AI Tipiṭaka Translations
Namo tassa bhagavato arahato sammāsambuddhassa
Namo tassa bhagavato arahato sammāsambuddhassa
Khuddakanikāye
Khuddaka Nikāya
Suttanipāta-aṭṭhakathā
Suttanipāta Aṭṭhakathā
(Paṭhamo bhāgo)
(First Part)
Ganthārambhakathā
Introductory Talk on the Composition of the Text
Uttamaṃ vandaneyyānaṃ, vanditvā ratanattayaṃ;
Having bowed down to the supreme Triple Gem, worthy of veneration;
In the Khuddaka Nikāya, which dispels minor wrong conduct.
Desito lokanāthena, lokanissaraṇesinā;
Taught by the world-protector, seeking release from the world;
Of that Suttanipāta, we shall make a meaning-commentary.
Ayaṃ suttanipāto ca, khuddakesveva ogadho;
This Suttanipāta, indeed, is included in the Khuddaka;
Therefore, of this too, we shall make a meaning-commentary.
Gāthāsatasamākiṇṇo, geyyabyākaraṇaṅkito;
Filled with a hundred discourses, adorned with verses and explanations;
Why is this called Suttanipāta, how did this designation arise?
Suvuttato savanato, atthānaṃ suṭṭhu tāṇato;
Because of well-spoken words, because of recitation, because of well protecting meanings;
Because of indicating and purifying, therefore a sutta is said.
Tathārūpāni suttāni, nipātetvā tato tato;
Having placed such suttas from here and there;
Gathered together, therefore, this designation arose.
Sabbāni cāpi suttāni, pamāṇantena tādino;
And all the suttas, with their extent, by those who are steadfast;
Words of those, a collection is made from here and there.
Aññasaṅkhānimittānaṃ, visesānamabhāvato;
Due to the absence of distinguishing marks of other designations;
The designation Suttanipāta, thus it has been understood.
1. Uragavaggo
1. Uraga Vagga
1. Uragasuttavaṇṇanā
1. Uraga Sutta Commentary
Evaṃ samadhigatasaṅkho ca yasmā esa vaggato uragavaggo, cūḷavaggo, mahāvaggo, aṭṭhakavaggo, pārāyanavaggoti pañca vaggā honti; tesu uragavaggo ādi. Suttato uragavagge dvādasa suttāni, cūḷavagge cuddasa, mahāvagge dvādasa, aṭṭhakavagge soḷasa, pārāyanavagge soḷasāti sattati suttāni. Tesaṃ uragasuttaṃ ādi. Pariyattipamāṇato aṭṭha bhāṇavārā. Evaṃ vaggasuttapariyattipamāṇavato panassa –
Since this collection has been thus designated, there are five divisions, namely, Uraga Vagga, Cūḷa Vagga, Mahā Vagga, Aṭṭhaka Vagga, Pārāyana Vagga; among these, Uraga Vagga is the first. In the Uraga Vagga there are twelve suttas, in the Cūḷa Vagga fourteen, in the Mahā Vagga twelve, in the Aṭṭhaka Vagga sixteen, in the Pārāyana Vagga sixteen, totaling seventy suttas. Among these, Uraga Sutta is the first. According to the extent of the Pariyatti, there are eight bhāṇavāras. Thus, with respect to this, according to the extent of the Vagga, Sutta, and Pariyatti –
‘‘Yo uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi;
‘‘He who controls arisen anger, like a spreading poison with medicine;
That bhikkhu abandons this shore and the further shore, as a snake its worn-out old skin.’’ –
Ayaṃ gāthā ādi. Tasmā assā ito pabhuti atthavaṇṇanaṃ kātuṃ idaṃ vuccati –
This verse is the beginning. Therefore, from here onwards, in order to make a meaning-commentary, this is said –
‘‘Yena yattha yadā yasmā, vuttā gāthā ayaṃ imaṃ;
‘‘By whom, where, when, and why, this verse was spoken;
Having revealed this method, we shall make a meaning-commentary.’’
dūrenidānaṃnāma dīpaṅkarato yāva paccuppannavatthukathā,avidūrenidānaṃnāma tusitabhavanato yāva paccuppannavatthukathā,santikenidānaṃnāma bodhimaṇḍato yāva paccuppannavatthukathāti.
dūrenidānaṃ means from Dīpaṅkara to the story of the present object, avidūrenidānaṃ means from Tusita heaven to the story of the present object, santikenidānaṃ means from the Bodhi-maṇḍa to the story of the present object.
Tattha yasmā avidūrenidānaṃ santikenidānañca dūrenidāneyeva samodhānaṃ gacchanti, tasmā dūrenidānavasenevettha vitthārato vissajjanā veditabbā. Sā panesā jātakaṭṭhakathāyaṃ vuttāti idha na vitthāritā. Tato tattha vitthāritanayeneva veditabbā. Ayaṃ pana viseso – tattha paṭhamagāthāya sāvatthiyaṃ vatthu uppannaṃ, idha āḷaviyaṃ. Yathāha –
There, since the avidūrenidānaṃ and santikenidānaṃ are combined in the dūrenidānaṃ itself, therefore, in this case, the detailed explanations should be understood only in terms of the dūrenidānaṃ. But that has been stated in the Jātaka Aṭṭhakathā, therefore it is not detailed here. Therefore, it should be understood according to the method detailed there. But this is the distinction – in that case, the story of the first verse arose in Sāvatthi, here in Āḷavi. As it was said –
‘‘Tena samayena buddho bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā rukkhaṃ chindantipi chedāpentipi. Aññataropi āḷavako bhikkhu rukkhaṃ chindati. Tasmiṃ rukkhe adhivatthā devatā taṃ bhikkhuṃ etadavoca – ‘mā, bhante, attano bhavanaṃ kattukāmo mayhaṃ bhavanaṃ chindī’ti. So bhikkhu anādiyanto chindiyeva. Tassā ca devatāya dārakassa bāhuṃ ākoṭesi. Atha kho tassā devatāya etadahosi – ‘yaṃnūnāhaṃ imaṃ bhikkhuṃ idheva jīvitā voropeyya’nti. Atha kho tassā devatāya etadahosi – ‘na kho metaṃ patirūpaṃ, yāhaṃ imaṃ bhikkhuṃ idheva jīvitā voropeyyaṃ, yaṃnūnāhaṃ bhagavato etamatthaṃ āroceyya’nti. Atha kho sā devatā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṃ ārocesi. ‘Sādhu, sādhu devate, sādhu kho tvaṃ, devate, taṃ bhikkhuṃ jīvitā na voropesi. Sacajja tvaṃ, devate, taṃ bhikkhuṃ jīvitā voropeyyāsi, bahuñca tvaṃ, devate, apuññaṃ pasaveyyāsi. Gaccha tvaṃ, devate, amukasmiṃ okāse rukkho vivitto, tasmiṃ upagacchā’’’ti (pāci. 89).
‘‘At that time, the Buddha, the Blessed One, was dwelling in Āḷavi at the Aggāḷava Shrine. Now at that time, the Āḷavaka bhikkhus, while doing new construction, were cutting down or having trees cut down. A certain Āḷavaka bhikkhu was also cutting down a tree. A devatā dwelling in that tree said this to the bhikkhu: ‘Venerable sir, do not, wishing to make your own dwelling, cut down my dwelling.’ That bhikkhu, not heeding, cut it down anyway. And that devatā struck the arm of the bhikkhu’s child. Then this occurred to that devatā: ‘Suppose I were to deprive this bhikkhu of life right here.’ Then this occurred to that devatā: ‘It is not proper for me to deprive this bhikkhu of life right here; suppose I were to report this matter to the Blessed One.’ Then that devatā approached the Blessed One; having approached, she reported this matter to the Blessed One. ‘Good, good, devatā, good indeed, devatā, that you did not deprive that bhikkhu of life. For if you, devatā, were to deprive that bhikkhu of life, you would generate much demerit. Go, devatā, a tree is secluded in such and such a place; go there’’’ (pāci. 89).
Evañca pana vatvā puna bhagavā tassā devatāya uppannakodhavinayanatthaṃ –
Having spoken thus, the Blessed One, for the purpose of subduing the arisen anger of that devatā, again said –
‘‘Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye’’ti. (dha. pa. 222) –
‘‘He who restrains arisen anger, as a driver a rolling chariot’’ (dha. pa. 222) –
Imaṃ gāthaṃ abhāsi. Tato ‘‘kathañhi nāma samaṇā sakyaputtiyā rukkhaṃ chindissantipi, chedāpessantipi, ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī’’ti evaṃ manussānaṃ ujjhāyitaṃ sutvā bhikkhūhi ārocito bhagavā – ‘‘bhūtagāmapātabyatāya pācittiya’’nti (pāci. 90) imaṃ sikkhāpadaṃ paññāpetvā tattha upagatānaṃ dhammadesanatthaṃ –
He spoke this verse. Then, having heard the criticism of people, ‘‘How indeed can the samaṇas, sons of the Sakyans, cut down or have trees cut down, the samaṇas, sons of the Sakyans, harm living beings with one sense faculty?’’ the Blessed One, having been informed by the bhikkhus, ‘‘There is an expiation for injuring plant life’’ (pāci. 90) having established this rule of training, for the purpose of teaching the Dhamma to those who had gathered there –
‘‘Yo uppatitaṃ vineti kodhaṃ,
‘‘He who controls arisen anger,
Like a spreading poison with medicine’’ –
Imaṃ gāthaṃ abhāsi. Evamidaṃ ekaṃyeva vatthu tīsu ṭhānesu saṅgahaṃ gataṃ – vinaye, dhammapade, suttanipāteti. Ettāvatā ca yā sā mātikā ṭhapitā –
He spoke this verse. Thus, this single event has been included in three places – in the Vinaya, in the Dhammapada, in the Suttanipāta. And as far as that framework which was established –
‘‘Yena yattha yadā yasmā, vuttā gāthā ayaṃ imaṃ;
‘‘By whom, where, when, and why, this verse was spoken;
Having revealed this method, we shall make a meaning-commentary’’ –
Sā saṅkhepato vitthārato ca pakāsitā hoti ṭhapetvā atthavaṇṇanaṃ.
That has been revealed in brief and in detail, having set aside the meaning-commentary.
1.Ayaṃ panettha atthavaṇṇanā.Yoti yo yādiso khattiyakulā vā pabbajito, brāhmaṇakulā vā pabbajito, navo vā majjhimo vā thero vā.Uppatitanti uddhamuddhaṃ patitaṃ gataṃ, pavattanti attho, uppannanti vuttaṃ hoti. Uppannañca nāmetaṃ vattamānabhutvāpagatokāsakatabhūmiladdhavasena anekappabhedaṃ. Tattha sabbampi saṅkhataṃ uppādādisamaṅgivattamānuppannaṃnāma, yaṃ sandhāya ‘‘uppannā dhammā, anuppannā dhammā, uppādino dhammā’’ti (dha. sa. tikamātikā 17) vuttaṃ. Ārammaṇarasamanubhavitvā niruddhaṃ anubhutvāpagatasaṅkhātaṃ kusalākusalaṃ, uppādādittayamanuppatvā niruddhaṃ bhutvāpagatasaṅkhātaṃ sesasaṅkhatañcabhutvāpagatuppannaṃnāma. Tadetaṃ ‘‘evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hotī’’ti (ma. ni. 1.234; pāci. 417) ca, ‘‘yathā ca uppannassa satisambojjhaṅgassa bhāvanāpāripūrī hotī’’ti ca evamādīsu suttantesu daṭṭhabbaṃ. ‘‘Yānissa tāni pubbe katāni kammānī’’ti evamādinā (ma. ni. 3.248; netti. 120) nayena vuttaṃ kammaṃ atītampi samānaṃ aññassa vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā, tathā katokāsañca vipākaṃ anuppannampi evaṃ kate okāse avassamuppattitookāsakatuppannaṃnāma. Tāsu tāsu bhūmīsu asamūhatamakusalaṃbhūmiladdhuppannaṃnāma.
1.Herein, this is the meaning-commentary. Yoti, who, any person ordained from a khattiya family, or ordained from a brāhmaṇa family, whether new, intermediate, or elder. Uppatitaṃti, risen upwards, gone, with the meaning of occurring; it is said to be arisen. And this arising is of various kinds, namely, present, past, occasion-making, and ground-obtained. There, all conditioned things, endowed with arising and so on, are called vattamānuppannaṃ, present arising, with reference to which it is said, ‘‘arisen things, unarisen things, arising things’’ (dha. sa. tikamātikā 17). That which, having experienced the taste of an object, has ceased, known as experienced and gone, the wholesome and unwholesome, and that which, without attaining the three, arising and so on, has ceased, known as experienced and gone, the remaining conditioned things, is called bhutvāpagatuppannaṃ, past arising. That should be seen in the suttantas such as, ‘‘such an evil view has arisen’’ (ma. ni. 1.234; pāci. 417), and ‘‘how the development to fulfillment of mindfulness as a factor of enlightenment arises’’ and so on. The kamma stated by the method beginning with, ‘‘Whatever deeds he had done before’’ (ma. ni. 3.248; netti. 120), even though past, because it stands having repelled the result of another and having made an opportunity for its own result, and also the result thus made to have an opportunity, even though not yet arisen, because of its inevitable arising when the opportunity is made, is called okāsakatuppannaṃ, occasion-making arising. The unwholesome that is not eradicated in those various planes is called bhūmiladdhuppannaṃ, ground-obtained arising.
Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. Seyyathidaṃ – bhūmi nāma vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu uppattārahaṃ kilesajātaṃ. Tena hi sā bhūmiladdhā nāma hotīti. Tasmā ‘‘bhūmiladdha’’nti vuccati. Tañca pana na ārammaṇavasena. Ārammaṇavasena hi sabbepi atītādibhede pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccāyanauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhiputtanandamāṇavakādīnaṃ viya. Yadi cetaṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ jaheyya. Vatthuvasena pana bhūmiladdhaṃ nāma veditabbaṃ. Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. Taṃ appahīnaṭṭhena bhūmiladdhuppannaṃ nāmāti veditabbaṃ. Tattha ca yassa khandhesu appahīnānusayitā kilesā, tassa te eva khandhā tesaṃ kilesānaṃ vatthu, na itare khandhā. Atītakkhandhesu cassa appahīnānusayitānaṃ kilesānaṃ atītakkhandhā eva vatthu, na itare. Eseva nayo anāgatādīsu. Tathā kāmāvacarakkhandhesu appahīnānusayitānaṃ kilesānaṃ kāmāvacarakkhandhā eva vatthu, na itare. Esa nayo rūpārūpāvacaresu.
And here, the distinction between the ground and the ground-obtained should be understood. Namely, ground means the five aggregates belonging to the three planes, which are the objects of insight. Ground-obtained means the mass of defilements that are fit to arise in them. Therefore, that is called ground-obtained. Therefore, it is called ‘‘ground-obtained’’. And that is not in terms of object. For in terms of object, even though all the divisions beginning with past have been comprehended, defilements arise based on the aggregates of those whose taints are destroyed, like in the case of Soreyya, the son of a merchant, Nandamāṇavaka and others based on the aggregates of Mahākaccāyana, Uppalavaṇṇā and others. If that were called ground-obtained, then no one would abandon the root of existence due to its non-abandonment. But ground-obtained should be understood in terms of object. For wherever aggregates not comprehended by insight arise, from the time of their arising, the mass of defilements, the root of the round of existence, underlies them. Because of its non-abandonment, it should be understood as ground-obtained arising. And there, those aggregates in which the defilements that have not been abandoned underlie, those aggregates themselves are the object of those defilements, not other aggregates. And for him, the past aggregates are the object of the defilements that have not been abandoned in the past aggregates, not others. The same method applies to future and so on. Similarly, the sense-sphere aggregates are the object of the defilements that have not been abandoned in the sense-sphere aggregates, not others. The same method applies to the form and formless spheres.
Sotāpannādīnaṃ pana yassa yassa ariyapuggalassa khandhesu taṃ taṃ vaṭṭamūlaṃ kilesajātaṃ tena tena maggena pahīnaṃ, tassa tassa te te khandhā pahīnānaṃ tesaṃ tesaṃ vaṭṭamūlakilesānaṃ avatthuto bhūmīti saṅkhaṃ na labhanti. Puthujjanassa pana sabbaso vaṭṭamūlānaṃ kilesānaṃ appahīnattā yaṃ kiñci kariyamānaṃ kammaṃ kusalaṃ vā akusalaṃ vā hoti, iccassa kilesappaccayā vaṭṭaṃ vaḍḍhati. Tassetaṃ vaṭṭamūlaṃ rūpakkhandhe eva, na vedanākkhandhādīsu…pe… viññāṇakkhandhe eva vā, na rūpakkhandhādīsūti na vattabbaṃ. Kasmā? Avisesena pañcasu khandhesu anusayitattā. Kathaṃ? Pathavīrasādimiva rukkhe. Yathā hi mahārukkhe pathavītalaṃ adhiṭṭhāya pathavīrasañca āporasañca nissāya tappaccayā mūlakhandhasākhapasākhapattapallavapalāsapupphaphalehi vaḍḍhitvā nabhaṃ pūretvā yāvakappāvasānaṃ bījaparamparāya rukkhapaveṇīsantāne ṭhite ‘‘taṃ pathavīrasādi mūle eva, na khandhādīsu, phale eva vā, na mūlādīsū’’ti na vattabbaṃ. Kasmā? Avisesena sabbesveva mūlādīsu anugatattā, evaṃ. Yathā pana tasseva rukkhassa pupphaphalādīsu nibbinno koci puriso catūsu disāsu maṇḍūkakaṇṭakaṃ nāma rukkhe visaṃ payojeyya, atha so rukkho tena visasamphassena phuṭṭho pathavīrasaāporasapariyādinnena appasavanadhammataṃ āgamma puna santānaṃ nibbattetuṃ samattho na bhaveyya, evamevaṃ khandhappavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visappayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati. Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakilesānaṃ pariyādinnattā kiriyabhāvamattamupagatakāyakammādi sabbakammappabhedo āyatiṃ punabbhavābhinibbattadhammatamāgamma bhavantarasantānaṃ nibbattetuṃ samattho na hoti. Kevalaṃ pana carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāti. Evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ.
But for the stream-enterers and so on, that mass of defilements, the root of the round of existence, has been abandoned by that path in whichever aggregates of whichever noble person, those aggregates do not obtain the designation of object or ground of those abandoned defilements, the root of the round of existence. But for an ordinary person, since all the defilements, the roots of the round of existence, have not been abandoned, whatever kamma is done, whether wholesome or unwholesome, thereby the round of existence grows due to defilements as the condition. And that root of the round of existence is only in the form aggregate, not in the feeling aggregate and so on…pe… or only in the consciousness aggregate, not in the form aggregate and so on, should not be said. Why? Because it underlies without distinction in all five aggregates. How? Like the taste of earth in a tree. Just as in a large tree, relying on the taste of earth and the taste of water, based on that condition, having grown with the roots, trunk, branches, twigs, leaves, shoots, flowers, and fruits, having filled the sky, and the lineage of trees standing in a continuous line of seeds until the end of the eon, ‘‘that taste of earth is only in the roots, not in the trunk and so on, or only in the fruit, not in the roots and so on’’ should not be said. Why? Because it is inherent without distinction in all the roots and so on, similarly. Just as if a certain man, disgusted with the flowers and fruits and so on of that same tree, would apply poison in a tree called maṇḍūka-kaṇṭaka in the four directions, then that tree, touched by that contact of poison, with the taste of earth and the taste of water exhausted, having come to a state of not producing shoots, would not be able to produce a continuous line again, even so. If a son of good family, disgusted with the continuity of the aggregates, undertakes the development of the four paths in his own mind, like that man’s application of poison in a tree in the four directions, then that continuum of aggregates, because of the complete exhaustion of all the defilements, the roots of the round of existence, due to the contact of the four-path poison, all the divisions of action, beginning with bodily action, having attained merely a state of activity, having come to a state of not producing future existence, is not able to produce a continuity of existence. But only with the cessation of the final consciousness, like a fire without fuel, he attains final Nibbāna without clinging. Thus, the distinction between the ground and the ground-obtained should be understood.
samudācāruppannaṃ. Cakkhādīnaṃ pana āpāthagate ārammaṇe pubbabhāge anuppajjamānampi kilesajātaṃ ārammaṇassa adhiggahitattā eva aparabhāge avassamuppattitoārammaṇādhiggahituppannanti vuccati. Kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena uppannakilesajātañcettha nidassanaṃ. Tassa ‘‘uppannaṃ kāmavitakka’’ntiādīsu (ma. ni. 1.26; a. ni. 6.58) payogo daṭṭhabbo. Samathavipassanānaṃ aññataravasena avikkhambhitakilesajātaṃ cittasantatimanārūḷhaṃ uppattinivārakassa hetuno abhāvāavikkhambhituppannaṃnāma. Taṃ ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpetī’’tiādīsu (pārā. 165) daṭṭhabbaṃ. Samathavipassanāvasena vikkhambhitampi kilesajātaṃ ariyamaggena asamūhatattā uppattidhammataṃ anatītanti katvāasamūhatuppannanti vuccati. Ākāsena gacchantassa aṭṭhasamāpattilābhino therassa kusumitarukkhe upavane pupphāni ocinantassa madhurassarena gāyato mātugāmassa gītassaraṃ sutavato uppannakilesajātañcettha nidassanaṃ. Tassa ‘‘ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpetī’’tiādīsu (saṃ. ni. 5.157) payogo daṭṭhabbo. Tividhampi cetaṃ ārammaṇādhiggahitāvikkhambhitāsamūhatuppannaṃ bhūmiladdheneva saṅgahaṃ gacchatīti veditabbaṃ.
samudācāruppannaṃ. The mass of defilements, even though not arising in the previous part, in the case of an object that has come into the range of the eye and so on, because the object has been apprehended, arises inevitably in the subsequent part; therefore, it is called ārammaṇādhiggahituppanna, object-apprehended arising. Here, the mass of defilements that arose to the Elder Mahātissa, while walking for alms in Kalyāṇigāma, due to the sight of an unsuitable form, is an example. Its application should be seen in ‘‘arisen sensual thought’’ and so on (ma. ni. 1.26; a. ni. 6.58). The mass of defilements that has not been suppressed by either serenity or insight, not having ascended into the mind-continuum, due to the absence of a cause preventing arising, is called avikkhambhituppannaṃ, unsuppressed arising. That should be seen in ‘‘This mindfulness of breathing, bhikkhus, if cultivated and frequently practiced, is both peaceful and excellent, unadulterated, a pleasant abiding, and causes evil unwholesome states to disappear on the spot as soon as they arise’’ and so on (pārā. 165). The mass of defilements, even though suppressed by serenity and insight, because it has not been eradicated by the Noble Path, not having gone beyond the nature of arising, is said to be asamūhatuppanna, uneradicated arising. Here, the mass of defilements that arose to the Elder, who had attained the eight attainments, while going through the sky, having heard the singing of a woman who was picking flowers in a flowering grove, is an example. Its application should be seen in ‘‘developing the Noble Eightfold Path, he causes evil unwholesome states to disappear on the spot as soon as they arise’’ and so on (saṃ. ni. 5.157). And this threefold object-apprehended, unsuppressed, and uneradicated arising should be understood as being included in ground-obtained arising.
Evametasmiṃ yathāvuttappabhede uppanne bhūmiladdhārammaṇādhiggahitāvikkhambhitāsamūhatuppannavasenāyaṃ kodho uppannoti veditabbo. Kasmā? Evaṃvidhassa vinetabbato. Evaṃvidhameva hi uppannaṃ yena kenaci vinayena vinetuṃ sakkā hoti. Yaṃ panetaṃ vattamānabhutvāpagatokāsakatasamudācārasaṅkhātaṃ uppannaṃ, ettha aphalo ca asakyo ca vāyāmo. Aphalo hi bhutvāpagate vāyāmo vāyāmantarenāpi tassa niruddhattā. Tathā okāsakate. Asakyo ca vattamānasamudācāruppanne kilesavodānānaṃ ekajjhamanuppattitoti.
Thus, in this previously stated variety, this anger should be understood as having arisen in terms of ground-obtained, object-apprehended, unsuppressed, and uneradicated arising. Why? Because such a thing is to be controlled. For only such a thing, once arisen, can be controlled by some means of control. But in that arising known as present, past, occasion-making, and conventional, here effort is fruitless and impossible. Effort is fruitless in the past, because it has ceased even without effort. Similarly in occasion-making. And it is impossible in the present and conventional, because the flow of defilements does not arise all at once.
Vinetīti ettha pana –
Vineti (He trains): In this context –
‘‘Duvidho vinayo nāma, ekamekettha pañcadhā;
"Training is twofold, each of which is fivefold;
Among them, he is called a trainer by these eight types."
Saṃvaravinayopi hi sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidho.Pahānavinayopi tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti pañcavidho.
Indeed, saṃvara-vinaya (restraint-training) is fivefold: sīlasaṃvara (restraint of morality), satisaṃvara (restraint of mindfulness), ñāṇasaṃvara (restraint of knowledge), khantisaṃvara (restraint of patience), and vīriyasaṃvara (restraint of effort). Pahāna-vinaya (abandoning-training) is also fivefold: tadaṅga-ppahāna (abandoning by temporary suppression), vikkhambhana-ppahāna (abandoning by suppression), samuccheda-ppahāna (abandoning by eradication), paṭippassaddhi-ppahāna (abandoning by tranquility), and nissaraṇa-ppahāna (abandoning by escape).
sīlasaṃvaro,‘‘rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’tiādīsu (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16)satisaṃvaro.
Here, sīlasaṃvara (restraint of morality) is mentioned in passages such as, "He guards the eye faculty, he undertakes restraint of the eye faculty" (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16); satisaṃvara (restraint of mindfulness) is –
‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā)
"Whatever currents are in the world,
Mindfulness is their prevention;
I call mindfulness the restraint of currents,
They are blocked by wisdom." (su. ni. 1041)
ñāṇasaṃvaro,‘‘khamo hoti sītassa uṇhassā’’tiādīsu (ma. ni. 1.24; a. ni. 4.114)khantisaṃvaro,‘‘uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati, vinodetī’’tiādīsu (ma. ni. 1.26; a. ni. 4.114)vīriyasaṃvaroveditabbo. Sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyavacīduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati. Evaṃ tāva saṃvaravinayo pañcadhā bhijjatīti veditabbo.
ñāṇasaṃvara (restraint of knowledge) is mentioned in passages such as, "He is patient with cold and heat" (ma. ni. 1.24; a. ni. 4.114); khantisaṃvara (restraint of patience); vīriyasaṃvara (restraint of effort) is to be understood from passages such as, "He does not tolerate an arisen thought of sensual desire; he abandons it, dispels it" (ma. ni. 1.26; a. ni. 4.114). All these types of restraint are called saṃvara (restraint) because they restrain, and vinaya (training) because they train, the bodily and verbal misconduct that should be restrained and trained, each in its own way. Thus, saṃvara-vinaya should be understood as being divided into five categories.
pavatti,tāva tena tena ñāṇena tassa tassa anatthasantānassa pahānaṃ. Seyyathidaṃ – nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhayesu abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanena abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃtadaṅgappahānaṃnāma. Yaṃ pana upacārappanābhedassa samādhino yāva attano aparihānipavatti, tāva tenābhihatānaṃ nīvaraṇānaṃ yathāsakaṃ vitakkādipaccanīkadhammānañca anuppattisaṅkhātaṃ pahānaṃ, etaṃvikkhambhanappahānaṃnāma. Yaṃ pana catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne yathāsakaṃ ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277) nayena vuttassa samudayapakkhikassa kilesagahanassa puna accantaappavattibhāvena samucchedasaṅkhātaṃ pahānaṃ, idaṃsamucchedappahānaṃnāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ pahānaṃ, idaṃpaṭippassaddhippahānaṃnāma. Yaṃ pana sabbasaṅkhatanissaraṇattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃnissaraṇappahānaṃnāma. Sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati, taṃtaṃpahānavato vā tassa tassa vinayassa sambhavatopetaṃ ‘‘pahānavinayo’’ti vuccati. Evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo. Evamekekassa pañcadhā bhinnattā dasete vinayā honti.
Now, tadaṅgappahānaṃ (abandoning by temporary suppression) is the abandonment of that particular mass of misfortune by that particular knowledge. Specifically: the abandonment of sakkāya-diṭṭhi (belief in self) by determining name and form; the abandonment of ahetu-diṭṭhi (belief in no cause) and visamahetu-diṭṭhi (belief in false cause) by grasping conditions; the abandonment of the state of doubt by resolving uncertainty through the same aspect; the abandonment of grasping "I" and "mine" by the mass agreement; the abandonment of the perception of the wrong path as the path by determining the path and non-path; the abandonment of uccheda-diṭṭhi (belief in annihilation) by seeing arising; the abandonment of sassata-diṭṭhi (belief in permanence) by seeing dissolution; the abandonment of the perception of safety in fearful things by seeing fear; the abandonment of the perception of enjoyment by seeing drawbacks; the abandonment of delight by reflection on aversion; the abandonment of the desire to be free by the knowledge of wanting to be liberated; the abandonment of equanimity by the knowledge of equanimity; the abandonment of the state of opposition to the stability of the Dhamma and Nibbāna through conformity; and the abandonment of grasping the sign of formations by gotrabhu-ñāṇa (change-of-lineage knowledge): this is called tadaṅga-ppahāna (abandoning by temporary suppression). Furthermore, the non-arising of the hindrances suppressed by the jhāna (absorption) that distinguishes between access and attainment, and the opposing qualities of vitakka (applied thought) etc., for as long as its non-decline continues: this abandonment is called vikkhambhana-ppahāna (abandoning by suppression). Moreover, the complete non-occurrence of the mass of defilements belonging to the cause aggregate, which is stated in the manner of "for the abandonment of views," (dha. sa. 277) due to the cultivation of the four noble paths by the one possessing that path in their mind: this abandonment, which is synonymous with eradication, is called samuccheda-ppahāna (abandoning by eradication). Furthermore, the state of tranquility of the defilements at the moment of fruition is called paṭippassaddhi-ppahāna (abandoning by tranquility). Moreover, Nibbāna, which has abandoned all conditioned things by being the escape from all conditioned things, is called nissaraṇa-ppahāna (abandoning by escape). Since all of this abandoning is abandonment in the sense of relinquishment and vinaya (training) in the sense of training, it is called "pahāna-vinaya (abandoning-training)." Or, it is called "pahāna-vinaya" because of the possibility of that particular training arising from the abandoner. Thus, pahāna-vinaya should be understood as being divided into five categories. In this way, these ten types of vinaya arise, each divided into five.
Tesu paṭippassaddhivinayaṃ nissaraṇavinayañca ṭhapetvā avasesena aṭṭhavidhena vinayenesa tena tena pariyāyena vinetīti pavuccati. Kathaṃ? Sīlasaṃvarena kāyavacīduccaritāni vinentopi hi taṃsampayuttaṃ kodhaṃ vineti, satipaññāsaṃvarehi abhijjhādomanassādīni vinentopi domanassasampayuttaṃ kodhaṃ vineti, khantisaṃvarena sītādīni khamantopi taṃtaṃāghātavatthusambhavaṃ kodhaṃ vineti, vīriyasaṃvarena byāpādavitakkaṃ vinentopi taṃsampayuttaṃ kodhaṃ vineti. Yehi dhammehi tadaṅgavikkhambhanasamucchedappahānāni honti, tesaṃ dhammānaṃ attani nibbattanena te te dhamme pajahantopi tadaṅgappahātabbaṃ vikkhambhetabbaṃ samucchinditabbañca kodhaṃ vineti. Kāmañcettha pahānavinayena vinayo na sambhavati. Yehi pana dhammehi pahānaṃ hoti, tehi vinentopi pariyāyato ‘‘pahānavinayena vinetī’’ti vuccati. Paṭippassaddhippahānakāle pana vinetabbābhāvato nissaraṇappahānassa ca anuppādetabbato na tehi kiñci vinetīti vuccati. Evaṃ tesu paṭippassaddhivinayaṃ nissaraṇavinayañca ṭhapetvā avasesena aṭṭhavidhena vinayenesa tena tena pariyāyena vinetīti pavuccatīti. Ye vā –
Among these, setting aside paṭippassaddhi-vinaya (tranquility-training) and nissaraṇa-vinaya (escape-training), one is called a trainer by those eight kinds of training in that particular way. How so? By restraining bodily and verbal misconduct with sīlasaṃvara (restraint of morality), one also trains away the associated anger; by restraining abhijjhā (covetousness) and domanassa (displeasure) etc. with satipaṭṭhānasaṃvara (mindfulness-restraint) and paññāsaṃvara (wisdom-restraint), one also trains away the anger associated with displeasure; by enduring cold etc. with khantisaṃvara (restraint of patience), one also trains away the anger arising from that particular basis of resentment; by training away ill-will with vīriyasaṃvara (restraint of effort), one also trains away the associated anger. By generating those qualities by which tadaṅga-ppahāna (abandoning by temporary suppression), vikkhambhana-ppahāna (abandoning by suppression), and samuccheda-ppahāna (abandoning by eradication) occur, one also trains away the anger that should be abandoned by temporary suppression, suppressed, and eradicated. Although training does not occur here through pahāna-vinaya (abandoning-training), one is called "a trainer by abandoning-training" in the sense that one trains by those qualities by which abandoning occurs. However, at the time of paṭippassaddhi-ppahāna (abandoning by tranquility), because there is nothing to train, and because nissaraṇa-ppahāna (abandoning by escape) cannot be produced, one is not said to train anything by them. Thus, setting aside paṭippassaddhi-vinaya and nissaraṇa-vinaya among these, one is called a trainer by the remaining eight types of training in that particular way. Or rather –
‘‘Pañcime, bhikkhave, āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā…pe… karuṇā… upekkhā… asati-amanasikāro tasmiṃ puggale āpajjitabbo, evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Kammassakatā eva vā tasmiṃ puggale adhiṭṭhātabbā kammassako ayamāyasmā…pe… dāyādo bhavissatī’’ti (a. ni. 5.161) –
"These five means of removing resentment, monks, by which resentment that has arisen in a monk should be completely removed. Which five? In whatever person resentment arises, loving-kindness should be cultivated in that person…pe… compassion… equanimity… inattention and non-application of mind should be directed towards that person; in this way, resentment should be removed in that person. Or else, the ownership of kamma (action) should be established in that person: ‘This venerable one is the owner of his kamma…pe… he will be the heir’" (a. ni. 5.161) –
Evaṃ pañca āghātapaṭivinayā vuttā. Ye ca –
Thus, five means of removing resentment were stated. And also –
‘‘Pañcime, āvuso, āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti, parisuddhavacīsamācāro, evarūpepi, āvuso, puggale āghāto paṭivinetabbo’’ti (a. ni. 5.162) –
"These five means of removing resentment, friend, by which resentment that has arisen in a monk should be completely removed. Which five? Here, friend, one person has impure bodily conduct but pure verbal conduct; even in such a person, friend, resentment should be removed" (a. ni. 5.162) –
Evamādināpi nayena pañca āghātapaṭivinayā vuttā. Tesu yena kenaci āghātapaṭivinayena vinentopesa vinetīti pavuccati. Apica yasmā –
In this way, five means of removing resentment were stated. By training with any of those means of removing resentment, he is called a trainer. Moreover, since –
‘‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okkanteyyuṃ, tatrāpi yo mano padoseyya, na me so tena sāsanakaro’’ti (ma. ni. 1.232) –-
"Even if bandits were to mangle limb from limb with a double-handled saw, whoever harbors hate in his mind on that account is not a doer of my teaching" (ma. ni. 1.232) –
Evaṃ satthu ovādaṃ,
Thus, the Teacher's advice,
‘‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;
"He is even worse than him, who is angry with one who is angry;
Not being angry with one who is angry, one wins a battle hard to win.
‘‘Ubhinnamatthaṃ carati, attano ca parassa ca;
"He works for the benefit of both, himself and another;
Knowing that the other is enraged, he who is mindful calms himself." (saṃ. ni. 1.188)
‘‘Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. Katame satta? Idha, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho, vatāyaṃ dubbaṇṇo assā’ti. Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano, atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā (a. ni. 7.64).
"These seven things, monks, are desired and done by an enemy, that come to an angry woman or man. Which seven? Here, monks, an enemy wishes of an enemy: ‘Oh, may this one be ugly.’ Why is that? An enemy does not delight in the beauty of an enemy. This angry person, monks, overwhelmed and consumed by anger, even though he is well-bathed, well-anointed, with trimmed hair and beard, wearing white clothes, is nevertheless ugly, overwhelmed by anger. This, monks, is the first thing desired and done by an enemy that comes to an angry woman or man" (a. ni. 7.64).
‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho, vatāyaṃ dukkhaṃ sayeyyā’ti…pe… ‘na pacurattho assā’ti…pe… ‘na bhogavā assā’ti…pe… ‘na yasavā assā’ti…pe… ‘na mittavā assā’ti…pe… ‘kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’ti. Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamanena nandati. Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya… manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā…pe… vācāya…pe… manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā…pe… nirayaṃ upapajjati kodhābhibhūto’’ti (a. ni. 7.64).
"Furthermore, monks, an enemy wishes of an enemy: ‘Oh, may this one sleep in pain’…pe… ‘may he not have abundant wealth’…pe… ‘may he not be wealthy’…pe… ‘may he not be famous’…pe… ‘may he not have friends’…pe… ‘at the breakup of the body, after death, may he go to a state of loss, a bad destination, a downfall, hell.’ Why is that? An enemy does not delight in the good destination of an enemy. This angry person, monks, overwhelmed and consumed by anger, practices misconduct by body, by speech… by mind. Having practiced misconduct by body…pe… by speech…pe… by mind, at the breakup of the body, after death…pe… he goes to hell, overwhelmed by anger" (a. ni. 7.64).
‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati…pe…. (a. ni. 7.64; mahāni. 5);
"Angry, one does not know the benefit; angry, one does not see the Dhamma…pe…." (a. ni. 7.64; mahāni. 5);
‘‘Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;
"By whatever anger beings go to a bad destination,
The discerning abandon that anger, rightly knowing it." (itivu. 4);
‘‘Kodhaṃ jahe vippajaheyya mānaṃ, saṃyojanaṃ sabbamatikkameyya. (dha. pa. 221);
"Let one abandon anger, let one renounce pride, let one overcome all fetters." (dha. pa. 221);
‘‘Anatthajanano kodho, kodho cittappakopano. (a. ni. 7.64; itivu. 88);
"Anger is the generator of harm, anger is the provoker of the mind." (a. ni. 7.64; itivu. 88);
‘‘Ekāparādhaṃ khama bhūripañña, na paṇḍitā kodhabalā bhavantī’’ti. (jā. 1.15.19) –
"Forgive a single offense, you of great wisdom; the wise are not strong in anger." (jā. 1.15.19) –
Evamādinā nayena kodhe ādīnavañca paccavekkhatopi kodho vinayaṃ upeti. Tasmā evaṃ paccavekkhitvā kodhaṃ vinentopi esa vinetīti vuccati.
Even by reflecting on the drawbacks of anger in this way, anger approaches training. Therefore, by training away anger after reflecting in this way, he is called a trainer.
Kodhanti ‘‘anatthaṃ me acarīti āghāto jāyatī’’tiādinā (dī. ni. 3.340; a. ni. 9.29) nayena sutte vuttānaṃ navannaṃ, ‘‘atthaṃ me na carī’’ti ādīnañca tappaṭipakkhato siddhānaṃ navannamevāti aṭṭhārasannaṃ,khāṇukaṇṭakādināaṭṭhānena saddhiṃ ekūnavīsatiyā āghātavatthūnaṃ aññatarāghātavatthusambhavaṃ āghātaṃ.Visaṭanti vitthataṃ.Sappavisanti sappassa visaṃ.Ivāti opammavacanaṃ, i-kāra lopaṃ katvā va-icceva vuttaṃ.Osadhehīti agadehi. Idaṃ vuttaṃ hoti – yathā visatikicchako vejjo sappena daṭṭhaṃ sabbaṃ kāyaṃ pharitvā ṭhitaṃ visaṭaṃ sappavisaṃ mūlakhandhatacapattapupphādīnaṃ aññatarehi nānābhesajjehi payojetvā katehi vā osadhehi khippameva vineyya, evamevaṃ yo yathāvuttenatthena uppatitaṃ cittasantānaṃ byāpetvā ṭhitaṃ kodhaṃ yathāvuttesu vinayanūpāyesu yena kenaci upāyena vineti nādhivāseti pajahati vinodeti byantīkarotīti.
Kodha (Anger): Āghāta (resentment) arising from one of the eighteen objects of resentment—the nine stated in the Sutta in the manner of "He has done me harm, so resentment arises" (dī. ni. 3.340; a. ni. 9.29), and the nine established by their opposites, such as "He has not done me benefit"—together with an unattractive thing like khāṇukaṇṭakādinā (stub and thorn), resulting in nineteen objects of resentment. Visaṭa (Spread) means extensive. Sappavisa (Snake venom) is the poison of a snake. Ivā (Like) is a word of comparison, stated simply as "va" after dropping the "i." Osadhehi (With medicine) means with antidotes. The meaning is: just as a physician skilled in poison remedies quickly removes the extensive snake venom that has spread throughout the body of one bitten by a snake with various medicines made by applying any of the roots, stems, bark, leaves, flowers, etc., so too, the bhikkhu who trains away, does not tolerate, abandons, dispels, eradicates the anger that has arisen in the mind-stream and spread by whichever of the aforementioned means of training is suitable.
So bhikkhu jahāti orapāranti so evaṃ kodhaṃ vinento bhikkhu yasmā kodho tatiyamaggena sabbaso pahīyati, tasmā orapārasaññitāni pañcorambhāgiyasaṃyojanāni jahātīti veditabbo. Avisesena hi pāranti tīrassa nāmaṃ, tasmā orāni ca tāni saṃsārasāgarassa pārabhūtāni cāti katvā ‘‘orapāra’’nti vuccati. Atha vā ‘‘yo uppatitaṃ vineti kodhaṃ visaṭaṃ sappavisaṃva osadhehi’’, so tatiyamaggena sabbaso kodhaṃ vinetvā anāgāmiphale ṭhito bhikkhu jahāti orapāraṃ. Tattha oranti sakattabhāvo, pāranti parattabhāvo. Oraṃ vā cha ajjhattikāni āyatanāni, pāraṃ cha bāhirāyatanāni. Tathā oraṃ manussaloko, pāraṃ devaloko. Oraṃ kāmadhātu, pāraṃ rūpārūpadhātu. Oraṃ kāmarūpabhavo, pāraṃ arūpabhavo. Oraṃ attabhāvo, pāraṃ attabhāvasukhūpakaraṇāni. Evametasmiṃ orapāre catutthamaggena chandarāgaṃ pajahanto ‘‘jahāti orapāra’’nti vuccati. Ettha ca kiñcāpi anāgāmino kāmarāgassa pahīnattā idhattabhāvādīsu chandarāgo eva natthi; apica kho panassa tatiyamaggādīnaṃ viya vaṇṇappakāsanatthaṃ sabbametaṃ orapārabhedaṃ saṅgahetvā tattha chandarāgappahānena ‘‘jahāti orapāra’’nti vuttaṃ.
So bhikkhu jahāti orapāraṃ (That monk abandons the near and far shores): Since anger is completely abandoned by the third path, the anāgāmī-magga (non-returner path), the monk who trains away anger in this way should be understood as abandoning the five lower fetters known as orambhāgiya-saṃyojana. Generally, pāraṃ (far shore) is a name for the bank; therefore, "orapāra" means both those that are near and those that are the far shore of the ocean of saṃsāra. Or, "yo uppatitaṃ vineti kodhaṃ visaṭaṃ sappavisaṃva osadhehi (he who trains away arisen anger like snake venom with medicine)," that bhikkhu standing in anāgāmiphala (non-returner fruition) having completely trained away anger with the third path, jahāti orapāraṃ (abandons the near and far shores). Here, oraṃ (near shore) is one's own existence, pāraṃ (far shore) is another's existence. Or, oraṃ (near shore) is the six internal sense bases, pāraṃ (far shore) is the six external sense bases. Similarly, oraṃ (near shore) is the human world, pāraṃ (far shore) is the deva world. Oraṃ (near shore) is the kāmadhātu (sensual realm), pāraṃ (far shore) is the rūpārūpadhātu (form and formless realms). Oraṃ (near shore) is kāmarūpabhava (sensual and form existence), pāraṃ (far shore) is arūpabhava (formless existence). Oraṃ (near shore) is one's own being, pāraṃ (far shore) is the instruments for the happiness of one's own being. Thus, abandoning desire and lust in this near and far, with the fourth path, he is called "jahāti orapāra (abandons the near and far shores)." Here, although the desire and lust of the anāgāmī (non-returner) is abandoned, and there is no desire and lust in the state of here-being etc., nevertheless, for the purpose of describing the virtue of the third path etc., gathering all this distinction of near and far, it is said that "jahāti orapāra (abandons the near and far shores)" by abandoning desire and lust therein.
‘‘urago jiṇṇamiva tacaṃ purāṇa’’nti. Tattha urena gacchatītiurago,sappassetaṃ adhivacanaṃ. So duvidho – kāmarūpī ca akāmarūpī ca. Kāmarūpīpi duvidho – jalajo thalajo ca. Jalajo jale eva kāmarūpaṃ labhati, na thale, saṅkhapālajātake saṅkhapālanāgarājā viya. Thalajo thale eva, na jale. So jajjarabhāvena jiṇṇaṃ, cirakālatāya purāṇañcāti saṅkhaṃ gataṃ. Tacaṃ jahanto catubbidhena jahāti – sajātiyaṃ ṭhito, jigucchanto, nissāya, thāmenāti. Sajāti nāma sappajāti dīghattabhāvo. Uragā hi pañcasu ṭhānesu sajātiṃ nātivattanti – upapattiyaṃ, cutiyaṃ, vissaṭṭhaniddokkamane, samānajātiyā methunapaṭisevane, jiṇṇatacāpanayane cāti. Sappo hi yadā tacaṃ jahāti, tadā sajātiyaṃyeva ṭhatvā jahāti. Sajātiyaṃ ṭhitopi ca jigucchanto jahāti. Jigucchanto nāma yadā upaḍḍhaṭṭhāne mutto hoti, upaḍḍhaṭṭhāne amutto olambati, tadā naṃ aṭṭīyanto jahāti. Evaṃ jigucchantopi ca daṇḍantaraṃ vā mūlantaraṃ vā pāsāṇantaraṃ vā nissāya jahāti. Nissāya jahantopi ca thāmaṃ janetvā, ussāhaṃ katvā, vīriyena vaṅkaṃ naṅguṭṭhaṃ katvā, passasantova phaṇaṃ karitvā jahāti. Evaṃ jahitvā yenakāmaṃ pakkamati. Evamevaṃ ayampi bhikkhu orapāraṃ jahitukāmo catubbidhena jahāti – sajātiyaṃ ṭhito, jigucchanto, nissāya, thāmenāti. Sajāti nāma bhikkhuno ‘‘ariyāya jātiyā jāto’’ti (ma. ni. 2.351) vacanato sīlaṃ. Tenevāha ‘‘sīle patiṭṭhāya naro sappañño’’ti (saṃ. ni. 1.23; peṭako. 22). Evametissaṃ sajātiyaṃ ṭhito bhikkhu taṃ sakattabhāvādibhedaṃ orapāraṃ jiṇṇapurāṇatacamiva dukkhaṃ janentaṃ tattha tattha ādīnavadassanena jigucchanto kalyāṇamitte nissāya adhimattavāyāmasaṅkhātaṃ thāmaṃ janetvā ‘‘divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti (a. ni. 3.16; vibha. 519) vuttanayena rattindivaṃ chadhā vibhajitvā ghaṭento vāyamanto urago viya, vaṅkaṃ naṅguṭṭhaṃ pallaṅkaṃ ābhujitvā urago viya passasanto, ayampi asithilaparakkamatāya vāyamanto urago viya phaṇaṃ karitvā, ayampi ñāṇavipphāraṃ janetvā uragova tacaṃ orapāraṃ jahāti. Jahitvā ca urago viya ohitataco yenakāmaṃ ayampi ohitabhāro anupādisesanibbānadhātudisaṃ pakkamatīti. Tenāha bhagavā –
"Like a snake shedding its old, worn-out skin". Here, urago means "one that goes with the breast," a designation for a snake. It is of two types: those with ইচ্ছাময় forms (kāmarūpī) and those without ইচ্ছাময় forms (akāmarūpī). Those with ইচ্ছাময় forms are also of two types: aquatic and terrestrial. The aquatic ones obtain ইচ্ছাময় form only in water, not on land, like the Nāga king Saṅkhapāla in the Saṅkhapāla Jātaka. The terrestrial ones do so only on land, not in water. It becomes worn out due to its fragile nature, and old due to its long duration. When shedding its skin, it sheds in four ways: remaining among its own kind, loathing, relying on something, and with strength. "Own kind" (sajāti) means the state of being of the same snake species, the elongated form. Snakes do not transgress their own kind in five instances: in rebirth, in death, in casually dropping excretions, in engaging in sexual intercourse with a similar species, and in shedding old skin. When a snake sheds its skin, it does so while remaining among its own kind. Even while remaining among its own kind, it sheds with loathing. "Loathing" (jigucchanto) means when half of its body is free and half is still attached, hanging, it sheds feeling disgusted. While loathing in this way, it also sheds relying on a stick, a root, or a stone. Even while shedding relying on something, it sheds generating strength, making effort, making its bent tail curved with energy, and expanding its hood as it breathes out. Having shed thus, it departs wherever it pleases. In the same way, this bhikkhu, desiring to shed the near shore and the far shore, sheds in four ways: remaining among his own kind, loathing, relying on something, and with strength. "Own kind" (sajāti) for a bhikkhu is morality (sīla), because it is said, "born into the noble lineage" (ariyāya jātiyā jāto). Therefore, it is said, "Established in morality, a person is wise." Thus, this bhikkhu, established in his own kind, loathing that near shore and far shore, which are differentiated as inherent existence and so on, causing suffering like old, worn-out skin, by seeing the danger in each place, relying on a good friend, generating strength consisting of exceedingly great effort, "during the day he cleanses his mind of obstructive things by walking and sitting," dividing the night and day into six parts as described, striving and making effort, like a snake making its bent tail curved, like a snake breathing out, this one also making effort with unrelaxed exertion, like a snake expanding its hood, this one also generating an expansion of knowledge (ñāṇavipphāra), like a snake sheds the near shore and the far shore, which is like its skin. Having shed it, and like a snake with its skin cast off, this one, having cast off the burden, proceeds towards the element of nibbāna without remainder of clinging (anupādisesanibbānadhātu). Therefore, the Blessed One said:
‘‘Yo uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi;
"He who restrains arisen anger, like dispelling snake venom with herbs;
That bhikkhu sheds the near shore and the far shore, like a snake its old, worn-out skin."
Evamesā bhagavatā arahattanikūṭena paṭhamagāthā desitāti.
Thus, this first verse was taught by the Blessed One with the peak of arahatship.
2.Idāni dutiyagāthāya atthavaṇṇanākkamo anuppatto. Tatrāpi –
2. Now, the order of explaining the meaning of the second verse has arrived. There also:
‘‘Yena yattha yadā yasmā, vuttā gāthā ayaṃ imaṃ;
"By whom, where, when, from what cause,
This verse was spoken, revealing this method;
We shall make an explanation of its meaning." –
yo rāgamudacchidā asesanti ayaṃ dutiyagāthā.
"He who has completely cut off lust" (yo rāgamudacchidā asesa) is the second verse.
‘‘yo rāgamudacchidā asesa’’nti.
"He who has completely cut off lust."
rāgo,pañcakāmaguṇarāgassetaṃ adhivacanaṃ.Udacchidāti ucchindati, bhañjati, vināseti. Atītakālikānampi hi chandasi vattamānavacanaṃ akkharacintakā icchanti.Asesanti sānusayaṃ.Bhisapupphaṃva saroruhanti sare virūḷhaṃ padumapupphaṃ viya.Vigayhāti ogayha, pavisitvāti attho. Sesaṃ pubbasadisameva. Kiṃ vuttaṃ hoti? Yathā nāma ete dārakā saraṃ oruyha bhisapupphaṃ saroruhaṃ chindanti, evamevaṃ yo bhikkhu imaṃ tedhātukalokasannivāsaṃ ogayha –
Lust (rāgo) here is a designation for lust for the five strands of sense desire (pañcakāmaguṇarāga). Udacchidā means cuts off, breaks, destroys. Grammarians accept the use of present tense verbs in the छंद (chandasi), even for past events. Asesanti means without residue (sānusayaṃ). Like a lotus flower in a lake (Bhisapupphaṃva saroruha): like a lotus flower grown in a lake. Vigayhā means having plunged into, having entered. The rest is similar to the previous verse. What is said is this? Just as these boys, descending into a lake, cut off a lotus flower (bhisapupphaṃ saroruhaṃ), in the same way, the bhikkhu, having plunged into this aggregation of the triple world of existence (tedhātukalokasannivāsa) –
‘‘Natthi rāgasamo aggi’’; (Dha. pa. 202);
"There is no fire like lust" (Natthi rāgasamo aggi);
‘‘Kāmarāgena dayhāmi, cittaṃ me paridayhati’’; (Saṃ. ni. 1.212);
"I am burnt by lust, my mind is consumed" (Kāmarāgena dayhāmi, cittaṃ me paridayhati);
‘‘Ye rāgarattānupatanti sotaṃ, sayaṃ kataṃ makkaṭakova jālaṃ’’. (dha. pa. 347);
"Those who are besotted with lust fall into the stream, like a spider into its self-made web" (Ye rāgarattānupatanti sotaṃ, sayaṃ kataṃ makkaṭakova jālaṃ’);
‘‘Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto pāṇampi hanatī’’ti (a. ni. 3.56, 72) –
"Infatuated, friends, overcome by lust, with a mind completely consumed, one even kills living beings" (Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto pāṇampi hanatī) –
Evamādinayamanugantvā rāgādīnavapaccavekkhaṇena yathāvuttappakārehi sīlasaṃvarādīhi saṃvarehi saviññāṇakāviññāṇakesu vatthūsu asubhasaññāya ca thokaṃ thokaṃ rāgaṃ samucchindanto anāgāmimaggena avasesaṃ arahattamaggena ca tato anavasesampi ucchindati pubbe vuttappakāreneva so bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇanti. Evamesā bhagavatā arahattanikūṭena gāthā desitā. Desanāpariyosāne ca so bhikkhu arahatte patiṭṭhitoti.
Following this kind of method, by contemplating the danger of lust and by the restraints of morality and so on, as previously stated, and by the perception of unattractiveness (asubhasaññā) in animate and inanimate objects, gradually cutting off lust, and with the path of non-returning (anāgāmimagga) cutting off the remainder, and with the path of arahatship (arahattamagga) cutting off even that without residue, in the way previously stated, that bhikkhu sheds the near shore and the far shore like a snake its old, worn-out skin. Thus, this verse was taught by the Blessed One with the peak of arahatship. And at the conclusion of the teaching, that bhikkhu was established in arahatship.
3.Yotaṇhamudacchidāti kā uppatti? Bhagavā sāvatthiyaṃ viharati. Aññataro bhikkhu gaggarāya pokkharaṇiyā tīre viharanto taṇhāvasena akusalavitakkaṃ vitakketi. Bhagavā tassajjhāsayaṃ viditvā imaṃ obhāsagāthamabhāsi.
3. "He who has cut off craving" (Yo taṇhamudacchidā): what is the origin? The Blessed One was dwelling in Sāvatthi. A certain bhikkhu, dwelling on the bank of the Gaggara lotus pond, considered an unwholesome thought due to craving. The Blessed One, knowing his inclination, spoke this verse of radiance (obhāsagātha).
taṇhā. Visayehi tittiṃ na upetīti attho. Kāmabhavavibhavataṇhānametaṃ adhivacanaṃ.Saritanti gataṃ pavattaṃ, yāva bhavaggā ajjhottharitvā ṭhitanti vuttaṃ hoti.Sīghasaranti sīghagāminiṃ, sandiṭṭhikasamparāyikaṃ ādīnavaṃ agaṇetvā muhutteneva paracakkavāḷampi bhavaggampi sampāpuṇituṃ samatthanti vuttaṃ hoti. Evametaṃ saritaṃ sīghasaraṃ sabbappakārampi taṇhaṃ –
Craving (taṇhā) means it does not attain satisfaction in objects. This is a designation for craving for sensual pleasure (kāma), craving for existence (bhava), and craving for non-existence (vibhava). Saritanti means gone, flowed, meaning that it has flooded and stands until the peak of existence (yāva bhavaggā ajjhottharitvā ṭhitanti). Sīghasaranti means swift-flowing, meaning capable of quickly reaching even another world-system or the peak of existence without counting the dangers visible now and in the future. Thus, this stream (sarita), this swift-flowing stream, all kinds of craving –
‘‘Uparivisālā duppūrā, icchā visaṭagāminī;
"Extensive above, difficult to fill, desire goes far and wide;
And those who cling to it become wheel-turners."
‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;
"Man, with craving as his companion, wanders the long path of saṃsāra;
He does not overcome becoming this or becoming otherwise."
‘‘Ūno loko atitto taṇhādāsoti kho, mahārājā’’ti (ma. ni. 2.305) ca –
"The world is deficient and insatiable, a slave to craving, great king" (Ūno loko atitto taṇhādāsoti kho, mahārājā) –
Evamādīnavapaccavekkhaṇena vuttappakārehi sīlasaṃvarādīhi ca yo thokaṃ thokaṃ visosayitvā arahattamaggena asesaṃ ucchijjati, so bhikkhu tasmiṃyeva khaṇe sabbappakārampi jahāti orapāranti. Desanāpariyosāne so bhikkhu arahatte patiṭṭhitoti.
By contemplating the danger in this way, and by the restraints of morality and so on, as previously stated, whoever gradually dries up and with the path of arahatship cuts off completely, that bhikkhu in that very moment sheds all kinds of near shore and far shore. At the conclusion of the teaching, that bhikkhu was established in arahatship.
4.Yo mānamudabbadhīti kā uppatti? Bhagavā sāvatthiyaṃ viharati. Aññataro bhikkhu gaṅgāya tīre viharanto gimhakāle appodake sote kataṃ naḷasetuṃ pacchā āgatena mahoghena vuyhamānaṃ disvā ‘‘aniccā saṅkhārā’’ti saṃviggo aṭṭhāsi. Tassajjhāsayaṃ viditvā bhagavā imaṃ obhāsagāthaṃ abhāsi.
4. "He who has uprooted conceit" (Yo mānamudabbadhī): what is the origin? The Blessed One was dwelling in Sāvatthi. A certain bhikkhu, dwelling on the bank of the Ganges River, saw a bridge of reeds made in the summer when the stream was low being swept away by a great flood that came later, and he was stirred up, thinking, "Impermanent are conditioned things." The Blessed One, knowing his inclination, spoke this verse of radiance (obhāsagātha).
mānoti jātiādivatthuko cetaso uṇṇāmo. So ‘‘seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti mānoti evaṃ tividho hoti. Puna ‘‘seyyassa seyyohamasmīti, seyyassa sadiso, seyyassa hīno, sadisassa seyyo, sadisassa sadiso, sadisassa hīno, hīnassa seyyo, hīnassa sadiso, hīnassa hīnohamasmī’’ti mānoti evaṃ navavidho hoti. Taṃ sabbappakārampi mānaṃ –
Conceit (māno) means the mind's inflation based on birth and so on. It is of three kinds: "I am better" (seyyohamasmīti) conceit, "I am equal" (sadisohamasmīti) conceit, and "I am inferior" (hīnohamasmīti) conceit. Again, conceit is of nine kinds: "I am better than the better," "I am equal to the better," "I am inferior to the better," "I am better than the equal," "I am equal to the equal," "I am inferior to the equal," "I am better than the inferior," "I am equal to the inferior," "I am inferior to the inferior." All kinds of that conceit –
‘‘Yena mānena mattāse, sattā gacchanti duggati’’nti. (itivu. 6) –
"By which conceit beings, intoxicated, go to misfortune" (Yena mānena mattāse, sattā gacchanti duggati) –
Ādinā nayena tattha ādīnavapaccavekkhaṇena vuttappakārehi sīlasaṃvarādīhi ca yo thokaṃ thokaṃ vadhento kilesānaṃ abaladubbalattā naḷasetusadisaṃ lokuttaradhammānaṃ atibalattā mahoghasadisena arahattamaggena asesaṃ udabbadhi, anavasesappahānavasena ucchindanto vadhetīti vuttaṃ hoti. So bhikkhu tasmiṃyeva khaṇe sabbappakārampi jahāti orapāranti. Desanāpariyosāne so bhikkhu arahatte patiṭṭhitoti.
By contemplating the danger in that way, and by the restraints of morality and so on, as previously stated, whoever gradually weakens it, because the defilements are weak and feeble and because the supramundane qualities are very strong, with the path of arahatship, which is like a great flood, completely uproots it like a bridge of reeds, cutting off by way of eradicating without remainder, it is said that he destroys. That bhikkhu in that very moment sheds all kinds of near shore and far shore. At the conclusion of the teaching, that bhikkhu was established in arahatship.
5.Ti kā uppatti? Imissā gāthāya ito parānañca dvādasannaṃ ekāyeva uppatti. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Tena kho pana samayena aññataro brāhmaṇo attano dhītuyā vāreyye paccupaṭṭhite cintesi – ‘‘kenaci vasalena aparibhuttapubbehi pupphehi dārikaṃ alaṅkaritvā patikulaṃ pesessāmī’’ti. So santarabāhiraṃ sāvatthiṃ vicinanto kiñci tiṇapupphampi aparibhuttapubbaṃ nāddasa. Atha sambahule dhuttakajātike brāhmaṇadārake sannipatite disvā ‘‘ete pucchissāmi, avassaṃ sambahulesu koci jānissatī’’ti upasaṅkamitvā pucchi. Te taṃ brāhmaṇaṃ uppaṇḍentā āhaṃsu – ‘‘udumbarapupphaṃ nāma, brāhmaṇa, loke na kenaci paribhuttapubbaṃ. Tena dhītaraṃ alaṅkaritvā dehī’’ti. So dutiyadivase kālasseva vuṭṭhāya bhattavissaggaṃ katvā aciravatiyā nadiyā tīre udumbaravanaṃ gantvā ekamekaṃ rukkhaṃ vicinanto pupphassa vaṇṭamattampi nāddasa. Atha vītivatte majjhanhike dutiyatīraṃ agamāsi. Tattha ca aññataro bhikkhu aññatarasmiṃ manuññe rukkhamūle divāvihāraṃ nisinno kammaṭṭhānaṃ manasi karoti. So tattha upasaṅkamitvā amanasikaritvā, sakiṃ nisīditvā, sakiṃ ukkuṭiko hutvā, sakiṃ ṭhatvā, taṃ rukkhaṃ sabbasākhāviṭapapattantaresu vicinanto kilamati. Tato naṃ so bhikkhu āha – ‘‘brāhmaṇa, kiṃ maggasī’’ti? ‘‘Udumbarapupphaṃ, bho’’ti. ‘‘Udumbarapupphaṃ nāma, brāhmaṇa, loke natthi, musā etaṃ vacanaṃ, mā kilamā’’ti. Atha bhagavā tassa bhikkhuno ajjhāsayaṃ viditvā obhāsaṃ muñcitvā samuppannasamannāhārabahumānassa imā obhāsagāthāyo abhāsi‘‘yo nājjhagamā bhavesu sāra’’nti sabbā vattabbā.
5. What is the origin? This verse and the twelve verses following it have the same origin. On one occasion, the Blessed One was dwelling in Sāvatthi. At that time, a certain brahmin, when the time came for his daughter to choose a husband, thought, "I will adorn my daughter with flowers never before used by any outcast and send her to her husband's family." Searching inside and outside Sāvatthi, he did not see even a blade of grass or a flower that had not been used before. Then, seeing many young brahmins of dissolute character gathered together, he thought, "I will ask them, surely someone among the many will know," and approached them and asked. Those brahmins, mocking him, said, "There is a flower called udumbara, brahmin, which has never been used by anyone in the world. Adorn your daughter with it and give her away." The next day, rising early in the morning, having finished his meal, he went to an udumbara grove on the bank of the Aciravatī River, searching each tree, but did not see even the slightest sign of a flower. Then, when midday had passed, he went to the other bank. There, a certain bhikkhu, sitting at the foot of a pleasant tree for his daytime rest, was focusing his mind on a meditation subject. The brahmin approached him, and without paying attention, sometimes sitting, sometimes squatting, sometimes standing, he labored searching that tree among all the branches, twigs, and leaves. Then, the bhikkhu said to him, "Brahmin, what are you looking for?" "An udumbara flower, Venerable Sir." "Brahmin, there is no such thing as an udumbara flower in the world, this is a false statement, do not labor." Then, the Blessed One, knowing the bhikkhu's inclination, emitted radiance and spoke these verses of radiance, beginning with "He who has not found essence in existences", with an abundance of well-prepared and respectful attention.
nājjhagamāti nādhigacchi, nādhigacchati vā.Bhavesūti kāmarūpārūpasaññīasaññīnevasaññīnāsaññīekavokāracatuvokārapañcavokārabhavesu.Sāranti niccabhāvaṃ attabhāvaṃ vā.Vicinanti paññāya gavesanto.Pupphamiva udumbaresūti yathā udumbararukkhesu pupphaṃ vicinanto esa brāhmaṇo nājjhagamā, evaṃ yo yogāvacaropi paññāya vicinanto sabbabhavesu kiñci sāraṃ nājjhagamā. So asārakaṭṭhena te dhamme aniccato anattato ca vipassanto anupubbena lokuttaradhamme adhigacchanto jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇanti ayamattho yojanā ca. Avasesagāthāsu panassa yojanaṃ avatvā visesatthamattameva vakkhāma.
Nājjhagamāti means did not find, or does not find. Bhavesūti means in existences of the realm of sensual pleasure (kāma), the realm of form (rūpa), the formless realm (arūpa), the realm of perception (saññī), the realm of non-perception (asaññī), the realm of neither-perception-nor-non-perception (nevasaññīnāsaññī), existences of one aggregate (ekavokāra), existences of four aggregates (catuvokāra), existences of five aggregates (pañcavokāra). Sāranti means permanence or self. Vicinanti means searching with wisdom. Pupphamiva udumbaresūti: just as this brahmin, searching for a flower in udumbara trees, did not find it, so too the yogi, searching with wisdom, does not find any essence in all existences. Seeing those things as without essence, impermanent and without self, gradually attaining supramundane qualities, he sheds the near shore and the far shore like a snake its old, worn-out skin, this is the meaning and the connection. In the remaining verses, we will not state the connection, but will only state the special meaning.
6.
6.
‘‘Yassantarato na santi kopā,
"He who has no anger within,
Has overcome becoming and non-becoming."
Ettha tāva ayaṃ ‘antarasaddo’ –
Here, the word 'within' (antara) –
‘‘Nadītīresu saṇṭhāne, sabhāsu rathiyāsu ca;
"At riverbanks, in meeting halls, in streets;
People gather and deliberate, 'What is this and what is that?'"
‘‘Appamattakena visesādhigamena antarā vosānamāpādi’’ (a. ni. 10.84);
"Through a small attainment of distinction, the end was reached in between;"
"Anger generates what is unbeneficial, anger provokes the mind;
Fear born from within, that people do not understand."
yassantarato na santi kopāti tatiyamaggena samūhatattā yassa citte na santi kopāti attho. Yasmā panabhavoti sampatti,vibhavoti vipatti. Tathā bhavoti vuddhi, vibhavoti hāni. Bhavoti sassato, vibhavoti ucchedo. Bhavoti puññaṃ, vibhavoti pāpaṃ. Vibhavo abhavoti ca atthato ekameva. Tasmāitibhavābhavatañca vītivattoti ettha yā esā sampattivipattivuḍḍhihānisassatucchedapuññapāpavasena iti anekappakārā bhavābhavatā vuccati. Catūhipi maggehi yathāsambhavaṃ tena tena nayena taṃ itibhavābhavatañca vītivattoti evamattho ñātabbo.
"He who has no anger within" (yassantarato na santi kopā) means because it has been eradicated by the third path, anger does not exist in whose mind. Moreover, becoming (bhavo) means prosperity, non-becoming (vibhavo) means adversity. Also, becoming means growth, non-becoming means decline. Becoming means eternalism, non-becoming means annihilationism. Becoming means merit, non-becoming means demerit. And non-becoming and absence of becoming are the same in meaning. Therefore, "has overcome becoming and non-becoming" (itibhavābhavatañca vītivatto): here, that becoming and non-becoming which is said to be of many kinds in terms of prosperity and adversity, growth and decline, eternalism and annihilationism, merit and demerit, that becoming and non-becoming is overcome by the four paths as appropriate, in each way, this meaning should be understood.
7.Yassavitakkāti ettha pana yassa bhikkhuno tayo kāmabyāpādavihiṃsāvitakkā, tayo ñātijanapadāmaravitakkā, tayo parānuddayatāpaṭisaṃyuttalābhasakkārasilokaanavaññattipaṭisaṃyuttavitakkāti ete nava vitakkā samantabhaddake vuttanayena tattha tattha ādīnavaṃ paccavekkhitvā paṭipakkhavavatthānena tassa tassa pahānasamatthehi tīhi heṭṭhimamaggehi ca vidhūpitā bhusaṃ dhūpitā santāpitā daḍḍhāti attho. Evaṃ vidhūpetvā caajjhattaṃ suvikappitā asesā,niyakajjhattabhūte attano khandhasantāne ajjhattajjhattabhūte citte ca yathā na puna sambhavanti, evaṃ arahattamaggena asesā chinnā. Chinnañhi kappitanti vuccati. Yathāha ‘‘kappitakesamassū’’ti (saṃ. ni. 1.122; 4.365). Evamettha attho daṭṭhabbo.
7. "He whose thoughts" (Yassa vitakkā): here, the bhikkhu whose three thoughts of sensual pleasure, ill-will, and violence, three thoughts of relatives, native lands, and non-contempt, three thoughts connected with unkindness to others, gain, honor, and praise are scattered, having contemplated the danger in each place in the manner described in the Samantabhadra commentary, and with the three lower paths which are capable of abandoning each one by way of establishing the opposite, they are dispelled, greatly dispelled, heated, and burnt. Having dispelled them in this way, and "completely stilled within" (ajjhattaṃ suvikappitā asesā), in his own aggregate of being, which is truly internal, and in his mind, which is internal to the internal, in such a way that they do not arise again, they are completely cut off by the path of arahatship. What is cut off is called "kappita" (arranged). As it is said, "with hair and beard arranged" (kappitakesamassū). Thus, the meaning here should be understood.
8.Idāniyo nāccasārīti etthayo nāccasārīti yo nātidhāvi.Na paccasārīti na ohīyi. Kiṃ vuttaṃ hoti? Accāraddhavīriyena hi uddhacce patanto accāsarati, atisithilena kosajje patanto paccāsarati. Tathā bhavataṇhāya attānaṃ kilamento accāsarati, kāmataṇhāya kāmasukhamanuyuñjanto paccāsarati. Sassatadiṭṭhiyā accāsarati, ucchedadiṭṭhiyā paccāsarati. Atītaṃ anusocanto accāsarati, anāgata paṭikaṅkhanto paccāsarati. Pubbantānudiṭṭhiyā accāsarati, aparantānudiṭṭhiyā paccāsarati. Tasmā yo ete ubho ante vajjetvā majjhimaṃ paṭipadaṃ paṭipajjanto nāccasārī na paccasārīti evaṃ vuttaṃ hoti.Sabbaṃaccagamā imaṃ papañcanti tāya ca pana arahattamaggavosānāya majjhimāya paṭipadāya sabbaṃ imaṃ vedanāsaññāvitakkappabhavaṃ taṇhāmānadiṭṭhisaṅkhātaṃ tividhaṃ papañcaṃ accagamā atikkanto, samatikkantoti attho.
8. Now, regarding yo nāccasārī, here yo nāccasārī means one who does not rush forward too much. Na paccasārī means one who does not retreat. What is being said? One who rushes forward too much, falling into restlessness due to excessive exertion, oversteps (accāsarati); one who is too lax, falling into sloth and torpor, retreats (paccāsarati). Similarly, one who torments oneself with craving for existence oversteps; one who indulges in sensual pleasure with craving for sense pleasures retreats. One who holds to the eternalist view oversteps; one who holds to the annihilationist view retreats. One who laments the past oversteps; one who anticipates the future retreats. One who holds to views about the past end oversteps; one who holds to views about the future end retreats. Therefore, it is said that one who, avoiding these two extremes, practices the Middle Way neither oversteps nor retreats. Sabbaṃ accagamā imaṃ papañca means that by that Middle Way, which has the attainment of arahantship as its culmination, one has completely transcended all this papañca, the three forms of proliferation consisting of craving, conceit, and views, which arise from feeling, perception, and thought; one has gone beyond, surpassed it, is the meaning.
9.Tadanantaragāthāya panasabbaṃ vitathamidanti ñatvā loketi ayameva viseso. Tassattho –sabbanti anavasesaṃ, sakalamanūnanti vuttaṃ hoti. Evaṃ santepi pana vipassanupagaṃ lokiyakhandhāyatanadhātuppabhedaṃ saṅkhatameva idhādhippetaṃ.Vitathanti vigatatathabhāvaṃ. Niccanti vā sukhanti vā subhanti vā attāti vā yathā yathā kilesavasena bālajanehi gayhati, tathātathābhāvato vitathanti vuttaṃ hoti.Idanti tameva sabbaṃ paccakkhabhāvena dassento āha.Ñatvāti maggapaññāya jānitvā, tañca pana asammohato, na visayato.Loketi okāsaloke sabbaṃ khandhādibhedaṃ dhammajātaṃ ‘‘vitathamida’’nti ñatvāti sambandho.
9. In the immediately following verse, the distinction is sabbaṃ vitathamidanti ñatvā loke. Its meaning is: sabbaṃ means without remainder, completely, without deficiency, is what is said. Even so, here, what is intended is only the conditioned, such as the divisions of aggregates, sense bases, and elements that are associated with insight. Vitathaṃ means devoid of truth. It is called vitatha because it is other than how it is perceived by foolish people according to their defilements, such as permanent, pleasant, beautiful, or self. Idaṃ – he says, pointing out that very “all” as being directly perceived. Ñatvā means having known with the wisdom of the path, and that is without delusion, not in terms of object. Loke - the connection is knowing "this is false" regarding all phenomena consisting of aggregates, etc., in the world of space.
10-13.Idāni ito parāsu catūsu gāthāsuvītalobho vītarāgo vītadoso vītamohoti ete visesā. Ettha lubbhanavasenalobho. Sabbasaṅgāhikametaṃ paṭhamassa akusalamūlassa adhivacanaṃ, visamalobhassa vā. Yo so ‘‘appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjantī’’ti (saṃ. ni. 4.127) evaṃ vutto. Rajjanavasenarāgo,pañcakāmaguṇarāgassetaṃ adhivacanaṃ. Dussanavasenadoso,pubbe vuttakodhassetaṃ adhivacanaṃ. Muyhanavasenamoho,catūsu ariyasaccesu aññāṇassetaṃ adhivacanaṃ. Tattha yasmā ayaṃ bhikkhu lobhaṃ jigucchanto vipassanaṃ ārabhi ‘‘kudāssu nāmāhaṃ lobhaṃ vinetvā vigatalobho vihareyya’’nti, tasmā tassa lobhappahānūpāyaṃ sabbasaṅkhārānaṃ vitathabhāvadassanaṃ lobhappahānānisaṃsañca orapārappahānaṃ dassento imaṃ gāthamāha. Esa nayo ito parāsupi. Keci panāhu – ‘‘yathāvutteneva nayena ete dhamme jigucchitvā vipassanamāraddhassa tassa tassa bhikkhuno ekamekāva ettha gāthā vuttā’’ti. Yaṃ ruccati, taṃ gahetabbaṃ. Esa nayo ito parāsu catūsu gāthāsu.
10-13. Now, in the following four verses, the distinctions are vītalobho vītarāgo vītadoso vītamoho. Here, lobho (greed) is in terms of being greedy. This is a term for the first unwholesome root, encompassing all clinging, or for excessive greed. That which is said, "Sometimes, greedy thoughts arise even towards one's mother, greedy thoughts arise even towards one's sister, greedy thoughts arise even towards one's daughter" (saṃ. ni. 4.127). Rāgo (lust) is in terms of attachment; this is a term for attachment to the five strands of sense pleasure. Doso (hatred) is in terms of aversion; this is a term for anger previously mentioned. Moho (delusion) is in terms of bewilderment; this is a term for ignorance of the Four Noble Truths. Here, since this bhikkhu, abhorring greed, undertakes insight, thinking, "When, indeed, will I, having removed greed, dwell free from greed?", therefore, showing the means to abandon greed, showing the falseness of all conditioned things, and showing the benefit of abandoning greed, and abandoning the near and far shores, he speaks this verse. This is the method for the verses that follow as well. Some, however, say: "For that bhikkhu, having abhorred these things and undertaken insight in the manner described, just one verse each is spoken here." Whichever is pleasing, that should be taken. This is the method for the four verses that follow.
14.Ayaṃ panettha atthavaṇṇanā – appahīnaṭṭhena santāne sayantītianusayākāmarāgapaṭighamānadiṭṭhivicikicchābhavarāgāvijjānaṃ etaṃ adhivacanaṃ. Sampayuttadhammānaṃ attano ākārānuvidhānaṭṭhenamūlā;akhemaṭṭhenaakusalā;dhammānaṃ patiṭṭhābhūtātipimūlā;sāvajjadukkhavipākaṭṭhenaakusalā;ubhayampetaṃ lobhadosamohānaṃ adhivacanaṃ. Te hi ‘‘lobho, bhikkhave, akusalañca akusalamūlañcā’’tiādinā nayena evaṃ niddiṭṭhā. Evamete anusayā tena tena maggena pahīnattā yassa keci na santi, ete ca akusalamūlā tathevasamūhatāse,samūhatā icceva attho. Paccattabahuvacanassa hi se-kārāgamaṃ icchanti saddalakkhaṇakovidā. Aṭṭhakathācariyā pana‘‘seti nipāto’’ti vaṇṇayanti. Yaṃ ruccati, taṃ gahetabbaṃ. Ettha pana ‘‘kiñcāpi so evaṃvidho bhikkhu khīṇāsavo hoti, khīṇāsavo ca neva ādiyati, na pajahati, pajahitvā ṭhito’’ti vutto. Tathāpi vattamānasamīpe vattamānavacanalakkhaṇena ‘‘jahāti orapāra’’nti vuccati. Atha vā anupādisesāya ca nibbānadhātuyā parinibbāyanto attano ajjhattikabāhirāyatanasaṅkhātaṃ jahāti orapāranti veditabbo.
14. Here, however, is the meaning explanation: anusayā means lying dormant in the continuum in the sense of not being abandoned; this is a term for the latent tendencies (anusaya) of sensual lust, aversion, conceit, views, doubt, craving for existence, and ignorance. Mūlā (roots) is in the sense of conforming to the nature of the associated phenomena; akusalā (unwholesome) in the sense of being unsafe; also, mūlā (roots) in the sense of being the foundation of phenomena; akusalā (unwholesome) in the sense of having blameworthy and painful results; both of these are terms for greed, hatred, and delusion. For these are defined in this way in the statement beginning, "Greed, bhikkhus, is unwholesome and an unwholesome root." Thus, for whom there are no latent tendencies whatsoever, since these latent tendencies have been abandoned by that path, and these unwholesome roots have been uprooted in the same way, samūhatāse (uprooted), the meaning is simply uprooted. For experts in grammar desire the addition of se as a plural suffix. But the Aṭṭhakathā teachers explain, "se is a particle." Whichever is pleasing, that should be taken. Here, however, although that bhikkhu is said to be an arahant, and an arahant neither takes up nor relinquishes, having relinquished, he stands firm, it is said. Nevertheless, by way of expressing what is near to the present, it is said, "He abandons the near and far shores." Or else, it should be understood that one who is passing away into the Nibbāna element without remainder of clinging, abandons the near and far shores, which are the internal and external sense bases.
Tattha kilesapaṭipāṭiyā maggapaṭipāṭiyā cāti dvidhā anusayānaṃ abhāvo veditabbo. Kilesapaṭipāṭiyā hi kāmarāgānusayapaṭighānusayānaṃ tatiyamaggena abhāvo hoti, mānānusayassa catutthamaggena, diṭṭhānusayavicikicchānusayānaṃ paṭhamamaggena, bhavarāgānusayāvijjānusayānaṃ catutthamaggeneva. Maggapaṭipāṭiyā pana paṭhamamaggena diṭṭhānusayavicikicchānusayānaṃ abhāvo hoti. Dutiyamaggena kāmarāgānusayapaṭighānusayānaṃ tanubhāvo, tatiyamaggena sabbaso abhāvo, catutthamaggena mānānusayabhavarāgānusayāvijjānusayānaṃ abhāvo hoti. Tattha yasmā na sabbe anusayā akusalamūlā; kāmarāgabhavarāgānusayā eva hi lobhākusalamūlena saṅgahaṃ gacchanti. Paṭighānusayāvijjānusayā ca ‘‘doso akusalamūlaṃ, moho akusalamūlaṃ’’ icceva saṅkhaṃ gacchanti, diṭṭhimānavicikicchānusayā pana na kiñci akusalamūlaṃ honti, yasmā vā anusayābhāvavasena ca akusalamūlasamugghātavasena ca kilesappahānaṃ paṭṭhapesi, tasmā –
Here, the absence of latent tendencies should be understood in two ways: by way of the order of defilements and by way of the order of the paths. For by way of the order of defilements, the latent tendencies of sensual lust and aversion are absent with the third path, the latent tendency of conceit with the fourth path, the latent tendencies of views and doubt with the first path, and the latent tendencies of craving for existence and ignorance with the fourth path itself. But by way of the order of the paths, the latent tendencies of views and doubt are absent with the first path. With the second path, the latent tendencies of sensual lust and aversion are weakened, with the third path they are completely absent, and with the fourth path the latent tendencies of conceit, craving for existence, and ignorance are absent. There, since not all latent tendencies are unwholesome roots; for only the latent tendencies of sensual lust and craving for existence go to inclusion with the greed unwholesome root. And the latent tendencies of aversion and ignorance go to the designations "hatred is an unwholesome root, delusion is an unwholesome root," but the latent tendencies of views, conceit, and doubt are not any unwholesome root. Since, therefore, he established the abandonment of defilements by way of the absence of latent tendencies and by way of the uprooting of unwholesome roots, therefore –
‘‘Yassānusayā na santi keci, mūlā ca akusalā samūhatāse’’. –
"For whom there are no latent tendencies whatsoever, and the unwholesome roots are uprooted." –
Iti bhagavā āha.
Thus spoke the Blessed One.
15.Yassa darathajāti ettha pana paṭhamuppannā kilesā pariḷāhaṭṭhena darathā nāma, aparāparuppannā pana tehi darathehi jātattā darathajā nāma.Oranti sakkāyo vuccati. Yathāha – ‘‘orimaṃ tīranti kho, bhikkhu, sakkāyassetaṃ adhivacana’’nti (saṃ. ni. 4.238).Āgamanāyāti uppattiyā.Paccayāseti paccayā eva. Kiṃ vuttaṃ hoti? Yassa pana upādānakkhandhaggahaṇāya paccayabhūtā ariyamaggena pahīnattā, keci darathajavevacanā kilesā na santi, pubbe vuttanayeneva so bhikkhu jahāti orapāranti.
15. Yassa darathajā here, the defilements that arise first are called darathā because of their burning nature, but those that arise later are called darathajā because they are born from those darathā. Ora means sakkāya (existing personality). As it was said, "The near shore, bhikkhu, is a designation for sakkāya" (saṃ. ni. 4.238). Āgamanāya means for arising. Paccayāse means only conditions. What is being said? For whom there are no defilements, which are synonyms for agitation, that are the conditions for grasping the aggregates of clinging, because they have been abandoned by the Noble Path, that bhikkhu, in the manner previously stated, abandons the near and far shores.
16.Yassa vanathajāti etthapi darathajā viya vanathajā veditabbā. Vacanatthe pana ayaṃ viseso – vanute, vanotīti vā vanaṃ yācati sevati bhajatīti attho. Taṇhāyetaṃ adhivacanaṃ. Sā hi visayānaṃ patthanato sevanato ca ‘‘vana’’nti vuccati. Taṃ pariyuṭṭhānavasena vanaṃ tharati tanotīti vanatho, taṇhānusayassetaṃ adhivacanaṃ. Vanathā jātāti vanathajāti. Keci panāhu ‘‘sabbepi kilesā gahanaṭṭhena vanathoti vuccanti, aparāparuppannā pana vanathajā’’ti. Ayameva cettha uragasutte attho adhippeto, itaro pana dhammapadagāthāyaṃ.Vinibandhāya bhavāyāti bhavavinibandhāya. Atha vā cittassa visayesu vinibandhāya āyatiṃ uppattiyā cāti attho. Hetuyevahetukappā.
16. Yassa vanathajā here, vanathajā should be understood like darathajā. But in the sense of the word, this is the difference: vanute, or vanoti, means to crave for, to associate with, to resort to, is the meaning. This is a term for craving. For that is called "forest" (vana) because of desiring and associating with objects. That which spreads out, extends the forest due to being surrounded is vanatho, this is a term for the latent tendency of craving. Vanathā jātā means vanathajā. Some, however, say, "All defilements are called vanathā because of being dense, but those that arise later are vanathajā." This very meaning is intended in the Snake Sutta, but the other is in the Dhammapada verse. Vinibandhāya bhavāyā means for the binding to existence. Or else, the meaning is for the binding of the mind in objects, and for arising in the future. Hetuyeva hetukappā means a cause, indeed.
17.Yo nīvaraṇeti ettha nīvaraṇāti cittaṃ, hitapaṭipattiṃ vā nīvarantītinīvaraṇā,paṭicchādentīti attho.Pahāyāti chaḍḍetvā.Pañcāti tesaṃ saṅkhyāparicchedo. Īghābhāvatoanīgho. Kathaṃkathāya tiṇṇattātiṇṇakathaṃkatho. Vigatasallattāvisallo. Kiṃ vuttaṃ hoti? Yo bhikkhu kāmacchandādīni pañca nīvaraṇāni samantabhaddake vuttanayena sāmaññato visesato ca nīvaraṇesu ādīnavaṃ disvā tena tena maggena pahāya tesañca pahīnattā eva kilesadukkhasaṅkhātassa īghassābhāvenaanīgho,‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinā (ma. ni. 1.18; saṃ. ni. 2.20) nayena pavattāya kathaṃkathāya tiṇṇattātiṇṇakathaṃkatho, ‘‘tattha katame pañca sallā? Rāgasallo, dosasallo, mohasallo, mānasallo, diṭṭhisallo’’ti vuttānaṃ pañcannaṃ sallānaṃ vigatattāvisallo. So bhikkhu pubbe vuttanayeneva jahāti orapāranti.
17. Yo nīvaraṇe here, nīvaraṇā means that which obstructs the mind or the practice of what is beneficial, that which hinders, is the meaning. Pahāya means having abandoned. Pañca means the determination of their number. Anīgho because of the absence of affliction. Tiṇṇakathaṃkatho because of having crossed over doubt. Visallo because of being without the dart. What is being said? That bhikkhu, having abandoned the five hindrances, seeing the danger in the hindrances generally and specifically in the manner stated in the Samantabhaddaka, and precisely because of abandoning them, being anīgho (unafflicted) due to the absence of affliction consisting of defilements and suffering, tiṇṇakathaṃkatho (having crossed over doubt) because of having crossed over doubt which occurs in the manner beginning "Did I exist in the past?" (ma. ni. 1.18; saṃ. ni. 2.20), visallo (without the dart) because of the absence of the five darts that are stated, "What are the five darts? The dart of lust, the dart of hatred, the dart of delusion, the dart of conceit, the dart of views." That bhikkhu, in the manner previously stated, abandons the near and far shores.
Atrāpi ca kilesapaṭipāṭiyā maggapaṭipāṭiyā cāti dvidhā eva nīvaraṇappahānaṃ veditabbaṃ. Kilesapaṭipāṭiyā hi kāmacchandanīvaraṇassa byāpādanīvaraṇassa ca tatiyamaggena pahānaṃ hoti, thinamiddhanīvaraṇassa uddhaccanīvaraṇassa ca catutthamaggena. ‘‘Akataṃ vata me kusala’’ntiādinā (ma. ni. 3.248; netti. 120) nayena pavattassa vippaṭisārasaṅkhātassa kukkuccanīvaraṇassa vicikicchānīvaraṇassa ca paṭhamamaggena. Maggapaṭipāṭiyā pana kukkuccanīvaraṇassa vicikicchānīvaraṇassa ca paṭhamamaggena pahānaṃ hoti, kāmacchandanīvaraṇassa byāpādanīvaraṇassa ca dutiyamaggena tanubhāvo hoti, tatiyena anavasesappahānaṃ. Thinamiddhanīvaraṇassa uddhaccanīvaraṇassa ca catutthamaggena pahānaṃ hotīti. Evaṃ –
Here also, the abandonment of the hindrances should be understood in two ways: by way of the order of defilements and by way of the order of the paths. For by way of the order of defilements, the abandonment of the hindrance of sensual desire and the hindrance of ill-will occurs with the third path, and the hindrance of sloth and torpor and the hindrance of restlessness with the fourth path. The hindrance of remorse, which occurs in the manner beginning "Indeed, I have not done wholesome deeds" (ma. ni. 3.248; netti. 120) and the hindrance of doubt with the first path. But by way of the order of the paths, the abandonment of the hindrance of remorse and the hindrance of doubt occurs with the first path, the weakening of the hindrance of sensual desire and the hindrance of ill-will occurs with the second path, and the complete abandonment with the third. The abandonment of the hindrance of sloth and torpor and the hindrance of restlessness occurs with the fourth path. Thus –
‘‘Yo nīvaraṇe pahāya pañca, anīgho tiṇṇakathaṃkatho visallo;
"He who has abandoned the five hindrances, unafflicted, having crossed over doubt, without the dart;
That bhikkhu abandons the near and far shores, like a snake shedding its old skin." –
Arahattanikūṭeneva bhagavā desanaṃ niṭṭhāpesi. Desanāpariyosāne so bhikkhu arahatte patiṭṭhito. ‘‘Ekacce yena yena tesaṃ bhikkhūnaṃ yā yā gāthā desitā, tena tena tassā tassā gāthāya pariyosāne so so bhikkhu arahatte patiṭṭhito’’ti vadanti.
The Blessed One concluded the teaching with the peak of arahantship. At the end of the teaching, that bhikkhu was established in arahantship. "Some say that with the end of each verse that was taught to those bhikkhus, that bhikkhu was established in arahantship."
Paramatthajotikāya khuddaka-aṭṭhakathāya
The detailed explanation of the Khuddaka Nikāya, Paramatthajotika,
Suttanipāta-aṭṭhakathāya uragasuttavaṇṇanā niṭṭhitā.
The Uragasutta commentary of the Suttanipāta Aṭṭhakathā is complete.
2. Dhaniyasuttavaṇṇanā
2. Dhaniyasutta Commentary
18.Pakkodanoti dhaniyasuttaṃ. Kā uppatti? Bhagavā sāvatthiyaṃ viharati. Tena samayena dhaniyo gopo mahītīre paṭivasati. Tassāyaṃ pubbayogo – kassapassa bhagavato pāvacane dibbamāne vīsati vassasahassāni divase divase saṅghassa vīsati salākabhattāni adāsi. So tato cuto devesu uppanno. Evaṃ devaloke ekaṃ buddhantaraṃ khepetvā amhākaṃ bhagavato kāle videharaṭṭhamajjhe pabbataraṭṭhaṃ nāma atthi tattha dhammakoraṇḍaṃ nāma nagaraṃ, tasmiṃ nagare seṭṭhiputto hutvā abhinibbatto, goyūthaṃ nissāya jīvati. Tassa hi tiṃsamattāni gosahassāni honti, sattavīsasahassā gāvo khīraṃ duyhanti. Gopā nāma nibaddhavāsino na honti. Vassike cattāromāse thale vasanti, avasese aṭṭhamāse yattha tiṇodakaṃ sukhaṃ labbhati, tattha vasanti. Tañca nadītīraṃ vā jātassaratīraṃ vā hoti. Athāyampi vassakāle attano vasitagāmato nikkhamitvā gunnaṃ phāsuvihāratthāya okāsaṃ gavesanto mahāmahī bhijjitvā ekato kālamahī ekato mahāmahicceva saṅkhaṃ gantvā sandamānā puna samuddasamīpe samāgantvā pavattā. Yaṃ okāsaṃ antaradīpaṃ akāsi, taṃ pavisitvā vacchānaṃ sālaṃ attano ca nivesanaṃ māpetvā vāsaṃ kappesi. Tassa satta puttā, satta dhītaro, satta suṇisā, aneke ca kammakārā honti. Gopā nāmavassanimittaṃjānanti. Yadā sakuṇikā kulāvakāni rukkhagge karonti, kakkaṭakā udakasamīpe dvāraṃ pidahitvā thalasamīpadvārena vaḷañjenti, tadā suvuṭṭhikā bhavissatīti gaṇhanti. Yadā pana sakuṇikā kulāvakāni nīcaṭṭhāne udakapiṭṭhe karonti, kakkaṭakā thalasamīpe dvāraṃ pidahitvā udakasamīpadvārena vaḷañjenti, tadā dubbuṭṭhikā bhavissatīti gaṇhanti.
18. Pakkodano is the Dhaniyasutta. What is its origin? The Blessed One was dwelling in Sāvatthī. At that time, the cowherd Dhaniya was living on the bank of the Mahī River. This was his past endeavor: in the dispensation of the Buddha Kassapa, while giving divinely, he gave twenty portions of food distributed by ticket to the Sangha every day for twenty thousand years. Having passed away from there, he was born among the devas. Having spent one Buddha-interval in the deva world, in the time of our Blessed One, there is a country called Pabbataraṭṭha in the middle of the Videha country. In that city is a city named Dhammakoraṇḍa. He was reborn there as the son of a wealthy man, and he lives depending on a herd of cows. For he has about thirty thousand cows, and twenty-seven thousand cows are milked for milk. Cowherds are not permanent residents. During the four months of the rainy season, they live on land, and for the remaining eight months, they live wherever grass and water are easily available. And that is either on the bank of a river or on the bank of a naturally formed lake. Then, during the rainy season, having left his village, seeking a place for the comfortable dwelling of the cattle, the great earth broke and flowed together, being called one part Kāla Mahī and one part Mahā Mahī, and converging again near the ocean. Having entered that space, which made an island in between, he built a hall for the calves and a dwelling for himself and settled down. He has seven sons, seven daughters, seven daughters-in-law, and many workers. Cowherds know the signs of the rainy season. When birds make nests at the top of trees, and crabs close the entrance near the water and burrow towards the land entrance, then they reckon that there will be heavy rain. When, however, birds make nests in a low place on the surface of the water, and crabs close the entrance near the land and burrow towards the water entrance, then they reckon that there will be a scarcity of rain.
‘‘pakkodano duddhakhīrohamasmī’’ti.
‘‘pakkodano duddhakhīrohamasmī’’ti.
pakkodanoti siddhabhatto.Duddhakhīroti gāvo duhitvā gahitakhīro.Ahanti attānaṃ nidasseti,asmīti attano tathābhāvaṃ. Pakkodano duddhakhīro ca ahamasmi bhavāmīti attho.Itīti evamāhāti attho. Niddese pana‘‘itīti padasandhi, padasaṃsaggo, padapāripūri, akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāmeta’’nti (cūḷani. ajitamāṇavapucchāniddesa 1) evamassa attho vaṇṇito. Sopi idameva sandhāyāti veditabbo. Yaṃ yaṃ hi padaṃ pubbapadena vuttaṃ, tassa tassa evamāhāti etamatthaṃ pakāsentoyeva itisaddo pacchimena padena metteyyo iti vā bhagavā iti vā evamādinā padasandhi hoti, nāññathā.
pakkodano means cooked rice. Duddhakhīro means milk taken after milking the cows. Ahaṃ shows the self, asmī (I am) means the state of being so. The meaning is, "I am one who has cooked rice and milk." Itī means thus he says. In the Niddesa, however, the meaning of ‘‘itīti padasandhi, padasaṃsaggo, padapāripūri, akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāmeta’’nti (cūḷani. ajitamāṇavapucchāniddesa 1) has been explained in this way. That too should be understood as intending this very thing. For whatever word is spoken with the preceding word, the word iti only reveals that meaning – "thus he says" – with the following word, such as Metteyya iti or Bhagavā iti, thus there is a connection of words, not otherwise.
Dhaniyo gopoti tassa seṭṭhiputtassa nāmasamodhānaṃ. So hi yānimāni thāvarādīni pañca dhanāni, tesu ṭhapetvā dānasīlādianugāmikadhanaṃ, khettavatthu-ārāmādito thāvaradhanatopi, gavassādito jaṅgamadhanatopi hiraññasuvaṇṇādito saṃhārimadhanatopi, sippāyatanādito aṅgasamadhanatopi yaṃ taṃ lokassa pañcagorasānuppadānena bahūpakāraṃ taṃ sandhāya ‘‘natthi gosamitaṃ dhana’’nti (saṃ. ni. 1.13; netti. 123) evaṃ visesitaṃ godhanaṃ, tena samannāgatattādhaniyo,gunnaṃ pālanatogopo. Yo hi attano gāvo pāleti, so ‘‘gopo’’ti vuccati. Yo paresaṃ vetanena bhaṭo hutvā, so gopālako. Ayaṃ pana attanoyeva, tena gopoti vutto.
Dhaniyo gopo was the name given to the wealthy man's son. He considered the five types of wealth, beginning with immovable property, and established charitable giving and moral conduct as the wealth that follows one. Compared to immovable wealth such as fields, land, gardens, etc., compared to movable wealth such as cattle and horses, compared to consumable wealth such as gold and silver, and compared to wealth consisting of one’s limbs from skills and occupations, the wealth of cows (godhana) is particularly significant because of its great benefit in providing the world with the five products of the cow. Thus, he was endowed with this, hence Dhaniyo, and a gopo because of tending the cows. He who tends his own cows is called "gopo." He who tends the cows of others as a hired servant is a gopālako. But this one is his own, therefore he is called gopo.
Anutīreti tīrassa samīpe.Mahiyāti mahāmahīnāmikāya nadiyā. Samānena anukūlavattinā parijanena saddhiṃ vāso yassa so samānavāso, ayañca tathāvidho. Tenāha‘‘samānavāso’’ti.Channāti tiṇapaṇṇacchadanehi anovassakā katā.Kuṭīti vasanagharassetaṃ adhivacanaṃ.Āhitoti ābhato, jālito vā.Ginīti aggi. Tesu tesu ṭhānesu aggi ‘‘ginī’’ti voharīyati.Atha ce patthayasīti idāni yadi icchasīti vuttaṃ hoti.Pavassāti siñca, pagghara, udakaṃ muñcāti attho.Devāti meghaṃ ālapati. Ayaṃ tāvettha padavaṇṇanā.
Anutīre means near the bank. Mahiyā is the name of a great river. One whose dwelling is with a retinue that behaves agreeably is samānavāso, and this one is such. Therefore, he said "samānavāso." Channā means made rainproof with a covering of grass and leaves. Kuṭī is another word for dwelling. Āhito means kindled or ignited. Ginī means fire. Fire is referred to as "ginī" in various places. Atha ce patthayasī means now, if you wish. Pavassā means pour, flow, release water. Devā is addressing the cloud. This is a word-by-word explanation.
Ayaṃ pana atthavaṇṇanā – evamayaṃ dhaniyo gopo attano sayanaghare mahāsayane nipanno meghatthanitaṃ sutvā ‘‘pakkodanohamasmī’’ti bhaṇanto kāyadukkhavūpasamūpāyaṃ kāyasukhahetuñca attano sannihitaṃ dīpeti. ‘‘Duddhakhīrohamasmī’’ti bhaṇanto cittadukkhavūpasamūpāyaṃ cittasukhahetuñca. ‘‘Anutīre mahiyā’’ti nivāsaṭṭhānasampattiṃ, ‘‘samānavāso’’ti tādise kāle piyavippayogapadaṭṭhānassa sokassābhāvaṃ. ‘‘Channā kuṭī’’ti kāyadukkhāpagamapaṭighātaṃ. ‘‘Āhito ginī’’ti yasmā gopālakā parikkhepadhūmadāruaggivasena tayo aggī karonti. Te ca tassa gehe sabbe katā, tasmā sabbadisāsu parikkhepaggiṃ sandhāya ‘‘āhito ginī’’ti bhaṇanto vāḷamigāgamananivāraṇaṃ dīpeti, gunnaṃ majjhe gomayādīhi dhūmaggiṃ sandhāya ḍaṃsamakasādīhi gunnaṃ anābādhaṃ, gopālakānaṃ sayanaṭṭhāne dāruaggiṃ sandhāya gopālakānaṃ sītābādhapaṭighātaṃ. So evaṃ dīpento attano vā gunnaṃ vā parijanassa vā vuṭṭhipaccayassa kassaci ābādhassa abhāvato pītisomanassajāto āha – ‘‘atha ce patthayasī pavassa devā’’ti.
Now, the explanation of the meaning: Dhaniyo the cowherd, lying in his sleeping chamber on a large bed, hearing the thunder of the clouds, proclaiming "I am one with cooked rice," indicates the bodily comfort that is the means to allay bodily suffering and is near at hand. Proclaiming "I am one with milk and curds," indicates the mental comfort that is the means to allay mental suffering. "Anutīre mahiyā" means the accomplishment of a place to dwell. "Samānavāso" means the absence of sorrow, which is the basis of separation from loved ones in such a time. "Channā kuṭī" means the warding off of bodily suffering. "Āhito ginī" means that cowherds keep three fires: a surrounding fire, a smoke fire, and a wood fire. And since all these were made in his home, he indicates the prevention of the coming of wild animals by saying "āhito ginī" with reference to the surrounding fire in all directions, the freedom from affliction of the cows with reference to the smoke fire from cow dung etc. in the midst of the cows, and the warding off of the discomfort of cold for the cowherds with reference to the wood fire in the cowherds' sleeping place. Thus, indicating the absence of any affliction caused by rain for himself, his cows, or his retinue, he, filled with joy and gladness, said, "Atha ce patthayasī pavassa devā."
19.Evaṃ dhaniyassa imaṃ gāthaṃ bhāsamānassa assosi bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya jetavanamahāvihāre gandhakuṭiyaṃ viharanto. Sutvā ca pana buddhacakkhunā lokaṃ volokento addasa dhaniyañca pajāpatiñcassa ‘‘ime ubhopi hetusampannā. Sace ahaṃ gantvā dhammaṃ desessāmi, ubhopi pabbajitvā arahattaṃ pāpuṇissanti. No ce gamissāmi, sve udakoghena vinassissantī’’ti taṃ khaṇeyeva sāvatthito satta yojanasatāni dhaniyassa nivāsaṭṭhānaṃ ākāsena gantvā tassa kuṭiyā upari aṭṭhāsi. Dhaniyo taṃ gāthaṃ punappunaṃ bhāsatiyeva, na niṭṭhāpeti, bhagavati gatepi bhāsati. Bhagavā ca taṃ sutvā ‘‘na ettakena santuṭṭhā vā vissatthā vā honti, evaṃ pana hontī’’ti dassetuṃ –
19. As Dhaniya was uttering this verse, the Blessed One heard it with his divine ear element, purified and surpassing the human, while dwelling at Jetavana Monastery in the Perfumed Chamber. And having heard it, looking at the world with the Buddha-eye, he saw Dhaniya and his wife Pajāpatī, "Both of these are endowed with the conditions. If I go and teach them the Dhamma, both will renounce and attain Arahatship. If I do not go, they will perish in a flood tomorrow." At that very moment, he went through the air a distance of seven hundred yojanas from Savatthi to Dhaniya's dwelling place, and stood above his hut. Dhaniya kept uttering the verse again and again, not finishing it. The Blessed One having arrived, he was still speaking. The Blessed One, having heard that, to show that "They are not content or confident with just this, but they are like this," said:
‘‘Akkodhano vigatakhilohamasmi,anutīre mahiyekarattivāso;
"Akkodhano vigatakhilohamasmi, anutīre mahiyekarattivāso;
Vivaṭā kuṭi nibbuto gini, atha ce patthayasī pavassa devā." –
Imaṃ paṭigāthaṃ abhāsi byañjanasabhāgaṃ no atthasabhāgaṃ. Na hi ‘‘pakkodano’’ti, ‘‘akkodhano’’ti ca ādīni padāni atthato samenti mahāsamuddassa orimapārimatīrāni viya, byañjanaṃ panettha kiñci kiñci sametīti byañjanasabhāgāni honti. Tattha purimagāthāya sadisapadānaṃ vuttanayeneva attho veditabbo.
He uttered this counter-verse similar in wording but not similar in meaning. Indeed, words such as "pakkodano" and "akkodhano" do not correspond in meaning like the near and far shores of a great ocean. Here, the wording somewhat corresponds, so they are similar in wording. Therein, the meaning of the words similar to the previous verse should be understood in the same manner as before.
akkodhanoti akujjhanasabhāvo. Yo hi so pubbe vuttappakāraāghātavatthusambhavo kodho ekaccassa suparittopi uppajjamāno hadayaṃ santāpetvā vūpasammati, yena ca tato balavataruppannena ekacco mukhavikuṇanamattaṃ karoti, tato balavatarena ekacco pharusaṃ vattukāmo hanusañcalanamattaṃ karoti, aparo tato balavatarena pharusaṃ bhaṇati, aparo tato balavatarena daṇḍaṃ vā satthaṃ vā gavesanto disā viloketi, aparo tato balavatarena daṇḍaṃ vā satthaṃ vā āmasati, aparo tato balavatarena daṇḍādīni gahetvā upadhāvati, aparo tato balavatarena ekaṃ vā dve vā pahāre deti, aparo tato balavatarena api ñātisālohitaṃ jīvitā voropeti, ekacco tato balavatarena pacchā vippaṭisārī attānampi jīvitā voropeti sīhaḷadīpe kālagāmavāsī amacco viya. Ettāvatā ca kodho paramavepullappatto hoti. So bhagavatā bodhimaṇḍeyeva sabbaso pahīno ucchinnamūlo tālāvatthukato, tasmā bhagavā ‘‘akkodhanohamasmī’’ti āha.
Akkodhano means of a non-irascible nature. Indeed, that anger that arises from causes for anger of the type previously described, even when quite small for some, inflames the heart and then subsides. And due to a stronger anger arising from that, some merely contort the face; due to a stronger anger from that, some, wanting to say harsh words, merely move the jaw; another, due to a stronger anger from that, speaks harshly; another, due to a stronger anger from that, looking in all directions, searches for a stick or a weapon; another, due to a stronger anger from that, touches a stick or a weapon; another, due to a stronger anger from that, seizing a stick etc., rushes upon (another); another, due to a stronger anger from that, inflicts one or two blows; another, due to a stronger anger from that, even deprives relatives and blood relations of life, one, due to a stronger anger from that, regretting it later, even deprives himself of life, like the minister living in Kālagāma in Sri Lanka. Thus far has anger reached its extreme development. That was completely abandoned by the Blessed One at the Bodhi-mandala, its root cut off, made like a palm stump. Therefore, the Blessed One said, "akkodhanohamasmī."
Vigatakhiloti apagatakhilo. Ye hi te cittabandhabhāvena pañca cetokhilā vuttā, ye hi ca khilabhūte citte seyyathāpi nāma khile bhūmibhāge cattāro māse vassantepi deve sassāni na ruhanti, evamevaṃ saddhammassavanādikusalahetuvasse vassantepi kusalaṃ na ruhati te ca bhagavatā bodhimaṇḍeyeva sabbaso pahīnā, tasmā bhagavā ‘‘vigatakhilohamasmī’’ti āha.
Vigatakhilo means with the barbs removed. Indeed, those five mental barbs that were described as binding the mind—indeed, when the mind is like a barb, just as in a barren area of land, even if the gods rain down for four months, crops do not grow, so too, even when the rain of wholesome causes such as hearing the true Dhamma falls, wholesomeness does not grow—those too were completely abandoned by the Blessed One at the Bodhi-mandala. Therefore, the Blessed One said, "vigatakhilohamasmī."
Vivaṭāti apanītacchadanā.Kuṭīti attabhāvo. Attabhāvo hi taṃ taṃ atthavasaṃ paṭicca kāyotipi guhātipi dehotipi sandehotipi nāvātipi rathotipi vaṇotipi dhajotipi vammikotipi kuṭītipi kuṭikātipi vuccati. Idha pana kaṭṭhādīni paṭicca gehanāmikā kuṭi viya aṭṭhiādīni paṭicca saṅkhyaṃ gatattā ‘‘kuṭī’’ti vutto. Yathāha –
Vivaṭā means uncovered. Kuṭī means the individual existence. Indeed, individual existence, in relation to various meanings, is called kāyoti (body), guhāti (cave), dehoti (frame), sandehoti (collection), nāvāti (boat), rathoti (chariot), vaṇoti (sore), dhajoti (flag), vammikotipi (anthill), kuṭītipi (hut), kuṭikātipi (small hut). Here, however, because it has come to be numbered in relation to bones etc. like a hut named for wood etc., it is called "kuṭī." As it was said:
‘‘Seyyathāpi, āvuso, kaṭṭhañca paṭicca, valliñca paṭicca, mattikañca paṭicca, tiṇañca paṭicca, ākāso parivārito agāraṃtveva saṅkhaṃ gacchati; evameva kho, āvuso, aṭṭhiñca paṭicca, nhāruñca paṭicca, maṃsañca paṭicca, cammañca paṭicca, ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306).
"Just as, friend, relying on wood, and relying on vines, and relying on clay, and relying on grass, the enclosed space comes to be numbered as a house; just so, friend, relying on bones, and relying on sinews, and relying on flesh, and relying on skin, the enclosed space comes to be numbered as form." (ma. ni. 1.306).
Cittamakkaṭassa nivāsato vā kuṭi. Yathāha –
Or the hut as the dwelling of the mind-monkey. As it was said:
‘‘Aṭṭhikaṅkalakuṭi ce sā, makkaṭāvasatho iti;
"That is a hut of bone-skeletons, it is said to be an abode of monkeys;
The monkey, addicted to the five-gated hut,
Goes around and around through the gates, knocking again and again." (theragā. 125);
Sā kuṭi yena taṇhāmānadiṭṭhichadanena sattānaṃ channattā punappunaṃ rāgādikilesavassaṃ ativassati. Yathāha –
That hut is covered by the covering of craving, conceit, and views, and therefore repeatedly rains down the defilements of lust etc. on beings. As it was said:
‘‘Channamativassati, vivaṭaṃ nātivassati;
"It rains upon the covered, it does not rain upon the uncovered;
Therefore, uncover the covered, thus it will not rain upon you." (udā. 45; theragā. 447; pari. 339);
Nibbutoti upasanto.Ginīti aggi. Yena hi ekādasavidhena agginā sabbamidaṃ ādittaṃ. Yathāha – ‘‘ādittaṃ rāgagginā’’ti vitthāro. So aggi bhagavato bodhimūleyeva ariyamaggasalilasekena nibbuto, tasmā ‘‘nibbuto ginī’’ti āha.
Nibbuto means calmed. Ginī means fire. Indeed, all this is ignited by eleven kinds of fire. As it was said: "Ablaze with the fire of lust" etc. in detail. That fire was extinguished by the Blessed One at the foot of the Bodhi-tree with the sprinkling of the water of the Noble Path. Therefore, he said, "nibbuto ginī."
Evaṃ vadanto ca dhaniyaṃ atuṭṭhabbena tussamānaṃ aññāpadeseneva paribhāsati, ovadati, anusāsati. Kathaṃ? ‘‘Akkodhano’’ti hi vadamāno, dhaniya, tvaṃ ‘‘pakkodanohamasmī’’ti tuṭṭho, odanapāko ca yāvajīvaṃ dhanaparikkhayena kattabbo, dhanaparikkhayo ca ārakkhādidukkhapadaṭṭhāno, evaṃ sante dukkheneva tuṭṭho hosi. Ahaṃ pana ‘‘akkodhanohamasmī’’ti tussanto sandiṭṭhikasamparāyikadukkhābhāvena tuṭṭho homīti dīpeti. ‘‘Vigatakhilo’’ti vadamāno tvaṃ ‘‘duddhakhīrohamasmī’’ti tussanto akatakiccova ‘‘katakiccohamasmī’’ti mantvā tuṭṭho, ahaṃ pana ‘‘vigatakhilohamasmī’’ti tussanto katakiccova tuṭṭho homīti dīpeti. ‘‘Anutīre mahiyekarattivāso’’ti vadamāno tvaṃ anutīre mahiyā samānavāsoti tussanto catumāsanibaddhavāsena tuṭṭho. Nibaddhavāso ca āvāsasaṅgena hoti, so ca dukkho, evaṃ sante dukkheneva tuṭṭho hosi. Ahaṃ pana ekarattivāsoti tussanto anibaddhavāsena tuṭṭho, anibaddhavāso ca āvāsasaṅgābhāvena hoti, āvāsasaṅgābhāvo ca sukhoti sukheneva tuṭṭho homīti dīpeti.
And while saying this, he rebukes, advises, and instructs Dhaniya, who is pleased with something with which he should not be pleased, only by way of implication. How? By saying "Akkodhano," he implies, "Dhaniya, you are pleased that 'I am one with cooked rice.' And cooking rice must be done with the expenditure of wealth as long as you live, and the expenditure of wealth is the basis for suffering such as guarding. Thus, you are pleased with suffering itself. But I, being pleased that 'I am non-irascible,' am pleased with the absence of suffering in this life and the next." By saying "Vigatakhilo," he implies, "You, being pleased that 'I am one with milk and curds,' are pleased thinking 'I have done what should be done' even though you have not done what should be done. But I, being pleased that 'I am without barbs,' am pleased only having done what should be done." By saying "Anutīre mahiyekarattivāso," he implies, "You, being pleased that you dwell together near the bank of the river, are pleased with a dwelling that is bound for four months. And a bound dwelling comes with attachment to a dwelling place, and that is suffering. Thus, you are pleased with suffering itself. But I, being pleased that 'I dwell for one night,' am pleased with an unbound dwelling, and an unbound dwelling comes with the absence of attachment to a dwelling place, and the absence of attachment to a dwelling place is happiness. Thus, I am pleased with happiness itself."
‘‘Vivaṭā kuṭī’’ti vadamāno tvaṃ channā kuṭīti tussanto channagehatāya tuṭṭho, gehe ca te channepi attabhāvakuṭikaṃ kilesavassaṃ ativassati, yena sañjanitehi catūhi mahoghehi vuyhamāno anayabyasanaṃ pāpuṇeyyāsi, evaṃ sante atuṭṭhabbeneva tuṭṭho hosi. Ahaṃ pana ‘‘vivaṭā kuṭī’’ti tussanto attabhāvakuṭiyā kilesacchadanābhāvena tuṭṭho. Evañca me vivaṭāya kuṭiyā na taṃ kilesavassaṃ ativassati, yena sañjanitehi catūhi mahoghehi vuyhamāno anayabyasanaṃ pāpuṇeyyaṃ, evaṃ sante tuṭṭhabbeneva tuṭṭho homīti dīpeti. ‘‘Nibbuto ginī’’ti vadamāno tvaṃ āhito ginīti tussanto akatūpaddavanivāraṇova katūpaddavanivāraṇosmīti mantvā tuṭṭho. Ahaṃ pana nibbuto ginīti tussanto ekādasaggipariḷāhābhāvato katūpaddavanivāraṇatāyeva tuṭṭhoti dīpeti. ‘‘Atha ce patthayasī pavassa devā’’ti vadamāno evaṃ vigatadukkhānaṃ anuppattasukhānaṃ katasabbakiccānaṃ amhādisānaṃ etaṃ vacanaṃ sobhati, atha ce patthayasi, pavassa deva, na no tayi vassante vā avassante vā vuḍḍhi vā hāni vā atthi, tvaṃ pana kasmā evaṃ vadasīti dīpeti. Tasmā yaṃ vuttaṃ ‘‘evaṃ vadanto ca dhaniya atuṭṭhabbeneva tussamānaṃ aññāpadeseneva paribhāsati ovadati, anusāsatī’’ti, taṃ sammadeva vuttanti.
By saying "Vivaṭā kuṭī," he implies, "You, being pleased that 'my hut is covered,' are pleased with a covered house. And in your covered house the rain of defilements repeatedly falls on your individual existence-hut, and being swept away by the four floods arising from that, you would meet with ruin and disaster. Thus, you are pleased only with something with which you should not be pleased. But I, being pleased that 'my hut is uncovered,' am pleased with the absence of a covering of defilements for my individual existence-hut. And thus, that rain of defilements does not repeatedly fall upon my uncovered hut, and being swept away by the four floods arising from that, I would not meet with ruin and disaster. Thus, I am pleased with something with which I should be pleased." By saying "Nibbuto ginī," he implies, "You, being pleased that 'the fire is kindled,' are pleased thinking 'I have prevented what should be prevented' even though you have not prevented the danger. But I, being pleased that 'the fire is extinguished,' am pleased only because of the absence of the burning of the eleven fires." By saying "Atha ce patthayasī pavassa devā," he implies, "This statement is fitting for those like us who have abandoned suffering, attained happiness, and done all that should be done. If you wish, rain, O cloud. There is no increase or decrease for us whether you rain or do not rain. But why do you speak thus?" Therefore, what was said, "And while saying this, he rebukes, advises, and instructs Dhaniya, who is pleased with something with which he should not be pleased, only by way of implication," that was indeed well said.
20.Evamimaṃ bhagavatā vuttaṃ gāthaṃ sutvāpi dhaniyo gopo ‘‘ko ayaṃ gāthaṃ bhāsatī’’ti avatvā tena subhāsitena parituṭṭho punapi tathārūpaṃ sotukāmo aparampi gāthamāha‘‘andhakamakasā’’ti. Tatthaandhakāti kāḷamakkhikānaṃ adhivacanaṃ, piṅgalamakkhikānantipi eke.Makasāti makasāyeva.Na vijjareti natthi.Kaccheti dve kacchā – nadīkaccho ca pabbatakaccho ca. Idha nadīkaccho.Ruḷhatiṇeti sañjātatiṇe.Carantīti bhattakiccaṃ karonti.Vuṭṭhimpīti vātavuṭṭhiādikā anekā vuṭṭhiyo, tā āḷavakasutte pakāsayissāma. Idha pana vassavuṭṭhiṃ sandhāya vuttaṃ.Saheyyunti khameyyuṃ. Sesaṃ pākaṭameva. Ettha dhaniyo ye andhakamakasā sannipatitvā rudhire pivantā muhutteneva gāvo anayabyasanaṃ pāpenti, tasmā vuṭṭhitamatteyeva te gopālakā paṃsunā ca sākhāhi ca mārenti, tesaṃ abhāvena gunnaṃ khemataṃ, kacche ruḷhatiṇacaraṇena addhānagamanaparissamābhāvaṃ vatvā khudākilamathābhāvañca dīpento ‘‘yathā aññesaṃ gāvo andhakamakasasamphassehi dissamānā addhānagamanena kilantā khudāya milāyamānā ekavuṭṭhinipātampi na saheyyuṃ, na me tathā gāvo, mayhaṃ pana gāvo vuttappakārābhāvā dvikkhattuṃ vā tikkhatuṃ vā vuṭṭhimpi saheyyu’’nti dīpeti.
20. Having heard this verse spoken by the Blessed One, Dhaniya the cowherd, without saying "Who is speaking this verse?", pleased by that well-spoken verse, desiring to hear something of that sort again, spoke another verse, "andhakamakasā." Therein, andhakā is a term for black flies. Some say for reddish-brown flies. Makasā means mosquitoes. Na vijjare means there are none. Kacche means two types of thickets: a river thicket and a mountain thicket. Here, it means a river thicket. Ruḷhatiṇe means overgrown with grass. Carantī means engaged in the business of eating. Vuṭṭhimpī means various kinds of rains, such as rain and wind, which we will explain in the Āḷavaka Sutta. Here, however, it is said with reference to rain. Saheyyuṃ means would endure. The rest is clear. Here, Dhaniya, saying that the cows are safe because there are no black flies and mosquitoes that gather together and drink blood, causing the cows to quickly meet with ruin and disaster, therefore those cowherds kill them with dust and branches as soon as the rain stops, and saying that there is no exhaustion from traveling on the road due to grazing on the overgrown grass in the thicket, indicates the absence of hunger and fatigue. "Just as the cows of others, visibly affected by the touch of black flies and mosquitoes, exhausted from traveling on the road, wilting from hunger, would not endure even one downpour, my cows are not like that. But my cows, because of the absence of the aforementioned things, would endure even two or three downpours."
21.Tato bhagavā yasmā dhaniyo antaradīpe vasanto bhayaṃ disvā, kullaṃ bandhitvā, mahāmahiṃ taritvā, taṃ kacchaṃ āgamma ‘‘ahaṃ suṭṭhu āgato, nibbhayeva ṭhāne ṭhito’’ti maññamāno evamāha, sabhaye eva ca so ṭhāne ṭhito, tasmā tassa āgamanaṭṭhānā attano āgamanaṭṭhānaṃ uttaritarañca paṇītatarañca vaṇṇento‘‘baddhāsi bhisī’’ti imaṃ gāthamabhāsi, atthasabhāgaṃ no byañjanasabhāgaṃ.
21. Then, because Dhaniya, living on an island in the middle (of the river), seeing danger, having bound a raft, having crossed the great river, having come to that thicket, thinking "I have come well, I am standing in a place without fear," spoke thus, but he was indeed standing in a place with fear. Therefore, describing his own place of arrival as superior and more excellent than his place of arrival, he spoke this verse, "baddhāsi bhisī," similar in meaning but not similar in wording.
bhisīti pattharitvā puthulaṃ katvā baddhakullo vuccati loke. Ariyassa pana dhammavinaye ariyamaggassetaṃ adhivacanaṃ. Ariyamaggo hi –
Bhisī in common parlance is called a raft that has been spread out and made wide. However, in the Dhamma and Discipline of the Noble Ones, this is a designation for the Noble Path. Indeed, the Noble Path is:
‘‘Maggo pajjo patho pantho, añjasaṃ vaṭumāyanaṃ;
"Maggo, pajjo, patho, pantho, añjasaṃ, vaṭumāyanaṃ;
Nāvā, uttarasetu ca, kullo ca bhisi, saṅkamo". (cūḷani. pārāyanatthutigāthāniddesa 101);
‘‘Addhānaṃ pabhavo ceva, tattha tattha pakāsito’’.
"And it is the source of the journey, made clear in various places."
tiṇṇo,pubbe patthitaṃ tīrappadesaṃ gato. Gacchantopi ca na sotāpannādayo viya kañcideva padesaṃ gato. Atha khopāragatosabbāsavakkhayaṃ sabbadhammapāraṃ paramaṃ khemaṃ nibbānaṃ gato,tiṇṇoti vā sabbaññutaṃ patto,pāragatoti arahattaṃ patto. Kiṃ vineyya pāragatoti ce?Vineyya oghaṃ,kāmoghādicatubbidhaṃ oghaṃ taritvā atikkamma taṃ pāraṃ gatoti. Idāni ca pana me puna taritabbābhāvatoattho bhisiyā na vijjati,tasmā mameva yuttaṃ vattuṃ ‘‘atha ce patthayasī pavassa devā’’ti.
Tiṇṇo, having crossed over, gone to the desired bank. And in going, he didn't go to any particular place like a Stream-enterer or others. But rather, pāragato, having gone to the destruction of all āsavas, to the further shore of all Dhammas, to the supreme safety of Nibbāna; tiṇṇo, or having attained omniscience; pāragato, having attained arahantship. If asked, what was crossed over to reach the further shore? Vineyya oghaṃ, having crossed over and transcended the four kinds of floods, such as the flood of sensuality. And now, since there is no need for me to cross over again, attho bhisiyā na vijjati, there is no need for a raft; therefore, it is fitting for me alone to say, "If you wish, rain down, O cloud!"
22.Tampi sutvā dhaniyo purimanayeneva‘‘gopī mama assavā’’ti imaṃ gāthaṃ abhāsi. Tatthagopīti bhariyaṃ niddisati.Assavāti vacanakarā kiṃkārapaṭisāvinī.Alolāti mātugāmo hi pañcahi lolatāhi lolo hoti – āhāralolatāya, alaṅkāralolatāya, parapurisalolatāya, dhanalolatāya, pādalolatāya. Tathā hi mātugāmo bhattapūvasurādibhede āhāre lolatāya antamaso pārivāsikabhattampi bhuñjati, hatthotāpakampi khādati, diguṇaṃ dhanamanuppadatvāpi suraṃ pivati. Alaṅkāralolatāya aññaṃ alaṅkāraṃ alabhamāno antamaso udakatelakenapi kese osaṇḍetvā mukhaṃ parimajjati. Parapurisalolatāya antamaso puttenapi tādise padese pakkosiyamāno paṭhamaṃ asaddhammavasena cinteti. Dhanalolatāya ‘‘haṃsarājaṃ gahetvāna suvaṇṇā parihāyatha’’. Pādalolatāya ārāmādigamanasīlo hutvā sabbaṃ dhanaṃ vināseti. Tattha dhaniyo ‘‘ekāpi lolatā mayhaṃ gopiyā natthī’’ti dassentoalolāti āha.
22. Having heard that, Dhaniya, in the same manner as before, spoke this verse, "gopī mama assavā." Here, gopī refers to his wife. Assavā means obedient, responsive to his commands. Alolā, for a woman is usually fickle in five ways—fickle in food, fickle in adornments, fickle regarding other men, fickle in wealth, and fickle in movement. For a woman, due to fickleness in food like rice, cakes, and liquor, eats even left-over food, consumes what is offered by hand, and drinks liquor even by spending twice the amount of wealth. Due to fickleness in adornments, if she doesn't get another adornment, she at least oils her hair and applies powder on her face. Due to fickleness regarding other men, even if called by her son in such a place, she first thinks in terms of wrong Dhamma. Due to fickleness in wealth, [she says] "having caught the royal goose, lose gold." Due to fickleness in movement, being accustomed to going to parks and so on, she destroys all wealth. Here, Dhaniya, showing that "my wife has not even one kind of fickleness," said alolā.
Dīgharattaṃ saṃvāsiyāti dīghakālaṃ saddhiṃ vasamānā komārabhāvato pabhuti ekato vaḍḍhitā. Tena parapurise na jānātīti dasseti.Manāpāti evaṃ parapurise ajānantī mameva manaṃ allīyatīti dasseti.Tassā na suṇāmi kiñci pāpanti ‘‘itthannāmena nāma saddhiṃ imāya hasitaṃ vā lapitaṃ vā’’ti evaṃ tassā na suṇāmi, kañci aticāradosanti dasseti.
Dīgharattaṃ saṃvāsiyā, having lived together for a long time, having grown up together from childhood. Thus, he shows that she does not know another man. Manāpā, thus, not knowing another man, she is pleasing to my mind alone. Tassā na suṇāmi kiñci pāpaṃ, I do not hear anything bad of her, such as, "she laughed or spoke with such and such a man"; thus, he shows that he does not hear of any transgression of hers.
23.Atha bhagavā etehi guṇehi gopiyā tuṭṭhaṃ dhaniyaṃ ovadanto purimanayeneva‘‘cittaṃ mama assava’’nti imaṃ gāthamabhāsi, atthasabhāgaṃ, byañjanasabhāgañca. Tattha uttānatthāneva padāni. Ayaṃ pana adhippāyo – dhaniya, tvaṃ ‘‘gopī mama assavā’’ti tuṭṭho, sā pana te assavā bhaveyya vā na vā; dujjānaṃ paracittaṃ, visesato mātugāmassa. Mātugāmañhi kucchiyā pariharantāpi rakkhituṃ na sakkonti, evaṃ durakkhacittattā eva na sakkā tumhādisehi itthī alolāti vā saṃvāsiyāti vā manāpāti vā nippāpāti vā jānituṃ. Mayhaṃ pana cittaṃ assavaṃ ovādapaṭikaraṃ mama vase vattati, nāhaṃ tassa vase vattāmi. So cassa assavabhāvo yamakapāṭihāriye channaṃ vaṇṇānaṃ aggidhārāsu ca udakadhārāsu ca pavattamānāsu sabbajanassa pākaṭo ahosi. Agginimmāne hi tejokasiṇaṃ samāpajjitabbaṃ udakanimmāne āpokasiṇaṃ, nīlādinimmāne nīlādikasiṇāni. Buddhānampi hi dve cittāni ekato nappavattanti, ekameva pana assavabhāvena evaṃ vasavatti ahosi. Tañca kho pana sabbakilesabandhanāpagamāvimuttaṃ,vimuttattā tadevaalolaṃ,na tava gopī. Dīpaṅkarabuddhakālato ca pabhuti dānasīlādīhi dīgharattaṃ paribhāvitattāsaṃvāsiyaṃ,na tava gopī. Tadetaṃ anuttarena damathena damitattāsudantaṃ,sudantattā attano vasena chadvāravisevanaṃ pahāya mameva adhippāyamanassa vasenānuvattanatomanāpaṃ,na tava gopī.
23. Then, the Blessed One, advising Dhaniya who was pleased with his wife's qualities, spoke this verse in the same manner as before, "cittaṃ mama assava," similar in meaning and similar in wording. Here, the words have straightforward meanings. But this is the idea: Dhaniya, you are pleased [saying] "gopī mama assavā," but whether she is obedient to you or not is difficult to know the mind of another, especially a woman. For even while carrying a woman in the womb, they are not able to protect [them], thus, because of their minds being so difficult to protect, it is not possible for those like you to know a woman to be free from fickleness, to be a long-time companion, to be pleasing, or to be without fault. But my mind is obedient, responsive to advice, and remains under my control; I do not remain under its control. And that state of obedience was apparent to everyone when streams of fire and streams of water of six colors flowed in the Twin Miracle. For in the creation of fire, the tejo-kasina should be mastered, and in the creation of water, the āpo-kasina, and in the creation of blue and so on, the blue and so on kasinas. For even the two minds of Buddhas do not occur together, but only one, by its nature of obedience, was thus controllable. And that, having become free from the bonds of all defilements, is vimuttaṃ, liberated; being liberated, that itself is alolaṃ, not your wife. And having been cultivated for a long time with generosity, virtue, and so on, from the time of Dīpaṅkara Buddha, [it is] saṃvāsiyaṃ, a long-time companion, not your wife. That, being tamed by the unsurpassed taming, is sudantaṃ, well-tamed; being well-tamed, having abandoned the indulgence of the six doors according to its own will, it follows according to the intention of my mind alone, therefore, [it is] manāpaṃ, pleasing, not your wife.
Pāpaṃ pana me na vijjatīti iminā pana bhagavā tassa attano cittassa pāpābhāvaṃ dasseti, dhaniyo viya gopiyā. So cassa pāpābhāvo na kevalaṃ sammāsambuddhakāleyeva, ekūnatiṃsa vassāni sarāgādikāle agāramajjhe vasantassāpi veditabbo. Tadāpi hissa agāriyabhāvānurūpaṃ viññupaṭikuṭṭhaṃ kāyaduccaritaṃ vā vacīduccaritaṃ vā manoduccaritaṃ vā na uppannapubbaṃ. Tato paraṃ māropi chabbassāni anabhisambuddhaṃ, ekaṃ vassaṃ abhisambuddhanti satta vassāni tathāgataṃ anubandhi ‘‘appeva nāma vālagganitudanamattampissa pāpasamācāraṃ passeyya’’nti. So adisvāva nibbinno imaṃ gāthaṃ abhāsi –
Pāpaṃ pana me na vijjati: With this, the Blessed One shows the absence of evil in his own mind, unlike Dhaniya's [reliance on] his wife. And that absence of evil in him should be understood not only in the time of the perfectly enlightened Buddha, but even while living in the household for twenty-nine years in a state of passion and so on. Even then, an unwholesome bodily action, verbal action, or mental action, condemned by the wise, never arose in him corresponding to the state of a householder. Thereafter, Māra followed the Tathāgata for six years before enlightenment and for one year after enlightenment, [totaling] seven years, thinking, "Perhaps I might see even a hair's breadth of evil conduct in him." Not seeing [any], he became disgusted and spoke this verse:
‘‘Satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;
Buddhakālepi naṃ uttaramāṇavo satta māsāni anubandhi ābhisamācārikaṃ daṭṭhukāmo. So kiñci vajjaṃ adisvāva parisuddhasamācāro bhagavāti gato. Cattāri hi tathāgatassa arakkheyyāni. Yathāha –
Even in the Buddha's time, Uttara, the youth, followed him for seven months, wanting to see any improper conduct. He, not seeing any fault, went away [saying] "The Blessed One's conduct is pure." For the Tathāgata has four kinds of impeccability. As he said:
‘‘Cattārimāni, bhikkhave, tathāgatassa arakkheyyāni. Katamāni cattāri? Parisuddhakāyasamācāro, bhikkhave, tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya ‘mā me idaṃ paro aññāsī’ti, parisuddhavacīsamācāro…pe… parisuddhamanosamācāro…pe… parisuddhājīvo, bhikkhave, tathāgato, natthi tathāgatassa micchājīvo, yaṃ tathāgato rakkheyya ‘mā me idaṃ paro aññāsī’’’ti (a. ni. 7.58).
"These four, monks, are the Tathāgata's impeccabilities. Which four? The Tathāgata, monks, has perfectly pure bodily conduct; there is no bodily misconduct in the Tathāgata that the Tathāgata would guard, [thinking,] 'Let not another know this of me.' [He has] perfectly pure verbal conduct...pe... [He has] perfectly pure mental conduct...pe... The Tathāgata, monks, has perfectly pure livelihood; there is no wrong livelihood in the Tathāgata that the Tathāgata would guard, [thinking,] 'Let not another know this of me.'" (AN 7.58)
Evaṃ yasmā tathāgatassa cittassa na kevalaṃ sammāsambuddhakāle, pubbepi pāpaṃ natthi eva, tasmā āha – ‘‘pāpaṃ pana me na vijjatī’’ti. Tassādhippāyo – mameva cittassa pāpaṃ na sakkā suṇituṃ, na tava gopiyā. Tasmā yadi etehi guṇehi tuṭṭhena ‘‘atha ce patthayasī pavassa devā’’ti vattabbaṃ, mayāvetaṃ vattabbanti.
Thus, since the Tathāgata's mind has no evil not only in the time of the perfectly enlightened Buddha, but even before, therefore he said, "pāpaṃ pana me na vijjati." His intention is: evil in my mind cannot be heard of, not like in your wife. Therefore, if it should be said, "If you wish, rain down, O cloud!" by one pleased with these qualities, it is by me that it should be said.
24.Tampi sutvā dhaniyo tatuttaripi subhāsitarasāyanaṃ pivitukāmo attano bhujissabhāvaṃ dassento āha‘‘attavetanabhatohamasmī’’ti. Tatthaattavetanabhatoti attaniyeneva ghāsacchādanena bhato, attanoyeva kammaṃ katvā jīvāmi, na parassa vetanaṃ gahetvā parassa kammaṃ karomīti dasseti.Puttāti dhītaro ca puttā ca, te sabbe puttātveva ekajjhaṃ vuccanti.Samāniyāti sannihitā avippavuṭṭhā.Arogāti nirābādhā, sabbeva ūrubāhubalāti dasseti.Tesaṃ na suṇāmi kiñci pāpanti tesaṃ corāti vā paradārikāti vā dussīlāti vā kiñci pāpaṃ na suṇāmīti.
24. Having heard that, Dhaniya, wanting to drink the nectar of further well-spoken words, showing his state of being his own master, said "attavetanabhatohamasmī." Here, attavetanabhato means supported by his own food and clothing, I live by doing my own work, I do not work for another taking wages from another. Puttā, both daughters and sons, all are called "puttā" together. Samāniyā, gathered together, not scattered. Arogā, without disease, all have strength in their thighs and arms, he shows. Tesaṃ na suṇāmi kiñci pāpaṃ, I do not hear any evil of them, such as "they are thieves," or "they are adulterers," or "they are immoral."
25.Evaṃ vutte bhagavā purimanayeneva dhaniyaṃ ovadanto imaṃ gāthaṃ abhāsi –‘‘nāhaṃ bhatako’’ti. Atrāpi uttānatthāneva padāni. Ayaṃ pana adhippāyo – tvaṃ ‘‘bhujissohamasmī’’ti mantvā tuṭṭho, paramatthato ca attano kammaṃ karitvā jīvantopi dāso evāsi taṇhādāsattā, bhatakavādā ca na parimuccasi. Vuttañhetaṃ ‘‘ūno loko atitto taṇhādāso’’ti (ma. ni. 2.305). Paramatthato pana nāhaṃ bhatakosmi kassaci. Ahañhi kassaci parassa vā attano vā bhatako na homi. Kiṃ kāraṇā? Yasmānibbiṭṭhena carāmi sabbaloke. Ahañhi dīpaṅkarapādamūlato yāva bodhi, tāva sabbaññutaññāṇassa bhatako ahosiṃ. Sabbaññutaṃ patto pana nibbiṭṭho nibbiso rājabhato viya. Teneva nibbiṭṭhena sabbaññubhāvena lokuttarasamādhisukhena ca jīvāmi. Tassa me idāni uttarikaraṇīyassa kataparicayassa vā abhāvato appahīnapaṭisandhikānaṃ tādisānaṃ viya pattabbo kociattho bhatiyā na vijjati. ‘‘Bhaṭiyā’’tipi pāṭho. Tasmā yadi bhujissatāya tuṭṭhena ‘‘atha ce patthayasī pavassa devā’’ti vattabbaṃ, mayāvetaṃ vattabbanti.
25. Thus spoken, the Blessed One, advising Dhaniya in the same manner as before, spoke this verse, "nāhaṃ bhatako." Here too, the words have straightforward meanings. But this is the idea: you are pleased thinking "I am my own master," but in reality, even living by doing your own work, you are still a slave due to being a slave to craving, and you are not freed from being called a servant. For it was said, "The world is deficient, insatiable, a slave to craving." (MN 2.305). But in reality, I am not a servant to anyone. For I am not a servant to anyone, neither to another nor to myself. What is the reason? Because nibbiṭṭhena carāmi sabbaloke. For from the foot of Dīpaṅkara until enlightenment, I was a servant to the knowledge of omniscience. Having attained omniscience, I live detached, without craving, like a king [who is free from service]. Therefore, I live by that detached state of omniscience and by the supramundane bliss of samādhi. For me now, there is no further task to be done or familiarity to be cultivated, nor is there any attho bhatiyā na vijjati goal to be attained like those who have not abandoned rebirth. "Bhaṭiyā" is also a reading. Therefore, if it should be said, "If you wish, rain down, O cloud!" by one pleased with being his own master, it is by me that it should be said.
26.Tampi sutvā dhaniyo atittova subhāsitāmatena attano pañcappakāragomaṇḍalaparipuṇṇabhāvaṃ dassento āha‘‘atthi vasā’’ti. Tatthavasāti adamitavuḍḍhavacchakā.Dhenupāti dhenuṃ pivantā taruṇavacchakā, khīradāyikā vā gāvo.Godharaṇiyoti gabbhiniyo.Paveṇiyoti vayappattā balībaddehi saddhiṃ methunapatthanakagāvo.Usabhopi gavampatīti yo gopālakehi pāto eva nhāpetvā, bhojetvā, pañcaṅgulaṃ datvā, mālaṃ bandhitvā – ‘‘ehi, tāta, gāvo gocaraṃ pāpetvā rakkhitvā ānehī’’ti pesīyati, evaṃ pesito ca tā gāvo agocaraṃ pariharitvā, gocare cāretvā, sīhabyagghādibhayā parittāyitvā āneti, tathārūpo usabhopi gavampati idha mayhaṃ gomaṇḍale atthīti dassesi.
26. Having heard that, Dhaniya, not yet satiated with the nectar of well-spoken words, showing the perfection of his five kinds of cattle, said "atthi vasā." Here, vasā means young female calves that have not been tamed and are old. Dhenupā means young calves drinking milk, or milk-giving cows. Godharaṇiyo means pregnant cows. Paveṇiyo means cows that have reached maturity and desire mating with bulls. Usabhopi gavampatī means the bull, the master of the cattle, who the cowherds bathe early in the morning, feed, mark with five fingers, tie a garland [on], and send off [saying] "Come, dear, take the cows to pasture, protect them, and bring them back." And so sent, he avoids taking those cows to a non-pasture, leads them in a pasture, protects them from the fear of lions and tigers, and brings them back; such a bull, the master of the cattle, exists here in my herd, he showed.
27.Evaṃ vutte bhagavā tatheva dhaniyaṃ ovadanto imaṃ paccanīkagāthaṃ āha‘‘natthi vasā’’ti. Ettha cesa adhippāyo – idha amhākaṃ sāsane adamitaṭṭhena vuḍḍhaṭṭhena ca vasāsaṅkhātā pariyuṭṭhānā vā, taruṇavacchake sandhāya vasānaṃ mūlaṭṭhena khīradāyiniyo sandhāya paggharaṇaṭṭhena dhenupāsaṅkhātā anusayā vā, paṭisandhigabbhadhāraṇaṭṭhena godharaṇisaṅkhātā puññāpuññāneñjābhisaṅkhāracetanā vā, saṃyogapatthanaṭṭhena paveṇisaṅkhātā patthanā taṇhā vā, ādhipaccaṭṭhena pubbaṅgamaṭṭhena seṭṭhaṭṭhena ca gavampatiusabhasaṅkhātaṃ abhisaṅkhāraviññāṇaṃ vā natthi, svāhaṃ imāya sabbayogakkhemabhūtāya natthitāya tuṭṭho. Tvaṃ pana sokādivatthubhūtāya atthitāya tuṭṭho. Tasmā sabbayogakkhematāya tuṭṭhassa mamevetaṃ yuttaṃ vattuṃ ‘‘atha ce patthayasī pavassa devā’’ti.
27. Thus spoken, the Blessed One, in the same way, advising Dhaniya, spoke this opposing verse, "natthi vasā." Here, this is the idea: in our Dispensation, there is no such thing as vasā, which are counted as obstinate and old, meaning latent defilements, or dhenupā, referring to young calves, meaning underlying tendencies with the characteristic of attachment, or cows that give milk, with the characteristic of oozing; or godharaṇī, referring to pregnant cows, meaning volitional activities of merit, demerit, and the imperturbable; or paveṇī, referring to the desire for union, meaning craving; or usabha, the master of the cattle, with the characteristic of dominance, priority, and excellence, meaning volitional consciousness. I am pleased by this absence, which is the safety from all bonds. But you are pleased by the presence of things that are the basis for sorrow and so on. Therefore, it is fitting for me alone, who am pleased with safety from all bonds, to say "If you wish, rain down, O cloud!"
28.Tampi sutvā dhaniyo tatuttaripi subhāsitaṃ amatarasaṃ adhigantukāmo attano gogaṇassa khilabandhanasampattiṃ dassento āha‘‘khilā nikhātā’’ti. Tatthakhilāti gunnaṃ bandhanatthambhā.Nikhātāti ākoṭetvā bhūmiyaṃ pavesitā khuddakā mahantā khaṇitvā ṭhapitā.Asampavedhīti akampakā.Dāmāti vacchakānaṃ bandhanatthāya katā ganthitapāsayuttā rajjubandhanavisesā.Muñjamayāti muñjatiṇamayā.Navāti acirakatā.Susaṇṭhānāti suṭṭhu saṇṭhānā, suvaṭṭitasaṇṭhānā vā.Na hi sakkhintīti neva sakkhissanti.Dhenupāpi chettunti taruṇavacchakāpi chindituṃ.
28. Having heard that, Dhaniya, wanting to attain the immortal taste of further well-spoken words, showing the perfection of his cattle enclosure and restraints, said "khilā nikhātā." Here, khilā means the posts for tethering the cattle. Nikhātā means driven into the ground by hammering, small and large ones dug in and set up. Asampavedhī means unshakeable. Dāmā means special kinds of rope restraints made for tethering the calves, fitted with knots and nooses. Muñjamayā means made of muñja grass. Navā means newly made. Susaṇṭhānā means well-shaped, or well-rounded in shape. Na hi sakkhintī means they will never be able. Dhenupāpi chettuṃ means even the young calves to cut.
29.Evaṃ vutte bhagavā dhaniyassa indriya-paripākakālaṃ ñatvā purimanayeneva taṃ ovadanto imaṃ catusaccadīpikaṃ gāthaṃ abhāsi‘‘usabhoriva chetvā’’ti. Tatthausabhoti gopitā gopariṇāyako goyūthapati balībaddo. Keci pana bhaṇanti ‘‘gavasatajeṭṭho usabho, sahassajeṭṭho vasabho, satasahassajeṭṭho nisabho’’ti. Apare ‘‘ekagāmakhette jeṭṭho usabho, dvīsu jeṭṭho vasabho, sabbattha appaṭihato nisabho’’ti. Sabbepete papañcā, apica kho pana usabhoti vā vasabhoti vā nisabhoti vā sabbepete appaṭisamaṭṭhena veditabbā. Yathāha – ‘‘nisabho vata bho samaṇo gotamo’’ti (saṃ. ni. 1.38). Ra-kāro padasandhikaro.Bandhanānīti rajjubandhanāni kilesabandhanāni ca.Nāgoti hatthī.Pūtilatanti gaḷocīlataṃ. Yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyo, vassasatikopi sunakho kukkuro, tadahujātopi siṅgālo ‘‘jarasiṅgālo’’ti vuccati, evaṃ abhinavāpi gaḷocīlatā asārakattena ‘‘pūtilatā’’ti vuccati.Dālayitvāti chinditvā. Gabbhañca seyyañcagabbhaseyyaṃ. Tattha gabbhaggahaṇena jalābujayoni, seyyaggahaṇena avasesā. Gabbhaseyyamukhena vā sabbāpi tā vuttāti veditabbā. Sesamettha padatthato uttānameva.
29. Thus spoken, the Blessed One, knowing the time for the ripening of Dhaniya's faculties, advising him in the same manner as before, spoke this verse illuminating the Four Noble Truths, "usabhoriva chetvā." Here, usabho means the strong bull, protector of the cows, leader of the cattle, lord of the herd. But some say, "A bull superior by a hundred cows is an usabha, superior by a thousand is a vasabha, superior by a hundred thousand is a nisabha." Others [say], "The one superior in a single village field is an usabha, superior in two is a vasabha, unopposed everywhere is a nisabha." All these are proliferations; however, usabha or vasabha or nisabha, all these should be understood in the sense of being incomparable. As he said, "Indeed, the ascetic Gotama is a nisabha." (SN 1.38). The letter "ra" connects the words. Bandhanānī means rope bonds and the bonds of defilements. Nāgo means elephant. Pūtilataṃ means gaḷocī creeper. Just as even a body of golden color is a foul body, even a hundred-year-old dog is a puppy, and even a jackal born today is called an "old jackal," so too, even a new gaḷocī creeper is called "pūtilatā" due to being without substance. Dālayitvā means having cut apart. Womb-dwelling and lying-down, gabbhaseyyaṃ. Here, by mentioning the womb, the egg-born is included, and by mentioning lying-down, the remaining [births are included]. Or by the term "gabbhaseyya," all those mentioned are to be understood. The rest here is straightforward in meaning from the word definitions.
Ayaṃ panettha adhippāyo – dhaniya, tvaṃ bandhanena tuṭṭho, ahaṃ pana bandhanena aṭṭīyanto thāmavīriyūpeto mahāusabhoriva bandhanāni pañcuddhambhāgiyasaṃyojanāni catutthaariyamaggathāmavīriyena chetvā, nāgo pūtilataṃva pañcorambhāgiyasaṃyojanabandhanāni heṭṭhāmaggattayathāmavīriyena dālayitvā, atha vā usabhoriva bandhanāni anusaye nāgo pūtilataṃva pariyuṭṭhānāni chetvā dālayitvāva ṭhito. Tasmā na puna gabbhaseyyaṃ upessaṃ. Sohaṃ jātidukkhavatthukehi sabbadukkhehi parimutto sobhāmi – ‘‘atha ce patthayasī pavassa devā’’ti vadamāno. Tasmā sace tvampi ahaṃ viya vattumicchasi, chinda tāni bandhanānīti. Ettha ca bandhanāni samudayasaccaṃ, gabbhaseyyā dukkhasaccaṃ, ‘‘na upessa’’nti ettha anupagamo anupādisesavasena, ‘‘chetvā dālayitvā’’ti ettha chedo padālanañca saupādisesavasena nirodhasaccaṃ, yena chindati padāleti ca, taṃ maggasaccanti.
Here, however, the idea is this: Dhaniya, you are pleased with bonds, but I, weary of bonds, endowed with strength and energy, like a great bull, having cut the bonds, the five lower fetters, with the strength and energy of the fourth noble path, like an elephant cutting apart a pūtilata creeper, having torn apart the five higher fetters with the strength and energy of the three lower paths, or like a bull having cut the bonds, the underlying tendencies, like an elephant having torn apart the pūtilata creeper, the latent defilements, stands [free] having cut and torn apart. Therefore, I will not approach womb-dwelling again. I, freed from all suffering that is the basis for the suffering of birth, shine, speaking the words "If you wish, rain down, O cloud!" Therefore, if you too wish to speak like me, cut those bonds! And here, bonds are the truth of the origin [of suffering], womb-dwelling is the truth of suffering, "na upessaṃ" here, non-approach is the truth of cessation in the sense of cessation without remainder, and "chetvā dālayitvā" here, cutting and tearing apart is the truth of cessation in the sense of cessation with remainder, and that by which one cuts and tears apart is the truth of the path.
Evametaṃ catusaccadīpikaṃ gāthaṃ sutvā gāthāpariyosāne dhaniyo ca pajāpati cassa dve ca dhītaroti cattāro janā sotāpattiphale patiṭṭhahiṃsu. Atha dhaniyo aveccappasādayogena tathāgate mūlajātāya patiṭṭhitāya saddhāya paññācakkhunā bhagavato dhammakāyaṃ disvā dhammatāya coditahadayo cintesi – ‘‘bandhanāni chindiṃ, gabbhaseyyo ca me natthī’’ti avīciṃ pariyantaṃ katvā yāva bhavaggā ko añño evaṃ sīhanādaṃ nadissati aññatra bhagavatā, āgato nu kho me satthāti. Tato bhagavā chabbaṇṇarasmijālavicitraṃ suvaṇṇarasasekapiñjaraṃ viya sarīrābhaṃ dhaniyassa nivesane muñci ‘‘passa dāni yathāsukha’’nti.
Having heard this verse illuminating the Four Noble Truths, Dhaniya, his wife Pajāpati, and their two daughters, these four people, were established in the fruition of stream-entry (sotāpattiphala). Then Dhaniya, with unwavering faith arising from reasoned conviction, having seen the Buddha's Dhamma-body with the eye of wisdom, and his heart stirred by the nature of Dhamma, thought: "I have severed my bonds, and I have no more womb-seclusion." Who else, making Avīci hell the boundary, could roar such a lion's roar up to the peak of existence (bhavagga), other than the Blessed One? Has my Teacher come?" Then the Blessed One released a golden-hued radiance, variegated with a network of six-colored rays, into Dhaniya's dwelling, like a cage filled with golden essence, saying, "Now see as you please."
30.Atha dhaniyo anto paviṭṭhacandimasūriyaṃ viya samantā pajjalitapadīpasahassasamujjalitamiva ca nivesanaṃ disvā ‘‘āgato bhagavā’’ti cittaṃ uppādesi. Tasmiṃyeva ca samaye meghopi pāvassi. Tenāhu saṅgītikārā‘‘ninnañca thalañca pūrayanto’’ti. Tatthaninnanti pallalaṃ.Thalanti ukkūlaṃ. Evametaṃ ukkūlavikūlaṃ sabbampi samaṃ katvā pūrayanto mahāmegho pāvassi, vassituṃ ārabhīti vuttaṃ hoti.Tāvadevāti yaṃ khaṇaṃ bhagavā sarīrābhaṃ muñci, dhaniyo ca ‘‘satthā me āgato’’ti saddhāmayaṃ cittābhaṃ muñci, taṃ khaṇaṃ pāvassīti. Keci pana ‘‘sūriyuggamanampi tasmiṃyeva khaṇe’’ti vaṇṇayanti.
30.Then Dhaniya, seeing his dwelling like the moon and sun entering within, and like a thousand lamps blazing and illuminating all around, generated the thought, "The Blessed One has come." At that very moment, a cloud also rained. Therefore, the reciters of the Saṅgīti (Great Rehearsal) said, "Filling both the lowlands and the highlands." Here, "lowland" means a puddle. "Highland" means an embankment. Thus, the great cloud rained, filling and leveling all this uneven ground, both embankments and depressions, that is to say, it began to rain. "At that very instant" means that at the moment the Blessed One emitted the radiance of his body, and Dhaniya emitted the radiance of faith-filled thought, thinking, "My Teacher has come," at that moment it rained. Some, however, describe that the sunrise also occurred at that very moment.
31-32.Evaṃ tasmiṃ dhaniyassa saddhuppādatathāgatobhāsapharaṇasūriyuggamanakkhaṇe vassato devassa saddaṃ sutvā dhaniyo pītisomanassajāto imamatthaṃ abhāsatha‘‘lābhā vata no anappakā’’ti dve gāthā vattabbā.
31-32.Thus, at that moment when Dhaniya's faith arose, when the radiance of the Tathāgata spread, and when the sun rose, having heard the sound of the rain-giving deva, Dhaniya, filled with joy and gladness, spoke these verses conveying this meaning: "Truly, our gain is not small," these two verses are to be spoken.
vataiti vimhayatthe nipāto.Noiti amhākaṃ.Anappakāti vipulā. Sesaṃ uttānameva.Saraṇaṃ taṃ upemāti ettha pana kiñcāpi maggapaṭivedhenevassa siddhaṃ saraṇagamanaṃ, tattha pana nicchayagamanameva gato, idāni vācāya attasanniyyātanaṃ karoti. Maggavasena vā sanniyyātanasaraṇataṃ acalasaraṇataṃ patto, taṃ paresaṃ vācāya pākaṭaṃ karonto paṇipātasaraṇagamanaṃ gacchati.Cakkhumāti bhagavā pakatidibbapaññāsamantabuddhacakkhūhi pañcahi cakkhūhi cakkhumā. Taṃ ālapanto āha – ‘‘saraṇaṃ taṃ upema cakkhumā’’ti.‘‘Satthā no hohi tuvaṃ mahāmunī’’ti idaṃ pana vacanaṃ sissabhāvūpagamanenāpi saraṇagamanaṃ pūretuṃ bhaṇati,gopī ca ahañca assavā, brahmacariyaṃsugate carāmaseti idaṃ samādānavasena.
Vata is a particle used in the sense of wonder. No means to us. Anappakā means abundant. The rest is straightforward. However, in "Saraṇaṃ taṃ upemā" (We go to you for refuge), although his going for refuge was accomplished by the attainment of the path itself, he only went for a definitive refuge there; now, he makes a self-dedication with words. Or, by way of the path, he has attained dedication, refuge, and unwavering refuge, and making it clear to others through words, he goes for refuge with reverence. "Cakkhumā" (O Seeing One) refers to the Blessed One, who has the five eyes, including the eyes of natural, divine wisdom and all-around Buddha-vision. Addressing him, he says, "Saraṇaṃ taṃ upema cakkhumā." "Satthā no hohi tuvaṃ mahāmunī" (Be our Teacher, O Great Sage) – this statement is spoken to complete the going for refuge also with the acceptance of discipleship. "Gopī ca ahañca assavā, brahmacariyaṃ sugata carāmase" (Gopī and I, without intoxicants, will live the holy life in the Sugata) – this is in the sense of undertaking.
brahmacariyanti methunaviratimaggasamaṇadhammasāsanasadārasantosānametaṃ adhivacanaṃ. ‘‘Brahmacārī’’ti evamādīsu (ma. ni. 1.83) hi methunavirati brahmacariyanti vuccati. ‘‘Idaṃ kho pana me pañcasikha, brahmacariyaṃ ekantanibbidāyā’’ti evamādīsu (dī. ni. 2.329) maggo. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā’’ti evamādīsu (ma. ni. 1.155) samaṇadhammo. ‘‘Tayidaṃ brahmacariyaṃ iddhañceva phītañcā’’ti evamādīsu (dī. ni. 3.174) sāsanaṃ.
Brahmacariya (holy life) is a term for abstinence from sexual intercourse, the path, the monastic life, the teaching, and contentment with one's own spouse. For in passages such as "Brahmacārī," abstinence from sexual intercourse is called brahmacariya. In passages such as "This, Pañcasikha, is the brahmacariya for utter disenchantment," it refers to the path. In passages such as "I recall, Sāriputta, having lived the brahmacariya endowed with four factors," it refers to the monastic life. In passages such as "This brahmacariya is prosperous and thriving," it refers to the teaching.
‘‘Mayañca bhariyā nātikkamāma, amhe ca bhariyā nātikkamanti;
"We do not transgress against our wives, and our wives do not transgress against us;
Apart from them, we live the holy life, therefore our young ones do not die." (Jā. 1.10.97) –
Sugateti sugatassa santike. Bhagavā hi antadvayamanupaggamma suṭṭhu gatattā, sobhaṇena ca ariyamaggagamanena samannāgatattā, sundarañca nibbānasaṅkhātaṃ ṭhānaṃ gatattā sugatoti vuccati. Samīpatthe cettha bhummavacanaṃ, tasmā sugatassa santiketi attho.Carāmaseti carāma. Yañhi taṃ sakkate carāmasīti vuccati, taṃ idha carāmaseti. Aṭṭhakathācariyā pana ‘‘seti nipāto’’ti bhaṇanti. Teneva cettha āyācanatthaṃ sandhāya ‘‘carema se’’tipi pāṭhaṃ vikappenti. Yaṃ ruccati, taṃ gahetabbaṃ.
Sugate means in the presence of the Sugata. For the Blessed One is called Sugata because he has gone well without resorting to either extreme, because he is endowed with the noble path of excellent going, and because he has gone to the beautiful state called Nibbāna. Here, the locative case is used in the sense of proximity; therefore, the meaning is "in the presence of the Sugata." Carāmase means "we will live." For what is called carāmasi in Sanskrit is carāmase here. However, the Aṭṭhakathā teachers say, "Se is a particle." Therefore, they also suggest the variant reading "carema se" with the sense of entreaty here. Whatever is pleasing should be taken.
‘‘jātīmaraṇassa pāragū, dukkhassantakarā bhavāmase’’ti.Jātimaraṇassa pāraṃnāma nibbānaṃ, taṃ arahattamaggena gacchāma.Dukkhassāti vaṭṭadukkhassa.Antakarāti abhāvakarā.Bhavāmaseti bhavāma, atha vā aho vata mayaṃ bhaveyyāmāti. ‘‘Carāmase’’ti ettha vuttanayeneva taṃ veditabbaṃ. Evaṃ vatvāpi ca puna ubhopi kira bhagavantaṃ vanditvā ‘‘pabbājetha no bhagavā’’ti evaṃ pabbajjaṃ yāciṃsūti.
"Jātimaraṇassa pāragū, dukkhassantakarā bhavāmase" (Having gone to the far shore of birth and death, we will be enders of suffering). Jātimaraṇassa pāraṃ (the far shore of birth and death) means Nibbāna, and we will go there by the path of Arahatship. Dukkhassa (of suffering) means the suffering of the round of existence (vaṭṭa). Antakarā (enders) means makers of non-existence. Bhavāmase (we will be) means "we will be," or "Oh, that we might be." What was said regarding "carāmase" should be understood in the same way. It is said that after speaking thus, both of them, having worshiped the Blessed One, requested ordination, saying, "Ordain us, Blessed One."
33.Atha māro pāpimā evaṃ te ubhopi vanditvā pabbajjaṃ yācante disvā – ‘‘ime mama visayaṃ atikkamitukāmā, handa nesaṃ antarāyaṃ karomī’’ti āgantvā gharāvāse guṇaṃ dassento imaṃ gāthamāha‘‘nandati puttehi puttimā’’ti. Tatthanandatīti tussati modati.Puttehīti puttehipi dhītarehipi, sahayogatthe, karaṇatthe vā karaṇavacanaṃ, puttehi saha nandati, puttehi karaṇabhūtehi nandatīti vuttaṃ hoti.Puttimāti puttavā puggalo.Itīti evamāha.Māroti vasavattibhūmiyaṃ aññataro dāmarikadevaputto. So hi saṭṭhānātikkamitukāmaṃ janaṃ yaṃ sakkoti, taṃ māreti. Yaṃ na sakkoti, tassapi maraṇaṃ icchati. Tena ‘‘māro’’ti vuccati.Pāpimāti lāmakapuggalo, pāpasamācāro vā. Saṅgītikārānametaṃ vacanaṃ, sabbagāthāsu ca īdisāni. Yathā ca puttehi puttimā, gopiyo gohi tatheva nandati. Yassa gāvo atthi, sopi gopiyo, gohi saha, gohi vā karaṇabhūtehi tatheva nandatīti attho.
33.Then Māra the Evil One, seeing them both worshiping and requesting ordination, thinking, "These ones wish to go beyond my domain; come, I will create an obstacle for them," came and, showing the benefit of household life, spoke this verse: "The one with children delights in his children." Here, nandati means rejoices and is pleased. Puttehi means "with sons and daughters," in the sense of companionship, or the instrumental case may be used in the sense of means: he delights with sons, he delights with sons as the means. Puttimā means a person who has children. Itī means thus he said. Māro means a certain demon-deva son in the realm of controlling others' desires (vasavattibhūmi). For he kills (māreti) the person who wishes to go beyond the sixty (two wrong views) to the extent that he is able. Even if he is not able, he wishes for his death. Therefore, he is called "Māra." Pāpimā means a wretched person or one of evil conduct. This is a saying of the Saṅgīti reciters, and such are found in all the verses. Just as the one with children delights in his children, the one with cows delights in his cows in the same way. He who has cows is also delighted with cows, together with cows, or with cows as the means, in the same way, is the meaning.
‘‘upadhī hi narassa nandanā’’ti. Tatthaupadhīti cattāro upadhayo – kāmūpadhi, khandhūpadhi, kilesūpadhi, abhisaṅkhārūpadhīti. Kāmā hi ‘‘yaṃ pañcakāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) evaṃ vuttassa sukhassa adhiṭṭhānabhāvato upadhīyati ettha sukhanti iminā vacanatthena upadhīti vuccanti. Khandhāpi khandhamūlakadukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvatoti. Idha pana kāmūpadhi adhippeto. So sattasaṅkhāravasena duvidho. Tattha sattapaṭibaddho padhāno, taṃ dassento ‘‘puttehi gohī’’ti vatvā kāraṇamāha – ‘‘upadhī hi narassa nandanā’’ti. Tassattho – yasmā ime kāmūpadhī narassa nandanā, nandayanti naraṃ pītisomanassaṃ upasaṃharantā, tasmā veditabbametaṃ ‘‘nandati puttehi puttimā, gopiyo gohi tatheva nandati, tvañca puttimā gopiyo ca, tasmā etehi, nanda, mā pabbajjaṃ pāṭikaṅkhi. Pabbajitassa hi ete upadhayo na santi, evaṃ sante tvaṃ dukkhassantaṃ patthentopi dukkhitova bhavissasī’’ti.
"Upadhī hi narassa nandanā" (Possessions are indeed a delight to a man). Here, upadhī means the four possessions (upadhi): the possession of sense pleasures (kāmūpadhi), the possession of aggregates (khandhūpadhi), the possession of defilements (kilesūpadhi), and the possession of volitional formations (abhisaṅkhārūpadhī). Sense pleasures are called upadhi because they are the basis for the arising of happiness, as it was said, "The happiness and joy that arise dependent on the five strands of sense pleasure, this is the gratification in sense pleasures," with the meaning that happiness is based here. The aggregates are also the basis for suffering rooted in the aggregates, the defilements are also the basis for suffering in the lower realms, and the volitional formations are the basis for the suffering of existence. Here, however, the possession of sense pleasures is intended. That is twofold in terms of attachment to beings. Of those, attachment to beings is primary, and showing that, he said, "with children, with cows," and then stated the reason: "Upadhī hi narassa nandanā." Its meaning is: because these sense-pleasure possessions are a delight to a man, bringing happiness and joy to a man, therefore this should be understood: "The one with children delights in his children, the one with cows delights in his cows in the same way, you are one with children and one with cows, therefore, delight in these and do not long for ordination. For the ordained, these possessions do not exist; if that is the case, even though you desire the end of suffering, you will only be miserable."
‘‘na hi so nandati, yo nirūpadhī’’ti. Tassattho – yasmā yassete upadhayo natthi, so piyehi ñātīhi vippayutto nibbhogūpakaraṇo na nandati, tasmā tvaṃ ime upadhayo vajjetvā pabbajito dukkhitova bhavissasīti.
"Na hi so nandati, yo nirūpadhī" (He who is without possessions does not delight). Its meaning is: because he who has no possessions, separated from beloved relatives and lacking means of enjoyment, does not delight, therefore, having abandoned these possessions and being ordained, you will only be miserable.
34.Atha bhagavā ‘‘māro ayaṃ pāpimā imesaṃ antarāyāya āgato’’ti viditvā phalena phalaṃ pātento viya tāyeva mārenābhatāya upamāya māravādaṃ bhindanto tameva gāthaṃ parivattetvā ‘‘upadhi sokavatthū’’ti dassento āha‘‘socati puttehi puttimā’’ti. Tattha sabbaṃ padatthato uttānameva. Ayaṃ pana adhippāyo – mā, pāpima, evaṃ avaca ‘‘nandati puttehi puttimā’’ti. Sabbeheva hi piyehi, manāpehi nānābhāvo vinābhāvo, anatikkamanīyo ayaṃ vidhi, tesañca piyamanāpānaṃ puttadārānaṃ gavāssavaḷavahiraññasuvaṇṇādīnaṃ vinābhāvena adhimattasokasallasamappitahadayā sattā ummattakāpi honti khittacittā, maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Tasmā evaṃ gaṇha –socati puttehi puttimā. Yathā ca puttehi puttimā,gopiyo gohi tatheva socatīti. Kiṃ kāraṇā?Upadhī hi narassa socanā. Yasmā ca upadhī hi narassa socanā, tasmā eva‘‘na hi so socati, yo nirūpadhi’’. Yo upadhīsu saṅgappahānena nirupadhi hoti, so santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena, yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo …pe… nāparaṃ itthattāyāti pajānāti. Evaṃ sabbasokasamugghātā ‘‘na hi so socati, yo nirupadhī’’ti. Iti bhagavā arahattanikūṭena desanaṃ vosāpesi. Atha vā yo nirupadhi, yo nikkileso, so na socati. Yāvadeva hi kilesā santi, tāvadeva sabbe upadhayo sokapphalāva honti. Kilesappahānā pana natthi sokoti. Evampi arahattanikūṭeneva desanaṃ vosāpesi. Desanāpariyosāne dhaniyo ca gopī ca ubhopi pabbajiṃsu. Bhagavā ākāseneva jetavanaṃ agamāsi. Te pabbajitvā arahattaṃ sacchikariṃsu. Vasanaṭṭhāne ca nesaṃ gopālakā vihāraṃ kāresuṃ. So ajjāpi gopālakavihārotveva paññāyatīti.
34.Then the Blessed One, knowing that "This is Māra the Evil One who has come to create an obstacle for these ones," destroying Māra's statement with the very simile spoken by Māra, as if matching fruit with fruit, said, showing that "Possessions are objects of sorrow": "The one with children sorrows for his children." Here, everything is straightforward in terms of the meaning of the words. However, this is the intention: Māra, Evil One, do not say thus, "The one with children delights in his children." For separation and parting from all beloved and agreeable things is inevitable; this is the law. And with the separation from these beloved and agreeable sons, wives, cows, horses, mares, gold, silver, etc., beings, their hearts pierced by excessive sorrow and darts, become even mad or mentally deranged, and they even meet death or suffering equal to death. Therefore, understand thus: "The one with children sorrows for his children." Just as the one with children sorrows for his children, "the one with cows sorrows for his cows in the same way." What is the reason? "Possessions are indeed a sorrow to a man." And because possessions are indeed a sorrow to a man, therefore, truly, "He who is without possessions does not sorrow." He who is without possessions through the abandonment of attachment to possessions is content with robes that merely protect the body, with alms-food that merely fills the belly, and wherever he goes, he goes taking only that which is necessary. Just as a bird... knows nothing beyond that. Thus, with the eradication of all sorrow, "He who is without possessions does not sorrow." Thus, the Blessed One concluded the teaching with the pinnacle of Arahatship. Or, he who is without possessions, who is without defilements, does not sorrow. For as long as defilements exist, all possessions are only productive of sorrow. But with the abandonment of defilements, there is no sorrow. Even in this way, he concluded the teaching with the pinnacle of Arahatship. At the end of the teaching, both Dhaniya and Gopī were ordained. The Blessed One went to Jetavana through the air. Having been ordained, they realized Arahatship. In their dwelling place, cowherds built a monastery for them. Even today, it is known as the Cowherd's Monastery (Gopālaka Vihāra).
Paramatthajotikāya khuddaka-aṭṭhakathāya
The Dhaniya Sutta Commentary from the Paramatthajotikā, the Minor Collection Commentary, is finished.
Suttanipāta-aṭṭhakathāya dhaniyasuttavaṇṇanā niṭṭhitā.
The Commentary on the Dhaniya Sutta from the Suttanipāta Commentary is complete.
3. Khaggavisāṇasuttavaṇṇanā
3. Khaggavisāṇasutta Commentary
Sabbesubhūtesūti khaggavisāṇasuttaṃ. Kā uppatti? Sabbasuttānaṃ catubbidhā uppatti – attajjhāsayato, parajjhāsayato, aṭṭhuppattito, pucchāvasito cāti. Dvayatānupassanādīnañhi attajjhāsayato uppatti, mettasuttādīnaṃ parajjhāsayato, uragasuttādīnaṃ aṭṭhuppattito, dhammikasuttādīnaṃ pucchāvasito. Tattha khaggavisāṇasuttassa avisesena pucchāvasito uppatti. Visesena pana yasmā ettha kāci gāthā tena tena paccekasambuddhena puṭṭhena vuttā, kāci apuṭṭhena attanā adhigatamagganayānurūpaṃ udānaṃyeva udānentena, tasmā kāyaci gāthāya pucchāvasito, kāyaci attajjhāsayato uppatti.
Sabbesu bhūtesū (Among all beings) is the Khaggavisāṇa Sutta. What is its origin? All suttas have four kinds of origin: from one's own inclination (attajjhāsayato), from another's inclination (parajjhāsayato), from the arising of an event (aṭṭhuppattito), and from the basis of a question (pucchāvasito). The origin of suttas such as the Dvayatānupassanā Sutta is from one's own inclination, the origin of suttas such as the Mettā Sutta is from another's inclination, the origin of suttas such as the Uraga Sutta is from the arising of an event, and the origin of suttas such as the Dhammika Sutta is from the basis of a question. Of these, the Khaggavisāṇa Sutta's origin is generally from the basis of a question. Specifically, however, since some verses here were spoken by individual Paccekabuddhas when asked, and some were spoken without being asked, as utterances of joy (udāna) in accordance with the way of the path attained by themselves, therefore, the origin of some verses is from the basis of a question, and the origin of some is from one's own inclination.
Tattha yā ayaṃ avisesena pucchāvasito uppatti, sā ādito pabhuti evaṃ veditabbā – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Atha kho āyasmato ānandassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘buddhānaṃ patthanā ca abhinīhāro ca dissati; tathā sāvakānaṃ, paccekabuddhānaṃ na dissati; yaṃnūnāhaṃ bhagavantaṃ upasaṅkamitvā puccheyya’’nti. So paṭisallānā vuṭṭhito bhagavantaṃ upasaṅkamitvā yathākkamena etamatthaṃ pucchi. Athassa bhagavā pubbayogāvacarasuttaṃ abhāsi –
There, this origin from the basis of a question, which is general, should be understood from the beginning as follows: At one time, the Blessed One was dwelling in Sāvatthī. Then, to the venerable Ānanda, while alone in seclusion, this thought arose in his mind: "The aspiration and resolution of Buddhas are seen; likewise, those of disciples, but those of Paccekabuddhas are not seen; why don't I approach the Blessed One and ask?" Having arisen from seclusion, he approached the Blessed One and asked about this matter in due order. Then the Blessed One spoke to him the Pubbayogāvacara Sutta (Discipline Practiced in the Past) –
‘‘Pañcime, ānanda, ānisaṃsā pubbayogāvacare diṭṭheva dhamme paṭikacceva aññaṃ ārādheti. No ce diṭṭheva dhamme paṭikacceva aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. No ce maraṇakāle aññaṃ ārādheti, atha devaputto samāno aññaṃ ārādheti, atha buddhānaṃ sammukhībhāve khippābhiñño hoti, atha pacchime kāle paccekasambuddho hotī’’ti –
"These five benefits, Ānanda, accrue to one who has practiced discipline in the past: in the very visible existence (diṭṭheva dhamme), he quickly pleases another; if he does not quickly please another in the very visible existence, then at the time of death he pleases another; if he does not please another at the time of death, then being born as a deva-son, he pleases another; then, in the presence of Buddhas, he quickly attains direct knowledge; then, in the distant future, he becomes a Paccekasambuddha" –
Evaṃ vatvā puna āha –
Having said this, he further said –
‘‘Paccekabuddhā nāma, ānanda, abhinīhārasampannā pubbayogāvacarā honti. Tasmā buddhapaccekabuddhasāvakānaṃ sabbesaṃ patthanā ca abhinīhāro ca icchitabbo’’ti.
"Paccekabuddhas, Ānanda, are endowed with resolution (abhinīhāra) and are practitioners of discipline in the past. Therefore, the aspiration and resolution of all – Buddhas, Paccekabuddhas, and disciples – should be desired."
So āha – ‘‘buddhānaṃ, bhante, patthanā kīva ciraṃ vaṭṭatī’’ti? Buddhānaṃ, ānanda, heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasa asaṅkhyeyyāni kappasatasahassañca. Ete ca bhedā paññādhikasaddhādhikavīriyādhikavasena ñātabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti, saddhā balavā. Vīriyādhikānaṃ saddhāpaññā mandā, vīriyaṃ balavanti. Appatvā pana cattāri asaṅkhyeyyāni kappasatasahassañca divase divase vessantaradānasadisaṃ dānaṃ dentopi tadanurūpasīlādisabbapāramidhamme ācinantopi antarā buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Yathā nāma timāsacatumāsapañcamāsaccayena nipphajjanakaṃ sassaṃ taṃ taṃ kālaṃ appatvā divase divase sahassakkhattuṃ keḷāyantopi udakena siñcantopi antarā pakkhena vā māsena vā nipphādessatīti netaṃ ṭhānaṃ vijjati. Kasmā? Sassaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Evamevaṃ appatvā cattāri asaṅkhyeyyāni…pe… netaṃ ṭhānaṃ vijjatīti. Tasmā yathāvuttameva kālaṃ pāramipūraṇaṃ kātabbaṃ ñāṇaparipākatthāya. Ettakenapi ca kālena buddhattaṃ patthayato abhinīhārakaraṇe aṭṭha sampattiyo icchitabbā. Ayañhi –
Then he asked, "Venerable sir, how long does the aspiration of the Buddhas last?" Ānanda, for the Buddhas, by the lowest estimate, it is four asaṅkhyeyyas and a hundred thousand kappas; by the middle estimate, eight asaṅkhyeyyas and a hundred thousand kappas; by the highest estimate, sixteen asaṅkhyeyyas and a hundred thousand kappas. These differences should be understood in terms of predominance of wisdom, faith, and effort. For those with a predominance of wisdom, faith is weak, but wisdom is sharp. For those with a predominance of faith, wisdom is moderate, but faith is strong. For those with a predominance of effort, faith and wisdom are weak, but effort is strong. However, without attaining four asaṅkhyeyyas and a hundred thousand kappas, even if one were to give donations like Vessantara's every day, and accumulate all the pāramī qualities, such as morality, accordingly, there is no possibility of becoming a Buddha in between. Why? Because the ñāṇa does not take root, does not grow, does not mature. Just as grain that will ripen after three, four, or five months cannot be made to ripen in between by constantly weeding and watering it a thousand times a day before the appropriate time arrives. Why? Because the grain does not take root, does not grow, does not mature. In the same way, without attaining four asaṅkhyeyyas…pe… there is no such possibility. Therefore, the fulfillment of the pāramīs should be done at the time mentioned above for the sake of the maturation of ñāṇa. However, even with this much time, one desiring Buddhahood, when making the act of aspiration (abhinīhāra), eight accomplishments are to be desired. For this is so:
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
‘‘Human existence, perfection of gender, cause, sight of the Teacher;
Renunciation, accomplishment of qualities, empowerment, and desire;
With the combination of these eight conditions, the aspiration is fulfilled.’’ (bu. vaṃ. 2.59);
Abhinīhāroti ca mūlapaṇidhānassetaṃ adhivacanaṃ. Tatthamanussattanti manussajāti. Aññatra hi manussajātiyā avasesajātīsu devajātiyampi ṭhitassa paṇidhi na ijjhati. Ettha ṭhitena pana buddhattaṃ patthentena dānādīni puññakammāni katvā manussattaṃyeva patthetabbaṃ. Tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati.Liṅgasampattīti purisabhāvo. Mātugāmanapuṃsakaubhatobyañjanakānañhi manussajātiyaṃ ṭhitānampi paṇidhi na samijjhati. Tattha ṭhitena pana buddhattaṃ patthentena dānādīni puññakammāni katvā purisabhāvoyeva patthetabbo. Tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati.Hetūti arahattassa upanissayasampatti. Yo hi tasmiṃ attabhāve vāyamanto arahattaṃ pāpuṇituṃ samattho, tassa samijjhati, no itarassa, yathā sumedhapaṇḍitassa. So hi dīpaṅkarapādamūle pabbajitvā tenattabhāvena arahattaṃ pāpuṇituṃ samattho ahosi.Satthāradassananti buddhānaṃ sammukhādassanaṃ. Evañhi ijjhati, no aññathā; yathā sumedhapaṇḍitassa. So hi dīpaṅkaraṃ sammukhā disvā paṇidhesi.Pabbajjāti anagāriyabhāvo. So ca kho sāsane vā kammavādikiriyavāditāpasaparibbājakanikāye vā vaṭṭati yathā sumedhapaṇḍitassa. So hi sumedho nāma tāpaso hutvā paṇidhesi.Guṇasampattīti jhānādiguṇapaṭilābho. Pabbajitassāpi hi guṇasampannasseva ijjhati, no itarassa; yathā sumedhapaṇḍitassa. So hi pañcābhiñño aṭṭhasamāpattilābhī ca hutvā paṇidhesi.Adhikāroti adhikakāro, pariccāgoti attho. Jīvitādipariccāgañhi katvā paṇidahatoyeva ijjhati, no itarassa; yathā sumedhapaṇḍitassa. So hi –
Here, abhinīhāro is a designation for the original vow (mūlapaṇidhāna). Among these, manussattaṃ means the human state. Indeed, the aspiration of one abiding in any other state besides the human state, even in the state of gods, does not succeed. However, one aspiring to Buddhahood, having performed meritorious deeds such as giving while situated in the human state, should aspire only for human existence. While situated there, the aspiration should be made. Thus it succeeds. Liṅgasampattī means the state of being a male. Indeed, the aspiration of women, hermaphrodites, and those with dual genders, even though they are in the human state, does not succeed. However, one aspiring to Buddhahood while situated in that state, having performed meritorious deeds such as giving, should aspire only for the state of being a male. While situated there, the aspiration should be made. Thus it succeeds. Hetū means the possession of the underlying conditions for Arahatship. For only one who, striving in that existence, is capable of attaining Arahatship succeeds, not another, like the sage Sumedha. For he, having renounced at the foot of Dīpaṅkara, was capable of attaining Arahatship in that existence. Satthāradassanaṃ means seeing a Buddha face to face. Only thus does it succeed, not otherwise, like the sage Sumedha. For he made the aspiration having seen Dīpaṅkara face to face. Pabbajjā means the state of homelessness. And that applies whether in the Dispensation or in the order of ascetics and wanderers who advocate action or the effectiveness of action, like the sage Sumedha. For that Sumedha, having become an ascetic, made the aspiration. Guṇasampattī means the attainment of qualities such as jhāna. Indeed, it succeeds only for one who has renounced and is accomplished in qualities, not for another; like the sage Sumedha. For he, having attained the five supernormal knowledges and the eight attainments, made the aspiration. Adhikāro means an extraordinary act, that is, sacrifice. Indeed, it succeeds only for one who makes the aspiration after making a sacrifice of life and so on, not for another; like the sage Sumedha. For he –
‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;
‘‘Having stepped over me, may the Buddha go, together with his disciples;
May he not step into the mire; it will be for my benefit.’’ (bu. vaṃ. 2.53) –
Chandatāti kattukamyatā. Sā yassa balavatī hoti, tassa ijjhati. Sā ca, sace koci vadeyya ‘‘ko cattāri asaṅkhyeyyāni satasahassañca kappe niraye paccitvā buddhattaṃ icchatī’’ti, taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Tathā yadi koci vadeyya ‘‘ko sakalacakkavāḷaṃ vītaccikānaṃ aṅgārānaṃ pūraṃ akkamanto atikkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ sattisūlehi ākiṇṇaṃ akkamanto atikkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ samatittikaṃ udakapuṇṇaṃ uttaritvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ nirantaraṃ veḷugumbasañchannaṃ maddanto atikkamitvā buddhattaṃ icchatī’’ti taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Evarūpena ca kattukamyatāchandena samannāgato sumedhapaṇḍito paṇidhesīti.
Chandatā means the desire to act. For whomsoever that is strong, for him it succeeds. And that, if someone were to say, "Who wants to become a Buddha after being cooked in hell for four asaṅkhyeyyas and a hundred thousand kappas?" he who dares to say "I" upon hearing that, it should be known that his is strong. Similarly, if someone were to say, "Who wants to become a Buddha after treading and crossing over a whole world-system filled with burning coals without smoke? Who wants to become a Buddha after treading and crossing over a whole world-system filled with spikes? Who wants to become a Buddha after crossing a whole world-system filled to the brim with salty water? Who wants to become a Buddha after crushing and crossing over a whole world-system constantly covered with bamboo thickets?" he who dares to say "I" upon hearing that, it should be known that his is strong. Endowed with such a desire to act, the sage Sumedha made the aspiration.
Evaṃ samiddhābhinīhāro ca bodhisatto imāni aṭṭhārasa abhabbaṭṭhānāni na upeti. So hi tato pabhuti na jaccandho hoti, na jaccabadhiro, na ummattako, na eḷamūgo, na pīṭhasappī, na milakkhūsu uppajjati, na dāsikucchiyā nibbattati, na niyatamicchādiṭṭhiko hoti, nāssa liṅgaṃ parivattati, na pañcānantariyakammāni karoti, na kuṭṭhī hoti, na tiracchānayoniyaṃ vaṭṭakato pacchimattabhāvo hoti, na khuppipāsikanijjhāmataṇhikapetesu uppajjati, na kālakañcikāsuresu, na avīciniraye, na lokantarikesu, kāmāvacaresu na māro hoti, rūpāvacaresu na asaññībhave, na suddhāvāsabhavesu uppajjati, na arūpabhavesu, na aññaṃ cakkavāḷaṃ saṅkamati.
And the Bodhisatta whose aspiration is thus fulfilled does not approach these eighteen unfit states (abhabbaṭṭhānāni). From then on, he is never born blind, never born deaf, not insane, not a congenital mute, not afflicted with white leprosy, not born among barbarians, not born in a slave's womb, not of fixed wrong view, his gender does not change, he does not commit the five heinous crimes, he is not a leper, his last existence is not as a quail among animals, he is not born among the hungry ghosts afflicted with hunger, thirst, and scorched by craving, not among the kālakañcika asuras, not in Avīci hell, not in the inter-cosmic hells, in the sense-sphere he is not Māra, in the form-sphere he is not in the unconscious realm, he is not born in the Pure Abodes, not in the formless realms, he does not transmigrate to another world-system.
Yā cimā ussāho ummaṅgo avatthānaṃ hitacariyā cāti catasso buddhabhūmiyo, tāhi samannāgato hoti. Tattha –
And he is endowed with these four Buddha-qualities, namely, enthusiasm (ussāho), upliftment (ummaṅgo), steadfastness (avatthānaṃ), and the practice of benefiting others (hitacariyā). Among these –
‘‘Ussāho vīriyaṃ vuttaṃ, ummaṅgo paññā pavuccati;
‘‘Enthusiasm is said to be effort, upliftment is said to be wisdom;
Steadfastness is determination, the practice of benefiting others is the development of loving-kindness.’’ –
Veditabbā. Ye cāpi ime nekkhammajjhāsayo, pavivekajjhāsayo, alobhajjhāsayo, adosajjhāsayo, amohajjhāsayo, nissaraṇajjhāsayoti cha ajjhāsayā bodhiparipākāya saṃvattanti, yehi samannāgatattā nekkhammajjhāsayā ca bodhisattā kāme dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavesu dosadassāvinoti vuccanti, tehi ca samannāgato hoti.
Should be understood. And he is endowed with these six inclinations (ajjhāsayā) that conduce to the maturation of Buddhahood: the inclination towards renunciation (nekkhammajjhāsayo), the inclination towards seclusion (pavivekajjhāsayo), the inclination towards non-greed (alobhajjhāsayo), the inclination towards non-hatred (adosajjhāsayo), the inclination towards non-delusion (amohajjhāsayo), and the inclination towards escape (nissaraṇajjhāsayoti). Because of being endowed with these, Bodhisattas with an inclination towards renunciation are called those who see danger in sensual pleasures; Bodhisattas with an inclination towards seclusion are called those who see danger in association; Bodhisattas with an inclination towards non-greed are called those who see danger in greed; Bodhisattas with an inclination towards non-hatred are called those who see danger in hatred; Bodhisattas with an inclination towards non-delusion are called those who see danger in delusion; and Bodhisattas with an inclination towards escape are called those who see danger in all existences.
Paccekabuddhānaṃ pana kīva ciraṃ patthanā vaṭṭatīti? Paccekabuddhānaṃ dve asaṅkhyeyyāni kappasatasahassañca. Tato oraṃ na sakkā. Pubbe vuttanayenevettha kāraṇaṃ veditabbaṃ. Ettakenāpi ca kālena paccekabuddhattaṃ patthayato abhinīhārakaraṇe pañca sampattiyo icchitabbā. Tesañhi –
But how long does the aspiration of Paccekabuddhas last? For Paccekabuddhas, it is two asaṅkhyeyyas and a hundred thousand kappas. Not less than that is possible. The reason here should be understood in the same way as stated before. However, even with this much time, when making the act of aspiration for Paccekabuddhahood, five accomplishments are to be desired. For them –
Manussattaṃ liṅgasampatti, vigatāsavadassanaṃ;
Human existence, perfection of gender, sight of one free from defilements;
Empowerment and desire, these are the causes for aspiration.
vigatāsavadassananti buddhapaccekabuddhasāvakānaṃ yassa kassaci dassananti attho. Sesaṃ vuttanayameva.
vigatāsavadassanaṃ means seeing any Buddha, Paccekabuddha, or disciple. The rest is as stated before.
Atha sāvakānaṃ patthanā kittakaṃ vaṭṭatīti? Dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, asītimahāsāvakānaṃ kappasatasahassaṃ, tathā buddhassa mātāpitūnaṃ upaṭṭhākassa puttassa cāti. Tato oraṃ na sakkā. Vuttanayamevettha kāraṇaṃ. Imesaṃ pana sabbesampi adhikāro chandatāti dvaṅgasampannoyeva abhinīhāro hoti.
Then, how long does the aspiration of disciples last? For the two chief disciples, it is one asaṅkhyeyya and a hundred thousand kappas; for the eighty great disciples, a hundred thousand kappas; likewise for the Buddha's parents, his attendant, and his son. Not less than that is possible. The reason here is as stated before. However, for all of them, the aspiration is accomplished only with the two-fold accomplishment of empowerment and desire.
‘‘sabbesu bhūtesu nidhāya daṇḍa’’ntiādinā nayena imaṃ khaggavisāṇasuttaṃ abhāsi. Ayaṃ tāva avisesena pucchāvasito khaggavisāṇasuttassa uppatti.
He spoke this Khaggavisāṇa Sutta in the manner beginning with ‘‘sabbesu bhūtesu nidhāya daṇḍa’’. So this is the origin of the Khaggavisāṇa Sutta in general, in response to the question.
35.Idāni visesena vattabbā. Tattha imissā tāva gāthāya evaṃ uppatti veditabbā – ayaṃ kira paccekabuddho paccekabodhisattabhūmiṃ ogāhanto dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā gatapaccāgatavattaṃ pūrento samaṇadhammaṃ akāsi. Etaṃ kira vattaṃ aparipūretvā paccekabodhiṃ pāpuṇantā nāma natthi. Kiṃ panetaṃgatapaccāgatavattaṃnāma? Haraṇapaccāharaṇanti. Taṃ yathā vibhūtaṃ hoti, tathā kathessāma.
35. Now, it should be stated specifically. Here, the origin of this verse should be understood thus: it is said that this Paccekabuddha, descending into the Paccekabodhisatta stage, having fulfilled the pāramīs for two asaṅkhyeyyas and a hundred thousand kappas, having renounced in the Dispensation of Kassapa, the Blessed One, being a forest-dweller, while fulfilling the practice of going and returning, practiced the ascetic's duty. It is said that there is no one who attains Paccekabodhi without fulfilling this practice. But what is this practice of going and returning (gatapaccāgatavattaṃ)? It is taking and bringing back. We will explain how that is manifested.
harati, na paccāharatīti.
He takes, but does not bring back.
paccāharati na haratīti. Edisā ca bhikkhū yāguṃ pivitvā, vipassanaṃ ārabhitvā, buddhasāsane arahattaṃ pattā gaṇanapathaṃ vītivattā. Sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāya na taṃ āsanaṃ atthi, yattha yāguṃ pivitvā arahattaṃ patto bhikkhu natthīti.
He brings back, but does not take. Such monks, having drunk rice-gruel, having started insight meditation, having attained Arahatship in the Buddha's Dispensation, have passed beyond reckoning. Even in Sri Lanka, in those villages, there is no hall where there is not a seat where a monk, having drunk rice-gruel, has attained Arahatship.
neva harati na paccāharatīti.
He neither takes nor brings back.
‘‘sabbatthaka’’nti vuccati. Mettā nāma āvāsādīsu sabbattha icchitabbā. Āvāsesu hi mettāvihārī bhikkhu sabrahmacārīnaṃ piyo hoti, tena phāsu asaṅghaṭṭho viharati. Devatāsu mettāvihārī devatāhi rakkhitagopito sukhaṃ viharati. Rājarājamahāmattādīsu mettāvihārī, tehi mamāyito sukhaṃ viharati. Gāmanigamādīsu mettāvihārī sabbattha bhikkhācariyādīsu manussehi sakkatagarukato sukhaṃ viharati. Maraṇassatibhāvanāya jīvitanikantiṃ pahāya appamatto viharati.
Is called "all-embracing" (sabbattha). Loving-kindness should be desired everywhere, in residences and so on. For a monk who dwells in loving-kindness in residences is dear to his fellow ব্রহ্মচারীs, and lives comfortably without conflict. One who dwells in loving-kindness among deities lives happily, protected and guarded by the deities. One who dwells in loving-kindness among kings, royal ministers, and so on, lives happily, cherished by them. One who dwells in loving-kindness in villages, towns, and so on, lives happily, honored and respected by people everywhere in alms rounds and so on. He lives diligently, abandoning delight in life through mindfulness of death.
pārihāriyanti vuccati, mūlakammaṭṭhānantipi tadeva. Tattha yaṃ paṭhamaṃ sabbatthakakammaṭṭhānaṃ manasi karitvā pacchā pārihāriyakammaṭṭhānaṃ manasi karoti, taṃ catudhātuvavatthānamukhena dassessāma.
Is called pārihāriya, the fundamental meditation subject (mūlakammaṭṭhānantipi) is the same. Here, we will show through the mode of the four elements the one who first directs the all-embracing meditation subject to mind and afterwards directs the pārihāriya meditation subject to mind.
Ayañhi yathāṭhitaṃ yathāpaṇihitaṃ kāyaṃ dhātuso paccavekkhati – yaṃ imasmiṃ sarīre vīsatikoṭṭhāsesu kakkhaḷaṃ kharagataṃ, sā pathavīdhātu. Yaṃ dvādasasu ābandhanakiccakaraṃ snehagataṃ, sā āpodhātu. Yaṃ catūsu paripācanakaraṃ usumagataṃ, sā tejodhātu. Yaṃ pana chasu vitthambhanakaraṃ vāyogataṃ, sā vāyodhātu. Yaṃ panettha catūhi mahābhūtehi asamphuṭṭhaṃ chiddaṃ vivaraṃ, sā ākāsadhātu. Taṃvijānanakaṃ cittaṃ viññāṇadhātu. Tato uttari añño satto vā puggalo vā natthi. Kevalaṃ suddhasaṅkhārapuñjova ayanti.
For he reflects on the body, as it is situated, as it is arranged, in terms of elements: Whatever in this body is hard and solid, that is the earth element. Whatever performs the function of binding together in twelve ways, and is cohesive, that is the water element. Whatever performs the function of digestion in four ways, and is hot, that is the fire element. However, whatever performs the function of supporting in six ways, and is airy, that is the air element. And whatever here is unassociated with the four great elements, the empty space, the void, that is the space element. The mind that cognizes that is the consciousness element. Beyond that, there is no other being or person. Only a heap of pure formations is going on.
ālindakavāsī mahāphussadevattheroviya.
Like the Elder Mahāphussadeva, dwelling in the gallery.
So kira ekūnavīsati vassāni gatapaccāgatavattaṃ pūrento eva vihāsi. Manussāpi sudaṃ antarāmagge kasantā ca vapantā ca maddantā ca kammāni karontā theraṃ tathā gacchantaṃ disvā – ‘‘ayaṃ thero punappunaṃ nivattitvā gacchati, kiṃ nu kho maggamūḷho, udāhu kiñci pamuṭṭho’’ti samullapanti. So taṃ anādiyitvā kammaṭṭhānayutteneva cittena samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi. Arahattappattadivase cassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi. Cattāropi mahārājāno sakko ca devānamindo, brahmā ca sahampati upaṭṭhānaṃ āgamaṃsu. Tañca obhāsaṃ disvā vanavāsī mahātissatthero taṃ dutiyadivase pucchi ‘‘rattibhāge āyasmato santike obhāso ahosi, kiṃ so obhāso’’ti? Thero vikkhepaṃ karonto ‘‘obhāso nāma dīpobhāsopi hoti, maṇiobhāsopī’’ti evamādiṃ āha. So ‘‘paṭicchādetha tumhe’’ti nibaddho ‘‘āmā’’ti paṭijānitvā ārocesi.
It is said that he lived thus, fulfilling the practice of going and returning for nineteen years. It is said that even people, plowing, sowing, treading, and doing work in the middle of the road, seeing the Elder going thus, would say, "This Elder keeps turning back and going, is he lost, or has he forgotten something?" He, not paying attention to that, while practicing the ascetic's duty with a mind focused on the meditation subject, attained Arahatship within twenty years. On the day he attained Arahatship, the deity dwelling at the base of his walking path stood illuminating a lamp with her fingers. The four Great Kings, Sakka, the lord of the gods, and Brahmā Sahampati came to attend on him. Seeing that light, the Elder Mahātissa, dwelling in the forest, asked him the next day, "Venerable sir, there was a light near you in the night, what was that light?" The Elder, making an excuse, said, "A light can be the light of a lamp, or the light of a gem," and so on. He, being pressed, admitting "Yes," declared it.
Kāḷavallimaṇḍapavāsī mahānāgattheroviya ca. Sopi kira gatapaccāgatavattaṃ pūrento ‘‘paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjemī’’ti satta vassāni ṭhānacaṅkamameva adhiṭṭhāsi. Puna soḷasa vassāni gatapaccāgatavattaṃ pūretvā arahattaṃ pāpuṇi. Evaṃ kammaṭṭhānayutteneva cittena pādaṃ uddharanto vippayuttena cittena uddhaṭe pana paṭinivattanto gāmasamīpaṃ gantvā, ‘‘gāvī nu pabbajito nū’’ti āsaṅkanīyappadese ṭhatvā, saṅghāṭiṃ pārupitvā pattaṃ gahetvā, gāmadvāraṃ patvā, kacchakantarato udakaṃ gahetvā, gaṇḍūsaṃ katvā gāmaṃ pavisati ‘‘bhikkhaṃ dātuṃ vā vandituṃ vā upagate manusse ‘dīghāyukā hothā’ti vacanamattenapi mā me kammaṭṭhānavikkhepo ahosī’’ti sace pana ‘‘ajja, bhante, kiṃ sattamī, udāhu aṭṭhamī’’ti divasaṃ pucchanti, udakaṃ gilitvā āroceti. Sace divasapucchakā na honti, nikkhamanavelāyaṃ gāmadvāre niṭṭhubhitvāva yāti.
And like the Elder Mahānāga, dwelling in the Kāḷavallimaṇḍapa. It is said that he too, fulfilling the practice of going and returning, first resolved, "I will honor the Blessed One's Great Renunciation," and stayed only on the walking path for seven years. Then, fulfilling the practice of going and returning for sixteen years, he attained Arahatship. Thus, raising his foot with a mind focused on the meditation subject, but returning with a mind disengaged, going near the village, standing in a place where he might be suspected, "Is it a cow or a renunciant?", putting on his outer robe, taking his bowl, reaching the village gate, taking water from his armpit, making a mouthful, he enters the village, thinking, "Lest my meditation subject be disturbed even by the mere saying of the words 'May you live long' to people who approach to give alms or to pay homage." But if they ask the day, "Venerable sir, is it the seventh or the eighth today?", he swallows the water and announces it. If there are no day-askers, he spits at the village gate when he is leaving.
kalambatitthavihāre vassūpagatā paññāsabhikkhūviya ca. Te kira vassūpanāyikauposathadivase katikavattaṃ akaṃsu – ‘‘arahattaṃ appatvā aññamaññaṃ nālapissāmā’’ti. Gāmañca piṇḍāya pavisantā gāmadvāre udakagaṇḍūsaṃ katvā pavisiṃsu, divase pucchite udakaṃ gilitvā ārocesuṃ, apucchite gāmadvāre niṭṭhubhitvā vihāraṃ āgamaṃsu. Tattha manussā niṭṭhubhanaṭṭhānaṃ disvā jāniṃsu ‘‘ajja eko āgato, ajja dve’’ti. Evañca cintesuṃ ‘‘kiṃ nu kho ete amheheva saddhiṃ na sallapanti, udāhu aññamaññampi? Yadi aññamaññampi na sallapanti, addhā vivādajātā bhavissanti, handa nesaṃ aññamaññaṃ khamāpessāmā’’ti sabbe vihāraṃ agamaṃsu. Tattha paññāsabhikkhūsu vassaṃ upagatesu dve bhikkhū ekokāse nāddasaṃsu. Tato yo tesu cakkhumā puriso, so evamāha – ‘‘na, bho, kalahakārakānaṃ vasanokāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhapitaṃ pānīyaparibhojanīya’’nti. Te tatova nivattā. Te bhikkhū antotemāseyeva vipassanaṃ ārabhitvā arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ.
Just like the fifty monks who entered the rains-residence at Kalambatittha Monastery. It seems that on the Uposatha day for entering the rains-residence, they made an agreement, "We will not speak to each other until we attain arahantship." When entering the village for alms, they would make a mouthful of water at the village gate before entering. If asked during the day, they would swallow the water and indicate they had already spoken; if not asked, they would spit it out at the village gate and return to the monastery. There, people, seeing the place of spitting, would know, "Today one has come, today two have come." And they thought, "Why don't these monks speak even to us, let alone each other? If they don't even speak to each other, surely a dispute must have arisen. Let us go and ask them to forgive each other." So, all went to the monastery. Among the fifty monks who had entered the rains-residence, they had not seen two monks in the same place. Then, the person among them with good eyesight said, "No, friends, the dwelling place of quarrelers is not like this; the courtyard of the cetiya is well-swept, the courtyard of the Bodhi-tree is well-swept, the brooms are well-placed, the drinking and washing water is well-prepared." They turned back from there. Those monks, having started insight meditation within those three months, attained arahantship and celebrated the purification ceremony on the great Pavāraṇā day.
harati ceva paccāharati cāti. Evametaṃ haraṇapaccāharaṇaṃ gatapaccāgatavattanti vuccati.
"Harati ceva paccāharati ca" means 'he brings and returns'. Thus, this bringing and returning is called the duty of going and returning.
Etaṃ pūrento yadi upanissayasampanno hoti, paṭhamavaye eva arahattaṃ pāpuṇāti. No ce paṭhamavaye pāpuṇāti, atha majjhimavaye pāpuṇāti. No ce majjhimavaye pāpuṇāti, atha maraṇasamaye pāpuṇāti. No ce maraṇasamaye pāpuṇāti, atha devaputto hutvā pāpuṇāti. No ce devaputto hutvā pāpuṇāti, atha paccekasambuddho hutvā parinibbāti. No ce paccekasambuddho hutvā parinibbāti, atha buddhānaṃ santike khippābhiñño hoti; seyyathāpi – thero bāhiyo, mahāpañño vā hoti; seyyathāpi thero sāriputto.
While fulfilling this, if he is endowed with supporting conditions (upanissaya), he attains arahantship in his early years. If he does not attain it in his early years, then he attains it in his middle years. If he does not attain it in his middle years, then he attains it at the time of death. If he does not attain it at the time of death, then he attains it after becoming a deva-son. If he does not attain it after becoming a deva-son, then he attains Parinibbāna as a Paccekabuddha. If he does not attain Parinibbāna as a Paccekabuddha, then he becomes quick in understanding in the presence of Buddhas; just like the Elder Bāhiya, or he becomes of great wisdom; just like the Elder Sāriputta.
Ayaṃ pana paccekabodhisatto kassapassa bhagavato sāsane pabbajitvā, āraññiko hutvā, vīsati vassasahassāni etaṃ gatapaccāgatavattaṃ pūretvā, kālaṃ katvā, kāmāvacaradevaloke uppajji. Tato cavitvā bārāṇasirañño aggamahesiyā kucchimhi paṭisandhiṃ aggahesi. Kusalā itthiyo tadaheva gabbhasaṇṭhānaṃ jānanti, sā ca tāsamaññatarā, tasmā taṃ gabbhapatiṭṭhānaṃ rañño nivedesi. Dhammatā esā, yaṃ puññavante satte gabbhe uppanne mātugāmo gabbhaparihāraṃ labhati. Tasmā rājā tassā gabbhaparihāraṃ adāsi. Sā tato pabhuti nāccuṇhaṃ kiñci ajjhoharituṃ labhati, nātisītaṃ, nātiambilaṃ, nātiloṇaṃ, nātikaṭukaṃ, nātitittakaṃ. Accuṇhe hi mātarā ajjhohaṭe gabbhassa lohakumbhivāso viya hoti, atisīte lokantarikavāso viya, accambilaloṇakaṭukatittakesu bhuttesu satthena phāletvā ambilādīhi sittāni viya gabbhaseyyakassa aṅgāni tibbavedanāni honti. Aticaṅkamanaṭṭhānanisajjāsayanatopi naṃ nivārenti – ‘‘kucchigatassa sañcalanadukkhaṃ mā ahosī’’ti. Mudukattharaṇatthatāya bhūmiyaṃ caṅkamanādīni mattāya kātuṃ labhati, vaṇṇagandhādisampannaṃ sādusappāyaṃ annapānaṃ labhati. Pariggahetvāva naṃ caṅkamāpenti, nisīdāpenti, vuṭṭhāpenti.
This Paccekabuddha-to-be, having gone forth in the dispensation of Kassapa Buddha, living in the forest, having fulfilled this duty of going and returning for twenty thousand years, passed away and was reborn in the realm of sense-sphere devas. From there, having passed away, he took rebirth in the womb of the chief queen of the King of Bārāṇasī. Skilled women know the establishment of the embryo on that very day, and she was one of them, therefore she reported the establishment of the embryo to the king. This is the nature of things, that when a meritorious being is conceived in the womb, the mother gains care for the embryo. Therefore, the king gave her care for the embryo. From then on, she was not allowed to consume anything too hot, not too cold, not too sour, not too salty, not too bitter, not too pungent. For when something too hot is consumed by the mother, it is like living in a metal pot for the embryo; when too cold, it is like living in the Lokantarika hell; when sour, salty, bitter, or pungent foods are eaten, the limbs of the one lying in the womb feel intense pain, as if they were cut with a knife and sprinkled with sour substances. They prevent her from walking too much, standing, sitting, or lying down – "lest the one in the womb should suffer from movement." She is allowed to walk and so on on the ground with a soft covering, in moderation. She receives tasty and suitable food and drink with good color, smell, and so on. They help her to walk, sit, and stand, holding her.
Sā evaṃ parihariyamānā gabbhaparipākakāle sūtigharaṃ pavisitvā paccūsasamaye puttaṃ vijāyi pakkatelamadditamanosilāpiṇḍisadisaṃ dhaññapuññalakkhaṇūpetaṃ. Tato naṃ pañcamadivase alaṅkatappaṭiyattaṃ rañño dassesuṃ, rājā tuṭṭho chasaṭṭhiyā dhātīhi upaṭṭhāpesi. So sabbasampattīhi vaḍḍhamāno na cirasseva viññutaṃ pāpuṇi. Taṃ soḷasavassuddesikameva samānaṃ rājā rajje abhisiñci, vividhanāṭakāni cassa upaṭṭhāpesi. Abhisitto rājaputto rajjaṃ kāresi nāmena brahmadatto sakalajambudīpe vīsatiyā nagarasahassesu. Jambudīpe hi pubbe caturāsīti nagarasahassāni ahesuṃ. Tāni parihāyantāni saṭṭhi ahesuṃ, tato parihāyantāni cattālīsaṃ, sabbaparihāyanakāle pana vīsati honti. Ayañca brahmadatto sabbaparihāyanakāle uppajji. Tenassa vīsati nagarasahassāni ahesuṃ, vīsati pāsādasahassāni, vīsati hatthisahassāni, vīsati assasahassāni, vīsati rathasahassāni, vīsati pattisahassāni, vīsati itthisahassāni – orodhā ca nāṭakitthiyo ca, vīsati amaccasahassāni. So mahārajjaṃ kārayamāno eva kasiṇaparikammaṃ katvā pañca abhiññāyo, aṭṭha samāpattiyo ca nibbattesi. Yasmā pana abhisittaraññā nāma avassaṃ aṭṭakaraṇe nisīditabbaṃ, tasmā ekadivasaṃ pageva pātarāsaṃ bhuñjitvā vinicchayaṭṭhāne nisīdi. Tattha uccāsaddamahāsaddaṃ akaṃsu. So ‘‘ayaṃ saddo samāpattiyā upakkileso’’ti pāsādatalaṃ abhiruhitvā ‘‘samāpattiṃ appemī’’ti nisinno nāsakkhi appetuṃ, rajjavikkhepena samāpatti parihīnā. Tato cintesi ‘‘kiṃ rajjaṃ varaṃ, udāhu samaṇadhammo’’ti. Tato ‘‘rajjasukhaṃ parittaṃ anekādīnavaṃ, samaṇadhammasukhaṃ pana vipulamanekānisaṃsaṃ uttamapurisasevitañcā’’ti ñatvā aññataraṃ amaccaṃ āṇāpesi – ‘‘imaṃ rajjaṃ dhammena samena anusāsa, mā kho adhammakāraṃ akāsī’’ti sabbaṃ niyyātetvā pāsādaṃ abhiruhitvā samāpattisukhena viharati, na koci upasaṅkamituṃ labhati aññatra mukhadhovanadantakaṭṭhadāyakabhattanīhārakādīhi.
Being thus cared for, at the time of the ripening of the womb, she entered the maternity room and gave birth to a son at dawn, like a lump of prepared oil-anointed realgar, endowed with auspicious marks of merit. Then, on the fifth day, they showed him, adorned and prepared, to the king. The king, delighted, had him attended by sixty-six nurses. Growing with all prosperity, he soon reached maturity. When he was about sixteen years old, the king consecrated him to the kingdom and had various dramas performed for him. The consecrated prince ruled the kingdom under the name of Brahmadatta in twenty thousand cities in all of Jambudīpa. For in Jambudīpa there used to be eighty-four thousand cities. They declined to sixty thousand, then declining to forty thousand, but at the time of complete decline, there are only twenty thousand. And this Brahmadatta arose at the time of complete decline. Therefore, he had twenty thousand cities, twenty thousand palaces, twenty thousand elephants, twenty thousand horses, twenty thousand chariots, twenty thousand infantry, twenty thousand women – both the harem and the dancing girls, and twenty thousand ministers. While ruling the great kingdom, he developed the five supernormal knowledges and the eight attainments, having done the preliminary work of kasiṇa. But because a consecrated king must necessarily sit in the Hall of Justice, therefore one day, having eaten his morning meal early, he sat in the judgment seat. There they made a loud and great noise. He, thinking, "This noise is a defilement of attainment," ascended to the top of the palace and, thinking, "I will attain the attainment," sat down but could not attain it; the attainment was lost due to the distraction of the kingdom. Then he thought, "Which is better, the kingdom or the life of a recluse?" Then, knowing, "The happiness of kingship is little and with many drawbacks, but the happiness of the life of a recluse is great, with many benefits, and served by the excellent people," he ordered one of his ministers, "Govern this kingdom with righteousness and justice; do not act unrighteously." Having handed over everything, he ascended to the palace and lived in the happiness of attainment. No one was allowed to approach him except those who provided water for washing the face, a toothbrush, and food.
Tato addhamāsamatte vītikkante mahesī pucchi ‘‘rājā uyyānagamanabaladassananāṭakādīsu katthaci na dissati, kuhiṃ gato’’ti? Tassā tamatthaṃ ārocesuṃ. Sā amaccassa pāhesi ‘‘rajje paṭicchite ahampi paṭicchitā homi, etu mayā saddhiṃ saṃvāsaṃ kappetū’’ti. So ubho kaṇṇe thaketvā ‘‘asavanīyameta’’nti paṭikkhipi. Sā punapi dvattikkhattuṃ pesetvā anicchamānaṃ tajjāpesi – ‘‘yadi na karosi, ṭhānāpi te cāvemi, jīvitāpi voropemī’’ti. So bhīto ‘‘mātugāmo nāma daḷhanicchayo, kadāci evampi kārāpeyyā’’ti ekadivasaṃ raho gantvā tāya saddhiṃ sirisayane saṃvāsaṃ kappesi. Sā puññavatī sukhasamphassā. So tassā samphassarāgena ratto tattha abhikkhaṇaṃ saṅkitasaṅkitova agamāsi. Anukkamena attano gharasāmiko viya nibbisaṅko pavisitumāraddho.
Then, after about half a month had passed, the queen asked, "The king is not seen anywhere in the excursions to the garden, the viewing of the army, the dramas, and so on; where has he gone?" They told her the matter. She sent a message to the minister, "If the kingdom is accepted, I too am accepted; let him come and live with me." He blocked both his ears and rejected it, saying, "This is not to be heard." She sent messages again two or three times and, when he was unwilling, threatened him, "If you do not do it, I will remove you from your position, I will take away your life." He, being afraid, thinking, "A woman is of firm resolve, she might even make me do this," one day went secretly and lived with her in the royal bed. She was meritorious and of pleasant touch. He, infatuated with the sensation of her touch, went there often, cautiously. Gradually, he began to enter without hesitation, like the master of his own house.
Tato rājamanussā taṃ pavattiṃ rañño ārocesuṃ. Rājā na saddahati. Dutiyampi tatiyampi ārocesuṃ. Tato nilīno sayameva disvā sabbāmacce sannipātāpetvā ārocesi. Te – ‘‘ayaṃ rājāparādhiko hatthacchedaṃ arahati, pādacchedaṃ arahatī’’ti yāva sūle uttāsanaṃ, tāva sabbakammakāraṇāni niddisiṃsu. Rājā – ‘‘etassa vadhabandhanatāḷane mayhaṃ vihiṃsā uppajjeyya, jīvitā voropane pāṇātipāto bhaveyya, dhanaharaṇe adinnādānaṃ, alaṃ evarūpehi katehi, imaṃ mama rajjā nikkaḍḍhathā’’ti āha. Amaccā taṃ nibbisayaṃ akaṃsu. So attano dhanasārañca puttadārañca gahetvā paravisayaṃ agamāsi. Tattha rājā sutvā ‘‘kiṃ āgatosī’’ti pucchi. ‘‘Deva, icchāmi taṃ upaṭṭhātu’’nti. So taṃ sampaṭicchi. Amacco katipāhaccayena laddhavissāso taṃ rājānaṃ etadavoca – ‘‘mahārāja, amakkhikamadhuṃ passāmi, taṃ khādanto natthī’’ti. Rājā ‘‘kiṃ etaṃ uppaṇḍetukāmo bhaṇatī’’ti na suṇāti. So antaraṃ labhitvā punapi suṭṭhutaraṃ vaṇṇetvā ārocesi. Rājā ‘‘kiṃ eta’’nti pucchi. ‘‘Bārāṇasirajjaṃ, devā’’ti. Rājā ‘‘maṃ netvā māretukāmosī’’ti āha. So ‘‘mā, deva, evaṃ avaca, yadi na saddahasi, manusse pesehī’’ti. So manusse pesesi. Te gantvā gopuraṃ khaṇitvā rañño sayanaghare uṭṭhahiṃsu.
Then the king's men reported that event to the king. The king did not believe it. They reported it a second and third time. Then, hiding himself, he saw it himself and summoned all the ministers and reported it. They pointed out all the reasons for punishment – "This one is guilty of treason against the king, he deserves to have his hands cut off, he deserves to have his feet cut off," even up to impalement on a stake. The king said, "If I were to cause injury to this one through killing, imprisoning, or beating, there would be violence; if I were to take his life, there would be killing; if I were to take his wealth, there would be taking what is not given. Enough with such deeds; drive this one out of my kingdom." The ministers banished him. He took his wealth and his children and went to another kingdom. There the king, hearing of it, asked, "Why have you come?" "Sire, I wish to serve you." He accepted him. After a few days, having gained trust, the minister said to that king, "Great king, I see honey without bees; there is no one eating it." The king did not listen, thinking, "What is this buffoon trying to say?" Gaining an opportunity, he again described it very well and reported it. The king asked, "What is it?" "The kingdom of Bārāṇasī, Sire." The king said, "Are you trying to lead me to my death?" "No, Sire, do not say so. If you do not believe, send men." He sent men. They went and dug through the city gate and emerged in the king's bedchamber.
Rājā disvā ‘‘kissa āgatātthā’’ti pucchi. ‘‘Corā mayaṃ, mahārājā’’ti. Rājā tesaṃ dhanaṃ dāpetvā ‘‘mā puna evamakatthā’’ti ovaditvā vissajjesi. Te āgantvā tassa rañño ārocesuṃ. So punapi dvattikkhattuṃ tatheva vīmaṃsitvā ‘‘sīlavā rājā’’ti caturaṅginiṃ senaṃ sannayhitvā sīmantare ekaṃ nagaraṃ upagamma tattha amaccassa pāhesi ‘‘nagaraṃ vā me dehi yuddhaṃ vā’’ti. So brahmadattassa tamatthaṃ ārocāpesi ‘‘āṇāpetu devo kiṃ yujjhāmi, udāhu nagaraṃ demī’’ti. Rājā ‘‘na yujjhitabbaṃ, nagaraṃ datvā idhāgacchā’’ti pesesi. So tathā akāsi. Paṭirājāpi taṃ nagaraṃ gahetvā avasesanagaresupi tatheva dūtaṃ pāhesi. Tepi amaccā tatheva brahmadattassa ārocetvā tena ‘‘na yujjhitabbaṃ, idhāgantabba’’nti vuttā bārāṇasiṃ āgamaṃsu.
The king, seeing them, asked, "Why have you come?" "We are thieves, great king." The king gave them wealth and, advising them, "Do not do such a thing again," dismissed them. They came and reported to that king. He, having considered it again two or three times in the same way, thinking, "The king is virtuous," gathered an army of four divisions and, approaching a city on the border, sent a message there to the minister, "Give me the city or fight." He had the matter reported to Brahmadatta, "What does the king command? Shall I fight, or shall I give the city?" The king sent word, "Do not fight; give the city and come here." He did so. The opposing king, having taken that city, sent a messenger in the same way to the remaining cities. Those ministers also, having reported to Brahmadatta in the same way and being told by him, "Do not fight; come here," came to Bārāṇasī.
Tato amaccā brahmadattaṃ āhaṃsu – ‘‘mahārāja, tena saha yujjhāmā’’ti. Rājā – ‘‘mama pāṇātipāto bhavissatī’’ti vāresi. Amaccā – ‘‘mayaṃ, mahārāja, taṃ jīvaggāhaṃ gahetvā idheva ānessāmā’’ti nānāupāyehi rājānaṃ saññāpetvā ‘‘ehi mahārājā’’ti gantuṃ āraddhā. Rājā ‘‘sace sattamāraṇappaharaṇavilumpanakammaṃ na karotha, gacchāmī’’ti bhaṇati. Amaccā ‘‘na, deva, karoma, bhayaṃ dassetvā palāpemā’’ti caturaṅginiṃ senaṃ sannayhitvā ghaṭesu dīpe pakkhipitvā rattiṃ gacchiṃsu. Paṭirājā taṃ divasaṃ bārāṇasisamīpe nagaraṃ gahetvā idāni kinti rattiṃ sannāhaṃ mocāpetvā pamatto niddaṃ okkami saddhiṃ balakāyena. Tato amaccā bārāṇasirājānaṃ gahetvā paṭirañño khandhāvāraṃ gantvā sabbaghaṭehi dīpe niharāpetvā ekapajjotāya senāya saddaṃ akaṃsu. Paṭirañño amacco mahābalaṃ disvā bhīto attano rājānaṃ upasaṅkamitvā ‘‘uṭṭhehi amakkhikamadhuṃ khādāhī’’ti mahāsaddaṃ akāsi. Tathā dutiyopi, tatiyopi. Paṭirājā tena saddena paṭibujjhitvā bhayaṃ santāsaṃ āpajji. Ukkuṭṭhisatāni pavattiṃsu. So ‘‘paravacanaṃ saddahitvā amittahatthaṃ pattomhī’’ti sabbarattiṃ taṃ taṃ vippalapitvā dutiyadivase ‘‘dhammiko rājā, uparodhaṃ na kareyya, gantvā khamāpemī’’ti cintetvā rājānaṃ upasaṅkamitvā jaṇṇukehi patiṭṭhahitvā ‘‘khama, mahārāja, mayhaṃ aparādha’’nti āha. Rājā taṃ ovaditvā ‘‘uṭṭhehi, khamāmi te’’ti āha. So raññā evaṃ vuttamatteyeva paramassāsappatto ahosi, bārāṇasirañño samīpeyeva janapade rajjaṃ labhi. Te aññamaññaṃ sahāyakā ahesuṃ.
Then the ministers said to Brahmadatta, "Great king, let us fight with him." The king forbade them, saying, "I will commit killing." The ministers, having persuaded the king with various means, saying, "Great king, we will capture him alive and bring him here," started to go, saying, "Come, great king." The king said, "If you will not commit the act of killing, striking, plundering, I will go." The ministers, "No, Sire, we will not do it; we will frighten them and make them flee," gathered an army of four divisions, put lamps in pots, and went at night. The opposing king, on that day, having taken a city near Bārāṇasī, now, thinking, "What is to be done?" carelessly went to sleep, having removed his armor, together with his army. Then the ministers, having taken the King of Bārāṇasī, went to the opposing king's camp, had the lamps taken out of all the pots, and made a noise with the army by the light of a single torch. The opposing king's minister, seeing the great army, approached his king in fear and made a great noise, "Arise, eat honey without bees!" Likewise, a second time, a third time. The opposing king, awakened by that noise, fell into fear and terror. Hundreds of shouts arose. He, thinking, "Having trusted the words of others, I have fallen into the hands of enemies," lamented that throughout the night. On the second day, thinking, "The king is righteous, he would not cause oppression; I will go and ask for forgiveness," he approached the king and, kneeling down, said, "Forgive me, great king, my offense." The king, advising him, said, "Arise, I forgive you." As soon as he was told this by the king, he gained great reassurance and received a kingdom in the vicinity of the King of Bārāṇasī. They became helpers to each other.
‘‘sabbesu bhūtesu nidhāya daṇḍa’’nti.
"Sabbesu bhūtesu nidhāya daṇḍa" means.
sabbesūti anavasesesu.Bhūtesūti sattesu. Ayamettha saṅkhepo, vitthāraṃ pana ratanasuttavaṇṇanāyaṃ vakkhāma.Nidhāyāti nikkhipitvā.Daṇḍanti kāyavacīmanodaṇḍaṃ, kāyaduccaritādīnametaṃ adhivacanaṃ. Kāyaduccaritañhi daṇḍayatīti daṇḍo, bādheti anayabyasanaṃ pāpetīti vuttaṃ hoti. Evaṃ vacīduccaritaṃ manoduccaritaṃ ca. Paharaṇadaṇḍo eva vā daṇḍo, taṃ nidhāyātipi vuttaṃ hoti.Aviheṭhayanti aviheṭhayanto.Aññatarampīti yaṃkiñci ekampi.Tesanti tesaṃ sabbabhūtānaṃ.Na puttamiccheyyāti atrajo, khetrajo, dinnako, antevāsikoti imesu catūsu puttesu yaṃ kiñci puttaṃ na iccheyya.Kuto sahāyanti sahāyaṃ pana iccheyyāti kuto eva etaṃ.
"Sabbesu" means in all, without remainder. "Bhūtesu" means in beings, in creatures. This is the summary here, but we will explain it in detail in the commentary on the Ratana Sutta. "Nidhāya" means having laid aside. "Daṇḍa" means the rod of body, speech, and mind, this is a term for bodily misconduct and so on. For bodily misconduct punishes, therefore it is called a rod (daṇḍa); it harms, it brings misfortune and calamity, it is said. Likewise, verbal misconduct and mental misconduct. Or, the rod of punishment is the rod; having laid that aside too is what is said. "Aviheṭhayaṃ" means not harming. "Aññatarampi" means any one at all. "Tesaṃ" means of those, of all beings. "Na puttamiccheyya" means among these four kinds of sons – the one born of oneself (attajo), the one born of the field (khettajo), the adopted one (dinnako), the apprentice (antevāsika) – one should not desire any son. "Kuto sahāyaṃ" means how could one desire a friend?
Ekoti pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāpahānena eko, ekantavigatakilesoti eko, eko paccekasambodhiṃ abhisambuddhoti eko. Samaṇasahassassāpi hi majjhe vattamāno gihisaññojanassa chinnattā eko – evaṃpabbajjāsaṅkhātenaeko. Eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko iriyati vattatīti – evaṃadutiyaṭṭhenaeko.
"Eko" means one through the state of going forth, one through the meaning of being without a second, one through the abandonment of craving, one who has completely eliminated defilements, one who is enlightened to individual enlightenment. For even while living in the midst of a thousand ascetics, one is one due to the cutting off of household bonds – thus one through the state of going forth. One stands alone, one goes alone, one sits alone, one lies down alone, one moves and exists alone – thus one through the meaning of being without a second.
‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;
"Craving is the second person, wandering for a long time in saṃsāra;
Passing from one state of being to another, he does not transcend saṃsāra."
‘‘Evamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;
‘‘Having known such danger, craving is the origin of suffering; Free from craving, without grasping, the mindful bhikkhu should wander alone.’’ (itivu. 15, 105; mahāni. 191; cūḷani. pārāyanānugītigāthāniddesa 107) –
taṇhāpahānaṭṭhenaeko. Sabbakilesāssa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti – evaṃekantavigatakilesoti eko. Anācariyako hutvā sayambhū sāmaññeva paccekasambodhiṃ abhisambuddhoti – evaṃeko paccekasambodhiṃ abhisambuddhoti eko.
Eko (alone) in the sense of abandoning craving. All his defilements are abandoned, their roots cut off, made like a palm stump, obliterated, and subject to no further arising – thus, eko (alone) in the sense of having entirely eliminated defilements. Having become enlightened to the Pacceka-Bodhi by himself without a teacher – thus, eko (alone) in the sense of being self-enlightened to Pacceka-Bodhi.
Careti yā imā aṭṭha cariyāyo; seyyathidaṃ – paṇidhisampannānaṃ catūsu iriyāpathesu iriyāpathacariyā, indriyesu guttadvārānaṃ ajjhattikāyatanesu āyatanacariyā, appamādavihārīnaṃ catūsu satipaṭṭhānesu saticariyā, adhicittamanuyuttānaṃ catūsu jhānesu samādhicariyā, buddhisampannānaṃ catūsu ariyasaccesu ñāṇacariyā, sammā paṭipannānaṃ catūsu ariyamaggesu maggacariyā, adhigatapphalānaṃ catūsu sāmaññaphalesu patticariyā, tiṇṇaṃ buddhānaṃ sabbasattesu lokatthacariyā, tattha padesato paccekabuddhasāvakānanti. Yathāha – ‘‘cariyāti aṭṭha cariyāyo iriyāpathacariyā’’ti (paṭi. ma. 1.197; 3.28) vitthāro. Tāhi cariyāhi samannāgato bhaveyyāti attho. Atha vā yā imā ‘‘adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhitto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evaṃ paṭipannassa kusalā dhammā āyatantīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya caratī’’ti (paṭi. ma. 1.197; 3.29) evaṃ aparāpi aṭṭha cariyā vuttā. Tāhipi samannāgato bhaveyyāti attho.Khaggavisāṇakappoti ettha khaggavisāṇaṃ nāma khaggamigasiṅgaṃ. Kappasaddassa atthaṃ vitthārato maṅgalasuttavaṇṇanāyaṃ pakāsayissāma. Idha panāyaṃ ‘‘satthukappena vata, bho, kira sāvakena saddhiṃ mantayamānā’’ti (ma. ni. 1.260) evamādīsu viya paṭibhāgo veditabbo. Khaggavisāṇakappoti khaggavisāṇasadisoti vuttaṃ hoti. Ayaṃ tāvettha padato atthavaṇṇanā.
Care (should wander): There are these eight modes of conduct (cariyā); namely – the conduct of deportment (iriyāpathacariyā) in the four postures for those endowed with aspiration; the conduct of the senses (āyatanacariyā) in the internal sense bases for those with guarded sense doors; the conduct of mindfulness (saticariyā) in the four foundations of mindfulness for those who abide in diligence; the conduct of concentration (samādhicariyā) in the four jhānas for those devoted to higher mind; the conduct of knowledge (ñāṇacariyā) in the four Noble Truths for those endowed with wisdom; the conduct of the path (maggacariyā) in the four Noble Paths for those who have rightly practiced; the conduct of attainment (patticariyā) in the four fruits of recluseship for those who have attained the fruits; and the conduct of benefiting the world (lokatthacariyā) towards all beings by the three Buddhas. Here, it refers to the Paccekabuddhas and disciples to some extent. As it was said: ‘‘Cariyā means eight cariyās, iriyāpathacariyā…’’ (paṭi. ma. 1.197; 3.28) and so on in detail. The meaning is that one should be endowed with these modes of conduct. Alternatively, there are these other eight modes of conduct that are said: “He wanders, being firm in faith; he wanders, exerting effort with energy; he wanders, establishing mindfulness with sati; he wanders, undistracted with samādhi; he wanders, understanding with paññā; he wanders, discerning with viññāṇa; thus, for one who practices in this way, skillful qualities increase due to āyatanacariyā; one who practices in this way attains distinction due to visesacariyā” (paṭi. ma. 1.197; 3.29). The meaning is that one should be endowed with these modes of conduct as well. Khaggavisāṇakappo (like a rhinoceros horn): Here, khaggavisāṇaṃ means the horn of a rhinoceros. We will explain the meaning of the word Kappa in detail in the commentary on the Maṅgala Sutta. Here, however, it should be understood as a reflection, as in instances such as ‘‘Indeed, venerable sir, they are consulting with the disciple in the manner of the Teacher’’ (ma. ni. 1.260). Khaggavisāṇakappo means like a rhinoceros horn. This, for now, is the word-by-word meaning.
Adhippāyānusandhito pana evaṃ veditabbā – yvāyaṃ vuttappakāro daṇḍo bhūtesu pavattiyamāno ahito hoti, taṃ tesu appavattanena tappaṭipakkhabhūtāya mettāya parahitūpasaṃhārena ca sabbesu bhūtesu nidhāya daṇḍaṃ, nihitadaṇḍattā eva ca. Yathā anihitadaṇḍā sattā bhūtāni daṇḍena vā satthena vā pāṇinā vā leḍḍunā vā viheṭhayanti, tathā aviheṭhayaṃ aññatarampi tesaṃ. Imaṃ mettākammaṭṭhānamāgamma yadeva tattha vedanāgataṃ saññāsaṅkhāraviññāṇagataṃ tañca tadanusāreneva tadaññañca saṅkhāragataṃ vipassitvā imaṃ paccekabodhiṃ adhigatomhīti ayaṃ tāva adhippāyo.
However, the connection according to the underlying intention (Adhippāyānusandhi) should be understood thus: that this aforementioned punishment, when inflicted on beings, is harmful. By not inflicting it on them, and by the opposite of that – by benefiting all beings through compassion – having laid down the punishment in all beings, and precisely because the punishment is laid down. Just as beings who have not laid down the punishment harm living beings with a stick, a weapon, a hand, or a clod, so too, not harming any of them. Having come to this practice of loving-kindness (mettākammaṭṭhāna), whatever is there that pertains to feeling, perception, mental formations, and consciousness, having contemplated that and other formations in accordance with that, I have attained this Pacceka-Bodhi. This, then, is the underlying intention.
Ayaṃ pana anusandhi – evaṃ vutte te amaccā āhaṃsu – ‘‘idāni, bhante, kuhiṃ gacchathā’’ti? Tato tena ‘‘pubbapaccekasambuddhā kattha vasantī’’ti āvajjetvā ñatvā ‘‘gandhamādanapabbate’’ti vutte punāhaṃsu – ‘‘amhe dāni, bhante, pajahatha, na icchathā’’ti. Atha paccekabuddho āha – ‘‘na puttamiccheyyā’’ti sabbaṃ. Tatrādhippāyo – ahaṃ idāni atrajādīsu yaṃ kiñci puttampi na iccheyyaṃ, kuto pana tumhādisaṃ sahāyaṃ? Tasmā tumhesupi yo mayā saddhiṃ gantuṃ mādiso vā hotuṃ icchati, so eko care khaggavisāṇakappo. Atha vā tehi ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti vutte so paccekabuddho ‘‘na puttamiccheyya kuto sahāya’’nti vatvā attano yathāvuttenatthena ekacariyāya guṇaṃ disvā pamudito pītisomanassajāto imaṃ udānaṃ udānesi – ‘‘eko care khaggavisāṇakappo’’ti. Evaṃ vatvā pekkhamānasseva mahājanassa ākāse uppatitvā gandhamādanaṃ agamāsi.
But this is the connection: When this was said, those ministers said: ‘‘Now, venerable sir, where are you going?’’ Then, having considered where the former Paccekabuddhas dwell, and knowing that it was ‘‘on Mount Gandhamādana,’’ they again said: ‘‘Do you now abandon us, venerable sir? Do you not want us?’’ Then the Paccekabuddha said: ‘‘One should not desire a son,’’ and so on. The underlying intention there is: I now would not desire even a son among the Atrajas, let alone a companion like you. Therefore, whoever among you desires to go with me or to be like me, let him wander alone, like a rhinoceros horn. Or, when they said: ‘‘Do you now abandon us, venerable sir? Do you not want us?’’ that Paccekabuddha, having said ‘‘One should not desire a son, let alone a companion,’’ and having seen the quality of solitary conduct in the meaning as stated by himself, rejoiced, filled with joy and gladness, uttered this utterance: ‘‘Let him wander alone, like a rhinoceros horn.’’ Having said this, as the great crowd looked on, he rose into the sky and went to Gandhamādana.
Gandhamādano nāma himavati cūḷakāḷapabbataṃ, mahākāḷapabbataṃ, nāgapaliveṭhanaṃ, candagabbhaṃ, sūriyagabbhaṃ, suvaṇṇapassaṃ, himavantapabbatanti satta pabbate atikkamma hoti. Tattha nandamūlakaṃ nāma pabbhāraṃ paccekabuddhānaṃ vasanokāso. Tisso ca guhāyo – suvaṇṇaguhā, maṇiguhā, rajataguhāti. Tattha maṇiguhādvāre mañjūsako nāma rukkho yojanaṃ ubbedhena, yojanaṃ vitthārena. So yattakāni udake vā thale vā pupphāni, sabbāni tāni pupphayati visesena paccekabuddhāgamanadivase. Tassūparito sabbaratanamāḷo hoti. Tattha sammajjanakavāto kacavaraṃ chaḍḍeti, samakaraṇavāto sabbaratanamayaṃ vālikaṃ samaṃ karoti, siñcanakavāto anotattadahato ānetvā udakaṃ siñcati, sugandhakaraṇavāto himavantato sabbesaṃ gandharukkhānaṃ gandhe āneti, ocinakavāto pupphāni ocinitvā pāteti, santharakavāto sabbattha santharati. Sadā paññattāneva cettha āsanāni honti, yesu paccekabuddhuppādadivase uposathadivase ca sabbapaccekabuddhā sannipatitvā nisīdanti. Ayaṃ tattha pakati. Abhisambuddha-paccekabuddho tattha gantvā paññattāsane nisīdati. Tato sace tasmiṃ kāle aññepi paccekabuddhā saṃvijjanti, tepi taṅkhaṇaṃ sannipatitvā paññattāsanesu nisīdanti. Nisīditvā ca kiñcideva samāpattiṃ samāpajjitvā vuṭṭhahanti, tato saṅghatthero adhunāgatapaccekabuddhaṃ sabbesaṃ anumodanatthāya ‘‘kathamadhigata’’nti kammaṭṭhānaṃ pucchati. Tadāpi so tameva attano udānabyākaraṇagāthaṃ bhāsati. Puna bhagavāpi āyasmatā ānandena puṭṭho tameva gāthaṃ bhāsati, ānando ca saṅgītiyanti evamekekā gāthā paccekasambodhiabhisambuddhaṭṭhāne, mañjūsakamāḷe, ānandena pucchitakāle, saṅgītiyanti catukkhattuṃ bhāsitā hotīti.
Gandhamādana is in the Himalayas, beyond seven mountains: Cūḷakāḷapabbata, Mahākāḷapabbata, Nāgapaliveṭhana, Candagabbha, Sūriyagabbha, Suvaṇṇapassa, and Himavantapabbata. There, Nandamūlaka is the name of the mountain slope which is the dwelling place of the Paccekabuddhas. And there are three caves – the golden cave, the jewel cave, and the silver cave. At the entrance to the jewel cave is a tree named Mañjūsaka, one yojana in height and one yojana in width. That tree blooms with all the flowers that are in the water or on land, especially on the day of the Paccekabuddha’s arrival. Above it is a pavilion made of all kinds of jewels. There, a sweeping wind sweeps away the rubbish, a leveling wind levels the sand made of all kinds of jewels, a sprinkling wind brings water from Lake Anotatta and sprinkles it, a perfuming wind brings the scents of all the fragrant trees from the Himalayas, a gathering wind gathers the flowers and drops them down, and a spreading wind spreads them everywhere. Seats are always prepared there, and on the day of the Paccekabuddha’s arising and on the Uposatha day, all the Paccekabuddhas gather and sit there. This is the custom there. The Paccekabuddha who has attained enlightenment goes there and sits on the prepared seat. Then, if there are other Paccekabuddhas existing at that time, they too immediately gather and sit on the prepared seats. Having sat down, they enter into some attainment and emerge from it. Then the elder of the Saṅgha asks the newly arrived Paccekabuddha, for the sake of all to rejoice, ‘‘How was it attained?’’ At that time, he speaks that very verse explaining his own utterance. Again, the Blessed One, when asked by Venerable Ānanda, speaks that very verse, and Ānanda repeats it in the Saṅgīti. Thus, each single verse is spoken four times: at the place of the Paccekabuddha’s enlightenment, at the Mañjūsaka pavilion, at the time of being asked by Ānanda, and in the Saṅgīti.
Paṭhamagāthāvaṇṇanā samattā.
The Commentary on the First Verse is Complete.
36.Saṃsaggajātassāti kā uppatti? Ayampi paccekabodhisatto kassapassa bhagavato sāsane vīsati vassasahassāni purimanayeneva samaṇadhammaṃ karonto kasiṇaparikammaṃ katvā, paṭhamajjhānaṃ nibbattetvā, nāmarūpaṃ vavatthapetvā, lakkhaṇasammasanaṃ katvā, ariyamaggaṃ anadhigamma brahmaloke nibbatti. So tato cuto bārāṇasirañño aggamahesiyā kucchimhi uppajjitvā purimanayeneva vaḍḍhamāno yato pabhuti ‘‘ayaṃ itthī ayaṃ puriso’’ti visesaṃ aññāsi, tatupādāya itthīnaṃ hatthe na ramati, ucchādananhāpanamaṇḍanādimattampi na sahati. Taṃ purisā eva posenti, thaññapāyanakāle dhātiyo kañcukaṃ paṭimuñcitvā purisavesena thaññaṃ pāyenti. So itthīnaṃ gandhaṃ ghāyitvā saddaṃ vā sutvā rodati, viññutaṃ pattopi itthiyo passituṃ na icchati, tena taṃanitthigandhotveva sañjāniṃsu.
36. Saṃsaggajātassa: What is the origin? This Bodhisatta destined to be a Paccekabuddha, while practicing the life of a recluse in the dispensation of the Blessed Kassapa for twenty thousand years in the same manner as before, having done the preliminary work for the kasiṇa, having developed the first jhāna, having determined name and form, having done the touching of characteristics, without attaining the Noble Path, was reborn in the Brahma world. From there, he passed away and was born in the womb of the chief queen of the king of Bārāṇasī. Growing up in the same way as before, from the time he knew the difference between ‘‘this is a woman, this is a man,’’ he did not delight in the hands of women, nor did he tolerate even being rubbed with powder, bathed, or adorned. Only men cared for him, and during breastfeeding, the nurses would uncover their breasts and breastfeed him in the guise of men. He would cry upon smelling the scent of women or hearing their voices. Even when he reached maturity, he did not want to see women. Therefore, they knew him as anitthigandho, “one without the scent of women”.
Tasmiṃ soḷasavassuddesike jāte rājā ‘‘kulavaṃsaṃ saṇṭhapessāmī’’ti nānākulehi tassa anurūpā kaññāyo ānetvā aññataraṃ amaccaṃ āṇāpesi ‘‘kumāraṃ ramāpehī’’ti. Amacco upāyena taṃ ramāpetukāmo tassa avidūre sāṇipākāraṃ parikkhipāpetvā nāṭakāni payojāpesi. Kumāro gītavāditasaddaṃ sutvā – ‘‘kasseso saddo’’ti āha. Amacco ‘‘taveso, deva, nāṭakitthīnaṃ saddo, puññavantānaṃ īdisāni nāṭakāni honti, abhirama, deva, mahāpuññosi tva’’nti āha. Kumāro amaccaṃ daṇḍena tāḷāpetvā nikkaḍḍhāpesi. So rañño ārocesi. Rājā kumārassa mātarā saha gantvā, kumāraṃ khamāpetvā, puna amaccaṃ appesi. Kumāro tehi atinippīḷiyamāno seṭṭhasuvaṇṇaṃ datvā suvaṇṇakāre āṇāpesi – ‘‘sundaraṃ itthirūpaṃ karothā’’ti. Te vissakammunā nimmitasadisaṃ sabbālaṅkāravibhūsitaṃ itthirūpaṃ katvā dassesuṃ. Kumāro disvā vimhayena sīsaṃ cāletvā mātāpitūnaṃ pesesi ‘‘yadi īdisiṃ itthiṃ labhissāmi, gaṇhissāmī’’ti. Mātāpitaro ‘‘amhākaṃ putto mahāpuñño, avassaṃ tena saha katapuññā kāci dārikā loke uppannā bhavissatī’’ti taṃ suvaṇṇarūpaṃ rathaṃ āropetvā amaccānaṃ appesuṃ ‘‘gacchatha, īdisiṃ dārikaṃ gavesathā’’ti. Te gahetvā soḷasa mahājanapade vicarantā taṃ taṃ gāmaṃ gantvā udakatitthādīsu yattha yattha janasamūhaṃ passanti, tattha tattha devataṃ viya suvaṇṇarūpaṃ ṭhapetvā nānāpupphavatthālaṅkārehi pūjaṃ katvā, vitānaṃ bandhitvā, ekamantaṃ tiṭṭhanti – ‘‘yadi kenaci evarūpā diṭṭhapubbā bhavissati, so kathaṃ samuṭṭhāpessatī’’ti? Etenupāyena aññatra maddaraṭṭhā sabbe janapade āhiṇḍitvā taṃ ‘‘khuddakaraṭṭha’’nti avamaññamānā tattha paṭhamaṃ agantvā nivattiṃsu.
When he was sixteen years old, the king, thinking, ‘‘I will establish the lineage,’’ brought maidens suitable for him from various families and ordered one of his ministers, ‘‘Entertain the prince.’’ The minister, wanting to entertain him by some means, had a rampart built not far from him and had dramas performed. Hearing the sound of singing and music, the prince said, ‘‘Whose sound is this?’’ The minister said, ‘‘This is the sound of dancing women for you, Your Majesty. Such dramas are for those with merit. Be delighted, Your Majesty, you have great merit.’’ The prince had the minister struck with a staff and driven away. He reported this to the king. The king, going together with the prince’s mother, apologized to the prince and again sent the minister. Being excessively pressured by them, the prince gave fine gold and ordered the goldsmiths, ‘‘Make a beautiful female form.’’ They made a female form adorned with all ornaments, resembling one created by Vissakamma, and showed it to him. The prince, seeing it, shook his head in amazement and sent it to his parents, saying, ‘‘If I obtain such a woman, I will take her.’’ The parents, thinking, ‘‘Our son has great merit; surely a maiden born in the world has done meritorious deeds together with him,’’ loaded that golden form onto a chariot and gave it to the ministers, saying, ‘‘Go, search for such a maiden.’’ Taking it, they wandered through sixteen great countries, going to each village and placing the golden form like a deity wherever they saw a crowd of people, such as at bathing places. Having offered worship with various flowers, cloths, and ornaments, having erected a canopy, they stood to one side, thinking, ‘‘If anyone has ever seen such a form, how will he make it known?’’ In this way, having roamed through all the countries except for the Madda country, considering it to be ‘‘Khuddakaraṭṭha’’ (small country), they turned back without going there first.
Tato nesaṃ ahosi ‘‘maddaraṭṭhampi tāva gacchāma, mā no bārāṇasiṃ paviṭṭhepi rājā puna pāhesī’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Sāgalanagare ca maddavo nāma rājā. Tassa dhītā soḷasavassuddesikā abhirūpā hoti. Tassā vaṇṇadāsiyo nhānodakatthāya titthaṃ gatā. Tattha amaccehi ṭhapitaṃ taṃ suvaṇṇarūpaṃ dūratova disvā ‘‘amhe udakatthāya pesetvā rājaputtī sayameva āgatā’’ti bhaṇantiyo samīpaṃ gantvā ‘‘nāyaṃ sāminī, amhākaṃ sāminī ito abhirūpatarā’’ti āhaṃsu. Amaccā taṃ sutvā rājānaṃ upasaṅkamitvā anurūpena nayena dārikaṃ yāciṃsu, sopi adāsi. Tato bārāṇasirañño pāhesuṃ ‘‘laddhā dārikā, sāmaṃ āgacchissati, udāhu amheva ānemā’’ti? So ca ‘‘mayi āgacchante janapadapīḷā bhavissati, tumheva ānethā’’ti pesesi.
Then it occurred to them, ‘‘Let us go to the Madda country as well, lest the king send us again even after we have entered Bārāṇasī.’’ They went to Sāgalanagara in the Madda country. In Sāgalanagara, there was a king named Maddava. His daughter, sixteen years old, was beautiful. Her attendant maids had gone to the bathing place to fetch water. Seeing that golden form placed by the ministers from afar, they said, ‘‘Having sent us to fetch water, the princess has come by herself,’’ and going near, they said, ‘‘This is not the mistress; our mistress is even more beautiful than this.’’ Hearing this, the ministers approached the king and requested the maiden in a suitable manner. He gave her to them. Then they sent word to the king of Bārāṇasī, ‘‘The maiden has been found. Will he come himself, or shall we bring her?’’ He sent word, ‘‘If I come, there will be hardship for the people. You bring her.’’
Amaccā dārikaṃ gahetvā nagarā nikkhamitvā kumārassa pāhesuṃ – ‘‘laddhā suvaṇṇarūpasadisī dārikā’’ti. Kumāro sutvāva rāgena abhibhūto paṭhamajjhānā parihāyi. So dūtaparamparaṃ pesesi ‘‘sīghaṃ ānetha, sīghaṃ ānethā’’ti. Te sabbattha ekarattivāseneva bārāṇasiṃ patvā bahinagare ṭhitā rañño pāhesuṃ – ‘‘ajja pavisitabbaṃ, no’’ti? Rājā ‘‘seṭṭhakulā ānītā dārikā, maṅgalakiriyaṃ katvā mahāsakkārena pavesessāma, uyyānaṃ tāva naṃ nethā’’ti āṇāpesi. Te tathā akaṃsu. Sā accantasukhumālā yānugghātena ubbāḷhā addhānaparissamena uppannavātarogā milātamālā viya hutvā rattiṃyeva kālamakāsi. Amaccā ‘‘sakkārā paribhaṭṭhamhā’’ti parideviṃsu. Rājā ca nāgarā ca ‘‘kulavaṃso vinaṭṭho’’ti parideviṃsu. Nagare mahākolāhalaṃ ahosi. Kumārassa sutamatteyeva mahāsoko udapādi. Tato kumāro sokassa mūlaṃ khaṇitumāraddho. So cintesi – ‘‘ayaṃ soko nāma na ajātassa hoti, jātassa pana hoti, tasmā jātiṃ paṭicca soko’’ti. ‘‘Jāti pana kiṃ paṭiccā’’ti? Tato ‘‘bhavaṃ paṭicca jātī’’ti evaṃ pubbabhāvanānubhāvena yoniso manasikaronto anulomapaṭilomapaṭiccasamuppādaṃ disvā saṅkhāre sammasanto tattheva nisinno paccekabodhiṃ sacchākāsi. Taṃ maggaphalasukhena sukhitaṃ santindriyaṃ santamānasaṃ nisinnaṃ disvā, paṇipātaṃ katvā, amaccā āhaṃsu – ‘‘mā soci, deva, mahanto jambudīpo, aññaṃ tato sundarataraṃ ānessāmā’’ti. So āha – ‘‘nāhaṃ socako, nissoko paccekabuddho aha’’nti. Ito paraṃ sabbaṃ purimagāthāsadisameva ṭhapetvā gāthāvaṇṇanaṃ.
The ministers, taking the maiden, went out of the city and sent word to the prince, ‘‘A maiden resembling the golden form has been found.’’ Just hearing this, the prince, overcome with lust, fell away from the first jhāna. He sent a continuous stream of messengers, saying, ‘‘Bring her quickly, bring her quickly.’’ Reaching Bārāṇasī with only one night’s stay everywhere, they stood outside the city and sent word to the king, ‘‘Should we enter today, or not?’’ The king ordered, ‘‘The maiden has been brought from a noble family. Having performed the auspicious rites, we will bring her in with great honor. Take her to the park for now.’’ They did so. She, being exceedingly delicate, exhausted by the movement of the vehicle, suffering from a wind-disease arising from the fatigue of the journey, became like a withered garland and died that very night. The ministers lamented, ‘‘We have fallen away from honor.’’ The king and the citizens lamented, ‘‘The lineage is destroyed.’’ There was a great uproar in the city. The prince, as soon as he heard it, felt great sorrow. Then the prince began to dig up the root of sorrow. He thought, ‘‘This sorrow does not arise for one who is not born, but it arises for one who is born. Therefore, sorrow arises dependent on birth.’’ ‘‘But what does birth depend on?’’ Then, ‘‘Birth depends on existence.’’ Thus, contemplating mindfully due to the power of previous cultivation, seeing the dependent origination in forward and reverse order, touching the formations, sitting right there, he realized Pacceka-Bodhi. Seeing him sitting there, happy with the bliss of the path and fruit, with calmed senses and a calmed mind, the ministers, having paid homage, said, ‘‘Do not grieve, Your Majesty. Jambudīpa is large; we will bring another, even more beautiful than her.’’ He said, ‘‘I am not grieving; I am a Paccekabuddha without sorrow.’’ From here on, everything should be kept the same as in the previous verse, except for the verse explanation.
saṃsaggajātassāti jātasaṃsaggassa. Tattha dassana, savana, kāya, samullapana, sambhogasaṃsaggavasena pañcavidho saṃsaggo. Tattha aññamaññaṃ disvā cakkhuviññāṇavīthivasena uppannarāgodassanasaṃsaggonāma. Tattha sīhaḷadīpe kāḷadīghavāpīgāme piṇḍāya carantaṃ kalyāṇavihāravāsīdīghabhāṇakadaharabhikkhuṃ disvā paṭibaddhacittā kenaci upāyena taṃ alabhitvā, kālakatā kuṭumbiyadhītā, tassā nivāsanacoḷakhaṇḍaṃ disvā ‘‘evarūpavatthadhāriniyā nāma saddhiṃ saṃvāsaṃ nālattha’’nti hadayaṃ phāletvā kālakato. So eva ca daharo nidassanaṃ.
Saṃsaggajātassa (of one born of association): of one whose association has arisen. There, there are five kinds of association: association through seeing, hearing, the body, speaking, and sensual enjoyment. There, the lust that arises through the eye-consciousness process upon seeing each other is called dassanasaṃsaggo (association through seeing). There, in the village of Kāḷadīghavāpī in the island of Sīhaḷa, a young bhikkhu named Dīghabhāṇaka, who resided at Kalyāṇavihāra, was going for alms when a householder’s daughter, with her mind attached, passed away without obtaining him by any means, having seen a piece of his robe. Thinking, ‘‘I did not get to live together with one who wears such a robe,’’ she broke her heart and died. That very young bhikkhu is an example.
savanasaṃsaggonāma. Tatrāpi girigāmavāsīkammāradhītāya pañcahi kumārīhi saddhiṃ padumassaraṃ gantvā, nhatvā mālaṃ āropetvā, uccāsaddena gāyantiyā ākāsena gacchanto saddaṃ sutvā kāmarāgena visesā parihāyitvā anayabyasanaṃ patto pañcaggaḷaleṇavāsī tissadaharo nidassanaṃ.
It is called association through hearing. Here, too, the young Tissa dwelling in the Five-Gabled Cave, who, due to excessive attachment arising from hearing the sound of a smith's daughter from Girigāma singing with a loud voice while going in the sky after bathing and adorning herself with garlands at Padumasara, suffered great misfortune, is an example.
kāyasaṃsaggonāma. Dhammagāyanadaharabhikkhu cettha nidassanaṃ. Mahāvihāre kira daharabhikkhu dhammaṃ bhāsati. Tattha mahājane āgate rājāpi agamāsi saddhiṃ antepurena. Tato rājadhītāya tassa rūpañca saddañca āgamma balavarāgo uppanno, tassa ca daharassāpi. Taṃ disvā rājā sallakkhetvā sāṇipākārena parikkhipāpesi. Te aññamaññaṃ parāmasitvā āliṅgiṃsu. Puna sāṇipākāraṃ apanetvā passantā dvepi kālakateyeva addasaṃsūti.
It is called association through body contact. Here, the young Dhamma-reciting bhikkhu is an example. It is said that in the Mahāvihāra, a young bhikkhu was reciting the Dhamma. When a great crowd had gathered there, the king also came with his harem. Then, strong desire arose in the king’s daughter, and in that young bhikkhu as well, drawn by his form and voice. Seeing this, the king took note and had a wall built around them. They touched and embraced each other. When the wall was removed, both were found to have died right there.
samullapanasaṃsaggonāma. Bhikkhubhikkhunīhi saddhiṃ paribhogakaraṇe uppannarāgosambhogasaṃsaggonāma. Dvīsupi cetesu pārājikappatto bhikkhu ca bhikkhunī ca nidassanaṃ. Maricivaṭṭināmamahāvihāramahe kira duṭṭhagāmaṇi abhayamahārājā mahādānaṃ paṭiyādetvā ubhatosaṅghaṃ parivisati. Tattha uṇhayāguyā dinnāya saṅghanavakasāmaṇerī anādhārakassa saṅghanavakasāmaṇerassa dantavalayaṃ datvā samullāpaṃ akāsi. Te ubhopi upasampajjitvā saṭṭhivassā hutvā paratīraṃ gatā aññamaññaṃ samullāpena pubbasaññaṃ paṭilabhitvā tāvadeva jātasinehā sikkhāpadaṃ vītikkamitvā pārājikā ahesunti.
It is called association through frivolous talk. Association through intercourse is when lust arises in a bhikkhu from engaging in intimacy with a bhikkhunī. In both cases, the bhikkhu and bhikkhunī who incurred pārājika are examples. It is said that when King Duṭṭhagāmaṇi Abhaya was preparing a great almsgiving at the Maricivaṭṭi-named Mahāvihāra, he served the Saṅgha on both sides. There, when hot rice-gruel was given, a novice bhikkhunī gave a toothpick to a novice bhikkhu who had no support and engaged in frivolous talk. Both of them, having taken ordination and lived for sixty years, went to the farther shore, and having regained their former recognition through frivolous talk, and with affection immediately arising, transgressed the training rule and incurred pārājika.
bhavati sneho,purimarāgapaccayā balavarāgo uppajjati. Tatosnehanvayaṃ dukkhamidaṃ pahotitameva snehaṃ anugacchantaṃ sandiṭṭhikasamparāyikasokaparidevādinānappakārakaṃ dukkhamidaṃ pahoti, nibbattati, bhavati, jāyati. Apare pana ‘‘ārammaṇe cittassa vossaggo saṃsaggo’’ti bhaṇanti. Tato sneho, snehā dukkhamidanti.
Affection arises, due to the condition of former desire, strong desire arises. Then, this suffering follows from affection; this suffering, following that very affection, consisting of visible and future sorrow, lamentation, and so forth, arises, comes into being, exists, is born. Others, however, say that “abandoning the mind in an object is association.” From that comes affection, and from affection, this suffering.
ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti. Ettha ca yaṃ ‘‘snehanvayaṃ dukkhamidaṃ pahotī’’ti vuttaṃ ‘‘tadeva sandhāya ādīnavaṃ snehajaṃ pekkhamāno’’ti idaṃ vuttanti veditabbaṃ. Atha vā yathāvuttena saṃsaggena saṃsaggajātassa bhavati sneho, snehanvayaṃ dukkhamidaṃ pahoti, etaṃ yathābhūtaṃ ādīnavaṃ snehajaṃ pekkhamāno ahaṃ adhigatoti. Evaṃ abhisambandhitvā catutthapādo pubbe vuttanayeneva udānavasena vuttopi veditabbo. Tato paraṃ sabbaṃ purimagāthāya vuttasadisamevāti.
Seeing the danger born of affection, let one wander alone like a rhinoceros. Here, it should be understood that this statement, “seeing the danger born of affection,” was said with reference to what was said earlier, “this suffering follows from affection.” Or, understanding it as: “Through association, as previously described, affection arises, this suffering follows from affection; seeing this danger born of affection as it really is, I have attained the goal.” Thus, connecting it, the fourth line should be understood as having been stated in the manner previously described, even by way of an exclamation. The rest is similar to what was said in the previous verse.
Saṃsaggagāthāvaṇṇanā samattā.
The Commentary on the Verse on Association is finished.
37.Mitte suhajjeti kā uppatti? Ayaṃ paccekabodhisatto purimagāthāya vuttanayeneva uppajjitvā bārāṇasiyaṃ rajjaṃ kārento paṭhamaṃ jhānaṃ nibbattetvā ‘‘kiṃ samaṇadhammo varo, rajjaṃ vara’’nti vīmaṃsitvā catunnaṃ amaccānaṃ hatthe rajjaṃ niyyātetvā samaṇadhammaṃ karoti. Amaccā ‘‘dhammena samena karothā’’ti vuttāpi lañjaṃ gahetvā adhammena karonti. Te lañjaṃ gahetvā sāmike parājentā ekadā aññataraṃ rājavallabhaṃ parājesuṃ. So rañño bhattahārakena saddhiṃ pavisitvā sabbaṃ ārocesi. Rājā dutiyadivase sayaṃ vinicchayaṭṭhānaṃ agamāsi. Tato mahājanakāyā – ‘‘amaccā sāmike asāmike karontī’’ti mahāsaddaṃ karontā mahāyuddhaṃ viya akaṃsu. Atha rājā vinicchayaṭṭhānā vuṭṭhāya pāsādaṃ abhiruhitvā samāpattiṃ appetuṃ nisinno tena saddena vikkhittacitto na sakkoti appetuṃ. So ‘‘kiṃ me rajjena, samaṇadhammo varo’’ti rajjasukhaṃ pahāya puna samāpattiṃ nibbattetvā pubbe vuttanayeneva vipassanto paccekasambodhiṃ sacchākāsi. Kammaṭṭhānañca pucchito imaṃ gāthaṃ abhāsi –
‘‘Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;
“Affectionate to friends and intimates, with mind bound fast, one loses one’s own good;
Seeing this fear in intimacy, let one wander alone like a rhinoceros.”
mittā. Suhadayabhāvenasuhajjā. Keci hi ekantahitakāmatāya mittāva honti, na suhajjā. Keci gamanāgamanaṭṭhānanisajjāsamullāpādīsu hadayasukhajananena suhajjāva honti, na mittā. Keci tadubhayavasena suhajjā ceva mittā ca. Te duvidhā honti – agāriyā anagāriyā ca. Tattha agāriyā tividhā honti – upakāro, samānasukhadukkho, anukampakoti. Anagāriyā visesena atthakkhāyino eva. Te catūhi aṅgehi samannāgatā honti. Yathāha –
Mittā: friends. Suhajjā: intimates, due to having a good heart. Some are friends only because they wish only for one's benefit, but are not intimates. Some are intimates only because they generate happiness of heart in going, coming, standing, sitting, frivolous talk, and so forth, but are not friends. Some are both intimates and friends, due to both reasons. They are of two kinds—householders and homeless ones. Among them, householders are of three kinds: a helper, one who shares joy and sorrow equally, and a compassionate one. Homeless ones are especially advisors on welfare. They are endowed with four qualities. As it was said:
‘‘Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo – pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti’’ (dī. ni. 3.261).
"In four ways, householder, a helpful friend should be understood as a good-hearted friend: he protects one when one is heedless, he protects one's property when one is heedless, he is a refuge when one is afraid, and when duties arise, he provides twice as much wealth" (Dī. Ni. 3.261).
Tathā –
Likewise—
‘‘Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo – guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitampissa atthāya pariccattaṃ hoti’’ (dī. ni. 3.262).
"In four ways, householder, a friend who shares joy and sorrow equally should be understood as a good-hearted friend: he reveals his secrets, he conceals his secrets, he does not abandon one in misfortune, and he sacrifices even his life for his sake" (Dī. Ni. 3.262).
Tathā –
Likewise—
‘‘Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo – abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati’’ (dī. ni. 3.264).
"In four ways, householder, a compassionate friend should be understood as a good-hearted friend: he does not rejoice in one's misfortune, he rejoices in one's fortune, he prevents one who speaks ill of one, and he praises one who speaks well of one" (Dī. Ni. 3.264).
Tathā –
Likewise—
‘‘Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo – pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhatī’’ti (dī. ni. 3.263).
"In four ways, householder, a welfare-advising friend should be understood as a good-hearted friend: he restrains one from evil, he establishes one in good, he makes one hear what one has not heard, and he points out the path to heaven" (Dī. Ni. 3.263).
Anukampamānoti anudayamāno. Tesaṃ sukhaṃ upasaṃharitukāmo dukkhaṃ apaharitukāmo ca.
Anukampamāno: being compassionate. Desiring to bring them happiness and desiring to remove their suffering.
Hāpeti atthanti diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ, tathā attatthaparatthaubhayatthavasenāpi tividhaṃ. Atthaṃ laddhavināsanena aladdhānuppādanenāti dvidhāpi hāpeti vināseti.Paṭibaddhacittoti ‘‘ahaṃ imaṃ vinā na jīvāmi, esa me gati, esa me parāyaṇa’’nti evaṃ attānaṃ nīce ṭhāne ṭhapentopi paṭibaddhacitto hoti. ‘‘Ime maṃ vinā na jīvanti, ahaṃ tesaṃ gati, tesaṃ parāyaṇa’’nti evaṃ attānaṃ ucce ṭhāne ṭhapentopi paṭibaddhacitto hoti. Idha pana evaṃ paṭibaddhacitto adhippeto.Etaṃ bhayanti etaṃ atthahāpanabhayaṃ, attano samāpattihāniṃ sandhāya vuttaṃ.Santhaveti tividho santhavo – taṇhādiṭṭhimittasanthavavasena. Tattha aṭṭhasatappabhedāpi taṇhā taṇhāsanthavo, dvāsaṭṭhibhedāpi diṭṭhi diṭṭhisanthavo, paṭibaddhacittatāya mittānukampanā mittasanthavo. So idhādhippeto. Tena hissa samāpatti parihīnā. Tenāha – ‘‘etaṃ bhayaṃ santhave pekkhamāno ahamadhigato’’ti. Sesaṃ vuttasadisamevāti veditabbanti.
Hāpeti atthaṃ: one loses one's own good, which is threefold in terms of the visible, future, and ultimate benefit, and likewise threefold in terms of one's own, another's, and both's benefit. One loses, destroys, one's own good in two ways: by losing what has been gained and by not generating what has not been gained. Paṭibaddhacitto: with mind bound fast, is one who, placing oneself in a low position, thinks, "I cannot live without this one; this one is my refuge, this one is my final resort." One who, placing oneself in a high position, thinks, "These ones cannot live without me; I am their refuge, I am their final resort," is also with mind bound fast. Here, however, one with mind bound fast in this way is intended. Etaṃ bhayaṃ: this fear of losing one's own good, is said with reference to the loss of one's own meditative attainment. Santhave: intimacy is threefold: intimacy of craving, intimacy of views, and intimacy of friendship. There, craving, with its eight hundred varieties, is intimacy of craving; views, with their sixty-two varieties, are intimacy of views; compassion for friends due to having a bound mind is intimacy of friendship. That is what is intended here. Because of that, his meditative attainment was lost. Therefore, he said, "Seeing this fear in intimacy, I have attained the goal." The rest should be understood as similar to what was said earlier.
Mittasuhajjagāthāvaṇṇanā samattā.
The Commentary on the Verse on Friends and Intimates is finished.
38.Vaṃso visāloti kā uppatti? Pubbe kira kassapassa bhagavato sāsane tayo paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājakule nibbatto, itare paccantarājakulesu. Te ubhopi kammaṭṭhānaṃ uggaṇhitvā, rajjaṃ pahāya pabbajitvā, anukkamena paccekabuddhā hutvā, nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya ‘‘mayaṃ kiṃ kammaṃ katvā imaṃ lokuttarasukhaṃ anuppattā’’ti āvajjetvā paccavekkhamānā kassapabuddhakāle attano cariyaṃ addasaṃsu. Tato ‘‘tatiyo kuhi’’nti āvajjentā bārāṇasiyaṃ rajjaṃ kārentaṃ disvā tassa guṇe saritvā ‘‘so pakatiyāva appicchatādiguṇasamannāgato ahosi, amhākaññeva ovādako vattā vacanakkhamo pāpagarahī, handa, naṃ ārammaṇaṃ dassetvā mocessāmā’’ti okāsaṃ gavesantā taṃ ekadivasaṃ sabbālaṅkāravibhūsitaṃ uyyānaṃ gacchantaṃ disvā ākāsenāgantvā uyyānadvāre veḷugumbamūle aṭṭhaṃsu. Mahājano atitto rājadassanena rājānaṃ oloketi. Tato rājā ‘‘atthi nu kho koci mama dassane abyāvaṭo’’ti olokento paccekabuddhe addakkhi. Saha dassaneneva cassa tesu sineho uppajji.
So hatthikkhandhā oruyha santena upacārena te upasaṅkamitvā ‘‘bhante, kiṃ nāmā tumhe’’ti pucchi. Te āhaṃsu ‘‘mayaṃ, mahārāja, asajjamānā nāmā’’ti. ‘‘Bhante, ‘asajjamānā’ti etassa ko attho’’ti? ‘‘Alagganattho, mahārājā’’ti. Tato taṃ veḷugumbaṃ dassentā āhaṃsu – ‘‘seyyathāpi, mahārāja, imaṃ veḷugumbaṃ sabbaso mūlakhandhasākhānusākhāhi saṃsibbitvā ṭhitaṃ asihattho puriso mūle chetvā āviñchanto na sakkuṇeyya uddharituṃ, evameva tvaṃ anto ca bahi ca jaṭāya jaṭito āsattavisatto tattha laggo. Seyyathāpi vā panassa vemajjhagatopi ayaṃ vaṃsakaḷīro asañjātasākhattā kenaci alaggo ṭhito, sakkā ca pana agge vā mūle vā chetvā uddharituṃ, evameva mayaṃ katthaci asajjamānā sabbadisā gacchāmā’’ti tāvadeva catutthajjhānaṃ samāpajjitvā passato eva rañño ākāsena nandamūlakapabbhāraṃ agamaṃsu. Tato rājā cintesi – ‘‘kadā nu kho ahampi evaṃ asajjamāno bhaveyya’’nti tattheva nisīditvā vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva kammaṭṭhānaṃ pucchito imaṃ gāthaṃ abhāsi –
He descended from the elephant's neck and, with a peaceful manner, approached them, asking, "Venerable sirs, what are your names?" They said, "We are called 'Non-attached,' O Great King." "Venerable sirs, what is the meaning of 'Non-attached'?" "The meaning is 'Unclinging,' O Great King." Then, showing him that bamboo grove, they said, "Just as, O Great King, a strong man, though that bamboo grove is standing completely intertwined with rootstocks, branches, and twigs, would not be able to uproot it by cutting at the root and pulling, even so you are entangled and bound by inner and outer attachments. Or just as this young bamboo shoot, standing in the middle, unattached by any branch, can be uprooted by cutting at the top or the root, even so we, not clinging anywhere, go in all directions." Just then, having attained the fourth jhāna, and as the king was looking on, they went through the sky to Nandamūlaka Mountain. Then the king thought, "When will I also be non-attached like this?" Sitting right there and seeing with insight, he realized Paccekabodhi. When asked for a meditation subject in the manner previously described, he spoke this verse:
‘‘Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;
“Like a spreading bamboo, quite entangled, is the longing that is for children and spouses;
Like a bamboo shoot, unentangled, let one wander alone like a rhinoceros.”
vaṃsoti veḷu.Visāloti vitthiṇṇo. Cakāro avadhāraṇattho, evakāro vā ayaṃ, sandhivasenettha ekāro naṭṭho. Tassa parapadena sambandho, taṃ pacchā yojessāma.Yathāti paṭibhāge.Visattoti laggo, jaṭito saṃsibbito.Puttesu dāresu cāti puttadhītubhariyāsu.Yā apekkhāti yā taṇhā yo sneho.Vaṃsakkaḷīrova asajjamānoti vaṃsakaḷīro viya alaggamāno. Kiṃ vuttaṃ hoti? Yathā vaṃso visālo visatto eva hoti, puttesu dāresu ca yā apekkhā, sāpi evaṃ tāni vatthūni saṃsibbitvā ṭhitattā visattā eva. Svāhaṃ tāya apekkhāya apekkhavā visālo vaṃso viya visattoti evaṃ apekkhāya ādīnavaṃ disvā taṃ apekkhaṃ maggañāṇena chindanto ayaṃ vaṃsakaḷīrova rūpādīsu vā lobhādīsu vā kāmabhavādīsu vā diṭṭhādīsu vā taṇhāmānadiṭṭhivasena asajjamāno paccekabodhiṃ adhigatoti. Sesaṃ purimanayeneva veditabbanti.
Vaṃso: bamboo. Visālo: spreading. The ca is for emphasis, or this is eva, and here the ekāra is lost due to sandhi. Its connection is with the following word; we will connect it later. Yathā: just as. Visatto: entangled, intertwined, interwoven. Puttesu dāresu ca: in sons, daughters, and wives. Yā apekkhā: whatever desire, whatever affection. Vaṃsakkaḷīrova asajjamāno: like a young bamboo shoot, not clinging. What is said is this: Just as a spreading bamboo is quite entangled, whatever longing there is for children and spouses, that too is just like that bamboo, quite entangled because it stands interwoven with those things. I, being one who longs with that longing, am entangled like a spreading bamboo. Thus, seeing the danger in longing and severing that longing with the knowledge of the path, I have attained Paccekabodhi, not clinging to forms and so forth, or to greed and so forth, or to desire for existence and so forth, or to views and so forth, in the manner of craving, conceit, and views, just like this young bamboo shoot. The rest should be understood in the manner previously described.
Vaṃsakaḷīragāthāvaṇṇanā samattā.
The Commentary on the Verse on the Bamboo Shoot is finished.
39.Migoaraññamhīti kā uppatti? Eko kira bhikkhu kassapassa bhagavato sāsane yogāvacaro kālaṃ katvā, bārāṇasiyaṃ seṭṭhikule uppanno aḍḍhe mahaddhane mahābhoge, so subhago ahosi. Tato paradāriko hutvā tattha kālakato niraye nibbatto tattha paccitvā vipākāvasesena seṭṭhibhariyāya kucchimhi itthipaṭisandhiṃ aggahesi. Nirayato āgatānaṃ gattāni uṇhāni honti. Tena seṭṭhibhariyā ḍayhamānena udarena kicchena kasirena taṃ gabbhaṃ dhāretvā kālena dārikaṃ vijāyi. Sā jātadivasato pabhuti mātāpitūnaṃ sesabandhuparijanānañca dessā ahosi. Vayappattā ca yamhi kule dinnā, tatthāpi sāmikasassusasurānaṃ dessāva ahosi appiyā amanāpā. Atha nakkhatte ghosite seṭṭhiputto tāya saddhiṃ kīḷituṃ anicchanto vesiṃ ānetvā kīḷati. Sā taṃ dāsīnaṃ santikā sutvā seṭṭhiputtaṃ upasaṅkamitvā nānappakārehi anunayitvā āha – ‘‘ayyaputta, itthī nāma sacepi dasannaṃ rājūnaṃ kaniṭṭhā hoti, cakkavattino vā dhītā, tathāpi sāmikassa pesanakarā hoti. Sāmike anālapante sūle āropitā viya dukkhaṃ paṭisaṃvedeti. Sace ahaṃ anuggahārahā, anuggahetabbā. No ce, vissajjetabbā, attano ñātikulaṃ gamissāmī’’ti. Seṭṭhiputto – ‘‘hotu, bhadde, mā soci, kīḷanasajjā hohi, nakkhattaṃ kīḷissāmā’’ti āha. Seṭṭhidhītā tāvatakenapi sallāpamattena ussāhajātā ‘‘sve nakkhattaṃ kīḷissāmī’’ti bahuṃ khajjabhojjaṃ paṭiyādeti. Seṭṭhiputto dutiyadivase anārocetvāva kīḷanaṭṭhānaṃ gato. Sā ‘‘idāni pesessati, idāni pesessatī’’ti maggaṃ olokentī nisinnā ussūraṃ disvā manusse pesesi. Te paccāgantvā ‘‘seṭṭhiputto gato’’ti ārocesuṃ. Sā sabbaṃ taṃ paṭiyāditaṃ ādāya yānaṃ abhiruhitvā uyyānaṃ gantuṃ āraddhā.
39. Migo araññamhi: What is the origin of this? It is said that a certain bhikkhu practicing meditation in the Dispensation of the Buddha Kassapa, after passing away, was born into a wealthy merchant family in Bārāṇasī, possessing immense riches and great fortune, and was very handsome. After that, becoming an adulterer, he died there and was reborn in hell. Having suffered there, due to the remaining effects of his actions, he took rebirth as a female in the womb of a merchant's wife. Those who come from hell have hot bodies. Therefore, the merchant's wife, with a burning womb, endured that pregnancy with difficulty and hardship, and in due time, gave birth to a girl. From the day she was born, she was disliked by her parents and all relatives. When she came of age and was given in marriage to a certain family, there too she was disliked, unloved, and disagreeable to her husband, mother-in-law, and father-in-law. Then, when a festival was announced, the merchant's son, unwilling to play with her, brought a courtesan to play with. Hearing this from the maids, she approached the merchant's son and, pleading in various ways, said, "My lord, a woman, even if she is the younger sister of ten kings or the daughter of a universal monarch, is still a servant to her husband. If the husband does not speak to her, she feels pain as if impaled on a stake. If I am worthy of favor, then favor me. If not, then release me, and I will go to my relatives' family." The merchant's son said, "Very well, my dear, do not grieve, prepare to play, we will play at the festival." The merchant's daughter, filled with excitement even by that brief conversation, prepared much food and delicacies, thinking, "Tomorrow I will play at the festival." The merchant's son, without informing her, went to the festival grounds on the second day. She, thinking, "Now he will send for me, now he will send for me," sat watching the road. Seeing the sun set, she sent people. They returned and reported, "The merchant's son has gone." Taking all that she had prepared, she boarded a carriage and set out for the park.
Atha nandamūlakapabbhāre paccekasambuddho sattame divase nirodhā vuṭṭhāya anotatte mukhaṃ dhovitvā nāgalatādantapoṇaṃ khāditvā ‘‘kattha ajja bhikkhaṃ carissāmī’’ti āvajjento taṃ seṭṭhidhītaraṃ disvā ‘‘imissā mayi sakkāraṃ karitvā taṃ kammaṃ parikkhayaṃ gamissatī’’ti ñatvā pabbhārasamīpe saṭṭhiyojanaṃ manosilātalaṃ, tattha ṭhatvā nivāsetvā pattacīvaramādāya abhiññāpādakajjhānaṃ samāpajjitvā ākāsenāgantvā tassā paṭipathe oruyha bārāṇasībhimukho agamāsi. Taṃ disvā dāsiyo seṭṭhidhītāya ārocesuṃ. Sā yānā oruyha sakkaccaṃ vanditvā, pattaṃ gahetvā, sabbarasasampannena khādanīyabhojanīyena pūretvā, padumapupphena paṭicchādetvā heṭṭhāpi padumapupphaṃ katvā, pupphakalāpaṃ hatthena gahetvā, paccekabuddhaṃ upasaṅkamitvā, tassa hatthe pattaṃ datvā, vanditvā, pupphakalāpahatthā patthesi ‘‘bhante, yathā idaṃ pupphaṃ, evāhaṃ yattha yattha uppajjāmi, tattha tattha mahājanassa piyā bhaveyyaṃ manāpā’’ti. Evaṃ patthetvā dutiyaṃ patthesi ‘‘bhante, dukkho gabbhavāso, taṃ anupagamma padumapupphe evaṃ paṭisandhi bhaveyyā’’ti. Tatiyampi patthesi ‘‘bhante, jigucchanīyo mātugāmo, cakkavattidhītāpi paravasaṃ gacchati, tasmā ahaṃ itthibhāvaṃ anupagamma puriso bhaveyya’’nti. Catutthampi patthesi ‘‘bhante, imaṃ saṃsāradukkhaṃ atikkamma pariyosāne tumhehi pattaṃ amataṃ pāpuṇeyya’’nti.
Then, a Paccekabuddha, arising from cessation on the seventh day in the Nandamūlaka cave, washed his face at Anotatta lake, chewed a nāgalatā tooth cleaner, and considering, "Where shall I go for alms today?" saw that merchant's daughter. Knowing that "by making offerings to me, her karma will come to an end," he created a sixty-yojana manosilā terrace near the cave. Standing there, after putting on his robes and taking his bowl and outer robe, he attained the Jhāna that serves as the basis for the superknowledges and came through the air, descending on her path, and went towards Bārāṇasī. Seeing him, the maids informed the merchant's daughter. She descended from the carriage, respectfully saluted him, took the bowl, filled it with delicious foods of all kinds, covered it with a lotus flower, placed another lotus flower underneath, took a bouquet of flowers in her hand, approached the Paccekabuddha, gave the bowl into his hand, and, saluting him, holding the bouquet of flowers, made the wish, "Venerable Sir, just as this flower, may I be loved and agreeable to the people wherever I am born." Having made this wish, she made a second wish, "Venerable Sir, dwelling in the womb is painful; without undergoing that, may I be reborn in a lotus flower." She made a third wish, "Venerable Sir, womanhood is disgusting; even the daughter of a universal monarch becomes dependent on others; therefore, without undergoing womanhood, may I become a man." She made a fourth wish, "Venerable Sir, having overcome this suffering of saṃsāra, may I attain the deathless state attained by you at the end."
Evaṃ caturo paṇidhayo katvā, taṃ padumapupphakalāpaṃ pūjetvā, paccekabuddhassa pañcapatiṭṭhitena vanditvā ‘‘pupphasadiso eva me gandho ceva vaṇṇo ca hotū’’ti imaṃ pañcamaṃ paṇidhiṃ akāsi. Tato paccekabuddho pattaṃ pupphakalāpañca gahetvā ākāse ṭhatvā –
Having made these four aspirations and worshiping with that lotus flower bouquet, she saluted the Paccekabuddha with the five-point prostration and made this fifth aspiration: "May my fragrance and color be just like this flower." Then the Paccekabuddha, taking the bowl and the bouquet of flowers, stood in the sky and said:
‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;
‘‘May your desired and wished-for [things] quickly succeed;
May all your aspirations be fulfilled, like the moon on the fifteenth day.’’
Imāya gāthāya seṭṭhidhītāya anumodanaṃ katvā ‘‘seṭṭhidhītā maṃ gacchantaṃ passatū’’ti adhiṭṭhahitvā nandamūlakapabbhāraṃ agamāsi. Seṭṭhidhītāya taṃ disvā mahatī pīti uppannā. Bhavantare kataṃ akusalakammaṃ anokāsatāya parikkhīṇaṃ, ciñcambiladhotatambabhājanamiva suddhā jātā. Tāvadeva cassā patikule ñātikule ca sabbo jano tuṭṭho ‘‘kiṃ karomā’’ti piyavacanāni paṇṇākārāni ca pesesi. Seṭṭhiputto manusse pesesi ‘‘sīghaṃ sīghaṃ ānetha seṭṭhidhītaraṃ, ahaṃ vissaritvā uyyānaṃ āgato’’ti. Tato pabhuti ca naṃ ure vilittacandanaṃ viya āmuttamuttāhāraṃ viya pupphamālaṃ viya ca piyāyanto parihari.
With this verse, having rejoiced with the merchant's daughter, thinking, "Let the merchant's daughter see me as I go," he went to the Nandamūlaka cave. Great joy arose in the merchant's daughter upon seeing him. The unskillful action done in a previous existence was exhausted due to the opportunity, and she became pure like a tamarind-washed copper vessel. Immediately, everyone in her husband's family and relatives' families was pleased and sent affectionate words and gifts, asking, "What shall we do?" The merchant's son sent people, saying, "Bring the merchant's daughter quickly, I forgot and came to the park." From then on, he cherished her, regarding her as sandalwood smeared on his chest, a pearl necklace, or a garland of flowers.
Sā tattha yāvatāyukaṃ issariyabhogasukhaṃ anubhavitvā kālaṃ katvā purisabhāvena devaloke padumapupphe uppajji. So devaputto gacchantopi padumapupphagabbheyeva gacchati, tiṭṭhantopi, nisīdantopi, sayantopi padumagabbheyeva sayati. Mahāpadumadevaputtoti cassa nāmaṃ akaṃsu. Evaṃ so tena iddhānubhāvena anulomapaṭilomaṃ chadevaloke eva saṃsarati.
Having experienced the pleasures of wealth and lordship there for as long as she lived, she passed away and, as a male, was born in the lotus flower in the deva world. That deva son, even when going, goes within the lotus flower, even when standing, even when sitting, even when lying down, he lies down within the lotus. They named him Mahāpaduma devaputta. Thus, through that power, he transmigrates through the six deva worlds in direct and reverse order.
Tena ca samayena bārāṇasirañño vīsati itthisahassāni honti. Rājā ekissāpi kucchiyaṃ puttaṃ na labhati. Amaccā rājānaṃ viññāpesuṃ ‘‘deva, kulavaṃsānupālako putto icchitabbo, atraje avijjamāne khetrajopi kulavaṃsadharo hotī’’ti. Rājā ‘‘ṭhapetvā mahesiṃ avasesā nāṭakitthiyo sattāhaṃ dhammanāṭakaṃ karothā’’ti yathākāmaṃ bahi carāpesi, tathāpi puttaṃ nālattha. Puna amaccā āhaṃsu – ‘‘mahārāja, mahesī nāma puññena ca paññāya ca sabbitthīnaṃ aggā, appeva nāma devo mahesiyāpi kucchismiṃ puttaṃ labheyyā’’ti. Rājā mahesiyā etamatthaṃ ārocesi. Sā āha – ‘‘mahārāja, yā itthī saccavādinī sīlavatī, sā puttaṃ labheyya, hirottapparahitāya kuto putto’’ti pāsādaṃ abhiruhitvā pañca sīlāni samādiyitvā punappunaṃ anumajjati. Sīlavatiyā rājadhītāya pañca sīlāni anumajjantiyā puttapatthanācitte uppannamatte sakkassa āsanaṃ santappi.
At that time, the king of Bārāṇasī had twenty thousand women. The king did not obtain a son in any of their wombs. The ministers informed the king, "O King, a son is desired to continue the lineage. In the absence of a son born of oneself, even a son begotten from another continues the lineage." The king, setting aside the queen consort, ordered the remaining actresses to perform a dhamma play for seven days and allowed them to roam outside as they pleased, but still did not obtain a son. Again, the ministers said, "Great King, the queen consort is the foremost of all women in merit and wisdom. Perhaps the King may obtain a son even in the queen consort's womb." The King told the queen consort about this matter. She said, "Great King, a woman who is truthful and virtuous may obtain a son; how can one without shame and fear obtain a son?" She ascended the palace, undertook the five precepts, and repeatedly reflected on them. As soon as the desire for a son arose in the mind of the virtuous princess, the seat of Sakka became hot.
Atha sakko āsanatāpakāraṇaṃ āvajjento etamatthaṃ viditvā ‘‘sīlavatiyā rājadhītāya puttavaraṃ demī’’ti ākāsenāgantvā deviyā sammukhe ṭhatvā ‘‘kiṃ patthesi devī’’ti pucchi. ‘‘Puttaṃ, mahārājā’’ti. ‘‘Dammi te, devi, puttaṃ, mā cintayī’’ti vatvā devalokaṃ gantvā ‘‘atthi nu kho ettha khīṇāyuko’’ti āvajjento ‘‘ayaṃ mahāpadumo uparidevaloke uppajjituṃ ito cavatī’’ti ñatvā tassa vimānaṃ gantvā ‘‘tāta mahāpaduma, manussalokaṃ gacchāhī’’ti yāci. So āha – ‘‘mahārāja, mā evaṃ bhaṇi, jeguccho manussaloko’’ti. ‘‘Tāta, tvaṃ manussaloke puññaṃ katvā idhūpapanno, tattheva ṭhatvā pāramiyo pūretabbā, gaccha, tātā’’ti. ‘‘Dukkho, mahārāja, gabbhavāso, na sakkomi tattha vasitu’’nti. ‘‘Kiṃ te, tāta, gabbhavāsena, tathā hi tvaṃ kammamakāsi, yathā padumagabbheyeva nibbattissasi, gaccha, tātā’’ti punappunaṃ vuccamāno adhivāsesi.
Then Sakka, considering the reason for the heating of his seat, knowing this matter, thinking, "I will give a boon of a son to the virtuous princess," came through the air, stood before the devi and asked, "What do you desire, O Devi?" "A son, Great King." "I will give you a son, Devi, do not worry," he said, and going to the deva world, considering, "Is there anyone here with dwindling life?" knowing that "this Mahāpaduma is about to pass away from here to be reborn in the upper deva world," he went to his celestial mansion and requested, "Dear Mahāpaduma, go to the human world." He said, "Great King, do not speak like that, the human world is disgusting." "Dear one, you came here to the deva world after doing merit in the human world; the pāramīs must be fulfilled while staying there. Go, dear one." "Great King, dwelling in the womb is painful; I cannot dwell there." "What is the matter with dwelling in the womb, dear one? You have done such karma that you will be born within a lotus flower. Go, dear one," he repeatedly said, and he agreed.
Tato mahāpadumo devalokā cavitvā bārāṇasirañño uyyāne silāpaṭṭapokkharaṇiyaṃ padumagabbhe nibbatto. Tañca rattiṃ mahesī paccūsasamaye supinantena vīsatiitthisahassaparivutā uyyānaṃ gantvā silāpaṭṭapokkharaṇiyaṃ padumassare puttaṃ laddhā viya ahosi. Sā pabhātāya rattiyā sīlāni rakkhamānā tatheva tattha gantvā ekaṃ padumapupphaṃ addasa. Taṃ neva tīre hoti na gambhīre. Saha dassaneneva cassā tattha puttasineho uppajji. Sā sāmaṃyeva pavisitvā taṃ pupphaṃ aggahesi. Pupphe gahitamatteyeva pattāni vikasiṃsu. Tattha taṭṭake āsittasuvaṇṇapaṭimaṃ viya dārakaṃ addasa. Disvāva ‘‘putto me laddho’’ti saddaṃ nicchāresi. Mahājano sādhukārasahassāni muñci, rañño ca pesesi. Rājā sutvā ‘‘kattha laddho’’ti pucchitvā laddhokāsañca sutvā ‘‘uyyānañca pokkharaṇiyaṃ padumañca amhākaññeva khettaṃ, tasmā amhākaṃ khette jātattā khetrajo nāmāyaṃ putto’’ti vatvā nagaraṃ pavesetvā vīsatisahassaitthiyo dhātikiccaṃ kārāpesi. Yā yā kumārassa ruciṃ ñatvā patthitapatthitaṃ khādanīyaṃ khādāpeti, sā sā sahassaṃ labhati. Sakalabārāṇasī calitā, sabbo jano kumārassa paṇṇākārasahassāni pesesi. Kumāro taṃ taṃ atinetvā ‘‘imaṃ khāda, imaṃ bhuñjā’’ti vuccamāno bhojanena ubbāḷho ukkaṇṭhito hutvā, gopuradvāraṃ gantvā, lākhāguḷakena kīḷati.
Then Mahāpaduma, passing away from the deva world, was born in a lotus flower in the lotus pond in the park of the king of Bārāṇasī. That night, in the early morning, the queen consort, surrounded by twenty thousand women, dreamt that she had obtained a son in the lotus pond in the park. That night, keeping the precepts, she went there and saw a lotus flower. It was neither on the shore nor in the deep water. As soon as she saw it, a mother's love arose in her for it. She herself entered and grasped that flower. As soon as the flower was grasped, the petals opened. There, she saw a child like a golden statue cast in a crucible. Seeing him, she exclaimed, "I have obtained a son!" The great crowd released thousands of shouts of approval and sent word to the King. The King, hearing, asked, "Where was he found?" and hearing where he was found, said, "The park and the lotus pond are our own property; therefore, since he was born on our property, this son is named Khettaja," and bringing him into the city, he had twenty thousand women perform the duties of a nurse. Whichever one, knowing the prince's liking, fed him the desired foods, received a thousand [coins]. All of Bārāṇasī was astir; everyone sent the prince thousands of gifts. The prince, being overwhelmed and disgusted by the food, being told, "Eat this, consume this," went to the city gate and played with a lac ball.
Tadā aññataro paccekabuddho bārāṇasiṃ nissāya isipatane vasati. So kālasseva vuṭṭhāya senāsanavattasarīraparikammamanasikārādīni sabbakiccāni katvā, paṭisallānā vuṭṭhito ‘‘ajja kattha bhikkhaṃ gahessāmī’’ti āvajjento kumārassa sampattiṃ disvā ‘‘esa pubbe kiṃ kammaṃ karī’’ti vīmaṃsanto ‘‘mādisassa piṇḍapātaṃ datvā, catasso patthanā patthesi tattha tisso siddhā, ekā tāva na sijjhati, tassa upāyena ārammaṇaṃ dassemī’’ti bhikkhācariyavasena kumārassa santikaṃ agamāsi. Kumāro taṃ disvā ‘‘samaṇa, mā idha āgacchi, ime hi tampi ‘idaṃ khāda, idaṃ bhuñjā’ti vadeyyu’’nti āha. So ekavacaneneva tato nivattitvā attano senāsanaṃ pāvisi. Kumāro parijanaṃ āha – ‘‘ayaṃ samaṇo mayā vuttamattova nivatto, kuddho, nu, kho mamā’’ti. Tato tehi ‘‘pabbajitā nāma, deva, na kodhaparāyaṇā honti, parena pasannamanena yaṃ dinnaṃ hoti, tena yāpentī’’ti vuccamānopi ‘‘kuddho eva mamāyaṃ samaṇo, khamāpessāmi na’’nti mātāpitūnaṃ ārocetvā hatthiṃ abhiruhitvā, mahatā rājānubhāvena isipatanaṃ gantvā, migayūthaṃ disvā, pucchi ‘‘kiṃ nāma ete’’ti? ‘‘Ete, sāmi, migā nāmā’’ti. Etesaṃ ‘‘imaṃ khādatha, imaṃ bhuñjatha, imaṃ sāyathā’’ti vatvā paṭijaggantā atthīti. Natthi sāmi, yattha tiṇodakaṃ sulabhaṃ, tattha vasantīti.
At that time, a certain Paccekabuddha, relying on Bārāṇasī, was dwelling in Isipatana. He, having risen early in the morning, having done all the duties such as attending to the needs of the dwelling, attending to the body, and mindfulness, arising from seclusion, considering, "Where shall I go for alms today?" seeing the prince's fortune, investigating, "What karma did he do in the past?" thinking, "He gave alms to someone like me and made four wishes; three of those have been fulfilled, but one has not yet been fulfilled; I will show him the object of focus through a means," went to the prince's presence for alms. The prince, seeing him, said, "Ascetic, do not come here, these people will say 'Eat this, consume this' even to you." With that single word, he turned back from there and entered his dwelling. The prince said to his retinue, "That ascetic turned back as soon as I spoke. Is he angry with me?" Then, even when they said, "Reverend Sir, renunciants are not prone to anger; they live on whatever is given by someone with a pleased mind," thinking, "That ascetic is indeed angry with me, I will appease him," informing his parents, mounting an elephant, with great royal pomp, he went to Isipatana. Seeing a herd of deer, he asked, "What are these called?" "These, O Lord, are called deer." Are there [people] to take care of them, saying, "Eat this, consume this, taste this?" "No, O Lord, they live wherever grass and water are easily available."
Kumāro ‘‘yathā ime arakkhiyamānāva yattha icchanti, tattha vasanti, kadā nu, kho, ahampi evaṃ vaseyya’’nti etamārammaṇaṃ aggahesi. Paccekabuddhopi tassa āgamanaṃ ñatvā senāsanamaggañca caṅkamañca sammajjitvā, maṭṭhaṃ katvā, ekadvikkhattuṃ caṅkamitvā, padanikkhepaṃ dassetvā, divāvihārokāsañca paṇṇasālañca sammajjitvā, maṭṭhaṃ katvā, pavisanapadanikkhepaṃ dassetvā, nikkhamanapadanikkhepaṃ adassetvā, aññatra agamāsi. Kumāro tattha gantvā taṃ padesaṃ sammajjitvā maṭṭhaṃ kataṃ disvā ‘‘vasati maññe ettha so paccekabuddho’’ti parijanena bhāsitaṃ sutvā āha – ‘‘pātopi so samaṇo kuddho, idāni hatthiassādīhi attano okāsaṃ akkantaṃ disvā, suṭṭhutaraṃ kujjheyya, idheva tumhe tiṭṭhathā’’ti hatthikkhandhā oruyha ekakova senāsanaṃ paviṭṭho vattasīsena susammaṭṭhokāse padanikkhepaṃ disvā, ‘‘ayaṃ samaṇo ettha caṅkamanto na vaṇijjādikammaṃ cintesi, addhā attano hitameva cintesi maññe’’ti pasannamānaso caṅkamaṃ āruhitvā, dūrīkataputhuvitakko gantvā, pāsāṇaphalake nisīditvā, sañjātaekaggo hutvā, paṇṇasālaṃ pavisitvā, vipassanto paccekabodhiñāṇaṃ adhigantvā, purimanayeneva purohitena kammaṭṭhāne pucchite gaganatale nisinno imaṃ gāthamāha –
The prince grasped this thought, "Just as these deer, without being guarded, live wherever they wish, when shall I also live like that?" The Paccekabuddha, knowing of his arrival, having swept and cleaned the path to the dwelling and the walking path, having made it smooth, having walked back and forth once or twice, showing the placement of his feet, having swept and cleaned the daytime resting place and the leaf hut, having made it smooth, having shown the placement of his feet upon entering, without showing the placement of his feet upon exiting, he went elsewhere. The prince, going there, seeing that place swept and cleaned, hearing the words spoken by his retinue, "That Paccekabuddha dwells here, I think," said, "That ascetic is angry even in the morning; now, seeing his place encroached upon by elephants and horses, he would be even more angry. You stay here," descending from the elephant's neck, alone, he entered the dwelling. Seeing the placement of the feet on the well-swept and smooth place, thinking, "This ascetic, while walking here, did not think of business or other such things; indeed, he only thought of his own benefit, I think," with a pleased mind, ascending the walking path, having eliminated coarse thoughts, going, sitting on a stone slab, having become single-minded, entering the leaf hut, realizing the knowledge of Paccekabodhi while contemplating, being questioned about the meditation subject by the chaplain in the same way as before, sitting in the sky, he spoke this verse:
‘‘Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;
‘‘Just as a deer in the forest is unbound, goes as it wishes for pasture;
The wise person, looking to his own freedom, should wander alone like a rhinoceros.’’
migoti dve migā eṇīmigo, pasadamigo cāti. Apica sabbesaṃ āraññikānaṃ catuppadānametaṃ adhivacanaṃ. Idha pana pasadamigo adhippeto.Araññamhīti gāmañca gāmūpacārañca ṭhapetvā avasesaṃ araññaṃ, idhaṃ pana uyyānamadhippetaṃ, tasmā uyyānamhīti vuttaṃ hoti.Yathāti paṭibhāge.Abaddhoti rajjubandhanādīhi abaddho, etena vissatthacariyaṃ dīpeti.Yenicchakaṃ gacchati gocarāyati yena yena disābhāgena gantumicchati, tena tena disābhāgena gocarāya gacchati. Vuttampi cetaṃ bhagavatā –
Migo: There are two kinds of deer: the doe and the pasada deer. Moreover, this is a designation for all forest-dwelling quadrupeds. Here, however, the pasada deer is intended. Araññamhi: Except for the village and its surroundings, the remaining area is the forest; here, however, the park is intended; therefore, it is said, "in the park." Yathā: In comparison. Abaddho: Not bound by ropes or other bonds; this indicates unrestrained conduct. Yenicchakaṃ gacchati gocarāya: To whatever direction he wishes to go, he goes to that direction for pasture. This was also said by the Blessed One:
‘‘Seyyathāpi, bhikkhave, āraññako migo araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa; evameva kho, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’’ti (ma. ni. 1.287; cūḷani. khaggavisāṇasuttaniddesa 125) vitthāro.
‘‘Just as, monks, a forest deer, roaming in the woods and thickets, goes confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because, monks, it has not entered the range of a hunter. In the same way, monks, a monk, quite secluded from sensual pleasures…pe… attains and abides in the first jhāna. This, monks, is called a monk who has blinded Māra, made him footless, destroyed the eye of Māra, and gone out of sight of the Evil One," (ma. ni. 1.287; cūḷani. Khaggavisāṇasuttaniddesa 125) is the detailed explanation.
Viññūnaroti paṇḍitapuriso.Seritanti sacchandavuttitaṃ aparāyattataṃ.Pekkhamānoti paññācakkhunā olokayamāno. Atha vā dhammaseritaṃ puggalaseritañca. Lokuttaradhammā hi kilesavasaṃ agamanato serino tehi samannāgatā puggalā ca, tesaṃ bhāvaniddeso seritā. Taṃ pekkhamānoti. Kiṃ vuttaṃ hoti? ‘‘Yathā migo araññamhi abaddho yenicchakaṃ gacchati gocarāya, kadā nu kho ahampi evaṃ gaccheyya’’nti iti me tumhehi ito cito ca parivāretvā ṭhitehi baddhassa yenicchakaṃ gantuṃ alabhantassa tasmiṃ yenicchakagamanābhāvena yenicchakagamane cānisaṃsaṃ disvā anukkamena samathavipassanā pāripūriṃ agamaṃsu. Tato paccekabodhiṃ adhigatomhi. Tasmā aññopi viññū paṇḍito naro seritaṃ pekkhamāno eko care khaggavisāṇakappoti. Sesaṃ vuttanayeneva veditabbanti.
Viññū naro means a wise person. Seritaṃ means acting according to one's own will, independence. Pekkhamāno means looking with the eye of wisdom. Or, dhammaseritaṃ and puggalaseritaṃ. For, the supramundane dhammas are independent since they do not come under the control of defilements, and the individuals endowed with them are also independent. The exposition of their practice is seritā. Taṃ pekkhamāno means, what is said? "Just as a deer in the forest, unconfined, goes wherever it wants for grazing, when shall I also go like that?" Thus, those of you who are bound, surrounded by me here and there, not able to go wherever you want, seeing the disadvantage in not being able to go wherever you want and the advantage in being able to go wherever you want, gradually reached the perfection of serenity and insight. Then I attained individual enlightenment. Therefore, another wise and learned person, seeing independence, should wander alone like a rhinoceros horn. The rest should be understood in the same way as stated above.
Migaaraññagāthāvaṇṇanā samattā.
The Commentary on the Deer in the Forest Verse is Complete.
40.Āmantanā hotīti kā uppatti? Atīte kira ekavajjikabrahmadatto nāma rājā ahosi mudukajātiko. Yadā amaccā tena saha yuttaṃ vā ayuttaṃ vā mantetukāmā honti, tadā naṃ pāṭiyekkaṃ pāṭiyekkaṃ ekamantaṃ nenti. Taṃ ekadivasaṃ divāseyyaṃ upagataṃ aññataro amacco ‘‘deva, mama sotabbaṃ atthī’’ti ekamantaṃ gamanaṃ yāci. So uṭṭhāya agamāsi. Puna eko mahāupaṭṭhāne nisinnaṃ varaṃ yāci, eko hatthikkhandhe, eko assapiṭṭhiyaṃ, eko suvaṇṇarathe, eko sivikāya nisīditvā uyyānaṃ gacchantaṃ yāci. Rājā tato orohitvā ekamantaṃ agamāsi. Aparo janapadacārikaṃ gacchantaṃ yāci, tassāpi vacanaṃ sutvā hatthito oruyha ekamantaṃ agamāsi. Evaṃ so tehi nibbinno hutvā pabbaji. Amaccā issariyena vaḍḍhanti. Tesu eko gantvā rājānaṃ āha – ‘‘amukaṃ, mahārāja, janapadaṃ mayhaṃ dehī’’ti. Rājā ‘‘taṃ itthannāmo bhuñjatī’’ti bhaṇati. So rañño vacanaṃ anādiyitvā ‘‘gacchāmahaṃ taṃ janapadaṃ gahetvā bhuñjāmī’’ti tattha gantvā, kalahaṃ katvā, puna ubhopi rañño santikaṃ āgantvā, aññamaññassa dosaṃ ārocenti. Rājā ‘‘na sakkā ime tosetu’’nti tesaṃ lobhe ādīnavaṃ disvā vipassanto paccekasambodhiṃ sacchākāsi. So purimanayeneva imaṃ udānagāthaṃ abhāsi –
40. Āmantanā hotī: What is the origin of this? It is said that in the past there was a king named Ekavajjikabrahmadatta in Bārāṇasī, who was of a gentle disposition. Whenever the ministers wanted to discuss something with him, whether fitting or unfitting, they would take him aside one by one to a secluded place. One day, as he was enjoying a siesta, one of the ministers asked, "Your Majesty, I have something to say," and requested to go to a secluded spot. He got up and went. Then one asked for a favor while he was sitting in the grand audience hall, one on the elephant's neck, one on horseback, one in a golden chariot, one sitting in a palanquin going to the park. The king descended from there and went to a secluded place. Another asked while he was going for a tour of the country, and after listening to his words, he got down from the elephant and went to a secluded place. Thus, being disgusted with them, he renounced the world. The ministers grew in power. One of them went and said to the king, "Give such and such a country to me, Your Majesty." The king said, "So-and-so is enjoying it." Disregarding the king's words, he said, "I will go and take that country and enjoy it." Going there, he made a quarrel, and then both came back to the king and accused each other. The king, seeing the disadvantage in their greed, realizing that "it is not possible to please these people," contemplated and realized individual enlightenment. In the same way as before, he uttered this verse of exclamation:
‘‘Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya;
‘‘Invitations arise in the midst of companions,
In dwelling, standing, going, and wandering;
Seeing independence, unyearned for,
One should wander alone like a rhinoceros horn.’’
Tassattho – sahāyamajjhe ṭhitassa divāseyyasaṅkhāte vāse ca, mahāupaṭṭhānasaṅkhāte ṭhāne ca, uyyānagamanasaṅkhāte gamane ca, janapadacārikasaṅkhātāya cārikāya ca ‘‘idaṃ me suṇa, idaṃ me dehī’’tiādinā nayena tathā tathā āmantanā hoti, tasmā ahaṃ tattha nibbijjitvā yāyaṃ ariyajanasevitā anekānisaṃsā ekantasukhā, evaṃ santepi lobhābhibhūtehi sabbakāpurisehi anabhijjhitā anabhipatthitā pabbajjā, taṃ anabhijjhitaṃ paresaṃ avasavattanena dhammapuggalavasena ca seritaṃ pekkhamāno vipassanaṃ ārabhitvā anukkamena paccekasambodhiṃ adhigatomhīti. Sesaṃ vuttanayamevāti.
Its meaning is: To one standing in the midst of companions, in dwelling, which is called a siesta; in standing, which is called a grand audience hall; in going, which is called going to the park; and in wandering, which is called touring the country, invitations arise in such and such a way with the words, "Listen to this from me, give this to me," etc. Therefore, having become disgusted there, that renunciation which is practiced by noble people, has many advantages, is solitary bliss, is not yearned for or desired by all base men overcome by greed; seeing that unyearned-for independence through the force of others' control and through the dhamma and individuals, having commenced insight meditation, I gradually attained individual enlightenment. The rest is as stated above.
Āmantanāgāthāvaṇṇanā samattā.
The Commentary on the Invitation Verse is Complete.
41.Khiḍḍā ratīti kā uppatti? Bārāṇasiyaṃ ekaputtakabrahmadatto nāma rājā ahosi. So cassa ekaputtako piyo ahosi manāpo pāṇasamo. So sabbiriyāpathesu puttaṃ gahetvāva vattati. So ekadivasaṃ uyyānaṃ gacchanto taṃ ṭhapetvā gato. Kumāropi taṃ divasaṃyeva uppannena byādhinā mato. Amaccā ‘‘puttasinehena rañño hadayampi phaleyyā’’ti anārocetvāva naṃ jhāpesuṃ. Rājā uyyāne surāmadena matto puttaṃ neva sari, tathā dutiyadivasepi nhānabhojanavelāsu. Atha bhuttāvī nisinno saritvā ‘‘puttaṃ me ānethā’’ti āha. Tassa anurūpena vidhānena taṃ pavattiṃ ārocesuṃ. Tato sokābhibhūto nisinno evaṃ yoniso manasākāsi ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti. So evaṃ anukkamena anulomapaṭilomaṃ paṭiccasamuppādaṃ sammasanto paccekabodhiṃ sacchākāsi. Sesaṃ saṃsaggagāthāya vuttasadisameva ṭhapetvā gāthāyatthavaṇṇanaṃ.
41. Khiḍḍā ratī: What is the origin of this? In Bārāṇasī, there was a king named Ekaputtakabrahmadatta. He had an only son, who was dear and beloved to him, as dear as life. He conducted himself in all postures, taking the son with him. One day, while going to the park, he left him behind and went. On that very day, the prince died of a disease that arose. The ministers, thinking that "the king's heart might break with affection for his son," cremated him without informing him. The king, intoxicated with liquor in the park, did not remember his son, and so it was on the second day during bathing and meal times. Then, having eaten, he sat down and, remembering, said, "Bring my son." In a manner appropriate to him, they informed him of what had happened. Then, overwhelmed with grief, he sat and reflected thus: "When this exists, this arises; with the arising of this, this arises." Thus, gradually considering dependent origination in forward and reverse order, he realized individual enlightenment. Leaving aside the rest, which is similar to what was said in the Association Verse, here is the explanation of the meaning of the verse.
khiḍḍāti kīḷanā. Sā duvidhā hoti – kāyikā, vācasikā ca. Tattha kāyikā nāma hatthīhipi kīḷanti, assehipi, rathehipi, dhanūhipi, tharūhipīti evamādi. Vācasikā nāma gītaṃ, silokabhaṇanaṃ, mukhabherīti evamādi.Ratīti pañcakāmaguṇarati.Vipulanti yāva aṭṭhimiñjaṃ āhacca ṭhānena sakalattabhāvabyāpakaṃ. Sesaṃ pākaṭameva. Anusandhiyojanāpi cettha saṃsaggagāthāya vuttanayeneva veditabbā, tato parañca sabbanti.
Khiḍḍā means play. It is of two kinds: physical and verbal. There, physical play means playing with elephants, horses, chariots, bows, clubs, and so on. Verbal play means singing, reciting verses, playing the mouth harp, and so on. Ratī means enjoyment of the five strands of sense pleasure. Vipula means all-pervasive, affecting the entire being with force up to the marrow in the bones. The rest is obvious. The connection of the verses here should be understood in the same way as stated in the Association Verse, and everything else thereafter.
Khiḍḍāratigāthāvaṇṇanā samattā.
The Commentary on the Play and Delight Verse is Complete.
42.Cātuddisoti kā uppatti? Pubbe kira kassapassa bhagavato sāsane pañca paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasiyaṃ rājā ahosi, sesā pākatikarājāno. Te cattāropi kammaṭṭhānaṃ uggaṇhitvā, rajjaṃ pahāya pabbajitvā, anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya vaṃsakaḷīragāthāyaṃ vuttanayeneva attano kammañca sahāyañca āvajjetvā ñatvā bārāṇasirañño upāyena ārammaṇaṃ dassetuṃ okāsaṃ gavesanti. So ca rājā tikkhattuṃ rattiyā ubbijjati, bhīto vissaraṃ karoti, mahātale dhāvati. Purohitena kālasseva vuṭṭhāya sukhaseyyaṃ pucchitopi ‘‘kuto me, ācariya, sukha’’nti sabbaṃ taṃ pavattiṃ ārocesi. Purohitopi ‘‘ayaṃ rogo na sakkā yena kenaci uddhaṃvirecanādinā bhesajjakammena vinetuṃ, mayhaṃ pana khādanūpāyo uppanno’’ti cintetvā ‘‘rajjahānijīvitantarāyādīnaṃ pubbanimittaṃ etaṃ mahārājā’’ti rājānaṃ suṭṭhutaraṃ ubbejetvā tassa vūpasamanatthaṃ ‘‘ettake ca ettake ca hatthiassarathādayo hiraññasuvaṇṇañca dakkhiṇaṃ datvā yañño yajitabbo’’ti taṃ yaññayajane samādapesi.
42. Cātuddiso: What is the origin of this? It is said that in the dispensation of the Buddha Kassapa, five Paccekabodhisattas, having gone forth and fulfilled the practice of going and returning for twenty thousand years, were reborn in the deva world. After passing away from there, the eldest of them became king in Bārāṇasī, and the others became ordinary kings. All four of them, having learned a meditation subject, renounced their kingdoms, went forth, gradually became Paccekabuddhas, and lived in the Nandamūlaka cave. One day, arising from meditative absorption, reflecting on their own actions and their companions, as stated in the Bamboo Clump Verse, they sought an opportunity to show the object of meditation to the king of Bārāṇasī by means of a device. That king would startle three times during the night, make fearful noises, and run on the great earth. Even when asked about his peaceful sleep early in the morning by the chaplain, he would reply, "Where would I get peace, teacher?" and relate all that had happened. The chaplain, thinking, "This disease cannot be cured by any kind of medicine, such as upward purgation," devised a means of manipulation. He thoroughly frightened the king, saying, "This is a premonition of the loss of kingdom, danger to life, etc., Your Majesty," and persuaded him to perform a sacrifice by giving a donation of "so many elephants, horses, chariots, gold, and silver" to appease it.
Tato paccekabuddhā anekāni pāṇasahassāni yaññatthāya sampiṇḍiyamānāni disvā ‘‘etasmiṃ kamme kate dubbodhaneyyo bhavissati, handa naṃ paṭikacceva gantvā pekkhāmā’’ti vaṃsakaḷīragāthāyaṃ vuttanayeneva āgantvā piṇḍāya caramānā rājaṅgaṇe paṭipāṭiyā agamaṃsu. Rājā sīhapañjare ṭhito rājaṅgaṇaṃ olokayamāno te addakkhi, saha dassaneneva cassa sineho uppajji. Tato te pakkosāpetvā ākāsatale paññattāsane nisīdāpetvā sakkaccaṃ bhojetvā katabhattakicce ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, cātuddisā nāmā’’ti. ‘‘Bhante, cātuddisāti imassa ko attho’’ti? ‘‘Catūsu disāsu katthaci kutoci bhayaṃ vā cittutrāso vā amhākaṃ natthi, mahārājā’’ti. ‘‘Bhante, tumhākaṃ taṃ bhayaṃ kiṃ kāraṇā na hotī’’ti? ‘‘Mayañhi, mahārāja, mettaṃ bhāvema, karuṇaṃ bhāvema, muditaṃ bhāvema, upekkhaṃ bhāvema, tena no taṃ bhayaṃ na hotī’’ti vatvā uṭṭhāyāsanā attano vasatiṃ agamaṃsu.
Then the Paccekabuddhas, seeing many thousands of beings being gathered for the sacrifice, thought, "If this action is done, he will be difficult to teach. Let us go and see him in advance." Coming in the same way as stated in the Bamboo Clump Verse, they went for alms in succession to the royal courtyard. The king, standing in the lion's cage, looked at the royal courtyard and saw them, and affection arose in him as soon as he saw them. Then, having summoned them and seated them on seats prepared in the sky, having respectfully fed them and completed their meal duties, he asked, "Who are you?" "We are called 'Four-Directional,' Your Majesty." "Venerable sirs, what is the meaning of 'Four-Directional'?" "In the four directions, we have no fear or mental agitation from anywhere, Your Majesty." "Venerable sirs, why do you not have that fear?" "Because, Your Majesty, we cultivate loving-kindness, we cultivate compassion, we cultivate sympathetic joy, we cultivate equanimity. Therefore, we do not have that fear," they said, and rising from their seats, they went to their dwelling.
Tato rājā cintesi ‘‘ime samaṇā mettādibhāvanāya bhayaṃ na hotīti bhaṇanti, brāhmaṇā pana anekasahassapāṇavadhaṃ vaṇṇayanti, kesaṃ nu kho vacanaṃ sacca’’nti. Athassa etadahosi – ‘‘samaṇā suddhena asuddhaṃ dhovanti, brāhmaṇā pana asuddhena asuddhaṃ. Na ca sakkā asuddhena asuddhaṃ dhovituṃ, pabbajitānaṃ eva vacanaṃ sacca’’nti. So ‘‘sabbe sattā sukhitā hontū’’tiādinā nayena mettādayo cattāropi brahmavihāre bhāvetvā hitapharaṇacittena amacce āṇāpesi ‘‘sabbe pāṇe muñcatha, sītāni pānīyāni pivantu, haritāni tiṇāni khādantu, sīto ca nesaṃ vāto upavāyatū’’ti. Te tathā akaṃsu.
Then the king thought, "These ascetics say that they have no fear because of the cultivation of loving-kindness, etc., but the Brahmins advocate the killing of many thousands of beings. Whose words are true?" Then it occurred to him, "Ascetics cleanse the impure with the pure, but Brahmins cleanse the impure with the impure. And it is not possible to cleanse the impure with the impure. The words of the renunciants are true." He cultivated the four sublime states, loving-kindness, etc., in the manner of "May all beings be well," and with a mind intent on benefiting others, he ordered his ministers, "Release all beings, let them drink cool water, let them eat green grass, let a cool breeze blow upon them." They did so.
Tato rājā ‘‘kalyāṇamittānaṃ vacaneneva pāpakammato muttomhī’’ti tattheva nisinno vipassitvā paccekasambodhiṃ sacchākāsi. Amaccehi ca bhojanavelāyaṃ ‘‘bhuñja, mahārāja, kālo’’ti vutte ‘‘nāhaṃ rājā’’ti purimanayeneva sabbaṃ vatvā imaṃ udānabyākaraṇagāthaṃ abhāsi –
Then the king, thinking, "I am freed from evil action by the words of good friends," sat there and, contemplating, realized individual enlightenment. When the ministers said to him at mealtime, "Eat, Your Majesty, it is time," he said, "I am not the king," and, in the same way as before, he said everything and uttered this verse of exclamation:
‘‘Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;
‘‘Four-directional, unresisting he becomes,
Content with whatever comes;
Undaunted, overcoming dangers,
One should wander alone like a rhinoceros horn.’’
cātuddisoti catūsu disāsu yathāsukhavihārī, ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā (dī. ni. 3.308; a. ni. 4.125; cūḷani. khaggavisāṇasuttaniddesa 128) vā nayena brahmavihārabhāvanāpharitā catasso disā assa santītipi cātuddiso. Tāsu disāsu katthaci satte vā saṅkhāre vā bhayena na paṭihaññatītiappaṭigho. Santussamānoti dvādasavidhassa santosassavasena santussako,itarītarenāti uccāvacena paccayena.Parissayānaṃ sahitā achambhīti ettha parissayanti kāyacittāni, parihāpenti vā tesaṃ sampattiṃ, tāni vā paṭicca sayantīti parissayā, bāhirānaṃ sīhabyagghādīnaṃ abbhantarānañca kāmacchandādīnaṃ kāyacittupaddavānaṃ etaṃ adhivacanaṃ. Te parissaye adhivāsanakhantiyā ca vīriyādīhi dhammehi ca sahatītiparissayānaṃ sahitā. Thaddhabhāvakarabhayābhāvenaachambhī. Kiṃ vuttaṃ hoti? Yathā te cattāro samaṇā, evaṃ itarītarena paccayena santussamāno ettha paṭipattipadaṭṭhāne santose ṭhito catūsu disāsu mettādibhāvanāya cātuddiso, sattasaṅkhāresu paṭihananabhayābhāvena appaṭigho ca hoti. So cātuddisattā vuttappakārānaṃ parissayānaṃ sahitā, appaṭighattā achambhī ca hotīti evaṃ paṭipattiguṇaṃ disvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti. Atha vā te samaṇā viya santussamāno itarītarena vuttanayeneva cātuddiso hotīti ñatvā evaṃ cātuddisabhāvaṃ patthayanto yoniso paṭipajjitvā adhigatomhi. Tasmā aññopi īdisaṃ ṭhānaṃ patthayamāno cātuddisatāya parissayānaṃ sahitā appaṭighatāya ca achambhī hutvā eko care khaggavisāṇakappoti. Sesaṃ vuttanayamevāti.
Cātuddiso means one who dwells comfortably in the four directions. Or, cātuddiso means one who has the four directions suffused with the cultivation of the brahmavihāras, in the manner of "he dwells pervading one direction" etc. (dī. ni. 3.308; a. ni. 4.125; cūḷani. Khaggavisāṇasuttaniddesa 128). Appaṭigho means one who is not obstructed by fear from beings or conditioned things in those directions. Santussamāno means being content by way of the twelve kinds of contentment. Itarītarena means with various requisites. Parissayānaṃ sahitā achambhī: Here, parissayā means things that harass the body and mind, or diminish their attainment, or arise in dependence on them. This is a designation for external dangers such as lions and tigers, and internal dangers such as sensual desire, and for afflictions of the body and mind. Parissayānaṃ sahitā means one who overcomes those dangers with endurance and forbearance, and with qualities such as energy. Achambhī means undaunted, without fear of trembling. What is said? Just as those four ascetics, being content with whatever requisites come, standing in contentment in this place of practice, is four-directional in the four directions through the cultivation of loving-kindness etc., and is unresisting because of the absence of fear of resistance in beings and conditioned things. Being four-directional, he overcomes the dangers described above, and being unresisting, he is undaunted. Thus, seeing the qualities of practice and properly engaging in practice, I attained individual enlightenment. Or, knowing that those ascetics, being content with whatever requisites come, are four-directional in the way described above, thus desiring such a four-directional state, properly engaging in practice, I attained it. Therefore, another desiring such a state, being four-directional, overcoming dangers, and being undaunted because of being unresisting, should wander alone like a rhinoceros horn. The rest is as stated above.
Cātuddisagāthāvaṇṇanā samattā.
The Commentary on the Four-Directional Verse is Complete.
43.Dussaṅgahāti kā uppatti? Bārāṇasirañño kira aggamahesī kālamakāsi. Tato vītivattesu sokadivasesu ekaṃ divasaṃ amaccā ‘‘rājūnaṃ nāma tesu tesu kiccesu aggamahesī avassaṃ icchitabbā, sādhu, devo, aññaṃ deviṃ ānetū’’ti yāciṃsu. Rājā‘‘tena hi, bhaṇe, jānāthā’’ti āha. Te pariyesantā sāmantarajje rājā mato. Tassa devī rajjaṃ anusāsati. Sā ca gabbhinī hoti. Amaccā ‘‘ayaṃ rañño anurūpā’’ti ñatvā taṃ yāciṃsu. Sā ‘‘gabbhinī nāma manussānaṃ amanāpā hoti, sace āgametha, yāva vijāyāmi, evaṃ hotu, no ce, aññaṃ pariyesathā’’ti āha. Te raññopi etamatthaṃ ārocesuṃ. Rājā ‘‘gabbhinīpi hotu ānethā’’ti. Te ānesuṃ. Rājā taṃ abhisiñcitvā sabbaṃ mahesībhogaṃ adāsi. Tassā parijanañca nānāvidhehi paṇṇākārehi saṅgaṇhāti. Sā kālena puttaṃ vijāyi. Tampi rājā attano jātaputtamiva sabbiriyāpathesu aṅke ca ure ca katvā viharati. Tato deviyā parijano cintesi ‘‘rājā ativiya saṅgaṇhāti kumāraṃ, ativissāsaniyāni rājahadayāni, handa naṃ paribhedemā’’ti.
43. Dussaṅgahā: What is the origin of this? It is said that the chief queen of the king of Bārāṇasī passed away. After the days of mourning had passed, one day the ministers requested, "For kings, a chief queen is always desired for various affairs. It would be good, Your Majesty, to bring another queen." The king said, "Then find out, gentlemen." While they were searching, the king in a border kingdom died. His queen was ruling the kingdom. And she was pregnant. The ministers, knowing that "she is suitable for the king," asked for her. She said, "A pregnant woman is undesirable to people. If you come, let it be so until I give birth. If not, look for another." They reported this matter to the king as well. The king said, "Let her be pregnant, bring her." They brought her. The king consecrated her and gave her all the enjoyments of a chief queen. He also treated her retinue with various gifts. In time, she gave birth to a son. The king treated him like his own son born from him in all postures, holding him on his lap and chest. Then the queen's retinue thought, "The king is very fond of the prince. The hearts of kings are very untrustworthy. Let us divide them."
Tato kumāraṃ – ‘‘tvaṃ, tāta, amhākaṃ rañño putto, na imassa rañño, mā ettha vissāsaṃ āpajjī’’ti āhaṃsu. Atha kumāro ‘‘ehi puttā’’ti raññā vuccamānopi hatthe gahetvā ākaḍḍhiyamānopi pubbe viya rājānaṃ na allīyati. Rājā ‘‘kiṃ eta’’nti vīmaṃsanto taṃ pavattiṃ ñatvā ‘‘are, ete mayā evaṃ saṅgahitāpi paṭikūlavuttino evā’’ti nibbijjitvā rajjaṃ pahāya pabbajito. ‘‘Rājā pabbajito’’ti amaccaparijanāpi bahū pabbajitā, ‘‘saparijano rājā pabbajito’’ti manussā paṇīte paccaye upanenti. Rājā paṇīte paccaye yathāvuḍḍhaṃ dāpeti. Tattha ye sundaraṃ labhanti, te tussanti. Itare ujjhāyanti ‘‘mayaṃ pariveṇasammajjanādīni sabbakiccāni karontā lūkhabhattaṃ jiṇṇavatthañca labhāmā’’ti. So tampi ñatvā ‘‘are, yathāvuḍḍhaṃ diyyamānepi nāma ujjhāyanti, aho, ayaṃ parisā dussaṅgahā’’ti pattacīvaraṃ ādāya eko araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Tattha āgatehi ca kammaṭṭhānaṃ pucchito imaṃ gāthaṃ abhāsi –
Then they said to the boy, "Dear boy, you are the son of our king, not of this king; do not place your trust in him." Then, even when the king said, "Come, son!" and tried to draw him near by taking his hand, the boy did not cling to the king as before. The king, wondering, "What is this?" and learning the reason, became disgusted, thinking, "Alas, even though they have been treated so kindly by me, they are still averse," and he renounced the kingdom and went forth. When the ministers and attendants heard, "The king has gone forth," many also went forth. When the people heard, "The king has gone forth with his retinue," they brought excellent requisites. The king had the excellent requisites distributed according to seniority. There, those who received beautiful things were pleased. The others grumbled, "We perform all the duties, such as sweeping the monastery grounds, but we receive only coarse food and worn-out clothing." Knowing that too, he thought, "Alas, even when things are given according to seniority, they still grumble; indeed, this assembly is difficult to please." Taking his bowl and robe, he went alone into the forest, and developing insight meditation, he realized Paccekabodhi. When asked about the practice by those who came there, he spoke this verse:
‘‘Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;
"Hard to please are some who have gone forth,
And so are householders living at home;
Becoming disinterested in others' children,
Let one wander alone, like a rhinoceros."
Sā atthato pākaṭā eva. Ayaṃ pana yojanā – dussaṅgahā pabbajitāpi eke, ye asantosābhibhūtā, tathāvidhā eva ca atho gahaṭṭhā gharamāvasantā. Etamahaṃ dussaṅgahabhāvaṃ jigucchanto vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ purimanayeneva veditabbanti.
Its meaning is quite clear. But this is the connection: "Hard to please are some who have gone forth," those who are overcome by discontent, and similarly, "so are householders living at home." Disgusted with this state of being hard to please, I developed insight meditation and attained Paccekabodhi. The rest should be understood in the same way as before.
Dussaṅgahagāthāvaṇṇanā samattā.
Commentary on the Dussaṅgahagāthā is complete.
44.Oropayitvāti kā uppatti? Bārāṇasiyaṃ kira cātumāsikabrahmadatto nāma rājā gimhānaṃ paṭhame māse uyyānaṃ gato. Tattha ramaṇīye bhūmibhāge nīlaghanapattasañchannaṃ koviḷārarukkhaṃ disvā ‘‘koviḷāramūle mama sayanaṃ paññāpethā’’ti vatvā uyyāne kīḷitvā sāyanhasamayaṃ tattha seyyaṃ kappesi. Puna gimhānaṃ majjhime māse uyyānaṃ gato. Tadā koviḷāro pupphito hoti, tadāpi tatheva akāsi. Puna gimhānaṃ pacchime māse gato. Tadā koviḷāro sañchinnapatto sukkharukkho viya hoti. Tadāpi so adisvāva taṃ rukkhaṃ pubbaparicayena tattheva seyyaṃ āṇāpesi. Amaccā jānantāpi ‘‘raññā āṇatta’’nti bhayena tattha sayanaṃ paññāpesuṃ. So uyyāne kīḷitvā sāyanhasamayaṃ tattha seyyaṃ kappento taṃ rukkhaṃ disvā ‘‘are, ayaṃ pubbe sañchannapatto maṇimayo viya abhirūpadassano ahosi. Tato maṇivaṇṇasākhantare ṭhapitapavāḷaṅkurasadisehi pupphehi sassirikacārudassano ahosi. Muttādalasadisavālikākiṇṇo cassa heṭṭhā bhūmibhāgo bandhanā pamuttapupphasañchanno rattakambalasanthato viya ahosi. So nāmajja sukkharukkho viya sākhāmattāvaseso ṭhito. ‘Aho, jarāya upahato koviḷāro’’’ti cintetvā ‘‘anupādinnampi tāva jarā haññati, kimaṅga pana upādinna’’nti aniccasaññaṃ paṭilabhi. Tadanusāreneva sabbasaṅkhāre dukkhato anattato ca vipassanto ‘‘aho vatāhampi sañchinnapatto koviḷāro viya apetagihibyañjano bhaveyya’’nti patthayamāno anupubbena tasmiṃ sayanatale dakkhiṇena passena nipannoyeva paccekabodhiṃ sacchākāsi. Tato gamanakāle amaccehi ‘‘kālo gantuṃ, mahārājā’’ti vutte ‘‘nāhaṃ rājā’’tiādīni vatvā purimanayeneva imaṃ gāthaṃ abhāsi –
44.Oropayitvā: What is its origin? It is said that in Bārāṇasī, a king named Cātumāsika-Brahmadatta went to the park in the first month of summer. There, seeing a koviḷāra tree covered with dense green leaves, he said, "Prepare my bed at the foot of the koviḷāra tree," and after sporting in the park, he arranged his bed there in the evening. Again, he went to the park in the middle month of summer. At that time, the koviḷāra tree was in bloom, and he did the same as before. Again, he went in the last month of summer. At that time, the koviḷāra tree had shed its leaves and was like a withered tree. Even then, without seeing the tree, he ordered his bed to be prepared there, according to his previous habit. Knowing this, the courtiers, fearing the king's command, prepared the bed there. Sporting in the park, as he arranged his bed there in the evening, he saw the tree and thought, "Alas, this tree was previously covered with leaves, beautiful to behold like a jewel. Then it was splendidly beautiful, with flowers like coral shoots placed among branches the color of jewels. And the ground beneath it, scattered with sand like pearl petals, was like a red blanket, covered with flowers released from their stems. That very tree now stands like a withered tree, with only branches remaining. 'Alas, the koviḷāra tree has been struck by old age!'" Thinking, "Even what is not clung to is struck by old age, what then of what is clung to?" he regained the perception of impermanence. In accordance with that, contemplating all conditioned things as suffering and non-self, and desiring, "Oh, that I too might be like a koviḷāra tree with its leaves shed, devoid of the signs of a householder," he realized Paccekabodhi while lying on his right side on that bed. Then, when the courtiers said to him, "It is time to go, your majesty," he said, "I am not the king," and so on, and spoke this verse in the same way as before:
‘‘Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro;
"Having laid aside the signs of a householder,
Like a koviḷāra with its leaves shed;
Having cut off the bonds of a householder, the hero,
Let one wander alone, like a rhinoceros."
oropayitvāti apanetvā.Gihibyañjanānīti kesamassuodātavatthālaṅkāramālāgandhavilepanaitthiputtadāsidāsādīni. Etāni hi gihibhāvaṃ byañjayanti, tasmā ‘‘gihibyañjanānī’’ti vuccanti.Sañchinnapattoti patitapatto.Chetvānāti maggañāṇena chinditvā.Vīroti maggavīriyasamannāgato.Gihibandhanānīti kāmabandhanāni. Kāmā hi gihīnaṃ bandhanāni. Ayaṃ tāva padattho.
Oropayitvā: having laid aside. Gihibyañjanāni: the signs of a householder, such as hair, beard, white clothes, ornaments, garlands, perfumes, unguents, women, children, male and female slaves, and so on. These indeed manifest the state of a householder; therefore, they are called "the signs of a householder." Sañchinnapatto: with leaves fallen. Chetvāna: having cut off with the knowledge of the path. Vīro: the hero, endowed with the energy of the path. Gihibandhanāni: the bonds of sensual desire. Sensual desires are indeed the bonds of householders. This, firstly, is the literal meaning.
Ayaṃ pana adhippāyo – ‘‘aho vatāhampi oropayitvā gihibyañjanāni sañchinnapatto yathā koviḷāro bhaveyya’’nti evañhi cintayamāno vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ purimanayeneva veditabbanti.
But this is the intention: "Oh, that I too, having laid aside the signs of a householder, might be like a koviḷāra tree with its leaves shed!" Thinking thus, he developed insight meditation and attained Paccekabodhi. The rest should be understood in the same way as before.
Koviḷāragāthāvaṇṇanā samattā. Paṭhamo vaggo niṭṭhito.
Commentary on the Koviḷāragāthā is complete. The First Chapter is finished.
45-46.Sacelabhethāti kā uppatti? Pubbe kira kassapassa bhagavato sāsane dve paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirañño putto ahosi, kaniṭṭho purohitassa putto ahosi. Te ekadivasaṃyeva paṭisandhiṃ gahetvā ekadivasameva mātukucchito nikkhamitvā sahapaṃsukīḷitasahāyakā ahesuṃ. Purohitaputto paññavā ahosi. So rājaputtaṃ āha – ‘‘samma, tvaṃ pituno accayena rajjaṃ labhissasi, ahaṃ purohitaṭṭhānaṃ, susikkhitena ca sukhaṃ rajjaṃ anusāsituṃ sakkā, ehi sippaṃ uggahessāmā’’ti. Tato ubhopi pubbopacitakammā hutvā gāmanigamādīsu bhikkhaṃ caramānā paccantajanapadagāmaṃ gatā. Tañca gāmaṃ paccekabuddhā bhikkhācāravelāya pavisanti. Atha manussā paccekabuddhe disvā ussāhajātā āsanāni paññāpenti, paṇītaṃ khādanīyaṃ bhojanīyaṃ upanāmenti, mānenti, pūjenti. Tesaṃ etadahosi – ‘‘amhehi sadisā uccākulikā nāma natthi, atha ca panime manussā yadi icchanti, amhākaṃ bhikkhaṃ denti, yadi ca nicchanti, na denti, imesaṃ pana pabbajitānaṃ evarūpaṃ sakkāraṃ karonti, addhā ete kiñci sippaṃ jānanti, handa nesaṃ santike sippaṃ uggaṇhāmā’’ti.
45-46.Sace labhetha: What is its origin? It is said that in the dispensation of the Buddha Kassapa, two Bodhisattas aspiring to be Paccekabuddhas, having gone forth and fulfilled the practice of going and returning for twenty thousand years, were reborn in the Deva world. Having passed away from there, the elder of them became the son of the king of Bārāṇasī, and the younger became the son of the royal chaplain. They took rebirth on the same day, emerged from their mothers' wombs on the same day, and were playmates and companions from the time they crawled on their knees. The chaplain's son was wise. He said to the king's son, "Friend, after your father's death, you will obtain the kingdom, and I will obtain the position of chaplain. It is possible to rule the kingdom happily with good training; come, let us learn skills." Then both of them, having accumulated merit in the past, went to a border village, begging for alms in villages and towns. Paccekabuddhas enter that village at the time for seeking alms. Then the people, seeing the Paccekabuddhas, became enthusiastic, prepared seats, offered excellent food and drink, honored them, and paid homage. It occurred to them, "There are no people of higher birth than us, yet these people give alms to us if they wish, and if they do not wish, they do not give. But they show such honor to these ascetics; surely they know some skill. Come, let us learn a skill from them."
Te manussesu paṭikkantesu okāsaṃ labhitvā ‘‘yaṃ, bhante, tumhe sippaṃ jānātha, taṃ amhepi sikkhāpethā’’ti yāciṃsu. Paccekabuddhā ‘‘na sakkā apabbajitena sikkhitu’’nti āhaṃsu. Te pabbajjaṃ yācitvā pabbajiṃsu. Tato nesaṃ paccekabuddhā ‘‘evaṃ vo nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ ācikkhitvā ‘‘imassa sippassa ekībhāvābhirati nipphatti, tasmā ekeneva nisīditabbaṃ, ekena caṅkamitabbaṃ, ṭhātabbaṃ, sayitabba’’nti pāṭiyekkaṃ paṇṇasālamadaṃsu. Tato te attano attano paṇṇasālaṃ pavisitvā nisīdiṃsu. Purohitaputto nisinnakālato pabhuti cittasamādhānaṃ laddhā jhānaṃ labhi. Rājaputto muhutteneva ukkaṇṭhito tassa santikaṃ āgato. So taṃ disvā ‘‘kiṃ, sammā’’ti pucchi. ‘‘Ukkaṇṭhitomhī’’ti āha. ‘‘Tena hi idha nisīdā’’ti. So tattha muhuttaṃ nisīditvā āha – ‘‘imassa kira, samma, sippassa ekībhāvābhirati nipphattī’’ti purohitaputto ‘‘evaṃ, samma, tena hi tvaṃ attano nisinnokāsaṃ eva gaccha, uggahessāmi imassa sippassa nipphatti’’nti āha. So gantvā punapi muhutteneva ukkaṇṭhito purimanayeneva tikkhattuṃ āgato.
When the people had departed, they found an opportunity and asked, "Venerable sirs, please teach us the skill that you know." The Paccekabuddhas said, "It is not possible to learn without going forth." They asked for ordination and were ordained. Then the Paccekabuddhas, after teaching them the basic rules of conduct in the manner, "You should wear the robe in this way, you should put it on in this way," gave each of them a leaf hut, saying, "This skill requires delighting in solitude and accomplishment; therefore, one should sit alone, walk alone, stand alone, and lie down alone." Then they entered their respective leaf huts and sat down. From the time he sat down, the chaplain's son attained concentration of mind and gained jhāna. The king's son quickly became restless and came to him. Seeing him, he asked, "What is it, friend?" "I am restless," he said. "Then sit here," he said. After sitting there for a moment, he said, "It seems, friend, that this skill requires delighting in solitude and accomplishment." The chaplain's son said, "Yes, friend, then go to your own place for sitting; I will learn the accomplishment of this skill." He went and again quickly became restless and came a third time in the same way as before.
Tato naṃ purohitaputto tatheva uyyojetvā tasmiṃ gate cintesi ‘‘ayaṃ attano ca kammaṃ hāpeti, mama ca idhābhikkhaṇaṃ āgacchanto’’ti. So paṇṇasālato nikkhamma araññaṃ paviṭṭho. Itaro attano paṇṇasālāyeva nisinno punapi muhutteneva ukkaṇṭhito hutvā tassa paṇṇasālaṃ āgantvā ito cito ca maggantopi taṃ adisvā cintesi – ‘‘yo gahaṭṭhakāle paṇṇākārampi ādāya āgato maṃ daṭṭhuṃ na labhati, so nāma mayi āgate dassanampi adātukāmo pakkāmi, aho, re citta, na lajjasi, yaṃ maṃ catukkhattuṃ idhānesi, sodāni te vase na vattissāmi, aññadatthu taṃyeva mama vase vattāpessāmī’’ti attano senāsanaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā ākāsena nandamūlakapabbhāraṃ agamāsi. Itaropi araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā tattheva agamāsi. Te ubhopi manosilātale nisīditvā pāṭiyekkaṃ pāṭiyekkaṃ imā udānagāthāyo abhāsiṃsu –
Then the chaplain's son, after sending him away in that manner, thought, "He is ruining his own work and keeps coming here to me." He left the leaf hut and entered the forest. The other one, sitting in his own leaf hut, again quickly became restless and came to his hut. Even though he searched here and there, not seeing him, he thought, "He who, when he was a householder, would come even carrying a gift to see me, now that I have come, is unwilling to even give a glimpse of himself and has left. Alas, mind, are you not ashamed that you have brought me here four times? From now on, I will not submit to your control; rather, I will make you submit to my control." Entering his own dwelling, he developed insight meditation and realized Paccekabodhi, and flew through the air to Nandamūlaka Mountain. The other one too, having entered the forest and developed insight meditation, realized Paccekabodhi and went to the same place. Both of them, sitting on a slab of manosila, uttered these verses of joy separately:
‘‘Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;
"If one obtains a prudent companion,
Living righteously, wise, to wander with;
Overcoming all dangers,
One should wander with him, joyful and mindful.
‘‘No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;
"If one does not obtain a prudent companion,
Living righteously, wise, to wander with;
Like a king who abandons his conquered kingdom,
One should wander alone, like an elephant in the Mātanga forest."
nipakanti pakatinipuṇaṃ paṇḍitaṃ kasiṇaparikammādīsu kusalaṃ.Sādhuvihārinti appanāvihārena vā upacārena vā samannāgataṃ.Dhīranti dhitisampannaṃ. Tattha nipakattena dhitisampadā vuttā. Idha pana dhitisampannamevāti attho. Dhiti nāma asithilaparakkamatā, ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattavīriyassetaṃ adhivacanaṃ. Apica dhikatapāpotipi dhīro.Rājāva raṭṭhaṃ vijitaṃ pahāyāti yathā paṭirājā ‘‘vijitaṃ raṭṭhaṃ anatthāvaha’’nti ñatvā rajjaṃ pahāya eko carati, evaṃ bālasahāyaṃ pahāya eko care. Atha vārājāva raṭṭhanti yathā sutasomo rājā vijitaṃ raṭṭhaṃ pahāya eko cari, yathā ca mahājanako, evaṃ eko careti ayampi tassattho. Sesaṃ vuttānusārena sakkā jānitunti na vitthāritanti.
Nipakaṃ: naturally skilled, wise, skilled in kasiṇa preliminary practices and so on. Sādhuvihāriṃ: endowed with either attainment or conventional good conduct. Dhīraṃ: endowed with steadfastness. There, steadfastness has been stated through prudence. But here, the meaning is simply endowed with steadfastness. Steadfastness means unyielding effort; this is a designation for energy that is exerted, "Though skin and sinew," etc. (ma. ni. 2.184; a. ni. 2.5; mahāni. 196). Moreover, "one who despises evil" is also dhīra. Rājāva raṭṭhaṃ vijitaṃ pahāya: just as a rival king, knowing "a conquered territory is a source of misfortune," abandons the kingdom and wanders alone, so one should abandon a foolish companion and wander alone. Or, rājāva raṭṭhaṃ: just as King Sutasoma abandoned his conquered kingdom and wandered alone, and just as Mahājanaka did, so too one should wander alone; this too is its meaning. The rest can be understood according to what has been said, so it is not elaborated.
Sahāyagāthāvaṇṇanā samattā.
Commentary on the Sahāyagāthā is complete.
47.Addhā pasaṃsāmāti imissā gāthāya yāva ākāsatale paññattāsane paccekabuddhānaṃ nisajjā, tāva cātuddisagāthāya uppattisadisā eva uppatti. Ayaṃ pana viseso – yathā so rājā rattiyā tikkhattuṃ ubbijji, na tathā ayaṃ, nevassa yañño paccupaṭṭhito ahosi. So ākāsatale paññattesu āsanesu paccekabuddhe nisīdāpetvā ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, anavajjabhojino nāmā’’ti. ‘‘Bhante, ‘anavajjabhojino’ti imassa ko attho’’ti? ‘‘Sundaraṃ vā asundaraṃ vā laddhā nibbikārā bhuñjāma, mahārājā’’ti. Taṃ sutvā rañño etadahosi ‘‘yaṃnūnāhaṃ ime upaparikkheyyaṃ edisā vā no vā’’ti. Taṃ divasaṃ kaṇājakena bilaṅgadutiyena parivisi. Paccekabuddhā amataṃ bhuñjantā viya nibbikārā bhuñjiṃsu. Rājā ‘‘honti nāma ekadivasaṃ paṭiññātattā nibbikārā, sve jānissāmī’’ti svātanāyapi nimantesi. Tato dutiyadivasepi tathevākāsi. Tepi tatheva paribhuñjiṃsu. Atha rājā ‘‘idāni sundaraṃ datvā vīmaṃsissāmī’’ti punapi nimantetvā, dve divase mahāsakkāraṃ katvā, paṇītena ativicitrena khādanīyena bhojanīyena parivisi. Tepi tatheva nibbikārā bhuñjitvā rañño maṅgalaṃ vatvā pakkamiṃsu. Rājā acirapakkantesu tesu ‘‘anavajjabhojinova ete samaṇā, aho vatāhampi anavajjabhojī bhaveyya’’nti cintetvā mahārajjaṃ pahāya pabbajjaṃ samādāya vipassanaṃ ārabhitvā, paccekabuddho hutvā, mañjūsakarukkhamūle paccekabuddhānaṃ majjhe attano ārammaṇaṃ vibhāvento imaṃ gāthaṃ abhāsi –
47.Addhā pasaṃsāma: From this verse up to the seating of the Paccekabuddhas on the seats prepared in the sky, the origin is the same as the origin of the Cātuddisagāthā. But this is the difference: unlike that king who was delighted three times during the night, this king was not so, nor was a sacrifice prepared for him. After seating the Paccekabuddhas on the seats prepared in the sky, he asked, "Who are you?" "We, O great king, are called 'those who eat without fault.'" "Venerable sirs, what is the meaning of 'those who eat without fault'?" "We eat without any reaction, whether we receive something beautiful or ugly, O great king." Hearing that, it occurred to the king, "I should examine these men to see whether they are like this or not." On that day, he served them gruel with bilaṅga. The Paccekabuddhas ate without any reaction, as if they were eating ambrosia. The king thought, "They may be without reaction because they have made a resolution for one day; I will know tomorrow," and he invited them for the next day as well. Then, on the second day too, he did the same. They ate in the same way. Then the king thought, "Now I will give them something beautiful and examine them," and inviting them again, after making a great offering for two days, he served them with excellent and extremely exquisite food and drink. They too, eating without any reaction in the same way, gave their blessing to the king and departed. Soon after they had left, the king thought, "These ascetics are indeed 'those who eat without fault.' Oh, that I too might be 'one who eats without fault!'" Renouncing his great kingdom, he took ordination, developed insight meditation, and becoming a Paccekabuddha, while revealing his object of meditation among the Paccekabuddhas at the foot of the mañjūsaka tree, he spoke this verse:
‘‘Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;
"Truly, we praise association with companions,
Excellent, equal companions should be cultivated;
Not obtaining these, being one who eats without fault,
Let one wander alone, like a rhinoceros."
sahāyasampadanti ettha asekhehi sīlādikkhandhehi sampannā sahāyā eva sahāyasampadāti veditabbā. Ayaṃ panettha yojanā – yāyaṃ vuttā sahāyasampadā, taṃ sahāyasampadaṃaddhā pasaṃsāma,ekaṃseneva thomemāti vuttaṃ hoti. Kathaṃ?Seṭṭhā samā sevitabbā sahāyāti. Kasmā? Attano hi sīlādīhi seṭṭhe sevamānassa sīlādayo dhammā anuppannā uppajjanti, uppannā vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇanti. Same sevamānassa aññamaññaṃ samadhāraṇena kukkuccassa vinodanena ca laddhā na parihāyanti. Ete pana sahāyake seṭṭhe ca same ca aladdhā kuhanādimicchājīvaṃ vajjetvā dhammena samena uppannaṃ bhojanaṃ bhuñjanto tattha ca paṭighānunayaṃ anuppādento anavajjabhojī hutvā atthakāmo kulaputto eko care khaggavisāṇakappo. Ahampi hi evaṃ caranto imaṃ sampattiṃ adhigatomhīti.
Sahāyasampadaṃ: here, companions endowed with the undefiled aggregates of virtue, and so on, should be understood as association with companions. And this is the connection here: that association with companions that has been spoken of, addhā pasaṃsāma, we truly praise that association with companions, it is said. How? Seṭṭhā samā sevitabbā sahāyā: excellent, equal companions should be cultivated. Why? For by cultivating those who are superior in virtue and so on, virtues and other qualities that have not arisen arise, and those that have arisen reach growth, increase, and abundance. By cultivating equals, they do not decline, having been obtained through mutual support and dispelling of doubt. But not obtaining these companions, both superior and equal, while avoiding false livelihood such as deception, and eating food that has arisen righteously and justly, and not generating resentment or fondness for it, and being one who eats without fault, the clansman who desires his own good should wander alone, like a rhinoceros. For I too, wandering in this way, have attained this accomplishment.
Anavajjabhojigāthāvaṇṇanā samattā.
Commentary on the Anavajjabhojigāthā is complete.
48.Disvāsuvaṇṇassāti kā uppatti? Aññataro bārāṇasirājā gimhasamaye divāseyyaṃ upagato. Santike cassa vaṇṇadāsī gosītacandanaṃ pisati. Tassā ekabāhāyaṃ ekaṃ suvaṇṇavalayaṃ, ekabāhāyaṃ dve, tāni saṅghaṭṭanti itaraṃ na saṅghaṭṭati. Rājā taṃ disvā ‘‘evameva gaṇavāse saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti punappunaṃ taṃ dāsiṃ olokayamāno cintesi. Tena ca samayena sabbālaṅkārabhūsitā devī taṃ bījayantī ṭhitā hoti. Sā ‘‘vaṇṇadāsiyā paṭibaddhacitto maññe rājā’’ti cintetvā taṃ dāsiṃ uṭṭhāpetvā sayameva pisitumāraddhā. Tassā ubhosu bāhāsu aneke suvaṇṇavalayā, te saṅghaṭṭantā mahāsaddaṃ janayiṃsu. Rājā suṭṭhutaraṃ nibbinno dakkhiṇena passena nipannoyeva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ anuttarena sukhena sukhitaṃ nipannaṃ candanahatthā devī upasaṅkamitvā ‘‘ālimpāmi, mahārājā’’ti āha. Rājā – ‘‘apehi, mā ālimpāhī’’ti āha. Sā ‘‘kissa, mahārājā’’ti āha. So ‘‘nāhaṃ rājā’’ti. Evametesaṃ taṃ kathāsallāpaṃ sutvā amaccā upasaṅkamiṃsu. Tehipi mahārājavādena ālapito ‘‘nāhaṃ, bhaṇe, rājā’’ti āha. Sesaṃ paṭhamagāthāya vuttasadisameva.
48. Disvā suvaṇṇassāti what is the origin? A certain king of Bārāṇasī, having approached the siesta in the summer season, had a female servant named Vaṇṇadāsī grinding gosītacandana nearby. On one of her arms, there was one golden bracelet, on the other arm, there were two; these were colliding, the other was not colliding. The king, seeing that, thought, "Just so, in a community dwelling, there is collision; in a solitary dwelling, there is no collision," repeatedly gazing at that female servant. At that time, the queen, adorned with all ornaments, was standing fanning him. She, thinking, "The king's mind seems attached to the maidservant Vaṇṇadāsī," raised that maidservant and began to grind it herself. On both of her arms were many golden bracelets, which, colliding, produced a great noise. The king, even more disgusted, lying on his right side, commenced insight meditation and realized Paccekabodhi. The queen, with sandalwood paste in her hand, approached him lying delighted with that unsurpassed bliss, and said, "May I anoint you, great king?" The king said, "Go away, do not anoint me." She said, "Why, great king?" He said, "I am not the king." Having heard this conversation of theirs, the ministers approached. Even when addressed by them with the term 'great king,' he said, "I am not the king, sirs." The rest is similar to what was said in the first verse.
disvāti oloketvā.Suvaṇṇassāti kañcanassa ‘‘valayānī’’ti pāṭhaseso. Sāvasesapāṭho hi ayaṃ attho.Pabhassarānīti pabhāsanasīlāni, jutimantānīti vuttaṃ hoti. Sesaṃ uttānatthameva. Ayaṃ pana yojanā – disvā bhujasmiṃ suvaṇṇassa valayāni ‘‘gaṇavāse sati saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ vuttanayamevāti.
Disvā means having seen, having looked at. Suvaṇṇassāti of gold, with the remainder of the passage being “bracelets”. This passage is with remainder and this is the meaning. Pabhassarānī means having the nature of shining, it is said that it is radiant. The rest is self-evident. However, this is the connection: having seen the golden bracelets on the arm, and thinking, "When there is community dwelling, there is collision; when there is solitary dwelling, there is no collision," having commenced insight meditation, I have attained Paccekabodhi. The rest is as has been said.
Suvaṇṇavalayagāthāvaṇṇanā samattā.
The Commentary on the Golden Bracelet Verse is Concluded.
49.Evaṃ dutiyenāti kā uppatti? Aññataro bārāṇasirājā daharova pabbajitukāmo amacce āṇāpesi ‘‘deviṃ gahetvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā ‘‘na, mahārāja, arājakaṃ rajjaṃ amhehi sakkā rakkhituṃ, sāmantarājāno āgamma vilumpissanti, yāva ekaputtopi uppajjati, tāva āgamehī’’ti saññāpesuṃ. Muducitto rājā adhivāsesi. Atha devī gabbhaṃ gaṇhi. Rājā punapi te āṇāpesi – ‘‘devī gabbhinī, puttaṃ jātaṃ rajje abhisiñcitvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā ‘‘dujjānaṃ, mahārāja, etaṃ devī puttaṃ vā vijāyissati dhītaraṃ vā, vijāyanakālaṃ tāva āgamehī’’ti punapi saññāpesuṃ. Atha sā puttaṃ vijāyi. Tadāpi rājā tatheva amacce āṇāpesi. Amaccā punapi rājānaṃ ‘‘āgamehi, mahārāja, yāva, paṭibalo hotī’’ti bahūhi kāraṇehi saññāpesuṃ. Tato kumāre paṭibale jāte amacce sannipātāpetvā ‘‘paṭibalo ayaṃ, taṃ rajje abhisiñcitvā paṭipajjathā’’ti amaccānaṃ okāsaṃ adatvā antarāpaṇā kāsāyavatthādayo sabbaparikkhāre āharāpetvā antepure eva pabbajitvā mahājanako viya nikkhami. Sabbaparijano nānappakārakaṃ paridevamāno rājānaṃ anubandhi.
49. Evaṃ dutiyenāti what is the origin? A certain king of Bārāṇasī, while still young, wishing to renounce, ordered his ministers, "Take the queen and manage the kingdom, I will renounce." The ministers pleaded, "It is not possible for us to protect the kingdom without a king, great king. Neighboring kings will come and plunder. Wait until even one son is born." The tender-hearted king consented. Then the queen conceived. The king again ordered them, "The queen is pregnant, anoint the son born to the kingdom and manage the kingdom, I will renounce." The ministers again pleaded, "It is difficult to know, great king, whether this queen will give birth to a son or a daughter; wait until the time of birth." Then she gave birth to a son. Even then, the king ordered the ministers in the same way. The ministers again entreated the king, "Wait, great king, until he is capable," with many reasons. Then, when the boy had become capable, having assembled the ministers, "This one is capable, anoint him to the kingdom and proceed," without giving the ministers an opportunity, having brought robes and all requisites from the shops in the inner city, he renounced in the inner palace itself and left like Mahājanaka. The entire retinue, lamenting in various ways, followed the king.
Rājā yāva attano rajjasīmā, tāva gantvā kattaradaṇḍena lekhaṃ katvā ‘‘ayaṃ lekhā nātikkamitabbā’’ti āha. Mahājano lekhāya sīsaṃ katvā, bhūmiyaṃ nipanno paridevamāno ‘‘tuyhaṃ dāni, tāta, rañño āṇā, kiṃ karissatī’’ti kumāraṃ lekhaṃ atikkamāpesi. Kumāro ‘‘tāta, tātā’’ti dhāvitvā rājānaṃ sampāpuṇi. Rājā kumāraṃ disvā ‘‘etaṃ mahājanaṃ pariharanto rajjaṃ kāresiṃ, kiṃ dāni ekaṃ dārakaṃ pariharituṃ na sakkhissa’’nti kumāraṃ gahetvā araññaṃ paviṭṭho, tattha pubbapaccekabuddhehi vasitapaṇṇasālaṃ disvā vāsaṃ kappesi saddhiṃ puttena. Tato kumāro varasayanādīsu kataparicayo tiṇasanthārake vā rajjumañcake vā sayamāno rodati. Sītavātādīhi phuṭṭho samāno ‘‘sītaṃ, tāta, uṇhaṃ, tāta, makkhikā, tāta, khādanti, chātomhi, tāta, pipāsitomhi, tātā’’ti vadati. Rājā taṃ saññāpentoyeva rattiṃ vītināmeti. Divāpissa piṇḍāya caritvā bhattaṃ upanāmeti, taṃ hoti missakabhattaṃ kaṅguvarakamuggādibahulaṃ. Kumāro acchādentampi taṃ jighacchāvasena bhuñjamāno katipāheneva uṇhe ṭhapitapadumaṃ viya milāyi. Paccekabodhisatto pana paṭisaṅkhānabalena nibbikāroyeva bhuñjati.
The king, having gone as far as the boundary of his own kingdom, made a line with a knife and said, "This line must not be crossed." The crowd, bowing their heads to the line, lying on the ground, lamenting, made the boy cross the line, saying, "Now, father, it is the king's command for you, what will you do?" The boy, running, "Father, father," reached the king. The king, seeing the boy, thought, "While protecting this great crowd, I managed the kingdom; now, will I not be able to protect one child?" Having taken the boy, he entered the forest, saw a leaf hut inhabited by former Paccekabuddhas, and prepared to dwell there with his son. Then the boy, accustomed to the finest beds, cried when lying on a grass mat or a rope cot. Being touched by cold, wind, etc., he said, "It's cold, father; it's hot, father; the flies are biting, father; I am hungry, father; I am thirsty, father." The king, comforting him, spent the night. During the day, having gone for alms, he brought food; it was mixed food, abundant with kaṅgu, varaka, muggādi. Even though he was disgusted by it, the boy, eating it due to hunger, withered within a few days like a lotus placed in the heat. The Paccekabodhisatta, however, ate with equanimity due to the power of reflection.
Tato so kumāraṃ saññāpento āha – ‘‘nagarasmiṃ, tāta, paṇītāhāro labbhati, tattha gacchāmā’’ti. Kumāro ‘‘āma, tātā’’ti āha. Tato naṃ purakkhatvā āgatamaggeneva nivatti. Kumāramātāpi devī ‘‘na dāni rājā kumāraṃ gahetvā araññe ciraṃ vasissati, katipāheneva nivattissatī’’ti cintetvā raññā kattaradaṇḍena likhitaṭṭhāneyeva vatiṃ kārāpetvā vāsaṃ kappesi. Tato rājā tassā vatiyā avidūre ṭhatvā ‘‘ettha te, tāta, mātā nisinnā, gacchāhī’’ti pesesi. Yāva ca so taṃ ṭhānaṃ pāpuṇāti, tāva udikkhanto aṭṭhāsi ‘‘mā heva naṃ koci viheṭheyyā’’ti. Kumāro mātu santikaṃ dhāvanto agamāsi. Ārakkhakapurisā ca naṃ disvā deviyā ārocesuṃ. Devī vīsatināṭakitthisahassaparivutā gantvā paṭiggahesi, rañño ca pavattiṃ pucchi. Atha ‘‘pacchato āgacchatī’’ti sutvā manusse pesesi. Rājāpi tāvadeva sakavasatiṃ agamāsi. Manussā rājānaṃ adisvā nivattiṃsu. Tato devī nirāsāva hutvā, puttaṃ gahetvā, nagaraṃ gantvā, taṃ rajje abhisiñci. Rājāpi attano vasatiṃ patvā, tattha nisinno vipassitvā, paccekabodhiṃ sacchikatvā, mañjūsakarukkhamūle paccekabuddhānaṃ majjhe imaṃ udānagāthaṃ abhāsi –
Then, comforting the boy, he said, "In the city, son, excellent food is available; let us go there." The boy said, "Yes, father." Then, placing him in front, he returned by the same path he had come. The queen, the boy's mother, also thinking, "Now, the king will not live long in the forest with the boy, he will return within a few days," had a dwelling prepared at the very place marked by the king with a knife. Then the king, standing not far from that dwelling, sent him, saying, "There your mother is sitting, go." As soon as he reached that place, he stood looking, "Lest someone harm him." The boy ran to his mother. The guards, seeing him, reported to the queen. The queen, surrounded by twenty thousand dancing women, went and received him, and asked about the king's situation. Then, having heard, "He is coming behind," she sent men. The king had already gone to his own dwelling. The men, not seeing the king, returned. Then the queen, being without hope, took her son, went to the city, and anointed him to the kingdom. The king, having reached his dwelling, sat there, contemplated, realized Paccekabodhi, and among the Paccekabuddhas at the foot of the mañjūsaka tree, spoke this utterance verse:
‘‘Evaṃ dutiyena saha mamassa, vācābhilāpo abhisajjanā vā;
"Thus, association with a second, speech and chatter, or attachment;
Seeing this fear in the future, one should wander alone like a rhinoceros."
Sā padatthato uttānā eva. Ayaṃ panettha adhippāyo – yvāyaṃ etena dutiyena kumārena sītuṇhādīni nivedentena sahavāsena taṃ saññāpentassa mama vācābhilāpo, tasmiṃ sinehavasena abhisajjanā ca jātā, sace ahaṃ imaṃ na pariccajāmi, tato āyatimpi hessati yatheva idāni; evaṃ dutiyena saha mamassa vācābhilāpo abhisajjanā vā. Ubhayampi cetaṃ antarāyakaraṃ visesādhigamassāti etaṃ bhayaṃ āyatiṃ pekkhamāno taṃ chaḍḍetvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti. Sesaṃ vuttanayamevāti.
That is easily understood from the word meanings alone. However, this is the intention here: this speaking and chattering of mine, as I comforted him in association with this second, the boy, who was communicating cold, heat, etc., and furthermore the affection that arose in me due to fondness; if I do not abandon this, then it will be like this in the future too. Thus, association with a second brings speech and chatter, or attachment. Both of these are obstacles to special attainments. Seeing this fear in the future, having abandoned that, having wisely practiced, I have attained Paccekabodhi. The rest is as has been said.
Āyatibhayagāthāvaṇṇanā samattā.
The Commentary on the Verse on the Fear of the Future is Concluded.
50.Kāmā hi citrāti kā uppatti? Bārāṇasiyaṃ kira seṭṭhiputto daharova seṭṭhiṭṭhānaṃ labhi. Tassa tiṇṇaṃ utūnaṃ tayo pāsādā honti. So tattha sabbasampattīhi devakumāro viya paricāreti. So daharova samāno ‘‘pabbajissāmī’’ti mātāpitaro yāci. Te naṃ vārenti. So tatheva nibandhati. Punapi naṃ mātāpitaro ‘‘tvaṃ, tāta, sukhumālo, dukkarā pabbajjā, khuradhārāya upari caṅkamanasadisā’’ti nānappakārehi vārenti. So tatheva nibandhati. Te cintesuṃ ‘‘sacāyaṃ pabbajati, amhākaṃ domanassaṃ hoti. Sace naṃ nivārema, etassa domanassaṃ hoti. Apica amhākaṃ domanassaṃ hotu, mā ca etassā’’ti anujāniṃsu. Tato so sabbaparijanaṃ paridevamānaṃ anādiyitvā isipatanaṃ gantvā paccekabuddhānaṃ santike pabbaji. Tassa uḷārasenāsanaṃ na pāpuṇāti, mañcake taṭṭikaṃ pattharitvā sayi. So varasayane kataparicayo sabbarattiṃ atidukkhito ahosi. Pabhātepi sarīraparikammaṃ katvā, pattacīvaramādāya paccekabuddhehi saddhiṃ piṇḍāya pāvisi. Tattha vuḍḍhā aggāsanañca aggapiṇḍañca labhanti, navakā yaṃkiñcideva āsanaṃ lūkhabhojanañca. So tena lūkhabhojanenāpi atidukkhito ahosi. So katipāhaṃyeva kiso dubbaṇṇo hutvā nibbijji yathā taṃ aparipākagate samaṇadhamme. Tato mātāpitūnaṃ dūtaṃ pesetvā uppabbaji. So katipāhaṃyeva balaṃ gahetvā punapi pabbajitukāmo ahosi. Tato teneva kamena pabbajitvā punapi uppabbajitvā tatiyavāre pabbajitvā sammā paṭipanno paccekasambodhiṃ sacchikatvā imaṃ udānagāthaṃ vatvā puna paccekabuddhānaṃ majjhe imameva byākaraṇagāthaṃ abhāsi –
50. Kāmā hi citrāti what is the origin? It is said that in Bārāṇasī, a treasurer's son, while still young, obtained the position of treasurer. He had three palaces for the three seasons. There, with all prosperity, he lived like a young deva. While still young, he begged his parents, "I will renounce." They prevented him. He persisted in that way. Again, his parents prevented him in various ways, "You, son, are delicate; renunciation is difficult, like walking on the edge of a razor." He persisted in that way. They thought, "If he renounces, we will have grief. If we prevent him, he will have grief. Moreover, let us have grief, but not his," and they gave permission. Then, disregarding the entire retinue lamenting, he went to Isipatana and renounced in the presence of the Paccekabuddhas. He did not obtain luxurious lodging; he spread a mat on a cot and slept. He, accustomed to the finest beds, was very miserable all night. Even in the morning, having performed his bodily duties, taking his bowl and robe, he entered for alms with the Paccekabuddhas. There, the elders obtained the chief seat and the chief alms, the novices obtained whatever seat there was and coarse food. He was very miserable even with that coarse food. Within a few days, he became thin and discolored and was disgusted, like the samaṇa practice that had not gone to fruition. Then, having sent a messenger to his parents, he disrobed. Within a few days, having regained his strength, he again wished to renounce. Then, in the same way, having renounced, having disrobed again, having renounced a third time, having properly practiced, having realized Paccekasambodhi, having spoken this verse of exclamation, he again spoke this verse of declaration among the Paccekabuddhas:
‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;
"Indeed, sensual pleasures are varied, sweet, and delightful; they agitate the mind with diverse forms;
Having seen the danger in sensual qualities, one should wander alone like a rhinoceros."
kāmāti dve kāmā vatthukāmā ca kilesakāmā ca. Tattha vatthukāmā manāpiyarūpādayo dhammā, kilesakāmā chandādayo sabbepi rāgappabhedā. Idha pana vatthukāmā adhippetā. Rūpādianekappakāravasenacitrā. Lokassādavasenamadhurā. Bālaputhujjanānaṃ manaṃ ramentītimanoramā. Virūparūpenāti virūpena rūpena, anekavidhena sabhāvenāti vuttaṃ hoti. Te hi rūpādivasena citrā, rūpādīsupi nīlādivasena vividharūpā. Evaṃ tena virūparūpena tathā tathā assādaṃ dassetvāmathenti cittaṃpabbajjāya abhiramituṃ na dentīti. Sesamettha pākaṭameva. Nigamanampi dvīhi tīhi vā padehi yojetvā purimagāthāsu vuttanayeneva veditabbanti.
Kāmāti there are two types of sensual pleasures: object of desire (vatthukāma) and desire of defilement (kilesakāma). Of these, object of desire are agreeable sights and so on. The desire of defilement is all varieties of lust beginning with desire. However, here, object of desire is intended. Citrā because of the variety of forms, beginning with sights. Madhurā because of the flavor of the world. Manoramāti they delight the minds of foolish ordinary people. Virūparūpenāti with diverse forms; it is said that it is of diverse nature. Indeed, they are varied in terms of sights and so on. Even in sights and so on, they are diverse in terms of blue and so on. Thus, with those diverse forms, showing flavor in that way, mathenti cittaṃ they do not allow one to delight in renunciation. The rest here is evident. The conclusion should also be understood in the same way as said in the previous verses, connecting with two or three words.
Kāmagāthāvaṇṇanā samattā.
The Commentary on the Sensual Pleasure Verse is Concluded.
51.Ītīcāti kā uppatti? Bārāṇasiyaṃ kira rañño gaṇḍo udapādi. Bāḷhā vedanā vattanti. Vejjā ‘‘satthakammena vinā phāsu na hotī’’ti bhaṇanti. Rājā tesaṃ abhayaṃ datvā satthakammaṃ kārāpesi. Te phāletvā, pubbalohitaṃ nīharitvā, nibbedanaṃ katvā, vaṇaṃ paṭṭena bandhiṃsu, āhārācāresu ca naṃ sammā ovadiṃsu. Rājā lūkhabhojanena kisasarīro ahosi, gaṇḍo cassa milāyi. So phāsukasaññī hutvā siniddhāhāraṃ bhuñji. Tena ca sañjātabalo visaye paṭisevi. Tassa gaṇḍo puna purimasabhāvameva sampāpuṇi. Evaṃ yāva tikkhattuṃ satthakammaṃ kārāpetvā, vejjehi parivajjito nibbijjitvā, rajjaṃ pahāya pabbajitvā, araññaṃ pavisitvā, vipassanaṃ ārabhitvā, sattahi vassehi paccekabodhiṃ sacchikatvā, imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.
51. Ītī cāti what is the origin? It is said that in Bārāṇasī, a boil arose on the king. Severe pains were occurring. The physicians said, "There is no comfort without surgery." The king, having given them assurance, had the surgery performed. Having cut it open, having removed pus and blood, having made it without sensation, they bandaged the wound with a cloth, and properly advised him on dietary practices. The king became thin from coarse food, and his boil subsided. He, perceiving comfort, ate rich food. With that, having regained strength, he indulged in sense pleasures. His boil regained its former condition. Thus, having had surgery performed up to three times, being avoided by the physicians, being disgusted, having abandoned the kingdom, having renounced, having entered the forest, having commenced insight meditation, having realized Paccekabodhi in seven years, having spoken this verse of exclamation, he went to Nandamūlakapabbhāra:
‘‘Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;
"Calamity, boil, oppression, disease, dart, and this fear;
Having seen this fear in sensual qualities, one should wander alone like a rhinoceros."
īti,āgantukānaṃ akusalabhāgiyānaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Tasmā kāmaguṇāpi ete anekabyasanāvahaṭṭhena daḷhasannipātaṭṭhena ca īti. Gaṇḍopi asuciṃ paggharati, uddhumātaparipakkaparibhinno hoti. Tasmā ete kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkaparibhinnabhāvato cagaṇḍo. Upaddavatītiupaddavo;anatthaṃ janento abhibhavati; ajjhottharatīti attho, rājadaṇḍādīnametaṃ adhivacanaṃ. Tasmā kāmaguṇāpete aviditanibbānatthāvahahetutāya sabbupaddavavatthutāya ca upaddavo. Yasmā panete kilesāturabhāvaṃ janentā sīlasaṅkhātamārogyaṃ, loluppaṃ vā uppādentā pākatikameva ārogyaṃ vilumpanti, tasmā iminā ārogyavilumpanaṭṭhenevarogo. Abbhantaramanuppaviṭṭhaṭṭhena pana antotudakaṭṭhena dunniharaṇīyaṭṭhena casallaṃ. Diṭṭhadhammikasamparāyikabhayāvahanatobhayaṃ. Me etantimetaṃ. Sesamettha pākaṭameva. Nigamanaṃ vuttanayeneva veditabbanti.
Īti, this is a term for the causes of misfortune that are adventitious and unwholesome. Therefore, sensual qualities are also īti, because of bringing about various misfortunes and because of being a firm aggregation. A boil also oozes impurity, is swollen, ripe, and putrid. Therefore, from the oozing of the impurity of defilements and from being swollen, ripe, and putrid due to arising, aging, and breaking up, it is a gaṇḍo. It oppresses, therefore upaddavo; it overcomes, it overwhelms; this is a term for royal punishment and so on. Therefore, sensual qualities are also upaddavo, because of not knowing the cause of leading to Nibbāna and because of being the object of all oppressions. Because these defilements, generating a state of illness, destroy morality (sīla), which is considered health, or, generating greed, they destroy the very natural health; therefore, it is rogo because of this destruction of health. However, by way of entering internally, by way of being a source of internal piercing, and by way of being difficult to remove, it is a sallaṃ (dart). Because of bringing about fear in this life and the next, it is bhayaṃ (fear). Me etaṃ means "this to me." The rest here is evident. The conclusion should be understood in the same way as said.
Ītigāthāvaṇṇanā samattā.
The Commentary on the Calamity Verse is Concluded.
52.Sītañcāti kā uppatti? Bārāṇasiyaṃ kira sītālukabrahmadatto nāma rājā ahosi. So pabbajitvā araññakuṭikāya viharati. Tasmiñca padese sīte sītaṃ, uṇhe uṇhameva ca hoti abbhokāsattā padesassa. Gocaragāme bhikkhā yāvadatthāya na labbhati. Pivanakapānīyampi dullabhaṃ, vātātapaḍaṃsasarīsapāpi bādhenti. Tassa etadahosi – ‘‘ito aḍḍhayojanamatte sampanno padeso, tattha sabbepi ete parissayā natthi. Yaṃnūnāhaṃ tattha gaccheyyaṃ; phāsukaṃ viharantena sakkā visesaṃ adhigantu’’nti. Tassa puna ahosi – ‘‘pabbajitā nāma na paccayavasikā honti, evarūpañca cittaṃ vase vattenti, na cittassa vase vattenti, nāhaṃ gamissāmī’’ti paccavekkhitvā na agamāsi. Evaṃ yāvatatiyakaṃ uppannacittaṃ paccavekkhitvā nivattesi. Tato tattheva satta vassāni vasitvā, sammā paṭipajjamāno paccekasambodhiṃ sacchikatvā, imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.
52. "Sītañcā": What is its origin? It is said that in Bārāṇasī there was a king named Sītāluka Brahmdatta. He renounced the world and lived in a forest hut. In that region, it was cold in the cold season and hot in the hot season, because the area was open. Alms were not obtained sufficiently in the village for alms-food. Drinking water was also scarce, and bites from insects and reptiles were troublesome. He thought, "About half a yojana from here is a prosperous place, where none of these troubles exist. Why don't I go there? Living comfortably, it will be possible to attain distinction." Then he thought, "Renunciants are not led by conditions, and they control such thoughts, not being controlled by them. I will not go." Having reflected thus, he did not go. In this way, he turned back the thought that arose up to the third time. Then, living there for seven years, practicing correctly, he realized Paccekasambodhi and spoke this verse of joy, and went to Nandamūlaka Pabbhāra:
‘‘Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;
"Having overcome cold and heat, hunger and thirst, winds and sun, and bites from insects and reptiles;
Let one wander alone like a rhinoceros."
sītañcāti sītaṃ nāma duvidhaṃ abbhantaradhātukkhobhapaccayañca, bāhiradhātukkhobhapaccayañca; tathā uṇhaṃ.Ḍaṃsāti piṅgalamakkhikā.Sarīsapāti ye keci dīghajātikā saritvā gacchanti. Sesaṃ pākaṭameva. Nigamanampi vuttanayeneva veditabbanti.
sītañcā: "Cold," namely, is of two kinds: due to internal element disturbance, and due to external element disturbance; likewise, "heat." Ḍaṃsā: biting flies. Sarīsapā: any long creatures that crawl. The rest is obvious. The conclusion should be understood in the same way as stated earlier.
Sītālukagāthāvaṇṇanā samattā.
The Commentary on the Sītāluka Verse is complete.
53.Nāgovāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā vīsati vassāni rajjaṃ kāretvā kālakato niraye vīsati eva vassāni paccitvā himavantappadese hatthiyoniyaṃ uppajjitvā sañjātakkhandho padumavaṇṇasakalasarīro uḷāro yūthapati mahānāgo ahosi. Tassa obhaggobhaggaṃ sākhābhaṅgaṃ hatthichāpāva khādanti. Ogāhepi naṃ hatthiniyo kaddamena limpanti, sabbaṃ pālileyyakanāgasseva ahosi. So yūthā nibbijjitvā pakkami. Tato naṃ padānusārena yūthaṃ anubandhi. Evaṃ yāvatatiyaṃ pakkanto anubaddhova. Tato cintesi – ‘‘idāni mayhaṃ nattako bārāṇasiyaṃ rajjaṃ kāreti, yaṃnūnāhaṃ attano purimajātiyā uyyānaṃ gaccheyyaṃ, tatra maṃ so rakkhissatī’’ti. Tato rattiṃ niddāvasaṃ gate yūthe yūthaṃ pahāya tameva uyyānaṃ pāvisi. Uyyānapālo disvā rañño ārocesi. Rājā ‘‘hatthiṃ gahessāmī’’ti senāya parivāresi. Hatthī rājānaṃ eva abhimukho gacchati. Rājā ‘‘maṃ abhimukho etī’’ti khurappaṃ sannayhitvā aṭṭhāsi. Tato hatthī ‘‘vijjheyyāpi maṃ eso’’ti mānusikāya vācāya ‘‘brahmadatta, mā maṃ vijjha, ahaṃ te ayyako’’ti āha. Rājā ‘‘kiṃ bhaṇasī’’ti sabbaṃ pucchi. Hatthīpi rajje ca narake ca hatthiyoniyañca pavattiṃ sabbaṃ ārocesi. Rājā ‘‘sundaraṃ, mā bhāyi, mā ca kañci bhiṃsāpehī’’ti hatthino vaṭṭañca ārakkhake ca hatthibhaṇḍe ca upaṭṭhāpesi.
53. "Nāgovā": What is its origin? It is said that in Bārāṇasī a certain king, having ruled for twenty years, died and suffered in hell for twenty years. Then he was born in the Himalayan region in the womb of an elephant, and having developed a large body, with a body entirely the color of a lotus, he became a magnificent, noble great elephant, the leader of a herd. The young elephants eat what he has broken off. Even in the water, the female elephants smear him with mud; everything was just like the Pārileyyaka elephant. He became disgusted with the herd and departed. Then the herd followed him by his footprints. Thus, even after going away for the third time, he was still followed. Then he thought, "Now my grandson is ruling in Bārāṇasī. Why don't I go to the park of my former life? There he will protect me." Then, when the herd had fallen asleep at night, he left the herd and entered that very park. The park keeper saw him and reported to the king. The king, thinking, "I will capture the elephant," surrounded him with his army. The elephant went directly towards the king. The king, thinking, "He is coming towards me," prepared a razor-sharp arrow and stood ready. Then the elephant, thinking, "He might shoot me," said in human language, "Brahmadatta, do not shoot me, I am your grandfather." The king asked, "What are you saying?" The elephant also declared the events of the kingdom, hell, and the elephant's womb. The king said, "Excellent, do not be afraid, and do not frighten anyone," and established the elephant's enclosure, guards, and elephant supplies.
Athekadivasaṃ rājā hatthikkhandhagato ‘‘ayaṃ vīsati vassāni rajjaṃ katvā niraye pakko, vipākāvasesena ca tiracchānayoniyaṃ uppanno, tatthapi gaṇavāsasaṅghaṭṭanaṃ asahanto idhāgato. Aho dukkho gaṇavāso, ekībhāvo eva ca pana sukho’’ti cintetvā tattheva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ lokuttarasukhena sukhitaṃ amaccā upasaṅkamitvā, paṇipātaṃ katvā ‘‘yānakālo mahārājā’’ti āhaṃsu. Tato ‘‘nāhaṃ rājā’’ti vatvā purimanayeneva imaṃ gāthaṃ abhāsi –
Then one day, the king, riding on the elephant's back, thought, "This one, having ruled for twenty years, was cooked in hell, and with the remainder of the result, he was born in the animal realm, and even there, unable to endure the commotion of living in a group, he came here. Alas, painful is living in a group, and solitary existence is indeed pleasant." And having initiated insight right there, he realized Paccekabodhi. While he was delighted with that supramundane bliss, his ministers approached him, bowed, and said, "It is time for the procession, Great King." Then, saying, "I am not the king," he spoke this verse in the same way as before:
‘‘Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;
"Like an elephant that has forsaken the herd, with a developed body, lotus-like, noble;
Living as he pleases in the forest, let one wander alone like a rhinoceros."
sañjātakkhandho,kudāssu nāmāhampi evaṃ asekhasīlakkhandhamahantatāya sañjātakkhandho bhaveyyaṃ. Yathā cesa padumasadisagattatāya vā padumakule uppannatāya vāpadumī,kudāssu nāmāhampi evaṃ padumasadisaujugattatāya vā ariyajātipadume uppannatāya vā padumī bhaveyyaṃ. Yathā cesa thāmabalajavādīhi uḷāro, kudāssu nāmāhampi evaṃ parisuddhakāyasamācāratādīhi sīlasamādhinibbedhikapaññādīhi vā uḷāro bhaveyyanti evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti.
sañjātakkhandho: When indeed shall I also become one with a developed body, due to the greatness of the aggregate of flawless virtue? Just as this one is padumī because of having a body like a lotus or because of being born in the lotus family, when indeed shall I also become padumī with a body as upright as a lotus or because of being born in the lotus of the Noble Lineage? Just as this one is noble with strength, power, swiftness, etc., when indeed shall I also become noble with pure bodily conduct etc., or with virtue, concentration, and wisdom leading to detachment etc.? Thinking thus, having initiated insight, I attained Paccekabodhi.
Nāgagāthāvaṇṇanā samattā.
The Commentary on the Nāga Verse is complete.
54.Aṭṭhāna tanti kā uppatti? Bārāṇasirañño kira putto daharo eva samāno pabbajitukāmo mātāpitaro yāci. Mātāpitaro naṃ vārenti. So vāriyamānopi nibandhatiyeva ‘‘pabbajissāmī’’ti. Tato naṃ pubbe vuttaseṭṭhiputtaṃ viya sabbaṃ vatvā anujāniṃsu. Pabbajitvā ca uyyāneyeva vasitabbanti paṭijānāpesuṃ, so tathā akāsi. Tassa mātā pātova vīsatisahassanāṭakitthiparivutā uyyānaṃ gantvā, puttaṃ yāguṃ pāyetvā, antarā khajjakādīni ca khādāpetvā, yāva majjhanhikasamayaṃ tena saddhiṃ samullapitvā, nagaraṃ pavisati. Pitā ca majjhanhike āgantvā, taṃ bhojetvā attanāpi bhuñjitvā, divasaṃ tena saddhiṃ samullapitvā, sāyanhasamaye jagganapurise ṭhapetvā nagaraṃ pavisati. So evaṃ rattindivaṃ avivitto viharati. Tena kho pana samayena ādiccabandhu nāma paccekabuddho nandamūlakapabbhāre viharati. So āvajjento taṃ addasa – ‘‘ayaṃ kumāro pabbajituṃ asakkhi, jaṭaṃ chindituṃ na sakkotī’’ti. Tato paraṃ āvajji ‘‘attano dhammatāya nibbijjissati, no’’ti. Atha ‘‘dhammatāya nibbindanto aticiraṃ bhavissatī’’ti ñatvā ‘‘tassa ārammaṇaṃ dassessāmī’’ti pubbe vuttanayeneva manosilātalato āgantvā uyyāne aṭṭhāsi. Rājapuriso disvā ‘‘paccekabuddho āgato, mahārājā’’ti rañño ārocesi. Rājā ‘‘idāni me putto paccekabuddhena saddhiṃ anukkaṇṭhito vasissatī’’ti pamuditamano hutvā paccekabuddhaṃ sakkaccaṃ upaṭṭhahitvā tattheva vāsaṃ yācitvā paṇṇasālādivāvihāraṭṭhānacaṅkamādisabbaṃ kāretvā vāsesi.
54. "Aṭṭhāna ta": What is its origin? It is said that in Bārāṇasī, the son of a king, while still young, wanted to renounce the world and begged his parents. His parents forbade him. Even while being forbidden, he insisted, "I will renounce." Then, having told him everything like the previously mentioned son of a wealthy man, they gave permission. And they made him promise that he would live only in the park after renouncing, and he did so. His mother, surrounded by twenty thousand dancing women, would go to the park in the morning, give her son rice-gruel, and feed him various snacks in between, and after chatting with him until midday, she would enter the city. And the father would come at midday, feed him and also eat himself, and after chatting with him during the day, at evening time he would place guards and enter the city. Thus, he lived constantly without solitude. At that time, a Paccekabuddha named Ādiccabandhu was living at Nandamūlaka Pabbhāra. Looking, he saw him: "This youth was unable to renounce, he cannot cut the bonds." Then he looked further: "Will he become disgusted by his own nature, or not?" Then, knowing that "becoming disgusted by nature will take too long," thinking "I will show him an object," he came to the park from the Manosilātala in the manner previously described. The king's men saw him and reported to the king, "A Paccekabuddha has come, Great King!" The king, thinking, "Now my son will live with the Paccekabuddha without longing," was delighted, respectfully attended to the Paccekabuddha, requested a residence there, and had everything made: a leaf hut, a dwelling place, a walkway, etc., and had him reside there.
So tattha vasanto ekadivasaṃ okāsaṃ labhitvā kumāraṃ pucchi ‘‘kosi tva’’nti? So āha ‘‘ahaṃ pabbajito’’ti. ‘‘Pabbajitā nāma na edisā hontī’’ti. ‘‘Atha bhante, kīdisā honti, kiṃ mayhaṃ ananucchavika’’nti vutte ‘‘tvaṃ attano ananucchavikaṃ na pekkhasi, nanu te mātā vīsatisahassaitthīhi saddhiṃ pubbaṇhasamaye āgacchantī uyyānaṃ avivittaṃ karoti, pitā mahatā balakāyena sāyanhasamaye, jagganapurisā sakalarattiṃ; pabbajitā nāma tava sadisā na honti, ‘edisā pana hontī’’’ti tatra ṭhitasseva iddhiyā himavante aññataraṃ vihāraṃ dassesi. So tattha paccekabuddhe ālambanabāhaṃ nissāya ṭhite ca caṅkamante ca rajanakammasūcikammādīni karonte ca disvā āha – ‘‘tumhe idha, nāgacchatha, pabbajjā nāma tumhehi anuññātā’’ti. ‘‘Āma, pabbajjā anuññātā, pabbajitakālato paṭṭhāya samaṇā nāma attano nissaraṇaṃ kātuṃ icchitapatthitañca padesaṃ gantuṃ labhanti, ettakaṃva vaṭṭatī’’ti vatvā ākāse ṭhatvā –
Living there, one day, having gotten an opportunity, he asked the youth, "Who are you?" He said, "I am a renunciant." "Renunciants are not like this." "Then, venerable sir, what are they like? What is unsuitable for me?" When he said this, "Do you not see what is unsuitable for yourself? Does not your mother, coming in the morning with twenty thousand women, make the park unconducive to solitude, and your father with a great army in the evening, and the guards all night? Renunciants are not like you, but are like this," while standing there, through his power, he showed him another monastery in the Himalayas. Seeing the Paccekabuddhas standing, leaning on a support, walking, making dyes, sewing, etc., he said, "You are here, do not come here, renunciation is permitted by you." "Yes, renunciation is permitted. From the time of renouncing, ascetics can go to the place they desire and wish to make their escape, only that much is fitting," and standing in the sky—
‘‘Aṭṭhāna taṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimutti’’nti. –
"It is impossible for one delighting in society, to realize temporary liberation."
Imaṃ upaḍḍhagāthaṃ vatvā, dissamāneneva kāyena nandamūlakapabbhāraṃ agamāsi. Evaṃ gate paccekabuddhe so attano paṇṇasālaṃ pavisitvā nipajji. Ārakkhakapurisopi ‘‘sayito kumāro, idāni kuhiṃ gamissatī’’ti pamatto niddaṃ okkami. So tassa pamattabhāvaṃ ñatvā pattacīvaraṃ gahetvā araññaṃ pāvisi. Tatra ca vivitto vipassanaṃ ārabhitvā, paccekabodhiṃ sacchikatvā, paccekabuddhaṭṭhānaṃ gato. Tatra ca ‘‘kathamadhigata’’nti pucchito ādiccabandhunā vuttaṃ upaḍḍhagāthaṃ paripuṇṇaṃ katvā abhāsi.
Having spoken this half-verse, with his body still visible, he went to Nandamūlaka Pabbhāra. When the Paccekabuddha had gone, he entered his leaf hut and lay down. The guards also, thinking, "The youth is sleeping, now where will he go?" became negligent and fell asleep. Knowing their negligence, he took his bowl and robe and entered the forest. There, in solitude, having initiated insight and realized Paccekabodhi, he went to the place of the Paccekabuddha. And there, when asked by Ādiccabandhu, "How was it attained?" he completed the half-verse spoken by Ādiccabandhu and spoke it:
aṭṭhāna tanti. Aṭṭhānaṃ taṃ, akāraṇaṃ tanti vuttaṃ hoti, anunāsikalopo kato ‘‘ariyasaccāna dassana’’ntiādīsu (khu. pā. 5.11; su. ni. 270) viya.Saṅgaṇikāratassāti gaṇābhiratassa.Yanti karaṇavacanametaṃ ‘‘yaṃ hirīyati hirīyitabbenā’’tiādīsu (dha. sa. 30) viya.Phassayeti adhigacche.Sāmayikaṃ vimuttinti lokiyasamāpattiṃ. Sā hi appitappitasamaye eva paccanīkehi vimuccanato ‘‘sāmayikā vimuttī’’ti vuccati. Taṃ sāmayikaṃ vimuttiṃ. Aṭṭhānaṃ taṃ, na taṃ kāraṇaṃ vijjati saṅgaṇikāratassa, yena kāraṇena phassayeti etaṃ ādiccabandhussa paccekabuddhassa vaco nisamma saṅgaṇikāratiṃ pahāya yoniso paṭipajjanto adhigatomhīti āha. Sesaṃ vuttanayamevāti.
aṭṭhāna ta: "Impossible," that is, it is not a cause. The elision of the nasal is done as in "the seeing of the Noble Truths" etc. (khu. pā. 5.11; su. ni. 270). saṅgaṇikāratassā: for one delighting in society. Ya: this is an instrumental case, as in "with which one is ashamed by that with which one should be ashamed" (dha. sa. 30). Phassaye: may attain. Sāmayikaṃ vimutti: mundane attainment. For that is called "temporary liberation" because it is liberated from opponents only at the time of application and attainment. That temporary liberation. It is impossible, that cause does not exist, for one delighting in society, by which cause he might attain, having heard this word of Ādiccabandhu, the Paccekabuddha, abandoning delight in society and practicing wisely, I have attained. The rest should be understood in the same way as stated earlier.
Aṭṭhānagāthāvaṇṇanā samattā.
The Commentary on the Aṭṭhāna Verse is complete.
Dutiyo vaggo niṭṭhito.
The Second Chapter is finished.
55.Diṭṭhīvisūkānīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā rahogato cintesi – ‘‘yathā sītādīnaṃ paṭighātakāni uṇhādīni atthi, atthi nu kho evaṃ vaṭṭapaṭighātakaṃ vinaṭṭaṃ, no’’ti. So amacce pucchi – ‘‘vivaṭṭaṃ jānāthā’’ti? Te ‘‘jānāma, mahārājā’’ti āhaṃsu. Rājā – ‘‘kiṃ ta’’nti? Tato ‘‘antavā loko’’tiādinā nayena sassatucchedaṃ kathesuṃ. Atha rājā ‘‘ime na jānanti, sabbepime diṭṭhigatikā’’ti sayameva tesaṃ vilomatañca ayuttatañca disvā ‘‘vaṭṭapaṭighātakaṃ vivaṭṭaṃ atthi, taṃ gavesitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Imañca udānagāthaṃ abhāsi paccekabuddhamajjhe byākaraṇagāthañca –
55. "Diṭṭhīvisūkānī": What is its origin? It is said that in Bārāṇasī a certain king, being alone, thought, "Just as there are hot things that counteract cold things, is there likewise a destroyed thing that counteracts conditioned existence, or not?" He asked his ministers, "Do you know the unconditioned?" They said, "We know, Great King." The king: "What is it?" Then they spoke of eternalism and annihilationism in the manner beginning with "the world is finite." Then the king, seeing that "these do not know, all of these are caught in views," himself saw their contradiction and unreasonableness, and thinking, "There is an unconditioned that counteracts conditioned existence, it must be sought," having abandoned the kingdom, renounced and, contemplating, realized Paccekabodhi. And he spoke this verse of joy among the Paccekabuddhas, and also the verse of declaration:
‘‘Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;
"Having completely overcome the darts of views, attained the fixed order, regained the path;
I am one with arisen knowledge, not to be led by another, let one wander alone like a rhinoceros."
diṭṭhīvisūkānīti dvāsaṭṭhidiṭṭhigatāni. Tāni hi maggasammādiṭṭhiyā visūkaṭṭhena vijjhanaṭṭhena vilomaṭṭhena ca visūkāni. Evaṃ diṭṭhiyā visūkāni, diṭṭhi eva vā visūkāni diṭṭhivisūkāni.Upātivattoti dassanamaggena atikkanto.Patto niyāmanti avinipātadhammatāya sambodhiparāyaṇatāya ca niyatabhāvaṃ adhigato, sammattaniyāmasaṅkhātaṃ vā paṭhamamagganti. Ettāvatā paṭhamamaggakiccanipphatti ca tassa paṭilābho ca vutto. Idānipaṭiladdhamaggoti iminā sesamaggapaṭilābhaṃ dasseti.Uppannañāṇomhīti uppannapaccekabodhiñāṇo amhi. Etena phalaṃ dasseti.Anaññaneyyoti aññehi ‘‘idaṃ saccaṃ, idaṃ sacca’’nti na netabbo. Etena sayambhutaṃ dīpeti, patte vā paccekabodhiñāṇe aneyyatāya abhāvā sayaṃvasitaṃ. Samathavipassanāya vā diṭṭhivisūkāni upātivatto, ādimaggena patto niyāmaṃ, sesehi paṭiladdhamaggo, phalañāṇena uppannañāṇo, taṃ sabbaṃ attanāva adhigatoti anaññaneyyo. Sesaṃ vuttanayeneva veditabbanti.
diṭṭhīvisūkānī: the sixty-two kinds of views. For those are darts because of piercing, destroying, and contradicting with the path's Right View. Thus, "darts of views," or "views themselves are darts," are "darts of views." Upātivatto: having crossed over with the Path of Seeing. Patto niyāmaṃ: having attained a fixed state by virtue of being one whose nature is not liable to fall away and one who is intent on enlightenment, or the first path, which is called the Order of Rightness. So far, the accomplishment of the task of the first path and its attainment have been stated. Now, with paṭiladdhamaggo, he shows the attainment of the remaining paths. Uppannañāṇomhī: I am one with arisen Paccekabodhi knowledge. With this, he shows the fruit. Anaññaneyyo: not to be led by others, "this is true, this is true." With this, he indicates self-existence, or, having attained Paccekabodhi knowledge, because of the absence of being led by another, he is self-controlled. Or, having overcome the darts of views by means of serenity and insight, having attained the fixed order with the first path, having regained the path with the rest, I am one with arisen knowledge with the knowledge of the fruit, having attained all that by myself, therefore, not to be led by another. The rest should be understood in the same way as stated earlier.
Diṭṭhivisūkagāthāvaṇṇanā samattā.
The Commentary on the Diṭṭhivisūka Verse is complete.
56.Nillolupoti kā uppatti? Bārāṇasirañño kira sūdo antarabhattaṃ pacitvā upanāmesi manuññadassanaṃ sādurasaṃ ‘‘appeva nāma me rājā dhanamanuppadeyyā’’ti. Taṃ rañño gandheneva bhottukāmataṃ janesi mukhe kheḷaṃ uppādentaṃ. Paṭhamakabaḷe pana mukhe pakkhittamatte sattarasaharaṇisahassāni amateneva phuṭṭhāni ahesuṃ. Sūdo ‘‘idāni me dassati, idāni me dassatī’’ti cintesi. Rājāpi ‘‘sakkārāraho sūdo’’ti cintesi – ‘‘rasaṃ sāyitvā pana sakkarontaṃ maṃ pāpako kittisaddo abbhuggaccheyya – ‘lolo ayaṃ rājā rasagaruko’’’ti na kiñci abhaṇi. Evaṃ yāva bhojanapariyosānaṃ, tāva sūdopi ‘‘idāni dassati, idāni dassatī’’ti cintesi. Rājāpi avaṇṇabhayena na kiñci abhaṇi. Tato sūdo ‘‘natthi imassa rañño jivhāviññāṇa’’nti dutiyadivase arasabhattaṃ upanāmesi. Rājā bhuñjanto ‘‘niggahāraho ajja sūdo’’ti jānantopi pubbe viya paccavekkhitvā avaṇṇabhayena na kiñci abhaṇi. Tato sūdo ‘‘rājā neva sundaraṃ nāsundaraṃ jānātī’’ti cintetvā sabbaṃ paribbayaṃ attanā gahetvā yaṃkiñcideva pacitvā rañño deti. Rājā ‘‘aho vata lobho, ahaṃ nāma vīsati nagarasahassāni bhuñjanto imassa lobhena bhattamattampi na labhāmī’’ti nibbijjitvā, rajjaṃ pahāya pabbajitvā, vipassanto paccekabodhiṃ sacchākāsi, purimanayeneva ca imaṃ gāthaṃ abhāsi –
56. Nillolupo: What is its origin? It is said that the cook of the king of Bārāṇasī, after preparing the midday meal, offered it, being attractive in appearance and delicious in taste, thinking, "Perhaps the king might give me wealth." That (meal) aroused the king's desire to eat merely by its aroma, producing saliva in his mouth. But as soon as the first morsel was placed in his mouth, seventeen hundred thousand tastes seemed to touch him like nectar. The cook thought, "Now he will give (something) to me, now he will give (something) to me." The king also thought, "The cook deserves to be honored," but (he thought further), "If I, having tasted the flavor, honor (him), a bad reputation would spread: 'This king is greedy, attached to flavors.'" So he said nothing. Thus, until the end of the meal, the cook kept thinking, "Now he will give (something), now he will give (something)." The king, fearing criticism, said nothing. Then the cook, thinking, "This king has no discernment of taste," offered him a tasteless meal on the second day. The king, while eating, knowing, "Today the cook deserves punishment," but reflecting as before, said nothing out of fear of criticism. Then the cook, thinking, "The king knows neither what is beautiful nor what is not beautiful," taking all the expenses himself, prepared just anything and gave it to the king. The king, disgusted, (thought,) "Alas, I, who enjoy twenty thousand cities, do not even receive a proper meal because of his greed!" Abandoning the kingdom, he went forth, and contemplating, realized Paccekabodhi, and in the same manner as before, uttered this verse:
‘‘Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;
"Without greed, without deceit, without thirst,
Without arrogance, having dispelled defilement and delusion;
Having become without longing in the whole world,
Let one wander alone like a rhinoceros horn."
nillolupoti alolupo. Yo hi rasataṇhābhibhūto hoti, so bhusaṃ luppati punappunañca luppati, tena lolupoti vuccati. Tasmā esa taṃ paṭikkhipanto āha ‘‘nillolupo’’ti.Nikkuhoti ettha kiñcāpi yassa tividhaṃ kuhanavatthu natthi, so nikkuhoti vuccati. Imissā pana gāthāya manuññabhojanādīsu vimhayamanāpajjanato nikkuhoti ayamadhippāyo.Nippipāsoti ettha pātumicchā pipāsā, tassā abhāvena nippipāso, sādurasalobhena bhottukamyatāvirahitoti attho.Nimmakkhoti ettha paraguṇavināsanalakkhaṇo makkho, tassa abhāvena nimmakkho. Attano gahaṭṭhakāle sūdassa guṇamakkhanābhāvaṃ sandhāyāha.Niddhantakasāvamohoti ettha rāgādayo tayo, kāyaduccaritādīni ca tīṇīti cha dhammā yathāsambhavaṃ appasannaṭṭhena sakabhāvaṃ vijahāpetvā parabhāvaṃ gaṇhāpanaṭṭhena kasaṭaṭṭhena ca kasāvāti veditabbā. Yathāha –
Nillolupo: without greed. For one who is overcome by craving for flavors is greatly greedy and repeatedly greedy; therefore, he is called lolupa. Therefore, rejecting that, he says "nillolupo." Nikkuho: Here, although one who has no threefold basis for deceit is called nikkuha, in this verse, nikkuho means not generating wonder at pleasant foods and the like; this is the intention. Nippipāso: Here, pipāsā is the desire to drink; being without that, nippipāso means being without the desire to eat due to craving for delicious flavors. Nimmakkho: Here, makkha is characterized by the destruction of others' virtues; being without that, nimmakkho. (This) refers to the absence of disparaging the cook's virtues during his time as a householder. Niddhantakasāvamoho: Here, rāga (greed), etc., are three (defilements), and bad bodily conduct, etc., are three (types of misconduct); these six dhammas, as appropriate, are to be understood as kasāva because of abandoning their own nature in a displeasing manner, and because of taking on another nature, in a corrupting manner. As it was said:
‘‘Tattha, katame tayo kasāvā? Rāgakasāvo, dosakasāvo, mohakasāvo, ime tayo kasāvā. Tattha, katame aparepi tayo kasāvā? Kāyakasāvo, vacīkasāvo, manokasāvo’’ti (vibha. 924).
"Therein, what are the three kasāvas? Rāgakasāva (the taint of greed), dosakasāva (the taint of aversion), mohakasāva (the taint of delusion); these are the three kasāvas. Therein, what are the other three kasāvas? Bodily kasāva, verbal kasāva, mental kasāva." (vibha. 924)
Nirāsayoti nittaṇho.Sabbaloketi sakalaloke, tīsu bhavesu dvādasasu vā āyatanesu bhavavibhavataṇhāvirahito hutvāti attho. Sesaṃ vuttanayeneva veditabbaṃ. Atha vā tayopi pāde vatvāeko careti eko carituṃ sakkuṇeyyāti evampi ettha sambandho kātabboti.
Nirāsayo: without craving. Sabbaloke: in the entire world, meaning having become devoid of craving for becoming and non-becoming in the three existences or in the twelve āyatanas. The rest should be understood in the manner already stated. Or, having stated the three lines, eko care: "one could wander alone"; thus, a connection should also be made here.
Nillolupagāthāvaṇṇanā samattā.
The Explanation of the Nillolupa Verse is Complete.
57.Pāpaṃ sahāyanti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karonto manusse koṭṭhāgārato purāṇadhaññāni bahiddhā nīharante disvā ‘‘kiṃ, bhaṇe, ida’’nti amacce pucchi. ‘‘Idāni, mahārāja, navadhaññāni uppajjissanti, tesaṃ okāsaṃ kātuṃ ime manussā purāṇadhaññādīni chaḍḍentī’’ti. Rājā – ‘‘kiṃ, bhaṇe, itthāgārabalakāyādīnaṃ vaṭṭaṃ paripuṇṇa’’nti? ‘‘Āma, mahārāja, paripuṇṇanti’’. ‘‘Tena hi, bhaṇe, dānasālaṃ kārāpetha, dānaṃ dassāmi, mā imāni dhaññāni anupakārāni vinassiṃsū’’ti. Tato naṃ aññataro diṭṭhigatiko amacco ‘‘mahārāja, natthi dinna’’nti ārabbha yāva ‘‘bālā ca paṇḍitā ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti vatvā nivāresi. So dutiyampi tatiyampi koṭṭhāgāre vilumpante disvā tatheva āṇāpesi. Tatiyampi naṃ ‘‘mahārāja, dattupaññattaṃ yadidaṃ dāna’’ntiādīni vatvā nivāresi. So ‘‘are, ahaṃ attano santakampi na labhāmi dātuṃ, kiṃ me imehi pāpasahāyehī’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Tañca pāpaṃ sahāyaṃ garahanto imaṃ udānagāthaṃ abhāsi –
57. Pāpaṃ sahāyaṃ: What is its origin? It is said that a certain king in Bārāṇasī, while circumambulating the city with great royal pomp, saw people taking old grains out of the storehouse and throwing them away. He asked his ministers, "What is this, sirs?" (They replied,) "Now, Your Majesty, new grains will arise; in order to make space for them, these people are discarding the old grains, etc." The king (asked,) "Is the allocation for the harem, the army, and others complete?" (They replied,) "Yes, Your Majesty, it is complete." "Then, sirs, have a donation hall built; I will give a donation, (so that) these grains may not be destroyed without benefit." Then a minister with wrong views, starting with "There is no giving, Your Majesty," prevented him, saying even, "Fools and wise men, running and wandering (in saṃsāra), will make an end to suffering?" Seeing them pillaging the storehouse a second and third time, he ordered the same. The third time, (the minister) prevented him, saying, "Your Majesty, giving is declared as this donation," etc. He, disgusted, (thought,) "Alas, I am not even allowed to give what is my own! What use are these evil companions to me?" Abandoning the kingdom, he went forth, and contemplating, realized Paccekabodhi. While reproaching that evil companion, he uttered this verse of exclamation:
‘‘Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;
"One should avoid an evil companion,
One who sees no benefit, is fixed in the uneven;
One should not associate with one who is indulged and heedless;
Let one wander alone like a rhinoceros horn."
pāpo,paresampi anatthaṃ passatītianatthadassī,kāyaduccaritādimhi cavisame niviṭṭho,taṃ atthakāmo kulaputto pāpaṃ sahāyaṃ parivajjayetha anatthadassiṃ visame niviṭṭhaṃ.Sayaṃ na seveti attano vasena na seve. Yadi pana paravaso hoti, kiṃ sakkā kātunti vuttaṃ hoti.Pasutanti pasaṭaṃ, diṭṭhivasena tattha tattha lagganti attho.Pamattanti kāmaguṇesu vossaṭṭhacittaṃ, kusalabhāvanārahitaṃ vā. Taṃ evarūpaṃ na seve, na bhaje, na payirupāse, aññadatthu eko care khaggavisāṇakappoti.
Pāpaṃ, because he sees harm to others as well. Anatthadassī: one who sees no benefit. Visame niviṭṭho: fixed in the uneven, which is bad bodily conduct, etc. A clansman who desires benefit should avoid an evil companion, one who sees no benefit, is fixed in the uneven. Sayaṃ na seve: one should not associate based on one's own will. But if one is under the control of another, what can be done? This is what is said. Pasutaṃ: attached, meaning clinging here and there in terms of views. Pamattaṃ: with a mind released into sensual pleasures, or devoid of skillful development. One should not associate with, not cultivate, not attend upon one of such a nature; rather, let one wander alone like a rhinoceros horn.
Pāpasahāyagāthāvaṇṇanā samattā.
The Explanation of the Evil Companion Verse is Complete.
58.Bahussutanti kā uppatti? Pubbe kira kassapassa bhagavato sāsane aṭṭha paccekabodhisattā pabbajitvā gatapaccāgatavattaṃ pūretvā devaloke uppannāti sabbaṃ anavajjabhojīgāthāya vuttasadisameva. Ayaṃ pana viseso – paccekabuddhe nisīdāpetvā rājā āha ‘‘ke tumhe’’ti? Te āhaṃsu – ‘‘mayaṃ, mahārāja, bahussutā nāmā’’ti. Rājā – ‘‘ahaṃ sutabrahmadatto nāma, sutena tittiṃ na gacchāmi, handa, nesaṃ santike vicitranayaṃ saddhammadesanaṃ sossāmī’’ti attamano dakkhiṇodakaṃ datvā, parivisitvā, bhattakiccapariyosāne saṅghattherassa pattaṃ gahetvā, vanditvā, purato nisīdi ‘‘dhammakathaṃ, bhante, karothā’’ti. So ‘‘sukhito hotu, mahārāja, rāgakkhayo hotū’’ti vatvā uṭṭhito. Rājā ‘‘ayaṃ na bahussuto, dutiyo bahussuto bhavissati, sve dāni vicitradhammadesanaṃ sossāmī’’ti svātanāya nimantesi. Evaṃ yāva sabbesaṃ paṭipāṭi gacchati, tāva nimantesi. Te sabbepi ‘‘dosakkhayo hotu, mohakkhayo, gatikkhayo, vaṭṭakkhayo, upadhikkhayo, taṇhakkhayo hotū’’ti evaṃ ekekaṃ padaṃ visesetvā sesaṃ paṭhamasadisameva vatvā uṭṭhahiṃsu.
58. Bahussutaṃ: What is its origin? It is said that in the Dispensation of the former Kassapa Buddha, eight Paccekabodhisattas, having gone forth, fulfilled their duties of going (for alms) and returning, and were reborn in the Deva-world. Everything is just like what was said in the Anavajjabhojī verse. But this is the difference: after seating the Paccekabuddhas, the king said, "Who are you?" They said, "We, Your Majesty, are called 'learned' (bahussuta)." The king: "I am named Sutabrahmadatta. I am not satiated with learning. Come, I will listen to a varied method of the true Dhamma in their presence," being delighted, giving the water of the south (as a dedication), having served them, at the end of the meal, taking the bowl of the Sangha elder, having paid homage, sat in front (of him), (saying,) "Speak Dhamma, Venerable Sir." He, saying, "May the king be happy, may there be destruction of greed," stood up. The king: "This one is not learned. The second one will be learned. Tomorrow I will listen to a varied Dhamma talk," invited (them) for the next day. Thus, as the turn goes to all of them, he invited (them). All of them, saying, "May there be destruction of aversion, destruction of delusion, destruction of destiny, destruction of the round (vaṭṭa), destruction of afflictions, destruction of craving," singling out each word in this way, spoke the rest just like the first and stood up.
Tato rājā ‘‘ime ‘bahussutā maya’nti bhaṇanti, na ca tesaṃ vicitrakathā, kimetehi vutta’’nti tesaṃ vacanatthaṃ upaparikkhitumāraddho. Atha ‘‘rāgakkhayo hotū’’ti upaparikkhanto ‘‘rāge khīṇe dosopi mohopi aññataraññatarepi kilesā khīṇā hontī’’ti ñatvā attamano ahosi – ‘‘nippariyāyabahussutā ime samaṇā. Yathā hi purisena mahāpathaviṃ vā ākāsaṃ vā aṅguliyā niddisantena na aṅgulimattova padeso niddiṭṭho hoti, apica, kho, pana pathavīākāsā eva niddiṭṭhā honti, evaṃ imehi ekamekaṃ atthaṃ niddisantehi aparimāṇā atthā niddiṭṭhā hontī’’ti. Tato so ‘‘kudāssu nāmāhampi evaṃ bahussuto bhavissāmī’’ti tathārūpaṃ bahussutabhāvaṃ patthento rajjaṃ pahāya pabbajitvā, vipassanto paccekabodhiṃ sacchikatvā, imaṃ udānagāthaṃ abhāsi –
Then the king, "These ones say, 'We are learned,' but there is no varied talk from them. What did these (words) say?" began to examine the meaning of their words. Then, examining "May there be destruction of greed," (he) realized, "When greed is destroyed, aversion and delusion, and other defilements one by one, are destroyed." He became delighted: "These ascetics are learned without alternative. Just as when a man indicates the great earth or the sky with his finger, not only that much area of the finger is indicated, but indeed, the earth and the sky themselves are indicated; so also, when these (ascetics) indicate one thing at a time, immeasurable things are indicated." Then he, "When indeed will I also become so learned?" desiring such a state of being learned, abandoning the kingdom, went forth, and realizing Paccekabodhi through contemplation, uttered this verse of exclamation:
‘‘Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;
"One should associate with one who is learned and a Dhamma-bearer,
A noble friend, eloquent;
Knowing the meanings, removing doubt,
Let one wander alone like a rhinoceros horn."
bahussutanti duvidho bahussuto tīsu piṭakesu atthato nikhilo pariyattibahussuto ca, maggaphalavijjābhiññānaṃ paṭividdhattā paṭivedhabahussuto ca. Āgatāgamodhammadharo. Uḷārehi pana kāyavacīmanokammehi samannāgatouḷāro. Yuttapaṭibhāno ca muttapaṭibhāno ca yuttamuttapaṭibhāno capaṭibhānavā. Pariyattiparipucchādhigamavasena vā tidhā paṭibhānavā veditabbo. Yassa hi pariyatti paṭibhāti, so pariyattipaṭibhānavā. Yassa atthañca ñāṇañca lakkhaṇañca ṭhānāṭṭhānañca paripucchantassa paripucchā paṭibhāti, so paripucchāpaṭibhānavā. Yena maggādayo paṭividdhā honti, so adhigamapaṭibhānavā. Taṃ evarūpaṃbahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ paṭibhānavantaṃ. Tato tassānubhāvena attatthaparatthaubhayatthabhedato vā diṭṭhadhammikasamparāyikaparamatthabhedato vā anekappakārāniaññāya atthāni. Tato – ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādīsu (ma. ni. 1.18; saṃ. ni. 2.20) kaṅkhaṭṭhānesuvineyya kaṅkhaṃ,vicikicchaṃ vinetvā vināsetvā evaṃ katasabbakicco eko care khaggavisāṇakappoti.
Bahussutaṃ: the learned are of two kinds: thoroughly learned in the three Piṭakas in meaning, the learned in doctrine, and the learned in penetration due to penetrating the Path, the Fruits, knowledge, and higher knowledges. Dhammadharaṃ: a bearer of the transmitted texts. Uḷāro: endowed with noble bodily, verbal, and mental actions. Paṭibhānavā: one with ready eloquence, free eloquence, and ready and free eloquence. Or, he should be understood as threefold in eloquence, in terms of doctrine, inquiry, and attainment. For one in whom doctrine is eloquent is eloquent in doctrine. One in whom inquiry is eloquent when inquiring about the meaning, knowledge, characteristic, and what is fitting and not fitting is eloquent in inquiry. One by whom the Paths, etc., are penetrated is eloquent in attainment. One should associate with such a bahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ paṭibhānavantaṃ. Then, through his influence, in many ways, aññāya atthāni: knowing the meanings, either in terms of benefit for oneself, benefit for others, or benefit for both, or in terms of visible-matter benefits, future benefits, or ultimate benefits. Then, vineyya kaṅkhaṃ: removing doubt, destroying doubt in places of doubt, such as "Was I in the past?" etc. (ma. ni. 1.18; saṃ. ni. 2.20), having thus done all that should be done, let one wander alone like a rhinoceros horn.
Bahussutagāthāvaṇṇanā samattā.
The Explanation of the Learned Verse is Complete.
59.Khiḍḍaṃratinti kā uppatti? Bārāṇasiyaṃ vibhūsakabrahmadatto nāma rājā pātova yāguṃ vā bhattaṃ vā bhuñjitvā nānāvidhavibhūsanehi attānaṃ vibhūsāpetvā mahāādāse sakalasarīraṃ disvā yaṃ na icchati taṃ apanetvā aññena vibhūsanena vibhūsāpeti. Tassa ekadivasaṃ evaṃ karoto bhattavelā majjhanhikasamayo patto. Atha avibhūsitova dussapaṭṭena sīsaṃ veṭhetvā, bhuñjitvā, divāseyyaṃ upagacchi. Punapi uṭṭhahitvā tatheva karoto sūriyo atthaṅgato. Evaṃ dutiyadivasepi tatiyadivasepi. Athassa evaṃ maṇḍanappasutassa piṭṭhirogo udapādi. Tassetadahosi – ‘‘aho re, ahaṃ sabbathāmena vibhūsantopi imasmiṃ kappake vibhūsane asantuṭṭho lobhaṃ uppādesiṃ. Lobho ca nāmesa apāyagamanīyo dhammo, handāhaṃ, lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –
59. Khiḍḍaṃ ratiṃ: What is its origin? It is said that a king named Vibhūsakabrahmadatta in Bārāṇasī, after eating gruel or rice early in the morning, after adorning himself with various ornaments, seeing his entire body in a large mirror, would remove what he did not like and adorn (himself) with another ornament. While he was doing this one day, the time for the midday meal arrived, the midday hour (arrived). Then, without being adorned, wrapping his head with a cloth, eating, he went to take a midday nap. Again, getting up, while doing the same, the sun set. Thus, on the second day, and on the third day. Then, while he was devoted to adornment in this way, a disease arose in his back. Then this occurred to him: "Alas, even though I adorn (myself) with all my might, I generate greed, not being satisfied with this particular adornment. Greed, indeed, is a dhamma that leads to the woeful realms. Come, I will restrain greed." Abandoning the kingdom, he went forth, and realizing Paccekabodhi through contemplation, uttered this verse of exclamation:
‘‘Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;
"Play, delight, and sensual pleasure in the world,
Without making (them) an adornment, without expecting (them);
Turned away from places of adornment, a speaker of truth,
Let one wander alone like a rhinoceros horn."
khiḍḍā ca ratica pubbe vuttāva.Kāmasukhanti vatthukāmasukhaṃ. Vatthukāmāpi hi sukhassa visayādibhāvena sukhanti vuccanti. Yathāha – ‘‘atthi rūpaṃ sukhaṃ sukhānupatita’’nti (saṃ. ni. 3.60). Evametaṃ khiḍḍaṃ ratiṃ kāmasukhañca imasmiṃ okāsalokeanalaṅkaritvāalanti akatvā, etaṃ tappakanti vā sārabhūtanti vā evaṃ aggahetvā.Anapekkhamānoti tena alaṅkaraṇena anapekkhaṇasīlo, apihāluko, nittaṇho, vibhūsanaṭṭhānā virato saccavādī eko careti. Tattha vibhūsā duvidhā – agārikavibhūsā, anagārikavibhūsā ca. Tattha agārikavibhūsā sāṭakaveṭhanamālāgandhādi, anagārikavibhūsā pattamaṇḍanādi. Vibhūsā evavibhūsanaṭṭhānaṃ. Tasmā vibhūsanaṭṭhānā tividhāya viratiyāvirato. Avitathavacanatosaccavādīti evamattho daṭṭhabbo.
Khiḍḍā ca rati ca: play and delight have been stated before. Kāmasukhaṃ: sensual pleasure in objects. For material sense pleasures are also called pleasure because of being the object, etc., of pleasure. As it was said: "There is form, pleasure, associated with pleasure" (saṃ. ni. 3.60). Thus, not making this play, delight, and sensual pleasure an adornment in this world of opportunity, not taking (them) as an adornment, or thinking, "This is satisfying," or "This is essential." Anapekkhamāno: not expecting that adornment, not desiring, without craving, turned away from places of adornment, a speaker of truth, let one wander. Therein, adornment is of two kinds: the adornment of a householder and the adornment of one gone forth. Therein, the adornment of a householder is wrapping a robe, garlands, perfumes, etc.; the adornment of one gone forth is arranging the bowl, etc. Adornment itself is vibhūsanaṭṭhānaṃ: the place of adornment. Therefore, virato: turned away from places of adornment, by means of the threefold turning away. Saccavādī: a speaker of truth because of speaking without falsehood; thus, the meaning should be understood.
Vibhūsanaṭṭhānagāthāvaṇṇanā samattā.
The Explanation of the Place of Adornment Verse is Complete.
60.Puttañcadāranti kā uppatti? Bārāṇasirañño kira putto daharakāle eva abhisitto rajjaṃ kāresi. So paṭhamagāthāya vuttapaccekabodhisatto viya rajjasirimanubhavanto ekadivasaṃ cintesi – ‘‘ahaṃ rajjaṃ kārento bahūnaṃ dukkhaṃ karomi. Kiṃ me ekabhattatthāya iminā pāpena, handa sukhamuppādemī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –
60. Puttañca dāraṃ: What is its origin? It is said that the son of the king of Bārāṇasī, while still young, was consecrated and ruled the kingdom. Enjoying royal splendor like the Paccekabodhisatta mentioned in the first verse, he thought one day: "While ruling the kingdom, I cause suffering to many. What use to me is this evil for the sake of one meal? Come, I will generate happiness." Abandoning the kingdom, he went forth, and realizing Paccekabodhi through contemplation, uttered this verse of exclamation:
‘‘Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;
"Children, spouse, father, and mother,
Wealth, grain, and relatives;
Having abandoned sensual pleasures as they arise,
Let one wander alone like a rhinoceros horn."
dhanānīti muttāmaṇiveḷuriyasaṅkhasilāpavāḷarajatajātarūpādīni ratanāni.Dhaññānīti sālivīhiyavagodhumakaṅkuvarakakudrūsakapabhedāni satta sesāparaṇṇāni ca.Bandhavānīti ñātibandhugottabandhumittabandhusippabandhuvasena catubbidhe bandhave.Yathodhikānīti sakasakaodhivasena ṭhitāneva. Sesaṃ vuttanayamevāti.
Dhanāni: wealth, namely, gems such as pearls, jewels, veḷuriya, conch shells, rocks, coral, silver, and gold. Dhaññāni: grains, namely, the seven kinds of sāli rice, wild rice, barley, wheat, kaṅku, varaka, and kudrūsa, and other minor grains. Bandhavāni: relatives, in terms of four kinds of relatives: relatives by birth, relatives by lineage, relatives by friendship, and relatives by skill. Yathodhikāni: just as they are situated according to their own respective divisions. The rest is in the manner already stated.
Puttadāragāthāvaṇṇanā samattā.
The Explanation of the Children and Spouse Verse is Complete.
61.Saṅgo esoti kā uppatti? Bārāṇasiyaṃ kira pādalolabrahmadatto nāma rājā ahosi. So pātova yāguṃ vā bhattaṃ vā bhuñjitvā tīsu pāsādesu tividhanāṭakāni passati. Tividhanāṭakānīti kira pubbarājato āgataṃ, anantararājato āgataṃ, attano kāle uṭṭhitanti. So ekadivasaṃ pātova daharanāṭakapāsādaṃ gato. Tā nāṭakitthiyo ‘‘rājānaṃ ramāpessāmā’’ti sakkassa devānamindassa accharāyo viya atimanoharaṃ naccagītavāditaṃ payojesuṃ. Rājā – ‘‘anacchariyametaṃ daharāna’’nti asantuṭṭho hutvā majjhimanāṭakapāsādaṃ gato. Tāpi nāṭakitthiyo tatheva akaṃsu. So tatthāpi tatheva asantuṭṭho hutvā mahānāṭakapāsādaṃ gato. Tāpi nāṭakitthiyo tatheva akaṃsu. Rājā dve tayo rājaparivaṭṭe atītānaṃ tāsaṃ mahallakabhāvena aṭṭhikīḷanasadisaṃ naccaṃ disvā gītañca amadhuraṃ sutvā punadeva daharanāṭakapāsādaṃ, puna majjhimanāṭakapāsādanti evaṃ vicaritvā katthaci asantuṭṭho cintesi – ‘‘imā nāṭakitthiyo sakkaṃ devānamindaṃ accharāyo viya maṃ ramāpetukāmā sabbathāmena naccagītavāditaṃ payojesuṃ, svāhaṃ katthaci asantuṭṭho lobhameva vaḍḍhemi, lobho ca nāmesa apāyagamanīyo dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –
61.Saṅgo eso: What is the origin of this? It is said that in Bārāṇasī there was a king named Pādalola Brahmadatta. Having eaten his morning rice gruel or meal, he would watch three kinds of plays in three palaces. The three kinds of plays, it is said, were those that had come from a former king, those that had come from a succeeding king, and those that had arisen in his own time. One day, he went to the Dahara (Young) Play Palace early in the morning. Those actresses, thinking, "We will delight the king," presented a dance, song, and music performance that was exceedingly delightful, like the nymphs of Sakka, the Lord of Gods. The king, not being satisfied, thinking, "This is not surprising for young ones," went to the Majjhima (Middle) Play Palace. Those actresses also did the same. There too, he was not satisfied and went to the Mahā (Great) Play Palace. Those actresses also did the same. The king, having seen the dance of those actresses who had aged through two or three royal reigns, like the play of bones, and having heard their song as unmelodious, wandered again to the Dahara Play Palace, then to the Majjhima Play Palace, and being dissatisfied anywhere, he thought: "These actresses, wishing to delight me like Sakka, the Lord of Gods, and his nymphs, are exerting all their strength in dance, song, and music, but I, being dissatisfied anywhere, only increase my greed, and greed is a state that leads to misery. I will abandon my kingdom, go forth, develop insight, realize Paccekabodhi," and he uttered this verse of joy:
‘‘Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;
“This attachment is a small pleasure, suffering is far greater;
Knowing this is a hook, the wise one wanders alone like a rhinoceros horn.”
saṅgo esoti attano upabhogaṃ niddisati. So hi sajjanti tattha pāṇino kaddame paviṭṭho hatthī viyātisaṅgo. Parittamettha sokhyanti ettha pañcakāmaguṇūpabhogakāle viparītasaññāya uppādetabbato kāmāvacaradhammapariyāpannato vā lāmakaṭṭhena sokhyaṃ parittaṃ, vijjuppabhāya obhāsitanaccadassanasukhaṃ viya ittaraṃ, tāvakālikanti vuttaṃ hoti.Appassādo dukkhamettha bhiyyoti ettha ca yvāyaṃ ‘‘yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) vutto. So yadidaṃ ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya, yadi gaṇanāyā’’ti evamādinā (ma. ni. 1.167) nayenettha dukkhaṃ vuttaṃ. Taṃ upanidhāya appo udakabindumatto hoti. Atha kho dukkhameva bhiyyo bahu, catūsu samuddesu udakasadisaṃ hoti. Tena vuttaṃ ‘‘appassādo dukkhamettha bhiyyo’’ti.Gaḷo esoti assādaṃ dassetvā ākaḍḍhanavasena baḷiso viya eso yadidaṃ pañca kāmaguṇā.Iti ñatvā matimāti evaṃ ñatvā buddhimā paṇḍito puriso sabbampetaṃ pahāya eko care khaggavisāṇakappoti.
saṅgo eso: He indicates his own enjoyment. For beings get stuck there, like an elephant sunk in the mud—that is saṅgo. Parittamettha sokhyaṃ: Here, during the enjoyment of the five strands of sense pleasure, because it must be produced by a distorted perception, or because it is included in the realm of sense desire, the pleasure is small due to its inferior nature, like the fleeting happiness of seeing a dance illuminated by lightning, that is, it is temporary. Appassādo dukkhamettha bhiyyo: Here, that which is said, “Bhikkhus, the happiness and joy that arise dependent on these five strands of sense pleasure, this is the allure of sensual pleasures” (M.N.1.166). What is said, "And what, bhikkhus, is the danger in sensual pleasures? Here, bhikkhus, a clansman earns his living by whatever skill, whether by accounting or by calculation," and so on (M.N. 1.167), in this way suffering is stated. Compared to that, it is like a small drop of water. But suffering is far greater, much, like water in the four oceans. Therefore, it is said, "Small is its taste, but greater is the suffering here." Gaḷo eso: Having shown the allure, this—that is, the five strands of sense pleasure—is like a hook because of its pulling nature. Iti ñatvā matimā: Having known thus, the wise, intelligent person, abandoning all that, wanders alone like a rhinoceros horn.
Saṅgagāthāvaṇṇanā samattā.
The Commentary on the Saṅga Verse is Complete.
62.Sandālayitvānāti kā uppatti? Bārāṇasiyaṃ kira anivattabrahmadatto nāma rājā ahosi. So saṅgāmaṃ otiṇṇo ajinitvā aññaṃ vā kiccaṃ āraddho aniṭṭhapetvā na nivattati, tasmā naṃ evaṃ sañjāniṃsu. So ekadivasaṃ uyyānaṃ gacchati. Tena ca samayena vanadāho uṭṭhāsi. So aggi sukkhāni ca haritāni ca tiṇādīni dahanto anivattamāno eva gacchati. Rājā taṃ disvā tappaṭibhāganimittaṃ uppādesi. ‘‘Yathāyaṃ vanadāho, evameva ekādasavidho aggi sabbasatte dahanto anivattamānova gacchati mahādukkhaṃ uppādento, kudāssu nāmāhampi imassa dukkhassa nivattanatthaṃ ayaṃ aggi viya ariyamaggañāṇagginā kilese dahanto anivattamāno gaccheyya’’nti? Tato muhuttaṃ gantvā kevaṭṭe addasa nadiyaṃ macche gaṇhante. Tesaṃ jālantaraṃ paviṭṭho eko mahāmaccho jālaṃ bhetvā palāyi. Te ‘‘maccho jālaṃ bhetvā gato’’ti saddamakaṃsu. Rājā tampi vacanaṃ sutvā tappaṭibhāganimittaṃ uppādesi – ‘‘kudāssu nāmāhampi ariyamaggañāṇena taṇhādiṭṭhijālaṃ bhetvā asajjamāno gaccheyya’’nti. So rajjaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi, imañca udānagāthaṃ abhāsi –
62.Sandālayitvānā: What is the origin of this? It is said that in Bārāṇasī there was a king named Anivattabrahmadatta. He would not turn back from a battle he had entered without winning, nor from any task he had begun without completing it; therefore, they knew him thus. One day he was going to the park. At that time, a forest fire arose. That fire, burning both dry and green grass and such, went on without turning back. The king, seeing that, produced a counterpart image: "Just as this forest fire, burning all beings with eleven kinds of fire, goes on without turning back, producing great suffering, when will I also, for the sake of turning back from this suffering, burn the defilements with the fire of Ariyamaggañāṇa (the knowledge of the Noble Path), going on without turning back?" Then, going on for a moment, he saw fishermen catching fish in the river. A large fish, having entered their net, broke through the net and fled. They made a sound, "The fish has broken through the net and gone!" The king, hearing that word, produced a counterpart image: "When will I also, with the Ariyamaggañāṇa, break through the net of craving and wrong view, and go without being stuck?" He abandoned his kingdom, went forth, undertook insight meditation, realized Paccekabodhi, and uttered this verse of joy:
‘‘Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;
“Breaking the fetters, like a fish that bursts its net in the water;
Like fire that never returns to what it has burnt, one wanders alone like a rhinoceros horn.”
jālanti suttamayaṃ vuccati.Ambūti udakaṃ, tattha caratītiambucārī,macchassetaṃ adhivacanaṃ. Salile ambucārīsalilambucārī,tasmiṃ nadīsalile jālaṃ bhetvā ambucārīvāti vuttaṃ hoti. Tatiyapādedaḍḍhanti daḍḍhaṭṭhānaṃ vuccati. Yathā aggi daḍḍhaṭṭhānaṃ puna na nivattati, na tattha bhiyyo āgacchati, evaṃ maggañāṇagginā daḍḍhaṃ kāmaguṇaṭṭhānaṃ anivattamāno tattha bhiyyo anāgacchantoti vuttaṃ hoti. Sesaṃ vuttanayamevāti.
Jālaṃ means made of thread. Ambū means water; one who moves there is ambucārī, this is a designation for a fish. Salile ambucārī salilambucārī, it is said, like a water-goer breaking the net in that river water. In the third line, daḍḍhaṃ means the burnt place. Just as fire does not return to the burnt place, nor comes there again, so too, having been burnt by the fire of Maggañāṇa (the knowledge of the Path), he does not return to the place of sense pleasures, that is, he does not come there again. The rest is as said before.
Sandālanagāthāvaṇṇanā samattā.
The Commentary on the Sandālana Verse is Complete.
63.Okkhittacakkhūti kā uppatti? Bārāṇasiyaṃ kira cakkhulolabrahmadatto nāma rājā pādalolabrahmadatto viya nāṭakadassanamanuyutto hoti. Ayaṃ pana viseso – so asantuṭṭho tattha tattha gacchati, ayaṃ taṃ taṃ nāṭakaṃ disvā ativiya abhinanditvā nāṭakaparivattadassanena taṇhaṃ vaḍḍhento vicarati. So kira nāṭakadassanāya āgataṃ aññataraṃ kuṭumbiyabhariyaṃ disvā rāgaṃ uppādesi. Tato saṃvegamāpajjitvā puna ‘‘ahaṃ imaṃ taṇhaṃ vaḍḍhento apāyaparipūrako bhavissāmi, handa naṃ niggaṇhāmī’’ti pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi –
63.Okkhittacakkhū: What is the origin of this? It is said that in Bārāṇasī there was a king named Cakkhulola Brahmadatta who, like Pādalola Brahmadatta, was devoted to watching plays. However, this is the difference: he, being dissatisfied, goes here and there; this one, having seen that play, excessively rejoices and wanders about increasing his craving by watching the plays repeatedly. It is said that, seeing a certain householder's wife who had come to see the play, he developed lust. Then, becoming agitated, he thought, "I, increasing this craving, will become one who fills the states of misery. I will abandon my kingdom, go forth, develop insight, realize Paccekabodhi," and, criticizing his former practice, uttering this verse of joy which illuminates the qualities opposite to that:
‘‘Okkhittacakkhū na ca pādalolo, guttindriyo rakkhitamānasāno;
“With downcast eyes, and not unsteady of foot, with senses guarded and mind well-protected;
Not leaking out, unconsumed, one wanders alone like a rhinoceros horn.”
okkhittacakkhūti heṭṭhākhittacakkhu, satta gīvaṭṭhīni paṭipāṭiyā ṭhapetvā parivajjagahetabbadassanatthaṃ yugamattaṃ pekkhamānoti vuttaṃ hoti. Na tu hanukaṭṭhinā hadayaṭṭhiṃ saṅghaṭṭento. Evañhi okkhittacakkhutā na samaṇasāruppā hotī.Na ca pādaloloti ekassa dutiyo, dvinnaṃ tatiyoti evaṃ gaṇamajjhaṃ pavisitukāmatāya kaṇḍūyamānapādo viya abhavanto, dīghacārikaanavaṭṭhitacārikavirato vā.Guttindriyoti chasu indriyesu idha visuṃvuttāvasesavasena gopitindriyo.Rakkhitamānasānoti mānasaṃ yeva mānasānaṃ, taṃ rakkhitamassāti rakkhitamānasāno. Yathā kilesehi na viluppati, evaṃ rakkhitacittoti vuttaṃ hoti.Anavassutoti imāya paṭipattiyā tesu tesu ārammaṇesu kilesaanvāssavavirahito.Apariḍayhamānoti evaṃ anvāssavavirahāva kilesaggīhi apariḍayhamāno. Bahiddhā vā anavassuto, ajjhattaṃ apariḍayhamāno. Sesaṃ vuttanayamevāti.
Okkhittacakkhū: With eyes cast down, looking at a yoke-length to see what should be avoided by keeping the seven vertebrae in order. But not pressing the chin bone against the heart bone. For in this way, having downcast eyes would not be suitable for a renunciate. Na ca pādalolo: Not being like one whose feet are itching, wishing to enter the midst of a crowd—one for one, a third for two—or refraining from wandering long and not staying in one place. Guttindriyo: Among the six senses, here, because of the remainder that is stated separately, one whose senses are guarded. Rakkhitamānasāno: The mind itself is the mānasa, one who has that protected is rakkhitamānasāno. It is said, one whose mind is protected, so that it is not plundered by defilements. Anavassuto: By this practice, one who is without the inflow of defilements in those various objects. Apariḍayhamāno: Being thus without the inflow, unconsumed by the fires of defilements. Or, outwardly, not leaking; inwardly, unconsumed. The rest is as said before.
Okkhittacakkhugāthāvaṇṇanā samattā.
The Commentary on the Okkhittacakkhu Verse is Complete.
64.Ohārayitvāti kā uppatti? Bārāṇasiyaṃ kira ayaṃ aññopi cātumāsikabrahmadatto nāma rājā catumāse catumāse uyyānakīḷaṃ gacchati. So ekadivasaṃ gimhānaṃ majjhime māse uyyānaṃ pavisanto uyyānadvāre pattasañchannaṃ pupphālaṅkataviṭapaṃ pāricchattakakoviḷāraṃ disvā ekaṃ pupphaṃ gahetvā uyyānaṃ pāvisi. Tato ‘‘raññā aggapupphaṃ gahita’’nti aññataropi amacco hatthikkhandhe ṭhito eva ekaṃ pupphaṃ aggahesi. Eteneva upāyena sabbo balakāyo aggahesi. Pupphaṃ anassādentā pattampi gaṇhiṃsu. So rukkho nippattapuppho khandhamattova ahosi. Taṃ rājā sāyanhasamaye uyyānā nikkhamanto disvā ‘‘kiṃ kato ayaṃ rukkho, mama āgamanavelāyaṃ maṇivaṇṇasākhantaresu pavāḷasadisapupphālaṅkato ahosi, idāni nippattapuppho jāto’’ti cintento tassevāvidūre apupphitaṃ rukkhaṃ sañchannapalāsaṃ addasa. Disvā cassa etadahosi – ‘‘ayaṃ rukkho pupphabharitasākhattā bahujanassa lobhanīyo ahosi, tena muhutteneva byasanaṃ patto, ayaṃ panañño alobhanīyattā tatheva ṭhito. Idampi rajjaṃ pupphitarukkho viya lobhanīyaṃ, bhikkhubhāvo pana apupphitarukkho viya alobhanīyo. Tasmā yāva idampi ayaṃ rukkho viya na viluppati, tāva ayamañño sañchannapatto yathā pāricchattako, evaṃ kāsāvena parisañchannena hutvā pabbajitabba’’nti. So rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –
64.Ohārayitvā: What is the origin of this? It is said that in Bārāṇasī there was another king named Cātumāsika Brahmadatta who would go to play in the park every four months. One day, in the middle month of summer, as he was entering the park, he saw a pāricchattaka and koviḷāra tree at the park gate, its branches covered with leaves and adorned with flowers, and taking one flower, he entered the park. Then, thinking, "The king has taken the best flower," another minister, standing on the elephant's neck, also took one flower. In this way, the whole army took flowers. Not enjoying the flowers, they even took the leaves. That tree was just a trunk without flowers or leaves. The king, seeing that as he was leaving the park in the evening, thought, "What has been done to this tree? At the time of my arrival, it was adorned with coral-like flowers among branches of jewel-like color; now it has become devoid of flowers and leaves." Not far from there, he saw another tree without flowers, covered with leaves. Seeing it, he had this thought: "This tree, being desirable to many people because of its branches full of flowers, has met with destruction in a moment; but this other one, being undesirable, stands as it was. This kingdom is like a flowering tree, desirable; but the state of a bhikkhu is like a non-flowering tree, undesirable. Therefore, before this also is plundered like this tree, just as this other pāricchattaka tree is covered with leaves, so too, one should go forth, being completely covered with the saffron robe." He abandoned his kingdom, went forth, developed insight, realized Paccekabodhi, and uttered this verse of joy:
‘‘Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichatto;
“Casting off the signs of a householder, covered with leaves like a pāricchatta tree;
Having gone forth wearing the saffron robe, one wanders alone like a rhinoceros horn.”
kāsāyavattho abhinikkhamitvāti imassa pādassa gehā abhinikkhamitvā kāsāyavattho hutvāti evamattho veditabbo. Sesaṃ vuttanayeneva sakkā jānitunti na vitthāritanti.
Kāsāyavattho abhinikkhamitvā: This line should be understood to mean, "Having gone forth from home, having become one with the saffron robe." The rest can be known as said before; therefore, it is not elaborated.
Pāricchattakagāthāvaṇṇanā samattā.
The Commentary on the Pāricchattaka Verse is Complete.
Tatiyo vaggo niṭṭhito.
The Third Chapter is Complete.
65.Rasesūti kā uppatti? Aññataro kira bārāṇasirājā uyyāne amaccaputtehi parivuto silāpaṭṭapokkharaṇiyaṃ kīḷati. Tassa sūdo sabbamaṃsānaṃ rasaṃ gahetvā atīva susaṅkhataṃ amatakappaṃ antarabhattaṃ pacitvā upanāmesi. So tattha gedhamāpanno kassaci kiñci adatvā attanāva bhuñji. Udakakīḷato ca ativikāle nikkhanto sīghaṃ sīghaṃ bhuñji. Yehi saddhiṃ pubbe bhuñjati, na tesaṃ kañci sari. Atha pacchā paṭisaṅkhānaṃ uppādetvā ‘‘aho, mayā pāpaṃ kataṃ, yvāhaṃ rasataṇhāya abhibhūto sabbajanaṃ visaritvā ekakova bhuñjiṃ. Handa rasataṇhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi –
65.Rasesū: What is the origin of this? It is said that a certain king of Bārāṇasī was playing in a stone-paved pond in the park, surrounded by the sons of his ministers. His cook, having taken the flavor of all kinds of meat, cooked an ambrosia-like dish that was exceedingly well-prepared and presented it at the midday meal. He, being greedy there, ate it himself without giving any to anyone. Having come out of the water play very late, he ate quickly, quickly. He did not remember any of those with whom he used to eat before. Then, later, producing reflection, he thought, "Alas, I have done wrong, because, overcome by craving for taste, I forgot everyone and ate alone. I will suppress craving for taste!" He abandoned his kingdom, went forth, developed insight, realized Paccekabodhi, and, criticizing his former practice, uttering this verse of joy which illuminates the qualities opposite to that:
‘‘Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;
“Not greedy for flavors, not fickle, not dependent on others, going from house to house;
With mind unattached to any family, one wanders alone like a rhinoceros horn.”
rasesūti ambilamadhuratittakakaṭukaloṇikakhārikakasāvādibhedesu sāyanīyesu.Gedhaṃ akaranti giddhiṃ akaronto, taṇhaṃ anuppādentoti vuttaṃ hoti.Aloloti ‘‘idaṃ sāyissāmi, idaṃ sāyissāmī’’ti evaṃ rasavisesesu anākulo.Anaññaposīti posetabbakasaddhivihārikādivirahito, kāyasandhāraṇamattena santuṭṭhoti vuttaṃ hoti. Yathā vā pubbe uyyāne rasesu gedhakaraṇalolo hutvā aññaposī āsiṃ, evaṃ ahutvā yāya taṇhāya lolo hutvā rasesu gedhaṃ karoti. Taṃ taṇhaṃ hitvā āyatiṃ taṇhāmūlakassa aññassa attabhāvassa anibbattanena anaññaposīti dasseti. Atha vā atthabhañjanakaṭṭhena aññeti kilesā vuccanti. Tesaṃ aposanena anaññaposīti ayampettha attho.Sapadānacārīti avokkammacārī anupubbacārī, gharapaṭipāṭiṃ achaḍḍetvā aḍḍhakulañca daliddakulañca nirantaraṃ piṇḍāya pavisamānoti attho.Kule kule appaṭibaddhacittoti khattiyakulādīsu yattha katthaci kilesavasena alaggacitto, candūpamo niccanavako hutvāti attho. Sesaṃ vuttanayamevāti.
Rasesū: In tastes such as sour, sweet, bitter, pungent, salty, alkaline, astringent, and so on, which are to be tasted. Gedhaṃ akaraṃ: Not being greedy, not producing craving. Alolo: Not agitated by the distinctions of taste, thinking, "I will taste this, I will taste that." Anaññaposī: Devoid of those who should be supported, such as fellow monastic dwellers and attendants; satisfied only with the maintenance of the body. Or, just as formerly in the park I was one who was greedy for tastes, fickle, and dependent on others, not being thus, one abandons that craving by which one is fickle and greedy for tastes. By the non-production of another existence that is rooted in craving in the future, he shows that he is anaññaposī. Or, by the phrase-breaking meaning, añña means defilements. By not supporting them, anaññaposī, this is the meaning here. Sapadānacārī: Not skipping houses, going in regular order, entering continuously for alms into both wealthy families and poor families. Kule kule appaṭibaddhacitto: With mind unattached to any family, whether of Khattiyas (warrior caste) or others, always new like the moon. The rest is as said before.
Rasagedhagāthāvaṇṇanā samattā.
The Commentary on the Rasagedha Verse is Complete.
66.Pahāyapañcāvaraṇānīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā paṭhamajjhānalābhī ahosi. So jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi –
66.Pahāya pañcāvaraṇānī: What is the origin of this? It is said that a certain king of Bārāṇasī was one who had attained the first jhāna. He abandoned his kingdom, went forth, developed insight, realized Paccekabodhi, and uttering this verse of joy which illuminates the perfection of his practice:
‘‘Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;
“Having abandoned the five hindrances of the mind, having removed all the corruptions;
Unattached, having cut off the fault of affection, one wanders alone like a rhinoceros horn.”
āvaraṇānīti nīvaraṇāneva. Tāni atthato uragasutte vuttāni. Tāni pana yasmā abbhādayo viya candasūriye ceto āvaranti, tasmā ‘‘āvaraṇāni cetaso’’ti vuttāni. Tāni upacārena vā appanāya vā pahāya.Upakkileseti upagamma cittaṃ vibādhente akusale dhamme, vatthopamādīsu vutte abhijjhādayo vā.Byapanujjāti panuditvā vināsetvā, vipassanāmaggena pajahitvāti attho.Sabbeti anavasese. Evaṃ samathavipassanāsampanno paṭhamamaggena diṭṭhinissayassa pahīnattāanissito. Sesamaggehi chetvā tedhātukaṃsinehadosaṃ,taṇhārāganti vuttaṃ hoti. Sineho eva hi guṇapaṭipakkhato sinehadosoti vutto. Sesaṃ vuttanayamevāti.
Āvaraṇānī means the very same as nīvaraṇā. These were already described in the Uraga Sutta. However, because they obstruct the mind like clouds do the sun and moon, therefore it is said, "āvaraṇāni cetaso" ("hindrances of the mind"). Having abandoned them through approximation (upacāra) or attainment (appanā). Upakkilese means unwholesome states that assail and disturb the mind, or the abhijjhā, etc., described in relation to the ten grounds. Byapanujjā means having dispelled, having destroyed, meaning having abandoned with the path of vipassanā. Sabbe means completely, without remainder. Thus, one accomplished in samatha and vipassanā, being without dependence (anissito) due to the abandonment of the basis for wrong views by the first path. Having cut off with the remaining paths the affection-fault (sinehadosaṃ) for the three realms, it is said to be craving-passion (taṇhārāga). For affection itself is called affection-fault because it is opposed to virtues. The rest is as previously stated.
Āvaraṇagāthāvaṇṇanā samattā.
End of the Commentary on the Avaraṇa Verse.
67.Vipiṭṭhikatvānāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā catutthajjhānalābhī ahosi. So jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi –
67. Vipiṭṭhikatvānā: What is its origin? It is said that in Bārāṇasī, there was a king who had attained the fourth jhāna. To protect his jhāna, he renounced his kingdom and ordained, and realizing paccekabodhi while practicing vipassanā, he uttered this verse of joy, revealing the accomplishment of his practice:
‘‘Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;
"Having turned my back on pleasure and pain,
And formerly on joy and sorrow,
Having obtained equanimity, samatha pure,
Let one wander alone like a rhinoceros."
vipiṭṭhikatvānāti piṭṭhito katvā, chaḍḍetvā jahitvāti attho.Sukhaṃ dukhañcāti kāyikaṃ sātāsātaṃ.Somanassadomanassanti cetasikaṃ sātāsātaṃ.Upekkhanti catutthajjhānupekkhaṃ.Samathanti catutthajjhānasamathameva.Visuddhanti pañcanīvaraṇavitakkavicārapītisukhasaṅkhātehi navahi paccanīkadhammehi vimuttattā visuddhaṃ, niddhantasuvaṇṇamiva vigatūpakkilesanti attho.
Vipiṭṭhikatvānā means having put behind, having discarded, having abandoned. Sukhaṃ dukhañcā means bodily pleasantness and unpleasantness. Somanassadomanassanti means mental pleasantness and unpleasantness. Upekkhanti means the equanimity of the fourth jhāna. Samathanti means the samatha of the fourth jhāna itself. Visuddhanti means pure because it is freed from the nine opposing states consisting of the five hindrances, initial application, sustained application, rapture, and happiness, it means free from defilements like refined gold.
Ayaṃ pana yojanā – vipiṭṭhikatvāna sukhaṃ dukkhañca pubbeva paṭhamajjhānupacārabhūmiyaṃyeva dukkhaṃ, tatiyajjhānupacārabhūmiyaṃ sukhanti adhippāyo. Puna ādito vuttaṃ cakāraṃ parato netvā ‘‘somanassaṃ domanassañca vipiṭṭhikatvāna pubbevā’’ti adhikāro. Tena somanassaṃ catutthajjhānupacāre, domanassañca dutiyajjhānupacāreyevāti dīpeti. Etāni hi etesaṃ pariyāyato pahānaṭṭhānāni. Nippariyāyato pana dukkhassa paṭhamajjhānaṃ, domanassassa dutiyajjhānaṃ, sukhassa tatiyajjhānaṃ, somanassassa catutthajjhānaṃ pahānaṭṭhānaṃ. Yathāha – ‘‘paṭhamajjhānaṃ upasampajja viharati etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’tiādi (saṃ. ni. 5.510). Taṃ sabbaṃ aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 165) vuttaṃ. Yato pubbeva tīsu paṭhamajjhānādīsu dukkhadomanassasukhāni vipiṭṭhikatvā ettheva catutthajjhāne somanassaṃ vipiṭṭhikatvā imāya paṭipadāya laddhānupekkhaṃ samathaṃ visuddhaṃ eko careti. Sesaṃ sabbattha pākaṭamevāti.
However, this is the interpretation: vipiṭṭhikatvāna sukhaṃ dukkhañca pubbeva, meaning that suffering is in the preliminary stage of the first jhāna, and happiness is in the preliminary stage of the third jhāna. Then, taking the ca (and) stated at the beginning to the end, "somanassaṃ domanassañca vipiṭṭhikatvāna pubbevā" is an additional meaning. By this, it indicates that pleasantness is in the preliminary stage of the fourth jhāna, and unpleasantness is in the preliminary stage of the second jhāna. These are indeed the locations for their abandonment, according to their respective order. However, without order, the place of abandonment for suffering is the first jhāna, for unpleasantness the second jhāna, for happiness the third jhāna, and for pleasantness the fourth jhāna. As it was said: "Having attained and abided in the first jhāna, the painful feeling that arises here ceases without remainder," etc. (saṃ. ni. 5.510). All that is stated in the Atthasālinī commentary on the Dhammasaṅgaṇi (dha. sa. aṭṭha. 165). Because having turned away from suffering, unpleasantness, and happiness in the first three jhānas previously, and having turned away from pleasantness in this fourth jhāna here, one should wander alone having obtained equanimity, samatha pure, by this practice. The rest is clear everywhere.
Vipiṭṭhikatvāgāthāvaṇṇanā samattā.
End of the Commentary on the Vipiṭṭhikatvā Verse.
68.Āraddhavīriyoti kā uppatti? Aññataro kira paccantarājā sahassayodhaparimāṇabalakāyo rajjena khuddako, paññāya mahanto ahosi. So ekadivasaṃ ‘‘kiñcāpi ahaṃ khuddako, paññavatā ca pana sakkā sakalajambudīpaṃ gahetu’’nti cintetvā sāmantarañño dūtaṃ pāhesi – ‘‘sattadivasabbhantare me rajjaṃ vā detu yuddhaṃ vā’’ti. Tato so attano amacce samodhānetvā āha – ‘‘mayā tumhe anāpucchāyeva sāhasaṃ kataṃ, amukassa rañño evaṃ pahitaṃ, kiṃ kātabba’’nti? Te āhaṃsu – ‘‘sakkā, mahārāja, so dūto nivattetu’’nti? ‘‘Na sakkā, gato bhavissatī’’ti. ‘‘Yadi evaṃ vināsitamhā tayā, tena hi dukkhaṃ aññassa satthena marituṃ. Handa, mayaṃ aññamaññaṃ paharitvā marāma, attānaṃ paharitvā marāma, ubbandhāma, visaṃ khādāmā’’ti. Evaṃ tesu ekameko maraṇameva saṃvaṇṇeti. Tato rājā – ‘‘kiṃ me, imehi, atthi, bhaṇe, mayhaṃ yodhā’’ti āha. Atha ‘‘ahaṃ, mahārāja, yodho, ahaṃ, mahārāja, yodho’’ti taṃ yodhasahassaṃ uṭṭhahi.
68. Āraddhavīriyo: What is its origin? It is said that a king in a border region, whose army was of a thousand warriors, was small in kingdom but great in wisdom. One day, he thought, "Although I am small, it is possible for the wise to seize the entire Jambudīpa," and he sent a messenger to a neighboring king: "Within seven days, either give me your kingdom or fight." Then he gathered his ministers and said, "I have done something rash without consulting you; I have sent such a message to such a king. What should be done?" They said, "It is possible, O King, to turn back the messenger." "It is not possible; he will have gone." "If so, you have destroyed us. Therefore, it is painful to die by another's sword. Come, let us strike each other and die, let us strike ourselves and die, let us hang ourselves, let us eat poison." Thus, each of them described only death. Then the king thought, "What use do I have for these? I have warriors." Then the thousand warriors rose up, saying, "I am a warrior, O King, I am a warrior."
Rājā ‘‘ete upaparikkhissāmī’’ti mantvā citakaṃ sajjetvā āha – ‘‘mayā, bhaṇe, idaṃ nāma sāhasaṃ kataṃ, taṃ me amaccā paṭikkosanti, sohaṃ citakaṃ pavisissāmi, ko mayā saddhiṃ pavisissati, kena mayhaṃ jīvitaṃ pariccatta’’nti? Evaṃ vutte pañcasatā yodhā uṭṭhahiṃsu – ‘‘mayaṃ, mahārāja, pavisāmā’’ti. Tato rājā apare pañcasate yodhe āha – ‘‘tumhe idāni, tātā, kiṃ karissathā’’ti? Te āhaṃsu – ‘‘nāyaṃ, mahārāja, purisakāro, itthikiriyā esā, apica mahārājena paṭirañño dūto pesito, tena mayaṃ raññā saddhiṃ yujjhitvā marissāmā’’ti. Tato rājā ‘‘pariccattaṃ tumhehi mama jīvita’’nti caturaṅginiṃ senaṃ sannayhitvā tena yodhasahassena parivuto gantvā rajjasīmāya nisīdi.
The king, thinking, "I will test them," prepared a pyre and said, "I have done this rash thing, and my ministers reject it. So I will enter the pyre. Who will enter with me? Who will give up their life for me?" When this was said, five hundred warriors rose up, saying, "We will enter, O King." Then the king said to the other five hundred warriors, "What will you do now, sirs?" They said, "This is not a manly act, but a woman's deed. Moreover, the king has sent a messenger to the opposing king. Therefore, we will fight and die with the king." Then the king, "You have given up your lives for me," having assembled the fourfold army, surrounded by those thousand warriors, went and sat down at the border of the kingdom.
Sopi paṭirājā taṃ pavattiṃ sutvā ‘‘are, so khuddakarājā mama dāsassāpi nappahotī’’ti kujjhitvā sabbaṃ balakāyaṃ ādāya yujjhituṃ nikkhami. Khuddakarājā taṃ abbhuyyātaṃ disvā balakāyaṃ āha – ‘‘tātā, tumhe na bahukā; sabbe sampiṇḍitvā, asicammaṃ gahetvā, sīghaṃ imassa rañño purato ujukaṃ eva gacchathā’’ti. Te tathā akaṃsu. Atha sā senā dvidhā bhijjitvā antaramadāsi. Te taṃ rājānaṃ jīvaggāhaṃ gaṇhiṃsu, aññe yodhā palāyiṃsu. Khuddakarājā ‘‘taṃ māremī’’ti purato dhāvati, paṭirājā taṃ abhayaṃ yāci. Tato tassa abhayaṃ datvā, sapathaṃ kārāpetvā, taṃ attano manussaṃ katvā, tena saha aññaṃ rājānaṃ abbhuggantvā, tassa rajjasīmāya ṭhatvā pesesi – ‘‘rajjaṃ vā me detu yuddhaṃ vā’’ti. So ‘‘ahaṃ ekayuddhampi na sahāmī’’ti rajjaṃ niyyātesi. Eteneva upāyena sabbarājāno gahetvā ante bārāṇasirājānampi aggahesi.
That opposing king, having heard that news, enraged, thinking, "That small king is not even capable of being my slave," came out to fight with his entire force. The small king, seeing him approaching, said to his army, "Sirs, you are not many; gather together, take up your swords and shields, and go straight ahead directly to that king." They did so. Then that army split in two and gave way. They seized that king alive, and the other warriors fled. The small king, thinking, "I will kill him," ran forward, and the opposing king begged for his life. Then, having given him safety, having made him swear an oath, having made him his own man, he went with him to another king, stood at the border of his kingdom, and sent a message: "Either give me your kingdom or fight." He said, "I cannot even endure a single battle," and surrendered the kingdom. In this way, having taken all the kings, he finally seized even the king of Bārāṇasī.
So ekasatarājaparivuto sakalajambudīpe rajjaṃ anusāsanto cintesi – ‘‘ahaṃ pubbe khuddako ahosiṃ, somhi attano ñāṇasampattiyā sakalajambudīpassa issaro jāto. Taṃ kho pana me ñāṇaṃ lokiyavīriyasampayuttaṃ, neva nibbidāya na virāgāya saṃvattati, sādhu vatassa svāhaṃ iminā ñāṇena lokuttaradhammaṃ gaveseyya’’nti. Tato bārāṇasirañño rajjaṃ datvā, puttadārañca sakajanapadameva pesetvā, pabbajjaṃ samādāya vipassanaṃ ārabhitvā, paccekabodhiṃ sacchikatvā attano vīriyasampattiṃ dīpento imaṃ udānagāthaṃ abhāsi –
Surrounded by one hundred and one kings, ruling the kingdom in the entire Jambudīpa, he thought, "I was formerly small, but now I have become the ruler of the entire Jambudīpa by the accomplishment of my own wisdom. However, that wisdom of mine is associated with worldly effort; it does not lead to disenchantment or dispassion. How good it would be if I were to seek the supramundane Dhamma with this wisdom!" Then, having given the kingdom to the king of Bārāṇasī, having sent his sons, wife, and his entire countryfolk, having taken ordination, and having begun to practice vipassanā, having realized paccekabodhi, he uttered this verse of joy, revealing the accomplishment of his effort:
‘‘Āraddhaviriyo paramatthapattiyā, alīnacitto akusītavutti;
"With effort aroused for the attainment of the supreme goal,
With mind unwearied, with unslothful conduct,
With firm resolve, endowed with strength and power,
Let one wander alone like a rhinoceros."
āraddhaviriyo. Etena attano vīriyārambhaṃ ādivīriyaṃ dasseti. Paramattho vuccati nibbānaṃ, tassa pattiyāparamatthapattiyā. Etena vīriyārambhena pattabbaphalaṃ dasseti.Alīnacittoti etena balavīriyūpatthambhānaṃ cittacetasikānaṃ alīnataṃ dasseti.Akusītavuttīti etena ṭhānaāsanacaṅkamanādīsu kāyassa anavasīdanaṃ.Daḷhanikkamoti etena ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattaṃ padahanavīriyaṃ dasseti, yaṃ taṃ anupubbasikkhādīsu padahanto ‘‘kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passatī’’ti vuccati. Atha vā etena maggasampayuttavīriyaṃ dasseti. Tañhi daḷhañca bhāvanāpāripūriṃ gatattā, nikkamo ca sabbaso paṭipakkhā nikkhantattā, tasmā taṃsamaṅgīpuggalopi daḷho nikkamo assāti ‘‘daḷhanikkamo’’ti vuccati.Thāmabalūpapannoti maggakkhaṇe kāyathāmena ñāṇabalena ca upapanno, atha vā thāmabhūtena balena upapannoti thāmabalūpapanno, thirañāṇabalūpapannoti vuttaṃ hoti. Etena tassa vīriyassa vipassanāñāṇasampayogaṃ dīpento yoniso padahanabhāvaṃ sādheti. Pubbabhāgamajjhimaukkaṭṭhavīriyavasena vā tayopi pādā yojetabbā. Sesaṃ vuttanayamevāti.
Āraddhaviriyo: By this, he shows his own arousing of effort, the initial effort. Paramattho is said to be nibbāna; for its attainment, paramatthapattiyā. By this, he shows the fruit to be attained by the arousing of effort. Alīnacittoti by this, he shows the non-weariness of the mind and mental factors that support strong effort. Akusītavuttīti by this, he shows the non-fainting of the body in standing, sitting, walking, and so on. Daḷhanikkamoti by this, he shows the striving effort that proceeds thus, "Let skin, sinew, and bone remain" (ma. ni. 2.184; a. ni. 2.5; mahāni. 196), which, striving in the gradual training and so on, is said to "realize the ultimate truth with the body and see it piercingly with wisdom." Or else, by this, he shows the effort associated with the path. For that is firm because it has reached the fullness of development, and it is resolute because it has completely gone out from all opponents; therefore, the person endowed with that is said to be "daḷhanikkamo" because he is firm and resolute. Thāmabalūpapannoti endowed with bodily strength and power of knowledge in the moment of the path, or else, thāmabhūtena balena upapanno, endowed with strength that is stable, thāmabalūpapanno, it is said to be endowed with stable strength of knowledge. By this, revealing the association of that effort with vipassanā knowledge, he establishes the state of proper striving. Or else, all three feet should be connected in terms of preliminary, intermediate, and supreme effort. The rest is as previously stated.
Āraddhavīriyagāthāvaṇṇanā samattā.
End of the Commentary on the Āraddhavīriya Verse.
69.Paṭisallānanti kā uppatti? Imissā gāthāya āvaraṇagāthāya uppattisadisā eva uppatti, natthi koci viseso. Atthavaṇṇanāyaṃ panassāpaṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallīnaṃ ekattasevitā ekībhāvo, kāyavivekoti attho.Jhānanti paccanīkajhāpanato ārammaṇalakkhaṇūpanijjhānato ca cittaviveko vuccati. Tattha aṭṭhasamāpattiyo nīvaraṇādipaccanīkajhāpanato ārammaṇūpanijjhānato ca jhānanti vuccati, vipassanāmaggaphalāni sattasaññādipaccanīkajhāpanato, lakkhaṇūpanijjhānatoyeva cettha phalāni. Idha pana ārammaṇūpanijjhānameva adhippetaṃ. Evametaṃ paṭisallānañca jhānañcaariñcamāno,ajahamāno, anissajjamāno.Dhammesūti vipassanūpagesu pañcakkhandhādidhammesu.Niccanti satataṃ, samitaṃ, abbhokiṇṇaṃ.Anudhammacārīti te dhamme ārabbha pavattamānena anugataṃ vipassanādhammaṃ caramāno. Atha vā dhammāti nava lokuttaradhammā, tesaṃ dhammānaṃ anulomo dhammoti anudhammo, vipassanāyetaṃ adhivacanaṃ. Tattha ‘‘dhammānaṃ niccaṃ anudhammacārī’’ti vattabbe gāthābandhasukhatthaṃ vibhattibyattayena ‘‘dhammesū’’ti vuttaṃ siyā.Ādīnavaṃ sammasitā bhavesūti tāya anudhammacaritāsaṅkhātāya vipassanāya aniccākārādidosaṃ tīsu bhavesu samanupassanto evaṃ imaṃ kāyavivekacittavivekaṃ ariñcamāno sikhāppattavipassanāsaṅkhātāya paṭipadāya adhigatoti vattabbo eko careti evaṃ yojanā veditabbā.
69. Paṭisallānanti: What is its origin? The origin of this verse is similar to the origin of the Avaraṇa Verse; there is no difference. However, in the explanation of meaning, paṭisallānanti having turned back from those various perceptions and aggregates, being solitary and secluded, is solitude, meaning bodily seclusion. Jhānanti means mental seclusion due to the burning away of opposing factors and due to the focusing of the mind on an object. There, the eight attainments are called jhāna due to the burning away of opposing factors such as the hindrances, and due to the focusing of the mind on an object. The vipassanā paths and fruits are called jhāna only due to the burning away of opposing factors such as the perceptions, and here the fruits are due to the contemplation of the characteristics. However, here, focusing on an object is what is intended. Thus, this seclusion and jhāna, ariñcamāno, not abandoning, not relinquishing. Dhammesūti in the dhammas conducive to vipassanā, the five aggregates and so on. Niccanti constantly, continually, uninterruptedly. Anudhammacārīti living according to the Dhamma of vipassanā that arises in dependence on those dhammas. Or else, dhammā means the nine supramundane dhammas, the Dhamma that conforms to those dhammas is anudhammo, this is a designation for vipassanā. There, instead of saying "dhammānaṃ niccaṃ anudhammacārī," "dhammesū" is said by means of the elision of the case ending for the sake of the ease of versification. Ādīnavaṃ sammasitā bhavesūti contemplating the fault of impermanence and so on in the three existences by that vipassanā practice, therefore one should wander alone not abandoning this bodily seclusion and mental seclusion that is to be obtained by the practice called sikhāppattavipassanā. This is how the interpretation should be understood.
Paṭisallānagāthāvaṇṇanā samattā.
End of the Commentary on the Paṭisallāna Verse.
70.Taṇhakkhayanti kā uppatti? Aññataro kira bārāṇasirājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karoti. Tassa sarīrasobhāya āvaṭṭitahadayā sattā purato gacchantāpi nivattitvā tameva ullokenti, pacchato gacchantāpi, ubhohi passehi gacchantāpi. Pakatiyā eva hi buddhadassane puṇṇacandasamuddarājadassane ca atitto loko. Atha aññatarā kuṭumbiyabhariyāpi uparipāsādagatā sīhapañjaraṃ vivaritvā olokayamānā aṭṭhāsi. Rājā taṃ disvāva paṭibaddhacitto hutvā amaccaṃ āṇāpesi – ‘‘jānāhi tāva, bhaṇe, ayaṃ itthī sasāmikā vā asāmikā vā’’ti. So gantvā ‘‘sasāmikā’’ti ārocesi. Atha rājā cintesi – ‘‘imā vīsatisahassanāṭakitthiyo devaccharāyo viya maṃyeva ekaṃ abhiramenti, so dānāhaṃ etāpi atusitvā parassa itthiyā taṇhaṃ uppādesiṃ, sā uppannā apāyameva ākaḍḍhatī’’ti taṇhāya ādīnavaṃ disvā ‘‘handa naṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –
70. Taṇhakkhayanti: What is its origin? It is said that a king of Bārāṇasī was making a circumambulation of the city with great royal pomp. Beings whose hearts were captivated by the beauty of his body, even those going in front turned back to look at him, and those going behind, and those going on both sides. For by nature, the world is never satisfied by seeing a Buddha or seeing a full-moon ocean king. Then, a certain wife of a householder, standing above in her palace, opening the lion window, was looking out. The king, seeing her, was immediately bound in his mind and ordered a minister: "Find out, sir, whether this woman has a husband or not." He went and reported, "She has a husband." Then the king thought, "These twenty thousand dancing girls, like celestial nymphs, entertain only me, yet I, not satisfied with them, have aroused craving for another's wife. That craving, once arisen, drags one down to the lower realms." Seeing the fault in craving, thinking, "Come, I will restrain it," he renounced the kingdom and ordained, and while practicing vipassanā, realizing paccekabodhi, he uttered this verse of joy, revealing the accomplishment of his craving:
‘‘Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo sutavā satīmā;
"Desiring the destruction of craving, being heedful,
Without childish babble, virtuous, mindful,
With dhamma realized, assured, energetic,
Let one wander alone like a rhinoceros."
taṇhakkhayanti nibbānaṃ, evaṃ diṭṭhādīnavāya taṇhāya eva appavattiṃ.Appamattoti sātaccakārī sakkaccakārī.Aneḷamūgoti alālāmukho. Atha vā aneḷo ca amūgo ca, paṇḍito byattoti vuttaṃ hoti. Hitasukhasampāpakaṃ sutamassa atthītisutavāāgamasampannoti vuttaṃ hoti.Satīmāti cirakatādīnaṃ anussaritā.Saṅkhātadhammoti dhammupaparikkhāya pariññātadhammo.Niyatoti ariyamaggena niyāmaṃ patto.Padhānavāti sammappadhānavīriyasampanno. Uppaṭipāṭiyā esa pāṭho yojetabbo. Evametehi appamādādīhi samannāgato niyāmasampāpakena padhānena padhānavā, tena padhānena pattaniyāmattā niyato, tato arahattappattiyā saṅkhātadhammo. Arahā hi puna saṅkhātabbābhāvato ‘‘saṅkhātadhammo’’ti vuccati. Yathāha ‘‘ye ca saṅkhātadhammāse, ye ca sekhā puthū idhā’’ti (su. ni. 1044; cūḷani. ajitamāṇavapucchāniddesa 7). Sesaṃ vuttanayamevāti.
Taṇhakkhayanti nibbāna, thus, due to seeing the fault, the very non-arising of craving. Appamattoti constantly acting, respectfully acting. Aneḷamūgoti not stammering. Or else, aneḷo ca amūgo ca, meaning wise and eloquent. He has heard what brings about benefit and happiness, therefore sutavā, it is said to be accomplished in the scriptures. Satīmāti mindful of what was done long ago. Saṅkhātadhammoti dhamma understood by examining the dhamma. Niyatoti having reached certainty by the noble path. Padhānavāti accomplished in right effort. This reading should be connected in order. Thus, endowed with these mindfulness and so on, energetic by the effort that leads to certainty, by that effort, he is assured of attaining certainty, therefore niyato, from that, he is saṅkhātadhammo due to attaining arahantship. For an arahat is called "saṅkhātadhammo" because there is no more need to understand. As it was said, "Those who have realized the Dhamma, and those who are trainees here" (su. ni. 1044; cūḷani. ajitamāṇavapucchāniddesa 7). The rest is as previously stated.
Taṇhakkhayagāthāvaṇṇanā samattā.
End of the Commentary on the Taṇhakkhaya Verse.
71.Sīho vāti kā uppatti? Aññatarassa kira bārāṇasirañño dūre uyyānaṃ hoti. So pageva vuṭṭhāya uyyānaṃ gacchanto antarāmagge yānā oruyha udakaṭṭhānaṃ upagato ‘‘mukhaṃ dhovissāmī’’ti. Tasmiñca padese sīhī potakaṃ janetvā gocarāya gatā. Rājapuriso taṃ disvā ‘‘sīhapotako devā’’ti ārocesi. Rājā ‘‘sīho kira na kassaci bhāyatī’’ti taṃ upaparikkhituṃ bheriādīni ākoṭāpesi. Sīhapotako taṃ saddaṃ sutvāpi tatheva sayi. Rājā yāvatatiyakaṃ ākoṭāpesi, so tatiyavāre sīsaṃ ukkhipitvā sabbaṃ parisaṃ oloketvā tatheva sayi. Atha rājā ‘‘yāvassa mātā nāgacchati, tāva gacchāmā’’ti vatvā gacchanto cintesi – ‘‘taṃ divasaṃ jātopi sīhapotako na santasati na bhāyati, kudāssu nāmāhampi taṇhādiṭṭhiparitāsaṃ chetvā na santaseyyaṃ na bhāyeyya’’nti. So taṃ ārammaṇaṃ gahetvā, gacchanto puna kevaṭṭehi macche gahetvā sākhāsu bandhitvā pasārite jāle vātaṃ alaggaṃyeva gacchamānaṃ disvā, tampi nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi taṇhādiṭṭhijālaṃ mohajālaṃ vā phāletvā evaṃ asajjamāno gaccheyya’’nti.
71. Sīho vā: What is the origin of this? It is said that a certain king of Bārāṇasī had a pleasure garden far away. He would rise early and go to the garden, and on the way, he got down from his vehicle and approached a water source, thinking, "I will wash my face." In that place, a lioness had given birth to a cub and had gone out for food. A royal servant saw it and announced, "A lion cub, your majesty!" The king, to test whether it was true that "a lion fears no one," had drums and other instruments beaten. The lion cub, even after hearing the sound, remained lying down. The king had them beaten a third time, and on the third time, it raised its head, looked at the entire assembly, and lay down again. Then the king thought, "Until its mother comes, let us go," and as he was going, he reflected: "Even on the day of its birth, this lion cub does not tremble or fear. When will I also cut off craving, views, and torment, and not tremble or fear?" Taking that as his object of contemplation, as he was going, he saw fishermen catching fish, spreading nets tied to branches, not even letting the wind touch them, and he grasped that as an omen too: "When will I also tear apart the net of craving, the net of views, or the net of delusion, and go thus without being caught?"
Atha uyyānaṃ gantvā silāpaṭṭapokkharaṇitīre nisinno vātabbhāhatāni padumāni onamitvā udakaṃ phusitvā vātavigame puna yathāṭhāne ṭhitāni udakena anupalittāni disvā tampi nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi yathā etāni udake jātāni udakena anupalittāni tiṭṭhanti, evamevaṃ loke jāto lokena anupalitto tiṭṭheyya’’nti. So punappunaṃ ‘‘yathā sīhavātapadumāni, evaṃ asantasantena asajjamānena anupalittena bhavitabba’’nti cintetvā, rajjaṃ pahāya pabbajitvā, vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –
Then, going to the pleasure garden, sitting on the bank of a stone-slab pond, he saw lotuses bent down by the wind, sprinkling water, and when the wind ceased, they stood in their original places, untouched by the water. He grasped that as an omen too: "When will I also, just as these are born in water and stand untouched by water, stand thus born in the world, untouched by the world?" He repeatedly thought, "Like a lion, the wind, and lotuses, one should be without trembling, without being caught, without being stained," and renouncing his kingdom, he went forth, and contemplating, realized Paccekabodhi and uttered this verse of joy:
‘‘Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;
"Like a lion, not trembling at sounds,
Like the wind, not caught in a net;
Like a lotus, not stained by water,
Let one wander alone, like a rhinoceros horn."
sīhoti cattāro sīhā – tiṇasīho, paṇḍusīho, kāḷasīho, kesarasīhoti. Kesarasīho tesaṃ aggamakkhāyati. Sova idha adhippeto.Vātopuratthimādivasena anekavidho,padumaṃrattasetādivasena. Tesu yo koci vāto yaṃkiñci padumañca vaṭṭatiyeva. Tattha yasmā santāso attasinehena hoti, attasineho ca taṇhālepo, sopi diṭṭhisampayuttena vā diṭṭhivippayuttena vā lobhena hoti, so ca taṇhāyeva. Sajjanaṃ pana tattha upaparikkhāvirahitassa mohena hoti, moho ca avijjā. Tattha samathena taṇhāya pahānaṃ hoti, vipassanāya, avijjāya. Tasmā samathena attasinehaṃ pahāyasīhova saddesuaniccādīsuasantasanto,vipassanāya mohaṃ pahāyavātova jālamhikhandhāyatanādīsuasajjamāno,samatheneva lobhaṃ lobhasampayuttaṃ eva diṭṭhiñca pahāya,padumaṃva toyenasabbabhavabhogalobhena alippamāno. Ettha ca samathassa sīlaṃ padaṭṭhānaṃ, samatho samādhi, vipassanā paññāti. Evaṃ tesu dvīsu dhammesu siddhesu tayopi khandhā siddhā honti. Tattha sīlakkhandhena surato hoti. So sīhova saddesu āghātavatthūsu kujjhitukāmatāya na santasati. Paññākkhandhena paṭividdhasabhāvo vātova jālamhi khandhādidhammabhede na sajjati, samādhikkhandhena vītarāgo padumaṃva toyena rāgena na lippati. Evaṃ samathavipassanāhi sīlasamādhipaññākkhandhehi ca yathāsambhavaṃ avijjātaṇhānaṃ tiṇṇañca akusalamūlānaṃ pahānavasena asantasanto asajjamāno alippamāno ca veditabbo. Sesaṃ vuttanayamevāti.
sīho: there are four kinds of lions: grass lions, tawny lions, black lions, and maned lions. The maned lion is said to be the chief of these. That is what is intended here. Vāto: wind, of various kinds depending on east and other directions; padumaṃ: lotus, depending on red, white, and other colors. Any wind and any lotus are suitable here. Here, since fear arises from affection for self, and affection for self is the stain of craving, and that also arises from greed connected with views or greed disconnected with views, and that is craving itself. Being caught, however, arises there from delusion, which lacks investigation, and delusion is ignorance. There, by means of samatha (tranquility meditation), the abandoning of craving occurs, and by means of vipassanā (insight meditation), the abandoning of ignorance occurs. Therefore, abandoning affection for self by means of samatha, sīhova saddesu asantasanto—not trembling at sounds, such as impermanence and so on; abandoning delusion by means of vipassanā, vātova jālamhi—not being caught in aggregates, sense bases, and so on; abandoning greed and views connected with greed itself by means of samatha, padumaṃva toyena—not being stained by all kinds of greed for existence and sensual pleasures. Here, morality is the foundation of samatha, samatha is concentration, and vipassanā is wisdom. Thus, when these two qualities are perfected, all three aggregates are perfected. There, one is virtuous by the aggregate of morality. He, like a lion, does not tremble at sounds, at objects of hatred due to the desire to be angry. Having penetrated the nature of things by the aggregate of wisdom, like the wind, he is not caught in the division of the aggregates and other phenomena; being free from lust by the aggregate of concentration, like a lotus, he is not stained by lust. Thus, by samatha and vipassanā, and by the aggregates of morality, concentration, and wisdom, one should understand being without trembling, without being caught, and without being stained, in terms of abandoning ignorance, craving, and the three unwholesome roots, as appropriate. The rest is as previously stated.
Asantasantagāthāvaṇṇanā samattā.
The Commentary on the Verse on Not Trembling is complete.
72.Sīho yathāti kā uppatti? Aññataro kira bārāṇasirājā paccantaṃ kuppitaṃ vūpasametuṃ gāmānugāmimaggaṃ chaḍḍetvā, ujuṃ aṭavimaggaṃ gahetvā, mahatiyā senāya gacchati. Tena ca samayena aññatarasmiṃ pabbatapāde sīho bālasūriyātapaṃ tappamāno nipanno hoti. Taṃ disvā rājapuriso rañño ārocesi. Rājā ‘‘sīho kira saddena na santasatī’’ti bherisaṅkhapaṇavādīhi saddaṃ kārāpesi. Sīho tatheva nipajji. Dutiyampi kārāpesi. Sīho tatheva nipajji. Tatiyampi kārāpesi. Sīho ‘‘mama paṭisattu atthī’’ti catūhi pādehi suppatiṭṭhitaṃ patiṭṭhahitvā sīhanādaṃ nadi. Taṃ sutvāva hatthārohādayo hatthiādīhi orohitvā tiṇagahanāni paviṭṭhā, hatthiassagaṇā disāvidisā palātā. Rañño hatthīpi rājānaṃ gahetvā vanagahanāni pothayamāno palāyi. So taṃ sandhāretuṃ asakkonto rukkhasākhāya olambitvā, pathaviṃ patitvā, ekapadikamaggena gacchanto paccekabuddhānaṃ vasanaṭṭhānaṃ pāpuṇitvā tattha paccekabuddhe pucchi – ‘‘api, bhante, saddamassutthā’’ti? ‘‘Āma, mahārājā’’ti. ‘‘Kassa saddaṃ, bhante’’ti? ‘‘Paṭhamaṃ bherisaṅkhādīnaṃ, pacchā sīhassā’’ti. ‘‘Na bhāyittha, bhante’’ti? ‘‘Na mayaṃ, mahārāja, kassaci saddassa bhāyāmā’’ti. ‘‘Sakkā pana, bhante, mayhampi edisaṃ kātu’’nti? ‘‘Sakkā, mahārāja, sace pabbajasī’’ti. ‘‘Pabbajāmi, bhante’’ti. Tato naṃ pabbājetvā pubbe vuttanayeneva ābhisamācārikaṃ sikkhāpesuṃ. Sopi pubbe vuttanayeneva vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –
72. Sīho yathā: What is the origin of this? It is said that a certain king of Bārāṇasī, to quell a rebellion on the border, abandoning the road through the villages, took the direct path through the forest, going with a large army. At that time, a lion was lying at the foot of a mountain, warming himself in the early morning sunlight. A royal servant saw him and announced it to the king. The king, thinking that "a lion does not tremble at sounds," had sounds made with drums, conches, and tambourines. The lion remained lying down. He had it done a second time. The lion remained lying down. He had it done a third time. The lion, thinking, "There is an enemy against me," stood firmly on all four paws and roared a lion's roar. Hearing that, the elephant riders and others dismounted from the elephants and entered the thickets of grass, the troops of elephants and horses fled in all directions. The king's elephant, taking the king, fled, crushing through the thick forests. Unable to restrain it, he hung from a branch of a tree, fell to the ground, and going along a single-file path, reached the dwelling place of the Paccekabuddhas and asked the Paccekabuddhas there, "Venerable sirs, was there a sound here?" "Yes, great king," they said. "Whose sound, venerable sirs?" "First of the drums, conches, and so on, and later of the lion." "Were you afraid, venerable sirs?" "We, great king, are not afraid of anyone's sound." "Is it possible, venerable sirs, for me also to do this?" "It is possible, great king, if you go forth." "I will go forth, venerable sirs." Then, ordaining him, they taught him the basic practices in the manner previously described. Contemplating in the manner previously described, he realized Paccekabodhi and uttered this verse of joy:
‘‘Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;
"As a lion, with the strength of his fangs, forcibly,
A king of beasts, subduing, wanders;
Let one frequent secluded resting places,
Let one wander alone, like a rhinoceros horn."
sīho. Kesarasīhova idha adhippeto. Dāṭhā balamassa atthītidāṭhabalī. Pasayha abhibhuyyāti, ubhayaṃcārīsaddena saha yojetabbaṃpasayhacārī abhibhuyyacārīti tattha pasayha niggahetvā caraṇena pasayhacārī, abhibhavitvā, santāsetvā, vasīkatvā, caraṇena abhibhuyyacārī. Svāyaṃ kāyabalena pasayhacārī, tejasā abhibhuyyacārī. Tattha sace koci vadeyya – ‘‘kiṃ pasayha abhibhuyya cārī’’ti, tatomigānanti sāmivacanaṃ upayogavacanaṃ katvā ‘‘mige pasayha abhibhuyya cārī’’ti paṭivattabbaṃ.Pantānīti dūrāni.Senāsanānīti vasanaṭṭhānāni. Sesaṃ pubbe vuttanayeneva sakkā jānitunti na vitthāritanti.
sīho: The maned lion is intended here. Dāṭhā balamassa atthīti: He has the strength of fangs, therefore, dāṭhabalī. Pasayha abhibhuyyāti: both should be connected with the word cārī, pasayhacārī, abhibhuyyacārī. There, pasayhacārī is wandering after forcibly restraining, abhibhuyyacārī is wandering after overpowering, intimidating, and subduing. He is pasayhacārī by the strength of his body, abhibhuyyacārī by his power. There, if someone should say, "How does he wander forcibly and subduing?" then migānanti, by making the possessive word an objective word, one should reply, "He wanders forcibly and subduing the beasts." Pantānīti: distant. Senāsanānīti: dwelling places. The rest can be understood in the same way as previously stated, so it is not elaborated.
Dāṭhabalīgāthāvaṇṇanā samattā.
The Commentary on the Verse on Having the Strength of Fangs is complete.
73.Mettaṃ upekkhanti kā uppatti? Aññataro kira rājā mettādijhānalābhī ahosi. So ‘‘jhānasukhantarāyakaraṃ rajja’’nti jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā, imaṃ udānagāthaṃ abhāsi –
73. Mettaṃ upekkhaṃ: What is the origin of this? It is said that a certain king had attained jhāna based on loving-kindness and so on. Thinking that "kingship is an obstacle to the bliss of jhāna," to protect his jhāna, he renounced his kingdom, went forth, and contemplating, realized Paccekabodhi and uttered this verse of joy:
Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;
"Loving-kindness, equanimity, compassion, deliverance,
Cultivating gladness in due time;
Not conflicting with the entire world,
Let one wander alone, like a rhinoceros horn."
mettā. ‘‘Aho vata imamhā dukkhā vimucceyyu’’ntiādinā nayena ahitadukkhāpanayanakāmatākaruṇā. ‘‘Modanti vata bhonto sattā modanti sādhu suṭṭhū’’tiādinā nayena hitasukhāvippayogakāmatāmuditā. ‘‘Paññāyissanti sakena kammenā’’ti sukhadukkhesu ajjhupekkhanatāupekkhā. Gāthābandhasukhatthaṃ pana uppaṭipāṭiyā mettaṃ vatvā upekkhā vuttā, muditā pacchā.Vimuttinti catassopi hi etā attano paccanīkadhammehi vimuttattā vimuttiyo. Tena vuttaṃ ‘‘mettaṃ upekkhaṃ karuṇaṃ, vimuttiṃ, āsevamāno muditañca kāle’’ti.
mettā: loving-kindness is the desire to remove harm and suffering in the manner, "Oh, that these beings might be freed from this suffering!" Karuṇā: compassion is the desire to prevent the loss of benefit and happiness in the manner, "May beings rejoice, may they rejoice well and properly!" Muditā: gladness. Upekkhā: equanimity is looking on with neutrality regarding happiness and suffering, thinking, "They will know according to their own actions." However, for the sake of ease in versification, after mentioning loving-kindness, equanimity is mentioned in reverse order, and then gladness later. Vimutti: deliverance, for all four of these are deliverances since they are free from their opposing qualities. Therefore, it was said, "Loving-kindness, equanimity, compassion, deliverance, cultivating gladness in due time."
āsevamānoti tisso tikacatukkajjhānavasena, upekkhaṃ catutthajjhānavasena bhāvayamāno.Kāleti mettaṃ āsevitvā tato vuṭṭhāya karuṇaṃ, tato vuṭṭhāya muditaṃ, tato itarato vā nippītikajhānato vuṭṭhāya upekkhaṃ āsevamāno ‘‘kāle āsevamāno’’ti vuccati, āsevituṃ phāsukāle vā.Sabbena lokena avirujjhamānoti dasasu disāsu sabbena sattalokena avirujjhamāno. Mettādīnañhi bhāvitattā sattā appaṭikūlā honti. Sattesu ca virodhabhūto paṭigho vūpasammati. Tena vuttaṃ – ‘‘sabbena lokena avirujjhamāno’’ti. Ayamettha saṅkhepo, vitthārena pana mettādikathā aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 251) vuttā. Sesaṃ pubbavuttasadisamevāti.
āsevamāno: cultivating, developing in terms of the threefold, the triple, and the quadruple jhānas; upekkhā: equanimity in terms of the fourth jhāna. Kāle: after cultivating loving-kindness, rising from that, compassion; after rising from that, gladness; after rising from that, or from the jhāna without joy, equanimity—"cultivating in due time" is said, or at a suitable time for cultivation. Sabbena lokena avirujjhamāno: not conflicting with the entire world of beings in the ten directions. For, because of the cultivation of loving-kindness and so on, beings are not hostile. And aversion, which is the basis of conflict in beings, ceases. Therefore, it was said, "Not conflicting with the entire world." This is the summary here, but the detailed discussion of loving-kindness and so on has been stated in the Aṭṭhasālinī, the commentary on the Dhammasaṅgaṇi (DhsA. 251). The rest is similar to what has been said before.
Appamaññāgāthāvaṇṇanā samattā.
The Commentary on the Verse on the Boundless States is complete.
74.Rāgañca dosañcāti kā uppatti? Rājagahaṃ kira upanissāya mātaṅgo nāma paccekabuddho viharati sabbapacchimo paccekabuddhānaṃ. Atha amhākaṃ bodhisatte uppanne devatāyo bodhisattassa pūjanatthāya āgacchantiyo taṃ disvā ‘‘mārisā, mārisā, buddho loke uppanno’’ti bhaṇiṃsu. So nirodhā vuṭṭhahanto taṃ saddaṃ sutvā, attano ca jīvitakkhayaṃ disvā, himavante mahāpapāto nāma pabbato paccekabuddhānaṃ parinibbānaṭṭhānaṃ, tattha ākāsena gantvā pubbe parinibbutapaccekabuddhassa aṭṭhisaṅghātaṃ papāte pakkhipitvā, silātale nisīditvā imaṃ udānagāthaṃ abhāsi –
74. Rāgañca dosañca: What is the origin of this? It is said that near Rājagaha, a Paccekabuddha named Mātaṅga, the very last of the Paccekabuddhas, was dwelling. Then, when our Bodhisatta arose, the deities, coming to honor the Bodhisatta, saw him and said, "Friends, friends, a Buddha has arisen in the world!" As he was rising from cessation, hearing that sound, seeing also the end of his life, Himavanta, the mountain called Mahāpapāta, is the place of final nibbāna for the Paccekabuddhas; going there through the air, putting the collection of bones of the previously passed away Paccekabuddha into the precipice, sitting on a stone slab, he uttered this verse of joy:
‘‘Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;
"Having abandoned lust and hatred and delusion,
Having broken the fetters;
Not trembling at the destruction of life,
Let one wander alone, like a rhinoceros horn."
Saṃyojanānīti dasa saṃyojanāni. Tāni ca tena tena maggena sandālayitvā.Asantasaṃ jīvitasaṅkhayamhīti jīvitasaṅkhayo vuccati cuticittassa paribhedo, tasmiñca jīvitasaṅkhaye jīvitanikantiyā pahīnattā asantasanti. Ettāvatā sopādisesaṃ nibbānadhātuṃ attano dassetvā gāthāpariyosāne anupādisesāya nibbānadhātuyā parinibbāyīti.
Saṃyojanānī: the ten fetters. Having broken them by that particular path. Asantasaṃ jīvitasaṅkhayamhi: jīvitasaṅkhaya means the dissolution of the death consciousness, and in that destruction of life, because the craving for life has been abandoned, not trembling. In this way, showing his nibbāna-element with residue, at the end of the verse, he attained final nibbāna by the nibbāna-element without residue.
Jīvitasaṅkhayagāthāvaṇṇanā samattā.
The Commentary on the Verse on the Destruction of Life is complete.
75.Bhajantīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā ādigāthāya vuttappakārameva phītaṃ rajjaṃ samanusāsati. Tassa kharo ābādho uppajji, dukkhā vedanā vattanti. Vīsatisahassitthiyo parivāretvā hatthapādasambāhanādīni karonti. Amaccā ‘‘na dānāyaṃ rājā jīvissati, handa mayaṃ attano saraṇaṃ gavesāmā’’ti cintetvā aññassa rañño santikaṃ gantvā upaṭṭhānaṃ yāciṃsu. Te tattha upaṭṭhahantiyeva, na kiñci labhanti. Rājāpi ābādhā vuṭṭhahitvā pucchi ‘‘itthannāmo ca itthannāmo ca kuhi’’nti? Tato taṃ pavattiṃ sutvā sīsaṃ cāletvā tuṇhī ahosi. Tepi amaccā ‘‘rājā vuṭṭhito’’ti sutvā tattha kiñci alabhamānā paramena pārijuññena samannāgatā punadeva āgantvā rājānaṃ vanditvā ekamantaṃ aṭṭhaṃsu. Tena ca raññā ‘‘kuhiṃ, tātā, tumhe gatā’’ti vuttā āhaṃsu – ‘‘devaṃ dubbalaṃ disvā ājīvikabhayenamhā asukaṃ nāma janapadaṃ gatā’’ti. Rājā sīsaṃ cāletvā cintesi – ‘‘yaṃnūnāhaṃ ime vīmaṃseyyaṃ, kiṃ punapi evaṃ kareyyuṃ no’’ti? So pubbe ābādhikarogena phuṭṭho viya bāḷhavedanaṃ attānaṃ dassento gilānālayaṃ akāsi. Itthiyo samparivāretvā pubbasadisameva sabbaṃ akaṃsu. Tepi amaccā tatheva puna bahutaraṃ janaṃ gahetvā pakkamiṃsu. Evaṃ rājā yāvatatiyaṃ sabbaṃ pubbasadisaṃ akāsi. Tepi tatheva pakkamiṃsu. Tato catutthampi te āgate disvā ‘‘aho ime dukkaraṃ akaṃsu, ye maṃ byādhitaṃ pahāya anapekkhā pakkamiṃsū’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi –
75. Bhajantī: What is the origin of this? It is said that in Bārāṇasī, a certain king ruled a prosperous kingdom in the manner described in the first verse. A severe illness arose in him; painful sensations prevailed. Twenty thousand women, surrounding him, were performing services such as massaging his hands and feet. The ministers, thinking, "This king will not live; come, let us seek our own refuge," went to the presence of another king and requested to serve him. Even while serving there, they obtained nothing. The king also, recovering from the illness, asked, "Where are so-and-so and so-and-so?" Then, hearing that account, he shook his head and remained silent. Those ministers also, hearing that "the king has recovered," having come together with the greatest effort, obtaining nothing there, came again and, having paid homage to the king, stood to one side. When that king said, "Where did you go, fathers?" they said, "Seeing your majesty weak, we went to such-and-such a country, fearing for our livelihood." The king shook his head and thought, "What if I were to investigate these fellows, whether they would do this again or not?" Feigning himself to be afflicted by the same disease as before, showing himself in great pain, he made a sickroom. The women, surrounding him, did everything just as before. Those ministers also, in the same way, taking many more people, departed. Thus, the king did everything just as before up to the third time. They also departed in the same way. Then, seeing them come a fourth time, "Alas, these have done a difficult thing, those who, abandoning me when I was sick, departed without concern!" Feeling disgust, renouncing his kingdom, he went forth, and contemplating, realized Paccekabodhi and uttered this verse of joy:
‘‘Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;
"They attend and serve for the sake of gain,
Friends without a reason are rare today;
Men with selfish wisdom are impure,
Let one wander alone, like a rhinoceros horn."
bhajantīti sarīrena allīyitvā payirupāsanti.Sevantīti añjalikammādīhi kiṃ kārapaṭissāvitāya ca paricaranti. Kāraṇaṃ attho etesantikāraṇatthā,bhajanāya sevanāya ca nāññaṃ kāraṇamatthi, attho eva nesaṃ kāraṇaṃ, atthahetu sevantīti vuttaṃ hoti.Nikkāraṇādullabhā ajja mittāti ‘‘ito kiñci lacchāmā’’ti evaṃ attapaṭilābhakāraṇena nikkāraṇā, kevalaṃ –
bhajantī: embracing and attending closely with their bodies. Sevantī: serving with gestures of reverence and promising to do whatever is asked. Kāraṇaṃ attho etesanti: these have a reason, meaning gain; kāraṇatthā, there is no other reason for attending and serving, gain is their only reason; they serve for the sake of gain, it is said. Nikkāraṇā dullabhā ajja mittā: friends without a reason are rare today, without a reason with the thought of "we will gain something from this," but only—
‘‘Upakāro ca yo mitto,
"The friend who helps,
The companion in joy and sorrow;
The friend who declares what is beneficial,
And he who has compassion on his friends." (DN 3.265)
attaṭṭhapaññā. Diṭṭhatthapaññāti ayampi kira porāṇapāṭho, sampati diṭṭhiyeva atthe etesaṃ paññā, āyatiṃ na pekkhantīti vuttaṃ hoti.Asucīti asucinā anariyena kāyavacīmanokammena samannāgatā. Sesaṃ pubbe vuttanayeneva veditabbanti.
Attaṭṭhapaññā: "Diṭṭhatthapaññā" is said to be an older reading. Currently, the meaning is that their wisdom lies only in what is immediately visible and does not consider the future.Asucī: Endowed with impure, ignoble bodily, verbal, and mental actions. The rest should be understood in the manner previously stated.
Kāraṇatthagāthāvaṇṇanā samattā.
Commentary on the Kāraṇattha verses is complete.
Catuttho vaggo niṭṭhito ekādasahi gāthāhi.
The fourth section is concluded with eleven verses.
Evametaṃ ekacattālīsagāthāparimāṇaṃ khaggavisāṇasuttaṃ katthacideva vuttena yojanānayena sabbattha yathānurūpaṃ yojetvā anusandhito atthato ca veditabbaṃ. Ativitthārabhayena pana amhehi na sabbattha yojitanti.
Thus, this Khaggavisāṇa Sutta, comprising forty-one verses, should be understood in all its aspects, connecting it appropriately everywhere with the method of analysis stated somewhere, by following the context and meaning. However, due to fear of excessive length, we have not connected it everywhere.
Paramatthajotikāya khuddaka-aṭṭhakathāya
In the Paramatthajotika, the commentary on the Khuddaka-aṭṭhakathā,
Suttanipāta-aṭṭhakathāya khaggavisāṇasuttavaṇṇanā niṭṭhitā.
The commentary on the Khaggavisāṇa Sutta of the Suttanipāta-aṭṭhakathā is complete.
4. Kasibhāradvājasuttavaṇṇanā
4. Commentary on the Kasibhāradvāja Sutta
Evaṃme sutanti kasibhāradvājasuttaṃ. Kā uppatti? Bhagavā magadhesu viharanto dakkhiṇāgirismiṃ ekanālāyaṃ brāhmaṇagāme purebhattakiccaṃ pacchābhattakiccanti imesu dvīsu buddhakiccesu purebhattakiccaṃ niṭṭhāpetvā pacchābhattakiccāvasāne buddhacakkhunā lokaṃ volokento kasibhāradvājaṃ brāhmaṇaṃ arahattassa upanissayasampannaṃ disvā ‘‘tattha mayi gate yathā pavattissati, tato kathāvasāne dhammadesanaṃ sutvā esa brāhmaṇo pabbajitvā arahattaṃ pāpuṇissatī’’ti ca ñatvā, tattha gantvā, kathaṃ samuṭṭhāpetvā, imaṃ suttaṃ abhāsi.
Evaṃ me sutaṃ: The Kasibhāradvāja Sutta. What is its origin? The Blessed One, while dwelling in Magadha at Dakkhiṇāgiri, in the Brahmin village of Ekanāḷa, having completed his morning duties (purebhattakicca), at the end of his after-meal duties (pacchābhattakicca), surveyed the world with the Buddha-eye and saw the Brahmin Kasibhāradvāja possessing the necessary conditions for arahantship. Knowing, "If I go there, this conversation will arise, and after hearing the Dhamma talk at the end of the conversation, this Brahmin will renounce and attain arahantship," he went there and, initiating a conversation, spoke this sutta.
Tattha siyā ‘‘katamaṃ buddhānaṃ purebhattakiccaṃ, katamaṃ pacchābhattakicca’’nti? Vuccate – buddho bhagavā pāto eva uṭṭhāya upaṭṭhākānuggahatthaṃ sarīraphāsukatthañca mukhadhovanādisarīraparikammaṃ katvā yāva bhikkhācāravelā, tāva vivittāsane vītināmetvā, bhikkhācāravelāya nivāsetvā, kāyabandhanaṃ bandhitvā, cīvaraṃ pārupitvā, pattamādāya kadāci ekakova kadāci bhikkhusaṅghaparivuto gāmaṃ vā nigamaṃ vā piṇḍāya pavisati, kadāci pakatiyā, kadāci anekehi pāṭihāriyehi vattamānehi. Seyyathidaṃ – piṇḍāya pavisato lokanāthassa purato purato gantvā mudugatiyo vātā pathaviṃ sodhenti; valāhakā udakaphusitāni muñcantā magge reṇuṃ vūpasametvā upari vitānaṃ hutvā tiṭṭhanti. Apare vātā pupphāni upasaṃharitvā magge okiranti, unnatā bhūmippadesā onamanti, onatā unnamanti, pādanikkhepasamaye samāva bhūmi hoti, sukhasamphassāni rathacakkamattāni padumapupphāni vā pāde sampaṭicchanti, indakhīlassa anto ṭhapitamatte dakkhiṇapāde sarīrā chabbaṇṇarasmiyo niccharitvā suvaṇṇarasapiñjarāni viya citrapaṭaparikkhittāni viya ca pāsādakūṭāgārādīni karontiyo ito cito ca vidhāvanti, hatthiassavihaṅgādayo sakasakaṭṭhānesu ṭhitāyeva madhurenākārena saddaṃ karonti, tathā bherivīṇādīni tūriyāni manussānaṃ kāyūpagāni ca ābharaṇāni, tena saññāṇena manussā jānanti ‘‘ajja bhagavā idha piṇḍāya paviṭṭho’’ti. Te sunivatthā supārutā gandhapupphādīni ādāya gharā nikkhamitvā antaravīthiṃ paṭipajjitvā bhagavantaṃ gandhapupphādīhi sakkaccaṃ pūjetvā vanditvā – ‘‘amhākaṃ, bhante, dasa bhikkhū, amhākaṃ vīsati, amhākaṃ bhikkhusataṃ dethā’’ti yācitvā bhagavatopi pattaṃ gahetvā, āsanaṃ paññāpetvā sakkaccaṃ piṇḍapātena paṭimānenti.
Here, one might ask, "What are the morning duties (purebhattakicca) of the Buddhas, and what are the after-meal duties (pacchābhattakicca)?" It is said: The Buddha, the Blessed One, upon arising early in the morning, after attending to his bodily needs such as washing the face for the comfort of the body, spends the time in a secluded seat until the time for the alms round. At the time for the alms round, having dressed, fastened his belt, put on the outer robe, and taken the bowl, sometimes alone, sometimes surrounded by the Sangha of monks, he enters a village or town for alms, sometimes naturally, sometimes with many miracles occurring. That is to say, when the Lord of the World enters for alms, gentle winds blow ahead, purifying the earth; clouds releasing drops of water, suppress the dust on the path and stand as a canopy above. Other winds gather flowers and scatter them on the path, elevated ground levels, and depressed ground elevates. At the moment of placing the foot, the ground becomes even, and lotus flowers the size of chariot wheels, pleasant to the touch, receive the feet. When the right foot is placed, even to the extent of placing it inside an Indakhīla post, six-colored rays emanate from the body, like golden threads, like paintings, palaces, peaked houses, etc., running here and there. Elephants, horses, birds, etc., make sweet sounds in their respective places, as do musical instruments such as drums and harps, and ornaments worn on the bodies of humans. By that sign, people know, "Today, the Blessed One has entered here for alms." Well-dressed and well-robed, taking perfumes and flowers, they come out of their houses, proceed along the streets, respectfully worship the Blessed One with perfumes and flowers, and, bowing, request, "Bhante, give ten monks to us, twenty to us, a hundred monks to us," and taking the Blessed One's bowl, prepare a seat and respectfully serve him with alms food.
purebhattakiccaṃ. Yañcettha na vuttaṃ, taṃ brahmāyusutte vuttanayeneva gahetabbaṃ.
Purebhattakicca: Morning duties. And what is not stated here should be understood in the manner stated in the Brahmāyu Sutta.
Atha bhagavā evaṃ katapurebhattakicco gandhakuṭiyā upaṭṭhāne nisīditvā, pāde pakkhāletvā, pādapīṭhe ṭhatvā, bhikkhusaṅghaṃ ovadati – ‘‘bhikkhave, appamādena sampādetha, buddhuppādo dullabho lokasmiṃ, manussapaṭilābho dullabho, saddhāsampatti dullabhā, pabbajjā dullabhā, saddhammassavanaṃ dullabhaṃ lokasmi’’nti. Tato bhikkhū bhagavantaṃ vanditvā kammaṭṭhānaṃ pucchanti. Atha bhagavā bhikkhūnaṃ cariyavasena kammaṭṭhānaṃ deti. Te kammaṭṭhānaṃ uggahetvā, bhagavantaṃ abhivādetvā, attano attano vasanaṭṭhānaṃ gacchanti; keci araññaṃ, keci rukkhamūlaṃ, keci pabbatādīnaṃ aññataraṃ, keci cātumahārājikabhavanaṃ…pe… keci vasavattibhavananti. Tato bhagavā gandhakuṭiṃ pavisitvā sace ākaṅkhati, dakkhiṇena passena sato sampajāno muhuttaṃ sīhaseyyaṃ kappeti. Atha samassāsitakāyo uṭṭhahitvā dutiyabhāge lokaṃ voloketi. Tatiyabhāge yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, tattha jano purebhattaṃ dānaṃ datvā pacchābhattaṃ sunivattho supāruto gandhapupphādīni ādāya vihāre sannipatati. Tato bhagavā sampattaparisāya anurūpena pāṭihāriyena gantvā dhammasabhāyaṃ paññattavarabuddhāsane nisajja dhammaṃ deseti kālayuttaṃ pamāṇayuttaṃ. Atha kālaṃ viditvā parisaṃ uyyojeti.
Then the Blessed One, having completed his morning duties in this way, sits in the service hall of the Perfumed Chamber, washes his feet, and, placing them on the footstool, advises the Sangha of monks, "Monks, strive with diligence. The arising of a Buddha is rare in the world, obtaining human birth is rare, obtaining faith is rare, ordination is rare, hearing the true Dhamma is rare in the world." Then the monks, after venerating the Blessed One, ask for meditation subjects. Then the Blessed One gives meditation subjects to the monks according to their suitability. Taking the meditation subjects, they pay homage to the Blessed One and go to their respective dwelling places; some to the forest, some to the foot of a tree, some to one of the mountains, etc., some to the Cātumahārājika heaven...pe...some to the Vasavatti heaven. Then the Blessed One enters the Perfumed Chamber and, if he wishes, lies down on his right side mindfully and consciously for a moment in the lion's posture. Then, having refreshed his body, he gets up and surveys the world in the second part of the day. In the third part of the day, the people of the village or town where he dwells, having given alms food in the morning, well-dressed and well-robed, taking perfumes and flowers, gather at the monastery. Then the Blessed One, going with a miracle appropriate to the assembly, sits on the excellent Buddha-seat prepared in the Dhamma hall and teaches the Dhamma, timely and appropriately. Then, knowing the time, he dismisses the assembly.
Tato sace gattāni osiñcitukāmo hoti. Atha buddhāsanā uṭṭhāya upaṭṭhākena udakapaṭiyāditokāsaṃ gantvā, upaṭṭhākahatthato udakasāṭikaṃ gahetvā, nhānakoṭṭhakaṃ pavisati. Upaṭṭhākopi buddhāsanaṃ ānetvā gandhakuṭipariveṇe paññāpeti. Bhagavā gattāni osiñcitvā, surattadupaṭṭaṃ nivāsetvā, kāyabandhanaṃ bandhitvā, uttarāsaṅgaṃ katvā, tattha āgantvā, nisīdati ekakova muhuttaṃ paṭisallīno. Atha bhikkhū tato tato āgamma bhagavato upaṭṭhānaṃ gacchanti. Tattha ekacce pañhaṃ pucchanti, ekacce kammaṭṭhānaṃ, ekacce dhammassavanaṃ yācanti. Bhagavā tesaṃ adhippāyaṃ sampādento paṭhamaṃ yāmaṃ vītināmeti.
Then, if he wishes to refresh his limbs, he rises from the Buddha-seat, goes to the place where water has been prepared by the attendant, takes the water cloth from the attendant's hand, and enters the bathing chamber. The attendant also brings the Buddha-seat and sets it up in the Perfumed Chamber enclosure. The Blessed One, having refreshed his limbs, puts on a red undergarment, fastens his belt, puts on the upper robe, comes there, and sits alone, secluded for a moment. Then the monks, coming from here and there, go to attend upon the Blessed One. There, some ask questions, some ask for meditation subjects, some request to hear the Dhamma. The Blessed One, fulfilling their intentions, spends the first watch of the night.
pacchābhattakiccaṃ.
Pacchābhattakiccaṃ: After-meal duties.
Evamimassa pacchābhattakiccassa lokavolokanasaṅkhāte catutthabhāgāvasāne buddhadhammasaṅghesu dānasīlauposathakammādīsu ca akatādhikāre katādhikāre ca anupanissayasampanne upanissayasampanne ca satte passituṃ buddhacakkhunā lokaṃ volokento kasibhāradvājaṃ brāhmaṇaṃ arahattassa upanissayasampannaṃ disvā ‘‘tattha mayi gate kathā pavattissati, tato kathāvasāne dhammadesanaṃ sutvā esa brāhmaṇo pabbajitvā arahattaṃ pāpuṇissatī’’ti ca ñatvā, tattha gantvā, kathaṃ samuṭṭhāpetvā imaṃ suttamabhāsi.
Thus, at the end of the fourth part of these after-meal duties, known as surveying the world, the Blessed One, with the Buddha-eye, seeing beings who have and have not performed meritorious deeds in the Buddha, Dhamma, and Sangha, and in giving, morality, and observance days, and those who possess and do not possess the conditions for liberation, saw the Brahmin Kasibhāradvāja possessing the necessary conditions for arahantship. Knowing, "If I go there, this conversation will arise, and after hearing the Dhamma talk at the end of the conversation, this Brahmin will renounce and attain arahantship," he went there and, initiating a conversation, spoke this sutta.
evaṃ me sutantiādi āyasmatā ānandena paṭhamamahāsaṅgītikāle dhammasaṅgītiṃ karontena āyasmatā mahākassapattherena puṭṭhena pañcannaṃ arahantasatānaṃ vuttaṃ, ‘‘ahaṃ, kho, samaṇa kasāmi ca vapāmi cā’’ti kasibhāradvājena vuttaṃ, ‘‘ahampi kho brāhmaṇa kasāmi ca vapāmi cā’’tiādi bhagavatā vuttaṃ. Tadetaṃ sabbampi samodhānetvā ‘‘kasibhāradvājasutta’’nti vuccati.
Evaṃ me sutaṃ etc., was spoken by the venerable Ānanda to the five hundred arahants who were questioned by the venerable Mahākassapa Thera during the first Great Council (paṭhamamahāsaṅgīti) while compiling the Dhamma, "I, O ascetic, both plow and sow," said Kasibhāradvāja, "I too, O Brahmin, both plow and sow," etc., was said by the Blessed One. All this combined is called the "Kasibhāradvāja Sutta."
evanti ayaṃ ākāranidassanāvadhāraṇattho evaṃ-saddo. Ākāratthena hi etena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattehi sakasakabhāsānurūpamupalakkhaṇiyasabhāvaṃ tassa bhagavato vacanaṃ, taṃ sabbākārena ko samattho viññātuṃ; atha, kho, ‘‘evaṃ me sutaṃ, mayāpi ekenākārena suta’’nti. Nidassanatthena ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento ‘‘evaṃ me sutaṃ, mayā evaṃ suta’’nti idāni vattabbaṃ sakalasuttaṃ nidasseti. Avadhāraṇatthena ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) evaṃ bhagavatā pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti ‘‘evaṃ me sutaṃ tañca atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabba’’nti.Me sutanti ettha mayāsaddattho me-saddo, sotadvāraviññāṇattho sutasaddo. Tasmā evaṃ me sutanti evaṃ mayā sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhāritanti vuttaṃ hoti.
Evaṃ: The word "evaṃ" here has the meaning of indicating mode, determining. By indicating the mode, it reveals this meaning: who is capable of understanding in every way the speech of that Blessed One, which is skilled in various methods, arises from diverse intentions, is endowed with meaning and expression, is full of various miracles, is profound in the teaching of the meaning of the Dhamma and its realization, and has a nature that can be understood by all beings according to their respective languages? However, "evaṃ me sutaṃ," I have heard in one way. By way of indication, "I am not self-born, nor have I realized this myself," freeing himself, he indicates the entire sutta to be spoken now as "evaṃ me sutaṃ," I have heard thus. By way of determination, showing his power of retention in accordance with the praise given by the Blessed One, "This is the foremost, O monks, among my disciples who are monks, in being learned, that is, Ānanda; in being wise, in being mindful, in being resolute, in being an attendant, that is, Ānanda" (A. Ni. 1.219-223), he generates a desire to listen in beings, "evaṃ me sutaṃ," thus I have heard, and that is neither deficient nor excessive in meaning or expression, it should be seen as exactly thus, not otherwise. Me sutaṃ: Here, the word "me" has the meaning of "by me," and the word "suta" has the meaning of "hearing consciousness." Therefore, "evaṃ me sutaṃ" means: thus, it has been ascertained by me through the stream of consciousness preceded by hearing consciousness.
Ekaṃsamayanti ekaṃ kālaṃ.Bhagavāti bhāgyavā, bhaggavā, bhattavāti vuttaṃ hoti.Magadhesu viharatīti magadhā nāma janapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena ‘‘magadhā’’ti vuccati. Tasmiṃ magadhesu janapade. Keci pana ‘‘yasmā cetiyarājā musāvādaṃ bhaṇitvā bhūmiṃ pavisanto ‘mā gadhaṃ pavisā’ti vutto, yasmā vā taṃ rājānaṃ maggantā bhūmiṃ khanantā purisā ‘mā gadhaṃ karothā’ti vuttā, tasmā magadhā’’ti evamādīhi nayehi bahudhā papañcenti. Yaṃ ruccati, taṃ gahetabbanti.Viharatīti ekaṃ iriyāpathabādhanaṃ aparena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati, pavattetīti vuttaṃ hoti. Dibbabrahmaariyavihārehi vā sattānaṃ vividhaṃ hitaṃ haratīti viharati. Haratīti upasaṃharati, upaneti, janeti, uppādetīti vuttaṃ hoti. Tathā hi yadā sattā kāmesu vippaṭipajjanti, tadā kira bhagavā dibbena vihārena viharati tesaṃ alobhakusalamūluppādanatthaṃ – ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādetvā kāmesu virajjeyyu’’nti. Yadā pana issariyatthaṃ sattesu vippaṭipajjanti, tadā brahmavihārena viharati tesaṃ adosakusalamūluppādanatthaṃ – ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādetvā adosena dosaṃ vūpasameyyu’’nti. Yadā pana pabbajitā dhammādhikaraṇaṃ vivadanti, tadā ariyavihārena viharati tesaṃ amohakusalamūluppādanatthaṃ – ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādetvā amohena mohaṃ vūpasameyyu’’nti. Iriyāpathavihārena pana na kadāci na viharati taṃ vinā attabhāvapariharaṇābhāvatoti. Ayamettha saṅkhepo, vitthāraṃ pana maṅgalasuttavaṇṇanāyaṃ vakkhāma.
Ekaṃ samayaṃ: One time. Bhagavā: The Fortunate One, the Vanquisher, the Possessor of Merit. Magadhesu viharati: Magadha is the name of the princes of the country, their residence is called "Magadha" by conventional usage as a single territory. In that Magadha territory. Some, however, elaborate in many ways with reasons such as, "Because King Cetiya, speaking falsely, when entering the earth, was told 'do not enter the ground,' or because men digging the ground while searching for that king were told 'do not make a pit,' therefore Magadha." Whatever is pleasing, take that. Viharati: Passing one posture by another without interruption, he maintains the existence of the person, he leads. Or, by divine, brahma, and ariya abodes (vihāra), he brings various benefits to beings. "Harati" means he gathers, brings near, generates, produces. Thus, when beings are acting improperly in sensual pleasures, the Blessed One dwells in the divine abode for the purpose of generating the root of non-greed in them—"perhaps seeing this practice, developing a liking for it, they might become detached from sensual pleasures." When they are acting improperly towards beings for the sake of power, he dwells in the brahma abode for the purpose of generating the root of non-hatred in them—"perhaps seeing this practice, developing a liking for it, they might calm hatred with non-hatred." When renunciants dispute over matters of the Dhamma, he dwells in the ariya abode for the purpose of generating the root of non-delusion in them—"perhaps seeing this practice, developing a liking for it, they might calm delusion with non-delusion." However, he never fails to dwell in the posture abode (iriyāpathavihāra), because without that, there is no maintaining of existence. This is a summary here, but we will explain it in detail in the commentary on the Mangala Sutta.
Dakkhiṇāgirisminti yo so rājagahaṃ parivāretvā ṭhito giri, tassa dakkhiṇapasse janapado ‘‘dakkhiṇāgirī’’ti vuccati, tasmiṃ janapadeti vuttaṃ hoti. Tattha vihārassāpi tadeva nāmaṃ.Ekanāḷāyaṃ brāhmaṇagāmeti ekanāḷāti tassa gāmassa nāmaṃ. Brāhmaṇā cettha sambahulā paṭivasanti, brāhmaṇabhogo vā so, tasmā ‘‘brāhmaṇagāmo’’ti vuccati.
Dakkhiṇāgirismi: That mountain range surrounding Rājagaha, the district on its southern side is called "Dakkhiṇāgiri," in that district. The monastery there has the same name. Ekanāḷāyaṃ brāhmaṇagāme: Ekanāḷa is the name of that village. Brahmins reside there in great numbers, or that is a Brahmin estate, therefore it is called "brāhmaṇagāma."
Tenakho pana samayenāti yaṃ samayaṃ bhagavā aparājitapallaṅkaṃ ābhujitvā anuttaraṃ sammāsambodhiṃ abhisambujjhitvā pavattitavaradhammacakko magadharaṭṭhe ekanāḷaṃ brāhmaṇagāmaṃ upanissāya dakkhiṇāgirimahāvihāre brāhmaṇassa indriyaparipākaṃ āgamayamāno viharati, tena samayena karaṇabhūtenāti vuttaṃ hoti.Kho panāti idaṃ panettha nipātadvayaṃ padapūraṇamattaṃ, adhikārantaradassanatthaṃ vāti daṭṭhabbaṃ.Kasibhāradvājassa brāhmaṇassāti so brāhmaṇo kasiyā jīvati, bhāradvājoti cassa gottaṃ, tasmā evaṃ vuccati.Pañcamattānīti yathā – ‘‘bhojane mattaññū’’ti ettha mattasaddo pamāṇe vattati, evamidhāpi, tasmā pañcapamāṇāni anūnāni anadhikāni, pañcanaṅgalasatānīti vuttaṃ hoti.Payuttānīti payojitāni, balibaddānaṃ khandhesu ṭhapetvā yuge yottehi yojitāni hontīti attho.
Tena kho pana samayena: At the time when the Blessed One, having crossed the unconquered seat, having fully awakened to the unsurpassed complete enlightenment, having set in motion the excellent wheel of the Dhamma, dwelling in the Dakkhiṇāgiri Mahāvihāra near the Ekanāḷa Brahmin village in the Magadha country, awaiting the maturing of the Brahmin's faculties, at that time as the operative cause. Kho pana: These two particles are merely for filling the sentence, or should be seen as indicating a different topic. Kasibhāradvājassa brāhmaṇassa: That Brahmin lives by farming (kasi), and Bhāradvāja is his clan name (gotta), therefore he is called thus. Pañcamattāni: Just as in "knowing moderation in eating," the word "matta" means measure, so here too. Therefore, five measures, neither less nor more, five hundred plows. Payuttāni: Applied, yoked with yokes and straps having placed on the shoulders of the oxen, is the meaning.
Vappakāleti vapanakāle, bījanikkhipakāleti vuttaṃ hoti. Tattha dve vappāni kalalavappañca, paṃsuvappañca. Paṃsuvappaṃ idha adhippetaṃ. Tañca kho paṭhamadivase maṅgalavappaṃ. Tatthāyaṃ upakaraṇasampadā – tīṇi balibaddasahassāni upaṭṭhāpitāni honti, sabbesaṃ suvaṇṇamayāni siṅgāni paṭimukkāni, rajatamayā khurā, sabbe setamālāhi sabbagandhasugandhehi pañcaṅgulikehi ca alaṅkatā paripuṇṇaṅgapaccaṅgā sabbalakkhaṇasampannā, ekacce kāḷā añjanavaṇṇāyeva, ekacce setā phalikavaṇṇā, ekacce rattā pavāḷavaṇṇā, ekacce kammāsā masāragallavaṇṇā. Pañcasatā kassakapurisā sabbe ahatasetavatthanivatthā mālālaṅkatā dakkhiṇaaṃsakūṭesu ṭhapitapupphacumbaṭakā haritālamanosilālañchanujjalitagattabhāgā dasa dasa naṅgalā ekekagumbā hutvā gacchanti. Naṅgalānaṃ sīsañca yugañca patodā ca suvaṇṇavinaddhā. Paṭhamanaṅgale aṭṭha balibaddā yuttā, sesesu cattāro cattāro, avasesā kilantaparivattanatthaṃ ānītā. Ekekagumbe ekamekaṃ bījasakaṭaṃ ekeko kasati, ekeko vapati.
Vappakāle means at the time of sowing, which means at the time of casting seeds. There are two types of sowing: kalala sowing and paṃsu sowing. Paṃsu sowing is intended here, which is the auspicious sowing on the first day. The provision of equipment for it is as follows: three thousand bulls are readied, all with golden horns overlaid, silver hooves, all adorned with white garlands, all kinds of perfumes and fragrances, and five-fingered auspicious marks, complete in every limb, possessing all auspicious characteristics; some are black, the color of añjana (collyrium); some are white, the color of crystal; some are red, the color of coral; some are reddish-brown, the color of garnet. Five hundred farmer men, all dressed in newly washed white cloths, adorned with garlands, with flower baskets placed on their right shoulders, their bodies radiant with haritāla (yellow orpiment) and manosilā (realgar) markings, go in groups of ten, each group with one plough. The head of the plough, the yoke, and the goad are studded with gold. Eight bulls are yoked to the first plough, four to each of the others; the remainder are brought along for the purpose of changing out when the others are tired. In each group, one person carries the seed basket, one person ploughs, and one person sows.
Brāhmaṇo pana pageva massukammaṃ kārāpetvā nhatvā sugandhagandhehi vilitto pañcasatagghanakaṃ vatthaṃ nivāsetvā sahassagghanakaṃ ekaṃsaṃ karitvā ekamekissā aṅguliyā dve dve katvā vīsati aṅgulimuddikāyo, kaṇṇesu sīhakuṇḍalāni, sīse ca brahmaveṭhanaṃ paṭimuñcitvā suvaṇṇamālaṃ kaṇṭhe katvā brāhmaṇagaṇaparivuto kammantaṃ vosāsati. Athassa brāhmaṇī anekasatabhājanesu pāyāsaṃ pacāpetvā mahāsakaṭesu āropetvā gandhodakena nhāyitvā sabbālaṅkāravibhūsitā brāhmaṇīgaṇaparivutā kammantaṃ agamāsi. Gehampissa sabbattha gandhehi suvilittaṃ pupphehi sukatabalikammaṃ, khettañca tesu tesu ṭhānesu samussitapaṭākaṃ ahosi. Parijanakammakārehi saha kammantaṃ osaṭaparisā aḍḍhateyyasahassā ahosi. Sabbe ahatavatthanivatthā, sabbesañca pāyāsabhojanaṃ paṭiyattaṃ ahosi.
The Brahmin, early in the morning, has his hair and beard trimmed, bathes, and anoints himself with fragrant scents. He wears a garment worth five hundred (coins), drapes a shawl worth a thousand (coins) over one shoulder, puts two rings on each finger, totaling twenty finger rings, wears lion-shaped earrings, places a brahmaveṭhana (Brahma-string) on his head, puts a golden garland around his neck, and surrounded by a group of Brahmins, supervises the work. Then his Brahmin wife has pāyāsa (milk-rice pudding) cooked in many hundreds of vessels, loads it onto large carts, bathes in scented water, and adorned with all her finery, surrounded by a group of Brahmin women, goes to the work site. His house is thoroughly scented everywhere, auspicious offerings are beautifully arranged with flowers, and in various places in the field, raised banners are displayed. Including family members and workers, the assembled crowd at the work site numbers one and a half thousand. All are dressed in newly washed cloths, and a meal of pāyāsa is prepared for everyone.
‘‘atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā’’ti.
"atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā" (Then, the Blessed One, in the forenoon, having dressed himself):
athaiti nipāto aññādhikāravacanārambhekhoti padapūraṇe.Bhagavāti vuttanayameva.Pubbaṇhasamayanti divasassa pubbabhāgasamayaṃ, pubbaṇhasamayeti attho, pubbaṇhe vā samayaṃ pubbaṇhasamayaṃ, pubbaṇhe ekaṃ khaṇanti vuttaṃ hoti. Evaṃ accantasaṃyoge upayogavacanaṃ labbhati.Nivāsetvāti paridahitvā, vihāranivāsanaparivattanavasenetaṃ veditabbaṃ. Na hi bhagavā tato pubbe anivattho āsi.Pattacīvaramādāyāti pattaṃ hatthehi, cīvaraṃ kāyena ādiyitvā, sampaṭicchitvā dhāretvāti attho. Bhagavato kira piṇḍāya pavisitukāmassa bhamaro viya vikasitapadumadvayamajjhaṃ, indanīlamaṇivaṇṇaṃ selamayaṃ pattaṃ hatthadvayamajjhaṃ āgacchati. Tasmā evamāgataṃ pattaṃ hatthehi sampaṭicchitvā cīvarañca parimaṇḍalaṃ pārutaṃ kāyena dhāretvāti evamassa attho veditabbo. Yena vā tena vā hi pakārena gaṇhanto ādāya icceva vuccati yathā ‘‘samādāyeva pakkamatī’’ti.
Here, atha is a particle used to begin a statement of something additional; kho is merely a particle used to fill out the line. Bhagavā (The Blessed One) is as previously stated. Pubbaṇhasamayaṃ means at the time of the forenoon, the time of the early part of the day, which means at one moment in the forenoon. Thus, the usage signifies continuous connection. Nivāsetvā means having dressed, this should be understood in terms of changing from the monastic residence. The Blessed One was not previously undressed. Pattacīvaramādāya (taking his bowl and robe) means taking the bowl in his hands, and the robe on his body, accepting and wearing them. It is said that when the Blessed One is about to enter for alms, a bowl made of sela stone, the color of sapphire, comes into the middle of his two hands like a bee into the middle of two blossoming lotuses. Therefore, this means having accepted with his hands the bowl that has come in this way, and wearing the robe perfectly draped around his body. One should understand the meaning in this way. For in whatever way one takes it, it is simply called ādāya (taking), as in "samādāyeva pakkamati" (having undertaken, he departs).
Yenāti yena maggena.Kammantoti kammakaraṇokāso.Tenāti tena maggena.Upasaṅkamīti gato, yena maggena kasibhāradvājassa brāhmaṇassa kammanto gammati, tena maggena gatoti vuttaṃ hoti. Atha kasmā, bhikkhū, bhagavantaṃ nānubandhiṃsūti? Vuccate – yadā bhagavā ekakova katthaci upasaṅkamitukāmo hoti, bhikkhācāravelāyaṃ dvāraṃ pidahitvā antogandhakuṭiṃ pavisati. Tato bhikkhū tāya saññāya jānanti – ‘‘ajja bhagavā ekakova gāmaṃ pavisitukāmo, addhā kañci eva vinetabbapuggalaṃ addasā’’ti. Te attano pattacīvaraṃ gahetvā, gandhakuṭiṃ padakkhiṇaṃ katvā, bhikkhācāraṃ gacchanti. Tadā ca bhagavā evamakāsi. Tasmā bhikkhū bhagavantaṃ nānubandhiṃsūti.
Yena (by which) means by which path. Kammanto means the place where work is done. Tena (by that) means by that path. Upasaṅkami (approached) means went; it means he went by the path by which one goes to the work site of the Brahmin Kasibhāradvāja. But why did the monks not follow the Blessed One? It is said that when the Blessed One alone wishes to approach somewhere, at the time for alms round, he closes the door and enters his private perfumed chamber. Then the monks know by that sign, "Today the Blessed One alone wishes to enter the village; surely he has seen someone who is to be trained." Taking their bowls and robes, they circumambulate the perfumed chamber and go for alms. And at that time, the Blessed One did so. Therefore, the monks did not follow the Blessed One.
Tenakho pana samayenāti yena samayena bhagavā kammantaṃ upasaṅkami, tena samayena tassa brāhmaṇassa parivesanā vattati, bhattavissaggo vattatīti attho. Yaṃ pubbe avocumha – ‘‘brāhmaṇī pañca kassakasatāni suvaṇṇarajatakaṃsatambamayāni bhājanāni gahetvā nisinnāni suvaṇṇakaṭacchuṃ gahetvā pāyāsena parivisantī gacchatī’’ti. Atha kho bhagavā yena parivesanā tenupasaṅkami. Kiṃ kāraṇāti? Brāhmaṇassa anuggahakaraṇatthaṃ. Na hi bhagavā kapaṇapuriso viya bhottukāmatāya parivesanaṃ upasaṅkamati. Bhagavato hi dve asītisahassasaṅkhyā sakyakoliyarājāno ñātayo, te attano sampattiyā nibaddhabhattaṃ dātuṃ ussahanti. Na pana bhagavā bhattatthāya pabbajito, apica kho pana ‘‘anekāni asaṅkhyeyyāni pañca mahāpariccāge pariccajanto pāramiyo pūretvā mutto mocessāmi, danto damessāmi; santo samessāmi, parinibbuto parinibbāpessāmī’’ti pabbajito. Tasmā attano muttattā…pe… parinibbutattā ca paraṃ mocento…pe… parinibbāpento ca loke vicaranto brāhmaṇassa anuggahakaraṇatthaṃ yena parivesanā tenupasaṅkamīti veditabbaṃ.
Tena kho pana samayena (Now at that time) means at the time when the Blessed One approached the work site, the distribution of food was taking place, the meal was being given out. As we said before, "The Brahmin woman, with five hundred farmer men seated holding vessels made of gold, silver, bronze, and copper, goes around distributing pāyāsa with a golden ladle." Then the Blessed One approached the place of distribution. Why? In order to show favor to the Brahmin. The Blessed One does not approach the distribution like a poor man, out of a desire to eat. The Blessed One has eighty-two thousand Sakyan and Koliyan kings as relatives, who are capable of regularly offering meals according to their means. But the Blessed One is not ordained for the sake of food; rather, he is ordained, thinking, "Having relinquished countless, incalculable five great renunciations, I will perfect the pāramīs, I will liberate the liberated, I will tame the tamed, I will pacify the pacified, and having attained parinibbāna, I will lead others to parinibbāna." Therefore, knowing that through his own liberation… he leads others to liberation…and through his own parinibbāna, he leads others to parinibbāna as he wanders in the world, it should be understood that he approached the place of distribution in order to show favor to the Brahmin.
Upasaṅkamitvāekamantaṃ aṭṭhāsīti evaṃ upasaṅkamitvā ca ekamantaṃ aṭṭhāsi.Ekamantanti bhāvanapuṃsakaniddeso, ekokāsaṃ ekapassanti vuttaṃ hoti. Bhummatthe vā upayogavacanaṃ, tassa dassanūpacāre kathāsavanaṭṭhāne, yattha ṭhitaṃ brāhmaṇo passati, tattha uccaṭṭhāne aṭṭhāsi. Ṭhatvā ca suvaṇṇarasapiñjaraṃ sahassacandasūriyobhāsātibhāsayamānaṃ sarīrābhaṃ muñci samantato asītihatthaparimāṇaṃ, yāya ajjhottharitattā brāhmaṇassa kammantasālābhittirukkhakasitamattikāpiṇḍādayo suvaṇṇamayā viya ahesuṃ. Atha manussā pāyāsaṃ bhuttā asītianubyañjanaparivāradvattiṃsavaralakkhaṇapaṭimaṇḍitasarīraṃ byāmappabhāparikkhepavibhūsitabāhuyugaḷaṃ ketumālāsamujjalitasassirikadassanaṃ jaṅgamamiva padumassaraṃ, raṃsijālujjalitatārāgaṇamiva gaganatalaṃ, ādittamiva ca kanakagirisikharaṃ siriyā jalamānaṃ sammāsambuddhaṃ ekamantaṃ ṭhitaṃ disvā hatthapāde dhovitvā añjaliṃ paggayha samparivāretvā aṭṭhaṃsu. Evaṃ tehi samparivāritaṃ addasa kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. Disvāna bhagavantaṃ etadavoca‘‘ahaṃ kho, samaṇa, kasāmi ca vapāmi cā’’ti.
Upasaṅkamitvā ekamantaṃ aṭṭhāsi (Having approached, he stood to one side) means having approached in this way, he stood to one side. Ekamantaṃ is a neuter singular form, meaning in a secluded place, to one side. Or, the usage signifies location, at a place for seeing, attending, and listening to the conversation, at an elevated place where the Brahmin could see him, he stood. And standing there, he emitted a golden radiance, surpassing the light of a thousand suns, covering about eighty cubits all around, by which the walls of the Brahmin's work shed, the trees, and even the clods of earth appeared golden. Then the people, having eaten the pāyāsa, seeing the perfectly enlightened Buddha standing to one side, his body adorned with the thirty-two major marks (of a Great Man) surrounded by eighty minor marks, his pair of arms adorned with the splendor of a fathom-long radiance, his face radiant with auspiciousness like a moving lotus pond, the firmament like a network of rays illuminating the constellations, like the peak of a golden mountain ablaze, shining with glory, washed their hands and feet, raised their joined palms in reverence, and stood surrounding him. The Brahmin Kasibhāradvāja saw the Blessed One standing for alms, surrounded in this way. Having seen him, he said this to the Blessed One: "I, recluse, both plough and sow."
Tvampi samaṇa…pe… bhuñjassu,ko te attho na sampajjeyya evaṃ lakkhaṇasampannassāti adhippāyo.
"You too, recluse…pe…should eat," the intention being, "what benefit of yours would not be achieved, being so endowed with such marks."
‘‘ahaṃ kho samaṇā’’ti. Apicāyaṃ tikkhapañño brāhmaṇo, na bhagavantaṃ avakkhipanto bhaṇati, bhagavato pana rūpasampattiṃ disvā paññāsampattiṃ sambhāvayamāno kathāpavattanatthampi evamāha – ‘‘ahaṃ kho samaṇā’’ti. Tato bhagavā veneyyavasena sadevake loke aggakassakavappakabhāvaṃ attano dassento āha‘‘ahampi kho brāhmaṇā’’ti.
"I, recluse," Even though this Brahmin is of keen wisdom, he does not speak disparagingly of the Blessed One, but seeing the Blessed One's perfection of form and considering the perfection of his wisdom, he speaks thus in order to begin a conversation: "I, recluse." Then the Blessed One, showing his state as the foremost ploughman and sower in the world with its deities, in accordance with (others') capacity to be guided, said, "I too, Brahmin."
‘‘na kho pana mayaṃ passāma bhoto gotamassā’’ti.
"But we do not see for Master Gotama…"
‘‘atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsī’’ti. Tatthagāthāyāti akkharapadaniyamitena vacanena.Ajjhabhāsīti abhāsi.
"Then Kasibhāradvāja the Brahmin addressed the Blessed One in verse." There, gāthāya means with a verse of fixed letters and words. Ajjhabhāsī means spoke to.
76-77.Tattha brāhmaṇo ‘‘kasi’’nti yuganaṅgalādikasisambhārasamāyogaṃ vadati. Bhagavā pana yasmā pubbadhammasabhāgena ropetvā kathanaṃ nāma buddhānaṃ ānubhāvo, tasmā buddhānubhāvaṃ dīpento pubbadhammasabhāgena ropento āha – ‘‘saddhā bīja’’nti. Ko panettha pubbadhammasabhāgo, nanu brāhmaṇena bhagavā yuganaṅgalādikasisambhārasamāyogaṃ pucchito atha ca pana apucchitassa bījassa sabhāgena ropento āha – ‘‘saddhā bīja’’nti, evañca sati ananusandhikāva ayaṃ kathā hotīti? Vuccate – na buddhānaṃ ananusandhikā nāma kathā atthi, nāpi buddhā pubbadhammasabhāgaṃ anāropetvā kathenti. Evañcettha anusandhi veditabbā – anena hi brāhmaṇena bhagavā yuganaṅgalādikasisambhāravasena kasiṃ pucchito. So tassa anukampāya ‘‘idaṃ apucchita’’nti aparihāpetvā samūlaṃ saupakāraṃ sasambhāraṃ saphalaṃ kasiṃ ñāpetuṃ mūlato paṭṭhāya kasiṃ dassento āha – ‘‘saddhā bīja’’nti. Bījañhi kasiyā mūlaṃ tasmiṃ sati kattabbato, asati akattabbato, tappamāṇena ca kattabbato. Bīje hi sati kasiṃ karonti, asati na karonti. Bījappamāṇena ca kusalā kassakā khettaṃ kasanti, na ūnaṃ ‘‘mā no sassaṃ parihāyī’’ti, na adhikaṃ ‘‘mā no mogho vāyāmo ahosī’’ti. Yasmā ca bījameva mūlaṃ, tasmā bhagavā mūlato paṭṭhāya kasiṃ dassento tassa brāhmaṇassa kasiyā pubbadhammassa bījassa sabhāgena attano kasiyā pubbadhammaṃ ropento āha – ‘‘saddhā bīja’’nti. Evamettha pubbadhammasabhāgo veditabbo.
76-77. There, the Brahmin speaks of "ploughing" as the combination of yokes, ploughs and other ploughing implements. But since the characteristic of the Buddhas is to plant the speech by way of an initial element of the Dhamma, therefore, revealing the power of the Buddhas, planting (the speech) by way of an initial element of the Dhamma, he says, "Faith is the seed." What is the initial element of the Dhamma here? Surely, the Blessed One was asked by the Brahmin about ploughing as the combination of yokes, ploughs and other ploughing implements, but then, planting the speech by way of the seed, which was not asked, he says, "Faith is the seed." If this is so, is not this conversation incoherent? It is said (in reply): there is no incoherent conversation for the Buddhas, nor do the Buddhas speak without planting an initial element of the Dhamma. And in this case, the connection should be understood thus: the Blessed One was asked by this Brahmin about ploughing in terms of the combination of yokes, ploughs and other ploughing implements. Out of compassion for him, without setting aside "this was not asked," in order to make known the ploughing that is complete, beneficial, equipped with implements, and fruitful, showing the ploughing from its root, he says, "Faith is the seed." For the seed is the root of ploughing, as it is something to be done when it exists, and not to be done when it does not exist, and something to be done in proportion to it. For when there is a seed, they do the ploughing; when there is no seed, they do not do it. And skilled farmers plough the field in proportion to the seed, not less, (thinking) "lest our crop be diminished," nor more, (thinking) "lest our effort be in vain." And since the seed is the very root, therefore, showing the ploughing from its root, planting the speech with the initial element of the seed, which is the initial element of the Brahmin's ploughing, he says, "Faith is the seed." In this way, the initial element of the Dhamma should be understood.
Pucchitaṃyeva vatvā apucchitaṃ pacchā kiṃ na vuttanti ce? Tassa upakārabhāvato dhammasambandhasamatthabhāvato ca. Ayañhi brāhmaṇo paññavā, micchādiṭṭhikule pana jātattā saddhāvirahito. Saddhāvirahito ca paññavā paresaṃ saddhāya attano visaye apaṭipajjamāno visesaṃ nādhigacchati, kilesakālussiyabhāvāpagamappasādamattalakkhaṇāpi cassa dubbalā saddhā balavatiyā paññāya saha vattamānā atthasiddhiṃ na karoti, hatthinā saha ekadhure yuttagoṇo viya. Tasmā tassa saddhā upakārikā. Evaṃ tassa brāhmaṇassa saupakārabhāvato taṃ brāhmaṇaṃ saddhāya patiṭṭhāpentena pacchāpi vattabbo ayamattho pubbe vutto desanākusalatāya yathā aññatrāpi ‘‘saddhā bandhati pātheyya’’nti (saṃ. ni. 1.79) ca, ‘‘saddhā dutiyā purisassa hotī’’ti (saṃ. ni. 1.59) ca, ‘‘saddhīdha vittaṃ purisassa seṭṭha’’nti (saṃ. ni. 1.73, 246; su. ni. 184) ca, ‘‘saddhāya tarati ogha’’nti (saṃ. ni. 1.246) ca, ‘‘saddhāhattho mahānāgo’’ti (a. ni. 6.43; theragā. 694) ca, ‘‘saddhesiko kho, bhikkhave, ariyasāvakoti cā’’ti (a. ni. 7.67). Bījassa ca upakārikā vuṭṭhi, sā tadanantaraññeva vuccamānā samatthā hoti. Evaṃ dhammasambandhasamatthabhāvato pacchāpi vattabbo ayamattho pubbe vutto, añño ca evaṃvidho īsāyottādi.
If it is asked, why was what was asked not stated first, and what was not asked stated afterwards? Because of its beneficial nature and its capacity for association with the Dhamma. For this Brahmin is wise, but lacking in faith because he was born in a family of wrong view. And a wise person lacking in faith, not practicing in accordance with the faith of others in his sphere, does not attain distinction. And even his weak faith, whose characteristics are the absence of the blackness of defilements, pleasantness, and calmness, coexisting with powerful wisdom, does not accomplish the goal, like an ox yoked with an elephant to the same yoke. Therefore, faith is beneficial to him. In this way, because of its beneficial nature to that Brahmin, this matter, which should be stated afterwards by one who establishes that Brahmin in faith, was stated earlier due to skill in teaching, as elsewhere too (it is said), "Faith binds the provision for the journey" (SN 1.79), and "Faith is a person’s second (friend)" (SN 1.59), and "Faith here is the best wealth for a person" (SN 1.73, 246; Su. Ni. 184), and "By faith one crosses the flood" (SN 1.246), and "Faith is the hand, the great nāga" (AN 6.43; Thag. 694), and "A noble disciple is one who has faith" (AN 7.67). And rain is beneficial to the seed, which is effective when stated immediately thereafter. Thus, due to its capacity for association with the Dhamma, this matter, which should be stated afterwards, was stated earlier, and another such is the īsāyotta etc.
Bījanti pañcavidhaṃ – mūlabījaṃ, khandhabījaṃ, phalubījaṃ, aggabījaṃ, bījabījameva pañcamanti. Taṃ sabbampi viruhanaṭṭhena bījaṃtveva saṅkhaṃ gacchati. Yathāha – ‘‘bījañcetaṃ viruhanaṭṭhenā’’ti.
Bīja (seed) is of five kinds: root-seed, stem-seed, fruit-seed, tip-seed, and seed from a seed as the fifth. All of that goes by the name of seed in the sense of sprouting. As it was said, "And this is a seed in the sense of sprouting."
Tattha yathā brāhmaṇassa kasiyā mūlabhūtaṃ bījaṃ dve kiccāni karoti, heṭṭhā mūlena patiṭṭhāti, upari aṅkuraṃ uṭṭhāpeti; evaṃ bhagavato kasiyā mūlabhūtā saddhā heṭṭhā sīlamūlena patiṭṭhāti, upari samathavipassanaṅkuraṃ uṭṭhāpeti. Yathā ca taṃ mūlena pathavirasaṃ āporasaṃ gahetvā nāḷena dhaññaparipākagahaṇatthaṃ vaḍḍhati; evamayaṃ sīlamūlena samathavipassanārasaṃ gahetvā ariyamagganāḷena ariyaphaladhaññaparipākagahaṇatthaṃ vaḍḍhati. Yathā ca taṃ subhūmiyaṃ patiṭṭhahitvā mūlaṅkurapaṇṇanāḷakaṇḍappasavehi vuḍḍhiṃ virūḷhiṃ vepullaṃ patvā, khīraṃ janetvā, anekasāliphalabharitaṃ sālisīsaṃ nipphādeti; evamayaṃ cittasantāne patiṭṭhahitvā sīlacittadiṭṭhikaṅkhāvitaraṇamaggāmaggañāṇadassanapaṭipadāñāṇadassanavisuddhīhi vuḍḍhiṃ virūḷhiṃ vepullaṃ patvā ñāṇadassanavisuddhikhīraṃ janetvā anekapaṭisambhidābhiññābharitaṃ arahattaphalaṃ nipphādeti. Tenāha bhagavā – ‘‘saddhā bīja’’nti.
There, just as the seed that is the root of the Brahmin's ploughing performs two functions, it stands firmly below with the root, and raises the sprout above; so too, faith, which is the root of the Blessed One's ploughing, stands firmly below with the root of morality, and raises the sprout of serenity and insight above. And just as that, standing firmly with the root, takes the essence of the earth and the essence of water and grows by way of the stalk for the sake of the maturation of the grain; so too, this, taking the essence of serenity and insight by way of the root of morality, grows by way of the stalk of the noble path for the sake of the maturation of the grain of the noble fruition. And just as that, being well-established in good soil, having attained growth, increase, and abundance by means of root, sprout, leaf, stalk, joint, and blossom, generating milk, produces the head of rice filled with many rice grains; so too, this, being well-established in the continuum of consciousness, having attained growth, increase, and abundance by means of the purification of morality, mind, view, overcoming doubt, the path, the knowledge and vision of what is path and not-path, and the knowledge and vision of progress, generating the milk of the purification of knowledge and vision, produces the fruition of arahatta filled with many paṭisambhidā (analytical knowledges) and abhiññā (higher knowledges). Therefore, the Blessed One said, "Faith is the seed."
Tattha siyā ‘‘paropaññāsakusaladhammesu ekato uppajjamānesu kasmā saddhāva bījanti vuttā’’ti? Vuccate – bījakiccakaraṇato. Yathā hi tesu viññāṇaṃyeva vijānanakiccaṃ karoti, evaṃ saddhā bījakiccaṃ, sā ca sabbakusalānaṃ mūlabhūtā. Yathāha –
Here, it may be asked, "Among skillful qualities that arise together, why is only faith said to be the seed?" It is said in reply, because it performs the function of a seed. Just as among those, consciousness alone performs the function of cognizing, so too, faith performs the function of a seed, and it is the root of all skillful qualities. As it was said:
‘‘Saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tulayati, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjhapassatī’’ti (ma. ni. 2.183, 432).
tapo;indriyasaṃvaravīriyadhutaṅgadukkarakārikānaṃ etaṃ adhivacanaṃ. Idha pana indriyasaṃvaro adhippeto.Vuṭṭhīti vassavuṭṭhivātavuṭṭhītiādinā anekavidhā. Idha vassavuṭṭhi adhippetā. Yathā hi brāhmaṇassa vassavuṭṭhisamanuggahitaṃ bījaṃ bījamūlakañca sassaṃ viruhati na milāyati nipphattiṃ gacchati, evaṃ bhagavato indriyasaṃvarasamanuggahitā saddhā saddhāmūlā ca sīlādayo dhammā viruhanti na milāyanti nipphattiṃ gacchanti. Tenāha – ‘‘tapo vuṭṭhī’’ti. ‘‘Paññā me’’ti ettha ca vutto me-saddo imesupi padesu yojetabbo ‘‘saddhā me bījaṃ, tapo me vuṭṭhī’’ti. Tena kiṃ dīpeti? Yathā, brāhmaṇa, tayā vapite bīje sace vuṭṭhi atthi, sādhu, no ce atthi, udakampi dātabbaṃ hoti, tathā mayā hiri-īse paññāyuganaṅgale manoyottena ekābaddhe kate vīriyabalibadde yojetvā satipācanena vijjhitvā attano cittasantānakhette saddhābīje vapite vuṭṭhi-abhāvo nāma natthi. Ayaṃ pana me satataṃ samitaṃ tapo vuṭṭhīti.
paññā,sā kāmāvacarādibhedato anekavidhā. Idha pana saha vipassanāya maggapaññā adhippetā.Yuganaṅgalanti yugañca naṅgalañca. Yathā hi brāhmaṇassa yuganaṅgalaṃ, evaṃ bhagavato duvidhāpi paññā. Tattha yathā yugaṃ īsāya upanissayaṃ hoti, purato hoti, īsābaddhaṃ hoti, yottānaṃ nissayaṃ hoti, balibaddānaṃ ekato gamanaṃ dhāreti, evaṃ paññā hiripamukhānaṃ dhammānaṃ upanissayā hoti. Yathāha – ‘‘paññuttarā sabbe kusalā dhammā’’ti (a. ni. 8.83) ca, ‘‘paññā hi seṭṭhā kusalā vadanti, nakkhattarājāriva tārakāna’’nti (jā. 2.17.81) ca. Kusalānaṃ dhammānaṃ pubbaṅgamaṭṭhena purato ca hoti. Yathāha – ‘‘sīlaṃ hirī cāpi satañca dhammo, anvāyikā paññavato bhavantī’’ti. Hirivippayogena anuppattito īsābaddhā hoti, manosaṅkhātassa samādhiyottassa nissayapaccayato yottānaṃ nissayo hoti, accāraddhātilīnabhāvapaṭisedhanato vīriyabalibaddānaṃ ekato gamanaṃ dhāreti. Yathā ca naṅgalaṃ phālayuttaṃ kasanakāle pathavighanaṃ bhindati, mūlasantānakāni padāleti, evaṃ satiyuttā paññā vipassanākāle dhammānaṃ santatisamūhakiccārammaṇaghanaṃ bhindati, sabbakilesamūlasantānakāni padāleti. Sā ca kho lokuttarāva itarā pana lokiyāpi siyā. Tenāha – ‘‘paññā me yuganaṅgala’’nti.
hirī. Taggahaṇena sahacaraṇabhāvato ottappaṃ gahitaṃyeva hoti.Īsāti yuganaṅgalasandhārikā dāruyaṭṭhi. Yathā hi brāhmaṇassa īsā yuganaṅgalaṃ sandhāreti, evaṃ bhagavatopi hirī lokiyalokuttarapaññāsaṅkhātaṃ yuganaṅgalaṃ sandhāreti hiriyā asati paññāya abhāvato. Yathā ca īsāpaṭibaddhaṃ yuganaṅgalaṃ kiccakaraṃ hoti acalaṃ asithilaṃ, evaṃ hiripaṭibaddhā ca paññā kiccakārī hoti acalā asithilā abbokiṇṇā ahirikena. Tenāha ‘‘hirī īsā’’ti.
mano,cittassetaṃ adhivacanaṃ. Idha pana manosīsena taṃsampayutto samādhi adhippeto.Yottanti rajjubandhanaṃ. Taṃ tividhaṃ īsāya saha yugassa bandhanaṃ, yugena saha balibaddānaṃ bandhanaṃ, sārathinā saha balibaddānaṃ bandhananti. Tattha yathā brāhmaṇassa yottaṃ īsāyugabalibadde ekābaddhe katvā sakakicce paṭipādeti, evaṃ bhagavato samādhi sabbeva te hiripaññāvīriyadhamme ekārammaṇe avikkhepabhāvena bandhitvā sakakicce paṭipādeti. Tenāha – ‘‘mano yotta’’nti.
sati,sā asammussanalakkhaṇā. Phāletītiphālo. Pājeti etenātipājanaṃ. Taṃ idha ‘‘pācana’’nti vuccati, patodassetaṃ adhivacanaṃ. Phālo ca pācanañcaphālapācanaṃ. Yathā hi brāhmaṇassa phālapācanaṃ, evaṃ bhagavato vipassanāyuttā maggayuttā ca sati. Tattha yathā phālo naṅgalamanurakkhati, purato cassa gacchati, evaṃ sati kusalānaṃ dhammānaṃ gatiyo samanvesamānā ārammaṇe vā upaṭṭhāpayamānā paññānaṅgalaṃ rakkhati, tathā hi ‘‘satārakkhena cetasā viharatī’’tiādīsu (a. ni. 10.20) ‘‘ārakkhā’’ti vuttā. Asammussanavasena cassa purato hoti. Satiparicite hi dhamme paññā pajānāti, no sammuṭṭhe. Yathā ca pācanaṃ balibaddānaṃ vijjhanabhayaṃ dassentaṃ saṃsīdanaṃ na deti, uppathagamanañca vāreti, evaṃ sati vīriyabalibaddānaṃ apāyabhayaṃ dassentī kosajjasaṃsīdanaṃ na deti, kāmaguṇasaṅkhāte agocare cāraṃ nivāretvā kammaṭṭhāne niyojentī uppathagamanañca vāreti. Tenāha – ‘‘sati me phālapācana’’nti.
78.Kāyaguttoti tividhena kāyasucaritena gutto.Vacīguttoti catubbidhena vacīsucaritena gutto. Ettāvatā pātimokkhasaṃvarasīlaṃ vuttaṃ.Āhāre udare yatoti ettha āhāramukhena sabbapaccayānaṃ saṅgahitattā catubbidhepi paccaye yato saṃyato nirupakkilesoti attho. Iminā ājīvapārisuddhisīlaṃ vuttaṃ.Udare yatoti udare yato saṃyato mitabhojī, āhāre mattaññūti vuttaṃ hoti. Iminā bhojane mattaññutāmukhena paccayapaṭisevanasīlaṃ vuttaṃ. Tena kiṃ dīpeti? Yathā tvaṃ, brāhmaṇa, bījaṃ vapitvā sassaparipālanatthaṃ kaṇṭakavatiṃ vā rukkhavatiṃ vā pākāraparikkhepaṃ vā karosi, tena te gomahiṃsamigagaṇā pavesaṃ alabhantā sassaṃ na vilumpanti, evamahampi saddhābījaṃ vapitvā nānappakārakusalasassaparipālanatthaṃ kāyavacīāhāraguttimayaṃ tividhaparikkhepaṃ karomi. Tena me rāgādiakusaladhammagomahiṃsamigagaṇā pavesaṃ alabhantā nānappakārakusalasassaṃ na vilumpantīti.
Saccaṃ karomi niddānanti ettha dvīhi dvārehi avisaṃvādanaṃsaccaṃ. Niddānanti chedanaṃ lunanaṃ uppāṭanaṃ, karaṇatthe cetaṃ upayogavacanaṃ veditabbaṃ. Ayañhi ettha attho ‘‘saccena karomi niddāna’’nti. Kiṃ vuttaṃ hoti? Yathā tvaṃ bāhiraṃ kasiṃ kasitvā sassadūsakānaṃ tiṇānaṃ hatthena vā asitena vā niddānaṃ karosi; evamahampi ajjhattikaṃ kasiṃ kasitvā kusalasassadūsakānaṃ visaṃvādanatiṇānaṃ saccena niddānaṃ karomi. Ñāṇasaccaṃ vā ettha saccanti veditabbaṃ, yaṃ taṃ yathābhūtañāṇanti vuccati. Tena attasaññādīnaṃ tiṇānaṃ niddānaṃ karomīti evaṃ yojetabbaṃ. Atha vāniddānanti chedakaṃ lāvakaṃ, uppāṭakanti attho. Evaṃ sante yathā tvaṃ dāsaṃ vā kammakaraṃ vā niddānaṃ karosi, ‘‘niddehi tiṇānī’’ti tiṇānaṃ chedakaṃ lāvakaṃ uppāṭakaṃ karosi; evamahaṃ saccaṃ karomīti upayogavacaneneva vattuṃ yujjati. Atha vāsaccanti diṭṭhisaccaṃ. Tamahaṃ niddānaṃ karomi, chinditabbaṃ lunitabbaṃ uppāṭetabbaṃ karomīti evampi upayogavacaneneva vattuṃ yujjati.
Soraccaṃ me pamocananti ettha yaṃ taṃ ‘‘kāyiko avītikkamo, vācasiko avītikkamo’’ti, evaṃ sīlameva ‘‘soracca’’nti vuttaṃ, na taṃ idha adhippetaṃ, vuttameva etaṃ ‘‘kāyagutto’’tiādinā nayena, arahattaphalaṃ pana adhippetaṃ. Tampi hi sundare nibbāne ratabhāvato ‘‘soracca’’nti vuccati.Pamocananti yoggavissajjanaṃ. Kiṃ vuttaṃ hoti? Yathā tava pamocanaṃ punapi sāyanhe vā dutiyadivase vā anāgatasaṃvacchare vā yojetabbato appamocanameva hoti, na mama evaṃ. Na hi mama antarā mocanaṃ nāma atthi. Ahañhi dīpaṅkaradasabalakālato pabhuti paññānaṅgale vīriyabalibadde yojetvā cattāri asaṅkhyeyyāni kappasatasahassañca mahākasiṃ kasanto tāva na muñciṃ, yāva na sammāsambodhiṃ abhisambujjhi. Yadā ca me sabbaṃ taṃ kālaṃ khepetvā bodhirukkhamūle aparājitapallaṅke nisinnassa sabbaguṇaparivāraṃ arahattaphalaṃ udapādi, tadā mayā taṃ sabbussukkapaṭippassaddhippattiyā pamuttaṃ, na dāni puna yojetabbaṃ bhavissatīti. Etamatthaṃ sandhāyāha bhagavā – ‘‘soraccaṃ me pamocana’’nti.
79.Vīriyaṃ me dhuradhorayhanti etthavīriyanti ‘‘kāyiko vā, cetasiko vā vīriyārambho’’tiādinā nayena vuttapadhānaṃ. Dhurāyaṃ dhorayhaṃdhuradhorayhaṃ,dhuraṃ vahatīti attho. Yathā hi brāhmaṇassa dhurāyaṃ dhorayhākaḍḍhitaṃ naṅgalaṃ bhūmighanaṃ bhindati, mūlasantānakāni ca padāleti, evaṃ bhagavato vīriyākaḍḍhitaṃ paññānaṅgalaṃ yathāvuttaṃ ghanaṃ bhindati, kilesasantānakāni ca padāleti. Tenāha – ‘‘vīriyaṃ me dhuradhorayha’’nti. Atha vā purimadhuraṃ vahantā dhurā, mūladhuraṃ vahantā dhorayhā; dhurā ca dhorayhā cadhuradhorayhā. Tattha yathā brāhmaṇassa ekamekasmiṃ naṅgale catubalibaddappabhedaṃ dhuradhorayhaṃ vahantaṃ uppannānuppannatiṇamūlaghātaṃ sassasampattiñca sādheti, evaṃ bhagavato catusammappadhānavīriyappabhedaṃ dhuradhorayhaṃ vahantaṃ uppannānuppannākusalamūlaghātaṃ kusalasampattiñca sādheti. Tenāha – ‘‘vīriyaṃ me dhuradhorayha’’nti.
Yogakkhemādhivāhananti ettha yogehi khemattā ‘‘yogakkhema’’nti nibbānaṃ vuccati, taṃ adhikatvā vāhīyati, abhimukhaṃ vā vāhīyatīti adhivāhanaṃ. Yogakkhemassa adhivāhanaṃ yogakkhemādhivāhanaṃ. Tena kiṃ dīpeti? Yathā tava dhuradhorayhaṃ puratthimaṃ disaṃ pacchimādīsu vā aññataraṃ abhimukhaṃ vāhīyati, tathā mama dhuradhorayhaṃ nibbānābhimukhaṃ vāhīyati.
gacchati anivattantaṃ. Yathā tava naṅgalaṃ vahantaṃ dhuradhorayhaṃ khettakoṭiṃ patvā puna nivattati, evaṃ anivattantaṃ dīpaṅkarakālato pabhuti gacchateva. Yasmā vā tena tena maggena pahīnā kilesā punappunaṃ pahātabbā na honti, yathā tava naṅgalena chinnāni tiṇāni punapi aparasmiṃ samaye chinditabbāni honti, tasmāpi etaṃ paṭhamamaggavasena diṭṭhekaṭṭhe kilese, dutiyavasena oḷārike, tatiyavasena anusahagate kilese, catutthavasena sabbakilese pajahantaṃgacchati anivattantaṃ. Atha vāgacchati anivattanti nivattanarahitaṃ hutvā gacchatīti attho. Nti taṃ dhuradhorayhaṃ. Evampettha padacchedo veditabbo. Evaṃ gacchantañca yathā tava dhuradhorayhaṃ na taṃ ṭhānaṃ gacchati, yattha gantvā kassako asoko nissoko virajo hutvā na socati, etaṃ pana taṃ ṭhānaṃ gacchati,yattha gantvā na socati. Yattha satipācanena etaṃ vīriyadhuradhorayhaṃ codento gantvā mādiso kassako asoko nissoko virajo hutvā na socati, taṃ sabbasokasallasamugghātabhūtaṃ nibbānāmatasaṅkhātaṃ ṭhānaṃ gacchatīti.
80.Idāni nigamanaṃ karonto bhagavā imaṃ gāthamāha –
‘‘Evamesā kasī kaṭṭhā, sā hoti amatapphalā;
esāsaddhābījā tapovuṭṭhiyā anuggahitākasi,paññāmayaṃ yuganaṅgalaṃ, hirimayañca īsaṃ, manomayena yottena, ekābaddhaṃ katvā, paññānaṅgale satiphālaṃ ākoṭetvā, satipācanaṃ gahetvā, kāyavacīāhāraguttiyā gopetvā, saccaṃ niddānaṃ katvā, soraccaṃ pamocanaṃ vīriyaṃ dhuradhorayhaṃ yogakkhemābhimukhaṃ anivattantaṃ vāhentenakaṭṭhā,kasikammapariyosānaṃ catubbidhaṃ sāmaññaphalaṃ pāpitā,sāhoti amatapphalā,sā esā kasi amatapphalā hoti. Amataṃ vuccati nibbānaṃ, nibbānānisaṃsā hotīti attho. Sā kho panesā kasi na mamevekassa amatapphalā hoti, apica, kho, pana yo koci khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā etaṃ kasiṃ kasati, so sabbopietaṃ kasiṃ kasitvāna, sabbadukkhā pamuccati,sabbasmā vaṭṭadukkhadukkhadukkhasaṅkhāradukkhavipariṇāmadukkhā pamuccatīti. Evaṃ bhagavā brāhmaṇassa arahattanikūṭena nibbānapariyosānaṃ katvā desanaṃ niṭṭhāpesi.
‘‘atha kho kasibhāradvājo’’ti. Tatthamahatiyāti mahatiyanti attho.Kaṃsapātiyāti suvaṇṇapātiyaṃ, satasahassagghanake attano suvaṇṇathāle.Vaḍḍhetvāti chupitvā, ākiritvāti vuttaṃ hoti.Bhagavato upanāmesīti sappimadhuphāṇitādīhi vicitraṃ katvā, dukūlavitānena paṭicchādetvā, ukkhipitvā, sakkaccaṃ tathāgatassa abhihari. Kinti?‘‘Bhuñjatu bhavaṃ gotamo pāyāsaṃ, kassako bhava’’nti. Tato kassakabhāvasādhakaṃ kāraṇamāha‘‘yañhi…pe… kasatī’’ti, yasmā bhavaṃ…pe… kasatīti vuttaṃ hoti. Atha bhagavā‘‘gāthābhigītaṃ me’’ti āha.
81.Tatthagāthābhigītanti gāthāhi abhigītaṃ, gāthāyo bhāsitvā laddhanti vuttaṃ hoti.Meti mayā.Abhojaneyyanti bhuñjanārahaṃ na hoti.Sampassatanti sammā ājīvasuddhiṃ passataṃ, samantā vā passataṃ sampassataṃ, buddhānanti vuttaṃ hoti.Nesa dhammoti ‘‘gāthābhigītaṃ bhuñjitabba’’nti esa dhammo etaṃ cārittaṃ na hoti, tasmāgāthābhigītaṃ panudanti buddhāpaṭikkhipanti na bhuñjantīti. Kiṃ pana bhagavatā pāyāsatthaṃ gāthā abhigītā, yena evamāhāti? Na etadatthaṃ abhigītā, apica, kho, pana pāto paṭṭhāya khettasamīpe ṭhatvā kaṭacchubhikkhampi alabhitvā puna sakalabuddhaguṇe pakāsetvā laddhaṃ tadetaṃ naṭanaccakādīhi naccitvā gāyitvā ca laddhasadisaṃ hoti, tena ‘‘gāthābhigīta’’nti vuttaṃ. Tādisañca yasmā buddhānaṃ na kappati, tasmā ‘‘abhojaneyya’’nti vuttaṃ. Appicchatānurūpañcetaṃ na hoti, tasmāpi pacchimaṃ janataṃ anukampamānena ca evaṃ vuttaṃ. Yatra ca nāma parappakāsitenāpi attano guṇena uppannaṃ lābhaṃ paṭikkhipanti seyyathāpi appiccho ghaṭikāro kumbhakāro, tatra kathaṃ koṭippattāya appicchatāya samannāgato bhagavā attanāva attano guṇappakāsanena uppannaṃ lābhaṃ sādiyissati, yato yuttameva etaṃ bhagavato vattunti.
‘‘dhamme satī brāhmaṇa vuttiresā’’ti tassattho – ājīvapārisuddhidhamme vā dasavidhasucaritadhamme vā buddhānaṃ cārittadhamme vāsatisaṃvijjamāne anupahate vattamānevuttiresāekantavodātā ākāse pāṇippasāraṇakappā esanā pariyesanā jīvitavutti buddhānaṃbrāhmaṇāti.
82.Evaṃ vutte brāhmaṇo ‘‘pāyāsaṃ me paṭikkhipati, akappiyaṃ kiretaṃ bhojanaṃ, adhañño vatasmiṃ, dānaṃ dātuṃ na labhāmī’’ti domanassaṃ uppādetvā ‘‘appeva nāma aññaṃ paṭiggaṇheyyā’’ti ca cintesi. Taṃ ñatvā bhagavā ‘‘ahaṃ bhikkhācāravelaṃ paricchinditvā āgato – ‘ettakena kālena imaṃ brāhmaṇaṃ pasādessāmī’ti, brāhmaṇo ca domanassaṃ akāsi. Idāni tena domanassena mayi cittaṃ pakopetvā amatavaradhammaṃ paṭivijjhituṃ na sakkhissatī’’ti brāhmaṇassa pasādajananatthaṃ tena patthitamanorathaṃ pūrento āha‘‘aññena ca kevalina’’nti. Tatthakevalinanti sabbaguṇaparipuṇṇaṃ, sabbayogavisaṃyuttaṃ vāti attho. Mahantānaṃ sīlakkhandhādīnaṃ guṇānaṃ esanatomahesiṃ. Parikkhīṇasabbāsavattākhīṇāsavaṃ. Hatthapādakukkuccamādiṃ katvā vūpasantasabbakukkuccattākukkuccavūpasantaṃ.Upaṭṭhahassūti parivisassu paṭimānayassu. Evaṃ brāhmaṇena citte uppāditepi pariyāyameva bhaṇati, na tu bhaṇati ‘‘dehi, āharāhī’’ti. Sesamettha uttānameva.
‘‘atha kassa cāha’’nti. Tato bhagavā ‘‘taṃ pāyāsaṃ ṭhapetvā tathāgataṃ tathāgatasāvakañca aññassa ajīraṇadhammo’’ti ñatvā āha –‘‘na khvāhaṃ ta’’nti. Tatthasadevakavacanena pañcakāmāvacaradevaggahaṇaṃ,samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ,sabrahmakavacanena rūpāvacarabrahmaggahaṇaṃ arūpāvacarā pana bhuñjeyyunti asambhāvaneyyā.Sassamaṇabrāhmaṇivacanena sāsanapaccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca.Pajāvacanena sattalokaggahaṇaṃ,sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi vacanehi okāsaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo. Esa saṅkhepo, vitthāraṃ pana āḷavakasutte vaṇṇayissāma.
Kasmā pana sadevakādīsu kassaci na sammā pariṇāmaṃ gaccheyyāti? Oḷārike sukhumojāpakkhipanato. Imasmiñhi pāyāse bhagavantaṃ uddissa gahitamatteyeva devatāhi ojā pakkhittā yathā sujātāya pāyāse, cundassa ca sūkaramaddave paccamāne, verañjāyañca bhagavatā gahitagahitālope, bhesajjakkhandhake ca kaccānassa guḷhakumbhasmiṃ avasiṭṭhaguḷhe. So oḷārike sukhumojāpakkhipanato devānaṃ na pariṇamati. Devā hi sukhumasarīrā, tesaṃ oḷāriko manussāhāro na sammā pariṇamati. Manussānampi na pariṇamati. Manussā hi oḷārikasarīrā, tesaṃ sukhumā dibbojā na sammā pariṇamati. Tathāgatassa pana pakatiaggināva pariṇamati, sammā jīrati. Kāyabalañāṇabalappabhāvenāti eke tathāgatasāvakassa khīṇāsavassetaṃ samādhibalena mattaññutāya ca pariṇamati, itaresaṃ iddhimantānampi na pariṇamati. Acintanīyaṃ vā ettha kāraṇaṃ, buddhavisayo esoti.
Tena hi tvanti yasmā aññaṃ na passāmi, mama na kappati, mama akappantaṃ sāvakassāpi me na kappati, tasmā tvaṃ brāhmaṇāti vuttaṃ hoti.Appahariteti parittaharitatiṇe, apparuḷharitatiṇe vā pāsāṇapiṭṭhisadise.Appāṇaketi nippāṇake, pāyāsajjhottharaṇakāraṇena maritabbapāṇarahite vā mahāudakakkhandhe. Saha tiṇanissitehi pāṇehi tiṇānaṃ pāṇakānañca anurakkhaṇatthāya etaṃ vuttaṃ.Cicciṭāyati ciṭiciṭāyatīti evaṃ saddaṃ karoti.Saṃdhūpāyatīti samantā dhūpāyati.Sampadhūpāyatīti tatheva adhimattaṃ dhūpāyati. Kasmā evaṃ ahosīti? Bhagavato ānubhāvena, na udakassa, na pāyāsassa, na brāhmaṇassa, na aññesaṃ devayakkhādīnaṃ. Bhagavā hi brāhmaṇassa dhammasaṃvegatthaṃ tathā adhiṭṭhāsi.Seyyathāpi nāmāti opammanidassanamattametaṃ, yathā phāloti ettakameva vuttaṃ hoti.Saṃviggocittena,lomahaṭṭhajātosarīrena. Sarīre kirassa navanavutilomakūpasahassāni suvaṇṇabhittiyā āhatamaṇināgadantā viya uddhaggā ahesuṃ. Sesaṃ pākaṭameva.
‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā’’ti. Abbhanumodane hi ayamidhaabhikkantasaddo. Vitthārato panassa maṅgalasuttavaṇṇanāyaṃ atthavaṇṇanā āvi bhavissati. Yasmā ca abbhanumodanatthe, tasmā sādhu sādhu bho gotamāti vuttaṃ hotīti veditabbaṃ.
‘‘Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;
abhikkantanti abhikantaṃ atiiṭṭhaṃ, atimanāpaṃ, atisundaranti vuttaṃ hoti.
Tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. Ayañhi ettha adhippāyo – abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādoti. Bhagavato eva vā vacanaṃ dve dve atthe sandhāya thometi – bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato, abhikkantaṃ guṇādhigamanato, tathā saddhājananato, paññājananato, sātthato, sabyañjanato, uttānapadato, gambhīratthato, kaṇṇasukhato, hadayaṅgamato, anattukkaṃsanato, aparavambhanato, karuṇāsītalato, paññāvadātato, āpātharamaṇīyato, vimaddakkhamato, suyyamānasukhato, vīmaṃsiyamānahitatoti evamādīhi yojetabbaṃ.
nikkujjitanti adhomukhaṭṭhapitaṃ, heṭṭhā mukhajātaṃ vā.Ukkujjeyyāti uparimukhaṃ kareyya.Paṭicchannanti tiṇapaṇṇādicchāditaṃ.Vivareyyāti ugghāṭeyya.Mūḷhassāti disāmūḷhassa.Maggaṃ ācikkheyyāti hatthe gahetvā ‘‘esa maggo’’ti vadeyya.Andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tamasi. Ayaṃ tāva padattho.
Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhammapatitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya; evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggapaṭipannassa me saggamokkhamaggaṃ ācikkhantena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāranimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhāraṇena mayhaṃ bhotā gotamena etehi pariyāyehi desitattā anekapariyāyena dhammo pakāsito.
Atha vā ekacciyena mattena yasmā ayaṃ dhammo dukkhadassanena asubhe ‘‘subha’’nti vipallāsappahānena ca nikkujjitukkujjitasadiso, samudayadassanena dukkhe ‘‘sukha’’nti vipallāsappahānena ca paṭicchannavivaraṇasadiso, nirodhadassanena anicce ‘‘nicca’’nti vipallāsappahānena ca mūḷhassa maggācikkhaṇasadiso, maggadassanena anattani ‘‘attā’’ti vipallāsappahānena ca andhakāre pajjotasadiso, tasmā seyyathāpi nāma nikkujjitaṃ vā ukkujjeyya…pe… pajjotaṃ dhāreyya ‘‘cakkhumanto rūpāni dakkhantī’’ti, evaṃ pakāsito hoti.
Yasmā panettha saddhātapakāyaguttatādīhi sīlakkhandho pakāsito hoti, paññāya paññākkhandho, hirimanādīhi samādhikkhandho, yogakkhemena nirodhoti evaṃ tikkhandho ariyamaggo nirodho cāti sarūpeneva dve ariyasaccāni pakāsitāni. Tattha maggo paṭipakkho samudayassa, nirodho dukkhassāti paṭipakkhena dve. Iti iminā pariyāyena cattāri saccāni pakāsitāni. Tasmā anekapariyāyena pakāsito hotīti veditabbo.
Esāhantiādīsu eso ahanti esāhaṃ.Saraṇaṃ gacchāmīti pādesu nipatitvā paṇipātena saraṇagamanena gatopi idāni vācāya samādiyanto āha. Atha vā paṇipātena buddhaṃyeva saraṇaṃ gatoti idāni taṃ ādiṃ katvā sese dhammasaṅghepi gantuṃ āha.Ajjataggeti ajjataṃ ādiṃ katvā, ajjadaggeti vā pāṭho, da-kāro padasandhikaro, ajja aggaṃ katvāti vuttaṃ hoti. Pāṇehi upetaṃpāṇupetaṃ,yāva me jīvitaṃ pavattati, tāva upetaṃ, anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ maṃ bhavaṃ gotamo dhāretu jānātūti vuttaṃ hoti. Ettāvatā anena sutānurūpā paṭipatti dassitā hoti. Nikkujjitādīhi vā satthusampattiṃ dassetvā iminā ‘‘esāha’’ntiādinā sissasampatti dassitā. Tena vā paññāpaṭilābhaṃ dassetvā iminā saddhāpaṭilābho dassito. Idāni evaṃ paṭiladdhasaddhena paññavatā yaṃ kattabbaṃ, taṃ kattukāmo bhagavantaṃ yācati‘‘labheyyāha’’nti. Tattha bhagavato iddhiyādīhi abhippasāditacitto ‘‘bhagavāpi cakkavattirajjaṃ pahāya pabbajito, kimaṅgaṃ panāha’’nti saddhāya pabbajjaṃ yācati, tattha paripūrakāritaṃ patthento paññāya upasampadaṃ. Sesaṃ pākaṭameva.
Eko vūpakaṭṭhotiādīsu panaekokāyavivekena,vūpakaṭṭhocittavivekena,appamattokammaṭṭhāne satiavijahanena,ātāpīkāyikacetasikavīriyasaṅkhātena ātāpena,pahitattokāye ca jīvite ca anapekkhatāyaviharantoaññatarairiyāpathavihārena.Na cirassevāti pabbajjaṃ upādāya vuccati.Kulaputtāti duvidhā kulaputtā, jātikulaputtā, ācārakulaputtā ca. Ayaṃ pana ubhayathāpi kulaputto.Agārasmāti gharā. Agārānaṃ hitaṃ agāriyaṃ kasigorakkhādikuṭumbaposanakammaṃ vuccati. Natthi ettha agāriyantianagāriyaṃ,pabbajjāyetaṃ adhivacanaṃpabbajantīti upagacchanti upasaṅkamanti.Tadanuttaranti taṃ anuttaraṃ.Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānaṃ, arahattaphalanti vuttaṃ hoti. Tassa hi atthāya kulaputtā pabbajanti.Diṭṭheva dhammeti tasmiṃyeva attabhāve.Sayaṃ abhiññā sacchikatvāti attanāyeva paññāya paccakkhaṃ katvā, aparappaccayaṃ ñatvāti attho.Upasampajja vihāsīti pāpuṇitvā sampādetvā vā vihāsi. Evaṃ viharanto cakhīṇā jāti…pe… abbhaññāsi. Etenassa paccavekkhaṇabhūmiṃ dasseti.
Katamā panassa jāti khīṇā, kathañca naṃ abbhaññāsīti? Vuccate – na tāvassa atītā jāti khīṇā pubbeva khīṇattā, na anāgatā anāgate vāyāmābhāvato, na paccuppannā vijjamānattā. Yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā. Taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā kilesābhāve vijjamānampi kammaṃ āyatiṃ apaṭisandhikaṃ hotīti jānanto jānāti.
Vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhāpitanti attho.Brahmacariyanti maggabrahmacariyaṃ.Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyabhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho.Nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanā natthīti. Atha vāitthattāyāti itthabhāvato, imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ natthi. Ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlako rukkho viyāti abbhaññāsi.Aññataroti eko.Arahatanti arahantānaṃ. Mahāsāvakānaṃ abbhantaro āyasmā bhāradvājo ahosīti ayaṃ kirettha adhippāyoti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya kasibhāradvājasuttavaṇṇanā niṭṭhitā.
5. Cundasuttavaṇṇanā
83.Pucchāmimuniṃ pahūtapaññanti cundasuttaṃ. Kā uppatti? Saṅkhepato tāva attajjhāsayaparajjhāsayaaṭṭhuppattipucchāvasikabhedato catūsu uppattīsu imassa suttassa pucchāvasikā uppatti. Vitthārato pana ekaṃ samayaṃ bhagavā mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena pāvā tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. Ito pabhuti yāva ‘‘atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdī’’ti (dī. ni. 2.189), tāva sutte āgatanayeneva vitthāretabbaṃ.
‘‘pucchāmi muni’’nti.
pucchāmīti idaṃ ‘‘tisso pucchā adiṭṭhajotanā pucchā’’tiādinā (cūḷani. puṇṇakamāṇavapucchāniddesa 12) nayena niddese vuttanayameva.Muninti etampi ‘‘monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… sammādiṭṭhi, tena ñāṇena samannāgato muni, monappattoti, tīṇi moneyyāni kāyamoneyya’’ntiādinā (mahāni. 14) nayena tattheva vuttanayameva. Ayampanettha saṅkhepo.Pucchāmīti okāsaṃ kārentomuninti munimuniṃ bhagavantaṃ ālapati.Pahūtapaññantiādīni thutivacanāni, tehi taṃ muniṃ thunāti. Tatthapahūtapaññanti vipulapaññaṃ. Ñeyyapariyantikattā cassa vipulatā veditabbā.Iti cundo kammāraputtoti idaṃ dvayaṃ dhaniyasutte vuttanayameva. Ito paraṃ pana ettakampi avatvā sabbaṃ vuttanayaṃ chaḍḍetvā avuttanayameva vaṇṇayissāma.
Buddhanti tīsu buddhesu tatiyabuddhaṃ.Dhammassāminti maggadhammassa janakattā puttasseva pitaraṃ attanā uppāditasippāyatanādīnaṃ viya ca ācariyaṃ dhammassa sāmiṃ, dhammissaraṃ dhammarājaṃ dhammavasavattinti attho. Vuttampi cetaṃ –
‘‘So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido. Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’’ti (ma. ni. 3.79).
Vītataṇhanti vigatakāmabhavavibhavataṇhaṃ.Dvipaduttamanti dvipadānaṃ uttamaṃ. Tattha kiñcāpi bhagavā na kevalaṃ dvipaduttamo eva, atha kho yāvatā sattā apadā vā dvipadā vā…pe… nevasaññīnāsaññino vā, tesaṃ sabbesaṃ uttamo. Atha kho ukkaṭṭhaparicchedavasena dvipaduttamotveva vuccati. Dvipadā hi sabbasattānaṃ ukkaṭṭhā cakkavattimahāsāvakapaccekabuddhānaṃ tattha uppattito, tesañca uttamoti vutte sabbasattuttamoti vuttoyeva hoti.Sārathīnaṃ pavaranti sāretītisārathi,hatthidamakādīnametaṃ adhivacanaṃ. Tesañca bhagavāpavaroanuttarena damanena purisadamme dametuṃ samatthabhāvato. Yathāha –
‘‘Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃ eva disaṃ dhāvati puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo…pe… godamakena, bhikkhave, godammo…pe… dakkhiṇaṃ vā. Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati, rūpī rūpāni passati, ayamekā disā…pe… saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamī disā’’ti (ma. ni. 3.312).
Katīti atthappabhedapucchā.Loketi sattaloke.Samaṇāti pucchitabbaatthanidassanaṃ.Iṅghāti yācanatthe nipāto.Tadiṅghāti te iṅgha.Brūhīti ācikkha kathayassūti.
84.Evaṃ vutte bhagavā cundaṃ kammāraputtaṃ ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusala’’ntiādinā (ma. ni. 3.296) nayena gihipañhaṃ apucchitvā samaṇapañhaṃ pucchantaṃ disvā āvajjento ‘‘taṃ pāpabhikkhuṃ sandhāya ayaṃ pucchatī’’ti ñatvā tassa aññatra vohāramattā assamaṇabhāvaṃ dīpento āha‘‘caturo samaṇā’’ti. Tatthacaturoti saṅkhyāparicchedo.Samaṇāti kadāci bhagavā titthiye samaṇavādena vadati; yathāha – ‘‘yāni tāni puthusamaṇabrāhmaṇānaṃ vatakotūhalamaṅgalānī’’ti (ma. ni. 1.407). Kadāci puthujjane; yathāha – ‘‘samaṇā samaṇāti kho, bhikkhave, jano sañjānātī’’ti (ma. ni. 1.435). Kadāci sekkhe; yathāha – ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; dī. ni. 2.214; a. ni. 4.241). Kadāci khīṇāsave; yathāha – ‘‘āsavānaṃ khayā samaṇo hotī’’ti (ma. ni. 1.438). Kadāci attānaṃyeva; yathāha – ‘‘samaṇoti kho, bhikkhave, tathāgatassetaṃ adhivacana’’nti (a. ni. 8.85). Idha pana tīhi padehi sabbepi ariye sīlavantaṃ puthujjanañca, catutthena itaraṃ assamaṇampi bhaṇḍuṃ kāsāvakaṇṭhaṃ kevalaṃ vohāramattakena samaṇoti saṅgaṇhitvā ‘‘caturo samaṇā’’ti āha.Na pañcamatthīti imasmiṃ dhammavinaye vohāramattakena paṭiññāmattakenāpi pañcamo samaṇo nāma natthi.
Te te āvikaromīti te caturo samaṇe tava pākaṭe karomi.Sakkhipuṭṭhoti sammukhā pucchito.Maggajinoti maggena sabbakilese vijitāvīti attho.Maggadesakoti paresaṃ maggaṃ desetā.Magge jīvatīti sattasu sekkhesu yo koci sekkho apariyositamaggavāsattā lokuttare, sīlavantaputhujjano ca lokiye magge jīvati nāma, sīlavantaputhujjano vā lokuttaramagganimittaṃ jīvanatopi magge jīvatīti veditabbo.Yo ca maggadūsīti yo ca dussīlo micchādiṭṭhi maggapaṭilomāya paṭipattiyā maggadūsakoti attho.
85.‘‘Ime te caturo samaṇā’’ti evaṃ bhagavatā saṅkhepena uddiṭṭhe caturo samaṇe ‘‘ayaṃ nāmettha maggajino, ayaṃ maggadesako, ayaṃ magge jīvati, ayaṃ maggadūsī’’ti evaṃ paṭivijjhituṃ asakkonto puna pucchituṃ cundo āha‘‘kaṃ maggajina’’nti. Tatthamagge jīvati meti yo so magge jīvati, taṃ me brūhi puṭṭhoti. Sesaṃ pākaṭameva.
86.Idānissa bhagavā caturopi samaṇe catūhi gāthāhi niddisanto āha‘‘yo tiṇṇakathaṃkatho visallo’’ti. Tatthatiṇṇakathaṃkatho visalloti etaṃ uragasutte vuttanayameva. Ayaṃ pana viseso. Yasmā imāya gāthāya maggajinoti buddhasamaṇo adhippeto, tasmā sabbaññutaññāṇena kathaṃkathāpatirūpakassa sabbadhammesu aññāṇassa tiṇṇattāpi ‘‘tiṇṇakathaṃkatho’’ti veditabbo. Pubbe vuttanayena hi tiṇṇakathaṃkathāpi sotāpannādayo paccekabuddhapariyosānā sakadāgāmivisayādīsu buddhavisayapariyosānesu paṭihatañāṇappabhāvattā pariyāyena atiṇṇakathaṃkathāva honti. Bhagavā pana sabbappakārena tiṇṇakathaṃkathoti.Nibbānābhiratoti nibbāne abhirato, phalasamāpattivasena sadā nibbānaninnacittoti attho. Tādiso ca bhagavā. Yathāha –
‘‘So kho ahaṃ, aggivessana, tassā eva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, ekodiṃ karomi, samādahāmī’’ti (ma. ni. 1.387).
Anānugiddhoti kañci dhammaṃ taṇhāgedhena ananugijjhanto.Lokassa sadevakassa netāti āsayānusayānulomena dhammaṃ desetvā pārāyanamahāsamayādīsu anekesu suttantesu aparimāṇānaṃ devamanussānaṃ saccapaṭivedhasampādanena sadevakassa lokassa netā, gamayitā, tāretā, pāraṃ sampāpetāti attho.Tādinti tādisaṃ yathāvuttappakāralokadhammehi nibbikāranti attho. Sesamettha pākaṭameva.
87.Evaṃ bhagavā imāya gāthāya ‘‘maggajina’’nti buddhasamaṇaṃ niddisitvā idāni khīṇāsavasamaṇaṃ niddisanto āha‘‘paramaṃ paramantī’’ti. Tatthaparamaṃnāma nibbānaṃ, sabbadhammānaṃ aggaṃ uttamanti attho.Paramanti yodha ñatvāti taṃ paramaṃ paramamicceva yo idha sāsane ñatvā paccavekkhaṇañāṇena.Akkhāti vibhajate idheva dhammanti nibbānadhammaṃ akkhāti, attanā paṭividdhattā paresaṃ pākaṭaṃ karoti ‘‘idaṃ nibbāna’’nti, maggadhammaṃ vibhajati ‘‘ime cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo’’ti. Ubhayampi vā ugghaṭitaññūnaṃ saṅkhepadesanāya ācikkhati, vipañcitaññūnaṃ vitthāradesanāya vibhajati. Evaṃ ācikkhanto vibhajanto ca ‘‘idheva sāsane ayaṃ dhammo, na ito bahiddhā’’ti sīhanādaṃ nadanto akkhāti ca vibhajati ca. Tena vuttaṃ ‘‘akkhāti vibhajate idheva dhamma’’nti.Taṃ kaṅkhachidaṃ muniṃ anejanti taṃ evarūpaṃ catusaccapaṭivedhena attano, desanāya ca paresaṃ kaṅkhacchedanena kaṅkhacchidaṃ, moneyyasamannāgamena muniṃ, ejāsaṅkhātāya taṇhāya abhāvato anejaṃdutiyaṃ bhikkhunamāhu maggadesinti.
88.Evaṃ imāya gāthāya sayaṃ anuttaraṃ maggaṃ uppādetvā desanāya anuttaro maggadesī samānopi dūtamiva lekhavācakamiva ca rañño attano sāsanaharaṃ sāsanajotakañca ‘‘maggadesi’’nti khīṇāsavasamaṇaṃ niddisitvā idāni sekkhasamaṇañca sīlavantaputhujjanasamaṇañca niddisanto āha‘‘yo dhammapade’’ti. Tattha padavaṇṇanā pākaṭāyeva. Ayaṃ panettha atthavaṇṇanā – yo nibbānadhammassa padattādhammapade,ubho ante anupagamma desitattā āsayānurūpato vā satipaṭṭhānādinānappakārehi desitattāsudesite,maggasamaṅgīpi anavasitamaggakiccattāmagge jīvati,sīlasaṃyamenasaññato,kāyādīsu sūpaṭṭhitāya cirakatādisaraṇāya vā satiyāsatimā,aṇumattassāpi vajjassa abhāvato anavajjattā, koṭṭhāsabhāvena ca padattā sattatiṃsabodhipakkhiyadhammasaṅkhātānianavajjapadānibhaṅgañāṇato pabhuti bhāvanāsevanāyasevamāno,taṃbhikkhunaṃ tatiyaṃ maggajīvintiāhūti.
89.Evaṃ bhagavā imāya gāthāya ‘‘maggajīvi’’nti sekkhasamaṇaṃ sīlavantaputhujjanasamaṇañca niddisitvā idāni taṃ bhaṇḍuṃ kāsāvakaṇṭhaṃ kevalaṃ vohāramattasamaṇaṃ niddisanto āha‘‘chadanaṃ katvānā’’ti. Tatthachadanaṃ katvānāti patirūpaṃ karitvā, vesaṃ gahetvā, liṅgaṃ dhāretvāti attho.Subbatānanti buddhapaccekabuddhasāvakānaṃ. Tesañhi sundarāni vatāni, tasmā te subbatāti vuccanti.Pakkhandīti pakkhandako, anto pavisakoti attho. Dussīlo hi gūthapaṭicchādanatthaṃ tiṇapaṇṇādicchadanaṃ viya attano dussīlabhāvaṃ paṭicchādanatthaṃ subbatānaṃ chadanaṃ katvā ‘‘ahampi bhikkhū’’ti bhikkhumajjhe pakkhandati, ‘‘ettakavassena bhikkhunā gahetabbaṃ eta’’nti lābhe dīyamāne ‘‘ahaṃ ettakavasso’’ti gaṇhituṃ pakkhandati, tena vuccati ‘‘chadanaṃ katvāna subbatānaṃ pakkhandī’’ti. Catunnampi khattiyādikulānaṃ uppannaṃ pasādaṃ ananurūpapaṭipattiyā dūsetītikuladūsako. Pagabbhoti aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca samannāgatoti attho. Ayamettha saṅkhepo, vitthāraṃ pana mettasuttavaṇṇanāyaṃ vakkhāma.
māyāvī. Sīlasaṃyamābhāvenaasaññato. Palāpasadisattāpalāpo. Yathā hi palāpo anto taṇḍularahitopi bahi thusena vīhi viya dissati, evamidhekacco anto sīlādiguṇasāravirahitopi bahi subbatacchadanena samaṇavesena samaṇo viya dissati. So evaṃ palāpasadisattā ‘‘palāpo’’ti vuccati. Ānāpānassatisutte pana ‘‘apalāpāyaṃ, bhikkhave, parisā, nippalāpāyaṃ, bhikkhave, parisā, suddhā sāre patiṭṭhitā’’ti (ma. ni. 3.146) evaṃ puthujjanakalyāṇopi ‘‘palāpo’’ti vutto. Idha pana kapilasutte ca ‘‘tato palāpe vāhetha, assamaṇe samaṇamānine’’ti (su. ni. 284) evaṃ parājitako ‘‘palāpo’’ti vutto.Patirūpena caraṃ samaggadūsīti taṃ subbatānaṃ chadanaṃ katvā yathā carantaṃ ‘‘āraññiko ayaṃ rukkhamūliko, paṃsukūliko, piṇḍapātiko, appiccho, santuṭṭho’’ti jano jānāti, evaṃ patirūpena yuttarūpena bāhiramaṭṭhena ācārena caranto puggalo attano lokuttaramaggassa, paresaṃ sugatimaggassa ca dūsanato ‘‘maggadūsī’’ti veditabbo.
90.Evaṃ imāya gāthāya ‘‘maggadūsī’’ti dussīlaṃ vohāramattakasamaṇaṃ niddisitvā idāni tesaṃ aññamaññaṃ abyāmissībhāvaṃ dīpento āha‘‘ete ca paṭivijjhī’’ti. Tassattho – ete caturo samaṇe yathāvuttena lakkhaṇenapaṭivijjhiaññāsi sacchākāsiyo gahaṭṭhokhattiyo vā brāhmaṇo vā añño vā koci, imesaṃ catunnaṃ samaṇānaṃ lakkhaṇassavanamattenasutavā,tasseva lakkhaṇassa ariyānaṃ santike sutattāariyasāvako,teyeva samaṇe ‘‘ayañca ayañca evaṃlakkhaṇo’’ti pajānanamattenasappañño,yādiso ayaṃ pacchā vutto maggadūsī, itarepisabbe netādisāti ñatvā iti disvāevaṃ pāpaṃ karontampi etaṃ pāpabhikkhuṃ disvā. Tatthāyaṃ yojanā – ete ca paṭivijjhi yo gahaṭṭho sutavā ariyasāvako sappañño, tassa tāya paññāya sabbe ‘‘netādisā’’ti ñatvā viharato iti disvā na hāpeti saddhā, evaṃ pāpakammaṃ karontaṃ pāpabhikkhuṃ disvāpi na hāpeti, na hāyati, na nassati saddhāti.
‘‘kathañhi duṭṭhenā’’ti. Tassa sambandho – etadeva ca yuttaṃ sutavato ariyasāvakassa, yadidaṃ ekaccaṃ pāpaṃ karontaṃ iti disvāpi sabbe ‘‘netādisā’’ti jānanaṃ. Kiṃ kāraṇā? Kathañhi duṭṭhena asampaduṭṭhaṃ, suddhaṃ asuddhena samaṃ kareyyāti? Tassattho – kathañhi sutavā ariyasāvako sappañño, sīlavipattiyā duṭṭhena maggadūsinā aduṭṭhaṃ itaraṃ samaṇattayaṃ, suddhaṃ samaṇattayamevaṃ aparisuddhakāyasamācāratādīhi asuddhena pacchimena vohāramattakasamaṇena samaṃ kareyya sadisanti jāneyyāti. Suttapariyosāne upāsakassa maggo vā phalaṃ vā na kathitaṃ. Kaṅkhāmattameva hi tassa pahīnanti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya cundasuttavaṇṇanā niṭṭhitā.
6. Parābhavasuttavaṇṇanā
Evaṃme sutanti parābhavasuttaṃ. Kā uppatti? Maṅgalasuttaṃ kira sutvā devānaṃ etadahosi – ‘‘bhagavatā maṅgalasutte sattānaṃ vuḍḍhiñca sotthiñca kathayamānena ekaṃsena bhavo eva kathito, no parābhavo. Handa dāni yena sattā parihāyanti vinassanti, taṃ nesaṃ parābhavampi pucchāmā’’ti. Atha maṅgalasuttaṃ kathitadivasato dutiyadivase dasasahassacakkavāḷesu devatāyo parābhavasuttaṃ sotukāmā imasmiṃ ekacakkavāḷe sannipatitvā ekavālaggakoṭiokāsamatte dasapi vīsampi tiṃsampi cattālīsampi paññāsampi saṭṭhipi sattatipi asītipi sukhumattabhāve nimminitvā sabbadevamārabrahmāno siriyā ca tejena ca adhigayha virocamānaṃ paññattavarabuddhāsane nisinnaṃ bhagavantaṃ parivāretvā aṭṭhaṃsu. Tato sakkena devānamindena āṇatto aññataro devaputto bhagavantaṃ parābhavapañhaṃ pucchi. Atha bhagavā pucchāvasena imaṃ suttamabhāsi.
Tattha ‘‘evaṃ me suta’’ntiādi āyasmatā ānandena vuttaṃ. ‘‘Parābhavantaṃ purisa’’ntiādinā nayena ekantarikā gāthā devaputtena vuttā, ‘‘suvijāno bhavaṃ hotī’’tiādinā nayena ekantarikā eva avasānagāthā ca bhagavatā vuttā, tadetaṃ sabbampi samodhānetvā ‘‘parābhavasutta’’nti vuccati. Tattha ‘‘evaṃ me suta’’ntiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ maṅgalasuttavaṇṇanāyaṃ vakkhāma.
91.Parābhavantaṃ purisantiādīsu panaparābhavantanti parihāyantaṃ vinassantaṃ.Purisanti yaṃkiñci sattaṃ jantuṃ.Mayaṃ pucchāmagotamāti sesadevehi saddhiṃ attānaṃ nidassetvā okāsaṃ kārento so devaputto gottena bhagavantaṃ ālapati.Bhavantaṃ puṭṭhumāgammāti mayañhi bhavantaṃ pucchissāmāti tato tato cakkavāḷā āgatāti attho. Etena ādaraṃ dasseti.Kiṃ parābhavato mukhanti evaṃ āgatānaṃ amhākaṃ brūhi parābhavato purisassa kiṃ mukhaṃ, kiṃ dvāraṃ, kā yoni, kiṃ kāraṇaṃ, yena mayaṃ parābhavantaṃ purisaṃ jāneyyāmāti attho. Etena ‘‘parābhavantaṃ purisa’’nti ettha vuttassa parābhavato purisassa parābhavakāraṇaṃ pucchati. Parābhavakāraṇe hi ñāte tena kāraṇasāmaññena sakkā yo koci parābhavapuriso jānitunti.
92.Athassa bhagavā suṭṭhu pākaṭīkaraṇatthaṃ paṭipakkhaṃ dassetvā puggalādhiṭṭhānāya desanāya parābhavamukhaṃ dīpento āha‘‘suvijāno bhava’’nti. Tassattho – yvāyaṃbhavaṃvaḍḍhanto aparihāyanto puriso, sosuvijāno hoti,sukhena akasirena akicchena sakkā vijānituṃ. Yopāyaṃ parābhavatītiparābhavo,parihāyati vinassati, yassa tumhe parābhavato purisassa mukhaṃ maṃ pucchatha, sopisuvijāno. Kathaṃ? Ayañhidhammakāmo bhavaṃ hotidasakusalakammapathadhammaṃ kāmeti, piheti, pattheti, suṇāti, paṭipajjati, so taṃ paṭipattiṃ disvā sutvā ca jānitabbato suvijāno hoti. Itaropidhammadessī parābhavo,tameva dhammaṃ dessati, na kāmeti, na piheti, na pattheti, na suṇāti, na paṭipajjati, so taṃ vippaṭipattiṃ disvā sutvā ca jānitabbato suvijāno hotīti. Evamettha bhagavā paṭipakkhaṃ dassento atthato dhammakāmataṃ bhavato mukhaṃ dassetvā dhammadessitaṃ parābhavato mukhaṃ dassetīti veditabbaṃ.
93.Atha sā devatā bhagavato bhāsitaṃ abhinandamānā āha‘‘iti heta’’nti. Tassattho – iti hi yathā vutto bhagavatā, tatheva etaṃ vijānāma, gaṇhāma, dhārema,paṭhamo so parābhavoso dhammadessitālakkhaṇo paṭhamo parābhavo. Yāni mayaṃ parābhavamukhāni vijānituṃ āgatamhā, tesu idaṃ tāva ekaṃ parābhavamukhanti vuttaṃ hoti. Tattha viggaho, parābhavanti etenāti parābhavo. Kena ca parābhavanti? Yaṃ parābhavato mukhaṃ, kāraṇaṃ, tena. Byañjanamattena eva hi ettha nānākaraṇaṃ, atthato pana parābhavoti vā parābhavato mukhanti vā nānākaraṇaṃ natthi. Evamekaṃ parābhavato mukhaṃ vijānāmāti abhinanditvā tato paraṃ ñātukāmatāyāha‘‘dutiyaṃ bhagavā brūhi, kiṃ parābhavato mukha’’nti. Ito parañcatatiyaṃ catutthantiādīsupi imināva nayenattho veditabbo.
94.Byākaraṇapakkhepi ca yasmā te te sattā tehi tehi parābhavamukhehi samannāgatā, na ekoyeva sabbehi, na ca sabbe ekeneva, tasmā tesaṃ tesaṃ tāni tāni parābhavamukhāni dassetuṃ‘‘asantassa piyā hontī’’tiādinā nayena puggalādhiṭṭhānāya eva desanāya nānāvidhāni parābhavamukhāni byākāsīti veditabbā.
asantonāma cha satthāro, ye vā panaññepi avūpasantena kāyavacīmanokammena samannāgatā, te asanto assapiyā honti sunakkhattādīnaṃ acelakakorakhattiyādayo viya.Santonāma buddhapaccekabuddhasāvakā. Ye vā panaññepi vūpasantena kāyavacīmanokammena samannāgatā, tesante na kurute piyaṃ,attano piye iṭṭhe kante manāpe na kuruteti attho. Veneyyavasena hettha vacanabhedo katoti veditabbo. Atha vāsante na kuruteti sante na sevatīti attho, yathā ‘‘rājānaṃ sevatī’’ti etasmiñhi atthe rājānaṃ piyaṃ kuruteti saddavidū mantenti.Piyanti piyamāno, tussamāno, modamānoti attho.Asataṃdhammonāma dvāsaṭṭhi diṭṭhigatāni, dasākusalakammapathā vā. Taṃ asataṃ dhammaṃroceti,piheti, pattheti, sevati. Evametāya gāthāya asantapiyatā, santaappiyatā, asaddhammarocanañcāti tividhaṃ parābhavato mukhaṃ vuttaṃ. Etena hi samannāgato puriso parābhavati parihāyati, neva idha na huraṃ vuḍḍhiṃ pāpuṇāti, tasmā ‘‘parābhavato mukha’’nti vuccati. Vitthāraṃ panettha ‘‘asevanā ca bālānaṃ, paṇḍitānañca sevanā’’ti gāthāvaṇṇanāyaṃ vakkhāma.
96.Niddāsīlīnāma yo gacchantopi, nisīdantopi, tiṭṭhantopi, sayānopi niddāyatiyeva.Sabhāsīlīnāma saṅgaṇikārāmataṃ, bhassārāmatamanuyutto.Anuṭṭhātāti vīriyatejavirahito uṭṭhānasīlo na hoti, aññehi codiyamāno gahaṭṭho vā samāno gahaṭṭhakammaṃ, pabbajito vā pabbajitakammaṃ ārabhati.Alasoti jātialaso, accantābhibhūto thinena ṭhitaṭṭhāne ṭhito eva hoti, nisinnaṭṭhāne nisinno eva hoti, attano ussāhena aññaṃ iriyāpathaṃ na kappeti. Atīte araññe aggimhi uṭṭhite apalāyanaalasā cettha nidassanaṃ. Ayamettha ukkaṭṭhaparicchedo, tato lāmakaparicchedenāpi pana alaso alasotveva veditabbo. Dhajova rathassa, dhūmova aggino, kodho paññāṇamassātikodhapaññāṇo. Dosacarito khippakopī arukūpamacitto puggalo evarūpo hoti. Imāya gāthāya niddāsīlatā, sabhāsīlatā, anuṭṭhānatā, alasatā, kodhapaññāṇatāti pañcavidhaṃ parābhavamukhaṃ vuttaṃ. Etena hi samannāgato neva gahaṭṭho gahaṭṭhavuḍḍhiṃ, na pabbajito pabbajitavuḍḍhiṃ pāpuṇāti, aññadatthu parihāyatiyeva parābhavatiyeva, tasmā ‘‘parābhavato mukha’’nti vuccati.
98.Mātāti janikā veditabbā.Pitāti janakoyeva.Jiṇṇakaṃsarīrasithilatāya.Gatayobbanaṃyobbanātikkamena āsītikaṃ vā nāvutikaṃ vā sayaṃ kammāni kātumasamatthaṃ.Pahu santoti samattho samāno sukhaṃ jīvamāno.Na bharatīti na poseti. Imāya gāthāya mātāpitūnaṃ abharaṇaṃ, aposanaṃ, anupaṭṭhānaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ. Etena hi samannāgato yaṃ taṃ –
‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;
Mātāpitubharaṇe ānisaṃsaṃ vuttaṃ. Taṃ na pāpuṇāti, aññadatthu ‘‘mātāpitaropi na bharati, kaṃ aññaṃ bharissatī’’ti nindañca vajjanīyatañca duggatiñca pāpuṇanto parābhavatiyeva, tasmā ‘‘parābhavato mukha’’nti vuccati.
100.Pāpānaṃ bāhitattābrāhmaṇaṃ,samitattāsamaṇaṃ. Brāhmaṇakulappabhavampi vā brāhmaṇaṃ, pabbajjupagataṃ samaṇaṃ, tatoaññaṃ vāpiyaṃkiñci yācanakaṃ.Musāvādena vañcetīti ‘‘vada, bhante, paccayenā’’ti pavāretvā yācito vā paṭijānitvā pacchā appadānena tassa taṃ āsaṃ visaṃvādeti. Imāya gāthāya brāhmaṇādīnaṃ musāvādena vañcanaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ. Etena hi samannāgato idha nindaṃ, samparāye duggatiṃ sugatiyampi adhippāyavipattiñca pāpuṇāti. Vuttañhetaṃ –
‘‘Dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchatī’’ti (dī. ni. 2.149; a. ni. 5.213; mahāva. 285).
Tathā –
‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Musāvādī hotī’’tiādi (a. ni. 4.82).
Tathā –
‘‘Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti, ‘vada, bhante, paccayenā’ti, so yena pavāreti, taṃ na deti. So ce tato cuto itthattaṃ āgacchati. So yaṃ yadeva vaṇijjaṃ payojeti, sāssa hoti chedagāminī. Idha pana sāriputta…pe… so yena pavāreti, na taṃ yathādhippāyaṃ deti. So ce tato cuto itthattaṃ āgacchati. So yaṃ yadeva vaṇijjaṃ payojeti, sāssa na hoti yathādhippāyā’’ti (a. ni. 4.79).
Evamimāni nindādīni pāpuṇanto parābhavatiyeva, tasmā ‘‘parābhavato mukha’’nti vuttaṃ.
102.Pahūtavittoti pahūtajātarūparajatamaṇiratano.Sahiraññoti sakahāpaṇo.Sabhojanoti anekasūpabyañjanabhojanasampanno.Eko bhuñjati sādūnīti sādūni bhojanāni attano puttānampi adatvā paṭicchannokāse bhuñjatīti eko bhuñjati sādūni. Imāya gāthāya bhojanagiddhatāya bhojanamacchariyaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ. Etena hi samannāgato nindaṃ vajjanīyaṃ duggatinti evamādīni pāpuṇanto parābhavatiyeva, tasmā ‘‘parābhavato mukha’’nti vuttaṃ. Vuttanayeneva sabbaṃ suttānusārena yojetabbaṃ, ativitthārabhayena pana idāni yojanānayaṃ adassetvā atthamattameva bhaṇāma.
104.Jātitthaddhonāma yo ‘‘ahaṃ jātisampanno’’ti mānaṃ janetvā tena thaddho vātapūritabhastā viya uddhumāto hutvā na kassaci onamati. Esa nayo dhanagottatthaddhesu.Saññātiṃ atimaññetīti attano ñātimpi jātiyā atimaññati sakyā viya viṭaṭūbhaṃ. Dhanenāpi ca ‘‘kapaṇo ayaṃ daliddo’’ti atimaññati, sāmīcimattampi na karoti, tassa te ñātayo parābhavameva icchanti. Imāya gāthāya vatthuto catubbidhaṃ, lakkhaṇato ekaṃyeva parābhavamukhaṃ vuttaṃ.
106.Itthidhuttoti itthīsu sāratto, yaṃkiñci atthi, taṃ sabbampi datvā aparāparaṃ itthiṃ saṅgaṇhāti. Tathā sabbampi attano santakaṃ nikkhipitvā surāpānapayuttosurādhutto. Nivatthasāṭakampi nikkhipitvā jūtakīḷanamanuyuttoakkhadhutto. Etehi tīhi ṭhānehi yaṃkiñcipi laddhaṃ hoti, tassa vināsanato laddhaṃ laddhaṃ vināsetīti veditabbo. Evaṃvidho parābhavatiyeva, tenassetaṃ imāya gāthāya tividhaṃ parābhavamukhaṃ vuttaṃ.
108.Sehi dārehīti attano dārehi. Yo attano dārehi asantuṭṭho hutvāvesiyāsu padussati,tathāparadāresu,so yasmā vesīnaṃ dhanappadānena paradārasevanena ca rājadaṇḍādīhi parābhavatiyeva, tenassetaṃ imāya gāthāya duvidhaṃ parābhavamukhaṃ vuttaṃ.
110.Atītayobbanoti yobbanamaticca āsītiko vā nāvutiko vā hutvāānetipariggaṇhāti.Timbarutthaninti timbaruphalasadisatthaniṃ taruṇadārikaṃ.Tassā issā na supatīti ‘‘daharāya mahallakena saddhiṃ rati ca saṃvāso ca amanāpo, mā heva kho taruṇaṃ pattheyyā’’ti issāya taṃ rakkhanto na supati. So yasmā kāmarāgena ca issāya ca ḍayhanto bahiddhā kammante ca appayojento parābhavatiyeva, tenassetaṃ imāya gāthāya imaṃ issāya asupanaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ.
112.Soṇḍinti macchamaṃsādīsu lolaṃ gedhajātikaṃ.Vikiraṇinti tesaṃ atthāya dhanaṃ paṃsukaṃ viya vikiritvā nāsanasīlaṃ.Purisaṃ vāpi tādisanti puriso vāpi yo evarūpo hoti, taṃ yo issariyasmiṃṭhapeti,lañchanamuddikādīni datvā gharāvāse kammante vā vaṇijjādivohāresu vā tadeva vāvaṭaṃ kāreti. So yasmā tassa dosena dhanakkhayaṃ pāpuṇanto parābhavatiyeva, tenassetaṃ imāya gāthāya tathāvidhassa issariyasmiṃ ṭhapanaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ.
114.Appabhogonāma sannicitānañca bhogānaṃ āyamukhassa ca abhāvato.Mahātaṇhoti mahatiyā bhogataṇhāya samannāgato, yaṃ laddhaṃ, tena asantuṭṭho.Khattiye jāyate kuleti khattiyānaṃ kule jāyati.So ca rajjaṃ patthayatīti so etāya mahātaṇhatāya anupāyena uppaṭipāṭiyā attano dāyajjabhūtaṃ alabbhaneyyaṃ vā parasantakaṃ rajjaṃ pattheti, so evaṃ patthento yasmā tampi appakaṃ bhogaṃ yodhājīvādīnaṃ datvā rajjaṃ apāpuṇanto parābhavatiyeva, tenassetaṃ imāya gāthāya rajjapatthanaṃ ekaṃyeva parābhavamukhaṃ vuttaṃ.
115.Ito paraṃ yadi sā devatā ‘‘terasamaṃ bhagavā brūhi…pe… satasahassimaṃ bhagavā brūhī’’ti puccheyya, tampi bhagavā katheyya. Yasmā pana sā devatā ‘‘kiṃ imehi pucchitehi, ekamettha vuḍḍhikaraṃ natthī’’ti tāni parābhavamukhāni asuyyamānā ettakampi pucchitvā vippaṭisārī hutvā tuṇhī ahosi, tasmā bhagavā tassāsayaṃ viditvā desanaṃ niṭṭhāpento imaṃ gāthaṃ abhāsi‘‘ete parābhave loke’’ti.
paṇḍitoti parivīmaṃsāya samannāgato.Samavekkhiyāti paññācakkhunā upaparikkhitvā.Ariyoti na maggena, na phalena, apica kho, pana etasmiṃ parābhavasaṅkhāte anaye na iriyatīti ariyo. Yena dassanena yāya paññāya parābhave disvā vivajjeti, tena sampannattādassanasampanno.Sa lokaṃ bhajate sivanti so evarūpo sivaṃ khemamuttamamanupaddavaṃ devalokaṃ bhajati, allīyati, upagacchatīti vuttaṃ hoti. Desanāpariyosāne parābhavamukhāni sutvā uppannasaṃvegānurūpaṃ yoniso padahitvā sotāpattisakadāgāmianāgāmiphalāni pattā devatā gaṇanaṃ vītivattā. Yathāha –
‘‘Mahāsamayasutte ca, atho maṅgalasuttake;
‘‘Devatāsamitī tattha, appameyyā asaṅkhiyā;
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya parābhavasuttavaṇṇanā niṭṭhitā.
7. Aggikabhāradvājasuttavaṇṇanā
Evaṃme sutanti aggikabhāradvājasuttaṃ, ‘‘vasalasutta’’ntipi vuccati. Kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Kasibhāradvājasutte vuttanayena pacchābhattakiccāvasāne buddhacakkhunā lokaṃ volokento aggikabhāradvājaṃ brāhmaṇaṃ saraṇasikkhāpadānaṃ upanissayasampannaṃ disvā ‘‘tattha mayi gate kathā pavattissati, tato kathāvasāne dhammadesanaṃ sutvā esa brāhmaṇo saraṇaṃ gantvā sikkhāpadāni samādiyissatī’’ti ñatvā, tattha gantvā, pavattāya kathāya brāhmaṇena dhammadesanaṃ yācito imaṃ suttaṃ abhāsi. Tattha ‘‘evaṃ me suta’’ntiādiṃ maṅgalasuttavaṇṇanāyaṃ vaṇṇayissāma, ‘‘atha kho bhagavā pubbaṇhasamaya’’ntiādi kasibhāradvājasutte vuttanayeneva veditabbaṃ.
Tena kho pana samayena aggikabhāradvājassāti yaṃ yaṃ avuttapubbaṃ, taṃ tadeva vaṇṇayissāma. Seyyathidaṃ – so hi brāhmaṇo aggiṃ juhati paricaratīti katvā aggikoti nāmena pākaṭo ahosi, bhāradvājoti gottena. Tasmā vuttaṃ ‘‘aggikabhāradvājassā’’ti.Nivesaneti ghare. Tassa kira brāhmaṇassa nivesanadvāre antaravīthiyaṃ aggihutasālā ahosi. Tato ‘‘nivesanadvāre’’ti vattabbe tassapi padesassa nivesaneyeva pariyāpannattā ‘‘nivesane’’ti vuttaṃ. Samīpatthe vā bhummavacanaṃ, nivesanasamīpeti attho.Aggi pajjalito hotīti aggiyādhāne ṭhito aggi katabbhuddharaṇo samidhāpakkhepaṃ bījanavātañca labhitvā jalito uddhaṃ samuggataccisamākulo hoti.Āhuti paggahitāti sasīsaṃ nhāyitvā mahatā sakkārena pāyāsasappimadhuphāṇitādīni abhisaṅkhatāni hontīti attho. Yañhi kiñci aggimhi juhitabbaṃ, taṃ sabbaṃ ‘‘āhutī’’ti vuccati.Sapadānanti anugharaṃ. Bhagavā hi sabbajanānuggahatthāya āhārasantuṭṭhiyā ca uccanīcakulaṃ avokkamma piṇḍāya carati. Tena vuttaṃ ‘‘sapadānaṃ piṇḍāya caramāno’’ti.
‘‘tatreva muṇḍakā’’tiādi. Tatrāpi ca yasmā ‘‘muṇḍo asuddho hotī’’ti brāhmaṇānaṃ diṭṭhi, tasmā ‘‘ayaṃ asuddho, tena devabrāhmaṇapūjako na hotī’’ti jigucchanto ‘‘muṇḍakā’’ti āha. Muṇḍakattā vā ucchiṭṭho esa, na imaṃ padesaṃ arahati āgacchitunti samaṇo hutvāpi īdisaṃ kāyakilesaṃ na vaṇṇetīti ca samaṇabhāvaṃ jigucchanto‘‘samaṇakā’’ti āha. Na kevalaṃ dosavaseneva, vasale vā pabbājetvā tehi saddhiṃ ekato sambhogaparibhogakaraṇena patito ayaṃ vasalatopi pāpataroti jigucchanto‘‘vasalakā’’ti āha – ‘‘vasalajātikānaṃ vā āhutidassanamattasavanena pāpaṃ hotī’’ti maññamānopi evamāha.
‘‘jānāsi pana, tvaṃ brāhmaṇā’’ti. Atha brāhmaṇo bhagavato mukhappasādasūcitaṃ tādibhāvaṃ ñatvā anukampāsītalena cittena nicchāritaṃ madhurassaraṃ sutvā amateneva abhisittahadayo attamano vippasannindriyo nihatamāno hutvā taṃ jātisabhāvaṃ visauggirasadisaṃ samudācāravacanaṃ pahāya ‘‘nūna yamahaṃ hīnajaccaṃ vasalanti paccemi, na so paramatthato vasalo, na ca hīnajaccatā eva vasalakaraṇo dhammo’’ti maññamāno‘‘na khvāhaṃ, bho gotamā’’ti āha. Dhammatā hesā, yaṃ hetusampanno paccayālābhena pharusopi samāno laddhamatte paccaye muduko hotīti.
sādhūti ayaṃ saddo āyācanasampaṭicchanasampahaṃsanasundaradaḷhīkammādīsu dissati. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.95; a. ni. 7.83) hi āyācane. ‘‘Sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu, sādhu, sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane.
‘‘Sādhu dhammarucī rājā, sādhu paññāṇavā naro;
Ādīsu sundare. ‘‘Taṃ suṇātha, sādhukaṃ manasi karothā’’tiādīsu (ma. ni. 1.1) daḷhīkamme. Idha pana āyācane.
Tena hīti tassādhippāyanidassanaṃ, sace ñātukāmosīti vuttaṃ hoti. Kāraṇavacanaṃ vā, tassa yasmā ñātukāmosi, tasmā, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, tathā te bhāsissāmi, yathā tvaṃ jānissasīti evaṃ parapadehi saddhiṃ sambandho veditabbo. Tatra casuṇāhīti sotindriyavikkhepavāraṇaṃ,sādhukaṃ manasi karohīti manasikāre daḷhīkammaniyojanena manindriyavikkhepavāraṇaṃ. Purimañcettha byañjanavipallāsaggāhavāraṇaṃ, pacchimaṃ atthavipallāsaggāhavāraṇaṃ. Purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇatthūpaparikkhādīsu. Purimena ca ‘‘sabyañjano ayaṃ dhammo, tasmā savanīyo’’ti dīpeti, pacchimena ‘‘sāttho, tasmā manasi kātabbo’’ti. Sādhukapadaṃ vā ubhayapadehi yojetvā ‘‘yasmā ayaṃ dhammo dhammagambhīro ca desanāgambhīro ca, tasmā suṇāhi sādhukaṃ. Yasmā atthagambhīro paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karohī’’ti etamatthaṃ dīpento āha – ‘‘suṇāhi sādhukaṃ manasi karohī’’ti.
‘‘evaṃ bho’’ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi,sampaṭicchi paṭiggahesīti vuttaṃ hoti, yathānusiṭṭhaṃ vā paṭipajjanena abhimukho assosīti. Athassa‘‘bhagavā etadavocā’’ti idāni vattabbaṃ sandhāya vuttaṃ ‘‘kodhano upanāhī’’ti evamādikaṃ.
116.Tatthakodhanoti kujjhanasīlo.Upanāhīti tasseva kodhassa daḷhīkammena upanāhena samannāgato. Paresaṃ guṇe makkheti puñchatīti makkhī, pāpo ca so makkhī cātipāpamakkhī.Vipannadiṭṭhīti vinaṭṭhasammādiṭṭhi, vipannāya vā virūpaṃ gatāya dasavatthukāya micchādiṭṭhiyā samannāgato.Māyāvīti attani vijjamānadosapaṭicchādanalakkhaṇāya māyāya samannāgato.Taṃ jaññā vasalo itīti taṃ evarūpaṃ puggalaṃ etesaṃ hīnadhammānaṃ vassanato siñcanato anvāssavanato ‘‘vasalo’’ti jāneyyāti, etehi sabbehi brāhmaṇamatthake jāto. Ayañhi paramatthato vasalo eva, attano hadayatuṭṭhimattaṃ, na paranti. Evamettha bhagavā ādipadeneva tassa brāhmaṇassa kodhaniggahaṃ katvā ‘‘kodhādidhammo hīnapuggalo’’ti puggalādhiṭṭhānāya ca desanāya kodhādidhamme desento ekena tāva pariyāyena vasalañca vasalakaraṇe ca dhamme desesi. Evaṃ desento ca ‘‘tvaṃ aha’’nti paravambhanaṃ attukkaṃsanañca akatvā dhammeneva samena ñāyena taṃ brāhmaṇaṃ vasalabhāve, attānañca brāhmaṇabhāve ṭhapesi.
117.Idāni yāyaṃ brāhmaṇānaṃ diṭṭhi ‘‘kadāci pāṇātipātaadinnādānādīni karontopi brāhmaṇo evā’’ti. Taṃ diṭṭhiṃ paṭisedhento, ye ca sattavihiṃsādīsu akusaladhammesu tehi tehi samannāgatā ādīnavaṃ apassantā te dhamme uppādenti, tesaṃ ‘‘hīnā ete dhammā vasalakaraṇā’’ti tattha ādīnavañca dassento aparehipi pariyāyehi vasalañca vasalakaraṇe ca dhamme desetuṃ ‘‘ekajaṃ vā dvijaṃ vā’’ti evamādigāthāyo abhāsi.
ekajoti ṭhapetvā aṇḍajaṃ avasesayonijo. So hi ekadā eva jāyati.Dvijoti aṇḍajo. So hi mātukucchito aṇḍakosato cāti dvikkhattuṃ jāyati. Taṃ ekajaṃ vā dvijaṃ vāpi.Yodha pāṇanti yo idha sattaṃ.Vihiṃsatīti kāyadvārikacetanāsamuṭṭhitena vā vacīdvārikacetanāsamuṭṭhitena vā payogena jīvitā voropeti. ‘‘Pāṇāni hiṃsatī’’tipi pāṭho. Tattha ekajaṃ vā dvijaṃ vāti evaṃpabhedāni yodha pāṇāni hiṃsatīti evaṃ sambandho veditabbo.Yassa pāṇe dayā natthīti etena manasā anukampāya abhāvaṃ āha. Sesamettha vuttanayameva. Ito parāsu ca gāthāsu, yato ettakampi avatvā ito paraṃ uttānatthāni padāni pariharantā avaṇṇitapadavaṇṇanāmattameva karissāma.
118.Hantīti hanati vināseti.Parirundhatīti senāya parivāretvā tiṭṭhati.Gāmāni nigamāni cāti ettha ca-saddena nagarānītipi vattabbaṃ.Niggāhako samaññātoti iminā hananaparirundhanena gāmanigamanagaraghātakoti loke vidito.
119.Gāme vā yadi vāraññeti gāmopi nigamopi nagarampi sabbova idha gāmo saddhiṃ upacārena, taṃ ṭhapetvā sesaṃ araññaṃ. Tasmiṃ gāme vā yadi vāraññeyaṃ paresaṃ mamāyitaṃ,yaṃ parasattānaṃ pariggahitamapariccattaṃ satto vā saṅkhāro vā.Theyyā adinnamādetīti tehi adinnaṃ ananuññātaṃ theyyacittena ādiyati, yena kenaci payogena yena kenaci avahārena attano gahaṇaṃ sādheti.
120.Iṇamādāyāti attano santakaṃ kiñci nikkhipitvā nikkhepaggahaṇena vā, kiñci anikkhipitvā ‘‘ettakena kālena ettakaṃ vaḍḍhiṃ dassāmī’’ti vaḍḍhiggahaṇena vā, ‘‘yaṃ ito udayaṃ bhavissati, taṃ mayhaṃ mūlaṃ taveva bhavissatī’’ti vā ‘‘udayaṃ ubhinnampi sādhāraṇa’’nti vā evaṃ taṃtaṃāyogaggahaṇena vā iṇaṃ gahetvā.Cujjamāno palāyati na hi te iṇamatthīti tena iṇāyikena ‘‘dehi me iṇa’’nti codiyamāno ‘‘na hi te iṇamatthi, mayā gahitanti ko sakkhī’’ti evaṃ bhaṇanena ghare vasantopi palāyati.
121.Kiñcikkhakamyatāti appamattakepi kismiñcideva icchāya.Panthasmiṃ vajantaṃ jananti magge gacchantaṃ yaṃkiñci itthiṃ vā purisaṃ vā.Hantvā kiñcikkhamādetīti māretvā koṭṭetvā taṃ bhaṇḍakaṃ gaṇhāti.
122.Attahetūti attano jīvitakāraṇā, tathāparahetu. Dhanahetūti sakadhanassa vā paradhanassa vā kāraṇā. Ca-kāro sabbattha vikappanattho.Sakkhipuṭṭhoti yaṃ jānāsi, taṃ vadehīti pucchito.Musā brūtīti jānanto vā ‘‘na jānāmī’’ti ajānanto vā ‘‘jānāmī’’ti bhaṇati, sāmike asāmike, asāmike ca sāmike karoti.
123.Ñātīnanti sambandhīnaṃ.Sakhīnanti vayassānaṃdāresūti parapariggahitesu.Paṭidissatīti paṭikūlena dissati, aticaranto dissatīti attho.Sāhasāti balakkārena anicchaṃ.Sampiyenāti tehi tesaṃ dārehi patthiyamāno sayañca patthayamāno, ubhayasinehavasenāpīti vuttaṃ hoti.
124.Mātaraṃ pitaraṃ vāti evaṃ mettāya padaṭṭhānabhūtampi,jiṇṇakaṃ gatayobbananti evaṃ karuṇāya padaṭṭhānabhūtampi.Pahu santo na bharatīti atthasampanno upakaraṇasampanno hutvāpi na poseti.
125.Sasunti sassuṃ.Hantīti pāṇinā vā leḍḍunā vā aññena vā kenaci paharati.Rosetīti kodhamassa sañjanetivācāyapharusavacanena.
126.Atthanti sandiṭṭhikasamparāyikaparamatthesu yaṃkiñci.Pucchito santoti puṭṭho samāno.Anatthamanusāsatīti tassa ahitameva ācikkhati.Paṭicchannena mantetīti atthaṃ ācikkhantopi yathā so na jānāti, tathā apākaṭehi padabyañjanehi paṭicchannena vacanena manteti, ācariyamuṭṭhiṃ vā katvā dīgharattaṃ vasāpetvā sāvasesameva manteti.
127.Yo katvāti ettha mayā pubbabhāge pāpicchatā vuttā. Yā sā ‘‘idhekacco kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati, mā maṃ jaññāti icchatī’’ti evaṃ āgatā. Yathā aññe na jānanti, tathā karaṇena katānañca avivaraṇena paṭicchannā assa kammantātipaṭicchannakammanto.
128.Parakulanti ñātikulaṃ vā mittakulaṃ vā.Āgatanti yassa tena kule bhuttaṃ, taṃ attano gehamāgataṃ pānabhojanādīhinappaṭipūjeti,na vā deti, avabhuttaṃ vā detīti adhippāyo.
129.Yo brāhmaṇaṃ vāti parābhavasutte vuttanayameva.
130.Bhattakāleupaṭṭhiteti bhojanakāle jāte. Upaṭṭhitantipi pāṭho, bhattakāle āgatanti attho.Roseti vācā na ca detīti ‘‘atthakāmo me ayaṃ balakkārena maṃ puññaṃ kārāpetuṃ āgato’’ti acintetvā appatirūpena pharusavacanena roseti, antamaso sammukhabhāvamattampi cassa na deti, pageva bhojananti adhippāyo.
131.Asataṃ yodha pabrūtīti yo idha yathā nimittāni dissanti ‘‘asukadivase idañcidañca te bhavissatī’’ti evaṃ asajjanānaṃ vacanaṃ pabrūti. ‘‘Asanta’’ntipi pāṭho, abhūtanti attho.Pabrūtīti bhaṇati ‘‘amukasmiṃ nāma gāme mayhaṃ īdiso gharavibhavo, ehi tattha gacchāma, gharaṇī me bhavissasi, idañcidañca te dassāmī’’ti parabhariyaṃ paradāsiṃ vā vañcento dhutto viya.Nijigīsānoti nijigīsamāno maggamāno, taṃ vañcetvā yaṃkiñci gahetvā palāyitukāmoti adhippāyo.
132.Yo cattānanti yo ca attānaṃ.Samukkaṃsetijātiādīhi samukkaṃsati uccaṭṭhāne ṭhapeti.Pare ca mavajānātīti tehiyeva pare avajānāti, nīcaṃ karoti. Ma-kāro padasandhikaro.Nihīnoti guṇavuḍḍhito parihīno, adhamabhāvaṃ vā gato.Sena mānenāti tena ukkaṃsanāvajānanasaṅkhātena attano mānena.
133.Rosakoti kāyavācāhi paresaṃ rosajanako.Kadariyoti thaddhamaccharī, yo pare paresaṃ dente aññaṃ vā puññaṃ karonte vāreti, tassetaṃ adhivacanaṃ.Pāpicchoti asantaguṇasambhāvanicchāya samannāgato.Maccharīti āvāsādimacchariyayutto.Saṭhoti asantaguṇappakāsanalakkhaṇena sāṭheyyena samannāgato, asammābhāsī vā akātukāmopi ‘‘karomī’’tiādivacanena. Nāssa pāpajigucchanalakkhaṇā hirī, nāssa uttāsanato ubbegalakkhaṇaṃ ottappantiahiriko anottappī.
134.Buddhanti sammāsambuddhaṃ.Paribhāsatīti ‘‘asabbaññū’’tiādīhi apavadati,sāvakañca‘‘duppaṭipanno’’tiādīhi.Paribbājaṃ gahaṭṭhaṃ vāti sāvakavisesanamevetaṃ pabbajitaṃ vā tassa sāvakaṃ, gahaṭṭhaṃ vā paccayadāyakanti attho. Bāhirakaṃ vā paribbājakaṃ yaṃkiñci gahaṭṭhaṃ vā abhūtena dosena paribhāsatīti evampettha atthaṃ icchanti porāṇā.
135.Anarahaṃ santoti akhīṇāsavo samāno.Arahaṃ paṭijānātīti ‘‘ahaṃ arahā’’ti paṭijānāti, yathā naṃ ‘‘arahā aya’’nti jānanti, tathā vācaṃ nicchāreti, kāyena parakkamati, cittena icchati adhivāseti.Coroti theno.Sabrahmake loketi ukkaṭṭhavasena āha – sabbaloketi vuttaṃ hoti. Loke hi sandhicchedananillopaharaṇaekāgārikakaraṇaparipanthatiṭṭhanādīhi paresaṃ dhanaṃ vilumpantā corāti vuccanti. Sāsane pana parisasampattiādīhi paccayādīni vilumpantā. Yathāha –
‘‘Pañcime, bhikkhave, mahācorā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekaccassa mahācorassa evaṃ hoti ‘kudāssu nāmāhaṃ satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍissāmi hananto, ghātento, chindanto, chedāpento, pacanto pācentoti, so aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto…pe… pācento. Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṃ hoti ‘kudāssu nāmāhaṃ satena vā…pe… rājadhānīsu cārikaṃ carissāmi sakkato, garukato, mānito, pūjito, apacito, gahaṭṭhānañceva pabbajitānañca lābhī cīvara…pe… parikkhārāna’nti. So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṃ carati sakkato…pe… parikkhārānaṃ. Ayaṃ, bhikkhave, paṭhamo mahācoro santo saṃvijjamāno lokasmiṃ.
‘‘Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahati, ayaṃ, bhikkhave, dutiyo…pe… lokasmiṃ.
‘‘Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu suddhaṃ brahmacāriṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. Ayaṃ, bhikkhave, tatiyo…pe… lokasmiṃ.
‘‘Puna caparaṃ, bhikkhave, idhekacco, pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṃ – ārāmo, ārāmavatthu, vihāro, vihāravatthu, mañco, pīṭhaṃ, bhisi, bimbohanaṃ, lohakumbhī, lohabhāṇakaṃ, lohavārako, lohakaṭāhaṃ, vāsi, pharasu, kuṭhārī, kudālo, nikhādanaṃ, valli, veḷu, muñjaṃ, pabbajaṃ, tiṇaṃ, mattikā, dārubhaṇḍaṃ, mattikābhaṇḍaṃ, tehi gihiṃ saṅgaṇhāti upalāpeti. Ayaṃ, bhikkhave, catuttho…pe… lokasmiṃ.
‘‘Sadevake, bhikkhave, loke…pe… sadevamanussāya ayaṃ aggo mahācoro, yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī’’ti (pārā. 195).
Tattha lokiyacorā lokiyameva dhanadhaññādiṃ thenenti. Sāsane vuttacoresu paṭhamo tathārūpameva cīvarādipaccayamattaṃ, dutiyo pariyattidhammaṃ, tatiyo parassa brahmacariyaṃ, catuttho saṅghikagarubhaṇḍaṃ, pañcamo jhānasamādhisamāpattimaggaphalappabhedaṃ lokiyalokuttaraguṇadhanaṃ, lokiyañca cīvarādipaccayajātaṃ. Yathāha – ‘‘theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto’’ti. Tattha yvāyaṃ pañcamo mahācoro, taṃ sandhāyāha bhagavā ‘‘coro sabrahmake loke’’ti. So hi ‘‘sadevake, bhikkhave, loke…pe… sadevamanussāya ayaṃ aggo mahācoro, yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī’’ti (pārā. 195) evaṃ lokiyalokuttaradhanathenanato aggo mahācoroti vutto, tasmā taṃ idhāpi ‘‘sabrahmake loke’’ti iminā ukkaṭṭhaparicchedena pakāsesi.
Eso kho vasalādhamoti. Etthakhoti avadhāraṇattho, tena eso eva vasalādhamo. Vasalānaṃ hīno sabbapacchimakoti avadhāreti. Kasmā? Visiṭṭhavatthumhi theyyadhammavassanato, yāva taṃ paṭiññaṃ na vissajjeti, tāva avigatavasalakaraṇadhammato cāti.
Etekho vasalāti. Idāni ye te paṭhamagāthāya āsayavipattivasena kodhanādayo pañca, pāpamakkhiṃ vā dvidhā katvā cha, dutiyagāthāya payogavipattivasena pāṇahiṃsako eko, tatiyāya payogavipattivaseneva gāmanigamaniggāhako eko, catutthāya theyyāvahāravasena eko, pañcamāya iṇavañcanavasena eko, chaṭṭhāya pasayhāvahāravasena panthadūsako eko, sattamāya kūṭasakkhivasena eko, aṭṭhamāya mittadubbhivasena eko, navamāya akataññuvasena eko, dasamāya katanāsanavihesanavasena eko, ekādasamāya hadayavañcanavasena eko, dvādasamāya paṭicchannakammantavasena dve, terasamāya akataññuvasena eko, cuddasamāya vañcanavasena eko, pannarasamāya vihesanavasena eko, soḷasamāya vañcanavasena eko, sattarasamāya attukkaṃsanaparavambhanavasena dve, aṭṭhārasamāya payogāsayavipattivasena rosakādayo satta, ekūnavīsatimāya paribhāsanavasena dve, vīsatimāya aggamahācoravasena ekoti evaṃ tettiṃsa catuttiṃsa vā vasalā vuttā. Te niddisanto āha‘‘ete kho vasalā vuttā, mayā ye te pakāsitā’’ti. Tassattho – ye te mayā pubbe ‘‘jānāsi pana tvaṃ, brāhmaṇa, vasala’’nti evaṃ saṅkhepato vasalā vuttā, te vitthārato ete kho pakāsitāti. Atha vā ye te mayā puggalavasena vuttā, te dhammavasenāpi ete kho pakāsitā. Atha vā ete kho vasalā vuttā ariyehi kammavasena, na jātivasena, mayā ye te pakāsitā ‘‘kodhano upanāhī’’tiādinā nayena.
136.Evaṃ bhagavā vasalaṃ dassetvā idāni yasmā brāhmaṇo sakāya diṭṭhiyā atīva abhiniviṭṭho hoti, tasmā taṃ diṭṭhiṃ paṭisedhento āha‘‘na jaccā vasalo hotī’’ti. Tassattho – paramatthato hi na jaccā vasalo hoti, na jaccā hoti brāhmaṇo, apica kho kammunā vasalo hoti, kammunā hoti brāhmaṇo, aparisuddhakammavassanato vasalo hoti, parisuddhena kammunā aparisuddhavāhanato brāhmaṇo hoti. Yasmā vā tumhe hīnaṃ vasalaṃ ukkaṭṭhaṃ brāhmaṇaṃ maññittha, tasmā hīnena kammunā vasalo hoti, ukkaṭṭhena kammunā brāhmaṇo hotīti evampi atthaṃ ñāpento evamāha.
137-139.Idāni tamevatthaṃ nidassanena sādhetuṃ‘‘tadamināpi jānāthā’’tiādikā tisso gāthāyo āha. Tāsu dve catuppādā, ekā chappādā, tāsaṃ attho – yaṃ mayā vuttaṃ ‘‘na jaccā vasalo hotī’’tiādi,tadamināpi jānātha, yathā medaṃ nidassanaṃ,taṃ imināpi pakārena jānātha, yena me pakārena yena sāmaññena idaṃ nidassananti vuttaṃ hoti. Katamaṃ nidassananti ce?Caṇḍālaputto sopāko…pe… brahmalokūpapattiyāti.
caṇḍālaputto. Attano khādanatthāya mate sunakhe labhitvā pacatītisopāko. Mātaṅgoti evaṃnāmovissutoti evaṃ hīnāya jātiyā ca jīvikāya ca nāmena ca pākaṭo.
Soti purimapadena sambandhitvā so mātaṅgoyasaṃ paramaṃ patto,abbhutaṃ uttamaṃ ativisiṭṭhaṃ yasaṃ kittiṃ pasaṃsaṃ patto.Yaṃ sudullabhanti yaṃ uḷārakulūpapannenāpi dullabhaṃ, hīnakulūpapannena sudullabhaṃ. Evaṃ yasappattassa caāgacchuṃ tassupaṭṭhānaṃ, khattiyā brāhmaṇā bahū,tassa mātaṅgassa pāricariyatthaṃ khattiyā ca brāhmaṇā ca aññe ca bahū vessasuddādayo jambudīpamanussā yebhuyyena upaṭṭhānaṃ āgamiṃsūti attho.
virajaṃ,mahantehi buddhādīhi paṭipannattāmahāpathaṃ,brahmalokasaṅkhātaṃ devalokaṃ yāpetuṃ samatthattā devalokayānasaññitaṃ aṭṭhasamāpattiyānaṃabhiruyha,tāya paṭipattiyākāmarāgaṃ virājetvā,kāyassa bhedābrahmalokūpago ahu,sā tathā hīnāpina naṃ jāti nivāresi brahmalokūpapattiyā,brahmalokūpapattitoti vuttaṃ hoti.
diṭṭhamaṅgalikāti nāmena. Sā kira ‘‘dussaṇṭhitaṃ rūpaṃ avamaṅgala’’nti daṭṭhuṃ na icchati, tenassā diṭṭhamaṅgalikātveva saṅkhā udapādi.
Tadā so mātaṅgo kālasseva vuṭṭhāya paṭapilotikaṃ nivāsetvā, kaṃsatāḷaṃ hatthe bandhitvā, bhājanahattho nagaraṃ pavisati, manusse disvā dūrato eva kaṃsatāḷaṃ ākoṭento. Atha diṭṭhamaṅgalikā ‘‘ussaratha, ussarathā’’ti purato purato hīnajanaṃ apanentehi purisehi nīyamānā nagaradvāramajjhe mātaṅgaṃ disvā ‘‘ko eso’’ti āha. Ahaṃ mātaṅgacaṇḍāloti. Sā ‘‘īdisaṃ disvā gatānaṃ kuto vuḍḍhī’’ti yānaṃ nivattāpesi. Manussā ‘‘yaṃ mayaṃ uyyānaṃ gantvā khajjabhojjādiṃ labheyyāma, tassa no mātaṅgena antarāyo kato’’ti kupitā ‘‘gaṇhatha caṇḍāla’’nti leḍḍūhi paharitvā ‘‘mato’’ti pāde gahetvā ekamante chaḍḍetvā kacavarena paṭicchādetvā agamaṃsu. So satiṃ paṭilabhitvā uṭṭhāya manusse pucchi – ‘‘kiṃ, ayyā, dvāraṃ nāma sabbasādhāraṇaṃ, udāhu brāhmaṇānaṃyeva kata’’nti? Manussā āhaṃsu – ‘‘sabbesaṃ sādhāraṇa’’nti. ‘‘Evaṃ sabbasādhāraṇadvārena pavisitvā bhikkhāhārena yāpentaṃ maṃ diṭṭhamaṅgalikāya manussā imaṃ anayabyasanaṃ pāpesu’’nti rathikāya rathikaṃ āhiṇḍanto manussānaṃ ārocetvā brāhmaṇassa gharadvāre nipajji – ‘‘diṭṭhamaṅgalikaṃ aladdhā na vuṭṭhahissāmī’’ti.
Brāhmaṇo ‘‘gharadvāre mātaṅgo nipanno’’ti sutvā ‘‘tassa kākaṇikaṃ detha, telena aṅgaṃ makkhetvā gacchatū’’ti āha. So taṃ na icchati, ‘‘diṭṭhamaṅgalikaṃ aladdhā na vuṭṭhahissāmi’’cceva āha. Tato brāhmaṇo ‘‘dve kākaṇikāyo detha, kākaṇikāya pūvaṃ khādatu, kākaṇikāya telena aṅgaṃ makkhetvā gacchatū’’ti āha. So taṃ na icchati, tatheva vadati. Brāhmaṇo sutvā ‘‘māsakaṃ detha, pādaṃ, upaḍḍhakahāpaṇaṃ, kahāpaṇaṃ dve tīṇī’’ti yāva sataṃ āṇāpesi. So na icchati, tatheva vadati. Evaṃ yācantānaṃyeva sūriyo atthaṅgato. Atha brāhmaṇī pāsādā oruyha sāṇipākāraṃ parikkhipāpetvā taṃ upasaṅkamitvā yāci – ‘‘tāta mātaṅga, diṭṭhamaṅgalikāya aparādhaṃ khama, sahassaṃ gaṇhāhi, dve tīṇī’’ti yāva ‘‘satasahassaṃ gaṇhāhī’’ti āha. So tuṇhībhūto nipajjiyeva.
Evaṃ catūhapañcāhe vītivatte bahumpi paṇṇākāraṃ datvā diṭṭhamaṅgalikaṃ alabhantā khattiyakumārādayo mātaṅgassa upakaṇṇake ārocāpesuṃ – ‘‘purisā nāma anekānipi saṃvaccharāni vīriyaṃ katvā icchitatthaṃ pāpuṇanti, mā kho tvaṃ nibbijji, addhā dvīhatīhaccayena diṭṭhamaṅgalikaṃ lacchasī’’ti. So tuṇhībhūto nipajjiyeva. Atha sattame divase samantā paṭivissakā uṭṭhahitvā ‘‘tumhe mātaṅgaṃ vā uṭṭhāpetha, dārikaṃ vā detha, mā amhe sabbe nāsayitthā’’ti āhaṃsu. Tesaṃ kira ayaṃ diṭṭhi ‘‘yassa gharadvāre evaṃ nipanno caṇḍālo marati, tassa gharena saha samantā sattasattagharavāsino caṇḍālā hontī’’ti. Tato diṭṭhamaṅgalikaṃ nīlapaṭapilotikaṃ nivāsāpetvā uḷuṅkakaḷopikādīni datvā paridevamānaṃ tassa santikaṃ netvā ‘‘gaṇha dārikaṃ, uṭṭhāya gacchāhī’’ti adaṃsu. Sā passe ṭhatvā ‘‘uṭṭhāhī’’ti āha, so ‘‘hatthena maṃ gahetvā uṭṭhāpehī’’ti āha. Sā naṃ uṭṭhāpesi. So nisīditvā āha – ‘‘mayaṃ antonagare vasituṃ na labhāma, ehi maṃ bahinagare cammakuṭiṃ nehī’’ti. Sā naṃ hatthe gahetvā tattha nesi. ‘‘Piṭṭhiyaṃ āropetvā’’ti jātakabhāṇakā. Netvā cassa sarīraṃ telena makkhetvā, uṇhodakena nhāpetvā, yāguṃ pacitvā adāsi. So ‘‘brāhmaṇakaññā ayaṃ mā vinassī’’ti jātisambhedaṃ akatvāva aḍḍhamāsamattaṃ balaṃ gahetvā ‘‘ahaṃ vanaṃ gacchāmi, ‘aticirāyatī’ti mā tvaṃ ukkaṇṭhī’’ti vatvā gharamānusakāni ca ‘‘imaṃ mā pamajjitthā’’ti āṇāpetvā gharā nikkhamma tāpasapabbajjaṃ pabbajitvā, kasiṇaparikammaṃ katvā, katipāheneva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattetvā ‘‘idānāhaṃ diṭṭhamaṅgalikāya manāpo bhavissāmī’’ti ākāsenāgantvā nagaradvāre orohitvā diṭṭhamaṅgalikāya santikaṃ pesesi.
Sā sutvā ‘‘koci maññe mama ñātako pabbajito maṃ dukkhitaṃ ñatvā daṭṭhuṃ āgato bhavissatī’’ti cintayamānā gantvā, taṃ ñatvā, pādesu nipatitvā ‘‘kissa maṃ anāthaṃ tumhe akatthā’’ti āha. Mahāpuriso ‘‘mā tvaṃ diṭṭhamaṅgalike dukkhinī ahosi, sakalajambudīpavāsīhi te sakkāraṃ kāressāmī’’ti vatvā etadavoca – ‘‘gaccha tvaṃ ghosanaṃ karohi – ‘mahābrahmā mama sāmiko na mātaṅgo, so candavimānaṃ bhinditvā sattame divase mama santikaṃ āgamissatī’’’ti. Sā āha – ‘‘ahaṃ, bhante, brāhmaṇamahāsāladhītā hutvā attano pāpakammena imaṃ caṇḍālabhāvaṃ pattā, na sakkomi evaṃ vattu’’nti. Mahāpuriso ‘‘na tvaṃ mātaṅgassa ānubhāvaṃ jānāsī’’ti vatvā yathā sā saddahati, tathā anekāni pāṭihāriyāni dassetvā tatheva taṃ āṇāpetvā attano vasatiṃ agamāsi. Sā tathā akāsi.
Manussā ujjhāyanti hasanti – ‘‘kathañhi nāmāyaṃ attano pāpakammena caṇḍālabhāvaṃ patvā puna taṃ mahābrahmānaṃ karissatī’’ti. Sā adhimānā eva hutvā divase divase ghosantī nagaraṃ āhiṇḍati ‘‘ito chaṭṭhe divase, pañcame, catutthe, tatiye, suve, ajja āgamissatī’’ti. Manussā tassā vissatthavācaṃ sutvā ‘‘kadāci evampi siyā’’ti attano attano gharadvāresu maṇḍapaṃ kārāpetvā, sāṇipākāraṃ sajjetvā, vayappattā dārikāyo alaṅkaritvā ‘‘mahābrahmani āgate kaññādānaṃ dassāmā’’ti ākāsaṃ ullokentā nisīdiṃsu. Atha mahāpuriso puṇṇamadivase gaganatalaṃ upārūḷhe cande candavimānaṃ phāletvā passato mahājanassa mahābrahmarūpena niggacchi. Mahājano ‘‘dve candā jātā’’ti atimaññi. Tato anukkamena āgataṃ disvā ‘‘saccaṃ diṭṭhamaṅgalikā āha, mahābrahmāva ayaṃ diṭṭhamaṅgalikaṃ dametuṃ pubbe mātaṅgavesenāgacchī’’ti niṭṭhaṃ agamāsi. Evaṃ so mahājanena dissamāno diṭṭhamaṅgalikāya vasanaṭṭhāne eva otari. Sā ca tadā utunī ahosi. So tassā nābhiṃ aṅguṭṭhakena parāmasi. Tena phassena gabbho patiṭṭhāsi. Tato naṃ ‘‘gabbho te saṇṭhito, puttamhi jāte taṃ nissāya jīvāhī’’ti vatvā passato mahājanassa puna candavimānaṃ pāvisi.
‘‘maṇḍabyakumāro’’ti nāmaṃ akaṃsu. Tato pabhuti ca naṃ brāhmaṇā ‘‘mahābrahmuno putto’’ti parivāretvā caranti. Tato anekasatasahassappakārā paṇṇākārā āgacchanti, te brāhmaṇā kumārassārakkhaṃ ṭhapesuṃ, āgatā lahuṃ kumāraṃ daṭṭhuṃ na labhanti.
Kumāro anupubbena vuḍḍhimanvāya dānaṃ dātuṃ āraddho. So sālāya sampattānaṃ kapaṇaddhikānaṃ adatvā brāhmaṇānaṃyeva deti. Mahāpuriso ‘‘kiṃ mama putto dānaṃ detī’’ti āvajjetvā brāhmaṇānaṃyeva dānaṃ dentaṃ disvā ‘‘yathā sabbesaṃ dassati, tathā karissāmī’’ti cīvaraṃ pārupitvā pattaṃ gahetvā ākāsena āgamma puttassa gharadvāre aṭṭhāsi. Kumāro taṃ disvā ‘‘kuto ayaṃ evaṃ virūpaveso vasalo āgato’’ti kuddho imaṃ gāthamāha –
‘‘Kuto nu āgacchasi dummavāsī, otallako paṃsupisācakova;
Brāhmaṇā ‘‘gaṇhatha gaṇhathā’’ti taṃ gahetvā ākoṭetvā anayabyasanaṃ pāpesuṃ. So ākāsena gantvā bahinagare paccaṭṭhāsi. Devatā kupitā kumāraṃ gale gahetvā uddhaṃpādaṃ adhosiraṃ ṭhapesuṃ. So akkhīhi niggatehi mukhena kheḷaṃ paggharantena gharugharupassāsī dukkhaṃ vedayati. Diṭṭhamaṅgalikā sutvā ‘‘koci āgato atthī’’ti pucchi. ‘‘Āma, pabbajito āgacchī’’ti. ‘‘Kuhiṃ gato’’ti? ‘‘Evaṃ gato’’ti. Sā tattha gantvā ‘‘khamatha, bhante, attano dāsassā’’ti yācantī tassa pādamūle bhūmiyā nipajji. Tena ca samayena mahāpuriso piṇḍāya caritvā, yāguṃ labhitvā, taṃ pivanto tattha nisinno hoti, so avasiṭṭhaṃ thokaṃ yāguṃ diṭṭhamaṅgalikāya adāsi. ‘‘Gaccha imaṃ yāguṃ udakakumbhiyā āloletvā yesaṃ bhūtavikāro atthi, tesaṃ akkhimukhakaṇṇanāsābilesu āsiñca, sarīrañca paripphosehi, evaṃ nibbikārā bhavissantī’’ti. Sā tathā akāsi. Tato kumāre pakatisarīre jāte ‘‘ehi, tāta maṇḍabya, taṃ khamāpessāmā’’ti puttañca sabbe brāhmaṇe ca tassa pādamūle nikkujjitvā nipajjāpetvā khamāpesi.
So ‘‘sabbajanassa dānaṃ dātabba’’nti ovaditvā, dhammakathaṃ katvā, attano vasanaṭṭhānaṃyeva gantvā, cintesi ‘‘itthīsu pākaṭā diṭṭhamaṅgalikā damitā, purisesu pākaṭo maṇḍabyakumāro, idāni ko dametabbo’’ti. Tato jātimantatāpasaṃ addasa bandhumatīnagaraṃ nissāya kumbhavatīnadītīre viharantaṃ. So ‘‘ahaṃ jātiyā visiṭṭho, aññehi paribhuttodakaṃ na paribhuñjāmī’’ti uparinadiyā vasati. Mahāpuriso tassa uparibhāge vāsaṃ kappetvā tassa udakaparibhogavelāyaṃ dantakaṭṭhaṃ khāditvā udake pakkhipi. Tāpaso taṃ udakena vuyhamānaṃ disvā ‘‘kenidaṃ khitta’’nti paṭisotaṃ gantvā mahāpurisaṃ disvā ‘‘ko etthā’’ti āha. ‘‘Mātaṅgacaṇḍālo, ācariyā’’ti. ‘‘Apehi, caṇḍāla, mā uparinadiyā vasī’’ti. Mahāpuriso ‘‘sādhu, ācariyā’’ti heṭṭhānadiyā vasati, paṭisotampi dantakaṭṭhaṃ tāpasassa santikaṃ āgacchati. Tāpaso puna gantvā ‘‘apehi, caṇḍāla, mā heṭṭhānadiyaṃ vasa, uparinadiyāyeva vasā’’ti āha. Mahāpuriso ‘‘sādhu, ācariyā’’ti tathā akāsi, punapi tatheva ahosi. Tāpaso punapi ‘‘tathā karotī’’ti duṭṭho mahāpurisaṃ sapi ‘‘sūriyassa te uggamanavelāya sattadhā muddhā phalatū’’ti. Mahāpurisopi ‘‘sādhu, ācariya, ahaṃ pana sūriyuṭṭhānaṃ na demī’’ti vatvā sūriyuṭṭhānaṃ nivāresi. Tato ratti na vibhāyati, andhakāro jāto, bhītā bandhumatīvāsino tāpasassa santikaṃ gantvā ‘‘atthi nu kho, ācariya, amhākaṃ sotthibhāvo’’ti pucchiṃsu. Te hi taṃ ‘‘arahā’’ti maññanti. So tesaṃ sabbamācikkhi. Te mahāpurisaṃ upasaṅkamitvā ‘‘sūriyaṃ, bhante, muñcathā’’ti yāciṃsu. Mahāpuriso ‘‘yadi tumhākaṃ arahā āgantvā maṃ khamāpeti, muñcāmī’’ti āha.
Manussā gantvā tāpasaṃ āhaṃsu – ‘‘ehi, bhante, mātaṅgapaṇḍitaṃ khamāpehi, mā tumhākaṃ kalahakāraṇā mayaṃ nassimhā’’ti. So ‘‘nāhaṃ caṇḍālaṃ khamāpemī’’ti āha. Manussā ‘‘amhe tvaṃ nāsesī’’ti taṃ hatthapādesu gahetvā mahāpurisassa santikaṃ nesuṃ. Mahāpuriso ‘‘mama pādamūle kucchiyā nipajjitvā khamāpente khamāmī’’ti āha. Manussā ‘‘evaṃ karohī’’ti āhaṃsu. Tāpaso ‘‘nāhaṃ caṇḍālaṃ vandāmī’’ti. Manussā ‘‘tava chandena na vandissasī’’ti hatthapādamassugīvādīsu gahetvā mahāpurisassa pādamūle sayāpesuṃ. So ‘‘khamāmahaṃ imassa, apicāhaṃ tassevānukampāya sūriyaṃ na muñcāmi, sūriye hi uggatamatte muddhā assa sattadhā phalissatī’’ti āha. Manussā ‘‘idāni, bhante, kiṃ kātabba’’nti āhaṃsu. Mahāpuriso ‘‘tena hi imaṃ galappamāṇe udake ṭhapetvā mattikāpiṇḍenassa sīsaṃ paṭicchādetha, sūriyarasmīhi phuṭṭho mattikāpiṇḍo sattadhā phalissati. Tasmiṃ phalite esa aññatra gacchatū’’ti āha. Te tāpasaṃ hatthapādādīsu gahetvā tathā akaṃsu. Sūriye muñcitamatte mattikāpiṇḍo sattadhā phalitvā pati, tāpaso bhīto palāyi. Manussā disvā ‘‘passatha, bho, samaṇassa ānubhāva’’nti dantakaṭṭhapakkhipanamādiṃ katvā sabbaṃ vitthāretvā ‘‘natthi īdiso samaṇo’’ti tasmiṃ pasīdiṃsu. Tato pabhuti sakalajambudīpe khattiyabrāhmaṇādayo gahaṭṭhapabbajitā mātaṅgapaṇḍitassa upaṭṭhānaṃ agamaṃsu. So yāvatāyukaṃ ṭhatvā kāyassa bhedā brahmaloke uppajji. Tenāha bhagavā ‘‘tadamināpi jānātha…pe… brahmalokūpapattiyā’’ti.
140-141.Evaṃ ‘‘na jaccā vasalo hoti, kammunā vasalo hotī’’ti sādhetvā idāni ‘‘na jaccā hoti brāhmaṇo, kammunā hoti brāhmaṇo’’ti etaṃ sādhetuṃ āha‘‘ajjhāyakakule jātā …pe… duggatyā garahāyavā’’ti. Tatthaajjhāyakakule jātāti mantajjhāyake brāhmaṇakule jātā. ‘‘Ajjhāyakākuḷe jātā’’tipi pāṭho. Mantānaṃ ajjhāyake anupakuṭṭhe ca brāhmaṇakule jātāti attho. Mantā bandhavā etesantimantabandhavā. Vedabandhū vedapaṭissaraṇāti vuttaṃ hoti.Te ca pāpesu kammesu abhiṇhamupadissareti te evaṃ kule jātā mantabandhavā ca samānāpi yadi pāṇātipātādīsu pāpakammesu punappunaṃ upadissanti, athadiṭṭheva dhamme gārayhā samparāye ca duggatite evamupadissamānā imasmiṃyeva attabhāve mātāpitūhipi ‘‘nayime amhākaṃ puttā, dujjātā ete kulassa aṅgārabhūtā, nikkaḍḍhatha ne’’ti, brāhmaṇehipi ‘‘gahapatikā ete, na ete brāhmaṇā, mā nesaṃ saddhayaññathālipākādīsu pavesaṃ detha, mā nehi saddhiṃ sallapathā’’ti, aññehipi manussehi ‘‘pāpakammantā ete, na ete brāhmaṇā’’ti evaṃ gārayhā honti. Samparāye ca nesaṃ duggati nirayādibhedā, duggati etesaṃ paraloke hotīti attho. Samparāye vātipi pāṭho. Paraloke etesaṃ dukkhassa gatiduggati,dukkhappattiyeva hotīti attho.Na ne jāti nivāreti, duggatyā garahāya vāti sā tathā ukkaṭṭhāpi yaṃ tvaṃ sārato paccesi, jāti ete pāpakammesu padissante brāhmaṇe ‘‘samparāye ca duggatī’’ti ettha vuttappakārāya duggatiyā vā, ‘‘diṭṭheva dhamme gārayhā’’ti ettha vuttappakārāya garahāya vā na nivāreti.
142.Evaṃ bhagavā ajjhāyakakule jātānampi brāhmaṇānaṃ gārayhādikammavasena diṭṭheva dhamme patitabhāvaṃ dīpento duggatigamanena ca samparāye brāhmaṇajātiyā abhāvaṃ dīpento ‘‘na jaccā hoti brāhmaṇo, kammunā hoti brāhmaṇo’’ti etampi atthaṃ sādhetvā idāni duvidhampi atthaṃ nigamento āha, evaṃ brāhmaṇa –
‘‘Na jaccā vasalo hoti, na jaccā hoti brāhmaṇo;
nikkujjitaṃ vātiādīnaṃ evaṃ yojanā veditabbā – yathā koci nikkujjitaṃ vā ukkujjeyya, evaṃ maṃ kammavimukhaṃ jātivāde patitaṃ ‘‘jātiyā brāhmaṇavasalabhāvo hotī’’ti diṭṭhito vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya, evaṃ jātivādapaṭicchannaṃ kammavādaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ brāhmaṇavasalabhāvassa asambhinnaujumaggaṃ ācikkhantena, yathā andhakāre vā telapajjotaṃ dhāreyya, evaṃ mātaṅgādinidassanapajjotadhāraṇena mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya aggikabhāradvājasuttavaṇṇanā niṭṭhitā.
8. Mettasuttavaṇṇanā
Karaṇīyamatthakusalenāti mettasuttaṃ. Kā uppatti? Himavantapassato kira devatāhi ubbāḷhā bhikkhū bhagavato santikaṃ sāvatthiṃ āgacchiṃsu. Tesaṃ bhagavā parittatthāya kammaṭṭhānatthāya ca imaṃ suttaṃ abhāsi. Ayaṃ tāva saṅkhepo.
Ayaṃ pana vitthāro – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati upakaṭṭhāya vassūpanāyikāya. Tena kho pana samayena sambahulā nānāverajjakā bhikkhū bhagavato santike kammaṭṭhānaṃ gahetvā tattha tattha vassaṃ upagantukāmā bhagavantaṃ upasaṅkamanti. Tatra sudaṃ bhagavā rāgacaritānaṃ saviññāṇakāviññāṇakavasena ekādasavidhaṃ asubhakammaṭṭhānaṃ, dosacaritānaṃ catubbidhaṃ mettādikammaṭṭhānaṃ, mohacaritānaṃ maraṇassatikammaṭṭhānādīni, vitakkacaritānaṃ ānāpānassatipathavīkasiṇādīni, saddhācaritānaṃ buddhānussatikammaṭṭhānādīni, buddhicaritānaṃ catudhātuvavatthanādīnīti iminā nayena caturāsītisahassappabhedacaritānukūlāni kammaṭṭhānāni katheti.
Atha kho pañcamattāni bhikkhusatāni bhagavato santike kammaṭṭhānaṃ uggahetvā sappāyasenāsanañca gocaragāmañca pariyesamānāni anupubbena gantvā paccante himavantena saddhiṃ ekābaddhaṃ nīlakācamaṇisannibhasilātalaṃ sītalaghanacchāyanīlavanasaṇḍamaṇḍitaṃ muttātalarajatapaṭṭasadisavālukākiṇṇabhūmibhāgaṃ sucisātasītalajalāsayaparivāritaṃ pabbatamaddasaṃsu. Atha kho te bhikkhū tatthekarattiṃ vasitvā pabhātāya rattiyā sarīraparikammaṃ katvā tassa avidūre aññataraṃ gāmaṃ piṇḍāya pavisiṃsu. Gāmo ghananivesasanniviṭṭhakulasahassayutto, manussā cettha saddhā pasannā, te paccante pabbajitadassanassa dullabhatāya bhikkhū disvā eva pītisomanassajātā hutvā te bhikkhū bhojetvā ‘‘idheva, bhante, temāsaṃ vasathā’’ti yācitvā pañcapadhānakuṭisatāni kārāpetvā tattha mañcapīṭhapānīyaparibhojanīyaghaṭādīni sabbūpakaraṇāni paṭiyādesuṃ.
Bhikkhū dutiyadivase aññaṃ gāmaṃ piṇḍāya pavisiṃsu. Tatthāpi manussā tatheva upaṭṭhahitvā vassāvāsaṃ yāciṃsu. Bhikkhū ‘‘asati antarāye’’ti adhivāsetvā taṃ vanasaṇḍaṃ pavisitvā sabbarattindivaṃ āraddhavīriyā hutvā yāmagaṇḍikaṃ koṭṭetvā yonisomanasikārabahulā viharantā rukkhamūlāni upagantvā nisīdiṃsu. Sīlavantānaṃ bhikkhūnaṃ tejena vihatatejā rukkhadevatā attano attano vimānā oruyha dārake gahetvā ito cito ca vicaranti. Seyyathāpi nāma rājūhi vā rājamahāmattehi vā gāmakāvāsaṃ gatehi gāmavāsīnaṃ gharesu okāse gahite gharamānusakā gharā nikkhamitvā aññatra vasantā ‘‘kadā nu kho gamissantī’’ti dūrato olokenti; evameva devatā attano attano vimānāni chaḍḍetvā ito cito ca vicarantiyo dūratova olokenti – ‘‘kadā nu kho bhadantā gamissantī’’ti. Tato evaṃ samacintesuṃ ‘‘paṭhamavassūpagatā bhikkhū avassaṃ temāsaṃ vasissanti. Mayaṃ pana tāva ciraṃ dārake gahetvā okkamma vasituṃ na sakkhissāma. Handa mayaṃ bhikkhūnaṃ bhayānakaṃ ārammaṇaṃ dassemā’’ti. Tā rattiṃ bhikkhūnaṃ samaṇadhammakaraṇavelāya bhiṃsanakāni yakkharūpāni nimminitvā purato purato tiṭṭhanti, bheravasaddañca karonti. Bhikkhūnaṃ tāni rūpāni passantānaṃ tañca saddaṃ suṇantānaṃ hadayaṃ phandi, dubbaṇṇā ca ahesuṃ uppaṇḍupaṇḍukajātā. Tena te cittaṃ ekaggaṃ kātuṃ nāsakkhiṃsu. Tesaṃ anekaggacittānaṃ bhayena ca punappunaṃ saṃviggānaṃ sati sammussi. Tato nesaṃ muṭṭhassatīnaṃ duggandhāni ārammaṇāni payojesuṃ. Tesaṃ tena duggandhena nimmathiyamānamiva matthaluṅgaṃ ahosi, bāḷhā sīsavedanā uppajjiṃsu, na ca taṃ pavattiṃ aññamaññassa ārocesuṃ.
Athekadivasaṃ saṅghattherassa upaṭṭhānakāle sabbesu sannipatitesu saṅghatthero pucchi – ‘‘tumhākaṃ, āvuso, imaṃ vanasaṇḍaṃ paviṭṭhānaṃ katipāhaṃ ativiya parisuddho chavivaṇṇo ahosi pariyodāto, vippasannāni ca indriyāni etarahi panattha kisā dubbaṇṇā uppaṇḍupaṇḍukajātā, kiṃ vo idha asappāya’’nti? Tato eko bhikkhu āha – ‘‘ahaṃ, bhante, rattiṃ īdisañca īdisañca bheravārammaṇaṃ passāmi ca suṇāmi ca, īdisañca gandhaṃ ghāyāmi, tena me cittaṃ na samādhiyatī’’ti. Eteneva upāyena sabbe taṃ pavattiṃ ārocesuṃ. Saṅghatthero āha – ‘‘bhagavatā āvuso dve vassūpanāyikā paññattā, amhākañca idaṃ senāsanaṃ asappāyaṃ, āyāmāvuso bhagavato santikaṃ, gantvā aññaṃ sappāyaṃ senāsanaṃ pucchāmā’’ti. ‘‘Sādhu bhante’’ti te bhikkhū therassa paṭissuṇitvā sabbe senāsanaṃ saṃsāmetvā pattacīvaramādāya anupalittattā kulesu kañci anāmantetvā eva yena sāvatthi tena cārikaṃ pakkamiṃsu. Anupubbena sāvatthiṃ gantvā bhagavato santikaṃ agamiṃsu.
Bhagavā te bhikkhū disvā etadavoca – ‘‘na, bhikkhave, antovassaṃ cārikā caritabbāti mayā sikkhāpadaṃ paññattaṃ, kissa tumhe cārikaṃ carathā’’ti. Te bhagavato sabbaṃ ārocesuṃ. Bhagavā āvajjento sakalajambudīpe antamaso catuppādapīṭhakaṭṭhānamattampi tesaṃ sappāyaṃ senāsanaṃ nāddasa. Atha te bhikkhū āha – ‘‘na, bhikkhave, tumhākaṃ aññaṃ sappāyaṃ senāsanaṃ atthi, tattheva tumhe viharantā āsavakkhayaṃ pāpuṇeyyātha. Gacchatha, bhikkhave, tameva senāsanaṃ upanissāya viharatha. Sace pana devatāhi abhayaṃ icchatha, imaṃ parittaṃ uggaṇhatha, etañhi vo parittañca kammaṭṭhānañca bhavissatī’’ti imaṃ suttamabhāsi.
Apare panāhu – ‘‘gacchatha, bhikkhave, tameva senāsanaṃ upanissāya viharathā’’ti idañca vatvā bhagavā āha – ‘‘apica kho āraññakena pariharaṇaṃ ñātabbaṃ. Seyyathidaṃ – sāyaṃpātaṃ karaṇavasena dve mettā, dve parittā, dve asubhā, dve maraṇassatī aṭṭha mahāsaṃvegavatthusamāvajjanañca. Aṭṭha mahāsaṃvegavatthūni nāma jāti jarā byādhi maraṇaṃ cattāri apāyadukkhānīti. Atha vā jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkha’’nti. Evaṃ bhagavā pariharaṇaṃ ācikkhitvā tesaṃ bhikkhūnaṃ mettatthañca parittatthañca vipassanāpādakajhānatthañca imaṃ suttaṃ abhāsīti.
143.Tatthakaraṇīyamatthakusalenāti imissā paṭhamagāthāya tāva ayaṃ padavaṇṇanā –karaṇīyanti kātabbaṃ, karaṇārahanti attho.Atthoti paṭipadā, yaṃ vā kiñci attano hitaṃ, taṃ sabbaṃ araṇīyato atthoti vuccati, araṇīyato nāma upagantabbato. Atthe kusalenaatthakusalena,atthachekenāti vuttaṃ hoti.Yanti aniyamitapaccattaṃ. Nti niyamitaupayogaṃ. Ubhayampi vāyaṃ tanti paccattavacanaṃ.Santaṃ padanti upayogavacanaṃ. Tattha lakkhaṇato santaṃ, pattabbato padaṃ, nibbānassetaṃ adhivacanaṃ.Abhisameccāti abhisamāgantvā. Sakkotītisakko,samattho paṭibaloti vuttaṃ hoti.Ujūti ajjavayutto. Suṭṭhu ujūtisuhuju. Sukhaṃ vaco asmintisuvaco. Assāti bhaveyya.Mudūti maddavayutto. Na atimānītianatimānī.
karaṇīyamatthakusalena yanta santaṃ padaṃ abhisameccāti. Ettha tāva atthi karaṇīyaṃ, atthi akaraṇīyaṃ. Tattha saṅkhepato sikkhattayaṃkaraṇīyaṃ,sīlavipatti, diṭṭhivipatti, ācāravipatti, ājīvavipattīti evamādiakaraṇīyaṃ. Tathā atthi atthakusalo, atthi anatthakusalo.
anatthakusalo.
atthakusalo.
atthakusalo.
atthakusalo.
atthakusalo. Yo vā pana samāpattito vuṭṭhāya saṅkhāre sammasitvā arahattaṃ pāpuṇāti, ayaṃ atthakusalānaṃ aggo.
atthakusalāti adhippetā. Tathāvidhā ca te bhikkhū. Tena bhagavā te bhikkhū sandhāya ekapuggalādhiṭṭhānāya desanāya ‘‘karaṇīyamatthakusalenā’’ti āha.
‘‘yanta santaṃ padaṃ abhisameccā’’ti. Ayamettha adhippāyo – taṃ buddhānubuddhehi vaṇṇitaṃ santaṃ nibbānapadaṃ paṭivedhavasena abhisamecca viharitukāmena yaṃ karaṇīyanti. Ettha cayanti imassa gāthāpādassa ādito vuttameva karaṇīyanti. Adhikārato anuvattati taṃ santaṃ padaṃ abhisameccāti. Ayaṃ pana yasmā sāvasesapāṭho attho, tasmā ‘‘viharitukāmenā’’ti vuttanti veditabbaṃ.
santaṃ padaṃ abhisameccāti anussavādivasena lokiyapaññāya nibbānapadaṃ santanti ñatvā taṃ adhigantukāmena yantaṃ karaṇīyanti adhikārato anuvattati, taṃ karaṇīyamatthakusalenāti evampettha adhippāyo veditabbo. Atha vā ‘‘karaṇīyamatthakusalenā’’ti vutte ‘‘ki’’nti cintentānaṃ āha‘‘yanta santaṃ padaṃ abhisameccā’’ti. Tassevaṃ adhippāyo veditabbo – lokiyapaññāya santaṃ padaṃ abhisamecca yaṃ karaṇīyaṃ, tanti. Yaṃ kātabbaṃ, taṃ karaṇīyaṃ, karaṇārahameva tanti vuttaṃ hoti.
‘‘sakko ujū ca suhujū ca, suvaco cassa mudu anatimānī’’ti imaṃ tāva upaḍḍhagāthaṃ āha.
Kiṃ vuttaṃ hoti? Santaṃ padaṃ abhisamecca viharitukāmo lokiyapaññāya vā taṃ abhisamecca tadadhigamāya paṭipajjamāno āraññako bhikkhu dutiyacatutthapadhāniyaṅgasamannāgamena kāye ca jīvite ca anapekkho hutvā saccapaṭivedhāya paṭipajjituṃ sakko assa, tathā kasiṇaparikammavattasamādānādīsu, attano pattacīvarapaṭisaṅkharaṇādīsu ca yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃ karaṇīyāni, tesu aññesu ca evarūpesu sakko assa dakkho analaso samattho. Sakko hontopi ca tatiyapadhāniyaṅgasamannāgamena uju assa. Uju hontopi ca sakiṃ ujubhāvena santosaṃ anāpajjitvā yāvajīvaṃ punappunaṃ asithilakaraṇena suṭṭhutaraṃ uju assa. Asaṭhatāya vā uju, amāyāvitāya suhuju. Kāyavacīvaṅkappahānena vā uju, manovaṅkappahānena suhuju. Asantaguṇassa vā anāvikaraṇena uju, asantaguṇena uppannassa lābhassa anadhivāsanena suhuju. Evaṃ ārammaṇalakkhaṇūpanijjhānehi purimadvayatatiyasikkhāhi payogāsayasuddhīhi ca uju ca suhuju ca assa.
subbaco ca assa. Yo hi puggalo ‘‘idaṃ na kātabba’’nti vutto ‘‘kiṃ te diṭṭhaṃ, kiṃ te sutaṃ, ko me hutvā vadasi, kiṃ upajjhāyo ācariyo sandiṭṭho sambhatto vā’’ti vadati, tuṇhībhāvena vā taṃ viheṭheti, sampaṭicchitvā vā na tathā karoti, so visesādhigamassa dūre hoti. Yo pana ovadiyamāno ‘‘sādhu, bhante, suṭṭhu vuttaṃ, attano vajjaṃ nāma duddasaṃ hoti, punapi maṃ evarūpaṃ disvā vadeyyātha anukampaṃ upādāya, cirassaṃ me tumhākaṃ santikā ovādo laddho’’ti vadati, yathānusiṭṭhañca paṭipajjati, so visesādhigamassa avidūre hoti. Tasmā evaṃ parassa vacanaṃ sampaṭicchitvā karonto subbaco ca assa.
mudu assa. Mudūti gahaṭṭhehi dūtagamanappahiṇagamanādīsu niyuñjiyamāno tattha mudubhāvaṃ akatvā thaddho hutvā vattapaṭipattiyaṃ sakalabrahmacariye ca mudu assa suparikammakatasuvaṇṇaṃ viya tattha tattha viniyogakkhamo. Atha vāmudūti abhākuṭiko uttānamukho sukhasambhāso paṭisanthāravutti sutitthaṃ viya sukhāvagāho assa. Na kevalañca mudu, apica panaanatimānī assa,jātigottādīhi atimānavatthūhi pare nātimaññeyya, sāriputtatthero viya caṇḍālakumārakasamena cetasā vihareyyāti.
144.Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjamānassa visesato āraññakassa bhikkhuno ekaccaṃ karaṇīyaṃ vatvā puna tatuttaripi vattukāmo‘‘santussako cā’’ti dutiyaṃ gāthamāha.
santussako. Atha vā tussatīti tussako, sakena tussako, santena tussako, samena tussakotisantussako. Tatthasakaṃnāma ‘‘piṇḍiyālopabhojanaṃ nissāyā’’ti (mahāva. 73) evaṃ upasampadamāḷake uddiṭṭhaṃ attanā ca sampaṭicchitaṃ catupaccayajātaṃ. Tena sundarena vā asundarena vā sakkaccaṃ vā asakkaccaṃ vā dinnena paṭiggahaṇakāle paribhogakāle ca vikāramadassetvā yāpento ‘‘sakena tussako’’ti vuccati.Santaṃnāma yaṃ laddhaṃ hoti attano vijjamānaṃ, tena santeneva tussanto tato paraṃ na patthento atricchataṃ pajahanto ‘‘santena tussako’’ti vuccati.Samaṃnāma iṭṭhāniṭṭhesu anunayapaṭighappahānaṃ. Tena samena sabbārammaṇesu tussanto ‘‘samena tussako’’ti vuccati.
subharo,suposoti vuttaṃ hoti. Yo hi bhikkhu sālimaṃsodanādīnaṃ patte pūretvā dinnepi dummukhabhāvaṃ anattamanabhāvameva ca dasseti, tesaṃ vā sammukhāva taṃ piṇḍapātaṃ ‘‘kiṃ tumhehi dinna’’nti apasādento sāmaṇeragahaṭṭhādīnaṃ deti, esa dubbharo. Etaṃ disvā manussā dūratova parivajjenti ‘‘dubbharo bhikkhu na sakkā positu’’nti. Yo pana yaṃkiñci lūkhaṃ vā paṇītaṃ vā appaṃ vā bahuṃ vā labhitvā attamano vippasannamukho hutvā yāpeti, esa subharo. Etaṃ disvā manussā ativiya vissatthā honti – ‘‘amhākaṃ bhadanto subharo thokathokenapi tussati, mayameva naṃ posessāmā’’ti paṭiññaṃ katvā posenti. Evarūpo idha subharoti adhippeto.
appakicco,na kammārāmatābhassārāmatāsaṅgaṇikārāmatādianekakiccabyāvaṭo. Atha vā sakalavihāre navakammasaṅghabhogasāmaṇeraārāmikavosāsanādikiccavirahito, attano kesanakhacchedanapattacīvaraparikammādiṃ katvā samaṇadhammakiccaparo hotīti vuttaṃ hoti.
sallahukavutti. Yathā ekacco bahubhaṇḍo bhikkhu disāpakkamanakāle bahuṃ pattacīvarapaccattharaṇatelaguḷādiṃ mahājanena sīsabhārakaṭibhārādīhi uccārāpetvā pakkamati, evaṃ ahutvā yo appaparikkhāro hoti, pattacīvarādiaṭṭhasamaṇaparikkhāramattameva pariharati, disāpakkamanakāle pakkhī sakuṇo viya samādāyeva pakkamati, evarūpo idha sallahukavuttīti adhippeto. Santāni indriyāni assātisantindriyo,iṭṭhārammaṇādīsu rāgādivasena anuddhatindriyoti vuttaṃ hoti.Nipakoti viññū vibhāvī paññavā, sīlānurakkhaṇapaññāya cīvarādivicāraṇapaññāya āvāsādisattasappāyaparijānanapaññāya ca samannāgatoti adhippāyo.
appagabbho,aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitoti attho.
Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ(mahāni. 87) nāma saṅghagaṇapuggalabhojanasālājantāgharanhānatitthabhikkhācāramaggaantaragharapavesanesu kāyena appatirūpakaraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe pallatthikāya vā nisīdati, pāde pādamodahitvā vāti evamādi, tathā gaṇamajjhe, gaṇamajjheti catuparisasannipāte, tathā vuḍḍhatare puggale. Bhojanasālāyaṃ pana vuḍḍhānaṃ āsanaṃ na deti, navānaṃ āsanaṃ paṭibāhati, tathā jantāghare. Vuḍḍhe cettha anāpucchā aggijālanādīni karoti. Nhānatitthe ca yadidaṃ ‘‘daharo vuḍḍhoti pamāṇaṃ akatvā āgatapaṭipāṭiyā nhāyitabba’’nti vuttaṃ, tampi anādiyanto pacchā āgantvā udakaṃ otaritvā vuḍḍhe ca nave ca bādheti. Bhikkhācāramagge pana aggāsanaaggodakaaggapiṇḍatthaṃ vuḍḍhānaṃ purato purato yāti bāhāya bāhaṃ paharanto, antaragharappavesane vuḍḍhānaṃ paṭhamataraṃ pavisati, daharehi kāyakīḷanaṃ karotīti evamādi.
Catuṭṭhānaṃ vacīpāgabbhiyaṃnāma saṅghagaṇapuggalaantaragharesu appatirūpavācānicchāraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe anāpucchā dhammaṃ bhāsati, tathā pubbe vuttappakāre gaṇe vuḍḍhatare puggale ca. Tattha manussehi pañhaṃ puṭṭho vuḍḍhataraṃ anāpucchā vissajjeti. Antaraghare pana ‘‘itthannāme kiṃ atthi, kiṃ yāgu udāhu khādanīyaṃ bhojanīyaṃ, kiṃ me dassasi, kimajja khādissāmi, kiṃ bhuñjissāmi, kiṃ pivissāmī’’ti edamādiṃ bhāsati.
Anekaṭṭhānaṃ manopāgabbhiyaṃnāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasā eva kāmavitakkādinānappakāraappatirūpavitakkanaṃ.
Kulesvananugiddhoti yāni kulāni upasaṅkamati, tesu paccayataṇhāya vā ananulomiyagihisaṃsaggavasena vā ananugiddho, na sahasokī, na sahanandī, na sukhitesu sukhito, na dukkhitesu dukkhito, na uppannesu kiccakaraṇīyesu attanā vā yogamāpajjitāti vuttaṃ hoti. Imissā ca gāthāya yaṃ ‘‘suvaco cassā’’ti ettha vuttaṃ ‘‘assā’’ti vacanaṃ, taṃ sabbapadehi saddhiṃ ‘‘santussako ca assa, subharo ca assā’’ti evaṃ yojetabbaṃ.
145.Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjitukāmassa visesato āraññakassa bhikkhuno tatuttaripi karaṇīyaṃ ācikkhitvā idāni akaraṇīyampi ācikkhitukāmo‘‘na ca khuddamācare kiñci, yena viññū pare upavadeyyu’’nti imaṃ upaḍḍhagāthamāha. Tassattho – evamimaṃ karaṇīyaṃ karonto yaṃ taṃ kāyavacīmanoduccaritaṃ khuddaṃ lāmakanti vuccati, taṃ na ca khuddaṃ samācare. Asamācaranto ca na kevalaṃ oḷārikaṃ, kiṃ pana kiñci na samācare, appamattakaṃ aṇumattampi na samācareti vuttaṃ hoti.
‘‘yena viññū pare upavadeyyu’’nti. Ettha ca yasmā aviññū pare appamāṇaṃ. Te hi anavajjaṃ vā sāvajjaṃ karonti, appasāvajjaṃ vā mahāsāvajjaṃ. Viññū eva pana pamāṇaṃ. Te hi anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsanti, vaṇṇārahassa ca vaṇṇaṃ bhāsanti, tasmā ‘‘viññū pare’’ti vuttaṃ.
‘‘sukhino va khemino hontū’’tiādinā nayena mettakathaṃ kathetumāraddho.
sukhinoti sukhasamaṅgino.Kheminoti khemavanto, abhayā nirupaddavāti vuttaṃ hoti.Sabbeti anavasesā.Sattāti pāṇino.Sukhitattāti sukhitacittā. Ettha ca kāyikena sukhena sukhino, mānasena sukhitattā, tadubhayenāpi sabbabhayūpaddavavigamena vā kheminoti veditabbā. Kasmā pana evaṃ vuttaṃ? Mettābhāvanākāradassanatthaṃ. Evañhi mettā bhāvetabbā ‘‘sabbe sattā sukhino hontū’’ti vā, ‘‘khemino hontū’’ti vā, ‘‘sukhitattā hontū’’ti vā.
146.Evaṃ yāva upacārato appanākoṭi, tāva saṅkhepena mettābhāvanaṃ dassetvā idāni vitthāratopi taṃ dassetuṃ‘‘ye kecī’’ti gāthādvayamāha. Atha vā yasmā puthuttārammaṇe paricitaṃ cittaṃ na ādikeneva ekatte saṇṭhāti, ārammaṇappabhedaṃ pana anugantvā kamena saṇṭhāti, tasmā tassa tasathāvarādidukatikappabhede ārammaṇe anugantvā anugantvā saṇṭhānatthampi ‘‘ye kecī’’ti gāthādvayamāha. Atha vā yasmā yassa yaṃ ārammaṇaṃ vibhūtaṃ hoti, tassa tattha cittaṃ sukhaṃ tiṭṭhati. Tasmā tesaṃ bhikkhūnaṃ yassa yaṃ vibhūtaṃ ārammaṇaṃ, tassa tattha cittaṃ saṇṭhāpetukāmo tasathāvarādidukattikaārammaṇappabhedadīpakaṃ ‘‘ye kecī’’ti imaṃ gāthādvayamāha.
ye kecīti anavasesavacanaṃ. Pāṇā eva bhūtāpāṇabhūtā. Atha vā pāṇantīti pāṇā. Etena assāsapassāsapaṭibaddhe pañcavokārasatte gaṇhāti. Bhavantītibhūtā. Etena ekavokāracatuvokārasatte gaṇhāti.Atthīti santi, saṃvijjanti.
‘‘ye keci pāṇabhūtatthī’’ti iminā vacanena dukattikehi saṅgahetabbe sabbe satte ekajjhaṃ dassetvā idāni sabbepi tetasā vā thāvarā vā anavasesāti iminā dukena saṅgahetvā dasseti.
tasā,sataṇhānaṃ sabhayānañcetaṃ adhivacanaṃ. Tiṭṭhantītithāvarā,pahīnataṇhābhayānaṃ arahataṃ etaṃ adhivacanaṃ. Natthi tesaṃ avasesantianavasesā,sabbepīti vuttaṃ hoti. Yañca dutiyagāthāya ante vuttaṃ, taṃ sabbadukatikehi sambandhitabbaṃ – ye keci pāṇabhūtatthi tasā vā thāvarā vā anavasesā, imepi sabbe sattā bhavantu sukhitattā. Evaṃ yāva bhūtā vā sambhavesī vā imepi sabbe sattā bhavantu sukhitattāti.
dīghā vātiādīsu chasu padesudīghāti dīghattabhāvā nāgamacchagodhādayo. Anekabyāmasatappamāṇāpi hi mahāsamudde nāgānaṃ attabhāvā anekayojanappamāṇāpi macchagodhādīnaṃ attabhāvā honti.Mahantāti mahantattabhāvā jale macchakacchapādayo, thale hatthināgādayo, amanussesu dānavādayo. Āha ca – ‘‘rāhuggaṃ attabhāvīna’’nti (a. ni. 4.15). Tassa hi attabhāvo ubbedhena cattāri yojanasahassāni aṭṭha ca yojanasatāni, bāhū dvādasayojanasataparimāṇā, paññāsayojanaṃ bhamukantaraṃ, tathā aṅgulantarikā, hatthatalāni dve yojanasatānīti.Majjhimāti assagoṇamahiṃsasūkarādīnaṃ attabhāvā.Rassakāti tāsu tāsu jātīsu vāmanādayo dīghamajjhimehi omakappamāṇā sattā.Aṇukāti maṃsacakkhussa agocarā, dibbacakkhuvisayā udakādīsu nibbattā sukhumattabhāvā sattā, ūkādayo vā. Apica ye tāsu tāsu jātīsu mahantamajjhimehi thūlamajjhimehi ca omakappamāṇā sattā, te aṇukāti veditabbā.Thūlāti parimaṇḍalattabhāvā macchakummasippikasambukādayo sattā.
147.Evaṃ tīhi tikehi anavasesato satte dassetvā idāni‘‘diṭṭhā vā yeva adiṭṭhā’’tiādīhi tīhi dukehipi te saṅgahetvā dasseti.
diṭṭhāti ye attano cakkhussa āpāthamāgatavasena diṭṭhapubbā.Adiṭṭhāti ye parasamuddaparaselaparacakkavāḷādīsu ṭhitā.‘‘Yeva dūre vasanti avidūre’’ti iminā pana dukena attano attabhāvassa dūre ca avidūre ca vasante satte dasseti. Te upādāyupādāvasena veditabbā. Attano hi kāye vasantā sattā avidūre, bahikāye vasantā dūre. Tathā antoupacāre vasantā avidūre, bahiupacāre vasantā dūre. Attano vihāre gāme janapade dīpe cakkavāḷe vasantā avidūre, paracakkavāḷe vasantā dūre vasantīti vuccanti.
Bhūtāti jātā, abhinibbattā. Ye bhūtā eva, na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānametaṃ adhivacanaṃ. Sambhavamesantītisambhavesī. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekkhaputhujjanānametaṃ adhivacanaṃ. Atha vā catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesī nāma. Aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesī nāma. Dutiyacittakkhaṇato pabhuti bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesī nāma. Tato paraṃ bhūtāti.
148.Evaṃ bhagavā ‘‘sukhino vā’’tiādīhi aḍḍhateyyāhi gāthāhi nānappakārato tesaṃ bhikkhūnaṃ hitasukhāgamapatthanāvasena sattesu mettābhāvanaṃ dassetvā idāni ahitadukkhānāgamapatthanāvasenāpi taṃ dassento āha‘‘na paro paraṃ nikubbethā’’ti. Esa porāṇapāṭho, idāni pana ‘‘paraṃ hī’’tipi paṭhanti, ayaṃ na sobhano.
paroti parajano.Paranti parajanaṃ.Na nikubbethāti na vañceyya.Nātimaññethāti na atikkamitvā maññeyya.Katthacīti katthaci okāse, gāme vā nigame vā khette vā ñātimajjhe vā pūgamajjhe vātiādi.Nanti etaṃ.Kañcīti yaṃ kañci khattiyaṃ vā brāhmaṇaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā sugataṃ vā duggataṃ vātiādi.Byārosanā paṭighasaññāti kāyavacīvikārehi byārosanāya ca, manovikārena paṭighasaññāya ca. ‘‘Byārosanāya paṭighasaññāyā’’ti hi vattabbe ‘‘byārosanā paṭighasaññā’’ti vuccati yathā ‘‘samma daññāya vimuttā’’ti vattabbe ‘‘samma daññā vimuttā’’ti, yathā ca ‘‘anupubbasikkhāya anupubbakiriyāya anupubbapaṭipadāyā’’ti vattabbe ‘‘anupubbasikkhā anupubbakiriyā anupubbapaṭipadā’’ti (a. ni. 8.19; udā. 45; cūḷava. 385).Nāññamaññassa dukkhamiccheyyāti aññamaññassa dukkhaṃ na iccheyya. Kiṃ vuttaṃ hoti? Na kevalaṃ ‘‘sukhino vā khemino vā hontū’’tiādi manasikāravaseneva mettaṃ bhāveyya. Kiṃ pana ‘‘aho vata yo koci parapuggalo yaṃ kañci parapuggalaṃ vañcanādīhi nikatīhi na nikubbetha, jātiādīhi ca navahi mānavatthūhi katthaci padese yaṃ kañci parapuggalaṃ nātimaññeyya, aññamaññassa ca byārosanāya vā paṭighasaññāya vā dukkhaṃ na iccheyyā’’ti evampi manasi karonto bhāveyyāti.
149.Evaṃ ahitadukkhānāgamapatthanāvasena atthato mettābhāvanaṃ dassetvā idāni tameva upamāya dassento āha‘‘mātā yathā niyaṃ putta’’nti.
niyaṃ puttaṃattani jātaṃ orasaṃ puttaṃ, tañcaekaputtameva āyusā anurakkhe,tassa dukkhāgamapaṭibāhanatthaṃ attano āyumpi cajitvā taṃ anurakkhe,evampi sabbabhūtesuidaṃmettamānasaṃ bhāvaye,punappunaṃ janaye vaḍḍhaye, tañca aparimāṇasattārammaṇavasena ekasmiṃ vā satte anavasesapharaṇavasenaaparimāṇaṃbhāvayeti.
150.Evaṃ sabbākārena mettābhāvanaṃ dassetvā idāni tasseva vaḍḍhanaṃ dassento āha‘‘mettañca sabbalokasmī’’ti.
mettaṃ. Sabbasminti anavasese.Lokasminti sattaloke. Manasi bhavantimānasaṃ. Tañhi cittasampayuttattā evaṃ vuttaṃ.Bhāvayeti vaḍḍhaye. Nāssa parimāṇantiaparimāṇaṃ,appamāṇasattārammaṇatāya evaṃ vuttaṃ.Uddhanti upari. Tena arūpabhavaṃ gaṇhāti.Adhoti heṭṭhā. Tena kāmabhavaṃ gaṇhāti.Tiriyanti vemajjhaṃ. Tena rūpabhavaṃ gaṇhāti.Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti. Sīmā nāma paccatthiko vuccati, tasmimpi pavattanti attho.Averanti veravirahitaṃ, antarantarāpi veracetanāpātubhāvavirahitanti vuttaṃ hoti.Asapattanti vigatapaccatthikaṃ. Mettāvihārī hi puggalo manussānaṃ piyo hoti, amanussānaṃ piyo hoti, nāssa koci paccatthiko hoti, tenassa taṃ mānasaṃ vigatapaccatthikattā ‘‘asapatta’’nti vuccati. Pariyāyavacanañhi etaṃ, yadidaṃ paccatthiko sapattoti. Ayaṃ anupadato atthavaṇṇanā.
Uddhaṃ adho ca tiriyañca,uddhaṃ yāva bhavaggā, adho yāva avīcito, tiriyaṃ yāva avasesadisā. Uddhaṃ vā āruppaṃ, adho kāmadhātuṃ, tiriyaṃ rūpadhātuṃ anavasesaṃ pharanto. Evaṃ bhāventopi ca taṃ yathā asambādhaṃ, averaṃ, asapattañca, hoti tathā sambādhaverasapattābhāvaṃ karonto bhāvaye. Yaṃ vā taṃ bhāvanāsampadaṃ pattaṃ sabbattha okāsalābhavasena asambādhaṃ. Attano paresu āghātapaṭivinayena averaṃ, attani ca paresaṃ āghātapaṭivinayena asapattaṃ hoti, taṃ asambādhaṃ averaṃ asapattaṃ aparimāṇaṃ mettaṃ mānasaṃ uddhaṃ adho tiriyañcāti tividhaparicchede sabbalokasmiṃ bhāvaye vaḍḍhayeti.
151.Evaṃ mettābhāvanāya vaḍḍhanaṃ dassetvā idāni taṃ bhāvanamanuyuttassa viharato iriyāpathaniyamābhāvaṃ dassento āha‘‘tiṭṭhaṃ caraṃ…pe… adhiṭṭheyyā’’ti.
Tassattho – evametaṃ mettaṃ mānasaṃ bhāvento so ‘‘nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāyā’’tiādīsu (dī. ni. 2.374; ma. ni. 1.107; vibha. 508) viya iriyāpathaniyamaṃ akatvā yathāsukhaṃ aññataraññatarairiyāpathabādhanavinodanaṃ karonto tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā vigatamiddho assa, atha etaṃ mettājhānassatiṃ adhiṭṭheyya.
‘‘tiṭṭhaṃ cara’’nti. Vasippatto hi tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā iriyāpathena etaṃ mettājhānassatiṃ adhiṭṭhātukāmo hoti. Atha vā tiṭṭhaṃ vā caraṃ vāti na tassa ṭhānādīni antarāyakarāni honti, apica kho so yāvatā etaṃ mettājhānassatiṃ adhiṭṭhātukāmo hoti, tāvatā vitamiddho hutvā adhiṭṭhāti, natthi tassa tattha dandhāyitattaṃ. Tenāha‘‘tiṭṭhaṃ caraṃ nisinno va sayāno, yāvatāssa vitamiddho. Etaṃ satiṃ adhiṭṭheyyā’’ti.
Tassāyamadhippāyo – yaṃ taṃ ‘‘mettañca sabbalokasmi, mānasaṃ bhāvaye’’ti vuttaṃ, taṃ tathā bhāvaye, yathā ṭhānādīsu yāvatā iriyāpathena, ṭhānādīni vā anādiyitvā yāvatā etaṃ mettājhānassatiṃ adhiṭṭhātukāmo assa, tāvatā vitamiddho hutvā etaṃ satiṃ adhiṭṭheyyāti.
‘‘brahmametaṃvihāramidhamāhū’’ti.
etaṃcatūsu dibbabrahmaariyairiyāpathavihāresu niddosattā attanopi paresampi atthakarattā caidhaariyassa dhammavinayebrahmavihāramāhu,seṭṭhavihāramāhūti. Yato satataṃ samitaṃ abbokiṇṇaṃ tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatāssa vitamiddho, etaṃ satiṃ adhiṭṭheyyāti.
152.Evaṃ bhagavā tesaṃ bhikkhūnaṃ nānappakārato mettābhāvanaṃ dassetvā idāni yasmā mettā sattārammaṇattā attadiṭṭhiyā āsannā hoti tasmā diṭṭhigahaṇanisedhanamukhena tesaṃ bhikkhūnaṃ tadeva mettājhānaṃ pādakaṃ katvā ariyabhūmippattiṃ dassento āha‘‘diṭṭhiñca anupaggammā’’ti. Imāya gāthāya desanaṃ samāpesi.
diṭṭhiñca anupaggammaanupubbena lokuttarasīlenasīlavāhutvā lokuttarasīlasampayutteneva sotāpattimaggasammādiṭṭhisaṅkhātenadassanena sampanno. Tato paraṃ yopāyaṃ vatthukāmesu gedho kilesakāmo appahīno hoti, tampi sakadāgāmianāgāmimaggehi tanubhāvena anavasesappahānena cakāmesu gedhaṃ vineyyavinayitvā vūpasametvāna hi jātu gabbhaseyya puna retiekaṃseneva puna gabbhaseyyaṃ na eti, suddhāvāsesu nibbattitvā tattheva arahattaṃ pāpuṇitvā parinibbātīti.
Evaṃ bhagavā desanaṃ samāpetvā te bhikkhū āha – ‘‘gacchatha, bhikkhave, tasmiṃyeva vanasaṇḍe viharatha. Imañca suttaṃ māsassa aṭṭhasu dhammassavanadivasesu gaṇḍiṃ ākoṭetvā ussāretha, dhammakathaṃ karotha, sākacchatha, anumodatha, idameva kammaṭṭhānaṃ āsevatha, bhāvetha, bahulīkarotha. Tepi vo amanussā taṃ bheravārammaṇaṃ na dassessanti, aññadatthu atthakāmā hitakāmā bhavissantī’’ti. Te ‘‘sādhū’’ti bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā, padakkhiṇaṃ katvā, tattha gantvā, tathā akaṃsu. Devatāyo ca ‘‘bhadantā amhākaṃ atthakāmā hitakāmā’’ti pītisomanassajātā hutvā sayameva senāsanaṃ sammajjanti, uṇhodakaṃ paṭiyādenti, piṭṭhiparikammapādaparikammaṃ karonti, ārakkhaṃ saṃvidahanti. Te bhikkhū tatheva mettaṃ bhāvetvā tameva ca pādakaṃ katvā vipassanaṃ ārabhitvā sabbeva tasmiṃyeva antotemāse aggaphalaṃ arahattaṃ pāpuṇitvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresunti.
Evañhi atthakusalena tathāgatena,
Tasmā hi taṃ amatamabbhutamariyakantaṃ,
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya mettasuttavaṇṇanā niṭṭhitā.
9. Hemavatasuttavaṇṇanā
Ajjapannarasoti hemavatasuttaṃ. Kā uppatti? Pucchāvasikā uppatti. Hemavatena hi puṭṭho bhagavā ‘‘chasu loko samuppanno’’tiādīni abhāsi. Tattha ‘‘ajja pannaraso’’tiādi sātāgirena vuttaṃ, ‘‘iti sātāgiro’’tiādi saṅgītikārehi, ‘‘kaccimano’’tiādi hemavatena, ‘‘chasu loko’’tiādi bhagavatā, taṃ sabbampi samodhānetvā ‘‘hemavatasutta’’nti vuccati. ‘‘Sātāgirisutta’’nti ekaccehi.
Tattha yāyaṃ ‘‘ajja pannaraso’’tiādi gāthā. Tassā uppatti – imasmiṃyeva bhaddakappe vīsativassasahassāyukesu purisesu uppajjitvā soḷasavassasahassāyukāni ṭhatvā parinibbutassa bhagavato kassapasammāsambuddhassa mahatiyā pūjāya sarīrakiccaṃ akaṃsu. Tassa dhātuyo avikiritvā suvaṇṇakkhandho viya ekagghanā hutvā aṭṭhaṃsu. Dīghāyukabuddhānañhi esā dhammatā. Appāyukabuddhā pana yasmā bahutarena janena adiṭṭhā eva parinibbāyanti, tasmā dhātupūjampi katvā ‘‘tattha tattha janā puññaṃ pasavissantī’’ti anukampāya ‘‘dhātuyo vikirantū’’ti adhiṭṭhahanti. Tena tesaṃ suvaṇṇacuṇṇāni viya dhātuyo vikiranti, seyyathāpi amhākaṃ bhagavato.
Manussā tassa bhagavato ekaṃyeva dhātugharaṃ katvā cetiyaṃ patiṭṭhāpesuṃ yojanaṃ ubbedhena parikkhepena ca. Tassa ekekagāvutantarāni cattāri dvārāni ahesuṃ. Ekaṃ dvāraṃ kikī rājā aggahesi; ekaṃ tasseva putto pathavindharo nāma; ekaṃ senāpatipamukhā amaccā; ekaṃ seṭṭhipamukhā jānapadā rattasuvaṇṇamayā ekagghanā suvaṇṇarasapaṭibhāgā ca nānāratanamayā iṭṭhakā ahesuṃ ekekā satasahassagghanikā. Te haritālamanosilāhi mattikākiccaṃ surabhitelena udakakiccañca katvā taṃ cetiyaṃ patiṭṭhāpesuṃ.
vāsadhuraṃ. Attano thāmena pana ekaṃ vā nikāyaṃ pariyāpuṇitvā dve vā pañca vā nikāye pariyattito ca atthato ca suvisadaṃ sāsanaṃ anuyuñjitabbaṃ, etaṃpariyattidhuranti. Atha te kulaputtā ‘‘dvinnaṃ dhurānaṃ vāsadhurameva seṭṭha’’nti vatvā ‘‘mayaṃ panamhā daharā, vuḍḍhakāle vāsadhuraṃ paripūressāma, pariyattidhuraṃ tāva pūremā’’ti pariyattiṃ ārabhiṃsu. Te pakatiyāva paññavanto nacirasseva sakale buddhavacane pakataññano vinaye ca ativiya vinicchayakusalā ahesuṃ. Tesaṃ pariyattiṃ nissāya parivāro uppajji, parivāraṃ nissāya lābho, ekamekassa pañcasatapañcasatā bhikkhū parivārā ahesuṃ. Te satthusāsanaṃ dīpentā vihariṃsu, puna buddhakālo viya ahosi.
Tadā dve bhikkhū gāmakāvāse viharanti dhammavādī ca adhammavādī ca. Adhammavādī caṇḍo hoti pharuso, mukharo, tassa ajjhācāro itarassa pākaṭo hoti. Tato naṃ ‘‘idaṃ te, āvuso, kammaṃ sāsanassa appatirūpa’’nti codesi. So ‘‘kiṃ te diṭṭhaṃ, kiṃ suta’’nti vikkhipati. Itaro ‘‘vinayadharā jānissantī’’ti āha. Tato adhammavādī ‘‘sace imaṃ vatthuṃ vinayadharā vinicchinissanti, addhā me sāsane patiṭṭhā na bhavissatī’’ti ñatvā attano pakkhaṃ kātukāmo tāvadeva parikkhāre ādāya te dve there upasaṅkamitvā samaṇaparikkhāre datvā tesaṃ nissayena viharitumāraddho. Sabbañca nesaṃ upaṭṭhānaṃ karonto sakkaccaṃ vattapaṭivattaṃ pūretukāmo viya akāsi. Tato ekadivasaṃ upaṭṭhānaṃ gantvā vanditvā tehi vissajjiyamānopi aṭṭhāsiyeva. Therā ‘‘kiñci vattabbamatthī’’ti taṃ pucchiṃsu. So ‘‘āma, bhante, ekena me bhikkhunā saha ajjhācāraṃ paṭicca vivādo atthi. So yadi taṃ vatthuṃ idhāgantvā āroceti, yathāvinicchayaṃ na vinicchinitabba’’nti. Therā ‘‘osaṭaṃ vatthuṃ yathāvinicchayaṃ na vinicchinituṃ na vaṭṭatī’’ti āhaṃsu. So ‘‘evaṃ kariyamāne, bhante, mama sāsane patiṭṭhā natthi, mayhetaṃ pāpaṃ hotu, mā tumhe vinicchinathā’’ti. Te tena nippīḷiyamānā sampaṭicchiṃsu. So tesaṃ paṭiññaṃ gahetvā puna taṃ āvāsaṃ gantvā ‘‘sabbaṃ vinayadharānaṃ santike niṭṭhita’’nti taṃ dhammavādiṃ suṭṭhutaraṃ avamaññanto pharusena samudācarati. Dhammavādī ‘‘nissaṅko ayaṃ jāto’’ti tāvadeva nikkhamitvā therānaṃ parivāraṃ bhikkhusahassaṃ upasaṅkamitvā āha – ‘‘nanu, āvuso, osaṭaṃ vatthu yathādhammaṃ vinicchinitabbaṃ, anosarāpetvā eva vā aññamaññaṃ accayaṃ desāpetvā sāmaggī kātabbā. Ime pana therā neva vatthuṃ vinicchiniṃsu, na sāmaggiṃ akaṃsu. Kiṃ nāmeta’’nti? Tepi sutvā tuṇhī ahesuṃ – ‘‘nūna kiñci ācariyehi ñāta’’nti. Tato adhammavādī okāsaṃ labhitvā ‘‘tvaṃ pubbe ‘vinayadharā jānissantī’ti bhaṇasi. Idāni tesaṃ vinayadharānaṃ ārocehi taṃ vatthu’’nti dhammavādiṃ pīḷetvā ‘‘ajjatagge parājito tvaṃ, mā taṃ āvāsaṃ āgacchī’’ti vatvā pakkāmi. Tato dhammavādī there upasaṅkamitvā ‘‘tumhe sāsanaṃ anapekkhitvā ‘amhe upaṭṭhesi paritosesī’ti puggalameva apekkhittha, sāsanaṃ arakkhitvā puggalaṃ rakkhittha, ajjatagge dāni tumhākaṃ vinicchayaṃ vinicchinituṃ na vaṭṭati, ajja parinibbuto kassapo bhagavā’’ti mahāsaddena kanditvā ‘‘naṭṭhaṃ satthu sāsana’’nti paridevamāno pakkāmi.
hemavato yakkhoti nāmena. Dutiyācariyo majjhimadese sātapabbatesātāgiroti nāmena. Tepi nesaṃ parivārā bhikkhū tesaṃyeva anuvattitvā sagge nibbattitumasakkontā tesaṃ parivārā yakkhāva hutvā nibbattiṃsu. Tesaṃ pana paccayadāyakā gahaṭṭhā devaloke nibbatiṃsu. Hemavatasātāgirā aṭṭhavīsatiyakkhasenāpatīnamabbhantarā mahānubhāvā yakkharājāno ahesuṃ.
Yakkhasenāpatīnañca ayaṃ dhammatā – māse māse aṭṭha divasāni dhammavinicchayatthaṃ himavati manosilātale nāgavatimaṇḍape devatānaṃ sannipāto hoti, tattha sannipatitabbanti. Atha sātāgirahemavatā tasmiṃ samāgame aññamaññaṃ disvā sañjāniṃsu – ‘‘tvaṃ, samma, kuhiṃ uppanno, tvaṃ kuhi’’nti attano attano uppattiṭṭhānañca pucchitvā vippaṭisārino ahesuṃ. ‘‘Naṭṭhā mayaṃ, samma, pubbe vīsati vassasahassāni samaṇadhammaṃ katvā ekaṃ pāpasahāyaṃ nissāya yakkhayoniyaṃ uppannā, amhākaṃ pana paccayadāyakā kāmāvacaradevesu nibbattā’’ti. Atha sātāgiro āha – ‘‘mārisa, himavā nāma acchariyabbhutasammato, kiñci acchariyaṃ disvā vā sutvā vā mamāpi āroceyyāsī’’ti. Hemavatopi āha – ‘‘mārisa, majjhimadeso nāma acchariyabbhutasammato, kiñci acchariyaṃ disvā vā sutvā vā mamāpi āroceyyāsī’’ti. Evaṃ tesu dvīsu sahāyesu aññamaññaṃ katikaṃ katvā, tameva uppattiṃ avivajjetvā vasamānesu ekaṃ buddhantaraṃ vītivattaṃ, mahāpathavī ekayojanatigāvutamattaṃ ussadā.
Athamhākaṃ bodhisatto dīpaṅkarapādamūle katapaṇidhāno yāva vessantarajātakaṃ, tāva pāramiyo pūretvā, tusitabhavane uppajjitvā, tattha yāvatāyukaṃ ṭhatvā, dhammapadanidāne vuttanayena devatāhi āyācito pañca mahāvilokanāni viloketvā, devatānaṃ ārocetvā, dvattiṃsāya pubbanimittesu vattamānesu idha paṭisandhiṃ aggahesi dasasahassilokadhātuṃ kampetvā. Tāni disvāpi ime rājayakkhā ‘‘iminā kāraṇena nibbattānī’’ti na jāniṃsu. ‘‘Khiḍḍāpasutattā nevāddasaṃsū’’ti eke. Esa nayo jātiyaṃ abhinikkhamane bodhiyañca. Dhammacakkappavattane pana pañcavaggiye āmantetvā bhagavati tiparivaṭṭaṃ dvādasākāraṃ varadhammacakkaṃ pavattente mahābhūmicālaṃ pubbanimittaṃ pāṭihāriyāni ca etesaṃ eko sātāgiroyeva paṭhamaṃ addasa. Nibbattikāraṇañca tesaṃ ñatvā sapariso bhagavantaṃ upasaṅkamma dhammadesanaṃ assosi, na ca kiñci visesaṃ adhigacchi. Kasmā? So hi dhammaṃ suṇanto hemavataṃ anussaritvā ‘‘āgato nu kho me sahāyako, no’’ti parisaṃ oloketvā taṃ apassanto ‘‘vañcito me sahāyo, yo evaṃ vicitrapaṭibhānaṃ bhagavato dhammadesanaṃ na suṇātī’’ti vikkhittacitto ahosi. Bhagavā ca atthaṅgatepi ca sūriye desanaṃ na niṭṭhāpesi.
‘‘ajja pannaraso’’ti.
153.Tatthaajjāti ayaṃ rattindivo pakkhagaṇanatopannaraso,upavasitabbatouposatho. Tīsu vā uposathesu ajja pannaraso uposatho, na cātuddasī uposatho, na sāmaggīuposatho. Yasmā vā pātimokkhuddesaaṭṭhaṅgaupavāsapaññattidivasādīsu sambahulesu atthesu uposathasaddo vattati. ‘‘Āyāmāvuso, kappina, uposathaṃ gamissāmā’’tiādīsu hi pātimokkhuddese uposathasaddo. ‘‘Evaṃ aṭṭhaṅgasamannāgato kho visākhe uposatho upavuttho’’tiādīsu (a. ni. 8.43) pāṇātipātā veramaṇiādikesu aṭṭhaṅgesu. ‘‘Suddhassa ve sadā phaggu, suddhassuposatho sadā’’tiādīsu (ma. ni. 1.79) upavāse. ‘‘Uposatho nāma nāgarājā’’tiādīsu (dī. ni. 2.246; ma. ni. 3.258) paññattiyaṃ. ‘‘Tadahuposathe pannarase sīsaṃnhātassā’’tiādīsu (dī. ni. 3.85; ma. ni. 3.256) divase. Tasmā avasesatthaṃ paṭikkhipitvā āsāḷhīpuṇṇamadivasaṃyeva niyāmento āha – ‘‘ajja pannaraso uposatho’’ti. Pāṭipado dutiyoti evaṃ gaṇiyamāne ajja pannaraso divasoti attho.
dibbā. Kāni tāni? Rūpāni. Tañhi rattiṃ devānaṃ dasasahassilokadhātuto sannipatitānaṃ sarīravatthābharaṇavimānappabhāhi abbhādiupakkilesavirahitāya candappabhāya ca sakalajambudīpo alaṅkato ahosi. Visesālaṅkato ca paramavisuddhidevassa bhagavato sarīrappabhāya. Tenāha‘‘dibbā ratti upaṭṭhitā’’ti.
‘‘anomanāmaṃ satthāraṃ, handa passāma gotama’’nti. Tattha anomehi alāmakehi sabbākāraparipūrehi guṇehi nāmaṃ assātianomanāmo. Tathā hissa ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162) nayena buddhoti anomehi guṇehi nāmaṃ, ‘‘bhaggarāgoti bhagavā, bhaggadosoti bhagavā’’tiādinā (mahāni. 84) nayena ca anomehi guṇehi nāmaṃ. Esa nayo ‘‘arahaṃ sammāsambuddho vijjācaraṇasampanno’’tiādīsu. Diṭṭhadhammikādīsu atthesu devamanusse anusāsati ‘‘imaṃ pajahatha, imaṃ samādāya vattathā’’tisatthā. Apica ‘‘satthā bhagavā satthavāho, yathā satthavāho satte kantāraṃ tāretī’’tiādinā (mahāni. 190) niddese vuttanayenāpi satthā. Taṃ anomanāmaṃ satthāraṃ.Handāti byavasānatthe nipāto.Passāmāti tena attānaṃ saha saṅgahetvā paccuppannavacanaṃ.Gotamanti gotamagottaṃ. Kiṃ vuttaṃ hoti? ‘‘Satthā, na satthā’’ti mā vimatiṃ akāsi, ekantabyavasito hutvāva ehi passāma gotamanti.
154.Evaṃ vutte hemavato ‘‘ayaṃ sātāgiro ‘anomanāmaṃ satthāra’nti bhaṇanto tassa sabbaññutaṃ pakāseti, sabbaññuno ca dullabhā loke, sabbaññupaṭiññehi pūraṇādisadiseheva loko upadduto. So pana yadi sabbaññū, addhā tādilakkhaṇappatto bhavissati, tena taṃ evaṃ pariggaṇhissāmī’’ti cintetvā tādilakkhaṇaṃ pucchanto āha –‘‘kacci mano’’ti.
kaccīti pucchā.Manoti cittaṃ.Supaṇihitoti suṭṭhu ṭhapito, acalo asampavedhī. Sabbesu bhūtesusabbabhūtesu. Tādinoti tādilakkhaṇappattasseva sato. Pucchā eva vā ayaṃ ‘‘so te satthā sabbabhūtesu tādī, udāhu no’’ti.Iṭṭhe aniṭṭhe cāti evarūpe ārammaṇe.Saṅkappāti vitakkā.Vasīkatāti vasaṃ gamitā. Kiṃ vuttaṃ hoti? Yaṃ tvaṃ satthāraṃ vadasi, tassa te satthuno kacci tādilakkhaṇappattassa sato sabbabhūtesu mano supaṇihito, udāhu yāva calanapaccayaṃ na labhati, tāva supaṇihito viya khāyati. So vā te satthā kacci sabbabhūtesu samacittena tādī, udāhu no, ye ca kho iṭṭhāniṭṭhesu ārammaṇesu rāgadosavasena saṅkappā uppajjeyyuṃ, tyāssa kacci vasīkatā, udāhu kadāci tesampi vasena vattatīti.
155.Tato sātāgiro bhagavato sabbaññubhāve byavasitattā sabbe sabbaññuguṇe anujānanto āha‘‘mano cassa supaṇihito’’tiādi. Tatthasupaṇihitoti suṭṭhu ṭhapito, pathavīsamo avirujjhanaṭṭhena, sinerusamo suppatiṭṭhitācalanaṭṭhena, indakhīlasamo catubbidhamāraparavādigaṇehi akampiyaṭṭhena. Anacchariyañcetaṃ, bhagavato idāni sabbākārasampannattā sabbaññubhāve ṭhitassa mano supaṇihito acalo bhaveyya. Yassa tiracchānabhūtassāpi sarāgādikāle chaddantanāgakule uppannassa savisena sallena viddhassa acalo ahosi, vadhakepi tasmiṃ nappadussi, aññadatthu tasseva attano dante chetvā adāsi; tathā mahākapibhūtassa mahatiyā silāya sīse pahaṭassāpi tasseva ca maggaṃ dassesi; tathā vidhurapaṇḍitabhūtassa pādesu gahetvā saṭṭhiyojane kāḷapabbatapapāte pakkhittassāpi aññadatthu tasseva yakkhassatthāya dhammaṃ desesi. Tasmā sammadeva āha sātāgiro – ‘‘mano cassa supaṇihito’’ti.
Sabbabhūtesutādinoti sabbasattesu tādilakkhaṇappattasseva sato mano supaṇihito, na yāva paccayaṃ na labhatīti attho. Tattha bhagavato tādilakkhaṇaṃ pañcadhā veditabbaṃ. Yathāha –
‘‘Bhagavā pañcahākārehi tādī, iṭṭhāniṭṭhe tādī, cattāvīti tādī, muttāvīti tādī, tiṇṇāvīti tādī, tanniddesāti tādī. Kathaṃ bhagavā iṭṭhāniṭṭhe tādī? Bhagavā lābhepi tādī’’ti (mahāni. 38).
Evamādi sabbaṃ niddese vuttanayeneva gahetabbaṃ. Lābhādayo ca tassa mahāaṭṭhakathāyaṃ vitthāritanayena veditabbā. ‘‘Pucchā eva vā ayaṃ. So te satthā sabbabhūtesu tādī, udāhu no’’ti imasmimpi vikappe sabbabhūtesu samacittatāya tādī amhākaṃ satthāti attho. Ayañhi bhagavā sukhūpasaṃhārakāmatāya dukkhāpanayanakāmatāya ca sabbasattesu samacitto, yādiso attani, tādiso paresu, yādiso mātari mahāmāyāya, tādiso ciñcamāṇavikāya, yādiso pitari suddhodane, tādiso suppabuddhe, yādiso putte rāhule, tādiso vadhakesu devadattadhanapālakaaṅgulimālādīsu. Sadevake lokepi tādī. Tasmā sammadevāha sātāgiro – ‘‘sabbabhūtesu tādino’’ti.
Atho iṭṭhe aniṭṭhe cāti. Ettha pana evaṃ attho daṭṭhabbo – yaṃ kiñci iṭṭhaṃ vā aniṭṭhaṃ vā ārammaṇaṃ, sabbappakārehi tattha ye rāgadosavasena saṅkappā uppajjeyyuṃ, tyāssa anuttarena maggena rāgādīnaṃ pahīnattā vasīkatā, na kadāci tesaṃ vase vattati. So hi bhagavā anāvilasaṅkappo suvimuttacitto suvimuttapaññoti. Ettha ca supaṇihitamanatāya ayonisomanasikārābhāvo vutto. Sabbabhūtesu iṭṭhāniṭṭhehi so yattha bhaveyya, taṃ sattasaṅkhārabhedato duvidhamārammaṇaṃ vuttaṃ. Saṅkappavasībhāvena tasmiṃ ārammaṇe tassa manasikārābhāvato kilesappahānaṃ vuttaṃ. Supaṇihitamanatāya ca manosamācārasuddhi, sabbabhūtesu tāditāya kāyasamācārasuddhi, saṅkappavasībhāvena vitakkamūlakattā vācāya vacīsamācārasuddhi. Tathā supaṇihitamanatāya lobhādisabbadosābhāvo, sabbabhūtesu tāditāya mettādiguṇasabbhāvo, saṅkappavasībhāvena paṭikūle appaṭikūlasaññitādibhedā ariyiddhi, tāya cassa sabbaññubhāvo vutto hotīti veditabbo.
156.Evaṃ hemavato pubbe manodvāravaseneva tādibhāvaṃ pucchitvā tañca paṭijānantamimaṃ sutvā daḷhīkammatthaṃ idāni dvārattayavasenāpi, pubbe vā saṅkhepena kāyavacīmanodvārasuddhiṃ pucchitvā tañca paṭijānantamimaṃ sutvā daḷhīkammatthameva vitthārenāpi pucchanto āha‘‘kacci adinna’’nti. Tattha gāthābandhasukhatthāya paṭhamaṃ adinnādānaviratiṃ pucchati.Ārā pamādamhāti pañcasu kāmaguṇesu cittavossaggato dūrībhāvena abrahmacariyaviratiṃ pucchati. ‘‘Ārā pamadamhā’’tipi paṭhanti, ārā mātugāmāti vuttaṃ hoti.Jhānaṃ na riñcatīti iminā pana tassāyeva tividhāya kāyaduccaritaviratiyā balavabhāvaṃ pucchati. Jhānayuttassa hi virati balavatī hotīti.
157.Atha sātāgiro yasmā bhagavā na kevalaṃ etarahi, atītepi addhāne dīgharattaṃ adinnādānādīhi paṭivirato, tassā tassāyeva ca viratiyā ānubhāvena taṃ taṃ mahāpurisalakkhaṇaṃ paṭilabhi, sadevako cassa loko ‘‘adinnādānā paṭivirato samaṇo gotamo’’tiādinā nayena vaṇṇaṃ bhāsati. Tasmā vissaṭṭhāya vācāya sīhanādaṃ nadanto āha‘‘na so adinnaṃ ādiyatī’’ti. Taṃ atthato pākaṭameva. Imissāpi gāthāya tatiyapāde ‘‘pamādamhā pamadamhā’’ti dvidhā pāṭho. Catutthapāde cajhānaṃ na riñcatīti jhānaṃ rittakaṃ suññakaṃ na karoti, na pariccajatīti attho veditabbo.
158.Evaṃ kāyadvāre suddhiṃ sutvā idāni vacīdvāre suddhiṃ pucchanto āha –‘‘kacci musā na bhaṇatī’’ti. Ettha khīṇātīti khīṇo, vihiṃsati badhatīti attho. Vācāya patho byappatho, khīṇo byappatho assātikhīṇabyappatho. Taṃ na-kārena paṭisedhetvā pucchati‘‘na khīṇabyappatho’’ti, na pharusavācoti vuttaṃ hoti. ‘‘Nākhīṇabyappatho’’tipi pāṭho, na akhīṇavacanoti attho. Pharusavacanañhi paresaṃ hadaye akhīyamānaṃ tiṭṭhati. Tādisavacano kacci na soti vuttaṃ hoti. Vibhūtīti vināso, vibhūtiṃ kāsati karoti vāti vibhūtikaṃ, vibhūtikamevavebhūtikaṃ, vebhūtiyantipi vuccati, pesuññassetaṃ adhivacanaṃ. Tañhi sattānaṃ aññamaññato bhedanena vināsaṃ karoti. Sesaṃ uttānatthameva.
159.Atha sātāgiro yasmā bhagavā na kevalaṃ etarahi, atītepi addhāne dīgharattaṃ musāvādādīhi paṭivirato, tassā tassāyeva ca viratiyā ānubhāvena taṃ taṃ mahāpurisalakkhaṇaṃ paṭilabhi, sadevako cassa loko ‘‘musāvādā paṭivirato samaṇo gotamo’’ti vaṇṇaṃ bhāsati. Tasmā vissaṭṭhāya vācāya sīhanādaṃ nadanto āha,‘‘musā ca so na bhaṇatī’’ti. Tatthamusāti vinidhāya diṭṭhādīni paravisaṃvādanavacanaṃ. Taṃ so na bhaṇati. Dutiyapāde pana paṭhamatthavasena na khīṇabyappathoti, dutiyatthavasena nākhīṇabyappathoti pāṭho. Catutthapādemantāti paññā vuccati. Bhagavā yasmā tāya mantāya paricchinditvā atthameva bhāsati atthato anapetavacanaṃ, na samphaṃ. Aññāṇapurekkhārañhi niratthakavacanaṃ buddhānaṃ natthi. Tasmā āha – ‘‘mantā atthaṃ so bhāsatī’’ti. Sesamettha pākaṭameva.
160.Evaṃ vacīdvārasuddhimpi sutvā idāni manodvārasuddhiṃ pucchanto āha‘‘kacci na rajjati kāmesū’’ti. Tatthakāmāti vatthukāmā. Tesu kilesakāmena na rajjatīti pucchanto anabhijjhālutaṃ pucchati.Anāvilanti pucchanto byāpādena āvilabhāvaṃ sandhāya abyāpādataṃ pucchati.Mohaṃ atikkantoti pucchanto yena mohena mūḷho micchādiṭṭhiṃ gaṇhāti, tassātikkamena sammādiṭṭhitaṃ pucchati.Dhammesu cakkhumāti pucchanto sabbadhammesu appaṭihatassa ñāṇacakkhuno, pañcacakkhuvisayesu vā dhammesu pañcannampi cakkhūnaṃ vasena sabbaññutaṃ pucchati ‘‘dvārattayapārisuddhiyāpi sabbaññū na hotī’’ti cintetvā.
161.Atha sātāgiro yasmā bhagavā appatvāva arahattaṃ anāgāmimaggena kāmarāgabyāpādānaṃ pahīnattā neva kāmesu rajjati, na byāpādena āvilacitto, sotāpattimaggeneva ca micchādiṭṭhipaccayassa saccapaṭicchādakamohassa pahīnattā mohaṃ atikkanto, sāmañca saccāni abhisambujjhitvā buddhoti vimokkhantikaṃ nāmaṃ yathāvuttāni ca cakkhūni paṭilabhi, tasmā tassa manodvārasuddhiṃ sabbaññutañca ugghosento āha‘‘na so rajjati kāmesū’’ti.
162.Evaṃ hemavato bhagavato dvārattayapārisuddhiṃ sabbaññutañca sutvā haṭṭho udaggo atītajātiyaṃ bāhusaccavisadāya paññāya asajjamānavacanappatho hutvā acchariyabbhutarūpe sabbaññuguṇe sotukāmo āha‘‘kacci vijjāya sampanno’’ti. Tatthavijjāya sampannoti iminā dassanasampattiṃ pucchati,saṃsuddhacāraṇoti iminā gamanasampattiṃ. Chandavasena cettha dīghaṃ katvā cākāramāha, saṃsuddhacaraṇoti attho.Āsavā khīṇāti iminā etāya dassanagamanasampattiyā pattabbāya āsavakkhayasaññitāya paṭhamanibbānadhātuyā pattiṃ pucchati,natthi punabbhavoti iminā dutiyanibbānadhātupattisamatthataṃ, paccavekkhaṇañāṇena vā paramassāsappattiṃ ñatvā ṭhitabhāvaṃ.
163.Tato yā esā ‘‘so anekavihitaṃ pubbenivāsa’’ntiādinā (ma. ni. 1.52) nayena bhayabheravādīsu tividhā, ‘‘so evaṃ samāhite citte…pe… āneñjappatte ñāṇadassanāya cittaṃ abhinīharatī’’tiādinā (dī. ni. 1.279) nayena ambaṭṭhādīsu aṭṭhavidhā vijjā vuttā, tāya yasmā sabbāyapi sabbākārasampannāya bhagavā upeto. Yañcetaṃ ‘‘idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hotī’’ti evaṃ uddisitvā ‘‘kathañca, mahānāma, ariyasāvako sīlasampanno hotī’’tiādinā (ma. ni. 2.24) nayena sekhasutte niddiṭṭhaṃ pannarasappabhedaṃ caraṇaṃ. Tañca yasmā sabbūpakkilesappahānena bhagavato ativiya saṃsuddhaṃ. Yepime kāmāsavādayo cattāro āsavā, tepi yasmā sabbe saparivārā savāsanā bhagavato khīṇā. Yasmā ca imāya vijjācaraṇasampadāya khīṇāsavo hutvā tadā bhagavā ‘‘natthi dāni punabbhavo’’ti paccavekkhitvā ṭhito, tasmā sātāgiro bhagavato sabbaññubhāve byavasāyena samussāhitahadayo sabbepi guṇe anujānanto āha‘‘vijjāya ceva sampanno’’ti.
164.Tato hemavato ‘‘sammāsambuddho bhagavā’’ti bhagavati nikkaṅkho hutvā ākāse ṭhitoyeva bhagavantaṃ pasaṃsanto sātāgirañca ārādhento āha‘‘sampannaṃ munino citta’’nti. Tassattho – sampannaṃ munino cittaṃ, ‘‘mano cassa supaṇihito’’ti ettha vuttatādibhāvena puṇṇaṃ sampuṇṇaṃ, ‘‘na so adinnaṃ ādiyatī’’ti ettha vuttakāyakammunā, ‘‘na so rajjati kāmesū’’ti ettha vuttamanokammunā ca puṇṇaṃ sampuṇṇaṃ, ‘‘musā ca so na bhaṇatī’’ti ettha vuttabyappathena ca vacīkammunāti vuttaṃ hoti. Evaṃ sampannacittañca anuttarāya vijjācaraṇasampadāya sampannattā vijjācaraṇasampannañca imehi guṇehi ‘‘mano cassa supaṇihito’’tiādinā nayena dhammato naṃ pasaṃsasi, sabhāvato tacchato bhūtato eva naṃ pasaṃsasi, na kevalaṃ saddhāmattakenāti dasseti.
165-166.Tato sātāgiropi ‘‘evametaṃ, mārisa, suṭṭhu tayā ñātañca anumoditañcā’’ti adhippāyena tameva saṃrādhento āha –‘‘sampannaṃ munino…pe… dhammato anumodasī’’ti. Evañca pana vatvā puna bhagavato dassane taṃ abhitthavayamāno āha‘‘sampannaṃ…pe… handa passāma gotama’’nti.
167.Atha hemavato attano abhirucitaguṇehi purimajātibāhusaccabalena bhagavantaṃ abhitthunanto sātāgiraṃ āha –‘‘eṇijaṅghaṃ…pe… ehi passāma gotama’’nti. Tassattho – eṇimigasseva jaṅghā assātieṇijaṅgho. Buddhānañhi eṇimigasseva anupubbavaṭṭā jaṅghā honti, na purato nimmaṃsā pacchato susumārakucchi viya uddhumātā.Kisāca buddhā honti dīgharassasamavaṭṭitayuttaṭṭhānesu tathārūpāya aṅgapaccaṅgasampattiyā, na vaṭharapurisā viya thūlā. Paññāya vilikhitakilesattā vākisā. Ajjhattikabāhirasapattaviddhaṃsanatovīrā. Ekāsanabhojitāya parimitabhojitāyaca appāhārā,na dvattimattālopabhojitāya. Yathāha –
‘‘Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi, bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo appāhāratāya ca vaṇṇavādī’ti iti ce maṃ, udāyi, sāvakā sakkareyyuṃ, garuṃ kareyyuṃ, māneyyuṃ, pūjeyyuṃ, sakkatvā, garuṃ katvā, upanissāya vihareyyuṃ. Ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi, na maṃ te iminā dhammena sakkareyyuṃ…pe… upanissāya vihareyyu’’nti (ma. ni. 2.242).
alolupāaṭṭhaṅgasamannāgataṃ āhāraṃ āhārenti moneyyasampattiyāmunino. Anagārikatāya vivekaninnamānasatāya cavane jhāyanti. Tenāha hemavato yakkho ‘‘eṇijaṅghaṃ…pe… ehi passāma gotama’’nti.
168.Evañca vatvā puna tassa bhagavato santike dhammaṃ sotukāmatāya‘‘sīhaṃvekacara’’nti imaṃ gāthamāha. Tassattho –sīhaṃvāti durāsadaṭṭhena khamanaṭṭhena nibbhayaṭṭhena ca kesarasīhasadisaṃ. Yāya taṇhāya ‘‘taṇhādutiyo puriso’’ti vuccati, tassā abhāvenaekacaraṃ,ekissā lokadhātuyā dvinnaṃ buddhānaṃ anuppattitopiekacaraṃ. Khaggavisāṇasutte vuttanayenāpi cettha taṃ taṃ attho daṭṭhabbo.Nāganti punabbhavaṃ neva gantāraṃ nāgantāraṃ. Atha vā āguṃ na karotītipināgo. Balavātipināgo. Taṃ nāgaṃ.Kāmesu anapekkhinanti dvīsupi kāmesu chandarāgābhāvena anapekkhinaṃ.Upasaṅkamma pucchāma, maccupāsappamocananti taṃ evarūpaṃ mahesiṃ upasaṅkamitvā tebhūmakavaṭṭassa maccupāsassa pamocanaṃ vivaṭṭaṃ nibbānaṃ pucchāma. Yena vā upāyena dukkhasamudayasaṅkhātā maccupāsā pamuccati, taṃ maccupāsappamocanaṃ pucchāmāti. Imaṃ gāthaṃ hemavato sātāgirañca sātāgiraparisañca attano parisañca sandhāya āha.
Tena kho pana samayena āsāḷhīnakkhattaṃ ghositaṃ ahosi. Atha samantato alaṅkatapaṭiyatte devanagare siriṃ paccanubhontī viya rājagahe kāḷī nāma kuraragharikā upāsikā pāsādamāruyha sīhapañjaraṃ vivaritvā gabbhaparissamaṃ vinodentī savātappadese utuggahaṇatthaṃ ṭhitā tesaṃ yakkhasenāpatīnaṃ taṃ buddhaguṇapaṭisaṃyuttaṃ kathaṃ ādimajjhapariyosānato assosi. Sutvā ca ‘‘evaṃ vividhaguṇasamannāgatā buddhā’’ti buddhārammaṇaṃ pītiṃ uppādetvā tāya nīvaraṇāni vikkhambhetvā tattheva ṭhitā sotāpattiphale patiṭṭhāsi. Tato eva bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ anussavappasannānaṃ, yadidaṃ kāḷī upāsikā kuraragharikā’’ti (a. ni. 1.267) etadagge ṭhapitā.
169.Tepi yakkhasenāpatayo sahassayakkhaparivārā majjhimayāmasamaye isipatanaṃ patvā, dhammacakkappavattitapallaṅkeneva nisinnaṃ bhagavantaṃ upasaṅkamma vanditvā, imāya gāthāya bhagavantaṃ abhitthavitvā okāsamakārayiṃsu‘‘akkhātāraṃ pavattāra’’nti. Tassattho – ṭhapetvā taṇhaṃ tebhūmake dhamme ‘‘idaṃ kho pana, bhikkhave, dukkhaṃ ariyasacca’’ntiādinā (saṃ. ni. 5.1081; mahāva. 14) nayena saccānaṃ vavatthānakathāyaakkhātāraṃ,‘‘‘taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’nti me bhikkhave’’tiādinā nayena tesu kiccañāṇakatañāṇappavattanenapavattāraṃ. Ye vā dhammā yathā voharitabbā, tesu tathā vohārakathanena akkhātāraṃ, tesaṃyeva dhammānaṃ sattānurūpato pavattāraṃ. Ugghaṭitaññuvipañcitaññūnaṃ vā desanāya akkhātāraṃ, neyyānaṃ paṭipādanena pavattāraṃ. Uddesena vā akkhātāraṃ, vibhaṅgena tehi tehi pakārehi vacanato pavattāraṃ. Bodhipakkhiyānaṃ vā salakkhaṇakathanena akkhātāraṃ, sattānaṃ cittasantāne pavattanena pavattāraṃ. Saṅkhepato vā tīhi parivaṭṭehi saccānaṃ kathanena akkhātāraṃ, vitthārato pavattāraṃ. ‘‘Saddhindriyaṃ dhammo, taṃ dhammaṃ pavattetīti dhammacakka’’nti (paṭi. ma. 2.40) evamādinā paṭisambhidānayena vitthāritassa dhammacakkassa pavattanato pavattāraṃ.
Sabbadhammānanti catubhūmakadhammānaṃ.Pāragunti chahākārehi pāraṃ gataṃ abhiññāya, pariññāya, pahānena, bhāvanāya, sacchikiriyāya, samāpattiyā. So hi bhagavā sabbadhamme abhijānanto gatoti abhiññāpāragū, pañcupādānakkhandhe parijānanto gatoti pariññāpāragū, sabbakilese pajahanto gatoti pahānapāragū, cattāro magge bhāvento gatoti bhāvanāpāragū, nirodhaṃ sacchikaronto gatoti sacchikiriyāpāragū, sabbā samāpattiyo samāpajjanto gatoti samāpattipāragū. Evaṃ sabbadhammānaṃ pāraguṃ.Buddhaṃ verabhayātītanti aññāṇasayanato paṭibuddhattā buddhaṃ, sabbena vā saraṇavaṇṇanāyaṃ vuttenatthena buddhaṃ, pañcaverabhayānaṃ atītattā verabhayātītaṃ. Evaṃ bhagavantaṃ atitthavantā ‘‘mayaṃ pucchāma gotama’’nti okāsamakārayiṃsu.
170.Atha nesaṃ yakkhānaṃ tejena ca paññāya ca aggo hemavato yathādhippetaṃ pucchitabbaṃ pucchanto‘‘kismiṃ loko’’ti imaṃ gāthamāha. Tassādipādekisminti bhāvenabhāvalakkhaṇe bhummavacanaṃ, kismiṃ uppanne loko samuppanno hotīti ayañhettha adhippāyo. Sattalokasaṅkhāraloke sandhāya pucchati.Kismiṃ kubbati santhavanti ahanti vā mamanti vā taṇhādiṭṭhisanthavaṃ kismiṃ kubbati, adhikaraṇatthe bhummavacanaṃ.Kissa lokoti upayogatthe sāmivacanaṃ, kiṃ upādāya lokoti saṅkhyaṃ gacchatīti ayañhettha adhippāyo.Kismiṃ lokoti bhāvenabhāvalakkhaṇakāraṇatthesu bhummavacanaṃ. Kismiṃ sati kena kāraṇena loko vihaññati pīḷīyati bādhīyatīti ayañhettha adhippāyo.
171.Atha bhagavā yasmā chasu ajjhattikabāhiresu āyatanesu uppannesu sattaloko ca dhanadhaññādivasena saṅkhāraloko ca uppanno hoti, yasmā cettha sattaloko tesveva chasu duvidhampi santhavaṃ karoti. Cakkhāyatanaṃ vā hi ‘‘ahaṃ mama’’nti gaṇhāti avasesesu vā aññataraṃ. Yathāha – ‘‘cakkhu attāti yo vadeyya, taṃ na upapajjatī’’tiādi (ma. ni. 3.422). Yasmā ca etāniyeva cha upādāya duvidhopi lokoti saṅkhyaṃ gacchati, yasmā ca tesveva chasu sati sattaloko dukkhapātubhāvena vihaññati. Yathāha –
‘‘Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti, pādesu sati abhikkamapaṭikkamo hoti, pabbesu sati samiñjanapasāraṇaṃ hoti, kucchismiṃ sati jighacchāpipāsā hoti; evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkha’’ntiādi (saṃ. ni. 4.237).
Tathā tesu ādhārabhūtesu paṭihato saṅkhāraloko vihaññati. Yathāha –
‘‘Cakkhusmiṃ anidassane sappaṭighe paṭihaññi vā’’iti (dha. sa. 597-8) ca.
‘‘Cakkhu, bhikkhave, paṭihaññati manāpāmanāpesu rūpesū’’ti (saṃ. ni. 4.238) evamādi.
Tathā tehiyeva kāraṇabhūtehi duvidhopi loko vihaññati. Yathāha –
‘‘Cakkhu vihaññati manāpāmanāpesu rūpesū’’ti (saṃ. ni. 4.238) ca.
‘‘Cakkhu, bhikkhave, ādittaṃ, rūpā ādittā. Kena ādittaṃ? Rāgagginā’’ti (saṃ. ni. 4.28; mahāva. 54) evamādi.
‘‘chasu loko samuppanno’’ti.
172.Atha so yakkho attanā vaṭṭavasena puṭṭhapañhaṃ bhagavatā dvādasāyatanavasena saṅkhipitvā vissajjitaṃ na suṭṭhu upalakkhetvā tañca atthaṃ tappaṭipakkhañca ñātukāmo saṅkhepeneva vaṭṭavivaṭṭaṃ pucchanto āha‘‘katamaṃ ta’’nti. Tattha upādātabbaṭṭhenaupādānaṃ,dukkhasaccassetaṃ adhivacanaṃ.Yattha loko vihaññatīti ‘‘chasu loko vihaññatī’’ti evaṃ bhagavatā yattha chabbidhe upādāne loko vihaññatīti vutto, taṃ katamaṃ upādānanti? Evaṃ upaḍḍhagāthāya sarūpeneva dukkhasaccaṃ pucchi. Samudayasaccaṃ pana tassa kāraṇabhāvena gahitameva hoti.Niyyānaṃ pucchitoti imāya pana upaḍḍhagāthāya maggasaccaṃ pucchi. Maggasaccena hi ariyasāvako dukkhaṃ parijānanto, samudayaṃ pajahanto, nirodhaṃ sacchikaronto, maggaṃ bhāvento lokamhā niyyāti, tasmā niyyānanti vuccati.Kathanti kena pakārena.Dukkhā pamuccatīti ‘‘upādāna’’nti vuttā vaṭṭadukkhā pamokkhaṃ pāpuṇāti. Evamettha sarūpeneva maggasaccaṃ pucchi, nirodhasaccaṃ pana tassa visayabhāvena gahitameva hoti.
173.Evaṃ yakkhena sarūpena dassetvā ca adassetvā ca catusaccavasena pañhaṃ puṭṭho bhagavā teneva nayena vissajjento āha‘‘pañca kāmaguṇā’’ti. Tattha pañcakāmaguṇasaṅkhātagocaraggahaṇena taggocarāni pañcāyatanāni gahitāneva honti. Mano chaṭṭho etesantimanochaṭṭhā. Paveditāti pakāsitā. Ettha ajjhattikesu chaṭṭhassa manāyatanassa gahaṇena tassa visayabhūtaṃ dhammāyatanaṃ gahitameva hoti. Evaṃ ‘‘katamaṃ taṃ upādāna’’nti imaṃ pañhaṃ vissajjento punapi dvādasāyatanānaṃ vaseneva dukkhasaccaṃ pakāsesi. Manogahaṇena vā sattannaṃ viññāṇadhātūnaṃ gahitattā tāsu purimapañcaviññāṇadhātuggahaṇena tāsaṃ vatthūni pañca cakkhādīni āyatanāni, manodhātumanoviññāṇadhātuggahaṇena tāsaṃ vatthugocarabhedaṃ dhammāyatanaṃ gahitamevāti evampi dvādasāyatanavasena dukkhasaccaṃ pakāsesi. Lokuttaramanāyatanadhammāyatanekadeso panettha yattha loko vihaññati, taṃ sandhāya niddiṭṭhattā na saṅgayhati.
Ettha chandaṃ virājetvāti ettha dvādasāyatanabhede dukkhasacce tānevāyatanāni khandhato dhātuto nāmarūpatoti tathā tathā vavatthapetvā, tilakkhaṇaṃ āropetvā, vipassanto arahattamaggapariyosānāya vipassanāya taṇhāsaṅkhātaṃchandaṃsabbasovirājetvāvinetvā viddhaṃsetvāti attho.Evaṃ dukkhā pamuccatīti iminā pakārena etasmā vaṭṭadukkhā pamuccatīti. Evamimāya upaḍḍhagāthāya ‘‘niyyānaṃ pucchito brūhi, kathaṃ dukkhā pamuccatī’’ti ayaṃ pañho vissajjito hoti, maggasaccañca pakāsitaṃ samudayanirodhasaccāni panettha purimanayeneva saṅgahitattā pakāsitāneva hontīti veditabbāni. Upaḍḍhagāthāya vā dukkhasaccaṃ, chandena samudayasaccaṃ, ‘‘virājetvā’’ti ettha virāgena nirodhasaccaṃ, ‘‘virāgāvimuccatī’’ti vacanato vā maggasaccaṃ. ‘‘Eva’’nti upāyanidassanena maggasaccaṃ, dukkhanirodhanti vacanato vā. ‘‘Dukkhā pamuccatī’’ti dukkhapamokkhena nirodhasaccanti evamettha cattāri saccāni pakāsitāni hontīti veditabbāni.
174.Evaṃ catusaccagabbhāya gāthāya lakkhaṇato niyyānaṃ pakāsetvā puna tadeva sakena niruttābhilāpena nigamento āha‘‘etaṃ lokassa niyyāna’’nti. Etthaetanti pubbe vuttassa niddeso,lokassāti tedhātukalokassa.Yathātathanti aviparītaṃ.Etaṃ vo ahamakkhāmīti sacepi maṃ sahassakkhattuṃ puccheyyātha, etaṃ vo ahamakkhāmi, na aññaṃ. Kasmā? Yasmā evaṃ dukkhā pamuccati, na aññathāti adhippāyo. Atha vā etena niyyānena ekadvattikkhatuṃ niggatānampi etaṃ vo ahamakkhāmi, uparivisesādhigamāyapi etadeva ahamakkhāmīti attho. Kasmā? Yasmā evaṃ dukkhā pamuccati asesanissesāti arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne dvepi yakkhasenāpatayo sotāpattiphale patiṭṭhahiṃsu saddhiṃ yakkhasahassena.
175.Atha hemavato pakatiyāpi dhammagaru idāni ariyabhūmiyaṃ patiṭṭhāya suṭṭhutaraṃ atitto bhagavato vicitrapaṭibhānāya desanāya bhagavantaṃ sekkhāsekkhabhūmiṃ pucchanto‘‘ko sūdha taratī’’ti gāthamabhāsi. Tatthako sūdha tarati oghanti iminā caturoghaṃ ko taratīti sekkhabhūmiṃ pucchati avisesena. Yasmāaṇṇavanti na vitthatamattaṃ nāpi gambhīramattaṃ apica pana yaṃ vitthatatarañca gambhīratarañca, taṃ vuccati. Tādiso ca saṃsāraṇṇavo. Ayañhi samantato pariyantābhāvena vitthato, heṭṭhā patiṭṭhābhāvena upari ālambanābhāvena ca gambhīro, tasmā ‘‘ko idha tarati aṇṇavaṃ, tasmiñca appatiṭṭhe anālambe gambhīre aṇṇave ko na sīdatī’’ti asekkhabhūmiṃ pucchati.
176.Atha bhagavā yo bhikkhu jīvitahetupi vītikkamaṃ akaronto sabbadā sīlasampanno lokiyalokuttarāya ca paññāya paññavā, upacārappanāsamādhinā iriyāpathaheṭṭhimamaggaphalehi ca susamāhito, tilakkhaṇaṃ āropetvā vipassanāya niyakajjhattacintanasīlo, sātaccakiriyāvahāya appamādasatiyā ca samannāgato. Yasmā so catutthena maggena imaṃ suduttaraṃ oghaṃ anavasesaṃ tarati, tasmā sekkhabhūmiṃ vissajjento‘‘sabbadā sīlasampanno’’ti imaṃ tisikkhāgabbhaṃ gāthamāha. Ettha hi sīlasampadāya adhisīlasikkhā, satisamādhīhi adhicittasikkhā, ajjhattacintitāpaññāhi adhipaññāsikkhāti tisso sikkhā saupakārā sānisaṃsā ca vuttā. Upakāro hi sikkhānaṃ lokiyapaññā sati ca, anisaṃso sāmaññaphalānīti.
177.Evaṃ paṭhamagāthāya sekkhabhūmiṃ dassetvā idāni asekkhabhūmiṃ dassento dutiyagāthamāha. Tassatthovirato kāmasaññāyāti yā kāci kāmasaññā, tato sabbato catutthamaggasampayuttāya samucchedaviratiyā virato. ‘‘Viratto’’tipi pāṭho. Tadā ‘‘kāmasaññāyā’’ti bhummavacanaṃ hoti, sagāthāvagge pana ‘‘kāmasaññāsū’’tipi (saṃ. ni. 1.96) pāṭho. Catūhipi maggehi dasannaṃ saṃyojanānaṃ atītattāsabbasaṃyojanātigo,catuttheneva vā uddhambhāgiyasabbasaṃyojanātigo, tatratatrābhinandinītaṇhāsaṅkhātāya nandiyā tiṇṇañca bhavānaṃ parikkhīṇattānandībhavaparikkhīṇo sotādiso khīṇāsavo bhikkhugambhīresaṃsāraṇṇavena sīdatinandīparikkhayena saupādisesaṃ, bhavaparikkhayena ca anupādisesaṃ nibbānathalaṃ samāpajja paramassāsappattiyāti.
178.Atha hemavato sahāyañca yakkhaparisañca oloketvā pītisomanassajāto ‘‘gambhīrapañña’’nti evamādīhi gāthāhi bhagavantaṃ abhitthavitvā sabbāvatiyā parisāya sahāyena ca saddhiṃ abhivādetvā, padakkhiṇaṃ katvā, attano vasanaṭṭhānaṃ agamāsi.
gambhīrapaññanti gambhīrāya paññāya samannāgataṃ. Tattha paṭisambhidāyaṃ vuttanayena gambhīrapaññā veditabbā. Vuttañhi tattha ‘‘gambhīresu khandhesu ñāṇaṃ pavattatīti gambhīrapaññā’’tiādi (paṭi. ma. 3.4).Nipuṇatthadassinti nipuṇehi khattiyapaṇḍitādīhi abhisaṅkhatānaṃ pañhānaṃ atthadassiṃ atthānaṃ vā yāni nipuṇāni kāraṇāni duppaṭivijjhāni aññehi tesaṃ dassanena nipuṇatthadassiṃ. Rāgādikiñcanābhāvenaakiñcanaṃ. Duvidhe kāme tividhe ce bhave alagganenakāmabhave asattaṃ. Khandhādibhedesu sabbārammaṇesu chandarāgabandhanābhāvenasabbadhi vippamuttaṃ. Dibbe pathe kamamānanti aṭṭhasamāpattibhede dibbe pathe samāpajjanavasena caṅkamantaṃ. Tattha kiñcāpi na tāya velāya bhagavā dibbe pathe kamati, apica kho pubbe kamanaṃ upādāya kamanasattisabbhāvena tattha laddhavasībhāvatāya evaṃ vuccati. Atha vā ye te visuddhidevā arahanto, tesaṃ pathe santavihāre kamanenāpetaṃ vuttaṃ. Mahantānaṃ guṇānaṃ esanenamahesiṃ.
179.Dutiyagāthāya aparena pariyāyena thuti āraddhāti katvā puna nipuṇatthadassiggahaṇaṃ nidasseti. Atha vā nipuṇatthe dassetāranti attho.Paññādadanti paññāpaṭilābhasaṃvattanikāya paṭipattiyā kathanena paññādāyakaṃ.Kāmālaye asattanti yvāyaṃ*kāmesu taṇhādiṭṭhivasena duvidho ālayo, tattha asattaṃ.*Sabbavidunti sabbadhammaviduṃ, sabbaññunti vuttaṃ hoti.Sumedhanti tassa sabbaññubhāvassa maggabhūtāya pāramīpaññāsaṅkhātāya medhāya samannāgataṃ.Ariye patheti aṭṭhaṅgike magge, phalasamāpattiyaṃ vā.Kamamānanti paññāya ajjhogāhamānaṃ maggalakkhaṇaṃ ñatvā desanato, pavisamānaṃ vā khaṇe khaṇe phalasamāpattisamāpajjanato, catubbidhamaggabhāvanāsaṅkhātāya kamanasattiyā kamitapubbaṃ vā.
180.Sudiṭṭhaṃ vata no ajjāti. Ajja amhehi sundaraṃ diṭṭhaṃ, ajja vā amhākaṃ sundaraṃ diṭṭhaṃ, dassananti attho.Suppabhātaṃ suhuṭṭhitanti ajja amhākaṃ suṭṭhu pabhātaṃ sobhanaṃ vā pabhātaṃ ahosi. Ajja ca no sundaraṃ uṭṭhitaṃ ahosi, anuparodhena sayanato uṭṭhitaṃ. Kiṃ kāraṇaṃ?Yaṃ addasāma sambuddhaṃ,yasmā sambuddhaṃ addasāmāti attano lābhasampattiṃ ārabbha pāmojjaṃ pavedeti.
181.Iddhimantoti kammavipākajiddhiyā samannāgatā.Yasassinoti lābhaggaparivāraggasampannā.Saraṇaṃ yantīti kiñcāpi maggeneva gatā, tathāpi sotāpannabhāvaparidīpanatthaṃ pasādadassanatthañca vācaṃ bhindati.
182.Gāmā gāmanti devagāmā devagāmaṃ.Nagā naganti devapabbatā devapabbataṃ.Namassamānā sambuddhaṃ, dhammassa ca sudhammatanti ‘‘sammāsambuddho vata bhagavā, svākkhāto vata bhagavato dhammo’’tiādinā nayena buddhasubodhitañca dhammasudhammatañca. ‘‘Suppaṭipanno vata bhagavato sāvakasaṅgho’’tiādinā saṅgha-suppaṭipattiñca abhitthavitvā abhitthavitvā namassamānā dhammaghosakā hutvā vicarissāmāti vuttaṃ hoti. Sesamettha uttānatthamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya hemavatasuttavaṇṇanā niṭṭhitā.
10. Āḷavakasuttavaṇṇanā
Evaṃme sutanti āḷavakasuttaṃ. Kā uppatti? Atthavaṇṇanānayenevassa uppatti āvibhavissati. Atthavaṇṇanāya ca ‘‘evaṃ me sutaṃ, ekaṃ samayaṃ bhagavā’’ti etaṃ vuttatthameva.Āḷaviyaṃ viharati āḷavakassa yakkhassa bhavaneti ettha pana kā āḷavī, kasmā ca bhagavā tassa yakkhassa bhavane viharatīti? Vuccate –āḷavīti raṭṭhampi nagarampi vuccati, tadubhayampi idha vaṭṭati. Āḷavīnagarassa hi samīpe viharantopi ‘‘āḷaviyaṃ viharatī’’ti vuccati. Tassa ca nagarassa samīpe avidūre gāvutamatte taṃ bhavanaṃ, āḷavīraṭṭhe viharantopi ‘‘āḷaviyaṃ viharatī’’ti vuccati, āḷavīraṭṭhe cetaṃ bhavanaṃ.
Yasmā pana āḷavako rājā vividhanāṭakūpabhogaṃ chaḍḍetvā corapaṭibāhanatthaṃ paṭirājanisedhanatthaṃ byāyāmakaraṇatthañca sattame sattame divase migavaṃ gacchanto ekadivasaṃ balakāyena saddhiṃ katikaṃ akāsi – ‘‘yassa passena migo palāyati, tasseva so bhāro’’ti. Atha tasseva passena migo palāyi, javasampanno rājā dhanuṃ gahetvā pattikova tiyojanaṃ taṃ migaṃ anubandhi. Eṇimigā ca tiyojanavegā eva honti. Atha parikkhīṇajavaṃ taṃ migaṃ udakaṃ pavisitvā, ṭhitaṃ vadhitvā, dvidhā chetvā, anatthikopi maṃsena ‘‘nāsakkhi migaṃ gahetu’’nti apavādamocanatthaṃ kājenādāya āgacchanto nagarassāvidūre bahalapattapalāsaṃ mahānigrodhaṃ disvā parissamavinodanatthaṃ tassa mūlamupagato. Tasmiñca nigrodhe āḷavako yakkho mahārājasantikā varaṃ labhitvā majjhanhikasamaye tassa rukkhassa chāyāya phuṭṭhokāsaṃ paviṭṭhe pāṇino khādanto paṭivasati. So taṃ disvā khādituṃ upagato. Atha rājā tena saddhiṃ katikaṃ akāsi – ‘‘muñca maṃ, ahaṃ te divase divase manussañca thālipākañca pesessāmī’’ti. Yakkho ‘‘tvaṃ rājūpabhogena pamatto sammussasi, ahaṃ pana bhavanaṃ anupagatañca ananuññātañca khādituṃ na labhāmi, svāhaṃ bhavantampi jīyeyya’’nti na muñci. Rājā ‘‘yaṃ divasaṃ na pesemi, taṃ divasaṃ maṃ gahetvā khādāhī’’ti attānaṃ anujānitvā tena mutto nagarābhimukho agamāsi.
Balakāyo magge khandhāvāraṃ bandhitvā ṭhito rājānaṃ disvā – ‘‘kiṃ, mahārāja, ayasamattabhayā evaṃ kilantosī’’ti vadanto paccuggantvā paṭiggahesi. Rājā taṃ pavattiṃ anārocetvā nagaraṃ gantvā, katapātarāso nagaraguttikaṃ āmantetvā etamatthaṃ ārocesi. Nagaraguttiko – ‘‘kiṃ, deva, kālaparicchedo kato’’ti āha. Rājā ‘‘na kato, bhaṇe’’ti āha. ‘‘Duṭṭhu kataṃ, deva, amanussā hi paricchinnamattameva labhanti, aparicchinne pana janapadassa ābādho bhavissati. Hotu, deva, kiñcāpi evamakāsi, appossukko tvaṃ rajjasukhaṃ anubhohi, ahamettha kātabbaṃ karissāmī’’ti. So kālasseva vuṭṭhāya bandhanāgāraṃ gantvā ye ye vajjhā honti, te te sandhāya – ‘‘yo jīvitatthiko hoti, so nikkhamatū’’ti bhaṇati. Yo paṭhamaṃ nikkhamati taṃ gehaṃ netvā, nhāpetvā, bhojetvā ca, ‘‘imaṃ thālipākaṃ yakkhassa dehī’’ti peseti. Taṃ rukkhamūlaṃ paviṭṭhamattaṃyeva yakkho bheravaṃ attabhāvaṃ nimminitvā mūlakandaṃ viya khādati. Yakkhānubhāvena kira manussānaṃ kesādīni upādāya sakalasarīraṃ navanītapiṇḍo viya hoti. Yakkhassa bhattaṃ gāhāpettuṃ gatapurisā taṃ disvā bhītā yathāmittaṃ ārocesuṃ. Tato pabhuti ‘‘rājā core gahetvā yakkhassa detī’’ti manussā corakammato paṭiviratā. Tato aparena samayena navacorānaṃ abhāvena purāṇacorānañca parikkhayena bandhanāgārāni suññāni ahesuṃ.
Atha nagaraguttiko rañño ārocesi. Rājā attano dhanaṃ nagararacchāsu chaḍḍāpesi – ‘‘appeva nāma koci lobhena gaṇheyyā’’ti. Taṃ pādenapi na koci chupi. So core alabhanto amaccānaṃ ārocesi. Amaccā ‘‘kulapaṭipāṭiyā ekamekaṃ jiṇṇakaṃ pesema, so pakatiyāpi maccumukhe vattatī’’ti āhaṃsu. Rājā ‘‘‘amhākaṃ pitaraṃ, amhākaṃ pitāmahaṃ pesetī’ti manussā khobhaṃ karissanti, mā vo etaṃ ruccī’’ti nivāresi. ‘‘Tena hi, deva, dārakaṃ pesema uttānaseyyakaṃ, tathāvidhassa hi ‘mātā me pitā me’ti sineho natthī’’ti āhaṃsu. Rājā anujāni. Te tathā akaṃsu. Nagare dārakamātaro ca dārake gahetvā gabbhiniyo ca palāyitvā parajanapade dārake saṃvaḍḍhetvā ānenti. Evaṃ sabbānipi dvādasa vassāni gatāni.
Tato ekadivasaṃ sakalanagaraṃ vicinitvā ekampi dārakaṃ alabhitvā rañño ārocesuṃ – ‘‘natthi, deva, nagare dārako ṭhapetvā antepure tava puttaṃ āḷavakakumāra’’nti. Rājā ‘‘yathā mama putto piyo, evaṃ sabbalokassa, attanā pana piyataraṃ natthi, gacchatha, tampi datvā mama jīvitaṃ rakkhathā’’ti āha. Tena ca samayena āḷavakakumārassa mātā puttaṃ nhāpetvā, maṇḍetvā, dukūlacumbaṭake katvā, aṅke sayāpetvā, nisinnā hoti. Rājapurisā rañño āṇāya tattha gantvā vippalapantiyā tassā soḷasannañca itthisahassānaṃ saddhiṃ dhātiyā taṃ ādāya pakkamiṃsu ‘‘sve yakkhabhakkho bhavissatī’’ti. Taṃ divasañca bhagavā paccūsasamaye paccuṭṭhāya jetavanamahāvihāre gandhakuṭiyaṃ mahākaruṇāsamāpattiṃ samāpajjitvā puna buddhacakkhunā lokaṃ volokento addasa āḷavakassa kumārassa anāgāmiphaluppattiyā upanissayaṃ, yakkhassa ca sotāpattiphaluppattiyā upanissayaṃ desanāpariyosāne ca caturāsītiyā pāṇasahassānaṃ dhammacakkhupaṭilābhassāti. Tasmā vibhātāya rattiyā purebhattakiccaṃ katvā aniṭṭhitapacchābhattakiccova kāḷapakkhauposathadivase vattamāne oggate sūriye ekakova adutiyo pattacīvaramādāya pādagamaneneva sāvatthito tiṃsa yojanāni gantvā tassa yakkhassa bhavanaṃ pāvisi. Tena vuttaṃ ‘‘āḷavakassa yakkhassa bhavane’’ti.
Kiṃ pana bhagavā yasmiṃ nigrodhe āḷavakassa bhavanaṃ, tassa mūle vihāsi, udāhu bhavaneyevāti? Vuccate – bhavaneyeva. Yatheva hi yakkhā attano bhavanaṃ passanti, tathā bhagavāpi. So tattha gantvā bhavanadvāre aṭṭhāsi. Tadā āḷavako himavante yakkhasamāgamaṃ gato hoti. Tato āḷavakassa dvārapālo gadrabho nāma yakkho bhagavantaṃ upasaṅkamitvā, vanditvā – ‘‘kiṃ, bhante, bhagavā vikāle āgato’’ti āha. ‘‘Āma, gadrabha, āgatomhi. Sace te agaru, vihareyyāmekarattiṃ āḷavakassa bhavane’’ti. ‘‘Na me, bhante, garu, apica kho so yakkho kakkhaḷo pharuso, mātāpitūnampi abhivādanādīni na karoti, mā rucci bhagavato idha vāso’’ti. ‘‘Jānāmi, gadrabha, tassa kakkhaḷattaṃ, na koci mamantarāyo bhavissati, sace te agaru, vihareyyāmekaratti’’nti.
Dutiyampi gadrabho yakkho bhagavantaṃ etadavoca – ‘‘aggitattakapālasadiso, bhante, āḷavako, ‘mātāpitaro’ti vā ‘samaṇabrāhmaṇā’ti vā ‘dhammo’ti vā na jānāti, idhāgatānaṃ cittakkhepampi karoti, hadayampi phāleti, pādepi gahetvā parasamudde vā paracakkavāḷe vā khipatī’’ti. Dutiyampi bhagavā āha – ‘‘jānāmi, gadrabha, sace te agaru, vihareyyāmekaratti’’nti. Tatiyampi gadrabho yakkho bhagavantaṃ etadavoca – ‘‘aggitattakapālasadiso, bhante, āḷavako, ‘mātāpitaro’ti vā ‘samaṇabrāhmaṇā’ti vā ‘dhammo’ti vā na jānāti, idhāgatānaṃ cittakkhepampi karoti, hadayampi phāleti, pādepi gahetvā parasamudde vā paracakkavāḷe vā khipatī’’ti. Tatiyampi bhagavā āha – ‘‘jānāmi, gadrabha, sace te agaru, vihareyyāmekaratti’’nti. ‘‘Na me, bhante, garu, apica kho so yakkho attano anārocetvā anujānantaṃ maṃ jīvitā voropeyya, ārocemi, bhante, tassā’’ti. ‘‘Yathāsukhaṃ, gadrabha, ārocehī’’ti. ‘‘Tena hi, bhante, tvameva jānāhī’’ti bhagavantaṃ abhivādetvā himavantābhimukho pakkāmi. Bhavanadvārampi sayameva bhagavato vivaramadāsi. Bhagavā antobhavanaṃ pavisitvā yattha abhilakkhitesu maṅgaladivasādīsu nisīditvā āḷavako siriṃ anubhoti, tasmiṃyeva dibbaratanapallaṅke nisīditvā suvaṇṇābhaṃ muñci. Taṃ disvā yakkhassa itthiyo āgantvā, bhagavantaṃ vanditvā, samparivāretvā nisīdiṃsu. Bhagavā ‘‘pubbe tumhe dānaṃ datvā, sīlaṃ samādiyitvā, pūjaneyyaṃ pūjetvā, imaṃ sampattiṃ pattā, idānipi tatheva karotha, mā aññamaññaṃ issāmacchariyābhibhūtā viharathā’’tiādinā nayena tāsaṃ pakiṇṇakadhammakathaṃ kathesi. Tā ca bhagavato madhuranigghosaṃ sutvā, sādhukārasahassāni datvā, bhagavantaṃ parivāretvā nisīdiṃsuyeva. Gadrabhopi himavantaṃ gantvā āḷavakassa ārocesi – ‘‘yagghe, mārisa, jāneyyāsi, vimāne te bhagavā nisinno’’ti. So gadrabhassa saññamakāsi ‘‘tuṇhī hohi, gantvā kattabbaṃ karissāmī’’ti. Purisamānena kira lajjito ahosi, tasmā ‘‘mā koci parisamajjhe suṇeyyā’’ti vāresi.
Tadā sātāgirahemavatā bhagavantaṃ jetavaneyeva vanditvā ‘‘yakkhasamāgamaṃ gamissāmā’’ti saparivārā nānāyānehi ākāsena gacchanti. Ākāse ca yakkhānaṃ na sabbattha maggo atthi, ākāsaṭṭhāni vimānāni pariharitvā maggaṭṭhāneneva maggo hoti. Āḷavakassa pana vimānaṃ bhūmaṭṭhaṃ suguttaṃ pākāraparikkhittaṃ susaṃvihitadvāraṭṭālakagopuraṃ, upari kaṃsajālasañchannaṃ mañjūsasadisaṃ tiyojanaṃ ubbedhena. Tassa upari maggo hoti. Te taṃ padesamāgamma gantuṃ asamatthā ahesuṃ. Buddhānañhi nisinnokāsassa uparibhāgena yāva bhavaggā, tāva koci gantuṃ asamattho. Te ‘‘kimida’’nti āvajjetvā bhagavantaṃ disvā ākāse khittaleḍḍu viya oruyha vanditvā, dhammaṃ sutvā, padakkhiṇaṃ katvā ‘‘yakkhasamāgamaṃ gacchāma bhagavā’’ti tīṇi vatthūni pasaṃsantā yakkhasamāgamaṃ agamaṃsu. Āḷavako te disvā ‘‘idha nisīdathā’’ti paṭikkamma okāsamadāsi. Te āḷavakassa nivedesuṃ ‘‘lābhā te, āḷavaka, yassa te bhavane bhagavā viharati, gacchāvuso bhagavantaṃ payirupāsassū’’ti. Evaṃ bhagavā bhavaneyeva vihāsi, na yasmiṃ nigrodhe āḷavakassa bhavanaṃ, tassa mūleti. Tena vuttaṃ ‘‘ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane’’ti.
‘‘nikkhama samaṇā’’ti. ‘‘Kasmā panāyaṃ etadavocā’’ti? Vuccate – rosetukāmatāya. Tatrevaṃ ādito pabhuti sambandho veditabbo – ayañhi yasmā assaddhassa saddhākathā dukkathā hoti dussīlādīnaṃ sīlādikathā viya, tasmā tesaṃ yakkhānaṃ santikā bhagavato pasaṃsaṃ sutvā eva aggimhi pakkhittaloṇasakkharā viya abbhantarakopena taṭataṭāyamānahadayo hutvā ‘‘ko so bhagavā nāma, yo mama bhavanaṃ paviṭṭho’’ti āha. Te āhaṃsu – ‘‘na tvaṃ, āvuso, jānāsi bhagavantaṃ amhākaṃ satthāraṃ, yo tusitabhavane ṭhito pañca mahāvilokanāni viloketvā’’tiādinā nayena yāva dhammacakkappavattanaṃ kathentā paṭisandhiādinā dvattiṃsa pubbanimittāni vatvā ‘‘imānipi tvaṃ, āvuso, acchariyāni nāddasā’’ti codesuṃ. So disvāpi kodhavasena ‘‘nāddasa’’nti āha. Āvuso āḷavaka passeyyāsi vā tvaṃ, na vā, ko tayā attho passatā vā apassatā vā, kiṃ tvaṃ karissasi amhākaṃ satthuno, yo tvaṃ taṃ upanidhāya calakkakudhamahāusabhasamīpe tadahujātavacchako viya, tidhāpabhinnamattavāraṇasamīpe bhiṅkapotako viya, bhāsuravilambakesaraupasobhitakkhandhassa migarañño samīpe jarasiṅgālo viya, diyaḍḍhayojanasatappavaḍḍhakāyasupaṇṇarājasamīpe chinnapakkhakākapotako viya khāyasi, gaccha yaṃ te karaṇīyaṃ, taṃ karohīti. Evaṃ vutte kuddho āḷavako uṭṭhahitvā manosilātale vāmapādena ṭhatvā ‘‘passatha dāni tumhākaṃ vā satthā mahānubhāvo, ahaṃ vā’’ti dakkhiṇapādena saṭṭhiyojanamattaṃ kelāsapabbatakūṭaṃ akkami, taṃ ayokūṭapahaṭo niddhantaayopiṇḍo viya papaṭikāyo muñci. So tatra ṭhatvā ‘‘ahaṃ āḷavako’’ti ghosesi, sakalajambudīpaṃ saddo phari.
Cattārokira saddāsakalajambudīpe suyyiṃsu – yañca puṇṇako yakkhasenāpati dhanañcayakorabyarājānaṃ jūte jinitvā apphoṭetvā ‘‘ahaṃ jini’’nti ugghosesi, yañca sakko devānamindo kassapassa bhagavato sāsane parihāyamāne vissakammaṃ devaputtaṃ sunakhaṃ kāretvā ‘‘ahaṃ pāpabhikkhū ca pāpabhikkhuniyo ca upāsake ca upāsikāyo ca sabbeva adhammavādino khādāmī’’ti ugghosāpesi, yañca kusajātake pabhāvatihetu sattahi rājūhi nagare uparuddhe pabhāvatiṃ attanā saha hatthikkhandhaṃ āropetvā nagarā nikkhamma ‘‘ahaṃ sīhassarakusamahārājā’’ti mahāpuriso ugghosesi, yañca āḷavako kelāsamuddhani ṭhatvā ‘‘ahaṃ āḷavako’’ti. Tadā hi sakalajambudīpe dvāre dvāre ṭhatvā ugghositasadisaṃ ahosi, tiyojanasahassavitthato ca himavāpi saṅkampi yakkhassa ānubhāvena.
vātamaṇḍalaṃsamuṭṭhāpesi – ‘‘eteneva samaṇaṃ palāpessāmī’’ti. Te puratthimādibhedā vātā samuṭṭhahitvā aḍḍhayojanayojanadviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni ummūletvā āḷavīnagaraṃ pakkhantā jiṇṇahatthisālādīni cuṇṇentā chadaniṭṭhakā ākāse bhamentā. Bhagavā ‘‘mā kassaci uparodho hotū’’ti adhiṭṭhāsi. Te vātā dasabalaṃ patvā cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. Tatomahāvassaṃsamuṭṭhāpesi ‘‘udakena ajjhottharitvā samaṇaṃ māressāmī’’ti. Tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā valāhakā uṭṭhahitvā vassiṃsu, vuṭṭhidhārāvegena pathavī chiddā ahosi, vanarukkhādīnaṃ upari mahogho āgantvā dasabalassa cīvare ussāvabindumattampi temetuṃ nāsakkhi. Tatopāsāṇavassaṃsamuṭṭhāpesi, mahantāni mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā dasabalaṃ patvā dibbamālāguḷāni sampajjiṃsu. Tatopaharaṇavassaṃsamuṭṭhāpesi, ekatodhārāubhatodhārā asisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā dasabalaṃ patvā dibbapupphāni ahesuṃ. Tatoaṅgāravassaṃsamuṭṭhāpesi, kiṃsukavaṇṇā aṅgārā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā vikiriṃsu. Tatokukkulavassaṃsamuṭṭhāpesi, accuṇho kukkulo ākāsenāgantvā dasabalassa pādamūle candanacuṇṇaṃ hutvā nipati. Tatovālukāvassaṃsamuṭṭhāpesi, atisukhumā vālukā dhūmāyantā pajjalantā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā nipatiṃsu. Tatokalalavassaṃsamuṭṭhāpesi, taṃ kalalavassaṃ dhūmāyantaṃ pajjalantaṃ ākāsenāgantvā dasabalassa pādamūle dibbagandhaṃ hutvā nipati. Tatoandhakāraṃsamuṭṭhāpesi ‘‘bhiṃsetvā samaṇaṃ palāpessāmī’’ti. Taṃ caturaṅgasamannāgatandhakārasadisaṃ hutvā dasabalaṃ patvā sūriyappabhāvihatamivandhakāraṃ antaradhāyi.
Evaṃ yakkho imāhi navahi vātavassapāsāṇapaharaṇaṅgārakukkulavālukakalalandhakāravuṭṭhīhi bhagavantaṃ palāpetuṃ asakkonto nānāvidhapaharaṇahatthāya anekappakārarūpabhūtagaṇasamākulāya caturaṅginiyā senāya sayameva bhagavantaṃ abhigato. Te bhūtagaṇā anekappakāre vikāre katvā ‘‘gaṇhatha hanathā’’ti bhagavato upari āgacchantā viya honti, apica te niddhantalohapiṇḍaṃ viya makkhikā, bhagavantaṃ allīyituṃ asamatthā evaṃ ahesuṃ. Evaṃ santepi yathā bodhimaṇḍe māro āgatavelāyameva nivatto, tathā anivattitvā upaḍḍharattimattaṃ byākulamakaṃsu. Evaṃ upaḍḍharattimattaṃ anekappakāravibhiṃsanadassanenapi bhagavantaṃ cāletumasakkonto āḷavako cintesi – ‘‘yaṃnūnāhaṃ kenaci ajeyyaṃ dussāvudhaṃ muñceyya’’nti.
Cattāri kira āvudhāniloke seṭṭhāni – sakkassa vajirāvudhaṃ, vessavaṇassa gadāvudhaṃ, yamassa nayanāvudhaṃ, āḷavakassa dussāvudhanti. Yadi hi sakko kuddho vajirāvudhaṃ sinerumatthake pahareyya aṭṭhasaṭṭhisahassādhikayojanasatasahassaṃ sineruṃ vinivijjhitvā heṭṭhato gaccheyya. Vessavaṇassa puthujjanakāle vissajjitagadā bahūnaṃ yakkhasahassānaṃ sīsaṃ pātetvā puna hatthapāsaṃ āgantvā tiṭṭhati. Yamena kuddhena nayanāvudhena olokitamatte anekāni kumbhaṇḍasahassāni tattakapāle tilā viya vipphurantāni vinassanti. Āḷavako kuddho sace ākāse dussāvudhaṃ muñceyya, dvādasa vassāni devo na vasseyya. Sace pathaviyaṃ muñceyya, sabbarukkhatiṇādīni sussitvā dvādasavassantaraṃ na puna ruheyyuṃ. Sace samudde muñceyya, tattakapāle udakabindu viya sabbamudakaṃ susseyya. Sace sinerusadisepi pabbate muñceyya, khaṇḍākhaṇḍaṃ hutvā vikireyya. So evaṃ mahānubhāvaṃ dussāvudhaṃ uttarīyakataṃ muñcitvā aggahesi. Yebhuyyena dasasahassilokadhātudevatā vegena sannipatiṃsu – ‘‘ajja bhagavā āḷavakaṃ damessati, tattha dhammaṃ sossāmā’’ti. Yuddhadassanakāmāpi devatā sannipatiṃsu. Evaṃ sakalampi ākāsaṃ devatāhi puripuṇṇamahosi.
Atha āḷavako bhagavato samīpe uparūpari vicaritvā vatthāvudhaṃ muñci. Taṃ asanivicakkaṃ viya ākāse bheravasaddaṃ karontaṃ dhūmāyantaṃ pajjalantaṃ bhagavantaṃ patvā yakkhassa mānamaddanatthaṃ pādamuñchanacoḷakaṃ hutvā pādamūle nipati. Āḷavako taṃ disvā chinnavisāṇo viya usabho, uddhaṭadāṭho viya sappo, nittejo nimmado nipatitamānaddhajo hutvā cintesi – ‘‘dussāvudhampi samaṇaṃ nabhibhosi, kiṃ nu kho kāraṇa’’nti? Idaṃ kāraṇaṃ, mettāvihārayutto samaṇo, handa naṃ rosetvā mettāya viyojemīti. Iminā sambandhenetaṃ vuttaṃ – ‘‘atha kho āḷavako yakkho yena bhagavā…pe… nikkhama samaṇā’’ti. Tatrāyamadhippāyo – kasmā mayā ananuññāto mama bhavanaṃ pavisitvā gharasāmiko viya itthāgārassa majjhe nisinnosi, nanu ayuttametaṃ samaṇassa yadidaṃ adinnapaṭibhogo itthisaṃsaggo ca, tasmā yadi tvaṃ samaṇadhamme ṭhito, nikkhama samaṇāti. Eke pana ‘‘etāni aññāni ca pharusavacanāni vatvā evāyaṃ etadavocā’’ti bhaṇanti.
‘‘sādhāvusoti bhagavā nikkhamī’’ti.
‘‘pavisa samaṇā’’ti āha. Atha ‘‘suvaco’’ti mudubhūtacittavavatthānakaraṇatthaṃ punapi piyavacanaṃ vadantosādhāvusoti bhagavā pāvisi. Āḷavako punappunaṃ tameva suvacabhāvaṃ vīmaṃsanto dutiyampi tatiyampi‘‘nikkhama pavisā’’ti āha. Bhagavāpi tathā akāsi. Yadi na kareyya, pakatiyāpi thaddhayakkhassa cittaṃ thaddhataraṃ hutvā dhammakathāya bhājanaṃ na bhaveyya. Tasmā yathā nāma mātā rodantaṃ puttakaṃ yaṃ so icchati, taṃ datvā vā katvā vā saññāpeti, tathā bhagavā kilesarodanena rodantaṃ yakkhaṃ saññāpetuṃ yaṃ so bhaṇati, taṃ akāsi. Yathā ca dhātī thaññaṃ apivantaṃ dārakaṃ kiñci datvā upalāḷetvā pāyeti, tathā bhagavā yakkhaṃ lokuttaradhammakhīraṃ pāyetuṃ tassa patthitavacanakaraṇena upalāḷento evamakāsi. Yathā ca puriso lābumhi catumadhuraṃ pūretukāmo tassabbhantaraṃ sodheti, evaṃ bhagavā yakkhassa citte lokuttaracatumadhuraṃ pūretukāmo tassa abbhantare kodhamalaṃ sodhetuṃ yāva tatiyaṃ nikkhamanapavesanaṃ akāsi.
‘‘nikkhama samaṇā’’ti. Taṃ ñatvā bhagavā‘‘na khvāhaṃ ta’’nti āha. ‘‘Evaṃ vutte taduttariṃ karaṇīyaṃ pariyesamāno pañhaṃ pucchitabbaṃ maññissati, taṃ dhammakathāya mukhaṃ bhavissatī’’ti ñatvā‘‘na khvāhaṃ ta’’nti āha. Tatthanaiti paṭikkhepe,khoiti avadhāraṇe.Ahanti attanidassanaṃ, nti hetuvacanaṃ. Tenettha ‘‘yasmā tvaṃ evaṃ cintesi, tasmā ahaṃ āvuso neva nikkhamissāmi, yaṃ te karaṇīyaṃ, taṃ karohī’’ti evamattho daṭṭhabbo.
‘‘pañhaṃ taṃ samaṇā’’tiādi.
‘‘na khvāhaṃ taṃ, āvuso, passāmi sadevake loke’’ti.
sadevakavacanena hi ukkaṭṭhaparicchedato sabbadevesu gahitesupi yesaṃ tattha sannipatite devagaṇe vimati ahosi ‘‘māro mahānubhāvo chakāmāvacarissaro vasavattī paccanīkasāto dhammadessī kururakammanto, kiṃ nu kho, sopissa cittakkhepādīni na kareyyā’’ti, tesaṃ vimatipaṭibāhanatthaṃ‘‘samārake’’ti āha. Tato yesaṃ ahosi – ‘‘brahmā mahānubhāvo ekaṅguliyā ekacakkavāḷasahasse ālokaṃ karoti, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti, kiṃ sopi na kareyyā’’ti, tesaṃ vimatipaṭibāhanatthaṃ‘‘sabrahmake’’ti āha. Atha yesaṃ ahosi ‘‘puthu samaṇabrāhmaṇā sāsanassa paccatthikā paccāmittā mantādibalasamannāgatā, kiṃ tepi na kareyyu’’nti, tesaṃ vimatipaṭibāhanatthaṃ‘‘sassamaṇabrāhmaṇiyā pajāyā’’ti āha. Evaṃ ukkaṭṭhaṭṭhānesu kassaci abhāvaṃ dassetvā idānisadevamanussāyāti vacanena sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavaseneva sesasattalokepi kassaci abhāvaṃ dassesīti evamettha anusandhiyojanākkamo veditabbo.
‘‘apica tvaṃ, āvuso, puccha yadākaṅkhasī’’ti. Tassattho – puccha, yadi ākaṅkhasi, na me pañhavissajjane bhāro atthi. Atha vā ‘‘puccha yaṃ ākaṅkhasi, te sabbaṃ vissajjessāmī’’ti sabbaññupavāraṇaṃ pavāresi asādhāraṇaṃ paccekabuddhaaggasāvakamahāsāvakehi. Te hi ‘‘pucchāvuso sutvā vedissāmā’’ti vadanti. Buddhā pana ‘‘pucchāvuso yadākaṅkhasī’’ti (saṃ. ni. 1.237, 246) vā,
‘‘Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasī’’ti vā. (dī. ni. 2.356);
‘‘Bāvarissa ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ;
Evamādinā nayena devamanussānaṃ sabbaññupavāraṇaṃ pavārenti. Anacchariyañcetaṃ, yaṃ bhagavā buddhabhūmiṃ patvā evaṃ pavāraṇaṃ pavāreyya, yo bodhisattabhūmiyaṃ padesañāṇe vattamānopi –
‘‘Koṇḍañña pañhāni viyākarohi, yācanti taṃ isayo sādhurūpā;
Evaṃ isīhi yācito –
‘‘Katāvakāsā pucchantu bhonto, yaṃ kiñci pañhaṃ manasābhipatthitaṃ;
Evaṃ sarabhaṅgakāle sambhavajātake ca sakalajambudīpe tikkhattuṃ vicaritvā pañhānaṃ antakaraṃ adisvā jātiyā sattavassiko rathikāya paṃsukīḷikaṃ kīḷanto suciratena brāhmaṇena puṭṭho –
‘‘Taggha te ahamakkhissaṃ, yathāpi kusalo tathā;
atha kho āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi ‘‘kiṃ sūdha vitta’’nti.
183.Tatthakinti pucchāvacanaṃ.Sūti padapūraṇamatte nipāto.Idhāti imasmiṃ loke.Vittanti vidati, pītiṃ karotīti vittaṃ, dhanassetaṃ adhivacanaṃ.Suciṇṇanti sukataṃ.Sukhanti kāyikacetasikaṃ sātaṃ.Āvahātīti āvahati, āneti, deti, appetīti vuttaṃ hotihaveti daḷhatthe nipāto.Sādutaranti atisayena sāduṃ. ‘‘Sādhutara’’ntipi pāṭho.Rasānanti rasasaññitānaṃ dhammānaṃ.Kathanti kena pakārena, kathaṃjīvino jīvitaṃkathaṃjīvijīvitaṃ,gāthābandhasukhatthaṃ pana sānunāsikaṃ vuccati. ‘‘Kathaṃjīviṃ jīvata’’nti vā pāṭho. Tassa jīvantānaṃ kathaṃjīvinti attho. Sesamettha pākaṭameva. Evamimāya gāthāya ‘‘kiṃ su idha loke purisassa vittaṃ seṭṭhaṃ, kiṃ su suciṇṇaṃ sukhamāvahāti, kiṃ rasānaṃ sādutaraṃ, kathaṃjīvino jīvitaṃ seṭṭhamāhū’’ti ime cattāro pañhe pucchi.
184.Athassa bhagavā kassapadasabalena vissajjitanayeneva vissajjento imaṃ gāthamāha‘‘saddhīdha vitta’’nti. Tattha yathā hiraññasuvaṇṇādi vittaṃ upabhogaparibhogasukhaṃ āvahati, khuppipāsādidukkhaṃ paṭibāhati, dāliddiyaṃ vūpasameti, muttādiratanapaṭilābhahetu hoti, lokasanthutiñca āvahati, evaṃ lokiyalokuttarā saddhāpi yathāsambhavaṃ lokiyalokuttaravipākasukhamāvahati, saddhādhurena paṭipannānaṃ jātijarādidukkhaṃ paṭibāhati, guṇadāliddiyaṃ vūpasameti, satisambojjhaṅgādiratanapaṭilābhahetu hoti.
‘‘Saddho sīlena sampanno, yaso bhogasamappito;
Purisassāti ukkaṭṭhaparicchedadesanā; tasmā na kevalaṃ purisassa, itthiādīnampi saddhāvittameva seṭṭhanti veditabbaṃ.
Dhammoti dasakusalakammapathadhammo, dānasīlabhāvanādhammo vā.Suciṇṇoti sukato sucarito.Sukhamāvahātīti soṇaseṭṭhiputtaraṭṭhapālādīnaṃ viya manussasukhaṃ, sakkādīnaṃ viya dibbasukhaṃ, pariyosāne ca mahāpadumādīnaṃ viya nibbānasukhañca āvahatīti.
Saccanti ayaṃ saccasaddo anekesu atthesu dissati. Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce. ‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce. ‘‘Kasmā nu saccāni vadanti nānā, pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce. ‘‘Cattārimāni, bhikkhave, brāhmaṇasaccānī’’tiādīsu (a. ni. 4.185) brāhmaṇasacce. ‘‘Ekañhi saccaṃ na dutīyamatthī’’tiādīsu (su. ni. 890) paramatthasacce. ‘‘Catunnaṃ saccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce. Idha pana paramatthasaccaṃ nibbānaṃ, viratisaccaṃ vā abbhantaraṃ katvā vācāsaccaṃ adhippetaṃ, yassānubhāvena udakādīni vase vattenti jātijarāmaraṇapāraṃ taranti. Yathāha –
‘‘Saccena vācenudakampi dhāvati, visampi saccena hananti paṇḍitā;
‘‘Ye kecime atthi rasā pathabyā, saccaṃ tesaṃ sādutaraṃ rasānaṃ;
Sādutaranti madhurataraṃ, paṇītataraṃ.Rasānanti ye ime ‘‘mūlaraso, khandharaso’’tiādinā (dha. sa. 628-630) nayena sāyanīyadhammā, ye cime ‘‘anujānāmi, bhikkhave, sabbaṃ phalarasaṃ (mahāva. 300) arasarūpo bhavaṃ gotamo, ye te, brāhmaṇa, rūparasā, saddarasā (a. ni. 8.11; pārā. 3), anāpatti rasarase (pāci. 607-609), ayaṃ dhammavinayo ekaraso vimuttiraso (a. ni. 8.19; cūḷava. 385), bhāgī vā bhagavā attharasassa dhammarasassā’’tiādinā (mahāni. 149; cūḷani. ajitamāṇavapucchāniddesa 2) nayena vācārasūpavajjā avasesabyañjanādayo dhammā ‘‘rasā’’ti vuccanti, tesaṃ rasānaṃsaccaṃ have sādutaraṃsaccameva sādutaraṃ, sādhutaraṃ vā seṭṭhataraṃ, uttamataraṃ. Mūlarasādayo hi sarīraṃ upabrūhenti, saṃkilesikañca sukhamāvahanti. Saccarase viratisaccavācāsaccarasā samathavipassanādīhi cittamupabrūhenti, asaṃkilesikañca sukhamāvahanti, vimuttiraso paramatthasaccarasaparibhāvitattā sādu, attharasadhammarasā ca tadadhigamūpāyabhūtaṃ atthañca dhammañca nissāya pavattitoti.
Paññājīvinti ettha pana yvāyaṃ andhekacakkhudvicakkhukesu dvicakkhupuggalo gahaṭṭho vā kammantānuṭṭhānasaraṇagamanadānasaṃvibhāgasīlasamādānauposathakammādigahaṭṭhapaṭipadaṃ, pabbajito vā avippaṭisārakarasīlasaṅkhātaṃ taduttaricittavisuddhiādibhedaṃ vā pabbajitapaṭipadaṃ paññāya ārādhetvā jīvati, tassa paññājīvino jīvitaṃ, taṃ vā paññājīviṃ jīvitaṃ seṭṭhamāhūti evamattho daṭṭhabbo.
185-6.Evaṃ bhagavatā vissajjite cattāropi pañhe sutvā attamano yakkho avasesepi cattāro pañhe pucchanto‘‘kathaṃ su tarati ogha’’nti gāthamāha. Athassa bhagavā purimanayeneva vissajjento‘‘saddhāya taratī’’ti gāthamāha. Tattha kiñcāpi yo catubbidhaṃ oghaṃ tarati, so saṃsāraṇṇavampi tarati, vaṭṭadukkhampi acceti, kilesamalāpi parisujjhati, evaṃ santepi pana yasmā assaddho oghataraṇaṃ asaddahanto na pakkhandati, pañcasu kāmaguṇesu cittavossaggena pamatto tattheva sattavisattatāya saṃsāraṇṇavaṃ na tarati, kusīto dukkhaṃ viharati vokiṇṇo akusalehi dhammehi, appañño suddhimaggaṃ ajānanto na parisujjhati, tasmā tappaṭipakkhaṃ dassentena bhagavatā ayaṃ gāthā vuttā.
‘‘saddhāya tarati ogha’’nti iminā padena diṭṭhoghataraṇaṃ sotāpattimaggaṃ sotāpannañca pakāseti. Yasmā pana sotāpanno kusalānaṃ dhammānaṃ bhāvanāya sātaccakiriyāsaṅkhātena appamādena samannāgato dutiyamaggaṃ ārādhetvā ṭhapetvā sakideva imaṃ lokaṃ āgamanamattaṃ avasesaṃ sotāpattimaggena atiṇṇaṃ bhavoghavatthuṃ saṃsāraṇṇavaṃ tarati, tasmā‘‘appamādena aṇṇava’’nti iminā padena bhavoghataraṇaṃ sakadāgāmimaggaṃ sakadāgāmiñca pakāseti. Yasmā sakadāgāmī vīriyena tatiyamaggaṃ ārādhetvā sakadāgāmimaggena anatītaṃ kāmoghavatthuṃ; kāmoghasaññitañca kāmadukkhamacceti, tasmā‘‘vīriyena dukkhamaccetī’’ti iminā padena kāmoghataraṇaṃ anāgāmimaggaṃ anāgāmiñca pakāseti. Yasmā pana anāgāmī vigatakāmapaṅkatāya parisuddhāya paññāya ekantaparisuddhaṃ catutthamaggapaññaṃ ārādhetvā anāgāmimaggena appahīnaṃ avijjāsaṅkhātaṃ paramamalaṃ pajahati, tasmā‘‘paññāya parisujjhatī’’ti iminā padena avijjoghataraṇaṃ arahattamaggaṃ arahantañca pakāseti. Imāya ca arahattanikūṭena kathitāya gāthāya pariyosāne yakkho sotāpattiphale patiṭṭhāsi.
187.Idāni tameva ‘‘paññāya parisujjhatī’’ti ettha vuttaṃ paññāpadaṃ gahetvā attano paṭibhānena lokiyalokuttaramissakaṃ pañhaṃ pucchanto‘‘kathaṃ su labhate pañña’’nti imaṃ chappadagāthamāha. Tatthakathaṃ sūti sabbattheva atthayuttipucchā hoti. Ayañhi paññādiatthaṃ ñatvā tassa yuttiṃ pucchati‘‘kathaṃkāya yuttiyā kena kāraṇena paññaṃ labhatī’’ti. Esa nayo dhanādīsu.
188.Athassa bhagavā catūhi kāraṇehi paññālābhaṃ dassento‘‘saddahāno’’tiādimāha. Tassattho – yena pubbabhāge kāyasucaritādibhedena, aparabhāge ca sattatiṃsabodhipakkhiyabhedena dhammena arahanto buddhapaccekabuddhasāvakā nibbānaṃ pattā, taṃsaddahāno arahataṃ dhammaṃ nibbānappattiyālokiyalokuttaraṃpaññaṃ labhati. Tañca kho na saddhāmattakeneva, yasmā pana saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, tasmā upasaṅkamanato pabhuti yāva dhammassavanenasussūsaṃ labhati. Ki vuttaṃ hoti – taṃ dhammaṃ saddahitvāpi ācariyupajjhāye kālena upasaṅkamitvā vattakaraṇena payirupāsitvā yadā payirupāsanāya ārādhitacittā kiñci vattukāmā honti. Atha adhigatāya sotukāmatāya sotaṃ odahitvā suṇanto labhatīti. Evaṃ susūsampi ca satiavippavāsenaappamattosubhāsitadubbhāsitaññutāyavicakkhaṇoeva labhati, na itaro. Tenāha‘‘appamatto vicakkhaṇo’’ti.
Evaṃ yasmā saddhāya paññālābhasaṃvattanikaṃ paṭipadaṃ paṭipajjati, sussūsāya sakkaccaṃ paññādhigamūpāyaṃ suṇāti, appamādena gahitaṃ na sammussati, vicakkhaṇatāya anūnādhikaṃ aviparītañca gahetvā vitthārikaṃ karoti. Sussūsāya vā ohitasoto paññāpaṭilābhahetuṃ dhammaṃ suṇāti, appamādena sutvā dhammaṃ dhāreti, vicakkhaṇatāya dhatānaṃ dhammānaṃ atthamupaparikkhati, athānupubbena paramatthasaccaṃ sacchikaroti, tasmāssa bhagavā ‘‘kathaṃ su labhate pañña’’nti puṭṭho imāni cattāri kāraṇāni dassento imaṃ gāthamāha – ‘‘saddahāno…pe… vicakkhaṇo’’ti.
189.Idāni tato pare tayo pañhe vissajjento ‘‘patirūpakārī’’ti imaṃ gāthamāha. Tattha desakālādīni ahāpetvā lokiyassa lokuttarassa vā dhanassa patirūpaṃ adhigamūpāyaṃ karotītipatirūpakārī. Dhuravāti cetasikavīriyavasena anikkhittadhuro.Uṭṭhātāti ‘‘yo ca sītañca uṇhañca, tiṇā bhiyyo na maññatī’’tiādinā (theragā. 232; dī. ni. 3.253) nayena kāyikavīriyavasena uṭṭhānasampanno asithilaparakkamo.Vindatedhananti ekamūsikāya na cirasseva dvesatasahassasaṅkhaṃ cūḷantevāsī viya lokiyadhanañca, mahallakamahātissatthero viya lokuttaradhanañca labhati. So hi ‘‘tīhi iriyāpathehi viharissāmī’’ti vattaṃ katvā thinamiddhāgamanavelāya palālacumbaṭakaṃ temetvā, sīse katvā, galappamāṇaṃ udakaṃ pavisitvā, thinamiddhaṃ paṭibāhento dvādasahi vassehi arahattaṃ pāpuṇi.Saccenāti vacīsaccenāpi ‘‘saccavādī bhūtavādī’’ti, paramatthasaccenāpi ‘‘buddho paccekabuddho ariyasāvako’’ti evaṃ kittiṃ pappoti.Dadanti yaṃkiñci icchitapatthitaṃ dadantomittāni ganthati,sampādeti karotīti attho. Duddadaṃ vā dadaṃ ganthati, dānamukhena vā cattāripi saṅgahavatthūni gahitānīti veditabbāni. Tehi mittāni karotīti vuttaṃ hoti.
190.Evaṃ gahaṭṭhapabbajitānaṃ sādhāraṇena lokiyalokuttaramissakena nayena cattāro pañhe vissajjetvā idāni ‘‘kathaṃ pecca na socatī’’ti imaṃ pañcamaṃ pañhaṃ gahaṭṭhavasena vissajjento āha‘‘yassete’’ti. Tassattho – yassa ‘‘saddahāno arahata’’nti ettha vuttāya sabbakalyāṇadhammuppādikāya saddhāya samannāgatattāsaddhassagharamesinogharāvāsaṃ pañca vā kāmaguṇe esantassa gavesantassa kāmabhogino gahaṭṭhassa ‘‘saccena kittiṃ pappotī’’ti ettha vuttappakāraṃsaccaṃ,‘‘sussūsaṃ labhate pañña’’nti ettha sussūsapaññānāmena vuttodhammo,‘‘dhuravā uṭṭhātā’’ti ettha dhuranāmena uṭṭhānanāmena ca vuttādhīti,‘‘dadaṃ mittāni ganthatī’’ti ettha vuttappakārocāgocāti ete caturo dhammā santi.Sa ve pecca na socatīti idhalokā paralokaṃ gantvā sa ve na socatīti.
191.Evaṃ bhagavā pañcamampi pañhaṃ vissajjetvā taṃ yakkhaṃ codento āha – ‘‘iṅghaaññepī’’ti. Tatthaiṅghāti codanatthe nipāto.Aññepīti aññepi dhamme puthū samaṇabrāhmaṇe pucchassu, aññepi vā pūraṇādayo sabbaññupaṭiññe puthū samaṇabrāhmaṇe pucchassu. Yadi amhehi ‘‘saccena kittiṃ pappotī’’ti ettha vuttappakārāsaccābhiyyo kittippattikāraṇaṃ vā, ‘‘sussūsaṃ labhate pañña’’nti ettha sussūsanapaññāpadesena vuttādamābhiyyo lokiyalokuttarapaññāpaṭilābhakāraṇaṃ vā. ‘‘Dadaṃ mittāni ganthatī’’ti ettha vuttappakārācāgābhiyyo mittaganthanakāraṇaṃ vā, ‘‘dhuravā uṭṭhātā’’ti ettha taṃ taṃ atthavasaṃ paṭicca dhuranāmena uṭṭhānanāmena ca vuttāya mahābhārasahanaṭṭhena ussoḷhībhāvappattāya vīriyasaṅkhātāyakhantyābhiyyo lokiyalokuttaradhanavindanakāraṇaṃ vā, ‘‘saccaṃ dhammo dhiti cāgo’’ti evaṃ vuttehi imeheva catūhi dhammehi bhiyyo asmā lokā paraṃ lokaṃ pecca asocanakāraṇaṃ vā idha vijjatīti ayamettha saddhiṃ saṅkhepayojanāya atthavaṇṇanā. Vitthārato pana ekamekaṃ padaṃ atthuddhārapaduddhāravaṇṇanānayehi vibhajitvā veditabbā.
192.Evaṃ vutte yakkho yena saṃsayena aññe puccheyya, tassa pahīnattā‘‘kathaṃ nu dāni puccheyyaṃ, puthū samaṇabrāhmaṇeti vatvā yepissa apucchanakāraṇaṃ na jānanti, tepi jānāpento‘‘yohaṃ ajja pajānāmi, yo attho samparāyiko’’ti āha. Tatthaajjāti ajjādiṃ katvāti adhippāyo.Pajānāmīti yathāvuttena pakārena jānāmi.Yo atthoti ettāvatā ‘‘sussūsaṃ labhate pañña’’ntiādinā nayena vuttaṃ diṭṭhadhammikaṃ dassetisamparāyikoti iminā ‘‘yassete caturo dhammā’’ti vuttaṃ pecca sokābhāvakaraṃ samparāyikaṃ.Atthoti ca kāraṇassetaṃ adhivacanaṃ. Ayañhi atthasaddo ‘‘sātthaṃ sabyañjana’’nti evamādīsu (pārā. 1; dī. ni. 1.255) pāṭhatthe vattati. ‘‘Attho me, gahapati, hiraññasuvaṇṇenā’’tiādīsu (dī. ni. 2.250; ma. ni. 3.258) kiccatthe ‘‘hoti sīlavataṃ attho’’tiādīsu (jā. 1.1.11) vuḍḍhimhi. ‘‘Bahujano bhajate atthahetū’’tiādīsu (jā. 1.15.89) dhane. ‘‘Ubhinnamatthaṃ caratī’’tiādīsu (jā. 1.7.66; saṃ. ni. 1.250; theragā. 443) hite. ‘‘Atthe jāte ca paṇḍita’’ntiādīsu (jā. 1.1.92) kāraṇe. Idha pana kāraṇe. Tasmā yaṃ paññādilābhādīnaṃ kāraṇaṃ diṭṭhadhammikaṃ, yañca pecca sokābhāvassa kāraṇaṃ samparāyikaṃ, taṃ yohaṃ ajja bhagavatā vuttanayena sāmaṃyeva pajānāmi, so kathaṃ nu dāni puccheyyaṃ puthū samaṇabrāhmaṇeti evamettha saṅkhepato attho veditabbo.
193.Evaṃ yakkho ‘‘pajānāmi yo attho samparāyiko’’ti vatvā tassa ñāṇassa bhagavaṃmūlakattaṃ dassento‘‘atthāya vata me buddho’’ti āha. Tatthaatthāyāti hitāya, vuḍḍhiyā vā.Yattha dinnaṃ mahapphalanti ‘‘yassete caturo dhammā’’ti (jā. 1.1.97) ettha vuttacāgena yattha dinnaṃ mahapphalaṃ hoti, taṃ aggadakkhiṇeyyaṃ buddhaṃ pajānāmīti attho. Keci pana ‘‘saṅghaṃ sandhāya evamāhā’’ti bhaṇanti.
194.Evaṃ imāya gāthāya attano hitādhigamaṃ dassetvā idāni parahitāya paṭipattiṃ dīpento āha‘‘so ahaṃ vicarissāmī’’ti. Tassattho hemavatasutte vuttanayeneva veditabbo.
Evamimāya gāthāya pariyosānañca rattivibhāyanañca sādhukārasadduṭṭhānañca āḷavakakumārassa yakkhassa bhavanaṃ ānayanañca ekakkhaṇeyeva ahosi. Rājapurisā sādhukārasaddaṃ sutvā ‘‘evarūpo sādhukārasaddo ṭhapetvā buddhe na aññesaṃ abbhuggacchati, āgato nu kho bhagavā’’ti āvajjentā bhagavato sarīrappabhaṃ disvā, pubbe viya bahi aṭṭhatvā, nibbisaṅkā antoyeva pavisitvā, addasaṃsu bhagavantaṃ yakkhassa bhavane nisinnaṃ, yakkhañca añjaliṃ paggahetvā ṭhitaṃ. Disvāna yakkhaṃ āhaṃsu – ‘‘ayaṃ te, mahāyakkha, rājakumāro balikammāya ānīto, handa naṃ khāda vā bhuñja vā, yathāpaccayaṃ vā karohī’’ti. So sotāpannattā lajjito visesato ca bhagavato purato evaṃ vuccamāno, atha taṃ kumāraṃ ubhohi hatthehi paṭiggahetvā bhagavato upanāmesi – ‘‘ayaṃ bhante kumāro mayhaṃ pesito, imāhaṃ bhagavato dammi, hitānukampakā buddhā, paṭiggaṇhātu, bhante, bhagavā imaṃ dārakaṃ imassa hitatthāya sukhatthāyā’’ti. Imañca gāthamāha –
‘‘Imaṃ kumāraṃ satapuññalakkhaṇaṃ, sabbaṅgupetaṃ paripuṇṇabyañjanaṃ;
Paṭiggahesi bhagavā kumāraṃ, paṭiggaṇhanto ca yakkhassa ca kumārassa ca maṅgalakaraṇatthaṃ pādūnagāthaṃ abhāsi. Taṃ yakkho kumāraṃ saraṇaṃ gamento tikkhattuṃ catutthapādena pūreti. Seyyathidaṃ –
‘‘Dīghāyuko hotu ayaṃ kumāro,
Bhagavā kumāraṃ rājapurisānaṃ adāsi – ‘‘imaṃ vaḍḍhetvā puna mameva dethā’’ti. Evaṃ so kumāro rājapurisānaṃ hatthato yakkhassa hatthaṃ yakkhassa hatthato bhagavato hatthaṃ, bhagavato hatthato puna rājapurisānaṃ hatthaṃ gatattā nāmato ‘‘hatthako āḷavako’’ti jāto. Taṃ ādāya paṭinivatte rājapurise disvā kassakavanakammikādayo ‘‘kiṃ yakkho kumāraṃ atidaharattā na icchatī’’ti bhītā pucchiṃsu. Rājapurisā ‘‘mā bhāyatha, khemaṃ kataṃ bhagavatā’’ti sabbamārocesuṃ. Tato ‘‘sādhu sādhū’’ti sakalaṃ āḷavīnagaraṃ ekakolāhalena yakkhābhimukhaṃ ahosi. Yakkhopi bhagavato bhikkhācārakāle anuppatte pattacīvaraṃ gahetvā upaḍḍhamaggaṃ āgantvā nivatti.
Atha bhagavā nagare piṇḍāya caritvā katabhattakicco nagaradvāre aññatarasmiṃ vivitte rukkhamūle paññattavarabuddhāsane nisīdi. Tato mahājanakāyena saddhiṃ rājā ca nāgarā ca ekato sampiṇḍitvā bhagavantaṃ upasaṅkamma vanditvā parivāretvā nisinnā ‘‘kathaṃ, bhante, evaṃ dāruṇaṃ yakkhaṃ damayitthā’’ti pucchiṃsu. Tesaṃ bhagavā yuddhamādiṃ katvā ‘‘evaṃ navavidhavassaṃ vassi, evaṃ vibhiṃsanakaṃ akāsi, evaṃ pañhaṃ pucchi, tassāhaṃ evaṃ vissajjesi’’nti tamevāḷavakasuttaṃ kathesi. Kathāpariyosāne caturāsītipāṇasahassānaṃ dhammābhisamayo ahosi. Tato rājā ca nāgarā ca vessavaṇamahārājassa bhavanasamīpe yakkhassa bhavanaṃ katvā pupphagandhādisakkārūpetaṃ niccaṃ baliṃ pavattesuṃ. Tañca kumāraṃ viññutaṃ pattaṃ ‘‘tvaṃ bhagavantaṃ nissāya jīvitaṃ labhi, gaccha, bhagavantaṃyeva payirupāsassu bhikkhusaṅghañcā’’ti vissajjesuṃ. So bhagavantañca bhikkhusaṅghañca payirupāsamāno na cirasseva anāgāmiphale patiṭṭhāya sabbaṃ buddhavacanaṃ uggahetvā pañcasataupāsakaparivāro ahosi. Bhagavā ca naṃ etadagge niddisi ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ upāsakānaṃ catūhi saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ yadidaṃ hatthako āḷavako’’ti (a ni. 1.251).
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya āḷavakasuttavaṇṇanā niṭṭhitā.
11. Vijayasuttavaṇṇanā
Caraṃvā yadi vā tiṭṭhanti nandasuttaṃ. ‘‘Vijayasuttaṃ kāyavicchandanikasutta’’ntipi vuccati. Kā uppatti? Idaṃ kira suttaṃ dvīsu ṭhānesu vuttaṃ, tasmā assa duvidhā uppatti. Tattha bhagavatā anupubbena kapilavatthuṃ anuppatvā, sākiye vinetvā nandādayo pabbājetvā, anuññātāya mātugāmassa pabbajjāya ānandattherassa bhaginī nandā, khemakasakkarañño dhītā abhirūpanandā, janapadakalyāṇī nandāti tisso nandāyo pabbajiṃsu. Tena ca samayena bhagavā sāvatthiyaṃ viharati. Abhirūpanandā abhirūpā eva ahosi dassanīyā pāsādikā, tenevassā abhirūpanandāti nāmamakaṃsu. Janapadakalyāṇī nandāpi rūpena attanā sadisaṃ na passati. Tā ubhopi rūpamadamattā ‘‘bhagavā rūpaṃ vivaṇṇeti, garahati, anekapariyāyena rūpe ādīnavaṃ dassetī’’ti bhagavato upaṭṭhānaṃ na gacchanti, daṭṭhumpi na icchanti. Evaṃ appasannā kasmā pabbajitāti ce? Agatiyā. Abhirūpanandāya hi vāreyyadivaseyeva sāmiko sakyakumāro kālamakāsi. Atha naṃ mātāpitaro akāmakaṃ pabbājesuṃ. Janapadakalyāṇī nandāpi āyasmante nande arahattaṃ patte nirāsā hutvā ‘‘mayhaṃ sāmiko ca mātā ca mahāpajāpati aññe ca ñātakā pabbajitā, ñātīhi vinā dukkho gharāvāso’’ti gharāvāse assādamalabhantī pabbajitā, na saddhāya.
Atha bhagavā tāsaṃ ñāṇaparipākaṃ viditvā mahāpajāpatiṃ āṇāpesi ‘‘sabbāpi bhikkhuniyo paṭipāṭiyā ovādaṃ āgacchantū’’ti. Tā attano vāre sampatte aññaṃ pesenti. Tato bhagavā ‘‘sampatte vāre attanāva āgantabbaṃ, na aññā pesetabbā’’ti āha. Athekadivasaṃ abhirūpanandā agamāsi. Taṃ bhagavā nimmitarūpena saṃvejetvā ‘‘aṭṭhīnaṃ nagaraṃ kata’’nti imāya dhammapadagāthāya –
‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;
‘‘Animittañca bhāvehi, mānānusayamujjaha;
Imāhi therīgāthāhi ca anupubbena arahatte patiṭṭhāpesi. Athekadivasaṃ sāvatthivāsino purebhattaṃ dānaṃ datvā samādinnuposathā sunivatthā supārutā gandhapupphādīni ādāya dhammassavanatthāya jetavanaṃ gantvā dhammassavanapariyosāne bhagavantaṃ vanditvā nagaraṃ pavisanti. Bhikkhunisaṅghopi dhammakathaṃ sutvā bhikkhuniupassayaṃ gacchati. Tattha manussā ca bhikkhuniyo ca bhagavato vaṇṇaṃ bhāsanti. Catuppamāṇike hi lokasannivāse sammāsambuddhaṃ disvā appasīdanto nāma natthi. Rūpappamāṇikā hi puggalā bhagavato lakkhaṇakhacitamanubyañjanavicitraṃ samujjalitaketumālābyāmappabhāvinaddhamalaṅkāratthamiva lokassa samuppannaṃ rūpaṃ disvā pasīdanti, ghosappamāṇikā anekasatesu jātakesu kittighosaṃ aṭṭhaṅgasamannāgataṃ karavīkamadhuranigghosaṃ brahmassarañca sutvā, lūkhappamāṇikā pattacīvarādilūkhataṃ dukkarakārikalūkhataṃ vā disvā, dhammappamāṇikā sīlakkhandhādīsu yaṃkiñci dhammakkhandhaṃ upaparikkhitvā. Tasmā sabbaṭṭhānesu bhagavato vaṇṇaṃ bhāsanti. Janapadakalyāṇī nandā bhikkhunipassayaṃ patvāpi anekapariyāyena bhagavato vaṇṇaṃ bhāsantānaṃ tesaṃ sutvā bhagavantaṃ upagantukāmā hutvā bhikkhunīnaṃ ārocesi. Bhikkhuniyo taṃ gahetvā bhagavantaṃ upasaṅkamiṃsu.
Bhagavā paṭikacceva tassāgamanaṃ viditvā kaṇṭakena kaṇṭakaṃ, āṇiyā ca āṇiṃ nīharitukāmo puriso viya rūpeneva rūpamadaṃ vinetuṃ attano iddhibalena pannarasasoḷasavassuddesikaṃ atidassanīyaṃ itthiṃ passe ṭhatvā bījamānaṃ abhinimmini. Nandā bhikkhunīhi saddhiṃ upasaṅkamitvā, bhagavantaṃ vanditvā, bhikkhunisaṅghassa antare nisīditvā, pādatalā pabhuti yāva kesaggā bhagavato rūpasampattiṃ disvā puna taṃ bhagavato passe ṭhitaṃ nimmatarūpañca disvā ‘‘aho ayaṃ itthī rūpavatī’’ti attano rūpamadaṃ jahitvā tassā rūpe abhirattabhāvā ahosi. Tato bhagavā taṃ itthiṃ vīsativassappamāṇaṃ katvā dassesi. Mātugāmo hi soḷasavassuddesikoyeva sobhati, na tato uddhaṃ. Atha tassā rūpaparihāniṃ disvā nandāya tasmiṃ rūpe chandarāgo tanuko ahosi. Tato bhagavā avijātavaṇṇaṃ, sakiṃvijātavaṇṇaṃ, majjhimitthivaṇṇaṃ, mahitthivaṇṇanti evaṃ yāva vassasatikaṃ obhaggaṃ daṇḍaparāyaṇaṃ tilakāhatagattaṃ katvā, dassetvā passamānāyeva nandāya tassā maraṇaṃ uddhumātakādibhedaṃ kākādīhi samparivāretvā khajjamānaṃ duggandhaṃ jegucchapaṭikūlabhāvañca dassesi. Nandāya taṃ kamaṃ disvā ‘‘evamevaṃ mamapi aññesampi sabbasādhāraṇo ayaṃ kamo’’ti aniccasaññā saṇṭhāsi, tadanusārena ca dukkhanattasaññāpi, tayo bhavā ādittamiva agāraṃ appaṭisaraṇā hutvā upaṭṭhahiṃsu. Atha bhagavā ‘‘kammaṭṭhāne pakkhantaṃ nandāya citta’’nti ñatvā tassā sappāyavasena imā gāthāyo abhāsi –
‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;
‘‘Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;
Gāthāpariyosāne nandā sotāpattiphale patiṭṭhāsi. Athassā bhagavā uparimaggādhigamatthaṃ suññataparivāraṃ vipassanākammaṭṭhānaṃ kathento imaṃ suttamabhāsi. Ayaṃ tāvassa ekā uppatti.
Bhagavati pana rājagahe viharante yā sā cīvarakkhandhake (mahāva. 326) vitthārato vuttasamuṭṭhānāya sālavatiyā gaṇikāya dhītā jīvakassa kaniṭṭhā sirimā nāma mātu accayena taṃ ṭhānaṃ labhitvā ‘‘akkodhena jine kodha’’nti (dha. pa. 223; jā. 1.2.1) imissā gāthāya vatthumhi puṇṇakaseṭṭhidhītaraṃ avamaññitvā, bhagavantaṃ khamāpentī dhammadesanaṃ sutvā, sotāpannā hutvā aṭṭha niccabhattāni pavattesi. Taṃ ārabbha aññataro niccabhattiko bhikkhu rāgaṃ uppādesi. Āhārakiccampi ca kātuṃ asakkonto nirāhāro nipajjīti dhammapadagāthāvatthumhi vuttaṃ. Tasmiṃ tathānipanneyeva sirimā kālaṃ katvā yāmabhavane suyāmassa devī ahosi. Atha tassā sarīrassa aggikiccaṃ nivāretvā āmakasusāne raññā nikkhipāpitaṃ sarīraṃ dassanāya bhagavā bhikkhusaṅghaparivuto agamāsi, tampi bhikkhuṃ ādāya, tathā nāgarā ca rājā ca. Tattha manussā bhaṇanti ‘‘pubbe sirimāya aṭṭhuttarasahassenāpi dassanaṃ dullabhaṃ, taṃ dānajja kākaṇikāyāpi daṭṭhukāmo natthī’’ti. Sirimāpi devakaññā pañcahi rathasatehi parivutā tatrāgamāsi. Tatrāpi bhagavā sannipatitānaṃ dhammadesanatthaṃ imaṃ suttaṃ tassa bhikkhuno ovādatthaṃ ‘‘passa cittakataṃ bimba’’nti (dha. pa. 147) imañca dhammapadagāthaṃ abhāsi. Ayamassa dutiyā uppatti.
195.Tatthacaraṃ vāti sakalarūpakāyassa gantabbadisābhimukhenābhinīhārena gacchanto vā.Yadi vā tiṭṭhanti tasseva ussāpanabhāvena tiṭṭhanto vā.Nisinno uda vā sayanti tasseva heṭṭhimabhāgasamiñjanauparimabhāgasamussāpanabhāvena nisinno vā, tiriyaṃ pasāraṇabhāvena sayanto vā.Samiñjeti pasāretīti tāni tāni pabbāni samiñjeti ca pasāreti ca.
Esā kāyassa iñjanāti sabbāpesā imasseva saviññāṇakassa kāyassa iñjanā calanā phandanā, natthettha añño koci caranto vā pasārento vā, apica kho pana ‘‘carāmī’’ti citte uppajjante taṃsamuṭṭhānā vāyodhātu kāyaṃ pharati, tenassa gantabbadisābhimukho abhinīhāro hoti, desantare rūpantarapātubhāvoti attho. Tena ‘‘cara’’nti vuccati. Tathā ‘‘tiṭṭhāmī’’ti citte uppajjante taṃsamuṭṭhānā vāyodhātu kāyaṃ pharati, tenassa samussāpanaṃ hoti, uparūpariṭṭhānena rūpapātubhāvoti attho. Tena ‘‘tiṭṭha’’nti vuccati. Tathā ‘‘nisīdāmī’’ti citte uppajjante taṃsamuṭṭhānā vāyodhātu kāyaṃ pharati, tenassa heṭṭhimabhāgasamiñjanañca uparimabhāgasamussāpanañca hoti, tathābhāvena rūpapātubhāvoti attho. Tena ‘‘nisinno’’ti vuccati. Tathā ‘‘sayāmī’’ti citte uppajjante taṃsamuṭṭhānā vāyodhātu kāyaṃ pharati, tenassa tiriyaṃ pasāraṇaṃ hoti, tathābhāvena rūpapātubhāvoti attho. Tena ‘‘saya’’nti vuccati.
Evaṃ cāyamāyasmā yo koci itthannāmo caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ yametaṃ tattha tattha iriyāpathe tesaṃ tesaṃ pabbānaṃ samiñjanappasāraṇavasena samiñjeti pasāretīti vuccati. Tampi yasmā samiñjanappasāraṇacitte uppajjamāne yathāvutteneva nayena hoti, tasmā esā kāyassa iñjanā, natthettha añño koci, suññamidaṃ kenaci carantena vā pasārentena vā sattena vā puggalena vā. Kevalaṃ pana –
‘‘Cittanānattamāgamma, nānattaṃ hoti vāyuno;
Ayamettha paramattho.
Evametāya gāthāya bhagavā yasmā ekasmiṃ iriyāpathe ciraviniyogena kāyapīḷanaṃ hoti, tassa ca vinodanatthaṃ iriyāpathaparivattanaṃ karīyati, tasmā ‘‘caraṃ vā’’tiādīhi iriyāpathapaṭicchannaṃ dukkhalakkhaṇaṃ dīpeti, tathā caraṇakāle ṭhānādīnamabhāvato sabbametaṃ caraṇādibhedaṃ ‘‘esā kāyassa iñjanā’’ti bhaṇanto santatipaṭicchannaṃ aniccalakkhaṇaṃ. Tāya tāya sāmaggiyā pavattāya ‘‘esā kāyassa iñjanā’’ti ca attapaṭikkhepena bhaṇanto attasaññāghanapaṭicchannaṃ anattalakkhaṇaṃ dīpeti.
196.Evaṃ lakkhaṇattayadīpanena suññatakammaṭṭhānaṃ kathetvā puna saviññāṇakāviññāṇakaasubhadassanatthaṃ‘‘aṭṭhinahārusaṃyutto’’ti ārabhi. Tassattho – yassa cesā kāyassa iñjanā, svāyaṃ kāyo visuddhimagge dvattiṃsākāravaṇṇanāyaṃ vaṇṇasaṇṭhānadisokāsaparicchedabhedena abyāpāranayena ca pakāsitehi saṭṭhādhikehi tīhi aṭṭhisatehi navahi nhārusatehi ca saṃyuttattā aṭṭhinahārusaṃyutto. Tattheva pakāsitena aggapādaṅgulitacādinā tacena ca navapesisatappabhedena ca maṃsena avalittattātacamaṃsāvalepanoparamaduggandhajegucchapaṭikūloti veditabbo. Kiñcettha veditabbaṃ siyā, yadi esa yā sā majjhimassa purisassa sakalasarīrato saṃkaḍḍhitā badaraṭṭhippamāṇā bhaveyya, tāya makkhikāpattasukhumacchaviyā nīlādiraṅgajātena gehabhitti viya paṭicchanno na bhaveyya, ayaṃ pana evaṃ sukhumāyapichaviyā kāyo paṭicchannopaññācakkhuvirahitehi bālaputhujjanehiyathābhūtaṃ na dissati. Chavirāgarañjito hissa paramajegucchapaṭikūladhammasaṅkhāto tacopi tacapaliveṭhitaṃ yaṃ taṃ pabhedato –
‘‘Navapesisatā maṃsā, avalittā kaḷevare;
Evaṃ vuttaṃ navamaṃsasatampi, maṃsāvalittā ye te –
‘‘Navanhārusatā honti, byāmamatte kaḷevare;
‘‘antapūro udarapūro…pe… pittassa ca vasāya cā’’ti.
197.Tattha antassa pūroantapūro. Udarassa pūroudarapūro. Udaranti ca udariyassetaṃ adhivacanaṃ. Tañhi ṭhānanāmena ‘‘udara’’nti vuttaṃ.Yakanapeḷassāti yakanapiṇḍassa.Vatthinoti muttassa. Ṭhānūpacārena panetaṃ ‘‘vatthī’’ti vuttaṃ.Pūroti adhikāro, tasmā yakanapeḷassa pūro vatthino pūroti evaṃ yojetabbaṃ. Esa nayohadayassātiādīsu. Sabbāneva cetāni antādīni vaṇṇasaṇṭhānadisokāsaparicchedabhedena abyāpāranayena ca visuddhimagge vuttanayavaseneva veditabbāni.
199-200.Evaṃ bhagavā ‘‘na kiñcettha ekampi gayhūpagaṃ muttāmaṇisadisaṃ atthi, aññadatthu asuciparipūrovāyaṃ kāyo’’ti abbhantarakuṇapaṃ dassetvā idāni tameva abbhantarakuṇapaṃ bahinikkhamanakuṇapena pākaṭaṃ katvā dassento pubbe vuttañca saṅgaṇhitvā‘‘athassa navahi sotehī’’ti gāthādvayamāha.
athāti pariyāyantaranidassanaṃ, aparenāpi pariyāyena asucibhāvaṃ passāti vuttaṃ hoti.Assāti imassa kāyassa.Navahi sotehīti ubhoakkhicchiddakaṇṇacchiddanāsāchiddamukhavaccamaggapassāvamaggehi.Asuci savatīti sabbalokapākaṭanānappakāraparamaduggandhajegucchaasuciyeva savati, sandati, paggharati, na aññaṃ kiñci agarucandanādigandhajātaṃ vā maṇimuttādiratanajātaṃ vā.Sabbadāti tañca kho sabbadā rattimpi divāpi pubbaṇhepi sāyanhepi tiṭṭhatopi gacchatopīti. Kiṃ taṃ asucīti ce?‘‘Akkhimhā akkhigūthako’’tiādi. Etassa hi dvīhi akkhicchiddehi apanītatacamaṃsasadiso akkhigūthako, kaṇṇacchiddehi rajojallasadiso kaṇṇagūthako, nāsāchiddehi pubbasadisā siṅghāṇikā ca savati, mukhena ca vamati. Kiṃ vamatīti ce?Ekadā pittaṃ,yadā abaddhapittaṃ kuppitaṃ hoti, tadā taṃ vamatīti adhippāyo.Semhañcāti na kevalañca pittaṃ, yampi udarapaṭale ekapatthapūrappamāṇaṃ semhaṃ tiṭṭhati, tampi ekadā vamati. Taṃ panetaṃ vaṇṇādito visuddhimagge (visuddhi. 1.203-204, 210-211) vuttanayeneva veditabbaṃ. ‘‘Semhañcā’’ti ca-saddena semhañca aññañca evarūpaṃ udariyalohitādiasuciṃ vamatīti dasseti. Evaṃ sattahi dvārehi asucivamanaṃ dassetvā kālaññū puggalaññū parisaññū ca bhagavā taduttari dve dvārāni visesavacanena anāmasitvā aparena pariyāyena sabbasmāpi kāyā asucisavanaṃ dassento āha‘‘kāyamhā sedajallikā’’ti. Tatthasedajallikāti sedo ca loṇapaṭalamalabhedā jallikā ca, tassa ‘‘savati sabbadā’’ti iminā saddhiṃ sambandho.
201.Evaṃ bhagavā yathā nāma bhatte paccamāne taṇḍulamalañca udakamalañca pheṇena saddhiṃ uṭṭhahitvā ukkhalimukhaṃ makkhetvā bahi gaḷati, tathā asitapītādibhede āhāre kammajena agginā paccamāne yaṃ asitapītādimalaṃ uṭṭhahitvā ‘‘akkhimhā akkhigūthako’’tiādinā bhedena nikkhamantaṃ akkhiādīni makkhetvā bahi gaḷati, tassāpi vasena imassa kāyassa asucibhāvaṃ dassetvā idāni yaṃ loke uttamaṅgasammataṃ sīsaṃ ativisiṭṭhabhāvato paccentā vandaneyyānampi vandanaṃ na karonti, tassāpi nissāratāya asucitāya cassa asucibhāvaṃ dassento‘‘athassa susiraṃ sīsa’’nti imaṃ gāthamāha.
susiranti chiddaṃ.Matthaluṅgassa pūritanti dadhibharitaalābukaṃ viya matthaluṅgabharitaṃ. Tañca panetaṃ matthaluṅgaṃ visuddhimagge vuttanayeneva veditabbaṃ.Subhato naṃ maññati bāloti tamenaṃ evaṃ nānāvidhakuṇapabharitampi kāyaṃ duccintitacintī bālo subhato maññati, subhaṃ suciṃ iṭṭhaṃ kantaṃ manāpanti tīhipi taṇhādiṭṭhimānamaññanāhi maññati. Kasmā? Yasmāavijjāya purakkhatocatusaccapaṭicchādakena mohena purakkhato, codito, pavattito, ‘‘evaṃ ādiya, evaṃ abhinivisa evaṃ maññāhī’’ti gāhitoti adhippāyo. Passa yāva anatthakarā cāyaṃ avijjāti.
202.Evaṃ bhagavā saviññāṇakavasena asubhaṃ dassetvā idāni aviññāṇakavasena dassetuṃ, yasmā vā cakkavattiraññopi kāyo yathāvuttakuṇapabharitoyeva hoti, tasmā sabbappakārenapi sampattibhave asubhaṃ dassetvā idāni vipattibhave dassetuṃ‘‘yadā ca so mato setī’’ti gāthamāha.
yadāāyuusmāviññāṇāpagamenamatovātabharitabhastā viyauddhumātakovaṇṇaparibhedenavinīlako susānasmiṃniratthaṃva kaliṅgaraṃ chaḍḍitattāapaviddho seti,atha ‘‘na dānissa puna uṭṭhānaṃ bhavissatī’’ti ekaṃsatoyevaanapekkhā honti ñātayo. Tatthamatoti aniccataṃ dasseti,setīti nirīhakattaṃ. Tadubhayena ca jīvitabalamadappahāne niyojeti.Uddhumātoti saṇṭhānavipattiṃ dasseti,vinīlakoti chavirāgavipattiṃ. Tadubhayena ca rūpamadappahāne vaṇṇapokkharataṃ paṭicca mānappahāne ca niyojeti.Apaviddhoti gahetabbābhāvaṃ dasseti,susānasminti anto adhivāsetumanarahaṃ jigucchanīyabhāvaṃ. Tadubhayenapi ‘‘mama’’nti gāhassa subhasaññāya ca pahāne niyojeti.Anapekkhā honti ñātayoti paṭikiriyābhāvaṃ dasseti, tena ca parivāramadappahāne niyojeti.
203.Evamimāya gāthāya aparibhinnāviññāṇakavasena asubhaṃ dassetvā idāni paribhinnavasenāpi dassetuṃ‘‘khādanti na’’nti gāthamāha. Tatthaye caññeti ye ca aññepi kākakulalādayo kuṇapabhakkhā pāṇino santi, tepi naṃ khādantīti attho. Sesaṃ uttānameva.
204.Evaṃ ‘‘caraṃ vā’’tiādinā nayena suññatakammaṭṭhānavasena, ‘‘aṭṭhinahārusaṃyutto’’tiādinā saviññāṇakāsubhavasena ‘‘yadā ca so mato setī’’tiādinā aviññāṇakāsubhavasena kāyaṃ dassetvā evaṃ niccasukhattabhāvasuññe ekantaasubhe cāpi kāyasmiṃ ‘‘subhato naṃ maññati bālo, avijjāya purakkhato’’ti iminā bālassa vuttiṃ pakāsetvā avijjāmukhena ca vaṭṭaṃ dassetvā idāni tattha paṇḍitassa vuttiṃ pariññāmukhena ca vivaṭṭaṃ dassetuṃ‘‘sutvāna buddhavacana’’nti ārabhi.
sutvānāti yoniso nisāmetvā.Buddhavacananti kāyavicchandanakaraṃ buddhavacanaṃ.Bhikkhūti sekkho vā puthujjano vā.Paññāṇavāti paññāṇaṃ vuccati vipassanā aniccādippakāresu pavattattā, tāya samannāgatoti attho.Idhāti sāsane.So kho naṃ parijānātīti so imaṃ kāyaṃ tīhi pariññāhi parijānāti. Kathaṃ? Yathā nāma kusalo vāṇijo idañcidañcāti bhaṇḍaṃ oloketvā ‘‘ettakena gahite ettako nāma udayo bhavissatī’’ti tulayitvā tathā katvā puna saudayaṃ mūlaṃ gaṇhanto taṃ bhaṇḍaṃ chaḍḍeti, evamevaṃ ‘‘aṭṭhinhāruādayo ime kesalomādayo cā’’ti ñāṇacakkhunā olokento ñātapariññāya parijānāti, ‘‘aniccā ete dhammā dukkhā anattā’’ti tulayanto tīraṇapariññāya parijānāti, evaṃ tīrayitvā ariyamaggaṃ pāpuṇanto tattha chandarāgappahānena pahānapariññāya parijānāti. Saviññāṇakāviññāṇakaasubhavasena vā passanto ñātapariññāya parijānāti, aniccādivasena passanto tīraṇapariññāya, arahattamaggena tato chandarāgaṃ apakaḍḍhitvā taṃ pajahanto pahānapariññāya parijānāti.
Yathābhūtañhi passati,yasmā yathābhūtaṃ passatīti attho. ‘‘Paññāṇavā’’tiādinā eva ca etasmiṃ atthe siddhe yasmā buddhavacanaṃ sutvā tassa paññāṇavattaṃ hoti, yasmā ca sabbajanassa pākaṭopāyaṃ kāyo asutvā buddhavacanaṃ na sakkā parijānituṃ, tasmā tassa ñāṇahetuṃ ito bāhirānaṃ evaṃ daṭṭhuṃ asamatthatañca dassetuṃ ‘‘sutvāna buddhavacana’’nti āha. Nandābhikkhuniṃ tañca vipallatthacittaṃ bhikkhuṃ ārabbha desanāpavattito aggaparisato tappaṭipattippattānaṃ bhikkhubhāvadassanato ca ‘‘bhikkhū’’ti āha.
205.Idāni ‘‘yathābhūtañhi passatī’’ti ettha yathā passanto yathābhūtaṃ passati, taṃ dassetuṃ āha‘‘yathā idaṃ tathā etaṃ, yathā etaṃ tathā ida’’nti. Tassattho – yathā idaṃ saviññāṇakāsubhaṃ āyuusmāviññāṇānaṃ anapagamā carati, tiṭṭhati, nisīdati, sayati; tathā etaṃ etarahi susāne sayitaṃ aviññāṇakampi pubbe tesaṃ dhammānaṃ anapagamā ahosi. Yathā ca etaṃ etarahi matasarīraṃ tesaṃ dhammānaṃ apagamā na carati, na tiṭṭhati, na nisīdati, na seyyaṃ kappeti, tathā idaṃ saviññāṇakampi tesaṃ dhammānaṃ apagamā bhavissati. Yathā ca idaṃ saviññāṇakaṃ etarahi na susāne mataṃ seti, na uddhumātakādibhāvamupagataṃ, tathā etaṃ etarahi matasarīrampi pubbe ahosi. Yathā panetaṃ etarahi aviññāṇakāsubhaṃ mataṃ susāne seti, uddhumātakādibhāvañca upagataṃ, tathā idaṃ saviññāṇakampi bhavissatīti.
yathā idaṃ tathā etanti attanā matassa sarīrassa samānabhāvaṃ karonto bāhire dosaṃ pajahati.Yathā etaṃ tathā idanti matasarīrena attano samānabhāvaṃ karonto ajjhattike rāgaṃ pajahati. Yenākārena ubhayaṃ sabhaṃ karoti, taṃ pajānanto ubhayattha mohaṃ pajahati. Evaṃ yathābhūtadassanena pubbabhāgeyeva akusalamūlappahānaṃ sādhetvā, yasmā evaṃ paṭipanno bhikkhu anupubbena arahattamaggaṃ patvā sabbaṃ chandarāgaṃ virājetuṃ samattho hoti, tasmā āha‘‘ajjhattañca bahiddhā ca, kāye chandaṃ virājaye’’ti. Evaṃ paṭipanno bhikkhu anupubbenāti pāṭhaseso.
206.Evaṃ sekkhabhūmiṃ dassetvā idāni asekkhabhūmiṃ dassento āha‘‘chandarāgaviratto so’’ti. Tassattho – so bhikkhu arahattamaggañāṇenapaññāṇavāmaggānantaraṃ phalaṃ pāpuṇāti, atha sabbaso chandarāgassa pahīnattā‘‘chandarāgaviratto’’ti ca, maraṇābhāvena paṇītaṭṭhena vāamataṃsabbasaṅkhāravūpasamanatosantiṃtaṇhāsaṅkhātavānābhāvatonibbānaṃ,cavanābhāvatoaccutanti saṃvaṇṇitaṃ padamajjhagāti ca vuccati. Atha vā so bhikkhu arahattamaggañāṇena paññāṇavā maggānantaraphale ṭhito chandarāgaviratto nāma hoti, vuttappakārañca padamajjhagāti veditabbo. Tena ‘‘idamassa pahīnaṃ, idañcānena laddha’’nti dīpeti.
207-208.Evaṃ saviññāṇakāviññāṇakavasena asubhakammaṭṭhānaṃ saha nipphattiyā kathetvā puna saṅkhepadesanāya evaṃ mahato ānisaṃsassa antarāyakaraṃ pamādavihāraṃ garahanto‘‘dvipādakoya’’nti gāthādvayamāha. Tattha kiñcāpi apādakādayopi kāyā asucīyeva, idhādhikāravasena pana ukkaṭṭhaparicchedavasena vā, yasmā vā aññe asucibhūtāpi kāyā loṇambilādīhi abhisaṅkharitvā manussānaṃ bhojanepi upanīyanti, na tveva manussakāyo, tasmā asucitarabhāvamassa dassentopi ‘‘dvipādako’’ti āha.
Ayanti manussakāyaṃ dasseti.Duggandho parihīratīti duggandho samāno pupphagandhādīhi abhisaṅkharitvā parihīrati.Nānākuṇapaparipūroti kesādianekappakārakuṇapabharito.Vissavanto tato tatoti pupphagandhādīhi paṭicchādetuṃ ghaṭentānampi taṃ vāyāmaṃ nipphalaṃ katvā navahi dvārehi kheḷasiṅghāṇikādīni, lomakūpehi ca sedajallikaṃ vissavantoyeva. Tattha dāni passatha –etādisena kāyena yopuriso vā itthī vā koci bālomaññe uṇṇametavetaṇhādiṭṭhimānamaññanāhi ‘‘aha’’nti vā ‘‘mama’’nti vā ‘‘nicco’’ti vātiādinā nayena yo uṇṇamituṃ maññeyya,paraṃ vājātiādīhiavajāneyyaattānaṃ ucce ṭhāne ṭhapento,kimaññatra adassanāṭhapetvā ariyamaggena ariyasaccadassanābhāvaṃ kimaññaṃ tassa evaṃ uṇṇamāvajānanakāraṇaṃ siyāti.
Desanāpariyosāne nandā bhikkhunī saṃvegamāpādi – ‘‘aho vata re, ahaṃ bālā, yā maṃyeva ārabbha evaṃ vividhadhammadesanāpavattakassa bhagavato upaṭṭhānaṃ nāgamāsi’’nti. Evaṃ saṃviggā ca tameva dhammadesanaṃ samannāharitvā teneva kammaṭṭhānena katipayadivasabbhantare arahattaṃ sacchākāsi. Dutiyaṭṭhānepi kira desanāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, sirimā devakaññā anāgāmiphalaṃ pattā, so ca bhikkhu sotāpattiphale patiṭṭhahīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya vijayasuttavaṇṇanā niṭṭhitā.
12. Munisuttavaṇṇanā
209.Santhavātobhayaṃ jātanti munisuttaṃ. Kā uppatti? Na sabbasseva suttassa ekā uppatti, apicettha ādito tāva catunnaṃ gāthānaṃ ayamuppatti – bhagavati kira sāvatthiyaṃ viharante gāmakāvāse aññatarā duggatitthī matapatikā puttaṃ bhikkhūsu pabbājetvā attanāpi bhikkhunīsu pabbaji. Te ubhopi sāvatthiyaṃ vassaṃ upagantvā abhiṇhaṃ aññamaññassa dassanakāmā ahesuṃ. Mātā kiñci labhitvā puttassa harati, puttopi mātu. Evaṃ sāyampi pātopi aññamaññaṃ samāgantvā laddhaṃ laddhaṃ saṃvibhajamānā, sammodamānā, sukhadukkhaṃ pucchamānā, nirāsaṅkā ahesuṃ. Tesaṃ evaṃ abhiṇhadassanena saṃsaggo uppajji, saṃsaggā vissāso, vissāsā otāro, rāgena otiṇṇacittānaṃ pabbajitasaññā ca mātuputtasaññā ca antaradhāyi. Tato mariyādavītikkamaṃ katvā asaddhammaṃ paṭiseviṃsu, ayasappattā ca vibbhamitvā agāramajjhe vasiṃsu. Bhikkhū bhagavato ārocesuṃ. ‘‘Kiṃ nu so, bhikkhave, moghapuriso maññati na mātā putte sārajjati, putto vā pana mātarī’’ti garahitvā ‘‘nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmī’’tiādinā (a. ni. 5.55) avasesasuttenapi bhikkhū saṃvejetvā ‘‘tasmātiha, bhikkhave –
‘‘Visaṃ yathā halāhalaṃ, telaṃ pakkuthitaṃ yathā;
Vatvā puna bhikkhūnaṃ dhammadesanatthaṃ – ‘‘santhavāto bhayaṃ jāta’’nti imā attupanāyikā catasso gāthā abhāsi.
santhavotaṇhādiṭṭhimittabhedena tividhoti pubbe vutto. Idha taṇhādiṭṭhisanthavo adhippeto. Taṃ sandhāya bhagavā āha – ‘‘passatha, bhikkhave, yathā idaṃ tassa moghapurisassa santhavāto bhayaṃ jāta’’nti. Tañhi tassa abhiṇhadassanakāmatāditaṇhāya balavakilesabhayaṃ jātaṃ, yena saṇṭhātuṃ asakkonto mātari vippaṭipajji. Attānuvādādikaṃ vā mahābhayaṃ, yena sāsanaṃ chaḍḍetvā vibbhanto.Niketāti ‘‘rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccatī’’tiādinā (saṃ. ni. 3.3) nayena vuttā ārammaṇappabhedā.Jāyate rajoti rāgadosamoharajo jāyate. Kiṃ vuttaṃ hoti? Na kevalañca tassa santhavāto bhayaṃ jātaṃ, apica kho pana yadetaṃ kilesānaṃ nivāsaṭṭhena sāsavārammaṇaṃ ‘‘niketa’’nti vuccati, idānissa bhinnasaṃvarattā atikkantamariyādattā suṭṭhutaraṃ tato niketā jāyate rajo, yena saṃkiliṭṭhacitto anayabyasanaṃ pāpuṇissati. Atha vā passatha, bhikkhave, yathā idaṃ tassa moghapurisassa santhavāto bhayaṃ jātaṃ, yathā ca sabbaputhujjanānaṃ niketā jāyate rajoti evampetaṃ padadvayaṃ yojetabbaṃ.
‘‘aniketa’’nti pacchimaddhamāha. Tattha yathāvuttaniketapaṭikkhepenaaniketaṃ,santhavapaṭikkhepena caasanthavaṃveditabbaṃ. Ubhayampetaṃ nibbānassādhivacanaṃ.Etaṃ ve munidassananti etaṃ aniketamasanthavaṃ buddhamuninā diṭṭhanti attho. Tatthaveti vimhayatthe nipāto daṭṭhabbo. Tena ca yaṃ nāma niketasanthavavasena mātāputtesu vippaṭipajjamānesu aniketamasanthavaṃ, etaṃ muninā diṭṭhaṃ aho abbhutanti ayamadhippāyo siddho hoti. Atha vā munino dassanantipi munidassanaṃ, dassanaṃ nāma khanti ruci, khamati ceva ruccati cāti attho.
210.Dutiyagāthāyayo jātamucchijjāti yo kismiñcideva vatthusmiṃ jātaṃ bhūtaṃ nibbattaṃ kilesaṃ yathā uppannākusalappahānaṃ hoti, tathā vāyamanto tasmiṃ vatthusmiṃ puna anibbattanavasena ucchinditvā yo anāgatopi kileso tathārūpappaccayasamodhāne nibbattituṃ abhimukhībhūtattā vattamānasamīpe vattamānalakkhaṇena ‘‘jāyanto’’ti vuccati, tañcana ropayeyya jāyantaṃ,yathā anuppannākusalānuppādo hoti, tathā vāyamanto na nibbatteyyāti attho. Kathañca na nibbatteyya?Assa nānuppavecche,yena paccayena so nibbatteyya taṃ nānuppaveseyya na samodhāneyya. Evaṃ sambhāravekallakaraṇena taṃ na ropayeyya jāyantaṃ. Atha vā yasmā maggabhāvanāya atītāpi kilesā ucchijjanti āyatiṃ vipākābhāvena vattamānāpi na ropīyanti tadabhāvena, anāgatāpi cittasantatiṃ nānuppavesīyanti uppattisāmatthiyavighātena, tasmā yo ariyamaggabhāvanāya jātamucchijja na ropayeyya jāyantaṃ, anāgatampi cassa jāyantassa nānuppavecche, tamāhu ekaṃ muninaṃ carantaṃ, so ca addakkhi santipadaṃ mahesīti evampettha yojanā veditabbā. Ekantanikkilesatāyaekaṃ,seṭṭhaṭṭhena vā ekaṃ.Muninanti muniṃ, munīsu vā ekaṃ.Carantanti sabbākāraparipūrāya lokatthacariyāya avasesacariyāhi ca carantaṃ.Addakkhīti addasa.Soti yo jātamucchijja aropane ananuppavesane ca samatthatāya ‘‘na ropayeyya jāyantamassa nānuppavecche’’ti vutto buddhamuni.Santipadanti santikoṭṭhāsaṃ, dvāsaṭṭhidiṭṭhigatavipassanānibbānabhedāsu tīsu sammutisanti, tadaṅgasanti, accantasantīsu seṭṭhaṃ evaṃ anupasante loke accantasantiṃ addasa mahesīti evamattho veditabbo.
211.Tatiyagāthāyasaṅkhāyāti gaṇayitvā, paricchinditvā vīmaṃsitvā yathābhūtato ñatvā, dukkhapariññāya parijānitvāti attho.Vatthūnīti yesu evamayaṃ loko sajjati, tāni khandhāyatanadhātubhedāni kilesaṭṭhānāni.Pamāya bījanti yaṃ tesaṃ vatthūnaṃ bījaṃ abhisaṅkhāraviññāṇaṃ, taṃ pamāya hiṃsitvā, bādhitvā, samucchedappahānena pajahitvāti attho.Sinehamassa nānuppaveccheti yena taṇhādiṭṭhisinehena sinehitaṃ taṃ bījaṃ āyatiṃ paṭisandhivasena taṃ yathāvuttaṃ vatthusassaṃ viruheyya, taṃ sinehamassa nānuppavecche, tappaṭipakkhāya maggabhāvanāya taṃ nānuppaveseyyāti attho.Sa ve muni jātikhayantadassīti so evarūpo buddhamuni nibbānasacchikiriyāya jātiyā ca maraṇassa ca antabhūtassa nibbānassa diṭṭhattā jātikkhayantadassītakkaṃ pahāya na upeti saṅkhaṃ. Imāya catusaccabhāvanāya navappabhedampi akusalavitakkaṃ pahāya saupādisesanibbānadhātuṃ patvā lokatthacariyaṃ karonto anupubbena carimaviññāṇakkhayā anupādisesanibbānadhātuppattiyā ‘‘devo vā manusso vā’’ti na upeti saṅkhaṃ. Aparinibbuto eva vā yathā kāmavitakkādino vitakkassa appahīnattā ‘‘ayaṃ puggalo ratto’’ti vā ‘‘duṭṭho’’ti vā saṅkhaṃ upeti, evaṃ takkaṃ pahāya na upeti saṅkhanti evampettha attho daṭṭhabbo.
212.Catutthagāthāyaaññāyāti aniccādinayena jānitvā.Sabbānīti anavasesāni,nivesanānīti kāmabhavādike bhave. Nivasanti hi tesu sattā, tasmā ‘‘nivesanānī’’ti vuccanti.Anikāmayaṃ aññatarampi tesanti evaṃ diṭṭhādīnavattā tesaṃ nivesanānaṃ ekampi apatthento so evarūpo buddhamuni maggabhāvanābalena taṇhāgedhassa vigatattāvītagedho,vītagedhattā eva caagiddho,na yathā eke avītagedhā eva samānā ‘‘agiddhamhā’’ti paṭijānanti, evaṃ.Nāyūhatīti tassa tassa nivesanassa nibbattakaṃ kusalaṃ vā akusalaṃ vā na karoti. Kiṃ kāraṇā?Pāragato hi hoti,yasmā evarūpo sabbanivesanānaṃ pāraṃ nibbānaṃ gato hotīti attho.
Evaṃ paṭhamagāthāya puthujjanadassanaṃ garahitvā attano dassanaṃ pasaṃsanto dutiyagāthāya yehi kilesehi puthujjano anupasanto hoti, tesaṃ abhāvena attano santipadādhigamaṃ pasaṃsanto tatiyagāthāya yesu vatthūsu puthujjano takkaṃ appahāya tathā tathā saṅkhaṃ upeti, tesu catusaccabhāvanāya takkaṃ pahāya attano saṅkhānupagamanaṃ pasaṃsanto catutthagāthāya āyatimpi yāni nivesanāni kāmayamāno puthujjano bhavataṇhāya āyūhati, tesu taṇhābhāvena attano anāyūhanaṃ pasaṃsanto catūhi gāthāhi arahattanikūṭeneva ekaṭṭhuppattikaṃ desanaṃ niṭṭhāpesi.
213.Sabbābhibhunti kā uppatti? Mahāpuriso mahābhinikkhamanaṃ katvā anupubbena sabbaññutaṃ patvā dhammacakkappavattanatthāya bārāṇasiṃ gacchanto bodhimaṇḍassa ca gayāya ca antare upakenājīvakena samāgacchi. Tena ca ‘‘vippasannāni kho te, āvuso, indriyānī’’tiādinā (ma. ni. 1.285; mahāva. 11) nayena puṭṭho ‘‘sabbābhibhū’’tiādīni āha. Upako ‘‘hupeyyāvuso’’ti vatvā, sīsaṃ okampetvā, ummaggaṃ gahetvā pakkāmi. Anukkamena ca vaṅkahārajanapade aññataraṃ māgavikagāmaṃ pāpuṇi. Tamenaṃ māgavikajeṭṭhako disvā – ‘‘aho appiccho samaṇo vatthampi na nivāseti, ayaṃ loke arahā’’ti gharaṃ netvā maṃsarasena parivisitvā bhuttāviñca naṃ saputtadāro vanditvā ‘‘idheva, bhante, vasatha, ahaṃ paccayena upaṭṭhahissāmī’’ti nimantetvā, vasanokāsaṃ katvā adāsi. So tattha vasati.
Māgaviko gimhakāle udakasampanne sītale padese carituṃ dūraṃ apakkantesu migesu tattha gacchanto ‘‘amhākaṃ arahantaṃ sakkaccaṃ upaṭṭhahassū’’ti chāvaṃ nāma dhītaraṃ āṇāpetvā agamāsi saddhiṃ puttabhātukehi. Sā cassa dhītā dassanīyā hoti koṭṭhāsasampannā. Dutiyadivase upako gharaṃ āgato taṃ dārikaṃ sabbaṃ upacāraṃ katvā, parivisituṃ upagataṃ disvā, rāgena abhibhūto bhuñjitumpi asakkonto bhājanena bhattaṃ ādāya vasanaṭṭhānaṃ gantvā, bhattaṃ ekamante nikkhipitvā – ‘‘sace chāvaṃ labhāmi, jīvāmi, no ce, marāmī’’ti nirāhāro sayi. Sattame divase māgaviko āgantvā dhītaraṃ upakassa pavattiṃ pucchi. Sā – ‘‘ekadivasameva āgantvā puna nāgatapubbo’’ti āha. Māgaviko ‘‘āgataveseneva naṃ upasaṅkamitvā pucchissāmī’’ti taṅkhaṇaññeva gantvā – ‘‘kiṃ, bhante, aphāsuka’’nti pāde parāmasanto pucchi. Upako nitthunanto parivattatiyeva. So ‘‘vada, bhante, yaṃ mayā sakkā kātuṃ, sabbaṃ karissāmī’’ti āha. Upako – ‘‘sace chāvaṃ labhāmi, jīvāmi, no ce, idheva maraṇaṃ seyyo’’ti āha. ‘‘Jānāsi pana, bhante, kiñci sippa’’nti? ‘‘Na jānāmī’’ti. ‘‘Na, bhante, kiñci sippaṃ ajānantena sakkā gharāvāsaṃ adhiṭṭhātu’’nti? So āha – ‘‘nāhaṃ kiñci sippaṃ jānāmi, apica tumhākaṃ maṃsahārako bhavissāmi, maṃsañca vikkiṇissāmī’’ti. Māgavikopi ‘‘amhākaṃ etadeva ruccatī’’ti uttarasāṭakaṃ datvā, gharaṃ ānetvā dhītaraṃ adāsi. Tesaṃ saṃvāsamanvāya putto vijāyi. Subhaddotissa nāmaṃ akaṃsu. Chāvā puttatosanagītena upakaṃ uppaṇḍesi. So taṃ asahanto ‘‘bhadde, ahaṃ anantajinassa santikaṃ gacchāmī’’ti majjhimadesābhimukho pakkāmi.
Bhagavā ca tena samayena sāvatthiyaṃ viharati jetavanamahāvihāre. Atha kho bhagavā paṭikacceva bhikkhū āṇāpesi – ‘‘yo, bhikkhave, anantajinoti pucchamāno āgacchati, tassa maṃ dasseyyāthā’’ti. Upakopi kho anupubbeneva sāvatthiṃ āgantvā vihāramajjhe ṭhatvā ‘‘imasmiṃ vihāre mama sahāyo anantajino nāma atthi, so kuhiṃ vasatī’’ti pucchi. Taṃ bhikkhū bhagavato santikaṃ nayiṃsu. Bhagavā tassānurūpaṃ dhammaṃ desesi. So desanāpariyosāne anāgāmiphale patiṭṭhāsi. Bhikkhū tassa pubbappavattiṃ sutvā kathaṃ samuṭṭhāpesuṃ – ‘‘bhagavā paṭhamaṃ nissirikassa naggasamaṇassa dhammaṃ desesī’’ti. Bhagavā taṃ kathāsamuṭṭhānaṃ viditvā gandhakuṭito nikkhamma taṅkhaṇānurūpena pāṭihāriyena buddhāsane nisīditvā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti? Te sabbaṃ kathesuṃ. Tato bhagavā – ‘‘na, bhikkhave, tathāgato ahetuappaccayā dhammaṃ deseti, nimmalā tathāgatassa dhammadesanā, na sakkā tattha dosaṃ daṭṭhuṃ. Tena, bhikkhave, dhammadesanūpanissayena upako etarahi anāgāmī jāto’’ti vatvā attano desanāmalābhāvadīpikaṃ imaṃ gāthamabhāsi.
sabbābhibhuṃ. Tesañca aññesañca sabbadhammānaṃ sabbākārena viditattāsabbaviduṃ. Sabbadhammadesanasamatthāya sobhanāya medhāya samannāgatattāsumedhaṃ. Yesaṃ taṇhādiṭṭhilepānaṃ vasena sāsavakhandhādibhedesu sabbadhammesu upalimpati, tesaṃ lepānaṃ abhāvā tesusabbesu dhammesu anupalittaṃ. Tesu ca sabbadhammesu chandarāgābhāvena sabbe te dhamme jahitvā ṭhitattāsabbañjahaṃ. Upadhivivekaninnena cittena taṇhakkhaye nibbāne visesena muttattātaṇhakkhaye vimuttaṃ,adhimuttanti vuttaṃ hoti.Taṃ vāpi dhīrā muni vedayantīti tampi paṇḍitā sattā muniṃ vedayanti jānanti. Passatha yāva paṭivisiṭṭhovāyaṃ muni, tassa kuto desanāmalanti attānaṃ vibhāveti. Vibhāvanattho hi ettha vāsaddoti. Keci pana vaṇṇayanti – ‘‘upako tadā tathāgataṃ disvāpi ‘ayaṃ buddhamunī’ti na saddahī’’ti evaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ, tato bhagavā ‘‘saddahatu vā mā vā, dhīrā pana taṃ muniṃ vedayantī’’ti dassento imaṃ gāthamabhāsīti.
214.Paññābalanti kā uppatti? Ayaṃ gāthā revatattheraṃ ārabbha vuttā. Tattha ‘‘gāme vā yadi vāraññe’’ti imissā gāthāya vuttanayeneva revatattherassa ādito pabhuti pabbajjā, pabbajitassa khadiravane vihāro, tattha viharato visesādhigamo, bhagavato tattha gamanapaccāgamanañca veditabbaṃ. Paccāgate pana bhagavati yo so mahallakabhikkhu upāhanaṃ sammussitvā paṭinivatto khadirarukkhe ālaggitaṃ disvā sāvatthiṃ anuppatto visākhāya upāsikāya ‘‘kiṃ, bhante, revatattherassa vasanokāso ramaṇīyo’’ti bhikkhū pucchamānāya yehi bhikkhūhi pasaṃsito, te apasādento ‘‘upāsike, ete tucchaṃ bhaṇanti, na sundaro bhūmippadeso, atilūkhakakkhaḷaṃ khadiravanamevā’’ti āha. So visākhāya āgantukabhattaṃ bhuñjitvā pacchābhattaṃ maṇḍalamāḷe sannipatite bhikkhū ujjhāpento āha – ‘‘kiṃ, āvuso, revatattherassa senāsane ramaṇīyaṃ tumhehi diṭṭha’’nti. Bhagavā taṃ ñatvā gandhakuṭito nikkhamma taṅkhaṇānurūpena pāṭihāriyena parisamajjhaṃ patvā, buddhāsane nisīditvā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti? Te āhaṃsu – ‘‘revataṃ, bhante, ārabbha kathā uppannā ‘evaṃ navakammiko kadā samaṇadhammaṃ karissatī’’’ti. ‘‘Na, bhikkhave, revato navakammiko, arahā revato khīṇāsavo’’ti vatvā taṃ ārabbha tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.
paññābalaṃ,catupārisuddhisīlena dhutaṅgavatena ca upapannattāsīlavatūpapannaṃ,maggasamādhinā phalasamādhinā iriyāpathasamādhinā casamāhitaṃ,upacārappanābhedena jhānena jhāne vā ratattājhānarataṃ,sativepullappattattāsatimaṃ,rāgādisaṅgato pamuttatāsaṅgā pamuttaṃ,pañcacetokhilacatuāsavābhāvenaakhilaṃ anāsavaṃ taṃ vāpi dhīrā muniṃ vedayanti. Tampi evaṃ paññādiguṇasaṃyuttaṃ saṅgādidosavisaṃyuttaṃ paṇḍitā sattā muniṃ vā vedayanti. Passatha yāva paṭivisiṭṭhovāyaṃ khīṇāsavamuni, so ‘‘navakammiko’’ti vā ‘‘kadā samaṇadhammaṃ karissatī’’ti vā kathaṃ vattabbo. So hi paññābalena taṃ vihāraṃ niṭṭhāpesi, na navakammakaraṇena, katakiccova so, na idāni samaṇadhammaṃ karissatīti revatattheraṃ vibhāveti. Vibhāvanattho hi ettha vā-saddoti.
215.Ekaṃ carantanti kā uppatti? Bodhimaṇḍato pabhuti yathākkamaṃ kapilavatthuṃ anuppatte bhagavati pitāputtasamāgame vattamāne bhagavā sammodamānena raññā suddhodanena ‘‘tumhe, bhante, gahaṭṭhakāle gandhakaraṇḍake vāsitāni kāsikādīni dussāni nivāsetvā idāni kathaṃ chinnakāni paṃsukūlāni dhārethā’’ti evamādinā vutto rājānaṃ anunayamāno –
‘‘Yaṃ tvaṃ tāta vade mayhaṃ, paṭṭuṇṇaṃ dukūlakāsikaṃ;
Ādīni vatvā lokadhammehi attano avikampabhāvaṃ dassento rañño dhammadesanatthaṃ imaṃ sattapadagāthamabhāsi.
ekaṃ,iriyāpathādīhi cariyāhicarantaṃ. Moneyyadhammasamannāgamenamuniṃ. Sabbaṭṭhānesu pamādābhāvatoappamattaṃ. Akkosanagarahanādibhedāya nindāya vaṇṇanathomanādibhedāya pasaṃsāya cāti imāsu nindāpasaṃsāsu paṭighānunayavasenaavedhamānaṃ. Nindāpasaṃsāmukhena cettha aṭṭhapi lokadhammā vuttāti veditabbā.Sīhaṃvabherisaddādīsusaddesuaṭṭhasu lokadhammesu pakativikārānupagamenaasantasantaṃ,pantesu vā senāsanesu santāsābhāvena.Vātaṃvasuttamayādibhedejālamhicatūhi maggehi taṇhādiṭṭhijāleasajjamānaṃ,aṭṭhasu vā lokadhammesu paṭighānunayavasena asajjamānaṃ.Padumaṃva toyenaloke jātampi yesaṃ taṇhādiṭṭhilepānaṃ vasena sattā lokena lippanti, tesaṃ lepānaṃ pahīnattā lokenaalippamānaṃ,nibbānagāmimaggaṃ uppādetvā tena maggenanetāramaññesaṃdevamanussānaṃ. Attano pana aññena kenaci maggaṃ dassetvā anetabbattāanaññaneyyaṃ taṃ vāpi dhīrā muni vedayantibuddhamuniṃ vedayantīti attānaṃ vibhāveti. Sesamettha vuttanayameva.
216.Yoogahaṇeti kā uppatti? Bhagavato paṭhamābhisambuddhassa cattāri asaṅkhyeyyāni kappasatasahassañca pūritadasapāramidasaupapāramidasaparamatthapāramippabhedaṃ abhinīhāraguṇapāramiyo pūretvā tusitabhavane abhinibbattiguṇaṃ tattha nivāsaguṇaṃ mahāvilokanaguṇaṃ gabbhavokkantiṃ gabbhavāsaṃ gabbhanikkhamanaṃ padavītihāraṃ disāvilokanaṃ brahmagajjanaṃ mahābhinikkhamanaṃ mahāpadhānaṃ abhisambodhiṃ dhammacakkappavattanaṃ catubbidhaṃ maggañāṇaṃ phalañāṇaṃ aṭṭhasu parisāsu akampanañāṇaṃ, dasabalañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, chabbidhaṃ asādhāraṇañāṇaṃ, aṭṭhavidhaṃ sāvakasādhāraṇabuddhañāṇaṃ, cuddasavidhaṃ buddhañāṇaṃ, aṭṭhārasabuddhaguṇaparicchedakañāṇaṃ, ekūnavīsatividhapaccavekkhaṇañāṇaṃ, sattasattatividhañāṇavatthu evamiccādiguṇasatasahasse nissāya pavattaṃ mahālābhasakkāraṃ asahamānehi titthiyehi uyyojitāya ciñcamāṇavikāya ‘‘ekaṃ dhammaṃ atītassā’’ti imissā gāthāya vatthumhi vuttanayena catuparisamajjhe bhagavato ayase uppādite tappaccayā bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘evarūpepi nāma ayase uppanne na bhagavato cittassa aññathattaṃ atthī’’ti. Taṃ ñatvā bhagavā gandhakuṭito nikkhamma taṅkhaṇānurūpena pāṭihāriyena parisamajjhaṃ patvā, buddhāsane nisīditvā, bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti? Te sabbaṃ ārocesuṃ. Tato bhagavā – ‘‘buddhā nāma, bhikkhave, aṭṭhasu lokadhammesu tādino hontī’’ti vatvā tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.
yo ogahaṇe thambhorivābhijāyati yasmiṃ pare vācāpariyantaṃ vadanti. Kiṃ vuttaṃ hoti? Yasmiṃ vatthusmiṃ pare titthiyā vā aññe vā vaṇṇavasena uparimaṃ vā avaṇṇavasena heṭṭhimaṃ vā vācāpariyantaṃ vadanti, tasmiṃ vatthusmiṃ anunayaṃ vā paṭighaṃ vā anāpajjamāno tādibhāvena yo ogahaṇe thambhoriva bhavatīti.Taṃ vītarāgaṃ susamāhitindriyanti taṃ iṭṭhārammaṇe rāgābhāvena vītarāgaṃ, aniṭṭhārammaṇe ca dosamohābhāvena susamāhitindriyaṃ, suṭṭhu vā samodhānetvā ṭhapitindriyaṃ, rakkhitindriyaṃ, gopitindriyanti vuttaṃ hoti.Taṃ vāpi dhīrā muni vedayantibuddhamuniṃ vedayanti, tassa kathaṃ cittassa aññathattaṃ bhavissatīti attānaṃ vibhāveti. Sesaṃ vuttanayameva.
217.Yo ve ṭhitattoti kā uppatti? Sāvatthiyaṃ kira aññatarā seṭṭhidhītā pāsādā oruyha heṭṭhāpāsāde tantavāyasālaṃ gantvā tasaraṃ vaṭṭente disvā tassa ujubhāvena tappaṭibhāganimittaṃ aggahesi – ‘‘aho vata sabbe sattā kāyavacīmanovaṅkaṃ pahāya tasaraṃ viya ujucittā bhaveyyu’’nti. Sā pāsādaṃ abhiruhitvāpi punappunaṃ tadeva nimittaṃ āvajjentī nisīdi. Evaṃ paṭipannāya cassā na cirasseva aniccalakkhaṇaṃ pākaṭaṃ ahosi, tadanusāreneva ca dukkhānattalakkhaṇānipi. Athassā tayopi bhavā ādittā viya upaṭṭhahiṃsu. Taṃ tathā vipassamānaṃ ñatvā bhagavā gandhakuṭiyaṃ nisinnova obhāsaṃ muñci. Sā taṃ disvā ‘‘kiṃ ida’’nti āvajjentī bhagavantaṃ passe nisinnamiva disvā uṭṭhāya pañjalikā aṭṭhāsi. Athassā bhagavā sappāyaṃ viditvā dhammadesanāvasena imaṃ gāthamabhāsi.
ṭhitatto,pahīnakāyavacīmanovaṅkatāya agatigamanābhāvena vātasaraṃva uju,hirottappasampannattājigucchati kammehi pāpakehi,pāpakāni kammāni gūthagataṃ viya muttagataṃ viya ca jigucchati, hirīyatīti vuttaṃ hoti. Yogavibhāgena hi upayogatthe karaṇavacanaṃ saddasatthe sijjhati.Vīmaṃsamāno visamaṃ samañcāti kāyavisamādivisamaṃ kāyasamādisamañca pahānabhāvanākiccasādhanena maggapaññāya vīmaṃsamāno upaparikkhamāno.Taṃ vāpikhīṇāsavaṃdhīrā muniṃ vedayantīti. Kiṃ vuttaṃ hoti? Yathāvuttanayena maggapaññāya vīmaṃsamāno visamaṃ samañca yo ve ṭhitatto hoti, so evaṃ tasaraṃva uju hutvā kiñci vītikkamaṃ anāpajjanto jigucchati kammehi pāpakehi. Taṃ vāpi dhīrā muniṃ vedayanti. Yato īdiso hotīti khīṇāsavamuniṃ dassento arahattanikūṭena gāthaṃ desesi. Desanāpariyosāne seṭṭhidhītā sotāpattiphale patiṭṭhahi. Ettha ca vikappe vā samuccaye vā vāsaddo daṭṭhabbo.
218.Yo saññatattoti kā uppatti? Bhagavati kira āḷaviyaṃ viharante āḷavīnagare aññataro tantavāyo sattavassikaṃ dhītaraṃ āṇāpesi – ‘‘amma, hiyyo avasiṭṭhatasaraṃ na bahu, tasaraṃ vaṭṭetvā lahuṃ tantavāyasālaṃ āgaccheyyāsi, mā kho cirāyī’’ti. Sā ‘‘sādhū’’ti sampaṭicchi. So sālaṃ gantvā tantaṃ vinento aṭṭhāsi. Taṃ divasañca bhagavā mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento tassā dārikāya sotāpattiphalūpanissayaṃ desanāpariyosāne caturāsītiyā pāṇasahassānañca dhammābhisamayaṃ disvā pageva sarīrapaṭijagganaṃ katvā pattacīvaramādāya nagaraṃ pāvisi. Manussā bhagavantaṃ disvā – ‘‘addhā ajja koci anuggahetabbo atthi, pageva paviṭṭho bhagavā’’ti bhagavantaṃ upagacchiṃsu. Bhagavā yena maggena sā dārikā pitusantikaṃ gacchati, tasmiṃ aṭṭhāsi. Nagaravāsino taṃ padesaṃ sammajjitvā, paripphositvā, pupphūpahāraṃ katvā, vitānaṃ bandhitvā, āsanaṃ paññāpesuṃ. Nisīdi bhagavā paññatte āsane, mahājanakāyo parivāretvā aṭṭhāsi. Sā dārikā taṃ padesaṃ pattā mahājanaparivutaṃ bhagavantaṃ disvā pañcapatiṭṭhitena vandi. Taṃ bhagavā āmantetvā – ‘‘dārike kuto āgatāsī’’ti pucchi. ‘‘Na jānāmi bhagavā’’ti. ‘‘Kuhiṃ gamissasī’’ti? ‘‘Na jānāmi bhagavā’’ti. ‘‘Na jānāsī’’ti? ‘‘Jānāmi bhagavā’’ti. ‘‘Jānāsī’’ti? ‘‘Na jānāmi bhagavā’’ti.
Taṃ sutvā manussā ujjhāyanti – ‘‘passatha, bho, ayaṃ dārikā attano gharā āgatāpi bhagavatā pucchiyamānā ‘na jānāmī’ti āha, tantavāyasālaṃ gacchantī cāpi pucchiyamānā ‘na jānāmī’ti āha, ‘na jānāsī’ti vuttā ‘jānāmī’ti āha, ‘jānāsī’ti vuttā ‘na jānāmī’ti āha, sabbaṃ paccanīkameva karotī’’ti. Bhagavā manussānaṃ tamatthaṃ pākaṭaṃ kātukāmo taṃ pucchi – ‘‘kiṃ mayā pucchitaṃ, kiṃ tayā vutta’’nti? Sā āha – ‘‘na maṃ, bhante, koci na jānāti, gharato āgatā tantavāyasālaṃ gacchatī’’ti; apica maṃ tumhe paṭisandhivasena pucchatha, ‘‘kuto āgatāsī’’ti, cutivasena pucchatha, ‘‘kuhiṃ gamissasī’’ti ahañca na jānāmi. ‘‘Kuto camhi āgatā; nirayā vā devalokā vā’’ti, na hi jānāmi, ‘‘kuhimpi gamissāmi nirayaṃ vā devalokaṃ vā’’ti, tasmā ‘‘na jānāmī’’ti avacaṃ. Tato maṃ bhagavā maraṇaṃ sandhāya pucchi – ‘‘na jānāsī’’ti, ahañca jānāmi. ‘‘Sabbesaṃ maraṇaṃ dhuva’’nti, tenāvocaṃ ‘‘jānāmī’’ti. Tato maṃ bhagavā maraṇakālaṃ sandhāya pucchi ‘‘jānāsī’’ti, ahañca na jānāmi ‘‘kadā marissāmi kiṃ ajja vā udāhu sve vā’’ti, tenāvocaṃ ‘‘na jānāmī’’ti. Bhagavā tāya vissajjitaṃ pañhaṃ ‘‘sādhu sādhū’’ti anumodi. Mahājanakāyopi ‘‘yāva paṇḍitā ayaṃ dārikā’’ti sādhukārasahassāni adāsi. Atha bhagavā dārikāya sappāyaṃ viditvā dhammaṃ desento –
‘‘Andhabhūto ayaṃ loko, tanukettha vipassati;
Imaṃ gāthamāha. Sā gāthāpariyosāne sotāpattiphale patiṭṭhāsi, caturāsītiyā pāṇasahassānañca dhammābhisamayo ahosi.
Sā bhagavantaṃ vanditvā pitu santikaṃ agamāsi. Pitā taṃ disvā ‘‘cirenāgatā’’ti kuddho vegena tante vemaṃ pakkhipi. Taṃ nikkhamitvā dārikāya kucchiṃ bhindi. Sā tattheva kālamakāsi. So disvā – ‘‘nāhaṃ mama dhītaraṃ pahariṃ, apica kho imaṃ vemaṃ vegasā nikkhamitvā imissā kucchiṃ bhindi. Jīvati nu kho nanu kho’’ti vīmaṃsanto mataṃ disvā cintesi – ‘‘manussā maṃ ‘iminā dhītā māritā’ti ñatvā upakkoseyyuṃ, tena rājāpi garukaṃ daṇḍaṃ paṇeyya, handāhaṃ paṭikacceva palāyāmī’’ti. So daṇḍabhayena palāyanto bhagavato santike kammaṭṭhānaṃ gahetvā araññe vasantānaṃ bhikkhūnaṃ vasanokāsaṃ pāpuṇi. Te ca bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Te taṃ pabbājetvā tacapañcakakammaṭṭhānaṃ adaṃsu. So taṃ uggahetvā vāyamanto na cirasseva arahattaṃ pāpuṇi, te cassa ācariyupajjhāyā. Atha mahāpavāraṇāya sabbeva bhagavato santikaṃ agamaṃsu – ‘‘visuddhipavāraṇaṃ pavāressāmā’’ti. Bhagavā pavāretvā vutthavasso bhikkhusaṅghaparivuto gāmanigamādīsu cārikaṃ caramāno anupubbena āḷaviṃ agamāsi. Tattha manussā bhagavantaṃ nimantetvā dānādīni karontā taṃ bhikkhuṃ disvā ‘‘dhītaraṃ māretvā idāni kaṃ māretuṃ āgatosī’’tiādīni vatvā uppaṇḍesuṃ. Bhikkhū taṃ sutvā upaṭṭhānavelāyaṃ upasaṅkamitvā bhagavato etamatthaṃ ārocesuṃ. Bhagavā – ‘‘na, bhikkhave, ayaṃ bhikkhu dhītaraṃ māresi, sā attano kammena matā’’ti vatvā tassa bhikkhuno manussehi dubbijānaṃ khīṇāsavamunibhāvaṃ pakāsento bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.
saṃyatattokāyena vā vācāya vā cetasā vā hiṃsādikaṃna karoti pāpaṃ,tañca kho panadaharovā daharavaye ṭhito,majjhimovā majjhimavaye ṭhito, eteneva nayena thero vā pacchimavaye ṭhitoti kadācipi na karoti. Kiṃ kāraṇā?Yatatto,yasmā anuttarāya viratiyā sabbapāpehi uparatacittoti vuttaṃ hoti.
muni arosaneyyo na so roseti kañcīti etesaṃ padānaṃ ayaṃ yojanā ca adhippāyo ca – so khīṇāsavamuniarosaneyyo‘‘dhītumārako’’ti vā ‘‘pesakāro’’ti vā evamādinā nayena kāyena vā vācāya vā rosetuṃ, ghaṭṭetuṃ, bādhetuṃ araho na hoti.Sopi hina roseti kañci,‘‘nāhaṃ mama dhītaraṃ māremi, tvaṃ māresi, tumhādiso vā māretī’’tiādīni vatvā kañci na roseti, na ghaṭṭeti, na bādheti, tasmā sopi na rosaneyyo. Apica kho pana ‘‘tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi, namo karohi nāgassā’’ti (ma. ni. 1.249) vuttanayena namassitabboyeva hoti.Taṃ vāpi dhīrā muni vedayantīti ettha pana tampi dhīrāva muniṃ vedayantīti evaṃ padavibhāgo veditabbo. Adhippāyo cettha – taṃ ‘‘ayaṃ arosaneyyo’’ti ete bālamanussā ajānitvā rosenti. Ye pana dhīrā honti, te dhīrāva tampi muniṃ vedayanti, ayaṃ khīṇāsavamunīti jānantīti.
219.Yadaggatoti kā uppatti? Sāvatthiyaṃ kira pañcaggadāyako nāma brāhmaṇo ahosi. So nipphajjamānesu sassesu khettaggaṃ, rāsaggaṃ, koṭṭhaggaṃ, kumbhiaggaṃ, bhojanagganti imāni pañca aggāni deti. Tattha paṭhamapakkāniyeva sāli-yava-godhūma-sīsāni āharāpetvā yāgupāyāsaputhukādīni paṭiyādetvā ‘‘aggassa dātā medhāvī, aggaṃ so adhigacchatī’’ti evaṃdiṭṭhiko hutvā buddhappamukhassa bhikkhusaṅghassa dānaṃ deti, idamassakhettaggadānaṃ. Nipphannesu pana sassesu lāyitesu madditesu ca varadhaññāni gahetvā tatheva dānaṃ deti, idamassarāsaggadānaṃ. Puna tehi dhaññehi koṭṭhāgārāni pūrāpetvā paṭhamakoṭṭhāgāravivaraṇe paṭhamanīhaṭāni dhaññāni gahetvā tatheva dānaṃ deti, idamassakoṭṭhaggadānaṃ. Yaṃ yadeva panassa ghare randheti, tato aggaṃ anuppattapabbajitānaṃ adatvā antamaso dārakānampi na kiñci deti, idamassakumbhiaggadānaṃ. Puna attano bhojanakāle paṭhamūpanītaṃ bhojanaṃ purebhattakāle saṅghassa, pacchābhattakāle sampattayācakānaṃ, tadabhāve antamaso sunakhānampi adatvā na bhuñjati, idamassabhojanaggadānaṃ. Evaṃ sopañcaggadāyakotvevaabhilakkhito ahosi.
Athekadivasaṃ bhagavā paccūsasamaye buddhacakkhunā lokaṃ volokento tassa brāhmaṇassa brāhmaṇiyā ca sotāpattimaggaupanissayaṃ disvā sarīrapaṭijagganaṃ katvā atippageva gandhakuṭiṃ pāvisi. Bhikkhū pihitadvāraṃ gandhakuṭiṃ disvā – ‘‘ajja bhagavā ekakova gāmaṃ pavisitukāmo’’ti ñatvā bhikkhācāravelāya gandhakuṭiṃ padakkhiṇaṃ katvā piṇḍāya pavisiṃsu. Bhagavāpi brāhmaṇassa bhojanavelāyaṃ nikkhamitvā sāvatthiṃ pāvisi. Manussā bhagavantaṃ disvā evaṃ – ‘‘nūnajja koci satto anuggahetabbo atthi, tathā hi bhagavā ekakova paviṭṭho’’ti ñatvā na bhagavantaṃ upasaṅkamiṃsu nimantanatthāya. Bhagavāpi anupubbena brāhmaṇassa gharadvāraṃ sampatvā aṭṭhāsi. Tena ca samayena brāhmaṇo bhojanaṃ gahetvā nisinno hoti, brāhmaṇī panassa bījaniṃ gahetvā ṭhitā. Sā bhagavantaṃ disvā ‘‘sacāyaṃ brāhmaṇo passeyya, pattaṃ gahetvā sabbaṃ bhojanaṃ dadeyya, tato me puna pacitabbaṃ bhaveyyā’’ti cintetvā appasādañca maccherañca uppādetvā yathā brāhmaṇo bhagavantaṃ na passati, evaṃ tālavaṇṭena paṭicchādesi. Bhagavā taṃ ñatvā sarīrābhaṃ muñci. Taṃ brāhmaṇo suvaṇṇobhāsaṃ disvā ‘‘kimeta’’nti ullokento addasa bhagavantaṃ dvāre ṭhitaṃ. Brāhmaṇīpi ‘‘diṭṭhonena bhagavā’’ti tāvadeva tālavaṇṭaṃ nikkhipitvā bhagavantaṃ upasaṅkamitvā pañcapatiṭṭhitena vandi, vanditvā cassā uṭṭhahantiyā sappāyaṃ viditvā –
‘‘Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;
Imaṃ gāthamabhāsi. Sā gāthāpariyosāneyeva sotāpattiphale patiṭṭhāsi. Brāhmaṇopi bhagavantaṃ antogharaṃ pavesetvā, varāsane nisīdāpetvā, dakkhiṇodakaṃ datvā, attano upanītabhojanaṃ upanāmesi – ‘‘tumhe, bhante, sadevake loke aggadakkhiṇeyyā, sādhu, me taṃ bhojanaṃ attano patte patiṭṭhāpethā’’ti. Bhagavā tassa anuggahatthaṃ paṭiggahetvā paribhuñji. Katabhattakicco ca brāhmaṇassa sappāyaṃ viditvā imaṃ gāthamabhāsi.
aggato,addhāvasesāya kumbhiyā āgantvā tato gahitattāmajjhato,ekadvikaṭacchumattāvasesāya kumbhiyā āgantvā tato gahitattāsesato vā piṇḍaṃ labhetha.Paradattūpajīvīti pabbajito. So hi udakadantapoṇaṃ ṭhapetvā avasesaṃ pareneva dattaṃ upajīvati, tasmā ‘‘paradattūpajīvī’’ti vuccati.Nālaṃ thutuṃ nopi nipaccavādīti aggato laddhā attānaṃ vā dāyakaṃ vā thometumpi nārahati pahīnānunayattā. Sesato laddhā ‘‘kiṃ etaṃ iminā dinna’’ntiādinā nayena dāyakaṃ nipātetvā appiyavacanāni vattāpi na hoti pahīnapaṭighattā.Taṃ vāpi dhīrā muni vedayantīti tampi pahīnānunayapaṭighaṃ dhīrāva muniṃ vedayantīti brāhmaṇassa arahattanikūṭena gāthaṃ desesi. Gāthāpariyosāne brāhmaṇo sotāpattiphale patiṭṭhahīti.
220.Muniṃ carantanti kā uppatti? Sāvatthiyaṃ kira aññataro seṭṭhiputto utuvasena tīsu pāsādesu sabbasampattīhi paricārayamāno daharova pabbajitukāmo hutvā, mātāpitaro yācitvā, khaggavisāṇasutte ‘‘kāmā hi citrā’’ti (su. ni. 50) imissā gāthāya aṭṭhuppattiyaṃ vuttanayeneva tikkhattuṃ pabbajitvā ca uppabbajitvā ca catutthavāre arahattaṃ pāpuṇi. Taṃ pubbaparicayena bhikkhū bhaṇanti – ‘‘samayo, āvuso, uppabbajitu’’nti. So ‘‘abhabbo dānāhaṃ, āvuso, vibbhamitu’’nti āha. Taṃ sutvā bhikkhū bhagavato ārocesuṃ. Bhagavā ‘‘evametaṃ, bhikkhave, abhabbo so dāni vibbhamitu’’nti tassa khīṇāsavamunibhāvaṃ āvikaronto imaṃ gāthamāha.
muniṃ,ekavihāritāya, pubbe vuttappakārāsu vā cariyāsu yāya kāyaci cariyāyacarantaṃ,pubbe viya methunadhamme cittaṃ akatvā anuttarāya viratiyāvirataṃ methunasmā. Dutiyapādassa sambandho – kīdisaṃ muniṃ carantaṃ virataṃ methunasmāti ce?Yo yobbane nopanibajjhate kvaci,yo bhadrepi yobbane vattamāne kvaci itthirūpe yathā pure, evaṃ methunarāgena na upanibajjhati. Atha vā kvaci attano vā parassa vā yobbane ‘‘yuvā tāvamhi, ayaṃ vā yuvāti paṭisevāmi tāva kāme’’ti evaṃ yo rāgena na upanibajjhatīti ayampettha attho. Na kevalañca virataṃ methunasmā, apica kho pana jātimadādibhedāmadā,kāmaguṇesu sativippavāsasaṅkhātāpamādāpi cavirataṃ,evaṃ madappamādā viratattā eva cavippamuttaṃsabbakilesabandhanehi. Yathā vā eko lokikāyapi viratiyā virato hoti, na evaṃ, kiṃ panavippamuttaṃ virataṃ,sabbakilesabandhanehi vippamuttattā lokuttaraviratiyā viratantipi attho.Taṃ vāpi dhīrā muni vedayantīti tampi dhīrā eva muniṃ vedayanti, tumhe pana naṃ na vedayatha, tena naṃ evaṃ bhaṇathāti dasseti.
221.Aññāya lokanti kā uppatti? Bhagavā kapilavatthusmiṃ viharati. Tena samayena nandassa ābharaṇamaṅgalaṃ, abhisekamaṅgalaṃ, āvāhamaṅgalanti tīṇi maṅgalāni akaṃsu. Bhagavāpi tattha nimantito pañcahi bhikkhusatehi saddhiṃ tattha gantvā bhuñjitvā nikkhamanto nandassa hatthe pattaṃ adāsi. Taṃ nikkhamantaṃ disvā janapadakalyāṇī ‘‘tuvaṭṭaṃ kho, ayyaputta, āgaccheyyāsī’’ti āha. So bhagavato gāravena ‘‘handa bhagavā patta’’nti vattuṃ asakkonto vihārameva gato. Bhagavā gandhakuṭipariveṇe ṭhatvā ‘‘āhara, nanda, patta’’nti gahetvā ‘‘pabbajissasī’’ti āha. So bhagavato gāravena paṭikkhipituṃ asakkonto ‘‘pabbajāmi, bhagavā’’ti āha. Taṃ bhagavā pabbājesi. So pana janapadakalyāṇiyā vacanaṃ punappunaṃ saranto ukkaṇṭhi. Bhikkhū bhagavato ārocesuṃ. Bhagavā nandassa anabhiratiṃ vinodetukāmo ‘‘tāvatiṃsabhavanaṃ gatapubbosi, nandā’’ti āha. Nando ‘‘nāhaṃ, bhante, gatapubbo’’ti avoca.
Tato naṃ bhagavā attano ānubhāvena tāvatiṃsabhavanaṃ netvā vejayantapāsādadvāre aṭṭhāsi. Bhagavato āgamanaṃ viditvā sakko accharāgaṇaparivuto pāsādā orohi. Tā sabbāpi kassapassa bhagavato sāvakānaṃ pādamakkhanatelaṃ datvā kakuṭapādiniyo ahesuṃ. Atha bhagavā nandaṃ āmantesi – ‘‘passasi no, tvaṃ nanda, imāni pañca accharāsatāni kakuṭapādānī’’ti sabbaṃ vitthāretabbaṃ. Mātugāmassa nāma nimittānubyañjanaṃ gahetabbanti sakalepi buddhavacane etaṃ natthi. Atha ca panettha bhagavā upāyakusalatāya āturassa dose uggiletvā nīharitukāmo vejjo subhojanaṃ viya nandassa rāgaṃ uggiletvā nīharitukāmo nimittānubyañjanaggahaṇaṃ anuññāsi yathā taṃ anuttaro purisadammasārathi. Tato bhagavā accharāhetu nandassa brahmacariye abhiratiṃ disvā bhikkhū āṇāpesi – ‘‘bhatakavādena nandaṃ codethā’’ti. So tehi codiyamāno lajjito yoniso manasi karonto paṭipajjitvā na cirasseva arahattaṃ sacchākāsi. Tassa caṅkamanakoṭiyaṃ rukkhe adhivatthā devatā bhagavato etamatthaṃ ārocesi. Bhagavatopi ñāṇaṃ udapādi. Bhikkhū ajānantā tathevāyasmantaṃ codenti. Bhagavā ‘‘na, bhikkhave, idāni nando evaṃ codetabbo’’ti tassa khīṇāsavamunibhāvaṃ dīpento tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.
lokaṃ aññāyajānitvā vavatthapetvā nirodhasaccasacchikiriyāyaparamatthadassiṃ,samudayappahānena catubbidhampioghaṃ,pahīnasamudayattā rūpamadādivegasahanena cakkhādiāyatanasamuddañcaatitariya atitaritvā atikkamitvā maggabhāvanāya, ‘‘tanniddesā tādī’’ti imāya tādilakkhaṇappattiyātādiṃ. Yo vāyaṃ kāmarāgādikilesarāsiyeva avahananaṭṭhena ogho, kucchitagatipariyāyena samuddanaṭṭhena samuddo, samudayappahāneneva taṃ oghaṃ samuddañca atitariya atitiṇṇoghattā idāni tumhehi evaṃ vuccamānepi vikāramanāpajjanatāya tādimpi evampettha attho ca adhippāyo ca veditabbo.Taṃ chinnaganthaṃ asitaṃ anāsavanti idaṃ panassa thutivacanameva, imāya catusaccabhāvanāya catunnaṃ ganthānaṃ chinnattāchinnaganthaṃ,diṭṭhiyā taṇhāya vā katthaci anissitattāasitaṃ,catunnaṃ āsavānaṃ abhāvenaanāsavanti vuttaṃ hoti.Taṃ vāpi dhīrā muni vedayantīti tampi dhīrāva khīṇāsavamuniṃ vedayanti tumhe pana avedayamānā evaṃ bhaṇathāti dasseti.
222.Asamāubhoti kā uppatti? Aññataro bhikkhu kosalaraṭṭhe paccantagāmaṃ nissāya araññe viharati. Tasmiñca gāme migaluddako tassa bhikkhuno vasanokāsaṃ gantvā mige bandhati. So araññaṃ pavisanto theraṃ gāmaṃ piṇḍāya pavisantampi passati, araññā āgacchanto gāmato nikkhamantampi passati. Evaṃ abhiṇhadassanena there jātasineho ahosi. So yadā bahuṃ maṃsaṃ labhati, tadā therassāpi rasapiṇḍapātaṃ deti. Manussā ujjhāyanti – ‘‘ayaṃ bhikkhu ‘amukasmiṃ padese migā tiṭṭhanti, caranti, pānīyaṃ pivantī’ti luddakassa āroceti. Tato luddako mige māreti, tena ubho saṅgamma jīvikaṃ kappentī’’ti. Atha bhagavā janapadacārikaṃ caramāno taṃ janapadaṃ agamāsi. Bhikkhū gāmaṃ piṇḍāya pavisantā taṃ pavattiṃ sutvā bhagavato ārocesuṃ. Bhagavā luddakena saddhiṃ samānajīvikābhāvasādhakaṃ tassa bhikkhuno khīṇāsavamunibhāvaṃ dīpento tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.
asamā ubho. Yaṃ manussā bhaṇanti ‘‘samānajīvikā’’ti, taṃ micchā. Kiṃ kāraṇā?Dūravihāravuttino,dūre vihāro ca vutti ca nesanti dūravihāravuttino. Vihāroti vasanokāso, so ca bhikkhuno araññe, luddakassa ca gāme. Vuttīti jīvikā, sā ca bhikkhuno gāme sapadānabhikkhācariyā, luddakassa ca araññe migasakuṇamāraṇā. Puna caparaṃgihī dāraposī,so luddako tena kammena puttadāraṃ poseti.Amamo ca subbato,puttadāresu taṇhādiṭṭhimamattavirahito sucivatattā sundaravatattā ca subbato so khīṇāsavabhikkhu. Puna caparaṃparapāṇarodhāya gihī asaññato,so luddako gihī parapāṇarodhāya tesaṃ pāṇānaṃ jīvitindriyupacchedāya kāyavācācittehi asaṃyato.Niccaṃ munī rakkhati pāṇine yato,itaro pana khīṇāsavamuni kāyavācācittehi niccaṃ yato saṃyato pāṇino rakkhati. Evaṃ sante te kathaṃ samānajīvikā bhavissantīti?
223.Sikhī yathāti kā uppatti? Bhagavati kapilavatthusmiṃ viharante sākiyānaṃ kathā udapādi – ‘‘paṭhamakasotāpanno pacchā sotāpattiṃ pattassa dhammena vuḍḍhataro hoti, tasmā pacchā sotāpannena bhikkhunā paṭhamasotāpannassa gihino abhivādanādīni kattabbānī’’ti taṃ kathaṃ aññataro piṇḍacāriko bhikkhu sutvā bhagavato ārocesi. Bhagavā ‘‘aññā eva hi ayaṃ jāti, pūjaneyyavatthu liṅga’’nti sandhāya ‘‘anāgāmīpi ce, bhikkhave, gihī hoti, tena tadahupabbajitassāpi sāmaṇerassa abhivādanādīni kattabbānevā’’ti vatvā puna pacchā sotāpannassāpi bhikkhuno paṭhamasotāpannagahaṭṭhato atimahantaṃ visesaṃ dassento bhikkhūnaṃ dhammadesanatthaṃ imaṃ gāthamabhāsi.
sikhī,maṇidaṇḍasadisāya gīvāyanīlagīvoti ca mayūravihaṅgamo vuccati. So yathā haritahaṃsatambahaṃsakhīrahaṃsakāḷahaṃsapākahaṃsasuvaṇṇahaṃsesu yvāyaṃ suvaṇṇahaṃso, tassa haṃsassa javena soḷasimpi kalaṃ na upeti. Suvaṇṇahaṃso hi muhuttakena yojanasahassampi gacchati, yojanampi asamattho itaro. Dassanīyatāya pana ubhopi dassanīyā honti, evaṃ gihī paṭhamasotāpannopi kiñcāpi maggadassanena dassanīyo hoti. Atha kho so pacchā sotāpannassāpi maggadassanena tulyadassanīyabhāvassāpi bhikkhuno javena nānukaroti. Katamena javena? Uparimaggavipassanāñāṇajavena. Gihino hi taṃ ñāṇaṃ dandhaṃ hoti puttadārādijaṭāya jaṭitattā, bhikkhuno pana tikkhaṃ hoti tassā jaṭāya vijaṭitattā. Svāyamattho bhagavatā ‘‘munino vivittassa vanamhi jhāyato’’ti iminā pādena dīpito. Ayañhi sekkhamuni bhikkhu kāyacittavivekena ca vivitto hoti, lakkhaṇārammaṇūpanijjhānena ca niccaṃ vanasmiṃ jhāyati. Kuto gihino evarūpo viveko ca jhānañcāti ayañhettha adhippāyoti?
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya munisuttavaṇṇanā niṭṭhitā.
Niṭṭhito ca paṭhamo vaggo atthavaṇṇanānayato, nāmena
Uragavaggoti.
2. Cūḷavaggo
1. Ratanasuttavaṇṇanā
Yānīdhabhūtānīti ratanasuttaṃ. Kā uppatti? Atīte kira vesāliyaṃ dubbhikkhādayo upaddavā uppajjiṃsu. Tesaṃ vūpasamanatthāya licchavayo rājagahaṃ gantvā, yācitvā, bhagavantaṃ vesālimānayiṃsu. Evaṃ ānīto bhagavā tesaṃ upaddavānaṃ vūpasamanatthāya idaṃ suttamabhāsi. Ayamettha saṅkhepo. Porāṇā panassa vesālivatthuto pabhuti uppattiṃ vaṇṇayanti. Sā evaṃ veditabbā – bārāṇasirañño kira aggamahesiyā kucchimhi gabbho saṇṭhāsi. Sā taṃ ñatvā rañño nivedesi. Rājā gabbhaparihāraṃ adāsi. Sā sammā parihariyamānagabbhā gabbhaparipākakāle vijāyanagharaṃ pāvisi. Puññavatīnaṃ paccūsasamaye gabbhavuṭṭhānaṃ hoti, sā ca tāsaṃ aññatarā, tena paccūsasamaye alattakapaṭalabandhujīvakapupphasadisaṃ maṃsapesiṃ vijāyi. Tato ‘‘aññā deviyo suvaṇṇabimbasadise putte vijāyanti, aggamahesī maṃsapesinti rañño purato mama avaṇṇo uppajjeyyā’’ti cintetvā tena avaṇṇabhayena taṃ maṃsapesiṃ ekasmiṃ bhājane pakkhipitvā aññena paṭikujjitvā rājamuddikāya lañchetvā gaṅgāya sote pakkhipāpesi. Manussehi chaḍḍitamatte devatā ārakkhaṃ saṃvidahiṃsu. Suvaṇṇapaṭṭikañcettha jātihiṅgulakena ‘‘bārāṇasirañño aggamahesiyā pajā’’ti likhitvā bandhiṃsu. Tato taṃ bhājanaṃ ūmibhayādīhi anupaddutaṃ gaṅgāya sotena pāyāsi.
licchavīti paññāyiṃsu.
Tāpaso dārake posento ussūre gāmaṃ piṇḍāya pavisati, atidivā paṭikkamati. Tassa taṃ byāpāraṃ ñatvā gopālakā āhaṃsu – ‘‘bhante, pabbajitānaṃ dārakaposanaṃ palibodho, amhākaṃ dārake detha, mayaṃ posessāma, tumhe attano kammaṃ karothā’’ti. Tāpaso ‘‘sādhū’’ti paṭissuṇi. Gopālakā dutiyadivase maggaṃ samaṃ katvā, pupphehi okiritvā; dhajapaṭākā ussāpetvā tūriyehi vajjamānehi assamaṃ āgatā. Tāpaso ‘‘mahāpuññā dārakā, appamādena vaḍḍhetha, vaḍḍhetvā ca aññamaññaṃ āvāhavivāhaṃ karotha, pañcagorasena rājānaṃ tosetvā bhūmibhāgaṃ gahetvā nagaraṃ māpetha, tatra kumāraṃ abhisiñcathā’’ti vatvā dārake adāsi. Te ‘‘sādhū’’ti paṭissuṇitvā dārake netvā posesuṃ.
vesālītveva nāmaṃ jātaṃ. Idaṃvesālīvatthu.
Ayaṃ pana vesālī bhagavato uppannakāle iddhā vepullappattā ahosi. Tattha hi rājūnaṃyeva satta sahassāni satta ca satāni satta ca rājāno ahesuṃ, tathā yuvarājasenāpatibhaṇḍāgārikappabhutīnaṃ. Yathāha –
‘‘Tena kho pana samayena vesālī iddhā ceva hoti phītā ca bahujanā ākiṇṇamanussā subhikkhā ca, satta ca pāsādasahassāni, satta ca pāsādasatāni, satta ca pāsādā, satta ca kūṭāgārasahassāni, satta ca kūṭāgārasatāni, satta ca kūṭāgārāni, satta ca ārāmasahassāni, satta ca ārāmasatāni, satta ca ārāmā, satta ca pokkharaṇisahassāni, satta ca pokkharaṇisatāni, satta ca pokkharaṇiyo’’ti (mahāva. 326).
Sā aparena samayena dubbhikkhā ahosi dubbuṭṭhikā dussassā. Paṭhamaṃ duggatamanussā maranti, te bahiddhā chaḍḍenti. Matamanussānaṃ kuṇapagandhena amanussā nagaraṃ pavisiṃsu. Tato bahutarā mīyanti, tāya paṭikūlatāya ca sattānaṃ ahivātakarogo uppajji. Iti tīhi dubbhikkhaamanussarogabhayehi upaddutāya vesāliyā nagaravāsino upasaṅkamitvā rājānamāhaṃsu – ‘‘mahārāja, imasmiṃ nagare tividhaṃ bhayamuppannaṃ, ito pubbe yāva sattamā rājakulaparivaṭṭā evarūpaṃ anuppannapubbaṃ, tumhākaṃ maññe adhammikattena etarahi uppanna’’nti. Rājā sabbe santhāgāre sannipātāpetvā, ‘‘mayhaṃ adhammikabhāvaṃ vicinathā’’ti āha. Te sabbaṃ paveṇiṃ vicinantā na kiñci addasaṃsu.
Tato rañño dosaṃ adisvā ‘‘idaṃ bhayaṃ amhākaṃ kathaṃ vūpasameyyā’’ti cintesuṃ. Tattha ekacce cha satthāro apadisiṃsu – ‘‘etehi okkantamatte vūpasamissatī’’ti. Ekacce āhaṃsu – ‘‘buddho kira loke uppanno, so bhagavā sabbasattahitāya dhammaṃ deseti mahiddhiko mahānubhāvo, tena okkantamatte sabbabhayāni vūpasameyyu’’nti. Tena te attamanā hutvā ‘‘kahaṃ pana so bhagavā etarahi viharati, amhehi vā pesite āgaccheyyā’’ti āhaṃsu. Athāpare āhaṃsu – ‘‘buddhā nāma anukampakā, kissa nāgaccheyyuṃ, so pana bhagavā etarahi rājagahe viharati, rājā ca bimbisāro taṃ upaṭṭhahati, kadāci so āgantuṃ na dadeyyā’’ti. ‘‘Tena hi rājānaṃ saññāpetvā ānessāmā’’ti dve licchavirājāno mahatā balakāyena pahūtaṃ paṇṇākāraṃ datvā rañño santikaṃ pesesuṃ – ‘‘bimbisāraṃ saññāpetvā bhagavantaṃ ānethā’’ti. Te gantvā rañño paṇṇākāraṃ datvā taṃ pavattiṃ nivedetvā ‘‘mahārāja, bhagavantaṃ amhākaṃ nagaraṃ pesehī’’ti āhaṃsu. Rājā na sampaṭicchi – ‘‘tumhe eva jānāthā’’ti āha. Te bhagavantaṃ upasaṅkamitvā vanditvā evamāhaṃsu – ‘‘bhante, amhākaṃ nagare tīṇi bhayāni uppannāni. Sace bhagavā āgaccheyya, sotthi no bhaveyyā’’ti. Bhagavā āvajjetvā ‘‘vesāliyaṃ ratanasutte vutte sā rakkhā koṭisatasahassacakkavāḷāni pharissati, suttapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissatī’’ti adhivāsesi. Atha rājā bimbisāro bhagavato adhivāsanaṃ sutvā ‘‘bhagavatā vesāligamanaṃ adhivāsita’’nti nagare ghosanaṃ kārāpetvā bhagavantaṃ upasaṅkamitvā āha – ‘‘kiṃ, bhante, sampaṭicchittha vesāligamana’’nti? ‘‘Āma, mahārājā’’ti. ‘‘Tena hi, bhante, āgametha, yāva maggaṃ paṭiyādemī’’ti.
Atha kho rājā bimbisāro rājagahassa ca gaṅgāya ca antarā pañcayojanaṃ bhūmiṃ samaṃ katvā, yojane yojane vihāraṃ māpetvā, bhagavato gamanakālaṃ paṭivedesi. Bhagavā pañcahi bhikkhusatehi parivuto pāyāsi. Rājā pañcayojanaṃ maggaṃ pañcavaṇṇehi pupphehi jāṇumattaṃ okirāpetvā dhajapaṭākāpuṇṇaghaṭakadaliādīni ussāpetvā bhagavato dve setacchattāni, ekekassa ca bhikkhussa ekamekaṃ ukkhipāpetvā saddhiṃ attano parivārena pupphagandhādīhi pūjaṃ karonto ekekasmiṃ vihāre bhagavantaṃ vasāpetvā mahādānāni datvā pañcahi divasehi gaṅgātīraṃ nesi. Tattha sabbālaṅkārehi nāvaṃ alaṅkaronto vesālikānaṃ sāsanaṃ pesesi – ‘‘āgato bhagavā, maggaṃ paṭiyādetvā sabbe bhagavato paccuggamanaṃ karothā’’ti. Te ‘‘diguṇaṃ pūjaṃ karissāmā’’ti vesāliyā ca gaṅgāya ca antarā tiyojanaṃ bhūmiṃ samaṃ katvā bhagavato cattāri, ekekassa ca bhikkhuno dve dve setacchattāni sajjetvā pūjaṃ kurumānā gaṅgātīre āgantvā aṭṭhaṃsu.
Bimbisāro dve nāvāyo saṅghāṭetvā, maṇḍapaṃ katvā, pupphadāmādīhi alaṅkaritvā tattha sabbaratanamayaṃ buddhāsanaṃ paññāpesi. Bhagavā tasmiṃ nisīdi. Pañcasatā bhikkhūpi nāvaṃ abhiruhitvā yathānurūpaṃ nisīdiṃsu. Rājā bhagavantaṃ anugacchanto galappamāṇaṃ udakaṃ orohitvā ‘‘yāva, bhante, bhagavā āgacchati, tāvāhaṃ idheva gaṅgātīre vasissāmī’’ti vatvā nivatto. Upari devatā yāva akaniṭṭhabhavanā pūjamakaṃsu, heṭṭhā gaṅgānivāsino kambalassatarādayo nāgā pūjamakaṃsu. Evaṃ mahatiyā pūjāya bhagavā yojanamattaṃ addhānaṃ gaṅgāya gantvā vesālikānaṃ sīmantaraṃ paviṭṭho.
Tato licchavirājāno tena bimbisārena katapūjāya diguṇaṃ karontā galappamāṇe udake bhagavantaṃ paccuggacchiṃsu. Teneva khaṇena tena muhuttena vijjuppabhāvinaddhandhakāravisaṭakūṭo gaḷagaḷāyanto catūsu disāsu mahāmegho vuṭṭhāsi. Atha bhagavatā paṭhamapāde gaṅgātīre nikkhittamatte pokkharavassaṃ vassi. Ye temetukāmā, te eva tementi, atemetukāmā na tementi. Sabbattha jāṇumattaṃ ūrumattaṃ kaṭimattaṃ galappamāṇaṃ udakaṃ vahati, sabbakuṇapāni udakena gaṅgaṃ pavesitāni parisuddho bhūmibhāgo ahosi.
Licchavirājāno bhagavantaṃ antarā yojane yojane vāsāpetvā mahādānāni datvā tīhi divasehi diguṇaṃ pūjaṃ karontā vesāliṃ nayiṃsu. Vesāliṃ sampatte bhagavati sakko devānamindo devasaṅghapurakkhato āgacchi, mahesakkhānaṃ devānaṃ sannipātena amanussā yebhuyyena palāyiṃsu. Bhagavā nagaradvāre ṭhatvā ānandattheraṃ āmantesi – ‘‘imaṃ ānanda, ratanasuttaṃ uggahetvā balikammūpakaraṇāni gahetvā licchavikumārehi saddhiṃ vesāliyā tīsu pākārantaresu vicaranto parittaṃ karohī’’ti ratanasuttaṃ abhāsi. Evaṃ ‘‘kena panetaṃ suttaṃ, kadā, kattha, kasmā ca vutta’’nti etesaṃ pañhānaṃ vissajjanā vitthārena vesālivatthuto pabhuti porāṇehi vaṇṇiyati.
Evaṃ bhagavato vesāliṃ anuppattadivaseyeva vesālinagaradvāre tesaṃ upaddavānaṃ paṭighātatthāya vuttamidaṃ ratanasuttaṃ uggahetvā āyasmā ānando parittatthāya bhāsamāno bhagavato pattena udakaṃ ādāya sabbanagaraṃ abbhukkiranto anuvicari. ‘‘Yaṃ kiñcī’’ti vuttamatteyeva ca therena ye pubbe apalātā saṅkārakūṭabhittippadesādinissitā amanussā, te catūhi dvārehi palāyiṃsu, dvārāni anokāsāni ahesuṃ. Tato ekacce dvāresu okāsaṃ alabhamānā pākāraṃ bhinditvā palātā. Amanussesu gatamattesu manussānaṃ gattesu rogo vūpasanto, te nikkhamitvā sabbagandhapupphādīhi theraṃ pūjesuṃ. Mahājano nagaramajjhe santhāgāraṃ sabbagandhehi limpitvā vitānaṃ katvā sabbālaṅkārehi alaṅkaritvā tattha buddhāsanaṃ paññāpetvā bhagavantaṃ ānesi.
Bhagavā santhāgāraṃ pavisitvā paññatte āsane nisīdi. Bhikkhusaṅghopi kho rājāno manussā ca patirūpe okāse nisīdiṃsu. Sakkopi devānamindo dvīsu devalokesu devaparisāya saddhiṃ upanisīdi aññe ca devā. Ānandattheropi sabbaṃ vesāliṃ anuvicaranto ārakkhaṃ katvā vesālinagaravāsīhi saddhiṃ āgantvā ekamantaṃ nisīdi. Tattha bhagavā sabbesaṃ tadeva ratanasuttaṃ abhāsīti.
224.Tatthayānīdha bhūtānīti paṭhamagāthāyaṃyānīti yādisāni appesakkhāni vā mahesakkhāni vā.Idhāti imasmiṃ padese, tasmiṃ khaṇe sannipatitaṭṭhānaṃ sandhāyāha.Bhūtānīti kiñcāpi bhūtasaddo ‘‘bhūtasmiṃ pācittiya’’nti evamādīsu (pāci. 69) vijjamāne, ‘‘bhūtamidanti, bhikkhave, samanupassathā’’ti evamādīsu (ma. ni. 1.401) khandhapañcake, ‘‘cattāro kho, bhikkhu, mahābhūtā hetū’’ti evamādīsu (ma. ni. 3.86) catubbidhe pathavīdhātvādirūpe, ‘‘yo ca kālaghaso bhūto’’ti evamādīsu (jā. 1.2.190) khīṇāsave, ‘‘sabbeva nikkhipissanti, bhūtā loke samussaya’’nti evamādīsu (dī. ni. 2.220) sabbasatte, ‘‘bhūtagāmapātabyatāyā’’ti evamādīsu (pāci. 90) rukkhādike, ‘‘bhūtaṃ bhūtato sañjānātī’’ti evamādīsu (ma. ni. 1.3) cātumahārājikānaṃ heṭṭhā sattanikāyaṃ upādāya vattati. Idha pana avisesato amanussesu daṭṭhabbo.
Samāgatānīti sannipatitāni.Bhummānīti bhūmiyaṃ nibbattāni.Vāti vikappane. Tena yānīdha bhummāni vā bhūtāni samāgatānīti imamekaṃ vikappaṃ katvā puna dutiyaṃ vikappaṃ kātuṃ‘‘yāni vā antalikkhe’’ti āha. Antalikkhe vā yāni bhūtāni nibbattāni, tāni sabbāni idha samāgatānīti attho. Ettha ca yāmato yāva akaniṭṭhaṃ, tāva nibbattāni bhūtāni ākāse pātubhūtavimānesu nibbattattā ‘‘antalikkhe bhūtānī’’ti veditabbāni. Tato heṭṭhā sineruto pabhuti yāva bhūmiyaṃ rukkhalatādīsu adhivatthāni pathaviyañca nibbattāni bhūtāni, tāni sabbāni bhūmiyaṃ bhūmipaṭibaddhesu ca rukkhalatāpabbatādīsu nibbattattā ‘‘bhummāni bhūtānī’’ti veditabbāni.
‘‘sabbeva bhūtā sumanā bhavantū’’ti āha.Sabbeti anavasesā.Evāti avadhāraṇe, ekampi anapanetvāti adhippāyo.Bhūtāti amanussā.Sumanā bhavantūti sukhitamanā, pītisomanassajātā bhavantūti attho.Athopīti kiccantarasanniyojanatthaṃ vākyopādāne nipātadvayaṃ.Sakkacca suṇantu bhāsitanti aṭṭhiṃ katvā, manasi katvā, sabbacetaso samannāharitvā dibbasampattilokuttarasukhāvahaṃ mama desanaṃ suṇantu.
Evamettha bhagavā ‘‘yānīdha bhūtāni samāgatānī’’ti aniyamitavacanena bhūtāni pariggahetvā puna ‘‘bhummāni vā yāni va antalikkhe’’ti dvidhā vikappetvā tato ‘‘sabbeva bhūtā’’ti puna ekajjhaṃ katvā ‘‘sumanā bhavantū’’ti iminā vacanena āsayasampattiyaṃ niyojento ‘‘sakkacca suṇantu bhāsita’’nti payogasampattiyaṃ, tathā yonisomanasikārasampattiyaṃ paratoghosasampattiyañca, tathā attasammāpaṇidhisappurisūpanissayasampattīsu samādhipaññāhetusampattīsu ca niyojento gāthaṃ samāpesi.
225.Tasmā hi bhūtāti dutiyagāthā. Tatthatasmāti kāraṇavacanaṃ.Bhūtāti āmantanavacanaṃ.Nisāmethāti suṇātha.Sabbeti anavasesā. Kiṃ vuttaṃ hoti? Yasmā tumhe dibbaṭṭhānāni tattha upabhogasampadañca pahāya dhammassavanatthaṃ idha samāgatā, na naṭanaccanādidassanatthaṃ, tasmā hi bhūtā nisāmetha sabbeti. Atha vā ‘‘sumanā bhavantu sakkacca suṇantū’’ti vacanena tesaṃ sumanabhāvaṃ sakkaccaṃ sotukamyatañca disvā āha – yasmā tumhe sumanabhāvena attasammāpaṇidhiyonisomanasikārāsayasuddhīhi sakkaccaṃ sotukamyatāya sappurisūpanissayaparatoghosapadaṭṭhānato payogasuddhīhi ca yuttā, tasmā hi bhūtā nisāmetha sabbeti. Atha vā yaṃ purimagāthāya ante ‘‘bhāsita’’nti vuttaṃ, taṃ kāraṇabhāvena apadisanto āha – ‘‘yasmā mama bhāsitaṃ nāma atidullabhaṃ aṭṭhakkhaṇaparivajjitassa khaṇassa dullabhattā, anekānisaṃsañca paññākaruṇāguṇena pavattattā, tañcāhaṃ vattukāmo ‘suṇantu bhāsita’nti avocaṃ. Tasmā hi bhūtā nisāmetha sabbe’’ti idaṃ iminā gāthāpadena vuttaṃ hoti.
‘‘mettaṃ karotha mānusiyā pajāyā’’ti. Tassattho – yāyaṃ tīhi upaddavehi upaddutā mānusī pajā, tassā mānusiyā pajāya mittabhāvaṃ hitajjhāsayataṃ paccupaṭṭhāpethāti. Keci pana ‘‘mānusiyaṃ paja’’nti paṭhanti, taṃ bhummatthāsambhavā na yujjati. Yampi caññe atthaṃ vaṇṇayanti, sopi na yujjati. Adhippāyo panettha – nāhaṃ buddhoti issariyabalena vadāmi, apica pana tumhākañca imissā ca mānusiyā pajāya hitatthaṃ vadāmi – ‘‘mettaṃ karotha mānusiyā pajāyā’’ti. Ettha ca –
‘‘Ye sattasaṇḍaṃ pathaviṃ vijetvā, rājisayo yajamānā anupariyagā;
‘‘Mettassa cittassa subhāvitassa, kalampi te nānubhavanti soḷasiṃ.
‘‘Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalī tena hoti;
Evamādīnaṃ suttānaṃ ekādasānisaṃsānañca vasena ye mettaṃ karonti, tesaṃ mettā hitāti veditabbā.
‘‘Devatānukampito poso, sadā bhadrāni passatī’’ti. (dī. ni. 2.153; udā. 76; mahāva. 286) –
Evamādīnaṃ vasena yesu karīyati, tesampi hitāti veditabbā.
‘‘divā ca ratto ca haranti ye baliṃ, tasmā hi ne rakkhatha appamattā’’ti. Tassattho – ye manussā cittakammakaṭṭhakammādīhipi devatā katvā cetiyarukkhādīni ca upasaṅkamitvā devatā uddissa divā baliṃ karonti, kāḷapakkhādīsu ca rattiṃ baliṃ karonti. Salākabhattādīni vā datvā ārakkhadevatā upādāya yāva brahmadevatānaṃ pattidānaniyyātanena divā baliṃ karonti, chattāropanadīpamālā sabbarattikadhammassavanādīni kārāpetvā pattidānaniyyātanena ca rattiṃ baliṃ karonti, te kathaṃ na rakkhitabbā. Yato evaṃ divā ca ratto ca tumhe uddissa karonti ye baliṃ,tasmā hi ne rakkhatha. Tasmā balikammakāraṇāpi te manusse rakkhatha gopayatha, ahitaṃ tesaṃ apanetha, hitaṃ upanetha appamattā hutvā taṃ kataññubhāvaṃ hadaye katvā niccamanussarantāti.
226.Evaṃ devatāsu manussānaṃ upakārakabhāvaṃ dassetvā tesaṃ upaddavavūpasamanatthaṃ buddhādiguṇappakāsanena ca devamanussānaṃ dhammassavanatthaṃ‘‘yaṃkiñci vitta’’ntiādinā nayena saccavacanaṃ payujjitumāraddho. Tatthayaṃkiñcīti aniyamitavasena anavasesaṃ pariyādiyati yaṃkiñci tattha tattha vohārūpagaṃ.Vittanti dhanaṃ. Tañhi vittiṃ janetīti vittaṃ.Idha vāti manussalokaṃ niddisati,huraṃ vāti tato paraṃ avasesalokaṃ. Tena ca ṭhapetvā manusse sabbalokaggahaṇe patte ‘‘saggesu vā’’ti parato vuttattā ṭhapetvā manusse ca sagge ca avasesānaṃ nāgasupaṇṇādīnaṃ gahaṇaṃ veditabbaṃ. Evaṃ imehi dvīhi padehi yaṃ manussānaṃ vohārūpagaṃ alaṅkāraparibhogūpagañca jātarūparajatamuttāmaṇiveḷuriyapavāḷalohitaṅkamasāragallādikaṃ, yañca muttāmaṇivālukatthatāya bhūmiyā ratanamayavimānesu anekayojanasatavitthatesu bhavanesu uppannānaṃ nāgasupaṇṇādīnaṃ vittaṃ, taṃ niddiṭṭhaṃ hoti.
Saggesu vāti kāmāvacararūpāvacaradevalokesu. Te hi sobhanena kammena ajīyanti gammantīti saggā, suṭṭhu vā aggātipi saggā.Yanti yaṃ sassāmikaṃ vā assāmikaṃ vā.Ratananti ratiṃ nayati, vahati, janayati, vaḍḍhetīti ratanaṃ, yaṃkiñci cittīkataṃ mahagghaṃ atulaṃ dullabhadassanaṃ anomasattaparibhogañca, tassetaṃ adhivacanaṃ. Yathāha –
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
Paṇītanti uttamaṃ, seṭṭhaṃ, atappakaṃ. Evaṃ iminā gāthāpadena yaṃ saggesu anekayojanasatappamāṇasabbaratanamayavimānesu sudhammavejayantappabhutīsu sassāmikaṃ, yañca buddhuppādavirahena apāyameva paripūrentesu sattesu suññavimānapaṭibaddhaṃ assāmikaṃ, yaṃ vā panaññampi pathavīmahāsamuddahimavantādinissitaṃ assāmikaṃ ratanaṃ, taṃ niddiṭṭhaṃ hoti.
Nano samaṃ atthi tathāgatenātina-iti paṭisedhe,no-iti avadhāraṇe.Samanti tulyaṃ.Atthīti vijjati.Tathāgatenāti buddhena. Kiṃ vuttaṃ hoti? Yaṃ etaṃ vittañca ratanañca pakāsitaṃ, ettha ekampi buddharatanena sadisaṃ ratanaṃ nevatthi. Yampi hi taṃcittīkataṭṭhena ratanaṃ,seyyathidaṃ – rañño cakkavattissa cakkaratanaṃ maṇiratanañca, yamhi uppanne mahājano na aññattha cittīkāraṃ karoti, na koci pupphagandhādīni gahetvā yakkhaṭṭhānaṃ vā bhūtaṭṭhānaṃ vā gacchati, sabbopi jano cakkaratanamaṇiratanameva cittiṃ karoti pūjeti, taṃ taṃ varaṃ pattheti, patthitapatthitañcassa ekaccaṃ samijjhati, tampi ratanaṃ buddharatanena samaṃ natthi. Yadi hi cittīkataṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgate hi uppanne ye keci mahesakkhā devamanussā, na te aññatra cittīkāraṃ karonti, na kañci aññaṃ pūjenti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi, yathābalañca aññe devā manussā ca bimbisārakosalarājaanāthapiṇḍikādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asokamahārājā sakalajambudīpe caturāsīti vihārasahassāni patiṭṭhāpesi, ko pana vādo aññesaṃ cittīkārānaṃ. Apica kassaññassa parinibbutassāpi jātibodhidhammacakkappavattanaparinibbānaṭṭhānāni paṭimācetiyādīni vā uddissa evaṃ cittīkāragarukāro vattati yathā bhagavato. Evaṃ cittīkataṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.
mahagghaṭṭhena ratanaṃ,seyyathidaṃ – kāsikaṃ vatthaṃ. Yathāha – ‘‘jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañcā’’ti, tampi buddharatanena samaṃ natthi. Yadi hi mahagghaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi yesaṃ paṃsukampi paṭiggaṇhāti, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ, seyyathāpi asokassa rañño. Idamassa mahagghatāya. Evaṃ mahagghatāvacane cettha dosābhāvasādhakaṃ idaṃ tāva suttapadaṃ veditabbaṃ –
‘‘Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ, tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmī’’ti (a. ni. 3.100).
Evaṃ mahagghaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.
atulaṭṭhena ratanaṃ. Seyyathidaṃ – rañño cakkavattissacakkaratanaṃuppajjati indanīlamaṇimayanābhi sattaratanamayasahassāraṃ pavāḷamayanemi, rattasuvaṇṇamayasandhi, yassa dasannaṃ dasannaṃ arānaṃ upari ekaṃ muṇḍāraṃ hoti vātaṃ gahetvā saddakaraṇatthaṃ, yena kato saddo sukusalappatāḷitapañcaṅgikatūriyasaddo viya hoti. Yassa nābhiyā ubhosu passesu dve sīhamukhāni honti, abbhantaraṃ sakaṭacakkasseva susiraṃ, tassa kattā vā kāretā vā natthi, kammapaccayena ututo samuṭṭhāti. Yaṃ rājā dasavidhaṃ cakkavattivattaṃ pūretvā tadahuposathe pannarase puṇṇamadivase sīsaṃnhāto uposathiko uparipāsādavaragato sīlāni sodhento nisinno puṇṇacandaṃ viya sūriyaṃ viya ca uṭṭhentaṃ passati, yassa dvādasayojanato saddo suyyati, yojanato vaṇṇo dissati, yaṃ mahājanena ‘‘dutiyo maññe cando sūriyo vā uṭṭhito’’ti ativiya kotūhalajātena dissamānaṃ nagarassa upari āgantvā rañño antepurassa pācīnapasse nātiuccaṃ nātinīcaṃ hutvā mahājanassa gandhapupphādīhi pūjetuṃ yuttaṭṭhāne akkhāhataṃ viya tiṭṭhati.
hatthiratanaṃuppajjati, sabbaseto rattapādo sattappatiṭṭho iddhimā vehāsaṅgamo uposathakulā vā chaddantakulā vā āgacchati. Uposathakulā āgacchanto hi sabbajeṭṭho āgacchati, chaddantakulā sabbakaniṭṭho sikkhitasikkho damathūpeto. So dvādasayojanaṃ parisaṃ gahetvā sakalajambudīpaṃ anusaṃyāyitvā purepātarāsameva sakaṃ rājadhāniṃ āgacchati.
assaratanaṃuppajjati, sabbaseto rattapādo kākasīso muñjakeso valāhakassa rājakulā āgacchati. Sesamettha hatthiratanasadisameva.
maṇiratanaṃuppajjati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato āyāmato cakkanābhisadiso, vepullapabbatā āgacchati, so caturaṅgasamannāgatepi andhakāre rañño dhajaggato yojanaṃ obhāseti, yassobhāsena manussā ‘‘divā’’ti maññamānā kammante payojenti, antamaso kunthakipillikaṃ upādāya passanti.
itthiratanaṃuppajjati. Pakatiaggamahesī vā hoti, uttarakuruto vā āgacchati maddarājakulato vā, atidīghādichadosavivajjitā atikkantā mānusaṃ vaṇṇaṃ appattā dibbaṃ vaṇṇaṃ, yassā rañño sītakāle uṇhāni gattāni honti, uṇhakāle sītāni, satadhā phoṭitatūlapicuno viya samphasso hoti, kāyato candanagandho vāyati, mukhato uppalagandho, pubbuṭṭhāyitādianekaguṇasamannāgatā ca hoti.
gahapatiratanaṃuppajjati rañño pakatikammakaro seṭṭhi, yassa cakkaratane uppannamatte dibbaṃ cakkhu pātubhavati, yena samantato yojanamatte nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ upasaṅkamitvā pavāreti ‘‘appossukko tvaṃ, deva, hohi, ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’’ti.
pariṇāyakaratanaṃuppajjati rañño pakatijeṭṭhaputto, cakkaratane uppannamatte atirekapaññāveyyattiyena samannāgato hoti, dvādasayojanāya parisāya cetasā cittaṃ parijānitvā niggahapaggahasamattho hoti. So rājānaṃ upasaṅkamitvā pavāreti – ‘‘appossukko tvaṃ, deva, hohi, ahaṃ te rajjaṃ anusāsissāmī’’ti. Yaṃ vā panaññampi evarūpaṃ atulaṭṭhena ratanaṃ, yassa na sakkā tulayitvā tīrayitvā aggho kātuṃ ‘‘sataṃ vā sahassaṃ vā agghati koṭiṃ vā’’ti. Tattha ekaratanampi buddharatanena samaṃ natthi. Yadi hi atulaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi na sakkā sīlato vā samādhito vā paññādīnaṃ vā aññatarato kenaci tulayitvā tīrayitvā ‘‘ettakaguṇo vā iminā samo vā sappaṭibhāgo vā’’ti paricchindituṃ. Evaṃ atulaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.
dullabhadassanaṭṭhena ratanaṃ. Seyyathidaṃ – dullabhapātubhāvo rājā cakkavatti cakkādīni ca tassa ratanāni, tampi buddharatanena samaṃ natthi. Yadi hi dullabhadassanaṭṭhena ratanaṃ, tathāgatova ratanaṃ, kuto cakkavattiādīnaṃ ratanattaṃ, yāni ekasmiṃyeva kappe anekāni uppajjanti. Yasmā pana asaṅkhyeyyepi kappe tathāgatasuñño loko hoti, tasmā tathāgato eva kadāci karahaci uppajjanato dullabhadassano. Vuttaṃ cetaṃ bhagavatā parinibbānasamaye –
‘‘Devatā, ānanda, ujjhāyanti – ‘dūrā ca vatamha āgatā tathāgataṃ dassanāya, kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā, ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati, ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’’’ti (dī. ni. 2.200).
Evaṃ dullabhadassanaṭṭhenapi tathāgatasamaṃ ratanaṃ natthi.
anomasattaparibhogaṭṭhena ratanaṃ. Seyyathidaṃ – rañño cakkavattissa cakkaratanādi. Tañhi koṭisatasahassadhanānampi sattabhūmikapāsādavaratale vasantānampi caṇḍālavenanesādarathakārapukkusādīnaṃ nīcakulikānaṃ omakapurisānaṃ supinantepi paribhogatthāya na nibbattati. Ubhato sujātassa pana rañño khattiyasseva paripūritadasavidhacakkavattivattassa paribhogatthāya nibbattanato anomasattaparibhogaṃyeva hoti, tampi buddharatanena samaṃ natthi. Yadi hi anomasattaparibhogaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi loke anomasattasammatānampi anupanissayasampannānaṃ viparītadassanānaṃ pūraṇakassapādīnaṃ channaṃ satthārānaṃ aññesañca evarūpānaṃ supinantepi aparibhogo, upanissayasampannānaṃ pana catuppadāyapi gāthāya pariyosāne arahattamadhigantuṃ samatthānaṃ nibbedhikañāṇadassanānaṃ bāhiyadārucīriyappabhutīnaṃ aññesañca mahākulappasutānaṃ mahāsāvakānaṃ paribhogo. Te hi taṃ dassanānuttariyasavanānuttariyapāricariyānuttariyādīni sādhentā tathā tathā paribhuñjanti. Evaṃ anomasattaparibhogaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.
ratijananaṭṭhena ratanaṃ. Seyyathidaṃ – rañño cakkavattissa cakkaratanaṃ. Tañhi disvā rājā cakkavatti attamano hoti, evampi taṃ rañño ratiṃ janeti. Puna caparaṃ rājā cakkavatti vāmena hatthena suvaṇṇabhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati ‘‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana’’nti. Tato cakkaratanaṃ pañcaṅgikaṃ viya tūriyaṃ madhurassaraṃ niccharantaṃ ākāsena puratthimaṃ disaṃ gacchati, anvadeva rājā cakkavatti cakkānubhāvena dvādasayojanavitthiṇṇāya caturaṅginiyā senāya nātiuccaṃ nātinīcaṃ uccarukkhānaṃ heṭṭhābhāgena, nīcarukkhānaṃ uparibhāgena, rukkhesu pupphaphalapallavādipaṇṇākāraṃ gahetvā āgatānaṃ hatthato paṇṇākārañca gaṇhanto ‘‘ehi kho mahārājā’’tievamādinā paramanipaccakārena āgate paṭirājāno ‘‘pāṇo na hantabbo’’tiādinā nayena anusāsanto gacchati. Yattha pana rājā bhuñjitukāmo vā divāseyyaṃ vā kappetukāmo hoti, tattha cakkaratanaṃ ākāsā otaritvā udakādisabbakiccakkhame same bhūmibhāge akkhāhataṃ viya tiṭṭhati. Puna rañño gamanacitte uppanne purimanayeneva saddaṃ karontaṃ gacchati, yaṃ sutvā dvādasayojanikāpi parisā ākāsena gacchati. Cakkaratanaṃ anupubbena puratthimaṃ samuddaṃ ajjhogāhati, tasmiṃ ajjhogāhante udakaṃ yojanappamāṇaṃ apagantvā bhittīkataṃ viya tiṭṭhati. Mahājano yathākāmaṃ satta ratanāni gaṇhāti. Puna rājā suvaṇṇabhiṅkāraṃ gahetvā ‘‘ito paṭṭhāya mama rajja’’nti udakena abbhukkiritvā nivattati. Senā purato hoti, cakkaratanaṃ pacchato, rājā majjhe. Cakkaratanassa osakkitosakkitaṭṭhānaṃ udakaṃ paripūrati. Eteneva upāyena dakkhiṇapacchimauttarepi samudde gacchati.
Evaṃ catuddisaṃ anusaṃyāyitvā cakkaratanaṃ tiyojanappamāṇaṃ ākāsaṃ ārohati. Tattha ṭhito rājā cakkaratanānubhāvena vijitaṃ pañcasataparittadīpapaṭimaṇḍitaṃ sattayojanasahassaparimaṇḍalaṃ pubbavidehaṃ, tathā aṭṭhayojanasahassaparimaṇḍalaṃ uttarakuruṃ, sattayojanasahassaparimaṇḍalaṃyeva aparagoyānaṃ, dasayojanasahassaparimaṇḍalaṃ jambudīpañcāti evaṃ catumahādīpadvisahassaparittadīpapaṭimaṇḍitaṃ ekaṃ cakkavāḷaṃ suphullapuṇḍarīkavanaṃ viya oloketi. Evaṃ olokayato cassa anappikā rati uppajjati. Evampi taṃ cakkaratanaṃ rañño ratiṃ janeti, tampi buddharatanasamaṃ natthi. Yadi hi ratijananaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Kiṃ karissati etaṃ cakkaratanaṃ? Tathāgato hi yassā dibbāya ratiyā cakkaratanādīhi sabbehipi janitā cakkavattirati saṅkhampi kalampi kalabhāgampi na upeti, tatopi ratito uttaritarañca paṇītatarañca attano ovādappatikarānaṃ asaṅkhyeyyānampi devamanussānaṃ paṭhamajjhānaratiṃ, dutiyatatiyacatutthapañcamajjhānaratiṃ, ākāsānañcāyatanaratiṃ, viññāṇañcāyatanaākiñcaññāyatananevasaññānāsaññāyatanaratiṃ, sotāpattimaggaratiṃ, sotāpattiphalaratiṃ, sakadāgāmianāgāmiarahattamaggaphalaratiñca janeti. Evaṃ ratijananaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthīti.
Apica ratanaṃ nāmetaṃ duvidhaṃ hoti saviññāṇakaṃ aviññāṇakañca. Tattha aviññāṇakaṃ cakkaratanaṃ maṇiratanaṃ, yaṃ vā panaññampi anindriyabaddhaṃ suvaṇṇarajatādi, saviññāṇakaṃ hatthiratanādi pariṇāyakaratanapariyosānaṃ, yaṃ vā panaññampi evarūpaṃ indriyabaddhaṃ. Evaṃ duvidhe cettha saviññāṇakaratanaṃ aggamakkhāyati. Kasmā? Yasmā aviññāṇakaṃ suvaṇṇarajatamaṇimuttādiratanaṃ, saviññāṇakānaṃ hatthiratanādīnaṃ alaṅkāratthāya upanīyati.
Saviññāṇakaratanampi duvidhaṃ tiracchānagataratanaṃ, manussaratanañca. Tattha manussaratanaṃ aggamakkhāyati. Kasmā? Yasmā tiracchānagataratanaṃ manussaratanassa opavayhaṃ hoti. Manussaratanampi duvidhaṃ itthiratanaṃ, purisaratanañca. Tattha purisaratanaṃ aggamakkhāyati. Kasmā? Yasmā itthiratanaṃ purisaratanassa paricārikattaṃ āpajjati. Purisaratanampi duvidhaṃ agārikaratanaṃ, anagārikaratanañca. Tattha anagārikaratanaṃ aggamakkhāyati. Kasmā? Yasmā agārikaratanesu aggo cakkavattīpi sīlādiguṇayuttaṃ anagārikaratanaṃ pañcapatiṭṭhitena vanditvā upaṭṭhahitvā payirupāsitvā ca dibbamānusikā sampattiyo pāpuṇitvā ante nibbānasampattiṃ pāpuṇāti.
‘‘na no samaṃ atthi tathāgatenā’’ti.
‘‘idampi buddhe ratanaṃ paṇītaṃ, etena saccena suvatthi hotū’’ti.
idampiidha vā huraṃ vā saggesu vā yaṃkiñci atthi vittaṃ vā ratanaṃ vā, tena saddhiṃ tehi tehi guṇehi asamattābuddharatanaṃ paṇītaṃ. Yadi etaṃ saccaṃ,etena saccenaimesaṃ pāṇīnaṃsotthi hotu,sobhanānaṃ atthitā hotu, arogatā nirupaddavatāti. Ettha ca yathā ‘‘cakkhuṃ kho, ānanda, suññaṃ attena vā attaniyena vā’’tievamādīsu (saṃ. ni. 4.85) attabhāvena vā attaniyabhāvena vāti attho. Itarathā hi cakkhu attā vā attaniyaṃ vāti appaṭisiddhameva siyā. Evaṃratanaṃ paṇītanti ratanattaṃ paṇītaṃ, ratanabhāvo paṇītoti ayamattho veditabbo. Itarathā hi buddho neva ratananti sijjheyya. Na hi yattha ratanaṃ atthi, taṃ ratananti sijjhati. Yattha pana cittīkatādiatthasaṅkhātaṃ yena vā tena vā vidhinā sambandhagataṃ ratanattaṃ atthi, yasmā taṃ ratanattamupādāya ratananti paññāpīyati, tasmā tassa ratanattassa atthitāya ratananti sijjhati. Atha vāidampi buddhe ratananti imināpi kāraṇena buddhova ratananti evampettha attho veditabbo. Vuttamattāya ca bhagavatā imāya gāthāya rājakulassa sotthi jātā, bhayaṃ vūpasantaṃ. Imissā gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
227.Evaṃ buddhaguṇena saccaṃ vatvā idāni nibbānadhammaguṇena vattumāraddho‘‘khayaṃ virāga’’nti. Tattha yasmā nibbānasacchikiriyāya rāgādayo khīṇā honti parikkhīṇā, yasmā vā taṃ tesaṃ anuppādanirodhakkhayamattaṃ, yasmā ca taṃ rāgādiviyuttaṃ sampayogato ca ārammaṇato ca, yasmā vā tamhi sacchikate rāgādayo accantaṃ virattā honti vigatā viddhastā, tasmā‘‘khaya’’nti ca‘‘virāga’’nti ca vuccati. Yasmā panassa na uppādo paññāyati, na vayo na ṭhitassa aññathattaṃ, tasmā taṃ na jāyati na jīyati na mīyatīti katvā‘‘amata’’nti vuccati, uttamaṭṭhena pana atappakaṭṭhena capaṇītanti.Yadajjhagāti yaṃ ajjhagā vindi, paṭilabhi, attano ñāṇabalena sacchākāsi.Sakyamunīti sakyakulappasutattā sakyo, moneyyadhammasamannāgatattā muni, sakyo eva muni sakyamuni.Samāhitoti ariyamaggasamādhinā samāhitacitto.Na tena dhammena samatthi kiñcīti tena khayādināmakena sakyamuninā adhigatena dhammena samaṃ kiñci dhammajātaṃ natthi. Tasmā suttantarepi vuttaṃ ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ dhammānaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; itivu. 90).
‘‘idampi dhamme ratanaṃ paṇītaṃ etena saccena suvatthi hotū’’ti. Tassattho purimagāthāya vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
228.Evaṃ nibbānadhammaguṇena saccaṃ vatvā idāni maggadhammaguṇena vattumāraddho‘‘yaṃ buddhaseṭṭho’’ti. Tattha ‘‘bujjhitā saccānī’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162) nayena buddho, uttamo pasaṃsanīyo cāti seṭṭho, buddho ca so seṭṭho cātibuddhaseṭṭho. Anubuddhapaccekabuddhasaṅkhātesu vā buddhesu seṭṭhoti buddhaseṭṭho. So buddhaseṭṭhoyaṃ parivaṇṇayī,‘‘aṭṭhaṅgiko ca maggānaṃ, khemaṃ nibbānappattiyā’’ti (ma. ni. 2.215) ca ‘‘ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) ca evamādinā nayena tattha tattha pasaṃsi pakāsayi.Sucinti kilesamalasamucchedakaraṇato accantavodānaṃ.Samādhimānantarikaññamāhūti yañca attano pavattisamanantaraṃ niyameneva phaladānato ‘‘ānantarikasamādhī’’ti āhu. Na hi maggasamādhiñhi uppanne tassa phaluppattinisedhako koci antarāyo atthi. Yathāha –
‘‘Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti, ayaṃ vuccati puggalo ṭhitakappī. Sabbepi maggasamaṅgino puggalā ṭhitakappino’’ti (pu. pa. 17).
Samādhinātena samo na vijjatīti tena buddhaseṭṭhaparivaṇṇitena sucinā ānantarikasamādhinā samo rūpāvacarasamādhi vā arūpāvacarasamādhi vā koci na vijjati. Kasmā? Tesaṃ bhāvitattā tattha tattha brahmaloke uppannassāpi puna nirayādīsu uppattisambhavato, imassa ca arahattasamādhissa bhāvitattā ariyapuggalassa sabbuppattisamugghātasambhavato. Tasmā suttantarepi vuttaṃ ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; itivu. 90).
‘‘idampi dhamme…pe… hotū’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
229.Evaṃ maggadhammaguṇenāpi saccaṃ vatvā idāni saṅghaguṇenāpi vattumāraddho‘‘ye puggalā’’ti. Tatthayeti aniyametvā uddeso.Puggalāti sattā.Aṭṭhāti tesaṃ gaṇanaparicchedo. Te hi cattāro ca paṭipannā cattāro ca phale ṭhitāti aṭṭha honti.Sataṃ pasatthāti sappurisehi buddhapaccekabuddhasāvakehi aññehi ca devamanussehi pasatthā. Kasmā? Sahajātasīlādiguṇayogā. Tesañhi campakavakulakusumādīnaṃ sahajātavaṇṇagandhādayo viya sahajātasīlasamādhiādayo guṇā. Tena te vaṇṇagandhādisampannāni viya pupphāni devamanussānaṃ sataṃ piyā manāpā pasaṃsanīyā ca honti. Tena vuttaṃ ‘‘ye puggalā aṭṭhasataṃ pasatthā’’ti.
yeti aniyametvā uddeso.Puggalāti sattā.Aṭṭhasatanti tesaṃ gaṇanaparicchedo. Te hi ekabījī kolaṃkolo sattakkhattuparamoti tayo sotāpannā, kāmarūpārūpabhavesu adhigatapphalā tayo sakadāgāmino, te sabbepi catunnaṃ paṭipadānaṃ vasena catuvīsati, antarāparinibbāyī, upahaccaparinibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti, avihesu pañca, tathā atappasudassasudassīsu. Akaniṭṭhesu pana uddhaṃsotavajjā cattāroti catuvīsati anāgāmino, sukkhavipassako samathayānikoti dve arahanto, cattāro maggaṭṭhāti catupaññāsa. Te sabbepi saddhādhurapaññādhurānaṃ vasena diguṇā hutvā aṭṭhasataṃ honti. Sesaṃ vuttanayameva.
Cattāri etāni yugāni hontīti te sabbepi aṭṭha vā aṭṭhasataṃ vāti vitthāravasena uddiṭṭhapuggalā, saṅkhepavasena sotāpattimaggaṭṭho phalaṭṭhoti ekaṃ yugaṃ, evaṃ yāva arahattamaggaṭṭho phalaṭṭhoti ekaṃ yuganti cattāri yugāni honti.Te dakkhiṇeyyāti etthateti pubbe aniyametvā uddiṭṭhānaṃ niyametvā niddeso. Ye puggalā vitthāravasena aṭṭha vā aṭṭhasataṃ vā, saṅkhepavasena cattāri yugāni hontīti vuttā, sabbepi te dakkhiṇaṃ arahantīti dakkhiṇeyyā. Dakkhiṇā nāma kammañca kammavipākañca saddahitvā ‘‘esa me idaṃ vejjakammaṃ vā jaṅghapesanikaṃ vā karissatī’’ti evamādīni anapekkhitvā dīyamāno deyyadhammo, taṃ arahanti nāma sīlādiguṇayuttā puggalā. Ime ca tādisā, tena vuccanti te ‘‘dakkhiṇeyyā’’ti.
Sugatassa sāvakāti bhagavā sobhanena gamanena yuttattā, sobhanañca ṭhānaṃ gatattā, suṭṭhu ca gatattā suṭṭhu eva ca gadattā sugato, tassa sugatassa. Sabbepi te vacanaṃ suṇantīti sāvakā. Kāmañca aññepi suṇanti, na pana sutvā kattabbakiccaṃ karonti. Ime pana sutvā kattabbaṃ dhammānudhammapaṭipattiṃ katvā maggaphalāni pattā, tasmā ‘‘sāvakā’’ti vuccanti.Etesu dinnāni mahapphalānīti etesu sugatasāvakesu appakānipi dānāni dinnāni paṭiggāhakato dakkhiṇāvisuddhibhāvaṃ upagatattā mahapphalāni honti. Tasmā suttantarepi vuttaṃ –
‘‘Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho…pe… aggo vipāko hotī’’ti (a. ni. 4.34; 5.32; itivu. 90).
‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
230.Evaṃ maggaṭṭhaphalaṭṭhānaṃ vasena saṅghaguṇena saccaṃ vatvā idāni tato ekacciyānaṃ phalasamāpattisukhamanubhavantānaṃ khīṇāsavapuggalānaṃyeva guṇena vattumāraddho‘‘ye suppayuttā’’ti. Tatthayeti aniyamituddesavacanaṃ.Suppayuttāti suṭṭhu payuttā, anekavihitaṃ anesanaṃ pahāya suddhājīvitaṃ nissāya vipassanāya attānaṃ payuñjitumāraddhāti attho. Atha vāsuppayuttāti parisuddhakāyavacīpayogasamannāgatā. Tena tesaṃ sīlakkhandhaṃ dasseti.Manasā daḷhenāti daḷhena manasā, thirasamādhiyuttena cetasāti attho. Tena tesaṃ samādhikkhandhaṃ dasseti.Nikkāminoti kāye ca jīvite ca anapekkhā hutvā paññādhurena vīriyena sabbakilesehi katanikkamanā. Tena tesaṃ vīriyasampannaṃ paññākkhandhaṃ dasseti.
Gotamasāsanamhīti gottato gotamassa tathāgatasseva sāsanamhi. Tena ito bahiddhā nānappakārampi amaratapaṃ karontānaṃ suppayogādiguṇābhāvato kilesehi nikkamanābhāvaṃ dīpeti.Teti pubbe uddiṭṭhānaṃ niddesavacanaṃ.Pattipattāti ettha pattabbāti patti, pattabbā nāma pattuṃ arahā, yaṃ patvā accantayogakkhemino honti, arahattaphalassetaṃ adhivacanaṃ, taṃ pattiṃ pattāti pattipattā.Amatanti nibbānaṃ.Vigayhāti ārammaṇavasena vigāhitvā.Laddhāti labhitvā.Mudhāti abyayena kākaṇikamattampi byayaṃ akatvā.Nibbutinti paṭippassaddhakilesadarathaṃ phalasamāpattiṃ.Bhuñjamānāti anubhavamānā. Kiṃ vuttaṃ hoti? Ye imasmiṃ gotamasāsanamhi sīlasampannattā suppayuttā, samādhisampannattā manasā daḷhena, paññāsampannattā nikkāmino, te imāya sammāpaṭipadāya amataṃ vigayha mudhā laddhā phalasamāpattisaññitaṃ nibbutiṃ bhuñjamānā pattipattā nāma hontīti.
‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
231.Evaṃ khīṇāsavapuggalānaṃ guṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni bahujanapaccakkhena sotāpannasseva guṇena vattumāraddho‘‘yathindakhīlo’’ti. Tatthayathāti upamāvacanaṃ.Indakhīloti nagaradvāranivāraṇatthaṃ ummārabbhantare aṭṭha vā dasa vā hatthe pathaviṃ khaṇitvā ākoṭitassa sāradārumayathambhassetaṃ adhivacanaṃ.Pathavinti bhūmiṃ.Sitoti anto pavisitvā nissito.Siyāti bhaveyya.Catubbhi vātehīti catūhi disāhi āgatavātehi.Asampakampiyoti kampetuṃ vā cāletuṃ vā asakkuṇeyyo.Tathūpamanti tathāvidhaṃ.Sappurisanti uttamapurisaṃ.Vadāmīti bhaṇāmi.Yo ariyasaccāni avecca passatīti yo cattāri ariyasaccāni paññāya ajjhogāhetvā passati. Tattha ariyasaccāni visuddhimagge vuttanayeneva veditabbāni.
Ayaṃ panettha saṅkhepattho – yathā hi indakhīlo gambhīranematāya pathavissito catubbhi vātehi asampakampiyo siyā, imampi sappurisaṃ tathūpamameva vadāmi, yo ariyasaccāni avecca passati. Kasmā? Yasmā sopi indakhīlo viya catūhi vātehi sabbatitthiyavādavātehi asampakampiyo hoti, tamhā dassanā kenaci kampetuṃ vā cāletuṃ vā asakkuṇeyyo. Tasmā suttantarepi vuttaṃ –
‘‘Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī, puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampakampeyya na sampacāleyya. Pacchimāya…pe… dakkhiṇāya… uttarāya cepi…pe… na sampacāleyya. Taṃ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa. Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṃ dukkhanti…pe… paṭipadā’ti yathābhūtaṃ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ olokenti ‘ayaṃ nūna bhavaṃ jānaṃ jānāti passaṃ passatī’ti. Taṃ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṃ ariyasaccāna’’nti (saṃ. ni. 5.1109).
‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
232.Evaṃ avisesato sotāpannassa guṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni ye te tayo sotāpannā ekabījī kolaṃkolo sattakkhattuparamoti. Yathāha –
‘‘Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti…pe… so ekaṃyeva bhavaṃ nibbattitvā dukkhassantaṃ karoti, ayaṃ ekabījī. Tathā dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti, ayaṃ kolaṃkolo. Tathā sattakkhattuṃ devesu ca manussesu ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti, ayaṃ sattakkhattuparamo’’ti (pu. pa. 31-33).
‘‘ye ariyasaccānī’’ti. Tatthaye ariyasaccānīti etaṃ vuttanayameva.Vibhāvayantīti paññāobhāsena saccapaṭicchādakaṃ kilesandhakāraṃ vidhamitvā attano pakāsāni pākaṭāni karonti.Gambhīrapaññenāti appameyyapaññatāya sadevakassapi lokassa ñāṇena alabbhaneyyapatiṭṭhapaññena, sabbaññunāti vuttaṃ hoti.Sudesitānīti samāsabyāsasākalyavekalyādīhi tehi tehi nayehi suṭṭhu desitāni.Kiñcāpi te honti bhusaṃ pamattāti te vibhāvitaariyasaccā puggalā kiñcāpi devarajjacakkavattirajjādippamādaṭṭhānaṃ āgamma bhusaṃ pamattā honti, tathāpi sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhā ṭhapetvā satta bhave anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, tesaṃ niruddhattā atthaṅgatattā na aṭṭhamaṃ bhavaṃ ādiyanti, sattamabhave eva pana vipassanaṃ ārabhitvā arahattaṃ pāpuṇantīti.
‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
233.Evaṃ sattakkhattuparamassa aṭṭhamaṃ bhavaṃ anādiyanaguṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni tasseva satta bhave ādiyatopi aññehi appahīnabhavādānehi puggalehi visiṭṭhena guṇena vattumāraddho‘‘sahāvassā’’ti. Tatthasahāvāti saddhiṃyeva.Assāti ‘‘na te bhavaṃ aṭṭhamamādiyantī’’ti vuttesu aññatarassa.Dassanasampadāyāti sotāpattimaggasampattiyā. Sotāpattimaggo hi nibbānaṃ disvā kattabbakiccasampadāya sabbapaṭhamaṃ nibbānadassanato ‘‘dassana’’nti vuccati. Tassa attani pātubhāvo dassanasampadā, tāya dassanasampadāya saha eva.Tayassu dhammā jahitā bhavantīti etthasuiti padapūraṇamatte nipāto. ‘‘Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hotī’’tievamādīsu (ma. ni. 1.156) viya. Yato sahāvassa dassanasampadāya tayo dhammā jahitā bhavanti pahīnā bhavantīti ayamevettha attho.
‘‘sakkāyadiṭṭhī vicikicchitañca, sīlabbataṃ vāpi yadatthi kiñcī’’ti. Tattha sati kāye vijjamāne upādānakkhandhapañcakasaṅkhāte kāye vīsativatthukā diṭṭhisakkāyadiṭṭhi,satī vā tattha kāye diṭṭhītipi sakkāyadiṭṭhi, yathāvuttappakāre kāye vijjamānā diṭṭhīti attho. Satiyeva vā kāye diṭṭhītipi sakkāyadiṭṭhi, yathāvuttappakāre kāye vijjamāne rūpādisaṅkhāto attāti evaṃ pavattā diṭṭhīti attho. Tassā ca pahīnattā sabbadiṭṭhigatāni pahīnāniyeva honti. Sā hi nesaṃ mūlaṃ. Sabbakilesabyādhivūpasamanato paññā ‘‘cikicchita’’nti vuccati, taṃ paññācikicchitaṃ ito vigataṃ, tato vā paññācikicchitā idaṃ vigatantivicikicchitaṃ,‘‘satthari kaṅkhatī’’tiādinā (dha. sa. 1008; vibha. 915) nayena vuttāya aṭṭhavatthukāya vimatiyā etaṃ adhivacanaṃ. Tassā pahīnattā sabbavicikicchitāni pahīnāni honti. Tañhi nesaṃ mūlaṃ. ‘‘Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhī’’tievamādīsu (dha. sa. 1222; vibha. 938) āgataṃ gosīlakukkurasīlādikaṃ sīlaṃ govatakukkuravatādikañca vataṃ‘‘sīlabbata’’nti vuccati. Tassa pahīnattā sabbampi naggiyamuṇḍikādi amaratapaṃ pahīnaṃ hoti. Tañhi tassa mūlaṃ. Tena sabbāvasāne vuttaṃ‘‘yadatthi kiñcī’’ti. Dukkhadassanasampadāya cettha sakkāyadiṭṭhi, samudayadassanasampadāya vicikicchitaṃ, maggadassananibbānadassanasampadāya sīlabbataṃ pahīyatīti viññātabbaṃ.
234.Evamassa kilesavaṭṭappahānaṃ dassetvā idāni tasmiṃ kilesavaṭṭe sati yena vipākavaṭṭena bhavitabbaṃ, tappahānā tassāpi pahānaṃ dīpento āha‘‘catūhapāyehi ca vippamutto’’ti. Tattha cattāro apāyā nāma nirayatiracchānapettivisayaasurakāyā, tehi esa satta bhave upādiyantopi vippamuttoti attho.
‘‘chaccābhiṭhānāni abhabba kātu’’nti. Tatthaabhiṭhānānīti oḷārikaṭṭhānāni, tāni esa cha abhabbo kātuṃ. Tāni ca ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyyā’’tiādinā (a. ni. 1.271; ma. ni. 3.128; vibha. 809) nayena ekakanipāte vuttāni mātughātapitughātaarahantaghātalohituppādasaṅghabhedaaññasatthāruddesakammāni veditabbāni. Tāni hi kiñcāpi diṭṭhisampanno ariyasāvako kunthakipillikampi jīvitā na voropeti, apica kho pana puthujjanabhāvassa vigarahaṇatthaṃ vuttāni. Puthujjano hi adiṭṭhisampannattā evaṃmahāsāvajjāni abhiṭhānānipi karoti, dassanasampanno pana abhabbo tāni kātunti. Abhabbaggahaṇañcettha bhavantarepi akaraṇadassanatthaṃ. Bhavantarepi hi esa attano ariyasāvakabhāvaṃ ajānantopi dhammatāya eva etāni vā cha, pakatipāṇātipātādīni vā pañca verāni aññasatthāruddesena saha cha ṭhānāni na karoti, yāni sandhāya ekacce ‘‘chachābhiṭhānānī’’ti paṭhanti. Matamacchaggāhādayo cettha ariyasāvakagāmadārakānaṃ nidassanaṃ.
‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
235.Evaṃ satta bhave ādiyatopi aññehi appahīnabhavādānehi puggalehi visiṭṭhaguṇavasena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni ‘‘na kevalaṃ dassanasampanno cha abhiṭhānāni abhabbo kātuṃ, kiṃ pana appamattakampi pāpaṃ kammaṃ katvā tassa paṭicchādanāyapi abhabbo’’ti pamādavihārinopi dassanasampannassa katapaṭicchādanābhāvaguṇena vattumāraddho‘‘kiñcāpi so kammaṃ karoti pāpaka’’nti.
kāyena pāpakammaṃ karoti,padasodhammauttarichappañcavācādhammadesanāsamphappalāpapharusavacanādiṃ vāvācāya, uda cetasāvā katthaci lobhadosuppādanajātarūpādisādiyanaṃ cīvarādiparibhogesu apaccavekkhaṇādiṃ vā pāpakammaṃ karoti.Abhabbo so tassa paṭicchadāya,na so taṃ ‘‘idaṃ akappiyamakaraṇīya’’nti jānitvā muhuttampi paṭicchādeti, taṅkhaṇaññeva pana satthari vā viññūsu vā sabrahmacārīsu āvi katvā yathādhammaṃ paṭikaroti, ‘‘na puna karissāmī’’ti evaṃ saṃvaritabbaṃ vā saṃvarati. Kasmā? Yasmāabhabbatā diṭṭhapadassa vuttā,evarūpaṃ pāpakammaṃ katvā tassa paṭicchādāya diṭṭhanibbānapadassa dassanasampannassa puggalassa abhabbatā vuttāti attho.
Kathaṃ –
‘‘Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati, evameva kho, bhikkhave, ghammatā esā diṭṭhisampannassa puggalassa, kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti, desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjatī’’ti (ma. ni. 1.496).
Evaṃ bhagavā pamādavihārinopi dassanasampannassa katapaṭicchādanābhāvaguṇena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
236.Evaṃ saṅghapariyāpannānaṃ puggalānaṃ tena tena guṇappakārena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni yvāyaṃ bhagavatā ratanattayaguṇaṃ dīpentena idha saṅkhepena aññatra ca vitthārena pariyattidhammo desito, tampi nissāya puna buddhādhiṭṭhānaṃ saccaṃ vattumāraddho‘‘vanappagumbe yatha phussitagge’’ti. Tattha āsannasannivesavavatthitānaṃ rukkhānaṃ samūho vanaṃ, mūlasārapheggutacasākhāpalāsehi pavuḍḍho gumbo pagumbo, vane pagumbovanappagumbo,svāyaṃ ‘‘vanappagumbe’’ti vutto. Evampi hi vattuṃ labbhati ‘‘atthi savitakkasavicāre, atthi avitakkavicāramatte, sukhe dukkhe jīve’’tiādīsu viya.Yathāti opammavacanaṃ. Phussitāni aggāni assātiphussitaggo,sabbasākhāpasākhāsu sañjātapupphoti attho. So pubbe vuttanayeneva ‘‘phussitagge’’ti vutto.Gimhāna māse paṭhamasmiṃ gimheti ye cattāro gimhamāsā, tesaṃ catunnaṃ gimhānaṃ ekasmiṃ māse. Katamasmiṃ māse iti ce?Paṭhamasmiṃ gimhe,citramāseti attho. So hi ‘‘paṭhamagimho’’ti ca ‘‘bālavasanto’’ti ca vuccati. Tato paraṃ padatthato pākaṭameva.
Paramaṃhitāyāti ettha ca gāthābandhasukhatthaṃ anunāsiko, ayaṃ panattho ‘‘paramahitāya nibbānāya adesayī’’ti.
‘‘idampi buddhe’’ti. Tassattho pubbe vuttanayeneva veditabbo, kevalaṃ pana idampi yathāvuttappakārapariyattidhammasaṅkhātaṃ buddhe ratanaṃ paṇītanti yojetabbaṃ. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
237.Evaṃ bhagavā pariyattidhammena buddhādhiṭṭhānaṃ saccaṃ vatvā idāni lokuttaradhammena vattumāraddho‘‘varo varaññū’’ti. Tatthavaroti paṇītādhimuttikehi icchito ‘‘aho vata mayampi evarūpā assāmā’’ti, varaguṇayogato vā varo, uttamo seṭṭhoti attho.Varaññūti nibbānaññū. Nibbānañhi sabbadhammānaṃ uttamaṭṭhena varaṃ, tañcesa bodhimūle sayaṃ paṭivijjhitvā aññāsi.Varadoti pañcavaggiyabhaddavaggiyajaṭilādīnaṃ aññesañca devamanussānaṃ nibbedhabhāgiyavāsanābhāgiyavaradhammadāyīti attho.Varāharoti varassa maggassa āhaṭattā varāharoti vuccati. So hi bhagavā dīpaṅkarato pabhuti samatiṃsa pāramiyo pūrento pubbakehi sammāsambuddhehi anuyātaṃ purāṇaṃ maggavaraṃ āhari, tena varāharoti vuccati. Apica sabbaññutaññāṇapaṭilābhena varo, nibbānasacchikiriyāya varaññū, sattānaṃ vimuttisukhadānena varado, uttamapaṭipadāharaṇena varāharo, etehi lokuttaraguṇehi adhikassa kassaci abhāvatoanuttaro.
dhammavaraṃ adesayisāvakabhāvatthikānaṃ tadatthāya svākhātatādiguṇayuttassa varadhammassa desanato. Sesaṃ vuttanayamevāti.
‘‘idampi buddhe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Kevalaṃ pana yaṃ varaṃ navalokuttaradhammaṃ esa aññāsi, yañca adāsi, yañca āhari, yañca adesayi, idampi buddhe ratanaṃ paṇītanti evaṃ yojetabbaṃ. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
238.Evaṃ bhagavā pariyattidhammaṃ lokuttaradhammañca nissāya dvīhi gāthāhi buddhādhiṭṭhānaṃ saccaṃ vatvā idāni ye taṃ pariyattidhammaṃ assosuṃ sutānusārena ca paṭipajjitvā navappakārampi lokuttaradhammaṃ adhigamiṃsu, tesaṃ anupādisesanibbānappattiguṇaṃ nissāya puna saṅghādhiṭṭhānaṃ saccaṃ vattumāraddho‘‘khīṇaṃ purāṇa’’nti. Tatthakhīṇanti samucchinnaṃ.Purāṇanti purātanaṃ.Navanti sampati vattamānaṃ.Natthisambhavanti avijjamānapātubhāvaṃ.Virattacittāti vigatarāgacittā.Āyatike bhavasminti anāgatamaddhānaṃ punabbhave.Teti yesaṃ khīṇaṃ purāṇaṃ navaṃ natthisambhavaṃ, ye ca āyatike bhavasmiṃ virattacittā, te khīṇāsavā bhikkhū.Khīṇabījāti ucchinnabījā.Avirūḷhichandāti virūḷhichandavirahitā.Nibbantīti vijjhāyanti.Dhīrāti dhitisampannā.Yathāyaṃ padīpoti ayaṃ padīpo viya.
Kiṃ vuttaṃ hoti? Yaṃ taṃ sattānaṃ uppajjitvā niruddhampi purāṇaṃ atītakālikaṃ kammaṃ taṇhāsinehassa appahīnattā paṭisandhiāharaṇasamatthatāya akhīṇaṃyeva hoti, taṃ purāṇaṃ kammaṃ yesaṃ arahattamaggena taṇhāsinehassa sositattā agginā daḍḍhabījamiva āyatiṃ vipākadānāsamatthatāya khīṇaṃ. Yañca nesaṃ buddhapūjādivasena idāni pavattamānaṃ kammaṃ navanti vuccati, tañca taṇhāpahāneneva chinnamūlapādapapupphamiva āyatiṃ phaladānāsamatthatāya yesaṃ natthisambhavaṃ, ye ca taṇhāpahāneneva āyatike bhavasmiṃ virattacittā, te khīṇāsavā bhikkhū ‘‘kammaṃ khettaṃ viññāṇaṃ bīja’’nti (a. ni. 3.77) ettha vuttassa paṭisandhiviññāṇassa kammakkhayeneva khīṇattā khīṇabījā. Yopi pubbe punabbhavasaṅkhātāya virūḷhiyā chando ahosi, tassāpi samudayappahāneneva pahīnattā pubbe viya cutikāle asambhavena avirūḷhichandā dhitisampannattā dhīrā carimaviññāṇanirodhena yathāyaṃ padīpo nibbuto, evaṃ nibbanti, puna ‘‘rūpino vā arūpino vā’’ti evamādiṃ paññattipathaṃ accentīti. Tasmiṃ kira samaye nagaradevatānaṃ pūjanatthāya jālitesu padīpesu eko padīpo vijjhāyi, taṃ dassento āha – ‘‘yathāyaṃ padīpo’’ti.
‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo, kevalaṃ pana idampi yathāvuttena pakārena khīṇāsavabhikkhūnaṃ nibbānasaṅkhātaṃ saṅghe ratanaṃ paṇītanti evaṃ yojetabbaṃ. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.
Desanāpariyosāne rājakulassa sotthi ahosi, sabbūpaddavā vūpasamiṃsu caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi.
239-241.Atha sakko devānamindo ‘‘bhagavatā ratanattayaguṇaṃ nissāya saccavacanaṃ payuñjamānena nāgarassa sotthi katā, mayāpi nāgarassa sotthitthaṃ ratanattayaguṇaṃ nissāya kiñci vattabba’’nti cintetvā avasāne gāthāttayaṃ abhāsi‘‘yānīdha bhūtānī’’ti. Tattha yasmā buddho yathā lokahitatthāya ussukkaṃ āpannehi āgantabbaṃ, tathā āgatato, yathā ca etehi gantabbaṃ, tathā gatato, yathā vā etehi ājānitabbaṃ, tathā ājānanato, yathā ca jānitabbaṃ, tathā jānanato, yañca tatheva hoti, tassa gadanato ca ‘‘tathāgato’’ti vuccati. Yasmā ca so devamanussehi pupphagandhādinā bahinibbattena upakaraṇena, dhammānudhammappaṭipattādinā ca attani nibbattena ativiya pūjito, tasmā sakko devānamindo sabbadevaparisaṃ attanā saddhiṃ sampiṇḍetvā āha‘‘tathāgataṃ devamanussapūjitaṃ, buddhaṃ namassāma suvatthi hotū’’ti.
tathāgataṃ dhammaṃ namassāma suvatthi hotu, tathāgataṃ saṅghaṃ namassāma suvatthi hotūti vuttaṃ. Sesaṃ vuttanayamevāti.
Evaṃ sakko devānamindo imaṃ gāthāttayaṃ bhāsitvā bhagavantaṃ padakkhiṇaṃ katvā devapurameva gato saddhiṃ devaparisāya. Bhagavā pana tadeva ratanasuttaṃ dutiyadivasepi desesi, puna caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Evaṃ bhagavā yāva sattamaṃ divasaṃ desesi, divase divase tatheva dhammābhisamayo ahosi. Bhagavā aḍḍhamāsameva vesāliyaṃ viharitvā rājūnaṃ ‘‘gacchāmā’’ti paṭivedesi. Tato rājāno diguṇena sakkārena puna tīhi divasehi bhagavantaṃ gaṅgātīraṃ nayiṃsu. Gaṅgāyaṃ nibbattā nāgarājāno cintesuṃ – ‘‘manussā tathāgatassa sakkāraṃ karonti, mayaṃ kiṃ na karissāmā’’ti suvaṇṇarajatamaṇimayā nāvāyo māpetvā suvaṇṇarajatamaṇimaye eva pallaṅke paññāpetvā pañcavaṇṇapadumasañchannaṃ udakaṃ karitvā ‘‘amhākaṃ anuggahaṃ karothā’’ti bhagavantaṃ upagatā. Bhagavā adhivāsetvā ratananāvamārūḷho pañca ca bhikkhusatāni sakaṃ sakaṃ nāvaṃ. Nāgarājāno bhagavantaṃ saddhiṃ bhikkhusaṅghena nāgabhavanaṃ pavesesuṃ. Tatra sudaṃ bhagavā sabbarattiṃ nāgaparisāya dhammaṃ desesi. Dutiyadivase dibbehi khādanīyabhojanīyehi mahādānaṃ adaṃsu. Bhagavā anumoditvā nāgabhavanā nikkhami.
Bhūmaṭṭhā devā ‘‘manussā ca nāgā ca tathāgatassa sakkāraṃ karonti, mayaṃ kiṃ na karissāmā’’ti cintetvā vanagumbarukkhapabbatādīsu chattātichattāni ukkhipiṃsu. Eteneva upāyena yāva akaniṭṭhabrahmabhavanaṃ, tāva mahāsakkāraviseso nibbatti. Bimbisāropi licchavīhi āgatakāle katasakkārato diguṇamakāsi, pubbe vuttanayeneva pañcahi divasehi bhagavantaṃ rājagahaṃ ānesi.
Rājagahamanuppatte bhagavati pacchābhattaṃ maṇḍalamāḷe sannipatitānaṃ bhikkhūnaṃ ayamantarakathā udapādi – ‘‘aho buddhassa bhagavato ānubhāvo, yaṃ uddissa gaṅgāya orato ca pārato ca aṭṭhayojano bhūmibhāgo ninnañca thalañca samaṃ katvā vālukāya okiritvā pupphehi sañchanno, yojanappamāṇaṃ gaṅgāya udakaṃ nānāvaṇṇehi padumehi sañchannaṃ, yāva akaniṭṭhabhavanā chattātichattāni ussitānī’’ti. Bhagavā taṃ pavattiṃ ñatvā gandhakuṭito nikkhamitvā taṅkhaṇānurūpena pāṭihāriyena gantvā maṇḍalamāḷe paññattavarabuddhāsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti? Bhikkhū sabbaṃ ārocesuṃ. Bhagavā etadavoca – ‘‘na, bhikkhave, ayaṃ pūjāviseso mayhaṃ buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena, apica kho pubbe appamattakapariccāgānubhāvena nibbatto’’ti. Bhikkhū āhaṃsu – ‘‘na mayaṃ, bhante, taṃ appamattakaṃ pariccāgaṃ jānāma, sādhu no bhagavā tathā kathetu, yathā mayaṃ taṃ jāneyyāmā’’ti.
Bhagavā āha – bhūtapubbaṃ, bhikkhave, takkasilāyaṃ saṅkho nāma brāhmaṇo ahosi. Tassa putto susīmo nāma māṇavo soḷasavassuddesiko vayena, so ekadivasaṃ pitaraṃ upasaṅkamitvā abhivādetvā ekamantaṃ aṭṭhāsi. Taṃ pitā āha – ‘‘kiṃ, tāta susīmā’’ti? So āha – ‘‘icchāmahaṃ, tāta, bārāṇasiṃ gantvā sippaṃ uggahetu’’nti. ‘‘Tena hi, tāta susīma, asuko nāma brāhmaṇo mama sahāyako, tassa santikaṃ gantvā uggaṇhāhī’’ti kahāpaṇasahassaṃ adāsi. So taṃ gahetvā mātāpitaro abhivādetvā anupubbena bārāṇasiṃ gantvā upacārayuttena vidhinā ācariyaṃ upasaṅkamitvā abhivādetvā attānaṃ nivedesi. Ācariyo ‘‘mama sahāyakassa putto’’ti māṇavaṃ sampaṭicchitvā sabbaṃ pāhuneyyamakāsi. So addhānakilamathaṃ paṭivinodetvā taṃ kahāpaṇasahassaṃ ācariyassa pādamūle ṭhapetvā sippaṃ uggahetuṃ okāsaṃ yāci. Ācariyo okāsaṃ katvā uggaṇhāpesi.
So lahuñca gaṇhanto bahuñca gaṇhanto gahitagahitañca suvaṇṇabhājane pakkhittamiva sīhatelaṃ avinassamānaṃ dhārento dvādasavassikaṃ sippaṃ katipayamāseneva pariyosāpesi. So sajjhāyaṃ karonto ādimajjhaṃyeva passati, no pariyosānaṃ. Atha ācariyaṃ upasaṅkamitvā āha – ‘‘imassa sippassa ādimajjhameva passāmi, pariyosānaṃ na passāmī’’ti. Ācariyo āha – ‘‘ahampi, tāta, evamevā’’ti. ‘‘Atha ko, ācariya, imassa sippassa pariyosānaṃ jānātī’’ti? ‘‘Isipatane, tāta, isayo atthi, te jāneyyu’’nti. Te upasaṅkamitvā ‘‘pucchāmi, ācariyā’’ti. ‘‘Puccha, tāta, yathāsukha’’nti. So isipatanaṃ gantvā paccekabuddhe upasaṅkamitvā pucchi – ‘‘ādimajjhapariyosānaṃ jānāthā’’ti? ‘‘Āmāvuso, jānāmā’’ti. ‘‘Taṃ mampi sikkhāpethā’’ti. ‘‘Tena, hāvuso, pabbajāhi, na sakkā apabbajitena sikkhitu’’nti. ‘‘Sādhu, bhante, pabbājetha vā maṃ, yaṃ vā icchatha, taṃ katvā pariyosānaṃ jānāpethā’’ti. Te taṃ pabbājetvā kammaṭṭhāne niyojetuṃ asamatthā ‘‘evaṃ te nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ sikkhāpesuṃ. So tattha sikkhanto upanissayasampannattā na cireneva paccekabodhiṃ abhisambujjhi. Sakalabārāṇasiyaṃ ‘‘susīmapaccekabuddho’’ti pākaṭo ahosi lābhaggayasaggappatto sampannaparivāro. So appāyukasaṃvattanikassa kammassa katattā na cireneva parinibbāyi. Tassa paccekabuddhā ca mahājanakāyo ca sarīrakiccaṃ katvā dhātuto gahetvā nagaradvāre thūpaṃ patiṭṭhāpesuṃ.
Atha kho saṅkho brāhmaṇo ‘‘putto me ciragato, na cassa pavattiṃ jānāmī’’ti puttaṃ daṭṭhukāmo takkasilāya nikkhamitvā anupubbena bārāṇasiṃ patvā mahājanakāyaṃ sannipatitaṃ disvā ‘‘addhā bahūsu ekopi me puttassa pavattiṃ jānissatī’’ti cintento upasaṅkamitvā pucchi – ‘‘susīmo nāma māṇavo idha āgato atthi, api nu tassa pavattiṃ jānāthā’’ti? Te ‘‘āma, brāhmaṇa, jānāma, asmiṃ nagare brāhmaṇassa santike tiṇṇaṃ vedānaṃ pāragū hutvā paccekabuddhānaṃ santike pabbajitvā paccekabuddho hutvā anupādisesāya nibbānadhātuyā parinibbāyi, ayamassa thūpo patiṭṭhāpito’’ti āhaṃsu. So bhūmiṃ hatthena paharitvā, roditvā ca paridevitvā ca taṃ cetiyaṅgaṇaṃ gantvā tiṇāni uddharitvā uttarasāṭakena vālukaṃ ānetvā, paccekabuddhacetiyaṅgaṇe ākiritvā, kamaṇḍaluto udakena samantato bhūmiṃ paripphositvā vanapupphehi pūjaṃ katvā uttarasāṭakena paṭākaṃ āropetvā thūpassa upari attano chattaṃ bandhitvā pakkāmīti.
Evaṃ atītaṃ dassetvā taṃ jātakaṃ paccuppannena anusandhento bhikkhūnaṃ dhammakathaṃ kathesi – ‘‘siyā kho pana vo, bhikkhave, evamassa añño nūna tena samayena saṅkho brāhmaṇo ahosī’’ti, na kho panetaṃ evaṃ daṭṭhabbaṃ, ahaṃ tena samayena saṅkho brāhmaṇo ahosiṃ, mayā susīmassa paccekabuddhassa cetiyaṅgaṇe tiṇāni uddhaṭāni, tassa me kammassa nissandena aṭṭhayojanamaggaṃ vigatakhāṇukaṇṭakaṃ katvā samaṃ suddhamakaṃsu, mayā tattha vālukā okiṇṇā, tassa me nissandena aṭṭhayojanamagge vālukaṃ okiriṃsu. Mayā tattha vanakusumehi pūjā katā, tassa me nissandena navayojanamagge thale ca udake ca nānāpupphehi pupphasantharaṃ akaṃsu. Mayā tattha kamaṇḍaludakena bhūmi paripphositā, tassa me nissandena vesāliyaṃ pokkharavassaṃ vassi. Mayā tasmiṃ cetiye paṭākā āropitā, chattañca baddhaṃ, tassa me nissandena yāva akaniṭṭhabhavanā paṭākā ca āropitā, chattātichattāni ca ussitāni. Iti kho, bhikkhave, ayaṃ mayhaṃ pūjāviseso neva buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena, apica kho appamattakapariccāgānubhāvena nibbatto’’ti. Dhammakathāpariyosāne imaṃ gāthamabhāsi –
‘‘Mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ;
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya ratanasuttavaṇṇanā niṭṭhitā.
2. Āmagandhasuttavaṇṇanā
Sāmākaciṅgūlakacīnakānicāti āmagandhasuttaṃ. Kā uppatti? Anuppanne bhagavati āmagandho nāma brāhmaṇo pañcahi māṇavakasatehi saddhiṃ tāpasapabbajjaṃ pabbajitvā himavantaṃ pavisitvā pabbatantare assamaṃ kārāpetvā vanamūlaphalāhāro hutvā tattha paṭivasati, na kadāci macchamaṃsaṃ khādati. Atha tesaṃ tāpasānaṃ loṇambilādīni aparibhuñjantānaṃ paṇḍurogo uppajji. Tato te ‘‘loṇambilādisevanatthāya manussapathaṃ gacchāmā’’ti paccantagāmaṃ sampattā. Tattha manussā tesu pasīditvā nimantetvā bhojesuṃ, katabhattakiccānaṃ nesaṃ mañcapīṭhaparibhogabhājanapādamakkhanādīni upanetvā ‘‘ettha, bhante, vasatha, mā ukkaṇṭhitthā’’ti vasanaṭṭhānaṃ dassetvā pakkamiṃsu. Dutiyadivasepi nesaṃ dānaṃ datvā puna gharapaṭipāṭiyā ekekadivasaṃ dānamadaṃsu. Tāpasā catumāsaṃ tattha vasitvā loṇambilādisevanāya thirabhāvappattasarīrā hutvā ‘‘mayaṃ, āvuso, gacchāmā’’ti manussānaṃ ārocesuṃ. Manussā tesaṃ telataṇḍulādīni adaṃsu. Te tāni ādāya attano assamameva agamaṃsu. Tañca gāmaṃ tatheva saṃvacchare saṃvacchare āgamiṃsu. Manussāpi tesaṃ āgamanakālaṃ viditvā dānatthāya taṇḍulādīni sajjetvāva acchanti, āgate ca ne tatheva sammānenti.
Atha bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena sāvatthiṃ gantvā tattha viharanto tesaṃ tāpasānaṃ upanissayasampattiṃ disvā tato nikkhamma bhikkhusaṅghaparivuto cārikaṃ caramāno anupubbena taṃ gāmaṃ anuppatto. Manussā bhagavantaṃ disvā mahādānāni adaṃsu. Bhagavā tesaṃ dhammaṃ desesi. Te tāya dhammadesanāya appekacce sotāpannā, ekacce sakadāgāmino, ekacce anāgāmino ahesuṃ, ekacce pabbajitvā arahattaṃ pāpuṇiṃsu. Bhagavā punadeva sāvatthiṃ paccāgamāsi. Atha te tāpasā taṃ gāmaṃ āgamiṃsu. Manussā tāpase disvā na pubbasadisaṃ kotūhalamakaṃsu. Tāpasā taṃ pucchiṃsu – ‘‘kiṃ, āvuso, ime manussā na pubbasadisā, kiṃ nu kho ayaṃ gāmo rājadaṇḍena upadduto, udāhu dubbhikkhena, udāhu amhehi sīlādiguṇehi sampannataro koci pabbajito imaṃ gāmamanuppatto’’ti? Te āhaṃsu – ‘‘na, bhante, rājadaṇḍena, na dubbhikkhenāyaṃ gāmo upadduto, apica buddho loke uppanno, so bhagavā bahujanahitāya dhammaṃ desento idhāgato’’ti.
Taṃ sutvā āmagandhatāpaso ‘‘buddhoti, gahapatayo, vadethā’’ti? ‘‘Buddhoti, bhante, vadāmā’’ti tikkhattuṃ vatvā ‘‘ghosopi kho eso dullabho lokasmiṃ, yadidaṃ buddho’’ti attamano attamanavācaṃ nicchāretvā pucchi – ‘‘kiṃ nu kho so buddho āmagandhaṃ bhuñjati, na bhuñjatī’’ti? ‘‘Ko, bhante, āmagandho’’ti? ‘‘Āmagandho nāma macchamaṃsaṃ, gahapatayo’’ti. ‘‘Bhagavā, bhante, macchamaṃsaṃ paribhuñjatī’’ti. Taṃ sutvā tāpaso vippaṭisārī ahosi – ‘‘māheva kho pana buddho siyā’’ti. Puna cintesi – ‘‘buddhānaṃ pātubhāvo nāma dullabho, gantvā buddhaṃ disvā pucchitvā jānissāmī’’ti. Tato yena bhagavā gato, taṃ maggaṃ manusse pucchitvā vacchagiddhinī gāvī viya turitaturito sabbattha ekarattivāsena sāvatthiṃ anuppatvā jetavanameva pāvisi saddhiṃ sakāya parisāya. Bhagavāpi tasmiṃ samaye dhammadesanatthāya āsane nisinno eva hoti. Tāpasā bhagavantaṃ upasaṅkamma tuṇhībhūtā anabhivādetvāva ekamantaṃ nisīdiṃsu. Bhagavā ‘‘kacci vo isayo khamanīya’’ntiādinā nayena tehi saddhiṃ paṭisammodi. Tepi ‘‘khamanīyaṃ, bho gotamā’’tiādimāhaṃsu. Tato āmagandho bhagavantaṃ pucchi – ‘‘āmagandhaṃ, bho gotama, bhuñjasi, na bhuñjasī’’ti? ‘‘Ko so, brāhmaṇa, āmagandho nāmā’’ti? ‘‘Macchamaṃsaṃ, bho gotamā’’ti. Bhagavā ‘‘na, brāhmaṇa, macchamaṃsaṃ āmagandho. Apica kho āmagandho nāma sabbe kilesā pāpakā akusalā dhammā’’ti vatvā ‘‘na, brāhmaṇa, idāni tvameva āmagandhaṃ pucchi, atītepi tisso nāma brāhmaṇo kassapaṃ bhagavantaṃ pucchi. Evañca so pucchi, evañcassa bhagavā byākāsī’’ti tissena ca brāhmaṇena kassapena ca bhagavatā vuttagāthāyo eva ānetvā tāhi gāthāhi brāhmaṇaṃ saññāpento āha – ‘‘sāmākaciṅgūlakacīnakāni cā’’ti. Ayaṃ tāva imassa suttassa idha uppatti.
Atīte pana kassapo kira bodhisatto aṭṭhāsaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā bārāṇasiyaṃ brahmadattassa brāhmaṇassa dhanavatī nāma brāhmaṇī, tassā kucchimhi paṭisandhiṃ aggahesi. Aggasāvakopi taṃ divasaṃyeva devalokā cavitvā anupurohitabrāhmaṇassa pajāpatiyā kucchimhi nibbatti. Evaṃ tesaṃ ekadivasameva paṭisandhiggahaṇañca gabbhavuṭṭhānañca ahosi, ekadivasameva etesaṃ ekassa kassapo, ekassa tissoti nāmamakaṃsu. Te sahapaṃsukīḷanakā dve sahāyā anupubbena vuḍḍhiṃ agamiṃsu. Tissassa pitā puttaṃ āṇāpesi – ‘‘ayaṃ, tāta, kassapo nikkhamma pabbajitvā buddho bhavissati, tvampissa santike pabbajitvā bhavanissaraṇaṃ kareyyāsī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā bodhisattassa santikaṃ gantvā ‘‘ubhopi, samma, pabbajissāmā’’ti āha. Bodhisatto ‘‘sādhū’’ti paṭissuṇi. Tato vuḍḍhiṃ anuppattakālepi tisso bodhisattaṃ āha – ‘‘ehi, samma, pabbajissāmā’’ti bodhisatto na nikkhami. Tisso ‘‘na tāvassa ñāṇaṃ paripākaṃ gata’’nti sayaṃ nikkhamma isipabbajjaṃ pabbajitvā araññe pabbatapāde assamaṃ kārāpetvā vasati. Bodhisattopi aparena samayena ghare ṭhitoyeva ānāpānassatiṃ pariggahetvā cattāri jhānāni abhiññāyo ca uppādetvā pāsādena bodhimaṇḍasamīpaṃ gantvā ‘‘puna pāsādo yathāṭhāneyeva patiṭṭhātū’’ti adhiṭṭhāsi, so sakaṭṭhāneyeva patiṭṭhāsi. Apabbajitena kira bodhimaṇḍaṃ upagantuṃ na sakkāti. So pabbajitvā bodhimaṇḍaṃ patvā nisīditvā satta divase padhānayogaṃ katvā sattahi divasehi sammāsambodhiṃ sacchākāsi.
Tadā isipatane vīsatisahassā pabbajitā paṭivasanti. Atha kassapo bhagavā te āmantetvā dhammacakkaṃ pavattesi. Suttapariyosāne sabbeva arahanto ahesuṃ. So sudaṃ bhagavā vīsatibhikkhusahassaparivuto tattheva isipatane vasati. Kikī ca naṃ kāsirājā catūhi paccayehi upaṭṭhāti. Athekadivasaṃ bārāṇasivāsī eko puriso pabbate candanasārādīni gavesanto tissassa tāpasassa assamaṃ patvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi. Tāpaso taṃ disvā ‘‘kuto āgatosī’’ti pucchi. ‘‘Bārāṇasito, bhante’’ti. ‘‘Kā tattha pavattī’’ti? ‘‘Tattha, bhante, kassapo nāma sammāsambuddho uppanno’’ti. Tāpaso dullabhavacanaṃ sutvā pītisomanassajāto pucchi – ‘‘kiṃ so āmagandhaṃ bhuñjati, na bhuñjatī’’ti? ‘‘Ko bhante, āmagandho’’ti? ‘‘Macchamaṃsaṃ āvuso’’ti. ‘‘Bhagavā, bhante, macchamaṃsaṃ bhuñjatī’’ti. Taṃ sutvā tāpaso vippaṭisārī hutvā puna cintesi – ‘‘gantvā taṃ pucchissāmi, sace ‘āmagandhaṃ paribhuñjāmī’ti vakkhati, tato naṃ ‘tumhākaṃ, bhante, jātiyā ca kulassa ca gottassa ca ananucchavikameta’nti nivāretvā tassa santike pabbajitvā bhavanissaraṇaṃ karissāmī’’ti sallahukaṃ upakaraṇaṃ gahetvā sabbattha ekarattivāsena sāyanhasamaye bārāṇasiṃ patvā isipatanameva pāvisi. Bhagavāpi tasmiṃ samaye dhammadesanatthāya āsane nisinnoyeva hoti. Tāpaso bhagavantaṃ upasaṅkamma anabhivādetvā tuṇhībhūto ekamantaṃ aṭṭhāsi. Bhagavā taṃ disvā pubbe vuttanayeneva paṭisammodi. Sopi ‘‘khamanīyaṃ, bho kassapā’’tiādīni vatvā ekamantaṃ nisīditvā bhagavantaṃ pucchi – ‘‘āmagandhaṃ, bho kassapa, bhuñjasi, na bhuñjasī’’ti? ‘‘Nāhaṃ, brāhmaṇa, āmagandhaṃ bhuñjāmī’’ti. ‘‘Sādhu, sādhu, bho kassapa, parakuṇapaṃ akhādanto sundaramakāsi, yuttametaṃ bhoto kassapassa jātiyā ca kulassa ca gottassa cā’’ti. Tato bhagavā ‘‘ahaṃ kilese sandhāya ‘āmagandhaṃ na bhuñjāmī’ti vadāmi, brāhmaṇo macchamaṃsaṃ pacceti, yaṃnūnāhaṃ sve gāmaṃ piṇḍāya apavisitvā kikīrañño gehā ābhataṃ piṇḍapātaṃ paribhuñjeyyaṃ, evaṃ āmagandhaṃ ārabbha kathā pavattissati. Tato brāhmaṇaṃ dhammadesanāya saññāpessāmī’’ti dutiyadivase kālasseva sarīraparikammaṃ katvā gandhakuṭiṃ pāvisi. Bhikkhū gandhakuṭidvāraṃ pihitaṃ disvā ‘‘na bhagavā ajja bhikkhūhi saddhiṃ pavisitukāmo’’ti ñatvā gandhakuṭiṃ padakkhiṇaṃ katvā piṇḍāya pavisiṃsu.
‘‘sāmākaciṅgūlakacīnakāni cā’’ti.
242.Tatthasāmākāti dhunitvā vā sīsāni uccinitvā vā gayhūpagā tiṇadhaññajāti. Tathāciṅgūlakākaṇavīrapupphasaṇṭhānasīsā honti.Cīnakānīti aṭavipabbatapādesu aropitajātā cīnamuggā.Pattapphalanti yaṃkiñci haritapaṇṇaṃ.Mūlaphalanti yaṃkiñci kandamūlaṃ.Gavipphalanti yaṃkiñci rukkhavalliphalaṃ. Mūlaggahaṇena vā kandamūlaṃ, phalaggahaṇena rukkhavalliphalaṃ, gavipphalaggahaṇena udake jātasiṅghātakakaserukādiphalaṃ veditabbaṃ.Dhammena laddhanti dūteyyapahiṇagamanādimicchājīvaṃ pahāya vane uñchācariyāya laddhaṃ.Satanti santo ariyā.Asnamānāti bhuñjamānā.Na kāmakāmā alikaṃ bhaṇantīti te evaṃ amamā apariggahā etāni sāmākādīni bhuñjamānā isayo yathā tvaṃ sādurasādike kāme patthayanto āmagandhaṃ bhuñjantoyeva ‘‘nāhaṃ, brāhmaṇa, āmagandhaṃ bhuñjāmī’’ti bhaṇanto alikaṃ bhaṇasi, tathā na kāmakāmā alikaṃ bhaṇanti, kāme kāmayantā musā na bhaṇantīti isīnaṃ pasaṃsāya bhagavato nindaṃ dīpeti.
243.Evaṃ isīnaṃ pasaṃsāpadesena bhagavantaṃ ninditvā idāni attanā adhippetaṃ nindāvatthuṃ dassetvā nippariyāyeneva bhagavantaṃ nindanto āha‘‘yadasnamāno’’ti tattha da-kāro padasandhikaro. Ayaṃ panattho – yaṃ kiñcideva sasamaṃsaṃ vā tittiramaṃsaṃ vā dhovanacchedanādinā pubbaparikammenasukataṃ,pacanavāsanādinā pacchāparikammenasuniṭṭhitaṃ,na mātarā na pitarā, apica kho pana ‘‘dakkhiṇeyyo aya’’nti maññamānehi dhammakāmehiparehi dinnaṃ,sakkārakaraṇenapayataṃpaṇītamalaṅkataṃ, uttamarasatāya ojavantatāya thāmabalabharaṇasamatthatāya capaṇītaṃ asnamānoāhārayamāno, na kevalañca yaṃkiñci maṃsameva, apica kho pana idampisālīnamannaṃvicitakāḷakaṃ sālitaṇḍulodanaṃparibhuñjamāno so bhuñjasi, kassapa, āmagandhaṃ,so tvaṃ yaṃkiñci maṃsaṃ bhuñjamāno idañca sālīnamannaṃ paribhuñjamāno bhuñjasi, kassapa, āmagandhanti bhagavantaṃ gottena ālapati.
244.Evaṃ āhārato bhagavantaṃ ninditvā idāni musāvādaṃ āropetvā nindanto āha‘‘na āmagandho…pe… susaṅkhatehī’’ti. Tassattho – pubbe mayā pucchito samāno‘‘na āmagandho mama kappatī’’ti icceva tvaṃ bhāsasi,evaṃ ekaṃseneva tvaṃ bhāsasibrahmabandhubrāhmaṇaguṇavirahitajātimattabrāhmaṇāti paribhāsanto bhaṇati.Sālīnamannanti sālitaṇḍulodanaṃ.Paribhuñjamānoti bhuñjamāno.Sakuntamaṃsehi susaṅkhatehīti tadā bhagavato abhihaṭaṃ sakuṇamaṃsaṃ niddisanto bhaṇati.
Evaṃ bhaṇanto eva ca bhagavato heṭṭhā pādatalā pabhuti yāva upari kesaggā sarīramullokento dvattiṃsavaralakkhaṇāsītianubyañjanasampadaṃ byāmappabhāparikkhepañca disvā ‘‘evarūpo mahāpurisalakkhaṇādipaṭimaṇḍitakāyo na musā bhaṇituṃ arahati. Ayaṃ hissa bhavantarepi saccavācānissandeneva uṇṇā bhamukantare jātā odātā mudu tūlasannibhā, ekekāni ca lomakūpesu lomāni. Svāyaṃ kathamidāni musā bhaṇissati. Addhā añño imassa āmagandho bhavissati, yaṃ sandhāya etadavoca – ‘nāhaṃ, brāhmaṇa, āmagandhaṃ bhuñjāmī’ti, yaṃnūnāhaṃ etaṃ puccheyya’’nti cintetvā sañjātabahumāno gotteneva ālapanto imaṃ gāthāsesaṃ āha –
‘‘Pucchāmi taṃ kassapa etamatthaṃ, kathaṃpakāro tava āmagandho’’ti.
245.Athassa bhagavā āmagandhaṃ vissajjetuṃ‘‘pāṇātipāto’’ti evamādimāha. Tatthapāṇātipātoti pāṇavadho.Vadhachedabandhananti ettha sattānaṃ daṇḍādīhi ākoṭanaṃ vadho, hatthapādādīnaṃ chedanaṃ chedo, rajjuādīhi bandho bandhanaṃ.Theyyaṃ musāvādoti theyyañca musāvādo ca.Nikatīti ‘‘dassāmi, karissāmī’’tiādinā nayena āsaṃ uppādetvā nirāsākaraṇaṃ.Vañcanānīti asuvaṇṇaṃ suvaṇṇanti gāhāpanādīni.Ajjhenakuttanti niratthakamanekaganthapariyāpuṇanaṃ.Paradārasevanāti parapariggahitāsu cārittāpajjanaṃ.Esāmagandho na hi maṃsabhojananti esa pāṇātipātādiakusaladhammasamudācāro āmagandho vissagandho kuṇapagandho. Kiṃ kāraṇā? Amanuññattā kilesaasucimissakattā sabbhi jigucchitattā paramaduggandhabhāvāvahattā ca. Ye hi ussannakilesā sattā, te tehi atiduggandhā honti, nikkilesānaṃ matasarīrampi duggandhaṃ na hoti, tasmā esāmagandho. Maṃsabhojanaṃ pana adiṭṭhamasutamaparisaṅkitañca anavajjaṃ, tasmā na hi maṃsabhojanaṃ āmagandhoti.
246.Evaṃ dhammādhiṭṭhānāya desanāya ekena nayena āmagandhaṃ vissajjetvā idāni yasmā te te sattā tehi tehi āmagandhehi samannāgatā, na eko eva sabbehi, na ca sabbe ekeneva, tasmā nesaṃ te te āmagandhe pakāsetuṃ‘‘ye idha kāmesu asaññatā janā’’tiādinā nayena puggalādhiṭṭhānāya tāva desanāya āmagandhe vissajjento dve gāthāyo abhāsi.
ye idha kāmesu asaññatā janāti ye keci idha loke kāmapaṭisevanasaṅkhātesu kāmesu mātimātucchādīsupi mariyādāvirahena bhinnasaṃvaratāya asaṃyatā puthujjanā.Rasesu giddhāti jivhāviññeyyesu rasesu giddhā gadhitā mucchitā ajjhosannā anādīnavadassāvino anissaraṇapaññā rase paribhuñjanti.Asucibhāvamassitāti tāya rasagiddhiyā rasapaṭilābhatthāya nānappakāramicchājīvasaṅkhātaasucibhāvamissitā.Natthikadiṭṭhīti ‘‘natthi dinna’’ntiādidasavatthukamicchādiṭṭhisamannāgatā.Visamāti visamena kāyakammādinā samannāgatā.Durannayāti duviññāpayā sandiṭṭhiparāmāsīādhānaggāhīduppaṭinissaggitāsamannāgatā.Esāmagandhoti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘kāmesu asaṃyatatā rasagiddhatā ājīvavipattinatthikadiṭṭhikāyaduccaritādivisamatā durannayabhāvatā’’ti aparopi pubbe vuttenevatthena chabbidho āmagandho veditabbo.Na hi maṃsabhojananti maṃsabhojanaṃ pana yathāvuttenevatthena na āmagandhoti.
247.Dutiyagāthāyapiye lūkhasāti ye lūkhā nirasā, attakilamathānuyuttāti attho.Dāruṇāti kakkhaḷā dovacassatāyuttā.Piṭṭhimaṃsikāti purato madhuraṃ bhaṇitvā parammukhe avaṇṇabhāsino. Ete hi abhimukhaṃ oloketumasakkontā parammukhānaṃ piṭṭhimaṃsakhādakā viya honti, tena ‘‘piṭṭhimaṃsikā’’ti vuccanti.Mittaddunoti mittadūhakā, dāradhanajīvitesu vissāsamāpannānaṃ mittānaṃ tattha micchāpaṭipajjanakāti vuttaṃ hoti.Nikkaruṇāti karuṇāvirahitā sattānaṃ anatthakāmā.Atimāninoti ‘‘idhekacco jātiyā vā…pe… aññataraññatarena vatthunā pare atimaññati, yo evarūpo māno ketukamyatā cittassā’’ti (vibha. 880) evaṃ vuttena atimānena samannāgatā.Adānasīlāti adānapakatikā, adānādhimuttā asaṃvibhāgaratāti attho.Na ca denti kassacīti tāya ca pana adānasīlatāya yācitāpi santā kassaci kiñci na denti, adinnapubbakakule manussasadisā nijjhāmataṇhikapetaparāyaṇā honti. Keci pana ‘‘ādānasīlā’’tipi paṭhanti, kevalaṃ gahaṇasīlā, kassaci pana kiñci na dentīti.Esāmagandho na hi maṃsabhojananti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘lūkhatā, dāruṇatā, piṭṭhimaṃsikatā, mittadūbhitā, nikkaruṇatā, atimānitā, adānasīlatā, adāna’’nti aparopi pubbe vuttenevatthena aṭṭhavidho āmagandho veditabbo, na hi maṃsabhojananti.
248.Evaṃ puggalādhiṭṭhānāya desanāya dve gāthāyo vatvā puna tassa tāpasassa āsayānuparivattanaṃ viditvā dhammādhiṭṭhānāyeva desanāya ekaṃ gāthaṃ abhāsi. Tatthakodhouragasutte vuttanayeneva veditabbo.Madoti ‘‘jātimado, gottamado, ārogyamado’’tiādinā (vibha. 832) nayena vibhaṅge vuttappabhedo cittassa majjanabhāvo.Thambhoti thaddhabhāvo.Paccupaṭṭhāpanāti paccanīkaṭṭhāpanā, dhammena nayena vuttassa paṭivirujjhitvā ṭhānaṃ.Māyāti ‘‘idhekacco kāyena duccaritaṃ caritvā’’tiādinā (vibha. 894) nayena vibhaṅge vibhattā katapāpapaṭicchādanatā.Usūyāti paralābhasakkārādīsu issā.Bhassasamussayoti samussitaṃ bhassaṃ, attukkaṃsanatāti vuttaṃ hoti.Mānātimānoti ‘‘idhekacco jātiyā vā…pe… aññataraññatarena vatthunā pubbakālaṃ parehi sadisaṃ attānaṃ dahati, aparakālaṃ attānaṃ seyyaṃ dahati, pare hīne dahati, yo evarūpo māno…pe… ketukamyatā cittassā’’ti (vibha. 880) vibhaṅge vibhatto.Asabbhi santhavoti asappurisehi santhavo.Esāmagandho na hi maṃsabhojananti esa kodhādi navavidho akusalarāsi pubbe vuttenevatthena āmagandhoti veditabbo, na hi maṃsabhojananti.
249.Evaṃ dhammādhiṭṭhānāya desanāya navavidhaṃ āmagandhaṃ dassetvā punapi pubbe vuttanayeneva puggalādhiṭṭhānāya desanāya āmagandhe vissajjento tisso gāthāyo abhāsi. Tatthayepāpasīlāti ye pāpasamācāratāya ‘‘pāpasīlā’’ti loke pākaṭā.Iṇaghātasūcakāti vasalasutte vuttanayena iṇaṃ gahetvā tassa appadānena iṇaghātā, pesuññena sūcakā ca.Vohārakūṭā idha pāṭirūpikāti dhammaṭṭaṭṭhāne ṭhitā lañjaṃ gahetvā sāmike parājentā kūṭena vohārena samannāgatattā vohārakūṭā, dhammaṭṭhapaṭirūpakattā pāṭirūpikā. Atha vāidhāti sāsane.Pāṭirūpikāti dussīlā. Te hi yasmā nesaṃ iriyāpathasampadādīhi sīlavantapaṭirūpaṃ atthi, tasmā paṭirūpā, paṭirūpā eva pāṭirūpikā.Narādhamā yedha karonti kibbisanti ye idha loke narādhamā mātāpitūsu buddhapaccekabuddhādīsu ca micchāpaṭipattisaññitaṃ kibbisaṃ karonti.Esāmagandho na hi maṃsabhojananti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘pāpasīlatā, iṇaghātatā, sūcakatā, vohārakūṭatā, pāṭirūpikatā, kibbisakāritā’’ti aparopi pubbe vuttenevatthena chabbidho āmagandho veditabbo, na hi maṃsabhojananti.
250.Ye idha pāṇesu asaññatā janāti ye janā idhaloke pāṇesu yathākāmacāritāya satampi sahassampi māretvā anuddayāmattassāpi akaraṇena asaṃyatā.Paresamādāya vihesamuyyutāti paresaṃ santakaṃ ādāya dhanaṃ vā jīvitaṃ vā tato ‘‘mā evaṃ karothā’’ti yācantānaṃ vā nivārentānaṃ vā pāṇileḍḍudaṇḍādīhi vihesaṃ uyyutā. Pare vā satte samādāya ‘‘ajja dasa, ajja vīsa’’nti evaṃ samādiyitvā tesaṃ vadhabandhanādīhi vihesamuyyutā.Dussīlaluddāti nissīlā ca durācārattā, luddā ca kurūrakammantā lohitapāṇitāya, macchaghātakamigabandhakasākuṇikādayo idhādhippetā.Pharusāti pharusavācā.Anādarāti ‘‘idāni na karissāma, viramissāma evarūpā’’ti evaṃ ādaravirahitā.Esāmagandho na hi maṃsabhojananti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘pāṇātipāto vadhachedabandhana’’ntiādinā nayena pubbe vutto ca avutto ca ‘‘pāṇesu asaṃyatatā paresaṃ vihesatā dussīlatā luddatā pharusatā anādaro’’ti chabbidho āmagandho veditabbo, na hi maṃsabhojananti. Pubbe vuttampi hi sotūnaṃ sotukāmatāya avadhāraṇatāya daḷhīkaraṇatāyāti evamādīhi kāraṇehi puna vuccati. Teneva ca parato vakkhati ‘‘iccetamatthaṃ bhagavā punappunaṃ, akkhāsi naṃ vedayi mantapāragū’’ti.
251.Etesu giddhā viruddhātipātinoti etesu pāṇesu gedhena giddhā, dosena viruddhā, mohena ādīnavaṃ apassantā punappunaṃ ajjhācārappattiyā atipātino, etesu vā ‘‘pāṇātipāto vadhachedabandhana’’ntiādinā nayena vuttesu pāpakammesu yathāsambhavaṃ ye gedhavirodhātipātasaṅkhātā rāgadosamohā, tehi giddhā viruddhā atipātino ca.Niccuyyutāti akusalakaraṇe niccaṃ uyyutā, kadāci paṭisaṅkhāya appaṭiviratā.Peccāti asmā lokā paraṃ gantvā.Tamaṃ vajanti ye, patanti sattā nirayaṃ avaṃsirāti ye lokantarikandhakārasaṅkhātaṃ nīcakulatādibhedaṃ vā tamaṃ vajanti, ye ca patanti sattā avīciādibhedaṃ nirayaṃ avaṃsirā adhogatasīsā.Esāmagandhoti tesaṃ sattānaṃ tamavajananirayapatanahetu esa gedhavirodhātipātabhedo sabbāmagandhamūlabhūto yathāvuttenatthena tividho āmagandho.Na hi maṃsabhojananti maṃsabhojanaṃ pana na āmagandhoti.
252.Evaṃ bhagavā paramatthato āmagandhaṃ vissajjetvā duggatimaggabhāvañcassa pakāsetvā idāni yasmiṃ macchamaṃsabhojane tāpaso āmagandhasaññī duggatimaggasaññī ca hutvā tassa abhojanena suddhikāmo hutvā taṃ na bhuñjati, tassa ca aññassa ca tathāvidhassa sodhetuṃ asamatthabhāvaṃ dassento‘‘na macchamaṃsa’’nti imaṃ chappadaṃ gāthamāha. Tattha sabbapadāni antimapādena yojetabbāni – na macchamaṃsaṃ sodheti maccaṃ avitiṇṇakaṅkhaṃ, na āhutiyaññamutūpasevanā sodheti maccaṃ avitiṇṇakaṅkhanti evaṃ. Ettha cana macchamaṃsanti akhādiyamānaṃ macchamaṃsaṃ na sodheti, tathāanāsakattanti evaṃ porāṇā vaṇṇenti. Evaṃ pana sundarataraṃ siyā ‘‘na macchamaṃsānaṃ anāsakattaṃ na macchamaṃsānānāsakattaṃ, macchamaṃsānaṃ anāsakattaṃ na sodheti, macca’’nti athāpi siyā, evaṃ sante anāsakattaṃ ohīyatīti? Tañca na, amaratapena saṅgahitattā. ‘‘Ye vāpi loke amarā bahū tapā’’ti ettha hi sabbopi vuttāvaseso attakilamatho saṅgahaṃ gacchatīti.Naggiyanti acelakattaṃ.Muṇḍiyanti muṇḍabhāvo.Jaṭājallanti jaṭā ca rajojallañca.Kharājinānīti kharāni ajinacammāni.Aggihuttassupasevanāti aggipāricāriyā.Amarāti amarabhāvapatthanatāya pavattakāyakilesā.Bahūti ukkuṭikappadhānādibhedato aneke.Tapāti sarīrasantāpā.Mantāti vedā.Āhutīti aggihomakammaṃ.Yaññamutūpasevanāti assamedhādiyaññā ca utūpasevanā ca. Utūpasevanā nāma gimhe ātapaṭṭhānasevanā, vasse rukkhamūlasevanā, hemante jalappavesasevanā.Na sodhenti maccaṃ avitiṇṇakaṅkhanti kilesasuddhiyā vā bhavasuddhiyā vā avitiṇṇavicikicchaṃ maccaṃ na sodhenti. Kaṅkhāmale hi sati na visuddho hoti, tvañca sakaṅkhoyevāti. Ettha ca ‘‘avitiṇṇakaṅkha’’nti etaṃ ‘‘na macchamaṃsa’’ntiādīni sutvā ‘‘kiṃ nu kho macchamaṃsānaṃ abhojanādinā siyā visuddhimaggo’’ti tāpasassa kaṅkhāya uppannāya bhagavatā vuttaṃ siyāti no adhippāyo. Yā cassa ‘‘so macchamaṃsaṃ bhuñjatī’’ti sutvāva buddhe kaṅkhā uppannā, taṃ sandhāyetaṃ vuttanti veditabbaṃ.
253.Evaṃ macchamaṃsānāsakattādīnaṃ sodhetuṃ asamatthabhāvaṃ dassetvā idāni sodhetuṃ samatthe dhamme dassento‘‘sotesu gutto’’ti imaṃ gāthamāha. Tatthasotesūti chasu indriyesu.Guttoti indriyasaṃvaraguttiyā samannāgato. Ettāvatā indriyasaṃvaraparivārasīlaṃ dasseti.Viditindriyo careti ñātapariññāya chaḷindriyāni viditvā pākaṭāni katvā careyya, vihareyyāti vuttaṃ hoti. Ettāvatā visuddhasīlassa nāmarūpaparicchedaṃ dasseti.Dhamme ṭhitoti ariyamaggena abhisametabbacatusaccadhamme ṭhito. Etena sotāpattibhūmiṃ dasseti.Ajjavamaddaveratoti ujubhāve ca mudubhāve ca rato. Etena sakadāgāmibhūmiṃ dasseti. Sakadāgāmī hi kāyavaṅkādikarānaṃ cittathaddhabhāvakarānañca rāgadosānaṃ tanubhāvā ajjavamaddave rato hoti.Saṅgātigoti rāgadosasaṅgātigo. Etena anāgāmibhūmiṃ dasseti.Sabbadukkhappahīnoti sabbassa vaṭṭadukkhassa hetuppahānena pahīnasabbadukkho. Etena arahattabhūmiṃ dasseti.Na lippati diṭṭhasutesu dhīroti so evaṃ anupubbena arahattaṃ patto dhitisampadāya dhīro diṭṭhasutesu dhammesu kenaci kilesena na lippati. Na kevalañca diṭṭhasutesu, mutaviññātesu ca na lippati, aññadatthu paramavisuddhippatto hotīti arahattanikūṭena desanaṃ niṭṭhāpesi.
254-5.Ito paraṃ‘‘iccetamattha’’nti dve gāthā saṅgītikārehi vuttā. Tāsamattho –iti bhagavākassapoetamatthaṃ punappunaṃanekāhi gāthāhi dhammādhiṭṭhānāya puggalādhiṭṭhānāya ca desanāya yāva tāpaso aññāsi, tāva soakkhāsikathesi vitthāresi.Naṃ vedayi mantapāragūti sopi tañca atthaṃ mantapāragū, vedapāragū, tisso brāhmaṇo vedayi aññāsi. Kiṃ kāraṇā? Yasmā atthato ca padato ca desanānayato cacitrāhi gāthāhi munī pakāsayi. Kīdiso?Nirāmagandho asito durannayo,āmagandhakilesābhāvā nirāmagandho, taṇhādiṭṭhinissayābhāvā asito, bāhiradiṭṭhivasena ‘‘idaṃ seyyo idaṃ vara’’nti kenaci netuṃ asakkuṇeyyattā durannayo. Evaṃ pakāsitavato cassasutvāna buddhassa subhāsitaṃ padaṃsukathitaṃ dhammadesanaṃ sutvānirāmagandhaṃnikkilesayogaṃ,sabbadukkhappanūdanaṃsabbavaṭṭadukkhappanūdanaṃ,nīcamanonīcacitto hutvāvandi tathāgatassa,tisso brāhmaṇo tathāgatassa pāde pañcapatiṭṭhitaṃ katvā vandi.Tattheva pabbajjamarocayitthāti tattheva ca naṃ āsane nisinnaṃ kassapaṃ bhagavantaṃ tisso tāpaso pabbajjamarocayittha, ayācīti vuttaṃ hoti. Taṃ bhagavā ‘‘ehi bhikkhū’’ti āha. So taṅkhaṇaṃyeva aṭṭhaparikkhārayutto hutvā ākāsenāgantvā vassasatikatthero viya bhagavantaṃ vanditvā katipāheneva sāvakapāramiñāṇaṃ paṭivijjhitvātissonāma aggasāvako ahosi, puna dutiyobhāradvājonāma. Evaṃ tassa bhagavato tissabhāradvājaṃ nāma sāvakayugaṃ ahosi.
Amhākaṃ pana bhagavā yā ca tissena brāhmaṇena ādito tisso gāthā vuttā, yā ca kassapena bhagavatā majjhe nava, yā ca tadā saṅgītikārehi ante dve, tā sabbāpi cuddasa gāthā ānetvā paripuṇṇaṃ katvā imaṃ āmagandhasuttaṃ ācariyappamukhānaṃ pañcannaṃ tāpasasatānaṃ āmagandhaṃ byākāsi. Taṃ sutvā so brāhmaṇo tatheva nīcamano hutvā bhagavato pāde vanditvā pabbajjaṃ yāci saddhiṃ parisāya. ‘‘Etha bhikkhavo’’ti bhagavā avoca. Te tatheva ehibhikkhubhāvaṃ patvā ākāsenāgantvā bhagavantaṃ vanditvā katipāheneva sabbeva aggaphale arahatte patiṭṭhahiṃsūti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya āmagandhasuttavaṇṇanā niṭṭhitā.
3. Hirisuttavaṇṇanā
Hiriṃtarantanti hirisuttaṃ. Kā uppatti? Anuppanne bhagavati sāvatthiyaṃ aññataro brāhmaṇamahāsālo aḍḍho ahosi asītikoṭidhanavibhavo. Tassa ekaputtako ahosi piyo manāpo. So taṃ devakumāraṃ viya nānappakārehi sukhūpakaraṇehi saṃvaḍḍhento taṃ sāpateyyaṃ tassa aniyyātetvāva kālamakāsi saddhiṃ brāhmaṇiyā. Tato tassa māṇavassa mātāpitūnaṃ accayena bhaṇḍāgāriko sāragabbhaṃ vivaritvā sāpateyyaṃ niyyātento āha – ‘‘idaṃ te, sāmi, mātāpitūnaṃ santakaṃ, idaṃ ayyakapayyakānaṃ santakaṃ, idaṃ sattakulaparivaṭṭena āgata’’nti. Māṇavo dhanaṃ disvā cintesi – ‘‘idaṃ dhanaṃyeva dissati, yehi pana idaṃ sañcitaṃ, te na dissanti, sabbeva maccuvasaṃ gatā. Gacchantā ca na ito kiñci ādāya agamaṃsu, evaṃ nāma bhoge pahāya gantabbo paraloko, na sakkā kiñci ādāya gantuṃ aññatra sucaritena. Yaṃnūnāhaṃ imaṃ dhanaṃ pariccajitvā sucaritadhanaṃ gaṇheyyaṃ, yaṃ sakkā ādāya gantu’’nti. So divase divase satasahassaṃ vissajjento puna cintesi – ‘‘pahūtamidaṃ dhanaṃ, kiṃ iminā evamappakena pariccāgena, yaṃnūnāhaṃ mahādānaṃ dadeyya’’nti. So rañño ārocesi – ‘‘mahārāja, mama ghare ettakaṃ dhanaṃ atthi, icchāmi tena mahādānaṃ dātuṃ. Sādhu, mahārāja, nagare ghosanaṃ kārāpethā’’ti. Rājā tathā kārāpesi. So āgatāgatānaṃ bhājanāni pūretvā sattahi divasehi sabbadhanamadāsi, datvā ca cintesi – ‘‘evaṃ mahāpariccāgaṃ katvā ayuttaṃ ghare vasituṃ, yaṃnūnāhaṃ pabbajeyya’’nti. Tato parijanassa etamatthaṃ ārocesi. Te ‘‘mā, tvaṃ sāmi, ‘dhanaṃ parikkhīṇa’nti cintayi, mayaṃ appakeneva kālena nānāvidhehi upāyehi dhanasañcayaṃ karissāmā’’ti vatvā nānappakārehi taṃ yāciṃsu. So tesaṃ yācanaṃ anādiyitvāva tāpasapabbajjaṃ pabbaji.
saputtabhariyāti puttadārena saddhiṃ pabbajitvā kasivaṇijjādīhi jīvikaṃ kappayamānā keṇiyajaṭilādayo.Uñchācārikāti nagaradvāre assamaṃ kārāpetvā tattha khattiyabrāhmaṇakumārādayo sippādīni sikkhāpetvā hiraññasuvaṇṇaṃ paṭikkhipitvā tilataṇḍulādikappiyabhaṇḍapaṭiggāhakā, te saputtabhariyehi seṭṭhatarā.Sampattakālikāti āhāravelāya sampattaṃ āhāraṃ gahetvā yāpentā, te uñchācārikehi seṭṭhatarā.Anaggipakkikāti agginā apakkapattaphalāni khāditvā yāpentā, te sampattakālikehi seṭṭhatarā.Asmamuṭṭhikāti muṭṭhipāsāṇaṃ gahetvā aññaṃ vā kiñci vāsisatthakādiṃ gahetvā vicarantā yadā chātā honti, tadā sampattarukkhato tacaṃ gahetvā khāditvā uposathaṅgāni adhiṭṭhāya cattāro brahmavihāre bhāventi, te anaggipakkikehi seṭṭhatarā.Dantaluyyakāti muṭṭhipāsāṇādīnipi agahetvā carantā khudākāle sampattarukkhato dantehi uppāṭetvā tacaṃ khāditvā uposathaṅgāni adhiṭṭhāya brahmavihāre bhāventi, te asmamuṭṭhikehi seṭṭhatarā.Pavattaphalikāti jātassaraṃ vā vanasaṇḍaṃ vā nissāya vasantā yaṃ tattha sare bhisamuḷālādi, yaṃ vā vanasaṇḍe pupphakāle pupphaṃ, phalakāle phalaṃ, tameva khādanti. Pupphaphale asati antamaso tattha rukkhapapaṭikampi khāditvā vasanti, na tveva āhāratthāya aññatra gacchanti. Uposathaṅgādhiṭṭhānaṃ brahmavihārabhāvanaṃ ca karonti, te dantaluyyakehi seṭṭhatarā.Vaṇṭamuttikānāma vaṇṭamuttāni bhūmiyaṃ patitāni paṇṇāniyeva khādanti, sesaṃ purimasadisameva, te sabbaseṭṭhā.
Ayaṃ pana brāhmaṇakulaputto ‘‘tāpasapabbajjāsu aggapabbajjaṃ pabbajissāmī’’ti vaṇṭamuttikapabbajjameva pabbajitvā himavante dve tayo pabbate atikkamma assamaṃ kārāpetvā paṭivasati. Atha bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena sāvatthiṃ gantvā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthivāsī eko puriso pabbate candanasārādīni gavesanto tassa assamaṃ patvā abhivādetvā ekamantaṃ aṭṭhāsi. So taṃ disvā ‘‘kuto āgatosī’’ti pucchi. ‘‘Sāvatthito, bhante’’ti. ‘‘Kā tattha pavattī’’ti? ‘‘Tattha, bhante, manussā appamattā dānādīni puññāni karontī’’ti. ‘‘Kassa ovādaṃ sutvā’’ti? ‘‘Buddhassa bhagavato’’ti. Tāpaso buddhasaddassavanena vimhito ‘‘buddhoti tvaṃ, bho purisa, vadesī’’ti āmagandhe vuttanayeneva tikkhattuṃ pucchitvā ‘‘ghosopi kho eso dullabho’’ti attamano bhagavato santikaṃ gantukāmo hutvā cintesi – ‘‘na yuttaṃ buddhassa santikaṃ tucchameva gantuṃ, kiṃ nu kho gahetvā gaccheyya’’nti. Puna cintesi – ‘‘buddhā nāma āmisagarukā na honti, handāhaṃ dhammapaṇṇākāraṃ gahetvā gacchāmī’’ti cattāro pañhe abhisaṅkhari –
‘‘Kīdiso mitto na sevitabbo, kīdiso mitto sevitabbo;
hiriṃ tarantanti ārabhitvā aḍḍhateyyā gāthāyo āha.
256.Tāsaṃ attho –hiriṃ tarantanti hiriṃ atikkamantaṃ ahirikaṃ nillajjaṃ.Vijigucchamānanti asucimiva passamānaṃ. Ahiriko hi hiriṃ jigucchati asucimiva passati, tena naṃ na bhajati na allīyati. Tena vuttaṃ ‘‘vijigucchamāna’’nti.Tavāhamasmi iti bhāsamānanti ‘‘ahaṃ, samma, tava sahāyo hitakāmo sukhakāmo, jīvitampi me tuyhaṃ atthāya pariccatta’’nti evamādinā nayena bhāsamānaṃ.Sayhāni kammāni anādiyantanti evaṃ bhāsitvāpi ca sayhāni kātuṃ sakkānipi tassa kammāni anādiyantaṃ karaṇatthāya asamādiyantaṃ. Atha vā cittena tattha ādaramattampi akarontaṃ, apica kho pana uppannesu kiccesu byasanameva dassentaṃ.Neso mamanti iti naṃ vijaññāti taṃ evarūpaṃ ‘‘mittapaṭirūpako eso, neso me mitto’’ti evaṃ paṇḍito puriso vijāneyya.
257.Ananvayanti yaṃ atthaṃ dassāmi, karissāmīti ca bhāsati, tena ananugataṃ.Piyaṃ vācaṃ yo mittesu pakubbatīti yo atītānāgatehi padehi paṭisantharanto niratthakena saṅgaṇhanto kevalaṃ byañjanacchāyāmatteneva piyaṃ mittesu vācaṃ pavatteti.Akarontaṃ bhāsamānaṃ, parijānanti paṇḍitāti evarūpaṃ yaṃ bhāsati, taṃ akarontaṃ, kevalaṃ vācāya bhāsamānaṃ ‘‘vacīparamo nāmesa amitto mittapaṭirūpako’’ti evaṃ paricchinditvā paṇḍitā jānanti.
258.Na so mitto yo sadā appamatto, bhedāsaṅkī randhamevānupassīti yo bhedameva āsaṅkamāno katamadhurena upacārena sadā appamatto viharati, yaṃkiñci assatiyā amanasikārena kataṃ, aññāṇakena vā akataṃ, ‘‘yadā maṃ garahissati, tadā naṃ etena paṭicodessāmī’’ti evaṃ randhameva anupassati, na so mitto sevitabboti.
‘‘yasmiñca setī’’ti imaṃ upaḍḍhagāthamāha. Tassatthoyasmiñcamitte mitto tassa hadayamanupavisitvā sayanena yathā nāma pituurasi putto‘‘imassa mayi urasi sayante dukkhaṃ vā anattamanatā vā bhaveyyā’’tiādīhi aparisaṅkamāno nibbisaṅko hutvāseti,evamevaṃ dāradhanajīvitādīsu vissāsaṃ karonto mittabhāvena nibbisaṅko seti.Yo ca parehikāraṇasataṃ kāraṇasahassampi vatvāabhejjo, sa ve mittosevitabboti.
259.Evaṃ bhagavā ‘‘kīdiso mitto sevitabbo’’ti evaṃ dutiyapañhaṃ vissajjetvā tatiyaṃ vissajjetuṃ ‘‘pāmujjakaraṇa’’nti gāthamāha. Tassattho – pāmujjaṃ karotītipāmujjakaraṇaṃ. Ṭhānanti kāraṇaṃ. Kiṃ pana tanti? Vīriyaṃ. Tañhi dhammūpasañhitaṃ pītipāmojjasukhamuppādanato pāmujjakaraṇanti vuccati. Yathāha ‘‘svākhāte, bhikkhave, dhammavinaye yo āraddhavīriyo, so sukhaṃ viharatī’’ti (a. ni. 1.319). Pasaṃsaṃ āvahatītipasaṃsāvahanaṃ. Ādito dibbamānusakasukhānaṃ, pariyosāne nibbānasukhassa āvahanato phalūpacārenasukhaṃ. Phalaṃ paṭikaṅkhamānophalānisaṃso. Bhāvetīti vaḍḍheti.Vahanto porisaṃ dhuranti purisānucchavikaṃ bhāraṃ ādāya viharanto etaṃ sammappadhānavīriyasaṅkhātaṃ ṭhānaṃ bhāveti, īdiso payogo sevitabboti.
260.Evaṃ bhagavā ‘‘kīdiso payogo payuñjitabbo’’ti tatiyapañhaṃ vissajjetvā catutthaṃ vissajjetuṃ‘‘pavivekarasa’’nti gāthamāha. Tatthapavivekoti kilesavivekato jātattā aggaphalaṃ vuccati, tassa rasoti assādanaṭṭhena taṃsampayuttaṃ sukhaṃ.Upasamopikilesūpasamante jātattā nibbānasaṅkhātaupasamārammaṇattā vā tadeva,dhammapītirasopiariyadhammato anapetāya nibbānasaṅkhāte dhamme uppannāya pītiyā rasattā tadeva. Taṃ pavivekarasaṃ upasamassa ca rasaṃ pitvā tadevadhammapītirasaṃ pivaṃ niddaro hoti nippāpo,pivitvāpi kilesapariḷāhābhāvena niddaro, pivantopi pahīnapāpattā nippāpo hoti, tasmā etaṃ rasānamagganti. Keci pana ‘‘jhānanibbānapaccavekkhaṇānaṃ kāyacittaupadhivivekānañca vasena pavivekarasādayo tayo eva ete dhammā’’ti yojenti, purimameva sundaraṃ. Evaṃ bhagavā catutthapañhaṃ vissajjento arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne brāhmaṇo bhagavato santike pabbajitvā katipāheneva paṭisambhidāppatto arahā ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya hirisuttavaṇṇanā niṭṭhitā.
Paṭhamo bhāgo niṭṭhito.
Namo tassa bhagavato arahato sammāsambuddhassa
Khuddakanikāye
Suttanipāta-aṭṭhakathā
(Dutiyo bhāgo)
2. Cūḷavaggo
4. Maṅgalasuttavaṇṇanā
Evaṃme sutanti maṅgalasuttaṃ. Kā uppatti? Jambudīpe kira tattha tattha nagaradvārasanthāgārasabhādīsu mahājanā sannipatitvā hiraññasuvaṇṇaṃ datvā nānappakāraṃ sītāharaṇādibāhirakakathaṃ kathāpenti, ekekā kathā catumāsaccayena niṭṭhāti. Tattha ekadivasaṃ maṅgalakathā samuṭṭhāsi – ‘‘kiṃ nu kho maṅgalaṃ, kiṃ diṭṭhaṃ maṅgalaṃ, sutaṃ maṅgalaṃ, mutaṃ maṅgalaṃ, ko maṅgalaṃ jānātī’’ti?
Atha diṭṭhamaṅgaliko nāmeko puriso āha – ‘‘ahaṃ maṅgalaṃ jānāmi, diṭṭhaṃ loke maṅgalaṃ, diṭṭhaṃ nāma abhimaṅgalasammataṃ rūpaṃ. Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya cātakasakuṇaṃ vā passati, beluvalaṭṭhiṃ vā gabbhiniṃ vā kumārake vā alaṅkatapaṭiyatte puṇṇaghaṭaṃ vā allarohitamacchaṃ vā ājaññaṃ vā ājaññarathaṃ vā usabhaṃ vā gāviṃ vā kapilaṃ vā, yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ rūpaṃ passati, idaṃ vuccati diṭṭhamaṅgala’’nti. Tassa vacanaṃ ekacce aggahesuṃ, ekacce nāggahesuṃ. Ye nāggahesuṃ, te tena saha vivadiṃsu.
Atha sutamaṅgaliko nāmeko puriso āha – ‘‘cakkhu nāmetaṃ, bho, sucimpi asucimpi passati, tathā sundarampi asundarampi, manāpampi amanāpampi. Yadi tena diṭṭhaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā, tasmā na diṭṭhaṃ maṅgalaṃ, apica kho pana sutaṃ maṅgalaṃ, sutaṃ nāma abhimaṅgalasammato saddo. Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā sumanāti vā sirīti vā sirivaḍḍhāti vā ajja sunakkhattaṃ sumuhuttaṃ sudivasaṃ sumaṅgalanti evarūpaṃ vā yaṃkiñci abhimaṅgalasammataṃ saddaṃ suṇāti, idaṃ vuccati sutamaṅgala’’nti. Tassapi vacanaṃ ekacce aggahesuṃ, ekacce nāggahesuṃ. Ye nāggahesuṃ, te tena saha vivadiṃsu.
Atha mutamaṅgaliko nāmeko puriso āha – ‘‘sotampi hi nāmetaṃ bho sādhumpi asādhumpi manāpampi amanāpampi suṇāti. Yadi tena sutaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā, tasmā na sutaṃ maṅgalaṃ, apica kho pana mutaṃ maṅgalaṃ, mutaṃ nāma abhimaṅgalasammataṃ gandharasaphoṭṭhabbaṃ. Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya padumagandhādipupphagandhaṃ vā ghāyati, phussadantakaṭṭhaṃ vā khādati, pathaviṃ vā āmasati, haritasassaṃ vā allagomayaṃ vā kacchapaṃ vā tilavāhaṃ vā pupphaṃ vā phalaṃ vā āmasati, phussamattikāya vā sammā limpati, phussasāṭakaṃ vā nivāseti, phussaveṭhanaṃ vā dhāreti, yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ gandhaṃ vā ghāyati, rasaṃ vā sāyati, phoṭṭhabbaṃ vā phusati, idaṃ vuccati mutamaṅgala’’nti. Tassapi vacanaṃ ekacce aggahesuṃ, ekacce nāggahesuṃ.
Tattha na diṭṭhamaṅgaliko sutamutamaṅgalike asakkhi saññāpetuṃ. Na tesaṃ aññataro itare dve. Tesu ca manussesu ye diṭṭhamaṅgalikassa vacanaṃ gaṇhiṃsu, te ‘‘diṭṭhaṃyeva maṅgala’’nti gatā. Ye sutamutamaṅgalikānaṃ vacanaṃ gaṇhiṃsu, te ‘‘sutaṃyeva mutaṃyeva maṅgala’’nti gatā. Evamayaṃ maṅgalakathā sakalajambudīpe pākaṭā jātā.
Atha sakalajambudīpe manussā gumbagumbā hutvā ‘‘kiṃ nu kho maṅgala’’nti maṅgalāni cintayiṃsu. Tesaṃ manussānaṃ ārakkhadevatā taṃ kathaṃ sutvā tatheva maṅgalāni cintayiṃsu. Tāsaṃ devatānaṃ bhummadevatā mittā honti, atha tato sutvā bhummadevatāpi tatheva maṅgalāni cintayiṃsu. Tāsampi devatānaṃ ākāsaṭṭhadevatā mittā honti, ākāsaṭṭhadevatānaṃ cātumahārājikadevatā. Eteneva upāyena yāva sudassīdevatānaṃ akaniṭṭhadevatā mittā honti, atha tato sutvā akaniṭṭhadevatāpi tatheva gumbagumbā hutvā maṅgalāni cintayiṃsu. Evaṃ dasasahassacakkavāḷesu sabbattha maṅgalacintā udapādi. Uppannā ca sā ‘‘idaṃ maṅgalaṃ idaṃ maṅgala’’nti vinicchiyamānāpi appattā eva vinicchayaṃ dvādasa vassāni aṭṭhāsi. Sabbe manussā ca devā ca brahmāno ca ṭhapetvā ariyasāvake diṭṭhasutamutavasena tidhā bhinnā. Ekopi ‘‘idameva maṅgala’’nti yathābhuccato niṭṭhaṅgato nāhosi, maṅgalakolāhalaṃ loke uppajji.
Kolāhalaṃ nāma pañcavidhaṃ– kappakolāhalaṃ, cakkavattikolāhalaṃ, buddhakolāhalaṃ, maṅgalakolāhalaṃ, moneyyakolāhalanti. Tattha kāmāvacaradevā muttasirā vikiṇṇakesā rudammukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā, ‘‘vassasatasahassassa accayena kappuṭṭhānaṃ bhavissati. Ayaṃ loko vinassissati, mahāsamuddo sussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍhayhissati vinassissati, yāva brahmalokā lokavināso bhavissati. Mettaṃ, mārisā, bhāvetha, karuṇaṃ muditaṃ upekkhaṃ, mārisā, bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hotha, jāgaratha mā pamādatthā’’ti manussapathe vicaritvā ārocenti. Idaṃkappakolāhalaṃnāma.
cakkavattikolāhalaṃnāma.
buddhakolāhalaṃnāma.
maṅgalakolāhalaṃnāma.
moneyyakolāhalaṃnāma. Imesu pañcasu kolāhalesu diṭṭhamaṅgalādivasena tidhā bhinnesu devamanussesu idaṃ maṅgalakolāhalaṃ loke uppajji.
Atha devesu ca manussesu ca vicinitvā vicinitvā maṅgalāni alabhamānesu dvādasannaṃ vassānaṃ accayena tāvatiṃsakāyikā devatā saṅgamma samāgamma evaṃ samacintesuṃ – ‘‘seyyathāpi nāma, mārisā, gharasāmiko antogharajanānaṃ, gāmasāmiko gāmavāsīnaṃ, rājā sabbamanussānaṃ, evamevaṃ ayaṃ sakko devānamindo amhākaṃ aggo ca seṭṭho ca yadidaṃ puññena tejena issariyena paññāya dvinnaṃ devalokānaṃ adhipati. Yaṃnūna mayaṃ sakkaṃ devānamindaṃ etamatthaṃ puccheyyāmā’’ti. Tā sakkassa santikaṃ gantvā sakkaṃ devānamindaṃ taṅkhaṇānurūpanivāsanābharaṇasassirikasarīraṃ aḍḍhateyyakoṭiaccharāgaṇaparivutaṃ pāricchattakamūle paṇḍukambalavarāsane nisinnaṃ abhivādetvā ekamantaṃ ṭhatvā etadavocuṃ – ‘‘yagghe, mārisa, jāneyyāsi, etarahi maṅgalapañhā samuṭṭhitā, eke diṭṭhaṃ maṅgalanti vadanti, eke sutaṃ maṅgalanti vadanti, eke mutaṃ maṅgalanti vadanti. Tattha mayañca aññe ca aniṭṭhaṅgatā, sādhu vata no tvaṃ yāthāvato byākarohī’’ti. Devarājā pakatiyāpi paññavā ‘‘ayaṃ maṅgalakathā kattha paṭhamaṃ samuṭṭhitā’’ti āha. ‘‘Mayaṃ deva cātumahārājikānaṃ assumhā’’ti āhaṃsu. Tato cātumahārājikā ākāsaṭṭhadevatānaṃ, ākāsaṭṭhadevatā bhummadevatānaṃ, bhummadevatā manussārakkhadevatānaṃ, manussārakkhadevatā ‘‘manussaloke samuṭṭhitā’’ti āhaṃsu.
Atha devānamindo ‘‘sammāsambuddho kattha vasatī’’ti pucchi. ‘‘Manussaloke, devā’’ti āhaṃsu. ‘‘Taṃ bhagavantaṃ koci pucchī’’ti āha. ‘‘Na koci devā’’ti. ‘‘Kiṃ nu kho nāma tumhe mārisā aggiṃ chaḍḍetvā khajjopanakaṃ ujjāletha, ye anavasesamaṅgaladesakaṃ taṃ bhagavantaṃ atikkamitvā maṃ pucchitabbaṃ maññatha? Āgacchatha, mārisā, taṃ bhagavantaṃ pucchāma, addhā sassirikaṃ pañhabyākaraṇaṃ labhissāmā’’ti ekaṃ devaputtaṃ āṇāpesi – ‘‘tvaṃ bhagavantaṃ pucchā’’ti. So devaputto taṅkhaṇānurūpena alaṅkārena attānaṃ alaṅkaritvā vijjuriva vijjotamāno devagaṇaparivuto jetavanamahāvihāraṃ āgantvā bhagavantaṃ abhivādetvā ekamantaṃ ṭhatvā maṅgalapañhaṃ pucchanto gāthāya ajjhabhāsi. Bhagavā tassa taṃ pañhaṃ vissajjento imaṃ suttamabhāsi.
evaṃ me sutantiādīnamattho saṅkhepato kasibhāradvājasuttavaṇṇanāyaṃ vutto, vitthāraṃ pana icchantehi papañcasūdaniyā majjhimaṭṭhakathāyaṃ vuttanayena gahetabbo. Kasibhāradvājasutteca‘‘magadhesu viharati dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme’’ti vuttaṃ, idha ‘‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti. Tasmā ‘‘sāvatthiya’’nti imaṃ padaṃ ādiṃ katvā idha apubbapadavaṇṇanaṃ karissāma.
sāvatthiyanti evaṃnāmake nagare. Taṃ kira savatthassa nāma isino nivāsaṭṭhānaṃ ahosi. Tasmā yathā kusambassa nivāso kosambī, kākaṇḍassa nivāso kākaṇḍīti, evaṃ itthiliṅgavasena ‘‘sāvatthī’’ti vuccati. Porāṇā pana vaṇṇayanti – yasmā tasmiṃ ṭhāne satthasamāyoge ‘‘kiṃbhaṇḍamatthī’’ti pucchite ‘‘sabbamatthī’’ti āhaṃsu, tasmā taṃ vacanamupādāya ‘‘sāvatthī’’ti vuccati. Tassaṃ sāvatthiyaṃ. Etenassa gocaragāmo dīpito hoti. Jeto nāma rājakumāro, tena ropitasaṃvaḍḍhitattā tassa jetassa vananti jetavanaṃ, tasmiṃjetavane. Anāthānaṃ piṇḍo etasmiṃ atthīti anāthapiṇḍiko, tassaanāthapiṇḍikassa. Anāthapiṇḍikena gahapatinā catupaṇṇāsakoṭipariccāgena niṭṭhāpitārāmeti attho. Etenassa pabbajitānurūpanivāsokāso dīpito hoti.
Athāti avicchedatthe,khoti adhikārantaranidassanatthe nipāto. Tena avicchinneyeva tattha bhagavato vihāre ‘‘idamadhikārantaraṃ udapādī’’ti dasseti. Kiṃ tanti?Aññatarā devatātiādi. Tatthaaññatarāti aniyamitaniddeso. Sā hi nāmagottato apākaṭā, tasmā ‘‘aññatarā’’ti vuttā. Devo eva devatā, itthipurisasādhāraṇametaṃ. Idha pana puriso eva so devaputto, kintu sādhāraṇanāmavasena ‘‘devatā’’ti vutto.
Abhikkantāyarattiyāti etthaabhikkantasaddokhayasundarābhirūpaabbhanumodanādīsu dissati. Tattha ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhagavā bhikkhūnaṃ pātimokkha’’nti evamādīsu (cūḷava. 383; a. ni. 8.20; udā. 45) khaye dissati. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’ti evamādīsu (a. ni. 4.100) sundare.
‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;
Evamādīsu abhirūpe. ‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā’’ti evamādīsu (a. ni. 2.16; pārā. 15) abbhanumodane. Idha pana khaye. Tena abhikkantāya rattiyā, parikkhīṇāya rattiyāti vuttaṃ hoti.
Abhikkantavaṇṇāti etthaabhikkantasaddo abhirūpe,vaṇṇasaddo pana chavithutikulavaggakāraṇasaṇṭhānappamāṇarūpāyatanādīsu dissati. Tattha ‘‘suvaṇṇavaṇṇosi bhagavā’’ti evamādīsu (ma. ni. 2.399; su. ni. 553) chaviyaṃ. ‘‘Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā’’ti evamādīsu (ma. ni. 2.77) thutiyaṃ. ‘‘Cattārome, bho gotama, vaṇṇā’’ti evamādīsu (dī. ni. 3.115) kulavagge. ‘‘Atha kena nu vaṇṇena, gandhatthenoti vuccatī’’ti evamādīsu (saṃ. ni. 1.234) kāraṇe. ‘‘Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’ti evamādīsu (saṃ. ni. 1.138) saṇṭhāne. ‘‘Tayo pattassa vaṇṇā’’ti evamādīsu pamāṇe. ‘‘Vaṇṇo gandho raso ojā’’ti evamādīsu rūpāyatane. So idha chaviyaṃ daṭṭhabbo. Tena abhikkantavaṇṇā abhirūpacchavīti vuttaṃ hoti.
Kevalakappanti etthakevalasaddo anavasesayebhuyyaabyāmissaanatirekadaḷhatthavisaṃyogādianekattho. Tathā hissa ‘‘kevalaparipuṇṇaṃ parisuddhaṃ brahmacariya’’nti evamādīsu (dī. ni. 1.255; pārā. 1) anavasesatā attho. ‘‘Kevalakappā ca aṅgamāgadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī’’ti evamādīsu (mahāva. 43) yebhuyyatā. ‘‘Kevalassa dukkhakkhandhassa samudayo hotī’’ti evamādīsu (vibha. 225) abyāmissatā. ‘‘Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā’’ti evamādīsu (mahāva. 244) anatirekatā. ‘‘Āyasmato bhante anuruddhassa bāhiko nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito’’ti evamādīsu (a. ni. 4.243) daḷhatthatā. ‘‘Kevalī vusitavā uttamapurisoti vuccatī’’ti evamādīsu (saṃ. ni. 3.57) visaṃyogo. Idha panassa anavasesato attho adhippeto.
Kappasaddo panāyaṃ abhisaddahanavohārakālapaññattichedanavikappalesasamantabhāvādianekattho. Tathā hissa ‘‘okappaniyametaṃ bhoto gotamassa, yatā taṃ arahato sammāsambuddhassā’’ti evamādīsu (ma. ni. 1.387) abhisaddahanamattho. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti evamādīsu (cūḷava. 250) vohāro. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’ti evamādīsu (ma. ni. 1.387) kālo. ‘‘Iccāyasmā kappo’’ti evamādīsu (su. ni. 1098; cūḷani. kappamāṇavapucchā 117) paññatti. ‘‘Alaṅkato kappitakesamassū’’ti evamādīsu (jā. 2.22.1368) chedanaṃ. ‘‘Kappati dvaṅgulakappo’’ti evamādīsu (cūḷava. 446) vikappo. ‘‘Atthi kappo nipajjitu’’nti evamādīsu (a. ni. 8.80) leso. ‘‘Kevalakappaṃ veḷuvanaṃ obhāsetvā’’ti evamādīsu (saṃ. ni. 1.94) samantabhāvo. Idha panassa samantabhāvo atthoti adhippeto. Yatokevalakappaṃ jetavananti ettha anavasesaṃ samantato jetavananti evamattho daṭṭhabbo.
Obhāsetvāti ābhāya pharitvā, candimā viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho.
Yena bhagavā tenupasaṅkamīti bhummatthe karaṇavacanaṃ, yato yattha bhagavā, tattha upasaṅkamīti evamettha attho daṭṭhabbo. Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, teneva kāraṇena upasaṅkamīti evampettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti ca gatāti vuttaṃ hoti.Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gatā tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti.Bhagavantaṃ abhivādetvāti bhagavantaṃ vanditvā paṇamitvā namassitvā.
Ekamantanti bhāvanapuṃsakaniddeso, ekokāsaṃ ekapassanti vuttaṃ hoti. Bhummatthe vā upayogavacanaṃ.Aṭṭhāsīti nisajjādipaṭikkhepo, ṭhānaṃ kappesi, ṭhitā ahosīti attho.
Kathaṃ ṭhitā pana sā ekamantaṃ ṭhitā ahūti?
‘‘Na pacchato na purato, nāpi āsannadūrato;
Kasmā panāyaṃ aṭṭhāsi eva, na nisīdīti? Lahuṃ nivattitukāmatāya. Devatā hi kañcideva atthavasaṃ paṭicca sucipuriso viya vaccaṭṭhānaṃ manussalokaṃ āgacchanti. Pakatiyā panetāsaṃ yojanasatato pabhuti manussaloko duggandhatāya paṭikūlo hoti, na tattha abhiramanti. Tena sā āgatakiccaṃ katvā lahuṃ nivattitukāmatāya na nisīdi. Yassa ca gamanādiiriyāpathaparissamassa vinodanatthaṃ nisīdanti, so devānaṃ parissamo natthi, tasmāpi na nisīdi. Ye ca mahāsāvakā bhagavantaṃ parivāretvā ṭhitā, te patimānesi, tasmāpi na nisīdi. Apica bhagavati gāraveneva na nisīdi. Devānañhi nisīditukāmānaṃ āsanaṃ nibbattati, taṃ anicchamānā nisajjāya cittampi akatvā ekamantaṃ aṭṭhāsi.
Ekamantaṃ ṭhitā kho sā devatāti evaṃ imehi kāraṇehi ekamantaṃ ṭhitā kho sā devatā.Bhagavantaṃ gāthāya ajjhabhāsīti bhagavantaṃ gāthāya akkharapadaniyamitaganthitena vacanena abhāsīti attho.
261.Tatthabahūti aniyamitasaṅkhyāniddeso. Tena anekasatā anekasahassā anekasatasahassāti vuttaṃ hoti. Dibbantītidevā,pañcahi kāmaguṇehi kīḷanti, attano vā siriyā jotantīti attho. Apica tividhā devā sammutiupapattivisuddhivasena. Yathāha –
‘‘Devāti tayo devā sammutidevā, upapattidevā, visuddhidevā. Tattha sammutidevā nāma rājāno, deviyo, rājakumārā. Upapattidevā nāma cātumahārājike deve upādāya taduttaridevā. Visuddhidevā nāma arahanto vuccantī’’ti (cūḷani. dhotakamāṇavapucchāniddesa 32, pārāyanānugītigāthāniddesa 119).
manussā. Porāṇā pana bhaṇanti – manassa ussannatāya manussā. Te jambudīpakā, aparagoyānakā, uttarakurukā, pubbavidehakāti catubbidhā. Idha jambudīpakā adhippetā. Maṅgalanti imehi sattātimaṅgalāni,iddhiṃ vuddhiñca pāpuṇantīti attho.Acintayunti cintesuṃ.Ākaṅkhamānāti icchamānā patthayamānā pihayamānā.Sotthānanti sotthibhāvaṃ, sabbesaṃ diṭṭhadhammikasamparāyikānaṃ sobhanānaṃ sundarānaṃ kalyāṇānaṃ dhammānamatthitanti vuttaṃ hoti.Brūhīti desehi pakāsehi ācikkha vivara vibhaja uttānīkarohi.Maṅgalanti iddhikāraṇaṃ vuddhikāraṇaṃ sabbasampattikāraṇaṃ.Uttamanti visiṭṭhaṃ pavaraṃ sabbalokahitasukhāvahanti ayaṃ gāthāya anupubbapadavaṇṇanā.
Ayaṃ pana piṇḍattho – so devaputto dasasahassacakkavāḷesu devatā maṅgalapañhaṃ sotukāmatāya imasmiṃ ekacakkavāḷe sannipatitvā ekavālaggakoṭiokāsamatte dasapi vīsampi tiṃsampi cattālīsampi paññāsampi saṭṭhipi sattatipi asītipi sukhumattabhāve nimminitvā sabbadevamārabrahmāno siriyā ca tejasā ca adhigayha virocamānaṃ paññattavarabuddhāsane nisinnaṃ bhagavantaṃ parivāretvā ṭhitā disvā tasmiṃ ca samaye anāgatānampi sakalajambudīpakānaṃ manussānaṃ cetasā cetoparivitakkamaññāya sabbadevamanussānaṃ vicikicchāsallasamuddharaṇatthaṃ āha – ‘‘bahū devā manussā ca, maṅgalāni acintayuṃ, ākaṅkhamānā sotthānaṃ attano sotthibhāvaṃ icchantā, brūhi maṅgalamuttamaṃ, tesaṃ devānaṃ anumatiyā manussānañca anuggahena mayā puṭṭho samāno yaṃ sabbesameva amhākaṃ ekantahitasukhāvahanato uttamaṃ maṅgalaṃ, taṃ no anukampaṃ upādāya brūhi bhagavā’’ti.
262.Evametaṃ devaputtassa vacanaṃ sutvā bhagavā‘‘asevanā ca bālāna’’nti gāthamāha. Tatthaasevanāti abhajanā apayirupāsanā.Bālānanti balanti assasantīti bālā, assasitapassasitamattena jīvanti, na paññājīvitenāti adhippāyo. Tesaṃ bālānaṃpaṇḍitānanti paṇḍantīti paṇḍitā, sandiṭṭhikasamparāyikesu atthesu ñāṇagatiyā gacchantīti adhippāyo. Tesaṃ paṇḍitānaṃ.Sevanāti bhajanā payirupāsanā taṃsahāyatā taṃsampavaṅkatā.Pūjāti sakkāragarukāramānanavandanā.Pūjaneyyānanti pūjārahānaṃ.Etaṃ maṅgalamuttamanti yā ca bālānaṃ asevanā, yā ca paṇḍitānaṃ sevanā, yā ca pūjaneyyānaṃ pūjā, taṃ sabbaṃ sampiṇḍetvā āha etaṃ maṅgalamuttamanti. Yaṃ tayā puṭṭhaṃ ‘‘brūhi maṅgalamuttama’’nti, ettha tāva etaṃ maṅgalamuttamanti gaṇhāhīti vuttaṃ hoti. Ayametissā gāthāya padavaṇṇanā.
Atthavaṇṇanā panassā evaṃ veditabbā – evametaṃ devaputtassa vacanaṃ sutvā bhagavā imaṃ gāthamāha. Tattha yasmā catubbidhā kathā pucchitakathā, apucchitakathā, sānusandhikathā, ananusandhikathāti. Tattha ‘‘pucchāmi taṃ, gotama, bhūripaññaṃ, kathaṃkaro sāvako sādhu hotī’’ti (su. ni. 378) ca, ‘‘kathaṃ nu tvaṃ, mārisa, oghamatarī’’ti (saṃ. ni. 1.1) ca evamādīsu pucchitena kathikā pucchitakathā. ‘‘Yaṃ pare sukhato āhu, tadariyā āhu dukkhato’’ti evamādīsu (su. ni. 767) apucchitena attajjhāsayavaseneva kathitā apucchitakathā. Sabbāpi buddhānaṃ kathā ‘‘sanidānāhaṃ, bhikkhave, dhammaṃ desemī’’ti (a. ni. 3.126; kathā. 806) vacanato sānusandhikathā. Ananusandhikathā imasmiṃ sāsane natthi. Evametāsu kathāsu ayaṃ devaputtena pucchitena bhagavatā kathitattā pucchitakathā. Pucchitakathāyañca yathā cheko puriso kusalo maggassa, kusalo amaggassa, maggaṃ puṭṭho paṭhamaṃ vijahitabbaṃ ācikkhitvā pacchā gahetabbaṃ ācikkhati – ‘‘asukasmiṃ nāma ṭhāne dvedhāpatho hoti, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhathā’’ti, evaṃ sevitabbāsevitabbesu asevitabbaṃ ācikkhitvā sevitabbaṃ ācikkhati. Bhagavā ca maggakusalapurisasadiso. Yathāha –
‘‘Puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti (saṃ. ni. 3.84).
So hi kusalo imassa lokassa, kusalo parassa lokassa, kusalo maccudheyyassa, kusalo amaccudheyyassa, kusalo māradheyyassa, kusalo amāradheyyassāti. Tasmā paṭhamaṃ asevitabbaṃ ācikkhitvā sevitabbaṃ ācikkhanto āha – ‘‘asevanā ca bālānaṃ, paṇḍitānañca sevanā’’ti. Vijahitabbamaggo viya hi paṭhamaṃ bālā na sevitabbā na payirupāsitabbā, tato gahetabbamaggo viya paṇḍitā sevitabbā payirupāsitabbāti.
Kasmā pana bhagavatā maṅgalaṃ kathentena paṭhamaṃ bālānaṃ asevanā paṇḍitānañca sevanā kathitāti? Vuccate – yasmā imaṃ diṭṭhādīsu maṅgaladiṭṭhiṃ bālasevanāya devamanussā gaṇhiṃsu, sā ca amaṅgalaṃ, tasmā nesaṃ taṃ idhalokatthaparalokatthabhañjakaṃ akalyāṇamittasaṃsaggaṃ garahantena ubhayalokatthasādhakañca kalyāṇamittasaṃsaggaṃ pasaṃsantena bhagavatā paṭhamaṃ bālānaṃ asevanā paṇḍitānañca sevanā kathitāti.
bālānāma ye keci pāṇātipātādiakusalakammapathasamannāgatā sattā. Te tīhākārehi jānitabbā. Yathāha – ‘‘tīṇimāni, bhikkhave, bālassa bālalakkhaṇānī’’ti (a. ni. 3.3; ma. ni. 3.246) suttaṃ. Apica pūraṇakassapādayo cha satthāro devadattakokālikakaṭamodakatissakhaṇḍadeviyāputtasamuddadattaciñcamāṇavikādayo atītakāle ca dīghavidassa bhātāti ime aññe ca evarūpā sattā bālāti veditabbā.
Te aggipadittamiva aṅgāraṃ attanā duggahitena attānañca attano vacanakārake ca vināsenti, yathā dīghavidassa bhātā catubuddhantaraṃ saṭṭhiyojanamattena attabhāvena uttāno patito mahāniraye paccati, yathā ca tassa diṭṭhiṃ abhirucikāni pañca kulasatāni tasseva sahabyataṃ upapannāni niraye paccanti. Vuttaṃ hetaṃ –
‘‘Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni, evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti, sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti…pe… ye keci upasaggā…pe… no paṇḍitato. Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito, saupasaggo bālo, anupasaggo paṇḍito’’ti (a. ni. 3.1).
Apica pūtimacchasadiso bālo, pūtimacchabandhapattapuṭasadiso hoti tadupasevī, chaḍḍanīyataṃ jigucchanīyatañca āpajjati viññūnaṃ. Vuttañcetaṃ –
‘‘Pūtimacchaṃ kusaggena, yo naro upanayhati;
Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha –
‘‘Bālaṃ na passe na suṇe, na ca bālena saṃvase;
‘‘Kinnu te akaraṃ bālo, vada kassapa kāraṇaṃ;
‘‘Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati;
paṇḍitānāma ye keci pāṇātipātāveramaṇiādidasakusalakammapathasamannāgatā sattā, te tīhākārehi jānitabbā. Yathāha – ‘‘tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇānī’’ti (a. ni. 3.3; ma. ni. 3.253) vuttaṃ. Apica buddhapaccekabuddhaasītimahāsāvakā aññe ca tathāgatassa sāvakā sunettamahāgovindavidhurasarabhaṅgamahosadhasutasomanimirāja- ayogharakumāraakittipaṇḍitādayo ca paṇḍitāti veditabbā.
Te bhaye viya rakkhā, andhakāre viya padīpo, khuppipāsādidukkhābhibhave viya annapānādipaṭilābho, attano vacanakarānaṃ sabbabhayaupaddavūpasaggaviddhaṃsanasamatthā honti. Tathā hi tathāgataṃ āgamma asaṅkhyeyyā aparimāṇā devamanussā āsavakkhayaṃ pattā, brahmaloke patiṭṭhitā, devaloke patiṭṭhitā, sugatiloke uppannā. Sāriputtatthere cittaṃ pasādetvā catūhi paccayehi theraṃ upaṭṭhahitvā asīti kulasahassāni sagge nibbattāni. Tathā mahāmoggallānamahākassapappabhutīsu sabbamahāsāvakesu, sunettassa satthuno sāvakā appekacce brahmaloke uppajjiṃsu, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ…pe… appekacce gahapatimahāsālakulānaṃ sahabyataṃ upapajjiṃsu. Vuttañcetaṃ –
‘‘Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo’’ti (a. ni. 3.1).
Apica tagaramālādigandhabhaṇḍasadiso paṇḍito, tagaramālādigandhabhaṇḍapaliveṭhanapattasadiso hoti tadupasevī, bhāvanīyataṃ manuññatañca āpajjati viññūnaṃ. Vuttañcetaṃ –
‘‘Tagarañca palāsena, yo naro upanayhati;
Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha –
‘‘Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase;
‘‘Kinnu te akaraṃ dhīro, vada kassapa kāraṇaṃ;
‘‘Nayaṃ nayati medhāvī, adhurāyaṃ na yuñjati;
‘‘pūjā ca pūjaneyyānaṃ etaṃ maṅgalamuttama’’nti āha. Tatthapūjaneyyānāma sabbadosavirahitattā sabbaguṇasamannāgatattā ca buddhā bhagavanto, tato pacchā paccekabuddhā ariyasāvakā ca. Tesañhi pūjā appakāpi dīgharattaṃ hitāya sukhāya hoti, sumanamālākāramallikādayo cettha nidassanaṃ.
Tatthekaṃ nidassanamattaṃ bhaṇāma. Bhagavā kira ekadivasaṃ pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho sumanamālākāro rañño māgadhassa seniyassa bimbisārassa pupphāni gahetvā gacchanto addasa bhagavantaṃ nagaradvāraṃ anuppattaṃ pāsādikaṃ pasādanīyaṃ dvattiṃsamahāpurisalakkhaṇāsītānubyañjanapaṭimaṇḍitaṃ buddhasiriyā jalantaṃ. Disvānassa etadahosi – ‘‘rājā pupphāni gahetvā sataṃ vā sahassaṃ vā dadeyya, tañca idhalokamattameva sukhaṃ bhaveyya, bhagavato pana pūjā appameyyaasaṅkhyeyyaphalā dīgharattaṃ hitasukhāvahā hoti. Handāhaṃ imehi pupphehi bhagavantaṃ pūjemī’’ti pasannacitto ekaṃ pupphamuṭṭhiṃ gahetvā bhagavato paṭimukhaṃ khipi, pupphāni ākāsena gantvā bhagavato upari mālāvitānaṃ hutvā aṭṭhaṃsu. Mālākāro taṃ ānubhāvaṃ disvā pasannataracitto puna ekaṃ pupphamuṭṭhiṃ khipi, tāni gantvā mālākañcuko hutvā aṭṭhaṃsu. Evaṃ aṭṭha pupphamuṭṭhiyo khipi, tāni gantvā pupphakūṭāgāraṃ hutvā aṭṭhaṃsu. Bhagavā antokūṭāgāre viya ahosi, mahājanakāyo sannipati. Bhagavā mālākāraṃ passanto sitaṃ pātvākāsi. Ānandatthero ‘‘na buddhā ahetu appaccayā sitaṃ pātukarontī’’ti sitakāraṇaṃ pucchi. Bhagavā āha – ‘‘eso, ānanda, mālākāro imissā pūjāya ānubhāvena satasahassakappe devesu ca manussesu ca saṃsaritvā pariyosāne sumanissaro nāma paccekabuddho bhavissatī’’ti. Vacanapariyosāne ca dhammadesanatthaṃ imaṃ gāthaṃ abhāsi –
‘‘Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;
Gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, evaṃ appakāpi tesaṃ pūjā dīgharattaṃ hitāya sukhāya hotīti veditabbā. Sā ca āmisapūjāva ko pana vādo paṭipattipūjāya. Yato ye kulaputtā saraṇagamanena sikkhāpadapaṭiggahaṇena uposathaṅgasamādānena catupārisuddhisīlādīhi ca attano guṇehi bhagavantaṃ pūjenti, ko tesaṃ pūjāya phalaṃ vaṇṇayissati. Te hi tathāgataṃ paramāya pūjāya pūjentīti vuttā. Yathāha –
‘‘Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammapaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati paramāya pūjāyā’’ti.
Etenānusārena paccekabuddhaariyasāvakānampi pūjāya hitasukhāvahatā veditabbā.
Apica gahaṭṭhānaṃ kaniṭṭhassa jeṭṭho bhātāpi bhaginīpi pūjaneyyā, puttassa mātāpitaro, kulavadhūnaṃ sāmikasassusasurāti evampettha pūjaneyyā veditabbā. Etesampi hi pūjā kusaladhammasaṅkhātattā āyuādivaḍḍhihetuttā ca maṅgalameva. Vuttañhetaṃ –
‘‘Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vattissanti. Te tesaṃ kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissantī’’tiādi.
Evametissā gāthāya bālānaṃ asevanā paṇḍitānaṃ sevanā pūjaneyyānaṃ pūjāti tīṇi maṅgalāni vuttāni. Tattha bālānaṃ asevanā bālasevanapaccayabhayādiparittāṇena ubhayalokahitahetuttā paṇḍitānaṃ sevanā pūjaneyyānaṃ pūjā ca tāsaṃ phalavibhūtivaṇṇanāyaṃ vuttanayeneva nibbānasugatihetuttā ‘‘maṅgala’’nti veditabbā. Ito paraṃ tu mātikaṃ adassetvā eva yaṃ yattha maṅgalaṃ, taṃ vavatthapessāma, tassa ca maṅgalattaṃ vibhāvayissāmāti.
Niṭṭhitā asevanā ca bālānanti imissā gāthāya atthavaṇṇanā.
263.Evaṃ bhagavā ‘‘brūhi maṅgalamuttama’’nti ekaṃ ajjhesitopi appaṃ yācito bahudāyako uḷārapuriso viya ekāya gāthāya tīṇi maṅgalāni vatvā tato uttaripi devatānaṃ sotukāmatāya maṅgalānañca atthitāya yesaṃ yesaṃ yaṃ yaṃ anukūlaṃ, te te satte tattha tattha maṅgale niyojetukāmatāya ca‘‘patirūpadesavāso cā’’tiādīhi gāthāhi punapi anekāni maṅgalāni vattumāraddho.
patirūpoti anucchaviko.Desoti gāmopi nigamopi nagarampi janapadopi yo koci sattānaṃ nivāsokāso.Vāsoti tattha nivāso.Pubbeti purā atītāsu jātīsu.Katapuññatāti upacitakusalatā.Attāti cittaṃ vuccati, sakalo vā attabhāvo.Sammāpaṇidhīti tassa attano sammā paṇidhānaṃ niyuñjanaṃ, ṭhapananti vuttaṃ hoti. Sesaṃ vuttanayamevāti ayamettha padavaṇṇanā.
patirūpadesonāma yattha catasso parisā viharanti, dānādīni puññakiriyāvatthūni vattanti, navaṅgaṃ satthu sāsanaṃ dippati. Tattha nivāso sattānaṃ puññakiriyāya paccayattā ‘‘maṅgala’’nti vuccati. Sīhaḷadīpapaviṭṭhakevaṭṭādayo cettha nidassanaṃ.
Aparo nayo – patirūpadeso nāma bhagavato bodhimaṇḍappadeso, dhammacakkappavattitappadeso, dvādasayojanāya parisāya majjhe sabbatitthiyamataṃ bhinditvā yamakapāṭihāriyadassitakaṇḍambarukkhamūlappadeso, devorohanappadeso, yo vā panaññopi sāvatthirājagahādibuddhādivāsappadeso. Tattha nivāso sattānaṃ chaanuttariyapaṭilābhapaccayato ‘‘maṅgala’’nti vuccati.
Aparo nayo – puratthimāya disāya kajaṅgalaṃ nāma nigamo, tassa aparena mahāsālā, tato paraṃ paccantimā janapadā, orato majjhe. Dakkhiṇapuratthimāya disāya sallavatī nāma nadī, tato paraṃ paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato paraṃ paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato paraṃ paccantimā janapadā, orato majjhe. Uttarāya disāya usiraddhajo nāma pabbato, tato paraṃ paccantimā janapadā, orato majjhe (mahāva. 259). Ayaṃ majjhimappadeso āyāmena tīṇi yojanasatāni, vitthārena aḍḍhateyyāni, parikkhepena navayojanasatāni honti, eso patirūpadeso nāma.
Ettha catunnaṃ mahādīpānaṃ dvisahassānaṃ parittadīpānañca issariyādhipaccakārakā cakkavattī uppajjanti, ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramiyo pūretvā sāriputtamahāmoggallānādayo mahāsāvakā uppajjanti, dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā paccekabuddhā, cattāri aṭṭha soḷasa vā asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā sammāsambuddhā ca uppajjanti. Tattha sattā cakkavattirañño ovādaṃ gahetvā pañcasu sīlesu patiṭṭhāya saggaparāyaṇā honti, tathā paccekabuddhānaṃ ovāde patiṭṭhāya. Sammāsambuddhasāvakānaṃ pana ovāde patiṭṭhāya saggaparāyaṇā nibbānaparāyaṇā ca honti. Tasmā tattha vāso imāsaṃ sampattīnaṃ paccayato ‘‘maṅgala’’nti vuccati.
Pubbe katapuññatānāma atītajātiyaṃ buddhapaccekabuddhakhīṇāsave ārabbha upacitakusalatā, sāpi maṅgalaṃ. Kasmā? Buddhapaccekabuddhe sammukhato dassetvā buddhānaṃ vā buddhasāvakānaṃ vā sammukhā sutāya catuppadikāyapi gāthāya pariyosāne arahattaṃ pāpetīti katvā. Yo ca manusso pubbe katādhikāro ussannakusalamūlo hoti, so teneva kusalamūlena vipassanaṃ uppādetvā āsavakkhayaṃ pāpuṇāti yathā rājā mahākappino aggamahesī ca. Tena vuttaṃ ‘‘pubbe ca katapuññatā maṅgala’’nti.
Attasammāpaṇidhināma idhekacco attānaṃ dussīlaṃ sīle patiṭṭhāpeti, assaddhaṃ saddhāsampadāya patiṭṭhāpeti, macchariṃ cāgasampadāya patiṭṭhāpeti. Ayaṃ vuccati ‘‘attasammāpaṇidhī’’ti. Eso ca maṅgalaṃ. Kasmā? Diṭṭhadhammikasamparāyikaverappahānavividhānisaṃsādhigamahetutoti.
Evaṃ imissāpi gāthāya patirūpadesavāso, pubbe ca katapuññatā, attasammāpaṇidhīti tīṇiyeva maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
Niṭṭhitā patirūpadesavāso cāti imissā gāthāya atthavaṇṇanā.
264.Idānibāhusaccañcāti etthabāhusaccanti bahussutabhāvo.Sippanti yaṃkiñci hatthakosallaṃ.Vinayoti kāyavācācittavinayanaṃ.Susikkhitoti suṭṭhu sikkhito.Subhāsitāti suṭṭhu bhāsitā.Yāti aniyamaniddeso.Vācāti girā byappatho. Sesaṃ vuttanayamevāti. Ayamettha padavaṇṇanā.
bāhusaccaṃnāma yaṃ taṃ ‘‘sutadharo hoti sutasannicayo’’ti (ma. ni. 1.339; a. ni. 4.22) ca ‘‘idha, bhikkhave, ekaccassa puggalassa bahukaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇa’’nti (a. ni. 4.6) ca evamādinā nayena satthusāsanadharattaṃ vaṇṇitaṃ, taṃ akusalappahānakusalādhigamahetuto anupubbena paramatthasaccasacchikiriyahetuto ca ‘‘maṅgala’’nti vuccati. Vuttañhetaṃ bhagavatā –
‘‘Sutavā ca kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 7.67).
Aparampi vuttaṃ –
‘‘Dhatānaṃ dhammānaṃ atthamupaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahanto tulayati, tulayanto padahati, padahanto kāyena ceva paramatthasaccaṃ sacchikaroti, paññāya ca ativijjha passatī’’ti (ma. ni. 2.432).
Apica agārikabāhusaccampi yaṃ anavajjaṃ, taṃ ubhayalokahitasukhāvahanato ‘‘maṅgala’’nti veditabbaṃ.
Sippaṃnāma agārikasippañca anagārikasippañca. Tattha agārikasippaṃ nāma yaṃ parūparodhavirahitaṃ akusalavivajjitaṃ maṇikārasuvaṇṇakārakammādi, taṃ idhalokatthāvahanato maṅgalaṃ. Anagārikasippaṃ nāma cīvaravicāraṇasibbanādi samaṇaparikkhārābhisaṅkharaṇaṃ, yaṃ taṃ ‘‘idha, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hotī’’tiādinā nayena tattha tattha saṃvaṇṇitaṃ, yaṃ ‘‘nāthakaraṇo dhammo’’ti (dī. ni. 3.345; a. ni. 10.17) ca vuttaṃ, taṃ attano ca paresañca ubhayalokahitasukhāvahanato ‘‘maṅgala’’nti veditabbaṃ.
Vinayonāma agārikavinayo ca anagārikavinayo ca. Tattha agārikavinayo nāma dasaakusalakammapathaviramaṇaṃ, so tattha asaṃkilesāpajjanena ācāraguṇavavatthānena ca susikkhito ubhayalokahitasukhāvahanato maṅgalaṃ. Anagārikavinayo nāma sattāpattikkhandhe anāpajjanaṃ, sopi vuttanayeneva susikkhito. Catupārisuddhisīlaṃ vā anagārikavinayo. So yathā tattha patiṭṭhāya arahattaṃ pāpuṇāti, evaṃ sikkhanena susikkhito lokiyalokuttarasukhādhigamahetuto ‘‘maṅgala’’nti veditabbo.
Subhāsitā vācānāma musāvādādidosavirahitā vācā. Yathāha – ‘‘catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hotī’’ti. Asamphappalāpā vācā eva vā subhāsitā. Yathāha –
‘‘Subhāsitaṃ uttamamāhu santo,
Ayampi ubhayalokahitasukhāvahanato ‘‘maṅgala’’nti veditabbā. Yasmā ca ayaṃ vinayapariyāpannā eva, tasmā vinayaggahaṇena etaṃ asaṅgaṇhitvā vinayo saṅgahetabbo. Athavā kiṃ iminā parissamena paresaṃ dhammadesanāvācā idha ‘‘subhāsitā vācā’’ti veditabbā. Sā hi yathā patirūpadesavāso, evaṃ sattānaṃ ubhayalokahitasukhanibbānādhigamapaccayato ‘‘maṅgala’’nti vuccati. Āha ca –
‘‘Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;
Evaṃ imissā gāthāya bāhusaccaṃ, sippaṃ, vinayo susikkhito, subhāsitā vācāti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
Niṭṭhitā bāhusaccañcāti imissā gāthāya atthavaṇṇanā.
265.Idānimātāpituupaṭṭhānanti ettha mātu ca pitu cātimātāpitu.Upaṭṭhānanti upaṭṭhahanaṃ. Puttānañca dārānañcātiputtadārassa. Saṅgaṇhanaṃsaṅgaho. Na ākulāanākulā. Kammāni evakammantā. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.
mātānāma janikā vuccati, tathāpitā.Upaṭṭhānaṃnāma pādadhovanasambāhanaucchādananhāpanehi catupaccayasampadānena ca upakārakaraṇaṃ. Tattha yasmā mātāpitaro bahūpakārā puttānaṃ atthakāmā anukampakā, yaṃ puttake bahi kīḷitvā paṃsumakkhitasarīrake āgate disvā paṃsukaṃ puñchitvā matthakaṃ upasiṅghāyantā paricumbantā ca sinehaṃ uppādenti, vassasatampi mātāpitaro sīsena pariharantā puttā tesaṃ paṭikāraṃ kātuṃ asamatthā. Yasmā ca te āpādakā posakā imassa lokassa dassetāro brahmasammatā pubbācariyasammatā, tasmā tesaṃ upaṭṭhānaṃ idha pasaṃsaṃ pecca saggasukhañca āvahati, tena ‘‘maṅgala’’nti vuccati. Vuttañhetaṃ bhagavatā –
‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;
‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;
‘‘Ucchādanena nhāpanena, pādānaṃ dhovanena ca;
Aparo nayo – upaṭṭhānaṃ nāma bharaṇakiccakaraṇakulavaṃsaṭṭhapanādipañcavidhaṃ, taṃ pāpanivāraṇādipañcavidhadiṭṭhadhammikahitahetuto ‘‘maṅgala’’nti veditabbaṃ. Vuttañhetaṃ bhagavatā –
‘‘Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā ‘bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjissāmi, atha vā pana petānaṃ kālakatānaṃ dakkhiṇaṃ anuppadassāmī’ti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti, pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādentī’’ti (dī. ni. 3.267).
Apica yo mātāpitaro tīsu vatthūsu pasāduppādanena sīlasamādāpanena pabbajjāya vā upaṭṭhahati, ayaṃ mātāpituupaṭṭhākānaṃ aggo, tassa taṃ mātāpituupaṭṭhānaṃ mātāpitūhi katassa upakārassa paccupakārabhūtaṃ anekesaṃ diṭṭhadhammikānaṃ samparāyikānañca atthānaṃ padaṭṭhānato ‘‘maṅgala’’nti vuccati.
Puttadārassāti ettha attanā janitā puttāpi dhītaropi ‘‘puttā’’ tveva saṅkhyaṃ gacchanti.Dārāti vīsatiyā bhariyānaṃ yā kāci bhariyā. Puttā ca dārā ca puttadāraṃ, tassa puttadārassa.Saṅgahoti sammānanādīhi upakārakaraṇaṃ. Taṃ susaṃvihitakammantatādidiṭṭhadhammikahitahetuto ‘‘maṅgala’’nti veditabbaṃ. Vuttañhetaṃ bhagavatā – ‘‘pacchimā disā puttadārā veditabbā’’ti (dī. ni. 3.266) ettha uddiṭṭhaṃ puttadāraṃ bhariyāsaddena saṅgaṇhitvā –
‘‘Pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā, sammānanāya anavamānanāya anaticariyāya issariyavossaggena alaṅkārānuppadānena. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṃ anukampati, susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesū’’ti (dī. ni. 3.269).
saṅgahoti dhammikāhi dānapiyavācaatthacariyāhi saṅgaṇhanaṃ. Seyyathidaṃ – uposathadivasesu paribbayadānaṃ, nakkhattadivasesu nakkhattadassāpanaṃ, maṅgaladivasesu maṅgalakaraṇaṃ, diṭṭhadhammikasamparāyikesu atthesu ovādānusāsananti. Taṃ vuttanayeneva diṭṭhadhammikahitahetuto samparāyikahitahetuto devatāhipi namassanīyabhāvahetuto ca ‘‘maṅgala’’nti veditabbaṃ. Yathāha sakko devānamindo –
‘‘Ye gahaṭṭhā puññakarā, sīlavanto upāsakā;
Anākulākammantānāma kālaññutāya patirūpakāritāya analasatāya uṭṭhānavīriyasampadāya abyasanīyatāya ca kālātikkamanaappatirūpakaraṇākaraṇasithilakaraṇādiākulabhāvavirahitā kasigorakkhavaṇijjādayo kammantā. Ete attano vā puttadārassa vā dāsakammakarānaṃ vā byattatāya evaṃ payojitā diṭṭheva dhamme dhanadhaññavuḍḍhipaṭilābhahetuto ‘‘maṅgala’’nti vuttā. Vuttañcetaṃ bhagavatā –
‘‘Patirūpakārī dhuravā, uṭṭhātā vindate dhana’’nti. (su. ni. 189; saṃ. ni. 1.246) ca;
‘‘Atisītaṃ atiuṇhaṃ, atisāyamidaṃ ahu;
‘‘Yodha sītañca uṇhañca, tiṇā bhiyyo na maññati;
‘‘Bhoge saṃharamānassa, bhamarasseva irīyato;
Ca evamādi.
Evaṃ imissāpi gāthāya mātupaṭṭhānaṃ, pitupaṭṭhānaṃ, puttadārassa saṅgaho, anākulā ca kammantāti cattāri maṅgalāni vuttāni, puttadārassa saṅgahaṃ vā dvidhā katvā pañca, mātāpituupaṭṭhānaṃ vā ekameva katvā tīṇi. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
Niṭṭhitā mātāpituupaṭṭhānanti imissā gāthāya atthavaṇṇanā.
266.Idānidānañcāti ettha dīyate imināti dānaṃ, attano santakaṃ parassa paṭipādīyatīti vuttaṃ hoti. Dhammassa cariyā, dhammā vā anapetā cariyādhammacariyā. Ñāyante ‘‘amhākaṃ ime’’tiñātakā. Na avajjānianavajjāni,aninditāni agarahitānīti vuttaṃ hoti. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.
dānaṃnāma paraṃ uddissa subuddhipubbikā annādidasadānavatthupariccāgacetanā taṃsampayutto vā alobho. Alobhena hi taṃ vatthuṃ parassa paṭipādeti. Tena vuttaṃ ‘‘dīyate imināti dāna’’nti. Taṃ bahujanapiyamanāpatādīnaṃ diṭṭhadhammikasamparāyikānaṃ phalavisesānaṃ adhigamahetuto ‘‘maṅgala’’nti vuttaṃ. ‘‘Dāyako sīha dānapati bahuno janassa piyo hoti manāpo’’ti evamādīni cettha suttāni (a. ni. 5.34) anussaritabbāni.
Aparo nayo – dānaṃ nāma duvidhaṃ āmisadānañca, dhammadānañca. Tattha āmisadānaṃ vuttappakārameva. Idhalokaparalokadukkhakkhayasukhāvahassa pana sammāsambuddhappaveditassa dhammassa paresaṃ hitakāmatāya desanā dhammadānaṃ. Imesañca dvinnaṃ dānānaṃ etadeva aggaṃ. Yathāha –
‘‘Sabbadānaṃ dhammadānaṃ jināti,
Tattha āmisadānassa maṅgalattaṃ vuttameva. Dhammadānaṃ pana yasmā atthapaṭisaṃveditādīnaṃ guṇānaṃ padaṭṭhānaṃ, tasmā ‘‘maṅgala’’nti vuccati. Vuttañhetaṃ bhagavatā –
‘‘Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī cā’’ti evamādi (dī. ni. 3.355; a. ni. 5.26).
Dhammacariyānāma dasakusalakammapathacariyā. Yathāha – ‘‘tividhaṃ kho, gahapatayo, kāyena dhammacariyāsamacariyā hotī’’ti evamādi. Sā panesā dhammacariyā saggalokūpapattihetuto ‘‘maṅgala’’nti veditabbā. Vuttañhetaṃ bhagavatā – ‘‘dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti (ma. ni. 1.441).
Ñātakānāma mātito vā pitito vā yāva sattamā pitāmahayugā sambandhā. Tesaṃ bhogapārijuññena vā byādhipārijuññena vā abhihatānaṃ attano samīpaṃ āgatānaṃ yathābalaṃ ghāsacchādanadhanadhaññādīhi saṅgaho pasaṃsādīnaṃ diṭṭhadhammikānaṃ sugatigamanādīnañca samparāyikānaṃ visesādhigamānaṃ hetuto ‘‘maṅgala’’nti vuccati.
Anavajjāni kammānināma uposathaṅgasamādānaveyyāvaccakaraṇaārāmavanaropanasetukaraṇādīni kāyavacīmanosucaritakammāni. Tāni hi nānappakārahitasukhādhigamahetuto ‘‘maṅgala’’nti vuccati. ‘‘Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyā’’ti evamādīni cettha suttāni (a. ni. 8.43) anussaritabbāni.
Evaṃ imissā gāthāya dānaṃ, dhammacariyā, ñātakānaṃ saṅgaho, anavajjāni kammānīti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
Niṭṭhitā dānañcāti imissā gāthāya atthavaṇṇanā.
267.Idāniāratī viratīti etthaāratīti āramaṇaṃ.Viratīti viramaṇaṃ, viramanti vā etāya sattāti virati.Pāpāti akusalā. Madanīyaṭṭhena majjaṃ, majjassa pānaṃ majjapānaṃ, tatomajjapānā. Saṃyamanaṃsaṃyamo. Appamajjanaṃappamādo.Dhammesūti kusalesu. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.
Viratināma kammadvāravasena kāyavācāhi viramaṇaṃ. Sā cesā virati nāma sampattavirati samādānavirati samucchedaviratīti tividhā hoti. Tattha yā kulaputtassa attano jātiṃ vā kulaṃ vā gottaṃ vā paṭicca ‘‘na me etaṃ patirūpaṃ, yvāhaṃ imaṃ pāṇaṃ haneyyaṃ, adinnaṃ ādiyeyya’’ntiādinā nayena sampattavatthuto virati, ayaṃsampattaviratināma. Sikkhāpadasamādānavasena pana pavattāsamādānaviratināma, yassā pavattito pabhuti kulaputto pāṇātipātādīni na samācarati. Ariyamaggasampayuttāsamucchedaviratināma, yassā pavattito pabhuti ariyasāvakassa pañca bhayāni verāni vūpasantāni honti.Pāpaṃnāma yaṃ taṃ ‘‘pāṇātipāto kho, gahapatiputta, kammakileso adinnādānaṃ…pe… kāmesumicchācāro…pe… musāvādo’’ti evaṃ vitthāretvā –
‘‘Pāṇātipāto adinnādānaṃ, musāvādo ca vuccati;
Evaṃ gāthāya saṅgahitaṃ kammakilesasaṅkhātaṃ catubbidhaṃ akusalaṃ, tato pāpā. Sabbāpesā ārati ca virati ca diṭṭhadhammikasamparāyikabhayaverappahānādinānappakāravisesādhigamahetuto ‘‘maṅgala’’nti vuccati. ‘‘Pāṇātipātā paṭivirato kho, gahapatiputta, ariyasāvako’’tiādīni cettha suttāni anussaritabbāni.
Majjapānāca saṃyamonāma pubbe vuttasurāmerayamajjapamādaṭṭhānā veramaṇiyāvetaṃ adhivacanaṃ. Yasmā pana majjapāyī atthaṃ na jānāti, dhammaṃ na jānāti, mātupi antarāyaṃ karoti, pitu buddhapaccekabuddhatathāgatasāvakānampi antarāyaṃ karoti, diṭṭheva dhamme garahaṃ, samparāye duggatiṃ, aparāpariyāye ummādañca pāpuṇāti. Majjapānā pana saṃyato tesaṃ dosānaṃ vūpasamaṃ tabbiparītaguṇasampadañca pāpuṇāti. Tasmā ayaṃ majjapānā saṃyamo ‘‘maṅgala’’nti veditabbo.
dhammesu appamādonāma ‘‘kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ, ayaṃ vuccati pamādo’’ti (vibha. 846) ettha vuttassa pamādassa paṭipakkhanayena atthato kusalesu dhammesu satiyā avippavāso veditabbo. So nānappakārakusalādhigamahetuto amatādhigamahetuto ca ‘‘maṅgala’’nti vuccati. Tattha ‘‘appamattassa ātāpino’’ti (ma. ni. 2.18-19; a. ni. 5.26) ca ‘‘appamādo amatapada’’nti (dha. pa. 21) ca evamādi satthusāsanaṃ anussaritabbaṃ.
Evaṃ imissā gāthāya pāpā virati, majjapānā saṃyamo, kusalesu dhammesu appamādoti tīṇi maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
Niṭṭhitā āratī viratīti imissā gāthāya atthavaṇṇanā.
268.Idānigāravo cāti etthagāravoti garubhāvo.Nivātoti nīcavuttitā.Santuṭṭhīti santoso. Katassa jānanatākataññutā.Kālenāti khaṇena samayena. Dhammassa savanaṃdhammassavanaṃ. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.
gāravonāma garukārapayogārahesu buddhapaccekabuddhatathāgatasāvakaācariyupajjhāyamātāpitujeṭṭhabhātikabhaginiādīsu yathānurūpaṃ garukāro garukaraṇaṃ sagāravatā. Svāyaṃ gāravo yasmā sugatigamanādīnaṃ hetu. Yathāha –
‘‘Garukātabbaṃ garuṃ karoti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā…pe… upapajjati, sace manussattaṃ āgacchati, yattha yattha paccājāyati, uccākulīno hotī’’ti (ma. ni. 3.295).
Yathā cāha – ‘‘sattime, bhikkhave, aparihāniyā dhammā. Katame satta? Satthugāravatā’’tiādi (a. ni. 7.32-33). Tasmā ‘‘maṅgala’’nti vuccati.
Nivātonāma nīcamanatā nivātavuttitā, yāya samannāgato puggalo nihatamāno nihatadappo pādapuñchanacoḷakasamo chinnavisāṇusabhasamo uddhaṭadāṭhasappasamo ca hutvā saṇho sakhilo sukhasambhāso hoti, ayaṃ nivāto. Svāyaṃ yasādiguṇapaṭilābhahetuto ‘‘maṅgala’’nti vuccati. Āha ca – ‘‘nivātavutti atthaddho, tādiso labhate yasa’’nti evamādi (dī. ni. 3.273).
Santuṭṭhināma itarītarapaccayasantoso, so dvādasavidho hoti. Seyyathidaṃ – cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. Evaṃ piṇḍapātādīsu.
yathālābhasantoso. Atha pana ābādhiko hoti, garuṃ cīvaraṃ pārupanto oṇamati vā kilamati vā. So sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvareyathābalasantoso. Aparo bhikkhu paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghaṃ cīvaraṃ labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ bahussutānañca anurūpa’’nti tesaṃ datvā attanā saṅkārakūṭā vā aññato vā kutoci nantakāni uccinitvā saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti, ayamassa cīvareyathāsāruppasantoso.
yathālābhasantoso. Atha pana ābādhiko hoti, lūkhaṃ piṇḍapātaṃ bhuñjitvā bāḷhaṃ rogātaṅkaṃ pāpuṇāti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappimadhukhīrādīni bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāteyathābalasantoso. Aparo bhikkhu paṇītaṃ piṇḍapātaṃ labhati, so ‘‘ayaṃ piṇḍapāto therānaṃ cirapabbajitānaṃ aññesañca paṇītapiṇḍapātaṃ vinā ayāpentānaṃ sabrahmacārīnaṃ anurūpo’’ti tesaṃ datvā attanā piṇḍāya caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāteyathāsāruppasantoso.
yathālābhasantoso. Atha pana ābādhiko hoti, nivātasenāsane vasanto ativiya pittarogādīhi āturīyati, so sabhāgassa bhikkhuno taṃ datvā tassa pāpuṇanake savātasītalasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa senāsaneyathābalasantoso. Aparo bhikkhu sundaraṃ senāsanaṃ pattampi na sampaṭicchati ‘‘sundarasenāsanaṃ pamādaṭṭhānaṃ, tatra nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa ca puna paṭibujjhato kāmavitakkā samudācarantī’’ti, so taṃ paṭikkhipitvā abbhokāsarukkhamūlapaṇṇakuṭīsu yattha katthaci nivasantopi santuṭṭhova hoti, ayamassa senāsaneyathāsāruppasantoso.
yathālābhasantoso. Atha pana ābādhiko telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telena bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccayeyathābalasantoso. Aparo bhikkhu ekasmiṃ bhājane pūtimuttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ ‘‘gaṇhatha, bhante, yadicchasī’’ti vuccamāno sacassa tesaṃ dvinnaṃ aññatarenapi byādhi vūpasammati, atha ‘‘pūtimuttaharītakaṃ nāma buddhādīhi vaṇṇitaṃ, ayañca pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo’’ti (mahāva. 128) vuttanti cintento catumadhurabhesajjaṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karontopi paramasantuṭṭhova hoti, ayamassa gilānapaccayeyathāsāruppasantoso.
Evaṃ pabhedo sabbopeso santoso santuṭṭhīti vuccati. Sā atricchatāpāpicchatāmahicchatādīnaṃ pāpadhammānaṃ pahānādhigamahetuto sugatihetuto ariyamaggasambhārabhāvato cātuddisādibhāvahetuto ca ‘‘maṅgala’’nti veditabbā. Āha ca –
‘‘Cātuddiso appaṭigho ca hoti,
Kataññutānāma appassa vā bahussa vā yena kenaci katassa upakārassa punappunaṃ anussaraṇabhāvena jānanatā. Apica nerayikādidukkhaparittāṇato puññāni eva pāṇīnaṃ bahūpakārāni, tato tesampi upakārānussaraṇatā ‘‘kataññutā’’ti veditabbā. Sā sappurisehi pasaṃsanīyatādinānappakāravisesādhigamahetuto ‘‘maṅgala’’nti vuttā. Āha ca – ‘‘dveme, bhikkhave, puggalā dullabhā lokasmiṃ. Katame dve? Yo ca pubbakārī, yo ca kataññū katavedī’’ti (a. ni. 2.120).
Kālena dhammassavanaṃnāma yasmiṃ kāle uddhaccasahagataṃ cittaṃ hoti, kāmavitakkādīnaṃ vā aññatarena abhibhūtaṃ, tasmiṃ kāle tesaṃ vinodanatthaṃ dhammassavanaṃ. Apare āhu – pañcame pañcame divase dhammassavanaṃ kālena dhammassavanaṃ nāma. Yathāha āyasmā anuruddho ‘‘pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāmā’’ti (ma. ni. 1.327; mahāva. 466).
Apica yasmiṃ kāle kalyāṇamitte upasaṅkamitvā sakkā hoti attano kaṅkhāpaṭivinodakaṃ dhammaṃ sotuṃ, tasmiṃ kālepi dhammassavanaṃ ‘‘kālena dhammassavana’’nti veditabbaṃ. Yathāha – ‘‘te kālena kālaṃ upasaṅkamitvā paripucchati paripañhatī’’tiādi (dī. ni. 3.358). Tadetaṃ kālena dhammassavanaṃ nīvaraṇappahānacaturānisaṃsaāsavakkhayādinānappakāravisesādhigamahetuto ‘‘maṅgala’’nti veditabbaṃ. Vuttañhetaṃ –
‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇāni tasmiṃ samaye na hontī’’ti (saṃ. ni. 5.219) ca.
‘‘Sotānugatānaṃ, bhikkhave, dhammānaṃ…pe… suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā’’ti (a. ni. 4.191) ca.
‘‘Cattārome, bhikkhave, dhammā kālena kālaṃ sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti. Katame cattāro? Kālena dhammassavana’’nti ca evamādīni (a. ni. 4.147).
Evaṃ imissā gāthāya gāravo, nivāto, santuṭṭhi, kataññutā, kālena dhammassavananti pañca maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
Niṭṭhitā gāravo ca nivāto cāti imissā gāthāya atthavaṇṇanā.
269.Idānikhantī cāti ettha khamanaṃ khanti. Padakkhiṇaggāhitāya sukhaṃ vaco asminti suvaco, suvacassa kammaṃ sovacassaṃ, sovacassassa bhāvo sovacassatā. Kilesānaṃ samitattāsamaṇā. Dassananti pekkhanaṃ. Dhammassa sākacchādhammasākacchā. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.
khantināma adhivāsanakkhanti, yāya samannāgato bhikkhu dasahi akkosavatthūhi akkosante, vadhabandhādīhi vā vihiṃsante puggale asuṇanto viya ca apassanto viya ca nibbikāro hoti khantivādī viya. Yathāha –
‘‘Ahū atītamaddhānaṃ, samaṇo khantidīpano;
Bhaddakato vā manasi karoti tato uttari aparādhābhāvena āyasmā puṇṇatthero viya. Yathāha –
‘‘Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’’’tiādi (ma. ni. 3.396; saṃ. ni. 4.88).
Yāya ca samannāgato isīnampi pasaṃsanīyo hoti. Yathāha sarabhaṅgo isi –
‘‘Kodhaṃ vadhitvā na kadāci socati,
Devatānampi pasaṃsanīyo hoti. Yathāha sakko devānamindo –
‘‘Yo have balavā santo, dubbalassa titikkhati;
Buddhānampi pasaṃsanīyo hoti. Yathāha bhagavā –
‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;
Sā panesā khanti etesañca idha vaṇṇitānaṃ aññesañca guṇānaṃ adhigamahetuto ‘‘maṅgala’’nti veditabbā.
Sovacassatānāma sahadhammikaṃ vuccamāne vikkhepaṃ vā tuṇhībhāvaṃ vā guṇadosacintanaṃ vā anāpajjitvā ativiya ādarañca gāravañca nīcamanatañca purakkhatvā ‘‘sādhū’’ti vacanakaraṇatā. Sā sabrahmacārīnaṃ santikā ovādānusāsanīpaṭilābhahetuto dosappahānaguṇādhigamahetuto ca ‘‘maṅgala’’nti vuccati.
Samaṇānaṃdassanaṃnāma upasamitakilesānaṃ bhāvitakāyavacīcittapaññānaṃ uttamadamathasamathasamannāgatānaṃ pabbajitānaṃ upasaṅkamanupaṭṭhānaanussaraṇasavanadassanaṃ, sabbampi omakadesanāya ‘‘dassana’’nti vuttaṃ. Taṃ ‘‘maṅgala’’nti veditabbaṃ. Kasmā? Bahūpakārattā. Āha ca – ‘‘dassanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī’’tiādi (itivu. 104). Yato hitakāmena kulaputtena sīlavante bhikkhū gharadvāraṃ sampatte disvā yadi deyyadhammo atthi, yathābalaṃ deyyadhammena patimānetabbā. Yadi natthi, pañcapatiṭṭhitaṃ katvā vanditabbā. Tasmiṃ asampajjamāne añjaliṃ paggahetvā namassitabbā, tasmimpi asampajjamāne pasannacittena piyacakkhūhi sampassitabbā. Evaṃ dassanamūlakenāpi hi puññena anekāni jātisahassāni cakkhumhi rogo vā dāho vā ussadā vā piḷakā vā na honti, vippasannapañcavaṇṇasassirikāni honti cakkhūni ratanavimāne ugghāṭitamaṇikavāṭasadisāni, satasahassakappamattaṃ devesu ca manussesu ca sabbasampattīnaṃ lābhī hoti. Anacchariyañcetaṃ, yaṃ manussabhūto sappaññajātiko sammā pavattitena samaṇadassanamayena puññena evarūpaṃ vipākasampattiṃ anubhaveyya, yattha tiracchānagatānampi kevalaṃ saddhāmattakajanitassa samaṇadassanassa evaṃ vipākasampattiṃ vaṇṇayanti –
‘‘Ulūko maṇḍalakkhiko,
‘‘Mayi cittaṃ pasādetvā, bhikkhusaṅghe anuttare;
‘‘Devalokā cavitvāna, kusalakammena codito;
Kālena dhammasākacchānāma padose vā paccūse vā dve suttantikā bhikkhū aññamaññaṃ suttantaṃ sākacchanti, vinayadharā vinayaṃ, ābhidhammikā abhidhammaṃ, jātakabhāṇakā jātakaṃ, aṭṭhakathikā aṭṭhakathaṃ, līnuddhatavicikicchāparetacittavisodhanatthaṃ vā tamhi tamhi kāle sākacchanti, ayaṃ kālena dhammasākacchā. Sā āgamabyattiādīnaṃ guṇānaṃ hetuto ‘‘maṅgala’’nti vuccatīti.
Evaṃ imissā gāthāya khanti, sovacassatā, samaṇadassanaṃ, kālena dhammasākacchāti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
Niṭṭhitā khantī cāti imissā gāthāya atthavaṇṇanā.
270.Idānitapo cāti ettha pāpake akusale dhamme tapatītitapo. Brahmaṃ cariyaṃ, brahmānaṃ vā cariyaṃbrahmacariyaṃ,seṭṭhacariyanti vuttaṃ hoti. Ariyasaccānaṃ dassanaṃariyasaccāna dassanaṃ. Ariyasaccāni dassanantipi eke, taṃ na sundaraṃ. Nikkhantaṃ vānatoti nibbānaṃ, sacchikaraṇaṃ sacchikiriyā, nibbānassa sacchikiriyānibbānasacchikiriyā. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.
taponāma abhijjhādomanassādīnaṃ tapanato indriyasaṃvaro, kosajjassa vā tapanato vīriyaṃ. Tena hi samannāgato puggalo ātāpīti vuccati. Svāyaṃ abhijjhādippahānajhānādipaṭilābhahetuto ‘‘maṅgala’’nti veditabbo.
Brahmacariyaṃnāma methunaviratisamaṇadhammasāsanamaggānaṃ adhivacanaṃ. Tathā hi ‘‘abrahmacariyaṃ pahāya brahmacārī hotī’’ti (dī. ni. 1.194; ma. ni. 1.292) evamādīsu methunavirati brahmacariyanti vuccati. ‘‘Bhagavati no, āvuso, brahmacariyaṃ vussatī’’ti evamādīsu (ma. ni. 1.257) samaṇadhammo. ‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujañña’’nti evamādīsu (dī. ni. 2.168; saṃ. ni. 5.822; udā. 51) sāsanaṃ. ‘‘Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ. Seyyathidaṃ, sammādiṭṭhī’’ti evamādīsu (saṃ. ni. 5.6) maggo. Idha pana ariyasaccadassanena parato maggassa gahitattā avasesaṃ sabbampi vaṭṭati. Tañcetaṃ uparūpari nānappakāravisesādhigamahetuto ‘‘maṅgala’’nti veditabbaṃ.
Ariyasaccānadassanaṃnāma kumārapañhe vuttatthānaṃ catunnaṃ ariyasaccānaṃ abhisamayavasena maggadassanaṃ. Taṃ saṃsāradukkhavītikkamahetuto ‘‘maṅgala’’nti vuccati.
Nibbānasacchikiriyānāma idha arahattaphalaṃ ‘‘nibbāna’’nti adhippetaṃ. Tampi hi pañcagativānanena vānasaññitāya taṇhāya nikkhantattā ‘‘nibbāna’’nti vuccati. Tassa patti vā paccavekkhaṇā vā ‘‘sacchikiriyā’’ti vuccati. Itarassa pana nibbānassa ariyasaccānaṃ dassaneneva sacchikiriyā siddhā, tenetaṃ idha na adhippetaṃ. Evamesā nibbānasacchikiriyā diṭṭhadhammasukhavihārādihetuto ‘‘maṅgala’’nti veditabbā.
Evaṃ imissāpi gāthāya tapo, brahmacariyaṃ, ariyasaccāna dassanaṃ, nibbānasacchikiriyāti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
Niṭṭhitā tapo cāti imissā gāthāya atthavaṇṇanā.
271.Idāniphuṭṭhassa lokadhammehīti etthaphuṭṭhassāti phusitassa chupitassa sampattassa. Loke dhammālokadhammā,yāva lokappavatti, tāva anivattakā dhammāti vuttaṃ hoti.Cittanti mano mānasaṃ.Yassāti navassa vā majjhimassa vā therassa vā. Nakampatīti na calati, na vedhati.Asokanti nissokaṃ abbūḷhasokasallaṃ.Virajanti vigatarajaṃ viddhaṃsitarajaṃ.Khemanti abhayaṃ nirupaddavaṃ. Sesaṃ vuttanayamevāti ayaṃ tāva padavaṇṇanā.
phuṭṭhassa lokadhammehi yassa cittaṃ na kampati,yassa lābhālābhādīhi aṭṭhahi lokadhammehi phuṭṭhassa ajjhotthaṭassa cittaṃ na kampati, na calati, na vedhati, tassa taṃ cittaṃ kenaci akampanīyalokuttarabhāvāvahanato ‘‘maṅgala’’nti veditabbaṃ.
Kassa pana etehi phuṭṭhassa cittaṃ na kampati? Arahato khīṇāsavassa, na aññassa kassaci. Vuttañhetaṃ –
‘‘Selo yathā ekagghano, vātena na samīrati;
‘‘Iṭṭhā dhammā aniṭṭhā ca, na pavedhenti tādino;
Asokaṃnāma khīṇāsavasseva cittaṃ. Tañhi yo ‘‘soko socanā socitattaṃ antosoko antoparisoko cetaso parinijjhāyitatta’’ntiādinā (vibha. 237) nayena vuccati soko, tassa abhāvato asokaṃ. Keci nibbānaṃ vadanti, taṃ purimapadena nānusandhiyati. Yathā ca asokaṃ, evaṃ virajaṃ khemantipi khīṇāsavasseva cittaṃ. Tañhi rāgadosamoharajānaṃ vigatattāvirajaṃ,catūhi ca yogehi khemattākhemaṃ. Yato etaṃ tena tenākārena tamhi tamhi pavattikkhaṇe gahetvā niddiṭṭhavasena tividhampi appavattakkhandhatādilokuttamabhāvāvahanato āhuneyyādibhāvāvahanato ca ‘‘maṅgala’’nti veditabbaṃ.
Evaṃ imissā gāthāya aṭṭhalokadhammehi akampitacittaṃ, asokacittaṃ, virajacittaṃ, khemacittanti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
Niṭṭhitā phuṭṭhassa lokadhammehīti imissā gāthāya atthavaṇṇanā.
272.Evaṃ bhagavā ‘‘asevanā ca bālāna’’ntiādīhi dasahi gāthāhi aṭṭhatiṃsa maṅgalāni kathetvā idāni etāneva attanā vuttamaṅgalāni thunanto‘‘etādisāni katvānā’’ti imaṃ avasānagāthamabhāsi.
etādisānīti etāni īdisāni mayā vuttappakārāni bālānaṃ asevanādīni.Katvānāti katvā. Katvāna katvā karitvāti hi atthato anaññaṃ.Sabbatthamaparājitāti sabbattha khandhakilesābhisaṅkhāradevaputtamārappabhedesu catūsu paccatthikesu ekenapi aparājitā hutvā, sayameva te cattāro māre parājetvāti vuttaṃ hoti. Makāro cettha padasandhikaraṇamattoti viññātabbo.
Sabbattha sotthiṃ gacchantīti etādisāni maṅgalāni katvā catūhi mārehi aparājitā hutvā sabbattha idhalokaparalokesu ṭhānacaṅkamanādīsu ca sotthiṃ gacchanti, bālasevanādīhi ye uppajjeyyuṃ āsavā vighātapariḷāhā, tesaṃ abhāvā sotthiṃ gacchanti, anupaddutā anupasaṭṭhā khemino appaṭibhayā gacchantīti vuttaṃ hoti. Anunāsiko cettha gāthābandhasukhatthaṃ vuttoti veditabbo.
Taṃ tesaṃ maṅgalamuttamanti iminā gāthāpādena bhagavā desanaṃ niṭṭhāpesi. Kathaṃ? Evaṃ devaputta ye etādisāni karonti, te yasmā sabbattha sotthiṃ gacchanti, tasmā taṃ bālānaṃ asevanādi aṭṭhatiṃsavidhampi tesaṃ etādisakārakānaṃ maṅgalaṃ uttamaṃ seṭṭhaṃ pavaranti gaṇhāhīti.
Evañca bhagavatā niṭṭhāpitāya desanāya pariyosāne koṭisatasahassadevatā arahattaṃ pāpuṇiṃsu, sotāpattisakadāgāmianāgāmiphalappattānaṃ gaṇanā asaṅkhyeyyā ahosi. Atha bhagavā dutiyadivase ānandattheraṃ āmantesi – ‘‘imaṃ, ānanda, rattiṃ aññatarā devatā maṃ upasaṅkamitvā maṅgalapañhaṃ pucchi. Athassāhaṃ aṭṭhatiṃsa maṅgalāni abhāsiṃ, uggaṇha, ānanda, imaṃ maṅgalapariyāyaṃ, uggahetvā bhikkhū vācehī’’ti. Thero uggahetvā bhikkhū vācesi. Tayidaṃ ācariyaparamparābhataṃ yāvajjatanā pavattati, evamidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitanti veditabbaṃ.
Idāni etesveva maṅgalesu ñāṇaparicayapāṭavatthaṃ ayaṃ ādito pabhuti yojanā – evamime idhalokaparalokalokuttarasukhakāmā sattā bālajanasevanaṃ pahāya, paṇḍite nissāya, pūjaneyye pūjentā, patirūpadesavāsena pubbe katapuññatāya ca kusalappavattiyaṃ codiyamānā, attānaṃ sammā paṇidhāya, bāhusaccasippavinayehi alaṅkatattabhāvā, vinayānurūpaṃ subhāsitaṃ bhāsamānā, yāva gihibhāvaṃ na vijahanti, tāva mātāpituupaṭṭhānena porāṇaṃ iṇamūlaṃ visodhayamānā, puttadārasaṅgahena navaṃ iṇamūlaṃ payojayamānā, anākulakammantatāya dhanadhaññādisamiddhiṃ pāpuṇantā, dānena bhogasāraṃ dhammacariyāya jīvitasārañca gahetvā, ñātisaṅgahena sakajanahitaṃ anavajjakammantatāya parajanahitañca karontā, pāpaviratiyā parūpaghātaṃ majjapānasaṃyamena attūpaghātañca vivajjetvā, dhammesu appamādena kusalapakkhaṃ vaḍḍhetvā, vaḍḍhitakusalatāya gihibyañjanaṃ ohāya pabbajitabhāve ṭhitāpi buddhabuddhasāvakupajjhācariyādīsu gāravena nivātena ca vattasampadaṃ ārādhetvā, santuṭṭhiyā paccayagedhaṃ pahāya, kataññutāya sappurisabhūmiyaṃ ṭhatvā, dhammassavanena cittalīnataṃ pahāya, khantiyā sabbaparissaye abhibhavitvā, sovacassatāya sanāthamattānaṃ katvā, samaṇadassanena paṭipattipayogaṃ passantā, dhammasākacchāya kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodetvā, indriyasaṃvaratapena sīlavisuddhiṃ samaṇadhammabrahmacariyena cittavisuddhiṃ tato parā ca catasso visuddhiyo sampādentā, imāya paṭipadāya ariyasaccadassanapariyāyaṃ ñāṇadassanavisuddhiṃ patvā arahattaphalasaṅkhātaṃ nibbānaṃ sacchikaronti. Yaṃ sacchikatvā sinerupabbato viya vātavuṭṭhīhi aṭṭhahi lokadhammehi avikampamānacittā asokā virajā khemino honti. Ye ca khemino, te sabbattha ekenāpi aparājitā honti, sabbattha ca sotthiṃ gacchanti. Tenāha bhagavā –
‘‘Etādisāni katvāna, sabbatthamaparājitā;
Iti paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya maṅgalasuttavaṇṇanā niṭṭhitā.
5. Sūcilomasuttavaṇṇanā
Evaṃme sutanti sūcilomasuttaṃ. Kā uppatti? Atthavaṇṇanānayenevassa uppatti āvi bhavissati. Atthavaṇṇanāyañca ‘‘evaṃ me suta’’ntiādi vuttatthameva.Gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavaneti ettha pana kā gayā, ko ṭaṅkitamañco, kasmā ca bhagavā tassa yakkhassa bhavane viharatīti? Vuccate –gayāti gāmopi titthampi vuccati, tadubhayampi idha vaṭṭati. Gayāgāmassa hi avidūre dese viharantopi ‘‘gayāyaṃ viharatī’’ti vuccati, tassa ca gāmassa samīpe avidūre dvārasantike so ṭaṅkitamañco. Gayātitthe viharantopi ‘‘gayāyaṃ viharatī’’ti vuccati, gayātitthe ca so ṭaṅkitamañco.Ṭaṅkitamañcoti catunnaṃ pāsāṇānaṃ upari vitthataṃ pāsāṇaṃ āropetvā kato pāsāṇamañco. Taṃ nissāya yakkhassa bhavanaṃ āḷavakassa bhavanaṃ viya. Yasmā vā pana bhagavā taṃ divasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya buddhacakkhunā lokaṃ volokento sūcilomassa ca kharalomassa cāti dvinnampi yakkhānaṃ sotāpattiphalūpanissayaṃ addasa, tasmā pattacīvaraṃ ādāya antoaruṇeyeva nānādisāhi sannipatitassa janassa kheḷasiṅghāṇikādinānappakārāsucinissandakilinnabhūmibhāgampi taṃ titthappadesaṃ āgantvā tasmiṃ ṭaṅkitamañce nisīdi sūcilomassa yakkhassa bhavane. Tena vuttaṃ ‘‘ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane’’ti.
Tena kho pana samayenāti yaṃ samayaṃ bhagavā tattha viharati, tena samayena.Kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamantīti. Ke te yakkhā, kasmā ca atikkamantīti? Vuccate – tesu tāva eko atīte saṅghassa telaṃ anāpucchā gahetvā attano sarīraṃ makkhesi. So tena kammena niraye paccitvā gayāpokkharaṇitīre yakkhayoniyaṃ nibbatto. Tasseva cassa kammassa vipākāvasesena virūpāni aṅgapaccaṅgāni ahesuṃ, iṭṭhakacchadanasadisañca kharasamphassaṃ cammaṃ. So kira yadā paraṃ bhiṃsāpetukāmo hoti, tadā chadaniṭṭhakasadisāni cammakapālāni ukkhipitvā bhiṃsāpeti. Evaṃ so kharasamphassattākharo yakkhotveva nāmaṃ labhi.
sūcilomo yakkhotveva nāmaṃ labhi. Te attano gocaratthāya bhavanato nikkhamitvā muhuttaṃ gantvā gatamaggeneva nivattitvā itaraṃ disābhāgaṃ gacchantā bhagavato avidūre atikkamanti.
Atha kho kharoti kasmā te evamāhaṃsu? Kharo samaṇakappaṃ disvā āha. Sūcilomo pana ‘‘yo bhāyati na so samaṇo, samaṇapaṭirūpakattā pana samaṇako hotī’’ti evaṃladdhiko. Tasmā tādisaṃ bhagavantaṃ maññamāno‘‘neso samaṇo, samaṇako eso’’ti sahasāva vatvāpi puna vīmaṃsitukāmo āha –‘‘yāvāhaṃ jānāmī’’ti. ‘‘Atha kho’’ti evaṃ vatvā tato.Sūcilomo yakkhoti ito pabhuti yāvaapica kho te samphasso pāpakoti,tāva uttānatthameva kevalañcetthabhagavato kāyanti attano kāyaṃ bhagavato upanāmesīti evaṃ sambandho veditabbo.
‘‘pañhaṃ taṃ samaṇā’’tiādimāha. Kiṃ kāraṇā? So hi cintesi – ‘‘imināpi nāma me evaṃ kharena amanussasamphassena manusso samāno ayaṃ na bhāyati, handāhaṃ etaṃ buddhavisaye pañhaṃ pucchāmi, addhā ayaṃ tattha na sampāyissati, tato naṃ evaṃ viheṭhessāmī’’ti. Bhagavā taṃ sutvā ‘‘na khvāhaṃ taṃ āvuso’’tiādimāha. Taṃ sabbaṃ āḷavakasutte vuttanayeneva sabbākārehi veditabbaṃ.
273.Atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi ‘‘rāgo ca doso cā’’ti. Tattha rāgadosā vuttanayā eva.Kutonidānāti kiṃnidānā kiṃhetukā.Kutoti paccattavacanassa to-ādeso veditabbo, samāse cassa lopābhāvo. Atha vānidānāti jātā uppannāti attho, tasmā kutonidānā, kutojātā, kutouppannāti vuttaṃ hoti.Aratī ratī lomahaṃso kutojāti yāyaṃ ‘‘pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā’’ti (vibha. 856) evaṃ vibhattā arati, yā ca pañcasu kāmaguṇesu rati, yo ca lomahaṃsasamuṭṭhāpanato ‘‘lomahaṃso’’tveva saṅkhyaṃ gato cittutrāso. Ime tayo dhammā kutojā kutojātāti pucchati.Kuto samuṭṭhāyāti kuto uppajjitvā.Manoti kusalacittaṃ,vitakkāti uragasutte vuttā nava kāmavitakkādayo.Kumārakā dhaṅkamivossajantīti yathā gāmadārakā kīḷantā kākaṃ suttena pāde bandhitvā ossajanti khipanti, evaṃ kusalamanaṃ akusalavitakkā kuto samuṭṭhāya ossajantīti pucchati.
274.Athassa bhagavā te pañhe vissajjento‘‘rāgo cā’’ti dutiyagāthamabhāsi. Tatthaitoti attabhāvaṃ sandhāyāha. Attabhāvanidānā hi rāgadosā. Aratiratilomahaṃsā ca attabhāvato jātā, kāmavitakkādiakusalavitakkā ca attabhāvatoyeva samuṭṭhāya kusalamano ossajanti, tena tadaññaṃ pakatiādikāraṇaṃ paṭikkhipanto āha –‘‘itonidānā itojā ito samuṭṭhāyā’’ti. Saddasiddhi cettha purimagāthāya vuttanayeneva veditabbā.
275-6.Evaṃ te pañhe vissajjetvā idāni yvāyaṃ ‘‘itonidānā’’tiādīsu ‘‘attabhāvanidānā attabhāvato jātā attabhāvato samuṭṭhāyā’’ti attho vutto, taṃ sādhento āha –‘‘snehajā attasambhūtā’’ti. Ete hi sabbepi rāgādayo vitakkapariyosānā taṇhāsnehena jātā, tathā jāyantā ca pañcupādānakkhandhabhede attabhāvapariyāye attani sambhūtā. Tenāha – ‘‘snehajā attasambhūtā’’ti. Idāni tadatthajotikaṃ upamaṃ karoti‘‘nigrodhasseva khandhajā’’ti. Tattha khandhesu jātākhandhajā,pārohānametaṃ adhivacanaṃ. Kiṃ vuttaṃ hoti? Yathā nigrodhassa khandhajā nāma pārohā āporasasinehe sati jāyanti, jāyantā ca tasmiṃyeva nigrodhe tesu tesu sākhappabhedesu sambhavanti, evametepi rāgādayo ajjhattataṇhāsnehe sati jāyanti, jāyantā ca tasmiṃyeva attabhāve tesu tesu cakkhādibhedesu dvārārammaṇavatthūsu sambhavanti. Tasmā veditabbametaṃ ‘‘attabhāvanidānā attabhāvajā attabhāvasamuṭṭhānā ca ete’’ti.
puthū visattā kāmesu. Rāgopi hi pañcakāmaguṇikādivasena, dosopi āghātavatthādivasena, aratiādayopi tassa tasseva bhedassa vasenāti sabbathā sabbepime kilesā puthū anekappakārā hutvā vatthudvārārammaṇādivasena tesu tesu vatthukāmesu tathā tathā visattā laggā laggitā saṃsibbitvā ṭhitā. Kimiva?Māluvāva vitatā vane,yathā vane vitatā māluvā tesu tesu rukkhassa sākhapasākhādibhedesu visattā hoti laggā laggitā saṃsibbitvā ṭhitā, evaṃ puthuppabhedesu vatthukāmesu visattaṃ kilesagaṇaṃye naṃ pajānanti yatonidānaṃ, te naṃ vinodenti suṇohi yakkha.
yatonidānanti bhāvanapuṃsakaniddeso, tena kiṃ dīpeti? Ye sattā naṃ kilesagaṇaṃ ‘‘yatonidānaṃ uppajjatī’’ti evaṃ jānanti, te naṃ ‘‘taṇhāsnehasnehite attabhāve uppajjatī’’ti ñatvā taṃ taṇhāsnehaṃ ādīnavānupassanādibhāvanāñāṇagginā visosentā vinodenti pajahanti byantīkaronti ca, etaṃ amhākaṃ subhāsitaṃ suṇohi yakkhāti. Evamettha attabhāvajānanena dukkhapariññaṃ taṇhāsneharāgādikilesagaṇavinodanena samudayappahānañca dīpeti.
te duttaraṃ oghamimaṃ taranti atiṇṇapubbaṃ apunabbhavāya. Etena maggabhāvanaṃ nirodhasacchikiriyañca dīpeti. Ye hi naṃ kilesagaṇaṃ vinodenti, te avassaṃ maggaṃ bhāventi. Na hi maggabhāvanaṃ vinā kilesavinodanaṃ atthi. Ye ca maggaṃ bhāventi, te duttaraṃ pakatiñāṇena kāmoghādiṃ catubbidhampi oghamimaṃ taranti. Maggabhāvanā hi oghataraṇaṃ.Atiṇṇapubbanti iminā dīghena addhunā supinantenapi avītikkantapubbaṃ.Apunabbhavāyāti nibbānāya. Evamimaṃ catusaccadīpikaṃ gāthaṃ suṇantā ‘‘sutvā dhammaṃ dhārenti, dhatānaṃ dhammānaṃ atthamupaparikkhantī’’tiādikaṃ kathaṃ subhāviniyā paññāya anukkamamānā te dvepi sahāyakā yakkhā gāthāpariyosāneyeva sotāpattiphale patiṭṭhahiṃsu, pāsādikā ca ahesuṃ suvaṇṇavaṇṇā dibbālaṅkāravibhūsitāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya sūcilomasuttavaṇṇanā niṭṭhitā.
6. Kapilasutta-(dhammacariyasutta)-vaṇṇanā
Dhammacariyanti kapilasuttaṃ. Kā uppatti? Hemavatasutte vuttanayeneva parinibbute kassape bhagavati dve kulaputtā bhātaro nikkhamitvā sāvakānaṃ santike pabbajiṃsu. Jeṭṭho sodhano nāma, kaniṭṭho kapilo nāma. Tesaṃ mātā sādhanī nāma, kaniṭṭhabhaginī tāpanā nāma. Tāpi bhikkhunīsu pabbajiṃsu. Tato te dvepi hemavatasutte vuttanayeneva ‘‘sāsane kati dhurānī’’ti pucchitvā sutvā ca jeṭṭho ‘‘vāsadhuraṃ pūressāmī’’ti pañca vassāni ācariyupajjhāyānaṃ santike vasitvā pañcavasso hutvā yāva arahattaṃ, tāva kammaṭṭhānaṃ sutvā araññaṃ pavisitvā vāyamanto arahattaṃ pāpuṇi. Kapilo ‘‘ahaṃ tāva taruṇo, vuḍḍhakāle vāsadhuraṃ paripūressāmī’’ti ganthadhuraṃ ārabhitvā tepiṭako ahosi. Tassa pariyattiṃ nissāya parivāro, parivāraṃ nissāya lābho ca udapādi.
So bāhusaccamadena matto paṇḍitamānī anaññātepi aññātamānī hutvā parehi vuttaṃ kappiyampi akappiyaṃ, akappiyampi kappiyaṃ, sāvajjampi anavajjaṃ, anavajjampi sāvajjanti bhaṇati. So pesalehi bhikkhūhi, ‘‘mā, āvuso kapila, evaṃ avacā’’tiādinā nayena ovadiyamāno ‘‘tumhe kiṃ jānātha rittamuṭṭhisadisā’’tiādīhi vacanehi khuṃsento vambhentoyeva carati. Bhikkhū tassa bhātuno sodhanattherassāpi etamatthaṃ ārocesuṃ. Sopi naṃ upasaṅkamitvā āha – ‘‘āvuso kapila, sāsanassa āyu nāma tumhādisānaṃ sammāpaṭipatti. Mā, āvuso kapila, kappiyampi akappiyaṃ, akappiyampi kappiyaṃ, sāvajjampi anavajjaṃ, anavajjampi sāvajjanti vadehī’’ti. So tassapi vacanaṃ nādiyi. Tato naṃ sodhanatthero dvattikkhattuṃ vatvā –
‘‘Ekavācampi dvivācaṃ, bhaṇeyya anukampako;
Parivajjetvā ‘‘tvameva, āvuso, sakena kammena paññāyissasī’’ti pakkāmi. Tato pabhuti naṃ pesalā bhikkhū chaḍḍesuṃ.
So durācāro hutvā durācāraparivuto viharanto ekadivasaṃ ‘‘uposathaṃ osāressāmī’’ti sīhāsanaṃ abhiruyha citrabījaniṃ gahetvā nisinno ‘‘vattati, āvuso, ettha bhikkhūnaṃ pātimokkho’’ti tikkhattuṃ āha. Atheko bhikkhupi ‘‘mayhaṃ vattatī’’ti na avoca. Na ca tassa tesaṃ vā pātimokkho vattati. Tato so ‘‘pātimokkhe sutepi asutepi vinayo nāma natthī’’ti āsanā vuṭṭhāsi. Evaṃ kassapassa bhagavato sāsanaṃ osakkāpesi vināsesi. Atha sodhanatthero tadaheva parinibbāyi. Sopi kapilo evaṃ taṃ sāsanaṃ osakkāpetvā kālakato avīcimahāniraye nibbatti, sāpissa mātā ca bhaginī ca tasseva diṭṭhānugatiṃ āpajjitvā pesale bhikkhū akkosamānā paribhāsamānā kālaṃ katvā niraye nibbattiṃsu.
Tasmiṃyeva ca kāle pañcasatā purisā gāmaghātādīni katvā corikāya jīvantā janapadamanussehi anubaddhā palāyamānā araññaṃ pavisitvā tattha kiñci gahanaṃ vā paṭisaraṇaṃ vā apassantā avidūre pāsāṇe vasantaṃ aññataraṃ āraññikaṃ bhikkhuṃ disvā vanditvā ‘‘amhākaṃ, bhante, paṭisaraṇaṃ hothā’’ti bhaṇiṃsu. Thero ‘‘tumhākaṃ sīlasadisaṃ paṭisaraṇaṃ natthi, sabbe pañca sīlāni samādiyathā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā sīlāni samādiyiṃsu. Thero ‘‘tumhe sīlavanto, idāni attano jīvitaṃ vināsentesupi mā mano padūsayitthā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchiṃsu. Atha te jānapadā sampattā ito cito ca maggamānā te core disvā sabbeva jīvitā voropesuṃ. Te kālaṃ katvā kāmāvacaradevaloke nibbattiṃsu. Tesu jeṭṭhakacoro jeṭṭhakadevaputto ahosi, itare tasseva parivārā.
Te anulomapaṭilomaṃ saṃsarantā ekaṃ buddhantaraṃ devaloke khepetvā amhākaṃ bhagavato kāle devalokato cavitvā jeṭṭhakadevaputto sāvatthidvāre kevaṭṭagāmo atthi, tattha pañcasatakulajeṭṭhassa kevaṭṭassa pajāpatiyā kucchimhi paṭisandhiṃ aggahesi, itare avasesakevaṭṭapajāpatīnaṃ. Evaṃ tesaṃ ekadivasaṃyeva paṭisandhiggahaṇañca gabbhavuṭṭhānañca ahosi. Atha kevaṭṭajeṭṭho ‘‘atthi nu kho imasmiṃ gāme aññepi dārakā ajja jātā’’ti vicinanto te dārake disvā ‘‘ime me puttassa sahāyakā bhavissantī’’ti sabbesaṃ posāvanikaṃ adāsi. Te sabbe sahāyakā sahapaṃsuṃ kīḷantā anupubbena vayappattā ahesuṃ. Yasojo tesaṃ aggo ahosi.
Kapilopi tadā niraye pakkāvasesena aciravatiyā suvaṇṇavaṇṇo duggandhamukho maccho hutvā nibbatti. Athekadivasaṃ sabbepi kevaṭṭadārakā jālāni gahetvā ‘‘macche bandhissāmā’’ti nadiṃ gantvā jālāni pakkhipiṃsu. Tesaṃ jālaṃ so maccho pāvisi. Taṃ disvā sabbo kevaṭṭagāmo uccāsaddamahāsaddo ahosi – ‘‘amhākaṃ puttā paṭhamaṃ macche bandhantā suvaṇṇamacchaṃ bandhiṃsu, vuḍḍhi nesaṃ dārakānaṃ, idāni ca no rājā pahūtaṃ dhanaṃ dassatī’’ti. Atha te pañcasatāpi dārakasahāyakā macchaṃ nāvāya pakkhipitvā nāvaṃ ukkhipitvā rañño santikaṃ agamaṃsu. Rājā disvā ‘‘kiṃ etaṃ bhaṇe’’ti āha. ‘‘Maccho devā’’ti. Rājā suvaṇṇavaṇṇaṃ macchaṃ disvā ‘‘bhagavā etassa vaṇṇakāraṇaṃ jānissatī’’ti macchaṃ gāhāpetvā bhagavato santikaṃ agamāsi. Macchassa mukhavivaraṇakāle jetavanaṃ ativiya duggandhaṃ hoti.
Rājā bhagavantaṃ pucchi – ‘‘kasmā, bhante, maccho suvaṇṇavaṇṇo jāto, kasmā cassa mukhato duggandho vāyatī’’ti? Ayaṃ, mahārāja, kassapassa bhagavato pāvacane kapilo nāma bhikkhu ahosi, bahussuto āgatāgamo. Attano vacanaṃ agaṇhantānaṃ bhikkhūnaṃ akkosakaparibhāsako. Tassa ca bhagavato sāsanavināsako. Yaṃ so tassa bhagavato sāsanaṃ vināsesi, tena kammena avīcimahāniraye nibbatti, vipākāvasesena ca idāni maccho jāto. Yaṃ dīgharattaṃ buddhavacanaṃ vācesi, buddhassa vaṇṇaṃ kathesi, tassa nissandena īdisaṃ vaṇṇaṃ paṭilabhi. Yaṃ bhikkhūnaṃ akkosakaparibhāsako ahosi, tenassa mukhato duggandho vāyati. ‘‘Ullapāpemi naṃ mahārājā’’ti? ‘‘Āma bhagavā’’ti. Atha bhagavā macchaṃ ālapi – ‘‘tvaṃsi kapilo’’ti? ‘‘Āma bhagavā, ahaṃ kapilo’’ti. ‘‘Kuto āgatosī’’ti? ‘‘Avīcimahānirayato bhagavā’’ti. ‘‘Sodhano kuhiṃ gato’’ti? ‘‘Parinibbuto bhagavā’’ti. ‘‘Sādhanī kuhiṃ gatā’’ti? ‘‘Mahāniraye nibbattā bhagavā’’ti. ‘‘Tāpanā kuhiṃ gatā’’ti? ‘‘Mahāniraye nibbattā bhagavā’’ti. ‘‘Idāni tvaṃ kuhiṃ gamissasī’’ti? ‘‘Mahānirayaṃ bhagavā’’ti. Tāvadeva vippaṭisārābhibhūto nāvaṃ sīsena paharitvā kālakato mahāniraye nibbatti. Mahājano saṃviggo ahosi lomahaṭṭhajāto. Atha bhagavā tattha sampattagahaṭṭhapabbajitaparisāya taṅkhaṇānurūpaṃ dhammaṃ desento imaṃ suttamabhāsi.
277-8.Tatthadhammacariyanti kāyasucaritādi dhammacariyaṃ.Brahmacariyanti maggabrahmacariyaṃ.Etadāhu vasuttamanti etaṃ ubhayampi lokiyalokuttaraṃ sucaritaṃ saggamokkhasukhasampāpakattā vasuttamanti āhu ariyā. Vasuttamaṃ nāma uttamaratanaṃ, anugāmikaṃ attādhīnaṃ rājādīnaṃ asādhāraṇanti adhippāyo.
‘‘pabbajitopi ce hotī’’ti evamādimāha.
pabbajitopi cehotipubbe vuttatthaṃagārasmā anagāriyaṃ, so ce mukharajātikohoti pharusavacano, nānappakārāya vihesāya abhiratattāvihesābhirato,hirottappābhāvena magasadisattāmago, jīvitaṃ tassa pāpiyo,tassa evarūpassa jīvitaṃ atipāpaṃ atihīnaṃ. Kasmā? Yasmā imāya micchāpaṭipattiyā rāgādimanekappakāraṃrajaṃ vaḍḍheti attano.
279.Na kevalañca imināva kāraṇenassa jīvitaṃ pāpiyo, apica kho pana ayaṃ evarūpo mukharajātikattākalahābhirato bhikkhusubhāsitassa atthavijānanasammohanenamohadhammena āvuto,‘‘mā, āvuso kapila, evaṃ avaca, imināpi pariyāyena taṃ gaṇhāhī’’ti evamādinā nayena pesalehi bhikkhūhiakkhātampi na jānāti dhammaṃ buddhena desitaṃ. Yo dhammo buddhena desito, taṃ nānappakārena attano vuccamānampi na jānāti. Evampissa jīvitaṃ pāpiyo.
280.Tathā so evarūpo vihesābhiratattāvihesaṃ bhāvitattānaṃbhāvitatte khīṇāsavabhikkhū sodhanattherapabhutike ‘‘na tumhe vinayaṃ jānātha, na suttaṃ na abhidhammaṃ, vuḍḍhapabbajitā’’tiādinā nayena vihesanto. Upayogappavattiyañhi idaṃ sāmivacanaṃ. Atha vā yathāvutteneva nayena ‘‘vihesaṃ bhāvitattānaṃ karonto’’ti pāṭhaseso veditabbo. Evaṃ nippariyāyameva sāmivacanaṃ sijjhati.Avijjāya purakkhatoti bhāvitattavihesane ādīnavadassanapaṭicchādikāya avijjāya purakkhato pesito payojito sesapabbajitānaṃ bhāvitattānaṃ vihesabhāvena pavattaṃ diṭṭheva dhamme cittavibādhanenasaṅkilesaṃ,āyatiñca nirayasampāpanenamaggaṃ nirayagāminaṃna jānāti.
281.Ajānanto ca tena maggena catubbidhāpāyabhedaṃvinipātaṃ samāpanno. Tattha ca vinipātegabbhā gabbhaṃ tamā tamaṃekekanikāye satakkhattuṃ sahassakkhattumpi mātukucchito mātukucchiṃ candimasūriyehipi aviddhaṃsanīyā asurakāyatamā tamañca samāpanno.Sa ve tādisakobhikkhu peccaito paralokaṃ gantvā ayaṃ kapilamaccho viya nānappakāraṃdukkhaṃ nigacchati.
282.Kiṃ kāraṇā?Gūthakūpo yathā assa, sampuṇṇo gaṇavassiko,yathā vaccakuṭigūthakūpo gaṇavassiko anekavassiko bahūni vassāni mukhato gūthena pūriyamāno sampuṇṇo assa, so udakakumbhasatehi udakakumbhasahassehi dhoviyamānopi duggandhadubbaṇṇiyānapagamā dubbisodho hoti, evamevayo evarūpo assadīgharattaṃ saṃkiliṭṭhakammanto gūthakūpo viya gūthena pāpena sampuṇṇattā sampuṇṇo puggalo, sodubbisodho hi sāṅgaṇo, cirakālaṃ tassa aṅgaṇassa vipākaṃ paccanubhontopi na sujjhati. Tasmā vassagaṇanāya aparimāṇampi kālaṃ sa ve tādisako bhikkhu pecca dukkhaṃ nigacchatīti. Atha vā ayaṃ imissā gāthāya sambandho – yaṃ vuttaṃ ‘‘sa ve tādisako bhikkhu, pecca dukkhaṃ nigacchatī’’ti, tatra siyā tumhākaṃ ‘‘sakkā panāyaṃ tathā kātuṃ, yathā pecca dukkhaṃ na nigaccheyyā’’ti. Na sakkā. Kasmā? Yasmāgūthakūpo…pe… sāṅgaṇoti.
283-4.Yato paṭikaccevayaṃ evarūpaṃ jānātha, bhikkhavo gehanissitaṃ,yaṃ evarūpaṃ pañcakāmaguṇanissitaṃ jāneyyātha abhūtaguṇapatthanākārappavattāya pāpikāya icchāya samannāgatattāpāpicchaṃ,kāmavitakkādīhi samannāgatattāpāpasaṅkappaṃ,kāyikavītikkamādinā veḷudānādibhedena ca pāpācārena samannāgatattāpāpācāraṃ,vesiyādipāpagocaratopāpagocaraṃ, sabbe samaggā hutvāna abhinibbajjiyātha naṃ. Tatthaabhinibbajjiyāthāti vivajjeyyātha mā bhajeyyātha, mā cassa abhinibbajjanamatteneva appossukkataṃ āpajjeyyātha, apica kho panakāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha,taṃ kacavarabhūtaṃ puggalaṃ kacavaramiva anapekkhā niddhamatha, kasaṭabhūtañca naṃ khattiyādīnaṃ majjhe paviṭṭhaṃ pabhinnapaggharitakuṭṭhaṃ caṇḍālaṃ viya apakassatha, hatthe vā sīse vā gahetvā nikkaḍḍhatha. Seyyathāpi āyasmā mahāmoggallāno taṃ puggalaṃ pāpadhammaṃ bāhāya gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ adāsi, evaṃ apakassathāti dasseti. Kiṃ kāraṇā? Saṅghārāmo nāma sīlavantānaṃ kato, na dussīlānaṃ.
285-6.Yato etadevatato palāpe vāhetha, assamaṇe samaṇamānine,yathā hi palāpā anto taṇḍularahitāpi bahi thusehi vīhī viya dissanti, evaṃ pāpabhikkhū anto sīlādivirahitāpi bahi kāsāvādiparikkhārena bhikkhū viya dissanti. Tasmā ‘‘palāpā’’ti vuccanti. Te palāpe vāhetha, opunātha, vidhamatha paramatthato assamaṇe vesamattena samaṇamānine. Evaṃniddhamitvāna…pe… patissatā. Tatthakappayavhoti kappetha, karothāti vuttaṃ hoti.Patissatāti aññamaññaṃ sagāravā sappatissā.Tato samaggā nipakā, dukkhassantaṃ karissathāti athevaṃ tumhe suddhā suddhehi saṃvāsaṃ kappentā, diṭṭhisīlasāmaññatāya samaggā, anupubbena paripākagatāya paññāya nipakā, sabbassevimassa vaṭṭadukkhādino dukkhassa antaṃ karissathāti arahattanikūṭeneva desanaṃ niṭṭhapesi.
Desanāpariyosāne te pañcasatā kevaṭṭaputtā saṃvegamāpajjitvā dukkhassantakiriyaṃ patthayamānā bhagavato santike pabbajitvā nacirasseva dukkhassantaṃ katvā bhagavatā saddhiṃ āneñjavihārasamāpattidhammaparibhogena ekaparibhogā ahesuṃ. Sā ca nesaṃ evaṃ bhagavatā saddhiṃ ekaparibhogatā udāne vuttayasojasuttavaseneva veditabbāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya kapilasuttavaṇṇanā niṭṭhitā.
7. Brāhmaṇadhammikasuttavaṇṇanā
Evaṃme sutanti brāhmaṇadhammikasuttaṃ. Kā uppatti? Ayameva yāssa nidāne ‘‘atha kho sambahulā’’tiādinā nayena vuttā. Tatthasambahulāti bahū aneke.Kosalakāti kosalaraṭṭhavāsino.Brāhmaṇamahāsālāti jātiyā brāhmaṇā mahāsāratāya mahāsālā. Yesaṃ kira nidahitvā ṭhapitaṃyeva asītikoṭisaṅkhyaṃ dhanamatthi, te ‘‘brāhmaṇamahāsālā’’ti vuccanti. Ime ca tādisā, tena vuttaṃ ‘‘brāhmaṇamahāsālā’’ti.Jiṇṇāti jajjarībhūtā jarāya khaṇḍiccādibhāvamāpāditā.Vuḍḍhāti aṅgapaccaṅgānaṃ vuḍḍhimariyādaṃ pattā.Mahallakāti jātimahallakatāya samannāgatā, cirakālappasutāti vuttaṃ hoti.Addhagatāti addhānaṃ gatā, dve tayo rājaparivaṭṭe atītāti adhippāyo.Vayo anuppattāti pacchimavayaṃ sampattā. Apicajiṇṇāti porāṇā, cirakālappavattakulanvayāti vuttaṃ hoti.Vuḍḍhāti sīlācārādiguṇavuḍḍhiyuttā.Mahallakāti vibhavamahantatāya samannāgatā mahaddhanā mahābhogā.Addhagatāti maggapaṭipannā brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caramānā.Vayo anuppattāti jātivuḍḍhabhāvampi antimavayaṃ anuppattāti evampettha yojanā veditabbā. Sesamettha pākaṭameva.
Bhagavatā saddhiṃ sammodiṃsūti khamanīyādīni pucchantā aññamaññaṃ samappavattamodā ahesuṃ. Yāya ca ‘‘kacci bhoto gotamassa khamanīyaṃ, kacci yāpanīyaṃ, appābādhaṃ, appātaṅkaṃ, balaṃ, lahuṭṭhānaṃ, phāsuvihāro’’tiādikāya kathāya sammodiṃsu, taṃ pītipāmojjasaṅkhātasammodajananato sammodituṃ arahato casammodanīyaṃ,atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ arahato saritabbabhāvato casāraṇīyaṃ. Suyyamānasukhato ca sammodanīyaṃ, anussariyamānasukhato sāraṇīyaṃ, tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti evaṃ anekehi pariyāyehi sammodanīyaṃkathaṃsāraṇīyaṃvītisāretvāpariyosāpetvā niṭṭhāpetvā yenatthena āgatā, taṃ pucchitukāmāekamantaṃ nisīdiṃsu. Taṃ –
‘‘Na pacchato na purato, nāpi āsannadūrato;
Ādinā nayena maṅgalasuttavaṇṇanāyaṃ vuttameva.
ekamantaṃ nisinnā kho te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ– ‘‘kiṃ ta’’nti?‘‘Sandissanti nu kho’’tiādi. Taṃ sabbaṃ uttānatthameva. Kevalañhetthabrāhmaṇānaṃ brāhmaṇadhammeti desakālādidhamme chaḍḍetvā yo brāhmaṇadhammo, tasmiṃyeva.Tena hi brāhmaṇāti yasmā maṃ tumhe yācittha, tasmā brāhmaṇā suṇātha, sotaṃ odahatha, sādhukaṃ manasi karotha, yoniso manasi karotha. Tathā payogasuddhiyā suṇātha, āsayasuddhiyā sādhukaṃ manasi karotha. Avikkhepena suṇātha, paggahena sādhukaṃ manasi karothātiādinā nayena etesaṃ padānaṃ pubbe avuttopi adhippāyo veditabbo. Atha bhagavatā vuttaṃ taṃ vacanaṃ sampaṭicchantā‘‘evaṃ bho’’ti kho te brāhmaṇamahāsālā bhagavato paccassosuṃ,bhagavato vacanaṃ abhimukhā hutvā assosuṃ. Atha vā paṭissuṇiṃsu. ‘‘Suṇātha sādhukaṃ manasi karothā’’ti vuttamatthaṃ kattukāmatāya paṭijāniṃsūti vuttaṃ hoti. Atha tesaṃ evaṃ paṭissutavataṃ bhagavā etadavoca – ‘‘kiṃ ta’’nti?‘‘Isayo pubbakā’’tiādi.
287.Tattha paṭhamagāthāya tāvasaññatattāti sīlasaṃyamena saṃyatacittā.Tapassinoti indriyasaṃvaratapayuttā.Attadatthamacārisunti mantajjhenabrahmavihārabhāvanādiṃ attano atthaṃ akaṃsu. Sesaṃ pākaṭameva.
288.Dutiyagāthādīsupi ayaṃ saṅkhepavaṇṇanā –na pasū brāhmaṇānāsunti porāṇānaṃ brāhmaṇānaṃ pasū na āsuṃ, na te pasupariggahamakaṃsu.Na hiraññaṃ na dhāniyanti hiraññañca brāhmaṇānaṃ antamaso jatumāsakopi nāhosi, tathā vīhisāliyavagodhūmādi pubbaṇṇāparaṇṇabhedaṃ dhāniyampi tesaṃ nāhosi. Te hi nikkhittajātarūparajatā asannidhikārakāva hutvā kevalaṃsajjhāyadhanadhaññāattano mantajjhenasaṅkhāteneva dhanena dhaññena ca samannāgatā ahesuṃ. Yo cāyaṃ mettādivihāro seṭṭhattā anugāmikattā ca brahmanidhīti vuccati, tañcabrahmaṃ nidhimapālayuṃsadā tassa bhāvanānuyogena.
289.Evaṃ vihārīnaṃyaṃ nesaṃ pakataṃ āsi,yaṃ etesaṃ pakataṃ ete brāhmaṇe uddissa kataṃ ahosi.Dvārabhattaṃ upaṭṭhitanti ‘‘brāhmaṇānaṃ dassāmā’’ti sajjetvā tehi tehi dāyakehi attano attano gharadvāre ṭhapitabhattaṃ.Saddhāpakatanti saddhāya pakataṃ, saddhādeyyanti vuttaṃ hoti.Esānanti esantīti esā, tesaṃ esānaṃ, esamānānaṃ pariyesamānānanti vuttaṃ hoti.Dātaveti dātabbaṃ.Tadamaññisunti taṃ amaññiṃsu, taṃ dvāre sajjetvā ṭhapitaṃ bhattaṃ saddhādeyyaṃ pariyesamānānaṃ etesaṃ brāhmaṇānaṃ dātabbaṃ amaññiṃsu dāyakā janā, na tato paraṃ. Anatthikā hi te aññena ahesuṃ, kevalaṃ ghāsacchādanaparamatāya santuṭṭhāti adhippāyo.
290.Nānārattehīti nānāvidharāgarattehi vatthehi vicitrattharaṇatthatehi,sayanehiekabhūmikadvibhūmikādipāsādavarehi.Āvasathehīti evarūpehi upakaraṇehi.Phītā janapadā raṭṭhāekekappadesabhūtā janapadā ca keci keci sakalaraṭṭhā ca ‘‘namo brāhmaṇāna’’nti sāyaṃ pātaṃ brāhmaṇe deve viya namassiṃsu.
291.Te evaṃ namassiyamānā lokenaavajjhā brāhmaṇāāsuṃ, na kevalañca avajjhā,ajeyyāvihiṃsitumpi anabhibhavanīyattā ajeyyā ca ahesuṃ. Kiṃ kāraṇā?Dhammarakkhitā,yasmā dhammena rakkhitā. Te hi pañca varasīladhamme rakkhiṃsu, ‘‘dhammo have rakkhati dhammacāri’’nti (jā. 1.10.102; 1.15.385) dhammarakkhitā hutvā avajjhā ajeyyā ca ahesunti adhippāyo.Na ne koci nivāresīti te brāhmaṇe kulānaṃ dvāresu sabbaso bāhiresu ca abbhantaresu ca sabbadvāresu yasmā tesu piyasammatesu varasīlasamannāgatesu mātāpitūsu viya ativissatthā manussā ahesuṃ, tasmā ‘‘idaṃ nāma ṭhānaṃ tayā na pavisitabba’’nti na koci nivāresi.
292.Evaṃ dhammarakkhitā kuladvāresu anivāritā carantā aṭṭha ca cattālīsañcātiaṭṭhacattālīsaṃ vassānikumārabhāvato pabhuti caraṇenakomāraṃ brahmacariyaṃ cariṃsu te. Yepi brāhmaṇacaṇḍālā ahesuṃ, ko pana vādo brahmasamādīsūti evamettha adhippāyo veditabbo. Evaṃ brahmacariyaṃ carantā eva hivijjācaraṇapariyeṭṭhiṃ acaruṃ brāhmaṇā pure,na abrahmacārino hutvā. Tatthavijjāpariyeṭṭhīti mantajjhenaṃ. Vuttañcetaṃ ‘‘so aṭṭhacattālīsa vassāni komāraṃ brahmacariyaṃ carati mante adhīyamāno’’ti (a. ni. 5.192).Caraṇapariyeṭṭhīti sīlarakkhaṇaṃ. ‘‘Vijjācaraṇapariyeṭṭhu’’ntipi pāṭho, vijjācaraṇaṃ pariyesituṃ acarunti attho.
293.Yathāvuttañca kālaṃ brahmacariyaṃ caritvā tato paraṃ gharāvāsaṃ kappentāpina brāhmaṇā aññamagamuṃkhattiyaṃ vā vessādīsu aññataraṃ vā, ye ahesuṃ devasamā vā mariyādā vāti adhippāyo. Tathā sataṃ vā sahassaṃ vā datvānapi bhariyaṃ kiṇiṃsu te,seyyathāpi etarahi ekacce kiṇanti. Te hi dhammena dāraṃ pariyesanti. Kathaṃ? Aṭṭhacattālīsaṃ vassāni brahmacariyaṃ caritvā brāhmaṇā kaññābhikkhaṃ āhiṇḍanti – ‘‘ahaṃ aṭṭhacattālīsa vassāni ciṇṇabrahmacariyo, yadi vayappattā dārikā atthi, detha me’’ti. Tato yassa vayappattā dārikā hoti, so taṃ alaṅkaritvā nīharitvā dvāre ṭhitasseva brāhmaṇassa hatthe udakaṃ āsiñcanto ‘‘imaṃ te, brāhmaṇa, bhariyaṃ posāvanatthāya dammī’’ti vatvā deti.
Kasmā pana te evaṃ ciraṃ brahmacariyaṃ caritvāpi dāraṃ pariyesanti, na yāvajīvaṃ brahmacārino hontīti? Micchādiṭṭhivasena. Tesañhi evaṃdiṭṭhi hoti – ‘‘yo puttaṃ na uppādeti, so kulavaṃsacchedakaro hoti, tato niraye paccatī’’ti. Cattāro kira abhāyitabbaṃ bhāyanti gaṇḍuppādo kikī kuntanī brāhmaṇāti. Gaṇḍuppādā kira mahāpathaviyā khayabhayena mattabhojino honti, na bahuṃ mattikaṃ khādanti. Kikī sakuṇikā ākāsapatanabhayena aṇḍassa upari uttānā seti. Kuntanī sakuṇikā pathavikampanabhayena pādehi bhūmiṃ na suṭṭhu akkamati. Brāhmaṇā kulavaṃsūpacchedabhayena dāraṃ pariyesanti. Āha cettha –
‘‘Gaṇḍuppādo kikī ceva, kuntī brāhmaṇadhammiko;
sampiyeneva saṃvāsaṃ saṅgantvā samarocayuṃ,sampiyeneva aññamaññaṃ pemeneva kāyena ca cittena ca missībhūtā saṅghaṭitā saṃsaṭṭhā hutvā saṃvāsaṃ samarocayuṃ, na appiyena na niggahena cāti vuttaṃ hoti.
294.Evaṃ sampiyeneva saṃvāsaṃ karontāpi caaññatra tamhāti, yo so utusamayo, yamhi samaye brāhmaṇī brāhmaṇena upagantabbā, aññatra tamhā samayā ṭhapetvā taṃ samayaṃ ututo virataṃutuveramaṇiṃ patibhariyaṃ, yāva puna so samayo āgacchati, tāva aṭṭhatvā antarāyeva.Methunaṃ dhammanti methunāya dhammāya. Sampadānavacanapattiyā kiretaṃ upayogavacanaṃ.Nāssu gacchantīti neva gacchanti.Brāhmaṇāti ye honti devasamā ca mariyādā cāti adhippāyo.
295.Avisesena pana sabbepi brahmacariyañca…pe… avaṇṇayuṃ. Tatthabrahmacariyanti methunavirati.Sīlanti sesāni cattāri sikkhāpadāni.Ajjavanti ujubhāvo, atthato asaṭhatā amāyāvitā ca.Maddavanti mudubhāvo, atthato atthaddhatā anatimānitā ca.Tapoti indriyasaṃvaro.Soraccanti suratabhāvo sukhasīlatā appaṭikūlasamācāratā.Avihiṃsāti pāṇiādīhi avihesikajātikatā sakaruṇabhāvo.Khantīti adhivāsanakkhanti. Iccete guṇe avaṇṇayuṃ. Yepi nāsakkhiṃsu sabbaso paṭipattiyā ārādhetuṃ, tepi tattha sāradassino hutvā vācāya vaṇṇayiṃsu pasaṃsiṃsu.
296.Evaṃ vaṇṇentānañcayo nesaṃ…pe… nāgamā,yo etesaṃ brāhmaṇānaṃparamo brahmā ahosi,brahmasamo nāma uttamo brāhmaṇo ahosi, daḷhena parakkamena samannāgatattādaḷhaparakkamo.Sa vāti vibhāvane vā-saddo, tena so evarūpo brāhmaṇoti tameva vibhāveti.Methunaṃ dhammanti methunasamāpattiṃ.Supinantepi nāgamāti supinepi na agamāsi.
297.Tatotassa vattaṃ…pe… avaṇṇayuṃ. Imāya gāthāya navamagāthāya vuttaguṇeyeva ādiantavasena niddisanto devasame brāhmaṇe pakāseti. Te hi viññujātikā paṇḍitā tassa brahmasamassa brāhmaṇassa vattaṃ anusikkhanti pabbajjāya jhānabhāvanāya ca, te ca ime brahmacariyādiguṇe paṭipattiyā eva vaṇṇayantīti. Te sabbepi brāhmaṇā pañcakanipāte doṇasutte (a. ni. 5.192) vuttanayeneva veditabbā.
298.Idāni mariyāde brāhmaṇe dassento āha –‘‘taṇḍulaṃ sayana’’nti. Tassattho – tesu ye honti mariyādā, te brāhmaṇā sace yaññaṃ kappetukāmā honti, atha āmakadhaññapaṭiggahaṇā paṭiviratattā nānappakārakaṃtaṇḍulañca,mañcapīṭhādibhedaṃsayanañca,khomādibhedaṃvatthañca,gosappitilatelādibhedaṃsappitelañca yāciya dhammena,‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti evaṃ vuttena uddissaṭhānasaṅkhātena dhammena yācitvā, atha yo yaṃ icchati dātuṃ, tena taṃ dinnataṇḍulādiṃsamodhānetvāsaṃkaḍḍhitvā. ‘‘Samudānetvā’’tipi pāṭho, ekoyevattho.Tato yaññamakappayunti tato gahetvā dānamakaṃsu.
299.Karontā ca evametasmiṃupaṭṭhitasmiṃdānasaṅkhāteyaññasmiṃ nāssu gāvo haniṃsute, na te gāviyo haniṃsu. Gāvīmukhena cettha sabbapāṇā vuttāti veditabbā. Kiṃkāraṇā na haniṃsūti? Brahmacariyādiguṇayuttattā. Apica visesatoyathā mātā…pe… nāssu gāvo haniṃsu te. Tatthayāsu jāyanti osadhāti yāsu pittādīnaṃ bhesajjabhūtā pañca gorasā jāyanti.
300.Annadātiādīsu yasmā pañca gorase paribhuñjantānaṃ khudā vūpasammati, balaṃ vaḍḍhati, chavivaṇṇo vippasīdati, kāyikamānasikaṃ sukhaṃ uppajjati, tasmā annadā baladā vaṇṇadā sukhadā cetāti veditabbā. Sesamettha uttānatthameva.
301.Evaṃ te yaññesu gāvo ahanantā puññappabhāvānuggahitasarīrāsukhumālā…pe… sukhamedhittha yaṃ pajā. Tatthasukhumālāmudutaluṇahatthapādāditāya,mahākāyāārohapariṇāhasampattiyā,vaṇṇavantosuvaṇṇavaṇṇatāya saṇṭhānayuttatāya ca,yasassinolābhaparivārasampadāya.Sehi dhammehīti sakehi cārittehi.Kiccākiccesu ussukāti kiccesu ‘‘idaṃ kātabbaṃ’’, akiccesu ‘‘idaṃ na kātabba’’nti ussukkamāpannā hutvāti attho. Evaṃ te porāṇā brāhmaṇā evarūpā hutvā dassanīyā pasādanīyā lokassa paramadakkhiṇeyyā imāya paṭipattiyāyāva loke avattiṃsu,tāva vigataītibhayupaddavā hutvā nānappakārakaṃsukhaṃ edhitthapāpuṇi, sukhaṃ vā edhittha sukhaṃ vuḍḍhiṃ agamāsi.Ayaṃ pajāti sattalokaṃ nidasseti.
302-3.Kālaccayena pana sambhinnamariyādabhāvaṃ āpajjitukāmānaṃtesaṃ āsi vipallāso…pe… bhāgaso mite. Tatthavipallāsoti viparītasaññā.Aṇuto aṇunti lāmakaṭṭhena parittaṭṭhena appassādaṭṭhena aṇubhūtato kāmaguṇato uppannaṃ jhānasāmaññanibbānasukhāni upanidhāya saṅkhyampi anupagamanena aṇuṃ kāmasukhaṃ, lokuttarasukhaṃ vā upanidhāya aṇubhūtato attanā paṭiladdhalokiyasamāpattisukhato aṇuṃ appakatopi appakaṃ kāmasukhaṃ disvāti adhippāyo.Rājino cāti rañño ca.Viyākāranti sampattiṃ.Ājaññasaṃyutteti assājānīyasaṃyutte.Sukateti dārukammalohakammena suniṭṭhite.Cittasibbaneti sīhacammādīhi alaṅkaraṇavasena citrasibbane.Nivesaneti gharavatthūni.Niveseti tattha patiṭṭhāpitagharāni.Vibhatteti āyāmavitthāravasena vibhattāni.Bhāgaso miteti aṅgaṇadvārapāsādakūṭāgārādivasena koṭṭhāsaṃ koṭṭhāsaṃ katvā mitāni. Kiṃ vuttaṃ hoti? Tesaṃ brāhmaṇānaṃ aṇuto aṇusaññitaṃ kāmasukhañca rañño byākārañca alaṅkatanāriyo ca vuttappakāre rathe ca nivesane nivese ca disvā dukkhesuyeva etesu vatthūsu ‘‘sukha’’nti pavattattā pubbe pavattanekkhammasaññāvipallāsasaṅkhātā viparītasaññā āsi.
304.Te evaṃ viparītasaññā hutvāgomaṇḍalaparibyūḷhaṃ…pe… brāhmaṇā. Tatthagomaṇḍalaparibyūḷhanti goyūthehi parikiṇṇaṃ.Nārīvaragaṇāyutanti varanārīgaṇasaṃyuttaṃ.Uḷāranti vipulaṃ.Mānusaṃ bhoganti manussānaṃ nivesanādibhogavatthuṃ.Abhijjhāyiṃsūti ‘‘aho vatidaṃ amhākaṃ assā’’ti taṇhaṃ vaḍḍhetvā abhipatthayamānā jhāyiṃsu.
305.Evaṃ abhijjhāyantā ca ‘‘ete manussā sunhātā suvilittā kappitakesamassū āmuttamaṇiābharaṇā pañcahi kāmaguṇehi paricārenti, mayaṃ pana evaṃ tehi namassiyamānāpi sedamalakiliṭṭhagattā parūḷhakacchanakhalomā bhogarahitā paramakāruññataṃ pattā viharāma. Ete ca hatthikkhandhaassapiṭṭhisivikāsuvaṇṇarathādīhi vicaranti, mayaṃ pādehi. Ete dvibhūmikādipāsādatalesu vasanti, mayaṃ araññarukkhamūlādīsu. Ete ca gonakādīhi attharaṇehi atthatāsu varaseyyāsu sayanti, mayaṃ taṭṭikācammakhaṇḍādīni attharitvā bhūmiyaṃ. Ete nānārasāni bhojanāni bhuñjanti, mayaṃ uñchācariyāya yāpema. Kathaṃ nu kho mayampi etehi sadisā bhaveyyāmā’’ti cintetvā ‘‘dhanaṃ icchitabbaṃ, na sakkā dhanarahitehi ayaṃ sampatti pāpuṇitu’’nti ca avadhāretvā vede bhinditvā dhammayutte purāṇamante nāsetvā adhammayutte kūṭamante ganthetvā dhanatthikā okkākarājānamupasaṅkamma sotthivacanādīni payuñjitvā ‘‘amhākaṃ, mahārāja, brāhmaṇavaṃse paveṇiyā āgataṃ porāṇamantapadaṃ atthi, taṃ mayaṃ ācariyamuṭṭhitāya na kassaci bhaṇimhā, taṃ mahārājā sotumarahatī’’ti ca vatvā assamedhādiyaññaṃ vaṇṇayiṃsu. Vaṇṇayitvā ca rājānaṃ ussāhentā ‘‘yaja, mahārāja, evaṃ pahūtadhanadhañño tvaṃ, natthi te yaññasambhāravekallaṃ, evañhi te yajato sattakulaparivaṭṭā sagge uppajjissantī’’ti avocuṃ. Tena nesaṃ taṃ pavattiṃ dassento āha bhagavā‘‘te tattha mante…pe… bahu te dhana’’nti.
tatthāti tasmiṃ, yaṃ bhogamabhijjhāyiṃsu, tannimittanti vuttaṃ hoti. Nimittatthe hi etaṃ bhummavacanaṃ.Tadupāgamunti tadā upāgamuṃ.Pahūtadhanadhaññosīti pahūtadhanadhañño bhavissasi, abhisamparāyanti adhippāyo. Āsaṃsāyañhi anāgatepi vattamānavacanaṃ icchanti saddakovidā.Yajassūti yajāhi.Vittaṃ dhananti jātarūpādiratanameva vittikāraṇato vittaṃ, samiddhikāraṇato dhananti vuttaṃ. Atha vāvittanti vittikāraṇabhūtameva ābharaṇādi upakaraṇaṃ, yaṃ ‘‘pahūtavittūpakaraṇo’’tiādīsu (dī. ni. 1.331) āgacchati.Dhananti hiraññasuvaṇṇādi. Kiṃ vuttaṃ hoti? Te brāhmaṇā mante ganthetvā tadā okkākaṃ upāgamuṃ. Kinti? ‘‘Mahārāja, bahū te vittañca dhanañca, yajassu, āyatimpi pahūtadhanadhañño bhavissasī’’ti.
306.Evaṃ kāraṇaṃ vatvā saññāpentehitato ca rājā…pe… adā dhanaṃ. Tatthasaññattoti ñāpito.Rathesabhoti mahārathesu khattiyesu akampiyaṭṭhena usabhasadiso.‘‘Assamedha’’ntiādīsu assamettha medhantītiassamedho,dvīhi pariyaññehi yajitabbassa ekavīsatiyūpassa ṭhapetvā bhūmiñca purise ca avasesasabbavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Purisamettha medhantītipurisamedho,catūhi pariyaññehi yajitabbassa saddhiṃ bhūmiyā assamedhe vuttavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Sammamettha pāsantītisammāpāso,divase divase sammaṃ khipitvā tassa patitokāse vediṃ katvā saṃhārimehi yūpādīhi sarassatinadiyā nimuggokāsato pabhuti paṭilomaṃ gacchantena yajitabbassa satrayāgassetaṃ adhivacanaṃ. Vājamettha pivantītivājapeyyo. Ekena pariyaññena sattarasahi pasūhi yajitabbassa beluvayūpassa sattarasakadakkhiṇassa yaññassetaṃ adhivacanaṃ. Natthi ettha aggaḷātiniraggaḷo,navahi pariyaññehi yajitabbassa saddhiṃ bhūmiyā ca purisehi ca assamedhe vuttavibhavadakkhiṇassa sabbamedhapariyāyanāmassa assamedhavikappassetaṃ adhivacanaṃ. Sesamettha pākaṭameva.
307-8.Idāni yaṃ vuttaṃ ‘‘brāhmaṇānamadā dhana’’nti, taṃ dassento‘‘gāvo sayanañcā’’ti gāthādvayamāha. So hi rājā ‘‘dīgharattaṃ lūkhāhārena kilantā pañca gorase paribhuñjantū’’ti nesaṃ sapuṅgavāni goyūthāneva adāsi, tathā ‘‘dīgharattaṃ thaṇḍilasāyitāya thūlasāṭakanivāsanena ekaseyyāya pādacārena rukkhamūlādivāsena ca kilantā gonakādiatthatavarasayanādīsu sukhaṃ anubhontū’’ti nesaṃ mahagghāni sayanādīni ca adāsi. Evametaṃ nānappakārakaṃ aññañca hiraññasuvaṇṇādidhanaṃ adāsi. Tenāha bhagavā – ‘‘gāvo sayanañca vatthañca…pe… brāhmaṇānamadā dhana’’nti.
309-10.Evaṃ tassa rañño santikāte ca tattha…pe… puna mupāgamuṃ. Kiṃ vuttaṃ hoti? Tassa rañño santikātebrāhmaṇā tesu yāgesudhanaṃlabhitvā dīgharattaṃ divase divase evameva ghāsacchādanaṃ pariyesitvā nānappakārakaṃ vatthukāmasannidhiṃsamarocayuṃ. Tatotesaṃ icchāvatiṇṇānaṃkhīrādipañcagorasassādavasena rasataṇhāya otiṇṇacittānaṃ ‘‘khīrādīnipi tāva gunnaṃ sādūni, addhā imāsaṃ maṃsaṃ sādutaraṃ bhavissatī’’ti evaṃ maṃsaṃ paṭiccabhiyyo taṇhā pavaḍḍhatha. Tato cintesuṃ – ‘‘sace mayaṃ māretvā khādissāma, gārayhā bhavissāma, yaṃnūna mante gantheyyāmā’’ti. Atha punapi vedaṃ bhinditvā tadanurūpete tattha mante ganthetvāte brāhmaṇā tannimittaṃ kūṭamante ganthetvā okkākarājānaṃ puna upāgamiṃsu. Imamatthaṃ bhāsamānā‘‘yathā āpo ca…pe… bahu te dhana’’nti.
yathā āpohatthadhovanādisabbakiccesu pāṇīnaṃ upayogaṃ gacchati, natthi tesaṃ tatonidānaṃ pāpaṃ. Kasmā? Yasmāparikkhāro so hi pāṇinaṃ,upakaraṇatthāya uppannoti adhippāyo. Yathā cāyaṃ mahāpathavī gamanaṭṭhānādisabbakiccesu kahāpaṇasaṅkhātaṃhiraññaṃsuvaṇṇarajatādibhedaṃdhanaṃ,yavagodhūmādibhedaṃdhāniyañca,saṃvohārādisabbakiccesu upayogaṃ gacchati,evaṃ gāvo manussānaṃsabbakiccesu upayogagamanatthāya uppannā. Tasmā etā hanitvā nānappakārake yāgeyajassu bahu te vittaṃ, yajassu bahu te dhananti.
311-12.Evaṃ purimanayenevatato ca rājā…pe… aghātayi,yaṃ tato pubbe kañci sattaṃna pādā…pe… ghātayi. Tadā kira brāhmaṇā yaññāvāṭaṃ gāvīnaṃ pūretvā maṅgalausabhaṃ bandhitvā rañño mūlaṃ netvā ‘‘mahārāja, gomedhayaññaṃ yajassu, evaṃ te brahmalokassa maggo visuddho bhavissatī’’ti āhaṃsu. Rājā katamaṅgalakicco khaggaṃ gahetvā puṅgavena saha anekasatasahassā gāvo māresi. Brāhmaṇā yaññāvāṭe maṃsāni chinditvā khādiṃsu, pītakodātarattakambale ca pārupitvā māresuṃ. Tadupādāya kira gāvo pārute disvā ubbijjanti. Tenāha bhagavā – ‘‘na pādā…pe… ghātayī’’ti.
313.Tato devāti evaṃ tasmiṃ rājini gāviyo ghātetumāraddhe atha tadanantarameva taṃ goghātakaṃ disvā ete cātumahārājikādayodevāca,pitaroti brāhmaṇesu laddhavohārā brahmāno ca, sakkodevānamindoca, pabbatapādanivāsino dānavayakkhasaññitāasurarakkhasāca‘‘adhammo adhammo’’ti evaṃ vācaṃ nicchārentā ‘‘dhi manussā, dhi manussā’’ti ca vadantāpakkanduṃ. Evaṃ bhūmito pabhuti so saddo muhuttena yāva brahmalokā agamāsi, ekadhikkāraparipuṇṇo loko ahosi. Kiṃ kāraṇaṃ?Yaṃ satthaṃ nipatī gave,yasmā gāvimhi satthaṃ nipatīti vuttaṃ hoti.
314.Na kevalañca devādayo pakkanduṃ, ayamaññopi loke anattho udapādi – ye hi tetayo rogā pure āsuṃ, icchā anasanaṃ jarā,kiñci kiñcideva patthanataṇhā ca khudā ca paripākajarā cāti vuttaṃ hoti. Tepasūnañca samārambhā, aṭṭhānavutimāgamuṃ,cakkhurogādinā bhedena aṭṭhanavutibhāvaṃ pāpuṇiṃsūti attho.
315.Idāni bhagavā taṃ pasusamārambhaṃ nindanto āha‘‘eso adhammo’’ti. Tassatthoesopasusamārambhasaṅkhāto kāyadaṇḍādīnaṃ tiṇṇaṃdaṇḍānaṃaññataradaṇḍabhūto dhammato apetattāadhammo okkanto ahu,pavatto āsi, so ca kho tato pabhuti pavattattāpurāṇo,yassa okkamanato pabhuti kenaci pādādinā ahiṃsanatoadūsikāyogāvohaññanti. Yā ghātentādhammā dhaṃsanticavanti parihāyantiyājakāyaññayājino janāti.
316.Evameso aṇudhammoti evaṃ eso lāmakadhammo hīnadhammo, adhammoti vuttaṃ hoti. Yasmā vā ettha dānadhammopi appako atthi, tasmā taṃ sandhāyāha ‘‘aṇudhammo’’ti.Porāṇoti tāva cirakālato pabhuti pavattattā porāṇo. Viññūhi pana garahitattāviññūgarahitoti veditabbo. Yasmā ca viññugarahito, tasmāyattha edisakaṃ passati, yājakaṃ garahatī jano. Kathaṃ? ‘‘Abbudaṃ brāhmaṇehi uppāditaṃ, gāvo vadhitvā maṃsaṃ khādantī’’ti evamādīni vatvāti ayamettha anussavo.
317.Evaṃ dhamme viyāpanneti evaṃ porāṇe brāhmaṇadhamme naṭṭhe. ‘‘Viyāvatte’’tipi pāṭho, viparivattitvā aññathā bhūteti attho.Vibhinnā suddavessikāti pubbe samaggā viharantā suddā ca vessā ca te vibhinnā.Puthū vibhinnā khattiyāti khattiyāpi bahū aññamaññaṃ bhinnā.Patiṃ bhariyāvamaññathāti bhariyā ca gharāvāsatthaṃ issariyabale ṭhapitā puttabalādīhi upetā hutvā patiṃ avamaññatha, paribhavi avamaññi na sakkaccaṃ upaṭṭhāsi.
318.Evaṃ aññamaññaṃ vibhinnā samānākhattiyā brahmabandhū ca…pe… kāmānaṃ vasamanvagunti. Khattiyā ca brāhmaṇā ca ye caññe vessasuddā yathā saṅkaraṃ nāpajjanti, evaṃ attano attano gottena rakkhitattāgottarakkhitā. Te sabbepi taṃjātivādaṃ niraṃkatvā,‘‘ahaṃ khattiyo, ahaṃ brāhmaṇo’’ti etaṃ sabbampi nāsetvā pañcakāmaguṇasaṅkhātānaṃkāmānaṃ vasaṃ anvaguṃāsattaṃ pāpuṇiṃsu, kāmahetu na kiñci akattabbaṃ nākaṃsūti vuttaṃ hoti.
Evamettha bhagavā ‘‘isayo pubbakā’’tiādīhi navahi gāthāhi porāṇānaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsitvā ‘‘yo nesaṃ paramo’’ti gāthāya brahmasamaṃ, ‘‘tassa vattamanusikkhantā’’ti gāthāya devasamaṃ, ‘‘taṇḍulaṃ sayana’’ntiādikāhi catūhi gāthāhi mariyādaṃ, ‘‘tesaṃ āsi vipallāso’’tiādīhi sattarasahi gāthāhi sambhinnamariyādaṃ, tassa vippaṭipattiyā devādīnaṃ pakkandanādidīpanatthañca dassetvā desanaṃ niṭṭhāpesi. Brāhmaṇacaṇḍālo pana idha avuttoyeva. Kasmā? Yasmā vipattiyā akāraṇaṃ. Brāhmaṇadhammasampattiyā hi brahmasamadevasamamariyādā kāraṇaṃ honti, vipattiyā sambhinnamariyādo. Ayaṃ pana doṇasutte (a. ni. 5.192) vuttappakāro brāhmaṇacaṇḍālo brāhmaṇadhammavipattiyāpi akāraṇaṃ. Kasmā? Vipanne dhamme uppannattā. Tasmā taṃ adassetvāva desanaṃ niṭṭhāpesi. Etarahi pana sopi brāhmaṇacaṇḍālo dullabho. Evamayaṃ brāhmaṇānaṃ dhammo vinaṭṭho. Tenevāha doṇo brāhmaṇo – ‘‘evaṃ sante mayaṃ, bho gotama, brāhmaṇacaṇḍālampi na pūremā’’ti. Sesamettha vuttanayameva.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya brāhmaṇadhammikasuttavaṇṇanā niṭṭhitā.
8. Dhammasutta-(nāvāsutta)-vaṇṇanā
319.Yasmāhi dhammanti dhammasuttaṃ, ‘‘nāvāsutta’’ntipi vuccati. Kā uppatti? Idaṃ suttaṃ āyasmantaṃ sāriputtattheraṃ ārabbha vuttaṃ. Ayamettha saṅkhepo, vitthāro pana dvinnaṃ aggasāvakānaṃ uppattito pabhuti veditabbo. Seyyathidaṃ – anuppanne kira bhagavati dve aggasāvakā ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramiyo pūretvā devaloke nibbattā. Tesaṃ paṭhamo cavitvā rājagahassa avidūre upatissagāmo nāma brāhmaṇānaṃ bhogagāmo atthi, tattha saṭṭhiadhikapañcakoṭisatadhanavibhavassa gāmasāmino brāhmaṇassa rūpasārī nāma brāhmaṇī, tassā kucchiyaṃ paṭisandhiṃ aggahesi. Dutiyo tassevāvidūre kolitagāmo nāma brāhmaṇānaṃ bhogagāmo atthi. Tattha tathārūpavibhavasseva gāmasāmino brāhmaṇassa moggallānī nāma brāhmaṇī, tassā kucchiyaṃ taṃ divasameva paṭisandhiṃ aggahesi. Evaṃ tesaṃ ekadivasameva paṭisandhiggahaṇañca gabbhavuṭṭhānañca ahosi. Ekadivaseyeva ca nesaṃ ekassa upatissagāme jātattāupatisso,ekassa kolitagāme jātattākolitoti nāmamakaṃsu.
Te sahapaṃsuṃ kīḷantā sahāyakā anupubbena vuḍḍhiṃ pāpuṇiṃsu, ekamekassa ca pañcapañcamāṇavakasatāni parivārā ahesuṃ. Te uyyānaṃ vā nadītitthaṃ vā gacchantā saparivārāyeva gacchanti. Eko pañcahi suvaṇṇasivikāsatehi, dutiyo pañcahi ājaññarathasatehi. Tadā ca rājagahe kālānukālaṃ giraggasamajjo nāma hoti. Sāyanhasamaye nagaravemajjhe yattha sakalaaṅgamagadhavāsino abhiññātā khattiyakumārādayo sannipatitvā supaññattesu mañcapīṭhādīsu nisinnā samajjavibhūtiṃ passanti. Atha te sahāyakā tena parivārena saddhiṃ tattha gantvā paññattāsanesu nisīdiṃsu. Tato upatisso samajjavibhūtiṃ passanto mahājanakāyaṃ sannipatitaṃ disvā ‘‘ettako janakāyo vassasataṃ appatvāva marissatī’’ti cintesi. Tassa maraṇaṃ āgantvā nalāṭante patiṭṭhitaṃ viya ahosi, tathā kolitassa. Tesaṃ anekappakāresu naṭesu naccantesu dassanamattepi cittaṃ na nami, aññadatthu saṃvegoyeva udapādi.
Atha vuṭṭhite samajje pakkantāya parisāya sakaparivārena pakkantesu tesu sahāyesu kolito upatissaṃ pucchi – ‘‘kiṃ, samma, nāṭakādidassanena tava pamodanamattampi nāhosī’’ti? So tassa taṃ pavattiṃ ārocetvā tampi tatheva paṭipucchi. Sopi tassa attano pavattiṃ ārocetvā ‘‘ehi, samma, pabbajitvā amataṃ gavesāmā’’ti āha. ‘‘Sādhu sammā’’ti upatisso taṃ sampaṭicchi. Tato dvepi janā taṃ sampattiṃ chaḍḍetvā punadeva rājagahamanuppattā. Tena ca samayena rājagahe sañcayo nāma paribbājako paṭivasati. Te tassa santike pañcahi māṇavakasatehi saddhiṃ pabbajitvā katipāheneva tayo vede sabbañca paribbājakasamayaṃ uggahesuṃ. Te tesaṃ satthānaṃ ādimajjhapariyosānaṃ upaparikkhantā pariyosānaṃ adisvā ācariyaṃ pucchiṃsu – ‘‘imesaṃ satthānaṃ ādimajjhaṃ dissati, pariyosānaṃ pana na dissati ‘idaṃ nāma imehi satthehi pāpuṇeyyāti, yato uttari pāpuṇitabbaṃ natthī’’’ti. Sopi āha – ‘‘ahampi tesaṃ tathāvidhaṃ pariyosānaṃ na passāmī’’ti. Te āhaṃsu – ‘‘tena hi mayaṃ imesaṃ pariyosānaṃ gavesāmā’’ti. Te ācariyo ‘‘yathāsukhaṃ gavesathā’’ti āha. Evaṃ te tena anuññātā amataṃ gavesamānā āhiṇḍantā jambudīpe pākaṭā ahesuṃ. Tehi khattiyapaṇḍitādayo pañhaṃ puṭṭhā uttaruttariṃ na sampāyanti. ‘‘Upatisso kolito’’ti vutte pana ‘‘ke ete, na kho mayaṃ jānāmā’’ti bhaṇantā natthi, evaṃ vissutā ahesuṃ.
Evaṃ tesu amatapariyesanaṃ caramānesu amhākaṃ bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahamanuppatto. Te ca paribbājakā sakalajambudīpaṃ caritvā tiṭṭhatu amataṃ, antamaso pariyosānapañhavissajjanamattampi alabhantā punadeva rājagahaṃ agamaṃsu. Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvāti yāva tesaṃ pabbajjā, tāva sabbaṃ pabbajjākkhandhake (mahāva. 60) āgatanayeneva vitthārato daṭṭhabbaṃ.
Evaṃ pabbajitesu tesu dvīsu sahāyakesu āyasmā sāriputto aḍḍhamāsena sāvakapāramīñāṇaṃ sacchākāsi. So yadā assajittherena saddhiṃ ekavihāre vasati, tadā bhagavato upaṭṭhānaṃ gantvā anantaraṃ therassa upaṭṭhānaṃ gacchati ‘‘pubbācariyo me ayamāyasmā, etamahaṃ nissāya bhagavato sāsanaṃ aññāsi’’nti gāravena. Yadā pana assajittherena saddhiṃ ekavihāre na vasati, tadā yassaṃ disāyaṃ thero vasati, taṃ disaṃ oloketvā pañcapatiṭṭhitena vanditvā añjaliṃ paggayha namassati. Taṃ disvā keci bhikkhū kathaṃ samuṭṭhāpesuṃ – ‘‘sāriputto aggasāvako hutvā disaṃ namassati, ajjāpi maññe brāhmaṇadiṭṭhi appahīnā’’ti. Atha bhagavā dibbāya sotadhātuyā taṃ kathāsallāpaṃ sutvā paññattavarabuddhāsane nisinnaṃyeva attānaṃ dassento bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti? Te taṃ pavattiṃ ācikkhiṃsu. Tato bhagavā ‘‘na, bhikkhave, sāriputto disaṃ namassati, yaṃ nissāya sāsanaṃ aññāsi, taṃ attano ācariyaṃ vandati namassati sammāneti, ācariyapūjako, bhikkhave, sāriputto’’ti vatvā tattha sannipatitānaṃ dhammadesanatthaṃ imaṃ suttamabhāsi.
yasmā hi dhammaṃ puriso vijaññāti yato puggalā piṭakattayappabhedaṃ pariyattidhammaṃ vā, pariyattiṃ sutvā adhigantabbaṃ navalokuttarappabhedaṃ paṭivedhadhammaṃ vā puriso vijaññā jāneyya vedeyya. ‘‘Yassā’’tipi pāṭho, so evattho.Indaṃva naṃ devatā pūjayeyyāti yathā sakkaṃ devānamindaṃ dvīsu devalokesu devatā pūjenti, evaṃ so puggalo taṃ puggalaṃ kālasseva vuṭṭhāya upāhanaomuñcanādiṃ sabbaṃ vattapaṭivattaṃ karonto pūjeyya sakkareyya garukareyya. Kiṃ kāraṇaṃ?So pūjito…pe… pātukaroti dhammaṃ,so ācariyo evaṃ pūjito tasmiṃ antevāsimhi pasannacitto pariyattipaṭivedhavasena bahussuto desanāvaseneva pariyattidhammañca, desanaṃ sutvā yathānusiṭṭhaṃ paṭipattiyā adhigantabbaṃ paṭivedhadhammañca pātukaroti deseti, desanāya vā pariyattidhammaṃ, upamāvasena attanā adhigatapaṭivedhadhammaṃ pātukaroti.
320.Tadaṭṭhikatvāna nisamma dhīroti evaṃ pasannena ācariyena pātukataṃ dhammaṃ aṭṭhikatvāna suṇitvā upadhāraṇasamatthatāya dhīro puriso.Dhammānudhammaṃ paṭipajjamānoti lokuttaradhammassa anulomattā anudhammabhūtaṃ vipassanaṃ bhāvayamāno.Viññū vibhāvī nipuṇo ca hotīti viññutāsaṅkhātāya paññāya adhigamena viññū, vibhāvetvā paresampi pākaṭaṃ katvā ñāpanasamatthatāya vibhāvī, paramasukhumatthapaṭivedhatāya nipuṇo ca hoti.Yo tādisaṃ bhajati appamattoti yo tādisaṃ pubbe vuttappakāraṃ bahussutaṃ appamatto tappasādanaparo hutvā bhajati.
321.Evaṃ paṇḍitācariyasevanaṃ pasaṃsitvā idāni bālācariyasevanaṃ nindanto‘‘khuddañca bāla’’nti imaṃ gāthamāha. Tatthakhuddanti khuddena kāyakammādinā samannāgataṃ, paññābhāvato bālaṃ.Anāgatatthanti anadhigatapariyattipaṭivedhatthaṃ.Usūyakanti issāmanakatāya antevāsikassa vuḍḍhiṃ asahamānaṃ. Sesamettha pākaṭameva padato. Adhippāyato pana yo bahucīvarādilābhī ācariyo antevāsikānaṃ cīvarādīni na sakkoti dātuṃ, dhammadāne pana aniccadukkhānattavacanamattampi na sakkoti. Etehi khuddatādidhammehi samannāgatattā taṃ khuddaṃ bālaṃ anāgatatthaṃ usūyakaṃ ācariyaṃ upasevamāno ‘‘pūtimacchaṃ kusaggenā’’ti (itivu. 76; jā. 1.15.183) vuttanayena sayampi bālo hoti. Tasmā idha sāsane kiñci appamattakampi pariyattidhammaṃ paṭivedhadhammaṃ vā avibhāvayitvā ca avijānitvā ca yassa dhammesu kaṅkhā, taṃ ataritvā maraṇaṃ upetīti evamassa attho veditabbo.
322-3.Idāni tassevatthassa pākaṭakaraṇatthaṃ‘‘yathā naro’’ti gāthādvayamāha. Tatthaāpaganti nadiṃ.Mahodakanti bahuudakaṃ.Salilanti ito cito ca gataṃ, vitthiṇṇanti vuttaṃ hoti. ‘‘Sarita’’ntipi pāṭho, so evattho.Sīghasotanti hārahārikaṃ, vegavatinti vuttaṃ hoti.Kiṃ soti ettha ‘‘so vuyhamāno’’ti iminā ca sokārena tassa narassa niddiṭṭhattā nipātamatto sokāro. Kiṃ sūti vuttaṃ hoti yathā ‘‘na bhavissāmi nāma so, vinassissāmi nāma so’’ti.Dhammanti pubbe vuttaṃ duvidhameva.Anisāmayatthanti anisāmetvā atthaṃ. Sesamettha pākaṭameva padato.
Adhippāyato pana yathā yo kocideva naro vuttappakāraṃ nadiṃ otaritvā tāya nadiyā vuyhamāno anusotagāmī sotameva anugacchanto pare pāratthike kiṃ sakkhati pāraṃ netuṃ. ‘‘Sakkatī’’tipi pāṭho. Tatheva duvidhampi dhammaṃ attano paññāya avibhāvayitvā bahussutānañca santike atthaṃ anisāmetvā sayaṃ avibhāvitattā ajānanto anisāmitattā ca avitiṇṇakaṅkho pare kiṃ sakkhati nijjhāpetuṃ pekkhāpetunti evamettha attho daṭṭhabbo. ‘‘So vata, cunda, attanā palipapalipanno’’tiādikañcettha (ma. ni. 1.87) suttapadaṃ anussaritabbaṃ.
324-5.Evaṃ bālasevanāya bālassa paraṃ nijjhāpetuṃ asamatthatāya pākaṭakaraṇatthaṃ upamaṃ vatvā idāni ‘‘yo tādisaṃ bhajati appamatto’’ti ettha vuttassa paṇḍitassa pare nijjhāpetuṃ samatthatāya pākaṭakaraṇatthaṃ‘‘yathāpi nāva’’nti gāthādvayamāha. Tatthaphiyenāti dabbipadarena.Rittenāti veḷudaṇḍena.Tatthāti tassaṃ nāvāyaṃ.Tatrūpayaññūti tassā nāvāya āharaṇapaṭiharaṇādiupāyajānanena maggapaṭipādanena upāyaññū. Sikkhitasikkhatāya sukusalahatthatāya cakusalo. Uppannupaddavapaṭikārasamatthatāyamutīmā.Vedagūti vedasaṅkhātehi catūhi maggañāṇehi gato.Bhāvitattoti tāyeva maggabhāvanāya bhāvitacitto.Bahussutoti pubbe vuttanayeneva.Avedhadhammoti aṭṭhahi lokadhammehi akampaniyasabhāvo.Sotāvadhānūpanisūpapanneti sotaodahanena ca maggaphalānaṃ upanissayena ca upapanne. Sesaṃ uttānapadatthameva. Adhippāyayojanāpi sakkā purimanayeneva jānitunti na vitthāritā.
326.Evaṃ paṇḍitassa pare nijjhāpetuṃ samatthabhāvapākaṭakaraṇatthaṃ upamaṃ vatvā tassā paṇḍitasevanāya niyojento‘‘tasmā have’’ti imaṃ avasānagāthamāha. Tatrāyaṃ saṅkhepattho – yasmā upanissayasampannā paṇḍitasevanena visesaṃ pāpuṇanti,tasmā have sappurisaṃ bhajetha. Kīdisaṃ sappurisaṃ bhajetha?Medhāvinañceva bahussutañca,paññāsampattiyā ca medhāvinaṃ vuttappakārasutadvayena ca bahussutaṃ. Tādisañhi bhajamāno tena bhāsitassa dhammassaaññāya atthaṃevaṃ ñatvā ca yathānusiṭṭhaṃpaṭipajjamānotāya paṭipattiyā paṭivedhavasenaviññātadhammoso maggaphalanibbānappabhedaṃ lokuttarasukhaṃ labhethaadhigaccheyya pāpuṇeyyāti arahattanikūṭena desanaṃ samāpesīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya dhammasuttavaṇṇanā niṭṭhitā.
9. Kiṃsīlasuttavaṇṇanā
327.Kiṃsīloti kiṃsīlasuttaṃ. Kā uppatti? Āyasmato sāriputtassa gihisahāyako eko therasseva pituno vaṅgantabrāhmaṇassa sahāyassa brāhmaṇassa putto saṭṭhikoṭiadhikaṃ pañcasatakoṭidhanaṃ pariccajitvā āyasmato sāriputtattherassa santike pabbajitvā sabbaṃ buddhavacanaṃ pariyāpuṇi. Tassa thero bahuso ovaditvā kammaṭṭhānamadāsi, so tena visesaṃ nādhigacchati. Tato thero ‘‘buddhaveneyyo eso’’ti ñatvā taṃ ādāya bhagavato santikaṃ gantvā taṃ bhikkhuṃ ārabbha puggalaṃ aniyametvā ‘‘kiṃsīlo’’ti pucchi. Athassa bhagavā tato paraṃ abhāsi. Tatthakiṃsīloti kīdisena vārittasīlena samannāgato, kīdisapakatiko vā.Kiṃsamācāroti kīdisena cārittena yutto.Kāni kammānibrūhayanti kāni kāyakammādīni vaḍḍhento.Naro sammā niviṭṭhassāti abhirato naro sāsane sammā patiṭṭhito bhaveyya.Uttamatthañca pāpuṇeti sabbatthānaṃ uttamaṃ arahattañca pāpuṇeyyāti vuttaṃ hoti.
328.Tato bhagavā ‘‘sāriputto aḍḍhamāsūpasampanno sāvakapāramippatto, kasmā ādikammikaputhujjanapañhaṃ pucchatī’’ti āvajjento ‘‘saddhivihārikaṃ ārabbhā’’ti ñatvā pucchāya vuttaṃ cārittasīlaṃ avibhajitvāva tassa sappāyavasena dhammaṃ desento‘‘vuḍḍhāpacāyī’’tiādimāha.
paññāvuḍḍho. Tassa hi santike mahallakabhikkhūpi buddhavacanaṃ pariyāpuṇanti, ovādavinicchayapañhavissajjanāni ca paccāsīsanti. Tathā daharopi bhikkhu adhigamasampannoguṇavuḍḍhonāma. Tassa hi ovāde patiṭṭhāya mahallakāpi vipassanāgabbhaṃ gahetvā arahattaphalaṃ pāpuṇanti. Tathā daharopi rājā khattiyo muddhāvasitto brāhmaṇo vā sesajanassa vandanārahatojātivuḍḍhonāma. Sabbo pana paṭhamajātovayovuḍḍhonāma. Tattha yasmā paññāya sāriputtattherassa sadiso natthi ṭhapetvā bhagavantaṃ, tathā guṇenapi aḍḍhamāsena sabbasāvakapāramīñāṇassa paṭividdhattā. Jātiyāpi so brāhmaṇamahāsālakule uppanno, tasmā tassa bhikkhuno vayena samānopi so imehi tīhi kāraṇehi vuḍḍho. Imasmiṃ panatthe paññāguṇehi eva vuḍḍhabhāvaṃ sandhāya bhagavā āha – ‘‘vuḍḍhāpacāyī’’ti. Tasmā tādisānaṃ vuḍḍhānaṃ apacitikaraṇena vuḍḍhāpacāyī, tesameva vuḍḍhānaṃ lābhādīsu usūyavigamena anusūyako ca siyāti ayamādipādassa attho.
Kālaññū cassāti ettha pana rāge uppanne tassa vinodanatthāya garūnaṃ dassanaṃ gacchantopi kālaññū, dose… mohe… kosajje uppanne tassa vinodanatthāya garūnaṃ dassanaṃ gacchantopi kālaññū, yato evaṃ kālaññū ca assa garūnaṃ dassanāya.Dhammiṃ kathanti samathavipassanāyuttaṃ.Erayitanti vuttaṃ.Khaṇaññūti tassā kathāya khaṇavedī, dullabho vā ayaṃ īdisāya kathāya savanakkhaṇoti jānanto.Suṇeyya sakkaccāti taṃ kathaṃ sakkaccaṃ suṇeyya. Na kevalañca tameva, aññānipi buddhaguṇādipaṭisaṃyuttāni subhāsitāni sakkaccameva suṇeyyāti attho.
329.‘‘Kālaññū cassa garūnaṃ dassanāyā’’ti ettha vuttanayañca attano uppannarāgādivinodanakālaṃ ñatvāpi garūnaṃ santikaṃ gacchantokālena gacche garūnaṃsakāsaṃ,‘‘ahaṃ kammaṭṭhāniko dhutaṅgadharo cā’’ti katvā na cetiyavandanabodhiyaṅgaṇabhikkhācāramaggaatimajjhanhikavelādīsu yattha katthaci ṭhitamācariyaṃ disvā paripucchanatthāya upasaṅkameyya, sakasenāsane pana attano āsane nisinnaṃ vūpasantadarathaṃ sallakkhetvā kammaṭṭhānādividhipucchanatthaṃ upasaṅkameyyāti attho. Evaṃ upasaṅkamantopi cathambhaṃ niraṃkatvā nivātavuttithaddhabhāvakaraṃ mānaṃ vināsetvā nīcavutti pādapuñchanacoḷakachinnavisāṇusabhauddhatadāṭhasappasadiso hutvā upasaṅkameyya.Athatena garunā vuttaṃatthaṃ dhammaṃ…pe… samācare ca. Atthanti bhāsitatthaṃ.Dhammanti pāḷidhammaṃ.Saṃyamanti sīlaṃ.Brahmacariyanti avasesasāsanabrahmacariyaṃ.Anussare ceva samācare cāti atthaṃ kathitokāse anussareyya, dhammaṃ saṃyamaṃ brahmacariyaṃ kathitokāse anussareyya, anussaraṇamatteneva ca atussanto taṃ sabbampi samācare samācareyya samādāya vatteyya. Tāsaṃ kathānaṃ attani pavattane ussukkaṃ kareyyāti attho. Evaṃ karonto hi kiccakaro hoti.
330.Tato parañcadhammārāmo dhammarato dhamme ṭhito dhammavinicchayaññūbhaveyya. Sabbapadesu cetthadhammoti samathavipassanā, ārāmo ratīti ekova attho, dhamme ārāmo assātidhammārāmo. Dhamme rato, na aññaṃ pihetītidhammarato.Dhamme ṭhitodhammaṃ vattanato. Dhammavinicchayaṃ jānāti ‘‘idaṃ udayañāṇaṃ idaṃ vayañāṇa’’ntidhammavinicchayaññū,evarūpo assa. Atha yāyaṃ rājakathāditiracchānakathā taruṇavipassakassa bahiddhārūpādīsu abhinandanuppādanena taṃ samathavipassanādhammaṃ sandūseti, tasmā ‘‘dhammasandosavādo’’ti vuccati, taṃnevācare dhammasandosavādaṃ,aññadatthu āvāsagocarādisappāyāni sevantotacchehi nīyetha subhāsitehi. Samathavipassanāpaṭisaṃyuttānevettha tacchāni, tathārūpehi subhāsitehi nīyetha nīyeyya, kālaṃ khepeyyāti attho.
331.Idāni ‘‘dhammasandosavāda’’nti ettha atisaṅkhepena vuttaṃ samathavipassanāyuttassa bhikkhuno upakkilesaṃ pākaṭaṃ karonto tadaññenapi upakkilesena saddhiṃ‘‘hassaṃ jappa’’nti imaṃ gāthamāha. Hāsantipi pāṭho. Vipassakena hi bhikkhunā hasanīyasmiṃ vatthusmiṃ sitamattameva kātabbaṃ, niratthakakathājappo na bhāsitabbo, ñātibyasanādīsu paridevo na kātabbo, khāṇukaṇṭakādimhi manopadoso na uppādetabbo.Māyākatanti vuttāmāyā,tividhaṃkuhanaṃ,paccayesugiddhi,jātiādīhimāno,paccanīkasātatāsaṅkhātosārambho,pharusavacanalakkhaṇaṃkakkasaṃ,rāgādayokasāvā,adhimattataṇhālakkhaṇāmucchāti ime ca dosā sukhakāmena aṅgārakāsu viya, sucikāmena gūthaṭhānaṃ viya, jīvitukāmena āsivisādayo viya ca pahātabbā. Hitvā ca ārogyamadādivigamā vītamadena cittavikkhepābhāvā ṭhitattena caritabbaṃ. Evaṃ paṭipanno hi sabbupakkilesaparisuddhāya bhāvanāya na cirasseva arahattaṃ pāpuṇāti. Tenāha bhagavā – ‘‘hassaṃ jappaṃ…pe… ṭhitatto’’ti.
332.Idāni yvāyaṃ ‘‘hassaṃ jappa’’ntiādinā nayena upakkileso vutto, tena samannāgato bhikkhu yasmā sāhaso hoti avīmaṃsakārī, ratto rāgavasena duṭṭho dosavasena gacchati, pamatto ca hoti kusalānaṃ dhammānaṃ bhāvanāya asātaccakārī, tathārūpassa ca ‘‘suṇeyya sakkacca subhāsitānī’’tiādinā nayena vutto ovādo niratthako, tasmā imassa saṃkilesassa puggalādhiṭṭhānāya desanāya sutādivuddhipaṭipakkhabhāvaṃ dassento‘‘viññātasārānī’’ti imaṃ gāthamāha.
subhāsitāni,tesaṃ vijānanaṃ sāro. Yadi viññātāni sādhu, atha saddamattameva gahitaṃ, na kiñci kataṃ hoti, yena etāni sutamayena ñāṇena viññāyanti, taṃsutaṃ,etañca sutamayañāṇaṃviññātasamādhisāraṃ,tesu viññātesu dhammesu yo samādhi cittassāvikkhepo tathattāya paṭipatti, ayamassa sāro. Na hi vijānanamatteneva koci attho sijjhati. Yo panāyaṃ naro rāgādivasena vattanatosāhaso, kusalānaṃ dhammānaṃ bhāvanāya asātaccakāritāyapamatto,so saddamattaggāhīyeva hoti. Tena tassa atthavijānanābhāvato sā subhāsitavijānanapaññā ca, tathattāya paṭipattiyā abhāvato sutañca na vaḍḍhatīti.
333.Evaṃ pamattānaṃ sattānaṃ paññāparihāniṃ sutaparihāniñca dassetvā idāni appamattānaṃ tadubhayasārādhigamaṃ dassento āha –‘‘dhamme ca ye…pe… sāramajjhagū’’ti. Tatthaariyappavedito dhammonāma samathavipassanādhammo. Ekopi hi buddho samathavipassanādhammaṃ adesetvā parinibbuto nāma natthi. Tasmā etasmiṃdhamme ca ye ariyappavediteratāniratā appamattā sātaccānuyogino,anuttarā te vacasā manasā kammunā ca,te catubbidhena vacīsucaritena tividhena manosucaritena tividhena kāyasucaritena ca samannāgatattā vacasā manasā kammunā ca anuttarā, avasesasattehi asamā aggāvisiṭṭhā. Ettāvatā saddhiṃ pubbabhāgasīlena ariyamaggasampayuttaṃ sīlaṃ dasseti. Evaṃ parisuddhasīlāte santisoraccasamādhisaṇṭhitā, sutassa paññāya ca sāramajjhagū,ye ariyappavedite dhamme ratā, te na kevalaṃ vācādīhi anuttarā honti, apica kho pana santisoracce samādhimhi ca saṇṭhitā hutvā sutassa paññāya ca sāramajjhagū adhigatā icceva veditabbā. Āsaṃsāyaṃ bhūtavacanaṃ. Tatthasantīti nibbānaṃ,soraccanti sundare ratabhāvena yathābhūtapaṭivedhikā paññā, santiyā soraccantisantisoraccaṃ,nibbānārammaṇāya maggapaññāyetaṃ adhivacanaṃ.Samādhīti taṃsampayuttova maggasamādhi.Saṇṭhitāti tadubhaye patiṭṭhitā. Sutapaññānaṃ sāraṃ nāma arahattaphalavimutti. Vimuttisārañhi idaṃ brahmacariyaṃ.
Evamettha bhagavā dhammena pubbabhāgapaṭipadaṃ, ‘‘anuttarā vacasā’’tiādīhi sīlakkhandhaṃ, santisoraccasamādhīhi paññākkhandhasamādhikkhandheti tīhipi imehi khandhehi aparabhāgapaṭipadañca dassetvā sutapaññāsārena akuppavimuttiṃ dassento arahattanikūṭena desanaṃ samāpesi. Desanāpariyosāne ca so bhikkhu sotāpattiphalaṃ patvā puna na cirasseva aggaphale arahatte patiṭṭhāsīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya kiṃsīlasuttavaṇṇanā niṭṭhitā.
10. Uṭṭhānasuttavaṇṇanā
334.Uṭṭhahathāti uṭṭhānasuttaṃ. Kā uppatti? Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharanto rattiṃ jetavanavihāre vasitvā pubbaṇhasamayaṃ bhikkhusaṅghaparivuto sāvatthiyaṃ piṇḍāya caritvā pācīnadvārena nagarā nikkhamitvā migāramātupāsādaṃ agamāsi divāvihāratthāya. Āciṇṇaṃ kiretaṃ bhagavato rattiṃ jetavanavihāre vasitvā migāramātupāsāde divāvihārūpagamanaṃ, rattiñca migāramātupāsāde vasitvā jetavane divāvihārūpagamanaṃ. Kasmā? Dvinnaṃ kulānaṃ anuggahatthāya mahāpariccāgaguṇaparidīpanatthāya ca. Migāramātupāsādassa ca heṭṭhā pañca kūṭāgāragabbhasatāni honti, yesu pañcasatā bhikkhū vasanti. Tattha yadā bhagavā heṭṭhāpāsāde vasati, tadā bhikkhū bhagavato gāravena uparipāsādaṃ nāruhanti. Taṃ divasaṃ pana bhagavā uparipāsāde kūṭāgāragabbhaṃ pāvisi, tena heṭṭhāpāsāde pañcapi gabbhasatāni pañcasatā bhikkhū pavisiṃsu. Te ca sabbeva navā honti adhunāgatā imaṃ dhammavinayaṃ uddhatā unnaḷā pākatindriyā. Te pavisitvā divāseyyaṃ supitvā sāyaṃ uṭṭhāya mahātale sannipatitvā ‘‘ajja bhattagge tuyhaṃ kiṃ ahosi, tvaṃ kattha agamāsi, ahaṃ āvuso kosalarañño gharaṃ, ahaṃ anāthapiṇḍikassa, tattha evarūpo ca evarūpo ca bhojanavidhi ahosī’’ti nānappakāraṃ āmisakathaṃ kathentā uccāsaddamahāsaddā ahesuṃ.
Bhagavā taṃ saddaṃ sutvā ‘‘ime mayā saddhiṃ vasantāpi evaṃ pamattā, aho ayuttakārino’’ti mahāmoggallānattherassa āgamanaṃ cintesi. Tāvadeva āyasmā mahāmoggallāno bhagavato cittaṃ ñatvā iddhiyā āgamma pādamūle vandamānoyeva ahosi. Tato naṃ bhagavā āmantesi – ‘‘ete te, moggallāna, sabrahmacārino pamattā, sādhu ne saṃvejehī’’ti. ‘‘Evaṃ bhante’’ti kho so āyasmā mahāmoggallāno bhagavato paṭissuṇitvā tāvadeva āpokasiṇaṃ samāpajjitvā karīsabhūmiyaṃ ṭhitaṃ mahāpāsādaṃ nāvaṃ viya mahāvāto pādaṅguṭṭhakena kampesi saddhiṃ patiṭṭhitapathavippadesena. Atha te bhikkhū bhītā vissaraṃ karontā sakasakacīvarāni chaḍḍetvā catūhi dvārehi nikkhamiṃsu. Bhagavā tesaṃ attānaṃ dassento aññena dvārena gandhakuṭiṃ pavisanto viya ahosi, te bhagavantaṃ disvā vanditvā aṭṭhaṃsu. Bhagavā ‘‘kiṃ, bhikkhave, bhītatthā’’ti pucchi, te ‘‘ayaṃ, bhante, migāramātupāsādo kampito’’ti āhaṃsu. ‘‘Jānātha, bhikkhave, kenā’’ti? ‘‘Na jānāma, bhante’’ti. Atha bhagavā ‘‘tumhādisānaṃ, bhikkhave, muṭṭhassatīnaṃ asampajānānaṃ pamādavihārīnaṃ saṃvegajananatthaṃ moggallānena kampito’’ti vatvā tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ suttamabhāsi.
uṭṭhahathāti āsanā uṭṭhahatha ghaṭatha vāyamatha, mā kusītā hotha.Nisīdathāti pallaṅkaṃ ābhujitvā kammaṭṭhānānuyogatthāya nisīdatha.Ko attho supitena voti ko tumhākaṃ anupādāparinibbānatthāya pabbajitānaṃ supitena attho. Na hi sakkā supantena koci attho pāpuṇituṃ.Āturānañhi kā niddā, sallaviddhāna ruppatanti yatra ca nāma appakepi sarīrappadese uṭṭhitena cakkhurogādinā rogena āturānaṃ ekadvaṅgulamattampi paviṭṭhena ayasallaaṭṭhisalladantasallavisāṇasallakaṭṭhasallānaṃ aññatarena sallena ruppamānānaṃ manussānaṃ niddā natthi, tattha tumhākaṃ sakalacittasarīrasantānaṃ bhañjitvā uppannehi nānappakārakilesarogehi āturānañhi kā niddā rāgasallādīhi ca pañcahi sallehi antohadayaṃ pavisiya viddhattā sallaviddhānaṃ ruppataṃ.
335.Evaṃ vatvā puna bhagavā bhiyyosomattāya te bhikkhū ussāhento saṃvejento ca āha –‘‘uṭṭhahatha…pe… vasānuge’’ti. Tatrāyaṃ sādhippāyayojanā atthavaṇṇanā – evaṃ kilesasallaviddhānañhi vo, bhikkhave, kālo pabujjhituṃ. Kiṃ kāraṇaṃ? Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto, ito pubbe pana vo dīgharattaṃ suttaṃ, girīsu suttaṃ, nadīsu suttaṃ, samesu suttaṃ, visamesu suttaṃ, rukkhaggesupi suttaṃ adassanā ariyasaccānaṃ, tasmā tassā niddāya antakiriyatthaṃ uṭṭhahatha nisīdatha daḷhaṃ sikkhatha santiyā.
santīti tisso santiyo – accantasanti, tadaṅgasanti, sammutisantīti, nibbānavipassanādiṭṭhigatānametaṃ adhivacanaṃ. Idha pana accantasanti nibbānamadhippetaṃ, tasmā nibbānatthaṃ daḷhaṃ sikkhatha, asithilaparakkamā hutvā sikkhathāti vuttaṃ hoti. Kiṃ kāraṇaṃ?Mā vo pamatte viññāya, maccurājā amohayittha vasānuge, mā tumhe ‘‘pamattā ete’’ti evaṃ ñatvā maccurājapariyāyanāmo māro vasānuge amohayittha, yathā tassa vasaṃ gacchatha, evaṃ vasānuge karonto mā amohayitthāti vuttaṃ hoti.
336.Yato tassa vasaṃ anupagacchantāyāya devā manussā ca…pe… samappitā,yāya devā ca manussā ca atthikā rūpasaddagandharasaphoṭṭhabbatthikā, taṃ rūpādiṃ sitā nissitā allīnā hutvā tiṭṭhanti, taratha samatikkamatha etaṃ nānappakāresu visayesu visaṭavitthiṇṇavisālattā visattikaṃ bhavabhogataṇhaṃ.Khaṇo vo mā upaccagā,ayaṃ tumhākaṃ samaṇadhammakaraṇakkhaṇo mā atikkami. Yesañhi ayamevarūpo khaṇo atikkamati, ye ca imaṃ khaṇaṃ atikkamanti, tekhaṇātītā hi socanti nirayamhi samappitā,nirassādaṭṭhena nirayasaññite catubbidhepi apāye patiṭṭhitā ‘‘akataṃ vata no kalyāṇa’’ntiādinā nayena socanti.
337.Evaṃ bhagavā te bhikkhū ussāhetvā saṃvejetvā ca idāni tesaṃ taṃ pamādavihāraṃ vigarahitvā sabbeva te appamāde niyojento‘‘pamādo rajo’’ti imaṃ gāthamāha. Tatthapamādoti saṅkhepato sativippavāso, so cittamalinaṭṭhenarajo. Taṃ pamādamanupatitopamādānupatito,pamādānupatitattā aparāparuppanno pamādo eva, sopi rajo. Na hi kadāci pamādo nāma arajo atthi. Tena kiṃ dīpeti? Mā tumhe ‘‘daharā tāva mayaṃ pacchā jānissāmā’’ti vissāsamāpajjittha. Daharakālepi hi pamādo rajo, majjhimakālepi therakālepi pamādānupatitattā mahārajo saṅkārakūṭo eva hoti, yathā ghare ekadvedivasiko rajo rajo eva, vaḍḍhamāno pana gaṇavassiko saṅkārakūṭo eva hoti. Evaṃ santepi pana paṭhamavaye buddhavacanaṃ pariyāpuṇitvā itaravayesu samaṇadhammaṃ karonto, paṭhamavaye vā pariyāpuṇitvā majjhimavaye suṇitvā pacchimavaye samaṇadhammaṃ karontopi bhikkhu pamādavihārī na hoti appamādānulomapaṭipadaṃ paṭipannattā. Yo pana sabbavayesu pamādavihārī divāseyyaṃ āmisakathañca anuyutto, seyyathāpi tumhe, tasseva so paṭhamavaye pamādo rajo, itaravayesu pamādānupatito mahāpamādo ca mahārajo evāti.
‘‘appamādena vijjāya, abbahe sallamattano’’ti, tassattho – yasmā evameso sabbadāpi pamādo rajo, tasmā satiavippavāsasaṅkhātena appamādena āsavānaṃ khayañāṇasaṅkhātāya ca vijjāya paṇḍito kulaputto uddhare attano hadayanissitaṃ rāgādipañcavidhaṃ sallanti arahattanikūṭena desanaṃ samāpesi. Desanāpariyosāne saṃvegamāpajjitvā tameva dhammadesanaṃ manasi karitvā paccavekkhamānā vipassanaṃ ārabhitvā pañcasatāpi te bhikkhū arahatte patiṭṭhahiṃsūti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya uṭṭhānasuttavaṇṇanā niṭṭhitā.
11. Rāhulasuttavaṇṇanā
338.Kacciabhiṇhasaṃvāsāti rāhulasuttaṃ. Kā uppatti? Bhagavā sammāsambodhiṃ abhisambujjhitvā bodhimaṇḍato anupubbena kapilavatthuṃ gantvā tattha rāhulakumārena ‘‘dāyajjaṃ me samaṇa dehī’’ti dāyajjaṃ yācito sāriputtattheraṃ āṇāpesi – ‘‘rāhulakumāraṃ pabbājehī’’ti. Taṃ sabbaṃ khandhakaṭṭhakathāyaṃ (mahāva. aṭṭha. 105) vuttanayeneva gahetabbaṃ. Evaṃ pabbajitaṃ pana rāhulakumāraṃ vuḍḍhippattaṃ sāriputtattherova upasampādesi, mahāmoggallānatthero assa kammavācācariyo ahosi. Taṃ bhagavā ‘‘ayaṃ kumāro jātiādisampanno, so jātigottakulavaṇṇapokkharatādīni nissāya mānaṃ vā madaṃ vā mā akāsī’’ti daharakālato pabhuti yāva na ariyabhūmiṃ pāpuṇi, tāva ovadanto abhiṇhaṃ imaṃ suttamabhāsi. Tasmā cetaṃ suttapariyosānepi vuttaṃ ‘‘itthaṃ sudaṃ bhagavā āyasmantaṃ rāhulaṃ imāhi gāthāhi abhiṇhaṃ ovadatī’’ti. Tattha paṭhamagāthāyaṃ ayaṃ saṅkhepattho ‘‘kacci tvaṃ, rāhula, abhiṇhaṃ saṃvāsahetu jātiādīnaṃ aññatarena vatthunā na paribhavasi paṇḍitaṃ, ñāṇapadīpassa dhammadesanāpadīpassa ca dhāraṇatoukkādhāro manussānaṃkacci apacito tayā, kacci niccaṃ pūjito tayā’’ti āyasmantaṃ sāriputtaṃ sandhāya bhaṇati.
339.Evaṃ vutte āyasmā rāhulo ‘‘nāhaṃ bhagavā nīcapuriso viya saṃvāsahetu mānaṃ vā madaṃ vā karomī’’ti dīpento imaṃ paṭigāthamāha‘‘nāhaṃ abhiṇhasaṃvāsā’’ti. Sā uttānatthā eva.
340.Tato naṃ bhagavā uttariṃ ovadantopañca kāmaguṇetiādikā avasesagāthāyo āha. Tattha yasmā pañca kāmaguṇā sattānaṃ piyarūpā piyajātikā ativiya sattehi icchitā patthitā, mano ca nesaṃ ramayanti, te cāyasmā rāhulo hitvā saddhāya gharā nikkhanto, na rājābhinīto, na corābhinīto, na iṇaṭṭo, na bhayaṭṭo, na jīvikāpakato, tasmā naṃ bhagavā‘‘pañca kāmaguṇe hitvā, piyarūpe manorame, saddhāya gharā nikkhammā’’ti samuttejetvā imassa nekkhammassa patirūpāya paṭipattiyā niyojento āha –‘‘dukkhassantakaro bhavā’’ti.
Tattha siyā ‘‘nanu cāyasmā dāyajjaṃ patthento balakkārena pabbājito, atha kasmā bhagavā āha – ‘saddhāya gharā nikkhammā’’’ti vuccate – nekkhammādhimuttattā. Ayañhi āyasmā dīgharattaṃ nekkhammādhimutto padumuttarasammāsambuddhassa puttaṃ uparevataṃ nāma sāmaṇeraṃ disvā saṅkho nāma nāgarājā hutvā satta divase dānaṃ datvā tathābhāvaṃ patthetvā tato pabhuti patthanāsampanno abhinīhārasampanno satasahassakappe pāramiyo pūretvā antimabhavaṃ upapanno. Evaṃ nekkhammādhimuttatañcassa bhagavā jānāti. Tathāgatabalaññatarañhi etaṃ ñāṇaṃ. Tasmā āha – ‘‘saddhāya gharā nikkhammā’’ti. Atha vā dīgharattaṃ saddhāyeva gharā nikkhamma idāni dukkhassantakaro bhavāti ayamettha adhippāyo.
341.Idānissa ādito pabhuti vaṭṭadukkhassa antakiriyāya paṭipattiṃ dassetuṃ‘‘mitte bhajassu kalyāṇe’’tiādimāha. Tattha sīlādīhi adhikā kalyāṇamittā nāma, te bhajanto himavantaṃ nissāya mahāsālā mūlādīhi viya sīlādīhi vaḍḍhati. Tenāha – ‘‘mitte bhajassu kalyāṇe’’ti.Pantañca sayanāsanaṃ, vivittaṃ appanigghosanti yañca sayanāsanaṃ pantaṃ dūraṃ vivittaṃ appākiṇṇaṃ appanigghosaṃ, yattha migasūkarādisaddena araññasaññā uppajjati, tathārūpaṃ sayanāsanañca bhajassu.Mattaññū hohi bhojaneti pamāṇaññū hohi, paṭiggahaṇamattaṃ paribhogamattañca jānāhīti attho. Tattha paṭiggahaṇamattaññunā deyyadhammepi appe dāyakepi appaṃ dātukāme appameva gahetabbaṃ, deyyadhamme appe dāyake pana bahuṃ dātukāmepi appameva gahetabbaṃ, deyyadhamme pana bahutare dāyakepi appaṃ dātukāme appameva gahetabbaṃ, deyyadhammepi bahutare dāyakepi bahuṃ dātukāme attano balaṃ jānitvā gahetabbaṃ. Apica mattāyeva vaṇṇitā bhagavatāti paribhogamattaññunā puttamaṃsaṃ viya akkhabbhañjanamiva ca yoniso manasi karitvā bhojanaṃ paribhuñjitabbanti.
342.Evamimāya gāthāya brahmacariyassa upakārabhūtāya kalyāṇamittasevanāya niyojetvā senāsanabhojanamukhena ca paccayaparibhogapārisuddhisīle samādapetvā idāni yasmā cīvarādīsu taṇhāya micchāājīvo hoti, tasmā taṃ paṭisedhetvā ājīvapārisuddhisīle samādapento‘‘cīvare piṇḍapāte cā’’ti imaṃ gāthamāha. Tatthapaccayeti gilānappaccaye.Etesūti etesu catūsu cīvarādīsu bhikkhūnaṃ taṇhuppādavatthūsu.Taṇhaṃ mākāsīti ‘‘hirikopīnapaṭicchādanādiatthameva te cattāro paccayā niccāturānaṃ purisānaṃ paṭikārabhūtā jajjaragharassevimassa atidubbalassa kāyassa upatthambhabhūtā’’tiādinā nayena ādīnavaṃ passanto taṇhaṃ mā janesi, ajanento anuppādento viharāhīti vuttaṃ hoti. Kiṃ kāraṇaṃ?Mālokaṃ punarāgami. Etesu hi taṇhaṃ karonto taṇhāya ākaḍḍhiyamāno punapi imaṃ lokaṃ āgacchati. So tvaṃ etesu taṇhaṃ mākāsi, evaṃ sante na puna imaṃ lokaṃ āgamissasīti.
Evaṃ vutte āyasmā rāhulo ‘‘cīvare taṇhaṃ mākāsīti maṃ bhagavā āhā’’ti cīvarapaṭisaṃyuttāni dve dhutaṅgāni samādiyi paṃsukūlikaṅgañca, tecīvarikaṅgañca. ‘‘Piṇḍapāte taṇhaṃ mākāsīti maṃ bhagavā āhā’’ti piṇḍapātapaṭisaṃyuttāni pañca dhutaṅgāni samādiyi – piṇḍapātikaṅgaṃ, sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, pattapiṇḍikaṅgaṃ, khalupacchābhattikaṅganti. ‘‘Senāsane taṇhaṃ mākāsīti maṃ bhagavā āhā’’ti senāsanapaṭisaṃyuttāni cha dhutaṅgāni samādiyi – āraññikaṅgaṃ, abbhokāsikaṅgaṃ, rukkhamūlikaṅgaṃ, yathāsanthatikaṅgaṃ, sosānikaṅgaṃ, nesajjikaṅganti. ‘‘Gilānappaccaye taṇhaṃ mākāsīti maṃ bhagavā āhā’’ti sabbappaccayesu yathālābhaṃ yathābalaṃ yathāsāruppanti tīhi santosehi santuṭṭho ahosi, yathā taṃ subbaco kulaputto padakkhiṇaggāhī anusāsaninti.
343.Evaṃ bhagavā āyasmantaṃ rāhulaṃ ājīvapārisuddhisīle samādapetvā idāni avasesasīle samathavipassanāsu ca samādapetuṃ‘‘saṃvuto pātimokkhasmi’’ntiādimāha. Tatthasaṃvuto pātimokkhasminti ettha bhavassūti pāṭhaseso.Bhavāti antimapadena vā sambandho veditabbo, tathā dutiyapade. Evametehi dvīhi vacanehi pātimokkhasaṃvarasīle, indriyasaṃvarasīle ca samādapesi. Pākaṭavasena cettha pañcindriyāni vuttāni. Lakkhaṇato pana chaṭṭhampi vuttaṃyeva hotīti veditabbaṃ.Sati kāyagatā tyatthūti evaṃ catupārisuddhisīle patiṭṭhitassa tuyhaṃ catudhātuvavatthānacatubbidhasampajaññānāpānassatiāhārepaṭikūlasaññābhāvanādibhedā kāyagatā sati atthu bhavatu, bhāvehi nanti attho.Nibbidābahulo bhavāti saṃsāravaṭṭe ukkaṇṭhanabahulo sabbaloke anabhiratasaññī hohīti attho.
344.Ettāvatā nibbedhabhāgiyaṃ upacārabhūmiṃ dassetvā idāni appanābhūmiṃ dassento‘‘nimittaṃ parivajjehī’’tiādimāha. Tatthanimittanti rāgaṭṭhāniyaṃ subhanimittaṃ. Teneva naṃ parato visesento āha –‘‘subhaṃ rāgūpasañhita’’nti.Parivajjehīti amanasikārena pariccajāhi.Asubhāya cittaṃ bhāvehīti yathā saviññāṇake aviññāṇake vā kāye asubhabhāvanā sampajjati, evaṃ cittaṃ bhāvehi.Ekaggaṃ susamāhitanti upacārasamādhinā ekaggaṃ, appanāsamādhinā susamāhitaṃ. Yathā te īdisaṃ cittaṃ hoti, tathā naṃ bhāvehīti attho.
345.Evamassa appanābhūmiṃ dassetvā vipassanaṃ dassento‘‘animitta’’ntiādimāha. Tatthaanimittañca bhāvehīti evaṃ nibbedhabhāgiyena samādhinā samāhitacitto vipassanaṃ bhāvehīti vuttaṃ hoti. Vipassanā hi ‘‘aniccānupassanāñāṇaṃ niccanimittato vimuccatīti animitto vimokkho’’tiādinā nayena rāganimittādīnaṃ vā aggahaṇena animittavohāraṃ labhati. Yathāha –
‘‘So khvāhaṃ, āvuso, sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato nimittānusāri viññāṇaṃ hotī’’ti (saṃ. ni. 4.340).
Mānānusayamujjahāti imāya animittabhāvanāya aniccasaññaṃ paṭilabhitvā ‘‘aniccasaññino, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇātī’’ti evamādinā (a. ni. 9.3; udā. 31) anukkamena mānānusayaṃ ujjaha pajaha pariccajāhīti attho.Tato mānābhisamayā, upasanto carissasīti athevaṃ ariyamaggena mānassa abhisamayā khayā vayā pahānā paṭinissaggā upasanto nibbuto sītibhūto sabbadarathapariḷāhavirahito yāva anupādisesāya nibbānadhātuyā parinibbāsi, tāva suññatānimittāppaṇihitānaṃ aññataraññatarena phalasamāpattivihārena carissasi viharissasīti arahattanikūṭena desanaṃ niṭṭhāpesi.
Tattha itthaṃ sudanti itthaṃ su idaṃ, evamevāti vuttaṃ hoti. Sesamettha uttānatthameva. Evaṃ ovadiyamāno cāyasmā rāhulo paripākagatesu vimuttiparipācaniyesu dhammesu cūḷarāhulovādasuttapariyosāne anekehi devatāsahassehi saddhiṃ arahatte patiṭṭhāsīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya rāhulasuttavaṇṇanā niṭṭhitā.
12. Nigrodhakappasutta-(vaṅgīsasutta)-vaṇṇanā
Evaṃme sutanti nigrodhakappasuttaṃ, ‘‘vaṅgīsasutta’’ntipi vuccati. Kā uppatti? Ayameva yāssa nidāne vuttā. Tatthaevaṃ metiādīni vuttatthāneva, yato tāni aññāni ca tathāvidhāni chaḍḍetvā avuttanayameva vaṇṇayissāma.Aggāḷave cetiyeti āḷaviyaṃ aggacetiye. Anuppanne hi bhagavati aggāḷavagotamakādīni anekāni cetiyāni ahesuṃ yakkhanāgādīnaṃ bhavanāni. Tāni uppanne bhagavati manussā vināsetvā vihāre akaṃsu, teneva ca nāmena vohariṃsu. Tato aggāḷavacetiyasaṅkhāte vihāre viharatīti vuttaṃ hoti.Āyasmato vaṅgīsassāti etthaāyasmāti piyavacanaṃ,vaṅgīsoti tassa therassa nāmaṃ. So jātito pabhuti evaṃ veditabbo – so kira paribbājakassa putto paribbājikāya kucchimhi jāto aññataraṃ vijjaṃ jānāti, yassānubhāvena chavasīsaṃ ākoṭetvā sattānaṃ gatiṃ jānāti. Manussāpi sudaṃ attano ñātīnaṃ kālakatānaṃ susānato sīsāni ānetvā taṃ tesaṃ gatiṃ pucchanti. So ‘‘asukaniraye nibbatto, asukamanussaloke’’ti vadati. Te tena vimhitā tassa bahuṃ dhanaṃ denti. Evaṃ so sakalajambudīpe pākaṭo ahosi.
So satasahassakappaṃ pūritapāramī abhinīhārasampanno pañcahi purisasahassehi parivuto gāmanigamajanapadarājadhānīsu vicaranto sāvatthiṃ anuppatto. Tena ca samayena bhagavā sāvatthiyaṃ viharati, sāvatthivāsino purebhattaṃ dānaṃ datvā pacchābhattaṃ sunivatthā supārutā pupphagandhādīni gahetvā dhammassavanatthāya jetavanaṃ gacchanti. So te disvā ‘‘mahājanakāyo kuhiṃ gacchatī’’ti pucchi. Athassa te ācikkhiṃsu – ‘‘buddho loke uppanno, so bahujanahitāya dhammaṃ deseti, tattha gacchāmā’’ti. Sopi tehi saddhiṃ saparivāro gantvā bhagavatā saddhiṃ sammoditvā ekamantaṃ nisīdi. Atha naṃ bhagavā āmantesi – ‘‘kiṃ, vaṅgīsa, jānāsi kira tādisaṃ vijjaṃ, yāya sattānaṃ chavasīsāni ākoṭetvā gatiṃ pavedesī’’ti? ‘‘Evaṃ, bho gotama, jānāmī’’ti. Bhagavā niraye nibbattassa sīsaṃ āharāpetvā dassesi, so nakhena ākoṭetvā ‘‘niraye nibbattassa sīsaṃ bho gotamā’’ti āha. Evaṃ sabbagatinibbattānaṃ sīsāni dassesi, sopi tatheva ñatvā ārocesi. Athassa bhagavā khīṇāsavasīsaṃ dassesi, so punappunaṃ ākoṭetvā na aññāsi. Tato bhagavā ‘‘avisayo te ettha vaṅgīsa, mameveso visayo, khīṇāsavasīsa’’nti vatvā imaṃ gāthamabhāsi –
‘‘Gatī migānaṃ pavanaṃ, ākāso pakkhinaṃ gati;
Vaṅgīso gāthaṃ sutvā ‘‘imaṃ me, bho gotama, vijjaṃ dehī’’ti āha. Bhagavā ‘‘nāyaṃ vijjā apabbajitānaṃ sampajjatī’’ti āha. So ‘‘pabbājetvā vā maṃ, bho gotama, yaṃ vā icchasi, taṃ katvā imaṃ vijjaṃ dehī’’ti āha. Tadā ca bhagavato nigrodhakappatthero samīpe hoti, taṃ bhagavā āṇāpesi – ‘‘tena hi, nigrodhakappa, imaṃ pabbājehī’’ti. So taṃ pabbājetvā tacapañcakakammaṭṭhānaṃ ācikkhi. Vaṅgīso anupubbena paṭisambhidāppatto arahā ahosi. Etadagge ca bhagavatā niddiṭṭho ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ paṭibhānavantānaṃ yadidaṃ vaṅgīso’’ti (a. ni. 1.212).
upajjhāyovajjāvajjādiupanijjhāyanena evaṃ laddhavohāronigrodhakapponāma thero.Kappoti tassa therassa nāmaṃ, nigrodhamūle pana arahattaṃ adhigatattā‘‘nigrodhakappo’’ti bhagavatā vutto. Tato naṃ bhikkhūpi evaṃ voharanti. Sāsane thirabhāvaṃ pattotithero.Aggāḷave cetiye aciraparinibbuto hotīti tasmiṃ cetiye aciraparinibbuto hoti.Rahogatassa paṭisallīnassāti gaṇamhā vūpakaṭṭhattā rahogatassa kāyena, paṭisallīnassa cittena tehi tehi visayehi paṭinivattitvā sallīnassa.Evaṃ cetaso parivitakko udapādīti iminā ākārena vitakko uppajji. Kasmā pana udapādīti. Asammukhattā diṭṭhāsevanattā ca. Ayañhi tassa parinibbānakāle na sammukhā ahosi, diṭṭhapubbañcānena assa hatthakukkuccādipubbāsevanaṃ, tādisañca akhīṇāsavānampi hoti khīṇāsavānampi pubbaparicayena.
‘‘parinibbuto nu kho me upajjhāyo, udāhu no parinibbuto’’ti. Tato paraṃ uttānatthameva.Ekaṃsaṃ cīvaraṃ katvāti ettha pana puna saṇṭhāpanena evaṃ vuttaṃ. Ekaṃsanti ca vāmaṃsaṃ pārupitvā ṭhitassetaṃ adhivacanaṃ. Yato yathā vāmaṃsaṃ pārupitvā ṭhitaṃ hoti, tathā cīvaraṃ katvāti evamassattho veditabbo. Sesaṃ pākaṭameva.
346.Anomapaññanti omaṃ vuccati parittaṃ lāmakaṃ, na omapaññaṃ, anomapaññaṃ, mahāpaññanti attho.Diṭṭheva dhammeti paccakkhameva, imasmiṃyeva attabhāveti vā attho.Vicikicchānanti evarūpānaṃ parivitakkānaṃ.Ñātoti pākaṭo.Yasassīti lābhaparivārasampannoabhinibbutattoti guttacitto apariḍayhamānacitto vā.
347.Tayā katanti nigrodhamūle nisinnattā ‘‘nigrodhakappo’’ti vadatā tayā katanti yathā attanā upalakkheti, tathā bhaṇati. Bhagavā pana na nisinnattā eva taṃ tathā ālapi, apica kho tattha arahattaṃ pattattā.Brāhmaṇassāti jātiṃ sandhāya bhaṇati. So kira brāhmaṇamahāsālakulā pabbajito.Namassaṃ acarīti namassamāno vihāsi.Mutyapekkhoti nibbānasaṅkhātaṃ vimuttiṃ apekkhamāno, nibbānaṃ patthentoti vuttaṃ hoti.Daḷhadhammadassīti bhagavantaṃ ālapati. Daḷhadhammo hi nibbānaṃ abhijjanaṭṭhena, tañca bhagavā dasseti. Tasmā taṃ ‘‘daḷhadhammadassī’’ti āha.
348.Sakyātipi bhagavantameva kulanāmena ālapati.Mayampi sabbeti niravasesaparisaṃ saṅgaṇhitvā attānaṃ dassento bhaṇati.Samantacakkhūtipi bhagavantameva sabbaññutaññāṇena ālapati.Samavaṭṭhitāti sammā avaṭṭhitā ābhogaṃ katvā ṭhitā.Noti amhākaṃ.Savanāyāti imassa pañhassa veyyākaraṇassavanatthāya.Sotāti sotindriyāni.Tuvaṃ no satthā tvamanuttarosīti thutivacanamattamevetaṃ.
349.Chindevano vicikicchanti akusalavicikicchāya nibbicikiccho so, vicikicchāpatirūpakaṃ pana taṃ parivitakkaṃ sandhāyevamāha.Brūhi metanti brūhi me etaṃ, yaṃ mayā yācitosi ‘‘taṃ sāvakaṃ sakya, mayampi sabbe aññātumicchāmā’’ti, brūvanto ca taṃbrāhmaṇaṃ parinibbutaṃ vedaya bhūripañña majjheva no bhāsa,parinibbutaṃ ñatvā mahāpaññaṃ bhagavā majjheva amhākaṃ sabbesaṃ bhāsa, yathā sabbeva mayaṃ jāneyyāma.Sakkova devāna sahassanettoti idaṃ pana thutivacanameva. Apicassa ayaṃ adhippāyo – yathā sakko sahassanetto devānaṃ majjhe tehi sakkaccaṃ sampaṭicchitavacano bhāsati, evaṃ amhākaṃ majjhe amhehi sampaṭicchitavacano bhāsāti.
350.Ye kecīti imampi gāthaṃ bhagavantaṃ thunantoyeva vattukāmataṃ janetuṃ bhaṇati. Tassatthoye keciabhijjhādayoganthātesaṃ appahāne mohavicikicchānaṃ pahānābhāvato‘‘mohamaggā’’tica ‘‘aññāṇapakkhā’’ti ca‘‘vicikicchaṭṭhānā’’ti ca vuccanti. Sabbe tetathāgataṃ patvātathāgatassa desanābalena viddhaṃsitā na bhavanti nassanti. Kiṃ kāraṇaṃ? Cakkhuñhietaṃ paramaṃ narānaṃ,yasmā tathāgato sabbaganthavidhamanapaññācakkhujananato narānaṃ paramaṃ cakkhunti vuttaṃ hoti.
351.No ce hi jātūti imampi gāthaṃ thunantoyeva vattukāmataṃ janentova bhaṇati. Tatthajātūti ekaṃsavacanaṃ.Purisoti bhagavantaṃ sandhāyāha.Jotimantoti paññājotisamannāgatā sāriputtādayo. Idaṃ vuttaṃ hoti – yadi bhagavā yathā puratthimādibhedo vāto abbhaghanaṃ vihanati, evaṃ desanāvegena kilese na vihaneyya. Tathā yathā abbhaghanena nivuto loko tamova hoti ekandhakāro, evaṃ aññāṇanivutopi tamovassa. Yepi ime dāni jotimanto khāyanti sāriputtādayo, tepi narā na tapeyyunti.
352.Dhīrā cāti imampi gāthaṃ purimanayeneva bhaṇati. Tassatthodhīrāca paṇḍitā purisāpajjotakarā bhavanti,paññāpajjotaṃ uppādenti. Tasmā ahaṃ taṃvīrapadhānavīriyasamannāgato bhagavātatheva maññedhīroti ca pajjotakarotveva ca maññāmi. Mayañhi vipassinaṃ sabbadhamme yathābhūtaṃ passantaṃ bhagavantaṃ jānantā eva upāgamumhā, tasmāparisāsu no āvikarohi kappaṃ,nigrodhakappaṃ ācikkha pakāsehīti.
353.Khippanti imampi gāthaṃ purimanayeneva bhaṇati. Tassatthokhippaṃ giraṃ erayalahuṃ acirāyamāno vacanaṃ bhāsa,vagguṃmanoramaṃ bhagavā. Yathā suvaṇṇahaṃso gocarapaṭikkanto jātassaravanasaṇḍaṃ disvā gīvaṃpaggayhauccāretvā rattatuṇḍena saṇikaṃ ataramāno vagguṃ giraṃ nikūjati nicchāreti, evameva tvampisaṇikaṃ nikūja,iminā mahāpurisalakkhaṇaññatarenabindussarena suvikappitenasuṭṭhuvikappitena abhisaṅkhatena. Ete mayaṃsabbeva ujugatāavikkhittamānasā hutvā tava nikūjitaṃsuṇomāti.
354.Pahīnajātimaraṇanti imampi gāthaṃ purimanayeneva bhaṇati. Tattha na sesetīti aseso, taṃasesaṃ. Sotāpannādayo viya kiñci asesetvā pahīnajātimaraṇanti vuttaṃ hoti.Niggayhāti suṭṭhu yācitvā nibandhitvā.Dhonanti dhutasabbapāpaṃ.Vadessāmīti kathāpessāmi dhammaṃ.Na kāmakāro hi puthujjanānanti puthujjanānameva hi kāmakāro natthi, yaṃ patthenti ñātuṃ vā vattuṃ vā, taṃ na sakkonti.Saṅkheyyakāro ca tathāgatānanti tathāgatānaṃ pana vīmaṃsakāro paññāpubbaṅgamā kiriyā. Te yaṃ patthenti ñātuṃ vā vattuṃ vā, taṃ sakkontīti adhippāyo.
355.Idāni taṃ saṅkheyyakāraṃ pakāsento‘‘sampannaveyyākaraṇa’’nti gāthamāha. Tassattho – tathā hi tava bhagavā idaṃsamujjupaññassatattha tattha samuggahītaṃ vuttaṃ pavattitaṃ sampannaveyyākaraṇaṃ, ‘‘santatimahāmatto sattatālamattaṃ abbhuggantvā parinibbāyissati, suppabuddho sakko sattame divase pathaviṃ pavisissatī’’ti evamādīsu aviparītaṃ diṭṭhaṃ. Tato pana suṭṭhutaraṃ añjaliṃ paṇāmetvā āha – ayamañjalī pacchimo suppaṇāmito, ayamaparopi añjalī suṭṭhutaraṃ paṇāmito.Mā mohayīti mā no akathanena mohayi jānaṃ jānanto kappassa gatiṃ.Anomapaññāti bhagavantaṃ ālapati.
356.Parovaranti imaṃ pana gāthaṃ aparenapi pariyāyena amohanameva yācanto āha. Tatthaparovaranti lokiyalokuttaravasena sundarāsundaraṃ dūresantikaṃ vā.Ariyadhammanti catusaccadhammaṃ.Viditvāti paṭivijjhitvā.Jānanti sabbaṃ ñeyyadhammaṃ jānanto.Vācābhikaṅkhāmīti yathā ghammani ghammatatto puriso kilanto tasito vāriṃ, evaṃ te vācaṃ abhikaṅkhāmi.Sutaṃ pavassāti sutasaṅkhātaṃ saddāyatanaṃ pavassa pagghara muñca pavattehi. ‘‘Sutassa vassā’’tipi pāṭho, vuttappakārassa saddāyatanassa vuṭṭhiṃ vassāti attho.
357.Idāni yādisaṃ vācaṃ abhikaṅkhati, taṃ pakāsento –
‘‘Yadatthikaṃ brahmacariyaṃ acarī,
kappāyanoti kappameva pūjāvasena bhaṇati.Yathā vimuttoti ‘‘kiṃ anupādisesāya nibbānadhātuyā yathā asekkhā, udāhu upādisesāya yathā sekkhā’’ti pucchati. Sesamettha pākaṭameva.
358.Evaṃ dvādasahi gāthāhi yācito bhagavā taṃ viyākaronto –
‘‘Acchecchi taṇhaṃ idha nāmarūpe, (iti bhagavā)
Iti bhagavāti idaṃ panettha saṅgītikārānaṃ vacanaṃ.Atāri jātiṃ maraṇaṃ asesanti so taṃ taṇhaṃ chetvā asesaṃ jātimaraṇaṃ atāri, anupādisesāya nibbānadhātuyā parinibbāyīti dasseti.Iccabravī bhagavā pañcaseṭṭhoti vaṅgīsena puṭṭho bhagavā etadavoca pañcannaṃ paṭhamasissānaṃ pañcavaggiyānaṃ seṭṭho, pañcahi vā saddhādīhi indriyehi, sīlādīhi vā dhammakkhandhehi ativisiṭṭhehi cakkhūhi ca seṭṭhoti saṅgītikārānamevidaṃ vacanaṃ.
359.Evaṃ vutte bhagavato bhāsitamabhinandamānaso vaṅgīso‘‘esa sutvā’’tiādigāthāyo āha. Tattha paṭhamagāthāyaisisattamāti bhagavā isi ca sattamo ca uttamaṭṭhena vipassīsikhīvessabhūkakusandhakoṇāgamanakassapanāmake cha isayo attanā saha satta karonto pātubhūtotipi isisattamo, taṃ ālapanto āha.Na maṃ vañcesīti yasmā parinibbuto, tasmā tassa parinibbutabhāvaṃ icchantaṃ maṃ na vañcesi, na visaṃvādesīti attho. Sesamettha pākaṭameva.
360.Dutiyagāthāya yasmā mutyapekkho vihāsi, tasmā taṃ sandhāyāha‘‘yathāvādī tathākārī, ahu buddhassa sāvako’’ti.Maccuno jālaṃ tatanti tebhūmakavaṭṭe vitthataṃ mārassa taṇhājālaṃ.Māyāvinoti bahumāyassa. ‘‘Tathā māyāvino’’tipi keci paṭhanti, tesaṃ yo anekāhi māyāhi anekakkhattumpi bhagavantaṃ upasaṅkami, tassa tathā māyāvinoti adhippāyo.
361.Tatiyagāthāyaādīti kāraṇaṃ.Upādānassāti vaṭṭassa. Vaṭṭañhi upādātabbaṭṭhena idha ‘‘upādāna’’nti vuttaṃ, tasseva upādānassa ādiṃ avijjātaṇhādibhedaṃ kāraṇaṃ addasa kappoti evaṃ vattuṃ vaṭṭati bhagavāti adhippāyena vadati.Accagā vatāti atikkanto vata.Maccudheyyanti maccu ettha dhiyatīti maccudheyyaṃ, tebhūmakavaṭṭassetaṃ adhivacanaṃ. Taṃ suduttaraṃ maccudheyyaṃ accagā vatāti vedajāto bhaṇati. Sesamettha pākaṭamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya nigrodhakappasuttavaṇṇanā niṭṭhitā.
13. Sammāparibbājanīyasutta-(mahāsamayasutta)-vaṇṇanā
362.Pucchāmimuniṃ pahūtapaññanti sammāparibbājanīyasuttaṃ, ‘‘mahāsamayasutta’’ntipi vuccati mahāsamayadivase kathitattā. Kā uppatti? Pucchāvasikā uppatti. Nimmitabuddhena hi puṭṭho bhagavā imaṃ suttamabhāsi, taṃ saddhiṃ pucchāya ‘‘sammāparibbājanīyasutta’’nti vuccati. Ayamettha saṅkhepo, vitthārato pana sākiyakoliyānaṃ uppattito pabhuti porāṇehi vaṇṇīyati.
Tatrāyaṃ uddesamaggavaṇṇanā – paṭhamakappikānaṃ kira rañño mahāsammatassa rojo nāma putto ahosi. Rojassa vararojo, vararojassa kalyāṇo, kalyāṇassa varakalyāṇo, varakalyāṇassa mandhātā, mandhātussa varamandhātā, varamandhātussa uposatho, uposathassa varo, varassa upavaro, upavarassa maghadevo, maghadevassa paramparā caturāsīti khattiyasahassāni ahesuṃ. Tesaṃ parato tayo okkākavaṃsā ahesuṃ. Tesu tatiyaokkākassa pañca mahesiyo ahesuṃ – hatthā, cittā, jantu, jālinī, visākhāti. Ekekissā pañca pañca itthisatāni parivārā. Sabbajeṭṭhāya cattāro puttā – okkāmukho, karakaṇḍu, hatthiniko, sinipuroti; pañca dhītaro – piyā, suppiyā, ānandā, vijitā, vijitasenāti. Evaṃ sā nava putte labhitvā kālamakāsi.
Atha rājā aññaṃ daharaṃ abhirūpaṃ rājadhītaraṃ ānetvā aggamahesiṭṭhāne ṭhapesi. Sāpi jantuṃ nāma ekaṃ puttaṃ vijāyi. Taṃ jantukumāraṃ pañcamadivase alaṅkaritvā rañño dassesi. Rājā tuṭṭho mahesiyā varaṃ adāsi. Sā ñātakehi saddhiṃ mantetvā puttassa rajjaṃ yāci. Rājā ‘‘nassa vasali, mama puttānaṃ antarāyamicchasī’’ti nādāsi. Sā punappunaṃ raho rājānaṃ paritosetvā ‘‘na, mahārāja, musāvādo vaṭṭatī’’tiādīni vatvā yācati eva. Atha rājā putte āmantesi – ‘‘ahaṃ, tātā, tumhākaṃ kaniṭṭhaṃ jantukumāraṃ disvā tassa mātuyā sahasā varaṃ adāsiṃ. Sā puttassa rajjaṃ pariṇāmetuṃ icchati. Tumhe mamaccayena āgantvā rajjaṃ kāreyyāthā’’ti aṭṭhahi amaccehi saddhiṃ uyyojesi. Te bhaginiyo ādāya caturaṅginiyā senāya nagarā nikkhamiṃsu. ‘‘Kumārā pituaccayena āgantvā rajjaṃ kāressanti, gacchāma ne upaṭṭhahāmā’’ti cintetvā bahū manussā anubandhiṃsu. Paṭhamadivase yojanamattā senā ahosi, dutiyadivase dviyojanamattā, tatiyadivase tiyojanamattā. Kumārā cintesuṃ – ‘‘mahā ayaṃ balakāyo, sace mayaṃ kañci sāmantarājānaṃ akkamitvā janapadaṃ gaṇhissāma, sopi no na pahossati, kiṃ paresaṃ pīḷaṃ katvā laddharajjena, mahā jambudīpo, araññe nagaraṃ māpessāmā’’ti himavantābhimukhā agamiṃsu.
‘‘kapilavatthū’’ti nāmaṃ āropetvā tattha nivāsaṃ kappesuṃ.
Atha amaccā ‘‘ime kumārā vayappattā, yadi nesaṃ pitā santike bhaveyya, so āvāhavivāhaṃ kāreyya. Idāni pana amhākaṃ bhāro’’ti cintetvā kumārehi saddhiṃ mantesuṃ. Kumārā ‘‘amhākaṃ sadisā khattiyadhītaro na passāma, tāsampi bhaginīnaṃ sadise khattiyakumāre, jātisambhedañca na karomā’’ti. Te jātisambhedabhayena jeṭṭhabhaginiṃ mātuṭṭhāne ṭhapetvā avasesāhi saṃvāsaṃ kappesuṃ. Tesaṃ pitā taṃ pavattiṃ sutvā ‘‘sakyā vata, bho kumārā, paramasakyā vata, bho kumārā’’ti udānaṃ udānesi. Ayaṃ tāva sakyānaṃ uppatti. Vuttampi cetaṃ bhagavatā –
‘‘Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi – ‘kahaṃ nu kho, bho, etarahi kumārā sammantī’ti. Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentīti. Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi – ‘sakyā vata, bho kumārā, paramasakyā vata, bho kumārā’ti, tadagge kho pana, ambaṭṭha, sakyā paññāyanti, so ca sakyānaṃ pubbapuriso’’ti (dī. ni. 1.267).
Tato nesaṃ jeṭṭhabhaginiyā kuṭṭharogo udapādi, koviḷārapupphasadisāni gattāni ahesuṃ. Rājakumārā ‘‘imāya saddhiṃ ekato nisajjaṭṭhānabhojanādīni karontānampi upari esa rogo saṅkamatī’’ti cintetvā uyyānakīḷaṃ gacchantā viya taṃ yāne āropetvā araññaṃ pavisitvā pokkharaṇiṃ khaṇāpetvā taṃ tattha khādanīyabhojanīyehi saddhiṃ pakkhipitvā upari padaraṃ paṭicchādāpetvā paṃsuṃ datvā pakkamiṃsu. Tena ca samayena rāmo nāma rājā kuṭṭharogī orodhehi ca nāṭakehi ca jigucchiyamāno tena saṃvegena jeṭṭhaputtassa rajjaṃ datvā araññaṃ pavisitvā tattha paṇṇamūlaphalāni paribhuñjanto nacirasseva arogo suvaṇṇavaṇṇo hutvā, ito cito ca vicaranto mahantaṃ susirarukkhaṃ disvā tassabbhantare soḷasahatthappamāṇaṃ taṃ kolāpaṃ sodhetvā, dvārañca vātapānañca katvā nisseṇiṃ bandhitvā tattha vāsaṃ kappesi. So aṅgārakaṭāhe aggiṃ katvā rattiṃ vissarañca sussarañca suṇanto sayati. So ‘‘asukasmiṃ padese sīho saddamakāsi, asukasmiṃ byaggho’’ti sallakkhetvā pabhāte tattha gantvā vighāsamaṃsaṃ ādāya pacitvā khādati.
Athekadivasaṃ so paccūsasamaye aggiṃ jāletvā nisīdi. Tena ca samayena tassā rājadhītāya gandhaṃ ghāyitvā byaggho taṃ padesaṃ khaṇitvā padaratthare vivaramakāsi. Tena vivarena sā byagghaṃ disvā bhītā vissaramakāsi. So taṃ saddaṃ sutvā ‘‘itthisaddo eso’’ti ca sallakkhetvā pātova tattha gantvā ‘‘ko etthā’’ti āha. ‘‘Mātugāmo sāmī’’ti. ‘‘Nikkhamā’’ti. ‘‘Na nikkhamāmī’’ti. ‘‘Kiṃ kāraṇā’’ti? ‘‘Khattiyakaññā aha’’nti. Evaṃ sobbhe nikhātāpi mānameva karoti. So sabbaṃ pucchitvā ‘‘ahampi khattiyo’’ti jātiṃ ācikkhitvā ‘‘ehi dāni khīre pakkhittasappi viya jāta’’nti āha. Sā ‘‘kuṭṭharoginīmhi sāmi, na sakkā nikkhamitu’’nti āha. So ‘‘katakammo dāni ahaṃ sakkā tikicchitu’’nti nisseṇiṃ datvā taṃ uddharitvā attano vasanokāsaṃ netvā sayaṃ paribhuttabhesajjāni eva datvā nacirasseva arogaṃ suvaṇṇavaṇṇamakāsi. So tāya saddhiṃ saṃvāsaṃ kappesi. Sā paṭhamasaṃvāseneva gabbhaṃ gaṇhitvā dve putte vijāyi, punapi dveti evaṃ soḷasakkhattuṃ vijāyi. Evaṃ te dvattiṃsa bhātaro ahesuṃ. Te anupubbena vuḍḍhippatte pitā sabbasippāni sikkhāpesi.
Athekadivasaṃ eko rāmarañño nagaravāsī pabbate ratanāni gavesanto taṃ padesaṃ āgato rājānaṃ disvā aññāsi. ‘‘Jānāmahaṃ, deva, tumhe’’ti āha. ‘‘Kuto tvaṃ āgatosī’’ti ca tena puṭṭho ‘‘nagarato devā’’ti āha. Tato naṃ rājā sabbaṃ pavattiṃ pucchi. Evaṃ tesu samullapamānesu te dārakā āgamiṃsu. So te disvā ‘‘ime ke devā’’ti pucchi. ‘‘Puttā me bhaṇe’’ti. ‘‘Imehi dāni, deva, dvattiṃsakumārehi parivuto vane kiṃ karissasi, ehi rajjamanusāsā’’ti? ‘‘Alaṃ, bhaṇe, idheva sukha’’nti. So ‘‘laddhaṃ dāni me kathāpābhata’’nti nagaraṃ gantvā rañño puttassārocesi. Rañño putto ‘‘pitaraṃ ānessāmī’’ti caturaṅginiyā senāya tattha gantvā nānappakārehi pitaraṃ yāci. Sopi ‘‘alaṃ, tāta kumāra, idheva sukha’’nti neva icchi. Tato rājaputto ‘‘na dāni rājā āgantuṃ icchati, handassa idheva nagaraṃ māpemī’’ti cintetvā taṃ kolarukkhaṃ uddharitvā gharaṃ katvā nagaraṃ māpetvā kolarukkhaṃ apanetvā katattā ‘‘kolanagara’’nti ca byagghapathe katattā ‘‘byagghapajja’’nti cāti dve nāmāni āropetvā agamāsi.
Tato vayappatte kumāre mātā āṇāpesi – ‘‘tātā, tumhākaṃ kapilavatthuvāsino sakyā mātulā honti, dhītaro nesaṃ gaṇhathā’’ti. Te yaṃ divasaṃ khattiyakaññāyo nadīkīḷanaṃ gacchanti, taṃ divasaṃ gantvā nadītitthaṃ uparundhitvā nāmāni sāvetvā patthitā patthitā rājadhītaro gahetvā agamaṃsu. Sakyarājāno sutvā ‘‘hotu bhaṇe, amhākaṃ ñātakā evā’’ti tuṇhī ahesuṃ. Ayaṃ koliyānaṃ uppatti.
Evaṃ tesaṃ sākiyakoliyānaṃ aññamaññaṃ āvāhavivāhaṃ karontānaṃ āgato vaṃso yāva sīhahanurājā, tāva vitthārato veditabbo – sīhahanurañño kira pañca puttā ahesuṃ – suddhodano, amitodano, dhotodano, sakkodano, sukkodanoti. Tesu suddhodane rajjaṃ kārayamāne tassa pajāpatiyā añjanarañño dhītāya mahāmāyādeviyā kucchimhi pūritapāramī mahāpuriso jātakanidāne vuttanayena tusitapurā cavitvā paṭisandhiṃ gahetvā anupubbena katamahābhinikkhamano sammāsambodhiṃ abhisambujjhitvā pavattitavaradhammacakko anukkamena kapilavatthuṃ gantvā suddhodanamahārājādayo ariyaphale patiṭṭhāpetvā janapadacārikaṃ pakkamitvā punapi aparena samayena paccāgantvā pannarasahi bhikkhusatehi saddhiṃ kapilavatthusmiṃ viharati nigrodhārāme.
Tattha viharante ca bhagavati sākiyakoliyānaṃ udakaṃ paṭicca kalaho ahosi. Kathaṃ? Nesaṃ kira ubhinnampi kapilapurakoliyapurānaṃ antare rohiṇī nāma nadī pavattati. Sā kadāci appodakā hoti, kadāci mahodakā. Appodakakāle setuṃ katvā sākiyāpi koliyāpi attano attano sassapāyanatthaṃ udakaṃ ānenti. Tesaṃ manussā ekadivasaṃ setuṃ karontā aññamaññaṃ bhaṇḍantā ‘‘are tumhākaṃ rājakulaṃ bhaginīhi saddhiṃ saṃvāsaṃ kappesi kukkuṭasoṇasiṅgālāditiracchānā viya, tumhākaṃ rājakulaṃ susirarukkhe vāsaṃ kappesi pisācillikā viyā’’ti evaṃ jātivādena khuṃsetvā attano attano rājūnaṃ ārocesuṃ. Te kuddhā yuddhasajjā hutvā rohiṇīnadītīraṃ sampattā. Evaṃ sāgarasadisaṃ balaṃ aṭṭhāsi.
attadaṇḍasuttaṃ(su. ni. 941 ādayo) abhāsi. Taṃ sutvā sabbe saṃvegappattā āvudhāni chaḍḍetvā bhagavantaṃ namassamānā aṭṭhaṃsu, mahagghañca āsanaṃ paññāpesuṃ. Bhagavā oruyha paññattāsane nisīditvā ‘‘kuṭhārīhattho puriso’’tiādikaṃphandanajātakaṃ(jā. 1.13.14), ‘‘vandāmi taṃ kuñjarā’’tiādikaṃlaṭukikajātakaṃ(jā. 1.5.39).
‘‘Sammodamānā gacchanti, jālamādāya pakkhino;
vaṭṭakajātakañcakathetvā puna tesaṃ cirakālappavattaṃ ñātibhāvaṃ dassento imaṃ mahāvaṃsaṃ kathesi. Te ‘‘pubbe kira mayaṃ ñātakā evā’’ti ativiya pasīdiṃsu. Tato sakyā aḍḍhateyyakumārasate, koliyā aḍḍhateyyakumārasateti pañca kumārasate bhagavato parivāratthāya adaṃsu. Bhagavā tesaṃ pubbahetuṃ disvā ‘‘etha bhikkhavo’’ti āha. Te sabbe iddhiyā nibbattaaṭṭhaparikkhārayuttā ākāse abbhuggantvā āgamma bhagavantaṃ vanditvā aṭṭhaṃsu. Bhagavā te ādāya mahāvanaṃ agamāsi. Tesaṃ pajāpatiyo dūte pāhesuṃ, te tāhi nānappakārehi palobhiyamānā ukkaṇṭhiṃsu. Bhagavā tesaṃ ukkaṇṭhitabhāvaṃ ñatvā himavantaṃ dassetvā tatthakuṇālajātakakathāya(jā. 2.21.289 kuṇālajātakaṃ) tesaṃ anabhiratiṃ vinodetukāmo āha – ‘‘diṭṭhapubbo vo, bhikkhave, himavā’’ti? ‘‘Na bhagavā’’ti. ‘‘Etha, bhikkhave, pekkhathā’’ti attano iddhiyā te ākāsena nento ‘‘ayaṃ suvaṇṇapabbato, ayaṃ rajatapabbato, ayaṃ maṇipabbato’’ti nānappakāre pabbate dassetvā kuṇāladahe manosilātale paccuṭṭhāsi. Tato ‘‘himavante sabbe catuppadabahuppadādibhedā tiracchānagatā pāṇā āgacchantu, sabbesañca pacchato kuṇālasakuṇo’’ti adhiṭṭhāsi. Āgacchante ca te jātināmaniruttivasena vaṇṇento ‘‘ete, bhikkhave, haṃsā, ete koñcā, ete cakkavākā, karavīkā, hatthisoṇḍakā, pokkharasātakā’’ti tesaṃ dassesi.
Te vimhitahadayā passantā sabbapacchato āgacchantaṃ dvīhi dijakaññāhi mukhatuṇḍakena ḍaṃsitvā gahitakaṭṭhavemajjhe nisinnaṃ sahassadijakaññāparivāraṃ kuṇālasakuṇaṃ disvā acchariyabbhutacittajātā bhagavantaṃ āhaṃsu – ‘‘kacci, bhante, bhagavāpi idha kuṇālarājā bhūtapubbo’’ti? ‘‘Āma, bhikkhave, mayāvesa kuṇālavaṃso kato. Atīte hi mayaṃ cattāro janā idha vasimhā – nārado devilo isi, ānando gijjharājā, puṇṇamukho phussakokilo, ahaṃ kuṇālo sakuṇo’’ti sabbaṃ mahākuṇālajātakaṃ kathesi. Taṃ sutvā tesaṃ bhikkhūnaṃ purāṇadutiyikāyo ārabbha uppannā anabhirati vūpasantā. Tato tesaṃ bhagavā saccakathaṃ kathesi, kathāpariyosāne sabbapacchimako sotāpanno, sabbauparimo anāgāmī ahosi, ekopi puthujjano vā arahā vā natthi. Tato bhagavā te ādāya punadeva mahāvane oruhi. Āgacchamānā ca te bhikkhū attanova iddhiyā āgacchiṃsu.
Atha nesaṃ bhagavā uparimaggatthāya puna dhammaṃ desesi. Te pañcasatāpi vipassanaṃ ārabhitvā arahatte patiṭṭhahiṃsu. Paṭhamaṃ patto paṭhamameva agamāsi ‘‘bhagavato ārocessāmī’’ti. Āgantvā ca ‘‘abhiramāmahaṃ bhagavā, na ukkaṇṭhāmī’’ti vatvā bhagavantaṃ vanditvā ekamantaṃ nisīdi. Evaṃ te sabbepi anukkamena āgantvā bhagavantaṃ parivāretvā nisīdiṃsu jeṭṭhamāsauposathadivase sāyanhasamaye. Tato pañcasatakhīṇāsavaparivutaṃ varabuddhāsane nisinnaṃ bhagavantaṃ ṭhapetvā asaññasatte ca arūpabrahmāno ca sakaladasasahassacakkavāḷe avasesadevatādayo maṅgalasuttavaṇṇanāyaṃ vuttanayena sukhumattabhāve nimminitvā samparivāresuṃ ‘‘vicitrapaṭibhānaṃ dhammadesanaṃ sossāmā’’ti. Tattha cattāro khīṇāsavabrahmāno samāpattito vuṭṭhāya brahmagaṇaṃ apassantā ‘‘kuhiṃ gatā’’ti āvajjetvā tamatthaṃ ñatvā pacchā āgantvā okāsaṃ alabhamānā cakkavāḷamuddhani ṭhatvā paccekagāthāyo abhāsiṃsu. Yathāha –
‘‘Atha kho catunnaṃ suddhāvāsakāyikānaṃ devatānaṃ etadahosi – ‘ayaṃ, kho, bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi. Dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṅghañca. Yaṃnūna mayampi yena bhagavā tenupasaṅkameyyāma, upasaṅkamitvā bhagavato santike paccekaṃ gāthaṃ bhāseyyāmā’’’ti (dī. ni. 2.331; saṃ. ni. 1.37).
Sabbaṃ sagāthāvagge vuttanayeneva veditabbaṃ. Evaṃ gantvā ca tattha eko brahmā puratthimacakkavāḷamuddhani okāsaṃ labhitvā tattha ṭhito imaṃ gāthaṃ abhāsi –
‘‘Mahāsamayo pavanasmiṃ…pe…
Imañcassa gāthaṃ bhāsamānassa pacchimacakkavāḷapabbate ṭhito saddaṃ assosi.
Dutiyo pacchimacakkavāḷamuddhani okāsaṃ labhitvā tattha ṭhito taṃ gāthaṃ sutvā imaṃ gāthaṃ abhāsi –
‘‘Tatra bhikkhavo samādahaṃsu…pe…
Tatiyo dakkhiṇacakkavāḷamuddhani okāsaṃ labhitvā tattha ṭhito taṃ gāthaṃ sutvā imaṃ gāthaṃ abhāsi –
‘‘Chetvā khīlaṃ chetvā palighaṃ…pe… susunāgā’’ti. (dī. ni. 2.332; saṃ. ni. 1.37);
Catuttho uttaracakkavāḷamuddhani okāsaṃ labhitvā tattha ṭhito taṃ gāthaṃ sutvā imaṃ gāthamabhāsi –
‘‘Ye keci buddhaṃ saraṇaṃ gatāse…pe…
Tassapi taṃ saddaṃ dakkhiṇacakkavāḷamuddhani ṭhito assosi. Evaṃ tadā ime cattāro brahmāno parisaṃ thometvā ṭhitā ahesuṃ, mahābrahmāno ekacakkavāḷaṃ chādetvā aṭṭhaṃsu.
‘‘pucchāmi muniṃ pahūtapañña’’nti imaṃ gāthamāha.
pahūtapaññanti mahāpaññaṃ.Tiṇṇanti caturoghatiṇṇaṃ.Pāraṅgatanti nibbānappattaṃ.Parinibbutanti saupādisesanibbānavasena parinibbutaṃ.Ṭhitattanti lokadhammehi akampanīyacittaṃ.Nikkhamma gharā panujja kāmeti vatthukāme panuditvā gharāvāsā nikkhamma.Kathaṃ bhikkhu sammā so loke paribbajeyyāti so bhikkhu kathaṃ loke sammā paribbajeyya vihareyya anupalitto lokena hutvā, lokaṃ atikkameyyāti vuttaṃ hoti. Sesamettha vuttanayameva.
363.Atha bhagavā yasmā āsavakkhayaṃ appatvā loke sammā paribbajanto nāma natthi, tasmā tasmiṃ rāgacaritādivasena pariggahite sabbapuggalasamūhe taṃ taṃ tesaṃ tesaṃ samānadosānaṃ devatāgaṇānaṃ āciṇṇadosappahānatthaṃ‘‘yassa maṅgalā’’ti ārabhitvā arahattanikūṭeneva khīṇāsavapaṭipadaṃ pakāsento pannarasa gāthāyo abhāsi.
maṅgalāti maṅgalasutte vuttānaṃ diṭṭhamaṅgalādīnametaṃ adhivacanaṃ.Samūhatāti suṭṭhu ūhatā paññāsatthena samucchinnā.Uppātāti ‘‘ukkāpātadisāḍāhādayo evaṃ vipākā hontī’’ti evaṃ pavattā uppātābhinivesā.Supināti ‘‘pubbaṇhasamaye supinaṃ disvā idaṃ nāma hoti, majjhanhikādīsu idaṃ, vāmapassena sayatā diṭṭhe idaṃ nāma hoti, dakkhiṇapassādīhi idaṃ, supinante candaṃ disvā idaṃ nāma hoti, sūriyādayo disvā ida’’nti evaṃ pavattā supinābhinivesā.Lakkhaṇāti daṇḍalakkhaṇavatthalakkhaṇādipāṭhaṃ paṭhitvā ‘‘iminā idaṃ nāma hotī’’ti evaṃ pavattā lakkhaṇābhinivesā. Te sabbepi brahmajāle vuttanayeneva veditabbā.So maṅgaladosavippahīnoti aṭṭhatiṃsa mahāmaṅgalāni ṭhapetvā avasesā maṅgaladosā nāma. Yassa panete maṅgalādayo samūhatā, so maṅgaladosavippahīno hoti. Atha vā maṅgalānañca uppātādidosānañca pahīnattā maṅgaladosavippahīno hoti, na maṅgalādīhi suddhiṃ pacceti ariyamaggassa adhigatattā. Tasmāsammā so loke paribbajeyya,so khīṇāsavo sammā loke paribbajeyya anupalitto lokenāti.
364.Dutiyagāthāyarāgaṃ vinayetha mānusesu, dibbesu kāmesu cāpi bhikkhūti mānusesu ca dibbesu ca kāmaguṇesu anāgāmimaggena anuppattidhammataṃ nento rāgaṃ vinayetha.Atikkamma bhavaṃ samecca dhammanti evaṃ rāgaṃ vinetvā tato paraṃ arahattamaggena sabbappakārato pariññābhisamayādayo sādhento catusaccabhedampi samecca dhammaṃ imāya paṭipadāya tividhampi atikkamma bhavaṃ.Sammā soti sopi bhikkhu sammā loke paribbajeyya.
365.Tatiyagāthāya‘‘anurodhavirodhavippahīno’’ti sabbavatthūsu pahīnarāgadoso. Sesaṃ vuttanayameva sabbagāthāsu ca ‘‘sopi bhikkhu sammā loke paribbajeyyā’’ti yojetabbaṃ. Ito parañhi yojanampi avatvā avuttanayameva vaṇṇayissāma.
366.Catutthagāthāya sattasaṅkhāravasena duvidhaṃpiyañca appiyañcaveditabbaṃ, tattha chandarāgapaṭighappahānenahitvā. Anupādāyāti catūhi upādānehi kañci dhammaṃ aggahetvā.Anissitokuhiñcīti aṭṭhasatabhedena taṇhānissayena dvāsaṭṭhibhedena diṭṭhinissayena ca kuhiñci rūpādidhamme bhave vā anissito.Saṃyojaniyehi vippamuttoti sabbepi tebhūmakadhammā dasavidhasaṃyojanassa visayattā saṃyojaniyā, tehi sabbappakārato maggabhāvanāya pariññātattā ca vippamuttoti attho. Paṭhamapādena cettha rāgadosappahānaṃ vuttaṃ, dutiyena upādānanissayābhāvo, tatiyena sesākusalehi akusalavatthūhi ca vippamokkho. Paṭhamena vā rāgadosappahānaṃ, dutiyena tadupāyo, tatiyena tesaṃ pahīnattā saṃyojaniyehi vippamokkhoti veditabbo.
367.Pañcamagāthāyaupadhīsūti khandhupadhīsu.Ādānanti ādātabbaṭṭhena teyeva vuccanti.Anaññaneyyoti aniccādīnaṃ sudiṭṭhattā ‘‘idaṃ seyyo’’ti kenaci anetabbo. Sesaṃ uttānapadatthameva. Idaṃ vuttaṃ hoti – ādānesu catutthamaggena sabbaso chandarāgaṃ vinetvā so vinītachandarāgo, tesu upadhīsu na sārameti, sabbe upadhī asārakatteneva passati. Tato tesu duvidhenapi nissayena anissito aññena vā kenaci ‘‘idaṃ seyyo’’ti anetabbo khīṇāsavo bhikkhu sammā so loke paribbajeyya.
368.Chaṭṭhagāthāyaaviruddhoti etesaṃ tiṇṇaṃ duccaritānaṃ pahīnattā sucaritehi saddhiṃ aviruddho.Viditvā dhammanti maggena catusaccadhammaṃ ñatvā.Nibbānapadābhipatthayānoti anupādisesaṃ khandhaparinibbānapadaṃ patthayamāno. Sesaṃ uttānatthameva.
369.Sattamagāthāyaakkuṭṭhoti dasahi akkosavatthūhi abhisatto.Na sandhiyethāti na upanayhetha na kuppeyya.Laddhā parabhojanaṃna majjeti parehi dinnaṃ saddhādeyyaṃ labhitvā ‘‘ahaṃ ñāto yasassī lābhī’’ti na majjeyya. Sesaṃ uttānatthameva.
370.Aṭṭhamagāthāyalobhanti visamalobhaṃ.Bhavanti kāmabhavādibhavaṃ. Evaṃ dvīhi padehi bhavabhogataṇhā vuttā. Purimena vā sabbāpi taṇhā, pacchimena kammabhavo.Virato chedanabandhanā cāti evametesaṃ kammakilesānaṃ pahīnattā parasattachedanabandhanā ca viratoti. Sesaṃ vuttanayameva.
371.Navamagāthāyasāruppaṃ attano viditvāti attano bhikkhubhāvassa patirūpaṃ anesanādiṃ pahāya sammāesanādiājīvasuddhiṃ aññañca sammāpaṭipattiṃ tattha patiṭṭhahanena viditvā. Na hi ñātamatteneva kiñci hoti.Yathātathiyanti yathātathaṃ yathābhūtaṃ.Dhammanti khandhāyatanādibhedaṃ yathābhūtañāṇena, catusaccadhammaṃ vā maggena viditvā. Sesaṃ uttānatthameva.
372.Dasamagāthāyaso nirāso anāsisānoti yassa ariyamaggena vināsitattā anusayā ca na santi, akusalamūlā ca samūhatā, so nirāso nittaṇho hoti. Tato āsāya abhāvena kañci rūpādidhammaṃ nāsīsati. Tenāha ‘‘nirāso anāsisāno’’ti. Sesaṃ vuttanayameva.
373.Ekādasamagāthāyaāsavakhīṇoti khīṇacaturāsavo.Pahīnamānoti pahīnanavavidhamāno.Rāgapathanti rāgavisayabhūtaṃ tebhūmakadhammajātaṃ.Upātivattoti pariññāpahānehi atikkanto.Dantoti sabbadvāravisevanaṃ hitvā ariyena damathena dantabhūmiṃ patto.Parinibbutoti kilesaggivūpasamena sītibhūto. Sesaṃ vuttanayameva.
374.Dvādasamagāthāyasaddhoti buddhādiguṇesu parappaccayavirahitattā sabbākārasampannena aveccappasādena samannāgato, na parassa saddhāya paṭipattiyaṃ gamanabhāvena. Yathāha – ‘‘na khvāhaṃ ettha bhante bhagavato saddhāya gacchāmī’’ti (a. ni. 5.34).Sutavāti vositasutakiccattā paramatthikasutasamannāgato.Niyāmadassīti saṃsārakantāramūḷhe loke amatapuragāmino sammattaniyāmabhūtassa maggassa dassāvī, diṭṭhamaggoti vuttaṃ hoti.Vaggagatesu na vaggasārīti vaggagatā nāma dvāsaṭṭhidiṭṭhigatikā aññamaññaṃ paṭilomattā, evaṃ vaggāhi diṭṭhīhi gatesu sattesu na vaggasārī – ‘‘idaṃ ucchijjissati, idaṃ tatheva bhavissatī’’ti evaṃ diṭṭhivasena agamanato.Paṭighanti paṭighātakaṃ, cittavighātakanti vuttaṃ hoti. Dosavisesanamevetaṃ.Vineyyāti vinetvā. Sesaṃ vuttanayameva.
375.Terasamagāthāyasaṃsuddhajinoti saṃsuddhena arahattamaggena vijitakileso.Vivaṭṭacchadoti vivaṭarāgadosamohachadano.Dhammesu vasīti catusaccadhammesu vasippatto. Na hissa sakkā te dhammā yathā ñātā kenaci aññathā kātuṃ, tena khīṇāsavo ‘‘dhammesu vasī’’ti vuccati.Pāragūti pāraṃ vuccati nibbānaṃ, taṃ gato, saupādisesavasena adhigatoti vuttaṃ hoti.Anejoti apagatataṇhācalano.Saṅkhāranirodhañāṇakusaloti saṅkhāranirodho vuccati nibbānaṃ, tamhi ñāṇaṃ ariyamaggapaññā, tattha kusalo, catukkhattuṃ bhāvitattā chekoti vuttaṃ hoti.
376.Cuddasamagāthāyaatītesūti pavattiṃ patvā atikkantesu pañcakkhandhesu.Anāgatesūti pavattiṃ appattesu pañcakkhandhesu eva.Kappātītoti ‘‘ahaṃ mama’’nti kappanaṃ sabbampi vā taṇhādiṭṭhikappaṃ atīto.Aticca suddhipaññoti atīva suddhipañño, atikkamitvā vā suddhipañño. Kiṃ atikkamitvā? Addhattayaṃ. Arahā hi yvāyaṃ avijjāsaṅkhārasaṅkhāto atīto addhā, jātijarāmaraṇasaṅkhāto anāgato addhā, viññāṇādibhavapariyanto paccuppanno ca addhā, taṃ sabbampi atikkamma kaṅkhaṃ vitaritvā paramasuddhippattapañño hutvā ṭhito. Tena vuccati ‘‘aticca suddhipañño’’ti.Sabbāyatanehīti dvādasahāyatanehi. Arahā hi evaṃ kappātīto. Kappātītattā aticca suddhipaññattā ca āyatiṃ na kiñci āyatanaṃ upeti. Tenāha – ‘‘sabbāyatanehi vippamutto’’ti.
377.Pannarasamagāthāyaaññāya padanti ye te ‘‘saccānaṃ caturo padā’’ti vuttā, tesu ekekapadaṃ pubbabhāgasaccavavatthāpanapaññāya ñatvā.Samecca dhammanti tato paraṃ catūhi ariyamaggehi catusaccadhammaṃ samecca.Vivaṭaṃ disvāna pahānamāsavānanti atha paccavekkhaṇañāṇena āsavakkhayasaññitaṃ nibbānaṃ vivaṭaṃ pākaṭamanāvaṭaṃ disvā.Sabbupadhīnaṃ parikkhayāti sabbesaṃ khandhakāmaguṇakilesābhisaṅkhārabhedānaṃ upadhīnaṃ parikkhīṇattā katthaci asajjamāno bhikkhusammā so loke paribbajeyyavihareyya, anallīyanto lokaṃ gaccheyyāti desanaṃ niṭṭhāpesi.
378.Tato so nimmito dhammadesanaṃ thomento‘‘addhā hi bhagavā’’ti imaṃ gāthamāha. Tatthayo so evaṃ vihārīti yo so maṅgalādīni samūhanitvā sabbamaṅgaladosappahānavihārī, yopi so dibbamānusakesu kāmesu rāgaṃ vineyya bhavātikkamma dhammābhisamayavihārīti evaṃ tāya tāya gāthāya niddiṭṭhabhikkhuṃ dassento āha. Sesaṃ uttānameva. Ayaṃ pana yojanā – addhā hi bhagavā tatheva etaṃ yaṃ tvaṃ ‘‘yassa maṅgalā samūhatā’’tiādīni vatvā tassā tassā gāthāya pariyosāne ‘‘sammā so loke paribbajeyyā’’ti avaca. Kiṃ kāraṇaṃ? Yo so evaṃvihārī bhikkhu, so uttamena damathena danto, sabbāni ca dasapi saṃyojanāni caturo ca yoge vītivatto hoti. Tasmā sammā so loke paribbajeyya, natthi me ettha vicikicchāti iti desanāthomanagāthampi vatvā arahattanikūṭeneva desanaṃ niṭṭhāpesi. Suttapariyosāne koṭisatasahassadevatānaṃ aggaphalappatti ahosi, sotāpattisakadāgāmianāgāmiphalappattā pana gaṇanato asaṅkhyeyyāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya sammāparibbājanīyasuttavaṇṇanā
Niṭṭhitā.
14. Dhammikasuttavaṇṇanā
Evaṃme sutanti dhammikasuttaṃ. Kā uppatti? Tiṭṭhamāne kira bhagavati lokanāthe dhammiko nāma upāsako ahosi nāmena ca paṭipattiyā ca. So kira saraṇasampanno sīlasampanno bahussuto piṭakattayadharo anāgāmī abhiññālābhī ākāsacārī ahosi. Tassa parivārā pañcasatā upāsakā, tepi tādisā eva ahesuṃ. Tassekadivasaṃ uposathikassa rahogatassa paṭisallīnassa majjhimayāmāvasānasamaye evaṃ parivitakko udapādi – ‘‘yaṃnūnāhaṃ agāriyaanagāriyānaṃ paṭipadaṃ puccheyya’’nti. So pañcahi upāsakasatehi parivuto bhagavantaṃ upasaṅkamitvā tamatthaṃ pucchi, bhagavā cassa byākāsi. Tattha pubbe vaṇṇitasadisaṃ vuttanayeneva veditabbaṃ, apubbaṃ vaṇṇayissāma.
379.Tattha paṭhamagāthāya tāvakathaṃkaroti kathaṃ karonto kathaṃ paṭipajjanto.Sādhu hotīti sundaro anavajjo atthasādhano hoti.Upāsakāseti upāsakāicceva vuttaṃ hoti. Sesamatthato pākaṭameva. Ayaṃ pana yojanā – yo vā agārā anagārameti pabbajati, ye vā agārino upāsakā, etesu duvidhesu sāvakesu kathaṃkaro sāvako sādhu hotīti.
380-1.Idāni evaṃ puṭṭhassa bhagavato byākaraṇasamatthataṃ dīpento‘‘tuvañhī’’ti gāthādvayamāha. Tatthagatinti ajjhāsayagatiṃ.Parāyaṇanti nipphattiṃ. Atha vāgatinti nirayādipañcappabhedaṃ.Parāyaṇanti gatito paraṃ ayanaṃ gativippamokkhaṃ parinibbānaṃ,na catthi tulyoti tayā sadiso natthi.Sabbaṃ tuvaṃ ñāṇamavecca dhammaṃ, pakāsesi satte anukampamānoti tvaṃ bhagavā yadatthi ñeyyaṃ nāma, taṃ anavasesaṃ avecca paṭivijjhitvā satte anukampamāno sabbaṃ ñāṇañca dhammañca pakāsesi. Yaṃ yaṃ yassa hitaṃ hoti, taṃ taṃ tassa āvikāsiyeva desesiyeva, na te atthi ācariyamuṭṭhīti vuttaṃ hoti.Virocasi vimaloti dhūmarajādivirahito viya cando, rāgādimalābhāvena vimalo virocasi. Sesamettha uttānatthameva.
382.Idāni yesaṃ tadā bhagavā dhammaṃ desesi, te devaputte kittetvā bhagavantaṃ pasaṃsanto‘‘āgañchī te santike’’ti gāthādvayamāha. Tatthanāgarājā erāvaṇo nāmāti ayaṃ kira erāvaṇo nāma devaputto kāmarūpī dibbe vimāne vasati. So yadā sakko uyyānakīḷaṃ gacchati, tadā diyaḍḍhasatayojanaṃ kāyaṃ abhinimminitvā tettiṃsa kumbhe māpetvā erāvaṇo nāma hatthī hoti. Tassa ekekasmiṃ kumbhe dve dve dantā honti, ekekasmiṃ dante satta satta pokkharaṇiyo, ekekissā pokkharaṇiyā satta satta paduminiyo, ekekissā paduminiyā satta satta pupphāni, ekekasmiṃ pupphe satta satta pattāni, ekekasmiṃ patte satta satta accharāyo naccanti padumaccharāyotveva vissutā sakkassa nāṭakitthiyo, yā ca vimānavatthusmimpi ‘‘bhamanti kaññā padumesu sikkhitā’’ti (vi. va. 1034) āgatā. Tesaṃ pana tettisaṃkumbhānaṃ majjhe sudassanakumbho nāma tiṃsayojanamatto hoti, tattha yojanappamāṇo maṇipallaṅko tiyojanubbedhe pupphamaṇḍape attharīyati. Tattha sakko devānamindo accharāsaṅghaparivuto dibbasampattiṃ paccanubhoti. Sakke pana devānaminde uyyānakīḷāto paṭinivatte puna taṃ rūpaṃ saṃharitvāna devaputtova hoti. Taṃ sandhāyāha – ‘‘āgañchi te santike nāgarājā erāvaṇo nāmā’’ti.Jinoti sutvāti ‘‘vijitapāpadhammo esa bhagavā’’ti evaṃ sutvā.Sopi tayā mantayitvāti tayā saddhiṃ mantayitvā, pañhaṃ pucchitvāti adhippāyo.Ajjhagamāti adhiagamā, gatoti vuttaṃ hoti.Sādhūti sutvāna patītarūpoti taṃ pañhaṃ sutvā ‘‘sādhu bhante’’ti abhinanditvā tuṭṭharūpo gatoti attho.
383.Rājāpi taṃ vessavaṇo kuveroti ettha so yakkho rañjanaṭṭhenarājā,visāṇāya rājadhāniyā rajjaṃ kāretītivessavaṇo,purimanāmenakuveroti veditabbo. So kira kuvero nāma brāhmaṇamahāsālo hutvā dānādīni puññāni katvā visāṇāya rājadhāniyā adhipati hutvā nibbatto. Tasmā ‘‘kuvero vessavaṇo’’ti vuccati. Vuttañcetaṃ āṭānāṭiyasutte –
‘‘Kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī, tasmā kuvero mahārājā ‘vessavaṇo’ti pavuccatī’’ti (dī. ni. 3.291) –
Sesamettha pākaṭameva.
Tattha siyā – kasmā pana dūratare tāvatiṃsabhavane vasanto erāvaṇo paṭhamaṃ āgato, vessavaṇo pacchā, ekanagareva vasanto ayaṃ upāsako sabbapacchā, kathañca so tesaṃ āgamanaṃ aññāsi, yena evamāhāti? Vuccate – vessavaṇo kira tadā anekasahassapavāḷapallaṅkaṃ dvādasayojanaṃ nārivāhanaṃ abhiruyha pavāḷakuntaṃ uccāretvā dasasahassakoṭiyakkhehi parivuto ‘‘bhagavantaṃ pañhaṃ pucchissāmī’’ti ākāsaṭṭhakavimānāni pariharitvā maggena maggaṃ āgacchanto veḷukaṇḍakanagare nandamātāya upāsikāya nivesanassa uparibhāgaṃ sampatto. Upāsikāya ayamānubhāvo – parisuddhasīlā hoti, niccaṃ vikālabhojanā paṭiviratā, piṭakattayadhārinī, anāgāmiphale patiṭṭhitā. Sā tamhi samaye sīhapañjaraṃ ugghāṭetvā utuggahaṇatthāya māluteritokāse ṭhatvā aṭṭhakapārāyanavagge parimaṇḍalehi padabyañjanehi madhurena sarena bhāsati. Vessavaṇo tattheva yānāni ṭhapetvā yāva upāsikā ‘‘idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye paricārakasoḷasannaṃ brāhmaṇāna’’nti nigamanaṃ abhāsi, tāva sabbaṃ sutvā vaggapariyosāne suvaṇṇamurajasadisaṃ mahantaṃ gīvaṃ paggahetvā ‘‘sādhu sādhu bhaginī’’ti sādhukāramadāsi. Sā ‘‘ko etthā’’ti āha. ‘‘Ahaṃ bhagini vessavaṇo’’ti. Upāsikā kira paṭhamaṃ sotāpannā ahosi, pacchā vessavaṇo. Taṃ so dhammato sahodarabhāvaṃ sandhāya upāsikaṃ bhaginivādena samudācarati. Upāsikāya ca ‘‘vikālo, bhātika bhadramukha, yassa dāni kālaṃ maññasī’’ti vutto ‘‘ahaṃ bhagini tayi pasanno pasannākāraṃ karomī’’ti āha. Tena hi bhadramukha, mama khette nipphannaṃ sāliṃ kammakarā āharituṃ na sakkonti, taṃ tava parisāya āṇāpehīti. So ‘‘sādhu bhaginī’’ti yakkhe āṇāpesi. Te aḍḍhaterasa koṭṭhāgārasatāni pūresuṃ. Tato pabhuti koṭṭhāgāraṃ ūnaṃ nāma nāhosi, ‘‘nandamātu koṭṭhāgāraṃ viyā’’ti loke nidassanaṃ ahosi. Vessavaṇo koṭṭhāgārāni pūretvā bhagavantaṃ upasaṅkami. Bhagavā ‘‘vikāle āgatosī’’ti āha. Atha bhagavato sabbaṃ ārocesi. Iminā kāraṇena āsannatarepi cātumahārājikabhavane vasanto vessavaṇo pacchā āgato. Erāvaṇassa pana na kiñci antarā karaṇīyaṃ ahosi, tena so paṭhamataraṃ āgato.
Ayaṃ pana upāsako kiñcāpi anāgāmī pakatiyāva ekabhattiko, tathāpi tadā uposathadivasoti katvā uposathaṅgāni adhiṭṭhāya sāyanhasamayaṃ sunivattho supāruto pañcasataupāsakaparivuto jetavanaṃ gantvā dhammadesanaṃ sutvā attano gharaṃ āgamma tesaṃ upāsakānaṃ saraṇasīlauposathānisaṃsādibhedaṃ upāsakadhammaṃ kathetvā te upāsake uyyojesi. Tesañca tasseva ghare muṭṭhihatthappamāṇapādakāni pañca kappiyamañcasatāni pāṭekkovarakesu paññattāni honti. Te attano attano ovarakaṃ pavisitvā samāpattiṃ appetvā nisīdiṃsu, upāsakopi tathevākāsi. Tena ca samayena sāvatthinagare sattapaññāsa kulasatasahassāni vasanti, manussagaṇanāya aṭṭhārasakoṭimanussā. Tena paṭhamayāme hatthiassamanussabherisaddādīhi sāvatthinagaraṃ mahāsamuddo viya ekasaddaṃ hoti. Majjhimayāmasamanantare so saddo paṭippassambhati. Tamhi kāle upāsako samāpattito vuṭṭhāya attano guṇe āvajjetvā ‘‘yenāhaṃ maggasukhena phalasukhena sukhito viharāmi, idaṃ sukhaṃ kaṃ nissāya laddha’’nti cintetvā ‘‘bhagavantaṃ nissāyā’’ti bhagavati cittaṃ pasādetvā ‘‘bhagavā etarahi katamena vihārena viharatī’’ti āvajjento dibbena cakkhunā erāvaṇavessavaṇe disvā dibbāya sotadhātuyā dhammadesanaṃ sutvā cetopariyañāṇena tesaṃ pasannacittataṃ ñatvā ‘‘yaṃnūnāhampi bhagavantaṃ ubhayahitaṃ paṭipadaṃ puccheyya’’nti cintesi. Tasmā so ekanagare vasantopi sabbapacchā āgato, evañca nesaṃ āgamanaṃ aññāsi. Tenāha – ‘‘āgañchi te santike nāgarājā…pe… so cāpi sutvāna patītarūpo’’ti.
384.Idāni ito bahiddhā lokasammatehi samaṇabrāhmaṇehi ukkaṭṭhabhāvena bhagavantaṃ pasaṃsanto‘‘ye kecime’’ti gāthādvayamāha. Tatthatitthiyāti nandavacchasaṃkiccehi ādipuggalehi tīhi titthakarehi kate diṭṭhititthe jātā, tesaṃ sāsane pabbajitā pūraṇādayo cha satthāro. Tattha nāṭaputto nigaṇṭho, avasesā ājīvakāti te sabbe dassento āha‘‘ye kecime titthiyā vādasīlā’’ti, ‘‘mayaṃ sammā paṭipannā, aññe micchā paṭipannā’’ti evaṃ vādakaraṇasīlā lokaṃ mukhasattīhi vitudantā vicaranti.Ājīvakā vāti te ekajjhamuddiṭṭhe bhinditvā dasseti.Nātitarantīti nātikkamanti.Sabbeti aññepi ye keci titthiyasāvakādayo, tepi pariggaṇhanto āha.‘‘Ṭhito vajantaṃ viyā’’ti yathā koci ṭhito gativikalo sīghagāminaṃ purisaṃ gacchantaṃ nātitareyya, evaṃ te paññāgatiyā abhāvena te te atthappabhede bujjhituṃ asakkontā ṭhitā, atijavanapaññaṃ bhagavantaṃ nātitarantīti attho.
385.Brāhmaṇā vādasīlā vuddhā cāti ettāvatā caṅkītārukkhapokkharasātijāṇussoṇiādayo dasseti,api brāhmaṇā santi kecīti iminā majjhimāpi daharāpi kevalaṃ brāhmaṇā santi atthi upalabbhanti kecīti evaṃ assalāyanavāseṭṭhaambaṭṭhauttaramāṇavakādayo dasseti.Atthabaddhāti ‘‘api nu kho imaṃ pañhaṃ byākareyya, imaṃ kaṅkhaṃ chindeyyā’’ti evaṃ atthabaddhā bhavanti.Ye cāpiaññeti aññepi ye ‘‘mayaṃ vādino’’ti evaṃ maññamānā vicaranti khattiyapaṇḍitabrāhmaṇabrahmadevayakkhādayo aparimāṇā. Tepi sabbe tayi atthabaddhā bhavantīti dasseti.
386-7.Evaṃ nānappakārehi bhagavantaṃ pasaṃsitvā idāni dhammeneva taṃ pasaṃsitvā dhammakathaṃ yācanto‘‘ayañhi dhammo’’ti gāthādvayamāha. Tatthaayañhi dhammoti sattatiṃsa bodhipakkhiyadhamme sandhāyāha.Nipuṇoti saṇho duppaṭivijjho.Sukhoti paṭividdho samāno lokuttarasukhamāvahati, tasmā sukhāvahattā ‘‘sukho’’ti vuccati.Suppavuttoti sudesito.Sussūsamānāti sotukāmamhāti attho.Taṃ no vadāti taṃ dhammaṃ amhākaṃ vada. ‘‘Tvaṃ no’’tipi pāṭho, tvaṃ amhākaṃ vadāti attho.Sabbepime bhikkhavoti taṅkhaṇaṃ nisinnāni kira pañca bhikkhusatāni honti, tāni dassento yācati.Upāsakā cāpīti attano parivāre aññe ca dasseti. Sesamettha pākaṭameva.
388.Atha bhagavā anagāriyapaṭipadaṃ tāva dassetuṃ bhikkhū āmantetvā‘‘suṇātha me bhikkhavo’’tiādimāha. Tatthadhammaṃ dhutaṃ tañca carātha sabbeti kilese dhunātīti dhuto, evarūpaṃ kilesadhunanakaṃ paṭipadādhammaṃ sāvayāmi vo, tañca mayā sāvitaṃ sabbe caratha paṭipajjatha, mā pamāditthāti vuttaṃ hoti.Iriyāpathanti gamanādicatubbidhaṃ.Pabbajitānulomikanti samaṇasāruppaṃ satisampajaññayuttaṃ. Araññe kammaṭṭhānānuyogavasena pavattamevāti apare.Sevetha nanti taṃ iriyāpathaṃ bhajeyya.Atthadasoti hitānupassī.Mutīmāti buddhimā. Sesamettha gāthāya pākaṭameva.
389.No ve vikāleti evaṃ pabbajitānulomikaṃ iriyāpathaṃ sevamāno ca divāmajjhanhikavītikkamaṃ upādāya vikāle na careyya bhikkhu, yuttakāle eva pana gāmaṃ piṇḍāya careyya. Kiṃ kāraṇaṃ?Akālacāriñhi sajanti saṅgā,akālacāriṃ puggalaṃ rāgasaṅgādayo aneke saṅgā sajanti parissajanti upaguhanti allīyanti.Tasmā vikāle nacaranti buddhā,tasmā ye catusaccabuddhā ariyapuggalā, na te vikāle piṇḍāya carantīti. Tena kira samayena vikālabhojanasikkhāpadaṃ appaññattaṃ hoti, tasmā dhammadesanāvasenevettha puthujjanānaṃ ādīnavaṃ dassento imaṃ gāthamāha. Ariyā pana saha maggapaṭilābhā eva tato paṭiviratā honti, esā dhammatā.
390.Evaṃ vikālacariyaṃ paṭisedhetvā ‘‘kāle carantenapi evaṃ caritabba’’nti dassento āha‘‘rūpā ca saddā cā’’ti. Tassattho – ye te rūpādayo nānappakārakaṃ madaṃ janentā satte sammadayanti, tesu piṇḍapātapārisuddhisuttādīsu (ma. ni. 3.438 ādayo) vuttanayena chandaṃ vinodetvā yuttakāleneva pātarāsaṃ paviseyyāti. Ettha ca pāto asitabbotipātarāso,piṇḍapātassetaṃ nāmaṃ. Yo yattha labbhati, so padesopi taṃ yogena ‘‘pātarāso’’ti idha vutto. Yato piṇḍapātaṃ labhati, taṃ okāsaṃ gaccheyyāti evamettha attho veditabbo.
391.Evaṃ paviṭṭho –
‘‘Piṇḍañca bhikkhu samayena laddhā,
piṇḍanti missakabhikkhaṃ, sā hi tato tato samodhānetvā sampiṇḍitaṭṭhena ‘‘piṇḍo’’ti vuccati.Samayenāti antomajjhanhikakāle.Eko paṭikkammāti kāyavivekaṃ sampādento adutiyo nivattitvā.Ajjhattacintīti tilakkhaṇaṃ āropetvā khandhasantānaṃ cintento.Na mano bahiddhānicchārayeti bahiddhā rūpādīsu rāgavasena cittaṃ na nīhare.Saṅgahitattabhāvoti suṭṭhu gahitacitto.
392.Evaṃ viharanto ca –
‘‘Sacepi so sallape sāvakena,
Kiṃ vuttaṃ hoti? So yogāvacaro kiñcideva sotukāmatāya upagatena sāvakena vā kenaci aññatitthiyagahaṭṭhādinā vā idheva pabbajitena bhikkhunā vā saddhiṃ sacepi sallape, atha yvāyaṃ maggaphalādipaṭisaṃyutto dasakathāvatthubhedo vā atappakaṭṭhena paṇīto dhammo. Taṃ dhammaṃ paṇītaṃ udāhareyya, aññaṃ pana pisuṇavacanaṃ vā parūpavādaṃ vā appamattakampi na udāhareyyāti.
393.Idāni tasmiṃ parūpavāde dosaṃ dassento āha‘‘vādañhi eke’’ti. Tassattho – idhekacce moghapurisā parūpavādasañhitaṃ nānappakāraṃ viggāhikakathābhedaṃvādaṃ paṭiseniyanti virujjhanti, yujjhitukāmā hutvā senāya paṭimukhaṃ gacchantā viya honti,temayaṃ lāmakapaññe napasaṃsāma. Kiṃ kāraṇaṃ?Tato tato ne pasajanti saṅgā,yasmā te tādisake puggale tato tato vacanapathato samuṭṭhāya vivādasaṅgā sajanti allīyanti. Kiṃ kāraṇā sajantīti?Cittañhi te tattha gamenti dūre,yasmā te paṭiseniyantā cittaṃ tattha gamenti, yattha gataṃ samathavipassanānaṃ dūre hotīti.
394-5.Evaṃ parittapaññānaṃ pavattiṃ dassetvā idāni mahāpaññānaṃ pavattiṃ dassento āha‘‘piṇḍaṃ vihāraṃ…pe… sāvako’’ti. Tattha vihārena patissayo, sayanāsanena mañcapīṭhanti tīhipi padehi senāsanameva vuttaṃ.Āpanti udakaṃ.Saṅghāṭirajūpavāhananti paṃsumalādino saṅghāṭirajassa dhovanaṃ.Sutvāna dhammaṃ sugatena desitanti sabbāsavasaṃvarādīsu ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevati sītassa paṭighātāyā’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena bhagavatā desitaṃ dhammaṃ sutvā.Saṅkhāya sevevarapaññasāvakoti etaṃ idha piṇḍanti vuttaṃ piṇḍapātaṃ, vihārādīhi vuttaṃ senāsanaṃ, āpamukhena dassitaṃ gilānapaccayaṃ, saṅghāṭiyā cīvaranti catubbidhampi paccayaṃ saṅkhāya ‘‘yāvadeva imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena paccavekkhitvā seve varapaññasāvako, sevituṃ sakkuṇeyya varapaññassa tathāgatassa sāvako sekkho vā puthujjano vā, nippariyāyena ca arahā. So hi caturāpasseno ‘‘saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’ti (dī. ni. 3.308; ma. ni. 2.168; a. ni. 10.20) vutto. Yassā ca saṅkhāya seve varapaññasāvako,tasmā hi piṇḍe…pe… yathā pokkhare vāribindu,tathā hotīti veditabbo.
396.Evaṃ khīṇāsavapaṭipattiṃ dassento arahattanikūṭena anagāriyapaṭipadaṃ niṭṭhāpetvā idāni agāriyapaṭipadaṃ dassetuṃ‘‘gahaṭṭhavattaṃ pana vo’’tiādimāha. Tattha paṭhamagāthāya tāvasāvakoti agāriyasāvako. Sesaṃ uttānatthameva. Ayaṃ pana yojanā – yo mayā ito pubbe kevalo abyāmisso sakalo paripuṇṇo bhikkhudhammo kathito. Esa khettavatthuādipariggahehi sapariggahena na labbhā phassetuṃ na sakkā adhigantunti.
397.Evaṃ tassa bhikkhudhammaṃ paṭisedhetvā gahaṭṭhadhammameva dassento āha‘‘pāṇaṃ na hane’’ti. Tattha purimaḍḍhena tikoṭiparisuddhā pāṇātipātāveramaṇi vuttā, pacchimaḍḍhena sattesu hitapaṭipatti. Tatiyapādo cettha khaggavisāṇasutte (su. ni. 35 ādayo) catutthapāde thāvaratasabhedo mettasuttavaṇṇanāyaṃ (su. ni. 143 ādayo) sabbappakārato vaṇṇito. Sesaṃ uttānatthameva. Uppaṭipāṭiyā pana yojanā kātabbā – tasathāvaresu sabbesu bhūtesu nidhāya daṇḍaṃ na hane na ghātayeyya nānujaññāti. ‘‘Nidhāya daṇḍa’’nti ito vā paraṃ ‘‘vatteyyā’’ti pāṭhaseso āharitabbo. Itarathā hi na pubbenāparaṃ sandhiyati.
398.Evaṃ paṭhamasikkhāpadaṃ dassetvā idāni dutiyasikkhāpadaṃ dassento āha‘‘tato adinna’’nti. Tatthakiñcīti appaṃ vā bahuṃ vā.Kvacīti gāme vā araññe vā.Sāvakoti agāriyasāvako.Bujjhamānoti ‘‘parasantakamida’’nti jānamāno.Sabbaṃ adinnaṃ parivajjayeyyāti evañhi paṭipajjamāno sabbaṃ adinnaṃ parivajjeyya, no aññathāti dīpeti. Sesamettha vuttanayañca pākaṭañcāti.
399.Evaṃ dutiyasikkhāpadampi tikoṭiparisuddhaṃ dassetvā ukkaṭṭhaparicchedato pabhuti tatiyaṃ dassento āha‘‘abrahmacariya’’nti. Tatthaasambhuṇantoti asakkonto.
400.Idāni catutthasikkhāpadaṃ dassento āha‘‘sabhaggato vā’’ti. Tatthasabhaggatoti santhāgārādigato.Parisaggatoti pūgamajjagato. Sesamettha vuttanayañca pākaṭañcāti.
401.Evaṃ catutthasikkhāpadampi tikoṭiparisuddhaṃ dassetvā pañcamaṃ dassento āha‘‘majjañca pāna’’nti. Tatthamajjañca pānanti gāthābandhasukhatthaṃ evaṃ vuttaṃ. Ayaṃ panattho ‘‘majjapānañca na samācareyyā’’ti.Dhammaṃ imanti imaṃ majjapānaveramaṇīdhammaṃ.Ummādanantanti ummādanapariyosānaṃ. Yo hi sabbalahuko majjapānassa vipāko, so manussabhūtassa ummattakasaṃvattaniko hoti.Iti naṃ viditvāti iti naṃ majjapānaṃ ñatvā. Sesamettha vuttanayañca pākaṭañcāti.
402.Evaṃ pañcamasikkhāpadampi tikoṭiparisuddhaṃ dassetvā idāni purimasikkhāpadānampi majjapānameva saṃkilesakarañca bhedakarañca dassetvā daḷhataraṃ tato veramaṇiyaṃ niyojento āha‘‘madā hi pāpāni karontī’’ti. Tatthamadāti madahetu.Hikāro padapūraṇamatte nipāto.Pāpāni karontīti pāṇātipātādīni sabbākusalāni karonti.Ummādanaṃ mohananti paraloke ummādanaṃ ihaloke mohanaṃ. Sesaṃ uttānatthameva.
403-4.Ettāvatā agāriyasāvakassa niccasīlaṃ dassetvā idāni uposathaṅgāni dassento‘‘pāṇaṃ na hane’’ti gāthādvayamāha. Tatthaabrahmacariyāti aseṭṭhacariyabhūtā.Methunāti methunadhammasamāpattito.Rattiṃ na bhuñjeyya vikālabhojananti rattimpi na bhuñjeyya, divāpi kālātikkantabhojanaṃ na bhuñjeyya.Na ca gandhanti ettha gandhaggahaṇena vilepanacuṇṇādīnipi gahitānevāti veditabbāni.Mañceti kappiyamañce.Santhateti taṭṭikādīhi kappiyattharaṇehi atthate. Chamāyaṃ pana gonakādisanthatāyapi vaṭṭati.Aṭṭhaṅgikanti pañcaṅgikaṃ viya tūriyaṃ, na aṅgavinimuttaṃ.Dukkhantagunāti vaṭṭadukkhassa antagatena. Sesamettha pākaṭameva. Pacchimaḍḍhuṃ pana saṅgītikārakehi vuttantipi āhu.
405.Evaṃ uposathaṅgāni dassetvā idāni uposathakālaṃ dassento āha‘‘tato ca pakkhassā’’ti. Tatthatatoti padapūraṇamatte nipāto.Pakkhassupavassuposathanti evaṃ parapadena yojetabbaṃ ‘‘pakkhassa cātuddasiṃ pañcadasiṃ aṭṭhaminti ete tayo divase upavassa uposathaṃ, etaṃ aṭṭhaṅgikauposathaṃ upagamma vasitvā’’ti.Pāṭihāriyapakkhañcāti ettha pana vassūpanāyikāya purimabhāge āsāḷhamāso, antovassaṃ tayo māsā, kattikamāsoti ime pañca māsā ‘‘pāṭihāriyapakkho’’ti vuccanti. Āsāḷhakattikaphagguṇamāsā tayo evāti apare. Pakkhuposathadivasānaṃ purimapacchimadivasavasena pakkhe pakkhe terasīpāṭipadasattamīnavamīsaṅkhātā cattāro cattāro divasāti apare. Yaṃ ruccati, taṃ gahetabbaṃ. Sabbaṃ vā pana puññakāmīnaṃ bhāsitabbaṃ. Evametaṃ pāṭihāriyapakkhañca pasannamānaso susamattarūpaṃ suparipuṇṇarūpaṃ ekampi divasaṃ apariccajanto aṭṭhaṅgupetaṃ uposathaṃ upavassāti sambandhitabbaṃ.
406.Evaṃ uposathakālaṃ dassetvā idāni tesu kālesu etaṃ uposathaṃ upavassa yaṃ kātabbaṃ, taṃ dassento āha‘‘tato ca pāto’’ti. Etthāpitatoti padapūraṇamatte nipāto, anantaratthe vā, athāti vuttaṃ hoti.Pātoti aparajjudivasapubbabhāge.Upavutthuposathoti upavasitauposatho.Annenāti yāgubhattādinā.Pānenāti aṭṭhavidhapānena.Anumodamānoti anupamodamāno, nirantaraṃ modamānoti attho.Yathārahanti attano anurūpena, yathāsatti yathābalanti vuttaṃ hoti.Saṃvibhajethāti bhājeyya patimāneyya. Sesaṃ pākaṭameva.
407.Evaṃ upavutthuposathassa kiccaṃ vatvā idāni yāvajīvikaṃ garuvattaṃ ājīvapārisuddhiñca kathetvā tāya paṭipadāya adhigantabbaṭṭhānaṃ dassento āha‘‘dhammena mātāpitaro’’ti. Tatthadhammenāti dhammaladdhena bhogena.Bhareyyāti poseyya.Dhammikaṃ so vaṇijjanti sattavaṇijjā, satthavaṇijjā, visavaṇijjā, maṃsavaṇijjā, surāvaṇijjāti imā pañca adhammavaṇijjā vajjetvā avasesā dhammikavaṇijjā. Vaṇijjāmukhena cettha kasigorakkhādi aparopi dhammiko vohāro saṅgahito. Sesamuttānatthameva. Ayaṃ pana yojanā – so niccasīlauposathasīladānadhammasamannāgato ariyasāvako payojaye dhammikaṃ vaṇijjaṃ, tato laddhena ca dhammato anapetattā dhammena bhogena mātāpitaro bhareyya. Atha so gihī evaṃ appamatto ādito pabhuti vuttaṃ imaṃ vattaṃ vattayanto kāyassa bhedā ye te attano ābhāya andhakāraṃ vidhametvā ālokakaraṇena sayampabhāti laddhanāmā cha kāmāvacaradevā, te sayampabhe nāma deve upeti bhajati allīyati, tesaṃ nibbattaṭṭhāne nibbattatīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya dhammikasuttavaṇṇanā niṭṭhitā.
Niṭṭhito ca dutiyo vaggo atthavaṇṇanānayato, nāmena
Cūḷavaggoti.
3. Mahāvaggo
1. Pabbajjāsuttavaṇṇanā
408.Pabbajjaṃkittayissāmīti pabbajjāsuttaṃ. Kā uppatti? Bhagavati kira sāvatthiyaṃ viharante āyasmato ānandassa parivitakko udapādi – ‘‘sāriputtādīnaṃ mahāsāvakānaṃ pabbajjā kittitā, taṃ bhikkhū ca upāsakā ca jānanti. Bhagavato pana akittitā, yaṃnūnāhaṃ kitteyya’’nti. So jetavanavihāre āsane nisīditvā cittabījaniṃ gahetvā bhikkhūnaṃ bhagavato pabbajjaṃ kittento imaṃ suttamabhāsi.
‘‘yathā pabbajī’’tiādimāha.Cakkhumāti pañcahi cakkhūhi cakkhumā cakkhusampannoti attho. Sesamādigāthāya uttānameva.
409.Idāni ‘‘yathā vīmaṃsamāno’’ti tamatthaṃ pakāsento āha‘‘sambādhoya’’nti. Tatthasambādhoti puttadārādisampīḷanena kilesasampīḷanena ca kusalakiriyāya okāsarahito.Rajassāyatananti kambojādayo viya assādīnaṃ, rāgādirajassa uppattideso.Abbhokāsoti vuttasambādhapaṭipakkhabhāvena ākāso viya vivaṭā.Iti disvāna pabbajīti iti gharāvāsapabbajjāsu byādhijarāmaraṇehi suṭṭhutaraṃ codiyamānahadayo ādīnavamānisaṃsañca vīmaṃsitvā, mahābhinikkhamanaṃ nikkhamitvā, anomānadītīre khaggena kese chinditvā, tāvadeva ca dvaṅgulamattasaṇṭhitasamaṇasāruppakesamassu hutvā ghaṭikārena brahmunā upanīte aṭṭha parikkhāre gahetvā ‘‘evaṃ nivāsetabbaṃ pārupitabba’’nti kenaci ananusiṭṭho anekajātisahassapavattitena attano pabbajjāciṇṇeneva sikkhāpiyamāno pabbaji. Ekaṃ kāsāvaṃ nivāsetvā ekaṃ uttarāsaṅgaṃ karitvā ekaṃ cīvaraṃ khandhe karitvā mattikāpattaṃ aṃse ālaggetvā pabbajitavesaṃ adhiṭṭhāsīti vuttaṃ hoti. Sesamettha uttānameva.
410.Evaṃ bhagavato pabbajjaṃ kittetvā tato paraṃ pabbajitapaṭipattiṃ anomānadītīraṃ hitvā padhānāya gamanañca pakāsetuṃ‘‘pabbajitvāna kāyenā’’tiādiṃ sabbamabhāsi. Tatthakāyena pāpakammaṃ vivajjayīti tividhaṃ kāyaduccaritaṃ vajjesi.Vacīduccaritanti catubbidhaṃ vacīduccaritaṃ.Ājīvaṃ parisodhayīti micchājīvaṃ hitvā sammājīvameva pavattayi.
411.Evaṃ ājīvaṭṭhamakasīlaṃ sodhetvā anomānadītīrato tiṃsayojanappamāṇaṃ sattāhenaagamā rājagahaṃ buddho. Tattha kiñcāpi yadā rājagahaṃ agamāsi, tadā buddho na hoti, tathāpi buddhassa pubbacariyāti katvā evaṃ vattuṃ labbhati – ‘‘idha rājā jāto, idha rajjaṃ aggahesī’’tiādi lokiyavohāravacanaṃ viya.Magadhānanti magadhānaṃ janapadassa nagaranti vuttaṃ hoti.Giribbajanti idampi tassa nāmaṃ. Tañhi paṇḍavagijjhakūṭavebhāraisigilivepullanāmakānaṃ pañcannaṃ girīnaṃ majjhe vajo viya ṭhitaṃ, tasmā ‘‘giribbaja’’nti vuccati.Piṇḍāya abhihāresīti bhikkhatthāya tasmiṃ nagare cari. So kira nagaradvāre ṭhatvā cintesi – ‘‘sacāhaṃ rañño bimbisārassa attano āgamanaṃ nivedeyyaṃ, ‘suddhodanassa putto siddhattho nāma kumāro āgato’ti bahumpi me paccayaṃ abhihareyya. Na kho pana me taṃ patirūpaṃ pabbajitassa ārocetvā paccayagahaṇaṃ, handāhaṃ piṇḍāya carāmī’’ti devadattiyaṃ paṃsukūlacīvaraṃ pārupitvā mattikāpattaṃ gahetvā pācīnadvārena nagaraṃ pavisitvā anugharaṃ piṇḍāya acari. Tenāha āyasmā ānando – ‘‘piṇḍāya abhihāresī’’ti.Ākiṇṇavaralakkhaṇoti sarīre ākiritvā viya ṭhapitavaralakkhaṇo vipulavaralakkhaṇo vā. Vipulampi hi ‘‘ākiṇṇa’’nti vuccati. Yathāha – ‘‘ākiṇṇaluddo puriso, dhāticelaṃva makkhito’’ti (jā. 1.6.118; 1.9.106). Vipulaluddoti attho.
412.Tamaddasāti tato kira purimāni satta divasāni nagare nakkhattaṃ ghositaṃ ahosi. Taṃ divasaṃ pana ‘‘nakkhattaṃ vītivattaṃ, kammantā payojetabbā’’ti bheri cari. Atha mahājano rājaṅgaṇe sannipati. Rājāpi ‘‘kammantaṃ saṃvidahissāmī’’ti sīhapañjaraṃ vivaritvā balakāyaṃ passanto taṃ piṇḍāya abhihārentaṃ mahāsattaṃ addasa. Tenāha āyasmā ānando – ‘‘tamaddasā bimbisāro, pāsādasmiṃ patiṭṭhito’’ti.Imamatthaṃ abhāsathāti imaṃ atthaṃ amaccānaṃ abhāsi.
413.Idāni taṃ tesaṃ amaccānaṃ bhāsitamatthaṃ dassento āha –‘‘imaṃ bhonto’’ti. Tatthaimanti so rājā bodhisattaṃ dasseti,bhontoti amacce ālapati.Nisāmethāti passatha.Abhirūpoti dassanīyaṅgapaccaṅgo.Brahmāti ārohapariṇāhasampanno.Sucīti parisuddhachavivaṇṇo.Caraṇenāti gamanena.
414-5.Nīcakulāmivāti nīcakulā iva pabbajito na hotīti attho. Makāro padasandhikaro.Kuhiṃ bhikkhu gamissatīti ayaṃ bhikkhu kuhiṃ gamissati, ajja kattha vasissatīti jānituṃ rājadūtā sīghaṃ gacchantu. Dassanakāmā hi mayaṃ assāti iminā adhippāyena āha.Guttadvārookkhittacakkhutāya,susaṃvutosatiyā. Guttadvāro vā satiyā, susaṃvuto pāsādikena saṅghāṭicīvaradhāraṇena.
416.Khippaṃ pattaṃ apūresīti sampajānattā patissatattā ca adhikaṃ agaṇhanto ‘‘alaṃ ettāvatā’’ti ajjhāsayapūraṇena khippaṃ pattaṃ apūresi.Munīti monatthāya paṭipannattā appattamunibhāvopi muniicceva vutto, lokavohārena vā. Lokiyā hi amonasampattampi pabbajitaṃ ‘‘munī’’ti bhaṇanti.Paṇḍavaṃ abhihāresīti taṃ pabbataṃ abhiruhi. So kira manusse pucchi ‘‘imasmiṃ nagare pabbajitā kattha vasantī’’ti. Athassa te ‘‘paṇḍavassa upari puratthābhimukhapabbhāre’’ti ārocesuṃ. Tasmā tameva paṇḍavaṃ abhihāresi ‘‘ettha vāso bhavissatī’’ti evaṃ cintetvā.
419-23.Byagghusabhova sīhova girigabbhareti giriguhāyaṃ byaggho viya usabho viya sīho viya ca nisinnoti attho. Ete hi tayo seṭṭhā vigatabhayabheravā girigabbhare nisīdanti, tasmā evaṃ upamaṃ akāsi.Bhaddayānenāti hatthiassarathasivikādinā uttamayānena.Sayānabhūmiṃ yāyitvāti yāvatikā bhūmi hatthiassādinā yānena sakkā gantuṃ, taṃ gantvā.Āsajjāti patvā, samīpamassa gantvāti attho.Upāvisīti nisīdi.Yuvāti yobbanasampanno.Daharoti jātiyā taruṇo.Paṭhamuppattiko susūti tadubhayavisesanameva.Yuvā susūti atiyobbano.Paṭhamuppattikoti paṭhameneva yobbanavesena uṭṭhito.Daharo cāsīti sati ca daharatte susu bālako viya khāyasīti.
424-5.Anīkagganti balakāyaṃ senāmukhaṃ.Dadāmi bhoge bhuñjassūti ettha ‘‘ahaṃ te aṅgamagadhesu yāvicchasi, tāva dadāmi bhoge. Taṃ tvaṃ sobhayanto anīkaggaṃ nāgasaṅghapurakkhato bhuñjassū’’ti evaṃ sambandho veditabbo.Ujuṃ janapado rājāti ‘‘dadāmi bhoge bhuñjassu, jātiṃ akkhāhi pucchito’’ti evaṃ kira vutto mahāpuriso cintesi – ‘‘sace ahaṃ rajjena atthiko assaṃ, cātumahārājikādayopi maṃ attano attano rajjena nimanteyyuṃ, gehe ṭhito eva vā cakkavattirajjaṃ kāreyyaṃ. Ayaṃ pana rājā ajānanto evamāha – ‘handāhaṃ, taṃ jānāpemī’’’ti bāhaṃ uccāretvā attano āgatadisābhāgaṃ niddisanto ‘‘ujuṃ janapado rājā’’tiādimāha. Tatthahimavantassapassatoti bhaṇanto sassasampattivekallābhāvaṃ dasseti. Himavantañhi nissāya pāsāṇavivarasambhavā mahāsālāpi pañcahi vuddhīhi vaḍḍhanti, kimaṅgaṃ pana khette vuttāni sassāni.Dhanavīriyena sampannoti bhaṇanto sattahi ratanehi avekallattaṃ, pararājūhi atakkanīyaṃ vīrapurisādhiṭṭhitabhāvañcassa dasseti.Kosalesu niketinoti bhaṇanto navakarājabhāvaṃ paṭikkhipati. Navakarājā hi niketīti na vuccati. Yassa pana ādikālato pabhuti anvayavasena so eva janapado nivāso, so niketīti vuccati. Tathārūpo ca rājā suddhodano, yaṃ sandhāyāha ‘‘kosalesu niketino’’ti. Tena anvayāgatampi bhogasampattiṃ dīpeti.
426.Ettāvatā attano bhogasampattiṃ dīpetvā ‘‘ādiccā nāma gottena, sākiyā nāma jātiyā’’ti iminā jātisampattiñca ācikkhitvā yaṃ vuttaṃ raññā ‘‘dadāmi bhoge bhuñjassū’’ti, taṃ paṭikkhipanto āha –‘‘tamhā kulā pabbajitomhi, na kāme abhipatthaya’’nti. Yadi hi ahaṃ kāme abhipatthayeyyaṃ, na īdisaṃ dhanavīriyasampannaṃ dvāsītisahassavīrapurisasamākulaṃ kulaṃ chaḍḍetvā pabbajeyyanti ayaṃ kirettha adhippāyo.
427.Evaṃ rañño vacanaṃ paṭikkhipitvā tato paraṃ attano pabbajjāhetuṃ dassento āha –‘‘kāmesvādīnavaṃ disvā, nekkhammaṃ daṭṭhu khemato’’ti. Etaṃ ‘‘pabbajitomhī’’ti iminā sambandhitabbaṃ. Tatthadaṭṭhūti disvā. Sesamettha ito purimagāthāsu ca yaṃ yaṃ na vicāritaṃ, taṃ taṃ sabbaṃ uttānatthattā eva na vicāritanti veditabbaṃ. Evaṃ attano pabbajjāhetuṃ vatvā padhānatthāya gantukāmo rājānaṃ āmantento āha –‘‘padhānāya gamissāmi, ettha me rañjatī mano’’ti. Tassattho – yasmāhaṃ, mahārāja, nekkhammaṃ daṭṭhu khemato pabbajito, tasmā taṃ paramatthanekkhammaṃ nibbānāmataṃ sabbadhammānaṃ aggaṭṭhena padhānaṃ patthento padhānatthāya gamissāmi, ettha me padhāne rañjati mano, na kāmesūti. Evaṃ vutte kira rājā bodhisattaṃ āha – ‘‘pubbeva metaṃ, bhante, sutaṃ ‘suddhodanarañño kira putto siddhatthakumāro cattāri pubbanimittāni disvā pabbajitvā buddho bhavissatī’ti, sohaṃ, bhante, tumhākaṃ adhimuttiṃ disvā evaṃpasanno ‘addhā buddhattaṃ pāpuṇissathā’ti. Sādhu, bhante, buddhattaṃ patvā paṭhamaṃ mama vijitaṃ okkameyyāthā’’ti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya pabbajjāsuttavaṇṇanā niṭṭhitā.
2. Padhānasuttavaṇṇanā
428.Taṃmaṃ padhānapahitattanti padhānasuttaṃ. Kā uppatti? ‘‘Padhānāya gamissāmi, ettha me rañjatī mano’’ti āyasmā ānando pabbajjāsuttaṃ niṭṭhāpesi. Bhagavā gandhakuṭiyaṃ nisinno cintesi – ‘‘mayā chabbassāni padhānaṃ patthayamānena dukkarakārikā katā, taṃ ajja bhikkhūnaṃ kathessāmī’’ti. Atha gandhakuṭito nikkhamitvā buddhāsane nisinno ‘‘taṃ maṃ padhānapahitatta’’nti ārabhitvā imaṃ suttamabhāsi.
taṃ manti dvīhipi vacanehi attānameva niddisati.Padhānapahitattanti nibbānatthāya pesitacittaṃ pariccattaattabhāvaṃ vā.Nadiṃ nerañjaraṃ patīti lakkhaṇaṃ niddisati. Lakkhaṇañhi padhānapahitattāya nerañjarā nadī. Teneva cettha upayogavacanaṃ. Ayaṃ panattho ‘‘nadiyā nerañjarāyā’’ti, nerañjarāya tīreti vuttaṃ hoti.Viparakkammāti atīva parakkamitvā.Jhāyantanti appāṇakajjhānamanuyuñjantaṃ.Yogakkhemassa pattiyāti catūhi yogehi khemassa nibbānassa adhigamatthaṃ.
429.Namucīti māro. So hi attano visayā nikkhamitukāme devamanusse na muñcati, antarāyaṃ nesaṃ karoti, tasmā ‘‘namucī’’ti vuccati.Karuṇaṃ vācanti anuddayāyuttaṃ vācaṃ.Bhāsamāno upāgamīti idaṃ uttānameva. Kasmā pana upāgato? Mahāpuriso kira ekadivasaṃ cintesi – ‘‘sabbadā āhāraṃ pariyesamāno jīvite sāpekkho hoti, na ca sakkā jīvite sāpekkhena amataṃ adhigantu’’nti. Tato āhārupacchedāya paṭipajji, tena kiso dubbaṇṇo ca ahosi. Atha māro ‘‘ayaṃ sambodhāya maggo hoti, na hotīti ajānanto atighoraṃ tapaṃ karoti, kadāci mama visayaṃ atikkameyyā’’ti bhīto ‘‘idañcidañca vatvā vāressāmī’’ti āgato. Tenevāha –‘‘kiso tvamasi dubbaṇṇo, santike maraṇaṃ tavā’’ti.
430.Evañca pana vatvā athassa maraṇasantikabhāvaṃ sāvento āha –‘‘sahassabhāgo maraṇassa, ekaṃso tava jīvita’’nti. Tassattho – sahassaṃ bhāgānaṃ assāti sahassabhāgo. Ko so? Maraṇassa paccayoti pāṭhaseso. Eko aṃsoti ekaṃso. Idaṃ vuttaṃ hoti – ayaṃ appāṇakajjhānādisahassabhāgo tava maraṇassa paccayo, tato pana te eko eva bhāgo jīvitaṃ, evaṃ santike maraṇaṃ tavāti. Evaṃ maraṇassa santikabhāvaṃ sāvetvā atha naṃ jīvite samussāhento āha‘‘jīva bho jīvitaṃ seyyo’’ti. Kathaṃ seyyoti ce.Jīvaṃ puññāni kāhasīti.
431.Atha attanā sammatāni puññāni dassento āha – ‘‘carato ca te brahmacariya’’nti. Tatthabrahmacariyanti kālena kālaṃ methunaviratiṃ sandhāyāha, yaṃ tāpasā karonti.Jūhatoti juhantassa. Sesamettha pākaṭameva.
432.Duggo maggoti imaṃ pana aḍḍhagāthaṃ padhānavicchandaṃ janento āha. Tattha appāṇakajjhānādigahanattā dukkhena gantabbotiduggo,dukkhitakāyacittena kattabbattādukkaro,santikamaraṇena tādisenāpi pāpuṇituṃ asakkuṇeyyatodurabhisambhavoti evamattho veditabbo. Ito paraṃimā gāthā bhaṇaṃ māro, aṭṭhā buddhassa santiketi ayamupaḍḍhagāthā saṅgītikārehi vuttā. Sakalagāthāpīti eke. Bhagavatā eva pana paraṃ viya attānaṃ niddisantena sabbamettha evaṃjātikaṃ vuttanti ayamamhākaṃ khanti. Tatthaaṭṭhāti aṭṭhāsi. Sesaṃ uttānameva.
433.Chaṭṭhagāthāyayenatthenāti ettha paresaṃ antarāyakaraṇena attano atthena tvaṃ, pāpima, āgatosīti ayamadhippāyo. Sesaṃ uttānameva.
434.‘‘Jīvaṃ puññāni kāhasī’’ti idaṃ pana vacanaṃ paṭikkhipanto‘‘aṇumattopī’’ti imaṃ gāthamāha. Tatthapuññenāti vaṭṭagāmiṃ mārena vuttaṃ puññaṃ sandhāya bhaṇati. Sesaṃ uttānameva.
435.Idāni ‘‘ekaṃso tava jīvita’’nti idaṃ vacanaṃ ārabbha māraṃ santajjento‘‘atthi saddhā’’ti imaṃ gāthamāha. Tatrāyamadhippāyo – are, māra, yo anuttare santivarapade assaddho bhaveyya, saddhopi vā kusīto, saddho āraddhavīriyo samānopi vā duppañño, taṃ tvaṃ jīvitamanupucchamāno sobheyyāsi, mayhaṃ pana anuttare santivarapade okappanasaddhā atthi, tathā kāyikacetasikamasithilaparakkamatāsaṅkhātaṃ vīriyaṃ, vajirūpamā paññā ca mama vijjati, so tvaṃ evaṃ maṃ pahitattaṃ uttamajjhāsayaṃ kiṃ jīvamanupucchasi, kasmā jīvitaṃ pucchasi.Paññāca mamāti ettha ca saddena sati samādhi ca. Evaṃ sante yehi pañcahi indriyehi samannāgatā nibbānaṃ pāpuṇanti, tesu ekenāpi avirahitaṃ evaṃ maṃ pahitattaṃ kiṃ jīvamanupucchasi? Nanu – ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷhaṃ (dha. pa. 112). Paññavantassa jhāyino, passato udayabbayanti (dha. pa. 111, 113).
436-8.Evaṃ māraṃ santajjetvā attano dehacittappavattiṃ dassento‘‘nadīnamapī’’pi gāthāttayamāha. Tamatthato pākaṭameva. Ayaṃ pana adhippāyavaṇṇanā – yvāyaṃ mama sarīre appāṇakajjhānavīriyavegasamuṭṭhito vāto vattati, loke gaṅgāyamunādīnaṃ nadīnampi sotāni ayaṃ visosaye, kiñca me evaṃ pahitattassa catunāḷimattaṃ lohitaṃ na upasoseyya. Na kevalañca me lohitameva sussati, apica kho pana tamhi lohite sussamānamhi baddhābaddhabhedaṃ sarīrānugataṃ pittaṃ, asitapītādipaṭicchādakaṃ catunāḷimattameva semhañca, kiñcāparaṃ tattakameva muttañca ojañca sussati, tesu ca sussamānesu maṃsānipi khīyanti, tassa me evaṃ anupubbenamaṃsesu khīyamānesu bhiyyo cittaṃ pasīdati,na tveva tappaccayā saṃsīdati. So tvaṃ īdisaṃ cittamajānanto sarīramattameva disvā bhaṇasi ‘‘kiso tvamasi dubbaṇṇo, santike maraṇaṃ tavā’’ti. Na kevalañca me cittameva pasīdati, apica kho panabhiyyo sati ca paññā ca samādhi mama tiṭṭhati,aṇumattopi pamādo vā sammoho vā cittavikkhepo vā natthi, tassa mayhaṃ evaṃ viharato ye keci samaṇabrāhmaṇā atītaṃ vā addhānaṃ anāgataṃ vā etarahi vā opakkamikā vedanā vedayanti, tāsaṃ nidassanabhūtaṃpattassa uttamavedanaṃ. Yathā aññesaṃ dukkhena phuṭṭhānaṃ sukhaṃ, sītena uṇhaṃ, uṇhena sītaṃ, khudāya bhojanaṃ, pipāsāya phuṭṭhānaṃ udakaṃ apekkhate cittaṃ, evaṃ pañcasu kāmaguṇesu ekakāmampināpekkhakecittaṃ. ‘‘Aho vatāhaṃ subhojanaṃ bhuñjitvā sukhaseyyaṃ sayeyya’’nti īdisenākārena mama cittaṃ na uppannaṃ,passa,tvaṃ māra,sattassa suddhatanti.
439-41.Evaṃ attano suddhataṃ dassetvā ‘‘nivāressāmi ta’’nti āgatassa mārassa manorathabhañjanatthaṃ mārasenaṃ kittetvā tāya aparājitabhāvaṃ dassento‘‘kāmā te paṭhamā senā’’tiādikā cha gāthāyo āha.
aratiuppajjati. Vuttañcetaṃ ‘‘pabbajitena kho, āvuso, abhirati dukkarā’’ti (saṃ. ni. 4.331). Tato te parapaṭibaddhajīvikattākhuppipāsābādheti, tāya bādhitānaṃ pariyesanataṇhācittaṃ kilamayati, atha nesaṃ kilantacittānaṃthinamiddhaṃokkamati. Tato visesamanadhigacchantānaṃ durabhisambhavesu araññavanapatthesu senāsanesu viharataṃ utrāsasaññitābhīrujāyati, tesaṃ ussaṅkitaparisaṅkitānaṃ dīgharattaṃ vivekarasamanassādayamānānaṃ viharataṃ ‘‘na siyā nu kho esa maggo’’ti paṭipattiyaṃvicikicchāuppajjati, taṃ vinodetvā viharataṃ appamattakena visesādhigamenamānamakkhathambhājāyanti, tepi vinodetvā viharataṃ tato adhikataraṃ visesādhigamaṃ nissāyalābhasakkārasilokāuppajjanti, lābhādimucchitā dhammapatirūpakāni pakāsentāmicchāyasaṃadhigantvā tattha ṭhitā jātiādīhiattānaṃ ukkaṃsenti, paraṃ vambhenti,tasmā kāmādīnaṃ paṭhamasenādibhāvo veditabbo.
442-3.Evametaṃ dasavidhaṃ senaṃ uddisitvā yasmā sā kaṇhadhammasamannāgatattā kaṇhassa namucino upakārāya saṃvattati, tasmā naṃ tava senāti niddisanto āha –‘‘esā namuci te senā, kaṇhassābhippahārinī’’ti. Tatthaabhippahārinīti samaṇabrāhmaṇānaṃ ghātanī nippothanī, antarāyakarīti attho.Na naṃ asūro jināti, jetvā ca labhate sukhanti evaṃ tava senaṃ asūro kāye ca jīvite ca sāpekkho puriso na jināti, sūro pana jināti, jetvā ca maggasukhaṃ phalasukhañca adhigacchati. Yasmā ca labhate sukhaṃ, tasmā sukhaṃ patthayamāno ahampiesa muñjaṃ parihareti. Saṅgāmāvacarā anivattino purisā attano anivattanakabhāvaviññāpanatthaṃ sīse vā dhaje vā āvudhe vā muñjatiṇaṃ bandhanti, taṃ ayampi pariharaticceva maṃ dhārehi. Tava senāya parājitassadhiratthu mama jīvitaṃ,tasmā evaṃ dhārehi –saṅgāme me mataṃ seyyo, yañce jīve parājito,yena jīvitena parājito jīve, tasmā jīvitā tayā sammāpaṭipannānaṃ antarāyakarena saddhiṃ saṅgāme mataṃ mama seyyoti attho.
444.Kasmā mataṃ seyyoti ce? Yasmāpagāḷhettha…pe… subbatā,ettha kāmādikāya attukkaṃsanaparavambhanapariyosānāya tava senāya pagāḷhā nimuggā anupaviṭṭhā eke samaṇabrāhmaṇā na dissanti, sīlādīhi guṇehi nappakāsanti, andhakāraṃ paviṭṭhā viya honti. Ete evaṃ pagāḷhā samānā sacepi kadāci ummujjitvā nimujjanapuriso viya ‘‘sāhu saddhā’’tiādinā nayena ummujjanti, tathāpi tāya senāya ajjhotthaṭattātañca maggaṃ na jānantikhemaṃ nibbānagāmīnaṃ, sabbepi buddhapaccekabuddhādayoyena gacchanti subbatāti. Imaṃ pana gāthaṃ sutvā māro puna kiñci avatvā eva pakkāmi.
445-6.Pakkante pana tasmiṃ mahāsatto tāya dukkarakārikāya kiñcipi visesaṃ anadhigacchanto anukkamena ‘‘siyā nu kho añño maggo bodhāyā’’tiādīni cintetvā oḷārikāhāraṃ āhāretvā, balaṃ gahetvā, visākhapuṇṇamadivase pageva sujātāya pāyāsaṃ paribhuñjitvā, bhadravanasaṇḍe divāvihāraṃ nisīditvā, tattha aṭṭha samāpattiyo nibbattento divasaṃ vītināmetvā sāyanhasamaye mahābodhimaṇḍābhimukho gantvā sotthiyena dinnā aṭṭha tiṇamuṭṭhiyo bodhimūle vikiritvā dasasahassalokadhātudevatāhi katasakkārabahumāno –
‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatu;
‘‘samantā dhajini’’nti.
dhajininti senaṃ.Yuttanti uyyuttaṃ.Savāhananti girimekhalanāgarājasahitaṃ.Paccuggacchāmīti abhimukho upari gamissāmi, so ca kho tejeneva, na kāyena. Kasmā?Mā maṃ ṭhānā acāvayi,maṃ etasmā ṭhānā aparājitapallaṅkā māro mā cālesīti vuttaṃ hoti.Nappasahatīti sahituṃ na sakkoti, nābhibhavati vā.Āmaṃ pattanti kācajātaṃ mattikābhājanaṃ.Asmanāti pāsāṇena. Sesamettha pākaṭameva.
447-8.Idāni ‘‘etaṃ te mārasenaṃ bhinditvā tato paraṃ vijitasaṅgāmo sampattadhammarājābhiseko idaṃ karissāmī’’ti dassento āha‘‘vasīkaritvā’’ti. Tatthavasīkaritvā saṅkappanti maggabhāvanāya sabbaṃ micchāsaṅkappaṃ pahāya sammāsaṅkappasseva pavattanena vasīkaritvā saṅkappaṃ.Satiñca sūpatiṭṭhitanti kāyādīsu catūsu ṭhānesu attano satiñca suṭṭhu upaṭṭhitaṃ karitvā evaṃ vasīkatasaṅkappo suppatiṭṭhitassatiraṭṭhā raṭṭhaṃ vicarissāmidevamanussabhedeputhū sāvake vinayanto. Atha mayā vinīyamānāte appamattā…pe… na socare,taṃ nibbānāmatamevāti adhippāyo.
449-51.Atha māro imā gāthāyo sutvā āha – ‘‘evarūpaṃ pakkhaṃ disvā na bhāyasi bhikkhū’’ti? ‘‘Āma, māra, na bhāyāmī’’ti. ‘‘Kasmā na bhāyasī’’ti? ‘‘Dānādīnaṃ pāramipuññānaṃ katattā’’ti. ‘‘Ko etaṃ jānāti dānādīni tvamakāsī’’ti? ‘‘Kiṃ ettha pāpima sakkhikiccena, apica ekasmiṃyeva bhave vessantaro hutvā yaṃ dānamadāsiṃ, tassānubhāvena sattakkhattuṃ chahi pakārehi sañjātakampā ayaṃ mahāpathavīyeva sakkhī’’ti. Evaṃ vutte udakapariyantaṃ katvā mahāpathavī kampi bheravasaddaṃ muñcamānā, yaṃ sutvā māro asanihato viya bhīto dhajaṃ paṇāmetvā palāyi saddhiṃ parisāya. Atha mahāpuriso tīhi yāmehi tisso vijjā sacchikatvā aruṇuggamane ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti imaṃ udānaṃ udānesi. Māro udānasaddena āgantvā ‘‘ayaṃ‘buddho aha’nti paṭijānāti, handa naṃ anubandhāmi ābhisamācārikaṃ passituṃ. Sacassa kiñci kāyena vā vācāya vā khalitaṃ bhavissati, viheṭhessāmi na’’nti pubbe bodhisattabhūmiyaṃ chabbassāni anubandhitvā buddhattaṃ pattaṃ ekaṃ vassaṃ anubandhi. Tato bhagavato kiñci khalitaṃ apassanto‘‘satta vassānī’’ti imā nibbejanīyagāthāyo abhāsi.
otāranti randhaṃ vivaraṃ.Nādhigacchissanti nādhigamiṃ.Medavaṇṇanti medapiṇḍasadisaṃ.Anupariyagāti parito parito agamāsi.Mudunti mudukaṃ.Vindemāti adhigaccheyyāma.Assādanāti sādubhāvo.Vāyasettoti vāyaso etto. Sesamettha pākaṭameva.
kākova selamāsajja nibbijjāpema gotamaṃāsajja tato gotamā nibbijja apemāti. Evaṃ vadato kira mārassa satta vassāni nipphalaparissamaṃ nissāya balavasoko udapādi. Tenassa visīdamānaṅgapaccaṅgassa beluvapaṇḍu nāma vīṇā kacchato patitā. Yā sakiṃ kusalehi vāditā cattāro māse madhurassaraṃ muñcati, yaṃ gahetvā sakko pañcasikhassa adāsi. Taṃ so patamānampi na bujjhi. Tenāha bhagavā –
452.
‘‘Tassa sokaparetassa, vīṇā kacchā abhassatha;
Saṅgītikārakā āhaṃsūti eke, amhākaṃ panetaṃ nakkhamatīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya padhānasuttavaṇṇanā niṭṭhitā.
3. Subhāsitasuttavaṇṇanā
Evaṃme sutanti subhāsitasuttaṃ. Attajjhāsayato cassa uppatti. Bhagavā hi subhāsitappiyo, so attano subhāsitasamudācārappakāsanena sattānaṃ dubbhāsitasamudācāraṃ paṭisedhento imaṃ suttamabhāsi. Tatthaevaṃ me sutantiādi saṅgītikāravacanaṃ. Tatthatatra kho bhagavā…pe… bhadanteti te bhikkhūti etaṃ apubbaṃ, sesaṃ vuttanayameva. Tasmā apubbapadavaṇṇanatthamidaṃ vuccati –tatrāti desakālaparidīpanaṃ. Tañhi yaṃ samayaṃ viharati, tatra samaye, yasmiñca ārāme viharati, tatra ārāmeti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese kāle vā dhammaṃ bhāsati. ‘‘Akālo kho, tāva, bāhiyā’’tiādi (udā. 10) cettha sādhakaṃ.Khoti padapūraṇamatte avadhāraṇādikālatthe vā nipāto.Bhagavāti lokagaruparidīpanaṃ. Bhikkhūti kathāsavanayuttapuggalaparidīpanaṃ.Āmantesīti ālapi abhāsi sambodhesi.
Bhikkhavoti āmantanākāraparidīpanaṃ. Tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. Tena nesaṃ hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. ‘‘Bhikkhavo’’ti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karitvā teneva kathetukamyatādīpakena vacanena tesaṃ sotukamyataṃ janeti, teneva ca sambodhanatthena vacanena sādhukasavanamanasikārepi te niyojeti. Sādhukasavanamanasikārāyattā hi sāsanasampatti. Aparesupi devamanussesu vijjamānesu kasmā bhikkhū eva āmantesīti ce? Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi ayaṃ dhammadesanā, na pāṭipuggalikā. Parisāya ca jeṭṭhā bhikkhū paṭhamuppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthu cariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca. Āsannā tattha nisinnesu satthu santikattā, sadā sannihitā satthu santikāvacarattā. Tena bhagavā sabbaparisasādhāraṇaṃ dhammaṃ desento bhikkhū eva āmantesi. Apica bhājanaṃ te imāya kathāya yathānusiṭṭhaṃ paṭipattisabbhāvatotipi te eva āmantesi.Bhadanteti gāravādhivacanametaṃ.Te bhikkhūti ye bhagavā āmantesi, te evaṃ bhagavantaṃ ālapantā bhagavato paccassosunti.
Catūhiaṅgehīti catūhi kāraṇehi avayavehi vā. Musāvādāveramaṇiādīni hi cattāri subhāsitavācāya kāraṇāni. Saccavacanādayo cattāro avayavā, kāraṇatthe ca aṅgasaddo.Catūhīti nissakkavacanaṃ hoti, avayavatthe karaṇavacanaṃ.Samannāgatāti samanuāgatā pavattā yuttā ca.Vācāti samullapanavācā. Yā sā ‘‘vācā girā byappatho’’ti (dha. sa. 636) ca, ‘‘nelā kaṇṇasukhā’’ti (dī. ni. 1.9; ma. ni. 3.14) ca evamādīsu āgacchati. Yā pana ‘‘vācāya ce kataṃ kamma’’nti (dha. sa. aṭṭha. 1 kāyakammadvāra) evaṃ viññatti ca, ‘‘yā catūhi vacīduccaritehi ārati virati…pe… ayaṃ vuccati sammāvācā’’ti (dha. sa. 299; vibha. 206) evaṃ virati ca, ‘‘pharusavācā, bhikkhave, āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā hotī’’ti (a. ni. 8.40) evaṃ cetanā ca vācāti āgacchati, sā idha na adhippetā. Kasmā? Abhāsitabbato.Subhāsitā hotīti suṭṭhu bhāsitā hoti. Tenassā atthāvahanataṃ dīpeti.Na dubbhāsitāti na duṭṭhu bhāsitā. Tenassā anatthānāvahanataṃ dīpeti.Anavajjāti vajjasaṅkhātarāgādidosavirahitā. Tenassā kāraṇasuddhiṃ vuttadosābhāvañca dīpeti.Ananuvajjā cāti anuvādavimuttā. Tenassā sabbākārasampattiṃ dīpeti.Viññūnanti paṇḍitānaṃ. Tena nindāpasaṃsāsu bālā appamāṇāti dīpeti.
Katamehi catūhīti kathetukamyatāpucchā.Idhāti imasmiṃ sāsane.Bhikkhaveti yesaṃ kathetukāmo, tadālapanaṃ.Bhikkhūti vuttappakāravācābhāsanakapuggalanidassanaṃ.Subhāsitaṃyeva bhāsatīti puggalādhiṭṭhānāya desanāya catūsu vācaṅgesu aññataraṅganiddesavacanaṃ.No dubbhāsitanti tasseva vācaṅgassa paṭipakkhabhāsananivāraṇaṃ. Tena ‘‘musāvādādayopi kadāci vattabbā’’ti diṭṭhiṃ nisedheti. ‘‘No dubbhāsita’’nti iminā vā micchāvācappahānaṃ dīpeti, ‘‘subhāsita’’nti iminā pahīnamicchāvācena satā bhāsitabbavacanalakkhaṇaṃ. Tathā pāpassa akaraṇaṃ, kusalassa upasampadaṃ. Aṅgaparidīpanatthaṃ pana abhāsitabbaṃ pubbe avatvā bhāsitabbamevāha. Esa nayodhammaṃyevātiādīsupi.
Imehi khotiādinā pana tāni aṅgāni paccakkhato dassento taṃ vācaṃ nigameti. Visesato cettha ‘‘imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hotī’’ti bhaṇanto yadaññe paṭiññādīhi avayavehi nāmādīhi padehi liṅgavacanavibhattikālakārakādīhi sampattīhi ca samannāgataṃ vācaṃ ‘‘subhāsita’’nti maññanti, taṃ dhammato paṭisedheti. Avayavādisampannāpi hi pesuññādisamannāgatā vācā dubbhāsitāva hoti attano paresañca anatthāvahattā. Imehi pana catūhi aṅgehi samannāgatā sacepi milakkhubhāsāpariyāpannā ghaṭaceṭikāgītikapariyāpannā vā hoti, tathāpi subhāsitā eva lokiyalokuttarahitasukhāvahattā. Sīhaḷadīpe maggapasse sassaṃ rakkhantiyā sīhaḷaceṭikāya sīhaḷakeneva jātijarāmaraṇapaṭisaṃyuttaṃ gītaṃ gāyantiyā sutvā maggaṃ gacchantā saṭṭhimattā vipassakabhikkhū cettha arahattaṃ pattā nidassanaṃ. Tathā tisso nāma āraddhavipassako bhikkhu padumasarasamīpena gacchanto padumasare padumāni bhañjitvā bhañjitvā –
‘‘Pāto phullaṃ kokanadaṃ, sūriyālokena bhajjiyate;
Imaṃ gītaṃ gāyantiyā ceṭikāya sutvā arahattaṃ patto, buddhantare ca aññataro puriso sattahi puttehi saddhiṃ vanā āgamma aññatarāya itthiyā musalena taṇḍule koṭṭentiyā –
‘‘Jarāya parimadditaṃ etaṃ, milātachavicammanissitaṃ;
‘‘Kimīnaṃ ālayaṃ etaṃ, nānākuṇapena pūritaṃ;
Imaṃ gītikaṃ sutvā saha puttehi paccekabodhiṃ patto, aññe ca īdisehi upāyehi ariyabhūmiṃ pattā nidassanaṃ. Anacchariyaṃ panetaṃ, yaṃ bhagavatā āsayānusayakusalena ‘‘sabbe saṅkhārā aniccā’’tiādinā nayena vuttā gāthāyo sutvā pañcasatā bhikkhū arahattaṃ pāpuṇiṃsu, aññe ca khandhāyatanādipaṭisaṃyuttā kathā sutvā aneke devamanussāti. Evaṃ imehi catūhi aṅgehi samannāgatā vācā sacepi milakkhubhāsāpariyāpannā, ghaṭaceṭikāgītikapariyāpannā vā hoti, tathāpi ‘‘subhāsitā’’ti veditabbā. Subhāsitattā eva ca anavajjā ca ananuvajjā ca viññūnaṃ atthatthikānaṃ kulaputtānaṃ atthapaṭisaraṇānaṃ, no byañjanapaṭisaraṇānanti.
Idamavocabhagavāti idaṃ subhāsitalakkhaṇaṃ bhagavā avoca.Idaṃ vatvāna sugato, athāparaṃ etadavoca satthāti idañca lakkhaṇaṃ vatvā atha aññampi etaṃ avoca satthā. Idāni vattabbagāthaṃ dassetvā sabbametaṃ saṅgītikārakā āhaṃsu. Tatthaaparanti gāthābandhavacanaṃ sandhāya vuccati. Taṃ duvidhaṃ hoti – pacchā āgataparisaṃ assavanasussavanaādhāraṇadaḷhīkaraṇādīni vā sandhāya tadatthadīpakameva ca. Pubbe kenaci kāraṇena parihāpitassa atthassa dīpanena atthavisesadīpakañca ‘‘purisassa hi jātassa, kuṭhārī jāyate mukhe’’tiādīsu (su. ni. 662) viya. Idha pana tadatthadīpakameva.
453.Tatthasantoti buddhādayo. Te hi subhāsitaṃ ‘‘uttamaṃ seṭṭha’’nti vaṇṇayanti.Dutiyaṃ tatiyaṃ catutthanti idaṃ pana pubbe niddiṭṭhakkamaṃ upādāya vuttaṃ. Gāthāpariyosāne pana vaṅgīsatthero bhagavato subhāsite pasīdi.
‘‘atha kho āyasmā’’tiādimāhaṃsu. Tatthapaṭibhāti manti mama bhāgo pakāsati.Paṭibhātu tanti tava bhāgo pakāsatu.Sāruppāhīti anucchavikāhi.Abhitthavīti pasaṃsi.
454.Na tāpayeti vippaṭisārena na tāpeyya.Na vihiṃseyyāti aññamaññaṃ bhindanto na bādheyya.Sā ve vācāti sā vācā ekaṃseneva subhāsitā. Ettāvatā apisuṇavācāya bhagavantaṃ thometi.
455.Paṭinanditāti haṭṭhena hadayena paṭimukhaṃ gantvā nanditā sampiyāyitā.Yaṃ anādāya pāpāni, paresaṃ bhāsate piyanti yaṃ vācaṃ bhāsanto paresaṃ pāpāni appiyāni paṭikkūlāni pharusavacanāni anādāya atthabyañjanamadhuraṃ piyameva vacanaṃ bhāsati, taṃ piyavācameva bhāseyyāti vuttaṃ hoti. Imāya gāthāya piyavacanena bhagavantaṃ abhitthavi.
456.Amatāti amatasadisā sādubhāvena. Vuttampi cetaṃ ‘‘saccaṃ have sādutaraṃ rasāna’’nti (saṃ. ni. 1.73; su. ni. 184). Nibbānāmatapaccayattā vā amatā.Esa dhammo sanantanoti yāyaṃ saccavācā nāma, esa porāṇo dhammo cariyā paveṇī, idameva hi porāṇānaṃ āciṇṇaṃ, na te alikaṃ bhāsiṃsu. Tenevāha –‘‘sacce atthe ca dhamme ca, ahu santo patiṭṭhitā’’ti. Tattha sacce patiṭṭhitattā eva attano ca paresañca atthe patiṭṭhitā. Atthe patiṭṭhitattā eva ca dhamme patiṭṭhitā hontīti veditabbā. Paraṃ vā dvayaṃ saccavisesanamicceva veditabbaṃ. Sacce patiṭṭhitā. Kīdise?Atthe ca dhamme ca,yaṃ paresaṃ atthato anapetattā atthaṃ anuparodhaṃ karotīti vuttaṃ hoti. Satipi ca anuparodhakaratte dhammato anapetattā dhammaṃ, yaṃ dhammikameva atthaṃ sādhetīti vuttaṃ hoti. Imāya gāthāya saccavacanena bhagavantaṃ abhitthavi.
457.Khemanti abhayaṃ nirupaddavaṃ. Kena kāraṇenāti ce?Nibbānappattiyā dukkhassantakiriyāya,yasmā kilesanibbānaṃ pāpeti, vaṭṭadukkhassa ca antakiriyāya saṃvattatīti attho. Atha vā yaṃ buddho nibbānappattiyā dukkhassantakiriyāyāti dvinnaṃ nibbānadhātūnamatthāya khemamaggappakāsanato khemaṃ vācaṃ bhāsati,sā ve vācānamuttamāti sā vācā sabbavācānaṃ seṭṭhāti evamettha attho veditabbo. Imāya gāthāya mantāvacanena bhagavantaṃ abhitthavanto arahattanikūṭena desanaṃ niṭṭhāpesīti ayamettha apubbapadavaṇṇanā. Sesaṃ vuttanayeneva veditabbanti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya subhāsitasuttavaṇṇanā niṭṭhitā.
4. Pūraḷāsasutta-(sundarikabhāradvājasutta)-vaṇṇanā
Evaṃme sutanti pūraḷāsasuttaṃ. Kā uppatti? Bhagavā pacchābhattakiccāvasāne buddhacakkhunā lokaṃ volokento sundarikabhāradvājabrāhmaṇaṃ arahattassa upanissayasampannaṃ disvā ‘‘tattha mayi gate kathā pavattissati, tato kathāvasāne dhammadesanaṃ sutvā esa brāhmaṇo pabbajitvā arahattaṃ pāpuṇissatī’’ti ca ñatvā tattha gantvā kathaṃ samuṭṭhāpetvā imaṃ suttamabhāsi.
evaṃ me sutantiādi saṅgītikārakānaṃ vacanaṃ.Kiṃjacco bhavantiādi tassa brāhmaṇassa,na brāhmaṇo nomhītiādi bhagavato. Taṃ sabbampi samodhānetvā ‘‘pūraḷāsasutta’’nti vuccati. Tattha vuttasadisaṃ vuttanayeneva veditabbaṃ, avuttaṃ vaṇṇayissāma, tañca kho uttānatthāni padāni anāmasantā.Kosalesūti kosalā nāma jānapadino rājakumārā. Tesaṃ nivāso ekopi janapado ruḷhisaddena ‘‘kosalā’’ti vuccati. Tasmiṃ kosalesu janapade. Keci pana ‘‘yasmā pubbe mahāpanādaṃ rājakumāraṃ nānānāṭakādīni disvā sitamattampi akarontaṃ sutvā rājā āṇāpesi ‘yo mama puttaṃ hasāpeti, sabbābharaṇehi naṃ alaṅkaromī’ti. Tato naṅgalāni chaḍḍetvā mahājanakāyo sannipati. Te ca manussā atirekasattavassāni nānākīḷikādayo dassentāpi taṃ nāsakkhiṃsu hasāpetuṃ. Tato sakko devanaṭaṃ pesesi, so dibbanāṭakaṃ dassetvā hasāpesi. Atha te manussā attano attano vasanokāsābhimukhā pakkamiṃsu. Te paṭipathe mittasuhajjādayo disvā paṭisanthāramakaṃsu ‘kacci bho kusalaṃ, kacci bho kusala’nti. Tasmā taṃ ‘kusala’nti saddaṃ upādāya so padeso ‘kosalo’ti vuccatī’’ti vaṇṇayanti.Sundarikāya nadiyā tīreti sundarikāti evaṃnāmikāya nadiyā tīre.
Tena kho panāti yena samayena bhagavā taṃ brāhmaṇaṃ vinetukāmo gantvā tassā nadiyā tīre sasīsaṃ pārupitvā rukkhamūle nisajjāsaṅkhātena iriyāpathavihārena viharati.Sundarikabhāradvājoti so brāhmaṇo tassā nadiyā tīre vasati aggiñca juhati, bhāradvājoti cassa gottaṃ, tasmā evaṃ vuccati.Aggiṃ juhatīti āhutipakkhipanena jāleti.Aggihuttaṃ paricaratīti agyāyatanaṃ sammajjanūpalepanabalikammādinā payirupāsati.Ko nu kho imaṃ habyasesaṃ bhuñjeyyāti so kira brāhmaṇo aggimhi juhitvā avasesaṃ pāyāsaṃ disvā cintesi – ‘‘aggimhi tāva pakkhittapāyāso mahābrahmunā bhutto, ayaṃ pana avaseso atthi. Taṃ yadi brahmuno mukhato jātassa brāhmaṇasseva dadeyyaṃ, evaṃ me pitarā saha puttopi santappito bhaveyya, suvisodhito ca brahmalokagāmimaggo assa, handāhaṃ brāhmaṇaṃ gavesāmī’’ti. Tato brāhmaṇadassanatthaṃ uṭṭhāyāsanā catuddisā anuvilokesi – ‘‘ko nu kho imaṃ habyasesaṃ bhuñjeyyā’’ti.
Aññatarasmiṃ rukkhamūleti tasmiṃ vanasaṇḍe seṭṭharukkhamūle.Sasīsaṃ pārutanti saha sīsena pārutakāyaṃ. Kasmā pana bhagavā evamakāsi, kiṃ nārāyanasaṅkhātabalopi hutvā nāsakkhi himapātaṃ sītavātañca paṭibāhitunti? Atthetaṃ kāraṇaṃ. Na hi buddhā sabbaso kāyapaṭijagganaṃ karonti eva, apica bhagavā ‘‘āgate brāhmaṇe sīsaṃ vivarissāmi, maṃ disvā brāhmaṇo kathaṃ pavattessati, athassa kathānusārena dhammaṃ desessāmī’’ti kathāpavattanatthaṃ evamakāsi.Disvāna vāmena…pe… tenupasaṅkamīti so kira bhagavantaṃ disvā brāhmaṇo ‘‘ayaṃ sasīsaṃ pārupitvā sabbarattiṃ padhānamanuyutto, imassa dakkhiṇodakaṃ datvā imaṃ habyasesaṃ dassāmī’’ti brāhmaṇasaññī hutvā eva upasaṅkami.Muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavanti sīse vivaritamatteva kesantaṃ disvā ‘‘muṇḍo’’ti āha. Tato suṭṭhutaraṃ olokento parittampi sikhaṃ adisvā hīḷento ‘‘muṇḍako’’ti āha. Evarūpā hi nesaṃ brāhmaṇānaṃ diṭṭhi.Tato vāti yattha ṭhito addasa, tamhā padesāmuṇḍāpīti kenaci kāraṇena muṇḍitasīsāpi honti.
458.Na brāhmaṇo nomhīti etthanakāro paṭisedhe,nokāro avadhāraṇe ‘‘na no sama’’ntiādīsu (khu. pā. 6.3; su. ni. 226) viya. Tena nevamhi brāhmaṇoti dasseti.Na rājaputtoti khattiyo namhi.Na vessāyanoti vessopi namhi.Udakoci nomhīti aññopi suddo vā caṇḍālo vā koci na homīti evaṃ ekaṃseneva jātivādasamudācāraṃ paṭikkhipati. Kasmā? Mahāsamuddaṃ pattā viya hi nadiyo pabbajjūpagatā kulaputtā jahanti purimāni nāmagottāni. Pahārādasuttañcettha (a. ni. 8.19) sādhakaṃ. Evaṃ jātivādaṃ paṭikkhipitvā yathābhūtamattānaṃ āvikaronto āha –‘‘gottaṃ pariññāya puthujjanānaṃ, akiñcano manta carāmi loke’’ti. Kathaṃ gottaṃ pariññāsīti ce? Bhagavā hi tīhi pariññāhi pañcakkhandhe pariññāsi, tesu ca pariññātesu gottaṃ pariññātameva hoti. Rāgādikiñcanānaṃ pana abhāvena so akiñcano mantā jānitvā ñāṇānuparivattīhi kāyakammādīhi carati. Tenāha – ‘‘gottaṃ…pe… loke’’ti. Mantā vuccati paññā, tāya cesa carati. Tenevāha – ‘‘mantaṃ carāmi loke’’ti chandavasena rassaṃ katvā.
459-60.Evaṃ attānaṃ āvikatvā idāni ‘‘evaṃ oḷārikaṃ liṅgampi disvā pucchitabbāpucchitabbaṃ na jānāsī’’ti brāhmaṇassa upārambhaṃ āropento āha – ‘‘saṅghāṭivāsī…pe… gottapañha’’nti. Ettha ca chinnasaṅghaṭitaṭṭhena tīṇipi cīvarāni ‘‘saṅghāṭī’’ti adhippetāni, tāni nivāseti paridahatītisaṅghāṭivāsī. Agahoti ageho, nittaṇhoti adhippāyo. Nivāsāgāraṃ pana bhagavato jetavane mahāgandhakuṭikarerimaṇḍalamāḷakosambakuṭicandanamālādianekappakāraṃ, taṃ sandhāya na yujjati.Nivuttakesoti apanītakeso, ohāritakesamassūti vuttaṃ hoti.Abhinibbutattoti atīva vūpasantapariḷāhacitto, guttacitto vā.Alippamāno idha māṇavehīti upakaraṇasinehassa pahīnattā manussehi alitto asaṃsaṭṭho ekantavivitto.Akallaṃ maṃ brāhmaṇāti yvāhaṃ evaṃ saṅghāṭivāsī…pe… alippamāno idha māṇavehi, taṃ maṃ tvaṃ, brāhmaṇa, pākatikāni nāmagottāni atītaṃ pabbajitaṃ samānaṃ appatirūpaṃ gottapañhaṃ pucchasīti.
pucchanti ve, bho brāhmaṇā, brāhmaṇebhi saha ‘‘brāhmaṇo no bhava’’nti. Tatthabrāhmaṇo noti brāhmaṇo nūti attho. Idaṃ vuttaṃ hoti – nāhaṃ bho akallaṃ pucchāmi. Amhākañhi brāhmaṇasamaye brāhmaṇā brāhmaṇehi saha samāgantvā ‘‘brāhmaṇo nu bhavaṃ, bhāradvājo nu bhava’’nti evaṃ jātimpi gottampi pucchanti evāti.
461-2.Evaṃ vutte bhagavā brāhmaṇassa cittamudubhāvakaraṇatthaṃ mantesu attano pakataññutaṃ pakāsento āha –‘‘brāhmaṇo hi ce tvaṃ brūsi…pe… catuvīsatakkhara’’nti. Tassattho – sace tvaṃ ‘‘brāhmaṇo ahaṃ’’ti brūsi, mañca abrāhmaṇaṃ brūsi, tasmā bhavantaṃ sāvittiṃ pucchāmi tipadaṃ catuvīsatakkharaṃ, taṃ me brūhīti. Ettha ca bhagavā paramatthavedānaṃ tiṇṇaṃ piṭakānaṃ ādibhūtaṃ paramatthabrāhmaṇehi sabbabuddhehi pakāsitaṃ atthasampannaṃ byañjanasampannañca ‘‘buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmī’’ti imaṃ ariyasāvittiṃ sandhāya pucchati. Yadipi hi brāhmaṇo aññaṃ vadeyya, addhā naṃ bhagavā ‘‘nāyaṃ, brāhmaṇa, ariyassa vinaye sāvittīti vuccatī’’ti tassa asārakattaṃ dassetvā idheva patiṭṭhāpeyya. Brāhmaṇo pana ‘‘sāvittiṃ pucchāmi tipadaṃ catuvīsatakkhara’’nti idaṃ attano samayasiddhaṃ sāvittilakkhaṇabyañjanakaṃ brahmassarena nicchāritavacanaṃ sutvāva ‘‘addhāyaṃ samaṇo brāhmaṇasamaye niṭṭhaṃ gato, ahaṃ pana aññāṇena ‘abrāhmaṇo aya’nti paribhaviṃ, sādhurūpo mantapāragū brāhmaṇova eso’’ti niṭṭhaṃ gantvā ‘‘handa naṃ yaññavidhiṃ dakkhiṇeyyavidhiñca pucchāmī’’ti tamatthaṃ pucchanto‘‘kiṃnissitā…pe… loke’’ti imaṃ visamagāthāpadattayamāha. Tassattho – kiṃnissitā kimadhippāyā kiṃ patthentā isayo ca khattiyā ca brāhmaṇā ca aññe ca manujā devatānaṃ atthāya yaññaṃ akappayiṃsu.Yaññamakappayiṃsūti makāro padasandhikaro.Akappayiṃsūti saṃvidahiṃsu akaṃsu.Puthūti bahū annapānadānādinā bhedena anekappakāre puthū vā isayo manujā khattiyā brāhmaṇā ca kiṃnissitā yaññamakappayiṃsu. Kathaṃ nesaṃ taṃ kammaṃ samijjhatīti iminādhippāyena pucchati.
463.Athassa bhagavā tamatthaṃ byākaronto‘‘yadantagū vedagū yaññakāle.Yassāhutiṃ labhe tassijjheti brūmī’’ti idaṃ sesapadadvayamāha. Tatthayadantagūti yo antagū, okārassa akāro, dakāro ca padasandhikaro ‘‘asādhāraṇamaññesa’’ntiādīsu (khu. pā. 8.9) makāro viya. Ayaṃ pana attho – yo vaṭṭadukkhassa tīhi pariññāhi antagatattāantagū,catūhi ca maggañāṇavedehi kilese vijjhitvā gatattāvedagū,soyassaisimanujakhattiyabrāhmaṇānaṃ aññatarassa yaññakāle yasmiṃ kismiñci āhāre paccupaṭṭhite antamaso vanapaṇṇamūlaphalādimhipiāhutiṃ labhe,tato kiñci deyyadhammaṃ labheyya,tassataṃ yaññakammaṃijjhesamijjheyya, mahapphalaṃ bhaveyyātibrūmīti.
464.Atha brāhmaṇo taṃ bhagavato paramatthayogagambhīraṃ atimadhuragiranibbikārasarasampannaṃ desanaṃ sutvā sarīrasampattisūcitañcassa sabbaguṇasampattiṃ sambhāvayamāno pītisomanassajāto‘‘addhā hi tassā’’ti gāthamāha. Tatthaiti brāhmaṇoti saṅgītikārānaṃ vacanaṃ, sesaṃ brāhmaṇassa. Tassattho –addhā hi tassamayhaṃhutamijjhe,ayaṃ ajja deyyadhammo ijjhissati samijjhissati mahapphalo bhavissatiyaṃ tādisaṃ vedagumaddasāma,yasmā tādisaṃ bhavantarūpaṃ vedaguṃ addasāma. Tvaññeva hi so vedagū, na añño. Ito pubbe panatumhādisānaṃvedagūnaṃ antagūnañcaadassanenaamhādisānaṃ yaññe paṭiyattaṃañño jano bhuñjati pūraḷāsaṃcarukañca pūvañcāti.
465.Tato bhagavā attani pasannaṃ vacanapaṭiggahaṇasajjaṃ brāhmaṇaṃ viditvā yathāssa suṭṭhu pākaṭā honti, evaṃ nānappakārehi dakkhiṇeyye pakāsetukāmo‘‘tasmātiha tva’’nti gāthamāha. Tassattho – yasmā mayi pasannosi,tasmāpanaiha tvaṃ, brāhmaṇa, upasaṅkamma pucchāti attānaṃ dassento āha. Idāni ito pubbaṃ atthenaatthikapadaṃ parapadena sambandhitabbaṃ – atthena atthiko tassa atthatthikabhāvassa anurūpaṃ kilesaggivūpasamenasantaṃ,kodhadhūmavigamenavidhūmaṃ,dukkhābhāvenaanīghaṃ,anekavidhaāsābhāvenanirāsaṃ appevidhaekaṃsena idha ṭhitova idha vā sāsaneabhivindelacchasi adhigacchissasisumedhaṃvarapaññaṃ khīṇāsavadakkhiṇeyyanti. Atha vā yasmā mayi pasannosi, tasmātiha, tvaṃ brāhmaṇa, atthena atthiko samāno upasaṅkamma puccha santaṃ vidhūmaṃ anīghaṃ nirāsanti attānaṃ dassento āha. Evaṃ pucchanto appevidha abhivinde sumedhaṃ khīṇāsavadakkhiṇeyyanti evampettha yojanā veditabbā.
466.Atha brāhmaṇo yathānusiṭṭhaṃ paṭipajjamāno bhagavantaṃ āha –‘‘yaññe ratohaṃ…pe… brūhi meta’’nti. Tattha yañño yāgo dānanti atthato ekaṃ. Tasmā dānarato ahaṃ, tāya eva dānārāmatāya dānaṃ dātukāmo, na pana jānāmi, evaṃ ajānantaṃ anusāsatu maṃ bhavaṃ. Anusāsanto ca uttāneneva nayena yattha hutaṃ ijjhate brūhi metanti evamettha atthayojanā veditabbā. ‘‘Yathāhuta’’ntipi pāṭho.
467.Athassa bhagavā vattukāmo āha –‘‘tena hi…pe… desessāmī’’ti. Ohitasotassa cassa anusāsanatthaṃ tāva ‘‘mā jātiṃ pucchī’’ti gāthamāha. Tatthamā jātiṃ pucchīti yadi hutasamiddhiṃ dānamahapphalataṃ paccāsīsasi, jātiṃ mā puccha. Akāraṇañhi dakkhiṇeyyavicāraṇāya jāti.Caraṇañca pucchāti apica kho sīlādiguṇabhedaṃ caraṇaṃ puccha. Etañhi dakkhiṇeyyavicāraṇāya kāraṇaṃ.
‘‘kaṭṭhā have jāyati jātavedo’’tiādi. Tatrāyamadhippāyo – idha kaṭṭhā aggi jāyati, na ca so sālādikaṭṭhā jāto eva aggikiccaṃ karoti, sāpānadoṇiādikaṭṭhā jāto na karoti, apica kho attano acciādiguṇasampannattā eva karoti. Evaṃ na brāhmaṇakulādīsu jāto eva dakkhiṇeyyo hoti, caṇḍālakulādīsu jāto na hoti, apica khonīcākulīnopiuccākulīnopi khīṇāsavamuni dhitimā hirīnisedho ājāniyo hoti,imāya dhitihiripamukhāya guṇasampattiyā jātimā uttamadakkhiṇeyyo hoti. So hi dhitiyā guṇe dhārayati, hiriyā dose nisedheti. Vuttañcetaṃ ‘‘hiriyā hi santo na karonti pāpa’’nti. Tena te brūmi –
‘‘Mā jātiṃ pucchī caraṇañca puccha,
Esa saṅkhepo, vitthāro pana assalāyanasuttānusārena (ma. ni. 2.401 ādayo) veditabbo.
468.Evametaṃ bhagavā cātuvaṇṇisuddhiyā anusāsitvā idāni yattha hutaṃ ijjhate, yathā ca hutaṃ ijjhate, tamatthaṃ dassetuṃ‘‘saccena danto’’tiādigāthamāha. Tatthasaccenāti paramatthasaccena. Tañhi patto danto hoti. Tenāha – ‘‘saccena danto’’ti.Damasā upetoti indriyadamena samannāgato.Vedantagūti vedehi vā kilesānaṃ antaṃ gato, vedānaṃ vā antaṃ catutthamaggañāṇaṃ gato.Vūsitabrahmacariyoti puna vasitabbābhāvato vutthamaggabrahmacariyo.Kālena tamhi habyaṃ paveccheti attano deyyadhammaṭṭhitakālaṃ tassa sammukhībhāvakālañca upalakkhetvā tena kālena tādise dakkhiṇeyye deyyadhammaṃ paveccheyya, paveseyya paṭipādeyya.
469-71.Kāmeti vatthukāme ca kilesakāme ca.Susamāhitindriyāti suṭṭhu samāhitaindriyā, avikkhittaindriyāti vuttaṃ hoti.Candova rāhuggahaṇā pamuttāti yathā cando rāhuggahaṇā, evaṃ kilesaggahaṇā pamuttā ye atīva bhāsanti ceva tapanti ca.Satāti satisampannā.Mamāyitānīti taṇhādiṭṭhimamāyitāni.
472.Yo kāme hitvāti ito pabhuti attānaṃ sandhāya vadati. Tatthakāme hitvāti kilesakāme pahāya.Abhibhuyyacārīti tesaṃ pahīnattā vatthukāme abhibhuyyacārī.Jātimaraṇassa antaṃnāma nibbānaṃ vuccati, tañcayo vediattano paññābalena aññāsi.Udakarahado vāti ye ime anotattadaho kaṇṇamuṇḍadaho rathakāradaho chaddantadaho kuṇāladaho mandākinidaho sīhappapātadahoti himavati satta mahārahadā aggisūriyasantāpehi asamphuṭṭhattā niccaṃ sītalā, tesaṃ aññataro udakarahadova sīto parinibbutakilesapariḷāhattā.
473.Samoti tulyo.Samehīti vipassiādīhi buddhehi. Te hi paṭivedhasamattā ‘‘samā’’ti vuccanti. Natthi tesaṃ paṭivedhenādhigantabbesu guṇesu, pahātabbesu vā dosesu vemattatā, addhānaāyukulappamāṇābhinikkhamanapadhānabodhirasmīhi pana nesaṃ vemattatā hoti. Tathā hi te heṭṭhimaparicchedena catūhi asaṅkhyeyyehi kappasatasahassena ca pāramiyo pūrenti, uparimaparicchedena soḷasahi asaṅkhyeyyehi kappasatasahassena ca. Ayaṃ nesaṃaddhānavemattatā. Heṭṭhimaparicchedena ca vassasatāyukakāle uppajjanti, uparimaparicchedena vassasatasahassāyukakāle. Ayaṃ nesaṃāyuvemattatā. Khattiyakule vā brāhmaṇakule vā uppajjanti. Ayaṃkulavemattatā. Uccā vā honti aṭṭhāsītihatthappamāṇā, nīcā vā pannarasaaṭṭhārasahatthappamāṇā. Ayaṃpamāṇavemattatā. Hatthiassarathasivikādīhi nikkhamanti vehāsena vā. Tathā hi vipassikakusandhā assarathena nikkhamiṃsu, sikhīkoṇāgamanā hatthikkhandhena, vessabhū sivikāya, kassapo vehāsena, sakyamuni assapiṭṭhiyā. Ayaṃnekkhammavemattatā. Sattāhaṃ vā padhānamanuyuñjanti, aḍḍhamāsaṃ, māsaṃ, dvemāsaṃ, temāsaṃ, catumāsaṃ, pañcamāsaṃ, chamāsaṃ, ekavassaṃ dviticatupañcachavassāni vā. Ayaṃpadhānavemattatā. Assattho vā bodhirukkho hoti nigrodhādīnaṃ vā aññataro. Ayaṃbodhivemattatā. Byāmāsītianantapabhāyuttā honti. Tattha byāmappabhā vā asītippabhā vā sabbesaṃ samānā, anantappabhā pana dūrampi gacchati āsannampi, ekagāvutaṃ dvigāvutaṃ yojanaṃ anekayojanaṃ cakkavāḷapariyantampi, maṅgalassa buddhassa sarīrappabhā dasasahassacakkavāḷaṃ agamāsi. Evaṃ santepi manasā cintāyattāva sabbabuddhānaṃ, yo yattakamicchati, tassa tattakaṃ gacchati. Ayaṃrasmivemattatā. Imā aṭṭha vemattatā ṭhapetvā avasesesu paṭivedhenādhigantabbesu guṇesu, pahātabbesu vā dosesu natthi nesaṃ viseso, tasmā ‘‘samā’’ti vuccanti. Evametehi samo samehi.
Visamehidūreti na samā visamā, paccekabuddhādayo avasesasabbasattā. Tehi visamehi asadisatāya dūre. Sakalajambudīpaṃ pūretvā pallaṅkena pallaṅkaṃ saṅghaṭṭetvā nisinnā paccekabuddhāpi hi guṇehi ekassa sammāsambuddhassa kalaṃ nāgghanti soḷasiṃ, ko pana vādo sāvakādīsu. Tenāha – ‘‘visamehi dūre’’ti.Tathāgato hotīti ubhayapadehi dūreti yojetabbaṃ.Anantapaññoti aparimitapañño. Lokiyamanussānañhi paññaṃ upanidhāya aṭṭhamakassa paññā adhikā, tassa paññaṃ upanidhāya sotāpannassa. Evaṃ yāva arahato paññaṃ upanidhāya paccekabuddhassa paññā adhikā, paccekabuddhassa paññaṃ pana upanidhāya tathāgatassa paññā adhikāti na vattabbā, anantā icceva pana vattabbā. Tenāha – ‘‘anantapañño’’ti.Anūpalittoti taṇhādiṭṭhilepehi alitto.Idha vā huraṃ vāti idhaloke vā paraloke vā. Yojanā panettha – samo samehi visamehi dūre tathāgato hoti. Kasmā? Yasmā anantapañño anupalitto idha vā huraṃ vā, tena tathāgato arahati pūraḷāsanti.
474.Yamhina māyāti ayaṃ pana gāthā aññā ca īdisā māyādidosayuttesu brāhmaṇesu dakkhiṇeyyasaññāpahānatthaṃ vuttāti veditabbā. Tatthaamamoti sattasaṅkhāresu ‘‘idaṃ mamā’’ti pahīnamamāyitabhāvo.
475.Nivesananti taṇhādiṭṭhinivesanaṃ. Tena hi mano tīsu bhavesu nivisati, tena taṃ ‘‘nivesanaṃ manaso’’ti vuccati. Tattheva vā nivisati taṃ hitvā gantuṃ asamatthatāya. Tenapi ‘‘nivesana’’nti vuccati.Pariggahāti taṇhādiṭṭhiyo eva, tāhi pariggahitadhammā vā.Kecīti appamattakāpi.Anupādiyānoti tesaṃ nivesanapariggahānaṃ abhāvā kañci dhammaṃ anupādiyamāno.
476.Samāhitomaggasamādhinā.Udatārīti uttiṇṇo.Dhammaṃ caññāsīti sabbañca ñeyyadhammaṃ aññāsi.Paramāya diṭṭhiyāti sabbaññutaññāṇena.
477.Bhavāsavāti bhavataṇhājhānanikantisassatadiṭṭhisahagatā rāgā.Vacīti vācā.Kharāti kakkhaḷā pharusā.Vidhūpitāti daḍḍhā.Atthagatāti atthaṅgatā.Na santīti vidhūpitattā atthaṅgatattā ca. Ubhayehi pana ubhayaṃ yojetabbaṃsabbadhīti sabbesu khandhāyatanādīsu.
478.Mānasattesūti mānena laggesu.Dukkhaṃ pariññāyāti vaṭṭadukkhaṃ tīhi pariññāhi parijānitvā.Sakhettavatthunti sahetupaccayaṃ, saddhiṃ kammakilesehīti vuttaṃ hoti.
479.Āsaṃ anissāyāti taṇhaṃ anallīyitvā.Vivekadassīti nibbānadassī.Paravediyanti parehi ñāpetabbaṃ.Diṭṭhimupātivattoti dvāsaṭṭhibhedampi micchādiṭṭhiṃ atikkanto.Ārammaṇāti paccayā, punabbhavakāraṇānīti vuttaṃ hoti.
480.Paroparāti varāvarā sundarāsundarā. Parā vā bāhirā, aparā ajjhattikā.Sameccāti ñāṇena paṭivijjhitvā.Dhammāti khandhāyatanādayo dhammā.Upādānakhaye vimuttoti nibbāne nibbānārammaṇato vimutto, nibbānārammaṇavimuttilābhīti attho.
481.Saṃyojanaṃjātikhayantadassīti saṃyojanakkhayantadassī jātikkhayantadassī ca. Saṃyojanakkhayantena cettha saupādisesā nibbānadhātu, jātikkhayantena anupādisesā vuttā. Khayantoti hi accantakhayassa samucchedappahānassetaṃ adhivacanaṃ. Anunāsikalopo cettha ‘‘vivekajaṃ pītisukha’’ntiādīsu viya na kato.Yopānudīti yo apanudi.Rāgapathanti rāgārammaṇaṃ, rāgameva vā. Rāgopi hi duggatīnaṃ pathattā ‘‘rāgapatho’’ti vuccati kammapatho viya.Suddho nidoso vimalo akācoti parisuddhakāyasamācārāditāyasuddho. Yehi ‘‘rāgadosā ayaṃ pajā, dosadosā, mohadosā’’ti vuccati. Tesaṃ abhāvānidoso. Aṭṭhapurisamalavigamāvimalo,upakkilesābhāvato akāco. Upakkiliṭṭho hi upakkilesena ‘‘sakāco’’ti vuccati. Suddho vā yasmā niddoso, niddosatāya vimalo, bāhiramalābhāvena vimalattā akāco. Samalo hi ‘‘sakāco’’ti vuccati. Vimalattā vā āguṃ na karoti, tena akāco. Āgukiriyā hi upaghātakaraṇato ‘‘kāco’’ti vuccati.
482.Attano attānaṃ nānupassatīti ñāṇasampayuttena cittena vipassanto attano khandhesu aññaṃ attānaṃ nāma na passati, khandhamattameva passati. Yā cāyaṃ ‘‘attanāva attānaṃ sañjānāmī’’ti tassa saccato thetato diṭṭhi uppajjati, tassā abhāvā attano attānaṃ nānupassati, aññadatthu paññāya khandhe passati. Maggasamādhināsamāhito,kāyavaṅkādīnaṃ abhāvāujjugato,lokadhammehi akampanīyatoṭhitatto,taṇhāsaṅkhātāya ejāya pañcannaṃ cetokhilānañca aṭṭhaṭṭhānāya kaṅkhāya ca abhāvāanejo akhilo akaṅkho.
483.Mohantarāti mohakāraṇā mohapaccayā, sabbakilesānametaṃ adhivacanaṃ.Sabbesu dhammesu ca ñāṇadassīti sacchikatasabbaññutaññāṇo. Tañhi sabbesu dhammesu ñāṇaṃ, tañca bhagavā passi, ‘‘adhigataṃ me’’ti sacchikatvā vihāsi. Tena vuccati ‘‘sabbesu dhammesu ca ñāṇadassī’’ti.Sambodhinti arahattaṃ.Anuttaranti paccekabuddhasāvakehi asādhāraṇaṃ.Sivanti khemaṃ nirupaddavaṃ sassirikaṃ vā.Yakkhassāti purisassa.Suddhīti vodānatā. Ettha hi mohantarābhāvena sabbadosābhāvo, tena saṃsārakāraṇasamucchedo antimasarīradhāritā, ñāṇadassitāya sabbaguṇasambhavo. Tena anuttarā sambodhipatti, ito parañca pahātabbamadhigantabbaṃ vā natthi. Tenāha – ‘‘ettāvatā yakkhassa suddhī’’ti.
484.Evaṃ vutte brāhmaṇo bhiyyosomattāya bhagavati pasanno pasannākāraṃ karonto āha‘‘hutañca mayha’’nti. Tassattho – yamahaṃ ito pubbe brahmānaṃ ārabbha aggimhi ajuhaṃ, taṃ me hutaṃ saccaṃ vā hoti, alikaṃ vāti na jānāmi. Ajja pana idaṃhutañca mayhaṃ hutamatthu saccaṃ,saccahutameva atthūti yācanto bhaṇati.Yaṃ tādisaṃ vedagunaṃ alatthaṃ,yasmā idheva ṭhito bhavantarūpaṃ vedaguṃ alatthaṃ.Brahmā hi sakkhi,paccakkhameva hi tvaṃ brahmā, yatopaṭiggaṇhātu me bhagavā,paṭiggahetvā cabhuñjatu me bhagavā pūraḷāsanti taṃ habyasesaṃ upanāmento āha.
487.Atha bhagavā kasibhāradvājasutte vuttanayena gāthādvayamabhāsi. Tato brāhmaṇo ‘‘ayaṃ attanā na icchati, kampi caññaṃ sandhāya ‘kevalinaṃ mahesiṃ khīṇāsavaṃ kukkuccavūpasantaṃ annena pānena upaṭṭhahassū’ti bhaṇatī’’ti evaṃ gāthāya atthaṃ asallakkhetvā taṃ ñātukāmo āha‘‘sādhāhaṃ bhagavā’’ti. Tatthasādhūti āyācanatthe nipāto.Tathāti yena tvamāha, tena pakārena.Vijaññanti jāneyyaṃ.Yanti yaṃ dakkhiṇeyyaṃ yaññakāle pariyesamāno upaṭṭhaheyyanti pāṭhaseso.Pappuyyāti patvā.Tava sāsananti tava ovādaṃ. Idaṃ vuttaṃ hoti. Sādhāhaṃ bhagavā tava ovādaṃ āgamma tathā vijaññaṃ ārocehi me taṃ kevalinanti adhippāyo. Yo dakkhiṇaṃ bhuñjeyya mādisassa, yaṃ cāhaṃ yaññakāle pariyesamāno upaṭṭhaheyyaṃ, tathārūpaṃ me dakkhiṇeyyaṃ dassehi, sace tvaṃ na bhuñjasīti.
488-90.Athassa bhagavā pākaṭena nayena tathārūpaṃ dakkhiṇeyyaṃ dassento‘‘sārambhā yassā’’ti gāthāttayamāha. Tatthasīmantānaṃ vinetārantisīmāti mariyādā sādhujanavutti, tassā antā pariyosānā aparabhāgāti katvā sīmantā vuccanti kilesā, tesaṃ vinetāranti attho. Sīmantāti buddhaveneyyā sekkhā ca puthujjanā ca, tesaṃ vinetārantipi eke.Jātimaraṇakovidanti ‘‘evaṃ jāti evaṃ maraṇa’’nti ettha kusalaṃ.Moneyyasampannanti paññāsampannaṃ, kāyamoneyyādisampannaṃ vā.Bhakuṭiṃ vinayitvānāti yaṃ ekacce dubbuddhino yācakaṃ disvā bhakuṭiṃ karonti, taṃ vinayitvā, pasannamukhā hutvāti attho.Pañjalikāti paggahitaañjalino hutvā.
491.Atha brāhmaṇo bhagavantaṃ thomayamāno‘‘buddho bhava’’nti gāthamāha. Tatthaāyāgoti āyajitabbo, tato tato āgamma vā yajitabbametthātipi āyāgo, deyyadhammānaṃ adhiṭṭhānabhūtoti vuttaṃ hoti. Sesamettha ito purimagāthāsu ca yaṃ na vaṇṇitaṃ, taṃ sakkā avaṇṇitampi jānitunti uttānatthattāyeva na vaṇṇitaṃ. Ito paraṃ pana kasibhāradvājasutte vuttanayamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya pūraḷāsasuttavaṇṇanā niṭṭhitā.
5. Māghasuttavaṇṇanā
Evaṃme sutanti māghasuttaṃ. Kā uppatti? Ayameva yāssa nidāne vuttā. Ayañhi māgho māṇavo dāyako ahosi dānapati. Tassetadahosi – ‘‘sampattakapaṇaddhikādīnaṃ dānaṃ dinnaṃ mahapphalaṃ hoti, udāhu noti samaṇaṃ gotamaṃ etamatthaṃ pucchissāmi, samaṇo kira gotamo atītānāgatapaccuppannaṃ jānātī’’ti. So bhagavantaṃ upasaṅkamitvā pucchi. Bhagavā cassa pucchānurūpaṃ byākāsi. Tayidaṃ saṅgītikārānaṃ brāhmaṇassa bhagavatoti tiṇṇampi vacanaṃ samodhānetvā ‘‘māghasutta’’nti vuccati.
rājagaheti evaṃnāmake nagare. Tañhi mandhātumahāgovindādīhi pariggahitattā ‘‘rājagaha’’nti vuccati. Aññepettha pakāre vaṇṇayanti. Kiṃ tehi, nāmametaṃ tassa nagarassa? Taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. Evaṃ gocaragāmaṃ dassetvā nivāsaṭṭhānamāha –‘‘gijjhakūṭe pabbate’’ti. So ca gijjhā tassa kūṭesu vasiṃsu, gijjhasadisāni vāssa kūṭāni, tasmā ‘‘gijjhakūṭo’’ti vuccatīti veditabbo.
Atha kho…pe… avocāti etthamāghoti tassa brāhmaṇassa nāmaṃ.Māṇavoti antevāsivāsaṃ anatītabhāvena vuccati, jātiyā pana mahallako. ‘‘Pubbāciṇṇavasenā’’ti eke piṅgiyo māṇavo viya. So hi vīsavassasatikopi pubbāciṇṇavasena ‘‘piṅgiyo māṇavo’’ tveva saṅkhaṃ agamāsi. Sesaṃ vuttanayameva.
Ahañhi,bho gotama…pe… pasavāmīti etthadāyako dānapatīti dāyako ceva dānapati ca. Yo hi aññassa santakaṃ tenāṇatto deti, sopi dāyako hoti, tasmiṃ pana dāne issariyābhāvato na dānapati. Ayaṃ pana attano santakaṃyeva deti. Tenāha – ‘‘ahañhi, bho gotama, dāyako dānapatī’’ti. Ayameva hi ettha attho, aññatra pana antarantarā maccherena abhibhuyyamāno dāyako anabhibhūto dānapatītiādināpi nayena vattuṃ vaṭṭati.Vadaññūti yācakānaṃ vacanaṃ jānāmi vuttamatteyeva ‘‘ayamidamarahati ayamida’’nti purisavisesāvadhāraṇena bahūpakārabhāvagahaṇena vā.Yācayogoti yācituṃ yutto. Yo hi yācake disvāva bhakuṭiṃ katvā pharusavacanādīni bhaṇati, so na yācayogo hoti. Ahaṃ pana na tādisoti dīpeti.Dhammenāti adinnādānanikativañcanādīni vajjetvā bhikkhācariyāya, yācanāyāti attho. Yācanā hi brāhmaṇānaṃ bhogapariyesane dhammo, yācamānānañca nesaṃ parehi anuggahakāmehi dinnā bhogā dhammaladdhā nāma dhammādhigatā ca honti, so ca tathā pariyesitvā labhi. Tenāha –‘‘dhammena bhoge pariyesāmi…pe… dhammādhigatehī’’ti.Bhiyyopi dadāmīti tato uttaripi dadāmi, pamāṇaṃ natthi, ettha laddhabhogappamāṇena dadāmīti dasseti.
Tagghāti ekaṃsavacane nipāto. Ekaṃseneva hi sabbabuddhapaccekabuddhasāvakehi pasatthaṃ dānaṃ antamaso tiracchānagatānampi dīyamānaṃ. Vuttañcetaṃ ‘‘sabbattha vaṇṇitaṃ dānaṃ, na dānaṃ garahitaṃ kvacī’’ti. Tasmā bhagavāpi ekaṃseneva taṃ pasaṃsanto āha –‘‘taggha tvaṃ māṇava…pe… pasavasī’’ti. Sesaṃ uttānatthameva. Evaṃ bhagavatā ‘‘bahuṃ so puññaṃ pasavatī’’ti vuttepi dakkhiṇeyyato dakkhiṇāvisuddhiṃ sotukāmo brāhmaṇo uttari bhagavantaṃ pucchi. Tenāhu saṅgītikārā –‘‘atha kho māgho māṇavo bhagavantaṃ gāthāya ajjhabhāsī’’ti. Taṃ atthato vuttanayameva.
492.Pucchāmahantiādigāthāsu panavadaññunti vacanaviduṃ, sabbākārena sattānaṃ vuttavacanādhippāyaññunti vuttaṃ hoti.Sujjheti dakkhiṇeyyavasena suddhaṃ mahapphalaṃ bhaveyya. Yojanā panettha – yo yācayogo dānapati gahaṭṭho puññatthiko hutvā paresaṃ annapānaṃ dadaṃ yajati, na aggimhi āhutimattaṃ pakkhipanto, tañca kho puññapekkhova na paccupakārakalyāṇakittisaddādiapekkho, tassa evarūpassa yajamānassa hutaṃ kathaṃ sujjheyyāti?
493.Ārādhaye dakkhiṇeyyebhi tādīti tādiso yācayogo dakkhiṇeyyehi ārādhaye sampādaye sodhaye, mahapphalaṃ taṃ hutaṃ kareyya, na aññathāti attho. Imināssa ‘‘kathaṃ hutaṃ yajamānassa sujjhe’’ iccetaṃ byākataṃ hoti.
494.Akkhāhi me bhagavā dakkhiṇeyyeti ettha yo yācayogo dadaṃ paresaṃ yajati, tassa me bhagavā dakkhiṇeyye akkhāhīti evaṃ yojanā veditabbā.
495.Athassa bhagavā nānappakārehi nayehi dakkhiṇeyye pakāsento‘‘ye ve asattā’’tiādikā gāthāyo abhāsi. Tatthaasattāti rāgādisaṅgavasena alaggā.Kevalinoti pariniṭṭhitakiccā.Yatattāti guttacittā.
496-7.Dantāanuttarena damathena,vimuttāpaññācetovimuttīhi,anīghāāyatiṃ vaṭṭadukkhābhāvena,nirāsāsampati kilesābhāvena. Imissā pana gāthāya dutiyagāthā bhāvanānubhāvappakāsananayena vuttāti veditabbā. ‘‘Bhāvanānuyogamanuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti (a. ni. 7.71), atha khvāssa anupādāya āsavehi cittaṃ vimuccatī’’ti idaṃ cettha suttaṃ sādhakaṃ.
498-502.Rāgañca…pe… yesu na māyā…pe… na taṇhāsu upātipannāti kāmataṇhādīsu nādhimuttā.Vitareyyāti vitaritvā.Taṇhāti rūpataṇhādichabbidhā.Bhavābhavāyāti sassatāya vā ucchedāya vā. Atha vā bhavassa abhavāya bhavābhavāya, punabbhavābhinibbattiyāti vuttaṃ hoti.Idha vā huraṃ vāti idaṃ pana‘‘kuhiñci loke’’ti imassa vitthāravacanaṃ.
504.Yevītarāgā…pe… samitāvinoti samitavanto, kilesavūpasamakārinoti attho. Samitāvitattā cavītarāgā akopā. Idha vippahāyāti idhaloke vattamāne khandhe vihāya, tato paraṃ yesaṃ gamanaṃ natthīti vuttaṃ hoti. Ito paraṃ‘‘ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujju’’nti imampi gāthaṃ keci paṭhanti.
506-8.Jahitvāti hitvā. ‘‘Jahitvānā’’tipi pāṭho, ayamevattho.Attadīpāti attano guṇe eva attano dīpaṃ katvā vicarantā khīṇāsavā vuccanti.Ye hetthāti hakāro nipāto padapūraṇamatte. Ayaṃ panattho – ye ettha khandhāyatanādisantāne yathā idaṃ khandhāyatanādi tathā jānanti, yaṃsabhāvaṃ taṃsabhāvaṃyeva sañjānanti aniccādivasena jānantā.Ayamantimā natthi punabbhavoti ayaṃ no antimā jāti, idāni natthi punabbhavoti evañca ye jānantīti.
509.Yovedagūti idāni attānaṃ sandhāya bhagavā imaṃ gāthamāha. Tatthasatimāti chasatatavihārasatiyā samannāgato.Sambodhipattoti sabbaññutaṃ patto.Saraṇaṃ bahūnanti bahūnaṃ devamanussānaṃ bhayavihiṃsanena saraṇabhūto.
510.Evaṃ dakkhiṇeyye sutvā attamano brāhmaṇo āha –‘‘addhā amoghā’’ti. Tatthatvañhettha jānāsi yathā tathā idanti tvañhi ettha loke idaṃ sabbampi ñeyyaṃ yathā tathā jānāsi yāthāvato jānāsi, yādisaṃ taṃ tādisameva jānāsīti vuttaṃ hoti.Tathā hi te vidito esa dhammoti tathā hi te esā dhammadhātu suppaṭividdhā, yassā suppaṭividdhatā yaṃ yaṃ icchasi, taṃ taṃ jānāsīti adhippāyo.
511.Evaṃ so brāhmaṇo bhagavantaṃ pasaṃsitvā dakkhiṇeyyasampadāya yaññasampadaṃ ñatvā dāyakasampadāyapi taṃ chaḷaṅgaparipūraṃ yaññasampadaṃ sotukāmo‘‘yo yācayogo’’ti uttaripañhaṃ pucchi. Tatrāyaṃ yojanā – yo yācayogo dadaṃ paresaṃ yajati, tassa akkhāhi me bhagavā yaññasampadanti.
512.Athassa bhagavā dvīhi gāthāhi akkhāsi. Tatthāyaṃ atthayojanā – yajassu māgha, yajamāno ca sabbattha vippasādehi cittaṃ, tīsupi kālesu cittaṃ pasādehi. Evaṃ te yāyaṃ –
‘‘Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;
ārammaṇaṃ yajamānassa yañño ettha patiṭṭhāya jahāti dosaṃ,ayañhi sattesu mettāpubbaṅgamena sammādiṭṭhipadīpavihatamohandhakārena cittena yajamānassa deyyadhammasaṅkhāto yañño ārammaṇaṃ hoti, so ettha yaññe ārammaṇavasena pavattiyā patiṭṭhāya deyyadhammapaccayaṃ lobhaṃ, paṭiggāhakapaccayaṃ kodhaṃ, tadubhayanidānaṃ mohanti evaṃ tividhampi jahāti dosaṃ. So evaṃ bhogesuvītarāgo,sattesu capavineyya dosaṃtappahāneneva pahīnapañcanīvaraṇo anukkamena upacārappanābhedaṃ aparimāṇasattapharaṇena ekasatte vā anavasesapharaṇena appamāṇaṃmettaṃ cittaṃbhāvento puna bhāvanāvepullatthaṃ,rattindivaṃ satataṃsabbairiyāpathesu appamatto hutvā tameva mettajjhānasaṅkhātaṃsabbā disā pharate appamaññanti.
514.Atha brāhmaṇo taṃ mettaṃ ‘‘brahmalokamaggo aya’’nti ajānanto kevalaṃ attano visayātītaṃ mettābhāvanaṃ sutvā suṭṭhutaraṃ sañjātasabbaññusambhāvano bhagavati attanā brahmalokādhimuttattā brahmalokūpapattimeva ca suddhiṃ muttiñca maññamāno brahmalokamaggaṃ pucchanto‘‘ko sujjhatī’’ti gāthamāha. Tatra ca brahmalokagāmiṃ puññaṃ karontaṃ sandhāyāha –‘‘ko sujjhati muccatī’’ti, akarontaṃ sandhāya‘‘bajjhatī cā’’ti.Kenattanāti kena kāraṇena.Sakkhi brahmajjadiṭṭhoti brahmā ajja sakkhi diṭṭho.Saccanti bhagavato brahmasamattaṃ ārabbha accādarena sapathaṃ karoti.Kathaṃ upapajjatīti accādareneva punapi pucchati.Jutimāti bhagavantaṃ ālapati.
‘‘yo yajatī’’ti imaṃ gāthamāha.
515.Tatthatividhanti tikālappasādaṃ sandhāyāha. Tena dāyakato aṅgattayaṃ dasseti.Ārādhaye dakkhiṇeyyebhi tādīti tañca so tādiso tividhasampattisādhako puggalo tividhaṃ yaññasampadaṃ dakkhiṇeyyehi khīṇāsavehi sādheyya sampādeyya. Iminā paṭiggāhakato aṅgattayaṃ dasseti.Evaṃ yajitvā sammā yācayogoti evaṃ mettajjhānapadaṭṭhānabhāvena chaḷaṅgasamannāgataṃ yaññaṃ sammā yajitvā so yācayogo tena chaḷaṅgayaññūpanissayena mettajjhānenaupapajjati brahmalokantibrūmīti brāhmaṇaṃ samussāhento desanaṃ samāpesi. Sesaṃ sabbagāthāsu uttānatthameva. Ito parañca pubbe vuttanayamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya māghasuttavaṇṇanā niṭṭhitā.
6. Sabhiyasuttavaṇṇanā
Evaṃme sutanti sabhiyasuttaṃ. Kā uppatti? Ayameva yāssa nidāne vuttā. Atthavaṇṇanākkamepi cassa pubbasadisaṃ pubbe vuttanayeneva veditabbaṃ. Yaṃ pana apubbaṃ, taṃ uttānatthāni padāni pariharantā vaṇṇayissāma.Veḷuvane kalandakanivāpetiveḷuvananti tassa uyyānassa nāmaṃ. Taṃ kira veḷūhi ca parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena, gopuradvāraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ, tena ‘‘veḷuvana’’nti vuccati. Kalandakānañcettha nivāpaṃ adaṃsu, tena ‘‘kalandakanivāpo’’ti vuccati. Kalandakā nāma kāḷakā vuccanti. Pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato surāmadena matto divāseyyaṃ supi. Parijanopissa ‘‘sutto rājā’’ti pupphaphalādīhi palobhiyamāno ito cito ca pakkāmi. Atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā rañño abhimukho āgacchati. Taṃ disvā rukkhadevatā ‘‘rañño jīvitaṃ dassāmī’’ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi. Rājā paṭibujjhi, kaṇhasappo nivatto. So taṃ disvā ‘‘imāya mama kāḷakāya jīvitaṃ dinna’’nti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosanañca ghosāpesi. Tasmā taṃ tato pabhuti ‘‘kalandakanivāpo’’ti saṅkhaṃ gataṃ.
Sabhiyassa paribbājakassātisabhiyoti tassa nāmaṃ,paribbājakoti bāhira pabbajjaṃ upādāya vuccati.Purāṇasālohitāya devatāyāti na mātā na pitā, apica kho panassa mātā viya pitā viya ca hitajjhāsayattā so devaputto ‘‘purāṇasālohitā devatā’’ti vutto. Parinibbute kira kassape bhagavati patiṭṭhite suvaṇṇacetiye tayo kulaputtā sammukhasāvakānaṃ santike pabbajitvā cariyānurūpāni kammaṭṭhānāni gahetvā paccantajanapadaṃ gantvā araññāyatane samaṇadhammaṃ karonti, antarantarā ca cetiyavandanatthāya dhammassavanatthāya ca nagaraṃ gacchanti. Aparena ca samayena tāvatakampi araññe vippavāsaṃ arocayamānā tattheva appamattā vihariṃsu, evaṃ viharantāpi na ca kiñci visesaṃ adhigamiṃsu. Tato nesaṃ ahosi – ‘‘mayaṃ piṇḍāya gacchantā jīvite sāpekkhā homa, jīvite sāpekkhena ca na sakkā lokuttaradhammo adhigantuṃ, puthujjanakālakiriyāpi dukkhā, handa mayaṃ nisseṇiṃ bandhitvā pabbataṃ abhiruyha kāye ca jīvite ca anapekkhā samaṇadhammaṃ karomā’’ti. Te tathā akaṃsu.
Atha nesaṃ mahāthero upanissayasampannattā tadaheva chaḷabhiññāparivāraṃ arahattaṃ sacchākāsi. So iddhiyā himavantaṃ gantvā anotatte mukhaṃ dhovitvā uttarakurūsu piṇḍāya caritvā katabhattakicco puna aññampi padesaṃ gantvā pattaṃ pūretvā anotattaudakañca nāgalatādantapoṇañca gahetvā tesaṃ santikaṃ āgantvā āha – ‘‘passathāvuso mamānubhāvaṃ, ayaṃ uttarakuruto piṇḍapāto, idaṃ himavantato udakadantapoṇaṃ ābhataṃ, imaṃ bhuñjitvā samaṇadhammaṃ karotha, evāhaṃ tumhe sadā upaṭṭhahissāmī’’ti. Te taṃ sutvā āhaṃsu – ‘‘tumhe, bhante, katakiccā, tumhehi saha sallāpamattampi amhākaṃ papañco, mā dāni tumhe puna amhākaṃ santikaṃ āgamitthā’’ti. So kenaci pariyāyena te sampaṭicchāpetuṃ asakkonto pakkāmi.
‘‘sabhiyo’’tveva nāmaṃ akāsi. Sopi sabhiyo vaḍḍhitvā paribbājakapabbajjaṃ pabbajitvā nānāsatthāni uggahetvā mahāvādī hutvā vādakkhittatāya sakalajambudīpe vicaranto attano sadisaṃ vādiṃ adisvā nagaradvāre assamaṃ kārāpetvā khattiyakumārādayo sippaṃ sikkhāpento tattha vasati.
Uddiṭṭhāti uddesamatteneva vuttā, na vibhaṅgena.
Evaṃ vutte ca ne sabhiyo ekavacaneneva padapaṭipāṭiyā uggahesi. Atha so brahmā jānantopi tassa buddhuppādaṃ nācikkhi. ‘‘Atthaṃ gavesamāno paribbājako sayameva satthāraṃ ñassati. Ito bahiddhā ca samaṇabrāhmaṇānaṃ tucchabhāva’’nti iminā panādhippāyena evamāha – ‘‘yo te sabhiya…pe… careyyāsī’’ti. Theragāthāsu pana catukkanipāte sabhiyattherāpadānaṃ vaṇṇentā bhaṇanti ‘‘sā cassa mātā attano vippaṭipattiṃ cintetvā taṃ jigucchamānā jhānaṃ uppādetvā brahmaloke uppannā, tāya brahmadevatāya te pañhā uddiṭṭhā’’ti.
Ye teti idāni vattabbānaṃ uddesapaccuddeso.Samaṇabrāhmaṇāti pabbajjūpagamanena lokasammutiyā ca samaṇā ceva brāhmaṇā ca.Saṅghinoti gaṇavanto.Gaṇinoti satthāro, ‘‘sabbaññuno maya’’nti evaṃ paṭiññātāro.Gaṇācariyāti uddesaparipucchādivasena pabbajitagahaṭṭhagaṇassa ācariyā.Ñātāti abhiññātā, vissutā pākaṭāti vuttaṃ hoti.Yasassinoti lābhaparivārasampannā.Titthakarāti tesaṃ diṭṭhānugatiṃ āpajjantehi otaritabbānaṃ ogāhitabbānaṃ diṭṭhititthānaṃ kattāro.Sādhusammatā bahujanassāti ‘‘sādhavo ete santo sappurisā’’ti evaṃ bahujanassa sammatā.
Seyyathidanti katame teti ce-iccetasmiṃ atthe nipāto.Pūraṇoti nāmaṃ,kassapoti gottaṃ. So kira jātiyā dāso, dāsasataṃ pūrento jāto. Tenassa ‘‘pūraṇo’’ti nāmamakaṃsu. Palāyitvā pana naggesu pabbajitvā ‘‘kassapo aha’’nti gottaṃ uddisi, sabbaññutañca paccaññāsi.Makkhalīti nāmaṃ, gosālāya jātattāgosālotipi vuccati. Sopi kira jātiyā dāso eva, palāyitvā pabbaji, sabbaññutañca paccaññāsi.Ajitoti nāmaṃ, appicchatāya kesakambalaṃ dhāreti, tenakesakambalotipi vuccati, sopi sabbaññutaṃ paccaññāsi.Pakudhoti nāmaṃ,kaccāyanoti gottaṃ. Appicchavasena udake jīvasaññāya ca nhānamukhadhovanādi paṭikkhitto, sopi sabbaññutaṃ paccaññāsi.Sañcayoti nāmaṃ, belaṭṭho panassa pitā, tasmābelaṭṭhaputtoti vuccati, sopi sabbaññutaṃ paccaññāsi.Nigaṇṭhoti pabbajjānāmena,nāṭaputtoti pitunāmena vuccati. Nāṭoti kira nāmassa pitā, tassa puttoti nāṭaputto, sopi sabbaññutaṃ paccaññāsi. Sabbepi pañcasatapañcasatasissaparivārā ahesuṃ.Teti te cha satthāro.Te pañheti te vīsati pañhe.Teti te cha satthāro.Na sampāyantīti na sampādenti.Kopanti cittacetasikānaṃ āvilabhāvaṃ.Dosanti paduṭṭhacittataṃ, tadubhayampetaṃ mandatikkhabhedassa kodhassevādhivacanaṃ.Appaccayanti appatītatā, domanassanti vuttaṃ hoti.Pātukarontīti kāyavacīvikārena pakāsenti, pākaṭaṃ karonti.
Hīnāyāti gahaṭṭhabhāvāya. Gahaṭṭhabhāvo hi pabbajjaṃ upanidhāya sīlādiguṇahīnato hīnakāmasukhapaṭisevanato vā ‘‘hīno’’ti vuccati. Uccā pabbajjā.Āvattitvāti osakkitvā.Kāme paribhuñjeyyanti kāme paṭiseveyyaṃ. Iti kirassa sabbaññupaṭiññānampi pabbajitānaṃ tucchakattaṃ disvā ahosi. Uppannaparivitakkavaseneva ca āgantvā punappunaṃ vīmaṃsamānassaatha kho sabhiyassa paribbājakassa etadahosi – ‘‘ayampi kho samaṇo’’ti ca‘‘yepi kho te bhonto’’ti ca‘‘samaṇo kho daharoti na uññātabbo’’ti cāti evamādi. Tatthajiṇṇātiādīni padāni vuttanayāneva.Therāti attano samaṇadhamme thirabhāvappattā.Rattaññūti ratanaññū, ‘‘nibbānaratanaṃ jānāma maya’’nti evaṃ sakāya paṭiññāya lokenāpi sammatā, bahurattividū vā. Ciraṃ pabbajitānaṃ etesanticirapabbajitā.Na uññātabboti na avajānitabbo, na nīcaṃ katvā jānitabboti vuttaṃ hoti.Na paribhotabboti na paribhavitabbo, ‘‘kimesa ñassatī’’ti evaṃ na gahetabboti vuttaṃ hoti.
516.Kaṅkhī vecikicchīti sabhiyo bhagavatā saddhiṃ sammodamāno evaṃ bhagavato rūpasampattidamūpasamasūcitaṃ sabbaññutaṃ sambhāvayamāno vigatuddhacco hutvā āha – ‘‘kaṅkhī vecikicchī’’ti. Tattha ‘‘labheyyaṃ nu kho imesaṃ byākaraṇa’’nti evaṃ pañhānaṃ byākaraṇakaṅkhāyakaṅkhī. ‘‘Ko nu kho imassimassa ca pañhassa attho’’ti evaṃ vicikicchāyavecikicchī. Dubbalavicikicchāya vā tesaṃ pañhānaṃ atthe kaṅkhanato kaṅkhī, balavatiyā vicinanto kicchatiyeva, na sakkoti sanniṭṭhātunti vecikicchī.Abhikaṅkhamānoti ativiya patthayamāno.Tesantakaroti tesaṃ pañhānaṃ antakaro. Bhavantova evaṃ bhavāhīti dassento āha‘‘pañhe me puṭṭho…pe… byākarohi me’’ti. Tatthapañhe meti pañhe mayā.Puṭṭhoti pucchito.Anupubbanti pañhapaṭipāṭiyāanudhammanti atthānurūpaṃ pāḷiṃ āropento.Byākarohi meti mayhaṃ byākarohi.
517.Dūratoti so kira ito cito cāhiṇḍanto sattayojanasatamaggato āgato. Tenāha – bhagavā‘‘dūrato āgatosī’’ti, kassapassa bhagavato vā sāsanato āgatattā ‘‘dūrato āgatosī’’ti naṃ āha.
518.Puccha manti imāya panassa gāthāya sabbaññupavāraṇaṃ pavāreti. Tatthamanasicchasīti manasā icchasi.
Yaṃ vatāhanti yaṃ vata ahaṃ.Attamanoti pītipāmojjasomanassehi phuṭacitto.Udaggoti kāyena cittena ca abbhunnato. Idaṃ pana padaṃ na sabbapāṭhesu atthi. Idāni yehi dhammehi attamano, te dassento āha –‘‘pamudito pītisomanassajāto’’ti.
519.Kiṃ pattinanti kiṃ pattaṃ kimadhigataṃ.Soratanti suvūpasantaṃ. ‘‘Surata’’ntipi pāṭho, suṭṭhu uparatanti attho.Dantanti damitaṃ.Buddhoti vibuddho, buddhaboddhabbo vā. Evaṃ sabhiyo ekekāya gāthāya cattāro cattāro katvā pañcahi gāthāhi vīsati pañhe pucchi. Bhagavā panassa ekamekaṃ pañhaṃ ekamekāya gāthāya katvā arahattanikūṭeneva vīsatiyā gāthāhi byākāsi.
520.Tattha yasmā bhinnakileso paramatthabhikkhu, so ca nibbānappatto hoti, tasmā assa ‘‘kiṃ pattinamāhu bhikkhuna’’nti imaṃ pañhaṃ byākaronto‘‘pajjenā’’tiādimāha. Tassattho – yo attanā bhāvitena maggenaparinibbānagatokilesaparinibbānaṃ patto, parinibbānagatattā eva cavitiṇṇakaṅkhovipattisampattihānibuddhiucchedasassataapuññapuññabhedaṃvibhavañca bhavañca vippahāya,maggavāsaṃvusitavā khīṇapunabbhavoti ca etesaṃ thutivacanānaṃ araho, so bhikkhūti.
521.Yasmā pana vippaṭipattito suṭṭhu uparatabhāvena nānappakārakilesavūpasamena ca sorato hoti, tasmā tamatthaṃ dassento‘‘sabbattha upekkhako’’tiādinā nayena dutiyapañhabyākaraṇamāha. Tassattho – yosabbattharūpādīsu ārammaṇesu ‘‘cakkhunā rūpaṃ disvā neva sumano hoti, na dummano’’ti evaṃ pavattāya chaḷaṅgupekkhāyaupekkhako,vepullappattāya satiyāsatimā, na so hiṃsatineva hiṃsatikañcitasathāvarādibhedaṃ sattaṃsabbalokesabbasmimpi loke, tiṇṇoghattātiṇṇo,samitapāpattāsamaṇo,āvilasaṅkappappahānāanāvilo.Yassacime rāgadosamohamānadiṭṭhikilesaduccaritasaṅkhātāsattussadākeci oḷārikā vā sukhumā vāna santi, soimāya upekkhāvihāritāya sativepullatāya ahiṃsakatāya ca vippaṭipattito suṭṭhu uparatabhāvena iminā oghādinānappakārakilesavūpasamena casoratoti.
522.Yasmā ca bhāvitindriyo nibbhayo nibbikāro danto hoti, tasmā tamatthaṃ dassento‘‘yassindriyānī’’ti gāthāya tatiyapañhaṃ byākāsi. Tassattho –yassa cakkhādīni chaḷindriyānigocarabhāvanāya aniccāditilakkhaṇaṃ āropetvā vāsanābhāvanāya satisampajaññagandhaṃ gāhāpetvāca bhāvitāni,tāni ca kho yathāajjhattaṃgocarabhāvanāya, evaṃ panabahiddhā ca sabbaloketi yattha yattha indriyānaṃ vekallatā vekallatāya vā sambhavo, tattha tattha nābhijjhādivasenabhāvitānīti evaṃnibbijjhañatvā paṭivijjhitvāimaṃ parañca lokaṃsakasantatikkhandhalokaṃ parasantatikkhandhalokañca adandhamaraṇaṃ maritukāmokālaṃ kaṅkhati,jīvitakkhayakālaṃ āgameti patimāneti, na bhāyati maraṇassa. Yathāha thero –
‘‘Maraṇe me bhayaṃ natthi, nikanti natthi jīvite’’; (Theragā. 20);
Bhāvito sa dantoti evaṃ bhāvitindriyo so dantoti.
523.Yasmā pana buddho nāma buddhisampanno kilesaniddā vibuddho ca, tasmā tamatthaṃ dassento‘‘kappānī’’ti gāthāya catutthapañhaṃ byākāsi. Tatthakappānīti taṇhādiṭṭhiyo. Tā hi tathā tathā vikappanato ‘‘kappānī’’ti vuccanti.Viceyyāti aniccādibhāvena sammasitvā.Kevalānīti sakalāni.Saṃsāranti yo cāyaṃ –
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
Dubhayaṃ cutūpapātanti sattānaṃ cutiṃ upapātanti imañca ubhayaṃ viceyya ñatvāti attho. Etena cutūpapātañāṇaṃ āha.Vigatarajamanaṅgaṇaṃ visuddhanti rāgādirajānaṃ vigamā aṅgaṇānaṃ abhāvā malānañca vigamā vigatarajamanaṅgaṇaṃ visuddhaṃ.Pattaṃ jātikhayanti nibbānaṃ pattaṃ.Tamāhu buddhanti taṃ imāya lokuttaravipassanāya cutūpapātañāṇabhedāya buddhiyā sampannattā imāya ca vigatarajāditāya kilesaniddā vibuddhattā tāya paṭipadāya jātikkhayaṃ pattaṃ buddhamāhu.
kappāni viceyya kevalānīti ‘‘anekepi saṃvaṭṭavivaṭṭakappe amutrāsi’’ntiādinā (itivu. 99; pārā. 12) nayena vicinitvāti attho. Etena paṭhamavijjamāha.Saṃsāraṃ dubhayaṃ cutūpapātanti sattānaṃ cutiṃ upapātanti imañca ubhayaṃ saṃsāraṃ ‘‘ime vata bhonto sattā’’tiādinā nayena vicinitvāti attho. Etena dutiyavijjamāha. Avasesena tatiyavijjamāha. Āsavakkhayañāṇena hi vigatarajāditā ca nibbānappatti ca hotīti.Tamāhu buddhanti evaṃ vijjattayabhedabuddhisampannaṃ taṃ buddhamāhūti.
525.Evaṃ paṭhamagāthāya vuttapañhe vissajjetvā dutiyagāthāya vuttapañhesupi yasmā brahmabhāvaṃ seṭṭhabhāvaṃ patto paramatthabrāhmaṇo bāhitasabbapāpo hoti, tasmā tamatthaṃ dassento‘‘bāhitvā’’ti gāthāya paṭhamaṃ pañhaṃ byākāsi. Tassattho – yo catutthamaggenabāhitvā sabbapāpakāni ṭhitatto,ṭhito icceva vuttaṃ hoti. Bāhitapāpattā eva cavimalo,vimalabhāvaṃ brahmabhāvaṃ seṭṭhabhāvaṃ patto, paṭippassaddhasamādhivikkhepakarakilesamalena aggaphalasamādhināsādhusamāhito,saṃsārahetusamatikkamenasaṃsāramaticcapariniṭṭhitakiccatāyakevalī, sotaṇhādiṭṭhīhi anissitattāasito,lokadhammehi nibbikārattā‘‘tādī’’ti ca pavuccati. Evaṃ thutirahosa brahmāso brāhmaṇoti.
526.Yasmā pana samitapāpatāya samaṇo, nhātapāpatāya nhātako, āgūnaṃ akaraṇena ca nāgoti pavuccati, tasmā tamatthaṃ dassento tato aparāhi tīhi gāthāhi tayo pañhe byākāsi. Tatthasamitāvīti ariyamaggena kilese sametvā ṭhito.Samaṇo pavuccate tathattāti tathārūpo samaṇo pavuccatīti. Ettāvatā pañho byākato hoti, sesaṃ tasmiṃ samaṇe sabhiyassa bahumānajananatthaṃ thutivacanaṃ. Yo hi samitāvī, so puññapāpānaṃ apaṭisandhikaraṇena pahāya puññapāpaṃ rajānaṃ vigamena virajo, aniccādivasena ñatvā imaṃ parañca lokaṃ jātimaraṇaṃ upātivatto tādi ca hoti.
527.Ninhāya…pe… nhātakoti ettha pana yo ajjhattabahiddhāsaṅkhāte sabbasmimpi āyatanaloke ajjhattabahiddhārammaṇavasena uppattirahāni sabbapāpakāni maggañāṇena ninhāya dhovitvā tāya ninhātapāpakatāya taṇhādiṭṭhikappehi kappiyesu devamanussesu kappaṃ na eti, taṃ nhātakamāhūti evamattho daṭṭhabbo.
528.Catutthagāthāyapiāguṃ na karoti kiñci loketi yo loke appamattakampi pāpasaṅkhātaṃ āguṃ na karoti, nāgo pavuccate tathattāti. Ettāvatā pañho byākato hoti, sesaṃ pubbanayeneva thutivacanaṃ. Yo hi maggena pahīnaāguttā āguṃ na karoti, so kāmayogādike sabbayoge dasasaññojanabhedāni ca sabbabandhanāni visajja jahitvā sabbattha khandhādīsu kenaci saṅgena na sajjati, dvīhi ca vimuttīhi vimutto, tādi ca hotīti.
530.Evaṃ dutiyagāthāya vuttapañhe vissajjetvā tatiyagāthāya vuttapañhesupi yasmā ‘‘khettānī’’ti āyatanāni vuccanti. Yathāha – ‘‘cakkhupetaṃ cakkhāyatanaṃpetaṃ…pe… khettampetaṃ vatthupeta’’nti (dha. sa. 596-598). Tāni vijeyya vijetvā abhibhavitvā,viceyyavā aniccādibhāvena vicinitvā upaparikkhitvākevalānianavasesāni, visesato pana saṅgahetubhūtaṃdibbaṃ mānusakañca brahmakhettaṃ,yaṃ dibbaṃ dvādasāyatanabhedaṃ tathā mānusakañca, yañca brahmakhettaṃ chaḷāyatane cakkhāyatanādidvādasāyatanabhedaṃ, taṃ sabbampi vijeyya viceyya vā. Yato yadetaṃ sabbesaṃ khettānaṃ mūlabandhanaṃ avijjābhavataṇhādi, tasmāsabbakhettamūlabandhanā pamutto. Evametesaṃ khettānaṃ vijitattā vicinitattā vākhettajinonāma hoti, tasmā‘‘khettānī’’ti imāya gāthāya paṭhamapañhaṃ byākāsi. Tattha keci ‘‘kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho’’ti (a. ni. 3.77) vacanato kammāni khettānīti vadanti.Dibbaṃ mānusakañca brahmakhettanti ettha ca devūpagaṃ kammaṃ dibbaṃ, manussūpagaṃ kammaṃ mānusakaṃ, brahmūpagaṃ kammaṃ brahmakhettanti vaṇṇayanti. Sesaṃ vuttanayameva.
531.Yasmā pana sakaṭṭhena kosasadisattā ‘‘kosānī’’ti kammāni vuccanti, tesañca lunanā samucchedanā kusalo hoti, tasmā tamatthaṃ dassento‘‘kosānī’’ti gāthāya dutiyapañhaṃ byākāsi. Tassattho – lokiyalokuttaravipassanāya visayato kiccato ca aniccādibhāvena kusalākusalakammasaṅkhātānikosāni viceyya kevalāni,visesato pana saṅgahetubhūtaṃ aṭṭhakāmāvacarakusalacetanābhedaṃdibbaṃ mānusakañcanavamahaggatakusalacetanābhedañcabrahmakosaṃviceyya. Tato imāya maggabhāvanāya avijjābhavataṇhādibhedā sabbakosānaṃ mūlabandhanā pamutto, evametesaṃ kosānaṃ lunanā‘‘kusalo’’ti pavuccati,tathattā tādīca hotīti. Atha vā sattānaṃ dhammānañca nivāsaṭṭhena asikosasadisattā ‘‘kosānī’’ti tayo bhavā dvādasāyatanāni ca veditabbāni. Evamettha yojanā kātabbā.
532.Yasmā ca na kevalaṃ paṇḍatīti imināva ‘‘paṇḍito’’ti vuccati, apica kho pana paṇḍarāni ito upagato pavicayapaññāya allīnotipi ‘‘paṇḍito’’ti vuccati, tasmā tamatthaṃ dassento‘‘dubhayānī’’ti gāthāya tatiyapañhaṃ byākāsi. Tassattho –ajjhattaṃ bahiddhā cāti evaṃubhayānianiccādibhāvenaviceyya. Paṇḍarānīti āyatanāni. Tāni hi pakatiparisuddhattā ruḷhiyā ca evaṃ vuccanti, tāni viceyya imāya paṭipattiyā niddhantamalattāsuddhipañño paṇḍitotipavuccati tathattā,yasmā tāni paṇḍarāni paññāya ito hoti, sesamassa thutivacanaṃ. So hi pāpapuññasaṅkhātaṃ kaṇhasukkaṃ upātivatto tādī ca hoti, tasmā evaṃ thuto.
533.Yasmā pana ‘‘monaṃ vuccati ñāṇaṃ, yā paññā pajānanā…pe… sammādiṭṭhi, tena ñāṇena samannāgato munī’’ti vuttaṃ, tasmā tamatthaṃ dassento‘‘asatañcā’’ti gāthāya catutthapañhaṃ byākāsi. Tassattho – yvāyaṃ akusalakusalappabhedo asatañca satañca dhammo, taṃajjhattaṃ bahiddhāti imasmiṃsabbalokepavicayañāṇenaasatañca satañca ñatvā dhammaṃtassa ñātattā eva rāgādibhedato sattavidhaṃsaṅgaṃtaṇhādiṭṭhibhedato duvidhaṃjālañca aticcaatikkamitvā ṭhito. So tena monasaṅkhātena pavicayañāṇena samannāgatattāmuni. Devamanussehi pūjanīyoti idaṃ panassa thutivacanaṃ. So hi khīṇāsavamunittā devamanussānaṃ pūjāraho hoti, tasmā evaṃ thuto.
535.Evaṃ tatiyagāthāya vuttapañhe vissajjetvā catutthagāthāya vuttapañhesupi yasmā yo catūhi maggañāṇavedehi kilesakkhayaṃ karonto gato, so paramatthatovedagūnāma hoti. Yo ca sabbasamaṇabrāhmaṇānaṃ satthasaññitānivedāni,tāyeva maggabhāvanāya kiccato aniccādivasenaviceyya. Tattha chandarāgappahānena tamevasabbaṃ vedamaticcayā vedapaccayā vā aññathā vā uppajjanti vedanā, tāsusabbavedanāsu vītarāgohoti, tasmā tamatthaṃ dassento ‘‘idaṃ pattina’’nti avatvā‘‘vedānī’’ti gāthāya paṭhamapañhaṃ byākāsi. Yasmā vā yo pavicayapaññāya vedāni viceyya, tattha chandarāgappahānena sabbaṃ vedamaticca vattati, so satthasaññitāni vedāni gato ñāto atikkanto ca hoti. Yo vedanāsu vītarāgo, sopi vedanāsaññitāni vedāni gato atikkanto ca hoti. Vedāni gatotipi vedagū, tasmā tampi atthaṃ dassento ‘‘idaṃ pattina’’nti avatvā imāya gāthāya paṭhamapañhaṃ byākāsi.
536.Yasmā pana dutiyapañhe‘‘anuvidito’’ti anubuddho vuccati, so caanuvicca papañcanāmarūpaṃ ajjhattaṃattano santāne taṇhāmānadiṭṭhibhedaṃ papañcaṃ tappaccayā nāmarūpañca aniccānupassanādīhi anuvicca anuviditvā, na kevalañcaajjhattaṃ, bahiddhā ca rogamūlaṃ,parasantāne ca imassa nāmarūparogassa mūlaṃ avijjābhavataṇhādiṃ, tameva vā papañcaṃ anuvicca tāya bhāvanāya sabbesaṃ rogānaṃ mūlabandhanā, sabbasmā vā rogānaṃ mūlabandhanā, avijjābhavataṇhādibhedā, tasmā eva vā papañcā pamutto hoti, tasmā taṃ dassento ‘‘anuviccā’’ti gāthāya dutiyapañhaṃ byākāsi.
537.‘‘Kathañca vīriyavā’’ti ettha pana yasmā yo ariyamaggena sabbapāpakehi virato, tathā viratattā ca āyatiṃ apaṭisandhitāyanirayadukkhaṃ aticcaṭhito vīriyavāso vīriyaniketo, so khīṇāsavo ‘‘vīriyavā’’ti vattabbataṃ arahati, tasmā tamatthaṃ dassento‘‘virato’’ti gāthāya tatiyapañhaṃ byākāsi.Padhānavā dhīro tādīti imāni panassa thutivacanāni. So hi padhānavā maggajhānapadhānena, dhīro kilesārividdhaṃsanasamatthatāya, tādī nibbikāratāya, tasmā evaṃ thuto. Sesaṃ yojetvā vattabbaṃ.
538.‘‘Ājāniyo kinti nāma hotī’’ti ettha pana yasmā pahīnasabbavaṅkadoso kāraṇākāraṇaññū asso vā hatthī vā ‘‘ājāniyo hotī’’ti loke vuccati, na ca tassa sabbaso te dosā pahīnā eva, khīṇāsavassa pana te pahīnā, tasmā so ‘‘ājāniyo’’ti paramatthato vattabbataṃ arahatīti dassento‘‘yassā’’ti gāthāya catutthapañhaṃ byākāsi. Tassattho –ajjhattaṃ bahiddhā cāti evaṃ ajjhattabahiddhāsaññojanasaṅkhātāniyassa assu lunāni bandhanānipaññāsatthena chinnāni padālitāni.Saṅgamūlanti yāni tesu tesu vatthūsu saṅgassa sajjanāya anatikkamanāya mūlaṃ honti, atha vā yassa assu lunāni rāgādīni bandhanāni yāni ajjhattaṃ bahiddhā ca saṅgamūlāni honti, so sabbasmā saṅgānaṃ mūlabhūtā sabbasaṅgānaṃ vā mūlabhūtā bandhanā pamutto‘‘ājāniyo’’ti vuccati, tathattā tādi ca hotīti.
540.Evaṃ catutthagāthāya vuttapañhe vissajjetvā pañcamagāthāya vuttapañhesupi yasmā yaṃ chandajjhenamattena akkharacintakā sottiyaṃ vaṇṇayanti, vohāramattasottiyo so. Ariyo pana bāhusaccena nissutapāpatāya ca paramatthasottiyo hoti, tasmā tamatthaṃ dassento ‘‘idaṃ pattina’’nti avatvā‘‘sutvā’’ti gāthāya paṭhamapañhaṃ byākāsi. Tassattho – yo imasmiṃ loke sutamayapaññākiccavasenasutvākātabbakiccavasena vā sutvā vipassanūpagaṃsabbadhammaṃaniccādivasenaabhiññāya sāvajjānavajjaṃ yadatthi kiñci,imāya paṭipadāya kilese kilesaṭṭhāniye ca dhamme abhibhavitvā abhibhūti saṅkhaṃ gato, taṃ sutvā sabbadhammaṃ abhiññāya loke sāvajjānavajjaṃ yadatthi kiñci,abhibhuṃsutavattāsottiyoti āhu. Yasmā ca yo akathaṃkathī kilesabandhanehi vimutto, rāgādīhi īghehi anīgho ca hoti sabbadhi sabbesu dhammesu khandhāyatanādīsu, tasmā taṃakathaṃkathiṃ vimuttaṃ anīghaṃ sabbadhinissutapāpakattāpi ‘‘sottiyo’’ti āhūti.
541.Yasmā pana hitakāmena janena araṇīyato ariyo hoti, abhigamanīyatoti attho. Tasmā yehi guṇehi so araṇīyo hoti, te dassentā‘‘chetvā’’ti gāthāya dutiyapañhaṃ byākāsi. Tassattho – cattāriāsavānidve caālayānipaññāsatthenachetvā vidvāviññū vibhāvī catumaggañāṇīsopunabbhavavasenana upetigabbhaseyyaṃ,kañci yoniṃ na upagacchati, kāmādibhedañcasaññaṃ tividhaṃ. Kāmaguṇasaṅkhātañcapaṅkaṃ panujjapanuditvā taṇhādiṭṭhikappānaṃ aññatarampikappaṃ na eti,evaṃ āsavacchedādiguṇasamannāgataṃtamāhu ariyoti. Yasmā vā pāpakehi ārakattā ariyo hoti anaye ca anirīyanā, tasmā tampi atthaṃ dassento imāya gāthāya dutiyapañhaṃ byākāsi. Āsavādayo hi pāpakā dhammā anayasammatā, te cānena chinnā panunnā, na ca tehi kampati, iccassa te ārakā honti, na ca tesu irīyati tasmā ārakāssa honti pāpakā dhammāti imināpatthena. Anaye na irīyatīti imināpatthena tamāhu ariyoti ca evampettha yojanā veditabbā. ‘‘Vidvā so na upeti gabbhaseyya’’nti idaṃ pana imasmiṃ atthavikappe thutivacanameva hoti.
542.‘‘Kathaṃ caraṇavā’’ti ettha pana yasmā caraṇehi pattabbaṃ patto ‘‘caraṇavā’’ti vattabbataṃ arahati, tasmā taṃ dassento‘‘yo idhā’’ti gāthāya tatiyapañhaṃ byākāsi. Tatthayo idhāti yo imasmiṃ sāsane.Caraṇesūti sīlādīsu hemavatasutte (su. ni. 153 ādayo) vuttapannarasadhammesu. Nimittatthe bhummavacanaṃ.Pattipattoti pattabbaṃ patto. Yo caraṇanimittaṃ caraṇahetu caraṇapaccayā pattabbaṃ arahattaṃ pattoti vuttaṃ hoti.Caraṇavā soti so imāya caraṇehi pattabbapattiyā caraṇavā hotīti. Ettāvatā pañho byākato hoti, sesamassa thutivacanaṃ. Yo hi caraṇehi pattipatto, sokusaloca hoti cheko,sabbadācaājānāti nibbānadhammaṃ, niccaṃ nibbānaninnacittatāyasabbatthaca khandhādīsuna sajjati. Dvīhi ca vimuttīhivimuttacittohoti,paṭighā yassa na santīti.
543.Yasmā pana kammādīnaṃ paribbājanena paribbājako nāma hoti, tasmā tamatthaṃ dassento‘‘dukkhavepakka’’nti gāthāya catutthapañhaṃ byākāsi. Tattha vipāko eva vepakkaṃ, dukkhaṃ vepakkamassātidukkhavepakkaṃ. Pavattidukkhajananato sabbampi tedhātukakammaṃ vuccati.Uddhanti atītaṃ.Adhoti anāgataṃ.Tiriyaṃ vāpi majjheti paccuppannaṃ. Tañhi na uddhaṃ na adho, tiriyaṃ ubhinnañca antarā, tena ‘‘majjhe’’ti vuttaṃ.Paribbājayitvāti nikkhāmetvā niddhametvā.Pariññacārīti paññāya paricchinditvā caranto. Ayaṃ tāva apubbapadavaṇṇanā. Ayaṃ pana adhippāyayojanā – yo tiyaddhapariyāpannampi dukkhajanakaṃ yadatthi kiñci kammaṃ, taṃ sabbampi ariyamaggena taṇhāvijjāsinehe sosento apaṭisandhijanakabhāvakaraṇena paribbājayitvā tathā paribbājitattā eva ca taṃ kammaṃ pariññāya caraṇato pariññacārī. Na kevalañca kammameva, māyaṃ mānamathopi lobhakodhaṃ imepi dhamme pahānapariññāya pariññacārī, pariyantamakāsi nāmarūpaṃ, nāmarūpassa ca pariyantamakāsi paribbājesi iccevattho. Imesaṃ kammādīnaṃ paribbājanena taṃ paribbājakamāhu. Pattipattanti idaṃ panassa thutivacanaṃ.
544.Evaṃ pañhabyākaraṇena tuṭṭhassa pana sabhiyassa‘‘yāni ca tīṇī’’tiādīsu abhitthavanagāthāsuosaraṇānīti ogahaṇāni titthāni, diṭṭhiyoti attho. Tāni yasmā sakkāyadiṭṭhiyā saha brahmajāle vuttadvāsaṭṭhidiṭṭhigatāni gahetvā tesaṭṭhi honti, yasmā ca tāni aññatitthiyasamaṇānaṃ pavādabhūtāni satthāni sitāni upadisitabbavasena, na uppattivasena. Uppattivasena pana yadetaṃ ‘‘itthī puriso’’ti saññakkharaṃ vohāranāmaṃ, yā cāyaṃ micchāparivitakkānussavādivasena ‘‘evarūpena attanā bhavitabba’’nti bālānaṃ viparītasaññā uppajjati, tadubhayanissitāni tesaṃ vasena uppajjanti, na attapaccakkhāni. Tāni ca bhagavāvineyyavinayitvāoghatamagāoghatamaṃ oghandhakāraṃ agā atikkanto. ‘‘Oghantamagā’’tipi pāṭho, oghānaṃ antaṃ agā, tasmā āha ‘‘yāni ca tīṇi…pe… tamagā’’ti.
545.Tato paraṃ vaṭṭadukkhassa antaṃ pārañca nibbānaṃ tappattiyā dukkhābhāvato tappaṭipakkhato ca taṃ sandhāyāha, ‘‘antagūsi pāragū dukkhassā’’ti. Atha vā pāragū bhagavā nibbānaṃ gatattā, taṃ ālapanto āha, ‘‘pāragū antagūsi dukkhassā’’ti ayamettha sambandho. Sammā ca buddho sāmañca buddhotisammāsambuddho. Taṃ maññeti tameva maññāmi, na aññanti accādarena bhaṇati.Jutimāti paresampi andhakāravidhamanena jutisampanno.Mutimāti aparappaccayañeyyañāṇasamatthāya mutiyā paññāya sampanno.Pahūtapaññoti anantapañño. Idha sabbaññutaññāṇamadhippetaṃ.Dukkhassantakarāti āmantento āha.Atāresi manti kaṅkhāto maṃ tāresi.
546-9.Yaṃ metiādigāthāya namakkārakaraṇaṃ bhaṇati. Tatthakaṅkhittanti vīsatipañhanissitaṃ atthaṃ sandhāyāha. So hi tena kaṅkhito ahosi.Monapathesūti ñāṇapathesu.Vinaḷīkatāti vigatanaḷā katā, ucchinnāti vuttaṃ hoti.Nāga nāgassāti ekaṃ āmantanavacanaṃ, ekassa ‘‘bhāsato anumodantī’’ti iminā sambandho. ‘‘Dhammadesana’’nti pāṭhaseso.Sabbe devāti ākāsaṭṭhā ca bhūmaṭṭhā ca.Nāradapabbatāti tepi kira dve devagaṇā paññavanto, tepi anumodantīti sabbaṃ pasādena ca namakkārakaraṇaṃ bhaṇati.
550-53.Anumodanārahaṃ byākaraṇasampadaṃ sutvā‘‘namo te’’ti añjaliṃ paggahetvā āha.Purisājaññāti purisesu jātisampannaṃ.Paṭipuggaloti paṭibhāgo puggalo tuvaṃ buddho catusaccapaṭivedhena,satthāanusāsaniyā satthavāhatāya ca,mārābhibhūcatumārābhibhavena,munibuddhamuni.Upadhīti khandhakilesakāmaguṇābhisaṅkhārabhedā cattāro.Vaggūti abhirūpaṃ.Puññe cāti lokiyena limpasitesaṃ akaraṇena, pubbe katānampi vā āyatiṃ phalūpabhogābhāvena. Taṃnimittena vā taṇhādiṭṭhilepena.Vandati satthunoti evaṃ bhaṇanto gopphakesu pariggahetvā pañcapatiṭṭhitaṃ vandi.
Aññatitthiyapubboti aññatitthiyo eva.Ākaṅkhatīti icchati.Āraddhacittāti abhirādhitacittā.Apica mettha puggalavemattatā viditāti apica mayā ettha aññatitthiyānaṃ parivāse puggalanānattaṃ viditaṃ, na sabbeneva parivasitabbanti. Kena pana na parivasitabbaṃ? Aggiyehi jaṭilehi, sākiyena jātiyā, liṅgaṃ vijahitvā āgatena. Avijahitvā āgatopi ca yo maggaphalapaṭilābhāya hetusampanno hoti, tādisova sabhiyo paribbājako. Tasmā bhagavā ‘‘tava pana, sabhiya, titthiyavattapūraṇatthāya parivāsakāraṇaṃ natthi, atthatthiko tvaṃ ‘maggaphalapaṭilābhāya hetusampanno’ti viditametaṃ mayā’’ti tassa pabbajjaṃ anujānanto āha – ‘‘apica mettha puggalavemattatā viditā’’ti. Sabhiyo pana attano ādaraṃ dassento āha‘‘sace bhante’’ti. Taṃ sabbaṃ aññañca tathārūpaṃ uttānatthattā pubbe vuttanayattā ca idha na vaṇṇitaṃ, yato pubbe vaṇṇitānusārena veditabbanti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya sabhiyasuttavaṇṇanā niṭṭhitā.
7. Selasuttavaṇṇanā
Evaṃme sutanti selasuttaṃ. Kā uppatti? Ayameva yāssa nidāne vuttā. Atthavaṇṇanākkamepi cassa pubbasadisaṃ pubbe vuttanayeneva veditabbaṃ. Yaṃ pana apubbaṃ, taṃ uttānatthāni padāni pariharantā vaṇṇayissāma.Aṅguttarāpesūti aṅgā eva so janapado, gaṅgāya pana yā uttarena āpo, tāsaṃ avidūrattā ‘‘uttarāpo’’tipi vuccati. Kataragaṅgāya uttarena yā āpoti? Mahāmahīgaṅgāya.
Tatrāyaṃ tassā nadiyā āvibhāvatthaṃ ādito pabhuti vaṇṇanā – ayaṃ kira jambudīpo dasasahassayojanaparimāṇo. Tattha catusahassayojanaparimāṇo padeso udakena ajjhotthaṭo ‘‘samuddo’’ti saṅkhaṃ gato. Tisahassayojanapamāṇe manussā vasanti. Tisahassayojanapamāṇe himavā patiṭṭhito ubbedhena pañcayojanasatiko caturāsītisahassakūṭehi paṭimaṇḍito samantato sandamānapañcasatanadīvicitto. Yattha āyāmavitthārena gambhīratāya ca paññāsapaññāsayojanā diyaḍḍhayojanasataparimaṇḍalā pūraḷāsasuttavaṇṇanāyaṃ vuttā anotattādayo satta mahāsarā patiṭṭhitā.
anotattosudassanakūṭaṃ, citrakūṭaṃ, kāḷakūṭaṃ, gandhamādanakūṭaṃ, kelāsakūṭanti imehi pañcahi pabbatehi parikkhitto. Tattha sudassanakūṭaṃ suvaṇṇamayaṃ dviyojanasatubbedhaṃ antovaṅkaṃ kākamukhasaṇṭhānaṃ tameva saraṃ paṭicchādetvā ṭhitaṃ, citrakūṭaṃ sabbaratanamayaṃ, kāḷakūṭaṃ añjanamayaṃ, gandhamādanakūṭaṃ sānumayaṃ abbhantare muggavaṇṇaṃ nānappakāraosadhasañchannaṃ kāḷapakkhuposathadivase ādittamiva aṅgāraṃ jalantaṃ tiṭṭhati, kelāsakūṭaṃ rajatamayaṃ. Sabbāni sudassanena samānubbedhasaṇṭhānāni tameva saraṃ paṭicchādetvā ṭhitāni. Sabbāni devānubhāvena nāgānubhāvena ca vassanti, nadiyo ca tesu sandanti. Taṃ sabbampi udakaṃ anotattameva pavisati. Candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena taṃ obhāsenti, ujuṃ gacchantā na obhāsenti. Tenevassa ‘‘anotatta’’nti saṅkhā udapādi.
Tattha manoharasilātalāni nimmacchakacchapāni phalikasadisanimmalūdakāni nahānatitthāni suppaṭiyattāni honti, yesu buddhapaccekabuddhakhīṇāsavā isigaṇā ca nhāyanti, devayakkhādayo ca uyyānakīḷikaṃ kīḷanti.
‘‘āvaṭṭagaṅgā’’ti vuccati. Ujukaṃ pāsāṇapiṭṭhena saṭṭhi yojanāni gataṭṭhāne‘‘kaṇhagaṅgā’’ti vuccati. Ākāsena saṭṭhi yojanāni gataṭṭhāne‘‘ākāsagaṅgā’’ti vuccati. Tiyaggaḷapāsāṇe paññāsayojanokāse‘‘tiyaggaḷapokkharaṇī’’ti vuccati. Kūlaṃ bhinditvā pāsāṇaṃ pavisiya saṭṭhi yojanāni gataṭṭhāne‘‘bahalagaṅgā’’ti vuccati. Pathaviṃ bhinditvā umaṅgena saṭṭhi yojanāni gataṭṭhāne‘‘umaṅgagaṅgā’’ti vuccati. Viñjhaṃ nāma tiracchānapabbataṃ paharitvā pañcadhārā hutvā pavattaṭṭhāne ‘‘gaṅgā, yamunā, aciravatī, sarabhū, mahī’’ti pañcadhā vuccati. Evametā pañca mahāgaṅgā himavatā sambhavanti. Tāsu yā ayaṃ pañcamī mahī nāma, sā idha ‘‘mahāmahīgaṅgā’’ti adhippetā. Tassā gaṅgāya uttarena yā āpo, tāsaṃ avidūrattā so janapado ‘‘aṅguttarāpo’’ti veditabbo. Tasmiṃ janapade aṅguttarāpesu.
Cārikaṃ caramānoti addhānagamanaṃ kurumāno. Tattha bhagavato duvidhā cārikā turitacārikā, aturitacārikā ca. Tattha dūrepi bhabbapuggale disvā sahasā gamanaṃ turitacārikā. Sā mahākassapapaccuggamanādīsu daṭṭhabbā. Taṃ paccuggacchanto hi bhagavā muhutteneva tigāvutaṃ agamāsi, āḷavakadamanatthaṃ tiṃsayojanaṃ, tathā aṅgulimālassatthāya. Pukkusātissa pana pañcattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, dhaniyassatthāya sattayojanasataṃ addhānaṃ agamāsi. Ayaṃturitacārikānāma. Gāmanigamanagarapaṭipāṭiyā pana piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃaturitacārikānāma. Ayaṃ idha adhippetā. Evaṃ cārikaṃ caramāno.Mahatāti saṅkhyāmahatā guṇamahatā ca.Bhikkhusaṅghenāti samaṇagaṇena.Aḍḍhateḷasehīti aḍḍhena teḷasahi, dvādasahi satehi paññāsāya ca bhikkhūhi saddhinti vuttaṃ hoti.Yena…pe… tadavasarīti āpaṇabahulatāya so nigamo ‘‘āpaṇo’’ tveva nāmaṃ labhi. Tasmiṃ kira vīsatiāpaṇamukhasahassāni vibhattāni ahesuṃ. Yena disābhāgena maggena vā so aṅguttarāpānaṃ raṭṭhassa nigamo osaritabbo, tena avasari tadavasari agamāsi, taṃ nigamaṃ anupāpuṇīti vuttaṃ hoti.
Keṇiyo jaṭiloti keṇiyoti nāmena, jaṭiloti tāpaso. So kira brāhmaṇamahāsālo, dhanarakkhaṇatthāya pana tāpasapabbajjaṃ samādāya rañño paṇṇākāraṃ datvā bhūmibhāgaṃ gahetvā tattha assamaṃ kāretvā vasati kulasahassassa nissayo hutvā. Assamepi cassa eko tālarukkho divase divase ekaṃ suvaṇṇaphalaṃ muñcatīti vadanti. So divā kāsāyāni dhāreti jaṭā ca bandhati, rattiṃ yathāsukhaṃ pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.Sakyaputtoti uccākulaparidīpanaṃ.Sakyakulā pabbajitoti saddhāya pabbajitabhāvaparidīpanaṃ, kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva taṃ kulaṃ pahāya saddhāya pabbajitoti vuttaṃ hoti.Taṃ kho panāti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhoto gotamassāti attho.Kalyāṇoti kalyāṇaguṇasamannāgato, seṭṭhoti vuttaṃ hoti.Kittisaddoti kittiyeva thutighoso vā.
Itipi so bhagavāti ādimhi pana ayaṃ tāva yojanā – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti, iminā ca iminā ca kāraṇenāti vuttaṃ hoti. Tattha ārakattā, arīnaṃ arānañca hatattā paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavāarahanti veditabbo. Ārakā hi so sabbakilesehi maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ. Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ. Yañcetaṃ avijjābhavataṇhāmayanābhi, puññādiabhisaṅkhārānaṃ jarāmaraṇanemi, āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālapavattaṃ saṃsāracakkaṃ. Tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakarañāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattātipi arahaṃ. Aggadakkhiṇeyyattā ca cīvarādipaccaye sakkāragarukārādīni ca arahatīti paccayādīnaṃ arahattāpi arahaṃ. Yathā ca loke keci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evaṃ nāyaṃ kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ. Hoti cettha –
‘‘Ārakattā hatattā ca, kilesārīna so muni;
sammāsambuddho. Atisayavisuddhāhi vijjāhi abbhuttamena caraṇena ca samannāgatattāvijjācaraṇasampanno. Sobhanagamanattā sundaraṃ ṭhānaṃ gatattā suṭṭhu gatattā sammā gadattā casugato. Sabbathāpi viditalokattālokavidū. So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā khandhāyatanādibhedaṃ saṅkhāralokaṃ avedi, ‘‘eko loko sabbe sattā āhāraṭṭhitikā. Dve lokā nāmañca rūpañca. Tayo lokā tisso vedanā. Cattāro lokā cattāro āhārā. Pañca lokā pañcupādānakkhandhā. Cha lokā cha ajjhattikāni āyatanāni. Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā aṭṭha lokadhammā. Nava lokā nava sattāvāsā. Dasa lokā dasāyatanāni. Dvādasa lokā dvādasāyatanāni. Aṭṭhārasa lokā aṭṭhārasa dhātuyo’’ti (paṭi. ma. 1.112) evaṃ sabbathā saṅkhāralokaṃ avedi. Sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbe abhabbe satte jānātīti sabbathā sattalokaṃ avedi. Tathā ekaṃ cakkavāḷaṃ āyāmato vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni aḍḍhapañcamāni ca satāni, parikkhepato chattiṃsa satasahassāni dasa sahassāni aḍḍhuḍḍhāni ca satāni.
Tattha –
Duve satasahassāni, cattāri nahutāni ca;
Cattāri satasahassāni, aṭṭheva nahutāni ca;
Nava satasahassāni, māluto nabhamuggato;
Evaṃ saṇṭhite cettha yojanānaṃ –
Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;
Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;
Yugandharo īsadharo, karavīko sudassano;
Ete satta mahāselā, sinerussa samantato;
Yojanānaṃ satānucco, himavā pañca pabbato;
Caturāsītisahassehi, kūṭehi paṭimaṇḍito;
Paññāsayojanakkhandha-sākhāyāmā samantato;
Jambū yassānubhāvena, jambudīpo pakāsito;
Accuggato tāvadeva, cakkavāḷasiluccayo;
Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ, sūriyamaṇḍalaṃ paññāsayojanaṃ, tāvatiṃsabhavanaṃ dasasahassayojanaṃ, tathā asurabhavanaṃ avīcimahānirayo jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ, tathā pubbavideho, uttarakuru aṭṭhasahassayojano. Ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro. Taṃ sabbampi ekaṃ cakkavāḷaṃ ekā lokadhātu. Cakkavāḷantaresu lokantarikanirayā. Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo, anantena buddhañāṇena aññāsīti sabbathā okāsalokaṃ avedi. Evaṃ so bhagavā sabbathā. Viditalokattā lokavidūti veditabbo.
anuttaro. Vicittehi vinayanūpāyehi purisadamme sāretītipurisadammasārathi. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsati nitthāreti cātisatthā. Devamanussaggahaṇaṃ ukkaṭṭhaparicchedavasena bhabbapuggalapariggahavasena ca kataṃ, nāgādikepi pana esa lokiyatthena anusāsati. Yadatthi neyyaṃ nāma, sabbassa buddhattā vimokkhantikañāṇavasenabuddho. Yato pana so –
‘‘Bhagyavā bhaggavā yutto, bhagehi ca vibhattavā;
Ayamettha saṅkhepo, vitthārato panetāni padāni visuddhimagge (visuddhi. 1.124-125) vuttāni.
So imaṃ lokanti so bhagavā imaṃ lokaṃ. Idāni vattabbaṃ nidasseti.Sadevakantiādīni kasibhāradvājaāḷavakasuttesu vuttanayāneva.Sayanti sāmaṃ aparaneyyo hutvā.Abhiññāti abhiññāya.Sacchikatvāti paccakkhaṃ katvā.Pavedetīti bodheti ñāpeti pakāseti.So dhammaṃ deseti…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca anuttaraṃ vivekasukhaṃ hitvāpi dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti. Kathaṃ? Ekagāthāpi hi samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo. Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo. Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo. Suyyamāno cesa nīvaraṇādivikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇameva āvahatīti majjhekalyāṇo, tathā paṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇo. Nāthappabhavattā ca pabhavasuddhiyā ādikalyāṇo, atthasuddhiyā majjhekalyāṇo, kiccasuddhiyā pariyosānakalyāṇo. Yato appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva desetīti veditabbo.
Sātthaṃ sabyañjananti evamādīsu pana yasmā imaṃ dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti, tañca yathāsambhavaṃ atthasampattiyāsātthaṃ,byañjanasampattiyāsabyañjanaṃ. Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ, akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato sarikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassābhāvato sakalaparipuṇṇabhāvenakevalaparipuṇṇaṃ,apanetabbassa abhāvato niddosabhāvenaparisuddhaṃ. Sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato tesañca cariyabhāvatobrahmacariyaṃ. Tasmā ‘‘sātthaṃ sabyañjanaṃ…pe… brahmacariyaṃ pakāsetī’’ti vuccati.
Apica yasmā sanidānaṃ sauppattikañca desento ādikalyāṇaṃ deseti, vineyyānaṃ anurūpato atthassa aviparītatāya hetudāharaṇayogato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhena nigamanena ca pariyosānakalyāṇaṃ. Evaṃ desento ca brahmacariyaṃ pakāseti. Tañca paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ, seṭṭhaṭṭhena brahmabhūtānaṃ buddhapaccekabuddhasāvakānaṃ cariyato brahmacariyanti vuccati, tasmāpi ‘‘so dhammaṃ deseti…pe… brahmacariyaṃ pakāsetī’’ti vuccati.
Sādhu kho panāti sundaraṃ kho pana, atthāvahaṃ sukhāvahanti vuttaṃ hoti.Dhammiyā kathāyāti pānakānisaṃsapaṭisaṃyuttāya. Ayañhi keṇiyo sāyanhasamaye bhagavato āgamanaṃ assosi. ‘‘Tucchahattho bhagavantaṃ dassanāya gantuṃ lajjamāno vikālabhojanā viratānampi pānakaṃ kappatī’’ti cintetvā pañcahi kājasatehi susaṅkhataṃ badarapānaṃ gāhāpetvā agamāsi. Yathāha bhesajjakkhandhake ‘‘atha kho keṇiyassa jaṭilassa etadahosi, kiṃ nu kho ahaṃ samaṇassa gotamassa harāpeyya’’nti (mahāva. 300) sabbaṃ veditabbaṃ. Tato naṃ bhagavā yathā sekkhasutte (ma. ni. 2.22 ādayo) sākiye āvasathānisaṃsapaṭisaṃyuttāya kathāya, gosiṅgasālavane (ma. ni. 1.325 ādayo) tayo kulaputte sāmaggirasānisaṃsapaṭisaṃyuttāya, rathavinīte (ma. ni. 1.252 ādayo) jātibhūmake bhikkhū dasakathāvatthupaṭisaṃyuttāya, evaṃ taṅkhaṇānurūpāya pānakānisaṃsapaṭisaṃyuttāya kathāya pānakadānānisaṃsaṃ sandassesi, tathārūpānaṃ puññānaṃ punapi kattabbatāya niyojento samādapesi, abbhussāhaṃ janento samuttejesi, sandiṭṭhikasamparāyikena phalavisesena pahaṃsento sampahaṃsesi. Tenāha‘‘dhammiyā kathāya…pe… sampahaṃsesī’’ti. So bhiyyosomattāya bhagavati pasanno bhagavantaṃ nimantesi, bhagavā cassa tikkhattuṃ paṭikkhipitvā adhivāsesi. Tenāha‘‘atha kho keṇiyo jaṭilo…pe… adhivāsesibhagavā tuṇhībhāvenā’’ti.
Mittāmacceti mitte ca kammakare ca.Ñātisālohiteti samānalohite ekayonisambandhe puttadhītādayo avasesabandhave ca. Yenāti yasmā.Meti mayhaṃ.Kāyaveyyāvaṭikanti kāyena veyyāvaccaṃ.Maṇḍalamāḷaṃ paṭiyādetīti setavitānamaṇḍapaṃ karoti.
Tiṇṇaṃ vedānanti irubbedayajubbedasāmavedānaṃ. Saha nighaṇḍunā ca keṭubhena casanighaṇḍukeṭubhānaṃ.Nighaṇḍūti nāmanighaṇḍurukkhādīnaṃ vevacanappakāsakaṃ satthaṃ.Keṭubhanti kiriyākappavikappo kavīnaṃ upakārāya satthaṃ. Saha akkharappabhedenasākkharappabhedānaṃ.Akkharappabhedoti sikkhā ca nirutti ca.Itihāsapañcamānanti athabbanavedaṃ catutthaṃ katvā ‘‘itiha āsa itiha āsā’’ti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā. Tesaṃ itihāsapañcamānaṃ. Padaṃ tadavasesañca byākaraṇaṃ ajjheti vedeti cātipadako veyyākaraṇo. Lokāyate vitaṇḍavādasatthe mahāpurisalakkhaṇādhikāre ca dvādasasahasse mahāpurisalakkhaṇasatthe anūno paripūrakārītilokāyatamahāpurisalakkhaṇesu anavayo,avayo na hotīti vuttaṃ hoti. Avayo nāma yo tāni atthato ca ganthato ca sandhāretuṃ na sakkoti.
jaṅghāvihāraṃ,cirāsanādijanitaṃ parissamaṃ vinodetuṃ jaṅghāpasāraṇatthaṃ adīghacārikanti vuttaṃ hoti.Anucaṅkamamānoti caṅkamamāno eva.Anuvicaramānoti ito cito ca caramāno.Keṇiyassa jaṭilassa assamoti keṇiyassa assamaṃ nivesanaṃ.Āvāhoti kaññāgahaṇaṃ.Vivāhoti kaññādānaṃ.Mahāyaññoti mahāyajanaṃ.Māgadhoti magadhānaṃ issaro. Mahatiyā senāya samannāgatattāseniyo. Bimbīti suvaṇṇaṃ, tasmā sārasuvaṇṇasadisavaṇṇatāyabimbisāro. So me nimantitoti so mayā nimantito.
‘‘buddhoti, bho keṇiya, vadesī’’ti. Itaro yathābhūtaṃ ācikkhanto āha –‘‘buddhoti, bho sela, vadāmī’’ti. Tato naṃ punapi daḷhīkaraṇatthaṃ pucchi, itaropi tatheva ārocesi. Atha kappasatasahassehipi buddhasaddassa dullabhabhāvaṃ dassento āha –‘‘ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddho’’ti. Tatthayadidanti nipāto, yo esoti vuttaṃ hoti.
‘‘āgatāni kho pana…pe… vivaṭṭacchado’’ti. Tattha‘‘mantesū’’ti vedesu. ‘‘Tathāgato kira uppajjissatī’’ti paṭikacceva suddhāvāsadevā brāhmaṇavesena lakkhaṇāni pakkhipitvā vede vācenti ‘‘tadanusārena mahesakkhā sattā tathāgataṃ jānissantī’’ti. Tena pubbe vedesu mahāpurisalakkhaṇāni āgacchanti. Parinibbute pana tathāgate kamena antaradhāyanti, tena etarahi natthi.Mahāpurisassāti paṇidhisamādānañāṇasamādānakaruṇādiguṇamahato purisassa.Dveva gatiyoti dve eva niṭṭhā. Kāmañcāyaṃ gatisaddo ‘‘pañca kho imā, sāriputta, gatiyo’’tiādīsu (ma. ni. 1.153) bhavabhede, ‘‘gatī migānaṃ pavana’’ntiādīsu (pari. 339) nivāsaṭṭhāne, ‘‘evaṃ adhimattagatimanto’’tiādīsu (ma. ni. 1.161) paññāyaṃ, ‘‘gatigata’’ntiādīsu (cūḷava. 204) visaṭabhāve vattati, idha pana niṭṭhāyaṃ veditabbo. Tattha kiñcāpi yehi lakkhaṇehi samannāgato rājā hoti cakkavatti, na tehi eva buddho. Jātisāmaññato pana tāniyeva tānīti vuccanti. Tasmā vuttaṃ ‘‘yehi samannāgatassā’’ti.
Sace agāraṃ ajjhāvasatīti yadi agāre vasati.Rājā hoti cakkavattīti catūhi acchariyadhammehi saṅgahavatthūhi ca lokaṃ rañjanato rājā. Cakkaratanaṃ vatteti, catūhi sampatticakkehi, vattati, tehi ca paraṃ vatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavatti. Ettha ca rājāti sāmaññaṃ, cakkavattīti visesanaṃ. Dhammena caratītidhammiko,ñāyena samena vattatīti attho. Dhammena rajjaṃ labhitvā rājā jātotidhammarājā. Parahitadhammakaraṇena vā dhammiko, attahitadhammakaraṇenadhammarājā. Caturantāya issaroticāturanto,catusamuddantāya cattubbidhadīpavibhūsitāya ca pathaviyā issaroti attho. Ajjhattaṃ kodhādipaccatthike bahiddhā ca sabbarājāno vijesītivijitāvī. Janapadatthāvariyappattoti janapade dhuvabhāvaṃ thāvarabhāvaṃ patto, na sakkā kenaci cāletuṃ, janapado vā tamhi thāvariyappatto anussukko sakammanirato acalo asampavedhītipi janapadatthāvariyappatto.
Seyyathidanti nipāto, tassa etāni katamānīti attho.Cakkaratanaṃ…pe… pariṇāyakaratanameva sattamanti tāni sabbappakārato ratanasuttavaṇṇanāyaṃ vuttāni. Tesu ayaṃ cakkavattirājā cakkaratanena ajitaṃ jināti, hatthiassaratanehi vijite yathāsukhamanuvicarati, pariṇāyakaratanena vijitamanurakkhati, sesehi upabhogasukhamanubhavati. Paṭhamena cassa ussāhasattiyogo, hatthiassagahapatiratanehi pabhusattiyogo, pariṇāyakaratanena mantasattiyogo suparipuṇṇo hoti, itthimaṇiratanehi ca tividhasattiyogaphalaṃ. So itthimaṇiratanehi bhogasukhamanubhoti, sesehi issariyasukhaṃ. Visesato cassa purimāni tīṇi adosakusalamūlajanitakammānubhāvena sampajjanti, majjhimāni alobhakusalamūlajanitakammānubhāvena, pacchimamekaṃ amohakusalamūlajanitakammānubhāvenāti veditabbaṃ.
Parosahassanti atirekasahassaṃ.Sūrāti abhīrukajātikā.Vīraṅgarūpāti devaputtasadisakāyā, evaṃ tāveke. Ayaṃ panettha sabhāvovīrāti uttamasūrā vuccanti, vīrānaṃ aṅgaṃ vīraṅgaṃ, vīrakāraṇaṃ vīriyanti vuttaṃ hoti. Vīraṅgaṃ rūpaṃ etesantivīraṅgarūpā,vīriyamayasarīrā viyāti vuttaṃ hoti.Parasenappamaddanāti sace paṭimukhaṃ tiṭṭheyya parasenā, taṃ pamaddituṃ samatthāti adhippāyo.Dhammenāti ‘‘pāṇo na hantabbo’’tiādinā (dī. ni. 2.244; ma. ni. 3.257) pañcasīladhammena.Arahaṃ hoti sammāsambuddho loke vivaṭṭacchadoti ettha rāgadosamohamānadiṭṭhiavijjāduccaritachadanehi sattahi paṭicchanne kilesandhakāre loke taṃ chadanaṃ vivaṭṭetvā samantato sañjātāloko hutvā ṭhitoti vivaṭṭacchado. Tattha paṭhamena padena pūjārahatā, dutiyena tassā hetu yasmā sammāsambuddhoti. Tatiyena buddhattahetu vivaṭṭacchadatā vuttāti veditabbā. Atha vā vivaṭṭo ca vicchado cāti vivaṭṭacchado, vaṭṭarahito chadanarahito cāti vuttaṃ hoti. Tena arahaṃ vaṭṭābhāvena sammāsambuddho chadanābhāvenāti evaṃ purimapadadvayasseva hetudvayaṃ vuttaṃ hoti. Dutiyena vesārajjena cettha purimasiddhi, paṭhamena dutiyasiddhi, tatiyacatutthehi tatiyasiddhi hoti. Purimañca dhammacakkhuṃ, dutiyaṃ buddhacakkhuṃ, tatiyaṃ samantacakkhuṃ sādhetīti veditabbaṃ.
‘‘kahaṃ pana bho…pe… sammāsambuddho’’ti.Evaṃ vuttetiādīsuyenesāti yena disābhāgena esā.Nīlavanarājīti nīlavaṇṇarukkhapanti. Vanaṃ kira meghapantisadisaṃ. Yattha bhagavā tadā vihāsi, taṃ niddisanto āha – ‘‘yenesā bho, sela, nīlavanarājī’’ti. Tattha ‘‘so viharatī’’ti ayaṃ panettha pāṭhaseso, bhummatthe vā karaṇavacanaṃ.Pade padanti padasamīpe padaṃ. Tena turitagamanaṃ paṭisedheti.Durāsadā hīti kāraṇaṃ āha, yasmā te durāsadā, tasmā evaṃ bhonto āgacchantūti. Kiṃ pana kāraṇā durāsadāti ce?Sīhāva ekacarā.Yathāhi sīhā sahāyakiccābhāvato ekacarā, evaṃ tepi vivekakāmatāya.‘‘Yadā cāha’’ntiādinā pana te māṇavake upacāraṃ sikkhāpeti. Tatthamā opātethāti mā pavesetha, mā kathethāti vuttaṃ hoti.Āgamentūti paṭimānentu, yāva kathā pariyosānaṃ gacchati, tāva tuṇhī bhavantūti attho.
Samannesīti gavesi.Yebhuyyenāti bahukāni addasa, appakāni nāddasa. Tato yāni na addasa, tāni dīpento āha‘‘ṭhapetvā dve’’ti.Kaṅkhatīti kaṅkhaṃ uppādeti patthanaṃ ‘‘aho vata passeyya’’nti.Vicikicchatīti tato tato tāni vicinanto kicchati na sakkoti daṭṭhuṃ.Nādhimuccatīti tāya vicikicchāya sanniṭṭhānaṃ na gacchati.Na sampasīdatīti tato ‘‘paripuṇṇalakkhaṇo aya’’nti bhagavati pasādaṃ nāpajjati. Kaṅkhāya vā sudubbalavimati vuttā, vicikicchāya majjhimā, anadhimuccanatāya balavatī, asampasādena tehi tīhi dhammehi cittassa kālussiyabhāvo.
Kosohiteti vatthikosena paṭicchanne.Vatthaguyheti aṅgajāte. Bhagavato hi varavāraṇasseva kosohitaṃ vatthaguyhaṃ suvaṇṇavaṇṇaṃ padumagabbhasamānaṃ. Taṃ so vatthapaṭicchannattā apassanto antomukhagatāya ca jivhāya pahūtabhāvaṃ asallakkhento tesu dvīsu lakkhaṇesu kaṅkhī ahosi vicikicchī.Tathārūpanti kathaṃ rūpaṃ? Kimettha amhehi vattabbaṃ, vuttametaṃ nāgasenatthereneva milindaraññā puṭṭhena (mi. pa. 4.3.3) –
‘‘Dukkaraṃ, bhante nāgasena, bhagavatā katanti. Kiṃ, mahārājāti? Mahājanena hirikaraṇokāsaṃ brahmāyubrāhmaṇassa ca antevāsiuttarassa ca bāvarissa antevāsīnaṃ soḷasannaṃ brāhmaṇānañca selassa brāhmaṇassa antevāsīnaṃ tisatamāṇavānañca dassesi, bhanteti. Na, mahārāja, bhagavā guyhaṃ dasseti, chāyaṃ bhagavā dasseti, iddhiyā abhisaṅkharitvā nivāsananivatthaṃ kāyabandhanabaddhaṃ cīvarapārutaṃ chāyārūpakamattaṃ dasseti, mahārājāti. Chāyārūpe diṭṭhe sati diṭṭho eva nanu, bhanteti. Tiṭṭhatetaṃ, mahārāja, hadayarūpaṃ disvā bujjhanakasatto bhaveyya, hadayamaṃsaṃ nīharitvā dasseyya sammāsambuddhoti. Kallosi, bhante, nāgasenā’’ti (mi. pa. 4.3.3).
Ninnāmetvāti nīharitvā. Kaṇṇasotānumasanena cettha dīghabhāvo, nāsikāsotānumasanena tanubhāvo, nalāṭacchādanena puthulabhāvo pakāsitoti veditabbo.Ācariyapācariyānanti ācariyānañceva ācariyācariyānañca.Sake vaṇṇeti attano guṇe.
554.Paripuṇṇakāyoti lakkhaṇehi paripuṇṇatāya ahīnaṅgapaccaṅgatāya ca paripuṇṇasarīro.Surucīti sundarasarīrappabho.Sujātoti ārohapariṇāhasampattiyā saṇṭhānasampattiyā ca sunibbatto.Cārudassanoti sucirampi passantānaṃ atittijanakaṃ appaṭikūlaṃ ramaṇīyaṃ cāru eva dassanaṃ assāti cārudassano. Keci pana bhaṇanti ‘‘cārudassanoti sundaranetto’’ti.Suvaṇṇavaṇṇoti suvaṇṇasadisavaṇṇo.Asīti bhavasi. Etaṃ sabbapadehi yojetabbaṃ.Susukkadāṭhoti suṭṭhu sukkadāṭho. Bhagavato hi dāṭhāhi candakiraṇā viya ativiya paṇḍararaṃsiyo niccharanti. Tenāha – ‘‘susukkadāṭhosī’’ti.
555.Mahāpurisalakkhaṇāti pubbe vuttabyañjanāneva vacanantarena nigamento āha.
556.Idāni tesu lakkhaṇesu attano abhirucitehi lakkhaṇehi bhagavantaṃ thunanto āha –‘‘pasannanetto’’tiādi. Bhagavā hi pañcavaṇṇapasādasampattiyāpasannanetto,paripuṇṇacandamaṇḍalasadisamukhattāsumukho,ārohapariṇāhasampattiyābrahā,bahmujugattatāyauju,jutimantatāya patāpavā. Yampi cettha pubbe vuttaṃ, taṃ‘‘majjhe samaṇasaṅghassā’’ti iminā pariyāyena thunatā puna vuttaṃ. Īdiso hi evaṃ virocati. Esa nayo uttaragāthāyapi.
557-8.Uttamavaṇṇinoti uttamavaṇṇasampannassa.Jambusaṇḍassāti jambudīpassa. Pākaṭena issariyaṃ vaṇṇayanto āha, apica cakkavatti catunnampi dīpānaṃ issaro hoti.
559.Khattiyāti jātikhattiyā.Bhojāti bhogiyā.Rājānoti ye keci rajjaṃ kārentā.Anuyantāti anugāmino sevakā.Rājābhirājāti rājūnaṃ pūjaniyo rājā hutvā, cakkavattīti adhippāyo.Manujindoti manussādhipati paramissaro hutvā.
560.Evaṃ vutte bhagavā ‘‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’’ti imaṃ selassa manorathaṃ pūrento āha‘‘rājāhamasmī’’ti. Tatrāyamadhippāyo – yaṃ kho maṃ tvaṃ sela yācasi ‘‘rājā arahasi bhavituṃ cakkavattī’’ti, ettha appossukko hoti,rājāhamasmi,sati ca rājatte yathā añño rājā samānopi yojanasataṃ vā anusāsati, dve tīṇi vā cattāri vā pañca vā yojanasatāni yojanasahassaṃ vā cakkavatti hutvāpi catudīpapariyantamattaṃ vā, nāhamevaṃ paricchinnavisayo. Ahañhidhammarājā anuttaro bhavaggatoavīcipariyantaṃ katvā tiriyaṃ appameyyā lokadhātuyo anusāsāmi. Yāvatā hi apadadvipadādibhedā sattā, ahaṃ tesaṃ aggo. Na hi me koci sīlena vā…pe… vimuttiñāṇadassanena vā paṭibhāgo atthi. Svāhaṃ evaṃ dhammarājā anuttaro anuttareneva catusatipaṭṭhānādibhedabodhipakkhiyasaṅkhātenadhammena cakkaṃ vattemi‘‘idaṃ pajahatha, idaṃ upasampajja viharathā’’tiādinā āṇācakkaṃ, ‘‘idaṃ kho pana, bhikkhave, dukkhaṃ ariyasacca’’ntiādinā (saṃ. ni. 5.1081; mahāva. 14) pariyattidhammena dhammacakkameva vā.Cakkaṃ appaṭivattiyanti yaṃ cakkaṃ appaṭivattiyaṃ hoti samaṇena vā…pe… kenaci lokasminti.
561-2.Evaṃ attānaṃ āvikarontaṃ bhagavantaṃ disvā pītisomanassajāto selo daḷhikaraṇatthaṃ‘‘sambuddho paṭijānāsī’’ti gāthādvayamāha. Tatthako nu senāpatīti dhammarañño bhoto, dhammena pavattitassa dhammacakkassa anuppavattako senāpati koti pucchi.
563.Tena ca samayena bhagavato dakkhiṇapasse āyasmā sāriputto nisinno hoti suvaṇṇapuñjo viya siriyā sobhamāno, taṃ dassento bhagavā‘‘mayā pavattita’’nti gāthamāha. Tatthaanujāto tathāgatanti tathāgatahetu anujāto, tathāgatena hetunā jātoti attho.
564.Evaṃ ‘‘ko nu senāpatī’’ti pañhaṃ byākaritvā yaṃ selo āha – ‘‘sambuddho paṭijānāsī’’ti, tatra naṃ nikkaṅkhaṃ kātukāmo ‘‘nāhaṃ paṭiññāmatteneva paṭijānāmi, apicāhaṃ iminā kāraṇena buddho’’ti ñāpetuṃ‘‘abhiññeyya’’nti gāthamāha. Tatthaabhiññeyyanti vijjā ca vimutti ca. Maggasaccasamudayasaccāni pana bhāvetabbapahātabbāni, hetuvacanena pana phalasiddhito tesaṃ phalāni nirodhasaccadukkhasaccānipi vuttāneva bhavanti. Yato sacchikātabbaṃ sacchikataṃ, pariññeyyaṃ pariññātanti evampettha vuttameva hoti. Evaṃ catusaccabhāvanāphalañca vijjāvimuttiṃ dassento ‘‘bujjhitabbaṃ bujjhitvā buddho jātosmī’’ti yuttena hetunā buddhattaṃ sādheti.
565-7.Evaṃ nippariyāyena attānaṃ pātukatvā attani kaṅkhāvitaraṇatthaṃ brāhmaṇaṃ abhittharayamāno‘‘vinayassū’’ti gāthāttayamāha. Tatthasallakattoti rāgasallādisattasallakattano.Brahmabhūtoti seṭṭhabhūto.Atituloti tulaṃ atīto upamaṃ atīto, nirūpamoti attho.Mārasenappamaddanoti ‘‘kāmā te paṭhamā senā’’tiādikāya ‘‘pare ca avajānātī’’ti (su. ni. 440; mahāni. 28; cūḷani. nandamāṇavapucchāniddesa 47) evaṃ vuttāya māraparisasaṅkhātāya mārasenāya pamaddano.Sabbāmitteti khandhakilesābhisaṅkhāramaccudevaputtamārādike sabbapaccatthike.Vasīkatvāti attano vase vattetvā.Akutobhayoti kutoci abhayo.
568-70.Evaṃ vutte selo brāhmaṇo tāvadeva bhagavati sañjātappasādo pabbajjāpekkho hutvā‘‘imaṃ bhavanto’’ti gāthāttayamāha yathā taṃ paripākagatāya upanissayasampattiyā sammā codiyamāno. Tatthakaṇhābhijātikoti caṇḍālādinīcakule jāto.
571.Tato tepi māṇavakā tatheva pabbajjāpekkhā hutvā‘‘etañce ruccati bhoto’’ti gāthamāhaṃsu yathā taṃ tena saddhiṃ katādhikārā kulaputtā.
572.Atha selo tesu māṇavakesu tuṭṭhacitto te dassento pabbajjaṃ yācamāno‘‘brāhmaṇā’’ti gāthamāha.
573.Tato bhagavā yasmā selo atīte padumuttarassa bhagavato sāsane tesaṃyeva tiṇṇaṃ purisasatānaṃ gaṇaseṭṭho hutvā tehi saddhiṃ pariveṇaṃ kārāpetvā dānādīni puññāni ca katvā kamena devamanussasampattiṃ anubhavamāno pacchime bhave tesaṃyeva ācariyo hutvā nibbatto, tañca nesaṃ kammaṃ vimuttiparipākāya paripakkaṃ ehibhikkhubhāvassa ca upanissayabhūtaṃ, tasmā te sabbeva ehibhikkhupabbajjāya pabbājento‘‘svākkhāta’’nti gāthamāha. Tatthasandiṭṭhikanti paccakkhaṃ.Akālikanti maggānantaraphaluppattito na kālantare pattabbaphalaṃ.Yatthāti yannimittā. Maggabrahmacariyanimittā hi pabbajjā appamattassa sativippavāsavirahitassa tīsu sikkhāsu sikkhato amoghā hoti. Tenāha – ‘‘svākkhātaṃ…pe… sikkhato’’ti.
‘‘alattha kho selo…pe… upasampada’’nti āhaṃsu.
Bhuttāvinti bhuttavantaṃ.Onītapattapāṇinti pattato onītapāṇiṃ, apanītahatthanti vuttaṃ hoti. Tattha ‘‘upagantvā’’ti pāṭhaseso daṭṭhabbo. Itarathā hi bhagavantaṃ ekamantaṃ nisīdīti na yujjati.
574.Aggihuttamukhāti bhagavā keṇiyassa cittānukūlavasena anumodanto evamāha. Tattha aggiparicariyaṃ vinā brāhmaṇānaṃ yaññābhāvato ‘‘aggihuttamukhā yaññā’’ti vuttaṃ. Aggihuttaseṭṭhā aggihuttapadhānāti attho. Vede sajjhāyantehi paṭhamaṃ sajjhāyitabbato sāvittī ‘‘chandaso mukha’’nti vuttā. Manussānaṃ seṭṭhato rājā ‘‘mukha’’nti vutto. Nadīnaṃ ādhārato paṭisaraṇato ca sāgaro ‘‘mukha’’nti vutto. Candayogavasena ‘‘ajja kattikā ajja rohinī’’ti sañjānanato ālokakaraṇato sommabhāvato ca ‘‘nakkhattānaṃ mukhaṃ cando’’ti vutto. Tapantānaṃ aggattā ādicco ‘‘tapataṃ mukha’’nti vutto. Dakkhiṇeyyānaṃ pana aggattā visesena tasmiṃ samaye buddhappamukhaṃ saṅghaṃ sandhāya ‘‘puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti vutto. Tena saṅgho puññassa āyamukhanti dasseti.
576.Yaṃ taṃ saraṇanti aññabyākaraṇagāthamāha. Tassattho – pañcahi cakkhūhi cakkhumā bhagavā, yasmā mayaṃ ito aṭṭhame divase taṃ saraṇaṃ agamamha, tasmā sattarattena tava sāsane anuttarena damathena dantamha. Aho te saraṇassa ānubhāvoti.
577-8.Tato paraṃ bhagavantaṃ dvīhi gāthāhi thunitvā tatiyāya vandanaṃ yācati –
579.
‘‘Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya selasuttavaṇṇanā niṭṭhitā.
8. Sallasuttavaṇṇanā
580.Animittanti sallasuttaṃ. Kā uppatti? Bhagavato kira upaṭṭhāko eko upāsako, tassa putto kālamakāsi. So puttasokābhibhūto sattāhaṃ nirāhāro ahosi. Taṃ anukampanto bhagavā tassa gharaṃ gantvā sokavinodanatthaṃ imaṃ suttamabhāsi.
animattanti kiriyākāranimittavirahitaṃ. Yathā hi ‘‘yadāhaṃ akkhiṃ vā nikhaṇissāmi, bhamukaṃ vā ukkhipissāmi, tena nimittena taṃ bhaṇḍaṃ avaharā’’tiādīsu kiriyākāranimittamatthi, na evaṃ jīvite. Na hi sakkā laddhuṃ ‘‘yāvāhaṃ idaṃ vā idaṃ vā karomi, tāva tvaṃ jīva, mā mīyā’’ti.Anaññātanti ato eva na sakkā ekaṃsena aññātuṃ ‘‘ettakaṃ vā ettakaṃ vā kālaṃ iminā jīvitabba’’nti gatiyā āyupariyantavasena vā. Yathā hi cātumahārājikādīnaṃ parimitaṃ āyu, na tathā maccānaṃ, evampi ekaṃsena anaññātaṃ.
Kasiranti anekapaccayapaṭibaddhavuttibhāvato kicchaṃ na sukhayāpanīyaṃ. Tathā hi taṃ assāsapaṭibaddhañca, passāsapaṭibaddhañca, mahābhūtapaṭibaddhañca, kabaḷīkārāhārapaṭibaddhañca, usmāpaṭibaddhañca, viññāṇapaṭibaddhañca. Anassasantopi hi na jīvati apassasantopi. Catūsu ca dhātūsu kaṭṭhamukhādiāsīvisadaṭṭho viya kāyo pathavīdhātuppakopena tāva thaddho hoti kaliṅgarasadiso. Yathāha –
‘‘Patthaddho bhavatī kāyo, daṭṭho kaṭṭhamukhena vā;
Āpodhātuppakopena pūtibhāvaṃ āpajjitvā paggharitapubbamaṃsalohito aṭṭhicammāvaseso hoti. Yathāha –
‘‘Pūtiko bhavatī kāyo, daṭṭho pūtimukhena vā;
Tejodhātuppakopena aṅgārakāsuyaṃ pakkhitto viya samantā pariḍayhati. Yathāha –
‘‘Santatto bhavatī kāyo, daṭṭho aggimukhena vā;
Vāyodhātuppakopena sañchijjamānasandhibandhano pāsāṇehi koṭṭetvā sañcuṇṇiyamānaṭṭhiko viya ca hoti. Yathāha –
‘‘Sañchinno bhavatī kāyo, daṭṭho satthamukhena vā;
Dhātuppakopabyāpannakāyopi ca na jīvati. Yadā pana tā dhātuyo aññamaññaṃ patiṭṭhānādikiccaṃ sādhentāpi samaṃ vahanti, tadā jīvitaṃ pavattati. Evaṃ mahābhūtapaṭibaddhañca jīvitaṃ. Dubbhikkhādīsu pana āhārupacchedena sattānaṃ jīvitakkhayo pākaṭo eva. Evaṃ kabaḷīkārāhārapaṭibaddhañca jīvitaṃ. Tathā asitapītādiparipāke kammajateje khīṇe sattā jīvitakkhayaṃ pāpuṇantāpi pākaṭā eva. Evaṃ usmāpaṭibaddhañca jīvitaṃ. Viññāṇe pana niruddhe niruddhato pabhuti sattānaṃ na hoti jīvitanti evampi loke pākaṭameva. Evaṃ viññāṇapaṭibaddhañca jīvitaṃ. Evaṃ anekapaccayapaṭibaddhavuttibhāvato kasiraṃ veditabbaṃ.
Parittañcāti appakaṃ, devānaṃ jīvitaṃ upanidhāya tiṇagge ussāvabindusadisaṃ, cittakkhaṇato uddhaṃ abhāvena vā parittaṃ. Atidīghāyukopi hi satto atītena cittena jīvittha na jīvati na jīvissati, anāgatena jīvissati na jīvati na jīvittha, paccuppannena jīvati na jīvittha na jīvissati. Vuttañcetaṃ –
‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;
‘‘Cullāsītisahassāni, kappā tiṭṭhanti ye marū;
Tañca dukkhena saṃyutanti tañca jīvitaṃ evaṃ animittamanaññātaṃ kasiraṃ parittañca samānampi sītuṇhaḍaṃsamakasādisamphassakhuppipāsāsaṅkhāradukkhavipariṇāmadukkhadukkhadukkhehi saṃyutaṃ. Kiṃ vuttaṃ hoti? Yasmā īdisaṃ maccānaṃ jīvitaṃ, tasmā tvaṃ yāva taṃ parikkhayaṃ na gacchati, tāva dhammacariyameva brūhaya, mā puttamanusocāti.
581.Athāpi maññeyyāsi ‘‘sabbūpakaraṇehi puttaṃ anurakkhantassāpi me so mato, tena socāmī’’ti, evampi mā soci.Na hi so upakkamo atthi, yena jātā na miyyare,na hi sakkā kenaci upakkamena jātā sattā mā marantūti rakkhitunti vuttaṃ hoti. Tato yasmā so ‘‘jaraṃ patvā nāma, bhante, maraṇaṃ anurūpaṃ, atidaharo me putto mato’’ti cintesi, tasmā āha‘‘jarampi patvā maraṇaṃ, evaṃdhammā hi pāṇino’’ti, jaraṃ patvāpi appatvāpi maraṇaṃ, natthi ettha niyamoti vuttaṃ hoti.
582.Idāni tamatthaṃ nidassanena sādhento‘‘phalānamiva pakkāna’’ntiādimāha. Tassattho – yathā phalānaṃ pakkānaṃ yasmā sūriyuggamanato pabhuti sūriyātapena santappamāne rukkhe pathaviraso ca āporaso ca pattato sākhaṃ sākhato khandhaṃ khandhato mūlanti evaṃ anukkamena mūlato pathavimeva pavisati, ogamanato pabhuti pana pathavito mūlaṃ mūlato khandhanti evaṃ anukkamena sākhāpattapallavādīni puna ārohati, evaṃ ārohanto ca paripākagate phale vaṇṭamūlaṃ na pavisati. Atha sūriyātapena tappamāne vaṇṭamūle pariḷāho uppajjati. Tena tāni phalāni pāto pāto niccakālaṃ patanti, nesaṃ pāto patanato bhayaṃ hoti, patanā bhayaṃ hotīti attho. Evaṃ jātānaṃ maccānaṃ niccaṃ maraṇato bhayaṃ. Pakkaphalasadisā hi sattāti.
583-6.Kiñca bhiyyo‘‘yathāpi kumbhakārassa…pe… jīvita’’nti. Tasmā‘‘daharā ca…pe… parāyaṇā’’ti evaṃ gaṇha, evañca gahetvā‘‘tesaṃ maccu…pe… ñātī vā pana ñātake’’ti evampi gaṇha. Yasmā ca na pitā tāyate puttaṃ, ñātī vā pana ñātake, tasmāpekkhataṃyeva…pe… nīyati.
Tattha ayaṃ yojanā – passamānānaṃyeva ñātīnaṃ ‘‘amma, tātā’’tiādinā nayena puthu anekappakārakaṃ lālapataṃyeva maccānaṃ ekameko macco yathā go vajjho evaṃ nīyati, evaṃ passa, upāsaka, yāva atāṇo lokoti.
587.Tattha ye buddhapaccekabuddhādayo dhitisampannā, te‘‘evamabbhāhato loko maccunā ca jarāya ca,so na sakkā kenaci parittāṇaṃ kātu’’nti yasmā jānanti,tasmā dhīrā na socanti viditvā lokapariyāyaṃ. Imaṃ lokasabhāvaṃ ñatvā na socantīti vuttaṃ hoti.
588.Tvaṃ panayassa maggaṃ…pe… paridevasi. Kiṃ vuttaṃ hoti? Yassa mātukucchiṃ āgatassa āgatamaggaṃ vā ito cavitvā aññattha gatassa gatamaggaṃ vā na jānāsi, tassa ime ubho ante asampassaṃ niratthaṃ paridevasi. Dhīrā pana te passantā viditvā lokapariyāyaṃ na socantīti.
589.Idāni ‘‘niratthaṃ paridevasī’’ti ettha vuttaparidevanāya niratthakabhāvaṃ sādhento‘‘paridevayamāno ce’’tiādimāha. Tatthaudabbaheti ubbaheyya dhāreyya, attani sañjaneyyāti attho.Sammūḷho hiṃsamattānanti sammūḷho hutvā attānaṃ bādhento.Kayirā ce naṃ vicakkhaṇoti yadi tādiso kañci atthaṃ udabbahe, vicakkhaṇopi naṃ paridevaṃ kareyya.
590.Na hi ruṇṇenāti etthāyaṃ yojanā – na pana kociruṇṇenavāsokenavācetaso santiṃ pappoti,apica kho pana rodato socato cabhiyyo assa uppajjate dukkhaṃ, sarīrañcadubbaṇṇiyādīhiupahaññatīti.
591.Na tena petāti tena paridevanena kālakatā na pālenti na yāpenti, na taṃ tesaṃ upakārāya hoti. Tasmā niratthā paridevanāti.
592.Na kevalañca niratthā, anatthampi āvahati. Kasmā? Yasmāsokamappajahaṃ…pe… vasamanvagū. Tatthaanutthunantoti anusocanto.Vasamanvagūti vasaṃ gato.
593.Evampi niratthakattaṃ anatthāvahattañca sokassa dassetvā idāni sokavinayatthaṃ ovadanto‘‘aññepi passā’’tiādimāha. Tatthagamineti gamike, paralokagamanasajje ṭhiteti vuttaṃ hoti.Phandantevidha pāṇinoti maraṇabhayena phandamāneyeva idha satte.
594.Yena yenāti yenākārena maññanti ‘‘dīghāyuko bhavissati, arogo bhavissatī’’ti. Tato taṃ aññathāyeva hoti, so evaṃ maññito maratipi, rogīpi hoti. Etādiso ayaṃ vinābhāvo maññitappaccanīkena hoti, passa, upāsaka, lokasabhāvanti evamettha adhippāyayojanā veditabbā.
596.Arahato sutvāti imaṃ evarūpaṃ arahato dhammadesanaṃ sutvā.Neso labbhā mayā itīti so peto ‘‘idāni mayā puna jīvatū’’ti na labbhā iti parijānanto, vineyya paridevitanti vuttaṃ hoti.
597.Kiñca bhiyyo –‘‘yathā saraṇamādittaṃ…pe… dhaṃsaye’’ti. Tatthadhīrodhitisampadāya,sapaññosābhāvikapaññāya,paṇḍitobāhusaccapaññāya,kusalocintakajātikatāya veditabbo. Cintāmayasutamayabhāvanāmayapaññāhi vā yojetabbaṃ.
598-9.Na kevalañca sokameva,paridevaṃ…pe… sallamattano. Tattha pajappantitaṇhaṃ. Domanassanti cetasikadukkhaṃ.Abbaheti uddhare.Sallanti etameva tippakāraṃ dunnīharaṇaṭṭhena antovijjhanaṭṭhena ca sallaṃ. Pubbe vuttaṃ sattavidhaṃ rāgādisallaṃ vā. Etasmiñhi abbūḷhe salle abbūḷhasallo…pe… nibbutoti arahattanikūṭena desanaṃ niṭṭhāpesi. Tatthaasitoti taṇhādiṭṭhīhi anissito.Pappuyyāti pāpuṇitvā. Sesaṃ idha ito pubbe vuttattā uttānatthameva, tasmā na vaṇṇitaṃ.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya sallasuttavaṇṇanā niṭṭhitā.
9. Vāseṭṭhasuttavaṇṇanā
Evaṃme sutanti vāseṭṭhasuttaṃ. Kā uppatti? Ayameva yāssa nidāne vuttā atthavaṇṇanaṃ panassa vuttanayāni uttānatthāni ca padāni pariharantā karissāma.Icchānaṅgaloti gāmassa nāmaṃ. Brāhmaṇamahāsālānaṃcaṅkī tārukkho todeyyoti vohāranāmametaṃ.Pokkharasāti jāṇussoṇīti nemittikaṃ. Tesu kira eko himavantapasse pokkharaṇiyā padume nibbatto, aññataro tāpaso taṃ padumaṃ gahetvā tattha sayitaṃ dārakaṃ disvā saṃvaḍḍhetvā rañño dassesi. Pokkhare sayitattā ‘‘pokkharasātī’’ti cassa nāmamakāsi. Ekassa ṭhānantare nemittikaṃ. Tena kira jāṇussoṇināmakaṃ purohitaṭṭhānaṃ laddhaṃ, so teneva paññāyi.
Te sabbepi aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā kasmā icchānaṅgale paṭivasantīti? Vedasajjhāyanaparivīmaṃsanatthaṃ. Tena kira samayena kosalajanapade vedakā brāhmaṇā vedānaṃ sajjhāyakaraṇatthañca atthūpaparikkhaṇatthañca tasmiṃyeva gāme sannipatanti. Tena tepi antarantarā attano bhogagāmato āgamma tattha paṭivasanti.
Vāseṭṭhabhāradvājānanti vāseṭṭhassa ca bhāradvājassa ca.Ayamantarākathāti yaṃ attano sahāyakabhāvānurūpaṃ kathaṃ kathentā anuvicariṃsu, tassā kathāya antarā vemajjheyeva ayaṃ aññā kathā udapādīti vuttaṃ hoti.Saṃsuddhagahaṇikoti saṃsuddhakucchiko, saṃsuddhāya brāhmaṇiyā eva kucchismiṃ nibbattoti adhippāyo. ‘‘Samavepākiniyā gahaṇiyā’’tiādīsu hi udaraggi ‘‘gahaṇī’’ti vuccati. Idha pana mātukucchi.Yāva sattamāti mātu mātā, pitu pitāti evaṃ paṭilomena yāva satta jātiyo. Ettha ca pitāmaho ca pitāmahī ca pitāmahā, tathā mātāmaho ca mātāmahī ca mātāmahā, pitāmahā ca mātāmahā ca pitāmahāyeva. Pitāmahānaṃ yugaṃpitāmahayugaṃ. Yuganti āyuppamāṇaṃ. Abhilāpamattameva cetaṃ, atthato pana pitāmahāyeva pitāmahayugaṃ.Akkhittoti jātiṃ ārabbha ‘‘kiṃ so’’ti kenaci anavaññāto.Anupakkuṭṭhoti jātisandosavādena anupakkuṭṭhapubbo.Vatasampannoti ācārasampanno.Saññāpetunti ñāpetuṃ bodhetuṃ, nirantaraṃ kātunti vuttaṃ hoti.Āyāmāti gacchāma.
600.Anuññātapaṭiññātāti ‘‘tevijjā tumhe’’ti evaṃ mayaṃ ācariyehi ca anuññātā attanā ca paṭijānimhāti attho.Asmāti bhavāma.Ubhoti dvepi janā.Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavoti ahaṃ pokkharasātissa jeṭṭhantevāsī aggasisso, ayaṃ tārukkhassāti adhippāyena bhaṇati ācariyasampattiṃ attano sampattiñca dīpento.
601.Tevijjānanti tivedānaṃ.Kevalinoti niṭṭhaṅgatā.Asmaseti amha bhavāma. Idāni taṃ kevalibhāvaṃ vitthārento āha –‘‘padakasmā…pe… sādisā’’ti. Tatthajappeti vede.Kammunāti dasavidhena kusalakammapathakammunā. Ayañhi pubbe sattavidhaṃ kāyavacīkammaṃ sandhāya ‘‘yato kho bho sīlavā hotī’’ti āha. Tividhaṃ manokammaṃ sandhāya ‘‘vatasampanno’’ti āha. Tena samannāgato hi ācārasampanno hoti.
602-5.Idāni taṃ vacanantarena dassento āha –‘‘ahañca kammunā brūmī’’ti.Khayātītanti ūnabhāvaṃ atītaṃ, paripuṇṇanti attho.Peccāti upagantvā.Namassantīti namo karonti.Cakkhuṃ loke samuppannanti avijjandhakāre loke, taṃ andhakāraṃ vidhamitvā lokassa diṭṭhadhammikādiatthasandassanena cakkhu hutvā samuppannaṃ.
606.Evaṃ abhitthavitvā vāseṭṭhena yācito bhagavā dvepi jane saṅgaṇhanto āha –‘‘tesaṃ vo ahaṃ byakkhissa’’ntiādi. Tatthabyakkhissanti byākarissāmi.Anupubbanti tiṭṭhatu tāva brāhmaṇacintā, kīṭapaṭaṅgatiṇarukkhato pabhuti vo anupubbaṃ byakkhissanti evamettha adhippāyo veditabbo, evaṃ vitthārakathāya vinetabbā hi te māṇavakā.Jātivibhaṅganti jātivitthāraṃ.Aññamaññā hi jātiyoti tesaṃ tesañhi pāṇānaṃ jātiyo aññā aññā nānappakārāti attho.
607.Tato pāṇānaṃ jātivibhaṅge kathetabbe‘‘tiṇarukkhepi jānāthā’’ti anupādinnakānaṃ tāva kathetuṃ āraddho. Taṃ kimatthamiti ce? Upādinnesu sukhañāpanatthaṃ. Anupādinnesu hi jātibhede gahite upādinnesu so pākaṭataro hoti. Tatthatiṇānināma antopheggūni bahisārāni. Tasmā tālanāḷikerādayopi tiṇasaṅgahaṃ gacchanti.Rukkhānāma bahipheggū antosārā. Tiṇāni ca rukkhā ca tiṇarukkhā. Te upayogabahuvacanena dassento āha –‘‘tiṇarukkhepi jānāthā’’ti.Na cāpi paṭijānareti ‘‘mayaṃ tiṇā, mayaṃ rukkhā’’ti evampi na paṭijānanti.Liṅgaṃ jātimayanti apaṭijānantānampi ca tesaṃ jātimayameva saṇṭhānaṃ attano mūlabhūtatiṇādisadisameva hoti. Kiṃ kāraṇaṃ?Aññamaññā hi jātiyo,yasmā aññā tiṇajāti, aññā rukkhajāti; tiṇesupi aññā tālajāti, aññā nāḷikerajātīti evaṃ vitthāretabbaṃ.
Tena kiṃ dīpeti? Yaṃ jātivasena nānā hoti, taṃ attano paṭiññaṃ paresaṃ vā upadesaṃ vināpi aññajātito visesena gayhati. Yadi ca jātiyā brāhmaṇo bhaveyya, sopi attano paṭiññaṃ paresaṃ vā upadesaṃ vinā khattiyato vessasuddato vā visesena gayheyya, na ca gayhati, tasmā na jātiyā brāhmaṇoti. Parato pana ‘‘yathā etāsu jātīsū’’ti imāya gāthāya etamatthaṃ vacībhedeneva āvikarissati.
608.Evaṃ anupādinnesu jātibhedaṃ dassetvā upādinnesu taṃ dassento‘‘tato kīṭe’’ti evamādimāha. Tatthakīṭāti kimayo.Paṭaṅgāti paṭaṅgāyeva.Yāva kunthakipilliketi kunthakipillikaṃ pariyantaṃ katvāti attho.
609.Khuddaketi kāḷakakaṇḍakādayo.Mahallaketi sasabiḷārādayo. Sabbe hi te anekavaṇṇā.
610.Pādūdareti udarapāde, udaraṃyeva yesaṃ pādāti vuttaṃ hoti.Dīghapiṭṭhiketi sappānañhi sīsato yāva naṅguṭṭhā piṭṭhi eva hoti, tena te ‘‘dīghapiṭṭhikā’’ti vuccanti. Tepi anekappakārā āsīvisādibhedena.
611.Odaketi udakamhi jāte. Macchāpi anekappakārā rohitamacchādibhedena.
612.Pakkhīti sakuṇe. Te hi pakkhānaṃ atthitāya ‘‘pakkhī’’ti vuccanti. Pattehi yantītipattayānā. Vehāse gacchantītivihaṅgamā. Tepi anekappakārā kākādibhedena.
613.Evaṃ thalajalākāsagocarānaṃ pāṇānaṃ jātibhedaṃ dassetvā idāni yenādhippāyena taṃ dassesi, taṃ āvikaronto‘‘yathā etāsū’’ti gāthamāha. Tassattho saṅkhepato pubbe vuttādhippāyavaṇṇanāvaseneva veditabbo.
614-6.Vitthārato panettha yaṃ vattabbaṃ, taṃ sayameva dassento‘‘na kesehī’’tiādimāha. Tatrāyaṃ yojanā – yaṃ vuttaṃ ‘‘natthi manussesu liṅgaṃ jātimayaṃ puthū’’ti, taṃ evaṃ natthīti veditabbaṃ. Seyyathidaṃ,na kesehīti. Na hi ‘‘brāhmaṇānaṃ īdisā kesā honti, khattiyānaṃ īdisā’’ti niyamo atthi yathā hatthiassamigādīnanti iminā nayena sabbaṃ yojetabbaṃ.Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisūti idaṃ pana vuttassevatthassa nigamananti veditabbaṃ. Tassa yojanā – tadeva yasmā imehi kesādīhi natthi manussesu liṅgaṃ jātimayaṃ puthu, tasmā veditabbametaṃ ‘‘brāhmaṇādibhedesu manussesu liṅgaṃ jātimayaṃ neva yathā aññāsu jātīsū’’ti.
617.Idāni evaṃ jātibhede asantepi brāhmaṇo khattiyoti idaṃ nānattaṃ yathā jātaṃ, taṃ dassetuṃ‘‘paccatta’’nti gāthamāha. Tassattho – etaṃ tiracchānānaṃ viya yonisiddhameva kesādisaṇṭhānānattaṃ manussesu brāhmaṇādīnaṃ attano attano sarīresu na vijjati. Avijjamānepi pana etasmiṃ yadetaṃ brāhmaṇo khattiyoti nānattavidhānapariyāyaṃ vokāraṃ, taṃ vokārañca manussesusamaññāya pavuccati, vohāramattenavuccatīti.
619-625.Ettāvatā bhagavā bhāradvājassa vādaṃ niggahetvā idāni yadi jātiyā brāhmaṇo bhaveyya, ājīvasīlācāravipannopi brāhmaṇo bhaveyya. Yasmā pana porāṇā brāhmaṇā tassa brāhmaṇabhāvaṃ na icchanti loke ca aññepi paṇḍitamanussā, tasmā vāseṭṭhassa vādapaggahaṇatthaṃ taṃ dassento‘‘yo hi koci manussesū’’tiādikā aṭṭha gāthāyo āha. Tatthagorakkhanti khettarakkhaṃ, kasikammanti vuttaṃ hoti. Pathavī hi ‘‘go’’ti vuccati, tappabhedo ca khettaṃ.Puthusippenāti tantavāyakammādinānāsippena.Vohāranti vaṇijjaṃ.Parapessenāti paresaṃ veyyāvaccena.Issatthanti āvudhajīvikaṃ, usuñca sattiñcāti vuttaṃ hoti.Porohiccenāti purohitakammena.
626.Evaṃ brāhmaṇasamayena ca lokavohārena ca ājīvasīlācāravipannassa abrāhmaṇabhāvaṃ sādhetvā evaṃ sante na jātiyā brāhmaṇo, guṇehi pana brāhmaṇo hoti. Tasmā yattha yattha kule jāto yo guṇavā, so brāhmaṇo, ayamettha ñāyoti evametaṃ ñāyaṃ atthato āpādetvā puna tadeva ñāyaṃ vacībhedena pakāsento āha‘‘na cāhaṃ brāhmaṇaṃ brūmī’’ti.
yonijaṃ mattisambhavaṃyā cāyaṃ ‘‘ubhato sujāto’’tiādinā (dī. ni. 1.303; ma. ni. 2.424) nayena brāhmaṇehi brāhmaṇassa parisuddhauppattimaggasaṅkhātā yoni kathīyati, ‘‘saṃsuddhagahaṇiko’’ti iminā ca mātusampatti, tatopi jātasambhūtattā ‘‘yonijo mattisambhavo’’ti ca vuccati, tampi yonijaṃ mattisambhavaṃ iminā ca yonijamattisambhavamattenabrāhmaṇaṃ na brūmi. Kasmā? Yasmā ‘‘bho bho’’ti vacanamattena aññehi sakiñcanehi visiṭṭhattābhovādī nāma so hoti, sace hoti sakiñcano. Yo panāyaṃ yattha katthaci kule jātopi rāgādikiñcanābhāvena akiñcano, sabbagahaṇapaṭinissaggena ca anādāno,akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ. Kasmā? Yasmā bāhitapāpoti.
627.Kiñca bhiyyo –‘‘sabbasaṃyojanaṃ chetvā’’tiādikā sattavīsati gāthā. Tatthasabbasaṃyojananti dasavidhaṃ saṃyojanaṃ.Na paritassatīti taṇhāya na tassati.Tamahanti taṃ ahaṃ rāgādīnaṃ saṅgānaṃ atikkantattāsaṅgātigaṃ,catunnampi yogānaṃ abhāvenavisaṃyuttaṃ brāhmaṇaṃvadāmīti attho.
628.Naddhinti nayhanabhāvena pavattaṃ kodhaṃ.Varattanti bandhanabhāvena pavattaṃ taṇhaṃ.Sandānaṃ sahanukkamanti anusayānukkamasahitaṃ dvāsaṭṭhidiṭṭhisandānaṃ, idaṃ sabbampi chinditvā ṭhitaṃ avijjāpalighassa ukkhittattāukkhittapalighaṃcatunnaṃ saccānnaṃ buddhattābuddhaṃahaṃ brāhmaṇaṃ vadāmīti attho.
629.Aduṭṭhoti evaṃ dasahi akkosavatthūhiakkosañcapāṇiādīhi pothanañca andubandhanādīhibandhanañcayo akuddhamānaso hutvā adhivāsesi, khantibalena samannāgatattākhantībalaṃ,punappunaṃ uppattiyā anīkabhūtena teneva khantībalānīkena samannāgatattābalānīkaṃ taṃevarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
630.Vatantanti dhutavatena samannāgataṃ, catupārisuddhisīlenasīlavantaṃ,taṇhāussadābhāvenaanussadaṃ,chaḷindriyadamanenadantaṃ,koṭiyaṃ ṭhitena attabhāvenaantimasārīraṃtamahaṃ brāhmaṇaṃ vadāmīti attho.
631.Yona limpatīti evameva yo abbhantare duvidhepi kāme na limpati, tasmiṃ kāme na saṇṭhāti, tamahaṃ brāhmaṇaṃ vadāmīti attho.
632.Dukkhassāti khandhadukkhassa.Pannabhāranti ohitakkhandhabhāraṃ catūhi yogehi sabbakilesehi vāvisaṃyuttaṃtamahaṃ brāhmaṇaṃ vadāmīti attho.
633.Gambhīrapaññanti gambhīresu khandhādīsu pavattāya paññāya samannāgataṃ, dhammojapaññāyamedhāviṃ,‘‘ayaṃ duggatiyā, ayaṃ sugatiyā, ayaṃ nibbānassa maggo, ayaṃ amaggo’’ti evaṃ magge amagge ca chekatāyamaggāmaggassakovidaṃ,arahattasaṅkhātaṃuttamatthamanuppattaṃtamahaṃ brāhmaṇaṃ vadāmīti attho.
634.Asaṃsaṭṭhanti dassanasavanasamullāpaparibhogakāyasaṃsaggānaṃ abhāvena asaṃsaṭṭhaṃ.Ubhayanti gihīhi ca anagārehi cāti ubhayehipi asaṃsaṭṭhaṃ.Anokasārinti anālayacāriṃ,taṃevarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
635.Nidhāyāti nikkhipitvā oropetvā.Tasesu thāvaresu cāti taṇhātāsena tasesu taṇhābhāvena thiratāya thāvaresu.Yo na hantīti yo evaṃ sabbasattesu vigatapaṭighatāya nikkhittadaṇḍo neva kañci sayaṃ hanati, na aññena ghāteti, tamahaṃ brāhmaṇaṃ vadāmīti attho.
636.Aviruddhanti āghātavasena viruddhesupi lokiyamahājanesu āghātābhāvena aviruddhaṃ, hatthagate daṇḍe vā satthe vā avijjamānepi paresaṃ pahāradānato aviratattāattadaṇḍesujanesunibbutaṃnikkhittadaṇḍaṃ, pañcannaṃ khandhānaṃ ‘‘ahaṃ mama’’nti gahitattāsādānesu,tassa gahaṇassa abhāvenaanādānaṃ taṃevarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
637.Āraggāti yassete rāgādayo ayañca paraguṇamakkhaṇalakkhaṇo makkho āraggā sāsapo viya papatito, yathā sāsapo āragge na santiṭṭhati, evaṃ citte na tiṭṭhati, tamahaṃ brāhmaṇaṃ vadāmīti attho.
638.Akakkasanti apharusaṃ.Viññāpaninti atthaviññāpaniṃ.Saccanti bhūtaṃ.Nābhisajeti yāya girāya aññaṃ kujjhāpanavasena na laggāpeyya. Khīṇāsavo nāma evarūpameva giraṃ bhāseyya. Tasmā tamahaṃ brāhmaṇaṃ vadāmīti attho.
639.Sāṭakābharaṇādīsudīghaṃ vā rassaṃ vā,maṇimuttādīsuaṇuṃvāthūlaṃvā mahagghaappagghavasenasubhaṃvāasubhaṃvā yo puggalo imasmiṃlokeparapariggahitaṃnādiyati,tamahaṃ brāhmaṇaṃ vadāmīti attho.
640.Nirāsāsanti nittaṇhaṃ.Visaṃyuttanti sabbakilesehi viyuttaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
641.Ālayāti taṇhā.Aññāya akathaṃkathīti aṭṭha vatthūni yathābhūtaṃ jānitvā aṭṭhavatthukāya vicikicchāya nibbicikiccho.Amatogadhamanuppattanti amataṃ nibbānaṃ ogahetvā anuppattaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
642.Ubhoti dvepi puññāni pāpāni ca chaḍḍetvāti attho.Saṅganti rāgādibhedaṃ saṅgaṃ.Upaccagāti atikkanto. Tamahaṃ vaṭṭamūlasokenaasokaṃ,abbhantare rāgarajādīnaṃ abhāvenavirajaṃ,nirupakkilesatāyasuddhaṃbrāhmaṇaṃ vadāmīti attho.
643.Vimalanti abbhādimalavirahitaṃ.Suddhanti nirupakkilesaṃ.Vippasannanti pasannacittaṃ.Anāvilanti kilesāvilattavirahitaṃ.Nandībhavaparikkhīṇanti tīsu bhavesu parikkhīṇataṇhaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
644.Yobhikkhuimaṃrāgapalipathañceva kilesaduggañcasaṃsāravaṭṭañca catunnaṃ saccānaṃ appaṭivijjhanakamohañca atīto, cattāro oghetiṇṇohutvā pāraṃ anuppatto, duvidhena jhānenajhāyī,taṇhāya abhāvenaanejo,kathaṃkathāya abhāvenaakathaṃkathī,upādānānaṃ abhāvena anupādiyitvā kilesanibbānenanibbuto,tamahaṃ brāhmaṇaṃ vadāmīti attho.
645.Yopuggalo,idhaloke, ubhopikāmehitvāanāgārohutvā paribbajati, taṃ parikkhīṇakāmañceva parikkhīṇabhavañca ahaṃ brāhmaṇaṃ vadāmīti attho.
646.Yoidhaloke chadvārikaṃtaṇhaṃjahitvā gharāvāsena anatthikoanāgārohutvā paribbajati, taṇhāya ceva bhavassa ca parikkhīṇattātaṇhābhavaparikkhīṇaṃtamahaṃ brāhmaṇaṃ vadāmīti attho.
647.Mānusakaṃ yoganti mānusakaṃ āyuñceva pañcavidhakāmaguṇe ca. Dibbayogepi eseva nayo.Upaccagāti yo mānusakaṃ yogaṃ hitvā dibbaṃ atikkanto, taṃ sabbehi catūhi yogehi visaṃyuttaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
648.Ratinti pañcakāmaguṇaratiṃ.Aratinti araññavāse ukkaṇṭhitattaṃ.Sītibhūtanti nibbutaṃ,nirupadhinti nirupakkilesaṃ,vīranti taṃ evarūpaṃ sabbaṃ khandhalokaṃ abhibhavitvā ṭhitaṃ vīriyavantaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
649.Yo vedīti yo sattānaṃ sabbākārena cutiñca paṭisandhiñca pākaṭaṃ katvā jānāti,tamahaṃalaggatāyaasattaṃ,paṭipattiyā suṭṭhu gatattāsugataṃ,catunnaṃ saccānaṃ buddhatāyabuddhaṃbrāhmaṇaṃ vadāmīti attho.
650.Yassāti yassete devādayo gatiṃ na jānanti,tamahaṃāsavānaṃ khīṇatāyakhīṇāsavaṃ,kilesehi ārakattāarahantaṃbrāhmaṇaṃ vadāmīti attho.
651.Pureti atītakkhandhesu.Pacchāti anāgatesu.Majjheti paccuppannesu.Kiñcananti yassetesu ṭhānesu taṇhāgāhasaṅkhātaṃ kiñcanaṃ natthi.Tamahaṃrāgakiñcanādīhiakiñcanaṃ. Kassaci gahaṇassa abhāvenaanādānaṃbrāhmaṇaṃ vadāmīti attho.
652.Acchambhitattena usabhasadisatāyausabhaṃ,uttamaṭṭhenapavaraṃ,vīriyasampattiyāvīraṃ,mahantānaṃ sīlakkhandhādīnaṃ esitattāmahesiṃ, tiṇṇaṃ mārānaṃ vijitattāvijitāvinaṃ, ninhātakilesatāyanhātakaṃ,catusaccabuddhatāyabuddhaṃ taṃevarūpaṃ brāhmaṇaṃ vadāmīti attho.
653.Yo pubbenivāsaṃpākaṭaṃ katvā jānāti, chabbīsatidevalokabhedaṃsaggaṃ,catubbidhaṃapāyañcadibbacakkhunāpassati, atho jātikkhayasaṅkhātaṃ arahattaṃpatto,tamahaṃ brāhmaṇaṃ vadāmīti attho.
654.Evaṃ bhagavā guṇato brāhmaṇaṃ vatvā ‘‘ye ‘jātito brāhmaṇo’ti abhinivesaṃ karonti, te idaṃ vohāramattaṃ ajānantā, sā ca nesaṃ diṭṭhi duddiṭṭhī’’ti dassento‘‘samaññā hesā’’ti gāthādvayamāha. Tassattho – ‘‘yadidaṃ brāhmaṇo khattiyo bhāradvājo vāseṭṭho’’tināmagottaṃ pakappitaṃ, samaññā hesā lokasmiṃ,paññattivohāramattanti veditabbaṃ. Kasmā? Yasmāsammuccā samudāgataṃsamanuññāya āgataṃ. Tañhitattha tatthajātakāleyevassa ñātisālohitehipakappitaṃkataṃ. No cetaṃ evaṃ pakappeyyuṃ, na koci kañci disvā ‘‘ayaṃ brāhmaṇo’’ti vā ‘‘bhāradvājo’’ti vā jāneyya.
655.Evaṃ pakappitañcetaṃdīgharattamanusayitaṃ diṭṭhigatamajānataṃ,‘‘pakappitaṃ nāmagottaṃ, nāmagottamattametaṃ saṃvohāratthaṃ pakappita’’nti ajānantānaṃ sattānaṃ hadaye dīgharattaṃ diṭṭhigatamanusayitaṃ, tassa anusayitattā taṃ nāmagottaṃajānantā te pabruvanti ‘‘jātiyā hoti brāhmaṇo’’ti, ajānantāyeva evaṃ vadantīti vuttaṃ hoti.
656-7.Evaṃ ‘‘ye ‘jātito brāhmaṇo’ti abhinivesaṃ karonti, te idaṃ vohāramattamajānantā, sā ca nesaṃ diṭṭhi duddiṭṭhī’’ti dassetvā idāni nippariyāyameva jātivādaṃ paṭikkhipanto kammavādañca niropento‘‘na jaccā’’tiādimāha. Tattha ‘‘kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo’’ti imissā upaḍḍhagāthāya atthavitthāraṇatthaṃ‘‘kassako kammunā’’tiādi vuttaṃ. Tatthakammunāti paccuppannena kasikammādinibbattakacetanākammunā.
659.Paṭiccasamuppādadassāti ‘‘iminā paccayena evaṃ hotī’’ti evaṃ paṭiccasamuppādadassāvino.Kammavipākakovidāti sammānāvamānārahe kule kammavasena uppatti hoti, aññāpi hīnapaṇītatā hīnapaṇīte kamme vipaccamāne hotīti evaṃ kammavipākakusalā.
660.‘‘Kammunāvattatī’’ti gāthāya pana‘‘loko’’ti vā‘‘pajā’’ti vā‘‘sattā’’ti vā ekoyeva attho, vacanamattameva nānaṃ. Purimapadena cettha ‘‘atthi brahmā mahābrahmā…pe… seṭṭho sajitā vasī pitā bhūtabhabyāna’’nti (dī. ni. 1.42) imissā diṭṭhiyā nisedho veditabbo. Kammunā hi vattati tāsu tāsu gatīsu uppajjati loko, tassa ko sajitāti? Dutiyena ‘‘evaṃ kammunā uppannopi ca pavattiyampi atītapaccuppannabhedena kammunā eva pavattati, sukhadukkhāni paccanubhonto hīnapaṇītādibhāvaṃ āpajjanto pavattatī’’ti dasseti. Tatiyena tamevatthaṃ nigameti ‘‘evaṃ sabbathāpi kammanibandhanā sattā kammeneva baddhā hutvā pavattanti, na aññathā’’ti. Catutthena tamatthaṃ upamāya vibhāvetirathassāṇīva yāyatoti. Yathā rathassa yāyato āṇi nibandhanaṃ hoti, na tāya anibaddho yāti, evaṃ lokassa uppajjato ca pavattato ca kammaṃ nibandhanaṃ, na tena anibaddho uppajjati nappavattati.
661.Idāni yasmā evaṃ kammanibandhano loko, tasmā seṭṭhena kammunā seṭṭhabhāvaṃ dassento‘‘tapenā’’ti gāthādvayamāha. Tatthatapenāti indriyasaṃvarena.Brahmacariyenāti sikkhānissitena vuttāvasesaseṭṭhacariyena.Saṃyamenāti sīlena.Damenāti paññāya.Etenaseṭṭhaṭṭhena brahmabhūtena kammunābrāhmaṇo hoti. Kasmā? Yasmāetaṃ brāhmaṇamuttamaṃ,yasmā etaṃ kammaṃ uttamo brāhmaṇabhāvoti vuttaṃ hoti. ‘‘Brahmāna’’ntipi pāṭho, tassattho – brahmaṃ ānetīti brahmānaṃ, brahmabhāvaṃ āneti āvahati detīti vuttaṃ hoti.
662.Dutiyagāthāyasantoti santakileso.Brahmā sakkoti brahmā ca sakko ca. Yo evarūpo, so na kevalaṃ brāhmaṇo, apica kho brahmā ca sakko ca so vijānataṃ paṇḍitānaṃ, evaṃ vāseṭṭha jānāhīti vuttaṃ hoti. Sesaṃ vuttanayamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya vāseṭṭhasuttavaṇṇanā niṭṭhitā.
10. Kokālikasuttavaṇṇanā
Evaṃme sutanti kokālikasuttaṃ. Kā uppatti? Imassa suttassa uppatti atthavaṇṇanāyameva āvi bhavissati. Atthavaṇṇanāya cassaevaṃ me sutantiādi vuttanayameva.Atha kho kokālikoti ettha pana ko ayaṃ kokāliko, kasmā ca upasaṅkamīti? Vuccate – ayaṃ kira kokālikaraṭṭhe kokālikanagare kokālikaseṭṭhissa putto pabbajitvā pitarā kārāpite vihāreyeva paṭivasati ‘‘cūḷakokāliko’’ti nāmena, na devadattassa sisso. So hi brāhmaṇaputto ‘‘mahākokāliko’’ti paññāyi.
Bhagavati kira sāvatthiyaṃ viharante dve aggasāvakā pañcamattehi bhikkhusatehi saddhiṃ janapadacārikaṃ caramānā upakaṭṭhāya vassūpanāyikāya vivekavāsaṃ vasitukāmā te bhikkhū uyyojetvā attano pattacīvaramādāya tasmiṃ janapade taṃ nagaraṃ patvā taṃ vihāraṃ agamaṃsu. Tattha te kokālikena saddhiṃ sammoditvā taṃ āhaṃsu – ‘‘āvuso, mayaṃ idha temāsaṃ vasissāma, mā kassaci āroceyyāsī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā temāse atīte itaradivasaṃ pageva nagaraṃ pavisitvā ārocesi – ‘‘tumhe aggasāvake idhāgantvā vasamāne na jānittha, na te koci paccayenāpi nimantetī’’ti. Nagaravāsino ‘‘kasmā no, bhante, nārocayitthā’’ti. Kiṃ ārocitena, kiṃ nāddasatha dve bhikkhū vasante, nanu ete aggasāvakāti. Te khippaṃ sannipatitvā sappiguḷavatthādīni ānetvā kokālikassa purato nikkhipiṃsu. So cintesi – ‘‘paramappicchā aggasāvakā ‘payuttavācāya uppanno lābho’ti ñatvā na sādiyissanti, asādiyantā addhā ‘āvāsikassa dethā’ti bhaṇissanti, handāhaṃ imaṃ lābhaṃ gāhāpetvā gacchāmī’’ti. So tathā akāsi, therā disvāva payuttavācāya uppannabhāvaṃ ñatvā ‘‘ime paccayā neva amhākaṃ na kokālikassa vaṭṭantī’’ti cintetvā ‘‘āvāsikassa dethā’’ti avatvā paṭikkhipitvā pakkamiṃsu. Tena kokāliko ‘‘kathañhi nāma attanā aggaṇhantā mayhampi na dāpesu’’nti domanassaṃ uppādesi.
‘‘atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkamī’’tiādi.
‘‘mā heva’’ntiādinā nayena tikkhattuṃ paṭisedhesi. Tatthamā hevanti mā evamāha, mā evaṃ abhaṇīti attho.Pesalāti piyasīlā.Saddhāyikoti saddhāgamakaro, pasādāvahoti vuttaṃ hoti.Paccayikoti paccayakaro, ‘‘evameta’’nti sanniṭṭhāvahoti vuttaṃ hoti.
Acirapakkantassāti pakkantassa sato na cirenevasabbo kāyo phuṭo ahosīti kesaggamattampi okāsaṃ avajjetvā sakalasarīraṃ aṭṭhīni bhinditvā uggatāhi pīḷakāhi ajjhotthaṭaṃ ahosi. Tattha yasmā buddhānubhāvena tathārūpaṃ kammaṃ buddhānaṃ sammukhībhāve vipākaṃ na deti, dassanūpacāre pana vijahitamatte deti, tasmā tassa acirapakkantassa pīḷakā uṭṭhahiṃsu. Teneva vuttaṃ ‘‘acirapakkantassa ca kokālikassā’’ti. Atha kasmā tattheva na aṭṭhāsīti ce? Kammānubhāvena. Okāsakatañhi kammaṃ avassaṃ vipaccati, taṃ tassa tattha ṭhātuṃ na deti. So kammānubhāvena codiyamāno uṭṭhāyāsanā pakkāmi.Kaḷāyamattiyoti caṇakamattiyo.Beluvasalāṭukamattiyoti taruṇabeluvamattiyo.Pabhijjiṃsūti bhijjiṃsu. Tāsu bhinnāsu sakalasarīraṃ panasapakkaṃ viya ahosi. So pakkena gattena anayabyasanaṃ patvā dukkhābhibhūto jetavanadvārakoṭṭhake sayi. Atha dhammassavanatthaṃ āgatāgatā manussā taṃ disvā ‘‘dhi kokālika, dhi kokālika, ayuttamakāsi, attanoyeva mukhaṃ nissāya anayabyasanaṃ pattosī’’ti āhaṃsu. Tesaṃ sutvā ārakkhadevatā dhikkāraṃ akaṃsu, ārakkhadevatānaṃ ākāsaṭṭhadevatāti iminā upāyena yāva akaniṭṭhabhavanā ekadhikkāro udapādi.
‘‘atha kho kokāliko bhikkhu tenevābādhena…pe… āghātetvā’’ti.
Atha kho brahmā sahampatīti ko ayaṃ brahmā, kasmā ca bhagavantaṃ upasaṅkamitvā etadavocāti? Ayaṃ kassapassa bhagavato sāsane sahako nāma bhikkhu anāgāmī hutvā suddhāvāsesu uppanno, tattha naṃ ‘‘sahampati brahmā’’ti sañjānanti. So pana ‘‘ahaṃ bhagavantaṃ upasaṅkamitvā padumanirayaṃ kittessāmi, tato bhagavā bhikkhūnaṃ ārocessati. Kathānusandhikusalā bhikkhū tatthāyuppamāṇaṃ pucchissanti, bhagavā ācikkhanto ariyūpavāde ādīnavaṃ pakāsessatī’’ti iminā kāraṇena bhagavantaṃ upasaṅkamitvā etadavoca. Bhagavā tatheva akāsi, aññataropi bhikkhu pucchi. Tena ca puṭṭho‘‘seyyathāpi bhikkhū’’tiādimāha.
vīsatikhārikoti māgadhakena patthena cattāro patthā kosalaraṭṭhe eko pattho hoti, tena patthena cattāro patthā āḷhakaṃ, cattāri āḷhakāni doṇaṃ, catudoṇā mānikā, catumānikā khārī, tāya khāriyā vīsatikhāriko.Tilavāhoti tilasakaṭaṃ.Abbudo nirayoti abbudo nāma koci paccekanirayo natthi, avīcimhiyeva abbudagaṇanāya paccanokāso pana ‘‘abbudo nirayo’’ti vutto. Esa nayonirabbudādīsu.
Tattha vassagaṇanāpi evaṃ veditabbā – yatheva hi sataṃ satasahassāni koṭi hoti, evaṃ sataṃ satasahassakoṭiyo pakoṭi nāma hoti, sataṃ satasahassapakoṭiyo koṭippakoṭi nāma, sataṃ satasahassakoṭippakoṭiyo nahutaṃ, sataṃ satasahassanahutāni ninnahutaṃ, sataṃ satasahassaninnahutāni ekaṃ abbudaṃ, tato vīsatiguṇaṃ nirabbudaṃ. Esa nayo sabbattha. Keci pana ‘‘tattha tattha paridevanānattenapi kammakaraṇanānattenapi imāni nāmāni laddhānī’’ti vadanti, apare ‘‘sītanarakā eva ete’’ti.
Athāparanti tadatthavisesatthadīpakaṃ gāthābandhaṃ sandhāya vuttaṃ. Pāṭhavasena vuttavīsatigāthāsu hi ettha ‘‘sataṃ sahassāna’’nti ayamekā eva gāthā vuttatthadīpikā, sesā visesatthadīpikā eva, avasāne gāthādvayameva pana mahāaṭṭhakathāyaṃ vinicchitapāṭhe natthi. Tenāvocumha ‘‘vīsatigāthāsū’’ti.
663.Tatthakuṭhārīti attacchedakaṭṭhena kuṭhārisadisā pharusavācā.Chindatīti kusalamūlasaṅkhātaṃ attano mūlaṃyeva nikantati.
664.Nindiyanti ninditabbaṃ.Taṃ vā nindati yo pasaṃsiyoti yo uttamaṭṭhena pasaṃsāraho puggalo, taṃ vā so pāpicchatādīni āropetvā garahati.Vicinātīti upacināti.Kalinti aparādhaṃ.
665.Ayaṃ kalīti ayaṃ aparādho.Akkhesūti jūtakīḷanaakkhesu.Sabbassāpi sahāpi attanāti sabbena attano dhanenapi attanāpi saddhiṃ.Sugatesūpi suṭṭhu gatattā, sundarañca ṭhānaṃ gatattā sugatanāmakesu buddhapaccekabuddhasāvakesu.Manaṃ padosayeti yo manaṃ padūseyya. Tassāyaṃ manopadoso eva mahattaro kalīti vuttaṃ hoti.
666.Kasmā? Yasmāsataṃ sahassānaṃ…pe… pāpakaṃ,yasmā vassagaṇanāya ettako so kālo,yaṃkālaṃariyagarahīvācaṃ manañca paṇidhāya pāpakaṃ nirayaṃ upeti,tattha paccatīti vuttaṃ hoti. Idañhi saṅkhepena padumaniraye āyuppamāṇaṃ.
667.Idāni aparenapi nayena ‘‘ayameva mahattaro kali, yo sugatesu manaṃ padūsaye’’ti imamatthaṃ vibhāvento‘‘abhūtavādī’’ti ādimāha. Tatthaabhūtavādīti ariyūpavādavasena alikavādī.Nirayanti padumādiṃ.Pecca samā bhavantīti ito paṭigantvā nirayūpapattiyā samā bhavanti.Paratthāti paraloke.
668.Kiñca bhiyyo –yo appaduṭṭhassāti. Tattha manopadosābhāvenaappaduṭṭho,avijjāmalābhāvenasuddho,pāpicchābhāvenaanaṅgaṇoti veditabbo. Appaduṭṭhattā vā suddhassa, suddhattā anaṅgaṇassāti evampettha yojetabbaṃ.
669.Evaṃ sugatesu manopadosassa mahattarakalibhāvaṃ sādhetvā idāni vāritavatthugāthā nāma cuddasa gāthā āha. Imā kira kokālikaṃ mīyamānameva ovadantenāyasmatā mahāmoggallānena vuttā, ‘‘mahābrahmunā’’ti eke. Tāsaṃ iminā suttena saddhiṃ ekasaṅgahatthaṃ ayamuddeso‘‘yo lobhaguṇe anuyutto’’tiādi. Tattha paṭhamagāthāya tāva ‘‘guṇo’’ti niddiṭṭhattā anekakkhattuṃ pavattattā vā lobhoyevalobhaguṇo,taṇhāyetaṃ adhivacanaṃ.Avadaññūti avacanaññū buddhānampi ovādaṃ aggahaṇena.Maccharīti pañcavidhamacchariyena.Pesuṇiyaṃ anuyuttoti aggasāvakānaṃ bhedakāmatāya. Sesaṃ pākaṭameva. Idaṃ vuttaṃ hoti – yo, āvuso kokālika, tumhādiso anuyuttalobhataṇhāya lobhaguṇe anuyutto assaddho kadariyo avadaññū maccharī pesuṇiyaṃ anuyutto, so vacasā paribhāsati aññaṃ abhāsaneyyampi puggalaṃ. Tena taṃ vadāmi ‘‘mukhaduggā’’ti gāthāttayaṃ.
670.Tassāyaṃ anuttānapadattho –mukhaduggamukhavisama,vibhūtavigatabhūta, alikavādi,anariyaasappurisa,bhūnahubhūtihanaka, vuḍḍhināsaka,purisantaantimapurisa,kalialakkhipurisa,avajātabuddhassa avajātaputta.
671.Rajamākirasīti kilesarajaṃ attani pakkhipasi.Papatanti sobbhaṃ. ‘‘Papāta’’ntipi pāṭho, so evattho. ‘‘Papada’’ntipi pāṭho, mahānirayanti attho.
672.Eti hatanti etthaha-iti nipāto,tanti taṃ kusalākusalakammaṃ. Atha vāhatanti gataṃ paṭipannaṃ, upacitanti attho.Suvāmīti sāmi tassa kammassa katattā. So hi taṃ kammaṃ labhateva, nāssa taṃ nassatīti vuttaṃ hoti. Yasmā ca labhati, tasmādukkhaṃ mando…pe… kibbisakārī.
673.Idāni yaṃ dukkhaṃ mando passati, taṃ pakāsento‘‘ayosaṅkusamāhataṭṭhāna’’ntiādimāha. Tattha purimaupaḍḍhagāthāya tāva attho – yaṃ taṃ ayosaṅkusamāhataṭṭhānaṃ sandhāya bhagavatā ‘‘tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karontī’’ti (ma. ni. 3.250; a. ni. 3.36) vuttaṃ, taṃ upeti, evaṃ upento ca tattheva ādittāya lohapathaviyā nipajjāpetvā nirayapālehi pañcasu ṭhānesu ākoṭiyamānaṃ tattaṃ khilasaṅkhātaṃtiṇhadhāramayasūlamupeti,yaṃ sandhāya bhagavatā vuttaṃ ‘‘tattaṃ ayokhilaṃ hatthe gamentī’’tiādi. Tato parā upaḍḍhagāthā anekāni vassasahassāni tattha paccitvā pakkāvasesānubhavanatthaṃ anupubbena khārodakanadītīraṃ gatassa yaṃ taṃ ‘‘tattaṃ ayoguḷaṃ mukhe pakkhipanti, tattaṃ tambalohaṃ mukhe āsiñcantī’’ti vuttaṃ, taṃ sandhāya vuttaṃ. Tatthaayoti lohaṃ.Guḷasannibhanti beluvasaṇṭhānaṃ. Ayogahaṇena cettha tambalohaṃ, itarena ayoguḷaṃ veditabbaṃ.Patirūpanti katakammānurūpaṃ.
674.Tato parāsu gāthāsuna hi vaggūti ‘‘gaṇhatha, paharathā’’tiādīni vadantā nirayapālā madhuravācaṃ na vadanti.Nābhijavantīti na sumukhabhāvena abhimukhā javanti, na sumukhā upasaṅkamanti, anayabyasanamāvahantā eva upasaṅkamantīti vuttaṃ hoti.Na tāṇamupentīti tāṇaṃ leṇaṃ paṭisaraṇaṃ hutvā na upagacchanti, gaṇhantā hanantā eva upentīti vuttaṃ hoti.Aṅgāre santhate sayantīti aṅgārapabbataṃ āropitā samānā anekāni vassasahassāni santhate aṅgāre senti.Ginisampajjalitanti samantato jalitaṃ sabbadisāsu ca sampajjalitaṃ aggiṃ.Pavisantīti mahāniraye pakkhittā samānā ogāhanti. Mahānirayo nāma yo so ‘‘catukkaṇṇo’’ti (a. ni. 3.36) vutto, naṃ yojanasate ṭhatvā passataṃ akkhīni bhijjanti.
675.Jālena ca onahiyānāti ayojālena paliveṭhetvā migaluddakā migaṃ viya hananti. Idaṃ devadūte avuttakammakāraṇaṃ.Andhaṃva timisamāyantīti andhakaraṇena andhameva bahalandhakārattā ‘‘timisa’’nti saññitaṃ dhūmaroruvaṃ nāma narakaṃ gacchanti. Tatra kira nesaṃ kharadhūmaṃ ghāyitvā akkhīni bhijjanti, tena ‘‘andhaṃvā’’ti vuttaṃ.Taṃ vitatañhi yathā mahikāyoti tañca andhatimisaṃ mahikāyo viya vitataṃ hotīti attho. ‘‘Vitthata’’ntipi pāṭho. Idampi devadūte avuttakammakāraṇameva.
676.Atha lohamayanti ayaṃ pana lohakumbhī pathavipariyantikā catunahutādhikāni dveyojanasatasahassāni gambhīrā samatittikā tatralohapūrā hoti.Paccanti hi tāsu cirarattanti tāsu kumbhīsu dīgharattaṃ paccanti.Agginisamāsūti aggisamāsu.Samuppilavāteti samuppilavantā, sakimpi uddhaṃ sakimpi adho gacchamānā pheṇuddehakaṃ paccantīti vuttaṃ hoti. Devadūte vuttanayeneva taṃ veditabbaṃ.
677.Pubbalohitamisseti pubbalohitamissāya lohakumbhiyā.Tattha kinti tattha.Yaṃ yaṃ disakanti disaṃ vidisaṃ.Adhisetīti gacchati. ‘‘Abhisetī’’tipi pāṭho, tattha yaṃ yaṃ disaṃ allīyati apassayatīti attho.Kilissatīti bādhīyati. ‘‘Kilijjatī’’tipi pāṭho, pūti hotīti attho.Samphusamānoti tena pubbalohitena phuṭṭho samāno. Idampi devadūte avuttakammakāraṇaṃ.
678.Puḷavāvasatheti puḷavānaṃ āvāse. Ayampi lohakumbhīyeva devadūte ‘‘gūthanirayo’’ti vuttā, tattha patitassa sūcimukhapāṇā chaviādīni chinditvā aṭṭhimiñjaṃ khādanti.Gantuṃ na hi tīramapatthīti apagantuṃ na hi tīraṃ atthi. ‘‘Tīravamatthī’’tipi pāṭho, soyevattho. Tīrameva ettha ‘‘tīrava’’nti vuttaṃ.Sabbasamā hi samantakapallāti yasmā tassā kumbhiyā uparibhāgepi nikujjitattā sabbattha samā samantato kaṭāhā, tasmā apagantuṃ tīraṃ natthīti vuttaṃ hoti.
679.Asipattavanaṃdevadūte vuttanayameva. Tañhi dūrato ramaṇīyaṃ ambavanaṃ viya dissati, athettha lobhena nerayikā pavisanti, tato nesaṃ vāteritāni pattāni patitvā aṅgapaccaṅgāni chindanti. Tenāha –‘‘taṃ pavisanti samucchidagattā’’ti. Taṃ pavisanti tato suṭṭhu chinnagattā hontīti.Jivhaṃ baḷisena gahetvā ārajayārajayā vihanantīti tattha asipattavane vegena dhāvitvā patitānaṃ musāvādīnaṃ nerayikānaṃ nirayapālā jivhaṃ baḷisena nikkaḍḍhitvā yathā manussā allacammaṃ bhūmiyaṃ pattharitvā khilehi ākoṭenti, evaṃ ākoṭetvā pharasūhi phāletvā phāletvā ekamekaṃ koṭiṃ chindetvā vihananti, chinnachinnā koṭi punappunaṃ samuṭṭhāti. ‘‘Āracayāracayā’’tipi pāṭho, āviñchitvā āviñchitvāti attho. Etampi devadūte avuttakammakāraṇaṃ.
680.Vetaraṇinti devadūte ‘‘mahatī khārodakā nadī’’ti (ma. ni. 3.269) vuttanadiṃ. Sā kira gaṅgā viya udakabharitā dissati. Athettha nhāyissāma pivissāmāti nerayikā patanti.Tiṇhadhārakhuradhāranti tiṇhadhāraṃ khuradhāraṃ, tikkhadhārakhuradhāravatinti vuttaṃ hoti. Tassā kira nadiyā uddhamadho ubhayatīresu ca tiṇhadhārā khurā paṭipāṭiyā ṭhapitā viya tiṭṭhanti, tena sā ‘‘tiṇhadhārā khuradhārā’’ti vuccati. Taṃ tiṇhadhārakhuradhāraṃ udakāsāya upenti allīyantīti attho. Evaṃ upentā ca pāpakammena coditātattha mandā papatantibālāti attho.
681.Sāmā sabalāti etaṃ parato ‘‘soṇā’’ti iminā yojetabbaṃ. Sāmavaṇṇā kammāsavaṇṇā ca soṇā khādantīti vuttaṃ hoti.Kākolagaṇāti kaṇhakākagaṇā.Paṭigiddhāti suṭṭhu sañjātagedhā hutvā,‘‘mahāgijjhā’’ti eke.Kulalāti kulalapakkhino, ‘‘senānametaṃ nāma’’nti eke.Vāyasāti akaṇhakākā. Idampi devadūte avuttakammakāraṇaṃ. Tattha vuttānipi pana kānici idha na vuttāni, tāni etesaṃ purimapacchimabhāgattā vuttāneva hontīti veditabbāni.
682.Idāni sabbamevetaṃ narakavuttiṃ dassetvā ovadanto‘‘kicchā vatāya’’nti gāthamāha. Tassattho –kicchā vata ayaṃ idhanarake nānappakārakammakaraṇabhedāvutti, yaṃ jano phusati kibbisakārī. Tasmā idha jīvitasesejīvitasantatiyā vijjamānāya idha loke ṭhitoyeva samāno saraṇagamanādikusaladhammānuṭṭhānenakiccakaro naro siyābhaveyya. Kiccakaro bhavantopi ca sātaccakāritāvaseneva bhaveyya,na pamajjemuhuttampi na pamādamāpajjeyyāti ayamettha samuccayavaṇṇanā. Yasmā pana vuttāvasesāni padāni pubbe vuttanayattā uttānatthattā ca suviññeyyāneva, tasmā anupadavaṇṇanā na katāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya kokālikasuttavaṇṇanā niṭṭhitā.
11. Nālakasuttavaṇṇanā
685.Ānandajāteti nālakasuttaṃ. Kā uppatti? Padumuttarassa kira bhagavato sāvakaṃ moneyyapaṭipadaṃ paṭipannaṃ disvā tathattaṃ abhikaṅkhamāno tato pabhuti kappasatasahassaṃ pāramiyo pūretvā asitassa isino bhāgineyyo nālako nāma tāpaso bhagavantaṃ dhammacakkappavattitadivasato sattame divase ‘‘aññātameta’’ntiādīhi dvīhi gāthāhi moneyyapaṭipadaṃ pucchi. Tassa bhagavā ‘‘moneyyaṃ te upaññissa’’ntiādinā nayena taṃ byākāsi. Parinibbute pana bhagavati saṅgītiṃ karontenāyasmatā mahākassapena āyasmā ānando tameva moneyyapaṭipadaṃ puṭṭho yena yadā ca samādapito nālako bhagavantaṃ pucchi. Taṃ sabbaṃ pākaṭaṃ katvā dassetukāmo ‘‘ānandajāte’’tiādikā vīsati vatthugāthāyo vatvā abhāsi. Taṃ sabbampi ‘‘nālakasutta’’nti vuccati.
ānandajāteti samiddhijāte vuddhippatte.Patīteti tuṭṭhe. Atha vāānandajāteti pamudite.Patīteti somanassajāte.Sucivasaneti akiliṭṭhavasane. Devānañhi kapparukkhanibbattāni vasanāni rajaṃ vā malaṃ vā na gaṇhanti.Dussaṃ gahetvāti idha dussasadisattā ‘‘dussa’’nti laddhavohāraṃ dibbavatthaṃ ukkhipitvā.Asito isīti kaṇhasarīravaṇṇattā evaṃladdhanāmo isi.Divāvihāreti divāvihāraṭṭhāne. Sesaṃ padato uttānameva.
Sambandhato pana – ayaṃ kira suddhodanassa pitu sīhahanurañño purohito suddhodanassapi anabhisittakāle sippācariyo hutvā abhisittakāle purohitoyeva ahosi. Tassa sāyaṃ pātaṃ rājupaṭṭhānaṃ āgatassa rājā daharakāle viya nipaccakāraṃ akatvā añjalikammamattameva karoti. Dhammatā kiresā pattābhisekānaṃ sakyarājūnaṃ. Purohito tena nibbijjitvā ‘‘pabbajjāmahaṃ mahārājā’’ti āha. Rājā tassa nicchayaṃ ñatvā ‘‘tena hi, ācariya, mameva uyyāne vasitabbaṃ, yathā te ahaṃ abhiṇhaṃ passeyya’’nti yāci. So ‘‘evaṃ hotū’’ti paṭissuṇitvā tāpasapabbajjaṃ pabbajitvā raññā upaṭṭhahiyamāno uyyāneyeva vasanto kasiṇaparikammaṃ katvā aṭṭha samāpattiyo pañcābhiññāyo ca nibbattesi. So tato pabhuti rājakule bhattakiccaṃ katvā himavantacātumahārājikabhavanādīnaṃ aññataraṃ gantvā divāvihāraṃ karoti. Athekadivasaṃ tāvatiṃsabhavanaṃ gantvā ratanavimānaṃ pavisitvā dibbaratanapallaṅke nisinno samādhisukhaṃ anubhavitvā sāyanhasamayaṃ vuṭṭhāya vimānadvāre ṭhatvā ito cito ca vilokento saṭṭhiyojanāya mahāvīthiyā celukkhepaṃ katvā bodhisattaguṇapasaṃsitāni thutivacanāni vatvā kīḷante sakkappamukhe deve addasa. Tenāha āyasmā ānando – ‘‘ānandajāte…pe… divāvihāre’’ti.
686.Tato so evaṃdisvāna deve…pe… kiṃ paṭicca. Tatthaudaggeti abbhunnatakāye.Cittiṃ karitvānāti ādaraṃ katvā.Kalyarūpoti tuṭṭharūpo. Sesaṃ uttānatthameva.
687.Idāni‘‘yadāpi āsī’’tiādigāthā uttānasambandhā eva. Padattho pana paṭhamagāthāya tāvasaṅgamoti saṅgāmo.Jayo surānanti devānaṃ jayo.
Tassāvibhāvatthaṃ ayamanupubbikathā veditabbā – sakko kira magadharaṭṭhe macalagāmavāsī tettiṃsamanussaseṭṭho magho nāma māṇavo hutvā satta vattapadāni pūretvā tāvatiṃsabhavane nibbatti saddhiṃ parisāya. Tato pubbadevā ‘‘āgantukadevaputtā āgatā, sakkāraṃ nesaṃ karissāmā’’ti vatvā dibbapadumāni upanāmesuṃ, upaḍḍharajjena ca nimantesuṃ. Sakko upaḍḍharajjena asantuṭṭho sakaparisaṃ saññāpetvā ekadivasaṃ surāmadamatte te pāde gahetvā sinerupabbatapāde khipi. Tesaṃ sinerussa heṭṭhimatale dasasahassayojanaṃ asurabhavanaṃ nibbatti pāricchattakapaṭicchannabhūtāya citrapāṭaliyā upasobhitaṃ. Tato te satiṃ paṭilabhitvā tāvatiṃsabhavanaṃ apassantā ‘‘aho re naṭṭhā mayaṃ pānamadadosena, na dāni mayaṃ suraṃ pivimhā, asuraṃ pivimhā, na dānimhā surā, asurā dāni jātamhā’’ti. Tato pabhuti ‘‘asurā’’icceva uppannasamaññā hutvā ‘‘handa dāni devehi saddhiṃ saṅgāmemā’’ti sineruṃ parito ārohiṃsu. Tato sakko asure yuddhena abbhuggantvā punapi samudde pakkhipitvā catūsu dvāresu attanā sadisaṃ indapaṭimaṃ māpetvā ṭhapesi. Tato asurā ‘‘appamatto vatāyaṃ sakko niccaṃ rakkhanto tiṭṭhatī’’ti cintetvā punadeva nagaraṃ agamiṃsu. Tato devā attano jayaṃ ghosentā mahāvīthiyaṃ celukkhepaṃ karontā nakkhattaṃ kīḷiṃsu. Atha asito atītānāgate cattālīsakappe anussarituṃ samatthatāya ‘‘kiṃ nu kho imehi pubbepi evaṃ kīḷitapubba’’nti āvajjento taṃ devāsurasaṅgāme devavijayaṃ disvā āha –
‘‘Yadāpi āsī asurehi saṅgamo,
Kimabbhutaṃ daṭṭhu marū pamoditāti ajja pana kiṃ abbhutaṃ disvā evaṃ devā pamuditāti.
688.Dutiyagāthāyaseḷentīti mukhena usseḷanasaddaṃ muñcanti.Gāyantinānāvidhāni gītāni,vādayantiaṭṭhasaṭṭhi tūriyasahassāni,phoṭentīti apphoṭenti.Pucchāmi vohanti attanā āvajjetvā ñātuṃ samatthopi tesaṃ vacanaṃ sotukāmatāya pucchati.Merumuddhavāsineti sinerumuddhani vasante. Sinerussa hi heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ, majjhimatale dvisahassaparittadīpaparivārā cattāro mahādīpā, uparimatale dasayojanasahassaṃ tāvatiṃsabhavanaṃ. Tasmā devā ‘‘merumuddhavāsino’’ti vuccanti.Mārisāti deve āmanteti, nidukkhā nirābādhāti vuttaṃ hoti.
689.Athassa tamatthaṃ ārocentehi devehi vuttāya tatiyagāthāyabodhisattoti bujjhanakasatto, sammāsambodhiṃ gantuṃ araho sattoratanavaroti vararatanabhūto.Tenamha tuṭṭhāti tena kāraṇena mayaṃ tuṭṭhā. So hi buddhattaṃ patvā tathā dhammaṃ desessati, yathā mayañca aññe ca devagaṇā sekkhāsekkhabhūmiṃ pāpuṇissāma. Manussāpissa dhammaṃ sutvā ye na sakkhissanti parinibbātuṃ, te dānādīni katvā devaloke paripūressantīti ayaṃ kira nesaṃ adhippāyo. Tattha‘‘tuṭṭhā kalyarūpā’’ti kiñcāpi idaṃ padadvayaṃ atthato abhinnaṃ, tathāpi ‘‘kimabbhutaṃ daṭṭhu marū pamoditā, kiṃ devasaṅgho atiriva kalyarūpo’’ti imassa pañhadvayassa vissajjanatthaṃ vuttanti veditabbaṃ.
690.Idāni yena adhippāyena bodhisatte jāte tuṭṭhā ahesuṃ, taṃ āvikarontehi vuttāya catutthagāthāya sattaggahaṇena devamanussaggahaṇaṃ, pajāgahaṇena sesagatiggahaṇaṃ. Evaṃ dvīhi padehi pañcasupi gatīsu seṭṭhabhāvaṃ dasseti. Tiracchānāpi hi sīhādayo asantāsādiguṇayuttā, tepi ayameva atiseti. Tasmā‘‘pajānamuttamo’’ti vutto. Devamanussesu pana ye attahitāya paṭipannādayo cattāro puggalā, tesu ubhayahitapaṭipannoaggapuggaloayaṃ, naresu ca usabhasadisattānarāsabho. Tenassa thutiṃ bhaṇantā idampi padadvayamāhaṃsu.
691.Pañcamagāthāyataṃ saddanti taṃ devehi vuttavacanasaddaṃ.Avasarīti otari.Tada bhavananti tadā bhavanaṃ.
692.Chaṭṭhagāthāyatatoti asitassa vacanato anantaraṃ.Ukkāmukhevāti ukkāmukhe eva, mūsāmukheti vuttaṃ hoti.Sukusalasampahaṭṭhanti sukusalena suvaṇṇakārena saṅghaṭṭitaṃ, saṅghaṭṭentena tāpitanti adhippāyo.Daddallamānanti vijjotamānaṃ.Asitavhayassāti asitanāmassa dutiyena nāmena kaṇhadevilassa isino.
693.Sattamagāthāyatārāsabhaṃ vāti tārānaṃ usabhasadisaṃ, candanti adhippāyo.Visuddhanti abbhādiupakkilesarahitaṃ.Saradarivāti sarade iva.Ānandajātoti savanamatteneva uppannāya pītiyā pītijāto.Alattha pītinti disvā punapi pītiṃ labhi.
694.Tato paraṃ bodhisattassa devehi sadā payujjamānasakkāradīpanatthaṃ vuttaaṭṭhamagāthāyaanekasākhanti anekasalākaṃ.Sahassamaṇḍalanti rattasuvaṇṇamayasahassamaṇḍalayuttaṃ.Chattanti dibbasetacchattaṃ.Vītipatantīti sarīraṃ bījamānā patanuppatanaṃ karonti.
695.Navamagāthāyajaṭīti jaṭilo.Kaṇhasirivhayoti kaṇhasaddena ca sirisaddena ca avhayamāno. Taṃ kira ‘‘sirikaṇho’’tipi avhayanti āmantenti, ālapantīti vuttaṃ hoti.Paṇḍukambaleti rattakambale. Adhikārato cettha ‘‘kumāra’’nti vattabbaṃ, pāṭhaseso vā kātabbo. Purimagāthāya ca ahatthapāsagataṃ sandhāya ‘‘disvā’’ti vuttaṃ. Idha pana hatthapāsagataṃ paṭiggahaṇatthaṃ upanītaṃ, tasmā puna vacanaṃ ‘‘disvā’’ti. Purimaṃ vā dassanapītilābhāpekkhaṃ gāthāvasāne ‘‘vipulamalattha pīti’’nti vacanato, idaṃ paṭiggahāpekkhaṃ avasāne ‘‘sumano paṭiggahe’’ti vacanato. Purimañca kumārasambandhameva, idaṃ setacchattasambandhampi.Disvāti satasahassagghanake gandhārarattakambale suvaṇṇanikkhaṃ viya kumāraṃ ‘‘chattaṃ marū’’ti ettha vuttappakāraṃ setacchattaṃ dhāriyantaṃ muddhani disvā. Keci pana ‘‘idaṃ mānusakaṃ chattaṃ sandhāya vutta’’nti bhaṇanti. Yatheva hi devā, evaṃ manussāpi chattacāmaramorahatthatālavaṇṭavāḷabījanihatthā mahāpurisaṃ upagacchantīti. Evaṃ santepi na tassa vacanena kocipi atisayo atthi, tasmā yathāvuttameva sundaraṃ.Paṭiggaheti ubhohi hatthehi paṭiggahesi. Isiṃ kira vandāpetuṃ kumāraṃ upanesuṃ. Athassa pādā parivattitvā isissa matthake patiṭṭhahiṃsu. So tampi acchariyaṃ disvā udaggacitto sumano paṭiggahesi.
696.Dasamagāthāyaṃjigīsakoti jigīsanto magganto pariyesanto, upaparikkhantoti vuttaṃ hoti.Lakkhaṇamantapāragūti lakkhaṇānaṃ vedānañca pāraṃ gato.Anuttarāyanti anuttaro ayaṃ. So kira attano abhimukhāgatesu mahāsattassa pādatalesu cakkāni disvā tadanusārena sesalakkhaṇāni jigīsanto sabbaṃ lakkhaṇasampattiṃ disvā ‘‘addhāyaṃ buddho bhavissatī’’ti ñatvā evamāha.
697.Ekādasāyaṃathattano gamananti paṭisandhivasena arūpagamanaṃ.Akalyarūpo gaḷayati assukānīti taṃ attano arūpūpapattiṃ anussaritvā ‘‘na dānāhaṃ assa dhammadesanaṃ sotuṃ lacchāmī’’ti atuṭṭharūpo balavasokābhibhavena domanassajāto hutvā assūni pāteti gaḷayati. ‘‘Garayatī’’tipi pāṭho. Yadi panesa rūpabhave cittaṃ nameyya, kiṃ tattha na uppajjeyya, yenevaṃ rodatīti? Na na uppajjeyya, akusalatāya panetaṃ vidhiṃ na jānāti. Evaṃ santepi domanassuppattiyevassa ayuttā samāpattilābhena vikkhambhitattāti ce? Na, vikkhambhitattā eva. Maggabhāvanāya samucchinnā hi kilesā na uppajjanti, samāpattilābhīnaṃ pana balavapaccayena uppajjanti. Uppanne kilese parihīnajjhānattā kutassa arūpagamananti ce? Appakasirena punādhigamato. Samāpattilābhino hi uppanne kilese balavavītikkamaṃ anāpajjantā vūpasantamatteyeva kilesavege puna taṃ visesaṃ appakasirenevādhigacchanti, ‘‘parihīnavisesā ime’’tipi duviññeyyā honti, tādiso ca eso.No ce kumāre bhavissati antarāyoti na bhavissati nu kho imasmiṃ kumāre antarāyo.
698.Dvādasāyaṃna orakāyanti ayaṃ orako paritto na hoti. Uttaragāthāya vattabbaṃ buddhabhāvaṃ sandhāyāha.
699.Terasāyaṃsambodhiyagganti sabbaññutaññāṇaṃ. Tañhi aviparītabhāvena sammā bujjhanato sambodhi, katthaci āvaraṇābhāvena sabbañāṇuttamato ‘‘agga’’nti vuccati.Phusissatīti pāpuṇissati.Paramavisuddhadassīti nibbānadassī. Tañhi ekantavisuddhattā paramavisuddhaṃ.Vitthārikassāti vitthārikaṃ assa.Brahmacariyanti sāsanaṃ.
700.Cuddasāyaṃathantarāti antarāyeva assa, sambodhippattito orato evāti vuttaṃ hoti.Na sossanti na suṇissaṃ.Asamadhurassāti asamavīriyassa.Aṭṭoti āturo.Byasanaṃ gatoti sukhavināsaṃ patto.Aghāvīti dukkhito, sabbaṃ domanassuppādameva sandhāyāha. Domanassena hi so āturo. Tañcassa sukhabyasanato byasanaṃ, sukhavināsanatoti vuttaṃ hoti. Tena ca so cetasikaaghabhūtena aghāvī.
701.Pannarasāyaṃvipulaṃ janetvānāti vipulaṃ janetvā. Ayameva vā pāṭho.Niggamāti niggato. Evaṃ niggato caso bhāgineyyaṃ sayanti sakaṃ bhāgineyyaṃ, attano bhaginiyā puttanti vuttaṃ hoti.Samādapesīti attano appāyukabhāvaṃ ñatvā kaniṭṭhabhaginiyā ca puttassa nālakassa māṇavakassa upacitapuññataṃ attano balena ñatvā ‘‘vuḍḍhippatto pamādampi āpajjeyyā’’ti naṃ anukampamāno bhaginiyā gharaṃ gantvā ‘‘kahaṃ nālako’’ti. ‘‘Bahi, bhante, kīḷatī’’ti. ‘‘Ānetha na’’nti āṇāpetvā taṅkhaṇaṃyeva tāpasapabbajjaṃ pabbājetvā samādapesi ovadi anusāsi. Kathaṃ?‘‘Buddhoti ghosaṃ…pe… brahmacariya’’nti soḷasamagāthamāha.
702.Tatthayada paratoti yadā parato.Dhammamagganti paramadhammassa nibbānassa maggaṃ, dhammaṃ vā aggaṃ saha paṭipadāya nibbānaṃ.Tasminti tassa santike.Brahmacariyanti samaṇadhammaṃ.
703.Sattarasāyaṃtādināti tassaṇṭhitena, tasmiṃ samaye kilesavikkhambhane samādhilābhe ca sati vikkhambhitakilesena samāhitacittena cāti adhippāyo.Anāgate paramavisuddhadassināti ‘‘ayaṃ nālako anāgate kāle bhagavato santike paramavisuddhaṃ nibbānaṃ passissatī’’ti evaṃ diṭṭhattā so isi iminā pariyāyena ‘‘anāgate paramavisuddhadassī’’ti vutto. Tena anāgate paramavisuddhadassinā.Upacitapuññasañcayoti padumuttarato pabhuti katapuññasañcayo.Patikkhanti āgamayamāno.Parivasīti pabbajitvā tāpasavesena vasi.Rakkhitindriyoti rakkhitasotindriyo hutvā. So kira tato pabhuti udake na nimujji ‘‘udakaṃ pavisitvā sotindriyaṃ vināseyya, tato dhammassavanabāhiro bhaveyya’’nti cintetvā.
704.Aṭṭhārasāyaṃsutvāna ghosanti so nālako evaṃ parivasanto anupubbena bhagavatā sambodhiṃ patvā bārāṇasiyaṃ dhammacakke pavattite taṃ ‘‘bhagavatā dhammacakkaṃ pavattitaṃ, sammāsambuddho vata so bhagavā uppanno’’tiādinā nayenajinavaracakkavattanepavattaghosaṃ attano atthakāmāhi devatāhi āgantvā ārocitaṃ sutvā.Gantvāna disvā isinisabhanti sattāhaṃ devatāhi moneyyakolāhale kayiramāne sattame divase isipatanaṃ gantvā ‘‘nālako āgamissati, tassa dhammaṃ desessāmī’’ti iminā ca abhisandhinā varabuddhāsane nisinnaṃ disvā nisabhasadisaṃ isinisabhaṃ bhagavantaṃ.Pasannoti saha dassaneneva pasannacitto hutvā.Moneyyaseṭṭhanti ñāṇuttamaṃ, maggañāṇanti vuttaṃ hoti.Samāgate asitāvhayassa sāsaneti asitassa isino ovādakāle anuppatte. Tena hi – ‘‘yadā vivarati dhammamaggaṃ, tadā gantvā samayaṃ paripucchamāno carassu tasmiṃ bhagavati brahmacariya’’nti anusiṭṭho, ayañca so kālo. Tena vuttaṃ – ‘‘samāgate asitāvhayassa sāsane’’ti. Sesamettha pākaṭameva.
Ayaṃ tāva vatthugāthāvaṇṇanā.
705.Pucchāgāthādvayeaññātametanti viditaṃ mayā etaṃ.Yathātathanti aviparītaṃ. Ko adhippāyo? Yaṃ asito ‘‘sambodhiyaggaṃ phusissatāyaṃ kumāro’’ti ñatvā ‘‘buddhoti ghosaṃ yada parato suṇosi, sambodhippatto vivarati dhammamagga’’nti maṃ avaca, tadetaṃ mayā asitassa vacanaṃ ajja bhagavantaṃ sakkhiṃ disvā ‘‘yathātathamevā’’ti aññātanti.Taṃ tanti tasmā taṃ.Sabbadhammāna pāragunti hemavatasutte vuttanayena chahi ākārehi. Sabbadhammānaṃ pāragataṃ.
706.Anagāriyupetassāti anagāriyaṃ upetassa, pabbajitassāti attho.Bhikkhācariyaṃ jigīsatoti ariyehi āciṇṇaṃ anupakkiliṭṭhaṃ bhikkhācariyaṃ pariyesamānassa.Moneyyanti munīnaṃ santakaṃ.Uttamaṃ padanti uttamapaṭipadaṃ. Sesamettha pākaṭameva.
707.Athassa evaṃ puṭṭho bhagavā‘‘moneyyaṃ te upaññissa’’ntiādinā nayena moneyyapaṭipadaṃ byākāsi. Tatthaupaññissanti upaññāpeyyaṃ, vivareyyaṃ paññāpeyyanti attho.Dukkaraṃ durabhisambhavanti kātuñca dukkhaṃ kayiramānañca sambhavituṃ sahituṃ dukkhanti vuttaṃ hoti. Ayaṃ panettha adhippāyo – ahaṃ te moneyyaṃ paññāpeyyaṃ, yadi naṃ kātuṃ vā abhisambhotuṃ vā sukhaṃ bhaveyya, evaṃ pana dukkaraṃ durabhisambhavaṃ puthujjanakālato pabhuti kiliṭṭhacittaṃ anuppādetvā paṭipajjitabbato. Tathā hi naṃ ekassa buddhassa ekova sāvako karoti ca sambhoti cāti.
‘‘handa te naṃ pavakkhāmi, santhambhassu daḷho bhavā’’ti. Tatthahandāti byavasāyatthe nipāto.Te naṃ pavakkhāmīti tuyhaṃ taṃ moneyyaṃ pavakkhāmi.Santhambhassūti dukkarakaraṇasamatthena vīriyūpatthambhena attānaṃ upatthambhaya.Daḷho bhavāti durabhisambhavasahanasamatthāya asithilaparakkamatāya thiro hoti. Kiṃ vuttaṃ hoti? Yasmā tvaṃ upacitapuññasambhāro, tasmāhaṃ ekantabyavasitova hutvā evaṃ dukkaraṃ durabhisambhavampi samānaṃ tuyhaṃ taṃ moneyyaṃ pavakkhāmi, santhambhassu daḷho bhavāti.
708.Evaṃ paramasallekhaṃ moneyyavattaṃ vattukāmo nālakaṃ santhambhane daḷhībhāve ca niyojetvā paṭhamaṃ tāva gāmūpanibaddhakilesappahānaṃ dassento‘‘samānabhāga’’nti upaḍḍhagāthamāha. Tatthasamānabhāganti samabhāgaṃ ekasadisaṃ ninnānākaraṇaṃ.Akkuṭṭhavanditanti akkosañca vandanañca.
‘‘manopadosa’’nti upaḍḍhagāthamāha. Tassattho – akkuṭṭhomanopadosaṃ rakkheyya,vanditosanto anuṇṇato care,raññāpi vandito samāno ‘‘maṃ vandatī’’ti uddhaccaṃ nāpajjeyya.
709.Idāni araññūpanibaddhakilesappahānaṃ dassento‘‘uccāvacā’’ti gāthamāha. Tassattho – araññasaññitedāyepiiṭṭhāniṭṭhavasenauccāvacānānappakārā ārammaṇāniccharanti,cakkhādīnaṃ āpāthamāgacchanti, te ca khoaggisikhūpamāpariḷāhajanakaṭṭhena. Yathā vā ḍayhamāne vane aggisikhā nānappakāratāya uccāvacā niccharanti, sadhūmāpi, vidhūmāpi, nīlāpi, pītāpi, rattāpi, khuddakāpi, mahantāpi, evaṃ sīhabyagghamanussāmanussavividhavihaṅgavirutapupphaphalapallavādibhedavasena nānappakāratāya dāye uccāvacā ārammaṇā niccharanti bhiṃsanakāpi, rajanīyāpi, dosanīyāpi, mohanīyāpi. Tenāha – ‘‘uccāvacā niccharanti, dāye aggisikhūpamā’’ti. Evaṃ niccharantesu ca uccāvacesu ārammaṇesu yā kāci uyyānavanacārikaṃ gatā samānā pakatiyā vā vanacāriniyo kaṭṭhahārikādayo rahogataṃ disvā hasitalapitaruditadunnivatthādīhināriyo muniṃ palobhenti, tā su taṃ mā palobhayuṃ,tā nāriyo taṃ mā palobhayuṃ. Yathā na palobhenti, tathā karohīti vuttaṃ hoti.
710-11.Evamassa bhagavā gāme ca araññe ca paṭipattividhiṃ dassetvā idāni sīlasaṃvaraṃ dassento‘‘virato methunā dhammā’’ti gāthādvayamāha. Tatthahitvā kāme paropareti methunadhammato avasesepi sundare ca asundare ca pañca kāmaguṇe hitvā. Tappahānena hi methunavirati susampannā hoti. Tenāha – ‘‘hitvā kāme paropare’’ti. Ayamettha adhippāyo.‘‘Aviruddho’’tiādīni pana padāni ‘‘na haneyya, na ghātaye’’ti ettha vuttāya pāṇātipātāveramaṇiyā sampattidassanatthaṃ vuttāni. Tatrāyaṃ saṅkhepavaṇṇanā – parapakkhiyesupāṇesu aviruddho,attapakkhiyesuasāratto,sabbepi sataṇhanittaṇhatāyatasathāvarepāṇe jīvitukāmatāya amaritukāmatāya sukhakāmatāya dukkhapaṭikūlatāya ca‘‘yathā ahaṃ tathā ete’’ti attasamānatāya tesu virodhaṃ vinento teneva pakārena‘‘yathā ete tathā aha’’nti paresaṃ samānatāya ca attani anurodhaṃ vinento evaṃ ubhayathāpi anurodhavirodhavippahīno hutvā maraṇapaṭikūlatāyaattānaṃ upamaṃ katvāpāṇesu ye keci tase vā thāvare vā pāṇena haneyyasāhatthikādīhi payogehi,na ghātayeāṇattikādīhīti.
712.Evamassa methunaviratipāṇātipātaviratimukhena saṅkhepato pātimokkhasaṃvarasīlaṃ vatvā ‘‘hitvā kāme’’tiādīhi indriyasaṃvarañca dassetvā idāni ājīvapārisuddhiṃ dassento‘‘hitvā icchañcā’’tiādimāha. Tassattho – yāyaṃ taṇhā ekaṃ laddhā dutiyaṃ icchati, dve laddhā tatiyaṃ, satasahassaṃ laddhā taduttarimpi icchatīti evaṃ appaṭiladdhavisayaṃ icchanato‘‘icchā’’ti vuccati, yo cāyaṃ paṭiladdhavisayalubbhano lobho. Taṃhitvā icchañca lobhañca yattha satto puthujjano,yasmiṃ cīvarādipaccaye tehi icchālobhehi puthujjano satto laggo paṭibaddho tiṭṭhati, tattha taṃ ubhayampi hitvā paccayatthaṃ ājīvapārisuddhiṃ avirodhento ñāṇacakkhunācakkhumāhutvā imaṃ moneyyapaṭipadaṃpaṭipajjeyya. Evañhi paṭipannotareyya narakaṃ imaṃ,duppūraṇaṭṭhena narakasaññitaṃ micchājīvahetubhūtaṃ imaṃ paccayataṇhaṃ tareyya, imāya vā paṭipadāya tareyyāti vuttaṃ hoti.
713.Evaṃ paccayataṇhāpahānamukhena ājīvapārisuddhiṃ dassetvā idāni bhojane mattaññutāmukhena paccayaparibhogasīlaṃ tadanusārena ca yāva arahattappatti, tāva paṭipadaṃ dassento‘‘ūnūdaro’’ti gāthamāha. Tassattho – dhammena samena laddhesu itarītaracīvarādīsu paccayesu āhāraṃ tāva āhārento –
‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;
ūnaudaroassa, na vātabharitabhastā viya uddhumātudaro, bhattasammadapaccayā thinamiddhaṃ parihareyyāti vuttaṃ hoti. Ūnūdaro hontopi camitāhāroassa bhojane mattaññū, ‘‘neva davāyā’’tiādinā paccavekkhaṇena guṇato dosato ca paricchinnāhāro. Evaṃ mitāhāro samānopi paccayadhutaṅgapariyattiadhigamavasena catubbidhāya appicchatāyaappiccho assa. Ekaṃsena hi moneyyapaṭipadaṃ paṭipannena bhikkhunā evaṃ appicchena bhavitabbaṃ. Tattha ekekasmiṃ paccaye tīhi santosehi santussanāpaccayappicchatā. Dhutaṅgadharasseva sato ‘‘dhutavāti maṃ pare jānantū’’ti anicchanatādhutaṅgappicchatā. Bahussutasseva sato ‘‘bahussutoti maṃ pare jānantū’’ti anicchanatāpariyattiappicchatāmajjhantikattherassa viya. Adhigamasampannasseva sato ‘‘adhigato ayaṃ kusalaṃ dhammanti maṃ pare jānantū’’ti anicchanatāadhigamappicchatā. Sā ca arahattādhigamato oraṃ veditabbā. Arahattādhigamatthañhi ayaṃ paṭipadāti. Evaṃ appicchopi ca arahattamaggena taṇhāloluppaṃ hitvāalolupoassa. Evaṃ alolupo hisadā icchāya nicchāto aniccho hoti nibbuto,yāya icchāya chātā honti sattā khuppipāsāturā viya atittā, tāya icchāya aniccho hoti anicchattā ca nicchāto hoti anāturo paramatittippatto. Evaṃ nicchātattā nibbuto hoti vūpasantasabbakilesapariḷāhoti evamettha uppaṭipāṭiyā yojanā veditabbā.
714.Evaṃ yāva arahattappatti, tāvapaṭipadaṃ kathetvā idāni taṃ paṭipadaṃ paṭipannassa bhikkhuno arahattappattiniṭṭhaṃ dhutaṅgasamādānaṃ senāsanavattañca kathento‘‘sa piṇḍacāra’’nti gāthādvayamāha. Tatthasa piṇḍacāraṃ caritvāti so bhikkhu bhikkhaṃ caritvā bhattakiccaṃ vā katvā.Vanantamabhihārayeti apapañcito gihipapañcena vanaṃ eva gaccheyya.Upaṭṭhito rukkhamūlasminti rukkhamūle ṭhito vā hutvā.Āsanūpagatoti āsanaṃ upagato vā hutvā, nisinnoti vuttaṃ hoti.Munīti moneyyapaṭipadaṃ paṭipanno. Ettha ca ‘‘piṇḍacāraṃ caritvā’’ti iminā piṇḍapātikaṅgaṃ vuttaṃ. Yasmā pana ukkaṭṭhapiṇḍapātiko sapadānacārī ekāsaniko pattapiṇḍiko khalupacchābhattiko ca hotiyeva, tecīvarikapaṃsukūlampi ca samādiyateva, tasmā imānipi cha vuttāneva honti. ‘‘Vanantamabhihāraye’’ti iminā pana āraññikaṅgaṃ vuttaṃ, ‘‘upaṭṭhito rukkhamūlasmi’’nti iminā rukkhamūlikaṅgaṃ, ‘‘āsanūpagato’’ti iminā nesajjikaṅgaṃ. Yathākkamaṃ pana etesaṃ anulomattā abbhokāsikayathāsanthatikasosānikaṅgāni vuttāniyeva hontīti evametāya gāthāya terasa dhutaṅgāni nālakattherassa kathesi.
715.Sa jhānapasuto dhīroti so anuppannassa jhānassa uppādanena uppannassa āvajjanasamāpajjanādhiṭṭhānavuṭṭhānapaccavekkhaṇehi ca jhānesu pasuto anuyutto.Dhīroti dhitisampanno.Vanante ramito siyāti vane abhirato siyā, gāmantasenāsane nābhirameyyāti vuttaṃ hoti.Jhāyetharukkhamūlasmiṃ, attānamabhitosayanti na kevalaṃ lokiyajjhānapasutoyeva siyā, apica kho tasmiṃyeva rukkhamūle sotāpattimaggādisampayuttena lokuttarajjhānenāpi attānaṃ atīva tosento jhāyetha. Paramassāsappattiyā hi lokuttarajjhāneneva cittaṃ atīva tussati, na aññena. Tenāha – ‘‘attānamabhitosaya’’nti. Evamimāya gāthāya jhānapasutatāya vanantasenāsanābhiratiṃ arahattañca kathesi.
716.Idāni yasmā imaṃ dhammadesanaṃ sutvā nālakatthero vanantamabhihāretvā nirāhāropi paṭipadāpūraṇe atīva ussukko ahosi, nirāhārena ca samaṇadhammaṃ kātuṃ na sakkā. Tathā karontassa hi jīvitaṃ nappavattati, kilese pana anuppādentena āhāro pariyesitabbo, ayamettha ñāyo. Tasmā tassa bhagavā aparāparesupi divasesu piṇḍāya caritabbaṃ, kilesā pana na uppādetabbāti dassanatthaṃ arahattappattiniṭṭhaṃyeva bhikkhācāravattaṃ kathento‘‘tato ratyā vivasāne’’tiādikā cha gāthāyo abhāsi. Tatthatatoti ‘‘sa piṇḍacāraṃ caritvā, vanantamabhihāraye’’ti ettha vuttapiṇḍacāravanantābhihārato uttaripi.Ratyā vivasāneti rattisamatikkame, dutiyadivaseti vuttaṃ hoti.Gāmantamabhihārayeti ābhisamācārikavattaṃ katvā yāva bhikkhācāravelā, tāva vivekamanubrūhetvā gatapaccāgatavatte vuttanayena kammaṭṭhānaṃ manasi karonto gāmaṃ gaccheyya.Avhānaṃ nābhinandeyyāti ‘‘bhante, amhākaṃ ghare bhuñjitabba’’nti nimantanaṃ, ‘‘deti nu kho na deti nu kho sundaraṃ nu kho deti asundaraṃ nu kho detī’’ti evarūpaṃ vitakkaṃ bhojanañca paṭipadāpūrako bhikkhu nābhinandeyya, nappaṭiggaṇheyyāti vuttaṃ hoti. Yadi pana balakkārena pattaṃ gahetvā pūretvā denti, paribhuñjitvā samaṇadhammo kātabbo, dhutaṅgaṃ na kuppati, tadupādāya pana taṃ gāmaṃ na pavisitabbaṃ.Abhihārañca gāmatoti sace gāmaṃ paviṭṭhassa pātisatehipi bhattaṃ abhiharanti, tampi nābhinandeyya, tato ekasitthampi nappaṭiggaṇheyya, aññadatthu gharapaṭipāṭiyā piṇḍapātameva careyyāti.
717.Namunī gāmamāgamma, kulesu sahasā careti so ca monatthāya paṭipannako muni gāmaṃ gato samāno kulesu sahasā na care, sahasokitādiananulomikaṃ gihisaṃsaggaṃ na āpajjeyyāti vuttaṃ hoti.Ghāsesanaṃ chinnakatho, na vācaṃ payutaṃ bhaṇeti chinnakatho viya hutvā obhāsaparikathānimittaviññattipayuttaṃ ghāsesanavācaṃ na bhaṇeyya. Sace ākaṅkheyya, gilāno samāno gelaññapaṭibāhanatthāya bhaṇeyya. Senāsanatthāya vā viññattiṃ ṭhapetvā obhāsaparikathānimittapayuttaṃ, avasesapaccayatthāya pana agilāno neva kiñci bhaṇeyyāti.
718-9.Alatthaṃ yadidanti imissā pana gāthāya ayamattho – gāmaṃ piṇḍāya paviṭṭho appamattakepi kismiñci laddhe‘‘alatthaṃ yaṃ idaṃ sādhū’’ti cintetvā aladdhe‘‘nālatthaṃ kusala’’nti tampi ‘‘sundara’’nti cintetvāubhayenevalābhālābhenaso tādīnibbikāro hutvārukkhaṃvupanivattati,yathāpi puriso phalagavesī rukkhaṃ upagamma phalaṃ laddhāpi aladdhāpi ananunīto appaṭihato majjhattoyeva hutvā gacchati, evaṃ kulaṃ upagamma lābhaṃ laddhāpi aladdhāpi majjhattova hutvā gacchatīti.Sa pattapāṇīti gāthā uttānatthāva.
720.Uccāvacāti imissā gāthāya sambandho – evaṃ bhikkhācāravattasampanno hutvāpi tāvatakeneva tuṭṭhiṃ anāpajjitvā paṭipadaṃ ārodheyya. Paṭipattisārañhi sāsanaṃ. Sā cāyaṃuccāvacā…pe… mutanti. Tassattho – sā cāyaṃ maggapaṭipadā uttamanihīnabhedatouccāvacā buddhasamaṇena pakāsitā. Sukhāpaṭipadā hi khippābhiññā uccā, dukkhāpaṭipadā dandhābhiññā avacā. Itarā dve ekenaṅgena uccā, ekena avacā. Paṭhamā eva vā uccā, itarā tissopi avacā. Tāya cetāya uccāya avacāya vā paṭipadāyana pāraṃ diguṇaṃ yanti. ‘‘Duguṇa’’nti vā pāṭho, ekamaggena dvikkhattuṃ nibbānaṃ na yantīti attho. Kasmā? Yena maggena ye kilesā pahīnā, tesaṃ puna appahātabbato. Etena parihānadhammābhāvaṃ dīpeti.Nayidaṃ ekaguṇaṃ mutanti tañca idaṃ pāraṃ ekakkhattuṃyeva phusanārahampi na hoti. Kasmā? Ekena maggena sabbakilesappahānābhāvato. Etena ekamaggeneva arahattābhāvaṃ dīpeti.
721.Idāni paṭipadānisaṃsaṃ dassento‘‘yassa ca visatā’’ti gāthamāha. Tassattho –yassa caevaṃ paṭipannassa bhikkhuno tāya paṭipadāya pahīnattā aṭṭhasatataṇhāvicaritabhāvena visatattāvisatātaṇhānatthi,tassa kilesasotacchedenachinnasotassakusalākusalappahānenakiccākiccappahīnassarāgajo vā dosajo vā appamattakopipariḷāho na vijjatīti.
722.Idāni yasmā imā gāthāyo sutvā nālakattherassa cittaṃ udapādi – ‘‘yadi ettakaṃ moneyyaṃ sukaraṃ na dukkaraṃ, sakkā appakasirena pūretu’’nti, tasmāssa bhagavā ‘‘dukkarameva moneyya’’nti dassento puna‘‘moneyyaṃ te upaññissa’’ntiādimāha. Tatthaupaññissanti upaññāpeyyaṃ, kathayissanti vuttaṃ hoti. Khuradhārā upamā assātikhuradhārūpamo.Bhaveti bhaveyya. Ko adhippāyo? Moneyyaṃ paṭipanno bhikkhu khuradhāraṃ upamaṃ katvā paccayesu vatteyya. Yathā madhudiddhaṃ khuradhāraṃ lihanto, chedato, jivhaṃ rakkhati, evaṃ dhammena laddhe paccaye paribhuñjanto cittaṃ kilesuppattito rakkheyyāti vuttaṃ hoti. Paccayā hi parisuddhena ñāyena laddhuñca anavajjaparibhogena paribhuñjituñca na sukhena sakkāti bhagavā paccayanissitameva bahuso bhaṇati.Jivhāya tālumāhacca, udare saññato siyāti jivhāya tāluṃ uppīḷetvāpi rasataṇhaṃ vinodento kiliṭṭhena maggena uppannapaccaye asevanto udare saṃyato siyā.
723.Alīnacitto ca siyāti niccaṃ kusalānaṃ dhammānaṃ bhāvanāya aṭṭhitakāritāya akusītacitto ca bhaveyya.Na cāpi bahu cintayeti ñātijanapadāmaravitakkavasena ca bahuṃ na cinteyya.Nirāmagandho asito, brahmacariyaparāyaṇoti nikkileso ca hutvā taṇhādiṭṭhīhi kismiñci bhave anissito sikkhāttayasakalasāsanabrahmacariyaparāyaṇo eva bhaveyya.
724-5.Ekāsanassāti vivittāsanassa. Āsanamukhena cettha sabbairiyāpathā vuttā. Yato sabbairiyāpathesu ekībhāvassa sikkheyyāti vuttaṃ hotīti veditabbaṃ. Ekāsanassāti ca sampadānavacanametaṃ.Samaṇūpāsanassacāti samaṇehi upāsitabbassa aṭṭhatiṃsārammaṇabhāvanānuyogassa, samaṇānaṃ vā upāsanabhūtassa aṭṭhatiṃsārammaṇabhedasseva. Idampi sampadānavacanameva, upāsanatthanti vuttaṃ hoti. Ettha ca ekāsanena kāyaviveko, samaṇūpāsanena cittaviveko vutto hotīti veditabbo.Ekattaṃ monamakkhātanti evamidaṃ kāyacittavivekavasena ‘‘ekattaṃ mona’’nti akkhātaṃ.Eko ce abhiramissasīti idaṃ pana uttaragāthāpekkhaṃ padaṃ, ‘‘atha bhāhisi dasadisā’’ti iminā assa sambandho.
Bhāhisīti bhāsissasi pakāsessasi. Imaṃ paṭipadaṃ bhāvento sabbadisāsu kittiyā pākaṭo bhavissasīti vuttaṃ hoti.Sutvā dhīrānantiādīnaṃ pana catunnaṃ padānaṃ ayamattho – yena ca kittighosena bhāhisi dasadisā taṃdhīrānaṃ jhāyīnaṃ kāmacāginaṃ nighosaṃ sutvāatha tvaṃ tena uddhaccaṃ anāpajjitvābhiyyo hiriñca saddhañcakareyyāsi, tena ghosena harāyamāno ‘‘niyyānikapaṭipadā aya’’nti saddhaṃ uppādetvā uttari paṭipattimeva brūheyyāsi.Māmakoti evañhi sante mama sāvako hotīti.
726.Taṃ nadīhīti yaṃ taṃ mayā ‘‘hiriñca saddhañca bhiyyo kubbethā’’ti vadatā ‘‘uddhaccaṃ na kātabba’’nti vuttaṃ, taṃ iminā nadīnidassanenāpi jānātha, tabbipariyāyañcasobbhesucapadaresuca jānātha.Sobbhesūti mātikāsu.Padaresūti darīsu. Kathaṃ?Saṇantā yanti kusobbhā, tuṇhī yanti mahodadhīti. Kusobbhā hi sobbhapadarādibhedā sabbāpi kunnadiyo saṇantā saddaṃ karontā uddhatā hutvā yanti, gaṅgādibhedā pana mahānadiyo tuṇhī yanti, evaṃ ‘‘moneyyaṃ pūremī’’ti uddhato hoti amāmako, māmako pana hiriñca saddhañca uppādetvā nīcacittova hoti.
727-9.Kiñca bhiyyo –yadūnakaṃ…pe… paṇḍitoti. Tattha siyā – sace aḍḍhakumbhūpamo bālo saṇantatāya, rahado pūrova paṇḍito santatāya, atha kasmā buddhasamaṇo evaṃ dhammadesanābyāvaṭo hutvā bahuṃ bhāsatīti iminā sambandhena‘‘yaṃ samaṇo’’ti gāthamāha. Tassattho –yaṃ buddhasamaṇo bahuṃ bhāsati upetaṃ atthasañhitaṃ,atthupetaṃ dhammupetañca hitena ca saṃhitaṃ, taṃ na uddhaccena, apica khojānaṃ so dhammaṃ desetidivasampi desento nippapañcova hutvā. Tassa hi sabbaṃ vacīkammaṃ ñāṇānuparivatti. Evaṃ desento ca ‘‘idamassa hitaṃ idamassa hita’’nti nānappakāratojānaṃ so bahu bhāsati,na kevalaṃ bahubhāṇitāya. Avasānagāthāya sambandho – evaṃ tāva sabbaññutaññāṇena samannāgato buddhasamaṇo jānaṃ so dhammaṃ deseti, jānaṃ so bahu bhāsati. Tena desitaṃ pana dhammaṃ nibbedhabhāgiyeneva ñāṇena yo ca jānaṃ saṃyatatto, jānaṃ na bahu bhāsati, sa muni monamarahati, sa muni monamajjhagāti. Tassattho – taṃ dhammaṃ jānantosaṃyatattoguttacitto hutvā yaṃ bhāsitaṃ sattānaṃ hitasukhāvahaṃ na hoti, taṃjānaṃ na bahu bhāsati. So evaṃvidho monatthaṃ paṭipannako muni moneyyapaṭipadāsaṅkhātaṃmonaṃ arahati. Na kevalañca arahatiyeva, apica kho panasa muniarahattamaggañāṇasaṅkhātaṃmonaṃ ajjhagāicceva veditabboti arahattanikūṭena desanaṃ niṭṭhāpesi.
Taṃ sutvā nālakatthero tīsu ṭhānesu appiccho ahosi dassane savane pucchāyāti. So hi desanāpariyosāne pasannacitto bhagavantaṃ vanditvā vanaṃ paviṭṭho, puna ‘‘aho vatāhaṃ bhagavantaṃ passeyya’’nti lolabhāvaṃ na janesi. Ayamassa dassane appicchatā. Tathā ‘‘aho vatāhaṃ puna dhammadesanaṃ suṇeyya’’nti lolabhāvaṃ na janesi. Ayamassa savane appicchatā. Tathā ‘‘aho vatāhaṃ puna moneyyapaṭipadaṃ puccheyya’’nti lolabhāvaṃ na janesi. Ayamassa pucchāya appicchatā.
So evaṃ appiccho samāno pabbatapādaṃ pavisitvā ekavanasaṇḍe dve divasāni na vasi, ekarukkhamūle dve divasāni na nisīdi, ekagāme dve divasāni piṇḍāya na pāvisi. Iti vanato vanaṃ, rukkhato rukkhaṃ, gāmato gāmaṃ āhiṇḍanto anurūpapaṭipadaṃ paṭipajjitvā aggaphale patiṭṭhāsi. Atha yasmā moneyyapaṭipadaṃ ukkaṭṭhaṃ katvā pūrento bhikkhu satteva māsāni jīvati, majjhimaṃ katvā pūrento satta vassāni, mandaṃ katvā pūrento soḷasa vassāni. Ayañca ukkaṭṭhaṃ katvā pūresi, tasmā satta māse ṭhatvā attano āyusaṅkhāraparikkhayaṃ ñatvā nhāyitvā nivāsetvā kāyabandhanaṃ bandhitvā diguṇaṃ saṅghāṭiṃ pārupitvā dasabalābhimukho pañcapatiṭṭhitaṃ vanditvā añjaliṃ paggahetvā hiṅgulakapabbataṃ nissāya ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. Tassa parinibbutabhāvaṃ ñatvā bhagavā bhikkhusaṅghena saddhiṃ tattha gantvā sarīrakiccaṃ katvā dhātuyo gāhāpetvā cetiyaṃ patiṭṭhāpetvā agamāsīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya nālakasuttavaṇṇanā niṭṭhitā.
12. Dvayatānupassanāsuttavaṇṇanā
Evaṃme sutanti dvayatānupassanāsuttaṃ. Kā uppatti? Imassa suttassa attajjhāsayato uppatti. Attajjhāsayena hi bhagavā imaṃ suttaṃ desesi. Ayamettha saṅkhepo, vitthāro panassa atthavaṇṇanāyameva āvi bhavissati. Tatthaevaṃ me sutantiādīni vuttanayāneva.Pubbārāmeti sāvatthinagarassa puratthimadisāyaṃ ārāme.Migāramātu pāsādeti ettha visākhā upāsikā attano sasurena migārena seṭṭhinā mātuṭṭhāne ṭhapitattā ‘‘migāramātā’’ti vuccati. Tāya migāramātuyā navakoṭiagghanakaṃ mahālatāpiḷandhanaṃ vissajjetvā kārāpito pāsādo heṭṭhā ca upari ca pañca pañca gabbhasatāni katvā sahassakūṭāgāragabbho, so ‘‘migāramātupāsādo’’ti vuccati. Tasmiṃ migāramātu pāsāde.
Tena kho pana samayena bhagavāti yaṃ samayaṃ bhagavā sāvatthiṃ nissāya pubbārāme migāramātu pāsāde viharati, tena samayena.Tadahuposatheti tasmiṃ ahu uposathe, uposathadivaseti vuttaṃ hoti.Pannaraseti idaṃ uposathaggahaṇena sampattāvasesuposathapaṭikkhepavacanaṃ.Puṇṇāya puṇṇamāya rattiyāti pannarasadivasattā divasagaṇanāya abbhādiupakkilesavirahattā rattiguṇasampattiyā ca puṇṇattā puṇṇāya, paripuṇṇacandattā puṇṇamāya ca rattiyā.Bhikkhusaṅghaparivutoti bhikkhusaṅghena parivuto.Abbhokāse nisinno hotīti migāramātu ratanapāsādapariveṇe abbhokāse upari appaṭicchanne okāse paññattavarabuddhāsane nisinno hoti.Tuṇhībhūtaṃ tuṇhībhūtanti atīva tuṇhībhūtaṃ, yato yato vā anuviloketi, tato tato tuṇhībhūtaṃ, tuṇhībhūtaṃ vācāya, puna tuṇhībhūtaṃ kāyena.Bhikkhusaṅghaṃ anuviloketvāti taṃ parivāretvā nisinnaṃ anekasahassabhikkhuparimāṇaṃ tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ ‘‘ettakā ettha sotāpannā, ettakā sakadāgāmino, ettakā anāgāmino ettakā āraddhavipassakā kalyāṇaputhujjanā, imassa bhikkhusaṅghassa kīdisī dhammadesanā sappāyā’’ti sappāyadhammadesanāparicchedanatthaṃ ito cito ca viloketvā.
Yete, bhikkhave, kusalā dhammāti ye te ārogyaṭṭhena anavajjaṭṭhena iṭṭhaphalaṭṭhena kosallasambhūtaṭṭhena ca kusalā sattatiṃsabodhipakkhiyadhammā, tajjotakā vā pariyattidhammā.Ariyāniyyānikā sambodhagāminoti upagantabbaṭṭhena ariyā, lokato niyyānaṭṭhena niyyānikā, sambodhasaṅkhātaṃ arahattaṃ gamanaṭṭhena sambodhagāmino.Tesaṃ vo bhikkhave…pe… savanāya,tesaṃ bhikkhave kusalānaṃ…pe… sambodhagāmīnaṃ kā upanisā, kiṃ kāraṇaṃ, kiṃ payojanaṃ tumhākaṃ savanāya, kimatthaṃ tumhe te dhamme suṇāthāti vuttaṃ hoti.Yāvadeva dvayatānaṃ dhammānaṃ yathābhūtaṃ ñāṇāyāti etthayāvadevāti paricchedāvadhāraṇavacanaṃ. Dve avayavā etesanti dvayā, dvayā eva dvayatā, tesaṃ dvayatānaṃ. ‘‘Dvayāna’’ntipi pāṭho.Yathābhūtaṃ ñāṇāyāti aviparītañāṇāya. Kiṃ vuttaṃ hoti? Yadetaṃ lokiyalokuttarādibhedena dvidhā vavatthitānaṃ dhammānaṃ vipassanāsaṅkhātaṃ yathābhūtañāṇaṃ, etadatthāya na ito bhiyyoti, savanena hi ettakaṃ hoti, taduttari visesādhigamo bhāvanāyāti.Kiñca dvayataṃ vadethāti ettha pana sace, vo bhikkhave, siyā, kiñca tumhe, bhante, dvayataṃ vadethāti ayamadhippāyo. Padattho pana ‘‘kiñca dvayatābhāvaṃ vadethā’’ti.
‘‘idaṃ dukkha’’nti evamādimāha. Tattha dvayatānaṃ catusaccadhammānaṃ ‘‘idaṃ dukkhaṃ, ayaṃ dukkhasamudayo’’ti evaṃ lokiyassa ekassa avayavassa sahetukassa vā dukkhassa dassanenaayaṃ ekānupassanā,itarā lokuttarassa dutiyassa avayavassa saupāyassa vā nirodhassa dassanenadutiyānupassanā. Paṭhamā cettha tatiyacatutthavisuddhīhi hoti, dutiyā pañcamavisuddhiyā.Evaṃ sammā dvayatānupassinoti iminā vuttanayena sammā dvayadhamme anupassantassa satiyā avippavāsenaappamattassa,kāyikacetasikavīriyātāpenaātāpinokāye ca jīvite ca nirapekkhattā,pahitattassa.Pāṭikaṅkhanti icchitabbaṃ.Diṭṭheva dhamme aññāti asmiṃyeva attabhāve arahattaṃ.Sati vā upādisese anāgāmitāti ‘‘upādisesa’’nti punabbhavavasena upādātabbakkhandhasesaṃ vuccati, tasmiṃ vā sati anāgāmibhāvo paṭikaṅkhoti dasseti. Tattha kiñcāpi heṭṭhimaphalānipi evaṃ dvayatānupassinova honti, uparimaphalesu pana ussāhaṃ janento evamāha.
Idamavocātiādi saṅgītikārānaṃ vacanaṃ. Tatthaidanti ‘‘ye te, bhikkhave’’tiādivuttanidassanaṃ.Etanti idāni ‘‘ye dukkha’’nti evamādivattabbagāthābandhanidassanaṃ. Imā ca gāthā catusaccadīpakattā vuttatthadīpikā eva, evaṃ santepi gāthārucikānaṃ pacchā āgatānaṃ pubbe vuttaṃ asamatthatāya anuggahetvā ‘‘idāni yadi vadeyya sundara’’nti ākaṅkhantānaṃ vikkhittacittānañca atthāya vuttā. Visesatthadīpikā vāti avipassake vipassake ca dassetvā tesaṃ vaṭṭavivaṭṭadassanato, tasmā visesatthadassanatthameva vuttā. Esa nayo ito parampi gāthāvacanesu.
730.Tatthayattha cāti nibbānaṃ dasseti. Nibbāne hi dukkhaṃ sabbaso uparujjhati, sabbappakāraṃ uparujjhati, sahetukaṃ uparujjhati, asesañca uparujjhati.Tañca magganti tañca aṭṭhaṅgikaṃ maggaṃ.
731-3.Cetovimuttihīnā te, atho paññāvimuttiyāti ettha arahattaphalasamādhi rāgavirāgā cetovimutti, arahattaphalapaññā avijjāvirāgā paññāvimuttīti veditabbā. Taṇhācaritena vā appanājhānabalena kilese vikkhambhetvā adhigataṃ arahattaphalaṃ rāgavirāgā cetovimutti, diṭṭhicaritena upacārajjhānamattaṃ nibbattetvā vipassitvā adhigataṃ arahattaphalaṃ avijjāvirāgā paññāvimutti. Anāgāmiphalaṃ vā kāmarāgaṃ sandhāya rāgavirāgā cetovimutti, arahattaphalaṃ sabbappakārato avijjāvirāgā paññāvimuttīti.Antakiriyāyāti vaṭṭadukkhassa antakaraṇatthāya.Jātijarūpagāti jātijaraṃ upagatā, jātijarāya vā upagatā, na parimuccanti jātijarāyāti evaṃ veditabbā. Sesamettha ādito pabhuti pākaṭameva. Gāthāpariyosāne ca saṭṭhimattā bhikkhū taṃ desanaṃ uggahetvā vipassitvā tasmiṃyeva āsane arahattaṃ pāpuṇiṃsu. Yathā cettha, evaṃ sabbavāresu.
‘‘siyā aññenapi pariyāyenā’’tiādinā nayena nānappakārato dvayatānupassanaṃ āha. Tattha dutiyavāreupadhipaccayāti sāsavakammapaccayā. Sāsavakammañhi idha ‘‘upadhī’’ti adhippetaṃ.Asesavirāganirodhāti asesaṃ virāgena nirodhā, asesavirāgasaṅkhātā vā nirodhā.
734.Upadhinidānāti kammapaccayā.Dukkhassa jātippabhavānupassīti vaṭṭadukkhassa jātikāraṇaṃ ‘‘upadhī’’ti anupassanto. Sesamettha pākaṭameva. Evaṃ ayampi vāro cattāri saccāni dīpetvā arahattanikūṭeneva vutto. Yathā cāyaṃ, evaṃ sabbavārā.
avijjāpaccayāti bhavagāmikammasambhāraavijjāpaccayā. Dukkhaṃ pana sabbattha vaṭṭadukkhameva.
735.Jātimaraṇasaṃsāranti khandhanibbattiṃ jātiṃ khandhabhedaṃ maraṇaṃ khandhapaṭipāṭiṃ saṃsārañca.Vajantīti gacchanti upenti.Itthabhāvaññathābhāvanti imaṃ manussabhāvaṃ ito avasesaaññanikāyabhāvañca.Gatīti paccayabhāvo.
736.Avijjā hāyanti avijjā hi ayaṃ.Vijjāgatā ca ye sattāti ye ca arahattamaggavijjāya kilese vijjhitvā gatā khīṇāsavasattā. Sesamuttānatthameva.
saṅkhārapaccayāti puññāpuññāneñjābhisaṅkhārapaccayā.
738-9.Etamādīnavaṃ ñatvāti yadidaṃ dukkhaṃ saṅkhārapaccayā, etaṃ ādīnavanti ñatvā.Sabbasaṅkhārasamathāti sabbesaṃ vuttappakārānaṃ saṅkhārānaṃ maggañāṇena samathā, upahatatāya phalasamatthatāyāti vuttaṃ hoti.Saññānanti kāmasaññādīnaṃ maggeneva uparodhanā.Etaṃ ñatvā yathātathanti etaṃ dukkhakkhayaṃ aviparītaṃ ñatvā.Sammaddasāti sammādassanā.Sammadaññāyāti saṅkhataṃ aniccādito, asaṅkhatañca niccādito ñatvā.Mārasaṃyoganti tebhūmakavaṭṭaṃ. Sesamuttānatthameva.
viññāṇapaccayāti kammasahajātaabhisaṅkhāraviññāṇapaccayā.
741.Nicchātoti nittaṇho.Parinibbutoti kilesaparinibbānena parinibbuto hoti. Sesaṃ pākaṭameva.
phassapaccayāti abhisaṅkhāraviññāṇasampayuttaphassapaccayāti attho. Evaṃ ettha padapaṭipāṭiyā vattabbāni nāmarūpasaḷāyatanāni avatvā phasso vutto. Tāni hi rūpamissakattā kammasampayuttāneva na honti, idañca vaṭṭadukkhaṃ kammato vā sambhaveyya kammasampayuttadhammato vāti.
742-3.Bhavasotānusārinanti taṇhānusārinaṃ.Pariññāyāti tīhi pariññāhi parijānitvā.Aññāyāti arahattamaggapaññāya ñatvā.Upasame ratāti phalasamāpattivasena nibbāne ratā.Phassābhisamayāti phassanirodhā. Sesaṃ pākaṭameva.
vedanāpaccayāti kammasampayuttavedanāpaccayā.
744-5.Adukkhamasukhaṃ sahāti adukkhamasukhena saha.Etaṃ dukkhanti ñatvānāti etaṃ sabbaṃ vedayitaṃ ‘‘dukkhakāraṇa’’nti ñatvā, vipariṇāmaṭṭhitiaññāṇadukkhatāhi vā dukkhaṃ ñatvā.Mosadhammanti nassanadhammaṃ.Palokinanti jarāmaraṇehi palujjanadhammaṃ.Phussa phussāti udayabbayañāṇena phusitvā phusitvā.Vayaṃ passanti ante bhaṅgameva passanto.Evaṃ tattha vijānatīti evaṃ tā vedanā vijānāti, tattha vā dukkhabhāvaṃ vijānāti.Vedanānaṃ khayāti tato paraṃ maggañāṇena kammasampayuttānaṃ vedanānaṃ khayā. Sesamuttānameva.
taṇhāpaccayāti kammasambhārataṇhāpaccayā.
747.Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavanti etaṃ dukkhassa sambhavaṃ taṇhāya ādīnavaṃ ñatvā. Sesamuttānameva.
upādānapaccayāti kammasambhāraupādānapaccayā.
748-9.Bhavoti vipākabhavo khandhapātubhāvo.Bhūto dukkhanti bhūto sambhūto vaṭṭadukkhaṃ nigacchati.Jātassa maraṇanti yatrāpi ‘‘bhūto sukhaṃ nigacchatī’’ti bālā maññanti, tatrāpi dukkhameva dassento āha – ‘‘jātassa maraṇaṃ hotī’’ti. Dutiyagāthāya yojanā – aniccādīhi sammadaññāya paṇḍitā upādānakkhayā jātikkhayaṃ nibbānaṃ abhiññāya na gacchanti punabbhavanti.
ārambhapaccayāti kammasampayuttavīriyapaccayā.
751.Anārambhe vimuttinoti anārambhe nibbāne vimuttassa. Sesamuttānameva.
āhārapaccayāti kammasampayuttāhārapaccayā. Aparo nayo – catubbidhā sattā rūpūpagā, vedanūpagā, saññūpagā, saṅkhārūpagāti. Tattha ekādasavidhāya kāmadhātuyā sattārūpūpagākabaḷīkārāhārasevanato. Rūpadhātuyā sattā aññatra asaññehivedanūpagāphassāhārasevanato. Heṭṭhā tividhāya arūpadhātuyā sattāsaññūpagāsaññābhinibbattamanosañcetanāhārasevanato. Bhavagge sattāsaṅkhārūpagāsaṅkhārābhinibbattaviññāṇāhārasevanatoti. Evampi yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ āhārapaccayāti veditabbaṃ.
755.Ārogyanti nibbānaṃ.Saṅkhāya sevīti cattāro paccaye paccavekkhitvā sevamāno, ‘‘pañcakkhandhā dvādasāyatanāni aṭṭhārasadhātuyo’’ti evaṃ vā lokaṃ saṅkhāya ‘‘aniccaṃ dukkhaṃ anattā’’ti ñāṇena sevamāno.Dhammaṭṭhoti catusaccadhamme ṭhito.Saṅkhyaṃ nopetīti ‘‘devo’’ti vā ‘‘manusso’’ti vā ādikaṃ saṅkhyaṃ na gacchati. Sesamuttānameva.
iñjitapaccayāti taṇhāmānadiṭṭhikammakilesaiñjitesu yato kutoci kammasambhāriñjitapaccayā.
757.Ejaṃ vossajjāti taṇhaṃ cajitvā.Saṅkhāre uparundhiyāti kammaṃ kammasampayutte ca saṅkhāre nirodhetvā. Sesamuttānameva.
nissitassa calitanti taṇhāya taṇhādiṭṭhimānehi vā khandhe nissitassa sīhasutte (saṃ. ni. 3.78) devānaṃ viya bhayacalanaṃ hoti. Sesamuttānameva.
rūpehīti rūpabhavehi rūpasamāpattīhi vā.Arūpāti arūpabhavā arūpasamāpattiyo vā.Nirodhoti nibbānaṃ.
761.Maccuhāyinoti maraṇamaccu kilesamaccu devaputtamaccuhāyino, tividhampi taṃ maccuṃ hitvā gāminoti vuttaṃ hoti. Sesamuttānameva.
yanti nāmarūpaṃ sandhāyāha. Tañhi lokena dhuvasubhasukhattavasena ‘‘idaṃ sacca’’nti upanijjhāyitaṃ diṭṭhamālokitaṃ.Tadamariyānanti idaṃ ariyānaṃ, anunāsikaikāralopaṃ katvā vuttaṃ.Etaṃ musāti etaṃ dhuvādivasena gahitampi musā, na tādisaṃ hotīti. Punayanti nibbānaṃ sandhāyāha. Tañhi lokena rūpavedanādīnamabhāvato ‘‘idaṃ musā natthi kiñcī’’ti upanijjhāyitaṃ.Tadamariyānaṃ etaṃ saccanti taṃ idaṃ ariyānaṃ etaṃ nikkilesasaṅkhātā subhabhāvā, pavattidukkhapaṭipakkhasaṅkhātā sukhabhāvā, accantasantisaṅkhātā niccabhāvā ca anapagamanena paramatthato ‘‘sacca’’nti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ.
762-3.Anattani attamāninti anattani nāmarūpe attamāniṃ.Idaṃ saccanti maññatīti idaṃ nāmarūpaṃ dhuvādivasena ‘‘sacca’’nti maññati.Yena yena hīti yena yena rūpe vā vedanāya vā ‘‘mama rūpaṃ, mama vedanā’’tiādinā nayena maññanti.Tato tanti tato maññitākārā taṃ nāmarūpaṃhoti aññathā. Kiṃ kāraṇaṃ?Tañhi tassa musā hoti,yasmā taṃ yathāmaññitākārā musā hoti, tasmā aññathā hotīti attho. Kasmā pana musā hotīti?Mosadhammañhi ittaraṃ,yasmā yaṃ ittaraṃ parittapaccupaṭṭhānaṃ, taṃ mosadhammaṃ nassanadhammaṃ hoti, tathārūpañca nāmarūpanti.Saccābhisamayāti saccāvabodhā. Sesamuttānameva.
yanti chabbidhamiṭṭhārammaṇaṃ sandhāyāha. Tañhi lokena salabhamacchamakkaṭādīhi padīpabaḷisalepādayo viya ‘‘idaṃ sukha’’nti upanijjhāyitaṃ.Tadamariyānaṃ etaṃ dukkhanti taṃ idaṃ ariyānaṃ ‘‘kāmā hi citrā madhurā manoramā, virūparūpena mathenti citta’’ntiādinā (su. ni. 50; cūḷani. khaggavisāṇasuttaniddesa 136) nayena ‘‘etaṃ dukkha’’nti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ. Punayanti nibbānameva sandhāyāha. Tañhi lokena kāmaguṇābhāvā ‘‘dukkha’’nti upanijjhāyitaṃ.Tadamariyānanti taṃ idaṃ ariyānaṃ paramatthasukhato ‘‘etaṃ sukha’’nti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ.
765-6.Kevalāti anavasesā.Iṭṭhāti icchitā patthitā.Kantāti piyā.Manāpāti manavuḍḍhikarā.Yāvatatthīti vuccatīti yāvatā ete cha ārammaṇā atthīti vuccanti. Vacanabyattayo veditabbo.Ete voti etthavoti nipātamattaṃ.
767-8.Sukhanti diṭṭhamariyehi, sakkāyassuparodhananti ‘‘sukha’’miti ariyehi pañcakkhandhanirodho diṭṭho, nibbānanti vuttaṃ hoti.Paccanīkamidaṃ hotīti paṭilomamidaṃ dassanaṃ hoti.Passatanti passantānaṃ, paṇḍitānanti vuttaṃ hoti.Yaṃ pareti etthayanti vatthukāme sandhāyāha. Punayaṃ pareti ettha nibbānaṃ.
769-71.Passāti sotāraṃ ālapati.Dhammanti nibbānadhammaṃ.Sampamūḷhetthaviddasūti sampamūḷhā ettha aviddasū bālā. Kiṃkāraṇaṃ sampamūḷhā?Nivutānaṃ tamo hoti, andhakāro apassataṃ, bālānaṃ avijjāya nivutānaṃ otthaṭānaṃ andhabhāvakaraṇo tamo hoti, yena nibbānadhammaṃ daṭṭhuṃ na sakkonti.Satañca vivaṭaṃ hoti, āloko passatāmivāti satañca sappurisānaṃ paññādassanena passataṃ ālokova vivaṭaṃ hoti nibbānaṃ.Santike na vijānanti, magā dhammassakovidāti yaṃ attano sarīre tacapañcakamattaṃ paricchinditvā anantarameva adhigantabbato, attano khandhānaṃ vā nirodhamattato santike nibbānaṃ, taṃ evaṃ santike santampi na vijānanti magabhūtā janā maggāmaggadhammassa saccadhammassa vā akovidā, sabbathābhavarāga…pe… susambudho. Tatthamāradheyyānupannehīti tebhūmakavaṭṭaṃ anupannehi.
772.Pacchimagāthāya sambandho ‘‘evaṃ asusambudhaṃko nu aññatra mariyehī’’ti. Tassattho – ṭhapetvā ariye ko nu añño nibbānapadaṃ jānituṃ arahati, yaṃ padaṃ catutthena ariyamaggena sammadaññāya anantarameva anāsavā hutvā kilesaparinibbānena parinibbanti, sammadaññāya vā anāsavā hutvā ante anupādisesāya nibbānadhātuyā parinibbantīti arahattanikūṭena desanaṃ niṭṭhāpesi.
Attamanāti tuṭṭhamanā.Abhinandunti abhinandiṃsu.Imasmiñca pana veyyākaraṇasminti imasmiṃ soḷasame veyyākaraṇe.Bhaññamāneti bhaṇiyamāne. Sesaṃ pākaṭameva.
Evaṃ sabbesupi soḷasasu veyyākaraṇesu saṭṭhimatte saṭṭhimatte katvā saṭṭhiadhikānaṃ navannaṃ bhikkhusatānaṃ anupādāya āsavehi cittāni vimucciṃsu, soḷasakkhattuṃ cattāri cattāri katvā catusaṭṭhi saccānettha veneyyavasena nānappakārato desitānīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya dvayatānupassanāsuttavaṇṇanā
Niṭṭhittā.
Niṭṭhito ca tatiyo vaggo atthavaṇṇanānayato, nāmena
Mahāvaggoti.
4. Aṭṭhakavaggo
1. Kāmasuttavaṇṇanā
773.Kāmaṃkāmayamānassāti kāmasuttaṃ. Kā uppatti? Bhagavati kira sāvatthiyaṃ viharante aññataro brāhmaṇo sāvatthiyā jetavanassa ca antare aciravatīnadītīre ‘‘yavaṃ vapissāmī’’ti khettaṃ kasati. Bhagavā bhikkhusaṅghaparivuto piṇḍāya pavisanto taṃ disvā āvajjento addasa – ‘‘assa brāhmaṇassa yavā vinassissantī’’ti, puna upanissayasampattiṃ āvajjento cassa sotāpattiphalassa upanissayaṃ addasa. ‘‘Kadā pāpuṇeyyā’’ti āvajjento ‘‘sasse vinaṭṭhe sokābhibhūto dhammadesanaṃ sutvā’’ti addasa. Tato cintesi – ‘‘sacāhaṃ tadā eva brāhmaṇaṃ upasaṅkamissāmi, na me ovādaṃ sotabbaṃ maññissati. Nānārucikā hi brāhmaṇā, handa, naṃ ito pabhutiyeva saṅgaṇhāmi, evaṃ mayi muducitto hutvā tadā ovādaṃ sossatī’’ti brāhmaṇaṃ upasaṅkamitvā āha – ‘‘kiṃ, brāhmaṇa, karosī’’ti. Brāhmaṇo ‘‘evaṃ uccākulīno samaṇo gotamo mayā saddhiṃ paṭisanthāraṃ karotī’’ti tāvatakeneva bhagavati pasannacitto hutvā ‘‘khettaṃ, bho gotama, kasāmi yavaṃ vapissāmī’’ti āha. Atha sāriputtatthero cintesi – ‘‘bhagavā brāhmaṇena saddhiṃ paṭisanthāraṃ akāsi, na ca ahetu appaccayā tathāgatā evaṃ karonti, handāhampi tena saddhiṃ paṭisanthāraṃ karomī’’ti brāhmaṇaṃ upasaṅkamitvā tatheva paṭisanthāramakāsi. Evaṃ mahāmoggallānatthero sesā ca asīti mahāsāvakā. Brāhmaṇo atīva attamano ahosi.
Atha bhagavā sampajjamānepi sasse ekadivasaṃ katabhattakicco sāvatthito jetavanaṃ gacchanto maggā okkamma brāhmaṇassa santikaṃ gantvā āha – ‘‘sundaraṃ te, brāhmaṇa, yavakkhetta’’nti. ‘‘Evaṃ, bho gotama, sundaraṃ, sace sampajjissati, tumhākampi saṃvibhāgaṃ karissāmī’’ti. Athassa catumāsaccayena yavā nipphajjiṃsu. Tassa ‘‘ajja vā sve vā lāyissāmī’’ti ussukkaṃ kurumānasseva mahāmegho uṭṭhahitvā sabbarattiṃ vassi. Aciravatī nadī pūrā āgantvā sabbaṃ yavaṃ vahi. Brāhmaṇo sabbarattiṃ anattamano hutvā pabhāte nadītīraṃ gato sabbaṃ sassavipattiṃ disvā ‘‘vinaṭṭhomhi, kathaṃ dāni jīvissāmī’’ti balavasokaṃ uppādesi. Bhagavāpi tameva rattiṃ paccūsasamaye buddhacakkhunā lokaṃ volokento ‘‘ajja brāhmaṇassa dhammadesanākālo’’ti ñatvā bhikkhācāravattena sāvatthiṃ pavisitvā brāhmaṇassa gharadvāre aṭṭhāsi. Brāhmaṇo bhagavantaṃ disvā ‘‘sokābhibhūtaṃ maṃ assāsetukāmo samaṇo gotamo āgato’’ti cintetvā āsanaṃ paññāpetvā pattaṃ gahetvā bhagavantaṃ nisīdāpesi. Bhagavā jānantova brāhmaṇaṃ pucchi – ‘‘kiṃ brāhmaṇa paduṭṭhacitto vihāsī’’ti? Āma, bho gotama, sabbaṃ me yavakkhettaṃ udakena vūḷhanti. Atha bhagavā ‘‘na, brāhmaṇa, vipanne domanassaṃ, sampanne ca somanassaṃ kātabbaṃ. Kāmā hi nāma sampajjantipi vipajjantipī’’ti vatvā tassa brāhmaṇassa sappāyaṃ ñatvā dhammadesanāvasena imaṃ suttamabhāsi. Tattha saṅkhepato padatthasambandhamattameva vaṇṇayissāma, vitthāro pana niddese (mahāni. 1) vuttanayeneva veditabbo. Yathā ca imasmiṃ sutte, evaṃ ito paraṃ sabbasuttesu.
kāmanti manāpiyarūpāditebhūmakadhammasaṅkhātaṃ vatthukāmaṃ,kāmayamānassāti icchamānassa.Tassa ce taṃ samijjhatīti tassa kāmayamānassa sattassa taṃ kāmasaṅkhātaṃ vatthu samijjhati ce, sace so taṃ labhatīti vuttaṃ hoti.Addhā pītimano hotīti ekaṃsaṃ tuṭṭhacitto hoti.Laddhāti labhitvā.Maccoti satto.Yadicchatīti yaṃ icchati.
774.Tassa ce kāmayānassāti tassa puggalassa kāme icchamānassa, kāmena vā yāyamānassa.Chandajātassāti jātataṇhassa.Jantunoti sattassa.Te kāmā parihāyantīti te kāmā parihāyanti ce.Sallaviddhova ruppatīti atha ayomayādinā sallena viddho viya pīḷīyati.
775.Tatiyagāthāya saṅkhepattho –yopana imekāmetattha chandarāgavikkhambhanena vā samucchedena vā attano pādenasappassasiraṃ ivaparivajjeti. Sobhikkhu sabbaṃ lokaṃ visaritvā ṭhitattāloke visattikāsaṅkhātaṃ taṇhaṃsatohutvāsamativattatīti.
776-8.Tato parāsaṃ tissannaṃ gāthānaṃ ayaṃ saṅkhepattho –yoetaṃ sālikkhettādiṃkhettaṃvā gharavatthādiṃvatthuṃvā kahāpaṇasaṅkhātaṃhiraññaṃvā goassabhedaṃgavāssaṃvā itthisaññikāthiyovā ñātibandhavādībandhūvā aññe vā manāpiyarūpādīputhu kāme anugijjhati,taṃ puggalaṃabalasaṅkhātā kilesābalīyantisahanti maddanti, saddhābalādivirahena vā abalaṃ taṃ puggalaṃ abalā kilesā balīyanti, abalattā balīyantīti attho. Atha taṃ kāmagiddhaṃ kāme rakkhantaṃ pariyesantañca sīhādayo ca pākaṭaparissayākāyaduccaritādayo ca apākaṭaparissayā maddanti, tatoapākaṭaparissayehi abhibhūtaṃtaṃpuggalaṃ jātiādidukkhaṃ bhinnaṃ nāvaṃ udakaṃ viya anveti. Tasmākāyagatāsatiādibhāvanāyajantu sadā satohutvā vikkhambhanasamucchedavasena rūpādīsu vatthukāmesu sabbappakārampi kilesakāmaṃ parivajjentokāmāni parivajjaye. Evaṃtekāmepahāyatappahānakaramaggeneva catubbidhampitare oghaṃtareyya tarituṃ sakkuṇeyya. Tato yathā puriso udakagarukaṃnāvaṃ siñcitvālahukāya nāvāya appakasirenevapāragūbhaveyya, pāraṃ gaccheyya, evameva attabhāvanāvaṃ kilesūdakagarukaṃ siñcitvā lahukena attabhāvena pāragū bhaveyya, sabbadhammapāraṃ nibbānaṃ gato bhaveyya, arahattappattiyā gaccheyya ca, anupādisesāya nibbānadhātuyā parinibbātīti arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne brāhmaṇo ca brāhmaṇī ca sotāpattiphale patiṭṭhahiṃsūti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya kāmasuttavaṇṇanā niṭṭhitā.
2. Guhaṭṭhakasuttavaṇṇanā
779.Sattoguhāyanti guhaṭṭhakasuttaṃ. Kā uppatti? Bhagavati kira sāvatthiyaṃ viharante āyasmā piṇḍolabhāradvājo kosambiyaṃ gaṃṅgātīre āvaṭṭakaṃ nāma utenassa uyyānaṃ, tattha agamāsi sītale padese divāvihāraṃ nisīditukāmo. Aññadāpi cāyaṃ gacchateva tattha pubbāsevanena yathā gavampatitthero tāvatiṃsabhavananti vuttanayametaṃ vaṅgīsasuttavaṇṇanāyaṃ. So tattha gaṅgātīre sītale rukkhamūle samāpattiṃ appetvā divāvihāraṃ nisīdi. Rājāpi kho uteno taṃ divasaṃyeva uyyānakīḷikaṃ gantvā bahudeva divasabhāgaṃ naccagītādīhi uyyāne kīḷitvā pānamadamatto ekissā itthiyā aṅke sīsaṃ katvā sayi. Sesitthiyo ‘‘sutto rājā’’ti uṭṭhahitvā uyyāne pupphaphalādīni gaṇhantiyo theraṃ disvā hirottappaṃ upaṭṭhāpetvā ‘‘mā saddaṃ akatthā’’ti aññamaññaṃ nivāretvā appasaddā upasaṅkamitvā vanditvā theraṃ samparivāretvā nisīdiṃsu. Thero samāpattito vuṭṭhāya tāsaṃ dhammaṃ desesi, tā tuṭṭhā ‘‘sādhu sādhū’’ti vatvā suṇanti.
Rañño sīsaṃ aṅkenādāya nisinnitthī ‘‘imā maṃ ohāya kīḷantī’’ti tāsu issāpakatā ūruṃ cāletvā rājānaṃ pabodhesi. Rājā paṭibujjhitvā itthāgāraṃ apassanto ‘‘kuhiṃ imā vasaliyo’’ti āha. Sā āha – ‘‘tumhesu abahukatā ‘samaṇaṃ ramayissāmā’ti gatā’’ti. So kuddho therābhimukho agamāsi. Tā itthiyo rājānaṃ disvā ekaccā uṭṭhahiṃsu, ekaccā ‘‘mahārāja, pabbajitassa santike dhammaṃ suṇāmā’’ti na uṭṭhahiṃsu. So tena bhiyyosomattāya kuddho theraṃ avanditvāva ‘‘kimatthaṃ āgatosī’’ti āha. ‘‘Vivekatthaṃ mahārājā’’ti. So ‘‘vivekatthāya āgatā evaṃ itthāgāraparivutā nisīdantī’’ti vatvā ‘‘tava vivekaṃ kathehī’’ti āha. Thero visāradopi vivekakathāya ‘‘nāyaṃ aññātukāmo pucchatī’’ti tuṇhī ahosi. Rājā ‘‘sace na kathesi, tambakipillikehi taṃ khādāpessāmī’’ti aññatarasmiṃ asokarukkhe tambakipillikapuṭaṃ gaṇhanto attanova upari vikiri. So sarīraṃ puñchitvā aññaṃ puṭaṃ gahetvā therābhimukho agamāsi. Thero ‘‘sacāyaṃ rājā mayi aparajjheyya, apāyābhimukho bhaveyyā’’ti taṃ anukampamāno iddhiyā ākāsaṃ abbhuggantvā gato.
Tato itthiyo āhaṃsu – ‘‘mahārāja, aññe rājāno īdisaṃ pabbajitaṃ disvā pupphagandhādīhi pūjenti, tvaṃ tambakipillikapuṭena āsādetuṃ āraddho ahosi, kulavaṃsaṃ nāsetuṃ uṭṭhito’’ti. So attano dosaṃ ñatvā tuṇhī hutvā uyyānapālaṃ pucchi – ‘‘aññampi divasaṃ thero idhāgacchatī’’ti? ‘‘Āma, mahārājā’’ti. Tena hi yadā āgacchati, tadā me āroceyyāsīti. So ekadivasaṃ there āgate ārocesi. Rājāpi theraṃ upasaṅkamitvā pañhaṃ pucchitvā pāṇehi saraṇaṃ gato ahosi. Tambakipillikapuṭena āsāditadivase pana thero ākāsenāgantvā puna pathaviyaṃ nimujjitvā bhagavato gandhakuṭiyaṃ ummujji. Bhagavāpi kho dakkhiṇena passena sato sampajāno sīhaseyyaṃ kappayamāno theraṃ disvā ‘‘kiṃ, bhāradvāja, akāle āgatosī’’ti āha. Thero ‘‘āma bhagavā’’ti vatvā sabbaṃ taṃ pavattiṃ ārocesi. Taṃ sutvā bhagavā ‘‘kiṃ karissati tassa vivekakathā kāmaguṇagiddhassā’’ti vatvā dakkhiṇena passena nipanno eva therassa dhammadesanatthaṃ imaṃ suttamabhāsi.
sattoti laggo.Guhāyanti kāye. Kāyo hi rāgādīnaṃ vāḷānaṃ vasanokāsato ‘‘guhā’’ti vuccati.Bahunābhichannoti bahunā rāgādikilesajālena abhicchanno. Etena ajjhattabandhanaṃ vuttaṃ.Tiṭṭhanti rāgādivasena tiṭṭhanto.Naroti satto.Mohanasmiṃ pagāḷhoti mohanaṃ vuccati kāmaguṇā. Ettha hi devamanussā muyhanti, tesu ajjhogāḷho hutvā. Etena bahiddhābandhanaṃ vuttaṃ.Dūre vivekā hi tathāvidho soti so tathārūpo naro tividhāpi kāyavivekādikā vivekā dūre anāsanne. Kiṃkāraṇā?Kāmā hi loke na hi suppahāyā,yasmā loke kāmā suppahāyā na hontīti vuttaṃ hoti.
780.Evaṃ paṭhamagāthāya ‘‘dūre vivekā tathāvidho’’ti sādhetvā puna tathāvidhānaṃ sattānaṃ dhammataṃ āvikaronto‘‘icchānidānā’’ti gāthamāha. Tatthaicchānidānāti taṇhāhetukā.Bhavasātabaddhāti sukhavedanādimhi bhavasāte baddhā.Te duppamuñcāti te bhavasātavatthubhūtā dhammā, te vā tattha baddhā icchānidānā sattā duppamocayā.Na hi aññamokkhāti aññena ca mocetuṃ na sakkonti. Kāraṇavacanaṃ vā etaṃ, te sattā duppamuñcā. Kasmā? Yasmā aññena mocetabbā na honti. Yadi pana muñceyyuṃ, sakena thāmena muñceyyunti ayamassa attho.Pacchā pure vāpi apekkhamānāti anāgate atīte vā kāme apekkhamānā.Imeva kāme purimeva jappantiime vā paccuppanne kāme purime vā duvidhepi atītānāgate balavataṇhāya patthayamānā. Imesañca dvinnaṃ padānaṃ ‘‘te duppamuñcā na hi aññamokkhā’’ti iminā saha sambandho veditabbo, itarathā ‘‘apekkhamānā jappaṃ kiṃ karonti kiṃ vā katā’’ti na paññāyeyyuṃ.
781-2.Evaṃ paṭhamagāthāya ‘‘dūre vivekā tathāvidho’’ti sādhetvā dutiyagāthāya ca tathāvidhānaṃ sattānaṃ dhammataṃ āvikatvā idāni nesaṃ pāpakammakaraṇaṃ āvikaronto‘‘kāmesu giddhā’’ti gāthamāha. Tassattho –tesattākāmesuparibhogataṇhāyagiddhāpariyesanādimanuyuttattāpasutāsammohamāpannattāpamūḷhāavagamanatāya maccharitāya buddhādīnaṃ vacanaṃ anādiyanatāya caavadāniyā. Kāyavisamādimhivisame niviṭṭhāantakālemaraṇadukkhūpanītā ‘‘kiṃsū bhavissāma ito cutāse’’tiparidevayantīti. Yasmā etadeva,tasmā hi sikkhetha…pe… māhu dhīrāti. Tatthasikkhethāti tisso sikkhā āpajjeyya.Idhevāti imasmiṃyeva sāsane. Sesamuttānameva.
783.Idāni ye tathā na karonti, tesaṃ byasanappattiṃ dassento‘‘passāmī’’ti gāthamāha. Tatthapassāmīti maṃsacakkhuādīhi pekkhāmi.Loketi apāyādimhi.Pariphandamānanti ito cito ca phandamānaṃ.Pajaṃ imanti imaṃ sattakāyaṃ.Taṇhagatanti taṇhāya gataṃ abhibhūtaṃ, nipātitanti adhippāyo.Bhavesūti kāmabhavādīsu.Hīnā narāti hīnakammantā narā.Maccumukhe lapantīti antakāle sampatte maraṇamukhe paridevanti.Avītataṇhāseti avigatataṇhā.Bhavābhavesūti kāmabhavādīsu. Atha vābhavābhavesūti bhavabhavesu, punappunabhavesūti vuttaṃ hoti.
784.Idāni yasmā avītataṇhā evaṃ phandanti ca lapanti ca, tasmā taṇhāvinaye samādapento‘‘mamāyite’’ti gāthamāha. Tatthamamāyiteti taṇhādiṭṭhimamattehi ‘‘mama’’nti pariggahite vatthusmiṃ.Passathāti sotāre ālapanto āha.Etampīti etampi ādīnavaṃ. Sesaṃ pākaṭameva.
785.Evamettha paṭhamagāthāya assādaṃ, tato parāhi catūhi ādīnavañca dassetvā idāni saupāyaṃ nissaraṇaṃ nissaraṇānisaṃsañca dassetuṃ sabbāhi vā etāhi kāmānaṃ ādīnavaṃ okāraṃ saṃkilesañca dassetvā idāni nekkhamme ānisaṃsaṃ dassetuṃ‘‘ubhosu antesū’’ti gāthādvayamāha. Tatthaubhosuantesūti phassaphassasamudayādīsu dvīsu paricchedesu.Vineyya chandanti chandarāgaṃ vinetvā.Phassaṃ pariññāyāti cakkhusamphassādiphassaṃ, phassānusārena vā taṃsampayutte sabbepi arūpadhamme, tesaṃ vatthudvārārammaṇavasena rūpadhamme cāti sakalampi nāmarūpaṃ tīhi pariññāhi parijānitvā.Anānugiddhoti rūpādīsu sabbadhammesu agiddho.Yadattagarahī tadakubbamānoti yaṃ attanā garahati, taṃ akurumāno.Nalippatī diṭṭhasutesu dhīroti so evarūpo dhitisampanno dhīro diṭṭhesu ca sutesu ca dhammesu dvinnaṃ lepānaṃ ekenapi lepena na lippati. Ākāsamiva nirupalitto accantavodānappatto hoti.
786.Saññaṃ pariññāti gāthāya pana ayaṃ saṅkhepattho – na kevalañca phassameva, apica kho pana kāmasaññādibhedaṃsaññampi,saññānusārena vā pubbe vuttanayeneva nāmarūpaṃ tīhi pariññāhi parijānitvā imāya paṭipadāya catubbidhampivitareyya oghaṃ,tato so tiṇṇogho taṇhādiṭṭhipariggahesutaṇhādiṭṭhilepappahānenanopalittokhīṇāsavamunirāgādisallānaṃ abbūḷhattāabbūḷhasallosativepullappattiyāappamatto caraṃ,pubbabhāge vā appamatto caraṃ tena appamādacārena abbūḷhasallo hutvā sakaparattabhāvādibhedaṃnāsīsatī lokamimaṃ parañca,aññadatthu carimacittanirodhā nirupādāno jātavedova parinibbātīti arahattanikūṭena desanaṃ niṭṭhāpesi dhammanettiṭṭhapanameva karonto, na uttariṃ imāya desanāya maggaṃ vā phalaṃ vā uppādesi khīṇāsavassa desitattāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya guhaṭṭhakasuttavaṇṇanā niṭṭhitā.
3. Duṭṭhaṭṭhakasuttavaṇṇanā
787.Vadantive duṭṭhamanāpīti duṭṭhaṭṭhakasuttaṃ. Kā uppatti? Ādigāthāya tāva uppatti – munisuttanayena bhagavato bhikkhusaṅghassa ca uppannalābhasakkāraṃ asahamānā titthiyā sundariṃ paribbājikaṃ uyyojesuṃ. Sā kira janapadakalyāṇī setavatthaparibbājikāva ahosi. Sā sunhātā sunivatthā mālāgandhavilepanavibhūsitā bhagavato dhammaṃ sutvā sāvatthivāsīnaṃ jetavanato nikkhamanavelāya sāvatthito nikkhamitvā jetavanābhimukhī gacchati. Manussehi ca ‘‘kuhiṃ gacchasī’’ti pucchitā ‘‘samaṇaṃ gotamaṃ sāvake cassa ramayituṃ gacchāmī’’ti vatvā jetavanadvārakoṭṭhake vicaritvā jetavanadvārakoṭṭhake pidahite nagaraṃ pavisitvā pabhāte puna jetavanaṃ gantvā gandhakuṭisamīpe pupphāni vicinantī viya carati. Buddhupaṭṭhānaṃ āgatehi ca manussehi ‘‘kimatthaṃ āgatāsī’’ti pucchitā yaṃkiñcideva bhaṇati. Evaṃ aḍḍhamāsamatte vītikkante titthiyā taṃ jīvitā voropetvā parikhātaṭe nikkhipitvā pabhāte ‘‘sundariṃ na passāmā’’ti kolāhalaṃ katvā rañño ca ārocetvā tena anuññātā jetavanaṃ pavisitvā vicinantā viya taṃ nikkhittaṭṭhānā uddharitvā mañcakaṃ āropetvā nagaraṃ abhiharitvā upakkosaṃ akaṃsu. Sabbaṃ pāḷiyaṃ (udā. 38) āgatanayeneva veditabbaṃ.
‘‘vadanti ve’’ti imaṃ gāthamabhāsi.
vadantīti bhagavantaṃ bhikkhusaṅghañca upavadanti.Duṭṭhamanāpi eke athopi ve saccamanāti ekacce duṭṭhacittā, ekacce tathasaññinopi hutvā, titthiyā duṭṭhacittā, ye tesaṃ vacanaṃ sutvā saddahiṃsu, te saccamanāti adhippāyo.Vādañca jātanti etaṃ akkosavādaṃ uppannaṃ.Muni no upetīti akārakatāya ca akuppanatāya ca buddhamuni na upeti.Tasmā munī natthi khilo kuhiñcīti tena kāraṇena ayaṃ muni rāgādikhilehi natthi khilo kuhiñcīti veditabbo.
788.Imañca gāthaṃ vatvā bhagavā ānandattheraṃ pucchi, ‘‘evaṃ khuṃsetvā vambhetvā vuccamānā bhikkhū, ānanda, kiṃ vadantī’’ti. Na kiñci bhagavāti. ‘‘Na, ānanda, ‘ahaṃ sīlavā’ti sabbattha tuṇhī bhavitabbaṃ, loke hi nābhāsamānaṃ jānanti missaṃ bālehi paṇḍita’’nti vatvā, ‘‘bhikkhū, ānanda, te manusse evaṃ paṭicodentū’’ti dhammadesanatthāya ‘‘abhūtavādī nirayaṃ upetī’’ti imaṃ gāthamabhāsi. Thero taṃ uggahetvā bhikkhū āha – ‘‘manussā tumhehi imāya gāthāya paṭicodetabbā’’ti. Bhikkhū tathā akaṃsu. Paṇḍitamanussā tuṇhī ahesuṃ. Rājāpi rājapurise sabbato pesetvā yesaṃ dhuttānaṃ lañjaṃ datvā titthiyā taṃ mārāpesuṃ, te gahetvā niggayha taṃ pavattiṃ ñatvā titthiye paribhāsi. Manussāpi titthiye disvā leḍḍunā paharanti, paṃsunā okiranti ‘‘bhagavato ayasaṃ uppādesu’’nti. Ānandatthero taṃ disvā bhagavato ārocesi, bhagavā therassa imaṃ gāthamabhāsi‘‘sakañhi diṭṭhiṃ…pe… vadeyyā’’ti.
sakaṃ diṭṭhiṃ kathaṃ accayeyyatenadiṭṭhicchandena anunītotāya cadiṭṭhiruciyā niviṭṭho,apica kho panasayaṃ samattānipakubbamānoattanāva paripuṇṇāni tāni diṭṭhigatāni karontoyathā jāneyya, tatheva vadeyyāti.
789.Atha rājā sattāhaccayena taṃ kuṇapaṃ chaḍḍāpetvā sāyanhasamayaṃ vihāraṃ gantvā bhagavantaṃ abhivādetvā āha – ‘‘nanu, bhante, īdise ayase uppanne mayhampi ārocetabbaṃ siyā’’ti. Evaṃ vutte bhagavā, ‘‘na, mahārāja, ‘ahaṃ sīlavā guṇasampanno’ti paresaṃ ārocetuṃ ariyānaṃ patirūpa’’nti vatvā tassā aṭṭhuppattiyaṃ‘‘yo attano sīlavatānī’’ti avasesagāthāyo abhāsi.
sīlavatānīti pātimokkhādīni sīlāni āraññikādīni dhutaṅgavatāni ca.Anānupuṭṭhoti apucchito.Pāvāti vadati.Anariyadhammaṃ kusalā tamāhu, yo ātumānaṃ sayameva pāvāti yo evaṃ attānaṃ sayameva vadati, tassa taṃ vādaṃ ‘‘anariyadhammo eso’’ti kusalā evaṃ kathenti.
790.Santoti rāgādikilesavūpasamena santo, tathāabhinibbutatto. Itihanti sīlesu akatthamānoti ‘‘ahamasmi sīlasampanno’’tiādinā nayena iti sīlesu akatthamāno, sīlanimittaṃ attūpanāyikaṃ vācaṃ abhāsamānoti vuttaṃ hoti.Tamariyadhammaṃ kusalā vadantīti tassa taṃ akatthanaṃ ‘‘ariyadhammo eso’’ti buddhādayo khandhādikusalā vadanti.Yassussadā natthi kuhiñci loketi yassa khīṇāsavassa rāgādayo satta ussadā kuhiñci loke natthi, tassa taṃ akatthanaṃ ‘‘ariyadhammo eso’’ti evaṃ kusalā vadantīti sambandho.
791.Evaṃ khīṇāsavapaṭipattiṃ dassetvā idāni diṭṭhigatikānaṃ titthiyānaṃ paṭipattiṃ rañño dassento āha –‘‘pakappitā saṅkhatā’’ti. Tatthapakappitāti parikappitā.Saṅkhatāti paccayābhisaṅkhatā.Yassāti yassa kassaci diṭṭhigatikassa.Dhammāti diṭṭhiyo.Purakkhatāti purato katā.Santīti saṃvijjanti.Avīvadātāti avodātā.Yadattani passati ānisaṃsaṃ, taṃ nissito kuppapaṭiccasantinti yassete diṭṭhidhammā purakkhatā avodātā santi, so evaṃvidho yasmā attani tassā diṭṭhiyā diṭṭhidhammikañca sakkārādiṃ, samparāyikañca gativisesādiṃ ānisaṃsaṃ passati, tasmā tañca ānisaṃsaṃ, tañca kuppatāya ca paṭiccasamuppannatāya ca sammutisantitāya ca kuppapaṭiccasantisaṅkhātaṃ diṭṭhiṃ nissitova hoti, so tannissitattā attānaṃ vā ukkaṃseyya pare vā vambheyya abhūtehipi guṇadosehi.
792.Evaṃ nissitena cadiṭṭhīnivesā…pe… ādiyatī ca dhammanti. Tatthadiṭṭhīnivesāti idaṃsaccābhinivesasaṅkhātāni diṭṭhinivesanāni.Na hi svātivattāti sukhena ativattitabbā na honti.Dhammesu niccheyya samuggahītanti dvāsaṭṭhidiṭṭhidhammesu taṃ taṃ samuggahitaṃ abhiniviṭṭhaṃ dhammaṃ nicchinitvā pavattattā diṭṭhinivesā na hi svātivattāti vuttaṃ hoti.Tasmā naro tesu nivesanesu, nirassatī ādiyatī ca dhammanti yasmā na hi svātivattā, tasmā naro tesuyeva diṭṭhinivesanesu ajasīlagosīlakukkurasīlapañcātapamaruppapātaukkuṭikappadhānakaṇṭakāpassayādibhedaṃ satthāradhammakkhānagaṇādibhedañca taṃ taṃ dhammaṃ nirassati ca ādiyati ca jahati ca gaṇhāti ca vanamakkaṭo viya taṃ taṃ sākhanti vuttaṃ hoti. Evaṃ nirassanto ca ādiyanto ca anavaṭṭhitacittattā asantehipi guṇadosehi attano vā parassa vā yasāyasaṃ uppādeyya.
793.Yo panāyaṃ sabbadiṭṭhigatādidosadhunanāya paññāya samannāgatattā dhono, tassadhonassa hi…pe… anūpayo so. Kiṃ vuttaṃ hoti? Dhonadhammasamannāgamādhonassadhutasabbapāpassa arahatokatthaci loketesu tesubhavesu pakappitā diṭṭhi natthi,so tassā diṭṭhiyā abhāvena, yāya ca attanā kataṃ pāpakammaṃ paṭicchādentā titthiyā māyāya mānena vā etaṃ agatiṃ gacchanti, tampimāyañca mānañca pahāya dhonorāgādīnaṃ dosānaṃkena gaccheyya,diṭṭhadhamme samparāye vā nirayādīsu gativisesesu kena saṅkhaṃ gaccheyya,anūpayo so,so hi taṇhādiṭṭhiupayānaṃ dvinnaṃ abhāvena anūpayoti.
794.Yo pana tesaṃ dvinnaṃ bhāvena upayo hoti, soupayo hi…pe… diṭṭhimidheva sabbanti. Tatthaupayoti taṇhādiṭṭhinissito.Dhammesu upeti vādanti ‘‘ratto’’ti vā ‘‘duṭṭho’’ti vā evaṃ tesu tesu dhammesu upeti vādaṃ.Anūpayaṃ kena kathaṃ vadeyyāti taṇhādiṭṭhipahānena anūpayaṃ khīṇāsavaṃ kena rāgena vā dosena vā kathaṃ ‘‘ratto’’ti vā ‘‘duṭṭho’’ti vā vadeyya, evaṃ anupavajjo ca so kiṃ titthiyā viya katapaṭicchādako bhavissatīti adhippāyo.Attā nirattā na hi tassa atthīti tassa hi attadiṭṭhi vā ucchedadiṭṭhi vā natthi, gahaṇaṃ muñcanaṃ vāpi attanirattasaññitaṃ natthi. Kiṃkāraṇā natthīti ce?Adhosi so diṭṭhimidheva sabbaṃ,yasmā so idheva attabhāve ñāṇavātena sabbaṃ diṭṭhigataṃ adhosi, pajahi, vinodesīti arahattanikūṭena desanaṃ niṭṭhāpesi. Taṃ sutvā rājā attamano bhagavantaṃ abhivādetvā pakkāmīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya duṭṭhaṭṭhakasuttavaṇṇanā niṭṭhitā.
4. Suddhaṭṭhakasuttavaṇṇanā
795.Passāmisuddhanti suddhaṭṭhakasuttaṃ. Kā uppatti? Atīte kira kassapassa bhagavato kāle bārāṇasivāsī aññataro kuṭumbiko pañcahi sakaṭasatehi paccantajanapadaṃ agamāsi bhaṇḍaggahaṇatthaṃ. Tattha vanacarakena saddhiṃ mittaṃ katvā tassa paṇṇākāraṃ datvā pucchi – ‘‘kacci, te samma, candanasāraṃ diṭṭhapubba’’nti? ‘‘Āma sāmī’’ti ca vutte teneva saddhiṃ candanavanaṃ pavisitvā sabbasakaṭāni candanasārassa pūretvā tampi vanacarakaṃ ‘‘yadā, samma, bārāṇasiṃ āgacchasi, tadā candanasāraṃ gahetvā āgaccheyyāsī’’ti vatvā bārāṇasiṃyeva agamāsi. Athāparena samayena sopi vanacarako candanasāraṃ gahetvā tassa gharaṃ agamāsi. So taṃ disvā sabbaṃ paṭisanthāraṃ katvā sāyanhasamaye candanasāraṃ pisāpetvā samuggaṃ pūretvā ‘‘gaccha, samma, nhāyitvā āgacchā’’ti attano purisena saddhiṃ nhānatitthaṃ pesesi. Tena ca samayena bārāṇasiyaṃ ussavo hoti. Atha bārāṇasivāsino pātova dānaṃ datvā sāyaṃ suddhavatthanivatthā mālāgandhādīni gahetvā kassapassa bhagavato mahācetiyaṃ vandituṃ gacchanti. So vanacarako te disvā ‘‘mahājano kuhiṃ gacchatī’’ti pucchi. ‘‘Vihāraṃ cetiyavandanatthāyā’’ti ca sutvā sayampi agamāsi. Tattha manusse haritālamanosilādīhi nānappakārehi cetiye pūjaṃ karonte disvā kiñci citraṃ kātuṃ ajānanto taṃ candanaṃ gahetvā mahācetiye suvaṇṇiṭṭhakānaṃ. Upari kaṃsapātimattaṃ maṇḍalaṃ akāsi. Atha tattha sūriyuggamanavelāyaṃ sūriyarasmiyo uṭṭhahiṃsu. So taṃ disvā pasīdi, patthanañca akāsi ‘‘yattha yattha nibbattāmi, īdisā me rasmiyo ure uṭṭhahantū’’ti. So kālaṃ katvā tāvatiṃsesu nibbatti. Tassa ure rasmiyo uṭṭhahiṃsu, candamaṇḍalaṃ viyassa uramaṇḍalaṃ virocati, ‘‘candābho devaputto’’tveva ca naṃ sañjāniṃsu.
So tāya sampattiyā chasu devalokesu anulomapaṭilomato ekaṃ buddhantaraṃ khepetvā amhākaṃ bhagavati uppanne sāvatthiyaṃ brāhmaṇamahāsālakule nibbatti, tathevassa ure candamaṇḍalasadisaṃ rasmimaṇḍalaṃ ahosi. Nāmakaraṇadivase cassa maṅgalaṃ katvā brāhmaṇā taṃ maṇḍalaṃ disvā ‘‘dhaññapuññalakkhaṇo ayaṃ kumāro’’ti vimhitā ‘‘candābho’’ tveva nāmaṃ akaṃsu. Taṃ vayappattaṃ brāhmaṇā gahetvā alaṅkaritvā rattakañcukaṃ pārupāpetvā rathe āropetvā ‘‘mahābrahmā aya’’nti pūjetvā ‘‘yo candābhaṃ passati, so yasadhanādīni labhati, samparāyañca saggaṃ gacchatī’’ti ugghosentā gāmanigamarājadhānīsu āhiṇḍanti. Gatagataṭṭhāne manussā ‘‘esa kira bho candābho nāma, yo etaṃ passati, so yasadhanasaggādīni labhatī’’ti uparūpari āgacchanti, sakalajambudīpo cali. Brāhmaṇā tucchahatthakānaṃ āgatānaṃ na dassenti, sataṃ vā sahassaṃ vā gahetvā āgatānameva dassenti. Evaṃ candābhaṃ gahetvā anuvicarantā brāhmaṇā kamena sāvatthiṃ anuppattā.
Tena ca samayena bhagavā pavattitavaradhammacakko anupubbena sāvatthiṃ āgantvā sāvatthiyaṃ viharati jetavane bahujanahitāya dhammaṃ desento. Atha candābho sāvatthiṃ patvā samuddapakkhantakunnadī viya apākaṭo ahosi, candābhoti bhaṇantopi natthi. So sāyanhasamaye mahājanakāyaṃ mālāgandhādīni ādāya jetavanābhimukhaṃ gacchantaṃ disvā ‘‘kuhiṃ gacchathā’’ti pucchi. ‘‘Buddho loke uppanno, so bahujanahitāya dhammaṃ deseti, taṃ sotuṃ jetavanaṃ gacchāmā’’ti ca tesaṃ vacanaṃ sutvā sopi brāhmaṇagaṇaparivuto tattheva agamāsi. Bhagavā ca tasmiṃ samaye dhammasabhāyaṃ varabuddhāsane nisinnova hoti. Candābho bhagavantaṃ upasaṅkamma madhurapaṭisanthāraṃ katvā ekamantaṃ nisīdi, tāvadeva cassa so āloko antarahito. Buddhālokassa hi samīpe asītihatthabbhantare añño āloko nābhibhoti. So ‘‘āloko me naṭṭho’’ti nisīditvāva uṭṭhāsi, uṭṭhahitvā ca gantumāraddho. Atha naṃ aññataro puriso āha – ‘‘kiṃ bho candābha, samaṇassa gotamassa bhīto gacchasī’’ti. Nāhaṃ bhīto gacchāmi, apica me imassa tejena āloko na sampajjatīti punadeva bhagavato purato nisīditvā pādatalā paṭṭhāya yāva kesaggā rūparaṃsilakkhaṇādisampattiṃ disvā ‘‘mahesakkho samaṇo gotamo, mama ure appamattako āloko uṭṭhito, tāvatakenapi maṃ gahetvā brāhmaṇā sakalajambudīpaṃ vicaranti. Evaṃ varalakkhaṇasampattisamannāgatassa samaṇassa gotamassa neva māno uppanno, addhā ayaṃ anomaguṇasamannāgato bhavissati satthā devamanussāna’’nti ativiya pasannacitto bhagavantaṃ vanditvā pabbajjaṃ yāci. Bhagavā aññataraṃ theraṃ āṇāpesi – ‘‘pabbājehi na’’nti. So taṃ pabbājetvā tacapañcakakammaṭṭhānaṃ ācikkhi. So vipassanaṃ ārabhitvā na cireneva arahattaṃ patvā ‘‘candābhatthero’’ti vissuto ahosi. Taṃ ārabbha bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘kiṃ nu kho, āvuso, ye candābhaṃ addasaṃsu. Te yasaṃ vā dhanaṃ vā labhiṃsu, saggaṃ vā gacchiṃsu, visuddhiṃ vā pāpuṇiṃsu tena cakkhudvārikarūpadassanenā’’ti. Bhagavā tassaṃ aṭṭhuppattiyaṃ imaṃ suttamabhāsi.
‘‘passāmi suddhaṃ paramaṃ arogaṃ,tena ca diṭṭhisaṅkhātena dassanenasaṃsuddhi narassa hotī’’ti, so evaṃ abhijānanto taṃ dassanaṃ‘‘parama’’nti ñatvātasmiṃ dassanesuddhānupassīsamāno taṃ dassanaṃ ‘‘maggañāṇa’’ntipacceti. Taṃ pana maggañāṇaṃ na hoti. Tenāha –‘‘diṭṭhena ce suddhī’’ti dutiyagāthaṃ.
796.Tassattho – tena rūpadassanasaṅkhātenadiṭṭhenayadi kilesasuddhi narassa hoti. Tena vāñāṇena soyadi jātiādidukkhaṃ pajahāti. Evaṃ sante ariyamaggatoaññenaasuddhimaggenevaso sujjhati,rāgādīhi upadhīhi saupadhiko eva samāno sujjhatīti āpannaṃ hoti, na ca evaṃvidho sujjhati. Tasmādiṭṭhī hi naṃ pāva tathā vadānaṃ,sā naṃ diṭṭhiyeva ‘‘micchādiṭṭhiko aya’’nti katheti diṭṭhianurūpaṃ ‘‘sassato loko’’tiādinā nayena tathā tathā vadanti.
797.Na brāhmaṇoti tatiyagāthā. Tassattho – yo pana bāhitapāpattābrāhmaṇohoti, so maggena adhigatāsavakkhayo khīṇāsavabrāhmaṇo ariyamaggañāṇato aññena abhimaṅgalasammatarūpasaṅkhātediṭṭhetathāvidhasaddasaṅkhātesuteavītikkamasaṅkhātesīlehatthivatādibhedevatepathaviādibhedemuteca uppannena micchāñāṇenasuddhiṃ na āha. Sesamassa brāhmaṇassa vaṇṇabhaṇanatthaṃ vuttaṃ. So hi tedhātukapuññesabbasmiñcapāpe anūpalitto,tassa pahīnattā attadiṭṭhiyā yassa kassaci vā gahaṇassa pahīnattāattañjaho,puññābhisaṅkhārādīnaṃ akaraṇatonayidha pakubbamānoti vuccati. Tasmā naṃ evaṃ pasaṃsanto āha. Sabbasseva cassa purimapādena sambandho veditabbo – puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno, na brāhmaṇo aññato suddhimāhāti.
798.Evaṃ na brāhmaṇo aññato suddhimāhāti vatvā idāni ye diṭṭhigatikā aññato suddhiṃ bruvanti, tesaṃ tassā diṭṭhiyā anibbāhakabhāvaṃ dassento‘‘purimaṃ pahāyā’’ti gāthamāha. Tassattho – te hi aññato suddhivādā samānāpi yassā diṭṭhiyā appahīnattā gahaṇamuñcanaṃ hoti. Tāyapurimaṃsatthārādiṃpahāya aparaṃnissitāejāsaṅkhātāya taṇhāyaanugatāabhibhūtā rāgādibhedaṃna taranti saṅgaṃ,tañca atarantā taṃ taṃ dhammaṃ uggaṇhanti canirassajantica makkaṭovasākhanti.
799.Pañcamagāthāya sambandho – yo ca so ‘‘diṭṭhī hi naṃ pāva tathā vadāna’’nti vutto, so sayaṃ samādāyāti. Tatthasayanti sāmaṃ.Samādāyāti gahetvā.Vatānīti hatthivatādīni.Uccāvacanti aparāparaṃ hīnapaṇītaṃ vā satthārato satthārādiṃ.Saññasattoti kāmasaññādīsu laggo.Vidvā ca vedehi samecca dhammanti paramatthavidvā ca arahā catūhi maggañāṇavedehi catusaccadhammaṃ abhisameccāti. Sesaṃ pākaṭameva.
800.Sa sabbadhammesu visenibhūto, yaṃkiñci diṭṭhaṃva sutaṃ mutaṃ vāti so*bhūripañño khīṇāsavo yaṃ kiñci diṭṭhaṃ vā sutaṃ vā mutaṃ vā tesu sabbadhammesu mārasenaṃ vināsetvā ṭhitabhāvena visenibhūto.*Tamevadassinti taṃ evaṃ visuddhadassiṃ.Vivaṭaṃ carantanti*taṇhacchadanādivigamena vivaṭaṃ hutvā carantaṃ.*Kenīdha lokasmiṃ vikappayeyyāti kena idha loke taṇhākappena vā diṭṭhikappena vā koci vikappeyya, tesaṃ vā pahīnattā rāgādinā pubbe vuttenāti.
801.Na kappayantīti gāthāya sambandho attho ca – kiñca bhiyyo? Te hi tādisā santo dvinnaṃ kappānaṃ purekkhārānañca kenacina kappayanti na purekkharonti,paramatthaaccantasuddhiadhigatattā anaccantasuddhiṃyeva akiriyasassatadiṭṭhiṃaccanta suddhīti na te vadanti. Ādānaganthaṃ gathitaṃ visajjāti catubbidhampi rūpādīnaṃ ādāyakattā ādānaganthaṃ attano cittasantāne gathitaṃ baddhaṃ ariyamaggasatthena visajja chinditvā. Sesaṃ pākaṭameva.
802.Sīmātigoti gāthā ekapuggalādhiṭṭhānāya desanāya vuttā. Pubbasadiso eva panassā sambandho, so evaṃ atthavaṇṇanāya saddhiṃ veditabbo – kiñca bhiyyo so īdiso bhūripañño catunnaṃ kilesasīmānaṃ atītattāsīmātigobāhitapāpattā cabrāhmaṇo,itthambhūtassa catassa natthiparacittapubbenivāsañāṇehiñatvā vāmaṃsacakkhudibbacakkhūhidisvā vākiñcisamuggahītaṃ,abhiniviṭṭhanti vuttaṃ hoti. So ca kāmarāgābhāvatona rāgarāgī,rūpārūparāgābhāvatona virāgaratto. Yato evaṃvidhassa ‘‘idaṃ para’’nti kiñciidha uggahitaṃ natthīti arahattanikūṭena desanaṃ niṭṭhāpesi.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya suddhaṭṭhakasuttavaṇṇanā niṭṭhitā.
5. Paramaṭṭhakasuttavaṇṇanā
803.Paramantidiṭṭhīsūti paramaṭṭhakasuttaṃ. Kā uppatti? Bhagavati kira sāvatthiyaṃ viharante nānātitthiyā sannipatitvā attano attano diṭṭhiṃ dīpentā ‘‘idaṃ paramaṃ, idaṃ parama’’nti kalahaṃ katvā rañño ārocesuṃ. Rājā sambahule jaccandhe sannipātāpetvā ‘‘imesaṃ hatthiṃ dassethā’’ti āṇāpesi. Rājapurisā andhe sannipātāpetvā hatthiṃ purato sayāpetvā ‘‘passathā’’ti āhaṃsu. Te hatthissa ekamekaṃ aṅgaṃ parāmasiṃsu. Tato raññā ‘‘kīdiso, bhaṇe, hatthī’’ti puṭṭho yo soṇḍaṃ parāmasi, so ‘‘seyyathāpi, mahārāja, naṅgalīsā’’ti bhaṇi. Ye dantādīni parāmasiṃsu, te itaraṃ ‘‘mā bho rañño purato musā bhaṇī’’ti paribhāsitvā ‘‘seyyathāpi, mahārāja, bhittikhilo’’tiādīni āhaṃsu. Rājā taṃ sabbaṃ sutvā ‘‘īdiso tumhākaṃ samayo’’ti titthiye uyyojesi. Aññataro piṇḍacāriko taṃ pavattiṃ ñatvā bhagavato ārocesi. Bhagavā tassaṃ aṭṭhuppattiyaṃ bhikkhū āmantetvā ‘‘yathā, bhikkhave, jaccandhā hatthiṃ ajānantā taṃ taṃ aṅgaṃ parāmasitvā vivadiṃsu, evaṃ titthiyā vimokkhantikadhammaṃ ajānantā taṃ taṃ diṭṭhiṃ parāmasitvā vivadantī’’ti vatvā dhammadesanatthaṃ imaṃ suttamabhāsi.
paramantidiṭṭhīsu paribbasānoti ‘‘idaṃ parama’’nti gahetvā sakāya sakāya diṭṭhiyā vasamāno.Yaduttari kuruteti yaṃ attano satthārādiṃ seṭṭhaṃ karoti.Hīnāti aññe tato sabbamāhāti taṃ attano satthārādiṃ ṭhapetvā tato aññe sabbe ‘‘hīnā ime’’ti āha.Tasmā vivādāni avītivattoti tena kāraṇena so diṭṭhikalahe avītivattova hoti.
804.Dutiyagāthāya attho – evaṃ avītivatto ca yaṃdiṭṭhe sute sīlavate muteti etesu vatthūsu uppannadiṭṭhisaṅkhāteattanipubbe vuttappakāraṃānisaṃsaṃ passati. Tadeva so tattha sakāya diṭṭhiyā ānisaṃsaṃ ‘‘idaṃ seṭṭha’’nti abhinivisitvāaññaṃ sabbaṃparasatthārādikaṃnihīnato passati.
805.Tatiyagāthāya attho – evaṃ passato cassayaṃattano satthārādiṃnissito aññaṃparasatthārādiṃhīnaṃ passati taṃpana dassanaṃganthameva kusalā vadanti,bandhananti vuttaṃ hoti. Yasmā etadeva,tasmā hi diṭṭhaṃva sutaṃ mutaṃ vā sīlabbataṃ bhikkhu na nissayeyya,nābhiniveseyyāti vuttaṃ hoti.
806.Catutthagāthāya attho – na kevalaṃ diṭṭhasutādiṃ na nissayeyya, apica kho pana asañjātaṃ uparūparidiṭṭhimpi lokasmiṃ na kappayeyya,na janeyyāti vuttaṃ hoti. Kīdisaṃ?Ñāṇena vā sīlavatena vāpi,samāpattiñāṇādinā ñāṇena vā sīlavatena vā yā kappiyati, etaṃ diṭṭhiṃ na kappeyya. Na kevalañca diṭṭhiṃ na kappayeyya, apica kho pana mānenapi jātiādīhi vatthūhisamoti attānamanūpaneyya, hīno na maññetha visesi vāpīti.
807.Pañcamagāthāya attho – evañhi diṭṭhiṃ akappento amaññamāno caattaṃ pahāya anupādiyānoidha vā yaṃ pubbe gahitaṃ, taṃ pahāya aparaṃ aggaṇhanto tasmimpi vuttappakāreñāṇeduvidhaṃnissayaṃ no karoti. Akaronto casa ve viyattesunānādiṭṭhivasena bhinnesu sattesuna vaggasārīchandādivasena agacchanadhammo hutvā dvāsaṭṭhiyā diṭṭhīsukiñcipi diṭṭhiṃ na pacceti,na paccāgacchatīti vuttaṃ hoti.
808-10.Idāni yo so imāya gāthāya vutto khīṇāsavo, tassa vaṇṇabhaṇanatthaṃ‘‘yassūbhayante’’tiādikā tisso gāthāyo āha. Tatthaubhayanteti pubbe vuttaphassādibhede.Paṇidhīti taṇhā.Bhavābhavāyāti punappunabhavāya.Idha vā huraṃ vāti sakattabhāvādibhede idha vā parattabhāvādibhede parattha vā.Diṭṭhe vāti diṭṭhasuddhiyā vā. Esa nayo sutādīsu.Saññāti saññāsamuṭṭhāpikā diṭṭhi.Dhammāpitesaṃ na paṭicchitāseti dvāsaṭṭhidiṭṭhigatadhammāpi tesaṃ ‘‘idameva saccaṃ moghamañña’’nti evaṃ na paṭicchitā.Pāraṅgato na pacceti tādīti nibbānapāraṃ gato tena tena maggena pahīne kilese puna nāgacchati, pañcahi ca ākārehi tādī hotīti. Sesaṃ pākaṭamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya paramaṭṭhakasuttavaṇṇanā niṭṭhitā.
6. Jarāsuttavaṇṇanā
811.Appaṃvata jīvitanti jarāsuttaṃ. Kā uppatti? Ekaṃ samayaṃ bhagavā sāvatthiyaṃ vassaṃ vasitvā yāni tāni buddhānaṃ sarīrārogyasampādanaṃ anuppannasikkhāpadapaññāpanaṃ veneyyadamanaṃ tathārūpāya aṭṭhuppattiyā jātakādikathanantiādīni janapadacārikānimittāni, tāni samavekkhitvā janapadacārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno sāyaṃ sāketaṃ anuppatto añjanavanaṃ pāvisi. Sāketavāsino sutvā ‘‘akālo idāni bhagavantaṃ dassanāyā’’ti vibhātāya rattiyā mālāgandhādīni gahetvā bhagavato santikaṃ gantvā pūjanavandanasammodanādīni katvā parivāretvā aṭṭhaṃsu yāva bhagavato gāmappavesanavelā, atha bhagavā bhikkhusaṅghaparivuto piṇḍāya pāvisi. Taṃ aññataro sāketako brāhmaṇamahāsālo nagarā nikkhanto nagaradvāre addasa. Disvā puttasinehaṃ uppādetvā ‘‘ciradiṭṭhosi, putta, mayā’’ti paridevayamāno abhimukho agamāsi. Bhagavā bhikkhū saññāpesi – ‘‘ayaṃ, bhikkhave, brāhmaṇo yaṃ icchati, taṃ karotu, na vāretabbo’’ti.
Brāhmaṇopi vacchagiddhinīva gāvī āgantvā bhagavato kāyaṃ purato ca pacchato ca dakkhiṇato ca vāmato cāti samantā āliṅgi ‘‘ciradiṭṭhosi, putta, ciraṃ vinā ahosī’’ti bhaṇanto. Yadi pana so tathā kātuṃ na labheyya, hadayaṃ phāletvā mareyya. So bhagavantaṃ avoca – ‘‘bhagavā tumhehi saddhiṃ āgatabhikkhūnaṃ ahameva bhikkhaṃ dātuṃ samattho, mameva anuggahaṃ karothā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Brāhmaṇo bhagavato pattaṃ gahetvā purato gacchanto brāhmaṇiyā pesesi – ‘‘putto me āgato, āsanaṃ paññāpetabba’’nti. Sā tathā katvā āgamanaṃ passantī ṭhitā bhagavantaṃ antaravīthiyaṃyeva disvā puttasinehaṃ uppādetvā ‘‘ciradiṭṭhosi, putta, mayā’’ti pādesu gahetvā roditvā gharaṃ atinetvā sakkaccaṃ bhojesi. Bhuttāvino brāhmaṇo pattaṃ apanāmesi. Bhagavā tesaṃ sappāyaṃ viditvā dhammaṃ desesi, desanāpariyosāne ubhopi sotāpannā ahesuṃ. Atha bhagavantaṃ yāciṃsu – ‘‘yāva, bhante, bhagavā imaṃ nagaraṃ upanissāya viharati, amhākaṃyeva ghare bhikkhā gahetabbā’’ti. Bhagavā ‘‘na buddhā evaṃ ekaṃ nibaddhaṭṭhānaṃyeva gacchantī’’ti paṭikkhipi. Te āhaṃsu – ‘‘tena hi, bhante, bhikkhusaṅghena saddhiṃ piṇḍāya caritvāpi tumhe idheva bhattakiccaṃ katvā dhammaṃ desetvā vihāraṃ gacchathā’’ti. Bhagavā tesaṃ anuggahatthāya tathā akāsi. Manussā brāhmaṇañca brāhmaṇiñca ‘‘buddhapitā buddhamātā’’ tveva vohariṃsu. Tampi kulaṃ ‘‘buddhakula’’nti nāmaṃ labhi.
Ānandatthero bhagavantaṃ pucchi – ‘‘ahaṃ bhagavato mātāpitaro jānāmi, ime pana kasmā vadanti ‘ahaṃ buddhamātā ahaṃ buddhapitā’’’ti. Bhagavā āha – ‘‘nirantaraṃ me, ānanda, brāhmaṇī ca brāhmaṇo ca pañca jātisatāni mātāpitaro ahesuṃ, pañca jātisatāni mātāpitūnaṃ jeṭṭhakā, pañca jātisatāni kaniṭṭhakā. Te pubbasineheneva kathentī’’ti imañca gāthamabhāsi –
‘‘Pubbeva sannivāsena, paccuppannahitena vā;
Tato bhagavā sākete yathābhirantaṃ viharitvā puna cārikaṃ caramāno sāvatthimeva agamāsi. Sopi brāhmaṇo ca brāhmaṇī ca bhikkhū upasaṅkamitvā patirūpaṃ dhammadesanaṃ sutvā sesamagge pāpuṇitvā anupādisesāya nibbānadhātuyā parinibbāyiṃsu. Nagare brāhmaṇā sannipatiṃsu ‘‘amhākaṃ ñātake sakkarissāmā’’ti. Sotāpannasakadāgāmianāgāmino upāsakāpi sannipatiṃsu upāsikāyo ca ‘‘amhākaṃ sahadhammike sakkarissāmā’’ti. Te sabbepi kambalakūṭāgāraṃ āropetvā mālāgandhādīhi pūjentā nagarā nikkhāmesuṃ.
Bhagavāpi taṃ divasaṃ paccūsasamaye buddhacakkhunā lokaṃ volokento tesaṃ parinibbānabhāvaṃ ñatvā ‘‘tattha mayi gate dhammadesanaṃ sutvā bahujanassa dhammābhisamayo bhavissatī’’ti ñatvā pattacīvaramādāya sāvatthito āgantvā āḷāhanameva pāvisi. Manussā disvā ‘‘mātāpitūnaṃ sarīrakiccaṃ kātukāmo bhagavā āgato’’ti vanditvā aṭṭhaṃsu. Nāgarāpi kūṭāgāraṃ pūjentā āḷāhanaṃ ānetvā bhagavantaṃ pucchiṃsu – ‘‘gahaṭṭhaariyasāvakā kathaṃ pūjetabbā’’ti. Bhagavā ‘‘yathā asekkhā pūjiyanti, tathā pūjetabbā ime’’ti adhippāyena tesaṃ asekkhamunibhāvaṃ dīpento imaṃ gāthamāha –
‘‘Ahiṃsakā ye munayo, niccaṃ kāyena saṃvutā;
Tañca parisaṃ oloketvā taṅkhaṇānurūpaṃ dhammaṃ desento imaṃ suttamabhāsi.
appaṃ vata jīvitaṃ idanti ‘‘idaṃ vata manussānaṃ jīvitaṃ appaṃ parittaṃ ṭhitiparittatāya sarasaparittatāyā’’ti sallasuttepi vuttanayametaṃ.Oraṃ vassasatāpi miyyatīti vassasatā oraṃ kalalādikālepi miyyati.Aticcāti vassasataṃ atikkamitvā.Jarasāpi miyyatīti jarāyapi miyyati.
812-6.Mamāyiteti mamāyitavatthukāraṇā.Vinābhāvasantamevidanti santavinābhāvaṃ vijjamānavinābhāvameva idaṃ, na sakkā avinābhāvena bhavitunti vuttaṃ hoti.Māmakoti mama upāsako bhikkhu vāti saṅkhaṃ gato, buddhādīni vā vatthūni mamāyamāno.Saṅgatanti samāgataṃ diṭṭhapubbaṃ vā.Piyāyitanti piyaṃ kataṃ.Nāmaṃyevāvasissati akkheyyanti sabbaṃ rūpādidhammajātaṃ pahīyati, nāmamattameva tu avasissati ‘‘buddharakkhito, dhammarakkhito’’ti evaṃ saṅkhātuṃ kathetuṃ.Munayoti khīṇāsavamunayo.Khemadassinoti nibbānadassino.
817.Sattamagāthā evaṃ maraṇabbhāhate loke anurūpapaṭipattidassanatthaṃ vuttā. Tatthapatilīnacarassāti tato tato patilīnaṃ cittaṃ katvā carantassa.Bhikkhunoti kalyāṇaputhujjanassa sekkhassa vā.Sāmaggiyamāhu tassataṃ,yo attānaṃ bhavane na dassayeti tassetaṃ patirūpamāhu, yo evaṃpaṭipanno nirayādibhede bhavane attānaṃ na dasseyya. Evañhi so imamhā maraṇā mucceyyāti adhippāyo.
818-20.Idāni yo ‘‘attānaṃ bhavane na dassaye’’ti evaṃ khīṇāsavo vibhāvito, tassa vaṇṇabhaṇanatthaṃ ito parā tisso gāthāyo āha. Tatthasabbatthāti dvādasasu āyatanesu.Yadidaṃ diṭṭhasutaṃ mutesu vāti ettha pana yadidaṃ diṭṭhasutaṃ, ettha vā mutesu vā dhammesu evaṃ muni na upalimpatīti evaṃ sambandho veditabbo.Dhono na hi tena maññati, yadidaṃ diṭṭhasutaṃ mutesu vāti atrāpi yadidaṃ diṭṭhasuttaṃ, tena vatthunā na maññati, mutesu vā dhammesu na maññatīti evameva sambandho veditabbo.Na hi so rajjati no virajjatīti. Bālaputhujjanā viya na rajjati, kalyāṇaputhujjanasekkhā viya na virajjati, rāgassa pana khīṇattā ‘‘virāgo’’tveva saṅkhaṃ gacchati. Sesaṃ sabbattha pākaṭamevāti. Desanāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya jarāsuttavaṇṇanā niṭṭhitā.
7. Tissametteyyasuttavaṇṇanā
821.Methunamanuyuttassāti tissametteyyasuttaṃ. Kā uppatti? Bhagavati kira sāvatthiyaṃ viharante tissametteyyā nāma dve sahāyā sāvatthiṃ agamaṃsu. Te sāyanhasamayaṃ mahājanaṃ jetavanābhimukhaṃ gacchantaṃ disvā ‘‘kuhiṃ gacchathā’’ti pucchiṃsu. Tato tehi ‘‘buddho loke uppanno, bahujanahitāya dhammaṃ deseti, taṃ sotuṃ jetavanaṃ gacchāmā’’ti vutte ‘‘mayampi sossāmā’’ti agamaṃsu. Te avañjhadhammadesakassa bhagavato dhammadesanaṃ sutvā parisantare nisinnāva cintesuṃ – ‘‘na sakkā agāramajjhe ṭhitenāyaṃ dhammo paripūretu’’nti. Atha pakkante mahājane bhagavantaṃ pabbajjaṃ yāciṃsu. Bhagavā ‘‘ime pabbājehī’’ti aññataraṃ bhikkhuṃ āṇāpesi. So te pabbājetvā tacapañcakakammaṭṭhānaṃ datvā araññavāsaṃ gantumāraddho. Metteyyo tissaṃ āha – ‘‘āvuso, upajjhāyo araññaṃ gacchati, mayampi gacchāmā’’ti. Tisso ‘‘alaṃ āvuso, bhagavato dassanaṃ dhammassavanañca ahaṃ pihemi, gaccha tva’’nti vatvā na agamāsi. Metteyyo upajjhāyena saha gantvā araññe samaṇadhammaṃ karonto na cirasseva arahattaṃ pāpuṇi saddhiṃ ācariyupajjhāyehi. Tissassāpi jeṭṭhabhātā byādhinā kālamakāsi. So taṃ sutvā attano gāmaṃ agamāsi, tatra naṃ ñātakā palobhetvā uppabbājesuṃ. Metteyyopi ācariyupajjhāyehi saddhiṃ sāvatthiṃ āgato. Atha bhagavā vutthavasso janapadacārikaṃ caramāno anupubbena taṃ gāmaṃ pāpuṇi. Tattha metteyyo bhagavantaṃ vanditvā ‘‘imasmiṃ, bhante, gāme mama gihisahāyo atthi, muhuttaṃ tāva āgametha anukampaṃ upādāyā’’ti vatvā gāmaṃ pavisitvā taṃ bhagavato santikaṃ ānetvā ekamantaṃ ṭhito tassatthāya ādigāthāya bhagavantaṃ pañhaṃ pucchi. Tassa bhagavā byākaronto avasesagāthāyo abhāsi. Ayamassa suttassa uppatti.
methunamanuyuttassāti methunadhammasamāyuttassa.Itīti evamāha.Āyasmāti piyavacanametaṃ,tissoti nāmaṃ tassa therassa. So hi tissoti nāmena.Metteyyoti gottaṃ, gottavaseneva cesa pākaṭo ahosi. Tasmā aṭṭhuppattiyaṃ vuttaṃ ‘‘tissametteyyā nāma dve sahāyā’’ti.Vighātanti upaghātaṃ.Brūhīti ācikkha.Mārisāti piyavacanametaṃ, nidukkhāti vuttaṃ hoti.Sutvāna tava sāsananti tava vacanaṃ sutvā.Viveke sikkhissāmaseti sahāyaṃ ārabbha dhammadesanaṃ yācanto bhaṇati. So pana sikkhitasikkhoyeva.
822.Mussatevāpi sāsananti pariyattipaṭipattito duvidhampi sāsanaṃ nassati.Vāpīti padapūraṇamattaṃ.Etaṃ tasmiṃ anāriyanti tasmiṃ puggale etaṃ anariyaṃ, yadidaṃ micchāpaṭipadā.
823.Ekopubbe caritvānāti pabbajjāsaṅkhātena vā gaṇavossaggaṭṭhena vā pubbe eko viharitvā.Yānaṃ bhantaṃva taṃ loke, hīnamāhu puthujjananti taṃ vibbhantakaṃ puggalaṃ yathā hatthiyānādiyānaṃ adantaṃ visamaṃ ārohati, ārohakampi bhañjati, papātepi papatati. Evaṃ kāyaduccaritādivisamārohanena narakādīsu, atthabhañjanena jātipapātādīsu papatanena ca yānaṃ bhantaṃva āhu hīnaṃ puthujjanañca āhūti.
824-5.Yaso kitti cāti lābhasakkāro pasaṃsā ca.Pubbeti pabbajitabhāve.Hāyate vāpi tassa sāti tassa vibbhantakassa sato so ca yaso sā ca kitti hāyati.Etampi disvāti etampi pubbe yasakittīnaṃ bhāvaṃ pacchā ca hāniṃ disvā.Sikkhetha methunaṃ vippahātaveti tisso sikkhā sikkhetha. Kiṃ kāraṇaṃ?Methunaṃ vippahātave,methunappahānatthāyāti vuttaṃ hoti. Yo hi methunaṃ na vippajahati,saṅkappehi…pe… tathāvidho. Tatthaparetoti samannāgato.Paresaṃ nigghosanti upajjhāyādīnaṃ nindāvacanaṃ.Maṅku hotīti dummano hoti.
826.Ito parā gāthā pākaṭasambandhā eva. Tāsusatthānīti kāyaduccaritādīni. Tāni hi attano paresañca chedanaṭṭhena ‘‘satthānī’’ti vuccanti. Tesu cāyaṃ visesato codito musāvacanasatthāneva karoti – ‘‘iminā kāraṇenāhaṃ vibbhanto’’ti bhaṇanto. Tenevāha –‘‘esa khvassa mahāgedho, mosavajjaṃ pagāhatī’’ti. Tatthaesa khvassāti esa kho assa.Mahāgedhoti mahābandhanaṃ. Katamoti ce? Yadidaṃ mosavajjaṃ pagāhati, svāssa musāvādajjhogāho mahāgedhoti veditabbo.
827.Mandova parikissatīti pāṇavadhādīni karonto tatonidānañca dukkhamanubhonto bhogapariyesanarakkhanāni ca karonto momūho viya parikilissati.
828-9.‘‘Etamādīnavaṃ ñatvā, muni pubbāpare idhā’’ti etaṃ ‘‘yaso kitti ca yā pubbe, hāyatevāpi tassa sā’’ti ito pabhuti vutte pubbāpare idha imasmiṃ sāsane pubbato apare samaṇabhāvato vibbhantakabhāve ādīnavaṃ muni ñatvā.Etadariyānamuttamanti yadidaṃ vivekacariyā, etaṃ buddhādīnaṃ ariyānaṃ uttamaṃ, tasmā vivekaññeva sikkhethāti adhippāyo.Na tena seṭṭho maññethāti tena ca vivekena na attānaṃ ‘‘seṭṭho aha’’nti maññeyya, tena thaddho na bhaveyyāti vuttaṃ hoti.
830.Rittassāti vivittassa kāyaduccaritādīhi virahitassa.Oghatiṇṇassa pihayanti, kāmesu gadhitā pajāti vatthukāmesu laggā sattā tassa caturoghatiṇṇassa pihayanti iṇāyikā viya āṇaṇyassāti arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne tisso sotāpattiphalaṃ patvā pacchā pabbajitvā arahattaṃ sacchākāsīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya tissametteyyasuttavaṇṇanā niṭṭhitā.
8. Pasūrasuttavaṇṇanā
831.Idhevasuddhīti pasūrasuttaṃ. Kā uppatti? Bhagavati kira sāvatthiyaṃ viharante pasūro nāma paribbājako mahāvādī, so ‘‘ahamasmi sakalajambudīpe vādena aggo, tasmā yathā jambudīpassa jambupaññāṇaṃ, evaṃ mamāpi bhavituṃ arahatī’’ti jambusākhaṃ dhajaṃ katvā sakalajambudīpe paṭivādaṃ anāsādento anupubbena sāvatthiṃ āgantvā nagaradvāre vālikatthalaṃ katvā tattha sākhaṃ ussāpetvā ‘‘yo mayā saddhiṃ vādaṃ kātuṃ samattho, so imaṃ sākhaṃ bhañjatū’’ti vatvā nagaraṃ pāvisi. Taṃ ṭhānaṃ mahājano parivāretvā aṭṭhāsi. Tena ca samayena āyasmā sāriputto bhattakiccaṃ katvā sāvatthito nikkhamati. So taṃ disvā sambahule gāmadārake pucchi – ‘‘kiṃ etaṃ dārakā’’ti, te sabbaṃ ācikkhiṃsu. ‘‘Tena hi naṃ tumhe uddharitvā pādehi bhañjatha, ‘vādatthiko vihāraṃ āgacchatū’ti ca bhaṇathā’’ti vatvā pakkāmi.
Paribbājako piṇḍāya caritvā katabhattakicco āgantvā uddharitvā bhaggaṃ sākhaṃ disvā ‘‘kenidaṃ kārita’’nti pucchi. ‘‘Buddhasāvakena sāriputtenā’’ti ca vutte pamudito hutvā ‘‘ajja mama jayaṃ samaṇassa ca parājayaṃ paṇḍitā passantū’’ti pañhavīmaṃsake kāraṇike ānetuṃ sāvatthiṃ pavisitvā vīthisiṅghāṭakacaccaresu vicaranto ‘‘samaṇassa gotamassa aggasāvakena saha vāde paññāpaṭibhānaṃ sotukāmā bhonto nikkhamantū’’ti ugghosesi. ‘‘Paṇḍitānaṃ vacanaṃ sossāmā’’ti sāsane pasannāpi appasannāpi bahū manussā nikkhamiṃsu. Tato pasūro mahājanaparivuto ‘‘evaṃ vutte evaṃ bhaṇissāmī’’tiādīni vitakkento vihāraṃ agamāsi. Thero ‘‘vihāre uccāsaddamahāsaddo janabyākulañca mā ahosī’’ti jetavanadvārakoṭṭhake āsanaṃ paññāpetvā nisīdi.
Paribbājako theraṃ upasaṅkamitvā ‘‘tvaṃ, bho, pabbajita, mayhaṃ jambudhajaṃ bhañjāpesī’’ti āha. ‘‘Āma paribbājakā’’ti ca vutte ‘‘hotu no, bho, kāci kathāpavattī’’ti āha. ‘‘Hotu paribbājakā’’ti ca therena sampaṭicchite ‘‘tvaṃ, samaṇa, puccha, ahaṃ vissajjessāmī’’ti āha. Tato naṃ thero avaca ‘‘kiṃ, paribbājaka, dukkaraṃ pucchā, udāhu vissajjana’’nti. Vissajjanaṃ bho, pabbajita, pucchāya kiṃ dukkaraṃ. Taṃ yo hi koci yaṃkiñci pucchatīti. ‘‘Tena hi, paribbājaka, tvaṃ puccha, ahaṃ vissajjessāmī’’ti evaṃ vutte paribbājako ‘‘sādhurūpo bhikkhu ṭhāne sākhaṃ bhañjāpesī’’ti vimhitacitto hutvā theraṃ pucchi – ‘‘ko purisassa kāmo’’ti. ‘‘Saṅkapparāgo purisassa kāmo’’ti (a. ni. 6.63) thero āha. So taṃ sutvā there viruddhasaññī hutvā parājayaṃ āropetukāmo āha – ‘‘citravicitrārammaṇaṃ pana bho, pabbajita, purisassa kāmaṃ na vadesī’’ti? ‘‘Āma, paribbājaka, na vademī’’ti. Tato naṃ paribbājako yāva tikkhattuṃ paṭiññaṃ kārāpetvā ‘‘suṇantu bhonto samaṇassa vāde dosa’’nti pañhavīmaṃsake ālapitvā āha – ‘‘bho, pabbajita, tumhākaṃ sabrahmacārino araññe viharantī’’ti? ‘‘Āma, paribbājaka, viharantī’’ti. ‘‘Te tattha viharantā kāmavitakkādayo vitakke vitakkentī’’ti? ‘‘Āma, paribbājaka, puthujjanā sahasā vitakkentī’’ti. ‘‘Yadi evaṃ tesaṃ samaṇabhāvo kuto? Nanu te agārikā kāmabhogino hontī’’ti evañca pana vatvā athāparaṃ etadavoca –
‘‘Na te ve kāmā yāni citrāni loke,
Atha thero paribbājakassa vāde dosaṃ dassento āha – ‘‘kiṃ, paribbājaka, saṅkapparāgaṃ purisassa kāmaṃ na vadesi, citravicitrārammaṇaṃ vadesī’’ti? ‘‘Āma, bho, pabbajitā’’ti. Tato naṃ thero yāva tikkhattuṃ paṭiññaṃ kārāpetvā ‘‘suṇātha, āvuso, paribbājakassa vāde dosa’’nti pañhavīmaṃsake ālapitvā āha – ‘‘āvuso pasūra, tava satthā atthī’’ti? ‘‘Āma, pabbajita, atthī’’ti. ‘‘So cakkhuviññeyyaṃ rūpārammaṇaṃ passati saddārammaṇādīni vā sevatī’’ti? ‘‘Āma, pabbajita, sevatī’’ti. ‘‘Yadi evaṃ tassa satthubhāvo kuto, nanu so agāriko kāmabhogī hotī’’ti evañca pana vatvā athāparaṃ etadavoca –
‘‘Te ve kāmā yāni citrāni loke,
‘‘Ghāyanto gandhāni manoramāni,
Evaṃ vutte nippaṭibhāno paribbājako ‘‘ayaṃ pabbajito mahāvādī, imassa santike pabbajitvā vādasatthaṃ sikkhissāmī’’ti sāvatthiṃ pavisitvā pattacīvaraṃ pariyesitvā jetavanaṃ paviṭṭho tattha lāludāyiṃ suvaṇṇavaṇṇaṃ kāyūpapannaṃ sarīrākārākappesu samantapāsādikaṃ disvā ‘‘ayaṃ bhikkhu mahāpañño mahāvādī’’ti mantvā tassa santike pabbajitvā taṃ vādena niggahetvā saliṅgena taṃyeva titthāyatanaṃ pakkamitvā puna ‘‘samaṇena gotamena saddhiṃ vādaṃ karissāmī’’ti sāvatthiyaṃ purimanayeneva ugghosetvā mahājanaparivuto ‘‘evaṃ samaṇaṃ gotamaṃ niggahessāmī’’tiādīni vadanto jetavanaṃ agamāsi. Jetavanadvārakoṭṭhake adhivatthā devatā ‘‘ayaṃ abhājanabhūto’’ti mukhabandhamassa akāsi. So bhagavantaṃ upasaṅkamitvā mūgo viya nisīdi. Manussā ‘‘idāni pucchissati, idāni pucchissatī’’ti tassa mukhaṃ ulloketvā ‘‘vadehi, bho pasūra, vadehi, bho pasūrā’’ti uccāsaddamahāsaddā ahesuṃ. Atha bhagavā ‘‘kiṃ pasūro vadissatī’’ti vatvā tattha sampattaparisāya dhammadesanatthaṃ imaṃ suttaṃ abhāsi.
idheva suddhī iti vādayanti nāññesu dhammesu visuddhimāhu. Evaṃ sante attano satthārādīninissitātattheva ‘‘esa vādo subho’’ti evaṃsubhaṃ vadānāhutvāputhūsamaṇabrāhmaṇā ‘‘sassato loko’’tiādīsupaccekasaccesu niviṭṭhā.
832.Evaṃ niviṭṭhā ca –te vādakāmāti gāthā. Tatthabālaṃ dahantī mithu aññamaññanti ‘‘ayaṃ bālo ayaṃ bālo’’ti evaṃ dvepi janā aññamaññaṃ bālaṃ dahanti, bālato passanti.Vadanti te aññasitā kathojjanti te aññamaññaṃ satthārādiṃ nissitā kalahaṃ vadanti.Pasaṃsakāmā kusalā vadānāti pasaṃsatthikā ubhopi ‘‘mayaṃ kusalavādā paṇḍitavādā’’ti evaṃsaññino hutvā.
833.Evaṃ vadānesu ca tesu eko niyamato eva –yutto kathāyanti gāthā. Tatthayutto kathāyanti vivādakathāya ussukko.Pasaṃsamicchaṃ vinighāti hotīti attano pasaṃsaṃ icchanto ‘‘kathaṃ nu kho niggahessāmī’’tiādinā nayena pubbeva sallāpā kathaṃkathī vinighātī hoti.Apāhatasminti pañhavīmaṃsakehi ‘‘atthāpagataṃ te bhaṇitaṃ, byañjanāpagataṃ te bhaṇita’’ntiādinā nayena apahārite vāde.Nindāya so kuppatīti evaṃ apāhatasmiñca vāde uppannāya nindāya so kuppati.Randhamesīti parassa randhameva gavesanto.
834.Na kevalañca kuppati, apica kho panayamassa vādanti gāthā. Tatthaparihīnamāhu apāhatanti atthabyañjanādito apāhataṃ parihīnaṃ vadanti.Paridevatīti tato nimittaṃ so ‘‘aññaṃ mayā āvajjita’’ntiādīhi vippalapati.Socatīti ‘‘tassa jayo’’tiādīni ārabbha socati.Upaccagā manti anutthunātīti ‘‘so maṃ vādena vādaṃ atikkanto’’tiādinā nayena suṭṭhutaraṃ vippalapati.
835.Ete vivādā samaṇesūti ettha panasamaṇāvuccanti bāhiraparibbājakā.Etesu ugghāti nighāti hotīti etesu vādesu jayaparājayādivasena cittassa ugghātaṃ nighātañca pāpuṇanto ugghātī nighātī ca hoti.Virame kathojjanti pajaheyya kalahaṃ.Na haññadatthatthi pasaṃsalābhāti na hi ettha pasaṃsalābhato añño attho atthi.
836-7.Chaṭṭhagāthāya attho – yasmā ca na haññadatthatthi pasaṃsalābhā, tasmā paramaṃ lābhaṃ labhantopi ‘‘sundaro aya’’ntitatthadiṭṭhiyāpasaṃsito vāpana hotitaṃvādaṃ parisāya majjhedīpetvā, tatoso tenajayatthena tuṭṭhiṃ vā dantavidaṃsakaṃ vā āpajjantohasati,mānena cauṇṇamati. Kiṃ kāraṇaṃ? Yasmātaṃjayatthaṃpappuyya yathāmānojāto, evaṃ uṇṇamato cayā uṇṇatīti gāthā. Tatthamānātimānaṃ vadate panesoti eso pana taṃ uṇṇatiṃ ‘‘vighātabhūmī’’ti abujjhamāno mānañca atimānañca vadatiyeva.
838.Evaṃ vāde dosaṃ dassetvā idāni tassa vādaṃ asampaṭicchanto‘‘sūro’’ti gāthamāha. Tattharājakhādāyāti rājakhādanīyena, bhattavetanenāti vuttaṃ hoti.Abhigajjameti paṭisūramicchanti yathā so paṭisūraṃ icchanto abhigajjanto eti, evaṃ diṭṭhigatiko diṭṭhigatikanti dasseti.Yeneva so, tena palehīti yena so tuyhaṃ paṭisūro, tena gaccha.Pubbevanatthi yadidaṃ yudhāyāti yaṃ pana idaṃ kilesajātaṃ yuddhāya siyā, taṃ etaṃ pubbeva natthi, bodhimūleyeva pahīnanti dasseti. Sesagāthā pākaṭasambandhāyeva.
839-40.Tatthavivādayantīti vivadanti.Paṭisenikattāti paṭilomakārako.Visenikatvāti kilesasenaṃ vināsetvā.Kiṃ labhethoti paṭimallaṃ kiṃ labhissasi.Pasūrāti taṃ paribbājakaṃ ālapati.Yesīdha natthīti yesaṃ idha natthi.
841.Pavitakkanti ‘‘jayo nu kho me bhavissatī’’ti ādīni vitakkento.Dhonena yugaṃ samāgamāti dhutakilesena buddhena saddhiṃ yugaggāhaṃ samāpanno.Na hi tvaṃ sakkhasi sampayātaveti kotthukādayo viya sīhādīhi, dhonena saha yugaṃ gahetvā ekapadampi sampayātuṃ yugaggāhameva vā sampādetuṃ na sakkhissasīti. Sesaṃ sabbattha pākaṭamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya pasūrasuttavaṇṇanā niṭṭhitā.
9. Māgaṇḍiyasuttavaṇṇanā
842.Disvānataṇhanti māgaṇḍiyasuttaṃ. Kā uppatti? Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharanto paccūsasamaye buddhacakkhunā lokaṃ volokento kurūsu kammāsadhammanigamavāsino māgaṇḍiyassa nāma brāhmaṇassa sapajāpatikassa arahattūpanissayaṃ disvā tāvadeva sāvatthito tattha gantvā kammāsadhammassa avidūre aññatarasmiṃ vanasaṇḍe nisīdi suvaṇṇobhāsaṃ muñcamāno. Māgaṇḍiyopi taṅkhaṇaṃ tattha mukhadhovanatthaṃ gato suvaṇṇobhāsaṃ disvā ‘‘kiṃ ida’’nti ito cito ca pekkhamāno bhagavantaṃ disvā attamano ahosi. Tassa kira dhītā suvaṇṇavaṇṇā, taṃ bahū khattiyakumārādayo vārayantā na labhanti. Brāhmaṇo evaṃladdhiko hoti ‘‘samaṇasseva naṃ suvaṇṇavaṇṇassa dassāmī’’ti. So bhagavantaṃ disvā ‘‘ayaṃ me dhītāya samānavaṇṇo, imassa naṃ dassāmī’’ti cittaṃ uppādesi. Tasmā disvāva attamano ahosi. So vegena gharaṃ gantvā brāhmaṇiṃ āha – ‘‘bhoti bhoti mayā dhītāya samānavaṇṇo puriso diṭṭho, alaṅkarohi dārikaṃ, tassa naṃ dassāmā’’ti. Brāhmaṇiyā dārikaṃ gandhodakena nhāpetvā vatthapupphālaṅkārādīhi alaṅkarontiyā eva bhagavato bhikkhācāravelā sampattā. Atha bhagavā kammāsadhammaṃ piṇḍāya pāvisi.
Tepi kho dhītaraṃ gahetvā bhagavato nisinnokāsaṃ agamaṃsu. Tattha bhagavantaṃ adisvā brāhmaṇī ito cito ca vilokentī bhagavato nisajjaṭṭhānaṃ tiṇasanthārakaṃ addasa. Buddhānañca adhiṭṭhānabalena nisinnokāso padanikkhepo ca abyākulā honti. Sā brāhmaṇaṃ āha – ‘‘esa, brāhmaṇa, tassa tiṇasanthāro’’ti? ‘‘Āma, bhotī’’ti. ‘‘Tena hi, brāhmaṇa, amhākaṃ āgamanakammaṃ na sampajjissatī’’ti. ‘‘Kasmā bhotī’’ti? ‘‘Passa, brāhmaṇa, abyākulo tiṇasanthāro, neso kāmabhogino paribhutto’’ti. Brāhmaṇo ‘‘mā, bhoti maṅgale pariyesiyamāne avamaṅgalaṃ abhaṇī’’ti āha. Punapi brāhmaṇī ito cito ca vicarantī bhagavato padanikkhepaṃ disvā brāhmaṇaṃ āha ‘‘ayaṃ tassa padanikkhepo’’ti? ‘‘Āma, bhotī’’ti. ‘‘Passa, brāhmaṇa, padanikkhepaṃ, nāyaṃ satto kāmesu gadhito’’ti. ‘‘Kathaṃ tvaṃ bhoti jānāsī’’ti ca vuttā attano ñāṇabalaṃ dassentī āha –
‘‘Rattassa hi ukkuṭikaṃ padaṃ bhave,
‘‘disvāna taṇha’’nti imaṃ gāthaṃ abhāsi.
disvāna taṇhaṃ aratiṃ ragañcachandamattampi memethunasmiṃ nāhosi, kimevidaṃimissā dārikāyamuttakarīsapuṇṇaṃrūpaṃ disvā bhavissati sabbathāpādāpi naṃ samphusituṃ na icche,kutonena saṃvasitunti.
843.Tato māgaṇḍiyo ‘‘pabbajitā nāma mānusake kāme pahāya dibbakāmatthāya pabbajanti, ayañca dibbepi kāme na icchati, idampi itthiratanaṃ, kā nu assa diṭṭhī’’ti pucchituṃ dutiyaṃ gāthamāha. Tatthaetādisaṃ ce ratananti dibbitthiratanaṃ sandhāya bhaṇati,nārinti attano dhītaraṃ sandhāya.Diṭṭhigataṃ sīlavataṃ nu jīvitanti diṭṭhiñca sīlañca vatañca jīvitañca.Bhavūpapattiñca vadesi kīdisanti attano bhavūpapattiñca kīdisaṃ vadasīti.
844.Ito parā dve gāthā visajjanapucchānayena pavattattā pākaṭasambandhāyeva. Tāsu paṭhamagāthāya saṅkhepattho –tassamayhaṃ, māgaṇḍiya, dvāsaṭṭhidiṭṭhigatadhammesunicchinitvā ‘‘idameva saccaṃ, moghamañña’’nti evaṃidaṃ vadāmīti samuggahitaṃ na hotinatthi na vijjati. Kiṃkāraṇā? Ahañhi passantodiṭṭhīsuādīnavaṃ kañci diṭṭhiṃ aggahetvā saccāni pavicinanto ajjhattaṃ rāgādīnaṃ santibhāvenaajjhattasantisaṅkhātaṃ nibbānameva addasanti.
845.Dutiyagāthāya saṅkhepattho –yānimāni diṭṭhigatāni tehi tehi sattehi vinicchinitvā gahitattāvinicchayāti ca attano paccayehi abhisaṅkhatabhāvādinā nayenapakappitānicāti vuccanti.Te tvaṃ munidiṭṭhigatadhamme aggahetvāajjhattasantīti yametamatthaṃ brūsi,ācikkha me,kathaṃ nu dhīrehi paveditaṃkathaṃ pakāsitaṃ dhīrehi taṃ padanti.
846.Athassa bhagavā yathā yena upāyena taṃ padaṃ dhīrehi pakāsitaṃ, taṃ upāyaṃ sapaṭipakkhaṃ dassento‘‘na diṭṭhiyā’’ti gāthamāha. Tattha ‘‘na diṭṭhiyā’’tiādīhi diṭṭhisutiaṭṭhasamāpattiñāṇabāhirasīlabbatāni paṭikkhipati.‘‘Suddhimāhā’’ti ettha vuttaṃāha-saddaṃ sabbattha nakārena saddhiṃ yojetvā purisabyattayaṃ katvā ‘‘diṭṭhiyā suddhiṃ nāhaṃ kathemī’’ti evamattho veditabbo. Yathā cettha, evaṃ uttarapadesupi. Tattha caadiṭṭhiyā nāhāti dasavatthukaṃ sammādiṭṭhiṃ vinā na kathemi. Tathāassutiyāti navaṅgaṃ savanaṃ vinā.Añāṇāti kammassa katasaccānulomikañāṇaṃ vinā.Asīlatāti pātimokkhasaṃvaraṃ vinā.Abbatāti dhutaṅgavataṃ vinā.Nopi tenāti tesu ekamekena diṭṭhiādimattenāpi no kathemīti evamattho veditabbo.Ete ca nissajja anuggahāyāti ete ca purime diṭṭhiādibhede kaṇhapakkhiye dhamme samugghātakaraṇena nissajja, pacchime adiṭṭhiādibhede sukkapakkhiye atammayatāpajjanena anuggahāya.Santo anissāya bhavaṃ najappeti imāya paṭipattiyā rāgādivūpasamena santo cakkhādīsu kañci dhammaṃ anissāya ekampi bhavaṃ apihetuṃ apatthetuṃ samattho siyā, ayamassa ajjhattasantīti adhippāyo.
847.Evaṃ vutte vacanatthaṃ asallakkhento māgaṇḍiyo‘‘no ce kirā’’ti gāthamāha. Tattha diṭṭhādīni vuttanayāneva. Kaṇhapakkhiyāniyeva pana sandhāya ubhayatrāpi āha. Āha-saddaṃ pana nocekira-saddena yojetvā‘‘no ce kirāhano ce kira kathesī’’ti evaṃ attho daṭṭhabbo.Momuhanti atimūḷhaṃ, mohanaṃ vā.Paccentīti jānanti.
848.Athassa bhagavā taṃ diṭṭhiṃ nissāya pucchaṃ paṭikkhipanto‘‘diṭṭhiñca nissāyā’’ti gāthamāha. Tassattho – tvaṃ, māgaṇḍiya,diṭṭhiṃ nissāyapunappunaṃ pucchamāno yāni te diṭṭhigatāni samuggahitāni, tesvevasamuggahītesuevaṃpamohaṃāgato,ito camayā vuttaajjhattasantito paṭipattito dhammadesanato vāaṇumpiyuttasaññaṃ na passasi, tena kāraṇena tvaṃ imaṃ dhammaṃmomuhatopassasīti.
849.Evaṃ samuggahitesu pamohena māgaṇḍiyassa vivādāpattiṃ dassetvā idāni tesu aññesu ca dhammesu vigatappamohassa attano nibbivādataṃ dassento‘‘samo visesī’’ti gāthamāha. Tassattho –yoevaṃ tividhamānena vā diṭṭhiyā vāmaññati, so tenamānena tāya diṭṭhiyā tena vā puggalena vivadeyya. Yo pana amhādiso imāsutīsu vidhāsu avikampamāno, samo visesīti na tassa hoti,na ca hīnoti pāṭhaseso.
850.Kiñca bhiyyo –saccanti soti gāthā. Tassattho –soevarūpo pahīnamānadiṭṭhiko mādiso bāhitapāpattādinā nayenabrāhmaṇo‘‘idameva sacca’’ntikiṃ vadeyyakiṃ vatthuṃ bhaṇeyya, kena vā kāraṇena bhaṇeyya, ‘‘mayhaṃ saccaṃ, tuyhaṃ musā’’ti vākenamānena diṭṭhiyā puggalena vā vivadeyya?Yasmiṃmādise khīṇāsave ‘‘sadisohamasmī’’ti pavattiyāsamaṃvā, itaradvayabhāvena pavattiyāvisamaṃ vāmaññitaṃnatthi, sosamānādīsukena vādaṃ paṭisaṃyujeyyapaṭipphareyyāti. Nanu ekaṃseneva evarūpo puggalo –okaṃ pahāyāti gāthā?
851.Tatthaokaṃ pahāyāti rūpavatthādiviññāṇassa okāsaṃ tatra chandarāgappahānena chaḍḍetvā.Aniketasārīti rūpanimittaniketādīni taṇhāvasena asaranto.Gāme akubbaṃ muni santhavānīti gāme gihisanthavāni akaronto.Kāmehi rittoti kāmesu chandarāgābhāvena sabbakāmehi puthubhūto.Apurekkharānoti āyatiṃ attabhāvaṃ anabhinibbattento.Kathaṃ na viggayha janena kayirāti janena saddhiṃ viggāhikakathaṃ na katheyya. So evarūpo –yehi vivittoti gāthā.
852.Tatthayehīti yehi diṭṭhigatehi.Vivitto vicareyyāti ritto careyya.Na tāni uggayha vadeyya nāgoti ‘‘āguṃ na karotī’’tiādinā (cūḷani. bhadrāvudhamāṇavapucchāniddesa 70; pārāyanānugītigāthāniddesa 102) nayena nāgo tāni diṭṭhigatāni uggahetvā na vadeyya.Jalambujanti jalasaññite ambumhi jātaṃ kaṇṭakanāḷaṃ vārijaṃ, padumanti vuttaṃ hoti.Yathā jalena paṅkena ca nūpalittanti taṃ padumaṃ yathā jalena ca paṅkena ca anupalittaṃ hoti,evaṃ muni santivādo agiddhoti evaṃ ajjhattasantivādo muni gedhābhāvena agiddho.Kāmeca loke caanūpalittoti duvidhepi kāme apāyādike ca loke dvīhipi lepehi anupalitto hoti.
853.Kiñca bhiyyo –na vedagūti gāthā. Tatthana vedagū diṭṭhiyāyakoti catumaggavedagū mādiso diṭṭhiyāyako na hoti, diṭṭhiyā gacchanto vā, taṃ sārato paccento vā na hoti. Tattha vacanattho – yāyatīti yāyako, karaṇavacanena diṭṭhiyā yātīti diṭṭhiyāyako. Upayogatthe sāmivacanena diṭṭhiyā yātītipi diṭṭhiyāyako.Na mutiyā sa mānametīti mutarūpādibhedāya mutiyāpi so mānaṃ na eti.Na hi tammayo soti taṇhādiṭṭhivasena tammayo hoti tapparāyaṇo, ayaṃ pana na tādiso.Na kammunā nopi sutena neyyotipuññābhisaṅkhārādinā kammunā vā sutasuddhiādinā sutena vā so netabbo na hoti.Anūpanīto sa nivesanesūti so dvinnampi upayānaṃ pahīnattā sabbesu taṇhādiṭṭhinivesanesu anūpanīto. Tassa ca evaṃvidhassa –saññāvirattassāti gāthā.
854.Tatthasaññāvirattassāti nekkhammasaññāpubbaṅgamāya bhāvanāya pahīnakāmādisaññassa. Iminā padena ubhatobhāgavimutto samathayāniko adhippeto.Paññāvimuttassāti vipassanāpubbaṅgamāya bhāvanāya sabbakilesehi vimuttassa. Iminā sukkhavipassako adhippeto.Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭayantā vicaranti loketi ye kāmasaññādikaṃ saññaṃ aggahesuṃ, te visesato gahaṭṭhā kāmādhikaraṇaṃ, ye ca diṭṭhiṃ aggahesuṃ, te visesato pabbajitā dhammādhikaraṇaṃ aññamaññaṃ ghaṭṭentā vicarantīti. Sesamettha yaṃ avuttaṃ, taṃ vuttānusāreneva veditabbaṃ. Desanāpariyosāne brāhmaṇo ca brāhmaṇī ca pabbajitvā arahattaṃ pāpuṇiṃsūti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya māgaṇḍiyasuttavaṇṇanā niṭṭhitā.
10. Purābhedasuttavaṇṇanā
855.Kathaṃdassīti purābhedasuttaṃ. Kā uppatti? Imassa suttassa ito paresañca pañcannaṃ kalahavivādacūḷabyūhamahābyūhatuvaṭakaattadaṇḍasuttānaṃ sammāparibbājanīyassa uppattiyaṃ vuttanayeneva sāmaññato uppatti vuttā. Visesato pana yatheva tasmiṃ mahāsamaye rāgacaritadevatānaṃ sappāyavasena dhammaṃ desetuṃ nimmitabuddhena attānaṃ pucchāpetvā sammāparibbājanīyasuttamabhāsi, evaṃ tasmiṃyeva mahāsamaye ‘‘kiṃ nu kho purā sarīrabhedā kattabba’’nti uppannacittānaṃ devatānaṃ cittaṃ ñatvā tāsaṃ anuggahatthaṃ aḍḍhateḷasabhikkhusataparivāraṃ nimmitabuddhaṃ ākāsena ānetvā tena attānaṃ pucchāpetvā imaṃ suttamabhāsi.
kathaṃdassīti adhipaññaṃkathaṃsīloti adhisīlaṃ,upasantoti adhicittaṃ pucchati. Sesaṃ pākaṭameva.
856.Vissajjane pana bhagavā sarūpena adhipaññādīni avissajjetvāva adhipaññādippabhāvena yesaṃ kilesānaṃ upasamā ‘‘upasanto’’ti vuccati, nānādevatānaṃ āsayānulomena tesaṃ upasamameva dīpento‘‘vītataṇho’’tiādikā gāthāyo abhāsi. Tattha ādito aṭṭhannaṃ gāthānaṃ ‘‘taṃ brūmi upasanto’’ti imāya gāthāya sambandho veditabbo. Tato parāsaṃ ‘‘sa ve santoti vuccatī’’ti iminā sabbapacchimena padena.
vītataṇho purā bhedāti yo sarīrabhedā pubbameva pahīnataṇho.Pubbamantamanissitoti atītaddhādibhedaṃ pubbantamanissito.Vemajjhenupasaṅkheyyoti paccuppannepi addhani ‘‘ratto’’tiādinā nayena na upasaṅkhātabbo.Tassa natthi purakkhatanti tassa arahato dvinnaṃ purekkhārānaṃ abhāvā anāgate addhani purakkhatampi natthi, taṃ brūmi upasantoti evamettha yojanā veditabbā. Esa nayo sabbattha. Ito paraṃ pana yojanaṃ adassetvā anuttānapadavaṇṇanaṃyeva karissāma.
857.Asantāsīti tena tena alābhakena asantasanto.Avikatthīti sīlādīhi avikatthanasīlo.Akukkucoti hatthakukkucādivirahito.Mantabhāṇītimantāya pariggahetvā vācaṃ bhāsitā.Anuddhatoti uddhaccavirahito.Sa ve vācāyatoti so vācāya yato saṃyato catudosavirahitaṃ vācaṃ bhāsitā hoti.
858.Nirāsattīti nittaṇho.Vivekadassī phassesūti paccuppannesu cakkhusamphassādīsu attādibhāvavivekaṃ passati.Diṭṭhīsu ca na nīyatīti dvāsaṭṭhidiṭṭhīsu kāyaci diṭṭhiyā na nīyati.
859.Patilīnoti rāgādīnaṃ pahīnattā tato apagato.Akuhakoti avimhāpako tīhi kuhanavatthūhi.Apihālūti apihanasīlo, patthanātaṇhāya rahitoti vuttaṃ hoti.Amaccharīti pañcamaccheravirahito.Appagabbhoti kāyapāgabbhiyādivirahito.Ajegucchoti sampannasīlāditāya ajegucchanīyo asecanako manāpo.Pesuṇeyye ca no yutoti dvīhi ākārehi upasaṃharitabbe pisuṇakamme ayutto.
860.Sātiyesu anassāvīti sātavatthūsu kāmaguṇesu taṇhāsanthavavirahito.Saṇhoti saṇhehi kāyakammādīhi samannāgato.Paṭibhānavāti pariyattiparipucchādhigamapaṭibhānehi samannāgato.Na saddhoti sāmaṃ adhigatadhammaṃ na kassaci saddahati.Na virajjatīti khayā rāgassa virattattā idāni na virajjati.
861.Lābhakamyā na sikkhatīti na lābhapatthanāya suttantādīni sikkhati.Aviruddho ca taṇhāya, rasesu nānugijjhatīti virodhābhāvena ca aviruddho hutvā taṇhāya mūlarasādīsu gedhaṃ nāpajjati.
862.Upekkhakoti chaḷaṅgupekkhāya samannāgato.Satoti kāyānupassanādisatiyutto.
863.Nissayanāti taṇhādiṭṭhinissayā.Ñatvā dhammanti aniccādīhi ākārehi dhammaṃ jānitvā.Anissitoti evaṃ tehi nissayehi anissito. Tena aññatra dhammañāṇā natthi nissayānaṃ abhāvoti dīpetibhavāya vibhavāya vāti sassatāya ucchedāya vā.
864.Taṃbrūmi upasantoti taṃ evarūpaṃ ekekagāthāya vuttaṃ upasantoti kathemi.Atarī so visattikanti so imaṃ visatādibhāvena visattikāsaṅkhātaṃ mahātaṇhaṃ atari.
865.Idāni tameva upasantaṃ pasaṃsanto āha‘‘na tassa puttā’’ti evamādi. Tattha puttā atrajādayo cattāro. Ettha ca puttapariggahādayo puttādināmena vuttāti veditabbā. Te hissa na vijjanti, tesaṃ vā abhāvena puttādayo na vijjantīti.
866.Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇāti yena taṃ rāgādinā vajjena puthujjanā sabbepi devamanussā ito bahiddhā samaṇabrāhmaṇā ca ratto vā duṭṭho vāti, vadeyyuṃ.Taṃ tassa apurakkhatanti taṃ rāgādivajjaṃ tassa arahato apurakkhataṃtasmā vādesu nejatīti taṃ kāraṇā nindāvacanesu na kampati.
867.Na ussesu vadateti visiṭṭhesu attānaṃ antokatvā ‘‘ahaṃ visiṭṭho’’ti atimānavasena na vadati. Esa nayo itaresu dvīsu.Kappaṃ neti akappiyoti so evarūpo duvidhampi kappaṃ na eti. Kasmā? Yasmā akappiyo, pahīnakappoti vuttaṃ hoti.
868.Sakanti mayhanti pariggahitaṃ.Asatā ca na socatīti avijjamānādinā asatā ca na socati.Dhammesu ca na gacchatīti sabbesu dhammesu chandādivasena na gacchati.Sa ve santoti vuccatīti so evarūpo naruttamo ‘‘santo’’ti vuccatīti arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne koṭisatasahassadevatānaṃ arahattappatti ahosi, sotāpannādīnaṃ gaṇanā natthīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya purābhedasuttavaṇṇanā niṭṭhitā.
11. Kalahavivādasuttavaṇṇanā
869.Kutopahūtā kalahā vivādāti kalahavivādasuttaṃ. Kā uppatti? Idampi tasmiṃyeva mahāsamaye ‘‘kuto nu, kho, kalahādayo aṭṭha dhammā pavattantī’’ti uppannacittānaṃ ekaccānaṃ devatānaṃ te dhamme āvikātuṃ purimanayeneva nimmitabuddhena attānaṃ pucchāpetvā vuttaṃ tattha pucchāvissajjanakkamena ṭhitattā sabbagāthā pākaṭasambandhāyeva.
kutopahūtā kalahā vivādāti kalaho ca tassa pubbabhāgo vivādo cāti ime kuto jātā.Paridevasokā sahamaccharā cāti paridevasokā ca maccharā ca kutopahūtā.Mānātimānā sahapesuṇā cāti mānā ca atimānā ca pesuṇā ca kutopahūtā.Teti te sabbepi aṭṭha kilesadhammā.Tadiṅgha brūhīti taṃ mayā pucchitamatthaṃ brūhi yācāmi taṃ ahanti. Yācanattho hiiṅghāti nipāto.
870.Piyappahūtāti piyavatthuto jātā. Yutti panettha niddese (mahāni. 98) vuttā eva.Maccherayuttā kalahā vivādāti iminā kalahavivādādīnaṃ na kevalaṃ piyavatthumeva, macchariyampi paccayaṃ dasseti. Kalahavivādasīsena cettha sabbepi te dhammā vuttāti veditabbā. Yathā ca etesaṃ macchariyaṃ, tathā pesuṇānañca vivādaṃ. Tenāha – ‘‘vivādajātesu ca pesuṇānī’’ti.
871.Piyāsu lokasmiṃ kutonidānā ye cāpi lobhā vicaranti loketi ‘‘piyā pahūtā kalahā’’ti ye ettha vuttā. Te piyā lokasmiṃ kutonidānā, na kevalañca piyā, ye cāpi khattiyādayo lobhā vicaranti lobhahetukā lobhenābhibhūtā vicaranti, tesaṃ so lobho ca kutonidānoti dve atthe ekāya pucchāya pucchati.Āsā ca niṭṭhā cāti āsā ca tassā āsāya samiddhi ca.Ye samparāyāya narassa hontīti ye narassa samparāyāya honti, parāyanā hontīti vuttaṃ hoti. Ekā evāyampi pucchā.
872.Chandānidānānīti kāmacchandādichandanidānāni.Ye cāpi lobhā vicarantīti ye cāpi khattiyādayo lobhā vicaranti tesaṃ lobhopi chandanidānoti dvepi atthe ekato vissajjeti.Itonidānāti chandanidānā evāti vuttaṃ hoti. ‘‘Kutonidānā kutonidānā’’ti (su. ni. 273) etesu ca saddasiddhi sūcilomasutte vuttanayeneva veditabbā.
873.Vinicchayāti taṇhādiṭṭhivinicchayā.Ye vāpi dhammā samaṇena vuttāti ye ca aññepi kodhādīhi sampayuttā, tathārūpā vā akusalā dhammā buddhasamaṇena vuttā, te kutopahūtāti.
874.Tamūpanissāya pahoti chandoti taṃ sukhadukkhavedanaṃ. Tadubhayavatthusaṅkhātaṃ sātāsātaṃ upanissāya saṃyogaviyogapatthanāvasena chando pahoti. Ettāvatā ‘‘chando nu lokasmiṃ kutonidāno’’ti ayaṃ pañho vissajjito hoti.Rūpesu disvā vibhavaṃ bhavañcāti rūpesu vayañca uppādañca disvā.Vinicchayaṃ kubbati jantu loketi apāyādike loke ayaṃ jantu bhogādhigamanatthaṃ taṇhāvinicchayaṃ ‘‘attā me uppanno’’tiādinā nayena diṭṭhivinicchayañca kurute. Yutti panettha niddese (mahāni. 102) vuttā eva. Ettāvatā ‘‘vinicchayā cāpi kutopahūtā’’ti ayaṃ pañho vissajjito hoti.
875.Etepi dhammā dvayameva santeti etepi kodhādayo dhammā sātāsātadvaye sante eva pahonti uppajjanti. Uppatti ca nesaṃ niddese (mahāni. 103) vuttāyeva. Ettāvatā tatiyapañhopi vissajjito hoti. Idāni yo evaṃ vissajjitesu etesu pañhesu kathaṃkathī bhaveyya, tassa kathaṃkathāpahānūpāyaṃ dassento āha –‘‘kathaṃkathī ñāṇapathāya sikkhe’’ti, ñāṇadassanañāṇādhigamanatthaṃ tisso sikkhā sikkheyyāti vuttaṃ hoti. Kiṃ kāraṇaṃ?Ñatvā pavuttā samaṇena dhammā. Buddhasamaṇena hi ñatvāva dhammā vuttā, natthi tassa dhammesu aññāṇaṃ. Attano pana ñāṇābhāvena te ajānanto na jāneyya, na desanā dosena, tasmā kathaṃkathī ñāṇapathāya sikkhe, ñatvā pavuttā samaṇena dhammāti.
876-7.Sātaṃasātañca kutonidānāti ettha sātaṃ asātanti sukhadukkhavedanā eva adhippetā.Na bhavanti heteti na bhavanti ete.Vibhavaṃ bhavañcāpi yametamatthaṃ etaṃ me pabrūhi yatonidānanti sātāsātānaṃ vibhavaṃ bhavañca etampi yaṃ atthaṃ. Liṅgabyattayo ettha kato. Idaṃ pana vuttaṃ hoti – sātāsātānaṃ vibhavo bhavo cāti yo esa attho, evaṃ me pabrūhi yatonidānanti. Ettha ca sātāsātānaṃ vibhavabhavavatthukā vibhavabhavadiṭṭhiyo eva vibhavabhavāti atthato veditabbā. Tathā hi imassa pañhassa vissajjanapakkhe ‘‘bhavadiṭṭhipi phassanidānā, vibhavadiṭṭhipi phassanidānā’’ti niddese (mahāni. 105) vuttaṃ.Itonidānanti phassanidānaṃ.
878.Kismiṃ vibhūte na phusanti phassāti kismiṃ vītivatte cakkhusamphassādayo pañca phassā na phusanti.
879.Nāmañca rūpañca paṭiccāti sampayuttakanāmaṃ vatthārammaṇarūpañca paṭicca.Rūpe vibhūte na phusanti phassāti rūpe vītivatte pañca phassā na phusanti.
880.Kathaṃ sametassāti kathaṃ paṭipannassa.Vibhoti rūpanti rūpa vibhavati, na bhaveyya vā.Sukhaṃ dukhañcāti iṭṭhāniṭṭhaṃ rūpameva pucchati.
881.Na saññasaññīti yathā sametassa vibhoti rūpaṃ, so pakatisaññāya saññīpi na hoti.Na visaññasaññīti visaññāyapi virūpāya saññāya saññī na hoti ummattako vā khittacitto vā.Nopi asaññīti saññāvirahitopi na hoti nirodhasamāpanno vā asaññasatto vā.Na vibhūtasaññīti ‘‘sabbaso rūpasaññāna’’ntiādinā (dha sa. 265; vibha. 602) nayena samatikkantasaññīpi na hoti arūpajjhānalābhī.Evaṃ sametassa vibhoti rūpanti etasmiṃ saññasaññitādibhāve aṭṭhatvā yadetaṃ vuttaṃ ‘‘so evaṃ samāhite citte…pe… ākāsānañcāyatanasamāpattipaṭilābhatthāya cittaṃ abhinīharatī’’ti. Evaṃ sametassa arūpamaggasamaṅgino vibhoti rūpaṃ.Saññānidānā hi papañcasaṅkhāti evaṃ paṭipannassāpi yā saññā, tannidānā taṇhādiṭṭhipapañcā appahīnā eva hontīti dasseti.
882-3.Ettāvataggaṃnu vadanti, heke yakkhassa suddhiṃ idha paṇḍitāse.Udāhu aññampi vadantiettoti ettāvatā nu idha paṇḍitā samaṇabrāhmaṇā aggaṃ suddhiṃ sattassa vadanti, udāhu aññampi etto arūpasamāpattito adhikaṃ vadantīti pucchati.Ettāvataggampi vadanti heketi eke sassatavādā samaṇabrāhmaṇā paṇḍitamānino ettāvatāpi aggaṃ suddhiṃ vadanti.Tesaṃ paneke samayaṃ vadantīti tesaṃyeva eke ucchedavādā samayaṃ ucchedaṃ vadanti.Anupādisese kusalā vadānāti anupādisese kusalavādā samānā.
884.Eteca ñatvā upanissitāti ete ca diṭṭhigatike sassatucchedadiṭṭhiyo nissitāti ñatvā.Ñatvā munī nissaye so vimaṃsīti nissaye ca ñatvā so vīmaṃsī paṇḍito buddhamuni.Ñatvā vimuttoti dukkhāniccādito dhamme ñatvā vimutto.Bhavābhavāya na sametīti punappunaṃ upapattiyā na samāgacchatīti arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne purābhedasutte vuttasadisoyevābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya kalahavivādasuttavaṇṇanā niṭṭhitā.
12. Cūḷabyūhasuttavaṇṇanā
885-6.Sakaṃsakaṃdiṭṭhiparibbasānāti cūḷabyūhasuttaṃ. Kā uppatti? Idampi tasmiṃyeva mahāsamaye ‘‘sabbepi ime diṭṭhigatikā ‘sādhurūpamhā’ti bhaṇanti, kiṃ nu kho sādhurūpāva ime attanoyeva diṭṭhiyā patiṭṭhahanti, udāhu aññampi diṭṭhiṃ gaṇhantī’’ti uppannacittānaṃ ekaccānaṃ devatānaṃ tamatthaṃ pakāsetuṃ purimanayeneva nimmitabuddhena attānaṃ pucchāpetvā vuttaṃ.
sakaṃsakaṃdiṭṭhiparibbasānāti attano attano diṭṭhiyā vasamānā.Viggayha nānā kusalā vadantīti diṭṭhibalaggāhaṃ gahetvā, tattha ‘‘kusalāmhā’’ti paṭijānamānā puthu puthu vadanti ekaṃ na vadanti.Yo evaṃ jānāti sa vedi dhammaṃ idaṃ paṭikosamakevalī soti tañca diṭṭhiṃ sandhāya yo evaṃ jānāti, so dhammaṃ vedi. Idaṃ pana paṭikkosanto hīno hotīti vadanti.Bāloti hīno.Akkusaloti avidvā.
887-8.Idāni tisso vissajjanagāthā honti. Tā purimaḍḍhena vuttamatthaṃ pacchimaḍḍhena paṭibyūhitvā ṭhitā. Tena byūhena uttarasuttato ca appakattā idaṃ suttaṃ ‘‘cūḷabyūha’’nti nāmaṃ labhati. Tatthaparassa ce dhammanti parassa diṭṭhiṃ.Sabbeva bālāti evaṃ sante sabbeva ime bālā hontīti adhippāyo. Kiṃ kāraṇaṃ?Sabbevime diṭṭhiparibbasānāti sandiṭṭhiyā ceva na vīvadātā. Saṃsuddhapaññā kusalā mutīmāti sakāya diṭṭhiyā na vivadātā na vodātā saṃkiliṭṭhāva samānā saṃsuddhapaññā ca kusalā ca mutimanto ca te honti ce. Atha vā ‘‘sandiṭṭhiyā ce pana vīvadātā’’ tipi pāṭho. Tassattho – sakāya pana diṭṭhiyā vodātā saṃsuddhapaññā kusalā mutimanto honti ce.Na tesaṃ kocīti evaṃ sante tesaṃ ekopi hīnapañño na hoti. Kiṃkāraṇā?Diṭṭhī hi tesampi tathā samattā,yathā itaresanti.
889.Na vāhametanti gāthāya saṅkhepattho –yaṃtemithudve dve janāaññamaññaṃ‘‘bālo’’ti āhu, ahaṃetaṃ tathiyaṃtacchantineva brūmi. Kiṃkāraṇā? Yasmā sabbe tesakaṃ sakaṃ diṭṭhiṃ‘‘idamevasaccaṃmoghamañña’’ntiakaṃsu. Tena ca kāraṇenaparaṃ ‘‘bālo’’ti dahanti. Ettha ca ‘‘tathiya’’nti ‘‘kathiva’’nti dvepi pāṭhā.
890.Yamāhūtipucchāgāthāyayaṃ diṭṭhisaccaṃ tathiyanti eke āhu.
891.Ekañhi saccanti vissajjanagāthāya ekaṃ saccaṃ nirodho maggo vā.Yasmiṃ pajā no vivade pajānanti yamhi sacce pajānanto pajā no vivadeyya.Sayaṃ thunantīti attanā vadanti.
892.Kasmā nūti pucchāgāthāyapavādiyāseti vādino.Udāhu te takkamanussarantīti te vādino udāhu attano takkamattaṃ anugacchanti.
893.Nahevāti vissajjanagāthāyaaññatra saññāya niccānīti ṭhapetvā saññāmattena niccanti gahitaggahaṇāni.Takkañca diṭṭhīsu pakappayitvāti attano micchāsaṅkappamattaṃ diṭṭhīsu janetvā. Yasmā pana diṭṭhīsu vitakkaṃ janentā diṭṭhiyopi janenti, tasmā niddese vuttaṃ ‘‘diṭṭhigatāni janenti sañjanentī’’tiādi (mahāni. 121).
894-5.Idāni evaṃ nānāsaccesu asantesu takkamattamanussarantānaṃ diṭṭhigatikānaṃ vippaṭipattiṃ dassetuṃ‘‘diṭṭhe sute’’tiādikā gāthāyo abhāsi. Tatthadiṭṭheti diṭṭhaṃ, diṭṭhasuddhinti adhippāyo. Esa nayo sutādīsu.Ete ca nissāya vimānadassīti ete diṭṭhidhamme nissayitvā suddhibhāvasaṅkhātaṃ vimānaṃ asammānaṃ passantopi.Vinicchaye ṭhatvā pahassamāno, bālo paro akkusaloti cāhāti evaṃ vimānadassīpi tasmiṃ diṭṭhivinicchaye ṭhatvā tuṭṭhijāto hāsajāto hutvā ‘‘paro hīno ca avidvā cā’’ti evaṃ vadatiyeva. Evaṃ santeyenevāti gāthā. Tatthasayamattanāti sayameva attānaṃ.Vimānetīti garahati.Tadeva pāvāti tadeva vacanaṃ diṭṭhiṃ vadati, taṃ vā puggalaṃ.
896.Atisāradiṭṭhiyāti gāthāyattho –soevaṃ tāya lakkhaṇātisāriniyāatisāradiṭṭhiyā samattopuṇṇo uddhumāto, tena ca diṭṭhimānena matto ‘‘paripuṇṇo ahaṃ kevalī’’ti evaṃparipuṇṇamānī sayamevaattānaṃmanasā‘‘ahaṃ paṇḍito’’ti abhisiñcati. Kiṃkāraṇā?Diṭṭhī hi sā tassa tathā samattāti.
897.Parassa ceti gāthāya sambandho attho ca – kiñca bhiyyo? Yo so vinicchaye ṭhatvā pahassamāno ‘‘bālo paro akkusalo’’ti cāha. Tassaparassa ce hi vacasāso tena vuccamānonihīnohoti.Tumo sahā hoti nihīnapañño,sopi teneva saha nihīnapañño hoti. Sopi hi naṃ ‘‘bālo’’ti vadati. Athassa vacanaṃ appamāṇaṃ, so panasayameva vedagū ca dhīro ca hoti. Evaṃ santena koci bālo samaṇesu atthi. Sabbepi hi te attano icchāya paṇḍitā.
898.Aññaṃitoti gāthāya sambandho attho ca – ‘‘atha ce sayaṃ vedagū hoti dhīro, na koci bālo samaṇesu atthī’’ti evañhi vuttepi siyā kassaci ‘‘kasmā’’ti. Tattha vuccate – yasmāaññaṃ ito yābhivadanti dhammaṃ aparaddhā suddhimakevalī te, evampi titthiyā puthuso vadanti,ye ito aññaṃ diṭṭhiṃ abhivadanti, ye aparaddhā viraddhā suddhimaggaṃ, akevalino ca teti evaṃ puthutitthiyā yasmā vadantīti vuttaṃ hoti. Kasmā panevaṃ vadantīti ce?Sandiṭṭhirāgena hi te bhirattā,yasmā sakena diṭṭhirāgena abhirattāti vuttaṃ hoti.
899-900.Evaṃ abhirattā ca –idheva suddhinti gāthā. Tatthasakāyaneti sakamaggedaḷhaṃ vadānāti daḷhavādā. Evañca daḷhavādesu tesu yo koci titthiyo sakāyane vāpi daḷhaṃ vadānokamettha bāloti paraṃ daheyya,saṅkhepato tattha sassatucchedasaṅkhāte vitthārato vā natthikaissarakāraṇaniyatādibhede sake āyatane ‘‘idameva sacca’’nti daḷhaṃ vadāno kaṃ paraṃ ettha diṭṭhigate ‘‘bālo’’ti saha dhammena passeyya, nanu sabbopi tassa matena paṇḍito eva suppaṭipanno eva ca. Evaṃ sante casayameva so medhagamāvaheyya paraṃ vadaṃ bālamasuddhidhammaṃ,sopi paraṃ ‘‘bālo ca asuddhidhammo ca aya’’nti vadanto attanāva kalahaṃ āvaheyya. Kasmā? Yasmā sabbopi tassa matena paṇḍito eva suppaṭipanno eva ca.
901.Evaṃ sabbathāpivinicchaye ṭhatvā sayaṃ pamāya uddhaṃsa lokasmiṃ vivādameti,diṭṭhiyaṃ ṭhatvā sayañca satthārādīni minitvā so bhiyyo vivādametīti. Evaṃ pana vinicchayesu ādīnavaṃ ñatvā ariyamaggenahitvāna sabbāni vinicchayāni na medhagaṃ kubbati jantu loketi arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne purābhedasutte vuttasadiso evābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya cūḷabyūhasuttavaṇṇanā niṭṭhitā.
13. Mahābyūhasuttavaṇṇanā
902.Yekecimeti mahābyūhasuttaṃ. Kā uppatti? Idampi tasmiṃyeva mahāsamaye ‘‘kiṃ nu kho ime diṭṭhiparibbasānā viññūnaṃ santikā nindameva labhanti, udāhu pasaṃsampī’’ti uppannacittānaṃ ekaccānaṃ devatānaṃ tamatthaṃ āvikātuṃ purimanayena nimmitabuddhena attānaṃ pucchāpetvā vuttaṃ. Tatthaanvānayantīti anu ānayanti, punappunaṃ āharanti.
903.Idāni yasmā te ‘‘idameva sacca’’nti vadantā diṭṭhigatikā vādino kadāci katthaci pasaṃsampi labhanti, yaṃ etaṃ pasaṃsāsaṅkhātaṃ vādaphalaṃ, taṃ appaṃ rāgādīnaṃ samāya samatthaṃ na hoti, ko pana vādo dutiye nindāphale, tasmā etamatthaṃ dassento imaṃ tāva vissajjanagāthamāha.‘‘Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmī’’tiādi. Tatthaduve vivādassa phalānīti nindā pasaṃsā ca, jayaparājayādīni vā taṃsabhāgāni.Etampi disvāti ‘‘nindā aniṭṭhā eva, pasaṃsā nālaṃ samāyā’’ti etampi vivādaphale ādīnavaṃ disvā.Khemābhipassaṃ avivādabhūminti avivādabhūmiṃ nibbānaṃ ‘‘khema’’nti passamāno.
904.Evañhi avivadamāno –yā kācimāti gāthā. Tatthasammutiyoti diṭṭhiyo.Puthujjāti puthujjanasambhavā.So upayaṃ kimeyyāti so upagantabbaṭṭhena upayaṃ rūpādīsu ekampi dhammaṃ kiṃ upeyya, kena vā kāraṇena upeyya.Diṭṭhe sute khantimakubbamānoti diṭṭhasutasuddhīsu pemaṃ akaronto.
905.Ito bāhirā pana –sīluttamāti gāthā. Tassattho – sīlaṃyeva ‘‘uttama’’nti maññamānāsīluttamāeke bhonto saṃyamamattenasuddhiṃvadanti, hatthivatādiñcavataṃ samādāya upaṭṭhitā, idhevadiṭṭhiyaṃassasatthunosuddhintibhavūpanītābhavajjhositā samānā vadanti, apica tekusalā vadānā‘‘kusalā maya’’nti evaṃ vādā.
906.Evaṃ sīluttamesu ca tesu tathā paṭipanno yo koci –sace cutoti gāthā. Tassattho –sacetatosīlavatatoparavicchandanena vā anabhisambhuṇanto vācuto hoti,so taṃ sīlabbatādikammaṃ puññābhisaṅkhārādikammaṃ vāvirādhayitvā pavedhatī. Na kevalañca vedhati, apica kho taṃ sīlabbatasuddhiṃpajappatīca vippalapatipatthayatīca. Kimiva?Satthāva hīno pavasaṃ gharamhā. Gharamhā pavasanto satthato hīno yathā taṃ gharaṃ vā satthaṃ vā pattheyyāti.
907.Evaṃ pana sīluttamānaṃ vedhakāraṇaṃ ariyasāvako –sīlabbataṃ vāpi pahāya sabbanti gāthā. Tatthasāvajjanavajjanti sabbākusalaṃ lokiyakusalañca.Etaṃ suddhiṃ asuddhinti apatthayānoti pañcakāmaguṇādibhedaṃ etaṃ suddhiṃ, akusalādibhedaṃ asuddhiñca apatthayamāno.Virato careti suddhiyā asuddhiyā ca virato careyya.Santimanuggahāyāti diṭṭhiṃ agahetvā.
908.Evaṃ ito bāhirake sīluttame saṃyamena visuddhivāde tesaṃ vighātaṃ sīlabbatappahāyino arahato ca paṭipattiṃ dassetvā idāni aññathāpi suddhivāde bāhirake dassento‘‘tamūpanissāyā’’ti gāthamāha. Tassattho – santaññepi samaṇabrāhmaṇā, tejigucchitaṃamarantapaṃ vā diṭṭhasuddhiādīsu vā aññataraññataraṃupanissāyaakiriyadiṭṭhiyā vāuddhaṃsarāhutvābhavābhavesu avītataṇhāsesuddhimanutthunantivadanti kathentīti.
909.Evaṃ tesaṃ avītataṇhānaṃ suddhiṃ anutthunantānaṃ yopi suddhippattameva attānaṃ maññeyya, tassapi avītataṇhattā bhavābhavesu taṃ taṃ vatthuṃpatthayamānassa hi jappitānipunappunaṃ hontiyevāti adhippāyo. Taṇhā hi āsevitā taṇhaṃ vaḍḍhayateva. Na kevalañca jappitāni,pavedhitaṃ vāpi pakappitesu,taṇhādiṭṭhīhi cassa pakappitesu vatthūsu pavedhitampi hotīti vuttaṃ hoti. Bhavābhavesu pana vītataṇhattā āyatiṃcutūpapāto idha yassa natthi, sakena vedheyya kuhiṃva jappeti ayametissā gāthāya sambandho. Sesaṃ niddese vuttanayameva.
910-11.Yamāhūti pucchāgāthā. Idāni yasmā ekopi ettha vādo sacco natthi, kevalaṃ diṭṭhimattakena hi te vadanti, tasmā tamatthaṃ dassento‘‘sakañhī’’ti imaṃ tāva vissajjanagāthamāha. Tatthasammutinti diṭṭhiṃ.
912.Evametesu sakaṃ dhammaṃ paripuṇṇaṃ bruvantesu aññassa pana dhammaṃ ‘‘hīna’’nti vadantesu yassa kassaci –parassa ce vambhayitena hīnoti gāthā. Tassattho – yadiparassaninditakāraṇāhīnobhaveyya,na koci dhammesu visesiaggo bhaveyya. Kiṃ kāraṇaṃ?Puthū hiaññassa vadanti dhammaṃ, nihīnatosabbeva tesamhi daḷhaṃ vadānāsakadhamme daḷhavādā eva.
913.Kiñca bhiyyo –saddhammapūjāti gāthā. Tassattho – te ca titthiyāyathā pasaṃsanti sakāyanāni, saddhammapūjāpi nesaṃ tathevavattati. Te hi ativiya satthārādīni sakkaronti. Tattha yadi te pamāṇā siyuṃ, evaṃ santesabbeva vādā tathiyā bhaveyyuṃ. Kiṃ kāraṇaṃ?Suddhī hi nesaṃ paccattameva,na sā aññatra sijjhati, nāpi paramatthato. Attani diṭṭhigāhamattameva hi taṃ tesaṃ parapaccayaneyyabuddhīnaṃ.
914.Yo vā pana viparīto bāhitapāpattā brāhmaṇo, tassa –na brāhmaṇassa paraneyyamatthīti gāthā. Tassattho –brāhmaṇassahi ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277; netti. 5) nayena sudiṭṭhattā parena netabbaṃ ñāṇaṃ natthi, diṭṭhidhammesu‘‘idameva sacca’’nti nicchinitvāsamuggahītampi natthi. Taṃkāraṇā so diṭṭhikalahāni atīto, na ca soseṭṭhato passati dhammamaññaṃaññatra satipaṭṭhānādīhi.
915.Jānāmīti gāthāya sambandho attho ca – evaṃ tāva paramatthabrāhmaṇo na hi seṭṭhato passati dhammamaññaṃ, aññe pana titthiyā paracittañāṇādīhi jānantā passantāpi‘‘jānāmi passāmi tatheva eta’’nti evaṃ vadantāpi cadiṭṭhiyā suddhiṃ paccenti. Kasmā? Yasmā tesu ekopiaddakkhi ceaddasa cepitenaparacittañāṇādinā yathābhūtaṃ atthaṃ,kiñhi tumassa tenatassa tena dassanena kiṃ kataṃ, kiṃ dukkhapariññā sādhitā, udāhu samudayapahānādīnaṃ aññataraṃ, yato sabbathāpi atikkamitvā ariyamaggaṃ te titthiyā aññenevavadanti suddhiṃ,atikkamitvā vā te titthiye buddhādayo aññeneva vadanti suddhinti.
916.Passaṃ naroti gāthāya sambandho attho ca. Kiñca bhiyyo? Yvāyaṃ paracittañāṇādīhi addakkhi, sopassaṃ naro dakkhati nāmarūpaṃ,na tato paraṃdisvāna vā ñassati tānimevanāmarūpāni niccato sukhato vā na aññathā. So evaṃ passantokāmaṃ bahuṃ passatu appakaṃ vānāmarūpaṃ niccato sukhato ca, athassa evarūpena dassanenana hi tena suddhiṃ kusalā vadantīti.
917.Nivissavādīti gāthāya sambandho attho ca – tena ca dassanena suddhiyā asatiyāpi yo ‘‘jānāmi passāmi tatheva eta’’nti evaṃ nivissavādī, etaṃ vā dassanaṃ paṭicca diṭṭhiyā suddhiṃ paccento ‘‘idameva sacca’’nti evaṃ nivissavādī, sosubbinayona hoti taṃ tathāpakappitaṃabhisaṅkhataṃdiṭṭhiṃ purekkharāno. So hi yaṃ satthārādiṃnissito, tattheva subhaṃ vadāno suddhiṃ vado,‘‘parisuddhavādo parisuddhadassano vā aha’’nti attānaṃ maññamāno tattha tathaddasā so, tattha sakāya diṭṭhiyā aviparītameva so addasa. Yathā sā diṭṭhi pavattati, tatheva naṃ addasa, na aññathā passituṃ icchatīti adhippāyo.
918.Evaṃ pakappitaṃ diṭṭhiṃ purekkharānesu titthiyesu –na brāhmaṇo kappamupeti saṅkhāti gāthā. Tatthasaṅkhāti saṅkhāya, jānitvāti attho.Napi ñāṇabandhūti samāpattiñāṇādinā akatataṇhādiṭṭhibandhu. Tattha viggaho – nāpi assa ñāṇena kato bandhu atthīti napi ñāṇabandhu.Sammutiyoti diṭṭhisammutiyo.Puthujjāti puthujjanasambhavā.Uggahaṇanti maññeti uggahaṇanti aññe, aññe tā sammutiyo uggaṇhantīti vuttaṃ hoti.
919.Kiñca bhiyyo –vissajja ganthānīti gāthā. Tatthaanuggahoti uggahaṇavirahito, sopi nāssa uggahoti anuggaho, na vā uggaṇhātīti anuggaho.
920.Kiñca bhiyyo – so evarūpo –pubbāsaveti gāthā. Tatthapubbāsaveti atītarūpādīni ārabbha uppajjamānadhamme kilese.Naveti paccuppannarūpādīni ārabbha uppajjamānadhamme.Na chandagūti chandādivasena na gacchati.Anattagarahīti katākatavasena attānaṃ agarahanto.
921.Evaṃ anattagarahī ca –sa sabbadhammesūti gāthā. Tatthasabbadhammesūti dvāsaṭṭhidiṭṭhidhammesu ‘‘yaṃ kiñci diṭṭhaṃ vā’’ti evaṃpabhedesu.Pannabhāroti patitabhāro. Na kappetītina kappiyo,duvidhampi kappaṃ na karotīti attho.Nūparatoti puthujjanakalyāṇakasekkhā viya uparatisamaṅgīpi na hoti.Na patthiyoti nittaṇho. Taṇhā hi patthiyatīti patthiyā, nāssa patthiyāti na patthiyoti. Sesaṃ tattha tattha pākaṭamevāti na vuttaṃ. Evaṃ arahattanikūṭena desanaṃ niṭṭhāpesi, desanāpariyosāne purābhedasutte vuttasadiso evābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya mahābyūhasuttavaṇṇanā niṭṭhitā.
14. Tuvaṭakasuttavaṇṇanā
922.Pucchāmitanti tuvaṭakasuttaṃ. Kā uppatti? Idampi tasmiṃyeva mahāsamaye ‘‘kā nu kho arahattappattiyā paṭipattī’’ti uppannacittānaṃ ekaccānaṃ devatānaṃ tamatthaṃ pakāsetuṃ purimanayeneva nimmitabuddhena attānaṃ pucchāpetvā vuttaṃ.
pucchāmīti ettha adiṭṭhajotanādivasena pucchā vibhajitā.Ādiccabandhunti ādiccassa gottabandhuṃ.Vivekaṃ santipadañcāti vivekañca santipadañca.Kathaṃ disvāti kena kāraṇena disvā, kathaṃ pavattadassano hutvāti vuttaṃ hoti.
923.Atha bhagavā yasmā yathā passanto kilese uparundhati, tathā pavattadassano hutvā parinibbāti, tasmā tamatthaṃ āvikaronto nānappakārena taṃ devaparisaṃ kilesappahāne niyojento‘‘mūlaṃ papañcasaṅkhāyā’’ti ārabhitvā pañca gāthā abhāsi.
asmīti pavattamānañcasabbaṃmantāyauparundhe. Yā kāci ajjhattaṃ taṇhāupajjeyyuṃ,tāsaṃ vinayā sadā sato sikkheupaṭṭhitassati hutvā sikkheyyāti.
924.Evaṃ tāva paṭhamagāthāya eva tisikkhāyuttaṃ desanaṃ arahattanikūṭena desetvā puna mānappahānavasena desetuṃ‘‘yaṃ kiñcī’’ti gāthamāha. Tatthayaṃ kiñci dhammamabhijaññā ajjhattanti yaṃ kiñci uccākulīnatādikaṃ attano guṇaṃ jāneyyaatha vāpi bahiddhāti atha vā bahiddhāpi ācariyupajjhāyānaṃ vā guṇaṃ jāneyya.Na tena thāmaṃ kubbethāti tena guṇena thāmaṃ na kareyya.
925.Idānissa akaraṇavidhiṃ dassento‘‘seyyo na tenā’’ti gāthamāha. Tassattho –tenaca mānena ‘‘seyyoha’’nti vā ‘‘nīcoha’’nti vā ‘‘sarikkhoha’’nti vāpina maññeyya,tehi ca uccākulīnatādīhi guṇehiphuṭṭho anekarūpehi‘‘ahaṃ uccākulā pabbajito’’tiādinā nayenaattānaṃ vikappento na tiṭṭheyya.
926.Evaṃ mānappahānavasenapi desetvā idāni sabbakilesūpasamavasenapi desetuṃ‘‘ajjhattamevā’’ti gāthamāha. Tatthaajjhattamevupasameti attani eva rāgādisabbakilese upasameyya.Na aññato bhikkhu santimeseyyāti ṭhapetvā ca satipaṭṭhānādīni aññena upāyena santiṃ na pariyeseyya.Kuto nirattā vāti nirattā kuto eva.
927.Idāni ajjhattaṃ upasantassa khīṇāsavassa tādibhāvaṃ dassento‘‘majjhe yathā’’ti gāthamāha. Tassattho –yathā mahāsamuddassauparimaheṭṭhimabhāgānaṃ vemajjhasaṅkhāte catuyojanasahassappamāṇemajjhepabbatantare ṭhitassa vā majjhe samuddassaūmi na jāyati, ṭhitovasohotiavikampamāno,evaṃanejo khīṇāsavo lābhādīsuṭhitoassa avikampamāno, so tādiso rāgādiussadaṃ bhikkhu na kareyya kuhiñcīti.
928.Idāni etaṃ arahattanikūṭena desitaṃ dhammadesanaṃ abbhanumodanto tassa ca arahattassa ādipaṭipadaṃ pucchanto nimmitabuddho‘‘akittayī’’ti gāthamāha. Tatthaakittayīti ācikkhi.Vivaṭacakkhūti vivaṭehi anāvaraṇehi pañcahi cakkhūhi samannāgato.Sakkhidhammanti sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ.Parissayavinayanti parissayavinayanaṃ.Paṭipadaṃ vadehīti idāni paṭipattiṃ vadehi.Bhaddanteti ‘‘bhaddaṃ tava atthū’’ti bhagavantaṃ ālapanto āha. Atha vā bhaddaṃ sundaraṃ tava paṭipadaṃ vadehīti vuttaṃ hoti.Pātimokkhaṃ atha vāpi samādhinti tameva paṭipadaṃ bhinditvā pucchati. Paṭipadanti etena vā maggaṃ pucchati. Itarehi sīlaṃ samādhiñca pucchati.
929-30.Athassa bhagavā yasmā indriyasaṃvaro sīlassa rakkhā, yasmā vā iminā anukkamena desiyamānā ayaṃ desanā tāsaṃ devatānaṃ sappāyā, tasmā indriyasaṃvarato pabhuti paṭipadaṃ dassento‘‘cakkhūhī’’tiādimāraddho. Tatthacakkhūhi neva lolassāti adiṭṭhadakkhitabbādivasena cakkhūhi lolo nevassa.Gāmakathāya āvaraye sotanti tiracchānakathāto sotaṃ āvareyya.Phassenātirogaphassena.Bhavañcanābhijappeyyāti tassa phassassa vinodanatthāya kāmabhavādibhavañca na pattheyya.Bheravesu ca na sampavedheyyāti tassa phassassa paccayabhūtesu sīhabyagghādīsu bheravesu ca na sampavedheyya, avasesesu vā ghānindriyamanindriyavisayesu nappavedheyya. Evaṃ paripūro indriyasaṃvaro vutto hoti. Purimehi vā indriyasaṃvaraṃ dassetvā iminā ‘‘araññe vasatā bheravaṃ disvā vā sutvā vā na vedhitabba’’nti dasseti.
931.Laddhā na sannidhiṃ kayirāti etesaṃ annādīnaṃ yaṃkiñci dhammena labhitvā ‘‘araññe ca senāsane vasatā sadā dullabha’’nti cintetvā sannidhiṃ na kareyya.
932.Jhāyīna pādalolassāti jhānābhirato ca na pādalolo assa.Virame kukkuccā nappamajjeyyāti hatthakukkuccādikukkuccaṃ vinodeyya. Sakkaccakāritāya cettha nappamajjeyya.
933.Tandiṃ māyaṃ hassaṃ khiḍḍanti ālasiyañca māyañca hassañca kāyikacetasikakhiḍḍañca.Savibhūsanti saddhiṃ vibhūsāya.
934-7.Āthabbaṇanti āthabbaṇikamantappayogaṃ.Supinanti supinasatthaṃ.Lakkhaṇanti maṇilakkhaṇādiṃ.No vidaheti nappayojeyya.Virutanti migādīnaṃ vassitaṃ.Pesuṇiyanti pesuññaṃ.Kayavikkayeti pañcahi sahadhammikehi saddhiṃ vañcanāvasena vā udayapatthanāvasena vā na tiṭṭheyya.Upavādaṃ bhikkhu na kareyyāti upavādakare kilese anibbattento attani parehi samaṇabrāhmaṇehi upavādaṃ na janeyya.Gāme ca nābhisajjeyyāti gāme ca gihisaṃsaggādīhi nābhisajjeyya.Lābhakamyā janaṃ na lapayeyyāti lābhakāmatāya janaṃ nālapayeyya.Payuttanti cīvarādīhi sampayuttaṃ, tadatthaṃ vā payojitaṃ.
938-9.Mosavajje na nīyethāti musāvāde na nīyetha.Jīvitenāti jīvikāya.Sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānanti rusito ghaṭṭito parehi tesa samaṇānaṃ vā khattiyādibhedānaṃ vā aññesaṃ puthujanānaṃ bahumpi aniṭṭhavācaṃ sutvā.Na paṭivajjāti na paṭivadeyya. Kiṃ kāraṇaṃ?Na hi santo paṭisenikaronti.
940.Etañca dhammamaññāyāti sabbametaṃ yathāvuttaṃ dhammaṃ ñatvā.Vicinanti vicinanto.Santīti nibbutiṃ ñatvāti nibbutiṃ rāgādīnaṃ santīti ñatvā.
941.Kiṃkāraṇā nappamajjeiti ce –abhibhū hi soti gāthā. Tatthaabhibhūti rūpādīnaṃ abhibhavitā.Anabhibhūtoti tehi anabhibhūto.Sakkhidhammamanītihamadassīti paccakkhameva anītihaṃ dhammamaddakkhi.Sadā namassamanusikkheti sadā namassanto tisso sikkhāyo sikkheyya. Sesaṃ sabbattha pākaṭameva.
Kevalaṃ pana ettha ‘‘cakkhūhi neva lolo’’tiādīhi indriyasaṃvaro, ‘‘annānamatho pānāna’’ntiādīhi sannidhipaṭikkhepamukhena paccayapaṭisevanasīlaṃ, methunamosavajjapesuṇiyādīhi pātimokkhasaṃvarasīlaṃ, ‘‘āthabbaṇaṃ supinaṃ lakkhaṇa’’ntiādīhi ājīvapārisuddhisīlaṃ, ‘‘jhāyī assā’’ti iminā samādhi, ‘‘vicinaṃ bhikkhū’’ti iminā paññā, ‘‘sadā sato sikkhe’’ti iminā puna saṅkhepato tissopi sikkhā, ‘‘atha āsanesu sayanesu, appasaddesu bhikkhu vihareyya, niddaṃ na bahulīkareyyā’’tiādīhi sīlasamādhipaññānaṃ upakārāpakārasaṅgaṇhanavinodanāni vuttānīti. Evaṃ bhagavā nimmitassa paripuṇṇapaṭipadaṃ vatvā arahattanikūṭena desanaṃ niṭṭhāpesi, desanāpariyosāne purābhedasutte vuttasadisoyevābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya tuvaṭakasuttavaṇṇanā niṭṭhitā.
15. Attadaṇḍasuttavaṇṇanā
942.Attadaṇḍābhayaṃ jātanti attadaṇḍasuttaṃ. Kā uppatti? Yo so sammāparibbājanīyasuttassa uppattiyaṃ vuccamānāya sākiyakoliyānaṃ udakaṃ paṭicca kalaho vaṇṇito, taṃ ñatvā bhagavā ‘‘ñātakā kalahaṃ karonti, handa ne vāressāmī’’ti dvinnaṃ senānaṃ majjhe ṭhatvā imaṃ suttamabhāsi.
attadaṇḍā bhayaṃ jātaṃattano duccaritakāraṇā jātaṃ, evaṃ santepijanaṃ passatha medhagaṃ, imaṃ sākiyādijanaṃ passatha aññamaññaṃ medhagaṃ hiṃsakaṃ bādhakanti. Evaṃ taṃ paṭiviruddhaṃ vippaṭipannaṃ janaṃ paribhāsitvā attano sammāpaṭipattidassanena tassa saṃvegaṃ janetuṃ āha‘‘saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti, pubbe bodhisatteneva satāti adhippāyo.
943.Idāni yathānena saṃvijitaṃ, taṃ pakāraṃ dassento‘‘phandamāna’’ntiādimāha. Tatthaphandamānanti taṇhādīhi kampamānaṃ.Appodaketi appaudake.Aññamaññehi byāruddhe disvāti nānāsatte ca aññamaññehi saddhiṃ viruddhe disvā.Maṃ bhayamāvisīti maṃ bhayaṃ paviṭṭhaṃ.
944.Samantamasāro lokoti nirayaṃ ādiṃ katvā samantato loko asāro niccasārādirahito.Disā sabbā sameritāti sabbā disā aniccatāya kampitā.Icchaṃ bhavanamattanoti attano tāṇaṃ icchanto.Nāddasāsiṃ anositanti kiñci ṭhānaṃ jarādīhi anajjhāvutthaṃ nāddakkhiṃ.
945.Osānetveva byāruddhe, disvā me aratī ahūti yobbaññādīnaṃ osāne eva antagamake eva vināsake eva jarādīhi byāruddhe āhatacitte satte disvā arati me ahosi.Athettha sallanti atha etesu sattesu rāgādisallaṃ.Hadayanissitanti cittanissitaṃ.
946.‘‘Kathaṃānubhāvaṃ salla’’nti ce –yena sallena otiṇṇoti gāthā. Tatthadisā sabbā vidhāvatīti sabbā duccaritadisāpi puratthimādidisāvidisāpi dhāvati.Tameva sallamabbuyha, na dhāvati na sīdatīti tameva sallaṃ uddharitvā tā ca disā na dhāvati, caturoghe ca na sīdatīti.
947.Evaṃmahānubhāvena sallena otiṇṇesvapi ca sattesu –tattha sikkhānugīyanti, yāni loke gadhitānīti gāthā. Tassattho – yelokepañca kāmaguṇā paṭilābhāya gijjhantīti katvā ‘‘gadhitānī’’ti vuccanti, cirakālāsevitattā vā ‘‘gadhitānī’’ti vuccanti,tatthataṃ nimittaṃ hatthisikkhādikā anekāsikkhākathīyanti uggayhanti vā. Passatha yāva pamatto vāyaṃ loko, yato paṇḍito kulaputtotesuvā gadhitesu tāsu vā sikkhāsu adhimuttona siyā,aññadatthu aniccādidassanenanibbijjha sabbaso kāme attano nibbānameva sikkheti.
948.Idāni yathā nibbānāya sikkhitabbaṃ, taṃ dassento‘‘sacco siyā’’tiādimāha. Tatthasaccoti vācāsaccena ñāṇasaccena maggasaccena ca samannāgato.Rittapesuṇoti pahīnapesuṇo.Vevicchanti macchariyaṃ.
949.Niddaṃ tandiṃ sahe thīnanti pacalāyikañca kāyālasiyañca cittālasiyañcāti ime tayo dhamme abhibhaveyya.Nibbānamanasoti nibbānaninnacitto.
950-51.Sāhasāti rattassa rāgacariyādibhedā sāhasakaraṇā.Purāṇaṃ nābhinandeyyāti atītarūpādiṃ nābhinandeyya.Naveti paccuppanne.Hiyyamāneti vinassamāne.Ākāsaṃ na sito siyāti taṇhānissito na bhaveyya. Taṇhā hi rūpādīnaṃ ākāsanato ‘‘ākāso’’ti vuccati.
952.‘‘Kiṃkāraṇā ākāsaṃ na sito siyā’’ti ce – ‘‘gedhaṃ brūmī’’ti gāthā. Tassattho – ahañhi imaṃ ākāsasaṅkhātaṃ taṇhaṃ rūpādīsu gijjhanatogedhaṃ brūmi‘‘gedho’’ti vadāmi. Kiñca bhiyyo – avahananaṭṭhena‘‘ogho’’ti ca ājavanaṭṭhena‘‘ājava’’nti ca ‘‘idaṃ mayhaṃ, idaṃ mayha’’nti jappakāraṇato‘‘jappana’’nti ca dummuñcanaṭṭhena‘‘ārammaṇa’’nti ca kampakaraṇena‘‘pakampana’’nti ca brūmi, esā ca lokassa palibodhaṭṭhena duratikkamanīyaṭṭhena cakāmapaṅko duraccayoti. ‘‘Ākāsaṃ na sito siyā’’ti evaṃ vutte vā ‘‘kimetaṃ ākāsa’’nti ce?Gedhaṃ brūmīti. Evampi tassā gāthāya sambandho veditabbo. Tattha padayojanā – ākāsanti gedhaṃ brūmīti. Tathā yvāyaṃ mahoghoti vuccati. Taṃ brūmi, ājavaṃ brūmi, jappanaṃ brūmi, pakampanaṃ brūmi, yvāyaṃ sadevake loke kāmapaṅko duraccayo, taṃ brūmīti.
953.Evametaṃ gedhādipariyāyaṃ ākāsaṃ anissito –saccā avokkammāti gāthā. Tassattho – pubbe vuttā tividhāpisaccā avokkammamoneyyappattiyāmunīti saṅkhyaṃ gato nibbānatthaletiṭṭhati brāhmaṇo,sa ve evarūpo sabbāni āyatanāni nissajjitvā‘‘santo’’ti vuccatīti.
954.Kiñca bhiyyo –sa ve vidvāti gāthā. Tatthañatvā dhammanti aniccādinayena saṅkhatadhammaṃ ñatvā.Sammā so loke iriyānoti asammāiriyanakarānaṃ kilesānaṃ pahānā sammā so loke iriyamāno.
955.Evaṃ apihento ca –yodha kāmeti gāthā. Tatthasaṅganti sattavidhaṃ saṅgañca yo accatarinājjhetīti nābhijjhāyati.
956.Tasmā tumhesupi yo evarūpo hotumicchati, taṃ vadāmi –yaṃ pubbeti gāthā. Tatthayaṃ pubbeti atīte saṅkhāre ārabbha uppajjanadhammaṃ kilesajātaṃ atītakammañca.Pacchā te māhu kiñcananti anāgatepi saṅkhāre ārabbha uppajjanadhammaṃ rāgādikiñcanaṃ māhu.Majjhe ce no gahessasīti paccuppanne rūpādidhammepi na gahessasi ce.
957.Evaṃ ‘‘upasanto carissasī’’ti arahattappattiṃ dassetvā idāni arahato thutivasena ito parā gāthāyo abhāsi. Tatthasabbasoti gāthāyamamāyitanti mamattakaraṇaṃ, ‘‘mama ida’’nti gahitaṃ vā vatthu.Asatā ca na socatīti avijjamānakāraṇā asantakāraṇā na socati.Na jīyatīti jānimpi na gacchati.
958-9.Kiñca bhiyyo –yassa natthīti gāthā. Tatthakiñcananti kiñci rūpādidhammajātaṃ. Kiñca bhiyyo –aniṭṭhurīti gāthā. Tatthaaniṭṭhurīti anissukī. ‘‘Aniddhurī’’tipi keci paṭhanti.Sabbadhī samoti sabbattha samo, upekkhakoti adhippāyo. Kiṃ vuttaṃ hoti? Yo so ‘‘natthi me’’ti na socati, tamahaṃ avikampinaṃ puggalaṃ puṭṭho samāno aniṭṭhurī ananugiddho anejo sabbadhi samoti imaṃ tasmiṃ puggale catubbidhamānisaṃsaṃ brūmīti.
960.Kiñca bhiyyo –anejassāti gāthā. Tatthanisaṅkhatīti puññābhisaṅkhārādīsu yo koci saṅkhāro. So hi yasmā nisaṅkhariyati nisaṅkharoti vā, tasmā ‘‘nisaṅkhatī’’ti vuccati.Viyārambhāti vividhā puññābhisaṅkhārādikā ārambhā.Khemaṃ passati sabbadhīti sabbattha abhayameva passati.
961.Evaṃ passantona samesūti gāthā. Tatthana vadateti ‘‘sadisohamasmī’’tiādinā mānavasena samesupi attānaṃ na vadati omesupi ussesupi.Nādeti na nirassatīti rūpādīsu kañci dhammaṃ na gaṇhāti; na nissajjati. Sesaṃ sabbattha pākaṭameva. Evaṃ arahattanikūṭena desanaṃ niṭṭhāpesi, desanāpariyosāne pañcasatā sākiyakumārā ca koliyakumārā ca ehibhikkhupabbajjāya pabbajitā, te gahetvā bhagavā mahāvanaṃ pāvisīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya attadaṇḍasuttavaṇṇanā niṭṭhitā.
16. Sāriputtasuttavaṇṇanā
962.Name diṭṭhoti sāriputtasuttaṃ, ‘‘therapañhasutta’’ntipi vuccati. Kā uppatti? Imassa suttassa uppatti – rājagahakassa seṭṭhissa candanaghaṭikāya paṭilābhaṃ ādiṃ katvā tāya candanaghaṭikāya katassa pattassa ākāse ussāpanaṃ āyasmato piṇḍolabhāradvājassa iddhiyā pattaggahaṇaṃ, tasmiṃ vatthusmiṃ sāvakānaṃ iddhipaṭikkhepo, titthiyānaṃ bhagavatā saddhiṃ pāṭihāriyaṃ kattukāmatā, pāṭihāriyakaraṇaṃ, bhagavato sāvatthigamanaṃ, titthiyānubandhanaṃ, sāvatthiyaṃ pasenadino buddhūpagamanaṃ kaṇḍambapātubhāvo, catunnaṃ parisānaṃ titthiyajayatthaṃ pāṭihāriyakaraṇussukkanivāraṇaṃ, yamakapāṭihāriyakaraṇaṃ, katapāṭihāriyassa bhagavato tāvatiṃsabhavanagamanaṃ, tattha temāsaṃ dhammadesanā, āyasmatā mahāmoggallānattherena yācitassa devalokato saṅkassanagare orohaṇanti imāni vatthūni antarantare ca jātakāni vitthāretvā yāva dasasahassacakkavāḷadevatāhi pūjiyamāno bhagavā majjhe maṇimayena sopānena saṅkassanagare oruyha sopānakaḷevare aṭṭhāsi –
‘‘Ye jhānappasutā dhīrā, nekkhammūpasame ratā;
Imissā dhammapadagāthāya vuccamānāya vuttā. Sopānakaḷevare ṭhitaṃ pana bhagavantaṃ sabbapaṭhamaṃ āyasmā sāriputto vandi, tato uppalavaṇṇā bhikkhunī, athāparo janakāyo. Tatra bhagavā cintesi – ‘‘imissaṃ parisati moggallāno iddhiyā aggoti pākaṭo, anuruddho dibbacakkhunā, puṇṇo dhammakathikattena, sāriputtaṃ panāyaṃ parisā na kenaci guṇena evaṃ aggoti jānāti, yaṃnūnāhaṃ sāriputtaṃ paññāguṇena pakāseyya’’nti. Atha theraṃ pañhaṃ pucchi. Thero bhagavatā pucchitaṃ pucchitaṃ puthujjanapañhaṃ, sekkhapañhaṃ, asekkhapañhañca, sabbaṃ vissajjesi. Tadā naṃ jano ‘‘paññāya aggo’’ti aññāsi. Atha bhagavā ‘‘sāriputto na idāneva paññāya aggo, atītepi paññāya aggo’’ti jātakaṃ ānesi.
Atīte parosahassā isayo vanamūlaphalāhārā pabbatapāde vasanti. Tesaṃ ācariyassa ābādho uppajji, upaṭṭhānāni vattanti. Jeṭṭhantevāsī ‘‘sappāyabhesajjaṃ āharissāmi, ācariyaṃ appamattā upaṭṭhahathā’’ti vatvā manussapathaṃ agamāsi. Tasmiṃ anāgateyeva ācariyo kālamakāsi. Taṃ ‘‘idāni kālaṃ karissatī’’ti antevāsikā samāpattimārabbha pucchiṃsu. So ākiñcaññāyatanasamāpattiṃ sandhāyāha – ‘‘natthi kiñcī’’ti, antevāsino ‘‘natthi ācariyassa adhigamo’’ti aggahesuṃ. Atha jeṭṭhantevāsī bhesajjaṃ ādāya āgantvā taṃ kālakataṃ disvā ācariyaṃ ‘‘kiñci pucchitthā’’ti āha. Āma pucchimhā, ‘‘natthi kiñcī’’ti āha, na kiñci ācariyena adhigatanti. Natthi kiñcīti vadanto ācariyo ākiñcaññāyatanaṃ pavedesi, sakkātabbo ācariyoti.
‘‘Parosahassampi samāgatānaṃ,
‘‘na me diṭṭho ito pubbe’’ti imaṃ thutigāthaṃ ādiṃ katvā aṭṭha gāthāyo abhāsi. Tamatthaṃ vissajjento bhagavā tato parā sesagāthāti.
ito pubbeti ito saṅkassanagare otaraṇato pubbe.Vagguvadoti sundaravado.Tusitā gaṇimāgatoti tusitakāyā cavitvā mātukucchiṃ āgatattā tusitā āgato, gaṇācariyattā gaṇī. Santuṭṭhaṭṭhena vā tusitasaṅkhātā devalokā gaṇiṃ āgato tusitānaṃ vā arahantānaṃ gaṇiṃ āgatoti.
963.Dutiyagāthāyasadevakassa lokassa yathā dissatītisadevakassa lokassa viya manussānampi dissati. Yathā vā dissatīti tacchato aviparītato dissaticakkhumāti uttamacakkhu.Ekoti pabbajjāsaṅkhātādīhi eko.Ratinti nekkhammaratiādiṃ.
964.Tatiyagāthāyabahūnamidha baddhānanti idha bahūnaṃ khattiyādīnaṃ sissānaṃ. Sissā hi ācariye paṭibaddhavuttittā ‘‘baddhā’’ti vuccantiatthi pañhena āgamanti atthiko pañhena āgatomhi, atthikānaṃ vā pañhena āgamanaṃ, pañhena atthi āgamanaṃ vāti.
965.Catutthagāthāyavijigucchatoti jātiādīhi aṭṭīyatorittamāsananti vivittaṃ mañcapīṭhaṃ.Pabbatānaṃ guhāsu vāti pabbataguhāsu vā rittamāsanaṃ bhajatoti sambandhitabbaṃ.
966.Pañcamagāthāyauccāvacesūti hīnapaṇītesu.Sayanesūti vihārādīsu senāsanesu.Kīvanto tattha bheravāti kittakā tattha bhayakāraṇā. ‘‘Kuvanto’’tipi pāṭho, kūjantoti cassa attho. Na pana pubbenāparaṃ sandhiyati.
967.Chaṭṭhagāthāyakatī parissayāti kittakā upaddavā.Agataṃ disanti nibbānaṃ. Tañhi agatapubbattā agataṃ tathā niddisitabbato disā cāti. Tena vuttaṃ ‘‘agataṃ disa’’nti.Abhisambhaveti abhibhaveyya.Pantamhīti pariyante.
968-9.Sattamagāthāyakyāssa byappathayo assūti kīdisāni tassa vacanāni assu. Aṭṭhamagāthāyaekodi nipakoti ekaggacitto paṇḍito.
970.Evaṃ āyasmatā sāriputtena tīhi gāthāhi bhagavantaṃ thometvā pañcahi gāthāhi – pañcasatānaṃ sissānamatthāya senāsanagocarasīlavatādīni pucchito bhagavā tamatthaṃ pakāsetuṃ‘‘vijigucchamānassā’’tiādinā nayena vissajjanamāraddho. Tattha paṭhamagāthāya tāvattho – jātiādīhivijigucchamānassa rittāsanaṃ sayanaṃ sevato ce sambodhikāmassasāriputta, bhikkhunoyadidaṃ phāsuyo phāsuvihāroyathānudhammaṃyo ca anudhammo,taṃ te pavakkhāmi yathā pajānaṃyathā pajānanto vadeyya, evaṃ vadāmīti.
971.Dutiyagāthāyapariyantacārīti sīlādīsu catūsu pariyantesu caramāno.Ḍaṃsādhipātānanti piṅgalamakkhikānañca sesamakkhikānañca. Sesamakkhikā hi tato tato adhipatitvā khādanti, tasmā ‘‘adhipātā’’ti vuccanti.Manussaphassānanti corādiphassānaṃ.
972.Tatiyagāthāyaparadhammikānāma satta sahadhammikavajjā sabbepi bāhirakā.Kusalānuesīti kusaladhamme anvesamāno.
973.Catutthagāthāyaātaṅkaphassenāti rogaphassena.Sītaṃ atuṇhanti sītañca uṇhañca.So tehi phuṭṭho bahudhāti so tehi ātaṅkādīhi anekehi ākārehi phuṭṭho samānopi.Anokoti abhisaṅkhāraviññāṇādīnaṃ anokāsabhūto.
974.Evaṃ ‘‘bhikkhuno vijigucchato’’tiādīhi tīhi gāthāhi puṭṭhamatthaṃ vissajjetvā idāni ‘‘kyāssa byappathayo’’tiādinā nayena puṭṭhaṃ vissajjento‘‘theyyaṃ na kāre’’tiādimāha. Tatthaphasseti phareyya.Yadāvilattaṃ manaso vijaññāti yaṃ cittassa āvilattaṃ vijāneyya, taṃ sabbaṃ‘‘kaṇhassa pakkho’’ti vinodayeyya.
975.Mūlampi tesaṃ palikhañña tiṭṭheti tesaṃ kodhātimānānaṃ yaṃ avijjādikaṃ mūlaṃ, tampi palikhaṇitvā tiṭṭheyya.Addhā bhavanto abhisambhaveyyāti evaṃ piyappiyaṃ abhibhavanto ekaṃseneva abhibhaveyya, na tatra sithilaṃ parakkameyyāti adhippāyo.
976.Paññaṃ purakkhatvāti paññaṃ pubbaṅgamaṃ katvā.Kalyāṇapītīti kalyāṇāya pītiyā samannāgato.Caturo sahetha paridevadhammeti anantaragāthāya vuccamāne paridevanīyadhamme saheyya.
977.Kiṃsū asissāmīti kiṃ bhuñjissāmi.Kuvaṃ vā asissanti kuhiṃ vā asissāmi.Dukkhaṃ vata settha kvajja sessanti imaṃ rattiṃ dukkhaṃ sayiṃ, ajja āgamanarattiṃ kattha sayissaṃ.Ete vitakketi ete piṇḍapātanissite dve, senāsananissite dveti cattāro vitakke.Aniketacārīti apalibodhacārī nittaṇhacārī.
978.Kāleti piṇḍapātakāle piṇḍapātasaṅkhātaṃ annaṃ vā cīvarakāle cīvarasaṅkhātaṃ vasanaṃ vā laddhā dhammena samenāti adhippāyo.Mattaṃ so jaññāti paṭiggahaṇe ca paribhoge ca so pamāṇaṃ jāneyya.Idhāti sāsane, nipātamattameva vā etaṃ.Tosanatthanti santosatthaṃ, etadatthaṃ mattaṃ jāneyyāti vuttaṃ hoti.So tesu guttoti so bhikkhu tesu paccayesu gutto.Yatacārīti saṃyatavihāro, rakkhitiriyāpatho rakkhitakāyavacīmanodvāro cāti vuttaṃ hoti. ‘‘Yaticārī’’tipi pāṭho, soyevattho.Rusitoti rosito, ghaṭṭitoti vuttaṃ hoti.
979.Jhānānuyuttoti anupannuppādanena uppannāsevanena ca jhāne anuyutto.Upekkhamārabbha samāhitattoti catutthajjhānupekkhaṃ uppādetvā samāhitacitto.Takkāsayaṃ kukkucciyūpachindeti kāmavitakkādiṃ takkañca, kāmasaññādiṃ tassa takkassa āsayañca, hatthakukkuccādiṃ kukkucciyañca upacchindeyya.
980.Cudito vacībhi satimābhinandeti upajjhāyādīhi vācāhi codito samāno satimā hutvā taṃ codanaṃ abhinandeyya.Vācaṃ pamuñce kusalanti ñāṇasamuṭṭhitaṃ vācaṃ pamuñceyya.Nātivelanti ativelaṃ pana vācaṃ kālavelañca sīlavelañca atikkantaṃ nappamuñceyya.Janavādadhammāyāti janavādakathāya.Na cetayeyyāti cetanaṃ na uppādeyya.
981.Athāparanti atha idāni ito parampi.Pañca rajānīti rūparāgādīni pañca rajāni.Yesaṃ satīmā vinayāya sikkheti yesaṃ upaṭṭhitassati hutvā vinayanatthaṃ tisso sikkhā sikkheyya. Evaṃ sikkhanto hirūpesu…pe… phassesu sahetha rāgaṃ,na aññeti.
982.Tato so tesaṃ vinayāya sikkhanto anukkamena –etesu dhammesūti gāthā. Tatthaetesūti rūpādīsu.Kālena so sammā dhammaṃ parivīmaṃsamānoti so bhikkhu yvāyaṃ ‘‘uddhate citte samādhissa kālo’’tiādinā nayena kālo vutto, tena kālena sabbaṃ saṅkhatadhammaṃ aniccādinayena parivīmaṃsamāno.Ekodibhūto vihane tamaṃ soti so ekaggacitto sabbaṃ mohāditamaṃ vihaneyya. Natthi ettha saṃsayo. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne pañcasatā bhikkhū arahattaṃ pattā, tiṃsakoṭisaṅkhyānañca devamanussānaṃ dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya sāriputtasuttavaṇṇanā niṭṭhitā.
Niṭṭhito ca catuttho vaggo atthavaṇṇanānayato, nāmena
Aṭṭhakavaggoti.
5. Pārāyanavaggo
Vatthugāthāvaṇṇanā
983.Kosalānaṃpurā rammāti pārāyanavaggassa vatthugāthā. Tāsaṃ uppatti – atīte kira bārāṇasivāsī eko rukkhavaḍḍhakī sake ācariyake adutiyo, tassa soḷasa sissā, ekamekassa sahassaṃ antevāsikā. Evaṃ te sattarasādhikasoḷasasahassā ācariyantevāsino sabbepi bārāṇasiṃ upanissāya jīvikaṃ kappentā pabbatasamīpaṃ gantvā rukkhe gahetvā tattheva nānāpāsādavikatiyo niṭṭhāpetvā kullaṃ bandhitvā gaṅgāya bārāṇasiṃ ānetvā sace rājā atthiko hoti, rañño, ekabhūmikaṃ vā…pe… sattabhūmikaṃ vā pāsādaṃ yojetvā denti. No ce, aññesampi vikiṇitvā puttadāraṃ posenti. Atha nesaṃ ekadivasaṃ ācariyo ‘‘na sakkā vaḍḍhakikammena niccaṃ jīvikaṃ kappetuṃ, dukkarañhi jarākāle etaṃ kamma’’nti cintetvā antevāsike āmantesi – ‘‘tātā, udumbarādayo, appasārarukkhe ānethā’’ti. Te ‘‘sādhū’’ti paṭissuṇitvā ānayiṃsu. So tehi kaṭṭhasakuṇaṃ katvā tassa abbhantaraṃ pavisitvā yantaṃ pūresi. Kaṭṭhasakuṇo supaṇṇarājā viya ākāsaṃ laṅghitvā vanassa upari caritvā antevāsīnaṃ purato oruhi. Atha ācariyo sisse āha – ‘‘tātā, īdisāni kaṭṭhavāhanāni katvā sakkā sakalajambudīpe rajjaṃ gahetuṃ, tumhepi, tātā, etāni karotha, rajjaṃ gahetvā jīvissāma, dukkhaṃ vaḍḍhakisippena jīvitu’’nti. Te tathā katvā ācariyassa paṭivedesuṃ. Tato ne ācariyo āha – ‘‘katamaṃ, tātā, rajjaṃ gaṇhāmā’’ti? ‘‘Bārāṇasirajjaṃ ācariyā’’ti. ‘‘Alaṃ, tātā, mā etaṃ rucci, mayañhi taṃ gahetvāpi ‘vaḍḍhakirājā vaḍḍhakiyuvarājā’ti vaḍḍhakivādā na muccissāma, mahanto jambudīpo, aññattha gacchāmā’’ti.
Tato saputtadārā kaṭṭhavāhanāni, abhiruhitvā sajjāvudhā hutvā himavantābhimukhā gantvā himavati aññataraṃ nagaraṃ pavisitvā rañño nivesaneyeva paccuṭṭhahaṃsu. Te tattha rajjaṃ gahetvā ācariyaṃ rajje abhisiñciṃsu. So ‘‘kaṭṭhavāhano rājā’’ti pākaṭo ahosi. Tampi nagaraṃ tena gahitattā ‘‘kaṭṭhavāhananagara’’ntveva nāmaṃ labhi, tathā sakalaraṭṭhampi. Kaṭṭhavāhano rājā dhammiko ahosi, tathā yuvarājā amaccaṭṭhānesu ca ṭhapitā soḷasa sissā. Taṃ raṭṭhaṃ raññā catūhi saṅgahavatthūhi saṅgayhamānaṃ ativiya iddhaṃ phītaṃ nirupaddavañca ahosi. Nāgarā jānapadā rājānañca rājaparisañca ativiya mamāyiṃsu ‘‘bhaddako no rājā laddho, bhaddikā rājaparisā’’ti.
Athekadivasaṃ majjhimadesato vāṇijā bhaṇḍaṃ gahetvā kaṭṭhavāhananagaraṃ āgamaṃsu paṇṇākārañca gahetvā rājānaṃ passiṃsu. Rājā ‘‘kuto āgatatthā’’ti sabbaṃ pucchi. ‘‘Bārāṇasito devā’’ti. So tattha sabbaṃ pavattiṃ pucchitvā – ‘‘tumhākaṃ raññā saddhiṃ mama mittabhāvaṃ karothā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchiṃsu. So tesaṃ paribbayaṃ datvā gamanakāle sampatte puna ādarena vatvā vissajjesi. Te bārāṇasiṃ gantvā tassa rañño ārocesuṃ. Rājā ‘‘kaṭṭhavāhanaraṭṭhā āgatānaṃ vāṇijakānaṃ ajjatagge suṅkaṃ muñcāmī’’ti bheriṃ carāpetvā ‘‘atthu me kaṭṭhavāhano mitto’’ti dvepi adiṭṭhamittā ahesuṃ. Kaṭṭhavāhanopi ca sakanagare bheriṃ carāpesi – ‘‘ajjatagge bārāṇasito āgatānaṃ vāṇijakānaṃ suṅkaṃ muñcāmi, paribbayo ca nesaṃ dātabbo’’ti. Tato bārāṇasirājā kaṭṭhavāhanassa lekhaṃ pesesi ‘‘sace tasmiṃ janapade daṭṭhuṃ vā sotuṃ vā araharūpaṃ kiñci acchariyaṃ uppajjati, amhepi dakkhāpetu ca sāvetu cā’’ti. Sopissa tatheva paṭilekhaṃ pesesi. Evaṃ tesaṃ katikaṃ katvā vasantānaṃ kadāci kaṭṭhavāhanassa atimahagghā accantasukhumā kambalā uppajjiṃsu bālasūriyarasmisadisā vaṇṇena. Te disvā rājā ‘‘mama sahāyassa pesemī’’ti dantakārehi aṭṭha dantakaraṇḍake likhāpetvā tesu karaṇḍakesu te kambale pakkhipitvā lākhācariyehi bahi lākhāgoḷakasadise kārāpetvā aṭṭhapi lākhāgoḷake samugge pakkhipitvā vatthena veṭhetvā rājamuddikāya lañchetvā ‘‘bārāṇasirañño dethā’’ti amacce pesesi. Lekhañca adāsi ‘‘ayaṃ paṇṇākāro nagaramajjhe amaccaparivutena pekkhitabbo’’ti.
Te gantvā bārāṇasirañño adaṃsu. So lekhaṃ vācetvā amacce sannipātetvā nagaramajjhe rājaṅgaṇe lañchanaṃ bhinditvā paliveṭhanaṃ apanetvā samuggaṃ vivaritvā aṭṭha lākhāgoḷake disvā ‘‘mama sahāyo lākhāgoḷakehi kīḷanakabālakānaṃ viya mayhaṃ lākhāgoḷake pesesī’’ti maṅku hutvā ekaṃ lākhāgoḷakaṃ attano nisinnāsane pahari. Tāvadeva lākhā paripati, dantakaraṇḍako vivaraṃ datvā dvebhāgo ahosi. So abbhantare kambalaṃ disvā itarepi vivari sabbattha tatheva ahosi. Ekameko kambalo dīghato soḷasahattho vitthārato aṭṭhahattho. Pasārite kambale rājaṅgaṇaṃ sūriyappabhāya obhāsitamiva ahosi. Taṃ disvā mahājano aṅguliyo vidhuni, celukkhepañca akāsi, ‘‘amhākaṃ rañño adiṭṭhasahāyo kaṭṭhavāhanarājā evarūpaṃ paṇṇākāraṃ pesesi, yuttaṃ evarūpaṃ mittaṃ kātu’’nti attamano ahosi. Rājā vohārike pakkosāpetvā ekamekaṃ kambalaṃ agghāpesi, sabbepi anagghā ahesuṃ. Tato cintesi – ‘‘pacchā pesentena paṭhamaṃ pesitapaṇṇākārato atirekaṃ pesetuṃ vaṭṭati, sahāyena ca me anaggho paṇṇākāro pesito, kiṃ nu, kho, ahaṃ sahāyassa peseyya’’nti? Tena ca samayena kassapo bhagavā uppajjitvā bārāṇasiyaṃ viharati. Atha rañño etadahosi – ‘‘vatthuttayaratanato aññaṃ uttamaratanaṃ natthi, handāhaṃ vatthuttayaratanassa uppannabhāvaṃ sahāyassa pesemī’’ti. So –
‘‘Buddho loke samuppanno, hitāya sabbapāṇinaṃ;
Imaṃ gāthaṃ, yāva arahattaṃ, tāva ekabhikkhussa paṭipattiñca suvaṇṇapaṭṭe jātihiṅgulakena likhāpetvā sattaratanamaye samugge pakkhipitvā taṃ samuggaṃ maṇimaye samugge, maṇimayaṃ masāragallamaye, masāragallamayaṃ lohitaṅgamaye, lohitaṅgamayaṃ, suvaṇṇamaye, suvaṇṇamayaṃ rajatamaye, rajatamayaṃ dantamaye, dantamayaṃ sāramaye, sāramayaṃ samuggaṃ peḷāya pakkhipitvā peḷaṃ dussena veṭhetvā lañchetvā mattavaravāraṇaṃ sovaṇṇaddhajaṃ sovaṇṇālaṅkāra hemajālasañchannaṃ kāretvā tassupari pallaṅkaṃ paññāpetvā pallaṅke peḷaṃ āropetvā setacchattena dhāriyamānena sabbagandhapupphādīhi pūjāya kariyamānāya sabbatāḷāvacarehi thutisatāni gāyamānehi yāva attano rajjasīmā, tāva maggaṃ alaṅkārāpetvā sayameva nesi. Tatra ca ṭhatvā sāmantarājūnaṃ paṇṇākāraṃ pesesi – ‘‘evaṃ sakkarontehi ayaṃ paṇṇākāro pesetabbo’’ti. Taṃ sutvā te te rājāno paṭimaggaṃ āgantvā yāva kaṭṭhavāhanassa rajjasīmā, tāva nayiṃsu.
Kaṭṭhavāhanopi sutvā paṭimaggaṃ āgantvā tatheva pūjento nagaraṃ pavesetvā amacce ca nāgare ca sannipātāpetvā rājaṅgaṇe paliveṭhanadussaṃ apanetvā peḷaṃ vivaritvā peḷāya samuggaṃ passitvā anupubbena sabbasamugge vivaritvā suvaṇṇapaṭṭe lekhaṃ passitvā ‘‘kappasatasahassehi atidullabhaṃ mama sahāyo paṇṇākāraratanaṃ pesesī’’ti attamano hutvā ‘‘asutapubbaṃ vata suṇimhā ‘buddho loke uppanno’ti, yaṃnūnāhaṃ gantvā buddhañca passeyyaṃ dhammañca suṇeyya’’nti cintetvā amacce āmantesi – ‘‘buddhadhammasaṅgharatanāni kira loke uppannāni, kiṃ kātabbaṃ maññathā’’ti. Te āhaṃsu – ‘‘idheva tumhe, mahārāja, hotha, mayaṃ gantvā pavattiṃ jānissāmā’’ti.
Tato soḷasasahassaparivārā soḷasa amaccā rājānaṃ abhivādetvā ‘‘yadi buddho loke uppanno puna dassanaṃ natthi, yadi na uppanno, āgamissāmā’’ti niggatā. Rañño pana bhāgineyyo pacchā rājānaṃ vanditvā ‘‘ahampi gacchāmī’’ti āha. Tāta, tvaṃ tattha buddhuppādaṃ ñatvā puna āgantvā mama ārocehīti. So ‘‘sādhū’’ti sampaṭicchitvā agamāsi. Te sabbepi sabbattha ekarattivāsena gantvā bārāṇasiṃ pattā. Asampattesveva ca tesu bhagavā parinibbāyi. Te ‘‘ko buddho, kuhiṃ buddho’’ti sakalavihāraṃ āhiṇḍantā sammukhasāvake disvā pucchiṃsu. Te nesaṃ ‘‘buddho parinibbuto’’ti ācikkhiṃsu. Te ‘‘aho dūraddhānaṃ āgantvā dassanamattampi na labhimhā’’ti paridevamānā ‘‘kiṃ, bhante, koci bhagavatā dinnaovādo atthī’’ti pucchiṃsu. Āma, upāsakā atthi, saraṇattaye patiṭṭhātabbaṃ, pañcasīlāni samādātabbāni, aṭṭhaṅgasamannāgato uposatho upavasitabbo, dānaṃ dātabbaṃ, pabbajitabbanti. Te sutvā taṃ bhāgineyyaṃ amaccaṃ ṭhapetvā sabbe pabbajiṃsu. Bhāgineyyo paribhogadhātuṃ gahetvā kaṭṭhavāhanaraṭṭhābhimukho pakkāmi. Paribhogadhātu nāma bodhirukkhapattacīvarādīni. Ayaṃ pana bhagavato dhammakaraṇaṃ dhammadharaṃ vinayadharamekaṃ therañca gahetvā pakkāmi, anupubbena ca nagaraṃ gantvā ‘‘buddho loke uppanno ca parinibbutto cā’’ti rañño ārocetvā bhagavatā dinnovādaṃ ācikkhi. Rājā theraṃ upasaṅkamitvā dhammaṃ sutvā vihāraṃ kārāpetvā cetiyaṃ patiṭṭhāpetvā bodhirukkhaṃ ropetvā saraṇattaye pañcasu ca niccasīlesu patiṭṭhāya aṭṭhaṅgupetaṃ uposathaṃ upavasanto dānādīni dento yāvatāyukaṃ ṭhatvā kāmāvacaradevaloke nibbatti. Tepi soḷasasahassā pabbajitvā puthujjanakālakiriyaṃ katvā tasseva rañño parivārā sampajjiṃsu.
Te ekaṃ buddhantaraṃ devaloke khepetvā amhākaṃ bhagavati anuppanneyeva devalokato cavitvā ācariyo pasenadirañño pitu purohitassa putto jāto nāmena ‘‘bāvarī’’ti, tīhi mahāpurisalakkhaṇehi samannāgato tiṇṇaṃ vedānaṃ pāragū, pituno ca accayena purohitaṭṭhāne aṭṭhāsi. Avasesāpi soḷasādhikasoḷasasahassā tattheva sāvatthiyā brāhmaṇakule nibbattā. Tesu soḷasa jeṭṭhantevāsino bāvarissa santike sippaṃ uggahesuṃ, itare soḷasasahassā tesaṃyeva santiketi evaṃ te punapi sabbe samāgacchiṃsu. Mahākosalarājāpi kālamakāsi, tato pasenadiṃ rajje abhisiñciṃsu. Bāvarī tassāpi purohito ahosi. Rājā pitarā dinnañca aññañca bhogaṃ bāvarissa adāsi. So hi daharakāle tasseva santike sippaṃ uggahesi. Tato bāvarī rañño ārocesi – ‘‘pabbajissāmahaṃ, mahārājā’’ti. ‘‘Ācariya, tumhesu ṭhitesu mama pitā ṭhito viya hoti, mā pabbajitthā’’ti. ‘‘Alaṃ, mahārāja, pabbajissāmī’’ti. Rājā vāretuṃ asakkonto ‘‘sāyaṃ pātaṃ mama dassanaṭṭhāne rājuyyāne pabbajathā’’ti yāci. Ācariyo soḷasasahassaparivārehi soḷasahi sissehi saddhiṃ tāpasapabbajjaṃ pabbajitvā rājuyyāne vasi, rājā catūhi paccayehi upaṭṭhahati. Sāyaṃ pātañcassa upaṭṭhānaṃ gacchati.
Athekadivasaṃ antevāsino ācariyaṃ āhaṃsu – ‘‘nagarasamīpe vāso nāma mahāpalibodho, vijanasampātaṃ ācariya okāsaṃ gacchāma, pantasenāsanavāso nāma bahūpakāro pabbajitāna’’nti. Ācariyo ‘‘sādhū’’ti sampaṭicchitvā rañño ārocesi. Rājā tikkhattuṃ vāretvā vāretuṃ asakkonto dvesatasahassāni kahāpaṇāni datvā dve amacce āṇāpesi ‘‘yattha isigaṇo vāsaṃ icchati, tattha assamaṃ katvā dethā’’ti. Tato ācariyo soḷasādhikasoḷasasahassajaṭilaparivuto amaccehi anuggahamāno uttarajanapadā dakkhiṇajanapadābhimukho agamāsi. Tamatthaṃ gahetvā āyasmā ānando saṅgītikāle pārāyanavaggassa nidānaṃ āropento imā gāthāyo abhāsi.
kosalānaṃ purāti kosalaraṭṭhassa nagarā, sāvatthitoti vuttaṃ hoti.Ākiñcaññanti akiñcanabhāvaṃ, pariggahūpakaraṇavivekanti vuttaṃ hoti.
984.So assakassa visaye,aḷakassa samāsaneti so brāhmaṇo assakassa ca aḷakassa cāti dvinnampi rājūnaṃ samāsanne visaye āsanne raṭṭhe, dvinnampi raṭṭhānaṃ majjheti adhippāyo.Godhāvarī kūleti godhāvariyā nadiyā kūle. Yattha godhāvarī dvidhā bhijjitvā tiyojanappamāṇaṃ antaradīpamakāsi sabbaṃ kapiṭṭhavanasañchannaṃ, yattha pubbesarabhaṅgādayo vasiṃsu, tasmiṃ deseti adhippāyo. So kira taṃ padesaṃ disvā ‘‘ayaṃ pubbasamaṇālayo pabbajitasāruppa’’nti amaccānaṃ nivedesi. Amaccā bhūmiggahaṇatthaṃ assakarañño satasahassaṃ, aḷakarañño satasahassaṃ adaṃsu. Te tañca padesaṃ aññañca dviyojanamattanti sabbampi pañcayojanamattaṃ padesaṃ adaṃsu. Tesaṃ kira rajjasīmantare so padeso hoti. Amaccā tattha assamaṃ kāretvā sāvatthito ca aññampi dhanaṃ āharāpetvā gocaragāmaṃ nivesetvā agamaṃsu.Uñchena ca phalena cāti uñchācariyāya ca vanamūlaphalena ca. Tasmā vuttaṃ‘‘tasseva upanissāya, gāmo ca vipulo ahū’’ti.
985.Tatthatassāti tassa godhāvarīkūlassa, tassa vā brāhmaṇassa upayogatthe cetaṃ sāmivacanaṃ, taṃ upanissāyāti attho.Tato jātena āyena, mahāyaññamakappayīti tasmiṃ gāme kasikammādinā satasahassaṃ āyo uppajji, taṃ gahetvā kuṭumbikā rañño assakassa santikaṃ agamaṃsu ‘‘sādiyatu devo āya’’nti. So ‘‘nāhaṃ sādiyāmi, ācariyasseva upanethā’’ti āha. Ācariyopi taṃ attano aggahetvā dānayaññaṃ akappayi. Evaṃ so saṃvacchare saṃvacchare dānamadāsi.
986.Mahāyaññanti gāthāyattho – so evaṃ saṃvacchare saṃvacchare dānayaññaṃ yajanto ekasmiṃ saṃvacchare taṃmahāyaññaṃyajitvā tato gāmā nikkhammapuna pāvisi assamaṃ. Paviṭṭho ca paṇṇasālaṃ pavisitvā ‘‘suṭṭhu dinna’’nti dānaṃ anumajjanto nisīdi. Evaṃtasmiṃ paṭipaviṭṭhamhitaruṇāya brāhmaṇiyā ghare kammaṃ akātukāmāya ‘‘eso, brāhmaṇa, bāvarī godhāvarītīre anusaṃvaccharaṃ satasahassaṃ vissajjeti, gaccha tato pañcasatāni yācitvā dāsiṃ me ānehī’’ti pesitoañño āgañchi brāhmaṇoti.
987-8.Ugghaṭṭapādoti maggagamanena ghaṭṭapādatalo, paṇhikāya vā paṇhikaṃ, gopphakena vā gopphakaṃ, jaṇṇukena vā jaṇṇukaṃ āhacca ghaṭṭapādo.Sukhañca kusalaṃ pucchīti sukhañca kusalañca pucchi ‘‘kacci te, brāhmaṇa, sukhaṃ, kacci kusala’’nti.
989-91.Anujānāhīti anumaññāhi saddahāhi.Sattadhāti sattavidhena.Abhisaṅkharitvāti gomayavanapupphakusatiṇādīni ādāya sīghaṃ sīghaṃ bāvarissa assamadvāraṃ gantvā gomayena bhūmiṃ upalimpitvā pupphāni vikiritvā tiṇāni santharitvā vāmapādaṃ kamaṇḍalūdakena dhovitvā sattapādamattaṃ gantvā attano pādatale parāmasanto evarūpaṃ kuhanaṃ katvāti vuttaṃ hoti.Bheravaṃ so akittayīti bhayajanakaṃ vacanaṃ akittayi, ‘‘sace me yācamānassā’’ti imaṃ gāthamabhāsīti adhippāyo.Dukkhitoti domanassajāto.
992-4.Ussussatīti tassa taṃ vacanaṃ kadāci saccaṃ bhaveyyāti maññamāno sussati.Devatāti assame adhivatthā devatā eva.Muddhani muddhapāte vāti muddhe vā muddhapāte vā.
995-6.Bhotī carahi jānātīti bhotī ce jānāti.Muddhādhipātañcāti muddhapātañca.Ñāṇametthāti ñāṇaṃ me ettha.
998.Purāti ekūnatiṃsavassavayakāle. Bāvaribrāhmaṇe pana godhāvarītīre vasamāne aṭṭhannaṃ vassānaṃ accayena buddho loke udapādi.Apaccoti anuvaṃso.
999.Sabbābhiññābalappattoti sabbābhiññāya balappatto, sabbā vā abhiññāyo ca balāni ca patto.Vimuttoti ārammaṇaṃ katvā pavattiyā vimuttacitto.
1001-3.Sokassāti soko assa.Pahūtapaññoti mahāpañño.Varabhūrimedhasoti uttamavipulapañño bhūte abhiratavarapañño vā.Vidhuroti vigatadhuro, appaṭimoti vuttaṃ hoti.
1004-9.Mantapārageti vedapārage.Passavhoti passathaajānatanti ajānantānaṃ.Lakkhaṇāti lakkhaṇāni.Byākkhātāti kathitāni, vitthāritānīti vuttaṃ hoti.Samattāti samattāni, paripuṇṇānīti vuttaṃ hoti.Dhammena manusāsatīti dhammena anusāsati.
1011.Jātiṃ gottañca lakkhaṇanti ‘‘kīva ciraṃ jāto’’ti mama jātiñca gottañca lakkhaṇañca.Mante sisseti mayā paricitavede ca mama sisse ca.Manasāyeva pucchathāti ime satta pañhe citteneva pucchatha.
1013-8.Tissametteyyoti ekoyeva esa nāmagottavasena vutto.Dubhayoti ubho.Paccekagaṇinoti visuṃ visuṃ gaṇavanto.Pubbavāsanavāsitāti pubbe kassapassa bhagavato sāsane pabbajitvā. Gatapaccāgatavattapuññavāsanāya vāsitacittā.Puramāhissatinti māhissatināmikaṃ puraṃ, nagaranti vuttaṃ hoti. Tañca nagaraṃ paviṭṭhāti adhippāyo, evaṃ sabbattha.Gonaddhanti godhapurassa nāmaṃ.Vanasavhayanti pavananagaraṃ vuccati, ‘‘vanasāvatthi’’nti eke. Evaṃ vanasāvatthito kosambiṃ, kosambito ca sāketaṃ anuppattānaṃ kira tesaṃ soḷasannaṃ jaṭilānaṃ chayojanamattā parisā ahosi.
1019.Atha bhagavā ‘‘bāvarissa jaṭilā mahājanaṃ saṃvaḍḍhentā āgacchanti, na ca tāva nesaṃ indriyāni paripākaṃ gacchanti, nāpi ayaṃ deso sappāyo, magadhakhette pana tesaṃ pāsāṇakacetiyaṃ sappāyaṃ. Tatra hi mayi dhammaṃ desente mahājanassa dhammābhisamayo bhavissati, sabbanagarāni ca pavisitvā āgacchantā bahutarena janena āgamissantī’’ti bhikkhusaṅghaparivuto sāvatthito rājagahābhimukho agamāsi. Tepi jaṭilā sāvatthiṃ āgantvā vihāraṃ pavisitvā ‘‘ko buddho, kuhiṃ buddho’’ti vicinantā gandhakuṭimūlaṃ gantvā bhagavato padanikkhepaṃ disvā ‘‘rattassa hi ukkuṭikaṃ padaṃ bhave…pe… vivaṭṭacchadassa idamīdisaṃ pada’’nti (a. ni. aṭṭha. 1.1.260-261; dha. pa. aṭṭha. 1.20 sāmāvatīvatthu; visuddhi. 1.45) ‘‘sabbaññu buddho’’ti niṭṭhaṃ gatā. Bhagavāpi anupubbena setabyakapilavatthuādīni nagarāni pavisitvā mahājanaṃ saṃvaḍḍhento pāsāṇakacetiyaṃ gato. Jaṭilāpi tāvadeva sāvatthito nikkhamitvā sabbāni tāni nagarāni pavisitvā pāsāṇakacetiyameva agamaṃsu. Tena vuttaṃ‘‘kosambiñcāpi sāketaṃ, sāvatthiñca puruttamaṃ. Setabyaṃ kapilavatthu’’ntiādi.
1020.Tatthamāgadhaṃ puranti magadhapuraṃ rājagahanti adhippāyo.Pāsāṇakaṃ cetiyanti mahato pāsāṇassa upari pubbe devaṭṭhānaṃ ahosi. Uppanne pana bhagavati vihāro jāto. So teneva purimavohārena ‘‘pāsāṇakaṃ cetiya’’nti vuccati.
1021.Tasitovudakanti te hi jaṭilā vegasā bhagavantaṃ anubandhamānā sāyaṃ gatamaggaṃ pāto, pāto gatamaggañca sāyaṃ gacchantā ‘‘ettha bhagavā’’ti sutvā ativiya pītipāmojjajātā taṃ cetiyaṃ abhiruhiṃsu. Tena vuttaṃ‘‘turitā pabbatamāruhu’’nti.
1024.Ekamantaṃ ṭhito haṭṭhoti tasmiṃ pāsāṇake cetiye sakkena māpitamahāmaṇḍape nisinnaṃ bhagavantaṃ disvā ‘‘kacci isayo khamanīya’’ntiādinā nayena bhagavatā paṭisammodanīye kate ‘‘khamanīyaṃ bho gotamā’’tiādīhi sayampi paṭisanthāraṃ katvā ajito jeṭṭhantevāsī ekamantaṃ ṭhito haṭṭhacitto hutvā manopañhe pucchi.
1025.Tatthaādissāti ‘‘kativasso’’ti evaṃ uddissa.Jammananti ‘‘amhākaṃ ācariyassa jātiṃ brūhī’’ti pucchati.Pāraminti niṭṭhāgamanaṃ.
1026-7.Vīsaṃvassasatanti vīsativassādhikaṃ vassasataṃ.Lakkhaṇeti mahāpurisalakkhaṇe. Etasmiṃ ito paresu ca itihāsādīsu anavayoti adhippāyo parapadaṃ vā ānetvā tesu pāramiṃ gatoti yojetabbaṃ.Pañcasatāni vācetīti pakatialasadummedhamāṇavakānaṃ pañcasatāni sayaṃ mante vāceti.Sadhammeti eke brāhmaṇadhamme, tevijjake pāvacaneti vuttaṃ hoti.
1028.Lakkhaṇānaṃ pavicayanti lakkhaṇānaṃ vitthāraṃ, ‘‘katamāni tānissa gatte tīṇi lakkhaṇānī’’ti pucchati.
1030-31.Pucchañhīti pucchamānaṃkametaṃ paṭibhāsatīti devādīsu kaṃ puggalaṃ etaṃ pañhavacanaṃ paṭibhāsatīti.
1032-33.Evaṃ brāhmaṇo pañcannaṃ pañhānaṃ veyyākaraṇaṃ sutvā avasese dve pucchanto‘‘muddhaṃ muddhādhipātañcā’’ti āha. Athassa bhagavā te byākaronto‘‘avijjā muddhā’’ti gāthamāha. Tattha yasmā catūsu saccesu aññāṇabhūtā avijjā saṃsārassa sīsaṃ, tasmā ‘‘avijjā muddhā’’ti āha. Yasmā ca arahattamaggavijjā attanā sahajātehi saddhāsatisamādhikattukamyatāchandavīriyehi samannāgatā indriyānaṃ ekarasaṭṭhabhāvamupagatattā taṃ muddhaṃ adhipāteti, tasmā‘‘dhijjā muddhādhipātinī’’tiādimāha.
1034-8.Tato vedena mahatāti atha imaṃ pañhaveyyākaraṇaṃ sutvā uppannāya mahāpītiyā santhambhitvā alīnabhāvaṃ, kāyacittānaṃ udaggaṃ patvāti attho. Patitvā ca‘‘bāvarī’’ti imaṃ gāthamāha. Atha naṃ anukampamāno bhagavā‘‘sukhito’’ti gāthamāha. Vatvā ca‘‘bāvarissa cā’’ti sabbaññupavāraṇaṃ pavāresi. Tatthasabbesanti anavasesānaṃ soḷasasahassānaṃ.Tattha pucchi tathāgatanti tattha pāsāṇake cetiye, tattha vā parisāya, tesu vā pavāritesu ajito paṭhamaṃ pañhaṃ pucchīti. Sesaṃ sabbagāthāsu pākaṭamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya vatthugāthāvaṇṇanā niṭṭhitā.
1. Ajitasuttavaṇṇanā
1039.Tasmiṃ pana pañhenivutoti paṭicchādito.Kissābhilepanaṃ brūsīti kiṃ assa lokassa abhilepanaṃ vadesi.
1040.Vevicchā pamādā nappakāsatīti macchariyahetu ca pamādahetu ca nappakāsati. Macchariyaṃ hissa dānādiguṇehi pakāsituṃ na deti, pamādo sīlādīhi.Jappābhilepananti taṇhā assa lokassa makkaṭalepo viya makkaṭassa abhilepanaṃ.Dukkhanti jātiādikaṃ dukkhaṃ.
1041.Savanti sabbadhi sotāti sabbesu rūpādiāyatanesu taṇhādikā sotā sandanti.Kiṃ nivāraṇanti tesaṃ kiṃ āvaraṇaṃ kā rakkhāti?Saṃvaraṃ brūhīti taṃ tesaṃ nivāraṇasaṅkhātaṃ saṃvaraṃ brūhi. Etena sāvasesappahānaṃ pucchati.Kena sotā pidhiyyareti kena dhammena ete sotā pidhiyyanti pacchijjanti. Etena anavasesappahānaṃ pucchati.
1042.Sati tesaṃ nivāraṇanti vipassanāyuttā. Kusalānaṃ dhammānaṃ gatiyo samannesamānā sati tesaṃ sotānaṃ nivāraṇaṃ.Sotānaṃ saṃvaraṃ brūmīti tamevāhaṃ satiṃ sotānaṃ saṃvaraṃ brūmīti adhippāyo.Paññāyete pidhiyyareti rūpādīsu pana aniccatādipaṭivedhasādhikāya maggapaññāya ete sotā sabbaso pidhiyyantīti.
1043.Paññā cevāti pañhagāthāya, yā cāyaṃ tayā vuttā paññā yā casati,yañca tadavasesaṃnāmarūpaṃ, etaṃsabbampikatthanirujjhati,etaṃ mepañhaṃpuṭṭho brūhīti evaṃ saṅkhepattho veditabbo.
1044.Vissajjanagāthāya panassa yasmā paññāsatiyo nāmeneva saṅgahaṃ gacchanti, tasmā tā visuṃ na vuttā. Ayamettha saṅkhepattho –yaṃ maṃtvaṃ,ajita, etaṃ pañhaṃ apucchi‘‘katthetaṃ uparujjhatī’’ti, taṃ teyattha nāmañca rūpañca asesaṃ uparujjhati,taṃ vadantovadāmi, tassa, tassa hiviññāṇassa nirodhenasaheva apubbaṃ acarimaṃetthetaṃ uparujjhati. Ettheva viññāṇanirodhe nirujjhati etaṃ, viññāṇanirodhā tassa nirodho hoti. Taṃ nātivattatīti vuttaṃ hoti.
1045.Ettāvatā ca ‘‘dukkhamassa mahabbhaya’’nti iminā pakāsitaṃ dukkhasaccaṃ, ‘‘yāni sotānī’’ti iminā samudayasaccaṃ paññāyete pidhiyyareti iminā maggasaccaṃ, ‘‘asesaṃ uparujjhatī’’ti iminā nirodhasaccanti evaṃ cattāri saccāni sutvāpi ariyabhūmiṃ anadhigato puna sekhāsekhapaṭipadaṃ pucchanto‘‘ye ca saṅkhātadhammāse’’ti gāthamāha. Tatthasaṅkhātadhammāti aniccādivasena parivīmaṃsitadhammā, arahataṃ etaṃ adhivacanaṃ.Sekhāti sīlādīni sikkhamānā avasesā ariyapuggalā.Puthūti bahū sattajanā.Tesaṃ me nipako iriyaṃ puṭṭho pabrūhīti tesaṃ me sekhāsekhānaṃ nipako paṇḍito tvaṃ puṭṭho paṭipattiṃ brūhīti.
1046.Athassa bhagavā yasmā sekhena kāmacchandanīvaraṇaṃ ādiṃ katvā sabbakilesā pahātabbā eva, tasmā‘‘kāmesū’’ti upaḍḍhagāthāya sekhapaṭipadaṃ dasseti. Tassattho – vatthu‘‘kāmesu’’kilesakāmenanābhigijjheyyakāyaduccaritādayo ca manaso āvilabhāvakare dhamme pajahantomanasā nāvilo siyāti. Yasmā pana asekho aniccādivasena sabbasaṅkhārādīnaṃ paritulitattā kusalo sabbadhammesu kāyānupassanāsatiādīhi ca sato sakkāyadiṭṭhiādīnaṃ bhinnattā bhikkhubhāvaṃ patto ca hutvā sabbiriyāpathesuparibbajati,tasmā‘‘kusalo’’ti upaḍḍhagāthāya asekhapaṭipadaṃ dasseti. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā arahattanikūṭena desanaṃ niṭṭhāpesi, desanāpariyosāne ajito arahatte patiṭṭhāsi saddhiṃ antevāsisahassena, aññesañca anekasahassānaṃ dhammacakkhuṃ udapādi. Saha arahattappattiyā ca āyasmato ajitassa antevāsisahassassa ca ajinajaṭāvākacīrādīni antaradhāyiṃsu. Sabbeva iddhimayapattacīvaradharā, dvaṅgulakesā ehibhikkhū hutvā bhagavantaṃ namassamānā pañjalikā nisīdiṃsūti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya ajitasuttavaṇṇanā niṭṭhitā.
2. Tissametteyyasuttavaṇṇanā
1047.Kodhasantussitoti tissametteyyasuttaṃ. Kā uppatti? Sabbasuttānaṃ pucchāvasikā eva uppatti. Te hi brāhmaṇā ‘‘katāvakāsā pucchavho’’ti bhagavatā pavāritattā attano attano saṃsayaṃ pucchiṃsu. Puṭṭho puṭṭho ca tesaṃ bhagavā byākāsi. Evaṃ pucchāvasikānevetāni suttānīti veditabbāni.
‘‘kodhā’’ti gāthamāha. Tatthakodha santussitoti ko idha tuṭṭho.Iñjitāti taṇhādiṭṭhivipphanditāni.Ubhantamabhiññāyāti ubho ante abhijānitvā.Mantā na lippatīti paññāya na lippati.
1048-9.Tassetamatthaṃ byākaronto bhagavā‘‘kāmesū’’ti gāthādvayamāha. Tatthakāmesu brahmacariyavāti kāmanimittaṃ brahmacariyavā, kāmesu ādīnavaṃ disvā maggabrahmacariyena samannāgatoti vuttaṃ hoti. Ettāvatā santusitaṃ dasseti, ‘‘vītataṇho’’tiādīhi aniñjitaṃ. Tatthasaṅkhāya nibbutoti aniccādivasena dhamme vīmaṃsitvā rāgādinibbānena nibbuto. Sesaṃ tattha tattha vuttanayattā pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ayampi brāhmaṇo arahatte patiṭṭhāsi saddhiṃ antevāsisahassena, aññesañca anekasahassānaṃ dhammacakkhuṃ udapādi. Sesaṃ pubbasadisamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya tissametteyyasuttavaṇṇanā niṭṭhitā.
3. Puṇṇakasuttavaṇṇanā
1050.Anejanti puṇṇakasuttaṃ. Imampi purimanayeneva mogharājānaṃ paṭikkhipitvā vuttaṃ. Tatthamūladassāvinti akusalamūlādidassāviṃ.Isayoti isināmakā jaṭilā.Yaññanti deyyadhammaṃ.Akappayiṃsūti pariyesanti.
1051.Āsīsamānāti rūpādīni patthayamānā.Itthattanti itthabhāvañca patthayamānā, manussādibhāvaṃ icchantāti vuttaṃ hoti.Jaraṃ sitāti jaraṃ nissitā. Jarāmukhena cettha sabbavaṭṭadukkhaṃ vuttaṃ. Tena vaṭṭadukkhanissitā tato aparimuccamānā eva kappayiṃsūti dīpeti.
1052.Kaccissu te bhagavā yaññapathe appamattā, atāruṃ jātiñca jarañca mārisāti ettha yaññoyeva yaññapatho. Idaṃ vuttaṃ hoti – kacci te yaññe appamattā hutvā yaññaṃ kappayantā vaṭṭadukkhamatariṃsūti.
1053.Āsīsantīti rūpapaṭilābhādayo patthenti.Thomayantīti ‘‘suyiṭṭhaṃ suci dinna’’ntiādinā nayena yaññādīni pasaṃsanti.Abhijappantīti rūpādipaṭilābhāya vācaṃ bhindanti.Juhantīti denti.Kāmābhijappanti paṭicca lābhanti rūpādipaṭilābhaṃ paṭicca punappunaṃ kāme eva abhijappanti, ‘‘aho vata amhākaṃ siyu’’nti vadanti, taṇhañca tattha vaḍḍhentīti vuttaṃ hoti.Yājayogāti yāgādhimuttā.Bhavarāgarattāti evamimehi āsīsanādīhi bhavarāgeneva rattā, bhavarāgarattā vā hutvā etāni āsīsanādīni karontānātariṃsujātiādivaṭṭadukkhaṃ na uttariṃsūti.
1054-5.Athakocarahīti atha idāni ko añño atārīti.Saṅkhāyāti ñāṇena vīmaṃsitvā.Paroparānīti parāni ca orāni ca, parattabhāvasakattabhāvādīni parāni ca orāni cāti vuttaṃ hoti.Vidhūmoti kāyaduccaritādidhūmavirahito.Anīghoti rāgādiīghavirahito.Atāri soti so evarūpo arahā jātijaraṃ atāri. Sesamettha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ayampi brāhmaṇo arahatte patiṭṭhāsi saddhiṃ antevāsisahassena, aññesañca anekasatānaṃ dhammacakkhuṃ udapādi. Sesaṃ vuttasadisamevāti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya puṇṇakasuttavaṇṇanā niṭṭhitā.
4. Mettagūsuttavaṇṇanā
1056.Pucchāmitanti mettagusuttaṃ. Tatthamaññāmi taṃ vedaguṃ bhāvitattanti ‘‘ayaṃ vedagū’’ti ca ‘‘bhāvitatto’’ti ca evaṃ taṃ maññāmi.
1057.Apucchasīti etthaa-iti padapūraṇamatte nipāto, pucchasicceva attho.Pavakkhāmi yathā pajānanti yathā pajānanto ācikkhati, evaṃ ācikkhissāmi.Upadhinidānā pabhavanti dukkhāti taṇhādiupadhinidānā jātiādidukkhavisesā pabhavanti.
1058.Evaṃ upadhinidānato pabhavantesu dukkhesu –yo ve avidvāti gāthā. Tatthapajānanti saṅkhāre aniccādivasena jānanto.Dukkhassajātippabhavānupassīti vaṭṭadukkhassa jātikāraṇaṃ ‘‘upadhī’’ti anupassanto.
1059.Sokapariddavañcāti sokañca paridevañca.Tathā hi te vidito esa dhammoti yathā yathā sattā jānanti, tathā tathā paññāpanavasena vidito esa dhammoti.
1060-61.Kittayissāmi te dhammanti nibbānadhammaṃ nibbānagāminipaṭipadādhammañca te desayissāmi.Diṭṭhe dhammeti diṭṭhe dukkhādidhamme, imasmiṃyeva vā attabhāve.Anītihanti attapaccakkhaṃ.Yaṃ viditvāti yaṃ dhammaṃ ‘‘sabbe saṅkhārā aniccā’’tiādinā nayena sammasanto viditvā.Tañcāhaṃ abhinandāmīti taṃ vuttapakāradhammajotakaṃ tava vacanaṃ ahaṃ patthayāmi.Dhammamuttamanti tañca dhammamuttamaṃ abhinandāmīti.
1062.Uddhaṃadho tiriyañcāpi majjheti etthauddhanti anāgataddhā vuccati,adhoti atītaddhā,tiriyañcāpi majjheti paccuppannaddhā.Etesu nandiñca nivesanañca, panujja viññāṇanti etesu uddhādīsu taṇhañca diṭṭhinivesanañca abhisaṅkhāraviññāṇañca panudehi, panuditvā cabhave na tiṭṭhe,evaṃ sante duvidhepi bhave na tiṭṭheyya. Evaṃ tāva panujjasaddassa panudehīti imasmiṃ atthavikappe sambandho, panuditvāti etasmiṃ pana atthavikappe bhave na tiṭṭheti ayameva sambandho. Etāni nandinivesanaviññāṇāni panuditvā duvidhepi bhave na tiṭṭheyyāti vuttaṃ hoti.
1063-4.Etāni vinodetvā bhave atiṭṭhanto eso –evaṃvihārīti gāthā. Tatthaidhevāti imasmiṃyeva sāsane, imasmiṃyeva vā attabhāve.Sukittitaṃ gotamanūpadhīkanti etthaanupadhikanti nibbānaṃ. Taṃ sandhāya bhagavantaṃ ālapanto āha – ‘‘sukittitaṃ gotamanūpadhīka’’nti.
1065.Na kevalaṃ dukkhameva pahāsi –te cāpīti gāthā. Tatthaaṭṭhitanti sakkaccaṃ, sadā vā.Taṃ taṃ namassāmīti tasmā taṃ namassāmi.Sameccāti upagantvā.Nāgāti bhagavantaṃ ālapanto āha.
1066.Idāni taṃ bhagavā ‘‘addhā hi bhagavā pahāsi dukkha’’nti evaṃ tena brāhmaṇena viditopi attānaṃ anupanetvāva pahīnadukkhena puggalena ovadanto‘‘yaṃ brāhmaṇa’’nti gāthamāha. Tassattho –yaṃtvaṃ abhijānanto ‘‘ayaṃ bāhitapāpattābrāhmaṇo,vedehi gatattāvedagū,kiñcanābhāvenaakiñcano,kāmesu ca bhavesu ca asattattākāmabhave asatto’’ti jaññā jāneyyāsi.Addhā hi so imaṃ oghaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.
1067.Kiñca bhiyyo –vidvā ca yoti gāthā. Tatthaidhāti imasmiṃ sāsane, attabhāve vā.Visajjāti vossajjitvā. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya mettagūsuttavaṇṇanā niṭṭhitā.
5. Dhotakasuttavaṇṇanā
1068-9.Pucchāmitanti dhotakasuttaṃ. Tatthavācābhikaṅkhāmīti vācaṃ abhikaṅkhāmi.Sikkhe nibbānamattanoti attano rāgādīnaṃ nibbānatthāya adhisīlādīni sikkheyya.Itoti mama mukhato.
1070.Evaṃ vutte attamano dhotako bhagavantaṃ abhitthavamāno kathaṃkathāpamokkhaṃ yācanto‘‘passāmaha’’nti gāthamāha. Tatthapassāmahaṃ devamanussaloketi passāmi ahaṃ devamanussaloke.Taṃ taṃ namassāmīti taṃ evarūpaṃ namassāmi.Pamuñcāti pamocehi.
1071.Athassa bhagavā attādhīnameva kathaṃkathāpamokkhaṃ oghataraṇamukhena dassento‘‘nāha’’nti gāthamāha. Tatthanāhaṃ sahissāmīti ahaṃ na sahissāmi na sakkhissāmi, na vāyamissāmīti vuttaṃ hoti.Pamocanāyāti pamācetuṃ.Kathaṃkathinti sakaṅkhaṃ.Taresīti tareyyāsi.
1072-5.Evaṃ vutte attamanataro dhotako bhagavantaṃ abhitthavamāno anusāsaniṃ yācanto‘‘anusāsa brahme’’ti gāthamāha. Tatthabrahmāti seṭṭhavacanametaṃ. Tena bhagavantaṃ āmantayamāno āha – ‘‘anusāsa brahme’’ti.Vivekadhammanti sabbasaṅkhāravivekanibbānadhammaṃ.Abyāpajjamānoti nānappakārataṃ anāpajjamāno.Idheva santoti idheva samāno.Asitoti anissito. Ito parā dve gāthā mettagusutte vuttanayā eva. Kevalañhi tattha dhammaṃ, idha santinti ayaṃ viseso. Tatiyagāthāyapi pubbaḍḍhaṃ tattha vutanayameva aparaḍḍhesaṅgoti sajjanaṭṭhānaṃ, laggananti vuttaṃ hoti. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya dhotakasuttavaṇṇanā niṭṭhitā.
6. Upasīvasuttavaṇṇanā
1076.Ekoahanti upasīvasuttaṃ. Tatthamahantamoghanti mahantaṃ oghaṃ.Anissitoti puggalaṃ vā dhammaṃ vā anissito.No visahāmīti na sakkomi.Ārammaṇanti nissayaṃ.Yaṃ nissitoti yaṃ puggalaṃ vā dhammaṃ vā nissito.
1077.Idāni yasmā so brāhmaṇo ākiñcaññāyatanalābhī tañca santampi nissayaṃ na jānāti, tenassa bhagavā tañca nissayaṃ uttari ca niyyānapathaṃ dassento‘‘ākiñcañña’’nti gāthamāha. Tatthapekkhamānoti taṃ ākiñcaññāyatanasamāpattiṃ sato samāpajjitvā vuṭṭhahitvā ca aniccādivasena passamāno.Natthīti nissāyāti taṃ ‘‘natthi kiñcī’’ti pavattasamāpattiṃ ārammaṇaṃ katvā.Tarassu oghanti tato pabhuti pavattāya vipassanāya yathānurūpaṃ catubbidhampi oghaṃ tarassu.Kathāhīti kathaṃkathāhi.Taṇhakkhayaṃ nattamahābhipassāti rattindivaṃ nibbānaṃ vibhūtaṃ katvā passa. Etenassa diṭṭhadhammasukhavihāraṃ katheti.
1078-9.Idāni ‘‘kāme pahāyā’’ti sutvā vikkhambhanavasena attanā pahīne kāme sampassamāno‘‘sabbesū’’ti gāthamāha. Tatthahitvā maññanti aññaṃ tato heṭṭhā chabbidhampi samāpattiṃ hitvā.Saññāvimokkhe parameti sattasu saññāvimokkhesu uttame ākiñcaññāyatane.Tiṭṭhe nuso tattha anānuyāyīti so puggalo tattha ākiñcaññāyatanabrahmaloke avigacchamāno tiṭṭheyya nūti pucchati. Athassa bhagavā saṭṭhikappasahassamattaṃyeva ṭhānaṃ anujānanto tatiyagāthamāha.
1080.Evaṃ tassa tattha ṭhānaṃ sutvā idānissa sassatucchedabhāvaṃ pucchanto‘‘tiṭṭhe ce’’ti gāthamāha. Tatthapūgampi vassānanti anekasaṅkhyampi vassānaṃ, gaṇarāsinti attho. ‘‘Pūgampi vassānī’’tipi pāṭho, tattha vibhattibyattayena sāmivacanassa paccattavacanaṃ kattabbaṃ, pūganti vā etassa bahūnīti attho vattabbo. ‘‘Pūgānī’’ti vāpi paṭhanti, purimapāṭhoyeva sabbasundaro.Tattheva so sīti siyā vimuttoti so puggalo tatthevākiñcaññāyatane nānādukkhehi vimutto sītibhāvappatto bhaveyya, nibbānappatto sassato hutvā tiṭṭheyyāti adhippāyo.Cavetha viññāṇaṃ tathāvidhassāti udāhu tathāvidhassa viññāṇaṃ anupādāya parinibbāyeyyāti ucchedaṃ pucchati, paṭisandhiggahaṇatthaṃ vāpi bhaveyyāti paṭisandhimpi tassa pucchati.
1081.Athassa bhagavā ucchedasassataṃ anupagamma tattha uppannassa ariyasāvakassa anupādāya parinibbānaṃ dassento‘‘accī yathā’’ti gāthamāha. Tatthaatthaṃ paletīti atthaṃ gacchati.Na upeti saṅkhanti ‘‘asukaṃ nāma disaṃ gato’’ti vohāraṃ na gacchati.Evaṃ munī nāmakāyā vimuttoti evaṃ tattha uppanno sekkhamuni pakatiyā pubbeva rūpakāyā vimutto tattha catutthamaggaṃ nibbattetvā dhammakāyassa pariññātattā puna nāmakāyāpi vimutto ubhatobhāgavimutto khīṇāsavo hutvā anupādāparinibbānasaṅkhātaṃ atthaṃ paleti, na upeti saṅkhaṃ ‘‘khattiyo vā brāhmaṇo vā’’ti evamādikaṃ.
1082.Idāni ‘‘atthaṃ paletī’’ti sutvā tassa yoniso atthaṃ asallakkhento‘‘atthaṅgato so’’ti gāthamāha. Tassattho – so atthaṅgato udāhu natthi, udāhu ve sassatiyā sassatabhāvenaarogoavipariṇāmadhammo soti evaṃ taṃ me munī sādhu viyākarohi. Kiṃ kāraṇaṃ?Tathā hi te vidito esa dhammoti.
1083.Athassa bhagavā tathā avattabbataṃ dassento‘‘atthaṅgatassā’’ti gāthamāha. Tatthaatthaṅgatassāti anupādāparinibbutassa.Na pamāṇamatthīti rūpādippamāṇaṃ natthi.Yena naṃ vajjunti yena rāgādinā naṃ vadeyyuṃ.Sabbesu dhammesūti sabbesu khandhādidhammesu. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imaṃ suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya upasīvasuttavaṇṇanā niṭṭhitā.
7. Nandasuttavaṇṇanā
1084-5.Santiloketi nandasuttaṃ. Tattha paṭhamagāthāya attho –lokekhattiyādayojanāājīvakanigaṇṭhādike sandhāya ‘‘santi munayo’’ti vadanti,tayidaṃ kathaṃsūti kiṃ nu kho te samāpattiñāṇādinā ñāṇena uppannattā ñāṇūpapannaṃno muniṃ vadanti,evaṃvidhaṃ nu vadanti,udāhuve nānappakārakena lūkhajīvitasaṅkhātenajīvitenūpapannanti athassa bhagavā tadubhayaṃ paṭikkhipitvā muniṃ dassento‘‘na diṭṭhiyā’’ti gāthamāha.
1086-7.Idāni ‘‘diṭṭhādīhi suddhī’’ti vadantānaṃ vāde kaṅkhāpahānatthaṃ‘‘ye kecime’’ti pucchati. Tatthaanekarūpenāti kotūhalamaṅgalādinā.Tattha yatā carantāti tattha sakāya diṭṭhiyā guttā viharantā. Athassa tathā suddhiabhāvaṃ dīpento bhagavā dutiyaṃ gāthamāha.
1088-90.Evaṃ ‘‘nātariṃsū’’ti sutvā idāni yo atari, taṃ sotukāmo‘‘ye kecime’’ti pucchati. Athassa bhagavā oghatiṇṇamukhena jātijarātiṇṇe dassento tatiyaṃ gāthamāha. Tatthanivutāti ovuṭā pariyonaddhā.Yesīdhāti yesu idha. Ettha casu-iti nipātamattaṃ.Taṇhaṃ pariññāyāti tīhi pariññāhi taṇhaṃ parijānitvā. Sesaṃ sabbattha pubbe vuttanayattā pākaṭameva.
‘‘etābhinandāmī’’ti gāthamāha. Idhāpi ca pubbe vuttasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya nandasuttavaṇṇanā niṭṭhitā.
8. Hemakasuttavaṇṇanā
1091-4.Yeme pubbeti hemakasuttaṃ. Tatthaye me pubbe viyākaṃsūti ye bāvariādayo pubbe mayhaṃ sakaṃ laddhiṃ viyākaṃsu.Huraṃ gotamasāsanāti gotamasāsanā pubbataraṃ.Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ kāmavitakkādivaḍḍhanaṃ.Taṇhānigghātananti taṇhāvināsanaṃ. Athassa bhagavā taṃ dhammaṃ ācikkhanto‘‘idhā’’ti gāthādvayamāha. Tatthaetadaññāya ye satāti etaṃ nibbānapadamaccutaṃ ‘‘sabbe saṅkhārā aniccā’’tiādinā nayena vipassantā anupubbena jānitvā ye kāyānupassanāsatiādīhi satā.Diṭṭhadhammābhinibbutāti viditadhammattā, diṭṭhadhammattā, rāgādinibbānena ca abhinibbutā. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya hemakasuttavaṇṇanā niṭṭhitā.
9. Todeyyasuttavaṇṇanā
1095.Yasmiṃkāmāti todeyyasuttaṃ. Tatthavimokkho tassa kīdisoti tassa kīdiso vimokkho icchitabboti pucchati. Idāni tassa aññavimokkhābhāvaṃ dassento bhagavā dutiyaṃ gāthamāha. Tatthavimokkho tassa nāparoti tassa añño vimokkho natthi.
1097-8.Evaṃ ‘‘taṇhakkhayo eva vimokkho’’ti vuttepi tamatthaṃ asallakkhento‘‘nirāsaso so uda āsasāno’’ti puna pucchati. Tatthauda paññakappīti udāhu samāpattiñāṇādinā ñāṇena taṇhākappaṃ vā diṭṭhikappaṃ vā kappayati. Athassa bhagavā taṃ ācikkhanto dutiyaṃ gāthamāha. Tatthakāmabhaveti kāme ca bhave ca. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya todeyyasuttavaṇṇanā niṭṭhitā.
10. Kappasuttavaṇṇanā
1099.Majjhesarasminti kappasuttaṃ. Tatthamajjhe sarasminti purimapacchimakoṭipaññāṇābhāvato majjhabhūte saṃsāreti vuttaṃ hoti.Tiṭṭhatanti tiṭṭhamānānaṃ.Yathāyidaṃ nāparaṃ siyāti yathā idaṃ dukkhaṃ puna na bhaveyya.
1101-2.Athassa bhagavā tamatthaṃ byākaronto tisso gāthāyo abhāsi. Tatthaakiñcananti kiñcanapaṭipakkhaṃ.Anādānanti ādānapaṭipakkhaṃ, kiñcanādānavūpasamanti vuttaṃ hoti.Anāparanti aparapaṭibhāgadīpavirahitaṃ, seṭṭhanti vuttaṃ hoti.Na te mārassa paddhagūti te mārassa paddhacarā paricārakā sissā na honti. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya kappasuttavaṇṇanā niṭṭhitā.
11. Jatukaṇṇisuttavaṇṇanā
1103-4.Sutvānahanti jatukaṇṇisuttaṃ. Tatthasutvānahaṃ vīramakāmakāminti ahaṃ ‘‘itipi so bhagavā’’tiādinā nayena vīraṃ kāmānaṃ akāmanato akāmakāmiṃ buddhaṃ sutvā.Akāmamāgamanti nikkāmaṃ bhagavantaṃ pucchituṃ āgatomhi.Sahajanettāti sahajātasabbaññutaññāṇacakkhu.Yathātacchanti yathātathaṃ.Brūhi meti puna yācanto bhaṇati. Yācanto hi sahassakkhattumpi bhaṇeyya, ko pana vādo dvikkhattuṃ.Tejī tejasāti tejena samannāgato tejasā abhibhuyya.Yamahaṃ vijaññaṃ jātijarāya idha vippahānanti yamahaṃ jātijarānaṃ pahānabhūtaṃ dhammaṃ idheva jāneyyaṃ.
1105-7.Athassa bhagavā taṃ dhammamācikkhanto tisso gāthāyo abhāsi. Tatthanekkhammaṃ daṭṭhu khematoti nibbānañca nibbānagāminiñca paṭipadaṃ ‘‘khema’’nti disvā.Uggahitanti taṇhādiṭṭhivasena gahitaṃ.Nirattaṃ vāti nirassitabbaṃ vā, muñcitabbanti vuttaṃ hoti.Mā te vijjitthāti mā te ahosi.Kiñcananti rāgādikiñcanaṃ vāpi te mā vijjittha.Pubbeti atīte saṅkhāre ārabbha uppannakilesā.Brāhmaṇāti bhagavā jatukaṇṇiṃ ālapati. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya jatukaṇṇisuttavaṇṇanā niṭṭhitā.
12. Bhadrāvudhasuttavaṇṇanā
1108-9.Okañjahanti bhadrāvudhasuttaṃ. Tatthaokañjahanti ālayaṃ jahaṃ.Taṇhacchidanti chataṇhākāyacchidaṃ.Anejanti lokadhammesu nikkampaṃ.Nandiñjahanti anāgatarūpādipatthanājahaṃ. Ekā eva hi taṇhā thutivasena idha nānappakārato vuttā.Kappañjahanti duvidhakappajahaṃ.Abhiyāceti ativiya yācāmi.Sutvāna nāgassa apanamissanti itoti nāgassa tava bhagavā vacanaṃ sutvā ito pāsāṇakacetiyato bahū janā pakkamissantīti adhippāyo.Janapadehi saṅgatāti aṅgādīhi janapadehi idha samāgatā.Viyākarohīti dhammaṃ desehi.
1110.Athassa āsayānulomena dhammaṃ desento bhagavā dve gāthāyo abhāsi. Tatthaādānataṇhanti rūpādīnaṃ ādāyikaṃ gahaṇataṇhaṃ, taṇhupādānanti vuttaṃ hoti.Yaṃ yañhi lokasmimupādiyantīti etesu uddhādibhedesu yaṃ yaṃ gaṇhanti.Teneva māro anveti jantunti teneva upādānapaccayanibbattakammābhisaṅkhāranibbattavasena paṭisandhikkhandhamāro taṃ sattaṃ anugacchati.
1111.Tasmā pajānanti tasmā etamādīnavaṃ aniccādivasena vā saṅkhāre jānanto.Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visattanti ādātabbaṭṭhena ādānesu rūpādīsu satte sabbaloke imaṃ pajaṃ maccudheyye laggaṃ pekkhamāno. Ādānasatte vā ādānābhiniviṭṭhe puggale ādānasaṅgahetuñca imaṃ pajaṃ maccudheyye laggaṃ tato vītikkamituṃ asamatthaṃ iti pekkhamāno kiñcanaṃ sabbaloke na uppādiyethāti sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya bhadrāvudhasuttavaṇṇanā niṭṭhitā.
13. Udayasuttavaṇṇanā
1112-3.Jhāyinti udayasuttaṃ. Tatthaaññāvimokkhanti paññānubhāvanijjhātaṃ vimokkhaṃ pucchati. Atha bhagavā yasmā udayo catutthajjhānalābhī, tasmāssa paṭiladdhajjhānavasena nānappakārato aññāvimokkhaṃ dassento gāthādvayamāha. Tatthapahānaṃ kāmacchandānanti yamidaṃ paṭhamajjhānaṃ nibbattentassa kāmacchandappahānaṃ, tampi aññāvimokkhaṃ pabrūmi. Evaṃ sabbapadāni yojetabbāni.
1114.Upekkhāsatisaṃsuddhanti catutthajjhānaupekkhāsatīhi saṃsuddhaṃ.Dhammatakkapurejavanti iminā tasmiṃ catutthajjhānavimokkhe ṭhatvā jhānaṅgāni vipassitvā adhigataṃ arahattavimokkhaṃ vadati. Arahattavimokkhassa hi maggasampayuttasammāsaṅkappādibhedo dhammatakko purejavo hoti. Tenāha – ‘‘dhammatakkapurejava’’nti.Avijjāya pabhedananti etameva ca aññāvimokkhaṃ avijjāpabhedanasaṅkhātaṃ nibbānaṃ nissāya jātattā kāraṇopacārena ‘‘avijjāya pabhedana’’nti pabrūmīti.
1115-6.Evaṃ avijjāpabhedanavacanena vuttaṃ nibbānaṃ sutvā ‘‘taṃ kissa vippahānena vuccatī’’ti pucchanto‘‘kiṃsu saṃyojano’’ti gāthamāha. Tatthakiṃsu saṃyojanoti kiṃ saṃyojano.Vicāraṇanti vicaraṇakāraṇaṃ.Kissassa vippahānenāti kiṃ nāmakassa assa dhammassa vippahānena. Athassa bhagavā tamatthaṃ byākaronto‘‘nandisaṃyojano’’ti gāthamāha. Tatthavitakkassāti kāmavitakkādiko vitakko assa.
1117-8.Idāni tassa nibbānassa maggaṃ pucchanto‘‘kathaṃ satassā’’ti gāthamāha. Tatthaviññāṇanti abhisaṅkhāraviññāṇaṃ. Athassa maggaṃ kathento bhagavā‘‘ajjhattañcā’’ti gāthamāha. Tatthaevaṃ satassāti evaṃ satassa sampajānassa. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya udayasuttavaṇṇanā niṭṭhitā.
14. Posālasuttavaṇṇanā
1119-20.Yoatītanti posālasuttaṃ. Tatthayo atītaṃ ādisatīti yo bhagavā attano ca paresañca ‘‘ekampi jāti’’ntiādibhedaṃ atītaṃ ādisati.Vibhūtarūpasaññissāti samatikkantarūpasaññissa.Sabbakāyappahāyinoti tadaṅgavikkhambhanavasena sabbarūpakāyappahāyino, pahīnarūpabhavapaṭisandhikassāti adhippāyo.Natthi kiñcīti passatoti viññāṇābhāvavipassanena ‘‘natthi kiñcī’’ti passato, ākiñcaññāyatanalābhinoti vuttaṃ hoti.Ñāṇaṃ sakkānupucchāmīti sakkāti bhagavantaṃ ālapanto āha. Tassa puggalassa ñāṇaṃ pucchāmi, kīdisaṃ pucchitabbanti.Kathaṃ neyyoti kathaṃ so netabbo, kathamassa uttariñāṇaṃ uppādetabbanti.
1121.Athassa bhagavā tādise puggale attano appaṭihatañāṇataṃ pakāsetvā taṃ ñāṇaṃ byākātuṃ gāthādvayamāha. Tatthaviññāṇaṭṭhitiyo sabbā, abhijānaṃ tathāgatoti abhisaṅkhāravasena catasso paṭisandhivasena sattāti evaṃ sabbā viññāṇaṭṭhitiyo abhijānanto tathāgato.Tiṭṭhantamenaṃ jānātīti kammābhisaṅkhāravasena tiṭṭhantaṃ etaṃ puggalaṃ jānāti ‘‘āyatiṃ ayaṃ evaṃgatiko bhavissatī’’ti.Vimuttanti ākiñcaññāyatanādīsu adhimuttaṃ.Tapparāyaṇanti tammayaṃ.
1122.Ākiñcaññasambhavaṃ ñatvāti ākiñcaññāyatanajanakaṃ kammābhisaṅkhāraṃ ñatvā ‘‘kinti palibodho aya’’nti.Nandī saṃyojanaṃ itīti yā ca tattha arūparāgasaṅkhātā nandī, tañca saṃyojanaṃ iti ñatvā.Tato tattha vipassatīti tato ākiñcaññāyatanasamāpattito vuṭṭhahitvā taṃ samāpattiṃ aniccādivasena vipassati.Etaṃ ñāṇaṃ tathaṃ tassāti etaṃ tassa puggalassa evaṃ vipassato anukkameneva uppannaṃ arahattañāṇaṃ aviparītaṃ.Vusīmatoti vusitavantassa. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya posālasuttavaṇṇanā niṭṭhitā.
15. Mogharājasuttavaṇṇanā
1123.Dvāhaṃsakkanti mogharājasuttaṃ. Tatthadvāhanti dve vāre ahaṃ. So hi pubbe ajitasuttassa ca tissametteyyasuttassa ca avasāne dvikkhattuṃ bhagavantaṃ pucchi. Bhagavā panassa indriyaparipākaṃ āgamayamāno na byākāsi. Tenāha – ‘‘dvāhaṃ sakkaṃ apucchissa’’nti.Yāvatatiyañca devīsi, byākarotīti me sutanti yāvatatiyañca sahadhammikaṃ puṭṭho visuddhidevabhūto isi bhagavā sammāsambuddho byākarotīti evaṃ me sutaṃ. Godhāvarītīreyeva kira so evamassosi. Tenāha – ‘‘byākarotīti me suta’’nti.
1124.Ayaṃ lokoti manussaloko.Paro lokoti taṃ ṭhapetvā avaseso.Sadevakoti brahmalokaṃ ṭhapetvā avaseso upapattidevasammutidevayutto, ‘‘brahmaloko sadevako’’ti etaṃ vā ‘‘sadevake loke’’tiādinayanidassanamattaṃ, tena sabbopi tathāvuttappakāro loko veditabbo.
1125.Evaṃabhikkantadassāvinti evaṃ aggadassāviṃ, sadevakassa lokassa ajjhāsayādhimuttigatiparāyaṇādīni passituṃ samatthanti dasseti.
1126.Suññato lokaṃ avekkhassūti avasiyapavattasallakkhaṇavasena vā tucchasaṅkhārasamanupassanāvasena vāti dvīhi kāraṇehi suññato lokaṃ passa.Attānudiṭṭhiṃ ūhaccāti sakkāyadiṭṭhiṃ uddharitvā. Sesaṃ sabbattha pākaṭameva.
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya mogharājasuttavaṇṇanā niṭṭhitā.
16. Piṅgiyasuttavaṇṇanā
1127.Jiṇṇohamasmīti piṅgiyasuttaṃ. Tatthajiṇṇohamasmi abalo vītavaṇṇoti so kira brāhmaṇo jarābhibhūto vīsavassasatiko jātiyā, dubbalo ca ‘‘idha padaṃ karissāmī’’ti aññattheva karoti, vinaṭṭhapurimacchavivaṇṇo ca. Tenāha – ‘‘jiṇṇohamasmi abalo vītavaṇṇo’’ti.Māhaṃ nassaṃ momuho antarāvāti māhaṃ tuyhaṃ dhammaṃ asacchikatvā antarāyeva avidvā hutvā anassiṃ.Jātijarāya idha vippahānanti idheva tava pādamūle pāsāṇake vā cetiya jātijarāya vippahānaṃ nibbānadhammaṃ yamahaṃ vijaññaṃ, taṃ me ācikkha.
1128.Idāni yasmā piṅgiyo kāye sāpekkhatāya ‘‘jiṇṇohamasmī’’ti gāthamāha tenassa bhagavā kāye sinehappahānatthaṃ‘‘disvānarūpesu vihaññamāne’’ti gāthamāha. Tattharūpesūti rūpahetu rūpapaccayā.Vihaññamāneti kammakāraṇādīhi upahaññamāne.Ruppanti rūpesūti cakkhurogādīhi ca rūpahetuyeva janā ruppanti bādhīyanti.
1129-30.Evaṃ bhagavatā yāva arahattaṃ tāva kathitaṃ paṭipattiṃ sutvāpi piṅgiyo jarādubbalatāya visesaṃ anadhigantvāva puna‘‘disā catasso’’ti imāya gāthāya bhagavantaṃ thomento desanaṃ yācati. Athassa bhagavā punapi yāva arahattaṃ, tāva paṭipadaṃ dassento‘‘taṇhādhipanne’’ti gāthamāha. Sesaṃ sabbattha pākaṭameva.
Imampi suttaṃ bhagavā arahattanikūṭeneva desesi. Desanāpariyosāne ca piṅgiyo anāgāmiphale patiṭṭhāsi. So kira antarantarā cintesi – ‘‘evaṃ vicitrapaṭibhānaṃ nāma desanaṃ na labhi mayhaṃ mātulo bāvarī savanāyā’’ti. Tena sinehavikkhepena arahattaṃ pāpuṇituṃ nāsakkhi. Antevāsino panassa sahassajaṭilā arahattaṃ pāpuṇiṃsu. Sabbeva iddhimayapattacīvaradharā ehibhikkhavo ahesunti.
Paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya piṅgiyasuttavaṇṇanā niṭṭhitā.
Pārāyanatthutigāthāvaṇṇanā
‘‘idamavoca bhagavā’’tiādimāhaṃsu. Tatthaidamavocāti idaṃ parāyanaṃ avoca.Paricārakasoḷasānanti bāvarissa paricārakena piṅgiyena saha soḷasannaṃ buddhassa vā bhagavato paricārakānaṃ soḷasannanti paricārakasoḷasannaṃ. Te eva cabrāhmaṇā. Tattha soḷasaparisā pana purato ca pacchato ca vāmapassato ca dakkhiṇapassato ca cha cha yojanāni nisinnā ujukena dvādasayojanikā ahosi.Ajjhiṭṭhoti yācitoatthamaññāyāti pāḷiatthamaññāya.Dhammamaññāyāti pāḷimaññāya.Pārāyananti evaṃ imassa dhammapariyāyassa adhivacanaṃ āropetvā tesaṃ brāhmaṇānaṃ nāmāni kittayantā‘‘ajito tissametteyyo…pe… buddhaseṭṭhaṃ upāgamu’’nti āhaṃsu.
1131-7.Tatthasampannacaraṇanti nibbānapadaṭṭhānabhūtena pātimokkhasīlādinā sampannaṃ.Isinti mahesiṃ. Sesaṃ pākaṭameva. Tato paraṃbrahmacariyamacariṃsūti maggabrahmacariyaṃ acariṃsu.Tasmā pārāyananti tassa pārabhūtassa nibbānassa ayananti vuttaṃ hoti.
Pārāyanānugītigāthāvaṇṇanā
1138.Pārāyanamanugāyissanti assa ayaṃ sambandho – bhagavatā hi pārāyane desite soḷasasahassā jaṭilā arahattaṃ pāpuṇiṃsu, avasesānañca cuddasakoṭisaṅkhānaṃ devamanussānaṃ dhammābhisamayo ahosi. Vuttañhetaṃ porāṇehi –
‘‘Tato pāsāṇake ramme, pārāyanasamāgame;
‘‘pārāyanamanugāyissa’’ntiādimāha.
anugāyissanti bhagavatā gītaṃ anugāyissaṃ.Yathāddakkhīti yathā sāmaṃ saccābhisambodhena asādhāraṇañāṇena ca addakkhi.Nikkāmoti pahīnakāmo. ‘‘Nikkamo’’tipi pāṭho, vīriyavāti attho nikkhanto vā akusalapakkhā.Nibbanoti kilesavanavirahito, taṇhāvirahito eva vā.Kissa hetu musā bhaṇeti yehi kilesehi musā bhaṇeyya, ete tassa pahīnāti dasseti. Etena brāhmaṇassa savane ussāhaṃ janeti.
1139-41.Vaṇṇūpasañhitanti guṇūpasañhitaṃ.Saccavhayoti ‘‘buddho’’ti sacceneva avhānena nāmena yutto.Brahmetitaṃ brāhmaṇaṃ ālapati.Kubbanakanti parittavanaṃ.Bahupphalaṃ kānanamāvaseyyāti anekaphalādivikatibharitaṃ kānanaṃ āgamma vaseyya.Appadasseti bāvaripabhutike parittapaññe.Mahodadhinti anotattādiṃ mahantaṃ udakarāsiṃ.
1142-4.Yeme pubbeti ye ime pubbe.Tamanudāsinoti tamonudo āsino.Bhūripaññāṇoti ñāṇadhajo.Bhūrimedhasoti vipulapañño.Sandiṭṭhikamakālikanti sāmaṃ passitabbaphalaṃ, na ca kālantare pattabbaphalaṃ.Anītikanti kilesaītivirahitaṃ.
1145-50.Atha naṃ bāvarī āha‘‘kiṃ nu tamhā’’ti dve gāthā. Tato piṅgiyo bhagavato santikā avippavāsameva dīpento‘‘nāhaṃ tamhā’’tiādimāha.Passāmi naṃ manasā cakkhunāvāti taṃ buddhaṃ ahaṃ cakkhunā viya manasā passāmi.Namassamāno vivasemi rattinti namassamānova rattiṃ atināmemi.Tena teneva natoti yena disābhāgena buddho, tena tenevāhampi nato tanninno tappoṇoti dasseti.
1151.Dubbalathāmakassāti appathāmakassa, atha vā dubbalassa dutthāmakassa ca balavīriyahīnassāti vuttaṃ hoti.Teneva kāyo na paletīti teneva dubbalathāmakattena kāyo na gacchati, yena vā buddho, tena na gacchati. ‘‘Na paretī’’tipi pāṭho, so evattho.Tatthāti buddhassa santike.Saṅkappayantāyāti saṅkappagamanena.Tena yuttoti yena buddho, tena yutto payutto anuyuttoti dasseti.
1152.Paṅkesayānoti kāmakaddame sayamāno.Dīpā dīpaṃ upaplavinti satthārādito satthārādiṃ abhigacchiṃ.Athaddasāsiṃ sambuddhanti sohaṃ evaṃ duddiṭṭhiṃ gahetvā anvāhiṇḍanto atha pāsāṇake cetiye buddhamaddakkhiṃ.
1153.Imissā gāthāya avasāne piṅgiyassa ca bāvarissa ca indriyaparipākaṃ viditvā bhagavā sāvatthiyaṃ ṭhitoyeva suvaṇṇobhāsaṃ muñci. Piṅgiyo bāvarissa buddhaguṇe vaṇṇayanto nisinno eva taṃ obhāsaṃ disvā ‘‘kiṃ ida’’nti vilokento bhagavantaṃ attano purato ṭhitaṃ viya disvā bāvaribrāhmaṇassa ‘‘buddho āgato’’ti ārocesi, brāhmaṇo uṭṭhāyāsanā añjaliṃ paggahetvā aṭṭhāsi. Bhagavāpi obhāsaṃ pharitvā brāhmaṇassa attānaṃ dassento ubhinnampi sappāyaṃ viditvā piṅgiyameva ālapamāno‘‘yathā ahū vakkalī’’ti imaṃ gāthamabhāsi.
yathā vakkalitthero saddhādhimutto ahosi, saddhādhurena ca arahattaṃ pāpuṇi. Yathā ca soḷasannaṃ ekobhadrāvudhonāma yathā caāḷavi gotamo, evameva tvampi pamuñcassu saddhaṃ. Tato saddhāya adhimuccanto ‘‘sabbe saṅkhārā aniccā’’tiādinā nayena vipassanaṃ ārabhitvāmaccudheyyassa pāraṃnibbānaṃ gamissasīti arahattanikūṭeneva desanaṃ niṭṭhāpesi. Desanāpariyosāne piṅgiyo arahatte bāvarī anāgāmiphale patiṭṭhahi. Bāvaribrāhmaṇassa sissā pana pañcasatā sotāpannā ahesuṃ.
1154-5.Idāni piṅgiyo attano pasādaṃ pavedento‘‘esa bhiyyo’’tiādimāha. Tatthapaṭibhānavāti paṭibhānapaṭisambhidāya upeto.Adhideve abhiññāyāti adhidevakare dhamme ñatvā.Parovaranti hīnapaṇītaṃ, attano ca parassa ca adhidevattakaraṃ sabbaṃ dhammajātaṃ vedīti vuttaṃ hoti.Kaṅkhīnaṃ paṭijānatanti kaṅkhīnaṃyeva sataṃ ‘‘nikkaṅkhamhā’’ti paṭijānantānaṃ.
1156.Asaṃhīranti rāgādīhi asaṃhāriyaṃ.Asaṃkuppanti akuppaṃ avipariṇāmadhammaṃ. Dvīhipi padehi nibbānaṃ bhaṇati.Addhā gamissāmīti ekaṃseneva taṃ anupādisesaṃ nibbānadhātuṃ gamissāmi.Na mettha kaṅkhāti natthi me ettha nibbāne kaṅkhā.Evaṃ maṃ dhārehi adhimuttacittanti piṅgiyo ‘‘evameva tvampi pamuñcassu saddha’’nti. Iminā bhagavato ovādena attani saddhaṃ uppādetvā saddhādhureneva ca vimuñcitvā taṃ saddhādhimuttataṃ pakāsento bhagavantaṃ āha – ‘‘evaṃ maṃ dhārehi adhimuttacitta’’nti. Ayamettha adhippāyo ‘‘yathā maṃ tvaṃ avaca, evameva adhimuttaṃ dhārehī’’ti.
Iti paramatthajotikāya khuddaka-aṭṭhakathāya
Suttanipāta-aṭṭhakathāya soḷasabrāhmaṇasuttavaṇṇanā niṭṭhitā.
Niṭṭhito ca pañcamo vaggo atthavaṇṇanānayato, nāmena
Pārāyanavaggoti.
Nigamanakathā
Ettāvatā ca yaṃ vuttaṃ –
‘‘Uttamaṃ vandaneyyānaṃ, vanditvā ratanattayaṃ;
‘‘Desito lokanāthena, lokanittharaṇesinā;
Ettha uragavaggādipañcavaggasaṅgahitassa uragasuttādisattatisuttappabhedassa suttanipātassa atthavaṇṇanā katā hoti. Tenetaṃ vuccati –
‘‘Imaṃ suttanipātassa, karontenatthavaṇṇanaṃ;
‘‘Tassānubhāvato khippaṃ, dhamme ariyappavedite;
(Pariyattippamāṇato catucattālīsamattā bhāṇavārā.)
buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃparamatthajotikānāma suttanipāta-aṭṭhakathā –
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;
Yāva buddhoti nāmampi, suddhacittassa tādino;
Suttanipāta-atthavaṇṇanā niṭṭhitā.