāṇamattameva me cittaṃ bhavissatīti attho. Idaṃ vuttaṃ hoti – yathā āpāthagatarūpe cakkhuviññāṇaṃ na rajjati na dussati na muyhati, evaṃ rāgādivirahena cakkhuviññāṇamattameva javanaṃ bhavissati, cakkhuviññāṇapamāṇeneva javanaṃ ṭhapessāmīti. Atha vā diṭṭhaṃ nāma cakkhuviññāṇena diṭṭharūpaṃ, diṭṭhe diṭṭhamattaṃ nāma tattheva uppannaṃ sampaṭicchanasantīraṇavoṭṭhabbanasaṅkhātaṃ cittattayaṃ. Yathā taṃ na rajjati, na dussati, na muyhati, evaṃ āpāthagate rūpe teneva sampaṭicchanādippamāṇena javanaṃ uppādessāmi, nāhaṃ taṃ pamāṇaṃ atikkamitvā rajjanādivasena uppajjituṃ dassāmīti ayamettha attho. Eseva nayosutamutesu.
Diṭṭhe diṭṭhamatta: In the seen, in the form sense-sphere, what is seen with eye-consciousness will be only what is seen. For eye-consciousness sees only the form in form, not the nature of permanence and so on, thus, in the remaining consciousnesses too, my mind will be only what is seen. Or, diṭṭhe diṭṭhaṃ means eye-consciousness, recognizing only the form in form. Mattā means measure; what has seeing as its measure is diṭṭhamattaṃ, the mind, my mind will be only eye-consciousness. This is what is said: just as eye-consciousness is not attracted, not repelled, not deluded by a form that has come into its path, so, devoid of passion and so on, the impulse will be only eye-consciousness, I will establish the impulse with only the measure of eye-consciousness. Or, diṭṭhaṃ means the form seen by eye-consciousness; diṭṭhe diṭṭhamattaṃ means the three types of consciousness—receiving, investigating, and determining—that arise right there. Just as that is not attracted, not repelled, not deluded, so, when a form has come into its path, I will produce the impulse with only the measure of that receiving and so on, I will not allow it to arise exceeding that measure in terms of attraction and so on; this is the meaning here. The same method applies to sutamutesu.
Viññāte viññātamattanti ettha pana viññātaṃ nāma manodvārāvajjanena viññātārammaṇaṃ, tasmiṃ viññāte viññātamattanti āvajjanapamāṇaṃ. Yathā āvajjanena na rajjati na dussati na muyhati, evaṃ rajjanādivasena uppajjituṃ adatvā āvajjanapamāṇeneva cittaṃ ṭhapessāmīti ayamettha attho.
Viññāte viññātamatta: Here, viññātaṃ means an object cognized by mind-door adverting, in that cognized, what is cognized is only the measure of adverting. Just as one is not attracted, not repelled, not deluded by adverting, so, without allowing it to arise in terms of attraction and so on, I will establish the mind only with the measure of adverting; this is the meaning here.
Yatoti yadā.Tatoti tadā.Na tenāti tena rāgena vā ratto, dosena vā duṭṭho, mohena vā mūḷho na bhavissati.Tato tvaṃ mālukyaputta na tatthāti yadā tvaṃ tena rāgena vā dosamohehi vā ratto vā duṭṭho vā mūḷho vā na bhavissasi, tadā tvaṃ na tattha tasmiṃ diṭṭhe vā sutamutaviññāte vā paṭibaddho allīno patiṭṭhito nāma bhavissasi.Nevidhātiādi vuttatthameva.
Yato: When. Tato: Then. Na tenā: He will not be impassioned by that passion, or hateful by that hatred, or deluded by that delusion. Tato tvaṃ mālukyaputta na tatthā: When you are not impassioned, hateful, or deluded by that passion, hatred, or delusion, then you will not be bound, attached, established in that, in what is seen, heard, sensed, or cognized. Nevidhā: The meaning is as stated above.
Sati muṭṭhāti sati naṭṭhā.Tañca ajjhosāti taṃ ārammaṇaṃ gilitvā.Abhijjhā ca vihesā cāti abhijjhāya ca vihiṃsāya ca. Atha vā ‘‘tassa vaḍḍhantī’’ti padenāpi saddhiṃ yojetabbaṃ, abhijjhā ca vihesā cāti imepi dve dhammā tassa vaḍḍhantīti attho.
Sati muṭṭhā: Mindfulness is lost. Tañca ajjhosā: Having swallowed that object. Abhijjhā ca vihesā cā: By covetousness and harmfulness. Or it should be connected with the word "tassa vaḍḍhantī" as well, these two qualities, covetousness and harmfulness, increase for him, is the meaning.
Cittamassūpahaññatīti abhijjhāvihesāhi assa cittaṃ upahaññati.Ācinatoti ācinantassa.Ārā nibbāna vuccatīti evarūpassa puggalassa nibbānaṃ nāma dūre pavuccati.Ghatvāti ghāyitvā.Bhotvāti bhutvā sāyitvā lehitvā.Phussāti phusitvā.Paṭissatoti paṭissatisaṅkhātāya satiyā yutto.Sevato cāpi vedananti catumaggasampayuttaṃ nibbattitalokuttaravedanaṃ sevantassa.Khīyatīti khayaṃ gacchati. Kiṃ taṃ? Dukkhampi kilesajātampi.Aññataroti asītiyā mahāsāvakānaṃ abbhantaro eko. Iti imasmiṃ sutte gāthāhipi vaṭṭavivaṭṭameva kathitaṃ.
Cittamassūpahaññatī: His mind is afflicted by covetousness and harmfulness. Ācinato: For one who accumulates. Ārā nibbāna vuccatī: Nibbāna is said to be far for such a person. Ghatvā: Having smelled. Bhotvā: Having eaten, tasted, licked. Phussā: Having touched. Paṭissato: Endowed with mindfulness, which is called paṭissati. Sevato cāpi vedana: For one who cultivates the supramundane feeling produced by the four paths. Khīyatī: Diminishes. What is that? Suffering and all kinds of defilements. Aññataro: One among the eighty great disciples. Thus, in this sutta, only the round and deliverance from the round are spoken of in the verses as well.
3. Parihānadhammasuttavaṇṇanā
3. Parihānadhammasuttavaṇṇanā
96.Tatiyeparihānadhammanti parihānasabhāvaṃ.Abhibhāyatanānīti abhibhavitāni āyatanāni.Sarasaṅkappāti ettha sarantīti sarā, dhāvantīti attho. Sarā ca te saṅkappā casarasaṅkappā. Saṃyojaniyāti bandhaniyā bandhanassa paccayabhūtā.Tañce bhikkhūti taṃ evaṃ uppannaṃ kilesajātaṃ, taṃ vā ārammaṇaṃ.Adhivāsetīti citte āropetvā vāseti.Nappajahatīti chandarāgappahānena na pajahati. Evaṃ sabbapadehi yojetabbaṃ.Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti etaṃ buddhena bhagavatā abhibhavitaṃ āyatananti kathitaṃ. Idha dhammaṃ pucchitvā vibhajantena puggalena dhammo dassito.
96. In the third, parihānadhamma means the nature of decline. Abhibhāyatanānī: The spheres of mastery. Sarasaṅkappā: Here, those that run are sarā, meaning they rush. And those thoughts that rush are sarasaṅkappā. Saṃyojaniyā: Binding, being the cause of bondage. Tañce bhikkhū: That defilement that has thus arisen, or that object. Adhivāsetī: Dwells, having placed it in the mind. Nappajahatī: Does not abandon by abandoning desire-passion. Thus, it should be connected with all the words. Abhibhāyatanañhetaṃ vuttaṃ bhagavatā: This was said by the Buddha, the Blessed One, to be a sphere of mastery. Here, the Dhamma is shown by the person who asks about the Dhamma and analyses it.
4. Pamādavihārīsuttavaṇṇanā
4. Pamādavihārīsuttavaṇṇanā
97.Catuttheasaṃvutassāti apihitassa na pidahitvā sañchāditvā ṭhapitassa.Byāsiñcatīti viāsiñcati, kilesatintaṃ hutvā vattati.Pāmojjanti dubbalapīti.Pītīti balavapīti.Passaddhīti darathapassaddhi.Dhammā na pātubhavantīti samathavipassanādhammā na uppajjanti. Imasmiṃ sutte puggalaṃ pucchitvā vibhajantena dhammena puggalo dassito.
97.In the fourth, asaṃvutassa means of one who is not restrained, of one who does not close off but covers and keeps (it). Byāsiñcatīti means it saturates, becoming wet with defilements. Pāmojjanti means weak joy. Pītīti means strong joy. Passaddhīti means the calming of distress. Dhammā na pātubhavantīti means the qualities of serenity and insight do not arise. In this sutta, the person is shown by the Dhamma, being questioned and analyzed.
5. Saṃvarasuttavaṇṇanā
5. Saṃvarasuttavaṇṇanā
98.Pañcamekathañca, bhikkhave, asaṃvaroti idaṃ maggakusalassa vāmaṃ muñcitvā dakkhiṇaṃ gaṇheyyāsīti paṭhamaṃ pahātabbamaggakkhānaṃ viya uddesakkamena avatvā desanākusalatāya paṭhamaṃ pahātabbadhammakkhānavasena vuttanti veditabbaṃ. Idha dhammaṃ pucchitvā dhammova vibhatto.
98.In the fifth, kathañca, bhikkhave, asaṃvaroti, it should be understood that this is stated in terms of first explaining the qualities to be abandoned, out of skillfulness in teaching, rather than proceeding according to the order of topics, as if saying to one skilled in the path, "Having let go of the left, you would grasp the right," which is a preliminary account of the path of abandoning. Here, having asked about the Dhamma, only the Dhamma is analyzed.
6. Samādhisuttavaṇṇanā
6. Samādhisuttavaṇṇanā
99.Chaṭṭhesamādhinti cittekaggataṃ. Idañhi suttaṃ cittekaggatāya parihāyamāne disvā, ‘‘imesaṃ cittekaggataṃ labhantānaṃ kammaṭṭhānaṃ phātiṃ gamissatī’’ti ñatvā kathitaṃ.
99.In the sixth, samādhinti means one-pointedness of mind. This sutta was spoken after seeing a decline in one-pointedness of mind, knowing that "for those who are attaining one-pointedness of mind, the meditation subject will be conducive."
7. Paṭisallānasuttavaṇṇanā
7. Paṭisallānasuttavaṇṇanā
100.Sattamepaṭisallānanti kāyavivekaṃ. Idañhi suttaṃ kāyavivekena parihāyamāne disvā, ‘‘imesaṃ kāyavivekaṃ labhantānaṃ kammaṭṭhānaṃ phātiṃ gamissatī’’ti ñatvā kathitaṃ.
100.In the seventh, paṭisallānanti means bodily seclusion. This sutta was spoken after seeing a decline in bodily seclusion, knowing that "for those who are attaining bodily seclusion, the meditation subject will be conducive."
8-9. Paṭhamanatumhākaṃsuttādivaṇṇanā
8-9. Paṭhamanatumhākaṃsuttādivaṇṇanā
101-102.Aṭṭhamaṃ upamāya parivāretvā kathite bujjhanakānaṃ, navamaṃ suddhikavaseneva bujjhanakānaṃ ajjhāsayavasena vuttaṃ. Attho pana ubhayatthāpi khandhiyavagge vuttanayeneva veditabbo.
101-102.The eighth is spoken to those capable of understanding, surrounded by simile; the ninth is spoken to those capable of understanding, solely in terms of purification, according to their disposition. However, the meaning in both cases should be understood in the same way as stated in the Khandha Vagga.
10. Udakasuttavaṇṇanā
10. Udakasuttavaṇṇanā
103.Dasameudako sudanti etthasudanti nipātamattaṃ.Udakoti tassa nāmaṃ.Idaṃ jātu vedagūti etthaidanti nipātamattaṃ. Atha vā idaṃ mama vacanaṃ suṇāthāti dīpento evamāha.Jātu vedagūti ahaṃ ekaṃseneva vedagū, vedasaṅkhātena ñāṇena neyyesu gato, vedaṃ vā gato adhigato, paṇḍitohamasmīti attho.Sabbajīti ekaṃsena sabbavaṭṭaṃ jinitvā abhibhavitvā ṭhitosmīti vadati.Apalikhataṃ gaṇḍamūlanti apalikhataṃ dukkhamūlaṃ.Palikhaṇinti palikhataṃ mayā, khanitvā ṭhitosmīti dīpeti.
103.In the tenth, udako sudanti, here sudanti is merely a particle. Udakoti is his name. Idaṃ jātu vedagūti, here idanti is merely a particle. Or else, he says this, revealing, "Listen to my words." Jātu vedagūti means "I am certainly a knower, gone to the destination by means of knowledge designated as veda, or gone to, attained the veda, I am wise," is the meaning. Sabbajīti he says, "I am certainly one who has conquered and overcome all the round." Apalikhataṃ gaṇḍamūlanti means scratch out the root of suffering. Palikhaṇinti means scratched out by me, he reveals, "I am one who has dug it out and stands."
Mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa.Odanakummāsūpacayassāti odanena ceva kummāsena ca upacitassa vaḍḍhitassa.Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassāti ettha ayaṃ kāyo hutvā abhāvaṭṭhena aniccadhammo, duggandhavighātatthāya tanuvilepanena ucchādanadhammo, aṅgapaccaṅgābādhavinodanatthāya khuddakasambāhanena parimaddanadhammo, daharakāle vā ūrūsu sayāpetvā gabbhavāsena dussaṇṭhitānaṃ tesaṃ tesaṃ aṅgānaṃ saṇṭhānasampādanatthaṃ añchanapīḷanādīnaṃ vasena parimaddanadhammo, evaṃ pariharitopi ca bhedanaviddhaṃsanadhammo bhijjati ceva vikirati ca, evaṃ sabhāvoti attho.
Mātāpettikasambhavassāti of one originated from mother and father, of one who has come into being from the maternal and paternal white and red blood. Odanakummāsūpacayassāti of one nourished and grown by rice and gruel. Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassāti, here, this body, being a becoming, is of the nature of impermanence in the sense of non-existence; it is of the nature of being rubbed with unguents for the sake of eliminating foul smells; it is of the nature of being massaged by small massages for the sake of alleviating ailments of limbs and organs; or in childhood, having laid it on the thighs, it is of the nature of massage in the sense of applying ointments, pressing, etc., for the sake of producing the proper shape of those various limbs that are misshapen by dwelling in the womb; even though thus cared for, it is of the nature of breaking and decaying, it breaks and disintegrates, such is its nature, is the meaning.
Tattha mātāpettikasambhavaodanakummāsūpacayaparimaddanapadehi vaḍḍhi kathitā, aniccabhedanaviddhaṃsanapadehi parihāni. Purimehi vā tīhi samudayo, pacchimehi atthaṅgamoti. Evaṃ cātumahābhūtikassa kāyassa vaḍḍhiparihāninibbattibhedā dassitā. Sesaṃ uttānatthamevāti.
Therein, growth is spoken of by the words "originated from mother and father," "nourished by rice and gruel," and "massage;" decline by the words "impermanence," "breaking," and "decay." Or, by the former three, arising; by the latter, passing away. Thus, the growth, decline, arising, and dissolution of the body consisting of the four great elements are shown. The rest is easy to understand.
Saḷavaggo dasamo.
The tenth, Saḷavagga.
Dutiyo paṇṇāsako.
The second Paṇṇāsaka.
11. Yogakkhemivaggo
11. Yogakkhemivaggo
1. Yogakkhemisuttavaṇṇanā
1. Yogakkhemisuttavaṇṇanā
104.Yogakkhemivaggassa paṭhameyogakkhemipariyāyanti catūhi yogehi khemino kāraṇabhūtaṃ.Dhammapariyāyanti dhammakāraṇaṃ.Akkhāsi yoganti yuttiṃ kathesi.Tasmāti kasmā? Kiṃ akkhātattā, udāhu pahīnattāti? Pahīnattā. Na hi akkhānena yogakkhemi nāma hoti.
104.In the first of the Yogakkhemivagga, yogakkhemipariyāyanti means the cause of safety from the four yokes. Dhammapariyāyanti means the cause of the Dhamma. Akkhāsi yoganti means he spoke fittingly. Tasmāti, why? Because of having spoken, or because of having abandoned? Because of having abandoned. For one is not called "safe from the yoke" merely by speaking.
2-10. Upādāyasuttādivaṇṇanā
2-10. Upādāyasuttādivaṇṇanā
105-113.Dutiye vedanāsukhadukkhaṃ kathitaṃ, taṃ pana vipākasukhadukkhaṃ vaṭṭati. Tatiyedukkhassāti vaṭṭadukkhassa. Catutthelokassāti saṅkhāralokassa. Pañcamādīsu yaṃ vattabbaṃ siyā, taṃ khandhiyavagge vuttanayameva.
105-113.In the second, pleasant and painful feeling is spoken of, but that pertains to pleasant and painful result. In the third, dukkhassāti means of the suffering of the round. In the fourth, lokassāti means of the world of formations. In the fifth and onwards, whatever should be said, that is in the same manner as stated in the Khandha Vagga.
Yogakkhemivaggo ekādasamo.
The eleventh, Yogakkhemivaggo.
12. Lokakāmaguṇavaggo
12. Lokakāmaguṇavaggo
1-2. Paṭhamamārapāsasuttādivaṇṇanā
1-2. Paṭhamamārapāsasuttādivaṇṇanā
114-115.Lokakāmaguṇavaggassa paṭhameāvāsagatoti vasanaṭṭhānaṃ gato.Mārassa vasaṃ gatoti tividhassāpi mārassa vasaṃ gato.Paṭimukka’ssa mārapāsoti assa gīvāya mārapāso paṭimukko pavesito. Dutiyaṃ uttānameva.
114-115.In the first of the Lokakāmaguṇavagga, āvāsagatoti means gone to a dwelling place. Mārassa vasaṃ gatoti means gone to the control of Māra in all three ways. Paṭimukka’ssa mārapāsoti means the snare of Māra is fastened, put around his neck. The second is easy to understand.
3. Lokantagamanasuttavaṇṇanā
3. Lokantagamanasuttavaṇṇanā
116.Tatiyelokassāti cakkavāḷalokassa.Lokassa antanti saṅkhāralokassa antaṃ.Vihāraṃ pāvisīti ‘‘mayi vihāraṃ paviṭṭhe ime bhikkhū, imaṃ uddesaṃ ānandaṃ pucchissanti, so ca tesaṃ mama sabbaññutaññāṇena saṃsanditvā kathessati. Tato naṃ thomessāmi, mama thomanaṃ sutvā bhikkhū ānandaṃ upasaṅkamitabbaṃ, vacanañcassa sotabbaṃ saddhātabbaṃ maññissanti, taṃ nesaṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti cintetvā saṃkhittena bhāsitassa vitthārena atthaṃ avibhajitvāva nisinnāsane antarahito gandhakuṭiyaṃ pāturahosi. Tena vuttaṃ ‘‘uṭṭhāyāsanā vihāraṃ pāvisī’’ti.
116.In the third, lokassāti means of the world-sphere. Lokassa antanti means the end of the world of formations. Vihāraṃ pāvisīti, thinking, "When I have entered the monastery, these monks will ask Ānanda about this teaching, and he, having compared it with my all-knowing knowledge, will speak to them. Then I will praise him; having heard my praise, the monks will think, 'Ānanda is to be approached, his word is to be heard and believed,' that will be for their long-term benefit and happiness," without analyzing the meaning in detail of what was spoken in brief, he vanished from the seat he was sitting on and appeared in the Perfumed Chamber. Therefore, it is said, "Having risen from his seat, he entered the monastery."
Satthu ceva saṃvaṇṇitoti satthārā ca pasattho.Viññūnanti idampi karaṇatthe sāmivacanaṃ, paṇḍitehi sabrahmacārīhi ca sambhāvitoti attho.Pahotīti sakkoti.Atikkammeva mūlaṃ atikkammeva khandhanti sāro nāma mūle vā khandhe vā bhaveyya, tampi atikkamitvāti attho.Evaṃsampadamidanti evaṃsampattikaṃ, īdisanti attho.Atisitvāti atikkamitvā.Jānaṃ jānātīti jānitabbameva jānāti.Passaṃ passatīti passitabbameva passati. Yathā vā ekacco viparītaṃ gaṇhanto jānantopi na jānāti, passantopi na passati, na evaṃ bhagavā. Bhagavā pana jānanto jānāti, passanto passatiyeva. Svāyaṃ dassanapariṇāyakaṭṭhenacakkhubhūto. Viditakaraṇaṭṭhenañāṇabhūto. Aviparītasabhāvaṭṭhena pariyattidhammapavattanato vā hadayena cintetvā vācāya nicchāritadhammamayotidhammabhūto. Seṭṭhaṭṭhenabrahmabhūto. Atha vā cakkhu viya bhūtoti cakkhubhūto. Evametesu padesu attho veditabbo. Svāyaṃ dhammassa vattanatovattā. Pavattanatopavattā. Atthaṃ nīharitvā nīharitvā dassanasamatthatāyaatthassa ninnetā. Amatādhigamāya paṭipattiṃ desetītiamatassa dātā.
Satthu ceva saṃvaṇṇitoti and praised by the Teacher. Viññūnanti, this is also a possessive word in the instrumental sense, meaning esteemed by wise fellow monks. Pahotīti means is able. Atikkammeva mūlaṃ atikkammeva khandhanti, even if the heartwood were to be in the root or in the trunk, having surpassed even that, is the meaning. Evaṃsampadamidanti means thus endowed, such. Atisitvāti means having surpassed. Jānaṃ jānātīti means he knows what should be known. Passaṃ passatīti means he sees what should be seen. Just as some, grasping perversely, do not know even while knowing, do not see even while seeing, the Blessed One is not like that. But the Blessed One, knowing, knows; seeing, sees. He, by way of the characteristic of leading to vision, is cakkhubhūto (one who has become the eye). By way of the characteristic of making known, he is ñāṇabhūto (one who has become knowledge). By way of the characteristic of being of an unperverted nature, or from the turning of the Teaching of learning, or having thought in his heart, the Dhamma, consisting of the words uttered, he is dhammabhūto (one who has become the Dhamma). By way of being the best, he is brahmabhūto (one who has become Brahma). Or else, one who has become like the eye is cakkhubhūto. Thus, the meaning should be understood in these passages. He, by way of turning the Dhamma, is a vattā (speaker). By way of causing to turn, he is a pavattā (proclaimer). By way of being able to bring forth and show the meaning, he is atthassa ninnetā (a guide to the meaning). He gives the practice for the attainment of the Deathless, therefore he is amatassa dātā (a giver of the Deathless).
Agaruṃ karitvāti punappunaṃ yācāpentopi hi garuṃ karoti nāma. Attano sekkhapaṭisambhidāñāṇe ṭhatvā sinerupādato vālikaṃ uddharamāno viya dubbiññeyyaṃ katvā kathentopi garuṃ karotiyeva nāma. Evaṃ akatvā amhe punappunaṃ ayācāpetvā suviññeyyampi no katvā kathehīti vuttaṃ hoti.
Agaruṃ karitvāti, for even when repeatedly asked, one makes it difficult. Remaining in his own knowledge of a trainee with analytical insight, even while speaking by making what is difficult to understand, like one lifting sand from the foot of Mount Sineru, one makes it difficult. It is said, "Without doing thus, without making us ask repeatedly, speak by making what is easy to understand."
Yaṃ kho voti yaṃ kho tumhākaṃ.Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānīti cakkhuñhi loke appahīnadiṭṭhi puthujjano sattalokavasena lokoti sañjānāti ceva maññati ca, tathā cakkavāḷalokavasena. Na hi aññatra cakkhādīhi dvādasāyatanehi tassa sā saññā vā māno vā uppajjati. Tena vuttaṃ, ‘‘cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī’’ti. Imassa ca lokassa gamanena anto nāma ñātuṃ vā daṭṭhuṃ vā pattuṃ vā na sakkā. Lujjanaṭṭhena pana tasseva cakkhādibhedassa lokassa nibbānasaṅkhātaṃ antaṃ appatvā vaṭṭadukkhassa antakiriyā nāma natthīti veditabbā.
Yaṃ kho voti, whatever for you. Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānīti, for a worldling whose view is not abandoned, in the world, cognizes and conceives of a world in terms of the world of beings, and likewise in terms of the world-sphere. For that perception or conceit does not arise elsewhere than by the twelve sense bases beginning with the eye. Therefore, it is said, "By the eye, friends, in the world, one is a perceiver of the world, a conceiver of the world." And the end of this world cannot be known, seen, or reached by going. But it should be understood that without reaching the end called Nibbāna of that same world consisting of the divisions of the eye, etc., in terms of dissolution, there is no making an end to the suffering of the round.
ākaṅkhamānā panātiādimāha.
ākaṅkhamānā panāti, etc., he said.
Imehi ākārehīti imehi kāraṇehi cakkavāḷalokassa antābhāvakāraṇehi ceva saṅkhāralokassa antāpattikāraṇehi ca.Imehi padehīti imehi akkharasampiṇḍanehi.Byañjanehīti pāṭiyekkaakkharehi.
Imehi ākārehīti, by these reasons, both by the reasons for the non-existence of an end to the world-sphere, and by the reasons for the attainment of an end to the world of formations. Imehi padehīti, by these collections of letters. Byañjanehīti, by individual letters.
Paṇḍitoti paṇḍiccena samannāgato. Catūhi kāraṇehi paṇḍito dhātukusalo āyatanakusalo paccayākārakusalo kāraṇākāraṇakusaloti.Mahāpaññoti mahante atthe mahante dhamme mahantā niruttiyo mahantāni paṭibhānāni paṭiggaṇhanasamatthatāya mahāpaññāya samannāgato.Yathātaṃ ānandenāti yathā ānandena byākataṃ, taṃ sandhāya vuttaṃ. Yathā ānandena taṃ byākataṃ, ahampi taṃ evameva byākareyyanti attho.
Paṇḍitoti means endowed with wisdom. He is wise in four ways: skilled in elements, skilled in sense bases, skilled in dependent origination, skilled in cause and non-cause. Mahāpaññoti means endowed with great wisdom, being capable of receiving great meanings, great qualities, great expressions, great inspirations. Yathātaṃ ānandenāti, that which was said in reference to how it was explained by Ānanda. The meaning is, "Just as that was explained by Ānanda, I too would explain it in the same way."
4. Kāmaguṇasuttavaṇṇanā
4. Kāmaguṇasuttavaṇṇanā
117.Catuttheye meti ye mama.Cetaso samphuṭṭhapubbāti cittena anubhūtapubbā.Tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyyāti tesu pāsādattayatividhanāṭakādibhedasampattivasena anubhūtapubbesu pañcasu kāmaguṇesu bahūsu vāresu uppajjamānaṃ uppajjeyyāti dīpeti.Paccuppannesu vāti idha padhānacariyakāle chabbassāni supupphitavanasaṇḍajātānaṃ dijagaṇādīnaṃ vasena diṭṭhasutādibhedaṃ manoramārammaṇaṃ kāmaguṇaṃ katvā dassento ‘‘evarūpesu paccuppannesu vā bahulaṃ uppajjeyyā’’ti dasseti.Appaṃ vā anāgatesūti anāgate ‘‘metteyyo nāma buddho bhavissati, saṅkho nāma rājā, ketumatī nāma rājadhānī’’tiādivasena (dī. ni. 3.106) parittakameva anāgatesu kāmaguṇesu uppajjeyyāti dasseti.Tatra me attarūpenāti tatra mayā attano hitakāmajātikena.Appamādoti sātaccakiriyā pañcasu kāmaguṇesu cittassa avossaggo.Satīti ārammaṇapariggahitasati.Ārakkhoti ayaṃ appamādo ca sati ca cetaso ārakkho karaṇīyo, evaṃ me ahosīti dasseti, ārakkhatthāya ime dve dhammā kātabbāti vuttaṃ hoti.
117.In the fourth, ye meti, whatever for me. Cetaso samphuṭṭhapubbāti, whatever has been previously experienced by the mind. Tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyyāti, it reveals that my mind might frequently arise in those five sense pleasures that have been previously experienced in terms of the abundance of various palaces, musical performances, etc. Paccuppannesu vāti, here, showing the attractive object of sense pleasure in terms of the flocks of birds, etc., born in groves of fully blossomed trees for six years during the period of the striving practice, he shows, "Or it might frequently arise in such present sense pleasures." Appaṃ vā anāgatesūti, he shows that in the future it might arise only a little in sense pleasures in terms of, "There will be a Buddha named Metteyya, a king named Saṅkha, a capital city named Ketumatī," etc. (Dī. Ni. 3.106). Tatra me attarūpenāti, therein, by me, being of a nature desirous of my own benefit. Appamādoti means continuous action, non-abandonment of the mind in the five sense pleasures. Satīti means mindfulness that has grasped the object. Ārakkhoti, he shows, "This diligence and mindfulness should be done as a protection of the mind, thus it was for me," it is said that these two qualities should be done for the sake of protection.
Tasmātiha, bhikkhave, se āyatane veditabbeti yasmā cetaso ārakkhatthāya appamādo ca sati ca kātabbā, yasmā tasmiṃ āyatane vidite appamādena vā satiyā vā kātabbaṃ natthi, tasmā se āyatane veditabbe, taṃ kāraṇaṃ jānitabbanti attho.Saḷāyatananirodhanti saḷāyatananirodho vuccati nibbānaṃ, taṃ sandhāya bhāsitanti attho. Nibbānasmiñhi cakkhuādīni ceva nirujjhanti rūpasaññādayo ca nirujjhantīti. Sesaṃ vuttanayameva.
Tasmātiha, bhikkhave, se āyatane veditabbeti, since diligence and mindfulness should be done for the sake of protecting the mind, since in that sense base, once known, there is nothing to be done by diligence or by mindfulness, therefore, that sense base should be known, the reason should be understood, is the meaning. Saḷāyatananirodhanti, saḷāyatananirodha is called Nibbāna, it is said in reference to that, is the meaning. For in Nibbāna, the eye, etc., cease, and perceptions of forms, etc., also cease. The rest is in the same manner as stated.
5-6. Sakkapañhasuttādivaṇṇanā
5-6. Sakkapañhasuttādivaṇṇanā
118-119.Pañcamediṭṭheva dhammeti imasmiṃyeva attabhāve.Parinibbāyantīti kilesaparinibbānena parinibbāyanti.Tannissitaṃ viññāṇaṃ hotīti taṇhānissitaṃ kammaviññāṇaṃ hoti.Tadupādānanti taṃgahaṇaṃ, taṇhāgahaṇena sahagataṃ viññāṇaṃ hotīti attho. Chaṭṭhaṃ uttānameva.
118-119.In the fifth, diṭṭheva dhammeti means in this very existence. Parinibbāyantīti means they attain parinibbāna by the parinibbāna of defilements. Tannissitaṃ viññāṇaṃ hotīti means there is consciousness dependent on craving, karmic consciousness. Tadupādānanti means that grasping, there is consciousness together with the grasping of craving, is the meaning. The sixth is easy to understand.
7. Sāriputtasaddhivihārikasuttavaṇṇanā
7. Sāriputtasaddhivihārikasuttavaṇṇanā
120.Sattamesantānessatīti ghaṭessati, yogavicchedamassa pāpuṇituṃ na dassati.
120.In the seventh, santānessatīti means he will join together, he will not give an opportunity for its yoga to be broken.
8. Rāhulovādasuttavaṇṇanā
8. Rāhulovādasuttavaṇṇanā
121.Aṭṭhamevimuttiparipācaniyāti vimuttiṃ paripācentīti vimuttiparipācaniyā.Dhammāti pannarasa dhammā, te saddhindriyādīnaṃ visuddhikaraṇavasena veditabbā. Vuttañhetaṃ –
121.In the eighth, vimuttiparipācaniyāti means causing liberation to ripen, Dhammāti means the fifteen qualities; these should be understood in terms of purifying the faculties of faith, etc. For this was said:
‘‘Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato, imehi tīhākārehi saddhindriyaṃ visujjhati. Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato, imehi tīhākārehi vīriyindriyaṃ visujjhati. Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato, imehi tīhākārehi satindriyaṃ visujjhati. Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato, imehi tīhākārehi samādhindriyaṃ visujjhati. Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato, imehi tīhākārehi paññindriyaṃ visujjhati. Iti ime pañca puggale parivajjayato, pañca puggale sevato bhajato payirupāsato, pañca suttante paccavekkhato, imehi pannarasahi ākārehi imāni pañcindriyāni visujjhantī’’ti (paṭi. ma. 1.184).
"The faculty of faith is purified by avoiding individuals who lack faith, by associating with, attending on, and waiting upon individuals who possess faith, and by reflecting upon inspiring discourses. The faculty of energy is purified by avoiding lazy individuals, by associating with, attending on, and waiting upon individuals who are energetic, and by reflecting upon right effort. The faculty of mindfulness is purified by avoiding unmindful individuals, by associating with, attending on, and waiting upon individuals who are mindful, and by reflecting upon the mindfulness meditations. The faculty of concentration is purified by avoiding unconcentrated individuals, by associating with, attending on, and waiting upon individuals who are concentrated, and by reflecting upon the liberations of absorption. The faculty of wisdom is purified by avoiding unwise individuals, by associating with, attending on, and waiting upon individuals who are wise, and by reflecting upon the profound conduct of knowledge. Thus, these five faculties are purified by avoiding these five types of individuals, by associating with, attending on, and waiting upon these five types of individuals, and by reflecting upon these five discourses"—(Paṭi. Ma. 1.184).
Aparepi pannarasa dhammā vimuttiparipācaniyā – saddhāpañcamāni indriyāni, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññāti imā pañca nibbedhabhāgiyā saññā, meghiyattherassa kathitā kalyāṇamittatādayo pañca dhammāti (udā. 31). Kāya pana velāya bhagavato etadahosīti? Paccūsasamaye lokaṃ volokentassa.
Moreover, fifteen other qualities lead to the ripening of liberation: the five faculties beginning with faith, the perception of impermanence (anicca saññā), the perception of suffering in impermanence (anicce dukkha saññā), the perception of not-self in suffering (dukkhe anatta saññā), the perception of abandonment (pahānasaññā), the perception of detachment (virāgasaññā)—these five perceptions leading to penetration—and the five qualities including good friendship (kalyāṇamittatā), as spoken by the Elder Meghiya (Udā. 31). But at what time did this thought occur to the Blessed One? While surveying the world at dawn.
Anekāni devatāsahassānīti āyasmatā rāhulena padumuttarassa bhagavato pādamūle pālitanāgarājakāle patthanaṃ paṭṭhapentena saddhiṃ patthanaṃ paṭṭhapitadevatāsu pana kāci bhūmaṭṭhakā devatā, kāci antalikkhaṭṭhakā, kāci cātumahārājikā, kāci devaloke, kāci brahmaloke nibbattā. Imasmiṃ pana divase sabbāpi tā ekaṭṭhāne andhavanasmiṃyeva sannipatitā, tā sandhāyāha – ‘‘anekāni devatāsahassānī’’ti.Dhammacakkhunti imasmiṃ sutte cattāro ca maggā cattāri ca phalāni dhammacakkhunti veditabbāni. Tattha hi kāci devatā sotāpannā ahesuṃ, kāci sakadāgāmī, anāgāmī, khīṇāsavā. Tāsañca pana devatānaṃ ettakāti gaṇanavasena paricchedo natthi. Sesaṃ sabbattha uttānameva.
Anekāni devatāsahassānī: "Many thousands of deities"—Here, some deities who established the aspiration together with the Venerable Rāhula at the foot of the Buddha Padumuttara during the time of King Pālita were born in the terrestrial plane, some in the aerial plane, some in the realm of the Four Great Kings, some in the deva-world, and some in the brahma-world. But on this day, all of them assembled in one place, in the Andhavana. Referring to them, he said, "Anekāni devatāsahassānī." Dhammacakkhu: "The Dhamma-eye"—In this sutta, the four paths and the four fruits should be understood as the Dhamma-eye. For some of those deities were stream-enterers, some once-returners, some non-returners, and some were arahants. And there is no limit to the number of those deities in terms of enumeration. The rest is straightforward everywhere.
9-10. Saṃyojaniyadhammasuttādivaṇṇanā
9-10. Commentary on the Saṃyojaniyadhamma Sutta, etc.
122-123.Navamadasamāni iṭṭhārammaṇavasena kathiyamāne bujjhanakānaṃ vasena vuttānīti.
122-123.The ninth and tenth are spoken in terms of the ways of understanding, being stated in terms of the desirable object.
Lokakāmaguṇavaggo dvādasamo.
The Lokakāmaguṇa Vagga, the twelfth.
13. Gahapativaggo
13. The Gahapati Vagga
1-3. Vesālīsuttādivaṇṇanā
1-3. Commentary on the Vesālī Sutta, etc.
124-126.Gahapativaggassa paṭhameuggoti paṇītadāyakānaṃ aggauggo, so bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ paṇītadāyakānaṃ yadidaṃ uggo gahapatī’’ti evaṃ etadagge ṭhapito. Sesametesu ceva dvīsu, tatiye ca vuttatthameva.
124-126.In the first of the Gahapati Vagga, Ugga means the foremost of those who give choice alms. He was established in the foremost position by the Blessed One, saying, "This, monks, is the foremost of my lay disciples who give choice alms, namely, the householder Ugga." The rest is as previously stated in these two suttas and in the third as well.
4-5. Bhāradvājasuttādivaṇṇanā
4-5. Commentary on the Bhāradvāja Sutta, etc.
127-128.Catutthe piṇḍaṃ ulamāno pariyesamāno pabbajitotipiṇḍolo. So kira parijiṇṇabhogo brāhmaṇo ahosi. Atha bhikkhusaṅghassa lābhasakkāraṃ disvā piṇḍatthāya nikkhamitvā pabbajito. So mahantaṃ kapallapattaṃ gahetvā carati, tena kapallapūraṃ yāguṃ pivati, kapallapūre pūve khādati, kapallapūraṃ bhattaṃ bhuñjati. Athassa mahagghasabhāvaṃ satthu ārocayiṃsu. Satthā tassa pattatthavikaṃ nānujāni. Heṭṭhāmañce pattaṃ nikkujjitvā ṭhapeti. So ṭhapentopi ghaṃsantova paṇāmetvā ṭhapeti, gaṇhantopi ghaṃsantova ākaḍḍhitvā gaṇhāti. Taṃ gacchante kāle dhaṃsanena parikkhīṇaṃ nāḷikodanamattameva gaṇhanakaṃ jātaṃ. Tato satthu ārocesuṃ, athassa satthā pattatthavikaṃ anujāni. Thero aparena samayena indriyabhāvanaṃ bhāvetvā aggaphale arahatte patiṭṭhāsi. Iti so piṇḍatthāya pabbajitattā piṇḍolo, gottena pana bhāradvājoti ubhayaṃ ekato katvāpiṇḍolabhāradvājoti vuccati.
127-128.In the fourth, Piṇḍolo means one who has gone forth while seeking alms, searching for alms. It seems he was an old brahmin who had exhausted his wealth. Then, seeing the gain and honor of the community of monks, he went forth after going out for alms. He carries a large bowl-plate and drinks porridge filling the bowl-plate, eats cakes filling the bowl-plate, and eats rice filling the bowl-plate. Then they reported his great voraciousness to the Teacher. The Teacher did not allow a stand for the bowl. He places the bowl upside down on the lower platform. Even when placing it, he places it scraping, removing it. Even when taking it, he takes it dragging it, scraping. In the course of time, due to the scraping, it became only the size of a nāḷi of rice, something to take hold of. Then they reported it to the Teacher, and the Teacher allowed him a stand for the bowl. Later, the Elder, having developed the faculties, was established in the supreme fruit of arahantship. Thus, because he went forth for the sake of alms, he is called Piṇḍolo, but by gotra, he is Bhāradvāja. Combining both, he is called Piṇḍolabhāradvāja.
Upasaṅkamīti uggatuggatehi mahāamaccehi parivuto upasaṅkami. Thero kira ekadivasaṃ sāvatthiyaṃ piṇḍāya caritvā katabhattakicco nidāghasamaye sītaṭhāne divāvihāraṃ nisīdissāmīti ākāsena gantvā gaṅgātīre udenassa rañño udapānaṃ nāma uyyānaṃ atthi, tattha pavisitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi sītena udakavātena bījiyamāno.
Upasaṅkamī: "Approached"—He approached surrounded by important, eminent ministers. It seems that one day the Elder, having wandered for alms in Sāvatthi and finished his meal, thinking, "In the heat of the day, I will sit for the day's rest in a cool place," went through the air to the bank of the Ganges. There, in the garden named Udapāna belonging to King Udena, he entered and sat at the foot of a certain tree for the day's rest, being fanned by the cool water-breeze.
Udenopi kho nāma rājā sattāhaṃ mahāpānaṃ pivitvā sattame divase uyyānaṃ paṭijaggāpetvā mahājanaparivāro uyyānaṃ gantvā maṅgalasilāpaṭṭe atthatāya seyyāya nipajji. Tassa ekā paricārikā pāde sambāhamānā nisinnā. Rājā kamena niddaṃ okkami. Tasmiṃ niddaṃ okkante nāṭakitthiyo ‘‘yassatthāya mayaṃ gītādīni payojeyyāma, so niddaṃ upagato, na ca niddākāle mahāsaddaṃ kātuṃ vaṭṭatī’’ti attano attano tūriyāni ṭhapetvā uyyānaṃ pakkantā. Tā tattha tattha phalāphalāni khādamānā pupphāni piḷandhamānā vicarantiyo theraṃ disvā ‘‘mā saddaṃ karitthā’’ti aññamaññaṃ nivārayamānā vanditvā nisīdiṃsu. Thero ‘‘issā pahātabbā, maccheraṃ vinodetabba’’ntiādinā nayena tāsaṃ anurūpaṃ dhammakathaṃ kathesi.
King Udena, having drunk the great drink for a week, on the seventh day, after having the garden prepared, went to the garden with a great retinue and lay down on a royal stone slab prepared for resting. One attendant sat massaging his feet. The king gradually fell asleep. When he had fallen asleep, the actresses, thinking, "The one for whom we would perform songs and so on has gone to sleep, and it is not proper to make a loud noise while he is sleeping," put down their respective instruments and left the garden. While wandering about, eating fruits and wearing flowers here and there, they saw the Elder and, preventing each other, saying, "Do not make a noise," they venerated him and sat down. The Elder gave them a Dhamma talk suitable to them, in the manner beginning with "Jealousy should be abandoned, stinginess should be dispelled."
Sāpi kho rañño pāde sambāhamānā nisinnā itthī pāde cāletvā rājānaṃ pabodhesi. So ‘‘kahaṃ tā gatā’’ti pucchi. Kiṃ tāsaṃ tumhehi? Tā ekaṃ samaṇaṃ parivāretvā nisinnāti. Rājā kuddho uddhane pakkhittaloṇaṃ viya taṭataṭāyamāno uṭṭhahitvā ‘‘tambakipillikāhi naṃ khādāpessāmī’’ti gacchanto ekasmiṃ asokarukkhe tambakipillikānaṃ puṭaṃ disvā hatthenākaḍḍhitvā sākhaṃ gaṇhituṃ nāsakkhi. Kipillikapuṭo chijjitvā rañño sīse pati, sakalasarīraṃ sālithusehi parikiṇṇaṃ viya daṇḍadīpikāhi ḍayhamānaṃ viya ca ahosi. Thero rañño paduṭṭhabhāvaṃ ñatvā iddhiyā ākāsaṃ pakkhandi. Tāpi itthiyo uṭṭhāya rañño santikaṃ gantvā sarīraṃ puñchantiyo viya bhūmiyaṃ patitapatitā kipillikāyo gahetvā sarīre khipamānā sabbā mukhasattīhi vijjhiṃsu – ‘‘kiṃ nāmetaṃ, aññe rājāno pabbajite disvā vandanti, pañhaṃ pucchanti, ayaṃ pana rājā kipillikapuṭaṃ sīse bhinditukāmo jāto’’ti.
The woman who was massaging the king's feet also moved her feet and woke the king. He asked, "Where have they gone?" "What concern are they to you? They are sitting surrounding a certain ascetic." The king, angry, sizzling like salt thrown into a hot pan, got up, thinking, "I will have him eaten by red ants." While going, he saw a nest of red ants in a certain ashoka tree and, pulling it with his hand, could not manage to hold the branch. The ant nest broke off and fell on the king's head, and his whole body was as if covered with rice husks, as if being burned by torch-bearers. The Elder, knowing the king's anger, rose into the air by his psychic power. Those women also got up, went to the king's presence, wiping his body as it were, picking up the ants that had fallen on the ground and throwing them on his body, all pierced him with verbal darts, saying, "What is this? Other kings venerate ascetics upon seeing them, ask questions, but this king wants to break an ant nest on his head."
Rājā attano aparādhaṃ disvā uyyānapālaṃ pakkosāpetvā pucchi – ‘‘kiṃ esa pabbajito? Aññesupi divasesu idha āgacchatī’’ti? Āma, devāti. Idha tvaṃ āgatadivase mayhaṃ āroceyyāsīti. Theropi katipāheneva puna āgantvā rukkhamūle nisīdi. Uyyānapālo disvā – ‘‘mahanto me ayaṃ paṇṇākāro’’ti vegena gantvā rañño ārocesi. Rājā uṭṭhahitvā saṅkhapaṇavādisaddaṃ nivāretvā uggatuggatehi amaccehi saddhiṃ uyyānaṃ agamāsi. Tena vuttaṃ ‘‘upasaṅkamī’’ti.
The king, seeing his fault, summoned the gardener and asked, "What is this ascetic? Does he come here on other days too?" "Yes, your majesty." "If he comes here, you should inform me." After a few days, the Elder came again and sat at the foot of the tree. The gardener, seeing him, thinking, "This is a great gift for me," quickly went and informed the king. The king got up, stopped the sound of conches and drums, and went to the garden together with the eminent ministers. Therefore, it was said, "Upasaṅkamī."
Anikīḷitāvino kāmesūti yā kāmesu kāmakīḷā, taṃ akīḷitapubbā, aparibhuttakāmāti attho.Addhānañca āpādentīti paveṇiṃ paṭipādenti, dīgharattaṃ anubandhāpenti.Mātumattīsūti mātupamāṇāsu. Lokasmiñhi mātā bhaginī dhītāti idaṃ tividhaṃ garukārammaṇaṃ nāma, iti garukārammaṇe upanibandhaṃ cittaṃ vimocetuṃ na labhatīti dassento evamāha. Athassa tena pañhena cittaṃ anotarantaṃ disvā bhagavatā paṭikūlamanasikāravasena cittūpanibandhanatthaṃ vuttaṃ dvattiṃsākārakammaṭṭhānaṃ kathesi.
Anikīḷitāvino kāmesū: "Not previously sported in pleasures"—Whatever play with sensual pleasures there is, that has not been played, sensual pleasures have not been indulged in, is the meaning. Addhānañca āpādentī: "And leading to prolonged suffering"—They establish the tradition, they perpetuate it for a long time. Mātumattīsū: "Towards those of the measure of a mother"—For in the world, mother, sister, daughter—this is called the threefold object of respect. Thus, showing that the mind does not manage to free itself if it is bound to an object of respect, he said this. Then, seeing that his mind was not inclining due to that question, the Blessed One spoke the thirty-two-part meditation on repulsiveness for the purpose of binding the mind to aversion.
Abhāvitakāyāti abhāvitapañcadvārikakāyā.Tesaṃ taṃ dukkaraṃ hotīti tesaṃ taṃ asubhakammaṭṭhānaṃ bhāvetuṃ dukkaraṃ hoti. Itissa imināpi cittaṃ anotarantaṃ disvā indriyasaṃvarasīlaṃ kathesi. Indriyasaṃvarasmiñhi upanibandhacittaṃ viheṭhetuṃ na labhati. Rājā taṃ sutvā tattha otiṇṇacittoacchariyaṃ, bho bhāradvājātiādimāha.
Abhāvitakāyā: "Those who have not developed the body"—Those who have not developed the body through the five doors. Tesaṃ taṃ dukkaraṃ hotī: "That is difficult for them"—It is difficult for them to develop that meditation on repulsiveness. Thus, seeing that his mind was not inclining even by this, he spoke of the morality of sense-restraint. For a mind bound to sense-restraint does not manage to be harmed. The king, hearing that, his mind being inclined there, said, acchariyaṃ, bho bhāradvājā, and so on.
Arakkhiteneva kāyenātiādīsu hatthapāde kīḷāpento gīvaṃ parivattento kāyaṃ na rakkhati nāma, nānappakāraṃ duṭṭhullaṃ kathento vacanaṃ na rakkhati nāma, kāmavitakkādayo vitakkento cittaṃ na rakkhati nāma.Rakkhiteneva kāyenātiādīsu vuttavipariyāyena attho veditabbo.
In Arakkhiteneva kāyenā, etc., one does not protect the body while making the hands and feet playful, turning the neck. One does not protect speech while speaking various kinds of vulgar things. One does not protect the mind while thinking of thoughts of sensual desire, etc. In Rakkhiteneva kāyenā, etc., the meaning should be understood in the reverse order of what was said.
Ativiya maṃ tasmiṃ samaye lobhadhammā parisahantīti maṃ tasmiṃ samaye atikkamitvā lobho adhibhavatīti attho.Upaṭṭhitāya satiyāti kāyagatāya satiyā supaṭṭhitāya.Na maṃ tathā tasmiṃ samayeti tasmiṃ samaye maṃ yathā pubbe, na tathā lobho atikkamitvā uppajjatīti attho.Parisahantīti padassa uppajjantītipi atthoyeva. Iti imasmiṃ sutte tayo kāyā kathitā. Kathaṃ? ‘‘Imameva kāya’’nti ettha hi karajakāyo kathito, ‘‘bhāvitakāyo’’ti ettha pañcadvārikakāyo, ‘‘rakkhiteneva kāyenā’’ti ettha copanakāyo, kāyaviññattīti attho. Pañcamaṃ uttānameva.
Ativiya maṃ tasmiṃ samaye lobhadhammā parisahantī: "At that time, the states of greed greatly overwhelmed me"—At that time, greed overcame and dominated me, is the meaning. Upaṭṭhitāya satiyā: "When mindfulness was established"—When mindfulness regarding the body was well established. Na maṃ tathā tasmiṃ samaye: "Not so at that time"—At that time, greed did not arise overcoming me as before, is the meaning. The word Parisahantī also means "arising." Thus, in this sutta, three bodies are spoken of. How? Here, in "Imameva kāya," the body consisting of elements is spoken of. In "bhāvitakāyo," the body through the five doors. In "rakkhiteneva kāyenā," the body that should be rejected, meaning body-consciousness. The fifth is straightforward.
6. Ghositasuttavaṇṇanā
6. Commentary on the Ghosita Sutta
129.Chaṭṭherūpā ca manāpāti rūpā ca manāpā saṃvijjanti.Cakkhuviññāṇañcāti cakkhuviññāṇañca saṃvijjati.Sukhavedaniyaṃ phassanti cakkhuviññāṇasampayuttaṃ upanissayavasena javanakāle sukhavedanāya paccayabhūtaṃ phassaṃ.Sukhā vedanāti ekaṃ phassaṃ paṭicca javanavasena sukhavedanā uppajjati. Sesapadesupi eseva nayo.
129.In the sixth, rūpā ca manāpā: "And there are agreeable forms." Cakkhuviññāṇañcā: "And there is eye-consciousness." Sukhavedaniyaṃ phassaṃ: "Contact that is felt as pleasant"—Contact associated with eye-consciousness, which is the condition for pleasant feeling at the time of the javana due to the condition of dependence. Sukhā vedanā: "Pleasant feeling"—Dependent on a single contact, pleasant feeling arises in the manner of javana. The same method applies to the remaining phrases.
Iti imasmiṃ sutte tevīsati dhātuyo kathitā. Kathaṃ? Ettha hi cakkhupasādo cakkhudhātu, tassa ārammaṇaṃ rūpadhātu, cakkhuviññāṇaṃ viññāṇadhātu, cakkhuviññāṇadhātuyā sahajātā tayo khandhā dhammadhātu, evaṃ pañcasu dvāresu catunnaṃ catunnaṃ vasena vīsati. Manodvāre ‘‘manodhātū’’ti āvajjanacittaṃ gahitaṃ, ārammaṇañceva hadayavatthu ca dhammadhātu, vatthunissitaṃ manoviññāṇadhātūti evaṃ tevīsati honti. Evaṃ tevīsatiyā dhātūnaṃ vasena dhātunānattaṃ vuttaṃ bhagavatāti dasseti.
Thus, in this sutta, twenty-three elements are spoken of. How? Here, the eye-sensitivity is the eye-element (cakkhudhātu), its object is the form-element (rūpadhātu), eye-consciousness is the consciousness-element (viññāṇadhātu), and the three aggregates that arise together with the eye-consciousness element are the dhamma-element (dhammadhātu). Thus, twenty are obtained by way of four each at the five doors. In the mind-door, "manodhātu" means the mind-element, the apperceptive thought (āvajjanacitta) is included. The object and the heart-basis are the dhamma-element, and the mind-consciousness element (manoviññāṇadhātu) is based on the heart-basis. Thus, there are twenty-three. Thus, it is shown that the Blessed One spoke of the diversity of elements in terms of twenty-three elements.
7-8. Hāliddikānisuttādivaṇṇanā
7-8. Commentary on the Hāliddikāni Sutta, etc.
130-131.Sattamemanāpaṃ itthetanti pajānātīti yaṃ anena manāpaṃ rūpaṃ diṭṭhaṃ, taṃ itthetanti evametaṃ manāpameva tanti pajānāti.Cakkhuviññāṇaṃ sukhavedaniyañca phassaṃ paṭiccāti cakkhuviññāṇañceva, yo ca upanissayakoṭiyā vā anantarakoṭiyā vā samanantarakoṭiyā vā sampayuttakoṭiyā vā sukhavedanāya paccayo phasso, taṃ sukhavedaniyaṃ phassañca paṭicca uppajjati sukhavedanāti. Esa nayo sabbattha. Iti imesu dvīsu suttesu kiriyāmanoviññāṇadhātu āvajjanakiccā, manodhātuyeva vā samānā manodhātunāmena vuttāti veditabbā. Aṭṭhamaṃ uttānameva.
130-131.In the seventh, manāpaṃ itthetanti pajānātī: "He understands that what is agreeable is 'this'": He understands that the agreeable form that has been seen by him is indeed agreeable. Cakkhuviññāṇaṃ sukhavedaniyañca phassaṃ paṭiccā: "Dependent on eye-consciousness and contact that is felt as pleasant": Dependent on eye-consciousness and the contact that is the condition for pleasant feeling by way of being a support, or by way of being contiguous, or by way of being immediately proximate, or by way of being associated, pleasant feeling arises. This method applies everywhere. Thus, in these two suttas, the functional mind-consciousness element is the act of apperception, and it should be understood that what is the same as the mind-element, is spoken of by the name mind-element. The eighth is straightforward.
9. Lohiccasuttavaṇṇanā
9. Commentary on the Lohicca Sutta
132.Navamemakkarakateti evaṃnāmake nagarearaññakuṭikāyanti araññe katāya pāṭiyekkāya kuṭiyaṃ, na vihārapaccantakuṭiyaṃ.Māṇavakāti yepi tattha mahallakā, te mahallakakālepi antevāsikatāya māṇavakātveva vuttā.Tenupasaṅkamiṃsūti pāto sippaṃ uggaṇhitvā sāyaṃ ‘‘ācariyassa kaṭṭhāni āharissāmā’’ti araññaṃ pavisitvā vicarantā yena sā kuṭikā, tenupasaṅkamiṃsu.Parito parito kuṭikāyāti tassā kuṭikāya samantato samantato.Seleyyakānīti aññamaññassa piṭṭhiṃ gahetvā laṅghitvā ito cito caṅkamanakīḷanāni.
132.In the ninth, makkarakate: "In a city named Makkaraka." Araññakuṭikāya: "In a hut in the forest"—In a hut made in a secluded place in the forest, not in a hut on the outskirts of the monastery. Māṇavakā: "Young men"—Even those who were old there are spoken of as young men because they were pupils even in their old age. Tenupasaṅkamiṃsū: "They approached"—Having learned a skill in the morning and wandering around in the evening, thinking, "We will bring wood for the teacher," they approached that hut. Parito parito kuṭikāyā: "Around and around the hut"—All around that hut. Seleyyakānī: "Mock fights"—Games of walking back and forth, leaping over each other, holding each other's backs.
Muṇḍakātiādīsu muṇḍe muṇḍāti, samaṇe ca samaṇāti vattuṃ vaṭṭeyya, ime pana hīḷentā ‘‘muṇḍakā samaṇakā’’ti āhaṃsu.Ibbhāti gahapatikā.Kaṇhāti kaṇhā, kāḷakāti attho.Bandhupādāpaccāti etthabandhūti brahmā adhippeto. Tañhi brāhmaṇā pitāmahoti voharanti. Pādānaṃ apaccā pādāpaccā, brahmuno piṭṭhipādato jātāti adhippāyo. Tesaṃ kira ayaṃ laddhi ‘‘brāhmaṇā brahmuno mukhato nikkhantā, khattiyā urato, vessā nābhito, suddā jāṇuto, samaṇā piṭṭhipādato’’ti.Bharatakānanti kuṭimbikānaṃ. Kuṭimbikā hi yasmā raṭṭhaṃ bharanti, tasmā bharatāti vuccanti. Ime pana paribhavaṃ katvā vadamānā ‘‘bharatakāna’’nti āhaṃsu.
Muṇḍakā tiādīsu means that it would be proper to say "muṇḍe muṇḍāti" (bald one) to a bald person, and "samaṇe samaṇāti" (ascetic) to an ascetic, but these people, disparaging them, said "muṇḍakā samaṇakā." Ibbhā means householders. Kaṇhā means black, meaning kāḷaka. Bandhupādāpaccāti, here bandhū means Brahmā. For brāhmaṇas call him the ancestor. Pādānaṃ apaccā pādāpaccā, meaning born from the foot of Brahmā. It seems their doctrine was, "Brāhmaṇas emerged from the mouth of Brahmā, Khattiyas from the chest, Vessas from the navel, Suddas from the knees, and Samaṇas from the soles of the feet." Bharatakānanti, to the family men. Since family men support the country, they are called bharata. But these people, speaking with contempt, said, "bharatakāna."
Vihārā nikkhamitvāti ‘‘rattiṭṭhakāparicchanne rajatapaṭṭasannibhasamavippakiṇṇavālike ramaṇīye pariveṇe kaṭṭhakalāpe bandhitvā khipamānā vālikaṃ āluḷetvā, hatthena hatthaṃ ādāya paṇṇakuṭiṃ pariyāyantā ‘ime imesaṃ bharatakānaṃ sakkatā, ime imesaṃ bharatakānaṃ sakkatā’ti punappunaṃ viravantā ativiya ime māṇavakā kīḷaṃ karonti, vihāre bhikkhūnaṃ atthibhāvampi na jānanti, dassessāmi nesaṃ bhikkhūnaṃ atthibhāva’’nti cintetvā paṇṇakuṭito nikkhami.
Vihārā nikkhamitvāti, thinking, "In this pleasant enclosure covered with night-stone, scattered with sand resembling silver plates, they tie bundles of firewood and throw them around, stirring up the sand, taking each other by the hand and running around the leaf hut, repeatedly shouting, 'These are honored by these bharatakas, these are honored by these bharatakas,' these boys are playing excessively, not even knowing the existence of monks in the monastery. I will show them the existence of monks," he came out of the leaf hut.
Sīluttamā pubbatarā ahesunti guṇavantānaṃ guṇe kathite nigguṇānaṃ guṇābhāvo pākaṭova bhavissatīti porāṇakabrāhmaṇānaṃ guṇe kathento evamāha. Tatthasīluttamāti sīlajeṭṭhakā. Sīlañhi tesaṃ uttamaṃ, na jātigottaṃ.Ye purāṇaṃ sarantīti ye porāṇakaṃ brāhmaṇadhammaṃ saranti.Abhibhuyya kodhanti kodhaṃ abhibhavitvā tesaṃ dvārāni suguttāni surakkhitāni ahesuṃ.Dhamme ca jhāne ca ratāti dasavidhe kusalakammapathadhamme aṭṭhasamāpattijhānesu ca ratā.
Sīluttamā pubbatarā ahesunti, in recounting the virtues of the virtuous, the lack of virtue in the non-virtuous will become evident, so, in recounting the virtues of the ancient brāhmaṇas, he spoke thus. Here, sīluttamāti means elders in virtue. For virtue is supreme for them, not birth or lineage. Ye purāṇaṃ sarantīti, those who remember the ancient brāhmaṇa-dhamma. Abhibhuyya kodhanti, having overcome anger, their doors were well-guarded and well-protected. Dhamme ca jhāne ca ratāti, delighting in the ten kinds of wholesome courses of action (dasa-vidha-kusalakammapatha-dhamma) and the eight attainments of absorption (aṭṭha-samāpatti-jhāna).
ime ca vokkamma japāmasetiādimāha. Tatthavokkammāti etehi guṇehi apakkamitvā.Japāmaseti mayaṃ japāma sajjhāyāmāti ettakeneva brāhmaṇamhāti maññamānā brāhmaṇā mayanti iminā gottena mattā hutvāvisamaṃ caranti,visamāni kāyakammādīni karontīti attho.Puthuattadaṇḍāti puthu attā daṇḍā etehīti puthuattadaṇḍā, gahitanānāvidhadaṇḍāti attho.Sataṇhātaṇhesūti sataṇhanittaṇhesu.Aguttadvārassa bhavanti moghāti asaṃvutadvārassa sabbepi vatasamādānā moghā bhavantīti dīpeti. Yathā kinti?Supineva laddhaṃ purisassa vittanti yathā supine purisassa laddhaṃ maṇimuttādinānāvidhaṃ vittaṃ moghaṃ hoti, pabujjhitvā kiñci na passati, evaṃ moghā bhavantīti attho.
ime ca vokkamma japāmasetiādi, he said. Here, vokkammāti means having departed from these qualities. Japāmaseti, we recite, we rehearse, thinking that with just this much we are brāhmaṇas, being proud with the lineage of "we are brāhmaṇas," visamaṃ caranti, they behave unevenly, meaning they perform uneven bodily actions and so on. Puthuattadaṇḍāti, puthu attā daṇḍā etehīti puthuattadaṇḍā, meaning those who have taken up various kinds of staffs. Sataṇhātaṇhesūti, among those with craving and without craving. Aguttadvārassa bhavanti moghāti, he reveals that all vows and undertakings of one whose doors are unguarded are in vain. How is it like? Supineva laddhaṃ purisassa vittanti, just as the wealth of various kinds such as jewels and pearls that a man obtains in a dream is vain, and upon awakening he sees nothing, so they are in vain, is the meaning.
Anāsakāti ekāhadvīhādivasena anāhārakā.Thaṇḍilasāyikā cāti haritakusasanthate bhūmibhāge sayanaṃ,pāto sinānañcatayo ca vedāti pātova udakaṃ pavisitvā nhānañceva tayo ca vedā.Kharājinaṃ jaṭā paṅkoti kharasamphassaṃ ajinacammañceva jaṭākalāpo ca paṅko ca, paṅko nāma dantamalaṃ.Mantā sīlabbataṃ tapoti mantā ca ajasīlagosīlasaṅkhātaṃ sīlaṃ ajavatagovatasaṅkhātaṃ vatañca. Ayaṃ idāni brāhmaṇānaṃ tapoti vadati.Kuhanā vaṅkadaṇḍā cāti paṭicchannakūpo viya paṭicchannadosaṃ kohaññañceva vaṅkadaṇḍo, ca udumbarapalāsabeḷuvarukkhānaṃ aññatarato gahitaṃ vaṅkadaṇḍañcāti attho.Udakācamanāni cāti udakena mukhaparimajjanāni.Vaṇṇā ete brāhmaṇānanti ete brāhmaṇānaṃ parikkhārabhaṇḍakavaṇṇāti dasseti.Kata kiñcikkhabhāvanāti katā kiñcikkhabhāvanā. Ayameva vā pāṭho, āmisakiñcikkhassa vaḍḍhanatthāya katanti attho.
Anāsakāti, those who abstain from food on the basis of one day, two days, and so on. Thaṇḍilasāyikā cāti, lying down on the ground covered with fresh grass, pāto sinānañca, and bathing after entering the water early in the morning, tayo ca vedāti, and the three Vedas. Kharājinaṃ jaṭā paṅkoti, rough ajina skin, and matted hair, and mud, and mud means dental impurity (dantamala). Mantā sīlabbataṃ tapoti, mantras, and virtue counted as dog-virtue and cow-virtue, and vows counted as goat-vow and cow-vow. Now he calls this the ascetic practice of the brāhmaṇas. Kuhanā vaṅkadaṇḍā cāti, deceitfulness, like a hidden well, concealing faults, and a crooked staff, meaning a crooked staff taken from one of the udumbara, palāsa, or bamboo trees. Udakācamanāni cāti, rinsing the mouth with water. Vaṇṇā ete brāhmaṇānanti, he shows that these are the appearances of the paraphernalia of the brāhmaṇas. Kata kiñcikkhabhāvanāti, they have cultivated a slight attainment. Or this is the reading: kata kiñcikkhabhāvanā, meaning done for the sake of increasing a trivial benefit.
cittañca susamāhitantiādimāha. Tatthasusamāhitanti tesaṃ brāhmaṇānaṃ cittaṃ upacārappanāsamādhīhi susamāhitaṃ ahosīti dasseti.Akhilanti mudu athaddhaṃ.So maggo brahmapattiyāti so seṭṭhapattiyā maggo, tumhe pana kiṃ brāhmaṇā nāmāti dīpento evamāha.
cittañca susamāhitantiādi, he said. Here, susamāhitanti shows that the minds of those brāhmaṇas were well-composed with access concentration and attainment concentration (upacārappanāsamādhi). Akhilanti means soft, not rough. So maggo brahmapattiyāti, that is the path to superior attainment. While revealing what kind of brāhmaṇas you are, he spoke thus.
Āgamaṃsu nu khvidhāti āgamaṃsu nu kho idha.Adhimuccatīti kilesavasena adhimutto giddho hoti.Byāpajjatīti byāpādavasena pūticittaṃ hoti.Parittacetasoti anupaṭṭhitasatitāya saṃkilesacittena parittacitto.Cetovimuttinti phalasamādhiṃ.Paññāvimuttinti phalapaññaṃ.Appamāṇacetasoti upaṭṭhitasatitāya nikkilesacittena appamāṇacitto.
Āgamaṃsu nu khvidhāti, did they come here? Adhimuccatīti, due to defilements, he is fixated and greedy. Byāpajjatīti, due to ill-will, he is foul-minded. Parittacetasoti, with unestablished mindfulness, his mind is limited with defiled thoughts. Cetovimuttinti, fruition-attainment (phalasamādhi). Paññāvimuttinti, fruition-wisdom (phalapañña). Appamāṇacetasoti, with established mindfulness, his mind is immeasurable with undefiled thoughts.
10. Verahaccānisuttavaṇṇanā
10. Verahaccānisuttavaṇṇanā
133.Dasamekāmaṇḍāyanti evaṃnāmake nagare.Yaggheti codanatthe nipāto. Sesaṃ uttānamevāti.
133. In the tenth, kāmaṇḍāyanti means in a town named thus. Yaggheti is a particle in the sense of urging. The rest is self-explanatory.
Gahapativaggo terasamo.
Gahapativaggo terasamo.
14. Devadahavaggo
14. Devadahavaggo
1. Devadahasuttavaṇṇanā
1. Devadahasuttavaṇṇanā
134.Devadahavaggassa paṭhamedevadahanti napuṃsakaliṅgena laddhanāmo nigamo.Manoramāti manaṃ ramayantā, manāpāti attho.Amanoramāti amanāpā.
134. In the first of the Devadaha section, devadahanti is a settlement whose name is obtained in the neuter gender. Manoramāti means delighting the mind, pleasing. Amanoramāti means displeasing.
2. Khaṇasuttavaṇṇanā
2. Khaṇasuttavaṇṇanā
135.Dutiyechaphassāyatanikā nāmāti visuṃ chaphassāyatanikā nāma nirayā natthi. Sabbesupi hi ekatiṃsamahānirayesu chadvāraphassāyatanapaññatti hotiyeva. Idaṃ pana avīcimahānirayaṃ sandhāya vuttaṃ.Saggāti idhāpi tāvatiṃsapurameva adhippetaṃ. Kāmāvacaradevaloke pana ekasmimpi chaphassāyatanapaññattiyā abhāvo nāma natthi. Iminā kiṃ dīpeti? Niraye ekantadukkhasamappitabhāvena, devaloke ca ekantasukhasamappitattā ekantakhiḍḍārativasena uppannapamādena maggabrahmacariyavāsaṃ vasituṃ na sakkā. Manussaloko pana vokiṇṇasukhadukkho, idheva apāyopi saggopi paññāyati. Ayaṃ maggabrahmacariyassa kammabhūmi nāma, sā tumhehi laddhā. Tasmā ye vo ime mānussakā khandhā laddhā, te vo lābhā. Yañca vo idaṃ manussattaṃ laddhaṃ, paṭiladdho vo brahmacariyavāsassa khaṇo samayoti. Vuttampi hetaṃ porāṇehi –
135. In the second, chaphassāyatanikā nāmāti, there are no hells specifically called "six sense-sphere contact hells." For in all thirty-one great hells, there is indeed the designation of six-door contact sense-spheres. But this was said with reference to Avīci Great Hell. Saggāti, here too, the Tāvatiṃsa heaven is intended. For in no desire-realm heaven is there any absence of the designation of six-sense-sphere contact. What does this reveal? In hell, due to being entirely consigned to suffering, and in the heaven world, due to being entirely consigned to happiness, it is not possible to live the holy life of the path because of the arising of heedlessness due to excessive play and delight. But the human world is mixed with happiness and suffering; here both woe and heaven are evident. This is the working ground of the holy life of the path. Therefore, these human aggregates that you have obtained are a gain for you. And this human existence that you have obtained, you have regained the opportune moment for living the holy life. It was also said by the ancients:
‘‘Ayaṃ kammabhūmi idha maggabhāvanā,
"This is the field of action, here is the cultivation of the path,
Many are the places that cause agitation here;
In things that cause agitation and inspiration,
One should apply oneself wisely, being born of agitation."
3. Paṭhamarūpārāmasuttavaṇṇanā
3. Paṭhamarūpārāmasuttavaṇṇanā
136.Tatiyerūpasammuditāti rūpe sammuditā pamoditā.Dukkhāti dukkhitā.Sukhoti nibbānasukhena sukhito.Kevalāti sakalā.Yāvatatthīti vuccatīti yattakā atthīti vuccati.Ete voti ettha vo-kāro nipātamattaṃ.Paccanīkamidaṃ hoti, sabbalokena passatanti yaṃ idaṃ passantānaṃ paṇḍitānaṃ dassanaṃ, taṃ sabbalokena paccanīkaṃ hoti viruddhaṃ. Loko hi pañcakkhandhe niccā sukhā attā subhāti maññati, paṇḍitā aniccā dukkhā anattā asubhāti.Sukhato āhūti sukhanti kathenti.Sukhato vidūti sukhanti jānanti. Sabbametaṃ nibbānameva sandhāya vuttaṃ.
136. In the third, rūpasammuditāti means delighted and rejoiced in form. Dukkhāti means suffering. Sukhoti means happy with the happiness of nibbāna. Kevalāti means all, entire. Yāvatatthīti vuccatīti means as many as there are. Ete voti, here vo is merely a particle. Paccanīkamidaṃ hoti, sabbalokena passatanti, this vision of the wise who see is contrary to the entire world. For the world considers the five aggregates to be permanent, happy, self, and beautiful, while the wise consider them to be impermanent, suffering, not-self, and unbeautiful. Sukhato āhūti, they speak of it as happiness. Sukhato vidūti, they know it as happiness. All this was said referring to nibbāna alone.
Sammūḷhetthāti ettha nibbāne sammūḷhā.Aviddasūti bālā. Sabbepi hi channavutipāsaṇḍino ‘‘nibbānaṃ pāpuṇissāmā’’ti saññino honti, te pana ‘‘nibbānaṃ nāma ida’’ntipi na jānanti.Nivutānanti kilesanīvaraṇena nivutānaṃ pariyonaddhānaṃ.Andhakāro apassatanti apassantānaṃ andhakāro hoti. Kiṃ taṃ evaṃ hoti? Nibbānaṃ vā nibbānadassanaṃ vā apassantānañhi bālānaṃ nibbānampi nibbānadassanampi kāḷameghaavacchāditaṃ viya candamaṇḍalaṃ kaṭāhena paṭikujjitapatto viya ca niccakālaṃ tamo ceva andhakāro ca sampajjati.
Sammūḷhetthāti, here, they are deluded about nibbāna. Aviddasūti, the ignorant. For all ninety-six sectarians are of the perception that "we will attain nibbāna," but they do not even know "what nibbāna is." Nivutānanti, for those covered and enveloped by the hindrances of defilements. Andhakāro apassatanti, there is darkness for those who do not see. What is it like? For those fools who do not see nibbāna or the vision of nibbāna, both nibbāna and the vision of nibbāna are always accompanied by darkness and gloom, like the disc of the moon covered by a black cloud, or like a pot overturned by a lid.
Satañca vivaṭaṃ hoti, āloko passatāmivāti satañca sappurisānaṃ paññādassanena passantānaṃ nibbānaṃ āloko viya vivaṭaṃ hoti.Santike na vijānanti, magā dhammassa akovidāti yaṃ attano sarīre kese vā lomādīsu vā aññatarakoṭṭhāsaṃ paricchinditvā anantarameva adhigantabbato attano vā khandhānaṃ nirodhamaggato santike nibbānaṃ. Taṃ evaṃ santike samānampi maggabhūtā janā maggāmaggadhammassa catusaccadhammassa vā akovidā na jānanti.
Satañca vivaṭaṃ hoti, āloko passatāmivāti, and for the good, for those who see with the vision of wisdom, nibbāna is open like light. Santike na vijānanti, magā dhammassa akovidāti, that nibbāna is near, since one can realize it immediately after discerning one of the parts in one's own body, such as hair or body hair, or from the cessation of one's own aggregates. Even though it is so near, people who are on the path, ignorant of the path, of what is the path and not the path, or of the Four Noble Truths, do not know it.
Māradheyyānupannehīti tebhūmakavaṭṭaṃ mārassa nivāsaṭṭhānaṃ anupannehi.Konu aññatra ariyebhīti ṭhapetvā ariye ko nu añño nibbānapadaṃ jānituṃ arahati.Sammadaññāya parinibbantīti arahattapaññāya sammā jānitvā anantarameva anāsavā hutvā kilesaparinibbānena parinibbanti. Atha vā sammadaññāya anāsavā hutvā ante khandhaparinibbānena parinibbāyanti.
Māradheyyānupannehīti, for those who have not approached the dwelling place of Māra, the three-world cycle. Ko nu aññatra ariyebhīti, except for the noble ones, who else is capable of knowing the state of nibbāna? Sammadaññāya parinibbantīti, having rightly known with the wisdom of arahantship, they immediately become taintless and are extinguished by the extinction of defilements. Or, having rightly known and become taintless through the wisdom of arahantship, they are extinguished by the final extinction of the aggregates.
4-12. Dutiyarūpārāmasuttādivaṇṇanā
4-12. Dutiyarūpārāmasuttādivaṇṇanā
137-145.Catutthaṃ suddhikaṃ katvā desiyamāne bujjhanakānaṃ ajjhāsayena vuttaṃ. Pañcamādīni tathā tathā bujjhantānaṃ ajjhāsayena vuttāni. Attho pana tesaṃ pākaṭoyevāti.
137-145. The fourth was spoken according to the inclinations of those who awaken when something pure is described. The fifth and so on were spoken according to the inclinations of those who awaken in that way. But the meaning of them is indeed clear.
Devadahavaggo cuddasamo.
Devadahavaggo cuddasamo.
15. Navapurāṇavaggo
15. Navapurāṇavaggo
1. Kammanirodhasuttavaṇṇanā
1. Kammanirodhasuttavaṇṇanā
146.Navapurāṇavaggassa paṭhamenavapurāṇānīti navāni ca purāṇāni ca.Cakkhu, bhikkhave, purāṇakammanti na cakkhu purāṇaṃ, kammameva purāṇaṃ, kammato pana nibbattattā paccayanāmena evaṃ vuttaṃ.Abhisaṅkhatanti paccayehi abhisamāgantvā kataṃ.Abhisañcetayitanti cetanāya pakappitaṃ.Vedaniyaṃ daṭṭhabbanti vedanāya vatthūti passitabbaṃ.Nirodhā vimuttiṃ phusatīti imassa tividhassa kammassa nirodhena vimuttiṃ phusati.Ayaṃ vuccatīti ayaṃ tassā vimuttiyā ārammaṇabhūto nirodho kammanirodhoti vuccati. Iti imasmiṃ sutte pubbabhāgavipassanā kathitā.
146. In the first of the section on the New and the Old, navapurāṇānīti means both new and old. Cakkhu, bhikkhave, purāṇakammanti, it is not that the eye is old, but the kamma itself is old. However, because it arises from kamma, it is spoken of thus by way of the cause. Abhisaṅkhatanti, having come together with causes, it is made. Abhisañcetayitanti, designed by volition. Vedaniyaṃ daṭṭhabbanti, it should be seen as the object of feeling. Nirodhā vimuttiṃ phusatīti, by the cessation of this threefold kamma, one touches liberation. Ayaṃ vuccatīti, this cessation, which is the object of that liberation, is called the cessation of kamma. Thus, in this sutta, preliminary insight is discussed.
2-5. Aniccanibbānasappāyasuttādivaṇṇanā
2-5. Aniccanibbānasappāyasuttādivaṇṇanā
147-150.Dutiyenibbānasappāyanti nibbānassa sappāyaṃ upakārapaṭipadaṃ. Tatiyādīsupi eseva nayo. Paṭipāṭiyā pana catūsupi etesu suttesu saha vipassanāya cattāro maggā kathitā.
147-150. In the second, nibbānasappāyanti means the practice conducive to nibbāna. The same method applies in the third and so on. However, in these four suttas in order, the four paths together with insight are discussed.
6-7. Antevāsikasuttādivaṇṇanā
6-7. Antevāsikasuttādivaṇṇanā
151-152.Chaṭṭheanantevāsikanti anto vasanakakilesavirahitaṃ.Anācariyakanti ācaraṇakakilesavirahitaṃ.Antassa vasantīti anto assa vasanti.Te naṃ samudācarantīti te etaṃ adhibhavanti ajjhottharanti sikkhāpenti vā. ‘‘Evaṃ vejjakammaṃ karohi, evaṃ dūtakamma’’nti iti sikkhāpanasaṅkhātena samudācaraṇatthenassa te ācariyā nāma honti, tehi ācariyehi sācariyakoti vuccati. Sesamettha vuttanayeneva veditabbaṃ. Sattamaṃ heṭṭhā kathitanayameva.
151-152. In the sixth, anantevāsikanti means without the defilements that dwell within. Anācariyakanti means without the defilements of conduct. Antassa vasantīti, they dwell within him. Te naṃ samudācarantīti, they overcome it, cover it over, or train it. "Do the work of a physician thus, the work of a messenger thus," in this way, those who train, and those who have the meaning of training, are called teachers; and it is called "with a teacher" by those teachers. The rest here should be understood in the way already stated. The seventh is in the same manner as described below.
8. Atthinukhopariyāyasuttavaṇṇanā
8. Atthinukhopariyāyasuttavaṇṇanā
153.Aṭṭhameyaṃ pariyāyaṃ āgammāti yaṃ kāraṇaṃ āgamma.Aññatreva saddhāyāti vinā saddhāya saddhaṃ apanetvā. Ettha ca saddhāti na paccakkhā saddhā. Yo pana parassa evaṃ kira evaṃ kirāti kathentassa sutvā uppanno saddahanākāro, taṃ sandhāyetaṃ vuttaṃ.Ruciādīsupi rucāpetvā khamāpetvā atthetanti gahaṇākārorucināma, evaṃ kira bhavissatīti anussavanaṃanussavo,nisīditvā ekaṃ kāraṇaṃ cintentassa kāraṇaṃ upaṭṭhāti, evaṃ upaṭṭhitassa atthetanti gahaṇaṃākāraparivitakkonāma, kāraṇavitakkoti attho. Kāraṇaṃ cintentassa pāpikā laddhi uppajjati, taṃ atthesāti gahaṇākārodiṭṭhinijjhānakkhantināma.Aññaṃ byākareyyāti imāni pañca ṭhānāni muñcitvā arahattaṃ byākareyya. Imasmiṃ sutte sekhāsekhānaṃ paccavekkhaṇā kathitā.
153. In the eighth, yaṃ pariyāyaṃ āgammāti, because of which reason. Aññatreva saddhāyāti, without faith, having set aside faith. And here, saddhā is not direct faith. But this was said referring to the kind of conviction that arises upon hearing someone say, "It is said thus, it is said thus." Among ruci and so on, ruci means an inclination to accept because one is pleased and forgiving. Anussavo, hearsay, means hearing that it will be thus. Ākāraparivitakko means an inclination to accept because a reason occurs to one who is sitting and contemplating a reason, meaning reasoning about the cause. Diṭṭhinijjhānakkhanti means an inclination to accept because a bad view arises to one who is contemplating the cause. Aññaṃ byākareyyāti, having abandoned these five things, he might declare arahantship. In this sutta, the reviewing of the learners and non-learners is discussed.
9-10. Indriyasampannasuttādivaṇṇanā
9-10. Indriyasampannasuttādivaṇṇanā
154-155.Navameindriyasampannoti paripuṇṇindriyo. Tattha yena cha indriyāni sammasitvā arahattaṃ pattaṃ, so tehi nibbisevanehi indriyehi samannāgatattā, cakkhādīni vā cha indriyāni sammasantassa uppannehi saddhādīhi indriyehi samannāgatattā paripuṇṇindriyo nāma hoti, taṃ sandhāya bhagavācakkhundriye cetiādinā nayena desanaṃ vitthāretvāettāvatā kho bhikkhu indriyasampanno hotīti āha. Dasamaṃ heṭṭhā vuttanayamevāti.
154-155.In the ninth, indriyasampanno means one whose faculties are complete. Here, one who, having reflected upon the six faculties, attains arahantship, is said to have complete faculties because he is endowed with those undefiled faculties; or, because he is endowed with the faculties such as faith that arise while reflecting upon the six faculties beginning with the eye, he is said to have complete faculties. With reference to this, the Blessed One, having expanded the teaching in the manner beginning with "cakkhundriye ce" (if the faculty of the eye), said, "ettāvatā kho bhikkhu indriyasampanno hotī" (it is to this extent, monks, that one is accomplished in the faculties). The tenth is in the same manner as stated below.
Navapurāṇavaggo pañcadasamo.
The Fifteenth Chapter on New and Old.
Tatiyo paṇṇāsako.
The Third Fifty.
16. Nandikkhayavaggo
16. The Chapter on the Destruction of Delight
1-4. Ajjhattanandikkhayasuttādivaṇṇanā
1-4. Explanation of the Ajjhattanandikkhaya Sutta, etc.
156-159.Nandikkhayavaggassa paṭhamenandikkhayā rāgakkhayo, rāgakkhayā nandikkhayoti nandiyā ca rāgassa ca atthato ekattā vuttaṃ.Suvimuttanti arahattaphalavimuttivasena suṭṭhu vimuttaṃ. Sesamettha dutiyādīsu ca uttānameva.
156-159.In the first of the Nandikkhaya Vagga, nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo (from the destruction of delight comes the destruction of lust, from the destruction of lust comes the destruction of delight) is stated because delight and lust are the same in meaning. Suvimuttaṃ (well-liberated) means well-liberated in terms of the liberation of the fruit of arahantship. The rest here in the second sutta, etc., is self-explanatory.
5-6. Jīvakambavanasamādhisuttādivaṇṇanā
5-6. Explanation of the Jīvakambavanasamādhi Sutta, etc.
160-161.Pañcamaṃ samādhivikalānaṃ, chaṭṭhaṃ paṭisallānavikalānaṃ cittekaggatañca kāyavivekañca labhantānaṃ etesaṃ kammaṭṭhānaṃ phātiṃ gamissatīti ñatvā kathitaṃ. Tatthaokkhāyatīti (paccakkhāyati) paññāyati pākaṭaṃ hoti. Iti dvīsupi etesu saha vipassanāya cattāro maggā kathitā.
160-161.The fifth is spoken knowing that for those lacking concentration, and the sixth for those lacking seclusion, these meditation subjects will come to fruition, allowing them to obtain one-pointedness of mind and physical seclusion. Here, okkhāyatī (appears) means is known, is evident. Thus, in both of these, the four paths along with vipassanā are spoken of.
7-9. Koṭṭhikaaniccasuttādivaṇṇanā
7-9. Explanation of the Koṭṭhika Anicca Sutta, etc.
162-164.Sattamādīsu tīsu therassa vimuttiparipācaniyā dhammāva kathitā.
162-164.In the three, beginning with the seventh, only dhamma conducive to the maturation of the Elder's liberation is spoken of.
10-12. Micchādiṭṭhipahānasuttādivaṇṇanā
10-12. Explanation of the Micchādiṭṭhipahāna Sutta, etc.
165-167.Dasamādīni tīṇi pāṭiyekkena puggalajjhāsayavasena vuttāni. Tesaṃ attho vuttanayeneva veditabboti.
165-167.The three, beginning with the tenth, are spoken individually according to the inclinations of the person. Their meaning should be understood in the manner already stated.
Nandikkhayavaggo solasamo.
The Sixteenth Chapter on the Destruction of Delight.
17. Saṭṭhipeyyālavaggo
17. The Chapter of Sixty Expansions
1-60. Ajjhattaaniccachandasuttādivaṇṇanā
1-60. Explanation of the Ajjhatta Anicca Chanda Sutta, etc.
168-227.Tadanantaro saṭṭhipeyyālo nāma hoti, so uttānatthova. Yāni panettha saṭṭhi suttāni vuttāni, tāni ‘‘chando pahātabbo’’ti evaṃ tassa tasseva padassa vasena bujjhanakānaṃ ajjhāsayavasena vuttāni. Iti sabbāni tāni pāṭiyekkena puggalajjhāsayavasena kathitāni. Ekekasuttapariyosāne cettha saṭṭhi saṭṭhi bhikkhū arahattaṃ pattāti.
168-227.The immediately following is called the Saṭṭhipeyyāla, and its meaning is self-explanatory. These sixty suttas that are spoken here are spoken according to the inclinations of those who are to be awakened based on the wording of each respective term, such as "desire should be abandoned." Thus, all of them are spoken individually according to the inclinations of the person. At the end of each sutta here, sixty monks attain arahantship.
Saṭṭhipeyyālavaggo.
The Chapter of Sixty Expansions.
18. Samuddavaggo
18. The Chapter on the Ocean
1. Paṭhamasamuddasuttavaṇṇanā
1. Explanation of the First Samudda Sutta
228.Samuddavaggassa paṭhamecakkhu, bhikkhave, purisassa samuddoti yadi duppūraṇaṭṭhena yadi vā samuddanaṭṭhena samuddo, cakkhumeva samuddo. Tassa hi pathavito yāva akaniṭṭhabrahmalokā nīlādiārammaṇaṃ samosarantaṃ paripuṇṇabhāvaṃ kātuṃ na sakkoti, evaṃ duppūraṇaṭṭhenapi samuddo. Cakkhu ca tesu tesu nīlādīsu ārammaṇesu samuddati, asaṃvutaṃ hutvā osaramānaṃ kilesuppattiyā kāraṇabhāvena sadosagamanena gacchatīti samuddanaṭṭhenapi samuddo.Tassa rūpamayo vegoti samuddassa appamāṇo ūmimayo vego viya tassāpi cakkhusamuddassa samosarantassa nīlādibhedassa ārammaṇassa vasena appameyyo rūpamayo vego veditabbo.Yo taṃ rūpamayaṃ vegaṃ sahatīti yo taṃ cakkhusamudde samosaṭaṃ rūpamayaṃ vegaṃ, manāpe rūpe rāgaṃ, amanāpe dosaṃ, asamapekkhite mohanti evaṃ rāgādikilese anuppādento upekkhakabhāvena sahati.
228.In the first of the Samuddavagga, cakkhu, bhikkhave, purisassa samuddo (the eye, monks, is a person's ocean): whether it is an ocean in the sense of being difficult to fill, or in the sense of gathering together, the eye is indeed an ocean. For it cannot bring to complete fullness the convergence of blue, etc., objects from the earth up to the Akaniṭṭha Brahma realm; thus, it is an ocean in the sense of being difficult to fill. And the eye gathers together in those various blue, etc., objects, going forth in an unguarded manner, it goes with attachment, being the cause of the arising of defilements, thus it is an ocean in the sense of gathering together. Tassa rūpamayo vego (its current is made of forms): like the immeasurable current made of waves of the ocean, the immeasurable current made of forms, in terms of the various objects such as blue, should be understood of that eye-ocean that converges. Yo taṃ rūpamayaṃ vegaṃ sahatī (whoever withstands that current of forms): whoever withstands that current of forms converged in that eye-ocean, not producing defilements such as lust for pleasant forms, aversion for unpleasant forms, and delusion for what is neither pleasant nor unpleasant, with an attitude of equanimity.
Saūmintiādīsu kilesaūmīhisaūmiṃ. Kilesāvaṭṭehisāvaṭṭaṃ. Kilesagāhehisagāhaṃ. Kilesarakkhasehisarakkhasaṃ. Kodhūpāyāsassa ca vasenasaūmiṃ. Vutañhetaṃ ‘‘ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṃ adhivacana’’nti (itivu. 109; ma. ni. 2.162; a. ni. 4.122). Kāmaguṇavasenasāvaṭṭaṃ. Vutañhetaṃ ‘‘āvaṭṭaggāhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacana’’nti (saṃ. ni. 4.241). Mātugāmavasenasagāhaṃ sarakkhasaṃ. Vuttañhetaṃ ‘‘gāharakkhasoti kho, bhikkhave, mātugāmassetaṃ adhivacana’’nti (itivu. 109). Sesavāresupi eseva nayo.Sabhayaṃ duttaraṃ accatarīti ūmibhayena sabhayaṃ duratikkamaṃ atikkami.Lokantagūti saṅkhāralokassa antaṃ gato.Pāragatoti vuccatīti nibbānaṃ gatoti kathīyati.
Saūmiṃ (with waves), etc., saūmiṃ with waves of defilements. Sāvaṭṭaṃ (with whirlpools) with whirlpools of defilements. Sagāhaṃ (with monsters) with monster of defilements. Sarakkhasaṃ (with ogres) with ogres of defilements. And in terms of anger and distress, saūmiṃ (with waves). For it was said, "This, monks, is a designation for anger and distress: 'wave-fear'" (itivu. 109; ma. ni. 2.162; a. ni. 4.122). In terms of the qualities of sensual pleasure, sāvaṭṭaṃ (with whirlpools). For it was said, "This, monks, is a designation for the five qualities of sensual pleasure: 'whirlpool-snare'" (saṃ. ni. 4.241). In terms of womankind, sagāhaṃ sarakkhasaṃ (with monsters and ogres). For it was said, "This, monks, is a designation for womankind: 'monster-ogress'" (itivu. 109). In the remaining instances, this is the same method. Sabhayaṃ duttaraṃ accatarī (he has crossed over the ocean that is frightening and difficult to cross): he has crossed over that which is frightening with the fear of waves and is difficult to overcome. Lokantagū (gone to the end of the world): gone to the end of the world of formations. Pāragato ti vuccatī (he is called 'gone to the far shore'): it is said that he has gone to nibbāna.
2-3. Dutiyasamuddasuttādivaṇṇanā
2-3. Explanation of the Second Samudda Sutta, etc.
229-230.Dutiyesamuddoti samuddanaṭṭhena samuddo, kiledanaṭṭhena temanaṭṭhenāti vuttaṃ hoti.Yebhuyyenāti ṭhapetvā ariyasāvake.Samunnāti kilinnā tintā nimuggā.Tantākulakajātātiādi heṭṭhā vitthāritameva.Maccujahoti tayo maccū jahitvā ṭhito.Nirupadhīti tīhi upadhīhi anupadhi.Apunabbhavāyāti nibbānatthāya.Amohayī maccurājanti yathā tassa gatiṃ na jānāti, evaṃ maccurājānaṃ mohetvā gato. Tatiyaṃ vuttanayameva.
229-230.In the second, samuddo (ocean) means ocean in the sense of gathering together; it is said in the sense of being wetted and moistened. Yebhuyyena (for the most part) means setting aside noble disciples. Samunnā (drenched) means moistened, wet, immersed. Tantākulakajātā, etc., is already explained in detail below. Maccujaho (abandoning death) means one who stands having abandoned the three deaths. Nirupadhī (without attachment) means without the three attachments. Apunabbhavāyā (for non-rebirth) means for the sake of nibbāna. Amohayī maccurāja (he has deluded the king of death): just as he does not know his destination, so he has gone deluding the king of death. The third is in the manner already stated.
4-6. Khīrarukkhopamasuttādivaṇṇanā
4-6. Explanation of the Khīrarukkhopama Sutta, etc.
231-233.Catutthe appahīnaṭṭhenaatthi,tenevāhaso appahīnoti.Parittāti, pabbatamattampi rūpaṃ aniṭṭhaṃ arajanīyaṃ parittaṃ nāma hoti, evarūpāpissa rūpā cittaṃ pariyādiyantīti dasseti.Ko pana vādo adhimattānanti iṭṭhārammaṇaṃ panassa rajanīyaṃ vatthu cittaṃ pariyādiyatīti ettha kā kathā? Ettha ca nakhapiṭṭhipamāṇampi maṇimuttādi rajanīyaṃ vatthu adhimattārammaṇamevāti veditabbaṃ.Daharotiādīni tīṇipi aññamaññavevacanāneva.Ābhindeyyāti pahareyya padāleyya vā. Pañcametadubhayanti taṃ ubhayaṃ. Chaṭṭhaṃ uttānameva.
231-233.In the fourth, atthi (there is) in the sense of not having abandoned, therefore he says so appahīno (it is not abandoned). Parittā (slight) means even a mountain-sized form that is undesirable and unarousing is called slight; he shows that such forms overwhelm his mind. Ko pana vādo adhimattānaṃ (what then to say of excessive ones)? What is there to say about the fact that a pleasant object, an arousing thing, overwhelms his mind? Here, even an arousing thing the size of a fingernail or a pearl, etc., should be understood to be an excessive object. The three, daharo, etc., are merely synonyms for each other. Ābhindeyyā (would strike down) means would strike or smash. In the fifth, tadubhayaṃ (that both) means that both. The sixth is self-explanatory.
7. Udāyīsuttavaṇṇanā
7. Explanation of the Udāyī Sutta
234.Sattameanekapariyāyenāti anekehi kāraṇehi.Itipāyanti itipi ayaṃ. Imasmiṃ sutte aniccena anattalakkhaṇaṃ kathitaṃ.
234.In the seventh, anekapariyāyena (in many ways) means by many reasons. Itipāyaṃ (thus also) means thus also this. In this sutta, the characteristic of selflessness is spoken of through impermanence.
8. Ādittapariyāyasuttavaṇṇanā
8. Explanation of the Ādittapariyāya Sutta
235.Aṭṭhameanubyañjanaso nimittaggāhoti ‘‘hatthā sobhanā pādā sobhanā’’ti evaṃ anubyañjanavasena nimittaggāho. Nimittaggāhoti hi saṃsandetvā gahaṇaṃ, anubyañjanaggāhoti vibhattigahaṇaṃ. Nimittaggāho kumbhīlasadiso sabbameva gaṇhāti, anubyañjanaggāho rattapāsadiso vibhajitvā hatthapādādīsu taṃ taṃ koṭṭhāsaṃ. Ime pana dve gāhā ekajavanavārepi labbhanti, nānājavanavāre vattabbameva natthi.
235.In the eighth, anubyañjanaso nimittaggāho (grasping at signs in their particulars): "the hands are beautiful, the feet are beautiful," thus, grasping at signs in their particulars. For nimittaggāho is grasping comprehensively, anubyañjanaggāho is grasping distinctly. Nimittaggāho is like a storage bin, it grasps everything; anubyañjanaggāho is like a red cloth, dividing up each part such as the hands and feet. However, these two kinds of grasping can be obtained even in a single moment of apperception, there is no need to mention it in separate moments of apperception.
Nimittassādagathitanti nimittassādena ganthitaṃ baddhaṃ.Viññāṇanti kammaviññāṇaṃ.Tasmiṃ ce samaye kālaṃ kareyyāti na koci saṃkiliṭṭhena cittena kālaṃ karonto nāma atthi. Sabbasattānañhi bhavaṅgeneva kālakiriyā hoti. Kilesabhayaṃ pana dassento evamāha. Samayavasena vā evaṃ vuttaṃ. Cakkhudvārasmiñhi āpāthagate ārammaṇe rattacittaṃ vā duṭṭhacittaṃ vā mūḷhacittaṃ vā ārammaṇarasaṃ anubhavitvā bhavaṅgaṃ otarati, bhavaṅge ṭhatvā kālakiriyaṃ karoti. Tasmiṃ samaye kālaṃ karontassa dveva gatiyo pāṭikaṅkhā, imassa samayassa vasenetaṃ vuttaṃ.
Nimittassādagathitaṃ (bound by the relish of signs): bound, tied by the relish of signs. Viññāṇaṃ (consciousness) means kamma consciousness. Tasmiṃ ce samaye kālaṃ kareyyā (and if he should die at that time): there is no one who dies with a defiled mind. For the death of all beings occurs only through the bhavaṅga. However, he speaks thus showing the fear of defilements. Or it is spoken according to circumstance. For when an object comes into range at the eye-door, a mind of attachment, a mind of aversion, or a deluded mind experiences the taste of the object and descends into the bhavaṅga, and after abiding in the bhavaṅga, it performs the death process. For one who dies at that time, two destinations are to be expected; this is spoken in terms of that circumstance.
Imaṃ khvāhaṃ, bhikkhave, ādīnavanti imaṃ anekāni vassasatasahassāni niraye anubhavitabbaṃ dukkhaṃ sampassamāno evaṃ vadāmi tattāya ayosalākāya akkhīni añjāpetukāmoti. Iminā nayena sabbattha attho veditabbo.Ayosaṅkunāti ayasūlena.Sampalimaṭṭhanti dvepi kaṇṇacchiddāni vinivijjhitvā pathaviyaṃ ākoṭanavasena sampalimaṭṭhaṃ.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ (this danger, monks,): seeing this suffering that must be experienced in hell for many hundreds of thousands of years, I speak thus, desiring to sear his eyes with a red-hot iron ball. In this way, the meaning should be understood everywhere. Ayosaṅkunā (with an iron stake) means with an iron skewer. Sampalimaṭṭhaṃ (thoroughly crushed) means having pierced both ear holes and thoroughly crushed by pounding into the earth.
sampalimaṭṭhanti nakhacchedanaṃ pavesetvā ukkhipitvā sahadhunaṭṭhena chinditvā pātanavasena sampalimaṭṭhaṃ. Catutthavāresampalimaṭṭhanti bandhanamūlaṃ chetvā pātanavasena sampalimaṭṭhaṃ. Pañcamavāresampalimaṭṭhanti tikhiṇāya sattiyā kāyapasādaṃ uppāṭetvā patanavasena sampalimaṭṭhaṃ.Sattiyāti ettha mahatī daṇḍakavāsi veditabbā.Sottanti nipajjitvā niddokkamanaṃ.Yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyyāti iminā vitakkānaṃ yāva saṅghabhedā pāpakammāvahanatā dassitā. Sesamettha uttānameva.
Sampalimaṭṭhaṃ (thoroughly crushed) means having inserted a nail cutter, lifted it up, and thoroughly crushed by cutting and dropping with a shaking motion. In the fourth instance, sampalimaṭṭhaṃ (thoroughly crushed) means thoroughly crushed by cutting the base of the bond and dropping it. In the fifth instance, sampalimaṭṭhaṃ (thoroughly crushed) means thoroughly crushed by tearing out the body sensitivity with a sharp knife and dropping it. Sattiyā (with a knife): here, a large daṇḍaka knife should be understood. Sottaṃ (ear) means lying down and dozing off. Yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya (giving way to such thoughts, he would cause a schism in the Sangha): by this, it is shown that thoughts can lead to evil deeds up to the point of causing a schism in the Sangha. The rest here is self-explanatory.
9-10. Paṭhamahatthapādopamasuttādivaṇṇanā
9-10. Explanation of the First Hatthapādopama Sutta, etc.
236-237.Navamehatthesu, bhikkhave, satīti hatthesu vijjamānesu. Dasamena hotīti vuccamāne bujjhanakānaṃ ajjhāsayavasena vuttaṃ. Dvīsupi cetesu vipākasukhadukkhameva dassetvā vaṭṭavivaṭṭaṃ kathitanti.
236-237.In the ninth, hatthesu, bhikkhave, satī (mindfulness in the hands, monks) means mindfulness existing in the hands. In the tenth, na hotī (it is not) is spoken according to the inclinations of those who are to be awakened. In both of these, having shown only the pleasure and pain of the result, the cycle of existence and the cessation of the cycle are spoken of.
Samuddavaggo niṭṭhito.
The Chapter on the Ocean is finished.
19. Āsīvisavaggo
19. The Chapter on the Venomous Snakes
1. Āsīvisopamasuttavaṇṇanā
1. Explanation of the Āsīvisopama Sutta
238.Āsīvisavaggassa paṭhamebhikkhū āmantesīti ekacārikadvicārikaticārikacatucārikapañcacārike sabhāgavuttino kārake yuttapayutte sabbepi dukkhalakkhaṇakammaṭṭhānike parivāretvā nisinne yogāvacare bhikkhū āmantesi. Idañhi suttaṃ puggalajjhāsayena vuttaṃ. Puggalesupi vipañcitaññūnaṃ disāvāsikānaṃ dukkhalakkhaṇakammaṭṭhānikānaṃ upaṭṭhānavelāya āgantvā satthāraṃ parivāretvā nisinnānaṃ vasena vuttaṃ. Evaṃ santepi ugghaṭitaññūādīnaṃ catunnampi puggalānaṃ paccayabhūtamevetaṃ. Ugghaṭitaññū puggalo hi imassa suttassa mātikānikkhepeneva arahattaṃ pāpuṇissati, vipañcitaññū mātikāya vitthārabhājanena, neyyapuggalo imameva suttaṃ sajjhāyanto paripucchanto yoniso manasikaronto kalyāṇamitte sevanto bhajanto payirupāsanto arahattaṃ pāpuṇissati. Padaparamassetaṃ suttaṃ anāgate vāsanā bhavissatīti evaṃ sabbesampi upakārabhāvaṃ ñatvā bhagavā sineruṃ ukkhipanto viya ākāsaṃ vitthārento viya cakkavāḷapabbataṃ kampento viya ca mahantena ussāhenaseyyathāpi, bhikkhaveti imaṃ āsīvisopamasuttaṃ ārabhi.
238.In the first of the Āsīvisavagga, bhikkhū āmantesī (he addressed the monks): he addressed the monks, the practitioners of yoga, all of whom were gathered around, living in harmony whether they were wanderers alone, in pairs, in groups of three, four, or five, those who were diligent, those who were engaged in what was appropriate. For this sutta is spoken according to the inclinations of the person. Even among persons, it is spoken with regard to those who are wise, who live in various directions, who are practitioners of the characteristics of suffering, who have come at the time of service and are sitting surrounding the Teacher. Even so, this is a condition for the four types of persons beginning with the one who understands quickly. For the person who understands quickly will attain arahantship with just the statement of the outline of this sutta, the one who understands through elaboration with the expansion of the outline, the person who needs guidance will attain arahantship by reciting this very sutta, asking questions, attending to it properly, associating with good friends, frequenting them, and attending on them. For the person who is merely learning the words, this sutta will be a foundation in the future; thus, knowing the helpfulness for all, the Blessed One, as if lifting up Mount Sineru, as if spreading out the sky, and as if shaking the Cakkavāḷa mountain, with great enthusiasm began this Āsīvisopama Sutta, seyyathāpi, bhikkhave (just as, monks).
cattāro āsīvisāti kaṭṭhamukho, pūtimukho, aggimukho, satthamukhoti ime cattāro. Tesu kaṭṭhamukhena daṭṭhassa sakalasarīraṃ sukkhakaṭṭhaṃ viya thaddhaṃ hoti, sandhipabbesu adhimattaṃ ayasūlasamappitaṃ viya tiṭṭhati. Pūtimukhena daṭṭhassa pakkapūtipanasaṃ viya vipubbakabhāvaṃ āpajjitvā paggharati, caṅgavāre pakkhittaudakaṃ viya hoti. Aggimukhena daṭṭhassa sakalasarīraṃ jhāyitvā bhasmamuṭṭhi viya thusamuṭṭhi viya ca vippakirīyati. Sattamukhena daṭṭhassa sakalasarīraṃ bhijjati, asanipātaṭṭhānaṃ viya mahānikhādanena khatasandhimukhaṃ viya ca hoti. Evaṃ visavasena vibhattā cattāro āsīvisā.
cattāro āsīvisā (four venomous snakes) are these four: Kaṭṭhamukha (wooden-mouth), Pūtimukha (foul-mouth), Aggimukha (fire-mouth), and Satthamukha (knife-mouth). Among these, the entire body of one bitten by Kaṭṭhamukha becomes stiff like dry wood, standing with extreme rigidity at the joints as if fixed with iron stakes. The body of one bitten by Pūtimukha becomes rotten and oozes like a ripe, rotting jackfruit, like water poured into a cesspool. The entire body of one bitten by Aggimukha burns and scatters like a handful of ashes or a handful of husks. The entire body of one bitten by Satthamukha breaks apart, like a place struck by lightning or like a severed joint with a gaping wound. Thus, the four venomous snakes are distinct in terms of their venom.
Visavegavikārena panete soḷasa honti. Kaṭṭhamukho hi daṭṭhaviso, diṭṭhaviso, phuṭṭhaviso, vātavisoti catubbidho hoti. Tena hi daṭṭhampi diṭṭhampi phuṭṭhampi tassa vātena pahaṭampi sarīraṃ vuttappakārena thaddhaṃ hoti. Sesesupi eseva nayoti. Evaṃ visavegavikāravasena soḷasa honti.
However, these become sixteen due to variations in the force of the venom. For Kaṭṭhamukha is fourfold: venom from biting, venom from seeing, venom from touching, and venom from the wind. For the body of one who is bitten, seen, touched, or struck by its wind becomes stiff in the manner described above. The same method applies to the rest. Thus, there are sixteen in terms of variations in the force of the venom.
Puna puggalapaṇṇattivasena catusaṭṭhi honti. Kathaṃ? Kaṭṭhamukhesu tāva daṭṭhaviso ca āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ceva ghoraviso ca, nevāgataviso na ghoravisoti catubbidho hoti. Tattha yassa visaṃ sampajjalitatiṇukkāya aggi viya sīghaṃ abhiruhitvā akkhīni gahetvā khandhaṃ gahetvā sīsaṃ gahetvā ṭhitanti vattabbataṃ āpajjati maṇisappādīnaṃ visaṃ viya, mantaṃ pana parivattetvā kaṇṇavātaṃ datvā daṇḍakena pahaṭamatte otaritvā daṭṭhaṭṭhāneyeva tiṭṭhati, ayaṃ āgataviso no ghoraviso nāma. Yassa pana visaṃ saṇikaṃ abhiruhati, āruḷhāruḷhaṭṭhāne pana ayaṃ sītaudakaṃ viya hoti udakasappādīnaṃ visaṃ viya, dvādasavassaccayenāpi kaṇṇapiṭṭhikhandhapiṭṭhikādīsu gaṇḍapiḷakādivasena paññāyati, mantaparivattanādīsu ca kayiramānāsu sīghaṃ na otarati, ayaṃ ghoraviso no āgataviso nāma. Yassa pana visaṃ sīghaṃ abhiruhati, na sīghaṃ otarati aneḷakasappādīnaṃ visaṃ viya, ayaṃ āgataviso ceva ghoraviso ca. Yassa pana visaṃ mandaṃ hoti, otāriyamānampi sukheneva otarati nīlasappadhammanisappādīnaṃ visaṃ viya, ayaṃ nevāgataviso na ghoraviso nāma. Iminā upāyena kaṭṭhamukhe daṭṭhavisādayo pūtimukhādīsu ca daṭṭhavisādayo veditabbāti. Evaṃ puggalapaṇṇattivasena catusaṭṭhi.
Furthermore, they become sixty-four according to the way of personal designation (Puggalapaññatti). How? Among those with 'wood-mouths' (Kaṭṭhamukha), there is the one whose poison is quickly effective (daṭṭhaviso) and the one whose poison is slowly effective (āgataviso) but not terribly virulent (ghoraviso), the one whose poison is terribly virulent but not quickly effective, the one whose poison is both quickly effective and terribly virulent, and the one whose poison is neither quickly effective nor terribly virulent—thus, there are four kinds. Here, the one whose poison quickly spreads like fire to dry grass, seizing the eyes, seizing the trunk, seizing the head, and it can be said that it has become established, like the poison of jewel snakes (maṇisappa), but if a mantra is recited and blown into the ear, it descends as soon as it is struck with a stick and remains in the place where it bit—this is called 'quickly effective but not terribly virulent.' But the one whose poison slowly spreads, yet in the place where it has spread, it is like cold water, like the poison of water snakes (udakasappa), even after twelve years it appears as boils and pimples in the earlobes, shoulder blades, etc., and even when mantras are recited, etc., it does not quickly descend—this is called 'terribly virulent but not quickly effective.' But the one whose poison quickly spreads and does not quickly descend, like the poison of non-castor-oil snakes (aneḷakasappa), this is 'both quickly effective and terribly virulent.' But the one whose poison is slow, and when being expelled, it is easily expelled, like the poison of blue snakes (nīlasappa) and Dhamma-ear snakes (dhammanisappa), this is called 'neither quickly effective nor terribly virulent.' In this way, among those with 'wood-mouths', the quickly effective poisons, etc., and among those with 'foul-mouths', the quickly effective poisons, etc., should be understood. Thus, according to the way of personal designation, there are sixty-four.
Tesu ‘‘aṇḍajā nāgā’’tiādinā (saṃ. ni. 3.342-344) yonivasena ekekaṃ catudhā vibhajitvā chapaṇṇāsādhikāni dve satāni honti. Te jalajāthalajāti dviguṇitā dvādasādhikāni pañcasatāni honti, te kāmarūpaakāmarūpānaṃ vasena dviguṇitā catuvīsādhikasahassasaṅkhā honti. Puna gatamaggassa paṭilomato saṃkhippamānā kaṭṭhamukhādivasena cattārova hontīti. Te sandhāya bhagavā ‘‘seyyathāpi, bhikkhave, cattāro āsīvisā’’ti āha. Kulavasena hi ete gahitā.
Among them, by dividing each into four according to the way of origin, beginning with "egg-born nāgas," (SN 3.342-344) there are two hundred and fifty-six. Doubled as water-born and land-born, there are five hundred and twelve. Doubled according to the aspect of the realm of desire (kāmarūpa) and the realm of no-desire (akāmarūpa), there are one thousand and twenty-four. Again, when contracted in reverse order from the 'gone-to-the-path' (gatamagga), there are four, such as those with 'wood-mouths', etc. Referring to them, the Blessed One said, "Just as, monks, there are these four vipers (āsīvisā)." For these are taken by family lineage.
āsīvisāti āsittavisātipi āsīvisā, asitavisātipi āsīvisā, asisadisavisātipi āsīvisā.Āsittavisāti sakalakāye āsiñcitvā viya ṭhapitavisā, parassa ca attano sarīre ca āsiñcanavisāti attho.Asitavisāti yaṃ yaṃ etehi asitaṃ hoti paribhuttaṃ, taṃ taṃ visameva sampajjati, tasmā asitaṃ visaṃ hoti etesanti āsīvisā.Asisadisavisāti asiviya tikhiṇaṃ paramammacchedanasamatthaṃ visaṃ etesanti āsīvisāti evamettha vacanattho veditabbo.Uggatejāti uggatatejā balavatejā.Ghoravisāti dunnimmaddanavisā.
Āsīvisā: Āsittavisā are also āsīvisā; asitavisā are also āsīvisā; asisadisavisā are also āsīvisā. Āsittavisā: Poison is placed as if poured (āsiñcitvā) throughout the entire body, the meaning is that they pour poison on another and on their own body. Asitavisā: Whatever is eaten (asitaṃ) or consumed by them, that becomes poison itself; therefore, because what is eaten is poison to them, they are āsīvisā. Asisadisavisā: Because their poison is sharp like a sword (asi), capable of cutting vital parts, they are āsīvisā—thus, the meaning of the words here should be understood. Uggatejā: Those with blazing (uggata) power, powerful energy. Ghoravisā: Those whose poison is difficult to counteract (dunnimmaddana).
Evaṃ vadeyyunti paṭijaggāpanatthaṃ evaṃ vadeyyuṃ. Rājāno hi āsīvise gāhāpetvā – ‘‘tathārūpe core vā etehi ḍaṃsāpetvā māressāma, nagarūparodhakāle parasenāya vā taṃ khipissāma, parabalaṃ nimmaddetuṃ asakkontā subhojanaṃ bhuñjitvā varasayanaṃ āruyha etehi attānaṃ ḍaṃsāpetvā sattūnaṃ vasaṃ anāgacchantā attano ruciyā marissāmā’’ti āsīvise jaggāpenti. Te yaṃ coraṃ sahasāva māretuṃ na icchanti, ‘‘evamete dīgharattaṃ dukkhappatto hutvā marissantī’’ti icchantā taṃ purisaṃ evaṃ vadantiime te ambho purisa cattāro āsīvisāti.
Evaṃ vadeyyuṃ: They might say thus for the purpose of entrusting. For kings, having seized vipers, entrust them, thinking, "We will have these bite and kill a thief of such a kind, or at the time of besieging a city, we will throw them at the enemy army, or being unable to subdue the enemy force, having eaten fine food and ascended a fine bed, we will have these bite ourselves and, not coming under the power of the enemies, we will die according to our own liking." Those who do not want to kill a thief suddenly, wanting "Let these suffer for a long time and then die," they say thus to that person: "These, good man, are four vipers."
kālena kālanti kāle kāle.Saṃvesetabbāti nipajjāpetabbā.Aññataro vā aññataro vāti kaṭṭhamukhādīsu yo koci.Yaṃ te ambho purisa karaṇīyaṃ, taṃ karohīti idaṃ atthacarakassa vacanaṃ veditabbaṃ. Tassa kira purisassa evaṃ āsīvise paṭipādetvā ‘ayaṃ vo upaṭṭhāko’ti catūsu peḷāsu ṭhapitānaṃ āsīvisānaṃ ārocenti. Atheko nikkhamitvā āgamma tassa purisassa dakkhiṇapādānusārena abhiruhitvā dakkhiṇahatthaṃ maṇibandhato paṭṭhāya veṭhetvā dakkhiṇakaṇṇasotamūle phaṇaṃ katvā susūti karonto nipajji. Aparo vāmapādānusārena abhiruhitvā tatheva vāmahatthaṃ veṭhetvā vāmakaṇṇasotamūle phaṇaṃ katvā susūti karonto nipajji, tatiyo nikkhamitvā abhimukhaṃ abhiruhitvā kucchiṃ veṭhetvā galavāṭakamūle phaṇaṃ katvā susūti karonto nipajji, catuttho piṭṭhibhāgena abhiruhitvā gīvaṃ veṭhetvā uparimuddhani phaṇaṃ ṭhapetvā susūti karonto nipajji.
Kālena kālaṃ: From time to time. Saṃvesetabbā: They should be made to lie down. Aññataro vā aññataro vā: Whichever among the wood-mouthed ones, etc. Yaṃ te ambho purisa karaṇīyaṃ, taṃ karohī: This statement should be understood as the utterance of a wealth-seeking man (atthacaraka). It seems that having thus instructed the vipers, he announces to the vipers placed in the four baskets, "This is your attendant." Then one, having come out and ascended following the right foot of that man, having wrapped around the right hand beginning from the wrist, having made a hood at the base of the right ear-hole, lay down hissing. Another, having ascended following the left foot, likewise having wrapped around the left hand, having made a hood at the base of the left ear-hole, lay down hissing; a third, having come out and ascended facing forward, having wrapped around the stomach, having made a hood at the base of the throat, lay down hissing; the fourth, having ascended by the back, having wrapped around the neck, having placed a hood on the upper crown of the head, lay down hissing.
Evaṃ catūsu āsīvisesu sarīraṭṭhakesuyeva jātesu eko tassa purisassa atthacarakapuriso taṃ disvā ‘‘kiṃ te, bho purisa, laddha’’nti, pucchi. Tato tena ‘‘ime me, bho, hatthesu hatthakaṭakaṃ viya bāhāsu keyūraṃ viya kucchimhi kucchiveṭhanasāṭako viya kaṇṇesu kaṇṇacūḷikā viya gale muttāvaliyo viya sīse sīsapasādhanaṃ viya keci alaṅkāravisesā raññā dinnā’’ti vutte so āha – ‘‘bho andhabāla, mā evaṃ maññittha ‘raññā me tuṭṭhenetaṃ pasādhanaṃ dinna’nti. Tvaṃ rañño āgucārī coro, ime ca cattāro āsīvisā durupaṭṭhāhā duppaṭijaggiyā, ekasmiṃ uṭṭhātukāme eko nhāyitukāmo hoti, ekasmiṃ nhāyitukāme eko bhuñjitukāmo, ekasmiṃ bhuñjitukāme eko nipajjitukāmo. Tesu yasseva icchā na pūrati, so tattheva ḍaṃsitvā māretī’’ti. Atthi pana, bho, evaṃ sante koci sotthimaggoti? Āma, rājapurisānaṃ vikkhittabhāvaṃ ñatvā palāyanaṃ sotthibhāvoti vatvā ‘‘yaṃ te karaṇīyaṃ, taṃ karohī’’ti vadeyya.
Thus, when the four vipers had arisen only in the places of the body, a certain wealth-seeking man of that man, seeing that, asked, "What have you obtained, good man?" Then, when that man said, "These are certain special ornaments given to me by the king, like hand-bracelets on my hands, like armlets on my arms, like a belly-wrapping cloth on my belly, like ear-flowers in my ears, like pearl necklaces on my neck, like a head-decoration on my head," he said, "You blind fool, do not think thus, 'This adornment has been given to me by the king who is pleased.' You are a thief who has wronged the king, and these four vipers are difficult to attend to and difficult to look after; when one wants to get up, another wants to bathe; when one wants to bathe, another wants to eat; when one wants to eat, another wants to lie down. Whichever's desire is not fulfilled, that one will bite and kill you right there." Is there, good man, in such a situation, any path to safety?" "Yes, knowing the scattered state of the king's men, flight is safety," he said, saying, "Do what you have to do."
atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ…pe… palāyethāti vuttaṃ.
Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ…pe… palāyethā: It was said that, "Then, monks, that man, fearing the four vipers…pe…would flee."
tamenaṃ evaṃ vadeyyuntiādi vuttaṃ.
Tamenaṃ evaṃ vadeyyuṃ: It was said, "They might say thus to him."
Chaṭṭho antaracaro vadhakoti ‘‘paṭhamaṃ āsīvisehi anubaddho ito cito ca te vañcento palāyi, idāni pañcahi paccatthikehi anubaddho suṭṭhutaraṃ palāyati, na sakkā so evaṃ gahetuṃ, upalāḷanāya pana sakkā, tasmā daharakālato paṭṭhāya ekato khāditvā ca pivitvā ca santhavaṃ antaracaraṃ vadhakamassa pesethā’’ti amaccehi vuttena raññā pariyesitvā pesito antaracaro vadhako.
Chaṭṭho antaracaro vadhako: The sixth, an insidious assassin, is an insidious assassin sent by the king, sought out and sent by the ministers who had said, "First, he fled, avoiding the vipers pursuing him here and there; now, he is fleeing even better, pursued by the five hostile adversaries; it is not possible to seize him thus, but it is possible by coaxing; therefore, from a young age, send an insidious assassin who eats and drinks together and becomes intimate."
So passeyya suññaṃ gāmanti nivattitvā olokento padaṃ ghāyitvā ghāyitvā vegenāgacchante cattāro āsīvise pañca vadhake paccatthike chaṭṭhañca antaracaraṃ vadhakaṃ ‘‘nivatta bho, mā palāyi, puttadārena saddhiṃ kāme paribhuñjanto sukhaṃ vasissasī’’ti vatvā āgacchantaṃ disvā, bhiyyosomattāya yena vā tena vā palāyanto paccantaraṭṭhe abhimukhagataṃ ekaṃ chakuṭikaṃ suññaṃ gāmaṃ passeyya.Rittakaññeva paviseyyāti dhanadhaññamañcapīṭhādīhi virahitattā rittakaññeva paviseyya.Tucchakaṃ suññakanti etasseva vevacanaṃ.Parimaseyyāti ‘‘sace pānīyaṃ bhavissati, pivissāmi, sace bhattaṃ bhavissati, bhuñjissāmī’’ti bhājanaṃ vivaritvā hatthaṃ anto pavesetvā parimaseyya.
So passeyya suññaṃ gāmaṃ: Turning back and looking, he would see an empty village, a small hut facing him in a border region, as the four vipers, the five assassins, and the sixth insidious assassin came swiftly sniffing along his tracks, saying, "Turn back, good man, do not flee; living happily, enjoying sensual pleasures with your children and wife." Rittakaññeva paviseyyā: He would enter it just empty, devoid of wealth, grain, couches, and seats. Tucchakaṃ suññakaṃ: This is a synonym for that. Parimaseyyā: He would open a vessel and put his hand inside and feel around, thinking, "If there is water, I will drink; if there is food, I will eat."
Tamenaṃevaṃ vadeyyunti channaṃ gharānaṃ ekagharepi kiñci alabhitvā gāmamajjhe eko sandacchāyo rukkho atthi, tattha vaṅkaphalakaṃ atthataṃ disvā, ‘‘idha tāva nisīdissāmī’’ti gantvā, tattha nisinnaṃ mandamandena vātena bījiyamānaṃ tattakamattampi sukhaṃ santato assādayamānaṃ, tamenaṃ purisaṃ kecideva atthacarakā bahi pavattiṃ ñatvā āgatā evaṃ vadeyyuṃ.Idāni ambho purisāti ambho, purisa, idāni.Corā gāmaghātakāti ‘‘yadevettha labhissāma, taṃ gaṇhissāma vā ghātessāma vā’’ti āgatā cha gāmaghātakacorā.
Tamenaṃ evaṃ vadeyyuṃ: Not obtaining anything in even one house out of six, there is a single shady tree in the middle of the village, seeing a broken plank spread out there, thinking, "I will sit here for a while," having gone there and sat down, continuously enjoying even a little happiness from the heated mat being fanned by the gently blowing wind, certain wealth-seekers who had come knowing the external situation might say thus to that man. Idāni ambho purisā: Good man, now. Corā gāmaghātakā: Six village-killing thieves who have come, thinking, "Whatever we obtain here, we will either take or kill."
Udakaṇṇavanti gambhīraṃ puthulaṃ udakaṃ. Gambhīrampi hi aputhulaṃ, puthulaṃ vā agambhīraṃ, na aṇṇavoti vuccati, yampana gambhīrañca puthulañca, tassevetaṃ nāmaṃ.Sāsaṅkaṃ sappaṭibhayanti catunnaṃ āsīvisānaṃ pañcannaṃ vadhakānaṃ chaṭṭhassa antaracarassa channañca gāmaghātakacorānaṃ vasena sāsaṅkaṃ sappaṭibhayaṃ.Khemaṃ appaṭibhayanti tesaṃyeva āsīvisādīnaṃ abhāvena khemañca nibbhayañca vicitrauyyānavaraṃ bahvannapānaṃ devanagarasadisaṃ.Na cassa nāvā santāraṇīti ‘‘imāya nāvāya orimatīrato paratīraṃ gamissantī’’ti evaṃ ṭhapitā ca santāraṇī nāvā na bhaveyya.Uttarasetu vāti rukkhasetu-jaṅghasetu-sakaṭasetūnaṃ aññataro uttarasetu vā na bhaveyya.Tiṭṭhati brāhmaṇoti na kho esa brāhmaṇo. Kasmā naṃ brāhmaṇoti āha? Ettakānaṃ paccatthikānaṃ bāhitattā, desanaṃ vā vinivattento ekaṃ khīṇāsavabrāhmaṇaṃ dassetumpi evamāha.
Udakaṇṇavaṃ: Deep and wide water. For what is deep but not wide, or wide but not deep, is not called an ocean (aṇṇava); but what is both deep and wide, that is the name for it. Sāsaṅkaṃ sappaṭibhayaṃ: Perilous and fearful due to the presence of the four vipers, the five assassins, the sixth insidious assassin, and the six village-killing thieves. Khemaṃ appaṭibhayaṃ: Safe and fearless due to the absence of those very vipers, etc., a beautiful pleasure garden, abundant with food and drink, like a city of the gods. Na cassa nāvā santāraṇī: There would not be a ferry boat placed thus: "I will go from this shore to the far shore by this boat." Uttarasetu vā: There would not be a crossing bridge, whether a tree-bridge, a pontoon bridge, or a cart-bridge. Tiṭṭhati brāhmaṇo: Surely he is not a brahmin. Why does he call him a brahmin? Because so many adversaries have been warded off, or, while turning away the teaching, he speaks thus even to show a brahmin who is a khīṇāsava.
Tasmiṃ pana evaṃ uttiṇṇe cattāro āsīvisā ‘‘na laddho vatāsi amhehi, ajja te murumurāya jīvitaṃ khāditvā chaḍḍeyyāma’’. Pañca paccatthikā ‘‘na laddho vatāsi amhehi, ajja te parivāretvā aṅgamaṅgāni chinditvā rañño santikaṃ gatā sataṃ vā sahassaṃ vā labheyyāma’’. Chaṭṭho antaracaro ‘‘na laddho vatāsi mayā, ajja te phalikavaṇṇena asinā sīsaṃ chinditvā, senāpatiṭṭhānaṃ labhitvā sampattiṃ anubhaveyyaṃ’’. Cha corā ‘‘na laddho vatāsi amhehi, ajja te vividhāni kammakāraṇāni kāretvā bahudhanaṃ āharāpessāmā’’ti cintetvā, udakaṇṇavaṃ otarituṃ asakkontā rañño āṇāya kopitattā parato gantumpi avisahantā tattheva sussitvā mareyyuṃ.
When he has thus crossed over, the four vipers think, "We have not caught you; today, we will devour your life with a murumura sound and throw it away." The five adversaries think, "We have not caught you; today, having surrounded you and cut off your limbs, having gone to the king's presence, we might obtain a hundred or a thousand." The sixth insidious assassin thinks, "I have not caught you; today, having cut off your head with a crystal-colored sword, I might obtain the rank of general and enjoy prosperity." The six thieves think, "We have not caught you; today, having made you perform various kinds of forced labor, we will make you bring much wealth." Being unable to descend into the ocean of water, being fiercely angry at the king's command, being unable to go further beyond, they would wither and die right there.
Upamā kho myāyanti ettha evaṃ ādito paṭṭhāya opammasaṃsandanaṃ veditabbaṃ – rājā viya hi kammaṃ daṭṭhabbaṃ, rājāparādhikapuriso viya vaṭṭanissito puthujjano. Cattāro āsīvisā viya cattāri mahābhūtāni, rañño tassa cattāro āsīvise paṭicchāpitakālo viya kammunā puthujjanassa paṭisandhikkhaṇeyeva catunnaṃ mahābhūtānaṃ dinnakālo. ‘‘Imesaṃ āsīvisānaṃ pamādakkhaṇe rājapurisānañca vivittakkhaṇe nikkhamitvā yaṃ te ambho, purisa, karaṇīyaṃ, taṃ karohī’’ti vacanena ‘‘palāyassū’’ti vuttakālo viya satthārā imassa bhikkhuno mahābhūtakammaṭṭhānaṃ kathetvā ‘‘imesu catūsu mahābhūtesu nibbinda virajja, evaṃ vaṭṭato parimuccissasī’’ti kathitakālo, tassa purisassa atthacarakavacanaṃ sutvā catunnaṃ āsīvisānaṃ pamādakkhaṇe rājapurisānañca vivittakkhaṇe nikkhamitvā yena vā tena vā palāyanaṃ viya imassa bhikkhuno satthu santike kammaṭṭhānaṃ labhitvā mahābhūtāsīvisehi parimuccanatthāya ñāṇapalāyanena palāyanaṃ.
Upamā kho myāyaṃ: Here, the connection of the simile should be understood thus, from the beginning: the king should be seen as karma; the man who has offended the king is like an ordinary person (puthujjana) who has fallen into the round of rebirths. The four vipers are like the four great elements; the time when the king had those four vipers secured is like the time when, at the moment of rebirth of an ordinary person by karma, the four great elements are given. The statement "At the moment of negligence of these vipers and at the moment of seclusion of the king's men, having come out, do what you have to do, good man," is like the time when the Teacher, having spoken to this monk about the great-element meditation, said, "Be disenchanted with and dispassionate towards these four great elements; thus, you will be completely freed from the round of rebirths." The fleeing in whatever direction by that man after hearing the statement of the wealth-seeking man, at the moment of negligence of the four vipers and at the moment of seclusion of the king's men, is like the fleeing by this monk, having obtained the meditation subject in the presence of the Teacher, with the flight of knowledge (ñāṇapalāyana) for the sake of being completely freed from the vipers of the great elements.
catunnetaṃ mahābhūtānaṃ adhivacanaṃ pathavīdhātuyā āpodhātuyātiādīsu catumahābhūtakathā ca pañcupādānakkhandhakathā ca āyatanakathā ca visuddhimagge vitthāritanayeneva veditabbā. Ettha ca kaṭṭhamukhaāsīviso viya pathavīdhātu daṭṭhabbā, pūtimukhaaggimukhasatthamukhā viya sesadhātuyo. Yatheva hi kaṭṭhamukhena daṭṭhassa sakalakāyo thaddho hoti, evaṃ pathavīdhātupakopenāpi. Yathā ca pūtimukhādīhi daṭṭhassa paggharati ceva jhāyati ca chijjati ca, evaṃ āpodhātutejodhātuvāyodhātupakopenāpīti. Tenāhu aṭṭhakathācariyā –
Catunna'taṃ mahābhūtānaṃ adhivacanaṃ pathavīdhātuyā āpodhātuyā: The talk about the four great elements and the talk about the five aggregates of clinging (pañcupādānakkhandha) and the talk about the sense-bases (āyatana) should be understood in the same way as explained in detail in the Path of Purification (Visuddhimagga). And here, the earth element should be seen as the wood-mouth viper (kaṭṭhamukhaāsīviso), and the remaining elements as the foul-mouth, fire-mouth, and sword-mouth. Just as the entire body of one bitten by the wood-mouth becomes stiff, so too does it become stiff by the disturbance of the earth element. And just as for one bitten by the foul-mouth, etc., it drips and burns and is cut, so too is it with the disturbance of the water, fire, and air elements. Therefore, the Aṭṭhakathā teachers said:
‘‘Patthaddho bhavatī kāyo, daṭṭho kaṭṭhamukhena vā;
"The body becomes stiff, as if bitten by a wood-mouth;
By the disturbance of the earth element, it is just like a wood-mouth."
‘‘Pūtiko bhavatī kāyo, daṭṭho pūtimukhena vā;
"The body becomes putrid, as if bitten by a foul-mouth;
By the disturbance of the water element, it is just like a foul-mouth."
‘‘Santatto bhavatī kāyo, daṭṭho aggimukhena vā;
"The body becomes heated, as if bitten by a fire-mouth;
By the disturbance of the fire element, it is just like a fire-mouth."
‘‘Sañchinno bhavatī kāyo, daṭṭho satthamukhena vā;
"The body becomes severed, as if bitten by a sword-mouth;
By the disturbance of the air element, it is just like a sword-mouth."
Evaṃ tāvettha visesato sadisabhāvo veditabbo.
Thus, the similarity in particular should be understood here.
āsayatoti āsīvisānañhi vammiko āsayo, tattheva te vasanti. Mahābhūtānampi kāyavammiko āsayo. Āsīvisānañca rukkhasusiratiṇapaṇṇagahanasaṅkāraṭṭhānānipi āsayo. Etesupi hi te vasanti. Mahābhūtānampi kāyasusiraṃ kāyagahanaṃ kāyasaṅkāraṭṭhānaṃ āsayoti. Evaṃ tāva āsayato sadisatā veditabbā.
Āsayato: For the dwelling place (āsayo) of the vipers is an anthill (vammiko), they live there. The body-anthill is also the dwelling place of the great elements. And the hollows of trees, places thick with grass and leaves, and heaps of rubbish are also dwelling places of the vipers. For they also live in these places. The hollows of the body, the thick parts of the body, and the places of bodily rubbish are the dwelling places of the great elements. Thus, the similarity in terms of dwelling place should be understood.
Visavegavikāratoti āsīvisā hi kulavasena kaṭṭhamukhādibhedato cattāro. Tattha ekeko visavikārato vibhajjamāno daṭṭhavisādivasena catubbidho hoti. Mahābhūtānipi paccattalakkhaṇavasena pathavīādibhedato cattāri. Ettha ekekaṃ kammasamuṭṭhānādivasena catubbidhaṃ hoti. Evaṃ visavegavikārato sadisatā veditabbā.
Visavegavikārato means that snakes, according to their lineage, are of four types: kaṭṭhamukha, etc. Each of these, when divided according to the manifestation of their venom, becomes fourfold in terms of the effect of their bite. Similarly, the great elements are fourfold, with earth, etc., as their divisions, according to their individual characteristics. Each of these is fourfold due to arising from kamma (action), etc. Thus, similarity through the manifestation of the force of venom should be understood.
Anatthaggahaṇatoti āsīvise gaṇhantā pañca anatthe gaṇhanti – duggandhaṃ gaṇhanti, asuciṃ gaṇhanti, byādhiṃ gaṇhanti, visaṃ gaṇhanti, maraṇaṃ gaṇhanti. Mahābhūtānipi gaṇhantā pañca anatthe gaṇhanti – duggandhaṃ gaṇhanti, asuciṃ gaṇhanti, byādhiṃ gaṇhanti, jaraṃ gaṇhanti, maraṇaṃ gaṇhanti. Tenāhu porāṇā –
Anatthaggahaṇato means that those who grasp at snakes grasp at five misfortunes: they grasp at foul smell, they grasp at impurity, they grasp at disease, they grasp at poison, they grasp at death. Those who grasp at the great elements also grasp at five misfortunes: they grasp at foul smell, they grasp at impurity, they grasp at disease, they grasp at old age, they grasp at death. Therefore, the ancients said:
‘‘Yekeci sappaṃ gaṇhanti, mīḷhalittaṃ mahāvisaṃ;
"Those who grasp a snake, smeared with filth, full of great venom;
Grasp at five misfortunes; in the world, they delight in snakes.
‘‘Duggandhaṃ asuciṃ byādhiṃ, visaṃ maraṇapañcamaṃ;
"Foul smell, impurity, disease, venom, and death as the fifth;
These five are misfortunes in the snake smeared with filth.
‘‘Evamevaṃ akusalā, andhabālaputhujjanā;
"Just so, the unskilled, blind, ignorant worldlings;
Grasp at five misfortunes, delighting in birth in existence.
‘‘Duggandhaṃ asuciṃ byādhiṃ, jaraṃ maraṇapañcamaṃ;
"Foul smell, impurity, disease, old age, and death as the fifth;
These five are misfortunes, like a snake smeared with filth."
Evaṃ anatthaggahaṇato sadisatā veditabbā.
Thus, similarity through grasping at misfortune should be understood.
Durupaṭṭhānatoti te āsīvisā durupaṭṭhānā, ekasmiṃ uṭṭhātukāme eko nhāyitukāmo hoti, tasmiṃ nhāyitukāme aparo bhuñjitukāmo, tasmiṃ bhuñjitukāme añño nipajjitukāmo hoti. Tesu yassa yasseva ajjhāsayo na pūrati, so tattheva ḍaṃsitvā māreti. Imehi pana āsīvisehi bhūtāneva durupaṭṭhānatarāni. Pathavīdhātuyā hi bhesajje kayiramāne āpodhātu kuppati, tasseva bhesajjaṃ karontassa tejodhātūti evaṃ ekissā bhesajje kayiramāne aparā kuppantīti. Evaṃ durupaṭṭhānato sadisatā veditabbā.
Durupaṭṭhānato means that those snakes are difficult to attend to; when one wants to get up, another wants to bathe; when that one wants to bathe, another wants to eat; when that one wants to eat, another wants to lie down. Whichever one's desire is not fulfilled, it bites and kills right there. However, the elements are even more difficult to attend to than these snakes. For when medicine is made with the earth element, the water element becomes disturbed; while making medicine for that, the fire element does, and so on. Thus, while making medicine for one, another becomes disturbed. Thus, similarity through being difficult to attend to should be understood.
Durāsadatoti durāsadā hi āsīvisā, gehassa purimabhāge āsīvisaṃ disvā pacchimabhāgena palāyanti, pacchimabhāge disvā purimabhāgena, gehamajjhe disvā gabbhaṃ pavisanti, gabbhe disvā mañcapīṭhaṃ abhiruhanti. Mahābhūtāni tatopi durāsadatarāni. Tathārūpena hi kuṭṭharogena phuṭṭhassa kaṇṇanāsādīni chinditvā patanti, sarīraṃ samphuṭati nīlamakkhikā parivārenti, sarīragandho dūratova ubbāhati. Taṃ purisaṃ akkosamānampi paridevamānampi neva rosavasena, na kāruññena, upasaṅkamituṃ sakkonti, nāsikaṃ pidahitvā kheḷaṃ pātentā dūratova naṃ vivajjenti. Evaṃ aññesampi bhagandarakucchirogavātarogādīnaṃ bībhacchajegucchabhāvakarānañca rogānaṃ vasena ayamevattho vibhāvetabboti. Evaṃ durāsadato sadisatā veditabbā.
Durāsadato means that snakes are difficult to approach; having seen a snake in the front part of the house, they flee to the back part; having seen it in the back part, to the front part; having seen it in the middle of the house, they enter the inner chamber; having seen it in the inner chamber, they climb onto the bed or seat. The great elements are even more difficult to approach than that. For when one is afflicted with a terrible skin disease, the ears, nose, etc., are cut off and fall away, the body putrefies, blue flies swarm around, and the body odor wafts from afar. They cannot approach that person, even while scolding or lamenting, neither out of anger nor out of compassion, but covering their noses and spitting saliva, they avoid him from afar. Thus, with regard to others as well, the meaning should be understood in terms of diseases that cause disgust and revulsion, such as fistula, abdominal disease, wind disease, etc. Thus, similarity through being difficult to approach should be understood.
Akataññutatoti āsīvisā hi akataññuno honti, nhāpiyamānāpi bhojiyamānāpi gandhamālādīhi pūjiyamānāpi peḷāyaṃ pakkhipitvā parihariyamānāpi otārameva gavesanti. Yattha otāraṃ labhanti, tattheva naṃ ḍaṃsitvā mārenti. Āsīvisehipi mahābhūtāneva akataññutarāni. Etesañhi kataṃ nāma natthi, sītena vā uṇhena vā nimmalena jalena nhāpiyamānānipi gandhamālādīhi sakkariyamānānipi muduvatthamudusayanamuduyānādīhi parihariyamānānipi, varabhojanaṃ bhojiyamānānipi, varapānaṃ pāyāpiyamānānipi otārameva gavesanti. Yattha otāraṃ labhanti, tattheva kuppitvā anayabyasanaṃ pāpentīti. Evaṃ akataññutato sadisatā veditabbā.
Akataññutato means that snakes are ungrateful; even while being bathed, fed, honored with perfumes, garlands, etc., and carried around in a box, they only seek an opportunity. Where they find an opportunity, they bite and kill right there. The great elements are even more ungrateful than snakes. For there is no such thing as gratitude from them; even while being bathed with cool or warm, clear water, honored with perfumes, garlands, etc., carried around on soft clothes, soft beds, soft vehicles, etc., being fed with excellent food, and being given excellent drinks, they only seek an opportunity. Where they find an opportunity, they become disturbed and bring about misfortune and disaster. Thus, similarity through ungratefulness should be understood.
Avisesakāritoti āsīvisā hi ‘‘ayaṃ khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā’’ti visesaṃ na karonti, sampattasampattameva ḍaṃsitvā mārenti. Mahābhūtānipi ‘‘ayaṃ khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā māro vā brahmā vā nigguṇo vā saguṇo vā’’ti visesaṃ na karonti. Yadi hi nesaṃ ‘‘ayaṃ guṇavā’’ti lajjā uppajjeyya, sadevake loke aggapuggale tathāgate lajjaṃ uppādeyyuṃ. Athāpi nesaṃ ‘‘ayaṃ mahāpañño ayaṃ mahiddhiko ayaṃ dhutavādo’’tiādinā nayena lajjā uppajjeyya, dhammasenāpatisāriputtattherādīsu lajjaṃ uppādeyyuṃ. Athāpi nesaṃ ‘‘ayaṃ nigguṇo dāruṇo thaddho’’ti bhayaṃ uppajjeyya, sadevake loke nigguṇathaddhadāruṇānaṃ aggassa devadattassa channaṃ vā satthārānaṃ bhāyeyyuṃ, na ca lajjanti na ca bhāyanti, kuppitvā yaṃkiñci anayabyasanaṃ āpādentiyeva. Evaṃ avisesakārito sadisatā veditabbā.
Avisesakārito means that snakes do not discriminate, thinking, "This is a khattiya, a brāhmaṇa, a vessa, or a sudda, a householder or a renunciate," but bite and kill whomever they encounter. The great elements also do not discriminate, thinking, "This is a khattiya, a brāhmaṇa, a vessa, or a sudda, a householder or a renunciate, a deva or a human, a māra or a brahmā, without virtue or with virtue." For if they were to feel shame that "this one is virtuous," they would feel shame towards the Tathāgata, the foremost person in the world with its devas. Even if they were to feel shame in the manner that "this one is greatly wise, this one is greatly powerful, this one is an exponent of the dhuta practices," they would feel shame towards the venerable Sāriputta, the general of the Dhamma army, etc. Even if they were to feel fear that "this one is without virtue, cruel, obstinate," they would fear Devadatta, the foremost of the unvirtuous, obstinate, and cruel in the world with its devas, or the six teachers. But they neither feel shame nor fear, and being disturbed, they bring about whatever misfortune and disaster. Thus, similarity through non-discrimination should be understood.
Anantadosūpaddavatoti āsīvise nissāya uppajjanakānañhi dosūpaddavānaṃ pamāṇaṃ natthi. Tathā hete ḍaṃsitvā kāṇampi karonti khujjampi pīṭhasappimpi ekapakkhalampīti evaṃ aparimāṇaṃ vippakāraṃ dassenti. Bhūtānipi kuppitāni na kāṇādibhāvesu na kiñci vippakāraṃ na karonti, appamāṇo etesaṃ dosūpaddavoti. Evaṃ anantadosūpaddavato sadisatā veditabbā.
Anantadosūpaddavato means that there is no measure to the misfortunes and disasters that arise dependent on snakes. For these, having bitten, make one blind, hunchbacked, have pīṭhasappa disease, or be paralyzed on one side, thus showing immeasurable deformities. The elements, when disturbed, do not fail to cause some deformity in blindness, etc.; their misfortunes and disasters are immeasurable. Thus, similarity through endless misfortunes and disasters should be understood.
Idānettha catumahābhūtavasena yāva arahattā kammaṭṭhānaṃ kathetabbaṃ siyā, taṃ visuddhimagge catudhātuvavatthānaniddese kathitameva.
Now, regarding the kammaṭṭhāna that should be taught here through the four great elements up to arahatta, that has already been taught in the section on the defining of the four elements in the Visuddhimagga.
Pañca vadhakā paccatthikāti kho bhikkhave pañcannetaṃ upādānakkhandhānaṃ adhivacananti ettha dvīhi ākārehi khandhānaṃ vadhakapaccatthikasadisatā veditabbā. Khandhā hi aññamaññañca vadhenti, tesu ca santesu vadho nāma paññāyati. Kathaṃ? Rūpaṃ tāva rūpampi vadheti arūpampi, tathā arūpaṃ arūpampi vadheti rūpampi. Kathaṃ? Ayañhi pathavīdhātu bhijjamānā itarā tisso dhātuyo gahetvāva bhijjati, āpodhātuādīsupi eseva nayo, evaṃ tāva rūpaṃ rūpameva vadheti. Rūpakkhandho pana bhijjamāno cattāro arūpakkhandhe gahetvāva bhijjati, evaṃ rūpaṃ arūpampi vadheti. Vedanākkhandhopi bhijjamāno saññāsaṅkhāraviññāṇakkhandhe gahetvāva bhijjati. Saññākkhandhādīsupi eseva nayo. Evaṃ arūpaṃ arūpameva vadheti. Cutikkhaṇe pana cattāro arūpakkhandhā bhijjamānā vatthurūpampi gahetvāva bhijjanti, evaṃ arūpaṃ rūpampi vadheti. Evaṃ tāva aññamaññaṃ vadhentīti vadhakā. Yattha pana khandhā atthi, tattha chedanabhedanavadhabandhanādayo honti, na aññatthāti. Evaṃ khandhesu santesu vadho paññāyatītipi vadhakā.
Pañca vadhakā paccatthikāti kho bhikkhave pañcannetaṃ upādānakkhandhānaṃ adhivacana (Bhikkhus, this expression, 'five murderers, enemies' is a designation for the five aggregates of clinging) means that the similarity of the aggregates to murderers and enemies should be understood in two ways: the aggregates kill each other, and when they exist, killing is known. How? Rūpa (form), indeed, kills rūpa and also arūpa (formless); similarly, arūpa kills arūpa and also rūpa. How? This earth element, when breaking up, breaks up taking the other three elements along with it; the same method applies to the water element, etc. Thus, rūpa kills rūpa. However, the rūpa-khandha (aggregate of form), when breaking up, breaks up taking the four arūpa-khandha along with it; thus, rūpa kills arūpa. The vedanā-khandha (aggregate of feeling) also, when breaking up, breaks up taking the aggregates of perception, volitional formations, and consciousness along with it. The same method applies to the aggregates of perception, etc. Thus, arūpa kills arūpa. However, at the moment of death, the four arūpa-khandha, when breaking up, break up taking the vatthu-rūpa (base-form) along with it; thus, arūpa kills rūpa. Thus, they kill each other; therefore, they are murderers. Moreover, where there are aggregates, there are cutting, breaking, killing, binding, etc., and nowhere else. Thus, because killing is known when the aggregates exist, they are also murderers.
Idāni pañcakkhandhe rūpārūpavasena dve koṭṭhāse katvā, rūpavasena vā nāmavasena vā rūpapariggahaṃ ādiṃ katvā, yāva arahattā kammaṭṭhānaṃ kathetabbaṃ siyā tampi visuddhimagge kathitameva.
Now, having made two divisions of the five aggregates, into rūpa and arūpa, or into rūpa and nāma (name), having made the defining of rūpa the beginning, the kammaṭṭhāna that should be taught up to arahatta, that too has already been taught in the Visuddhimagga.
Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacananti ettha dvīhākārehi nandīrāgassa ukkhittāsikavadhakasadisatā veditabbā paññāsirapātanato ca yonisampaṭipādanato ca. Kathaṃ? Cakkhudvārasmiñhi iṭṭhārammaṇe āpāthagate taṃ ārammaṇaṃ nissāya lobho uppajjati, ettāvatā paññāsīsaṃ patitaṃ nāma hoti, sotadvārādīsupi eseva nayo. Evaṃ tāva paññāsirapātanato sadisatā veditabbā. Nandīrāgo panesa aṇḍajādibhedā catasso yoniyo upaneti. Tassa yoniupagamanamūlakāni pañcavīsati mahābhayāni dvattiṃsa kammakāraṇāni ca āgatāneva hontīti evaṃ yonisampaṭipādanatopissa ukkhittāsikavadhakasadisatā veditabbā.
Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacana (Bhikkhus, this expression, 'the sixth murderer, moving within, with upraised sword' is a designation for delight and lust) means that the similarity of delight and lust to a murderer with an upraised sword should be understood in two ways: through the falling of the head of wisdom and through the production of the womb. How? When a desirable object comes into range at the eye-door, greed arises dependent on that object; to this extent, the head of wisdom has fallen. The same method applies to the ear-door, etc. Thus, similarity through the falling of the head of wisdom should be understood. This delight and lust brings about the four wombs, with variations of egg-born, etc. The twenty-five great fears and thirty-two kamma causes that are rooted in going to the womb have already come. Thus, its similarity to a murderer with an upraised sword should be understood through the production of the womb as well.
Iti nandīrāgavasenāpi ekassa bhikkhuno kammaṭṭhānaṃ kathitameva hoti. Kathaṃ? Ayañhi nandīrāgo saṅkhārakkhandho, taṃ saṅkhārakkhandhoti vavatthapetvā taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, cittaṃ viññāṇakkhandho, tesaṃ vatthārammaṇaṃ rūpakkhandhoti, evaṃ pañcakkhandhe vavatthapeti. Idāni te pañcakkhandhe nāmarūpavasena vavatthapetvā, tesaṃ paccayapariyesanato paṭṭhāya vipassanaṃ vaḍḍhetvā, anupubbena eko arahattaṃ pāpuṇātīti evaṃ nandīrāgavasena kammaṭṭhānaṃ kathitaṃ hoti.
Thus, the kammaṭṭhāna for a certain bhikkhu has been taught even through delight and lust. How? This delight and lust is the saṅkhāra-khandha (aggregate of volitional formations); having defined it as the saṅkhāra-khandha, the feeling associated with it is the vedanā-khandha (aggregate of feeling), perception is the saññā-khandha (aggregate of perception), consciousness is the viññāṇa-khandha (aggregate of consciousness), and the base and object of these is the rūpa-khandha (aggregate of form); thus, he defines the five aggregates. Now, having defined those five aggregates in terms of nāma and rūpa, having developed insight beginning from the investigation of their conditions, gradually one attains arahatta; thus, the kammaṭṭhāna has been taught through delight and lust.
Channaṃ ajjhattikāyatanānaṃ suññagāmena sadisatā pāḷiyaṃyeva āgatā. Ayaṃ panettha kammaṭṭhānanayo – yathā ca te cha corā chakuṭikaṃ suññaṃ gāmaṃ pavisitvā aparāparaṃ vicarantā kiñci alabhitvā gāmena anatthikā honti, evamevaṃ bhikkhu chasu ajjhattikāyatanesu abhinivisitvā vicinanto ‘‘aha’’nti vā ‘‘mama’’nti vā gahetabbaṃ kiñci adisvā tehi anatthiko hoti. So ‘‘vipassanaṃ paṭṭhapessāmī’’ti upādārūpakammaṭṭhānavasena cakkhupasādādayo pariggahetvā ‘‘ayaṃ rūpakkhandho’’ti vavatthapeti, manāyatanaṃ ‘‘arūpakkhandho’’ti. Iti sabbānipetāni nāmañceva rūpañcāti nāmarūpavasena vavatthapetvā, tesaṃ paccayaṃ pariyesitvā vipassanaṃ vaḍḍhetvā, saṅkhāre sammasanto anupubbena arahatte patiṭṭhāti. Idaṃ ekassa bhikkhuno yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti.
The similarity of the six internal sense bases to an empty village has already come in the Pāli text itself. Here, however, is the method of kammaṭṭhāna: just as those six thieves, having entered an empty village with six huts, wander around again and again, not finding anything, they become disgusted with the village; just so, a bhikkhu, having clung to the six internal sense bases, wandering around, not seeing anything to be grasped as "I" or "mine," becomes disgusted with them. He, thinking "I will establish insight," having defined the eye-sense-faculty, etc., in terms of the upādārūpa-kammaṭṭhāna (materiality dependent on the great elements) defines, "This is the rūpa-khandha," and the mind-base as "the arūpa-khandha." Thus, having defined all these as just nāma and rūpa, having investigated their conditions, having developed insight, contemplating the saṅkhāra (conditioned phenomena), he gradually becomes established in arahatta. This is the kammaṭṭhāna taught to a certain bhikkhu up to arahatta.
corā gāmaghātakāti khotiādimāha. Tatthamanāpāmanāpesūti karaṇatthe bhummaṃ, manāpāmanāpehīti attho. Tattha coresu gāmaṃ hanantesu pañca kiccāni vattanti – corā tāva gāmaṃ parivāretvā ṭhitā aggiṃ datvā kaṭakaṭasaddaṃ uṭṭhāpenti, tato manussā hatthasāraṃ gahetvā bahi nikkhamanti. Tato tehi saddhiṃ bhaṇḍakassa kāraṇā hatthaparāmāsaṃ karonti. Keci panettha pahāraṃ pāpuṇanti, keci pahāraṭṭhāne patanti, avasese pana arogajane bandhitvā attano vasanaṭṭhānaṃ netvā rajjubandhanādīhi bandhitvā dāsaparibhogena paribhuñjanti.
corā gāmaghātakāti kho (thieves are village-destroyers)... etc., was said. There, manāpāmanāpesū is a locative in the sense of instrument, meaning with what is pleasing and unpleasing. There, when thieves are destroying a village, five tasks occur: the thieves surround the village, set fire to it, and make a crackling sound; then the people, taking up their weapons, come out; then, for the sake of goods, they engage in hand-to-hand combat with them. Some there receive blows, some fall in the place of blows, but the remaining healthy people, having been bound, are taken to their dwelling place, and having been bound with ropes, etc., they are enjoyed as slaves.
Tattha gāmaghātakacorānaṃ gāmaṃ parivāretvā aggidānaṃ viya chasu dvāresu ārammaṇe āpāthagate kilesapariḷāhuppatti veditabbā, hatthasāraṃ ādāya bahi nikkhamanaṃ viya. Taṅkhaṇe kusaladhammaṃ pahāya akusalasamaṅgitā, bhaṇḍakassa kāraṇā hatthaparāmasanāpajjanaṃ viya dukkaṭadubbhāsitapācittiyathullaccayānaṃ āpajjanakālo, pahāraladdhakālo viya saṅghādisesaṃ āpajjanakālo, pahāraṃ laddhā pana pahāraṭṭhāne patitakālo viya pārājikaṃ āpajjitvā assamaṇakālo, avasesajanassa bandhitvā vasanaṭṭhānaṃ netvā dāsaparibhogena paribhuñjanakālo viya tameva ārammaṇaṃ nissāya sabbesaṃ passantānaṃyeva cūḷasīlamajjhimasīlamahāsīlāni bhinditvā sikkhaṃ paccakkhāya gihibhāvaṃ āpajjanakālo. Tatrassa puttadāraṃ posentassa sandiṭṭhiko dukkhakkhandho veditabbo, kālaṃ katvā apāye nibbattassa samparāyiko.
There, the arising of the burning of defilements when an object comes into range at the six doors, like the surrounding of the village and setting fire to it by the village-destroying thieves, should be understood as like coming out taking up weapons. At that moment, abandoning skillful qualities is like associating with unskillful ones; the time of incurring offenses such as dukkaṭa, dubbhāsita, pācittiya, and thullaccaya is like engaging in hand-to-hand combat for the sake of goods; the time of incurring a saṅghādisesa offense is like the time of receiving a blow; the time of incurring a pārājika offense and becoming a non-recluse is like having received a blow and falling in the place of a blow; the time of breaking all of the cūḷasīla (lesser morality), majjhimasīla (intermediate morality), and mahāsīla (greater morality) and renouncing the training, returning to the state of a householder, while all who see are watching, is like binding the remaining people, taking them to their dwelling place, and enjoying them as slaves. There, the seen dukkha-khandha (aggregate of suffering) should be understood for him as maintaining his children and wife, and the suffering in the next world for one reborn in the lower realms after death.
Imānipi bāhirāyatanāni ekassa bhikkhuno kammaṭṭhānavaseneva kathitāni. Ettha hi rūpādīni cattāri upādārūpāni, phoṭṭhabbāyatanaṃ tisso dhātuyo, dhammāyatane āpodhātuyā saddhiṃ tā catassoti imāni cattāri bhūtāni, tesaṃ paricchedavasena ākāsadhātu, lahutādivasena lahutādayoti evamidaṃ sabbampi bhūtupādāyarūpaṃ rūpakkhandho, tadārammaṇā vedanādayo cattāro arūpakkhandhā. Tattha ‘‘rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāma’’nti. Nāmarūpaṃ vavatthapetvā purimanayeneva paṭipajjantassa yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti.
These external sense bases, too, have been taught only in terms of the kammaṭṭhāna of a certain bhikkhu. Here, form, etc., are the four types of upādārūpa (derived materiality), the touch-base is three elements, and in the mind-object-base there are those four elements together with the water element; these four are the bhūta (primary elements), the space element in terms of their delimitation, and lightness, etc., in terms of lightness, etc.; thus, all of this materiality derived from and dependent on the elements is the rūpa-khandha (aggregate of form), and the feeling, etc., that have that as their object are the four arūpa-khandha (immaterial aggregates). There, "the rūpa-khandha is rūpa, and the four immaterial aggregates are nāma." Having defined nāma and rūpa, for one who practices in the same way as before, the kammaṭṭhāna up to arahatta has been taught.
Oghānanti ettha duruttaraṇaṭṭho oghaṭṭho. Ete hi ‘‘sīlasaṃvaraṃ pūretvā arahattaṃ pāpuṇissāmī’’ti ajjhāsayaṃ samuṭṭhāpetvā kalyāṇamitte nissāya sammā vāyamantena taritabbā, yena vā tena vā duruttarā. Iminā duruttaraṇaṭṭhena oghāti vuccanti. Tepi ekassa bhikkhuno kammaṭṭhānavasena kathitā. Cattāropi hi ete eko saṅkhārakkhandho vāti. Sesaṃ nandīrāge vuttanayeneva yojetvā vitthāretabbaṃ.
Oghāna (floods) means that ogha has the meaning of difficult to cross over. For these should be crossed over by one who, having established the intention "having fulfilled the restraint of morality, I will attain arahatta," relying on a good friend, makes right effort; they are difficult to cross over by whatever means. They are called ogha by this meaning of being difficult to cross over. Those, too, have been taught in terms of the kammaṭṭhāna of a certain bhikkhu. For all four of these are a single saṅkhāra-khandha. The rest should be connected and expanded in the same way as said for delight and lust.
Sakkāyassetaṃ adhivacananti, sakkāyopi hi āsīvisādīhi udakaṇṇavassa orimatīraṃ viya catumahābhūtādīhi sāsaṅko sappaṭibhayo, sopi ekassa bhikkhuno kammaṭṭhānavaseneva kathito. Sakkāyo hi tebhūmakapañcakkhandhā, te ca samāsato nāmarūpamevāti. Evamettha nāmarūpavavatthānaṃ ādiṃ katvā yāva arahattā kammaṭṭhānaṃ vitthāretabbanti.
Sakkāyassetaṃ adhivacana (This is a designation for self-identity view), indeed, sakkāya (self-identity) too, like the near shore of a flood of water with snakes, etc., is fearful and dangerous due to the four great elements, etc.; that, too, has been taught only in terms of the kammaṭṭhāna of a certain bhikkhu. Sakkāya is the five aggregates in the three realms, and these, in brief, are just nāma and rūpa. Thus, here, having made the defining of nāma and rūpa the beginning, the kammaṭṭhāna should be expanded up to arahatta.
Nibbānassetaṃ adhivacananti nibbānañhi udakaṇṇavassa pārimatīraṃ viya catumahābhūtādīhi khemaṃ appaṭibhayaṃ.Vīriyārambhassetaṃ adhivacananti ettha cittakiriyadassanatthaṃ heṭṭhā vuttavāyāmameva vīriyanti gaṇhitvā dasseti.Tiṇṇo pāraṅgatoti taritvā pāraṃ gato.
Nibbānassetaṃ adhivacananti, indeed, this is a designation for Nibbāna, which, like the further shore of the ocean, is secure and free from fear from the four great elements and so on. Vīriyārambhassetaṃ adhivacananti, here, to show the action of the mind, it indicates that the exertion mentioned earlier is to be taken as viriya. Tiṇṇo pāraṅgatoti: having crossed over, he has gone to the further shore.
Tattha yathā sāsaṅkaorimatīre ṭhitena udakaṇṇavaṃ taritukāmena katipāhaṃ vasitvā saṇikaṃ nāvaṃ sajjetvā udakakīḷaṃ kīḷantena viya na nāvā abhiruhitabbā. Evaṃ karonto hi anāruḷhova byasanaṃ pāpuṇāti. Evameva kilesaṇṇavaṃ taritukāmena ‘‘taruṇo tāvamhi, mahallakakāle aṭṭhaṅgikamaggakullaṃ bandhissāmī’’ti papañco na kātabbo. Evaṃ karonto hi mahallakakālaṃ apatvāpi vināsaṃ pāpuṇāti, patvāpi kātuṃ na sakkoti. Bhaddekarattādīni pana anussaritvā vegeneva ayaṃ ariyamaggakullo bandhitabbo.
Herein, just as one standing on this side of the ocean, anxious to cross it, should not immediately board a boat after preparing it slowly over several days, as if engaging in water sports; for in doing so, he would meet with disaster without even embarking. Just so, one who wishes to cross the ocean of defilements should not procrastinate, thinking, "I am still young; I will construct the raft of the Noble Eightfold Path in old age." For in doing so, he may perish without reaching old age, or even if he reaches it, he may be unable to do so. But recollecting discourses like Bhaddekaratta, this raft of the Noble Path should be constructed with speed.
Yathā ca kullaṃ bandhantassa hatthapādapāripūri icchitabbā. Kuṇṭhapādo hi khañjapādo vā patiṭṭhātuṃ na sakkoti, phaṇahatthakādayo tiṇapaṇṇādīni gahetuṃ na sakkonti. Evamimampi ariyamaggakullaṃ bandhantassa sīlapādānañceva saddhāhatthassa ca pāripūri icchitabbā. Na hi dussīlo assaddho sāsane appatiṭṭhito paṭipattiṃ assaddahanto ariyamaggakullaṃ bandhituṃ sakkoti. Yathā ca paripuṇṇahatthapādopi dubbalo byādhipīḷito kullaṃ bandhituṃ na sakkoti, thāmasampannova sakkoti, evaṃ sīlavā saddhopi alaso kusīto imaṃ maggakullaṃ bandhituṃ na sakkoti, āraddhavīriyova sakkotīti imaṃ bandhitukāmena āraddhavīriyena bhavitabbaṃ. Yathā so puriso kullaṃ bandhitvā tīre ṭhatvā yojanavitthāraṃ udakaṇṇavaṃ ‘‘ayaṃ mayā paccattapurisakāraṃ nissāya nittharitabbo’’ti mānasaṃ bandhati, evaṃ yogināpi caṅkamā oruyha ‘‘ajja mayā catumaggavajjhaṃ kilesaṇṇavaṃ taritvā arahatte patiṭṭhātabba’’nti mānasaṃ bandhitabbaṃ.
And just as one constructing a raft desires the completeness of hands and feet, for one with crippled or lame feet cannot stand firm, and those with disabled hands cannot grasp grass and leaves, so too, one constructing this raft of the Noble Path should desire the completeness of the foundations of morality and the hand of faith. For a morally corrupt and faithless person, unstable in the Teaching and disbelieving in practice, cannot construct the raft of the Noble Path. And just as even one with complete hands and feet, if weak and afflicted by disease, cannot construct the raft, but only one who is full of strength can, so too, a virtuous and faithful person, if lazy and indolent, cannot construct this raft of the path, but only one who has aroused energy can. Therefore, one who wishes to construct it must be energetic. And just as that man, having constructed the raft and standing on the shore, resolves in his mind, "This ocean, wide as a league, must be crossed by me relying on my own personal effort," so too, the yogi, descending from mindfulness walking, should resolve, "Today, having crossed the ocean of defilements, which is assailable by the four paths, I must be established in arahantship."
Yathā ca so puriso kullaṃ nissāya udakaṇṇavaṃ taranto gāvutamattaṃ gantvā nivattitvā olokento ‘‘ekakoṭṭhāsaṃ atikkantomhi, aññe tayo sesā’’ti jānāti, aparampi gāvutamattaṃ gantvā nivattitvā olokento ‘‘dve atikkantomhi, dve sesā’’ti jānāti, aparampi gāvutamattaṃ gantvā nivattitvā olokento ‘‘tayo atikkantomhi, eko seso’’ti jānāti, tampi atikkamma nivattitvā olokento ‘‘cattāropi me koṭṭhasā atikkantā’’ti jānāti, tañca kullaṃ pādena akkamitvā sotābhimukhaṃ khipitvā uttaritvā tīre tiṭṭhati. Evaṃ ayampi bhikkhu ariyamaggakullaṃ nissāya kilesaṇṇavaṃ taranto sotāpattimaggena paṭhamamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā olokento ‘‘catumaggavajjhānaṃ me kilesānaṃ eko koṭṭhāso pahīno, itare tayo sesā’’ti jānāti. Puna tatheva indriyabalabojjhaṅgāni samodhānetvā saṅkhāre sammasanto sakadāgāmimaggena dutiyamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā, olokento ‘‘catumaggavajjhānaṃ me kilesānaṃ dve koṭṭhāsā pahīnā, itare dve sesā’’ti jānāti. Puna tatheva indriyabalabojjhaṅgāni samodhānetvā saṅkhāre sammasanto anāgāmimaggena tatiyamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā olokento ‘‘catumaggavajjhānaṃ me kilesānaṃ tayo koṭṭhāsā pahīnā, eko seso’’ti jānāti. Puna tatheva indriyabalabojjhaṅgāni samodhānetvā saṅkhāre sammasanto arahattamaggena catutthamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā olokento ‘‘sabbakilesā me pahīnā’’ti jānāti.
And just as that man, crossing the ocean relying on the raft, after going about a gavuta, turns back and looks, and knows, "I have crossed one part, three others remain," and after going another gavuta, turns back and looks, and knows, "I have crossed two, two remain," and after going another gavuta, turns back and looks, and knows, "I have crossed three, one remains," and having crossed that too, turns back and looks, and knows, "All four parts have been crossed by me," and not stepping on that raft with his foot, casts it towards the stream and stands on the shore. So too, this bhikkhu, crossing the ocean of defilements relying on the raft of the Noble Path, having crossed the defilements assailable by the path of stream-entry, standing in the fruit immediately after the path, turning back with the knowledge of reviewing, knows, "Of the defilements assailable by the four paths, one part has been abandoned by me, three others remain." Again, just so, harmonizing the faculties, the powers, and the factors of enlightenment, contemplating formations, having crossed the defilements assailable by the second path with the once-returning path, standing in the fruit immediately after the path, turning back with the knowledge of reviewing, looking, knows, "Of the defilements assailable by the four paths, two parts have been abandoned by me, two others remain." Again, just so, harmonizing the faculties, the powers, and the factors of enlightenment, contemplating formations, having crossed the defilements assailable by the third path with the non-returning path, standing in the fruit immediately after the path, turning back with the knowledge of reviewing, looking, knows, "Of the defilements assailable by the four paths, three parts have been abandoned by me, one remains." Again, just so, harmonizing the faculties, the powers, and the factors of enlightenment, contemplating formations, having crossed the defilements assailable by the fourth path with the path of arahantship, standing in the fruit immediately after the path, turning back with the knowledge of reviewing, looking, knows, "All defilements have been abandoned by me."
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacananti. Evaṃ tāvettha nānākammaṭṭhānāni kathitāni, samodhānetvā pana sabbānipi ekameva katvā dassetabbāni. Ekaṃ katvā dassentenāpi pañcakkhandhavaseneva vinivattetabbāni.
Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacananti: "This, bhikkhus, is a designation for the Arahant: 'one who has crossed over, gone to the far shore, stands on dry ground.'" Thus, various meditation subjects have been spoken of here; but harmonizing them, all should be shown as just one. Even when showing them as one, they should be concluded with reference to the five aggregates.
Kathaṃ? Ettha hi cattāri mahābhūtāni ajjhattikāni pañcāyatanāni bāhirāni pañcāyatanāni dhammāyatane pannarasa sukhumarūpāni sakkāyassa ekadesoti ayaṃ rūpakkhandho, manāyatanaṃ viññāṇakkhandho dhammāyatanekadeso cattāro oghā sakkāyekadesoti ime cattāro arūpino khandhā. Tattha rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāmanti idaṃ nāmarūpaṃ. Tassa nandīrāgo kāmogho bhavogho dhammāyatanekadeso sakkāyekadesoti ime paccayā. Iti sappaccayaṃ nāmarūpaṃ vavatthapeti nāma. Sappaccayaṃ nāmarūpaṃ vavatthapetvā tilakkhaṇaṃ āropetvā vipassanaṃ vaḍḍhetvā saṅkhāre sammasanto arahattaṃ pāpuṇātīti idaṃ ekassa bhikkhuno niyyānamukhaṃ.
How? Herein, the four great elements, the internal five sense bases, the external five sense bases, the fifteen subtle forms in the Dhamma-āyatana, a part of personality belief: this is the form aggregate; the mind-āyatana is the consciousness aggregate; a part of the Dhamma-āyatana, the four floods, a part of personality belief: these four are the formless aggregates. Therein, the form aggregate is form, the four formless aggregates are name; this is name and form. The delight and lust for it, the flood of sensuality, the flood of becoming, a part of the Dhamma-āyatana, a part of personality belief: these are the conditions. Thus, he determines name and form together with its conditions. Having determined name and form together with its conditions, having applied the three characteristics, developing insight, contemplating formations, he attains arahantship. This is the doorway to liberation for one bhikkhu.
Tattha cattāro mahābhūtā pañcupādānakkhandhā ajjhattikabāhirāni ekādasāyatanāni dhammāyatanekadeso diṭṭhogho avijjogho sakkāyekadesoti idaṃ dukkhasaccaṃ, nandīrāgo dhammāyatanekadeso kāmogho bhavogho sakkāyekadesoti idaṃ samudayasaccaṃ, pārimatīrasaṅkhātaṃ nibbānaṃ nirodhasaccaṃ, ariyamaggo maggasaccaṃ. Tattha dve saccāni vaṭṭaṃ, dve vivaṭṭaṃ, dve lokiyāni, dve lokuttarānīti cattāri saccāni soḷasahākārehi saṭṭhinayasahassehi vibhajitvā dassetabbānīti. Desanāpariyosāne vipañcitaññū pañcasatā bhikkhū arahatte patiṭṭhahiṃsu. Suttaṃ pana dukkhalakkhaṇavasena kathitaṃ.
Therein, the four great elements, the five aggregates subject to clinging, the eleven internal and external sense bases, a part of the Dhamma-āyatana, the flood of views, the flood of ignorance, a part of personality belief: this is the truth of suffering; delight and lust, a part of the Dhamma-āyatana, the flood of sensuality, the flood of becoming, a part of personality belief: this is the truth of origin; Nibbāna, reckoned as the further shore, is the truth of cessation; the Noble Path is the truth of the path. Therein, two truths are the round, two are the escape from the round, two are mundane, two are supramundane. These four truths should be divided and shown with sixteen aspects and sixty thousand methods. At the end of the discourse, five hundred bhikkhus, wise and discerning, were established in arahantship. The sutta, however, was spoken in terms of the characteristic of suffering.
2. Rathopamasuttavaṇṇanā
2. Rathopamasuttavaṇṇanā
239.Dutiyesukhasomanassabahuloti kāyikasukhañceva cetasikasomanassañca bahulaṃ assāti sukhasomanassabahulo.Yoni cassa āraddhā hotīti kāraṇañcassa paripuṇṇaṃ hoti.Āsavānaṃ khayāyāti idha āsavakkhayoti arahattamaggo adhippeto, tadatthāyāti attho.Odhastapatodoti rathamajjhe tiriyaṃ ṭhapitapatodo.Yenicchakanti yena disābhāgena icchati.Yadicchakanti yaṃ yaṃ gamanaṃ icchati.Sāreyyāti peseyya.Paccāsāreyyāti paṭivinivatteyya.Ārakkhāyāti rakkhaṇatthāya.Saṃyamāyāti veganiggahaṇatthāya.Damāyāti nibbisevanatthāya.Upasamāyāti kilesūpasamatthāya.
239.In the second [sutta]: sukhasomanassabahuloti: he abounds in bodily ease and mental joy; thus, he is sukhasomanassabahulo. Yoni cassa āraddhā hotīti: and his cause is complete. Āsavānaṃ khayāyāti: here, āsavakkhaya means the path of arahantship; the meaning is, for the purpose of that. Odhastapatodoti: a goad placed transversely in the middle of the chariot. Yenicchakanti: in whatever direction he wishes. Yadicchakanti: whatever going he wishes. Sāreyyāti: he might direct. Paccāsāreyyāti: he might turn back. Ārakkhāyāti: for protection. Saṃyamāyāti: for restraining speed. Damāyāti: for non-indulgence. Upasamāyāti: for the calming of defilements.
Evameva khoti ettha yathā akusalassa sārathino adante sindhave yojetvā visamamaggena rathaṃ pesentassa cakkānipi bhijjanti, akkhopi sindhavānañca khurā, attanāpi anayabyasanaṃ pāpuṇāti, na ca icchiticchitena gamanena sāretuṃ sakkoti; evaṃ chasu indriyesu aguttadvāro bhikkhu na icchiticchitaṃ samaṇaratiṃ anubhavituṃ sakkoti. Yathā pana cheko sārathi dante sindhave yojetvā, same bhūmibhāge rathaṃ otāretvā rasmiyo gahetvā, sindhavānaṃ khuresu satiṃ ṭhapetvā, patodaṃ ādāya nibbisevane katvā, pesento icchiticchitena gamanena sāreti. Evameva chasu indriyesu guttadvāro bhikkhu imasmiṃ sāsane icchiticchitaṃ samaṇaratiṃ anubhoti, sace aniccānupassanābhimukhaṃ ñāṇaṃ pesetukāmo hoti, tadabhimukhaṃ ñāṇaṃ gacchati. Dukkhānupassanādīsupi eseva nayo.
Evameva khoti: Herein, just as when an unskilled charioteer, yoking un-tamed thoroughbreds and driving a chariot on an uneven road, the wheels are broken, the axle and the hooves of the thoroughbreds [are damaged], and he himself meets with misfortune and disaster, and he is unable to direct it with the going he wishes; so too, a bhikkhu who is unguarded in the six senses is unable to experience the bliss of reclusion as he wishes. But just as a skilled charioteer, yoking tamed thoroughbreds, leading the chariot onto even ground, taking the reins, placing mindfulness on the hooves of the thoroughbreds, taking the goad and refraining from indulgence, directing it, he is able to direct it with the going he wishes; so too, a bhikkhu who is guarded in the six senses in this Teaching experiences the bliss of reclusion as he wishes. If he wishes to direct his knowledge towards the contemplation of impermanence, his knowledge goes towards that. The same method applies to the contemplation of suffering and so on.
Bhojane mattaññūti bhojanamhi pamāṇaññū. Tattha dve pamāṇāni – paṭiggahaṇapamāṇañca paribhogapamāṇañca. Tattha paṭiggahaṇapamāṇe dāyakassa vaso veditabbo, deyyadhammassa vaso veditabbo, attano thāmo jānitabbo. Evarūpo hi bhikkhu sace deyyadhammo bahuko hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. Deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. Deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇena gaṇhāti. So tāya paṭiggahaṇe mattaññutāya anuppannañca lābhaṃ uppādeti, uppannañca thāvaraṃ karoti dhammikatissamahārājakālesattavassiko sāmaṇeroviya.
Bhojane mattaññūti: he knows moderation in food. Therein, there are two kinds of moderation: moderation in receiving and moderation in consuming. Therein, in moderation in receiving, the donor's disposition should be understood, the suitability of the gift should be understood, one's own strength should be known. For a bhikkhu of this kind, if the gift is plentiful but the donor wishes to give little, he takes little according to the donor's disposition. If the gift is little but the donor wishes to give much, he takes little according to the suitability of the gift. If both the gift is plentiful and the donor wishes to give much, knowing his own strength, he takes in moderation. By that moderation in receiving, he generates unarisen gain and makes arisen gain permanent, like the seven-year-old novice in the time of Dhammikatissa Mahārāja.
Rañño kira pañcahi sakaṭasatehi guḷaṃ āhariṃsu. Rājā ‘‘manāpo paṇṇākāro, ayyehi vinā na khādissāmā’’ti aḍḍhateyyāni sakaṭasatāni mahāvihāraṃ pesetvā sayampi bhuttapātarāso agamāsi. Bheriyā pahaṭāya dvādasa bhikkhusahassāni sannipatiṃsu. Rājā ekamante ṭhito ārāmikaṃ pakkosāpetvā āha – ‘‘rañño nāma dāne pattapūrova pamāṇaṃ, gahitabhājanaṃ pūretvāva dehi, sace koci mattapaṭiggahaṇe ṭhito na gaṇhāti, mayhaṃ āroceyyāsī’’ti.
It is said that the king brought jaggery in five hundred carts. The king [thought], "The offering is pleasing; I will not eat without the venerable ones," and having sent one and a half hundred carts to the Mahāvihāra, he himself went after eating his morning meal. When the drum was struck, twelve thousand bhikkhus assembled. The king, standing to one side, summoned the ārāmika and said, "In the king's alms-giving, a full bowl is the measure; fill the bowl and give it. If anyone does not take it, standing on moderation in receiving, you should inform me."
Atheko mahāthero ‘‘mahābodhimahācetiyāni vandissāmī’’ti cetiyapabbatā āgantvā, vihāraṃ pavisanto mahāmaṇḍapaṭṭhāne bhikkhū guḷaṃ gaṇhante disvā pacchato āgacchantaṃ sāmaṇeraṃ āha, ‘‘natthi te guḷena attho’’ti. ‘‘Āma, bhante, natthī’’ti. Sāmaṇera mayaṃ maggakilantā, ekena kapiṭṭhaphalamattena piṇḍakena amhākaṃ atthoti. Sāmaṇero thālakaṃ nīharitvā therassa vassaggapaṭipāṭiyaṃ aṭṭhāsi. Ārāmiko gahaṇamānaṃ pūretvā ukkhipi, sāmaṇero aṅguliṃ cālesi. Tāta sāmaṇera, rājakulānaṃ dāne bhājanapūrameva pamāṇaṃ, thālakapūraṃ gaṇhāhīti. Āma, upāsaka, rājāno nāma mahajjhāsayā honti, amhākaṃ pana upajjhāyassa ettakeneva atthoti.
Then a certain elder, thinking, "I will worship the Great Bodhi Tree and the Great Cetiya," having come from Cetiyapabbata, entering the monastery, seeing the bhikkhus receiving jaggery in the great pavilion, said to a novice coming behind, "Do you not need jaggery?" "Yes, venerable sir, I do not." "Novice, we are tired from the road; a small piece the size of a wood-apple is enough for us." The novice, taking out a small dish, stood in the row of elders. The ārāmika lifted up the measure, filling it. The novice moved his finger. "Dear novice, in the gifts of royal families, a full bowl is the measure; take a full dish." "Yes, lay supporter, kings have great generosity, but so much is enough for our preceptor."
Rājā tassa kathaṃ sutvā, ‘‘kiṃ bho sāmaṇero bhaṇatī’’ti? Tassa santikaṃ gato. Ārāmiko āha – ‘‘sāmi, sāmaṇerassa bhājanaṃ khuddakaṃ, bahuṃ na gaṇhātī’’ti. Rājā āha, ‘‘ānītabhājanaṃ pūretvā gaṇhatha, bhante’’ti. Mahārāja, rājāno nāma mahajjhāsayā honti, ukkhittabhājanaṃ pūretvāva dātukāmā, amhākaṃ pana upajjhāyassa ettakeneva atthoti. Rājā cintesi – ‘‘ayaṃ sattavassikadārako, ajjāpissa mukhato khīragandho na muccati, gahetvā kuṭe vā kuṭumbe vā pūretvā svepi punadivasepi khādissāmāti na vadati, sakkā buddhasāsanaṃ pariggahetu’’nti purise āṇāpesi, ‘‘bho, pasannomhi sāmaṇerassa, itarānipi aḍḍhateyyāni sakaṭasatāni ānetvā saghaṃssa dethā’’ti.
The king, hearing that speech, [asked,] "What is the novice saying?" He went to his presence. The ārāmika said, "Your majesty, the novice's bowl is small; he does not take much." The king said, "Fill the bowl and take it, venerable sir." "Great king, kings have great generosity; they wish to give filling the lifted bowl, but so much is enough for our preceptor." The king thought, "This seven-year-old child, the smell of milk has not yet left his mouth, he does not say, 'I will take it, fill it in a pot or a family, and eat it again tomorrow and the day after tomorrow'; he is able to fully grasp the Buddha's Teaching." He commanded a man, "Good man, I am pleased with the novice; bring the other one and a half hundred carts and give them to the Sangha."
Soyeva pana rājā ekadivasaṃ tittiramaṃsaṃ khāditukāmo cintesi – ‘‘sace ahaṃ aṅgārapakkaṃ tittiramaṃsaṃ khāditukāmosmīti aññassa kathessāmi, samantā yojanaṭṭhāne tittirasamugghātaṃ karissantī’’ti uppannaṃ pipāsaṃ adhivāsento tīṇi saṃvaccharāni vītināmesi. Athassa kaṇṇesu pubbo saṇṭhāsi, so adhivāsetuṃ asakkonto ‘‘atthi nu kho, bho, amhākaṃ koci upaṭṭhākupāsako sīlarakkhako’’ti pucchi. Āma, deva, atthi, tisso nāma so akhaṇḍasīlaṃ rakkhatīti. Atha naṃ vīmaṃsitukāmo pakkosāpesi. So āgantvā rājānaṃ vanditvā aṭṭhāsi. Tato naṃ āha – ‘‘tvaṃ, tāta, tisso nāmā’’ti? ‘‘Āma devā’’ti. Tena hi gacchāti. Tasmiṃ gate ekaṃ kukkuṭaṃ āharāpetvā ekaṃ purisaṃ āṇāpesi, ‘‘gaccha tissaṃ vadāhi, imaṃ tīhi pākehi pacitvā amhākaṃ upaṭṭhāpehī’’ti. So gantvā tathā avoca. So āha – ‘‘sace, bho, ayaṃ matako assa, yathā jānāmi, tathā pacitvā upaṭṭhaheyyaṃ. Pāṇātipātaṃ panāhaṃ na karomī’’ti. So āgantvā rañño ārocesi.
That same king, one day wishing to eat partridge meat, thought, "If I say to someone that I wish to eat partridge meat roasted on coals, they will destroy the partridges in an area of one league all around." Enduring the desire that had arisen, he spent three years. Then pus formed in his ears; unable to endure it, he asked, "Is there any lay supporter of ours who protects morality?" "Yes, your majesty, there is one named Tissa who protects unbroken morality." Then, wishing to test him, he had him summoned. He came, saluted the king, and stood to one side. Then he said to him, "Are you, good man, named Tissa?" "Yes, your majesty." "Then go." When he had gone, he had a chicken brought and commanded a man, "Go and tell Tissa, 'Cook this with three preparations and present it to us.'" He went and said so. He said, "If this were dead, I would cook and present it as I know how. But I do not commit the taking of life." He came and reported to the king.
Rājā puna ‘‘ekavāraṃ gacchā’’ti pesesi. So gantvā, ‘‘bho, rājupaṭṭhānaṃ nāma bhāriyaṃ, mā evaṃ kari, punapi sīlaṃ sakkā samādātuṃ, paceta’’nti āha. Atha naṃ tisso avoca, ‘‘bho, ekasmiṃ nāma attabhāve dhuvaṃ ekaṃ maraṇaṃ, nāhaṃ pāṇātipātaṃ karissāmī’’ti. So punapi rañño ārocesi. Rājā tatiyampi pesetvā asampaṭicchantaṃ pakkosāpetvā attanā pucchi. Raññopi tatheva paṭivacanaṃ adāsi. Atha rājā purise āṇāpesi, ‘‘ayaṃ rañño āṇaṃ kopeti, gacchathetassa āghātanabhaṇḍikāyaṃ ṭhapetvā, sīsaṃ chindathā’’ti. Raho ca pana nesaṃ saññamadāsi – ‘‘imaṃ santajjayamānā netvā sīsamassa āghātanabhaṇḍikāyaṃ ṭhapetvā āgantvā mayhaṃ ārocethā’’ti.
The king again sent (someone) saying, "Go one more time." He went and said, "Venerable sir, attending to the king is burdensome. Please do not do this. It is still possible to undertake the sīla, be appeased." Then Tissa said to him, "Venerable sir, in one existence, death is certain. I will not commit pāṇātipātaṃ." He again reported to the king. The king, even for the third time, sending (someone) and, when he did not agree, had him summoned and asked himself. He gave the same reply to the king as well. Then the king ordered the men, "This one is defying the king’s command. Go, put him in the executioner’s enclosure and cut off his head." But in secret, he gave them a signal: "Take him away while intimidating him, and after placing his head in the executioner’s enclosure, come and report to me."
Te taṃ āghātanabhaṇḍikāyaṃ nipajjāpetvā tamassa kukkuṭaṃ hatthesu ṭhapayiṃsu. So taṃ hadaye ṭhapetvā ‘‘ahaṃ, tāta, mama jīvitaṃ tuyhaṃ demi, tava jīvitaṃ ahaṃ gaṇhāmi, tvaṃ nibbhayo gacchā’’ti vissajjesi. Kukkuṭo pakkhe papphoṭetvā ākāsena gantvā vaṭarukkhe nilīyi. Tassa kukkuṭassa abhayadinnaṭṭhānaṃ kukkuṭagiri nāma jātaṃ.
They made him lie down in the executioner’s enclosure and placed a chicken in his hands. He, holding it to his heart, released it, saying, "Dear one, I give my life to you; I take your life. Go fearless." The chicken fluttered its wings, flew into the sky, and hid in a banyan tree. The place where that chicken was given अभय (abhaya, freedom from fear) became known as Kukkutagiri (Chicken Mountain).
Rājā taṃ pavattiṃ sutvā amaccaputtaṃ pakkosāpetvā sabbābharaṇehi alaṅkaritvā āha – ‘‘tāta, mayā tvaṃ etadatthameva vīmaṃsito, mayhaṃ tittiramaṃsaṃ khāditukāmassa tīṇi saṃvaccharāni atikkantāni, sakkhissasi me tikoṭiparisuddhaṃ katvā upaṭṭhāpetu’’nti. ‘‘Etaṃ nāma, deva, mayhaṃ kamma’’nti nikkhamitvā dvārantare ṭhito ekaṃ purisaṃ pātova tayo tittire gahetvā pavisantaṃ disvā, dve kahāpaṇe datvā tittire ādāya parisodhetvā, jīrakādīhi vāsetvā, aṅgāresu supakke pacitvā rañño upaṭṭhāpesi. Rājā mahātale sirīpallaṅke nisinnova ekaṃ gahetvā thokaṃ chinditvā mukhe pakkhipi, tāvadevassa sattarasaharaṇīsahassāni pharitvā aṭṭhāsi.
Having heard that news, the king summoned the minister's son, adorned him with all the ornaments, and said, "Dear one, I examined you for this very purpose. Three years have passed since I desired to eat partridge meat. Will you be able to prepare it for me, making it perfectly pure in three ways (tikoṭiparisuddhaṃ)?" "That, O King, is my task." Exiting, he stood at the inner doorway, and seeing a man entering early in the morning with three partridges, he gave two kahāpaṇas, took the partridges, cleaned them, flavored them with cumin and other spices, cooked them well-roasted on embers, and presented them to the king. The king, sitting on the royal couch in the great hall, took one, cut off a small piece, and put it in his mouth. Immediately, seventeen thousand ducts (sattarasaharaṇīsahassāni) filled him and stood (ready to burst).
Tasmiṃ samaye bhikkhusaṅghaṃ saritvā, ‘‘mādiso nāma pathavissaro rājā tittiramaṃsaṃ khāditukāmo tīṇi saṃvaccharāni na labhi, apaccamāno bhikkhusaṅgho kuto labhissatī’’ti? Mukhe pakkhittakkhaṇḍaṃ bhūmiyaṃ chaḍḍesi. Amaccaputto jaṇṇukehi patitvā mukhena gaṇhi. Rājā ‘‘apehi, tāta, jānāmahaṃ tava niddosabhāvaṃ, iminā nāma kāraṇena mayā etaṃ chaḍḍita’’nti kathetvā, ‘‘sesakaṃ tatheva saṅgopetvā ṭhapehī’’ti āha.
At that moment, remembering the Sangha of monks, (he thought,) "A king like me, the lord of the earth, desiring to eat partridge meat, has not obtained it for three years. How will the blameless Sangha of monks obtain it?" He threw the piece he had put in his mouth onto the ground. The minister's son, falling on his knees, picked it up with his mouth. The king, saying, "Go away, dear one. I know your innocence; I threw it away for this reason," said, "Keep the rest carefully stored away."
Punadivase rājakulūpako thero piṇḍāya pāvisi. Amaccaputto taṃ disvā pattaṃ gahetvā rājagehaṃ pavesesi. Aññataro vuḍḍhapabbajitopi therassa pacchāsamaṇo viya hutvā anubandhanto pāvisi. Thero ‘‘raññā pakkosāpitabhikkhu bhavissatī’’ti pamajji. Amaccaputtopi ‘‘therassa upaṭṭhāko bhavissatī’’ti pamādaṃ āpajji. Tesaṃ nisīdāpetvā yāguṃ adaṃsu. Yāguyā pītāya rājā tittire upanesi. Thero ekaṃ gaṇhi, itaropi ekaṃ gaṇhi. Rājā ‘‘anubhāgo atthi, anāpucchitvā khādituṃ na yutta’’nti mahātheraṃ āpucchi. Thero hatthaṃ pidahi, mahallakatthero sampaṭicchi. Rājā anattamano hutvā katabhattakiccaṃ theraṃ pattaṃ ādāya anugacchanto āha – ‘‘bhante, kulagehaṃ āgacchantehi uggahitavattaṃ bhikkhuṃ gahetvā āgantuṃ vaṭṭatī’’ti. Thero tasmiṃ khaṇe aññāsi ‘‘na esa raññā pakkosāpito’’ti.
The next day, the Elder Rājakulūpaka entered for alms. The minister's son, seeing him, took the bowl and led him into the royal palace. Another old renunciate, like a junior monk following behind the Elder, entered in pursuit. The Elder, thinking, "He will be a monk summoned by the king," was negligent. The minister's son also became negligent, thinking, "He will be an attendant of the Elder." Having seated them, they gave them rice-gruel. After the rice-gruel had been drunk, the king offered the partridges. The Elder took one, the other also took one. The king, thinking, "There is influence; it is not proper to eat without asking," asked the Mahāthera. The Elder covered his hand, the old Elder accepted. The king, displeased, following the Elder, who had completed his meal, taking his bowl, said, "Venerable sir, when coming to a family's house, is it proper to bring a monk who has undertaken duties?" At that moment, the Elder realized, "He was not summoned by the king."
paṭisaṅkhā yonisotiādimāha, itarampi pana vaṭṭatiyeva.
He spoke the paṭisaṅkhā yoniso (reflecting wisely) and so on; however, it is indeed proper for the other one as well.
Sīhaseyyanti ettha kāmabhogiseyyā, petaseyyā, sīhaseyyā, tathāgataseyyāti catasso seyyā. Tattha ‘‘yebhuyyena, bhikkhave, kāmabhogī vāmena passena sentī’’ti (a. ni. 4.246) ayaṃkāmabhogiseyyā. Tesañhi yebhuyyena dakkhiṇapassena sayāno nāma natthi.
Here, in Sīhaseyya (lion's posture), there are four postures: kāmabhogiseyyā (posture of one enjoying sensual pleasures), petaseyyā (posture of a departed spirit), sīhaseyyā (lion's posture), and tathāgataseyyā (posture of the Tathāgata). Among these, "Generally, monks, one enjoying sensual pleasures lies down on the left side" (A.N. 4.246)—this is kāmabhogiseyyā. For them, there is generally no lying down on the right side.
petaseyyā. Petā hi appamaṃsalohitattā aṭṭhisaṅghāṭajaṭitā ekena passena sayituṃ na sakkonti, uttānāva sayanti.
petaseyyā. Departed spirits, being of little flesh and blood and entangled in a skeleton of bones, are not able to lie down on one side; they lie down only on their backs.
sīhaseyyā. Tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ, pacchimapāde ekasmiṃ ṭhāne ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati, divasampi sayitvā pabujjhamāno na utrasanto pabujjhati, sīsaṃ pana ukkhipitvā purimapādādīnaṃ ṭhitokāsaṃ sallakkheti. Sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, ‘‘nayidaṃ tuyhaṃ jātiyā sūrabhāvassa ca anurūpa’’nti anattamano hutvā tattheva sayati, na gocarāya pakkamati. Avijahitvā ṭhite pana ‘‘tuyhaṃ jātiyā ca sūrabhāvassa ca anurūpamida’’nti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.
sīhaseyyā. The lion, the king of beasts, due to his inherent radiance, places two front paws in one place and one hind paw in another, inserts his tail between his thighs, observes the position of the front paws, hind paw, and tail, places his head on the midpoint of the two front paws, and lies down. Even when lying down during the day, he awakens without trembling. But having lifted his head, he observes the position of the front paws, etc. If any position is out of place, thinking, "This is not suitable for your noble nature and courage," he becomes displeased and lies down right there, not going out for food. But if (everything is) in place, happy and pleased, he rises up, stretches like a lion, shakes his mane, roars the lion's roar three times, and goes out for food.
tathāgataseyyāti vuccati. Tāsu idha sīhaseyyā āgatā. Ayañhi tejussadairiyāpathattā uttamaseyyā nāma.
is called tathāgataseyyā. Among these, here sīhaseyyā is mentioned. Indeed, due to its radiance and appropriate conduct, this is called the supreme posture.
Pāde pādanti dakkhiṇapāde vāmapādaṃ.Accādhāyāti atiādhāya, īsakaṃ atikkamma ṭhapetvā. Gopphakena hi gopphake, jāṇunā vā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjati, cittaṃ ekaggaṃ na hoti, seyyā aphāsukā hoti. Yathā pana na saṅghaṃṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsukā hoti. Tasmā evaṃ seyyaṃ kappeti.
Pāde pādaṃ (foot on foot) means the left foot on the right foot. Accādhāyā (overlapping) means placing it slightly overlapping. For when the ankles or knees rub against each other, pain frequently arises, the mind is not concentrated, and the lying down is uncomfortable. However, when (the feet) are placed overlapping so that they do not rub, pain does not arise, the mind is concentrated, and the lying down is comfortable. Therefore, one arranges the lying down in this way.
Sato sampajānoti satiyā ceva sampajaññena ca samannāgato. Kathaṃ niddāyanto sato sampajāno hotīti? Satisampajaññassa appahānena. Ayañhi divasañceva sakalayāmañca āvaraṇīyehi dhammehi cittaṃ parisodhetvā paṭhamayāmāvasāne caṅkamā oruyha pāde dhovantopi mūlakammaṭṭhānaṃ avijahantova dhovati, taṃ avijahantova dvāraṃ vivarati, mañce nisīdati, avijahantova niddaṃ okkamati. Pabujjhanto pana mūlakammaṭṭhānaṃ gahetvāva pabujjhati. Evaṃ niddaṃ okkamantopi sato sampajāno hoti. Evaṃ pana ñāṇadhātukanti na rocayiṃsu.
Sato sampajāno (mindful and fully aware) means endowed with mindfulness and full awareness. How is one who is sleeping mindful and fully aware? By not abandoning mindfulness and full awareness. Indeed, having purified the mind of obstructive states during the day and the entire first watch, at the end of the first watch, descending from walking meditation, even while washing his feet, he does not abandon the मूलकम्मट्ठान (mūlakammaṭṭhāna, root meditation subject); not abandoning it, he opens the door, sits on the bed, and, not abandoning it, lies down. When awakening, he awakens having grasped the मूलकम्मट्ठान (mūlakammaṭṭhāna). Thus, even while lying down, he is mindful and fully aware. However, they did not approve of "up to the ñāṇadhātuka (knowledge element)."
Vuttanayena panesa cittaṃ parisodhetvā paṭhamayāmāvasāne ‘‘upādinnakaṃ sarīraṃ niddāya samassāsessāmī’’ti caṅkamā oruyha mūlakammaṭṭhānaṃ avijahantova pāde dhovati, dvāraṃ vivarati, mañce pana nisīditvā mūlakammaṭṭhānaṃ pahāya, ‘‘khandhāva khandhesu, dhātuyova dhātūsu paṭihaññantī’’ti senāsanaṃ paccavekkhanto kamena niddaṃ okkamati, pabujjhanto pana mūlakammaṭṭhānaṃ gahetvāva pabujjhati. Evaṃ niddaṃ okkamantopi sato sampajāno nāma hotīti veditabbo.
But, in the manner stated, having purified the mind and at the end of the first watch, thinking, "I will refresh the appropriated body with sleep," descending from walking meditation, not abandoning the मूलकम्मट्ठान (mūlakammaṭṭāna), he washes his feet, opens the door, but sitting on the bed, abandoning the मूलकम्मट्ठान (mūlakammaṭṭāna), contemplating the resting place, "only aggregates impinge on aggregates, only elements on elements," he gradually falls asleep, but when awakening, he awakens having grasped the मूलकम्मट्ठान (mūlakammaṭṭāna). Thus, even while falling asleep, he is to be understood as being mindful and fully aware.
Iti imasmiṃ sutte tivaṅgikā pubbabhāgavipassanāva kathitā. Ettakeneva pana vosānaṃ anāpajjitvā tāneva indriyabalabojjhaṅgāni samodhānetvā vipassanaṃ vaḍḍhetvā bhikkhu arahattaṃ pāpuṇātīti. Evaṃ yāva arahattā desanā kathetabbā.
Thus, in this sutta, only the three-factored preliminary insight (pubbabhāgavipassanā) has been discussed. However, without stopping at just that, by combining those same indriyas (faculties), balas (strengths), and bojjhaṅgas (factors of enlightenment), developing insight, the bhikkhu attains arahattaṃ. In this way, the teaching should be given up to arahattaṃ.
3. Kummopamasuttavaṇṇanā
3. Kummopamasuttavaṇṇanā (Commentary on the Kummopama Sutta)
240.Tatiyekummoti aṭṭhikummo.Kacchapoti tasseva vevacanaṃ.Anunadītīreti nadiyā anutīre.Gocarapasutoti ‘‘sace kiñci phalāphalaṃ labhissāmi, khādissāmī’’ti gocaratthāya pasuto ussukko tannibandho.Samodahitvāti samugge viya pakkhipitvā.Saṅkasāyatīti acchati.Samodahanti samodahanto ṭhapento. Idaṃ vuttaṃ hoti – yathā kummo aṅgāni sake kapāle samodahanto siṅgālassa otāraṃ na deti, na ca naṃ siṅgālo pasahati, evaṃ bhikkhu attano manovitakke sake ārammaṇakapāle samodahanto kilesamārassa otāraṃ na deti, na ca naṃ māro pasahati.
240. In the third (sutta), kummo means a turtle with bones. Kacchapo is a synonym for that. Anunadītīre means on the bank of the river. Gocarapasuto means "If I get any fruit or non-fruit, I will eat it," diligent and intent on seeking food. Samodahitvā means having placed (them) like in a box. Saṅkasāyati means dwells. Samodahaṃ means placing and keeping. This is what is said: Just as a turtle, placing its limbs in its own shell, does not give an opportunity to the jackal, nor does the jackal overcome it, so too, a bhikkhu, placing his thoughts in his own object-shell, does not give an opportunity to the kilesamāra (kilesa-mara, the Mara of defilements), nor does the Māra overcome him.
Anissitoti taṇhādiṭṭhinissayehi anissito.Aññamaheṭhayānoti aññaṃ kañci puggalaṃ aviheṭhento.Parinibbutoti kilesaparinibbānena parinibbuto.Nūpavadeyya kañcīti aññaṃ kañci puggalaṃ sīlavipattiyā vā ācāravipattiyā vā attānaṃ ukkaṃsetukāmatāya vā paraṃ vambhetukāmatāya vā na upavadeyya, aññadatthu pañca dhamme ajjhattaṃ upaṭṭhapetvā, ‘‘kālena vakkhāmi, no akālena, bhūtena vakkhāmi, no abhūtena, saṇhena vakkhāmi, no pharusena, atthasaṃhitena vakkhāmi, no anatthasaṃhitena, mettacitto vakkhāmi, no dosantaro’’ti evaṃ ullumpanasabhāvasaṇṭhiteneva cittena viharati.
Anissito means not dependent on taṇhā (craving) and diṭṭhi (wrong view). Aññamaheṭhayāno means not harming any other person. Parinibbuto means completely extinguished with the extinction of defilements. Nūpavadeyya kañcī means one should not criticize any other person due to a violation of sīla (virtue) or a violation of conduct, or out of a desire to exalt oneself, or out of a desire to disparage another. But rather, having established five things within oneself, "I will speak at the right time, not at the wrong time; I will speak truthfully, not falsely; I will speak gently, not harshly; I will speak with beneficial purpose, not without beneficial purpose; I will speak with a mind of loving-kindness, not with inner malice," one dwells with a mind established in such a nature of raising up.
4. Paṭhamadārukkhandhopamasuttavaṇṇanā
4. Paṭhamadārukkhandhopamasuttavaṇṇanā (Commentary on the First Dārukkhandhopama Sutta)
241.Catuttheaddasāti gaṅgātīre paññattavarabuddhāsane nisinno addasa.Vuyhamānanti caturassaṃ tacchetvā pabbatantare ṭhapitaṃ vātātapena suparisukkhaṃ pāvussake meghe vassante udakena uplavitvā anupubbena gaṅgāya nadiyā sote patitaṃ tena sotena vuyhamānaṃ.Bhikkhū āmantesīti ‘‘iminā dārukkhandhena sadisaṃ katvā mama sāsane saddhāpabbajitaṃ kulaputtaṃ dassessāmī’’ti dhammaṃ desetukāmatāya āmantesi.Amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānanti idaṃ pana aṭṭhadosavimuttattā sotapaṭipannassa dārukkhandhassa apare samuddapattiyā antarāyakare aṭṭha dose dassetuṃ ārabhi.
241. In the fourth (sutta), addasā (he saw) means he saw, seated on the excellent Buddha-seat arranged on the bank of the Ganges. Vuyhamānaṃ (being carried along) means a square-cut log, placed on a mountainside, well-dried by wind and sun, floating in the water when the monsoon clouds are raining, gradually falling into the stream of the Ganges River, being carried along by that stream. Bhikkhū āmantesī (he addressed the monks) means he addressed (them) intending to teach the Dhamma, saying, "I will show a clansman who has gone forth in faith in my dispensation, making (him) similar to this log." Amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ (this large log being carried along by the stream of the Ganges River)—this, indeed, was begun to show the eight dangers that impede the log of one who has attained stream-entry (sotapaṭipannassa), which are free from eight faults.
Tatrassa evaṃ aṭṭhadosavimuttatā veditabbā – eko hi gaṅgāya nadiyā avidūre pabbatatale jāto nānāvallīhi paliveṭhito paṇḍupalāsataṃ āpajjitvā upacikādīhi khajjamāno tasmiṃyeva ṭhāne apaṇṇattikabhāvaṃ gacchati, ayaṃ dārukkhandho gaṅgaṃ otaritvā vaṅkaṭṭhānesu vilāsamāno sāgaraṃ patvā maṇivaṇṇe ūmipiṭṭhe sobhituṃ na labhati.
Here, its freedom from the eight faults should be understood thus: A certain (log), born not far from the Ganges River, at the foot of a mountain, entwined with various vines, becoming withered leaves, being eaten by उपचिका (upacikā) and others, in that very place, goes to a state of non-arrival. This log, descending into the Ganges, sporting in crooked places, does not get to shine on the jeweled wave-surface having reached the ocean.
Aparo gaṅgātīre bahimūlo antosākho hutvā jāto, ayaṃ kiñcāpi kālena kālaṃ olambinīhi sākhāhi udakaṃ phusati, bahimūlattā pana gaṅgaṃ otaritvā vaṅkaṭṭhānesu vilāsamāno sāgaraṃ patvā maṇivaṇṇe ūmipiṭṭhe sobhituṃ na labhati.
Another (log), born on the bank of the Ganges with roots outside and branches inside. Although it touches the water from time to time with its hanging branches, due to its roots being outside, descending into the Ganges, sporting in crooked places, it does not get to shine on the jeweled wave-surface having reached the ocean.
Aparo majjhe gaṅgāya jāto, daḷhamūlena pana suppatiṭṭhito, bahi cassa gatā vaṅkasākhā nānāvallīhi ābaddhā, ayampi daḷhamūlattā bahiddhā vallīhi ābaddhattā ca gaṅgaṃ otaritvā…pe… sobhituṃ na labhati.
Another (log), born in the middle of the Ganges, but well-established with strong roots, and its crooked branches outside are bound with various vines. This too, due to its strong roots and being bound outside by vines, descending into the Ganges…pe… does not get to shine.
Aparo patitaṭṭhāneyeva vālikāya otthaṭo pūtibhāvaṃ āpajjati, ayampi gaṅgaṃ otaritvā…pe… na labhati.
Another (log), covered with sand in the very place where it fell, becomes putrid. This too, descending into the Ganges…pe… does not get (to shine).
Aparo dvinnaṃ pāsāṇānaṃ antare jātattā, sunikhāto viya niccalo ṭhito, āgatāgataṃ udakaṃ dvidhā phāleti, ayaṃ pāsāṇantare suṭṭhu patiṭṭhitattā gaṅgaṃ otaritvā…pe… na labhati.
Another (log), born between two stones, stands motionless as if well-buried, splitting the approaching water in two. This, due to being well-established between the stones, descending into the Ganges…pe… does not get (to shine).
Aparo abbhokāsaṭṭhāne nabhaṃ pūretvā vallīhi ābaddho ṭhito. Ekaṃ dve saṃvacchare atikkamitvā āgate mahoghe sakiṃ vā dvikkhattuṃ vā temeti, ayampi nabhaṃ pūretvā ṭhitatāya ceva ekassa vā dvinnaṃ vā saṃvaccharānaṃ accayena sakiṃ vā dvikkhattuṃ vā temanatāya ca gaṅgaṃ otaritvā…pe… na labhati.
Another (log), standing in an open space filling the sky, is bound with vines. Having passed one or two years, it gets wet once or twice in a great flood that comes. This too, due to standing filling the sky and getting wet once or twice after the passing of one or two years, descending into the Ganges…pe… does not get (to shine).
Aparopi majjhe gaṅgāya dīpake jāto mudukkhandhasākho oghe āgate anusotaṃ nipajjitvā, udake gate sīsaṃ ukkhipitvā, naccanto viya tiṭṭhati. Yassatthāya sāgaro gaṅgaṃ evaṃ viya vadati, ‘‘bhoti gaṅge tvaṃ mayhaṃ candanasārasalaḷasārādīni nānādārūni āharasi, dārukkhandhaṃ pana nāharasī’’ti. Sulabho esa, deva, punavāre jānissāmīti. Punavāre tambavaṇṇena udakena āliṅgamānā viya āgacchati. Sopi tatheva anusotaṃ nipajjitvā, udake gate sīsaṃ ukkhipitvā, naccanto viya tiṭṭhati. Ayaṃ attano mudutāya gaṅgaṃ otaritvā…pe… na labhati.
Another (log), born in an island in the middle of the Ganges with soft trunk and branches, lies down with the current when the flood comes; when the water recedes, it lifts its head and stands as if dancing. For the sake of that, the ocean says to the Ganges as if speaking thus: "Good Ganges, you bring me various woods like sandalwood, heartwood of sala trees, and other heartwoods, but you do not bring the log." "It is easy to get, O god, I will know next time." Next time, it comes as if embracing with water of copper color. That too, similarly, lies down with the current; when the water recedes, it lifts its head and stands as if dancing. This, due to its softness, descending into the Ganges…pe… does not get (to shine).
Aparo gaṅgāya nadiyā tiriyaṃ patito vālikāya ottharito antarasetu viya bahūnaṃ paccayo jāto, ubhosu tīresu veḷunaḷakarañjakakudhādayo uplavitvā tattheva lagganti. Tathā nānāvidhā gacchā vuyhamānā bhinnamusalabhinnasuppaahikukkurahatthiassādikuṇapānipi tattheva lagganti. Mahāgaṅgāpi naṃ āsajja bhijjitvā dvidhā gacchati, macchakacchapakumbhīlamakarādayopi tattheva vāsaṃ kappenti. Ayampi tiriyaṃ patitvā mahājanassa paccayattakatabhāvena gaṅgaṃ otaritvā vaṅkaṭṭhānesu vilāsamāno sāgaraṃ patvā maṇivaṇṇe ūmipiṭṭhe sobhituṃ na labhati.
Another, fallen across the river Ganges and covered with sand, becomes like a temporary bridge and a support for many. On both banks, reeds, rushes, karañja plants, kudha trees, and the like float and get stuck there. Similarly, various kinds of plants being carried along, along with broken pestles, broken winnowing baskets, snakes, dogs, elephants, horses, and corpses also get stuck there. Even the great Ganges, encountering it, splits and flows in two directions, and fish, turtles, crocodiles, and makaras also make their home there. This too, having fallen across and becoming a support for the great mass of people, after crossing the Ganges, sporting in the crooked places, upon reaching the ocean, does not get to adorn the jeweled waves.
amuṃmahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānantiādimāha. Tatthana thale ussīdissatīti thalaṃ nābhiruhissati.Na manussaggāho gahessatīti ‘‘mahā vatāyaṃ dārukkhandho’’ti disvā, uḷumpena taramānā gantvā, gopānasīādīnaṃ atthāya manussā na gaṇhissanti.Na amanussaggāho gahessatīti ‘‘mahaggho ayaṃ candanasāro, vimānadvāre naṃ ṭhapessāmā’’ti maññamānā na amanussā gaṇhissanti.
He said beginning with, "This great log, being carried by the current of the river Ganges". There, it will not run aground on the bank means it will not mount the bank. People will not seize it means seeing it, "This is a great log," hurrying in boats, people will not seize it for the sake of roof tiles and the like. Non-human beings will not seize it means thinking, "This is valuable sandalwood, we will place it at the gate of our mansion," non-human beings will not seize it.
Evameva khoti ettha saddhiṃ bāhirehi aṭṭhahi dosehi evaṃ opammasaṃsandanaṃ veditabbaṃ – gaṅgāya avidūre pabbatatale jāto tattheva upacikādīhi khajjamāno apaṇṇattikabhāvaṃ gatadārukkhandho viya hi ‘‘natthi dinna’’ntiādikāya micchādiṭṭhiyā samannāgato puggalo veditabbo. Ayañhi sāsanassa dūrībhūtattā ariyamaggaṃ oruyha samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
Just so, here, the analogy should be understood thus, along with the eight external faults: A log of wood born near the base of a mountain not far from the Ganges, being eaten by woodworms and other creatures, becoming unfit, should be understood as a person endowed with wrong view, such as "there is no giving," and so on. This person, being far from the Teaching, having descended from the Noble Path, sitting on the bank of samādhi, is not able to reach the ocean of Nibbāna.
Gaṅgātīre bahimūlo antosākho hutvā jāto viya acchinnagihibandhano samaṇakuṭimbikapuggalo daṭṭhabbo. Ayañhi ‘‘cittaṃ nāmetaṃ anibaddhaṃ, ‘samaṇomhī’ti vadantova gihī hoti, ‘gihīmhī’ti vadantova samaṇo hoti. Ko jānissati, kiṃ bhavissatī’’ti? Mahallakakāle pabbajantopi gihibandhanaṃ na vissajjeti. Mahallakapabbajitānañca sampatti nāma natthi. Tassa sace cīvaraṃ pāpuṇāti, antacchinnakaṃ vā jiṇṇadubbaṇṇaṃ vā pāpuṇāti. Senāsanampi vihārapaccante paṇṇasālā vā maṇḍapo vā pāpuṇāti. Piṇḍāya carantenāpi puttanattakānaṃ dārakānaṃ pacchato caritabbaṃ hoti, pariyante nisīditabbaṃ hoti. Tena so dukkhī dummano assūni muñcanto, ‘‘atthi me kulasantakaṃ dhanaṃ, kappati nu kho taṃ khādantena jīvitu’’nti cintetvā ekaṃ vinayadharaṃ pucchati – ‘‘kiṃ, bhante ācariya, attano santakaṃ vicāretvā khādituṃ kappati, no kappatī’’ti? ‘‘Natthettha doso, kappateta’’nti. So attano bhajamānake katipaye dubbace durācāre bhikkhū gahetvā, sāyanhasamaye antogāmaṃ gantvā, gāmamajjhe ṭhito gāmike pakkosāpetvā, ‘‘amhākaṃ payogato uṭṭhitaṃ āyaṃ kassa dethā’’ti āha. Bhante, tumhe pabbajitā, mayaṃ kassa dassāmāti? Kiṃ pabbajitānaṃ attano santakaṃ na vaṭṭatīti? Kuddāla-piṭakaṃ gahetvā, khettamariyādabandhanādīni karonto nānāppakāraṃ pubbaṇṇāparaṇṇañceva phalāphale ca saṅgaṇhitvā, hemantagimhavassānesu yaṃ yaṃ icchati, taṃ taṃ pacāpetvā khādanto samaṇakuṭumbiko hutvā jīvati. Kevalamassa pañcacūḷakena dārakena saddhiṃ pādaparicārikāva ekā natthi. Ayaṃ puggalo kiñcāpi olambinīhi sākhāhi udakaṃ phusamāno antosākho rukkho viya cetiyaṅgaṇabodhiyaṅgaṇādīsu bhikkhūnaṃ kāyasāmaggiṃ deti, gihibandhanassa pana acchinnatāya bahimūlattā ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
One who is born on the bank of the Ganges, with roots outside and branches inside, should be seen as a samaṇa-householder, whose ties to household life are not severed. For he thinks, "The mind is not bound by name; while saying 'I am a samaṇa,' one is a householder, and while saying 'I am a householder,' one is a samaṇa. Who will know what will happen?" Even when ordaining in old age, he does not abandon the ties of household life. And for those ordained in old age, there is no prosperity. If he obtains robes, he obtains worn-out inner robes or old, discolored robes. And for lodging, he obtains a leaf hut or pavilion at the edge of the monastery. Even when wandering for alms, he must walk behind his sons, grandsons, and children, and must sit at the edge. Therefore, he is miserable and dejected, shedding tears, thinking, "I have family wealth; is it proper to live eating it?" and he asks a vinaya-holder, "Venerable teacher, is it proper to eat after managing one's own property, or is it not proper?" "There is no fault in that; it is proper." Taking some monks who are difficult to advise and of bad conduct, he goes into the village in the evening and, standing in the middle of the village, calls out to the villagers, "To whom should we give the income that arose from our efforts?" "Venerable Sirs, you are monks; to whom should we give it?" "Does one's own property not befit monks?" Taking a hoe and a basket, doing things like fixing the boundaries of fields, collecting various kinds of grains, both early and late ripening, as well as fruits, and cooking and eating whatever he desires in the cold, hot, and rainy seasons, he lives as a samaṇa-householder. Only he does not have a foot-servant like a young child of five. This person, although giving bodily association to the monks in the cetiya courtyard, bodhi courtyard, and the like, like a tree with hanging branches touching the water, because his ties to household life are not severed and his roots are outside, having descended from the Noble Path, sitting on the bank of samādhi, is not able to reach the ocean of Nibbāna.
Gaṅgāya majjhe jāto bahiddhā vallīhi ābaddhavaṅkasākhā viya saṅghasantakaṃ nissāya jīvamāno bhinnājīvapuggalo daṭṭhabbo. Ekacco gihibandhanaṃ pahāya pabbajantopi sāruppaṭṭhāne pabbajjaṃ na labhati. Pabbajjā hi nāmesā paṭisandhiggahaṇasadisā. Yathā manussā yattha paṭisandhiṃ gaṇhanti, tesaṃyeva kulānaṃ ācāraṃ sikkhanti, evaṃ bhikkhūpi yesaṃ santike pabbajanti, tesaṃyeva ācāraṃ gaṇhanti. Tasmā ekacco asāruppaṭṭhāne pabbajitvā ovādānusāsanīuddesaparipucchādīhi paribāhiro hutvā pātova muṇḍaghaṭaṃ gahetvā udakatitthaṃ gacchati, ācariyupajjhāyānaṃ bhattatthāya khandhe pattaṃ katvā bhattasālaṃ gacchati, dubbacasāmaṇerehi saddhiṃ nānākīḷaṃ kīḷati, ārāmikadārakehi saṃsaṭṭho viharati.
One who is born in the middle of the Ganges, with crooked branches bound by vines, living dependent on the property of the Saṅgha, should be seen as one with a corrupt livelihood. Some, abandoning the ties of household life, do not obtain ordination in a suitable place. For ordination is like conception. Just as humans learn the customs of the families in which they are conceived, so too monks adopt the customs of those in whose presence they are ordained. Therefore, some, having been ordained in an unsuitable place, being excluded from instruction, guidance, learning, and questioning, go to the water's edge early in the morning with a shaven pot, carrying a bowl on their shoulder to the refectory for the sake of the teacher and preceptor's meal, play various games with unruly novices, and live in association with monastery boys.
So daharabhikkhukāle attano anurūpehi daharabhikkhūhi ceva ārāmikehi ca saddhiṃ saṅghabhogaṃ gantvā, ‘‘ayaṃ khīṇāsavehi asukarañño santikā paṭiggahitasaṅghabhogo, tumhe saṅghassa idañcidañca na detha, na hi tumhākaṃ pavattiṃ sutvā rājā vā rājamahāmattā vā attamanā bhavissanti, etha dāni idañcidañca karothā’’ti kuddāla-piṭakāni gāhāpetvā heṭṭhā taḷākamātikāsu kattabbakiccāni kārāpetvā bahuṃ pubbaṇṇāparaṇṇaṃ vihāraṃ pavesetvā ārāmikehi attano upakārabhāvaṃ saṅghassa ārocāpeti. Saṅgho ‘‘ayaṃ daharo bahūpakāro, imassa sataṃ vā dvisataṃ vā dethā’’ti dāpeti. Iti so ito cito ca saṅghasantakeneva vaḍḍhanto bahiddhā ekavīsatividhāhi anesanāhi baddho ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
While a young monk, going to the property of the Saṅgha with young monks and monastery boys who are suited to him, he says, "This property of the Saṅgha was received from such and such a king by those of extinguished outflows. You do not give this and that to the Saṅgha. Neither the king nor the king's ministers will be pleased hearing of your conduct. Come now, do this and that," having them take hoes and baskets, having tasks that need to be done carried out in the lower pond areas, and bringing much grain into the monastery, he makes the monastery boys announce his helpfulness to the Saṅgha. The Saṅgha has him given a hundred or two hundred, saying, "This young one is very helpful." Thus he grows from this and that, just by the property of the Saṅgha, bound by twenty-one kinds of wrong livelihood, having descended from the Noble Path, sitting on the bank of samādhi, he is not able to reach the ocean of Nibbāna.
Patitaṭṭhāneyeva vālikāya ottharitvā pūtibhāvaṃ āpāditarukkho viya ālasiyamahagghaso veditabbo. Evarūpañhi puggalaṃ āmisacakkhuṃ paccayalolaṃ vissaṭṭhaācariyupajjhāyavattaṃ uddesaparipucchāyonisomanasikāravajjitaṃ sandhāya pañca nīvaraṇāni atthato evaṃ vadanti – ‘‘bho, kassa santikaṃ gacchāmā’’ti? Atha thinamiddhaṃ uṭṭhāya evamāha – ‘‘kiṃ na passatha? Eso asukavihāravāsī kusītapuggalo asukaṃ nāma gāmaṃ gantvā yāgumatthake yāguṃ, pūvamatthake pūvaṃ, bhattamatthake bhattaṃ ajjhoharitvā vihāraṃ āgamma vissaṭṭhasabbavatto uddesādivirahito mañcaṃ upagacchanto mayhaṃ okāsaṃ karotī’’ti.
A tree that has fallen in the same place, covered by sand, and brought into a state of decay, should be understood as one who is lazy and a great glutton. Referring to such a person who has eyes for material things, is greedy for requisites, has abandoned the duties to teachers and preceptors, and is devoid of learning, questioning, and proper attention, the five hindrances say in meaning thus: "To whose presence shall we go?" Then sloth and torpor arise and say thus: "Do you not see? That lazy person, a resident of such and such a monastery, after going to such and such a village and gluttonously consuming rice-gruel at the time for rice-gruel, cakes at the time for cakes, and meals at the time for meals, returning to the monastery, abandoning all duties, devoid of learning and the like, approaching the bed, makes an opportunity for me."
Tato kāmacchandanīvaraṇaṃ uṭṭhāyāha – ‘‘bho, tava okāse kate mayhaṃ katova hoti, idāneva so niddāyitvā kilesānurañjitova pabujjhitvā kāmavitakkaṃ vitakkessatī’’ti. Tato byāpādanīvaraṇaṃ uṭṭhāyāha – ‘‘tumhākaṃ okāse kate mayhaṃ katova hoti. Idāneva niddāyitvā vuṭṭhito ‘vattapaṭivattaṃ karohī’ti vuccamāno, ‘bho, ime attano kammaṃ akatvā amhesu byāvaṭā’ti nānappakāraṃ pharusavacanaṃ vadanto akkhīni nīharitvā vicarissatī’’ti. Tato uddhaccanīvaraṇaṃ uṭṭhāyāha – ‘‘tumhākaṃ okāse kate mayhaṃ katova hoti, kusīto nāma vātāhato aggikkhandho viya uddhato hotī’’ti. Atha kukuccanīvaraṇaṃ uṭṭhāyāha – ‘‘tumhākaṃ okāse kate mayhaṃ katova hoti, kusīto nāma kukkuccapakatova hoti, akappiye kappiyasaññaṃ kappiye ca akappiyasaññaṃ uppādetī’’ti. Atha vicikicchānīvaraṇaṃ uṭṭhāyāha – ‘‘tumhākaṃ okāse kate mayhaṃ katova hoti. Evarūpo hi aṭṭhasu ṭhānesu mahāvicikicchaṃ uppādesī’’ti. Evaṃ ālasiyamahagghasaṃ pañca nīvaraṇāni caṇḍasunakhādayo viya siṅgacchinnaṃ jaraggavaṃ ajjhottharitvā gaṇhanti. Sopi ariyamaggasotaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
Then the hindrance of sensual desire arises and says, "When you have made an opportunity, it is as if it has been made for me. Just now, having slept and awakened stained with defilements, he will think thoughts of sensual desire." Then the hindrance of ill-will arises and says, "When you have made an opportunity, it is as if it has been made for me. Just now, having awakened from sleep, being told 'Do your duties,' he will say harsh words in various ways, rolling his eyes, saying, 'These ones, not doing their own work, are busy with us.'" Then the hindrance of restlessness arises and says, "When you have made an opportunity, it is as if it has been made for me. The lazy one is restless like a firebrand struck by the wind." Then the hindrance of worry arises and says, "When you have made an opportunity, it is as if it has been made for me. The lazy one is always worried, producing the perception of what is allowable in what is not allowable and the perception of what is not allowable in what is allowable." Then the hindrance of doubt arises and says, "When you have made an opportunity, it is as if it has been made for me. Such a one produces great doubt in eight places." Thus the five hindrances, like fierce dogs, overwhelm the worn-out ox with its horns cut off. He too, having descended from the stream of the Noble Path, sitting on the bank of samādhi, is not able to reach the ocean of Nibbāna.
Dvinnaṃ pāsāṇānaṃ antare nikhātamūlākārena ṭhitarukkho viya diṭṭhiṃ uppādetvā ṭhito diṭṭhigatiko veditabbo. So hi ‘‘arūpabhave rūpaṃ atthi, asaññībhave cittaṃ pavattati, bahucittakkhaṇiko lokuttaramaggo, anusayo cittavippayutto, te ca sattā sandhāvanti saṃsarantī’’ti vadanto ariṭṭho viya kaṇṭakasāmaṇero viya ca vicarati. Pisuṇavāco pana hoti, upajjhāyādayo saddhivihārikādīhi bhindanto vicarati. Sopi ariyamaggasotaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
A tree standing with its roots fixed in the middle of two rocks should be understood as one who has produced a view and is fixed in it, a follower of wrong views. For he wanders about like Ariṭṭha and the novice Kaṇṭaka, saying, "There is form in the realm of non-form, consciousness continues in the realm of the non-percipient, the supramundane path lasts for many moments of consciousness, latent tendency is dissociated from consciousness, and those beings transmigrate and wander on." He is a slanderer, wandering about dividing preceptors and the like from their co-residents and so on. He too, having descended from the stream of the Noble Path, sitting on the bank of samādhi, is not able to reach the ocean of Nibbāna.
Abbhokāse nabhaṃ pūretvā vallīhi ābaddho ṭhito ekaṃ dve saṃvacchare atikkamitvā āgate mahoghe sakiṃ vā dvikkhattuṃ vā temanarukkho viya mahallakakāle pabbajitvā paccante vasamāno dullabhasaṅghadassano ceva dullabhadhammassavano ca puggalo veditabbo. Ekacco hi vuḍḍhakāle pabbajito katipāhena upasampadaṃ labhitvā pañcavassakāle pātimokkhaṃ paguṇaṃ katvā dasavassakāle vinayadharattherassa santike vinayakathākāle maricaṃ vā harītakakhaṇḍaṃ vā mukhe ṭhapetvā bījanena mukhaṃ pidhāya niddāyanto nisīditvā lesakappena katavinayo nāma hutvā pattacīvaraṃ ādāya paccantaṃ gacchati. Tatra naṃ manussā sakkaritvā bhikkhudassanassa dullabhatāya ‘‘idheva, bhante, vasathā’’ti vihāraṃ kāretvā pupphūpagaphalūpagarukkhe ropetvā tattha vāsenti.
One who stands in the open air, filling the sky, bound by vines, like a tree moistened once or twice by a great flood that has come after one or two years have passed, should be understood as a person who, having ordained in old age and living in the border regions, is rare to see the Saṅgha and rare to hear the Dhamma. For some, having been ordained in old age, after a few days obtaining higher ordination, having mastered the Pātimokkha in five years, after ten years, during the time of a Vinaya talk in the presence of a Vinaya-holding elder, placing pepper or a piece of harītakī in his mouth and covering his mouth with a fan, sits dozing and becomes known as one who has done Vinaya superficially, and taking his bowl and robes, goes to the border region. There, people, honoring him due to the rarity of seeing a monk, build a monastery for him, saying, "Venerable Sir, live here," planting flowering and fruit-bearing trees and having him live there.
Atha mahāvihārasadisavihārā bahussutā bhikkhū, ‘‘janapade cīvararajanādīni katvā āgamissāmā’’ti tattha gacchanti. So te disvā, haṭṭhatuṭṭho vattapaṭivattaṃ katvā, punadivase ādāya bhikkhācāragāmaṃ pavisitvā, ‘‘asuko thero suttantiko, asuko abhidhammiko, asuko vinayadharo, asuko tepiṭako, evarūpe there kadā labhissatha, dhammasavanaṃ kārethā’’ti vadati. Upāsakā ‘‘dhammassavanaṃ kāressāmā’’ti vihāramaggaṃ sodhetvā, sappitelādīni ādāya, mahātheraṃ upasaṅkamitvā, ‘‘bhante, dhammassavanaṃ kāressāma, dhammakathikānaṃ vicārethā’’ti vatvā punadivase āgantvā dhammaṃ suṇanti.
Then monks who are very learned in monasteries like the Great Monastery, thinking, "Having made robe-dyeing and the like in the countryside, we will return," go there. Seeing them, he, delighted and pleased, performs the duties, and on the following day, taking them, enters the alms village, and says, "Such and such an elder is a Suttanta-reciter, such and such is an Abhidhamma-reciter, such and such is a Vinaya-holder, such and such is a reciter of the Three Baskets. When will you obtain such elders? Have a Dhamma talk held." The lay followers, thinking, "We will have a Dhamma talk held," clean the path to the monastery, take ghee, oil, and the like, approach the great elder, and saying, "Venerable Sir, we will have a Dhamma talk held. Choose the Dhamma-speakers," and returning on the following day, listen to the Dhamma.
Nevāsikatthero āgantukānaṃ pattacīvarāni paṭisāmento antogabbheyeva divasabhāgaṃ vītināmeti. Divākathiko uṭṭhito sarabhāṇako ghaṭena udakaṃ vamento viya sarabhāṇaṃ bhaṇitvā uṭṭhito, tampi so na jānāti. Rattikathiko sāgaraṃ khobhento viya rattiṃ kathetvā uṭṭhito, tampi so na jānāti. Paccūsakathiko kathetvā uṭṭhāsi, tampi so na jānāti. Pātova pana uṭṭhāya mukhaṃ dhovitvā, therānaṃ pattacīvarāni upanāmetvā, bhikkhācāraṃ upagacchanto mahātheraṃ āha – ‘‘bhante, divākathiko kataraṃ jātakaṃ nāma kathesi, sarabhāṇako kataraṃ suttaṃ nāma bhaṇi, rattikathiko kataraṃ dhammakathaṃ nāma kathesi, paccūsakathiko kataraṃ jātakaṃ nāma kathesi, khandhā nāma kati, dhātuyo nāma kati, āyatanā nāma katī’’ti. Evarūpo ekaṃ dve saṃvaccharāni atikkamitvā bhikkhudassanañceva dhammassavanañca labhantopi oghe āgate udakena sakiṃ vā dvikkhattuṃ vā temitarukkhasadiso hoti. So evaṃ saṅghadassanato ca dhammassavanato ca paṭikkamma dūre vasanto ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
The resident elder, putting away the bowl and robes of the visiting monks, spends the day inside the dwelling itself. The day-speaker, having risen, reciting in a loud voice like one pouring water with a pot, having recited in a loud voice and risen, that too he does not know. The night-speaker, having spoken at night like one agitating the ocean and risen, that too he does not know. The dawn-speaker having spoken and risen, that too he does not know. But early in the morning, having risen, washed his face, and offered the bowl and robes to the elders, approaching for alms, he says to the great elder, "Venerable Sir, which Jātaka did the day-speaker tell? Which Sutta did the loud-voice reciter recite? Which Dhamma talk did the night-speaker give? Which Jātaka did the dawn-speaker tell? How many aggregates are there? How many elements are there? How many sense bases are there?" Such a one, even having obtained seeing monks and hearing the Dhamma after one or two years have passed, is like a tree moistened once or twice by water when a flood has come. He, having turned away from seeing the Saṅgha and hearing the Dhamma in this way, living far away, having descended from the Noble Path, sitting on the bank of samādhi, is not able to reach the ocean of Nibbāna.
Majjhe gaṅgāya dīpake jāto mudurukkho viya madhurassarabhāṇakapuggalo veditabbo. So hi abhiññātāni abhiññātāni vessantarādīni jātakāni uggaṇhitvā, dullabhabhikkhudassanaṃ paccantaṃ gantvā, tattha dhammakathāya pasāditahadayena janena upaṭṭhiyamāno attānaṃ uddissa kate sampannapupphaphalarukkhe nandanavanābhirāme vihāre vasati. Athassa bhārahārabhikkhū taṃ pavattiṃ sutvā, ‘‘asuko kira evaṃ upaṭṭhākesu paṭibaddhacitto viharati. Paṇḍito bhikkhu paṭibalo buddhavacanaṃ vā uggaṇhituṃ, kammaṭṭhānaṃ vā manasikātuṃ, ānetvā tena saddhiṃ asukattherassa santike dhammaṃ uggaṇhissāma, asukattherassa santike kammaṭṭhāna’’nti tattha gacchanti.
One who is born on an island in the middle of the Ganges, like a soft tree, should be understood as a person with a sweet voice and a loud recitation. Having learned by heart the well-known Vessantara and other Jātakas, going to the border regions where it is rare to see monks, being supported by people with hearts pleased by the Dhamma talk, he lives in a monastery beautified like the Nandana Grove with fully blossoming and fruit-bearing trees made for himself. Then monks who carry the burden of the Teaching, having heard of his conduct, thinking, "So-and-so, it seems, lives attached in mind to supporters. A wise monk is capable of learning the word of the Buddha or attending to a meditation subject; having brought him, we will learn the Dhamma with him in the presence of such and such an elder; we will learn the meditation subject in the presence of such and such an elder," go there.
So tesaṃ vattaṃ katvā sāyanhasamayaṃ vihāracārikaṃ nikkhantehi tehi ‘‘imaṃ, āvuso, cetiyaṃ tayā kārita’’nti puṭṭho, ‘‘āma, bhante’’ti vadati. ‘‘Ayaṃ bodhi, ayaṃ maṇḍapo, idaṃ uposathāgāraṃ, esā aggisālā, ayaṃ caṅkamo tayā kārito. Ime rukkhe ropāpetvā tayā nandanavanābhirāmo vihāro kārito’’ti. ‘‘Āma, bhante’’ti, vadati.
Having done their duties, when they have gone out for an evening walk in the monastery, being asked by them, "Friend, was this cetiya built by you?" he says, "Yes, Venerable Sir." "This bodhi tree, this pavilion, this uposatha hall, this fire-hut, this walkway were built by you. Having had these trees planted, you had a monastery beautified like the Nandana Grove built." "Yes, Venerable Sir," he says.
So sāyaṃ therupaṭṭhānaṃ gantvā vanditvā pucchati – ‘‘kasmā, bhante, āgatatthā’’ti? ‘‘Āvuso, taṃ ādāya gantvā, asukattherassa santike dhammaṃ uggaṇhitvā, asukattherassa santike kammaṭṭhānaṃ, asukasmiṃ nāma araññe samaggā samaṇadhammaṃ karissāmāti iminā kāraṇena āgatamhā’’ti. Sādhu, bhante, tumhe nāma mayhaṃ atthāya āgatā, ahampi ciranivāsena idha ukkaṇṭhito gacchāmi, pattacīvaraṃ gaṇhāmi, bhanteti. Āvuso, sāmaṇeradaharā maggakilantā, ajja vasitvā sve pacchābhattaṃ gamissāmāti. Sādhu, bhanteti punadivase tehi saddhiṃ piṇḍāya pavisati. Gāmavāsino ‘‘amhākaṃ ayyo bahū āgantuke bhikkhū gahetvā āgato’’ti āsanāni paññāpetvā yāguṃ pāyetvā sukhanisinnakathaṃ sutvā bhattaṃ adaṃsu. Therā ‘‘tvaṃ, āvuso, anumodanaṃ katvā nikkhama, mayaṃ udakaphāsukaṭṭhāne bhattakiccaṃ karissāmā’’ti nikkhantā.
Gāmavāsino anumodanaṃ sutvā pucchiṃsu, ‘‘kuto, bhante, therā āgatā’’ti? Ete amhākaṃ ācariyupajjhāyā samānupajjhāyā sandiṭṭhā sambhattāti. Kasmā āgatāti? Maṃ gahetvā gantukāmatāyāti. Tumhe pana gantukāmāti? Āmāvusoti. Kiṃ vadetha, bhante, amhehi kassa uposathāgāraṃ kāritaṃ, kassa bhojanasālā, kassa aggisālādayo kāritā, mayaṃ maṅgalāmaṅgalesu kassa santikaṃ gamissāmāti? Mahāupāsikāyopi tattheva nisīditvā assūni pavattayiṃsu. Daharo ‘‘tumhesu evaṃ dukkhitesu ahaṃ gantvā kiṃ karissāmi? There uyyojessāmī’’ti vihāraṃ gato.
Therāpi katabhattakiccā pattacīvarāni gahetvā nisinnā taṃ disvāva, ‘‘kiṃ, āvuso, cirāyasi, divā hoti, gacchāmā’’ti āhaṃsu. Āma, bhante, tumhe sukhitā, asukagehassa iṭṭhakāmūlaṃ ṭhitasaṇṭhāneneva ṭhitaṃ, asukagehādīnaṃ cittakammamūlādīni atthi, gatassāpi me cittavikkhepo bhavissati, tumhe purato gantvā asukavihāre cīvaradhovanarajanādīni karotha, ahaṃ tattha sampāpuṇissāmīti. Te tassa osakkitukāmataṃ ñatvā tvaṃ pacchā āgaccheyyāsīti pakkamiṃsu.
So there anugantvā nivatto vihārameva āgantvā bhojanasālādīni olokento vihāraṃ rāmaṇeyyakaṃ disvā cintesi – ‘‘sādhu vatamhi na gato. Sace agamissaṃ, koci, deva, dhammakathiko āgantvā, sabbesaṃ manaṃ bhinditvā, vihāraṃ attano nikāyasantakaṃ kareyya, atha mayā pacchā āgantvā etassa pacchato laddhapiṇḍaṃ bhuñjantena caritabbaṃ bhavissatī’’ti.
So aparena samayena suṇāti, ‘‘te kira bhikkhū gataṭṭhāne ekanikāyadvenikāyaekapiṭakadvepiṭakādivasena buddhavacanaṃ uggaṇhitvā aṭṭhakathācariyā jātā vinayadharā jātā sataparivārāpi sahassaparivārāpi caranti. Ye panettha samaṇadhammaṃ kātuṃ gatā, te ghaṭentā vāyamantā sotāpannā jātā, sakadāgāmino anāgāmino arahanto jātā, mahāsakkārena parinibbutā’’ti. So cintesi – ‘‘sace ahampi agamissaṃ, mayhampesā sampatti abhavissa, imaṃ pana ṭhānaṃ muñcituṃ asakkonto ativiya parihīnamhī’’ti. Ayaṃ puggalo attano mudutāya taṃ ṭhānaṃ amuñcanto ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
Gaṅgāya nadiyā tiriyaṃ patitvā, vālikāya otthaṭabhāvena antarasetu viya hutvā, bahūnaṃ paccayo jātarukkho viya rathavinītamahāariyavaṃsacandopamādipaṭipadāsu aññataraṃ paṭipadaṃ uggahetvā ṭhito olīnavuttiko puggalo veditabbo. So hi taṃ paṭipattinissitaṃ dhammaṃ uggahetvā pakatiyā mañjussaro cittalapabbatādisadisaṃ mahantaṃ ṭhānaṃ gantvā cetiyaṅgaṇavattādīni karoti. Atha naṃ dhammassavanaggaṃ pattaṃ āgantukā daharā ‘‘dhammaṃ kathehī’’ti vadanti. So sammā uggahitaṃ dhammaṃ paṭipadaṃ dīpetvā katheti. Athassa paṃsukūlikapiṇḍapātikādayo sabbe theranavamajjhimā bhikkhū ‘‘aho sappuriso’’ti attamanā bhavanti.
So kassaci nidānamattaṃ, kassaci upaḍḍhagāthaṃ, kassaci gāthaṃ upaṭṭhāpento ayapaṭṭakena ābandhanto viya daharasāmaṇere saṅgaṇhitvā mahāthere upasaṅkamitvā, ‘‘bhante, ayaṃ porāṇakavihāro atthi, ettha koci tatruppādo’’ti?, Pucchati. Therā – ‘‘kiṃ vadesi, āvuso, catuvīsati karīsasahassāni tatruppādo’’ti. Bhante, tumhe evaṃ vadetha, uddhane pana aggipi na jalatīti. Āvuso, mahāvihāravāsīhi laddhā nāma evameva nassanti, na koci saṇṭhapetīti. Bhante, porāṇakarājūhi dinnaṃ khīṇāsavehi paṭiggahitaṃ kasmā ete nāsentīti? Āvuso, tādisena dhammakathikena sakkā bhaveyya laddhunti. Bhante, mā evaṃ vadetha, amhe paṭipattidīpakadhammakathikā nāma, tumhe maṃ ‘‘saṅghakuṭumbiko vihārupaṭṭhāko’’ti maññamānā kātukāmāti. Kiṃ nu kho, āvuso, akappiyametaṃ, tumhādisehi pana kathite amhākaṃ uppajjeyyāti? Tena hi, bhante, ārāmikesu āgatesu amhākaṃ bhāraṃ karotha, ekaṃ kappiyadvāraṃ kathessāmāti.
So pātova gantvā, sannipātasālāyaṃ ṭhatvā, ārāmikesu āgatesu ‘‘upāsakā asukakhette bhāgo kuhiṃ, asukakhette kahāpaṇaṃ kuhi’’ntiādīni vatvā, aññassa khettaṃ gahetvā, aññassa deti. Evaṃ anukkamena taṃ taṃ paṭisedhento tassa tassa dento tathā akāsi, yathā yāguhatthā pūvahatthā bhattahatthā telamadhuphāṇitaghatādihatthā ca attanova santikaṃ āgacchanti. Sakalavihāro ekakolāhalo hoti, pesalā bhikkhū nibbijja apakkamiṃsu.
Sopi ācariyupajjhāyehi vissaṭṭhakānaṃ bahūnaṃ dubbacapuggalānaṃ upajjhaṃ dento vihāraṃ pūreti. Āgantukā bhikkhū vihāradvāre ṭhatvāva ‘‘vihāre ke vasantī’’ti, pucchitvā, ‘‘evarūpā nāma bhikkhū’’ti sutvā bāhireneva pakkamanti. Ayaṃ puggalo sāsane tiriyaṃ nipannatāya mahājanassa paccayabhāvaṃ upagato ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
Bhagavantaṃ etadavocāti ‘‘nibbānapabbhārā’’ti padena osāpitaṃ dhammadesanaṃ ñatvā anusandhikusalatāya etaṃ ‘‘kiṃ nu kho, bhante’’tiādivacanaṃ avoca. Tathāgatopi hi imissaṃ parisati nisinno ‘‘anusandhikusalo bhikkhu atthi, so maṃ pañhaṃ pucchissatī’’ti tasseva okāsakaraṇatthāya imasmiṃ ṭhāne desanaṃ niṭṭhāpesi.
orimaṃ tīrantiādinā nayena vuttesu ajjhattikāyatanādīsu evaṃ upagamanānupagamanādīni veditabbāni. ‘‘Mayhaṃ cakkhu-pasannaṃ, ahaṃ appamattakampi rūpārammaṇaṃ paṭivijjhituṃ sakkomī’’ti etaṃ nissāya cakkhuṃ assādentopi timirakavātādīhi upahatapasādo ‘‘amanāpaṃ mayhaṃ cakkhu, mahantampi rūpārammaṇaṃ vibhāvetuṃ na sakkomī’’ti domanassaṃ āpajjantopi cakkhāyatanaṃ upagacchati nāma. Aniccaṃ dukkhaṃ anattāti tiṇṇaṃ lakkhaṇānaṃ vasena vipassanto pana na upagacchati nāma. Sotādīsupi eseva nayo.
Manāyatane pana ‘‘manāpaṃ vata me mano, kiñci vāmato aggahetvā sabbaṃ dakkhiṇatova gaṇhātī’’ti vā ‘‘manena me cintitacintitassa alābho nāma natthī’’ti vā evaṃ assādentopi, ‘‘ducintitacintitassa me mano appadakkhiṇaggāhī’’ti evaṃ domanassaṃ uppādentopi manāyatanaṃ upagacchati nāma. Iṭṭhe pana rūpe rāgaṃ, aniṭṭhe paṭighaṃ uppādento rūpāyatanaṃ upagacchati nāma. Saddāyatanādīsupi eseva nayo.
Nandīrāgassetaṃ adhivacananti yathā hi majjhe saṃsīditvā thalaṃ pattaṃ dārukkhandhaṃ saṇhathūlavālikā pidahati, so puna sīsaṃ ukkhipituṃ na sakkoti, evaṃ nandīrāgena ābaddho puggalo catūsu mahāapāyesu patito mahādukkhena pidhīyati, so anekehipi vassasahassehi puna sīsaṃ ukkhipituṃ na sakkoti. Tena vuttaṃ ‘‘nandīrāgassetaṃ adhivacana’’nti.
Asmimānassetaṃ adhivacananti yathā hi thale āruḷho dārukkhandho heṭṭhā gaṅgodakena ceva upari vassena ca temento anukkamena sevālapariyonaddho ‘‘pāsāṇo nu kho esa khāṇuko’’ti vattabbataṃ āpajjati, evameva asmimānena unnato puggalo paṃsukūlikaṭṭhāne paṃsukūliko hoti, dhammakathikaṭṭhāne dhammakathiko, bhaṇḍanakārakaṭṭhāne bhaṇḍanakārako, vejjaṭṭhāne vejjo, pisuṇaṭṭhāne pisuṇo. So nānappakāraṃ anesanaṃ āpajjanto tāhi tāhi āpattīhi paliveṭhito ‘‘atthi nu kho assa abbhantare kiñci sīlaṃ, udāhu natthī’’ti vattabbataṃ āpajjati. Tena vuttaṃ ‘‘asmimānassetaṃ adhivacana’’nti.
Pañcannetaṃkāmaguṇānaṃ adhivacananti yathā hi āvaṭṭe patitadārukhandho antoyeva pāsāṇādīsu āhatasamabbhāhato bhijjitvā cuṇṇavicuṇṇaṃ hoti, evaṃ pañcakāmaguṇāvaṭṭe patitapuggalo catūsu apāyesu kammakāraṇakhuppipāsādidukkhehi āhatasamabbhāhato dīgharattaṃ cuṇṇavicuṇṇataṃ āpajjati. Tena vuttaṃ ‘‘pañcannetaṃ kāmaguṇānaṃ adhivacana’’nti.
Dussīloti nissīlo.Pāpadhammoti lāmakadhammo.Asucīti na suci.Saṅkassarasamācāroti ‘‘imassa maññe imassa maññe idaṃ kamma’’nti evaṃ parehi saṅkāya saritabbasamācāro. Saṅkāya vā paresaṃ samācāraṃ saratītipi saṅkassarasamācāro. Tassa hi dve tayo jane kathente disvā, ‘‘mama dosaṃ maññe kathentī’’ti tesaṃ samācāraṃ saṅkassarati dhāvatīti saṅkassarasamācāro.
Samaṇapaṭiññoti salākaggahaṇādīsu ‘‘kittakā vihāre samaṇā’’ti gaṇanāya āraddhāya ‘‘ahampi samaṇo, ahampi samaṇo’’ti paṭiññaṃ deti, salākaggahaṇādīni karoti.Brahmacāripaṭiññoti uposathapavāraṇādīsu ‘‘ahampi brahmacārī’’ti paṭiññāya tāni kammāni pavisati.Antopūtīti vakkahadayādīsu apūtikassapi guṇānaṃ pūtibhāvena, antopūti.Avassutoti rāgena tinto.Kasambujātoti rāgādīhi kilesehi kacavarajāto.
Etadavocāti gogaṇaṃ gaṅgātīrābhimukhaṃ katvā parisapariyante ṭhito ādito paṭṭhāya yāva pariyosānā satthu dhammadesanaṃ sutvā, ‘‘satthā orimatīrādīnaṃ anupagacchantādivasena sakkā paṭipattiṃ pūretunti vadati. Yadi evaṃ pūretuṃ sakkā, ahaṃ pabbajitvā pūressāmī’’ti cintetvā etaṃ ‘‘ahaṃ kho, bhante’’tiādivacanaṃ avoca.
Vacchagiddhiniyoti vacchesu sasnehā thanehi khīraṃ paggharantehi vacchakasnehena sayameva gamissantīti.Niyyātehevāti niyyātehiyeva. Gāvīsu hi aniyyātitāsu gosāmikā āgantvā, ‘‘ekā gāvī na dissati, eko goṇo, eko vacchako na dissatī’’ti tuyhaṃ piṭṭhito piṭṭhito vicarissanti, iti te aphāsukaṃ bhavissati. Pabbajjā ca nāmesā saiṇassa na ruhati, aṇaṇā pabbajjā ca buddhādīhi saṃvaṇṇitāti dassanatthaṃ evamāha.Niyyātāti niyyātitā. Imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ.
5. Dutiyadārukkhandhopamasuttavaṇṇanā
242.Pañcamekimilāyanti kimilānāmake nagare.Saṃkiliṭṭhanti paṭicchannakālato paṭṭhāya asaṃkiliṭṭhā nāma āpatti natthi, evarūpaṃ saṃkiliṭṭhaṃ āpattiṃ.Na vuṭṭhānaṃ paññāyatīti parivāsamānattaabbhānehi vuṭṭhānaṃ na dissati.
6. Avassutapariyāyasuttavaṇṇanā
243.Chaṭṭhenavaṃ santhāgāranti adhunā kāritaṃ santhāgāraṃ, ekā mahāsālāti attho. Uyyogakālādīsu hi rājāno tattha ṭhatvā, ‘‘ettakā purato gacchantu, ettakā pacchā, ettakā ubhohi passehi, ettakā hatthī abhiruhantu, ettakā asse, ettakā rathesu tiṭṭhantū’’ti evaṃ santhaṃ karonti, mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃsanthāgāranti vuccati. Uyyogaṭṭhānato ca āgantvā yāva gehesu allagomayaparibhaṇḍādīni kārenti, tāva dve tīṇi divasāni te rājāno tattha santharantītipi santhāgāraṃ. Tesaṃ rājūnaṃ saha atthānusāsanaṃ agārantipi santhāgāraṃ. Gaṇarājāno hi te, tasmā uppannaṃ kiccaṃ ekassa vasena na chijjati, sabbesaṃ chandopi laddhuṃ vaṭṭati, tasmā sabbe tattha sannipatitvā anusāsanti. Tena vuttaṃ ‘‘saha atthānusāsanaṃ agārantipi santhāgāra’’nti. Yasmā pana te tattha sannipatitvā, ‘‘imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitu’’nti evamādinā nayena gharāvāsakiccāni sammantayanti, tasmā chiddāvachiddaṃ gharāvāsaṃ tattha santharantītipi, santhāgāraṃ.Acirakāritaṃ hotīti iṭṭhakakammasudhākammacittakammādivasena susajjitaṃ devavimānaṃ viya adhunā niṭṭhāpitaṃ.Samaṇena vāti ettha yasmā gharavatthupariggahaṇakāleyeva devatā attano vasanaṭṭhānaṃ gaṇhanti, tasmā ‘‘devena vā’’ti avatvā, ‘‘samaṇena vā brāhmaṇena vā kenaci vā manussabhūtenā’’ti vuttaṃ.
Yenabhagavā tenupasaṅkamiṃsūti santhāgāraṃ niṭṭhitanti sutvā ‘‘gacchāma naṃ passissāmā’’ti gantvā dvārakoṭṭhakato paṭṭhāya sabbaṃ oloketvā ‘‘idaṃ santhāgāraṃ ativiya manoramaṃ sassirikaṃ. Kena paṭhamaṃ paribhuttaṃ amhākaṃ dīgharattaṃ hitāya sukhāya assā’’ti cintetvā – ‘‘amhākaṃ ñātiseṭṭhassa paṭhamaṃ diyyamānepi satthunova anucchavikaṃ, dakkhiṇeyyavasena diyyamānepi satthunova anucchavikaṃ, tasmā satthāraṃ paṭhamaṃ paribhuñjāpessāma, bhikkhusaṅghassa ca āgamanaṃ karissāma, bhikkhusaṅghe āgate tepiṭakaṃ buddhavacanaṃ āgatameva bhavissati, satthāraṃ tiyāmarattiṃ amhākaṃ dhammakathaṃ kathāpessāma, iti tīhi ratanehi paribhuttaṃ pacchā mayaṃ paribhuñjissāma, evaṃ no dīgharattaṃ hitāya sukhāya bhavissatī’’ti sanniṭṭhānaṃ katvā upasaṅkamiṃsu.
Yena navaṃ santhāgāraṃ tenupasaṅkamiṃsūti taṃdivasaṃ kira santhāgāraṃ kiñcāpi rājakulānaṃ dassanatthāya devavimānaṃ viya susajjitaṃ hoti supaṭijaggitaṃ, buddhārahaṃ pana katvā apaññattaṃ. Buddhā hi nāma araññajjhāsayā araññārāmā antogāme vaseyyuṃ vā no vā, tasmā ‘‘bhagavato manaṃ jānitvāva, paññāpessāmā’’ti cintetvā, te bhagavantaṃ upasaṅkamiṃsu, idāni pana manaṃ labhitvā paññāpetukāmā yena santhāgāraṃ tenupasaṅkamiṃsu.
Sabbasanthariṃ santhāgāraṃ santharitvāti yathā sabbameva santhataṃ hoti, evaṃ taṃ santharāpetvā. Sabbapaṭhamaṃ tāva ‘‘gomayaṃ nāma sabbamaṅgalesu vaṭṭatī’’ti sudhāparikammakatampi bhūmiṃ allagomayena opuñjāpetvā, parisukkhabhāvaṃ ñatvā, yathā akkantaṭṭhāne padaṃ paññāyati, evaṃ catujjātiyagandhehi limpāpetvā upari nānāvaṇṇakaṭasārake santharitvā tesaṃ upari mahāpiṭṭhikakojave ādiṃ katvā hatthattharaassattharasīhattharabyagghattharacandattharakasūriyattharakacittattharakādīhi nānāvaṇṇehi attharakehi santharitabbayuttakaṃ sabbokāsaṃ santharāpesuṃ. Tena vuttaṃ ‘‘sabbasanthariṃ santhāgāraṃ santharitvā’’ti.
Āsanāni paññāpetvāti majjhaṭṭhāne tāva maṅgalathambhaṃ nissāya mahārahaṃ buddhāsanaṃ paññāpetvā, tattha tattha yaṃ yaṃ mudukañca manoramañca paccattharaṇaṃ, taṃ taṃ paccattharitvā ubhatolohitakaṃ manuññadassanaṃ upadhānaṃ upadahitvā upari suvaṇṇarajatatārakavicittavitānaṃ bandhitvā gandhadāmapupphadāmapattadāmādīhi alaṅkaritvā samantā dvādasahatthe ṭhāne pupphajālaṃ kāretvā, tiṃsahatthamattaṃ ṭhānaṃ paṭasāṇiyā parikkhipāpetvā pacchimabhittiṃ nissāya bhikkhusaṅghassa pallaṅkapīṭhaapassayapīṭhamuṇḍapīṭhāni paññāpetvā upari setapaccattharaṇehi paccattharāpetvā pācīnabhittiṃ nissāya attano attano mahāpiṭṭhikakojave paññāpetvā manoramāni haṃsalomādipūritāni upadhānāni ṭhapāpesuṃ ‘‘evaṃ akilamamānā sabbarattiṃ dhammaṃ suṇissāmā’’ti. Idaṃ sandhāya vuttaṃ ‘‘āsanāni paññāpetvā’’ti.
Udakamaṇikaṃ patiṭṭhāpetvāti mahākucchikaṃ udakacāṭiṃ patiṭṭhāpetvā ‘‘evaṃ bhagavā ca bhikkhusaṅgho ca yathāruciyā hatthe vā dhovissanti pāde vā, mukhaṃ vā vikkhālessantī’’ti tesu tesu ṭhānesu maṇivaṇṇassa udakassa pūrāpetvā vāsatthāya nānāpupphāni ceva udakavāsacuṇṇāni ca pakkhipitvā kadalipaṇṇehi pidahitvā patiṭṭhāpesuṃ. Idaṃ sandhāya vuttaṃ ‘‘udakamaṇikaṃ patiṭṭhāpetvā’’ti.
Telappadīpaṃ āropetvāti rajatasuvaṇṇādimayadaṇḍadīpikāsu yonakarūpakirātarūpakādīnaṃ hatthe ṭhapitasuvaṇṇarajatādimayakapallikāsu ca telappadīpaṃ jālāpetvāti attho.Yenabhagavā tenupasaṅkamiṃsūti ettha pana te sakyarājāno na kevalaṃ santhāgārameva, atha kho yojanāvaṭṭe kapilavatthusmiṃ nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe ca kadaliyo ca ṭhapāpetevā sakalanagaraṃ dīpamālādīhi vippakiṇṇatārakaṃ viya katvā ‘‘khīrūpage dārake khīraṃ pāyetha, dahare kumāre lahuṃ lahuṃ bhojetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontī’’ti bheriṃ carāpetvā sayaṃ daṇḍadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu.
Athakho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkamīti ‘‘yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti evaṃ kira kāle ārocite bhagavā lākhārasatintarattakoviḷārapupphavaṇṇaṃ rattadupaṭṭaṃ kattariyā padumaṃ kantento viya, saṃvidhāya timaṇḍalaṃ paṭicchādento nivāsetvā suvaṇṇapāmaṅgena padumakalāpaṃ parikkhipanto viya, vijjulatāsassirikaṃ kāyabandhanaṃ bandhitvā rattakambalena gajakumbhaṃ pariyonandhanto viya, ratanasatubbedhe suvaṇṇagghike pavāḷajālaṃ khipamāno viya suvaṇṇacetiye rattakambalakañcukaṃ paṭimuñcanto viya, gacchantaṃ puṇṇacandaṃ rattavaṇṇavalāhakena paṭicchādayamāno viya, kañcanapabbatamatthake supakkalākhārasaṃ parisiñcanto viya, cittakūṭapabbatamatthakaṃ vijjulatāya parikkhipanto viya ca sacakkavāḷasineruyugandharaṃ mahāpathaviṃ sañcāletvā gahitaṃ nigrodhapallavasamānavaṇṇaṃ rattavarapaṃsukūlaṃ pārupitvā, gandhakuṭidvārato nikkhami kañcanaguhato sīho viya udayapabbatakūṭato puṇṇacando viya ca. Nikkhamitvā pana gandhakuṭipamukhe aṭṭhāsi.
Athassa kāyato meghamukhehi vijjukalāpā viya rasmiyo nikkhamitvā suvaṇṇarasadhārāparisekapiñjarapattapupphaphalaviṭape viya ārāmarukkhe kariṃsu. Tāvadeva ca attano attano pattacīvaramādāya mahābhikkhusaṅgho bhagavantaṃ parivāresi. Te pana parivāretvā ṭhitā bhikkhū evarūpā ahesuṃ – appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahino sīlasampannā samādhisampannā paññāvimuttivimuttiñāṇadassanasampannā. Tehi parivārito bhagavā rattakambalaparikkhitto viya suvaṇṇakkhandho, rattapadumasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikāparikkhitto viya suvaṇṇapāsādo virocittha. Sāriputtamoggallānādayo mahātherāpi naṃ meghavaṇṇaṃ paṃsukūlaṃ pārupitvā maṇivammavammikā viya mahānāgā parivārayiṃsu vantarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā.
Iti bhagavā sayaṃ vītarāgo vītarāgehi, vītadoso vītadosehi, vītamoho vītamohehi, nittaṇho nittaṇhehi, nikkileso nikkilesehi, sayaṃ buddho bahussutabuddhehi parivārito pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavattirājā, marugaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hāritamahābrahmā, tārāgaṇaparivārito viya puṇṇacando asamena buddhavesena aparimāṇena buddhavilāsena kapilavatthugāmimaggaṃ paṭipajji.
Athassa puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi pacchima-kāyato, dakkhiṇahatthato, vāmahatthato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi. Upari kesantato paṭṭhāya sabbakesāvaṭṭehi moragīvavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṭṭhānaṃ aggahesi. Heṭṭhā pādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviṃ asītihatthaṭṭhānaṃ aggahesi. Evaṃ samantā asītihatthaṭṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā kañcanadaṇḍadīpikāhi niccharitvā ākāsaṃ pakkhandajālā viya cātuddīpikamahāmeghato nikkhantavijjulatā viya vidhāviṃsu. Sabbadisābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya, suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya, pasāritasuvaṇṇapaṭaparikkhittā viya, verambhavātasamuṭṭhitakiṃsukakaṇikārapupphacuṇṇasamokiṇṇā viya vippabhāsiṃsu.
Bhagavatopi asītianubyañjanabyāmappabhādvattiṃsavaralakkhaṇasamujjalasarīraṃ samuggatatārakaṃ viya gaganatalaṃ, vikasitamiva padumavanaṃ, sabbapāliphullo viya yojanasatiko pāricchattako, paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocittha, yathā taṃ dasahi pāramīhi dasahi upapāramīhi dasahi paramatthapāramīhi sammadeva pūritāhi samatiṃsapāramitāhi alaṅkataṃ. Kappasatasahassādhikāni cattāri asaṅkhyeyyāni dinnadānaṃ rakkhitasīlaṃ katakalyāṇakammaṃ ekasmiṃ attabhāve otaritvā vipākaṃ dātuṃ ṭhānaṃ alabhamānaṃ sambādhapattaṃ viya ahosi. Nāvāsahassabhaṇḍaṃ ekanāvaṃ āropanakālo viya, sakaṭasahassabhaṇḍaṃ ekasakaṭaṃ āropanakālo viya, pañcavīsatiyā gaṅgānaṃ oghassa sambhijja mukhadvāre ekato rāsibhūtakālo viya ahosi.
padasahassenagamanavaṇṇaṃ vattuṃ vaṭṭati. Tatridaṃ mukhamattaṃ –
‘‘Evaṃ sabbaṅgasampanno, kampayanto vasundharaṃ;
‘‘Dakkhiṇaṃ paṭhamaṃ pādaṃ, uddharanto narāsabho
‘‘Gacchato buddhaseṭṭhassa, heṭṭhāpādatalaṃ mudu;
‘‘Ninnaṭṭhānaṃ unnamati, gacchante lokanāyake;
‘‘Pāsāṇā sakkharā ceva, kathalā khāṇukaṇṭakā;
‘‘Nātidūre uddharati, naccāsanne ca nikkhipaṃ;
‘‘Nātisīghaṃ pakkamati, sampannacaraṇo muni;
‘‘Uddhaṃ adho ca tiriyañca, disañca vidisaṃ tathā;
‘‘Nāgavikkantacāro so, gamane sobhate jino;
‘‘Uḷurājāva sobhanto, catucārīva kesarī;
Vaṇṇakālo nāma kiresa, evaṃvidhesu kālesu buddhassa sarīravaṇṇe vā guṇavaṇṇe vā dhammakathikassa thāmoyeva pamāṇaṃ. Cuṇṇiyapadehi vā gāthābandhena vā yattakaṃ sakkoti, tattakaṃ vattabbaṃ. Dukkathitanti na vattabbaṃ. Appamāṇavaṇṇā hi buddhā. Tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā, pageva itarā pajāti. Iminā sirivilāsena alaṅkatapaṭiyattaṃ sakyarājakulaṃ pavisitvā bhagavā pasannacittena janena gandhadhūmavāsacuṇṇādīhi pūjiyamāno santhāgāraṃ pāvisi. Tena vuttaṃ ‘‘atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkamī’’ti.
Bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. Tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno gandhodakena nhāpetvā dukūlacumbaṭakena vodakaṃ katvā jātihiṅgulakena majjitvā rattakambalapaliveṭhite pīṭhe ṭhapitarattasuvaṇṇaghanapaṭimā viya ativirocittha. Ayaṃ panettha porāṇānaṃ vaṇṇabhaṇanamaggo –
‘‘Gantvāna maṇḍalamāḷaṃ, nāgavikkantacāraṇo;
‘‘Tahiṃ nisinno naradammasārathi,
‘‘Nekkhaṃ jambonadasseva, nikkhittaṃ paṇḍukambale;
‘‘Mahāsālova samphullo, nerurājāva’laṅkato;
‘‘Jalanto dīparukkhova, pabbatagge yathā sikhī;
Kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāyāti ettha dhammakathā nāma santhāgārānumodanāpaṭisaṃyuttā pakiṇṇakakathā veditabbā. Tadā hi bhagavā ākāsagaṅgaṃ otārento viya pathavojaṃ ākaḍḍhanto viya mahājambuṃ matthake gahetvā cālento viya yojanikaṃ madhubhaṇḍaṃ cakkayantena pīḷetvā madhupānaṃ pāyamāno viya kapilavatthuvāsīnaṃ sakyānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathesi. ‘‘Āvāsadānaṃ nāmetaṃ, mahārāja, mahantaṃ, tumhākaṃ āvāso mayā paribhutto, bhikkhusaṅghena ca paribhutto, mayā ca bhikkhusaṅghena ca paribhutto pana dhammaratanena paribhuttoyevāti tīhi ratanehi paribhutto nāma hoti. Āvāsadānasmiñhi dinne sabbadānaṃ dinnameva hoti. Bhummaṭṭhakapaṇṇasālāya vā sākhāmaṇḍapassa vāpi ānisaṃso nāma paricchindituṃ na sakkā. Āvāsadānānubhāvena hi bhave bhave nibbattassāpi sambādhitagabbhavāso na hoti, dvādasahattho ovarako viya mātukucchi asambādhova hotī’’ti. Evaṃ nānānayavicittaṃ bahuṃ dhammiṃ kathaṃ kathetvā –
‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;
‘‘Tato vātātapo ghoro, sañjāto paṭihaññati;
‘‘Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;
‘‘Vihāre kāraye ramme, vāsayettha bahussute;
‘‘Dadeyya ujubhūtesu, vippasannena cetasā;
Sandassetvātiādīni vuttatthāneva.
Abhikkantāti atikkantā dve yāmā gatā.Yassa dāni kālaṃ maññathāti yassa tumhe gamanassa kālaṃ maññatha, gamanakālo tumhākaṃ, gacchathāti vuttaṃ hoti. Kasmā pana bhagavā te uyyojesīti? Anukampāya. Sukhumālā hi te, tiyāmarattiṃ nisīditvā vītināmentānaṃ sarīre ābādho uppajjeyya. Bhikkhusaṅghopi mahā, tassa ṭhānanisajjānaṃ okāso laddhuṃ vaṭṭatīti ubhayānukampāya uyyojesi.
Vigatathinamiddhoti tatra kira bhikkhū yāmadvayaṃ ṭhitāpi nisinnāpi acālayiṃsu, pacchimayāme pana āhāro pariṇamati, tassa pariṇatattā bhikkhusaṅgho vigatathinamiddho jātoti akāraṇametaṃ. Buddhānañhi kathaṃ suṇantassa kāyikacetasikadarathā na honti, kāyacittalahutādayo uppajjanti, tena tesaṃ dve yāme ṭhitānampi nisinnānampi dhammaṃ suṇantānaṃ thinamiddhaṃ vigataṃ, pacchimayāmepi sampatte tathā vigatameva jātaṃ. Tenāha ‘‘vigatathinamiddho’’ti.
Piṭṭhime āgilāyatīti kasmā āgilāyati? Bhagavato hi chabbassāni mahāpadhānaṃ padahantassa mahantaṃ kāyadukkhaṃ ahosi, athassa aparabhāge mahallakakāle piṭṭhivāto uppajjīti. Akāraṇaṃ vā etaṃ. Pahoti hi bhagavā uppannaṃ vedanaṃ vikkhambhetvā ekampi dvepi sattāhāni ekapallaṅkena nisīdituṃ. Santhāgārasālaṃ pana catūhi iriyāpathehi paribhuñjitukāmo ahosi. Tattha pādadhovanaṭṭhānato yāva dhammāsanā agamāsi, ettake ṭhāne gamanaṃ nipphannaṃ. Dhammāsanaṃ pattaṃ thokaṃ ṭhatvā nisīdi, ettake ṭhāne ṭhānaṃ nipphannaṃ. Dveyāmaṃ dhammāsane nisīdi, ettake ṭhāne nisajjā nipphannā. Idāni dakkhiṇena passena thokaṃ nipanne sayanaṃ nipphajjissatīti evaṃ catūhi iriyāpathehi paribhuñjitukāmo ahosi. Upādinnakasarīrañca nāma ‘‘no āgilāyatī’’ti na vattabbaṃ, tasmā ciranisajjāya sañjātaṃ appakampi āgilāyanaṃ gahetvā evamāha.
Saṅghāṭiṃ paññāpetvāti santhāgārassa kira ekapasse te rājāno paṭasāṇiṃ parikkhipāpetvā kappiyamañcakaṃ paññāpetvā kappiyapaccattharaṇena attharitvā upari suvaṇṇatārakagandhamālādidāmapaṭimaṇḍitaṃ vitānaṃ bandhitvā gandhatelappadīpaṃ āropayiṃsu, ‘‘appeva nāma satthā dhammāsanato vuṭṭhāya thokaṃ vissamanto idha nipajjeyya, evaṃ no imaṃ santhāgāraṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Satthāpi tadeva sandhāya tattha saṅghāṭiṃ paññāpetvā nipajji.Uṭṭhānasaññaṃ manasi karitvāti ‘‘ettakaṃ kālaṃ atikkamitvā vuṭṭhahissāmī’’ti vuṭṭhānasaññaṃ citte ṭhapetvā, tañca kho aniddāyantova therassa dhammakathaṃ suṇamāno.
Avassutapariyāyanti avassutassa pariyāyaṃ, avassutassa kāraṇanti attho.Adhimuccatīti kilesādhimuccanena adhimuccati, giddho hoti.Byāpajjatīti byāpādavasena pūticitto hoti.Cakkhutoti cakkhubhāvena.Māroti kilesamāropi devaputtamāropi.Otāranti vivaraṃ.Ārammaṇanti paccayaṃ. Naḷāgāratiṇāgāraṃ viya hi savisevanāni āyatanāni, tiṇukkā viya kilesuppattirahaṃ ārammaṇaṃ, tiṇukkāya ṭhapitaṭhapitaṭṭhāne aṅgārassujjalanaṃ viya ārammaṇe āpāthamāgate kilesānaṃ uppatti. Tena vuttaṃlabhetha māro otāranti.
neva labhetha māro otāranti.
7. Dukkhadhammasuttavaṇṇanā
244.Sattamedukkhadhammānanti dukkhasambhavadhammānaṃ. Pañcasu hi khandhesu sati chedanavadhabandhanādibhedaṃ dukkhaṃ sambhavati, tasmā te dukkhasambhavadhammattā dukkhadhammāti vuccanti.Tathā kho panassāti tenākārenassa.Yathāssa kāme passatoti yenākārenassa kāme passantassa.Yathā carantanti yenākārena cārañca vihārañca anubandhitvā carantaṃ.Aṅgārakāsūpamākāmā diṭṭhā hontīti pariyeṭṭhimūlakassa ceva paṭisandhimūlakassa ca dukkhassa vasena aṅgārakāsu viya mahāpariḷāhāti diṭṭhā honti. Kāme pariyesantānañhi nāvāya mahāsamuddogāhanaajapathasaṅkupathapaṭipajjanaubhatobyūḷhasaṅgāmapakkhandanādivasena pariyeṭṭhimūlakampi, kāme paribhuñjantānaṃ kāmaparibhogacetanāya catūsu apāyesu dinnapaṭisandhimūlakampi mahāpariḷāhadukkhaṃ uppajjati. Evametassa duvidhassāpi dukkhassa vasena aṅgārakāsu viya mahāpariḷāhāti diṭṭhā honti.
Dāyanti aṭaviṃ.Puratopi kaṇṭakoti purimapasse vijjhitukāmo viya āsannaṭṭhāneyeva ṭhitakaṇṭako.Pacchatotiādīsupi eseva nayo. Heṭṭhā pana pādehi akkantaṭṭhānassa santike, na akkantaṭṭhāneyeva. Evaṃ so kaṇṭakagabbhaṃ paviṭṭho viya bhaveyya.Mā maṃ kaṇṭakoti mā maṃ kaṇṭako vijjhīti kaṇṭakavedhaṃ rakkhamāno.
Dandho, bhikkhave, satuppādoti satiyā uppādoyeva dandho, uppannamattāya pana tāya kāci kilesā niggahitāva honti, na saṇṭhātuṃ sakkonti. Cakkhudvārasmiñhi rāgādīsu uppannesu dutiyajavanavārena ‘‘kilesā me uppannā’’ti ñatvā tatiye javanavāre saṃvarajavanaṃyeva javati. Anacchariyañcetaṃ, yaṃ vipassako tatiyajavanavāre kilese niggaṇheyya. Cakkhudvāre pana iṭṭhārammaṇe āpāthagate bhavaṅgaṃ āvaṭṭetvā āvajjanādīsu uppannesu voṭṭhabbanānantaraṃ sampattakilesajavanavāraṃ nivattetvā kusalameva uppādeti. Āraddhavipassakānañhi ayamānisaṃso bhāvanāpaṭisaṅkhāne patiṭṭhitabhāvassa.
Abhihaṭṭhuṃpavāreyyunti sudinnattherassa viya raṭṭhapālakulaputtassa viya ca kāyena vā satta ratanāni abhiharitvā vācāya vā ‘‘amhākaṃ dhanato yattakaṃ icchasi, tattakaṃ gaṇhā’’ti vadantā pavāreyyuṃ.Anudahantīti sarīre paliveṭhitattā uṇhapariḷāhaṃ janetvā anudahanti. Sañjātasede vā sarīre laggantā anusentītipi attho.Yañhi taṃ, bhikkhave, cittanti idaṃ yasmā citte anāvaṭṭante puggalassa āvaṭṭanaṃ nāma natthi. Evarūpañhi cittaṃ anāvaṭṭanti, tasmā vuttaṃ. Iti imasmiṃ sutte vipassanābalameva dīpitaṃ.
8. Kiṃsukopamasuttavaṇṇanā
245.Aṭṭhamedassananti paṭhamamaggassetaṃ adhivacanaṃ. Paṭhamamaggo hi kilesapahānakiccaṃ sādhento paṭhamaṃ nibbānaṃ passati, tasmā dassananti vuccati. Gotrabhuñāṇaṃ pana kiñcāpi maggato paṭhamataraṃ passati, passitvā pana kattabbakiccassa kilesapahānassa abhāvena na dassananti vuccati. Apica cattāropi maggā dassanameva. Kasmā? Sotāpattimaggakkhaṇe dassanaṃ visujjhati, phalakkhaṇe visuddhaṃ. Sakadāgāmianāgāmiarahattamaggakkhaṇe visujjhati, phalakkhaṇe visuddhanti evaṃ kathentānaṃ bhikkhūnaṃ sutvā so bhikkhu ‘‘ahampi dassanaṃ visodhetvā arahattaphale patiṭṭhito dassanavisuddhikaṃ nibbānaṃ sacchikatvā viharissāmī’’ti taṃ bhikkhuṃ upasaṅkamitvā evaṃ pucchi. So phassāyatanakammaṭṭhāniko channaṃ phassāyatanānaṃ vasena rūpārūpadhamme pariggahetvā arahattaṃ patto. Ettha hi purimāni pañca āyatanāni rūpaṃ, manāyatanaṃ arūpaṃ. Iti so attanā adhigatamaggameva kathesi.
Asantuṭṭhoti padesasaṅkhāresu ṭhatvā kathitattā asantuṭṭho. Evaṃ kirassa ahosi – ‘‘ayaṃ padesasaṅkhāresu ṭhatvā kathesi. Sakkā nu kho padesasaṅkhāresu ṭhatvā dassanavisuddhikaṃ nibbānaṃ pāpuṇitu’’nti? Tato naṃ pucchi – ‘‘āvuso, tvaṃyeva nu kho idaṃ dassanavisuddhikaṃ nibbānaṃ jānāsi, udāhu aññepi jānantā atthī’’ti. Atthāvuso, asukavihāre asukatthero nāmāti. So tampi upasaṅkamitvā pucchi. Etenupāyena aññampi aññampīti.
Ettha ca dutiyo pañcakkhandhakammaṭṭhāniko rūpakkhandhavasena rūpaṃ, sesakkhandhavasena nāmanti nāmarūpaṃ vavatthapetvā anukkamena arahattaṃ patto. Tasmā sopi attanā adhigatamaggameva kathesi. Ayaṃ pana ‘‘imesaṃ aññamaññaṃ na sameti, paṭhamena sappadesasaṅkhāresu ṭhatvāva kathitaṃ, iminā nippadesesū’’ti asantuṭṭho hutvā tatheva taṃ pucchitvā pakkāmi.
Tatiyo mahābhūtakammaṭṭhāniko cattāri mahābhūtāni saṅkhepato ca vitthārato ca pariggahetvā arahattaṃ patto, tasmā ayampi attanā adhigatamaggameva kathesi. Ayaṃ pana ‘‘imesaṃ aññamaññaṃ na sameti, paṭhamena sappadesasaṅkhāresu ṭhatvā kathitaṃ, dutiyena nippadesesu, tatiyena atisappadesesū’’ti asantuṭṭho hutvā tatheva taṃ pucchitvā pakkāmi.
Catuttho tebhūmakakammaṭṭhāniko. Tassa kira samappavattā dhātuyo ahesuṃ, kallasarīraṃ balapattaṃ, kammaṭṭhānānipissa sabbāneva sappāyāni, atītā vā saṅkhārā hontu anāgatā vā paccuppannā vā kāmāvacarā vā rūpāvacarā vā arūpāvacarā vā, sabbepi sappāyāva. Asappāyakammaṭṭhānaṃ nāma natthi. Kālesupi purebhattaṃ vā hotu pacchābhattaṃ vā paṭhamayāmādayo vā, asappāyo kālo nāma natthi. Yathā nāma cāribhūmiṃ otiṇṇo mahāhatthī hatthena gahetabbaṃ hattheneva luñcitvā gaṇhāti, pādehi paharitvā gahetabbaṃ pādehi paharitvā gaṇhāti, evameva sakale tebhūmakadhamme kalāpaggāhena gahetvā sammasanto arahattaṃ patto, tasmā esopi attanā adhigatamaggameva kathesi. Ayaṃ pana ‘‘imesaṃ aññamaññaṃ na sameti. Paṭhamena sappadesasaṅkhāresu ṭhatvā kathitaṃ, dutiyena nippadesesu, puna tatiyena sappadesesu, catutthena nippadesesuyevā’’ti asantuṭṭho hutvā taṃ pucchi – ‘‘kiṃ nu kho, āvuso, idaṃ dassanavisuddhikaṃ nibbānaṃ tumhehi attanova dhammatāya ñātaṃ, udāhu kenaci vo akkhāta’’nti? Āvuso, mayaṃ kiṃ jānāma? Atthi pana sadevake loke sammāsambuddho, taṃ nissāyetaṃ amhehi ñātanti. So cintesi – ‘‘ime bhikkhū mayhaṃ ajjhāsayaṃ gahetvā kathetuṃ na sakkonti, ahaṃ sabbaññubuddhameva pucchitvā nikkaṅkho bhavissāmī’’ti yena bhagavā tenupasaṅkami.
Bhagavā tassa vacanaṃ sutvā ‘‘yehi te pañho kathito, te cattāropi khīṇāsavā, sukathitaṃ tehi, tvaṃ pana attano andhabālatāya taṃ na sallakkhesī’’ti na evaṃ vihesesi. Kārakabhāvaṃ panassa ñatvā ‘‘atthagavesako esa, dhammadesanāya eva naṃ bujjhāpessāmī’’ti kiṃsukopamaṃ āhari. Tattha bhūtaṃ vatthuṃ katvā evamattho vibhāvetabbo – ekasmiṃ kira mahānagare eko sabbaganthadharo brāhmaṇavejjo paṇḍito paṭivasati. Atheko nagarassa pācīnadvāragāmavāsī paṇḍurogapuriso tassa santikaṃ āgantvā taṃ vanditvā aṭṭhāsi. Vejjapaṇḍito tena saddhiṃ sammoditvā ‘‘kenatthena āgatosi bhadramukhā’’ti, pucchi. Rogenamhi, ayya, upadduto, bhesajjaṃ me kathehīti. Tena hi, bho, gaccha, kiṃsukarukkhaṃ chinditvā, sosetvā jhāpetvā, tassa khārodakaṃ gahetvā iminā ciminā ca bhesajjena yojetvā, ariṭṭhaṃ katvā piva, tena te phāsukaṃ bhavissatīti. So tathā katvā nirogo balavā pāsādiko jāto.
Athañño dakkhiṇadvāragāmavāsī puriso teneva rogena āturo ‘‘asuko kira bhesajjaṃ katvā arogo jāto’’ti sutvā taṃ upasaṅkamitvā pucchi – ‘‘kena te, samma, phāsukaṃ jāta’’nti. Kiṃsukāriṭṭhena nāma, gaccha tvampi karohīti. Sopi tathā katvā tādisova jāto.
Athañño pacchimadvāragāmavāsī…pe… uttaradvāragāmavāsī puriso teneva rogena āturo ‘‘asuko kira bhesajjaṃ katvā arogo jāto’’ti taṃ upasaṅkamitvā pucchi ‘‘kena te, samma, phāsukaṃ jāta’’nti? Kiṃsukāriṭṭhena nāma, gaccha tvampi karohīti. Sopi tathā katvā tādisova jāto.
Athañño paccantavāsī adiṭṭhapubbakiṃsuko eko puriso teneva rogena āturo ciraṃ tāni tāni bhesajjāni katvā roge avūpasamamāne ‘‘asuko kira nagarassa pācīnadvāragāmavāsī puriso bhesajjaṃ katvā arogo jāto’’ti sutvā ‘‘gacchāmahampi, tena katabhesajjaṃ karissāmī’’ti daṇḍamolubbha anupubbena tassa santikaṃ gantvā, ‘‘kena te, samma, phāsukaṃ jāta’’nti pucchi. Kiṃsukāriṭṭhena sammāti. Kīdiso pana so kiṃsukoti. Jhāpitagāme ṭhitajhāmathūṇo viyāti. Iti so puriso attanā diṭṭhākārenava kiṃsukaṃ ācikkhi. Tena hi diṭṭhakāle kiṃsuko patitapatto khāṇukakāle diṭṭhattā tādisova hoti.
Sandacchāyonāma saṃsanditvā ṭhitacchāyo.
So ‘‘ayampi purimehi viruddhaṃ āha, na sakkā imassa vacanaṃ gahetu’’nti tassapi veyyākaraṇena asantuṭṭho taṃ āha, ‘‘kiṃ nu kho, bho, tumhe attanova dhammatāya kiṃsukaṃ jānātha, udāhu kenaci vo akkhāto’’ti? Kiṃ, bho, mayaṃ jānāma? Atthi pana mahānagarassa majjhe amhākaṃ ācariyo vejjapaṇḍito, taṃ nissāya amhehi ñātanti. ‘‘Tena hi ahampi ācariyameva upasaṅkamitvā nikkaṅkho bhavissāmī’’ti tassa santikaṃ upasaṅkamitvā taṃ vanditvā aṭṭhāsi. Vejjapaṇḍito tena saddhiṃ sammoditvā, ‘‘kenatthena āgatosi bhadramukhā’’ti pucchi. Rogenamhi, ayya, upadduto, bhesajjaṃ me kathethāti. Tena hi, bho, gaccha, kiṃsukarukkhaṃ chinditvā sosetvā jhāpetvā tassa khārodakaṃ gahetvā iminā ciminā ca bhesajjena yojetvā ariṭṭhaṃ katvā piva, etena te phāsukaṃ bhavissatīti. So tathā katvā nirogo balavā pāsādiko jāto.
Tattha mahānagaraṃ viya nibbānanagaraṃ daṭṭhabbaṃ. Vejjapaṇḍito viya sammāsambuddho. Vuttampi ce taṃ ‘‘bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti (ma. ni. 3.65) catūsu dvāragāmesu cattāro vejjantevāsikā viya cattāro dassanavisuddhipattā khīṇāsavā. Paccantavāsī paṭhamapuriso viya pañhapucchako bhikkhu. Paccantavāsino catunnaṃ vejjantevāsikānaṃ kathāya asantuṭṭhassa ācariyameva upasaṅkamitvā pucchanakālo viya imassa bhikkhuno catunnaṃ dassanavisuddhipattānaṃ khīṇāsavānaṃ kathāya asantuṭṭhassa satthāraṃ upasaṅkamitvā pucchanakālo.
Yathā yathā adhimuttānanti yena yenākārena adhimuttānaṃ.Dassanaṃ suvisuddhanti nibbānadassanaṃ suṭṭhu visuddhaṃ.Tathā tathā kho tehi sappurisehi byākatanti tena tenevākārena tuyhaṃ tehi sappurisehi kathitaṃ. Yathā hi ‘‘kāḷako kiṃsuko’’ti kathento na aññaṃ kathesi, attanā diṭṭhanayena kiṃsukameva kathesi, evameva chaphassāyatanānaṃ vasena dassanavisuddhipattakhīṇāsavopi imaṃ pañhaṃ kathento na aññaṃ kathesi, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathesi.
Yathā ca ‘‘lohitako ocirakajāto bahalapattapalāso kiṃsuko’’ti kathentopi na aññaṃ kathesi, attanā diṭṭhanayena kiṃsukameva kathesi, evameva pañcupādānakkhandhavasena catumahābhūtavasena tebhūmakadhammavasena dassanavisuddhipattakhīṇāsavopi imaṃ pañhaṃ kathento na aññaṃ kathesi, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathesi.
Tattha yathā kāḷakakāle kiṃsukadassāvinopi taṃ dassanaṃ bhūtaṃ tacchaṃ na tena aññaṃ diṭṭhaṃ, kiṃsukova diṭṭho, evameva chaphassāyatanavasena dassanavisuddhipattassāpi khīṇāsavassa dassanaṃ bhūtaṃ tacchaṃ, na tena aññaṃ kathitaṃ, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathitaṃ. Yathā ca lohitakāle ocirakajātakāle bahalapattapalāsakāle kiṃsukadassāvinopi taṃ dassanaṃ bhūtaṃ tacchaṃ, na tena aññaṃ diṭṭhaṃ, kiṃsukova diṭṭho, evameva pañcupādānakkhandhavasena catumahābhūtavasena tebhūmakadhammavasena dassanavisuddhipattassāpi khīṇāsavassa dassanaṃ bhūtaṃ tacchaṃ, na tena aññaṃ kathitaṃ, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathitaṃ.
Seyyathāpi,bhikkhu rañño paccantimaṃ nagaranti idaṃ kasmā āraddhaṃ? Sace tena bhikkhunā taṃ sallakkhitaṃ, athassa dhammadesanatthaṃ āraddhaṃ. Sace na sallakkhitaṃ, athassa iminā nagaropamena tassevatthassa dīpanatthāya āvibhāvanatthāya āraddhaṃ. Tattha yasmā majjhimapadese nagarassa pākārādīni thirāni vā hontu dubbalāni vā, sabbaso vā mā hontu, corāsaṅkā na honti, tasmā taṃ aggahetvā ‘‘paccantimaṃ nagara’’nti āha.Daḷhuddhāpanti thirapākāraṃ.Daḷhapākāratoraṇanti thirapākārañceva thiratoraṇañca. Toraṇāni nāma hi purisubbedhāni nagarassa alaṅkāratthaṃ karīyanti, coranivāraṇatthānipi hontiyeva. Atha vā toraṇanti piṭṭhasaṅghāṭassetaṃ nāmaṃ, thirapiṭṭhasaṅghāṭantipi attho.Chadvāranti nagaradvāraṃ nāma ekampi hoti dvepi satampi sahassampi, idha pana satthā chadvārikanagaraṃ dassento evamāha.Paṇḍitoti paṇḍiccena samannāgato.Byattoti veyyattiyena samannāgato visadañāṇo.Medhāvīti ṭhānuppattikapaññāsaṅkhātāya medhāya samannāgato.
Puratthimāya disāyātiādimhi bhūtamatthaṃ katvā evamattho veditabbo – samiddhe kira mahānagare sattaratanasampanno rājā cakkavatti rajjaṃ anusāsati, tassetaṃ paccantanagaraṃ rājāyuttavirahitaṃ, atha purisā āgantvā ‘‘amhākaṃ, deva, nagare āyuttako natthi, dehi no kiñci āyuttaka’’nti āhaṃsu. Rājā ekaṃ puttaṃ datvā ‘‘gacchatha, etaṃ ādāya tattha abhisiñcitvā vinicchayaṭṭhānādīni katvā vasathā’’ti. Te tathā akaṃsu. Rājaputto pāpamittasaṃsaggena katipāheyeva surāsoṇḍo hutvā, sabbāni vinicchayaṭṭhānādīni hāretvā, nagaramajjhe dhuttehi parivārito suraṃ pivanto naccagītādiratiyā vītināmeti. Atha rañño āgantvā ārocayiṃsu.
Rājā ekaṃ paṇḍitaṃ amaccaṃ āṇāpesi – ‘‘gaccha kumāraṃ ovaditvā, vinicchayaṭṭhānādīni kāretvā, puna abhisekaṃ katvā, ehī’’ti. Na sakkā, deva, kumāraṃ ovadituṃ, caṇḍo kumāro ghāteyyāpi manti. Athekaṃ balasampannaṃ yodhaṃ āṇāpesi – ‘‘tvaṃ iminā saddhiṃ gantvā sace so ovāde na tiṭṭhati, sīsamassa chindāhī’’ti. Iti so amacco yodho cāti idaṃ sīghaṃ dūtayugaṃ tattha gantvā dovārikaṃ pucchi – ‘‘kahaṃ, bho, nagarassa sāmi kumāro’’ti. Esa majjhesiṅghāṭake suraṃ pivanto dhuttaparivārito gītādiratiṃ anubhonto nisinnoti. Atha taṃ dūtayugaṃ gantvā amacco tāvettha, ‘‘sāmi, vinicchayaṭṭhānādīni kira kāretvā sādhukaṃ rajjaṃ anusāsā’’ti āha. Kumāro asuṇanto viya nisīdi. Atha naṃ yodho sīse gahetvā, ‘‘sace rañño āṇaṃ karosi, kara, no ce, ettheva te sīsaṃ pātessāmī’’ti khaggaṃ abbāhi. Paricārakā dhuttā tāvadeva disāsu palāyiṃsu. Kumāro bhīto sāsanaṃ sampaṭicchi. Athassa te tattheva abhisekaṃ katvā setacchattaṃ ussāpetvā ‘‘sammā rajjaṃ anusāsāhī’’ti raññā vuttaṃ yathābhūtavacanaṃ niyyātetvā yathāgatamaggameva paṭipajjiṃsu. Imamatthaṃ āvikaronto bhagavā ‘‘puratthimāya disāyā’’ti āha.
Tatridaṃ opammasaṃsandanaṃ – samiddhamahānagaraṃ viya hi nibbānanagaraṃ daṭṭhabbaṃ, sattaratanasamannāgato rājā cakkavatti viya sattabojjhaṅgaratanasamannāgato dhammarājā sammāsambuddho, paccantimanagaraṃ viya sakkāyanagaraṃ, tasmiṃ nagare kūṭarājaputto viya imassa bhikkhuno kūṭacittuppādo, kūṭarājaputtassa dhuttehi parivāritakālo viya imassa bhikkhuno pañcahi nīvaraṇehi samaṅgikālo, dve sīghadūtā viya samathakammaṭṭhānañca vipassanākammaṭṭhānañca, mahāyodhena sīse gahitakālo viya uppannapaṭhamajjhānasamādhinā niccalaṃ katvā cittaggahitakālo, yodhena sīse gahitamatte dhuttānaṃ disāsu palāyitvā dūrībhāvo viya paṭhamajjhānamhi uppannamatte nīvaraṇānaṃ dūrībhāvo, ‘‘karissāmi rañño sāsana’’nti sampaṭicchitamatte vissaṭṭhakālo viya jhānato vuṭṭhitakālo, amaccena rañño sāsanaṃ ārocitakālo viya samādhinā cittaṃ kammaniyaṃ katvā vipassanākammaṭṭhānassa vaḍḍhitakālo, tatthevassa tehi dvīhi dūtehi katābhisekassa setacchattaussāpanaṃ viya samathavipassanākammaṭṭhānaṃ nissāya arahattappattassa vimuttisetacchattussāpanaṃ veditabbaṃ.
Nagaranti kho bhikkhu imassetaṃ cātumahābhūtikassa kāyassa adhivacanantiādīsu panacātumahābhūtikassātiādīnaṃ padānaṃ attho heṭṭhā vitthāritova. Kevalaṃ pana viññāṇarājaputtassa nivāsaṭṭhānattā ettha kāyo ‘‘nagara’’nti vutto, tasseva dvārabhūtattā cha āyatanāni ‘‘dvārānī’’ti, tesu dvāresu niccaṃ suppatiṭṭhitattā sati ‘‘dovāriko’’ti, kammaṭṭhānaṃ ācikkhantena dhammarājena pesitattā samathavipassanā ‘‘sīghaṃ dūtayuga’’nti. Ettha mahāyodho viya samatho, paṇḍitāmacco viya vipassanā veditabbā.
Majjhe siṅghāṭakoti nagaramajjhe siṅghāṭako.Mahābhūtānanti hadayavatthussa nissayabhūtānaṃ mahābhūtānaṃ. Vatthurūpassa hi paccayadassanatthamevetaṃ catumahābhūtaggahaṇaṃ kataṃ. Nagaramajjhe pana so rājakumāro viya sarīramajjhe hadayarūpasiṅghāṭake nisinno samathavipassanādūtehi arahattābhisekena abhisiñcitabbo vipassanāviññāṇarājaputto daṭṭhabbo. Nibbānaṃ pana yathābhūtasabhāvaṃ akuppaṃ adhikārīti katvāyathābhūtaṃ vacananti vuttaṃ. Ariyamaggo pana yādisova pubbabhāgavipassanāmaggo, ayampi aṭṭhaṅgasamannāgatattā tādisoyevāti katvāyathāgatamaggoti vutto. Idaṃ tāvettha dhammadesanatthaṃ ābhatāya upamāya saṃsandanaṃ.
Tassevatthassa pākaṭīkaraṇatthaṃ ābhatapakkhe pana idaṃ saṃsandanaṃ – ettha hi chadvārūpamā chaphassāyatanavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatā, nagarasāmiupamā pañcakkhandhavasena, siṅghāṭakūpamā catumahābhūtavasena, nagarūpamā tebhūmakadhammavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatā. Saṅkhepato panimasmiṃ sutte catusaccameva kathitaṃ. Sakalenapi hi nagarasambhārena dukkhasaccameva kathitaṃ, yathābhūtavacanena nirodhasaccaṃ, yathāgatamaggena maggasaccaṃ, dukkhassa pana pabhāvikā taṇhā samudayasaccaṃ. Desanāpariyosāne pañhapucchako bhikkhu sotāpattiphale patiṭṭhitoti.
9. Vīṇopamasuttavaṇṇanā
246.Navameyassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vāti idaṃ satthā yathā nāma mahākuṭumbiko mahantaṃ kasikammaṃ katvā, nipphannasasso gharadvāre maṇḍapaṃ katvā, ubhatosaṅghassa dānaṃ pavatteyya. Kiñcāpi tena ubhatosaṅghassa dānaṃ paṭṭhapitaṃ, dvīsu pana parisāsu santappitāsu sesajanampi santappetiyeva, evameva bhagavā samadhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvā bodhimaṇḍe sabbaññutaññāṇaṃ adhigantvā pavattitavaradhammacakko jetavanamahāvihāre nisinno bhikkhuparisāya ceva bhikkhuniparisāya ca mahādhammayāgaṃ yajanto vīṇopamasuttaṃ ārabhi. Taṃ penetaṃ kiñcāpi dve parisā sandhāya āraddhaṃ, catunnampi pana parisānaṃ avāritaṃ. Tasmā sabbehipi sotabbañceva saddhātabbañca, pariyogāhitvā cassa attharaso vinditabboti.
chandotiādīsuchandonāma pubbuppattikā dubbalataṇhā, so rañjetuṃ na sakkoti. Aparāparaṃ uppajjamānā pana balavataṇhārāgonāma, so rañjetuṃ sakkoti. Daṇḍādānādīni kātuṃ asamattho pubbuppattiko dubbalakodhodosonāma. Tāni kātuṃ samattho aparāparuppattiko balavakodhopaṭighaṃnāma.Mohopana mohanasammohanavasena uppannaṃ aññāṇaṃ. Evamettha pañcahipi padehi tīṇi akusalamūlāni gahitāni. Tesu gahitesu sabbepi tammūlakā kilesā gahitāva honti. ‘‘Chando rāgo’’ti vā padadvayena aṭṭhalobhasahagatacittuppādā, ‘‘doso paṭigha’’nti padadvayena dve domanassasahagatacittuppādā, mohapadena lobhadosarahitā dve uddhaccavicikicchāsahagatacittuppādā gahitāti. Evaṃ sabbepi dvādasa cittuppādā dassitāva honti.
Sabhayoti kilesacorānaṃ nivāsaṭṭhānattā sabhayo.Sappaṭibhayoti vadhabandhanādīnaṃ kāraṇattā sappaṭibhayo.Sakaṇṭakoti rāgādīhi kaṇṭakehi sakaṇṭako.Sagahanoti rāgagahanādīhi sagahano.Ummaggoti devalokaṃ vā manussalokaṃ vā nibbānaṃ vā gacchantassa amaggo.Kummaggoti kucchitajegucchibhūtaṭṭhānagamanaekapadikamaggo viya apāyasampāpakattā kummaggo.Duhitikoti ettha ihitīti iriyanā, dukkhā ihiti etthāti,duhitiko. Yasmiñhi magge mūlaphalādikhādanīyaṃ vā sāyanīyaṃ vā natthi, tasmiṃ iriyanā dukkhā hoti, na sakkā taṃ paṭipajjitvā icchitaṭṭhānaṃ gantuṃ. Kilesamaggampi paṭipajjitvā na sakkā sampattibhavaṃ gantunti kilesamaggo duhitikoti vutto. Dvīhitikotipi pāṭho, esevattho.Asappurisasevitoti kokālikādīhi asappurisehi sevito.
Tato cittaṃ nivārayeti tehi cakkhuviññeyyehi rūpehi taṃ chandādivasena pavattacittaṃ asubhāvajjanādīhi upāyehi nivāraye. Cakkhudvārasmiñhi iṭṭhārammaṇe rāge uppanne asubhato āvajjantassa cittaṃ nivattati, aniṭṭhārammaṇe dose uppanne mettato āvajjantassa cittaṃ nivattati, majjhattārammaṇe mohe uppanne uddesaparipucchaṃ garuvāsaṃ āvajjantassa cittaṃ nivattati. Evaṃ asakkontena pana satthumahattataṃ dhammassa svākkhātatā saṅghassa suppaṭipatti ca āvajjitabbā. Satthumahattataṃ paccavekkhatopi hi dhammassa svākkhātataṃ saṅghassa suppaṭipattiṃ paccavekkhatopi cittaṃ nivattati. Tena vuttaṃ ‘‘asubhāvajjanādīhi upāyehi nivāraye’’ti.
Kiṭṭhanti kiṭṭhaṭṭhāne uppannasassaṃ.Sampannanti paripuṇṇaṃ sunipphannaṃ.Kiṭṭhādoti sassakhādako.Evameva khoti ettha sampannakiṭṭhaṃ viya pañca kāmaguṇā daṭṭhabbā, kiṭṭhādo goṇo viya kūṭacittaṃ, kiṭṭhārakkhassa pamādakālo viya bhikkhuno chasu dvāresu satiṃ pahāya vicaraṇakālo, kiṭṭhārakkhassa pamādamāgamma goṇena gahitagabbhassa kiṭṭhassa khāditattā sassasāmino sassaphalānadhigamo viya chadvārarakkhikāya satiyā vippavāsamāgamma pañcakāmaguṇaṃ assādentena cittena kusalapakkhassa nāsitattā bhikkhuno sāmaññaphalādhigamābhāvo veditabbo.
Uparighaṭāyanti dvinnaṃ siṅgānaṃ antare.Suniggahitaṃ niggaṇheyyāti ghaṭāyaṃ patiṭṭhite nāsārajjuke suṭṭhu niggahitaṃ katvā niggaṇheyya.Daṇḍenāti muggarasadisena thūladaṇḍakena.Evañhi so bhikkhave goṇoti evaṃ so kiṭṭhārakkhassa pamādamanvāya yasmiṃ yasmiṃ khaṇe kiṭṭhaṃ otaritukāmo hoti, tasmiṃ tasmiṃ khaṇe evaṃ niggaṇhitvā tāḷetvā osajjanena nibbisevanabhāvaṃ upanīto goṇo.
Evameva khoti idhāpi sampannakiṭṭhamiva pañca kāmaguṇā daṭṭhabbā, kiṭṭhādo viya kūṭacittaṃ, kiṭṭhārakkhassa appamādo viya imassa bhikkhuno chasu dvāresu satiyā avissajjanaṃ, daṇḍo viya suttanto, goṇassa kiṭṭhābhimukhakāle daṇḍena tāḷanaṃ viya cittassa bahiddhā puthuttārammaṇābhimukhakāle anamataggiyadevadūtaādittaāsīvisūpamaanāgatabhayādīsu taṃ taṃ suttaṃ āvajjetvā cittuppādassa puthuttārammaṇato nivāretvā mūlakammaṭṭhāne otāraṇaṃ veditabbaṃ. Tenāhu porāṇā –
‘‘Subhāsitaṃ sutvā mano pasīdati,
Udujitanti tajjitaṃ.Sudujitanti sutajjitaṃ, sujitantipi attho. Udu, sudūti idaṃ pana nipātamattameva.Ajjhattanti gocarajjhattaṃ.Santiṭṭhatītiādīsu paṭhamajjhānavasena santiṭṭhati, dutiyajjhānavasena sannisīdati, tatiyajjhānavasena ekodi hoti, catutthajjhānavasena samādhiyati. Sabbampi vā etaṃ paṭhamajjhānavasena veditabbaṃ. Ettāvatā hi sammāsambuddhena samathānurakkhaṇaindriyasaṃvarasīlaṃ nāma kathitaṃ.
Rañño vāti kassacideva paccantarañño vā.Saddaṃ suṇeyyāti paccūsakāle pabuddho kusalena vīṇāvādakena vādiyamānāya madhurasaddaṃ suṇeyya.Rajanīyotiādīsu cittaṃ rañjetītirajanīyo. Kāmetabbatāyakamanīyo. Cittaṃ madayatītimadanīyo. Cittaṃ mucchitaṃ viya karaṇato mucchiyatītimucchanīyo. Ābandhitvā viya gahaṇato bandhatītibandhanīyo. Alaṃ me, bhoti vīṇāya saṇṭhānaṃ disvā taṃ anicchanto evamāha.Upadhāraṇeti veṭṭhake.Koṇanti caturassaṃ sāradaṇḍakaṃ.
So taṃ vīṇanti so rājā ‘‘āharatha naṃ vīṇaṃ, ahamassā saddaṃ pasissāmī’’ti taṃ vīṇaṃ gahetvā.Dasadhā vātiādīsu paṭhamaṃ tāva dasadhā phāleyya, athassā saddaṃ apassanto satadhā phāleyya, tathāpi apassanto sakalikaṃ sakalikaṃ kareyya, tathāpi apassanto ‘‘sakalikā jhāyissanti, saddo pana nikkhamitvā palāyissati, tadā naṃ passissāmī’’ti agginā ḍaheyya. Tathāpi apassanto ‘‘sallahukāni masicuṇṇāni vātena bhassissanti, saddo sāradhaññaṃ viya pādamūle patissati, tadā naṃ passissāmī’’ti mahāvāte vā ophuneyya. Tathāpi apassanto ‘‘masicuṇṇāni yathodakaṃ gamissanti, saddo pana pāraṃ gacchanto puriso viya nikkhamitvā tarissati, tadā naṃ passissāmī’’ti nadiyā vā sīghasotāya pavāheyya.
Evaṃ vadeyyāti sabbehipimehi upāyehi apassanto te manusse evaṃ vadeyya.Asatī kirāyanti asatī kira ayaṃ vīṇā, lāmikāti attho. Asatīti lāmakādhivacanametaṃ. Yathāha –
‘‘Asā lokitthiyo nāma, velā tāsaṃ na vijjati;
Yathevaṃ yaṃkiñci vīṇā nāmāti na kevalañca vīṇāyeva lāmikā, yatheva pana ayaṃ vīṇā nāma, evaṃ yaṃkiñci aññampi tantibaddhaṃ, sabbaṃ taṃ lāmakamevāti attho.Evameva khoti ettha vīṇā viya pañcakkhandhā daṭṭhabbā, rājā viya yogāvacaro. Yathā so rājā taṃ vīṇaṃ dasadhā phālanato paṭṭhāya vicinanto saddaṃ adisvā vīṇāya anatthiko hoti, evaṃ yogāvacaro pañcakkhandhe sammasanto ahanti vā mamanti vā gahetabbaṃ apassanto khandhehi anatthiko hoti. Tenassa taṃ khandhasammasanaṃ dassentorūpaṃ samanvesati yāvatā rūpassa gatītiādimāha.
samanvesatīti pariyesati.Yāvatā rūpassa gatīti yattakā rūpassa gati. Tatthagatīti gatigati, sañjātigati, salakkhaṇagati, vibhavagati, bhedagatīti pañcavidhā honti. Tattha idaṃ rūpaṃ nāma heṭṭhā avīcipariyantaṃ katvā upari akaniṭṭhabrahmalokaṃ anto katvā etthantare saṃsarati vattati, ayamassagatigatināma.
sañjātigatināma.
salakkhaṇagatināma.
‘‘Gati migānaṃ pavanaṃ, ākāso pakkhinaṃ gati;
vibhavagatināma. Yo panassa bhedo, ayaṃbhedagatināma. Vedanādīsupi eseva nayo. Kevalañhettha upari yāva bhavaggā tesaṃ sañjātigati, salakkhaṇagatiyañca vedayitasañjānanaabhisaṅkharaṇavijānanavasena paccattalakkhaṇaṃ veditabbaṃ.
Tampi tassa na hotīti yadetaṃ rūpādīsu ahanti vā mamanti vā asmīti vā evaṃ niddiṭṭhaṃ diṭṭhitaṇhāmānaggāhattayaṃ, tampi tassa khīṇāsavassa na hotīti yathānusandhināva suttāgataṃ. Tena vuttaṃ mahāaṭṭhakathāyaṃ –
‘‘Ādimhi sīlaṃ kathitaṃ, majjhe samādhibhāvanā;
10. Chappāṇakopamasuttavaṇṇanā
247.Dasamearugattoti vaṇasarīro. Tesaṃyeva arūnaṃ pakkattāpakkagatto. Saravananti kaṇḍavanaṃ.Evameva khoti arugatto puriso viya dussīlapuggalo veditabbo. Tassa kusakaṇṭakehi viddhassa sarapattehi ca asidhārūpamehi vilikhitagattassa bhiyyosomattāya dukkhadomanassaṃ viya tattha tattha sabrahmacārīhi ‘‘ayaṃ so imesañca imesañca kammānaṃ kārako’’ti vuccamānassa uppajjanadukkhaṃ veditabbaṃ.
Labhati vattāranti labhati codakaṃ.Evaṃkārīti evarūpānaṃ vejjakammadūtakammādīnaṃ kārako.Evaṃsamācāroti vidhavā gocarādivasena evarūpagocaro.Asucigāmakaṇṭakoti asuddhaṭṭhena asuci, gāmavāsīnaṃ vijjhanaṭṭhena kaṇṭakoti gāmakaṇṭako.
Pakkhinti hatthisoṇḍasakuṇaṃ.Ossajjeyyāti vissajjeyya.Āviñcheyyunti ākaḍḍheyyuṃ.Pavekkhāmīti pavisissāmi.Ākāsaṃ ḍessāmīti ākāsaṃ uppatissāmi.
Etesu pana ahi ‘‘bhogehi maṇḍalaṃ bandhitvā supissāmī’’ti vammikaṃ pavisitukāmo hoti. Susumāro ‘‘dūre bilaṃ pavisitvā nipajjissāmī’’ti udakaṃ pavisitukāmo hoti. Pakkhī ‘‘ajaṭākāse sukhaṃ vicarissāmī’’ti ākāsaṃ ḍetukāmo hoti. Kukkuro ‘‘uddhanaṭṭhāne chārikaṃ byūhitvā usumaṃ gaṇhanto nipajjissāmī’’ti gāmaṃ pavisitukāmo hoti. Siṅgālo ‘‘manussamaṃsaṃ khāditvā piṭṭhiṃ pasāretvā sayissāmī’’ti āmakasusānaṃ pavisitukāmo hoti. Makkaṭo ‘‘ucce rukkhe abhiruhitvā disādisaṃ pakkhandissāmī’’ti vanaṃ pavisitukāmo hoti.
Anuvidhāyeyyunti anugaccheyyuṃ, anuvidhiyeyyuntipi pāṭho, anuvidhānaṃ āpajjeyyunti attho. Yattha so yāti, tattheva gaccheyyunti vuttaṃ hoti.Evamevāti ettha cha pāṇakā viya chāyatanāni daṭṭhabbāni, daḷharajju viya taṇhā, majjhe gaṇṭhi viya avijjā. Yasmiṃ yasmiṃ dvāre ārammaṇaṃ balavaṃ hoti, taṃ taṃ āyatanaṃ tasmiṃ tasmiṃ ārammaṇe āviñchati.
sarikkhakenatāva visuṃ appanākiccaṃ natthi, pāḷiyaṃyeva appitā.Āyatanānaṃ nānattadassanenapana ayaṃ appanā – ahi nāmesa bahi sittasammaṭṭhe ṭhāne nābhiramati, saṅkāraṭṭhānatiṇapaṇṇagahanavammikāniyeva pana pavisitvā nipannakāle abhiramati, ekaggataṃ āpajjati. Evameva cakkhupetaṃ visamajjhāsayaṃ, maṭṭhāsu suvaṇṇabhittiādīsu nābhiramati, oloketumpi na icchati, rūpacittapupphalatādivicittesuyeva pana abhiramati. Tādisesu hi ṭhānesu cakkhumhi appahonte mukhampi vivaritvā oloketukāmo hoti.
Susumāropi bahi nikkhanto gahetabbaṃ na passati, akkhiṃ nimīletvā carati. Yadā pana byāmasatamattaṃ udakaṃ ogāhitvā bilaṃ pavisitvā nipanno hoti, tadā tassa cittaṃ ekaggaṃ hoti, sukhaṃ supati. Evameva sotampetaṃ bilajjhāsayaṃ ākāsasannissitaṃ, kaṇṇacchiddakūpakeyeva ajjhāsayaṃ karoti, kaṇṇacchiddākāsoyeva tassa saddasavane paccayo hoti. Ajaṭākāsopi vaṭṭatiyeva. Antoleṇasmiñhi sajjhāye kayiramāne na leṇacchadanaṃ bhinditvā saddo bahi nikkhamati, dvāravātapānachiddehi pana nikkhamitvā dhātuparamparā ghaṭṭento āgantvā sotapasādaṃ ghaṭṭeti. Atha tasmiṃ kāle ‘‘asukaṃ nāma sajjhāyatī’’ti leṇapiṭṭhe nisinnā jānanti.
Evaṃ sante sampattagocaratā hoti, kiṃ panetaṃ sampattagocaranti? Āma sampattagocaraṃ. Yadi evaṃ dūre bheriādīsu vajjamānesu ‘‘dūre saddo’’ti jānanaṃ na bhaveyyāti. No na bhavati. Sotapasādasmiñhi ghaṭṭite ‘‘dūre saddo, āsanne saddo, paratīre orimatīre’’ti tathā tathā jānanākāro hoti, dhammatā esāti. Kiṃ etāya dhammatāya? Yato yato chiddaṃ, tato tato savanaṃ hoti candimasūriyādīnaṃ dassanaṃ viyāti asampattagocaramevetaṃ.
Pakkhīpi rukkhe vā bhūmiyaṃ vā na ramati. Yadā pana ekaṃ vā dve vā leḍḍupāte atikkamma ajaṭākāsaṃ pakkhando hoti, tadā ekaggacittataṃ āpajjati. Evameva ghānampi ākāsajjhāsayaṃ vātūpanissayagandhagocaraṃ. Tathā hi gāvo navavuṭṭhe deve bhūmiṃ ghāyitvā ghāyitvā ākāsābhimukho hutvā vātaṃ ākaḍḍhanti. Aṅgulīhi gandhapiṇḍaṃ gahetvāpi ca upasiṅghanakāle vātaṃ anākaḍḍhanto neva tassa gandhaṃ jānāti.
Kukkuropi bahi caranto khemaṭṭhānaṃ na passati, leḍḍudaṇḍādīhi upadduto hoti. Antogāmaṃ pavisitvā uddhanaṭṭhāne chārikaṃ byūhitvā nipannassa panassa phāsu hoti. Evameva jivhāpi gāmajjhāsayā āposannissitarasārammaṇā. Tathā hi tiyāmarattiṃ samaṇadhammaṃ katvāpi pātova pattacīvaramādāya gāmaṃ pavisitabbaṃ hoti. Sukkhakhādanīyassa ca na sakkā kheḷena atemitassa rasaṃ jānituṃ.
Siṅgālopi bahi caranto ratiṃ na vindati, āmakasusāne manussamaṃsaṃ khāditvā nipannasseva panassa phāsu hoti. Evameva kāyopi upādiṇṇakajjhāsayo pathavīsannissitaphoṭṭhabbārammaṇo. Tathā hi aññaṃ upādiṇṇakaṃ alabhamānā sattā attanova hatthatale sīsaṃ katvā nipajjanti. Ajjhattikabāhirā cassa pathavī ārammaṇaggahaṇe paccayo hoti. Susanthatassāpi hi sayanassa heṭṭhāṭhitānampi vā phalakānaṃ na sakkā anisīdantena vā anuppīḷantena vā thaddhamudubhāvo jānitunti ajjhattikabāhirā pathavī etassa phoṭṭhabbajānane paccayo hoti.
Makkaṭopi bhūmiyaṃ vicaranto nābhiramati, hatthasatubbedhaṃ panassa rukkhaṃ āruyha viṭapapiṭṭhe nisīditvā disāvidisā olokentasseva phāsuko hoti. Evaṃ manopi nānajjhāsayo bhavaṅgapaccayo, diṭṭhapubbepi nānārammaṇajjhāsayaṃ karotiyeva mūlabhavaṅgaṃ panassa paccayo hotīti ayamettha saṅkhepo, vitthārena pana āyatanānaṃ nānattaṃ visuddhimagge āyatananiddese vuttameva.
Taṃ cakkhu nāviñchatīti taṇhārajjukānaṃ āyatanapāṇakānaṃ kāyagatāsatithambhe baddhānaṃ nibbisevanabhāvaṃ āpannattā nākaḍḍhatīti imasmiṃ sutte pubbabhāgavipassanāva kathitā.
11. Yavakalāpisuttavaṇṇanā
248.Ekādasameyavakalāpīti lāyitvā ṭhapitayavapuñjo.Byābhaṅgihatthāti kājahatthā.Chahi byābhaṅgīhi haneyyunti chahi puthulakājadaṇḍakehi potheyyuṃ.Sattamoti tesu chasu janesu yave pothetvā pasibbake pūretvā ādāya gatesu añño sattamo āgaccheyya.Suhatatarā assāti yaṃ tattha avasiṭṭhaṃ atthi bhusapalāpamattampi, tassa gahaṇatthaṃ suṭṭhutaraṃ hatā.
Evameva khoti ettha catumahāpatho viya cha āyatanāni daṭṭhabbāni, catumahāpathe nikkhittayavakalāpī viya satto, cha byābhaṅgiyo viya iṭṭhāniṭṭhamajjhattavasena aṭṭhārasa ārammaṇāni, sattamā byābhaṅgī viya bhavapatthanā kilesā. Yathā catumahāpathe ṭhapitā yavakalāpī chahi byābhaṅgīhi haññati, evamime sattā aṭṭhārasahi ārammaṇadaṇḍakehi chasu āyatanesu haññanti. Yathā sattamena suhatatarā honti, evaṃ sattā bhavapatthanakilesehi suhatatarā honti bhavemūlakaṃ dukkhaṃ anubhavamānā.
bhūtapubbaṃ, bhikkhavetiādimāha.Tatrāti sudhammāyaṃ bhummaṃ, sudhammāya devasabhāya dvāreti attho.Dhammikā kho devāti dhammikā ete devā nāma, yehi mādisaṃ asurādhipatiṃ gahetvā mayhaṃ bhedanamattampi na katanti sandhāya vadati.Adhammikā devāti adhammikā ete devā nāma, ye mādisaṃ asurādhipatiṃ navagūthasūkaraṃ viya kaṇṭhapañcamehi bandhanehi bandhitvā nisīdāpenti.Evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhananti taṃ kira padumanāḷasuttaṃ viya makkaṭajālasuttaṃ viya ca sukhumaṃ hoti, chettuṃ pana neva vāsiyā na pharasunā sakkā. Yasmā pana citteneva bajjhati, cittena muccati, tasmā ‘‘vepacittibandhana’’nti vuttaṃ.
Tato sukhumataraṃ mārabandhananti kilesabandhanaṃ panesaṃ tatopi sukhumataraṃ, neva cakkhussa āpāthaṃ gacchati, na iriyāpathaṃ nivāreti. Tena hi baddhā sattā pathavitalepi ākāsepi yojanasatampi yojanasahassampi gacchantipi āgacchantipi. Chijjamānaṃ panetaṃ ñāṇeneva chijjati, na aññenāti ‘‘ñāṇamokkhaṃ bandhana’’ntipi vuccati.
Maññamānoti taṇhādiṭṭhimānānaṃ vasena khandhe maññanto.Baddho mārassāti mārabandhanena baddho. Karaṇatthe vā etaṃ sāmivacanaṃ, kilesamārena baddhoti attho.Mutto pāpimatoti mārassa bandhanena mutto. Karaṇattheyeva vā idaṃ sāmivacanaṃ, pāpimatā kilesabandhanena muttoti attho.
Asmīti padena taṇhāmaññitaṃ vuttaṃ.Ayamahasmīti diṭṭhimaññitaṃ.Bhavissanti sassatavasena diṭṭhimaññitameva.Na bhavissanti ucchedavasena.Rūpītiādīni sassatasseva pabhedadīpanāni.Tasmāti yasmā maññitaṃ ābādhaṃ antodosanikantanavasena rogo ceva gaṇḍo ca sallañca, tasmā.Iñjitantiādīni yasmā imehi kilesehi sattā iñjanti ceva phandanti ca papañcitā ca honti pamattākārapattā, tasmā tesaṃ ākāradassanatthaṃ vuttāni.
mānagataṃ,mānapavattīti attho. Mānoyeva mānagataṃ gūthagataṃ muttagataṃ viya. Tatthaasmīti idaṃ taṇhāya sampayuttamānavasena vuttaṃ.Ayamahamasmīti diṭṭhivasena. Nanu ca diṭṭhisampayutto nāma māno natthīti? Āma natthi, mānassa pana appahīnattā diṭṭhi nāma hoti. Mānamūlakaṃ diṭṭhiṃ sandhāyetaṃ vuttaṃ. Sesaṃ sabbattha uttānamevāti.
Āsīvisavaggo.
Catuttho paṇṇāsako.
2. Vedanāsaṃyuttaṃ
1. Sagāthāvaggo
1. Samādhisuttavaṇṇanā
249.Vedanāsaṃyutte sagāthāvaggassa paṭhamesamāhitoti upacārena vā appanāya vā samāhito.Vedanā ca pajānātīti vedanā dukkhasaccavasena pajānāti.Vedanānañca sambhavanti tāsaṃyeva sambhavaṃ samudayasaccavasena pajānāti.Yattha cetāti yatthetā vedanā nirujjhanti, taṃ nibbānaṃ nirodhasaccavasena pajānāti.Khayagāminanti tāsaṃyeva vedanānaṃ khayagāminaṃ maggaṃ maggasaccavasena pajānāti.Nicchāto parinibbutoti nittaṇho hutvā kilesaparinibbānena parinibbuto. Evamettha sutte sammasanacāravedanā kathitā. Gāthāsu dvīhi padehi samathavipassanā kathitā, sesehi catusaccaṃ kathitaṃ. Evamettha sabbasaṅgāhiko catubhūmakadhammaparicchedo vutto.
2. Sukhasuttavaṇṇanā
250.Dutiyeadukkhamasukhaṃ sahāti adukkhamasukhañca sukhadukkhehi saha.Ajjhattañca bahiddhā cāti attano ca parassa ca.Mosadhammanti nassanasabhāvaṃ.Palokinanti palujjanakaṃ bhijjanasabhāvaṃ.Phussa phussa vayaṃ passanti ñāṇena phusitvā phusitvā vayaṃ passanto.Evaṃ tattha virajjatīti evaṃ tāsu vedanāsu virajjati. Idhāpi sutte sammasanacāravedanā kathitā, gāthāsu ñāṇaphusanaṃ.
3. Pahānasuttavaṇṇanā
251.Tatiyeacchecchi taṇhanti sabbampi taṇhaṃ chindi samucchindi.Vivattayi saṃyojananti dasavidhampi saṃyojanaṃ parivattayi nimmūlakamakāsi.Sammāti hetunā kāraṇena.Mānābhisamayāti mānassa dassanābhisamayā, pahānābhisamayā ca. Arahattamaggo hi kiccavasena mānaṃ sampassati, ayamassa dassanābhisamayo. Tena diṭṭho pana so tāvadeva pahīyati, diṭṭhavisena diṭṭhasattānaṃ jīvitaṃ viya. Ayamassa pahānābhisamayo.
Antamakāsi dukkhassāti evaṃ arahattamaggena mānassa diṭṭhattā ca pahīnattā ca ye ime ‘‘kāyabandhanassa anto jīrati (cūḷava. 278) haritantaṃ vā’’ti (ma. ni. 1.304) evaṃ vuttaantimamariyādanto ca, ‘‘antamidaṃ, bhikkhave, jīvikāna’’nti (itivu. 91; saṃ. ni. 3.80) evaṃ vuttalāmakanto ca, ‘‘sakkāyo eko anto’’ti (a. ni. 6.61; cūḷani. tissametteyyamāṇavapucchāniddesa 11) evaṃ vuttakoṭṭhāsanto ca, ‘‘esevanto dukkhassa sabbapaccayasaṅkhayā’’ti (saṃ ni. 2.51; 2.4.71; udā. 71) evaṃ vuttakoṭanto cāti cattāro antā, tesu sabbasseva vaṭṭadukkhassa aduṃ catutthakoṭisaṅkhātaṃ antamakāsi, paricchedaṃ parivaṭumaṃ akāsi, antimasamussayamattāvasesaṃ dukkhamakāsīti vuttaṃ hoti.
Sampajaññaṃ na riñcatīti sampajaññaṃ na jahati.Saṅkhyaṃ nopetīti ratto duṭṭho mūḷhoti paññattiṃ na upeti, taṃ paññattiṃ pahāya khīṇāsavo nāma hotīti attho. Imasmiṃ sutte ārammaṇānusayo kathito.
4. Pātālasuttavaṇṇanā
252.Catutthepātāloti pātassa alaṃ pariyatto, natthi ettha patiṭṭhātipātālo. Asantaṃ avijjamānanti asambhūtattaṃ apaññāyamānattaṃ.Evaṃ vācaṃ bhāsatīti atthi mahāsamudde pātāloti evaṃ vācaṃ. So hi yaṃ taṃ balavāmukhaṃ mahāsamuddassa udakaṃ vegena pakkhanditvā cakkavāḷaṃ vā sineruṃ vā āhacca yojanadviyojanadasayojanappamāṇampi uggantvā puna mahāsamudde patati, yassa patitaṭṭhāne mahānarakapapāto viya hoti, yaṃ loke balavāmukhanti vuccati. Taṃ sandhāya evaṃ vadati.
sārīrikānaṃ kho etaṃ bhikkhavetiādimāha.
Pātālena paccuṭṭhāsīti pātālasmiṃ na patiṭṭhāsi.Gādhanti patiṭṭhaṃ.Akkandatīti anibaddhaṃ vippalāpaṃ vilapanto kandati.Dubbaloti dubbalañāṇo.Appathāmakoti ñāṇathāmassa parittatāya parittathāmako. Imasmiṃ sutte ariyasāvakoti sotāpanno. Sotāpanno hi ettha dhuraṃ, balavavipassako na tikkhabuddhi uppannaṃ vedanaṃ ananuvattitvā patiṭṭhātuṃ samattho yogāvacaropi vaṭṭati.
5. Daṭṭhabbasuttavaṇṇanā
253.Pañcamedukkhato daṭṭhabbāti vipariṇāmanavasena dukkhato daṭṭhabbā.Sallatoti dukkhāpanavinivijjhanaṭṭhena sallāti daṭṭhabbā.Aniccatoti adukkhamasukhā hutvā abhāvākārena aniccato daṭṭhabbā.Addāti addasa.Santanti santasabhāvaṃ.
6. Sallasuttavaṇṇanā
254.Chaṭṭhetatrāti tesu dvīsu janesu.Anuvedhaṃ vijjheyyāti tasseva vaṇamukhassa aṅgulantare vā dvaṅgulantare vā āsannapadese anugatavedhaṃ. Evaṃ viddhassa hi sā anuvedhā vedanā paṭhamavedanāya balavatarā hoti, pacchā uppajjamānā domanassavedanāpi evameva purimavedanāya balavatarā hoti.Dukkhāya vedanāya nissaraṇanti dukkhāya vedanāya hi samādhimaggaphalāni nissaraṇaṃ, taṃ so na jānāti, kāmasukhameva nissaraṇanti jānāti.Tāsaṃ vedanānanti tāsaṃ sukhadukkhavedanānaṃ.Saññutto naṃ vedayatīti kilesehi sampayuttova hutvā taṃ vedanaṃ vedayati, na vippayutto.Saññutto dukkhasmāti karaṇatthe nissakkaṃ, dukkhena sampayuttoti attho.Saṅkhātadhammassāti viditadhammassa tulitadhammassa.Bahussutassāti pariyattibahussutassa paṭivedhabahussutassa ca.Sammā pajānāti bhavassa pāragūti bhavassa pāraṃ nibbānaṃ gato, tadeva nibbānaṃ sammā pajānāti. Imasmimpi sutte ārammaṇānusayova kathito. Ariyasāvakesu ca khīṇāsavo ettha dhuraṃ, anāgāmīpi vaṭṭatīti vadanti.
7. Paṭhamagelaññasuttavaṇṇanā
255.Sattameyena gilānasālā tenupasaṅkamīti ‘‘sadevake loke aggapuggalo tathāgatopi gilānupaṭṭhānaṃ gacchati, upaṭṭhātabbayuttakā nāma gilānāti bhikkhū saddahitvā okappetvā gilāne upaṭṭhātabbe maññissantī’’ti ca ‘‘ye tattha kammaṭṭhānasappāyā, tesaṃ kammaṭṭhānaṃ kathessāmī’’ti ca cintetvā upasaṅkami.Kāye kāyānupassītiādīsu yaṃ vattabbaṃ, taṃ parato vakkhāma.Aniccānupassīti aniccataṃ anupassanto.Vayānupassīti vayaṃ anupassanto.Virāgānupassīti virāgaṃ anupassanto.Nirodhānupassīti nirodhaṃ anupassanto.Paṭinissaggānupassīti paṭinissaggaṃ anupassanto.
Ettāvatā kiṃ dassitaṃ hoti? Imassa bhikkhuno āgamanīyapaṭipadā, satipaṭṭhānāpi hi pubbabhāgāyeva, sampajaññepi aniccānupassanā vayānupassanā virāgānupassanāti ca imāpi tisso anupassanā pubbabhāgāyeva, nirodhānupassanāpi paṭinissaggānupassanāpi imā dve missakā. Ettāvatā imassa bhikkhuno bhāvanākālo dassitoti. Sesaṃ vuttanayameva.
8-9. Dutiyagelaññasuttādivaṇṇanā
256-257.Aṭṭhameimameva phassaṃ paṭiccāti vutte bujjhanakānaṃ ajjhāsayena vuttaṃ, atthato panetaṃ ninnānākaraṇaṃ. Kāyova hi ettha phassoti vutto. Navamaṃ uttānameva.
10. Phassamūlakasuttavaṇṇanā
258.Dasamesukhavedaniyanti sukhavedanāya paccayabhūtaṃ. Sesesupi eseva nayo. Anupadavaṇṇanā panettha heṭṭhā vitthāritāva. Imasmiṃ suttadvaye sammasanacāravedanā kathitā.
Sagāthāvaggo paṭhamo.
2. Rahogatavaggo
1. Rahogatasuttavaṇṇanā
259.Rahogatavaggassa paṭhameyaṃ kiñci vedayitaṃ, taṃ dukkhasminti yaṃ kiñci vedayitaṃ, taṃ sabbaṃ dukkhanti attho.Saṅkhārānaṃyeva aniccatantiādīsu yā esā saṅkhārānaṃ aniccatā khayadhammatā vayadhammatā vipariṇāmadhammatā, etaṃ sandhāya yaṃ kiñci vedayitaṃ, taṃ dukkhanti mayā bhāsitanti dīpeti. Yā hi saṅkhārānaṃ aniccatā, vedanānampi sā aniccatā eva. Aniccatā ca nāmesā maraṇaṃ, maraṇato uttari dukkhaṃ nāma natthīti iminā adhippāyena sabbā vedanā dukkhāti vuttā.Atha kho pana bhikkhu mayāti idaṃ na kevalaṃ ahaṃ vedanānaṃyeva nirodhaṃ paññāpemi, imesampi dhammānaṃ nirodhaṃ paññāpemīti dassanatthaṃ āraddhaṃ. Vūpasamo ca passaddhiyo ca evarūpāya desanāya bujjhanakānaṃ ajjhāsayena vuttā. Saññāvedayitanirodhaggahaṇena cettha cattāro āruppā gahitāva hontīti veditabbā.
2-3. Paṭhamaākāsasuttādivaṇṇanā
260-261.Dutiyeputhū vāyanti mālutāti bahū vātā vāyanti. Sesaṃ uttānatthamevāti. Tatiyaṃ vinā gāthāhi bujjhantānaṃ ajjhāsayena vuttaṃ.
4. Agārasuttavaṇṇanā
262.Catutthepuratthimāti puratthimāya. Evaṃ sabbattha.Sāmisāpi sukhā vedanātiādīsusāmisā sukhānāma kāmāmisapaṭisaṃyuttā vedanā.Nirāmisā sukhānāma paṭhamajjhānādivasena vipassanāvasena anussativasena ca uppannā vedanā.Sāmisā dukkhānāma kāmāmiseneva sāmisā vedanā,nirāmisā dukkhānāma anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato pihapaccayā uppannadomanassavedanā.Sāmisā adukkhamasukhānāma kāmāmiseneva sāmisā vedanā.Nirāmisā adukkhamasukhānāma catutthajjhānavasena uppannā adukkhamasukhā vedanā.
5-8. Paṭhamaānandasuttādivaṇṇanā
263-266.Pañcamādīni cattāri heṭṭhā kathitanayāneva. Purimāni panettha dve paripuṇṇapassaddhikāni, pacchimāni upaḍḍhapassaddhikāni. Desanāya bujjhanakānaṃ ajjhāsayena vuttāni.
9-10. Pañcakaṅgasuttādivaṇṇanā
267-268.Navamepañcakaṅgo thapatītipañcakaṅgoti tassa nāmaṃ, vāsipharasunikhādanadaṇḍamuggarakāḷasuttanāḷisaṅkhātehi vā pañcahi aṅgehi samannāgatattā so pañcakaṅgoti paññāto.Thapatīti vaḍḍhakījeṭṭhako.Udāyīti paṇḍitaudāyitthero.Pariyāyanti kāraṇaṃ.Dvepānandāti dvepi, ānanda,pariyāyenāti kāraṇena. Ettha ca kāyikacetasikavasena dve veditabbā, sukhādivasena tissopi, indriyavasena sukhindriyādikā pañca, dvāravasena cakkhusamphassajādikā cha, upavicāravasena ‘‘cakkhunā rūpaṃ disvā somanassaṭhāniyaṃ rūpaṃ upavicaratī’’tiādikā aṭṭhārasa, cha gehasitāni somanassāni, cha nekkhammasitāni, cha gehasitāni domanassāni, cha nekkhammasitāni, cha gehasitā upekkhā, cha nekkhammasitāti evaṃ chattiṃsa. Tā atīte chattiṃsa, anāgate chattiṃsa, paccuppanne chattiṃsāti evaṃ aṭṭhasataṃ vedanā veditabbā.
Pañcimeānanda kāmaguṇāti ayaṃ pāṭiyekko anusandhi. Na kevalañhi dve ādiṃ katvā vedanā bhagavatā paññattā, pariyāyena ekāpi vedanā kathitā, taṃ dassento pañcakaṅgassa thapatino vādaṃ upatthambhetuṃ imaṃ desanaṃ ārabhi.Abhikkantataranti sundarataraṃ.Paṇītataranti atappakataraṃ. Ettha ca catutthajjhānato paṭṭhāya adukkhamasukhā vedanā, sāpi santaṭṭhena paṇītaṭṭhena ca sukhanti vuttā. Nirodho avedayitasukhavasena sukhaṃ nāma jāto. Pañcakāmaguṇavasena hi aṭṭhasamāpattivasena ca uppannaṃ vedayitaṃ sukhaṃ nāma, nirodho avedayitasukhaṃ nāma. Iti vedayitasukhaṃ vā hotu avedayitasukhaṃ vā, niddukkhabhāvasaṅkhātena sukhaṭṭhena ekantasukhameva jātaṃ.
Yattha yatthāti yasmiṃ yasmiṃ ṭhāne.Sukhaṃ upalabbhatīti vedayitaṃ sukhaṃ vā avedayitaṃ sukhaṃ vā upalabbhati.Taṃ taṃ tathāgato sukhasmiṃ paññapeti,taṃ sabbaṃ tathāgato niddukkhabhāvaṃ sukhasmiṃyeva paññapetīti idha bhagavā nirodhasamāpattiṃ sīsaṃ katvā neyyapuggalassa vasena arahattanikūṭeneva desanaṃ niṭṭhāpesi. Dasamaṃ uttānatthamevāti.
Rahogatavaggo dutiyo.
3. Aṭṭhasatapariyāyavaggo
1. Sīvakasuttavaṇṇanā
269.Tatiyavaggassa paṭhamemoḷiyasīvakotisīvakoti tassa nāmaṃ. Cūḷā panassa atthi, tasmā moḷiyasīvakoti vuccati.Paribbājakoti channaparibbājako.Pittasamuṭṭhānānīti pittapaccayāni.Vedayitānīti vedanā. Tattha pittapaccayā tisso vedanā uppajjanti. Kathaṃ? Ekacco hi ‘‘pittaṃ me kupitaṃ dujjānaṃ kho pana jīvita’’nti dānaṃ deti, sīlaṃ samādiyati uposathakammaṃ karoti, evamassa kusalavedanā uppajjati. Ekacco ‘‘pittabhesajjaṃ karissāmī’’ti pāṇaṃ hanati, adinnaṃ ādiyati, musā bhaṇati, dasa dussīlyakammāni karoti, evamassa akusalavedanā uppajjati. Ekacco ‘‘ettakenapi me bhesajjakaraṇena pittaṃ na vūpasammati, alaṃ yaṃ hoti. taṃ hotū’’ti majjhatto kāyikavedanaṃ adhivāsento nipajjati, evaṃ assa abyākatavedanā uppajjati.
Sāmampi kho etanti taṃ taṃ pittavikāraṃ disvā attanāpi etaṃ veditabbaṃ.Saccasammatanti bhūtasammataṃ. Lokopi hissa sarīre sabalavaṇṇatādipittavikāraṃ disvā ‘‘pittamassa kupita’’nti jānāti.Tasmāti yasmā sāmañca viditaṃ lokassa ca saccasammataṃ atidhāvanti, tasmā.Semhasamuṭṭhānādīsupi eseva nayo. Ettha panasannipātikānīti tiṇṇampi pittādīnaṃ kopena samuṭṭhitāni.Utupariṇāmajānīti visabhāgaututo jātāni. Jaṅgaladesavāsīnañhi anupadese vasantānaṃ visabhāgo utu uppajjati, anupadesavāsīnañca jaṅgaladeseti evaṃ malayasamuddatīrādivasenāpi utuvisabhāgatā uppajjatiyeva. Tato jātāti utupariṇāmajātāni nāma.
Visamaparihārajānīti mahābhāravahanasudhākoṭṭanādito vā avelāya carantassa sappaḍaṃsakūpapātādito vā visamaparihārato jātāni.Opakkamikānīti ‘‘ayaṃ coro vā pāradāriko vā’’ti gahetvā jaṇṇukakapparamuggarādīhi nippothanaupakkamaṃ paccayaṃ katvā uppannāni. Etaṃ bahi upakkamaṃ labhitvā koci vuttanayeneva kusalaṃ karoti, koci akusalaṃ, koci adhivāsento nipajjati.Kammavipākajānīti kevalaṃ kammavipākato, jātāni. Tesupi hi uppannesu vuttanayeneva koci kusalaṃ karoti, koci akusalaṃ, koci adhivāsento nipajjati. Evaṃ sabbavāresu tividhāva vedanā honti.
Tattha purimehi sattahi kāraṇehi uppannā sārīrikā vedanā sakkā paṭibāhituṃ, kammavipākajānaṃ pana sabbabhesajjānipi sabbaparittānipi nālaṃ paṭighātāya. Imasmiṃ sutte lokavohāro nāma kathitoti.
2-10. Aṭṭhasatasuttādivaṇṇanā
270-278.Dutiyeaṭṭhasatapariyāyanti aṭṭhasatassa kāraṇabhūtaṃ.Dhammapariyāyanti dhammakāraṇaṃ.Kāyikā ca cetasikā cāti ettha kāyikā kāmāvacareyeva labbhanti, cetasikā catubhūmikāpi.Sukhātiādīsu sukhā vedanā arūpāvacare natthi, sesāsu tīsu bhūmīsu labbhanti, dukkhā kāmāvacarāva, itarā catubhūmikā. Pañcake sukhindriyadukkhindriyadomanassindriyāni kāmāvacarāneva, somanassindriyaṃ tebhūmakaṃ, upekkhindriyaṃ catubhūmakaṃ. Chakke pañcasu dvāresu vedanā kāmāvacarāva, manodvāre catubhūmikā, aṭṭhārasake chasu iṭṭhārammaṇesu somanassena saha upavicarantītisomanassūpavicārā. Sesadvayepi eseva nayo. Iti ayaṃ desanā vicāravasena āgatā, taṃsampayuttānaṃ pana somanassādīnaṃ vasena idha aṭṭhārasa vedanā veditabbā.
Cha gehasitāni somanassānītiādīsu ‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati gehasitaṃ somanassa’’nti (ma. ni. 3.306). Evaṃ chasu dvāresu vuttakāmaguṇanissitāni somanassānicha gehasitasomanassānināma.
cha nekkhammasitasomanassānināma.
cha gehasitadomanassānināma.
cha nekkhammasitadomanassānināma.
cha gehasitaupekkhānāma.
nekkhammasitaupekkhānāma. Imasmiṃ sutte sabbasaṅgāhako catubhūmakadhammaparicchedo kathito. Tatiyādīni uttānatthāneva.
11. Nirāmisasuttavaṇṇanā
279.Ekādasamesāmisāti kilesāmisena sāmisā.Nirāmisatarāti nirāmisāyapi jhānapītiyā nirāmisatarāva. Nanu ca dvīsu jhānesu pīti mahaggatāpi hoti lokuttarāpi, paccavekkhaṇapīti lokiyāva, sā kasmā nirāmisatarā jātāti? Santapaṇītadhammapaccavekkhaṇavasena uppannattā. Yathā hi rājavallabho cūḷupaṭṭhāko appaṭihārikaṃ yathāsukhaṃ rājakulaṃ pavisanto seṭṭhisenāpatiādayo pādena paharantopi na gaṇeti. Kasmā? Rañño āsannaparicārakattā. Iti so tehi uttaritaro hoti, evamayampi santapaṇītadhammapaccavekkhaṇavasena uppannattā lokuttarapītitopi uttaritarāti veditabbā. Sesavāresupi eseva nayo.
Vimokkhavāre pana rūpapaṭisaṃyutto vimokkho attano ārammaṇabhūtena rūpāmisavaseneva sāmiso nāma, arūpapaṭisaṃyutto rūpāmisābhāvena nirāmiso nāmāti.
3. Mātugāmasaṃyuttaṃ
1. Paṭhamapeyyālavaggo
1-2. Mātugāmasuttādivaṇṇanā
280-281.Mātugāmasaṃyuttassa paṭhameaṅgehīti aguṇaṅgehi.Na ca rūpavāti na rūpasampanno virūpo duddasiko.Na ca bhogavāti na bhogasampanno niddhano.Na ca sīlavāti na sīlasampanno dussīlo.Alaso cāti kantanapacanādīni kammāni kātuṃ na sakkoti, kusīto ālasiyo nisinnaṭṭhāne nisinnova, ṭhitaṭhāne ṭhitova niddāyati eva.Pajañcassa na labhatīti assa purisassa kulavaṃsapatiṭṭhāpakaṃ puttaṃ na labhati, vañjhitthī nāma hoti. Sukkapakkho vuttavipariyāyena veditabbo. Dutiyaṃ paṭhame vuttanayeneva parivattetabbaṃ.
3. Āveṇikadukkhasuttavaṇṇanā
282.Tatiyeāveṇikānīti pāṭipuggalikāni purisehi asādhāraṇāni.Pāricariyanti paricārikabhāvaṃ.
4. Tīhidhammehisuttādivaṇṇanā
283-303.Catutthemaccheramalapariyuṭṭhitenāti pubbaṇhasamayasmiñhi mātugāmo khīradadhisaṅgopanarandhanapacanādīni kātuṃ āraddho, puttakehipi yāciyamāno kiñci dātuṃ na icchati. Tenetaṃ vuttaṃ ‘‘pubbaṇhasamayaṃ maccheramalapariyuṭṭhitena cetasā’’ti. Majjhanhikasamaye pana mātugāmo kodhābhibhūtova hoti, antoghare kalahaṃ alabhanto paṭivissakagharampi gantvā kalahaṃ karoti, sāmikassa ca ṭhitanisinnaṭṭhānāni vilokento vicarati. Tena vuttaṃ ‘‘majjhanhikasamayaṃ issāpariyuṭṭhitena cetasā’’ti. Sāyanhe panassā asaddhammapaṭisevanāya cittaṃ namati. Tena vuttaṃ ‘‘sāyanhasamayaṃ kāmarāgapariyuṭṭhitena cetasā’’ti. Pañcamādīni uttānatthāneva.
3. Balavaggo
1. Visāradasuttavaṇṇanā
304.Dasamerūpabalantiādīsu rūpasampattirūpabalaṃ,bhogasampattibhogabalaṃ,ñātisampattiñātibalaṃ,puttasampattiputtabalaṃ,sīlasampattisīlabalaṃ. Pañcasīladasasīlāni akhaṇḍāni katvā rakkhantassa hi sīlasampattiyeva sīlabalaṃ nāma hoti.Imāni kho bhikkhave pañca balānīti imāni pañca upatthambhanaṭṭhena balāni nāma vuccanti.
2-10. Pasayhasuttādivaṇṇanā
305-313.Pasayhāti abhibhavitvā.Abhibhuyya vattatīti abhibhavati ajjhottharati.Neva rūpabalaṃ tāyatīti neva rūpabalaṃ tāyituṃ rakkhituṃ sakkoti.Nāsenteva naṃ, kule na vāsentīti ‘‘dussīlā saṃbhinnācārā atikkantamariyādā’’ti gīvāyaṃ gahetvā nīharanti, na tasmiṃ kule vāsenti.Vāsenteva naṃ kule, na nāsentīti ‘‘kiṃ rūpena bhogādīhi vā, parisuddhasīlā esā ācārasampannā’’ti ñatvā ñātakā tasmiṃ kule vāsentiyeva, na nāsenti. Sesaṃ sabbattha uttānatthamevāti.
4. Jambukhādakasaṃyuttaṃ
1. Nibbānapañhāsuttavaṇṇanā
314.Jambukhādakasaṃyuttejambukhādako paribbājakoti evaṃnāmo therassa bhāgineyyo channaparibbājako.Yo kho āvuso rāgakkhayoti nibbānaṃ āgamma rāgo khīyati, tasmā nibbānaṃ rāgakkhayoti vuccati.Dosamohakkhayesupieseva nayo.
Yo pana imināva suttena kilesakkhayamattaṃ nibbānanti vadeyya, so vattabbo ‘‘kassa kilesānaṃ khayo, kiṃ attano, udāhu paresa’’nti? Addhā ‘‘attano’’ti vakkhati. Tato pucchitabbo ‘‘gotrabhuñāṇassa kiṃ ārammaṇa’’nti? Jānamāno ‘‘nibbāna’’nti vakkhati. Kiṃ pana gotrabhuñāṇakkhaṇe kilesā khīṇā khīyanti khīyissantīti? ‘‘Khīṇā’’ti vā ‘‘khīyantī’’ti vā na vattabbā, ‘‘khīyissantī’’ti pana vattabbāti. Kiṃ pana tesu akhīṇesuyeva kilesesu gotrabhuñāṇaṃ kilesakkhayaṃ ārammaṇaṃ karotīti? Addhā evaṃ vutte niruttaro bhavissati.
Maggañāṇenāpi cetaṃ yojetabbaṃ. Maggakkhaṇepi hi kilesā ‘‘khīṇā’’ti vā ‘‘khīyissantī’’ti vā na vattabbā, ‘‘khīyantī’’ti pana vattabbā, na ca akhīṇesuyeva kilesesu kilesakkhayo ārammaṇaṃ hoti, tasmā sampaṭicchitabbametaṃ. Yaṃ āgamma rāgādayo khīyanti, taṃ nibbānaṃ. Taṃ panetaṃ ‘‘rūpino dhammā arūpino dhammā’’tiādīsu (dha. sa. dukamātikā 11) dukesu arūpino dhammāti saṅgahitattā na kilesakkhayamattamevāti.
2. Arahattapañhāsuttavaṇṇanā
315.Arahattapañhabyākaraṇe yasmā arahattaṃ rāgadosamohānaṃ khīṇante uppajjati, tasmā ‘‘rāgakkhayo dosakkhayo mohakkhayo’’ti vuttaṃ.
3-15. Dhammavādīpañhāsuttādivaṇṇanā
316-328.Teloke sugatāti te rāgādayo pahāya gatattā suṭṭhu gatāti sugatā.Dukkhassa kho āvuso pariññatthanti vaṭṭadukkhassa parijānanatthaṃ.Dukkhatāti dukkhasabhāvo.Dukkhadukkhatātiādīsu dukkhasaṅkhāto dukkhasabhāvo dukkhadukkhatā. Sesapadadvayepi eseva nayo.
16. Dukkarapañhāsuttavaṇṇanā
329.Abhiratīti pabbajjāya anukkaṇṭhanatā.Naciraṃ āvusoti āvuso dhammānudhammappaṭipanno bhikkhu ‘‘pāto anusiṭṭho sāyaṃ visesamadhigamissati, sāyaṃ anusiṭṭho pāto visesamadhigamissatī’’ti (ma. ni. 2.345) vuttattā ghaṭento vāyamanto nacirassaṃ lahuyeva arahaṃ assa, arahatte patiṭṭhaheyyāti dasseti. Sesaṃ sabbattha uttānatthamevāti.
5. Sāmaṇḍakasaṃyuttavaṇṇanā
330-331.Sāmaṇḍakasaṃyuttepi imināva nayena attho veditabbo.
6. Moggallānasaṃyuttaṃ
1-8. Paṭhamajhānapañhāsuttādivaṇṇanā
332-339.Moggallānasaṃyuttekāmasahagatāti pañcanīvaraṇasahagatā. Tassa hi paṭhamajjhānavuṭṭhitassa pañca nīvaraṇāni santato upaṭṭhahiṃsu. Tenassa taṃ paṭhamajjhānaṃ hānabhāgiyaṃ nāma ahosi. Taṃ pamādaṃ ñatvā satthā ‘‘mā pamādo’’ti ovādaṃ adāsi. Dutiyajjhānādīsupi imināva nayena attho veditabbo. Ārammaṇasahagatameva hettha ‘‘sahagata’’nti vuttaṃ.
9. Animittapañhāsuttavaṇṇanā
340.Animittaṃ cetosamādhinti niccanimittādīni pahāya pavattaṃ vipassanāsamādhiṃyeva sandhāyetaṃ vuttanti.Nimittānusāri viññāṇaṃ hotīti evaṃ iminā vipassanāsamādhivihārena viharato vipassanāñāṇe tikkhe sūre vahamāne. Yathā nāma purisassa tikhiṇena pharasunā rukkhaṃ chindantassa ‘‘suṭṭhu vata me pharasu vahatī’’ti khaṇe khaṇe pharasudhāraṃ olokentassa chejjakiccaṃ na nipphajjati, evaṃ therassāpi ‘‘sūraṃ vata me hutvā ñāṇaṃ vahatī’’ti vipassanaṃ ārabbha nikanti uppajjati. Atha vipassanākiccaṃ sādhetuṃ nāsakkhi. Taṃ sandhāya vuttaṃ ‘‘nimittānusāri viññāṇaṃ hotī’’ti.Sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja vihāsinti sabbesaṃ niccasukhaattanimittānaṃ amanasikārena animittaṃ vuṭṭhānagāminivipassanāsampayuttaṃ cetosamādhiṃ nibbānārammaṇaṃ uparimaggaphalasamādhiṃ upasampajja vihāsiṃ.
10-11. Sakkasuttādivaṇṇanā
341-342.Aveccappasādenāti acalappasādena.Dasahi ṭhānehīti dasahi kāraṇehi.Adhigaṇhantīti abhibhavanti, atikkamitvā tiṭṭhanti. Sesaṃ sabbattha uttānatthamevāti.
7. Cittasaṃyuttaṃ
1. Saṃyojanasuttavaṇṇanā
343.Cittasaṃyuttassa paṭhamemacchikāsaṇḍeti evaṃnāmake vanasaṇḍe.Ayamantarākathā udapādīti porāṇakattherā atiracchānakathā honti, nisinnanisinnaṭṭhāne pañhaṃ samuṭṭhāpetvā ajānantā pucchanti, jānantā vissajjenti, tena nesaṃ ayaṃ kathā udapādi.Migapathakanti evaṃnāmakaṃ attano bhogagāmaṃ. So kira ambāṭakārāmassa piṭṭhibhāge hoti.Tenupasaṅkamīti ‘‘therānaṃ pañhaṃ vissajjetvā phāsuvihāraṃ katvā dassāmī’’ti cintetvā upasaṅkami.Gambhīre buddhavacaneti atthagambhīre ceva dhammagambhīre ca buddhavacane.Paññācakkhu kamatīti ñāṇacakkhu vahati pavattati.
2. Paṭhamaisidattasuttavaṇṇanā
344.Dutiyeāyasmantaṃ theranti tesu theresu jeṭṭhakaṃ mahātheraṃ.Tuṇhī ahosīti jānantopi avisāradattā na kiñci byāhari.Byākaromahaṃ bhanteti ‘‘ayaṃ thero neva attanā byākaroti, na aññe ajjhesati, upāsakopi bhikkhusaṅghaṃ viheseti, ahametaṃ byākaritvā phāsuvihāraṃ katvā dassāmī’’ti cintetvā āsanato vuṭṭhāya therassa santikaṃ gantvā evaṃ okāsamakāsi, katāvakāso pana attano āsane nisīditvā byākāsi.
Sahatthāti sahatthena.Santappesīti yāvadicchakaṃ dento suṭṭhu tappesi.Sampavāresīti ‘‘alaṃ ala’’nti hatthasaññāya ceva vācāya ca paṭikkhipāpesi.Onītapattapāṇinoti pāṇito apanītapattā dhovitvā thavikāya osāpetvā aṃse laggitapattāti attho.
3. Dutiyaisidattasuttavaṇṇanā
345.Tatiyeavantiyāti dakkhiṇāpathe avantiraṭṭhe.Kalyāṇaṃ vuccatīti ‘‘catūhi paccayehi paṭijaggissāmī’’ti vacanaṃ niddosaṃ anavajjaṃ vuccati tayā upāsakāti adhippāyena vadati.
4. Mahakapāṭihāriyasuttavaṇṇanā
346.Catutthesesakaṃ vissajjethāti tassa kira therehi saddhiṃyeva kaṃsathālaṃ pamajjitvā pāyāsaṃ vaḍḍhetvā adaṃsu. So bhuttapāyāso therehiyeva saddhiṃ gantukāmo cintesi ‘‘ghare tāva upāsikā sesakaṃ vicāreti, idha panime dāsakammakārā mayā avuttā na vicāressanti, evāyaṃ paṇītapāyāso nassissatī’’ti tesaṃ anujānanto evamāha.Kuthitanti kudhitaṃ, heṭṭhā santattāya vālikāya upari ātapena ca atitikhiṇanti attho. Idaṃ pana tepiṭake buddhavacane asambhinnapadaṃ.Paveliyamānenāti paṭiliyamānenasādhu khvassa bhanteti ‘‘phāsuvihāraṃ karissāmi nesa’’nti cintetvā evamāha.
Iddhābhisaṅkhāraṃ abhisaṅkharīti adhiṭṭhāniddhiṃ akāsi. Ettha ca ‘‘mandamando sītakavāto vāyatu, abbhamaṇḍapaṃ katvā devo ekamekaṃ phusāyatū’’ti evaṃ nānāparikammaṃ – ‘‘savāto devo vassatū’’ti evaṃ adhiṭṭhānaṃ ekatopi hoti. ‘‘Savāto devo vassatūti ekatoparikammaṃ, mandamando sītakavāto vāyatu, abbhamaṇḍapaṃ katvā devo ekamekaṃ phusāyatū’’ti evaṃ nānāadhiṭṭhānaṃ hoti. Vuttanayeneva nānāparikammaṃ nānādhiṭṭhānaṃ, ekato parikammaṃ ekato adhiṭṭhānampi hotiyeva. Yathā tathā karontassa pana pādakajjhānato vuṭṭhāya kataparikammassa parikammānantarena mahaggataadhiṭṭhānacitteneva taṃ ijjhati.Okāsesīti vippakiri.
5. Paṭhamakāmabhūsuttavaṇṇanā
347.Pañcamenelaṅgoti niddoso.Setapacchādoti setapaṭicchādano.Anīghanti niddukkhaṃ.Muhuttaṃ tuṇhī hutvāti tassa atthapekkhanatthaṃ tīṇi piṭakāni kaṇṇe kuṇḍalaṃ viya sañcālento ‘‘ayaṃ imassa attho, ayaṃ imassa attho’’ti upaparikkhaṇatthaṃ muhuttaṃ tuṇhī hutvā.Vimuttiyāti arahattaphalavimuttiyā. Imaṃ pana pañhaṃ kathento upāsako dukkaraṃ akāsi. Sammāsambuddho hi ‘‘passatha no tumhe, bhikkhave, etaṃ bhikkhuṃ āgacchantaṃ odātakaṃ tanukaṃ tuṅganāsika’’nti (saṃ. ni. 2.245) attano diṭṭhena kathesi. Ayaṃ pana nayaggāhena ‘‘arahato etaṃ adhivacana’’nti āha.
6. Dutiyakāmabhūsuttavaṇṇanā
348.Chaṭṭhekati nu kho bhante saṅkhārāti ayaṃ kira, gahapati, nirodhaṃ valañjeti, tasmā ‘‘nirodhapādake saṅkhāre pucchissāmī’’ti cintetvā evamāha. Theropissa adhippāyaṃ ñatvā puññābhisaṅkhārādīsu anekesu saṅkhāresu vijjamānesupi kāyasaṅkhārādayova ācikkhantotayo kho gahapatītiādimāha. Tattha kāyappaṭibaddhattā kāyena saṅkharīyati nibbattīyatītikāyasaṅkhāro. Vācāya saṅkharoti nibbattetītivacīsaṅkhāro. Cittappaṭibaddhattā cittena saṅkharīyati nibbattīyatīticittasaṅkhāro.
Katamopana bhanteti idha kiṃ pucchati? ‘‘Ime saṅkhārā aññamaññaṃ missā āluḷitā avibhūtā duddīpanā. Tathā hi kāyadvāre ādānaggahaṇamuñcanacopanāni pāpetvā uppannā aṭṭha kāmāvacarakusalacetanā dvādasa akusalacetanāti evaṃ kusalākusalā vīsati cetanāpi, assāsapassāsāpikāyasaṅkhārotveva vuccanti. Vacīdvāre hanusañcopanaṃ vacībhedaṃ pāpetvā uppannā vuttappakārāva vīsati cetanāpi vitakkavicārāpivacīsaṅkhārotveva vuccanti. Kāyavacīdvāresu copanaṃ apatvā raho nisinnassa cintayato uppannā kusalākusalā ekūnatiṃsacetanāpi, saññā ca vedanā cāti ime dve dhammāpicittasaṅkhārotveva vuccanti. Evaṃ ime saṅkhārā aññamaññaṃ missā āluḷitā avibhūtā duddīpanā, te pākaṭe vibhūte katvā kathāpessāmī’’ti pucchi.
Kasmā pana bhanteti idha kāyasaṅkhārādināmassa padatthaṃ pucchati. Tassa vissajjanekāyappaṭibaddhāti kāyanissitā. Kāye sati honti, asati na honti.Cittappaṭibaddhāti cittanissitā. Citte sati honti, asati na honti.
kathaṃ pana bhante saññāvedayitanirodhasamāpatti hotīti āha. Tassa vissajjanesamāpajjissanti vāsamāpajjāmīti vā padadvayena nevasaññānāsaññāyatanasamāpattikālo kathito.Samāpannoti padena antonirodho. Tathā purimehi dvīhi padehi sacittakakālo kathito, pacchimena acittakakālo.
Pubbeva tathā cittaṃ bhāvitaṃ hotīti nirodhasamāpattito pubbe addhānaparicchedakāleyeva ‘‘ettakaṃ kālaṃ acittako bhavissāmī’’ti addhānaparicchedaṃ cittaṃ bhāvitaṃ hoti.Yaṃ taṃ tathattāya upanetīti yaṃ pana evaṃ bhāvitaṃ cittaṃ, taṃ puggalaṃ tathattāya acittakabhāvāya upaneti.Vacīsaṅkhāro paṭhamaṃ nirujjhatīti sesasaṅkhārehi paṭhamaṃ dutiyajjhāneyeva nirujjhati.Tato kāyasaṅkhāroti tato paraṃ kāyasaṅkhāro catutthajjhāne nirujjhati.Tato cittasaṅkhāroti tato paraṃ cittasaṅkhāro antonirodhe nirujjhati.Āyūti rūpajīvitindriyaṃ.Viparibhinnānīti upahatāni vinaṭṭhāni.
Tattha keci ‘‘nirodhasamāpannassa ‘cittasaṅkhāro ca niruddho’ti vacanato cittaṃ aniruddhaṃ hoti, tasmā sacittakāpi ayaṃ samāpattī’’ti vadanti. Te vattabbā – ‘‘vacīsaṅkhāropissa niruddho’’ti vacanato vācā aniruddhā hoti, tasmā nirodhasamāpannena dhammampi kathentena sajjhāyampi karontena nisīditabbaṃ siyā. Yo cāyaṃ mato kālaṅkato, tassāpi cittasaṅkhāro niruddhoti vacanato cittaṃ aniruddhaṃ bhaveyya, tasmā kālaṅkate mātāpitaro vā arahante vā jhāpentena ānantariyakammaṃ kataṃ bhaveyya. Iti byañjane abhinivesaṃ akatvā ācariyānaṃ naye ṭhatvā attho upaparikkhitabbo. Attho hi paṭisaraṇaṃ, na byañjanaṃ.
Indriyāni vippasannānīti kiriyamayapavattasmiñhi vattamāne bahiddhārammaṇesu pasāde ghaṭṭentesu indriyāni kilamanti, upahatāni makkhittāni viya honti vātādīhi uṭṭhitarajena catumahāpathe ṭhapitaādāso viya. Yathā pana thavikāya pakkhipitvā mañjūsādīsu ṭhapito ādāso antoyeva virocati, evaṃ nirodhasamāpannassa bhikkhuno antonirodhe pañca pasādā ativiya virocanti. Tena vuttaṃ ‘‘indriyāni vippasannānī’’ti.
Vuṭṭhahissanti vāvuṭṭhahāmīti vā padadvayena antonirodhakālo kathito,vuṭṭhitoti padena phalasamāpattikālo. Tathā purimehi dvīhi padehi acittakakālo kathito, pacchimena sacittakakālo.Pubbeva tathā cittaṃ bhāvitaṃ hotīti nirodhasamāpattito pubbe addhānaparicchedakāleyeva ‘‘ettakaṃ kālaṃ acittako hutvā tato paraṃ sacittako bhavissāmī’’ti addhānaparicchedaṃ cittaṃ bhāvitaṃ hoti.Yaṃ taṃ tathattāya upanetīti yaṃ evaṃ bhāvitaṃ cittaṃ, taṃ puggalaṃ tathattāya sacittakabhāvāya upaneti. Iti heṭṭhā nirodhasamāpajjannakālo gahito, idha nirodhato vuṭṭhānakālo.
Idāni nirodhakathaṃ kathetuṃ kāloti nirodhakathā kathetabbā siyā. Sā panesā ‘‘dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭipassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatāpaññā nirodhasamāpattiyaṃ ñāṇa’’nti mātikaṃ ṭhapetvā sabbākārena visuddhimagge kathitā, tasmā tattha kathitanayeneva gahetabbā. Ko panāyaṃ nirodho nāma? Catunnaṃ khandhānaṃ paṭisaṅkhā appavatti. Atha kimatthametaṃ samāpajjantīti? Saṅkhārānaṃ pavatte ukkaṇṭhitā sattāhaṃ acittakā hutvā sukhaṃ viharissāma, diṭṭhadhammanibbānaṃ nāmetaṃ yadidaṃ nirodhoti etadatthaṃ samāpajjanti.
Cittasaṅkhāro paṭhamaṃ uppajjatīti nirodhā vuṭṭhahantassa hi phalasamāpatticittaṃ paṭhamaṃ uppajjati. Taṃsampayuttaṃ saññañca vedanañca sandhāya ‘‘cittasaṅkhāro paṭhamaṃ uppajjatī’’ti āha.Tato kāyasaṅkhāroti tato paraṃ bhavaṅgasamaye kāyasaṅkhāro uppajjati.
sañjīvattheravatthunāveditabbo. Sañjīvattherassa hi samāpattito vuṭṭhāya kiṃsukapupphasadise vītaccitaṅgāre maddamānassa gacchato cīvare aṃsumattampi na jhāyi, usmākāramattampi nāhosi. Samāpattibalaṃ nāmetanti vadanti. Evameva santāya phalasamāpattiyā vuṭṭhitassa bhikkhuno assāsapassāsā abbohārikā hontīti bhavaṅgasamayenevetaṃ kathitanti veditabbaṃ.
Tatovacīsaṅkhāroti tato paraṃ kiriyamayapavattavalañjanakāle vacīsaṅkhāro uppajjati. Kiṃ bhavaṅgaṃ vitakkavicāre na samuṭṭhāpetīti? Samuṭṭhāpeti. Taṃsamuṭṭhānā pana vitakkavicārā vācaṃ abhisaṅkhātuṃ na sakkontīti kiriyamayapavattavalañjanakālenevetaṃ kathitaṃ.
Suññato phassotiādayo saguṇenāpi ārammaṇenāpi kathetabbā.Saguṇenatāva suññatā nāma phalasamāpatti, tāya sahajātaphassaṃ sandhāya ‘‘suññato phasso’’ti vuttaṃ. Animittappaṇihitesupi eseva nayo.Ārammaṇenapana nibbānaṃ rāgādīhi suññattā suññatā nāma, rāganimittādīnaṃ abhāvā animittaṃ, rāgadosamohappaṇidhīnaṃ abhāvā appaṇihitaṃ, suññataṃ nibbānaṃ ārammaṇaṃ katvā uppannaphalasamāpattisamphasso suññato nāma. Animittappaṇihitesupi eseva nayo.
Aparā āgamaniyakathā nāma hoti. Suññataanimittaappaṇihitāti hi vipassanāpi vuccati. Tattha yo bhikkhu saṅkhāre aniccato pariggahetvā aniccato disvā aniccato vuṭṭhāti, tassa vuṭṭhānagāminivipassanā animittā nāma hoti. Yo dukkhato pariggahetvā dukkhato disvā dukkhato vuṭṭhāti, tassa appaṇihitā nāma. Yo anattato pariggahetvā anattato disvā anattato vuṭṭhāti, tassa suññatā nāma. Tattha animittavipassanāya maggo animitto nāma, animittamaggassa phalaṃ animittaṃ nāma, animittaphalasamāpattisahajāte phasse phusante ‘‘animitto phasso phusatī’’ti vuccati. Appaṇihitasuññatesupi eseva nayo. Āgamaniyena kathite pana suññato vā phasso animitto vā phasso appaṇihito vā phassoti vikappo āpajjeyya, tasmā saguṇena ceva ārammaṇena ca kathetabbaṃ. Evañhi tayo phassā phusantīti sameti.
Vivekaninnantiādīsu nibbānaṃ viveko nāma. Tasmiṃ viveke ninnaṃ onatanti vivekaninnaṃ.Vivekapoṇanti aññato agantvā yena viveko, tena vaṅkaṃ viya hutvā ṭhitanti vivekapoṇaṃ. Yena viveko, tena patamānaṃ viya ṭhitantivivekapabbhāraṃ.
7. Godattasuttavaṇṇanā
349.Sattamenānatthā ceva nānābyañjanā cāti byañjanampi nesaṃ nānaṃ, atthopi. Tattha byañjanassa nānatā pākaṭā. Attho pana appamāṇā cetovimutti bhūmantarato mahaggatā hoti rūpāvacarā, ārammaṇato sattapaṇṇattiārammaṇā. Ākiñcaññā bhūmantarato mahaggatā arūpāvacarā, ārammaṇato navattabbārammaṇā. Suññatā bhūmantarato kāmāvacarā, ārammaṇato saṅkhārārammaṇā. Vipassanā hi ettha suññatāti adhippetā. Animittā bhūmantarato lokuttarā, ārammaṇato nibbānārammaṇā.
Rāgo kho bhante pamāṇakaraṇotiādīsu yathā pabbatapāde pūtipaṇṇakasaṭaudakaṃ nāma hoti kāḷavaṇṇaṃ, olokentānaṃ byāmasatagambhīraṃ viya khāyati, yaṭṭhiṃ vā rajjuṃ vā gahetvā minantassa piṭṭhipādottharaṇamattampi na hoti; evameva yāva rāgādayo nuppajjanti, tāva puggalaṃ sañjānituṃ na sakkā hoti, sotāpanno viya sakadāgāmī viya anāgāmī viya ca khāyati. Yadā panassa rāgādayo uppajjanti, tadā ratto duṭṭho mūḷhoti paññāyati. Iti te ‘‘ettako aya’’nti puggalassa pamāṇaṃ dassentāva uppajjantīti pamāṇakaraṇā nāma vuttā.
Yāvatā kho bhante appamāṇā cetovimuttiyoti yattakā appamāṇā cetovimuttiyo. Kittakā pana tā? Cattāro brahmavihārā, cattāro maggā, cattāri phalānīti dvādasa. Tatra brahmavihārā pharaṇaappamāṇatāya appamāṇā, sesā pamāṇakārakānaṃ kilesānaṃ abhāvena nibbānampi appamāṇameva, cetovimutti pana na hoti, tasmā na gahitaṃ.Akuppāti arahattaphalacetovimutti. Sā hi tāsaṃ sabbajeṭṭhikā, tasmā ‘‘aggamakkhāyatī’’ti vuttā.Rāgokho bhante kiñcananti rāgo uppajjitvā puggalaṃ kiñcati maddati palibundhati, tasmā kiñcananti vutto. Manussā kira goṇehi khalaṃ maddāpentā ‘‘kiñcehi kapila kiñcehi kāḷakā’’ti vadanti. Evaṃ maddanaṭṭho kiñcanaṭṭhoti veditabbo.Dosamohesupieseva nayo.
Ākiñcaññā cetovimuttiyonāma nava dhammā ākiñcaññāyatanaṃ maggaphalāni ca. Tattha ākiñcaññāyatanaṃ kiñcanaṃ ārammaṇaṃ assa natthītiākiñcaññaṃ. Maggaphalāni kiñcanānaṃ maddanapalibundhanakilesānaṃ natthitāya ākiñcaññāni, nibbānampi ākiñcaññaṃ, cetovimutti pana na hoti, tasmā na gahitaṃ.
Rāgo kho bhante nimittakaraṇotiādīsu yathā nāma dvinnaṃ kulānaṃ sadisā dve vacchakā honti. Yāva tesaṃ lakkhaṇaṃ na kataṃ hoti, tāva ‘‘ayaṃ asukakulassa vacchako, ayaṃ asukakulassā’’ti na sakkā hoti jānituṃ. Yadā pana tesaṃ tisūlādīsu aññataraṃ lakkhaṇaṃ kataṃ hoti, tadā sakkā hoti jānituṃ. Evameva yāva puggalassa rāgo nuppajjati, tāva na sakkā hoti jānituṃ ‘‘ariyo vā puthujjano vā’’ti. Rāgo panassa uppajjamānova ‘‘sarāgo nāma ayaṃ puggalo’’ti sañjānananimittaṃ karonto viya uppajjati, tasmā nimittakaraṇoti vutto.Dosamohesupieseva nayo.
Animittā cetovimuttiyonāma terasa dhammā vipassanā, cattāro āruppā, cattāro maggā, cattāri phalāni. Tattha vipassanā niccanimittaṃ sukhanimittaṃ attanimittaṃ ugghāṭetītianimittānāma. Cattāro āruppā rūpanimittassa abhāvā animittā nāma. Maggaphalāni nimittakarānaṃ kilesānaṃ abhāvena animittāni, nibbānampi animittameva, taṃ pana cetovimutti na hoti, tasmā na gahitaṃ. Atha kasmā suññatā cetovimutti na gahitāti? Sā ‘‘suññā rāgenā’’tiādivacanato sabbattha anupaviṭṭhāva, tasmā visuṃ na gahitāti.
Ekatthāti ārammaṇavasena ekatthā ‘‘appamāṇaṃ ākiñcaññaṃ suññataṃ animitta’’nti hi sabbānetāni nibbānasseva nāmāni. Iti iminā pariyāyena ekatthā. Aññasmiṃ pana ṭhāne appamāṇāpi hoti, aññasmiṃ ākiñcaññā, aññasmiṃ suññatā, aññasmiṃ animittāti iminā pariyāyena nānābyañjanāti.
8. Nigaṇṭhanāṭaputtasuttavaṇṇanā
350.Aṭṭhametenupasaṅkamīti sayaṃ āgatāgamo viññātasāsano anāgāmī ariyasāvako samāno kasmā naggabhoggaṃ nissirikaṃ nigaṇṭhaṃ upasaṅkamīti? Upavādamocanatthañceva vādāropanatthañca. Nigaṇṭhā kira ‘‘samaṇassa gotamassa sāvakā thaddhakhadirakhāṇukasadisā, kenaci saddhiṃ paṭisanthārampi na karontī’’ti upavadanti, tassa upavādassa mocanatthañca, ‘‘vādañcassa āropessāmī’’ti upasaṅkami.Na khvāhaṃ ettha bhante bhagavato saddhāya gacchāmīti yassa ñāṇena asacchikataṃ hoti. So ‘‘evaṃ kireta’’nti aññassa saddhāya gaccheyya, mayā pana ñāṇenetaṃ sacchikataṃ, tasmā nāhaṃ ettha bhagavato saddhāya gacchāmīti dīpento evamāha.
Ulloketvāti kāyaṃ unnāmetvā kucchiṃ nīharitvā gīvaṃ paggayha sabbaṃ disaṃ pekkhamāno ulloketvā.Bādhetabbaṃ maññeyyāti yathā vinivijjhitvā na nikkhamati, evaṃ paṭibāhitabbaṃ maññeyya bandhitabbaṃ vā.Sahadhammikāti sakāraṇā.Atha maṃ paṭihareyyāsi saddhiṃ nigaṇṭhaparisāyāti etesaṃ atthe ñāte atha me nigaṇṭhaparisāya saddhiṃ abhigaccheyyāsi, patīhārassa me santikaṃ āgantvā attano āgatabhāvaṃ jānāpeyyāsīti attho.Eko pañhoti eko pañhamaggo, ekaṃ pañhagavesananti attho.Eko uddesoti ekaṃ nāma kinti? Ayaṃ eko uddeso.Ekaṃ veyyākaraṇanti ‘‘sabbe sattā āhāraṭṭhitikā’’ti (khu. pā. 4.1; a. ni. 10.27) idaṃ ekaṃ veyyākaraṇaṃ. Evaṃ sabbattha attho veditabbo.
9. Acelakassapasuttavaṇṇanā
351.Navamekīvaciraṃ pabbajitassātikīvaciro kālo pabbajitassāti attho.Uttari manussadhammāti manussadhammo nāma dasakusalakammapathā, tato manussadhammato uttari.Alamariyañāṇadassanavisesoti ariyabhāvaṃ kātuṃ samatthatāya alamariyoti saṅkhāto ñāṇadassanaviseso.Naggeyyāti naggabhāvato.Muṇḍeyyāti muṇḍabhāvato.Pavāḷanipphoṭanāyāti pāvaḷanipphoṭanato, bhūmiyaṃ nisīdantassa ānisadaṭṭhāne laggānaṃ paṃsurajavālikānaṃ phoṭanatthaṃ gahitamorapiñchamattatoti attho.
10. Gilānadassanasuttavaṇṇanā
352.Dasameārāmadevatāti pupphārāmaphalārāmesu adhivatthā devatā.Vanadevatāti vanasaṇḍesu adhivatthā devatā.Rukkhadevatāti mattarājakāle vessavaṇo ca devatāti evaṃ tesu tesu rukkhesu adhivatthā devatā.Osadhitiṇavanappatīsūti harītakāmalakīādīsu muñjapabbajādīsu vanajeṭṭharukkhesu ca adhivatthā devatā.Saṃgammāti sannipatitvā.Samāgammāti tato tato samāgantvā.Paṇidhehīti patthanāvasena ṭhapehi.Ijjhissati sīlavato cetopaṇidhīti samijjhissati sīlavantassa cittapatthanā.Dhammikoti dasakusaladhammasamannāgato agatigamanarahito.Dhammarājāti tasseva vevacanaṃ, dhammena vā laddharajjattā dhammarājā.Tasmāti ‘‘yasmā tena hi, ayyaputta, amhepi ovadāhī’’ti vadatha, tasmā.Appaṭivibhattanti ‘‘idaṃ bhikkhūnaṃ dassāma, idaṃ attanā bhuñjissāmā’’ti evaṃ avibhattaṃ bhikkhūhi saddhiṃ sādhāraṇameva bhavissatīti.
8. Gāmaṇisaṃyuttaṃ
1. Caṇḍasuttavaṇṇanā
353.Gāmaṇisaṃyuttassa paṭhamecaṇḍo gāmaṇīti dhammasaṅgāhakattherehi caṇḍoti gahitanāmo eko gāmaṇi.Pātukarotīti bhaṇḍantaṃ paṭibhaṇḍanto akkosantaṃ paccakkosanto paharantaṃ paṭipaharanto pākaṭaṃ karotīti dasseti.Na pātukarotīti akkuṭṭhopi pahaṭopi kiñci paccanīkaṃ akarontoti dasseti.
2. Tālapuṭasuttavaṇṇanā
354.Dutiyetālapuṭoti evaṃnāmako. Tassa kira bandhanā pamuttatālapakkavaṇṇo viya mukhavaṇṇo vippasanno ahosi, tenassa tālapuṭoti nāmaṃ akaṃsu. Svāyaṃ abhinīhārasampanno pacchimabhavikapuggalo. Yasmā pana paṭisandhi nāma aniyatā ākāse khittadaṇḍasadisā, tasmā esa naṭakule nibbatti. Vuḍḍhippatto pana naṭasippe aggo hutvā sakalajambudīpe pākaṭo jāto. Tassa pañca sakaṭasatāni pañca mātugāmasatāni parivāro, bhariyāyapissa tāvatakāvāti mātugāmasahassena ceva sakaṭasahassena ca saddhiṃ yaṃ yaṃ nagaraṃ vā nigamaṃ vā pavisati, tatthassa puretarameva satasahassaṃ denti. Samajjavesaṃ gaṇhitvā pana mātugāmasahassena saddhiṃ kīḷaṃ karontassa yaṃ hatthūpagapādūpagādiābharaṇajātaṃ khipanti, tassa pariyanto natthi. So taṃdivasaṃ mātugāmasahassaparivārito rājagahe kīḷaṃ katvā paripakkañāṇattā saparivārova yena bhagavā tenupasaṅkami.
Saccālikenāti saccena ca alikena ca.Tiṭṭhatetanti tiṭṭhatu etaṃ.Rajanīyāti rāgappaccayā mukhato pañcavaṇṇasuttanīharaṇavātavuṭṭhidassanādayo aññe ca kāmassādasaṃyuttākāradassanakā abhinayā.Bhiyyosomattāyāti adhikappamāṇattāya.Dosanīyāti dosappaccayā hatthapādacchedādidassanākārā.Mohanīyāti mohappaccayā udakaṃ gahetvā telakaraṇaṃ, telaṃ gahetvā udakakaraṇanti evamādayo māyāpabhedā.
Pahāsonāma nirayoti visuṃ pahāsanāmako nirayo nāma natthi, avīcisseva pana ekasmiṃ koṭṭhāse naccantā viya gāyantā viya ca naṭavesaṃ gahetvāva paccanti, taṃ sandhāyetaṃ vuttaṃ.Nāhaṃ, bhante, etaṃ rodāmīti ahaṃ, bhante, etaṃ bhagavato byākaraṇaṃ na rodāmīti evaṃ sakammakavasenettha attho veditabbo, na assuvimocanamattena. ‘‘Mataṃ vā ammarodantī’’tiādayo cettha aññepi vohārā veditabbā.
3-5. Yodhājīvasuttādivaṇṇanā
355-357.Tatiyeyodhājīvoti yuddhena jīvikaṃ kappanako dhammasaṅgāhakattherehi evaṃ gahitanāmo.Ussahati vāyamatīti ussāhaṃ vāyāmaṃ karoti.Pariyāpādentīti maraṇaṃ paṭipajjāpenti.Dukkaṭanti duṭṭhu kataṃ.Duppaṇihitanti duṭṭhu ṭhapitaṃ.Parajito nāma nirayoti ayampi na visuṃ eko nirayo, avīcisseva pana ekasmiṃ koṭṭhāse pañcāvudhasannaddhā phalakahatthā hatthiassarathe āruyha saṅgāme yujjhantā viya paccanti, taṃ sandhāyetaṃ vuttaṃ. Catutthapañcamesupi eseva nayo.
6. Asibandhakaputtasuttavaṇṇanā
358.Chaṭṭhepacchābhūmakāti pacchābhūmivāsino.Kāmaṇḍalukāti sakamaṇḍaluno.Sevālamālikāti pātova udakato sevālañceva uppalādīni ca gahetvā udakasuddhikabhāvajānanatthāya mālaṃ katvā piḷandhanakā.Udakorohakāti sāyaṃpātaṃ udakaṃ orohanakā.Uyyāpentīti upari yāpenti.Saññāpentīti sammā ñāpenti.Saggaṃ nāma okkāmentīti parivāretvā ṭhitā ‘‘gaccha, bho, brahmalokaṃ, gaccha, bho, brahmaloka’’nti vadantā saggaṃ pavesenti.Anuparisakkeyyāti anuparigaccheyya.Ummujjāti ummujja uṭṭhaha.Thalamuplavāti thalamabhiruha.Tatra yāssāti tatra yā bhaveyya.Sakkharā vā kaṭhalā vāti sakkharā ca kaṭhalā ca.Sā adhogāmī assāti sā adho gaccheyya, heṭṭhāgāmī bhaveyya.Adhogacchāti heṭṭhā gaccha.
7. Khettūpamasuttavaṇṇanā
359.Sattamejaṅgalanti thaddhaṃ na mudu.Ūsaranti sañjātaloṇaṃ.Pāpabhūmīti lāmakabhūmibhāgaṃ.Maṃdīpātiādīsu ahaṃ dīpo patiṭṭhā etesanti maṃdīpā. Ahaṃ leṇo allīyanaṭṭhānaṃ etesantimaṃleṇā. Ahaṃ tāṇaṃ rakkhā etesantimaṃtāṇā. Ahaṃ saraṇaṃ bhayanāsanaṃ etesantimaṃsaraṇā. Viharantīti maṃ evaṃ katvā viharanti.
Gobhattampīti dhaññaphalassa abhāvena lāyitvā kalāpakalāpaṃ bandhitvā ṭhapitaṃ gimhakāle gunnampi khādanaṃ bhavissatīti attho.Udakamaṇikoti kucchiyaṃ maṇikamekhalāya evaṃ laddhanāmo bhājanaviseso.Ahārī aparihārīti udakaṃ na harati na pariharati, na pariyādiyatīti attho. Iti imasmiṃ sutte sakkaccadhammadesanāva kathitā. Buddhānañhi asakkaccadhammadesanā nāma natthi. Sīhasamānavuttino hi buddhā, yathā sīho pabhinnavaravāraṇassapi sasabiḷārādīnampi gahaṇatthāya ekasadisameva vegaṃ karoti, evaṃ buddhāpi ekassa desentāpi dvinnaṃ bahūnaṃ bhikkhuparisāya bhikkhuniupāsakaupāsikāparisāyapi titthiyānampi desentā sakkaccameva desenti. Catasso pana parisā saddahitvā okappetvā suṇantīti tāsaṃ desanā sakkaccadesanā nāma jātā.
8. Saṅkhadhamasuttavaṇṇanā
360.Aṭṭhameyaṃbahulaṃ yaṃbahulanti iminā nigaṇṭho attanāva attano vādaṃ bhindati. Tasmā bhagavāevaṃ sante na koci āpāyikotiādimāha. Purimāni pana cattāri padāni diṭṭhiyā paccayā honti. Tasmā tesupi ādīnavaṃ dassentoidha, gāmaṇi, ekacco satthā evaṃvādī hotītiādimāha. Tatthaahampamhīti ahampi amhi.
Mettāsahagatenātiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttameva.Seyyathāpi, gāmaṇi, balavā saṅkhadhamotiādi pana idha apubbaṃ. Tatthabalavāti balasampanno.Saṅkhadhamoti saṅkhadhamako.Appakasirenāti akicchena adukkhena. Dubbalo hi saṅkhadhamo saṅkhaṃ dhamantopi na sakkoti catasso disā sarena viññāpetuṃ, nāssa saṅkhasaddo sabbato pharati, balavato pana vipphāriko hoti, tasmā ‘‘balavā’’ti āha.
Mettāya cetovimuttiyāti ettha ‘‘mettā’’ti vutte upacāropi appanāpi vaṭṭati, ‘‘cetovimuttī’’ti vutte pana appanāva vaṭṭati.Yaṃ pamāṇakataṃ kammanti pamāṇakataṃ kammaṃ nāma kāmāvacaraṃ vuccati, appamāṇakataṃ kammaṃ nāma rūpāvacaraṃ. Tañhi pamāṇaṃ atikkamitvā odhisakaanodhisakadisāpharaṇavasena vaḍḍhetvā katattā appamāṇakatanti vuccati.
Na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhatīti taṃ kāmāvacarakammaṃ tasmiṃ rūpārūpāvacarakamme na ohīyati na tiṭṭhati. Kiṃ vuttaṃ hoti? Taṃ kāmāvacarakammaṃ tassa rūpārūpāvacarakammassa antarā laggituṃ vā ṭhātuṃ vā rūpārūpāvacarakammaṃ pharitvā pariyādiyitvā attano okāsaṃ gahetvā patiṭṭhātuṃ vā na sakkoti. Atha kho rūpārūpāvacarakammameva kāmāvacaraṃ mahogho viya parittaṃ udakaṃ pharitvā pariyādiyitvā attano okāsaṃ katvā tiṭṭhati, tassa vipākaṃ paṭibāhitvā sayameva brahmasahabyataṃ upanetīti. Iti idaṃ suttaṃ ādimhi kilesavasena vuṭṭhāya avasāne brahmavihāravasena gahitattā yathānusandhināva gataṃ.
9. Kulasuttavaṇṇanā
361.Navamedubbhikkhāti dullabhabhikkhā.Dvīhitikāti ‘‘jīvissāma nu kho na nu kho’’ti evaṃ pavattaīhitikā. ‘‘Duhitikā’’tipi pāṭho. Ayameva attho. Dukkhā īhiti ettha na sakkā koci payogo sukhena kātuntiduhitikā. Tattha tattha matamanussānaṃ vippakiṇṇāni setāni aṭṭhikāni etthātisetaṭṭhikā. Salākāvuttāti salākamattavuttā, yaṃ tattha vuttaṃ vāpitaṃ, taṃ salākamattameva ahosi, phale na janayatīti attho.
Uggilitunti dve ante mocetvā kathetuṃ asakkonto uggilituṃ bahi nīharituṃ na sakkhīti.Ogilitunti pucchāya dosaṃ disvā hāretuṃ asakkonto ogilituṃ anto pavesetuṃ na sakkhīti.
Ito so gāmaṇi ekanavutikappeti bhagavā kathayamānova yāva nikkhanto nāsikavāto na puna pavisati, tāvatakena kālena ekanavutikappe anussari ‘‘atthi nu kho kiñci kule pakkabhikkhādānena upahatapubba’’nti parijānanatthaṃ. Athekampi apassanto ‘‘ito so, gāmaṇī’’tiādimāha. Idāni dānādīnaṃ ānisaṃsaṃ kathentoatha kho yāni tāni kulāni aḍḍhānīti dhammadesanaṃ ārabhi. Tatthadānasambhūtānīti dānena sambhūtāni nibbattāni. Sesapadadvayepi eseva nayo. Ettha panasaccaṃ nāmasaccavāditā.Sāmaññaṃ nāmasesasīlaṃ.Vikiratīti ayogena vaḷañjento vippakirati.Vidhamatīti dhamento viya nāseti.Viddhaṃsetīti nāseti.Aniccatāti hutvā abhāvo bahunāpi kālena saṅgatānaṃ khaṇeneva antaradhānaṃ.
10. Maṇicūḷakasuttavaṇṇanā
362.Dasametaṃ parisaṃ etadavocāti tassa kira evaṃ ahosi ‘‘kulaputtā pabbajantā puttadārañceva jātarūparajatañca pahāyeva pabbajanti, na ca sakkā yaṃ pahāya pabbajitā, taṃ tehi gahetu’’nti nayaggāhe ṭhatvā ‘‘mā ayyo’’tiādivacanaṃ avoca.Ekaṃsenetanti etaṃ pañcakāmaguṇakappanaṃ assamaṇadhammo asakyaputtiyadhammoti ekaṃsena dhāreyyāsi.
Tiṇanti senāsanacchadanatiṇaṃ.Pariyesitabbanti tiṇacchadane vā iṭṭhakacchadane vā gehe palujjante yehi taṃ kāritaṃ, tesaṃ santikaṃ gantvā ‘‘tumhehi kāritasenāsanaṃ ovassati, na sakkā tattha vasitu’’nti ācikkhitabbaṃ. Manussā sakkontā karissanti, asakkontā ‘‘tumhe vaḍḍhakiṃ gahetvā kārāpetha, mayaṃ te saññāpessāmā’’ti vakkhanti. Evaṃ vutte kāretvā tesaṃ ācikkhitabbaṃ. Manussā vaḍḍhakīnaṃ dātabbaṃ dassanti. Sace āvāsasāmikā natthi, aññesampi bhikkhācāravattena ārocetvā kāretuṃ vaṭṭati. Idaṃ sandhāya ‘‘pariyesitabba’’nti vuttaṃ.
Dārunti senāsane gopānasiādīsu palujjamānesu tadatthāya dāruṃ.Sakaṭanti gihivikataṃ katvā tāvakālikasakaṭaṃ. Na kevalañca sakaṭameva, aññampi vāsipharasukuddālādiupakaraṇaṃ evaṃ pariyesituṃ vaṭṭati.Purisoti hatthakammavasena puriso pariyesitabbo. Yaṃkiñci hi purisaṃ ‘‘hatthakammaṃ, āvuso, katvā dassasī’’ti vatvā ‘‘dassāmi, bhante,’’ti vutte ‘‘idañcidañca karohī’’ti yaṃ icchati, taṃ kāretuṃ vaṭṭati.Na tvevāhaṃ, gāmaṇi, kenaci pariyāyenāti jātarūparajataṃ panāhaṃ kenacipi kāraṇena pariyesitabbanti na vadāmi.
11. Bhadrakasuttavaṇṇanā
363.Ekādasamemallesūti evaṃnāmake janapade.Vadhenāti māraṇena.Jāniyāti dhanajāniyā.Akālikena pattenāti na kālantarena pattena, kālaṃ anatikkamitvāva pattenāti attho.Ciravāsī nāma kumāroti evaṃnāmako tassa putto.Bahi āvasathe paṭivasatīti bahinagare kiñcideva sippaṃ uggaṇhanto vasati. Imasmiṃ sutte vaṭṭadukkhaṃ kathitaṃ.
12. Rāsiyasuttavaṇṇanā
364.Dvādasamerāsiyoti rāsiṃ katvā pañhassa pucchitattā rāsiyoti evaṃ dhammasaṅgāhakattherehi gahitanāmo.Tapassinti tapanissitakaṃ.Lūkhajīvinti lūkhajīvikaṃ.Antāti koṭṭhāsā.Gāmoti gāmmo. Gammotipi pāṭho, gāmavāsīnaṃ dhammoti attho.Attakilamathānuyogoti attano kilamathānuyogo, sarīradukkhakaraṇanti attho.
Kasmā panettha kāmasukhallikānuyogo gahito, kasmā attakilamathānuyogo, kasmā majjhimā paṭipadāti? Kāmasukhallikānuyogo tāva kāmabhogīnaṃ dassanatthaṃ gahito, attakilamathānuyogo tapanissitakānaṃ, majjhimā paṭipadā tiṇṇaṃ nijjaravatthūnaṃ dassanatthaṃ gahitā. Kiṃ etesaṃ dassane payojananti? Ime dve ante pahāya tathāgato majjhimāya paṭipadāya sammāsambodhiṃ patto. So kāmabhoginopi na sabbe garahati na pasaṃsati, tapanissitakepi na sabbe garahati na pasaṃsati, garahitabbayuttakeyeva garahati, pasaṃsitabbayuttake pasaṃsatīti imassatthassa pakāsanaṃ etesaṃ dassane payojananti veditabbaṃ.
tayo khome, gāmaṇi, kāmabhoginotiādimāha. Tatthasāhasenāti sāhasikakammena.Na saṃvibhajatīti mittasahāyasandiṭṭhasambhattānaṃ saṃvibhāgaṃ na karoti.Na puññāni karotīti anāgatabhavassa paccayabhūtāni puññāni na karoti.Dhammādhammenāti dhammena ca adhammena ca.Ṭhānehīti kāraṇehi.Sacchikarotīti kathaṃ attānaṃ ātāpento paritāpento sacchikaroti? Caturaṅgavīriyavasena ca dhutaṅgavasena ca.Tisso sandiṭṭhikā nijjarāti ettha ekopi maggo tiṇṇaṃ kilesānaṃ nijjaraṇatāya tisso nijjarāti vuttoti.
13. Pāṭaliyasuttavaṇṇanā
365.Terasamedūteyyānīti dūtakammāni paṇṇāni ceva mukhasāsanāni ca.Pāṇātipātañcāhanti idaṃ kasmā āraddhaṃ? Na kevalaṃ ahaṃ māyaṃ jānāmi, aññampi idañcidañca jānāmīti sabbaññubhāvadassanatthaṃ āraddhaṃ.Santi hi, gāmaṇi, eke samaṇabrāhmaṇāti idaṃ sesasamaṇabrāhmaṇānaṃ laddhiṃ dassetvā tassā pajahāpanatthaṃ āraddhaṃ.
Mālī kuṇḍalīti mālāya mālī, kuṇḍalehi kuṇḍalī.Itthikāmehīti itthīhi saddhiṃ kāmā itthikāmā, tehi itthikāmehi.Āvasathāgāranti kulagharassa ekasmiṃ ṭhāne ekekasseva sukhanivāsatthāya kataṃ vāsāgāraṃ.Tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmīti tassāhaṃ attano sattianurūpena ceva balānurūpena ca saṃvibhāgaṃ karomi.Alanti yuttaṃ.Kaṅkhaniye ṭhāneti kaṅkhitabbe kāraṇe.Cittasamādhinti tasmiṃ dhammasamādhismiṃ ṭhito tvaṃ saha vipassanāya catunnaṃ maggānaṃ vasena cittasamādhiṃ sace paṭilabheyyāsīti dasseti.Apaṇṇakatāyamayhanti ayaṃ paṭipadā mayhaṃ apaṇṇakatāya anaparādhakatāya eva saṃvattatīti attho.Kaṭaggāhoti jayaggāho.
Ayaṃ kho, gāmaṇi, dhammasamādhi, tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsīti etthadhammasamādhīti dasakusalakammapathadhammā,cittasamādhīti saha vipassanāya cattāro maggā. Atha vā ‘‘pāmojjaṃ jāyati, pamuditassa pīti jāyatī’’ti (a. ni. 5.26) evaṃ vuttā pāmojjapītipassaddhisukhasamādhisaṅkhātā pañca dhammā dhammasamādhi nāma, cittasamādhi pana saha vipassanāya cattāro maggāva. Atha vā dasakusalakammapathā cattāro brahmavihārā cāti ayaṃ dhammasamādhi nāma, taṃ dhammasamādhiṃ pūrentassa uppannā cittekaggatā cittasamādhi nāma.Evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsīti evaṃ tvaṃ imasmiṃ vuttappabhede dhammasamādhismiṃ ṭhito sace evaṃ cittasamādhiṃ paṭilabheyyāsi, ekaṃsenetaṃ kaṅkhaṃ pajaheyyāsīti attho. Sesaṃ sabbattha vuttanayamevāti.
9. Asaṅkhatasaṃyuttaṃ
1. Paṭhamavaggo
1-11. Kāyagatāsatisuttādivaṇṇanā
366-376.Asaṅkhatasaṃyutteasaṅkhatanti akataṃ.Hitesināti hitaṃ esantena.Anukampakenāti anukampamānena.Anukampaṃ upādāyāti anukampaṃ cittena pariggahetvā, paṭiccātipi vuttaṃ hoti.Kataṃ vo taṃ mayāti taṃ mayā imaṃ asaṅkhatañca asaṅkhatamaggañca desentena tumhākaṃ kataṃ. Ettakameva hi anukampakassa satthu kiccaṃ, yadidaṃ aviparītadhammadesanā. Ito paraṃ pana paṭipatti nāma sāvakānaṃ kiccaṃ. Tenāhaetāni, bhikkhave, rukkhamūlāni…pe… amhākaṃ anusāsanīti iminā rukkhamūlasenāsanaṃ dasseti.Suññāgārānīti iminā janavivittaṃ ṭhānaṃ. Ubhayena ca yogānurūpaṃ senāsanaṃ ācikkhati, dāyajjaṃ niyyāteti.
Jhāyathāti ārammaṇūpanijjhānena aṭṭhatiṃsārammaṇāni, lakkhaṇūpanijjhānena ca aniccādito khandhāyatanādīni upanijjhāyatha, samathañca vipassanañca vaḍḍhethāti vuttaṃ hoti.Mā pamādatthāti mā pamajjittha.Mā pacchā vippaṭisārino ahuvatthāti ye hi pubbe daharakāle arogakāle sattasappāyādisampattikāle satthu sammukhībhāvakāle ca yonisomanasikārarahitā rattindivaṃ maṅkulabhattaṃ hutvā seyyasukhaṃ middhasukhaṃ anubhontā pamajjanti, te pacchā jarākāle rogakāle maraṇakāle vipattikāle satthu parinibbutakāle ca taṃ pubbe pamādavihāraṃ anussarantā sappaṭisandhikālakiriyañca bhāriyaṃ sampassamānā vippaṭisārino honti. Tumhe pana tādisā mā ahuvatthāti dassento āha ‘‘mā pacchā vippaṭisārino ahuvatthā’’ti.
Ayaṃ vo amhākaṃ anusāsanīti ayaṃ amhākaṃ santikā ‘‘jhāyatha mā pamādatthā’’ti tumhākaṃ anusāsanī, ovādoti vuttaṃ hoti.
2. Dutiyavaggo
1-33. Asaṅkhatasuttādivaṇṇanā
377-409.Kāyekāyānupassītiādīsu yaṃ vattabbaṃ, taṃ parato vakkhāma.
Anatantiādīsu taṇhānatiyā abhāvena anataṃ. Catunnaṃ āsavānaṃ abhāvenaanāsavaṃ. Paramatthasaccatāyasaccaṃ. Vaṭṭassa parabhāgaṭṭhenapāraṃ. Saṇhaṭṭhenanipuṇaṃ. Suṭṭhu duddasatāyasududdasaṃ. Jarāya ajaritattāajajjaraṃ. Thiraṭṭhenadhuvaṃ. Apalujjanatāyaapalokitaṃ. Cakkhuviññāṇena apassitabbattāanidassanaṃ. Taṇhāmānadiṭṭhipapañcānaṃ abhāvenanippapañcaṃ.
santaṃ. Maraṇābhāvenaamataṃ. Uttamaṭṭhenapaṇītaṃ. Sassirikaṭṭhenasivaṃ. Nirupaddavatāyakhemaṃ. Taṇhākkhayassa paccayattātaṇhakkhayaṃ.
acchariyaṃ. Abhūtameva bhūtaṃ ajātaṃ hutvā atthīti vāabbhutaṃ. Niddukkhattāanītikaṃ. Niddukkhasabhāvattāanītikadhammaṃ. Vānābhāvenanibbānaṃ. Byābajjhābhāvenevaabyābajjhaṃ. Virāgādhigamassa paccayatovirāgaṃ. Paramatthasuddhitāyasuddhi. Tīhi bhavehi muttatāyamutti. Kāmālayānaṃ abhāvenaanālayaṃ. Patiṭṭhaṭṭhenadīpaṃ. Allīyitabbayuttaṭṭhenaleṇaṃ. Tāyanaṭṭhenatāṇaṃ. Bhayasaraṇaṭṭhenasaraṇaṃ,bhayanāsananti attho. Paraṃ ayanaṃ gati patiṭṭhātiparāyaṇaṃ. Sesamettha vuttanayamevāti.
10. Abyākatasaṃyuttaṃ
1. Khemāsuttavaṇṇanā
410.Abyākatasaṃyuttassa paṭhamekhemāti gihikāle bimbisārassa upāsikā saddhāpabbajitā mahātherī ‘‘etadaggaṃ, bhikkhave, mama sāvikānaṃ bhikkhunīnaṃ mahāpaññānaṃ yadidaṃ khemā’’ti evaṃ bhagavatā mahāpaññatāya etadagge ṭhapitā.Paṇḍitāti paṇḍiccena samannāgatā.Viyattāti veyyattiyena samannāgatā.Medhāvinīti medhāya paññāya samannāgatā.Bahussutāti pariyattibāhusaccenapi paṭivedhabāhusaccenapi samannāgatā.
Gaṇakoti acchiddakagaṇanāya kusalo.Muddikoti aṅgulimuddāya gaṇanāya kusalo.Saṅkhāyakoti piṇḍagaṇanāya kusalo.Gambhīroti caturāsītiyojanasahassagambhīro.Appameyyoti āḷhakagaṇanāya appameyyo.Duppariyogāhoti āḷhakagaṇanāya pamāṇagahaṇatthaṃ durogāho.Yena rūpena tathāgatanti yena rūpena dīgho rasso sāmo odātoti sattasaṅkhātaṃ tathāgataṃ paññapeyya.Taṃ rūpaṃ tathāgatassa pahīnanti taṃ vuttappakārarūpaṃ samudayappahānena sabbaññutathāgatassa pahīnaṃ.Rūpasaṅkhāya vimuttoti āyatiṃ rūpassa anuppattiyā rūpārūpakoṭṭhāsenapi evarūpo nāma bhavissatīti vohārassapi paṭipassaddhattā rūpapaṇṇattiyāpi vimutto.Gambhīroti ajjhāsaya gambhīratāya ca guṇagambhīratāya ca gambhīro. Tassa evaṃ guṇagambhīrassa sato sabbaññutathāgatassa yaṃ upādāya sattasaṅkhāto tathāgatoti paññatti hoti, tadabhāvena tassā paññattiyā abhāvaṃ passantassa ayaṃ sattasaṅkhātohoti tathāgato paraṃ maraṇāti idaṃ vacanaṃ na upeti na yujjati,na hoti tathāgato paraṃ maraṇātiādivacanampi na upeti na yujjatīti attho.
Saṃsandissatīti ekaṃ bhavissati.Samessatīti nirantaraṃ bhavissati.Na virodhayissatīti na viruddhaṃ padaṃ bhavissati.Aggapadasminti desanāya. Desanā hi idha aggapadanti adhippetā.
2. Anurādhasuttavaṇṇanā
411.Dutiyaṃkhandhiyavaggevitthāritameva, abyākatādhikārato pana idha vuttaṃ.
3-8. Paṭhamasāriputtakoṭṭhikasuttādivaṇṇanā
412-417.Tatiyerūpagatametanti rūpamattametaṃ. Ettha rūpato añño koci satto nāma na upalabbhati, rūpe pana sati nāmamattaṃ etaṃ hotīti dasseti.Vedanāgatametantiādīsupi eseva nayo.Ayaṃ kho āvuso hetūti ayaṃ rūpādīni muñcitvā anupalabbhiyasabhāvo hetu, yenetaṃ abyākataṃ bhagavatāti. Catutthādīni uttānatthāneva.
9. Kutūhalasālāsuttavaṇṇanā
418.Navamekutūhalasālāyanti kutūhalasālā nāma paccekasālā natthi, yattha pana nānātitthiyā samaṇabrāhmaṇā nānāvidhaṃ kathaṃ pavattenti, sā bahūnaṃ ‘‘ayaṃ kiṃ vadati, ayaṃ kiṃ vadatī’’ti kutūhaluppavattiṭṭhānato kutūhalasālāti vuccati.Dūrampi gacchatīti yāva ābhassarabrahmalokā gacchati.Imañca kāyaṃ nikkhipatīti cuticittena nikkhipati.Anupapanno hotīti cutikkhaṇeyeva paṭisandhicittassa anuppannattā anupapanno hoti.
10. Ānandasuttavaṇṇanā
419.Dasametesametaṃ saddhiṃ abhavissāti tesaṃ laddhiyā saddhiṃ etaṃ abhavissa.Anulomaṃ abhavissa ñāṇassa uppādāya sabbe dhammā anattāti yaṃ etaṃ ‘‘sabbe dhammā anattā’’ti vipassanāñāṇaṃ uppajjati, api nu me tassa anulomaṃ abhavissāti attho.
11. Sabhiyakaccānasuttavaṇṇanā
420.Ekādasameetamettakena ettakamevāti āvuso yassāpi etaṃ ettakena kālena ‘‘hetumhi sati rūpītiādi paññāpanā hoti, asati na hotī’’ti byākaraṇaṃ bhaveyya, tassa ettakameva bahu.Ko pana vādo atikkanteti atikkante pana atimanāpe dhammadesanānaye vādoyeva ko, natthi vādo, chinnā kathāti.
Iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya