AI Tipiṭaka Translations
Namo tassa bhagavato arahato sammāsambuddhassa
Namo tassa bhagavato arahato sammāsambuddhassa
Vinayapiṭake
Vinayapiṭaka
Sāratthadīpanī-ṭīkā (paṭhamo bhāgo)
Sāratthadīpanī-ṭīkā (First Volume)
Ganthārambhakathā
Introductory Words
buddhaṃ, dhammañcavimalaṃ varaṃ;
buddhaṃ, dhammañca vimalaṃ varaṃ;
ariyasaṅghañca, dakkhiṇeyyaṃ niraṅgaṇaṃ.
Uḷārapuññatejena, katvā sattuvimaddanaṃ;
Uḷārapuññatejena, katvā sattuvimaddanaṃ;
Pattarajjābhisekena, sāsanujjotanatthinā.
parakkamabāhunā;
parakkamabāhunā;
Katvā nikāyasāmaggiṃ, sāsanaṃ suvisodhitaṃ.
Kassapaṃtaṃ mahātheraṃ, saṅghassa pariṇāyakaṃ;
Kassapaṃ taṃ mahātheraṃ, saṅghassa pariṇāyakaṃ;
Dīpasmiṃ tambapaṇṇimhi, sāsanodayakārakaṃ.
Paṭipattiparādhīnaṃ, sadāraññanivāsinaṃ;
Paṭipattiparādhīnaṃ, sadāraññanivāsinaṃ;
Pākaṭaṃ gagane canda-maṇḍalaṃ viya sāsane.
Saṅghassa pitaraṃ vande, vinaye suvisāradaṃ;
Saṅghassa pitaraṃ vande, vinaye suvisāradaṃ;
Yaṃ nissāya vasantohaṃ, vuddhippattosmi sāsane.
sumedhaṃsutivissutaṃ;
sumedhaṃ sutivissutaṃ;
Avikhaṇḍitasīlādi-parisuddhaguṇodayaṃ.
Bahussutaṃ satimantaṃ, dantaṃ santaṃ samāhitaṃ;
Bahussutaṃ satimantaṃ, dantaṃ santaṃ samāhitaṃ;
Namāmi sirasā dhīraṃ, garuṃ me gaṇavācakaṃ.
Āgatāgamatakkesu, saddasatthanayaññusu;
Āgatāgamatakkesu, saddasatthanayaññusu;
Yassantevāsibhikkhūsu, sāsanaṃ suppatiṭṭhitaṃ.
līnasāratthadīpaniṃ;
līnasāratthadīpaniṃ;
Karissāmi suviññeyyaṃ, paripuṇṇamanākulaṃ.
Porāṇehi kataṃ yaṃ tu, līnatthassa pakāsanaṃ;
Porāṇehi kataṃ yaṃ tu, līnatthassa pakāsanaṃ;
Na taṃ sabbattha bhikkhūnaṃ, atthaṃ sādheti sabbaso.
Duviññeyyasabhāvāya, sīhaḷāya niruttiyā;
Duviññeyyasabhāvāya, sīhaḷāya niruttiyā;
Gaṇṭhipadesvanekesu, likhitaṃ kiñci katthaci.
Māgadhikāya bhāsāya, ārabhitvāpi kenaci;
Māgadhikāya bhāsāya, ārabhitvāpi kenaci;
Bhāsantarehi sammissaṃ, likhitaṃ kiñcideva ca.
Asāraganthabhāropi, tattheva bahu dissati;
Asāraganthabhāropi, tattheva bahu dissati;
Ākulañca kataṃ yattha, suviññeyyampi atthato.
Tato aparipuṇṇena, tādisenettha sabbaso;
Tato aparipuṇṇena, tādisenettha sabbaso;
Kathamatthaṃ vijānanti, nānādesanivāsino.
Bhāsantaraṃ tato hitvā, sāramādāya sabbaso;
Bhāsantaraṃ tato hitvā, sāramādāya sabbaso;
Anākulaṃ karissāmi, paripuṇṇavinicchayanti.
Ganthārambhakathāvaṇṇanā
Explanation of the Introductory Words
‘‘yo kappakoṭīhipī’’tiādimāha. Visiṭṭhaguṇayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetamatthaṃ sādheti. Ettha ca saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇappayojanaṃ tattha tattha bahudhā papañcenti ācariyā. Tathā hi vaṇṇayanti –
He said, "yo kappakoṭīhipī" etc. Indeed, worthiness of veneration comes from possessing distinguished qualities, and the veneration done to one worthy of veneration accomplishes the desired purpose. Here, in the commencement of the commentary, the teachers elaborate in many ways the purpose of making obeisance to the Triple Gem. Thus, they describe –
‘‘Saṃvaṇṇanārambhe ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthaṃ. Atha vā maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi samācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā’’ti.
"The veneration of the Triple Gem at the beginning of a commentary is for indicating the source, basis, and purity of the Dhamma to be commented on; that is, for producing respect in the wise towards the commentary on the Dhamma; that is, for accomplishing all benefit and happiness by the right practice that is obtained by their proper learning, retention, etc. Or, the act of paying homage to the Triple Gem in the commentary is due to its auspicious nature, its being the first duty in all activities, its being practiced by the wise, and its leading others to follow the example in the future."
Mayaṃ pana idhādhippetameva payojanaṃ dassayissāma. Tasmā saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabbaṃ. Idameva hi payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati –
But we will show here only the purpose that is intended. Therefore, it should be understood that the act of paying homage to the Triple Gem at the beginning of the commentary is for the uninterrupted completion of the commentary as promised. This is indeed the purpose intended here by the teacher. Thus, he will say –
‘‘Iccevamaccantanamassaneyyaṃ,
"Iccevamaccantanamassaneyyaṃ,
Namassamāno ratanattayaṃ yaṃ;
Puññābhisandaṃ vipulaṃ alatthaṃ,
Tassānubhāvena hatantarāyo."
Ratanattayapaṇāmakaraṇena cettha yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanaṃ ratanattayapūjāya paññāpāṭavabhāvato, tāya paññāpāṭavañca rāgādimalavidhamanato. Vuttañhetaṃ –
By paying homage to the Triple Gem here, the uninterrupted completion of the commentary as promised is due to the sharpness of wisdom from the worship of the Triple Gem, and that sharpness of wisdom is due to the destruction of defilements such as greed. It has been said –
‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hotī’’tiādi (a. ni. 11.11).
"At the time when a noble disciple recollects the Tathāgata, his mind is not overcome by greed, not overcome by hatred, not overcome by delusion; at that time his mind is straight" (A. N. 11.11).
Tasmā ratanattayapūjanena vikkhālitamalāya paññāya pāṭavasiddhi.
Therefore, the accomplishment of sharpness of wisdom comes from the wisdom cleansed by the worship of the Triple Gem.
Atha vā ratanattayapūjanassa paññāpadaṭṭhānasamādhihetuttā paññāpāṭavaṃ. Vuttañhi tassa samādhihetuttaṃ –
Or, sharpness of wisdom comes from the fact that the worship of the Triple Gem is the cause of concentration, which is the foundation of wisdom. For its being the cause of concentration has been stated –
‘‘Evaṃ ujugatacitto kho, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyatī’’ti (a. ni. 11.11.).
"When his mind is thus straight, Mahānāma, a noble disciple obtains the meaning, obtains the Dhamma, obtains the joy associated with the Dhamma. Joyful, he feels rapture. With a rapturous mind, his body becomes tranquil. Feeling tranquility, he feels happiness. Being happy, his mind becomes concentrated" (A. N. 11.11).
Samādhissa ca paññāya padaṭṭhānabhāvo vuttoyeva ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 4.99; mi. pa. 2.1.14). Tato evaṃ paṭubhūtāya paññāya paṭiññāmahattakataṃ khedamabhibhuyya anantarāyena saṃvaṇṇanaṃ samāpayissati. Tena vuttaṃ ‘‘anantarāyena parisamāpanattha’’nti.
And the state of concentration being the foundation for wisdom has already been stated, "Being concentrated, he understands things as they really are" (S. N. 4.99; M. N. 2.1.14). Then, with such sharp wisdom, having overcome the exhaustion caused by the magnitude of the undertaking, he will complete the commentary without interruption. Therefore, it was said, "for the uninterrupted completion."
Atha vā ratanattayapūjāya āyuvaṇṇasukhabalavaḍḍhanato anantarāyena parisamāpanaṃ veditabbaṃ. Ratanattayapaṇāmena hi āyuvaṇṇasukhabalāni vaḍḍhanti. Vuttañhetaṃ –
Or, it should be understood that the uninterrupted completion comes from the increase of lifespan, beauty, happiness, and strength due to the worship of the Triple Gem. For lifespan, beauty, happiness, and strength increase by paying homage to the Triple Gem. It has been said –
‘‘Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino;
"The following four qualities increase for one who is habitually respectful and constantly honors the elders: life, beauty, happiness, and strength" (Dhp. 109);
Tato āyuvaṇṇasukhabalavuḍḍhiyā hoteva kāriyaniṭṭhānamiti vuttaṃ ‘‘anantarāyena parisamāpanattha’’nti.
Therefore, with the increase of lifespan, beauty, happiness, and strength, the task is surely completed. Thus, it was said, "for the uninterrupted completion."
Atha vā ratanattayagāravassa paṭibhānāparihānāvahattā. Aparihānāvahañhi tīsupi ratanesu gāravaṃ. Vuttañhetaṃ –
Or, due to the fact that reverence for the Triple Gem does not lead to loss of eloquence. Indeed, reverence for the three gems does not lead to decline. It has been said –
‘‘Sattime, bhikkhave, aparihāniyā dhammā. Katame satta? Satthugāravatā dhammagāravatā saṅghagāravatā sikkhāgāravatā samādhigāravatā kalyāṇamittatā sovacassatā’’ti (a. ni. 7.34).
"These seven things, monks, do not lead to decline. Which seven? Respect for the Teacher, respect for the Dhamma, respect for the Saṅgha, respect for the training, respect for concentration, good friendship, and being easy to admonish" (A. N. 7.34).
Hoteva ca tato paṭibhānāparihānena yathāpaṭiññātaparisamāpanaṃ.
And from that, with the non-decline of eloquence, there is surely the completion of the promised task.
Atha vā pasādavatthūsu pūjāya puññātisayabhāvato. Vuttañhi tassa puññātisayattaṃ –
Or, because of the exceeding merit of the offering made to the objects of reverence. For its exceeding merit has been stated –
‘‘Pūjārahe pūjayato, buddhe yadiva sāvake;
"Those who venerate those worthy of veneration, whether Buddhas or their disciples,
‘‘Te tādise pūjayato, nibbute akutobhaye;
Who have transcended manifoldness and crossed over sorrow and lamentation.
Puññātisayo ca yathādhippetaparisamāpanupāyo. Yathāha –
"Those who venerate such as these, who are liberated and free from fear,
‘‘Esa devamanussānaṃ, sabbakāmadado nidhi;
No one can calculate their merit, saying 'this much'" (Dhp. 195-196; Ap. Thera 1.10.1-2);
Upāyesu ca paṭipannassa hoteva kāriyaniṭṭhānaṃ. Ratanattayapūjā hi niratisayapuññakkhettasaṃbuddhiyā aparimeyyappabhavo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Tasmā suvuttaṃ ‘‘saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabba’’nti.
And exceeding merit is a means to the desired completion. As it was said –
‘‘yo kappa…pe… mahākāruṇikassa tassā’’ti āha. Ettha pana yassā desanāya saṃvaṇṇanaṃ kattukāmo, sā yasmā karuṇāppadhānā, na suttantadesanā viya karuṇāpaññāppadhānā, nāpi abhidhammadesanā viya paññāppadhānā, tasmā karuṇāppadhānameva bhagavato thomanaṃ āraddhaṃ. Esā hi ācariyassa pakati, yadidaṃ ārambhānurūpathomanā. Teneva suttantadesanāya saṃvaṇṇanārambhe ‘‘karuṇāsītalahadayaṃ, paññāpajjotavihatamohatama’’nti karuṇāpaññāppadhānaṃ, abhidhammadesanāya saṃvaṇṇanārambhe ‘‘karuṇā viya sattesu, paññā yassa mahesino’’ti paññāppadhānañca thomanaṃ āraddhaṃ. Karuṇāpaññāppadhānā hi suttantadesanā tesaṃ tesaṃ sattānaṃ āsayānusayādhimutticariyādibhedaparicchindanasamatthāya paññāya sattesu ca mahākaruṇāya tattha sātisayappavattito. Suttantadesanāya hi mahākaruṇāsamāpattibahulo veneyyasantānesu tadajjhāsayānulomena gambhīramatthapadaṃ patiṭṭhāpesi. Abhidhammadesanā ca kevalaṃ paññāppadhānā paramatthadhammānaṃ yathāsabhāvapaṭivedhasamatthāya paññāya tattha sātisayappavattito.
"This is a treasure that grants all desires to gods and humans;
Vinayadesanā pana āsayādinirapekkhaṃ kevalaṃ karuṇāya pākatikasattenapi asotabbārahaṃ suṇanto apucchitabbārahaṃ pucchanto avattabbārahañca vadanto bhagavā sikkhāpadaṃ paññapesīti karuṇāppadhānā. Tathā hi ukkaṃsapariyantagatahirottappopi bhagavā lokiyasādhujanehipi pariharitabbāni ‘‘sikharaṇīsī’’tiādīni vacanāni yathāparādhañca garahavacanāni vinayapiṭakadesanāya mahākaruṇāsañcoditamānaso mahāparisamajjhe abhāsi, taṃtaṃsikkhāpadapaññattikāraṇāpekkhāya verañjādīsu sārīrikañca khedamanubhosi. Tasmā kiñcāpi bhūmantarapaccayākārasamayantarakathānaṃ viya vinayapaññattiyāpi samuṭṭhāpikā paññā anaññasādhāraṇatāya atisayakiccavatī, karuṇāya kiccaṃ pana tatopi adhikanti karuṇāppadhānā vinayadesanā. Karuṇābyāpārādhikatāya hi desanāya karuṇāppadhānatā. Tasmā ārambhānurūpaṃ karuṇāppadhānameva ettha thomanaṃ katanti veditabbaṃ.
Whatever they desire, all of it is obtained by this" (Khp. 8.10);
Karuṇāggahaṇena ca aparimeyyappabhāvā sabbepi buddhaguṇā saṅgahitāti daṭṭhabbā taṃmūlakattā sesabuddhaguṇānaṃ. Mahākaruṇāya vā chasu asādhāraṇañāṇesu aññatarattā taṃsahacaritasesāsādhāraṇañāṇānampi gahaṇasabbhāvato sabbepi buddhaguṇā nayato dassitāva honti. Esoyeva hi niravasesato buddhaguṇānaṃ dassanupāyo yadidaṃ nayaggāho. Aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –
And for one who is engaged in the means, the task is surely completed. Indeed, the worship of the Triple Gem, due to the association with the unsurpassed field of merit, is a source of immeasurable and exceedingly powerful merit, and in the world of beings, even amidst many kinds of hindrances, it is capable of destroying all defilements that cause hindrances, and it wards off dangers such as fear. Therefore, it is well said, "the act of paying homage to the Triple Gem at the beginning of the commentary is for the uninterrupted completion of the commentary as promised."
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
He said, "yo kappa…pe…mahākāruṇikassa tassā." Here, since the teaching for which he desires to make a commentary is primarily based on compassion, not primarily on compassion and wisdom like the Suttanta teaching, nor primarily on wisdom like the Abhidhamma teaching, therefore the praise of the Blessed One is begun with an emphasis on compassion. This is the teacher's nature, namely, praise appropriate to the commencement. Therefore, at the beginning of the commentary on the Suttanta teaching, "karuṇāsītalahadayaṃ, paññāpajjotavihatamohatamaṃ" (whose heart is cooled by compassion, whose wisdom-light dispels the darkness of delusion) is praise with an emphasis on compassion and wisdom, and at the beginning of the commentary on the Abhidhamma teaching, "karuṇā viya sattesu, paññā yassa mahesino" (whose compassion is like that for beings, and whose wisdom is great) is praise with an emphasis on wisdom. The Suttanta teaching is primarily based on compassion and wisdom because of the great compassion for beings and the exceedingly great application of wisdom capable of discerning the inclinations, underlying tendencies, dispositions, and characters, etc., of those various beings. Indeed, the Suttanta teaching, with its abundance of attainment of great compassion, established profound meaning and words in the minds of those to be trained, in accordance with their inclinations. And the Abhidhamma teaching is solely based on wisdom because of the exceedingly great application of wisdom capable of penetrating the true nature of ultimate realities.
Teneva ca āyasmatā sāriputtattherenapi buddhaguṇaparicchedanaṃ patianuyuttena ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā ‘‘apica me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ. Tasmā ‘‘yo kappakoṭīhipī’’tiādinā karuṇāmukhena saṅkhepato sakalasabbaññuguṇehi bhagavantaṃ abhitthavīti daṭṭhabbaṃ. Ayamettha samudāyattho.
The Vinaya teaching, however, is primarily based on compassion, regardless of inclinations, etc., because the Blessed One, out of compassion alone, established a training rule when a natural person, though not worthy of being listened to, listened; though not worthy of being asked, asked; and though not worthy of being spoken to, spoke. Thus, even though the Blessed One, whose sense of shame and fear of wrongdoing had reached the highest degree, spoke in the midst of a great assembly words such as "sikharaṇīsī," which should be avoided even by virtuous people in the world, and words of rebuke according to the offense, his mind being stirred by great compassion in the Vinaya Piṭaka teaching, and he experienced physical fatigue in Verañja and other places, depending on the cause of the enactment of each training rule. Therefore, although the wisdom that initiates the Vinaya enactment, like the accounts of the intermediate causes and occasions, has an extraordinary function because of its unique nature, the function of compassion is even greater than that. Thus, the Vinaya teaching is primarily based on compassion. The emphasis on compassion in the teaching is due to the abundance of the activity of compassion. Therefore, it should be understood that the praise here is made with an emphasis on compassion, which is appropriate to the commencement.
yoti aniyamavacanaṃ. Tassa ‘‘nātho’’ti iminā sambandho. ‘‘Kappakoṭīhipī’’tiādinā pana yāya karuṇāya so ‘‘mahākāruṇiko’’ti vuccati, tassā vasena kappakoṭigaṇanāyapi appameyyaṃ kālaṃ lokahitatthāya atidukkaraṃ karontassa bhagavato dukkhānubhavanaṃ dasseti. Karuṇāya baleneva hi so bhagavā hatthagatampi nibbānaṃ pahāya saṃsārapaṅke nimuggaṃ sattanikāyaṃ tato samuddharaṇatthaṃ cintetumpi asakkuṇeyyaṃ nayanajīvitaputtabhariyadānādikaṃ atidukkaramakāsi.Kappakoṭīhipi appameyyaṃ kālanti kappakoṭigaṇanāyapi ‘‘ettakā kappakoṭiyo’’ti pametuṃ asakkuṇeyyaṃ kālaṃ, kappakoṭigaṇanavasenapi paricchinditumasakkuṇeyyattā aparicchinnāni kappasatasahassādhikāni cattāri asaṅkhyeyyānīti vuttaṃ hoti. Kappakoṭivaseneva hi so kālo appameyyo, asaṅkhyeyyavasena pana paricchinnoyeva. ‘‘Kappakoṭīhipī’’tiapisaddo kappakoṭivasenapi tāva pametuṃ na sakkā, pageva vassagaṇanāyāti dasseti. ‘‘Appameyyaṃ kāla’’nti accantasaṃyoge upayogavacanaṃ ‘‘māsamadhīte, divasaṃ caratī’’tiādīsu viya.Karonto atidukkarānīti pañcamahāpariccāgādīni atidukkarāni karonto. Evamatidukkarāni karonto kiṃ vindīti ce?Khedaṃ gato,kāyikaṃ khedamupagato, parissamaṃ pattoti attho, dukkhamanubhavīti vuttaṃ hoti. Dukkhañhi khijjati sahitumasakkuṇeyyanti ‘‘khedo’’ti vuccati.Lokahitāyāti ‘‘anamatagge saṃsāre vaṭṭadukkhena accantapīḷitaṃ sattalokaṃ tamhā dukkhato mocetvā nibbānasukhabhāgiyaṃ karissāmī’’ti evaṃ sattalokassa hitakaraṇatthāyāti attho. Assa ca ‘‘atidukkarāni karonto’’ti iminā sambandho. Lokahitāya khedaṃ gatoti yojanāyapi natthi doso.Mahāgaṇṭhipadepi hi ‘‘atidukkarāni karonto khedaṃ gato, kimatthanti ce? Lokahitāyā’’ti vuttaṃ.
Yo means an indefinite word. Its connection is with "nātho" (refuge). However, with "Kappakoṭīhipī," it illustrates how, due to compassion, He is called "mahākāruṇiko" (greatly compassionate). It shows the Buddha's experience of suffering while performing extremely difficult deeds for the welfare of the world for a period incalculable even by counting aeons. Indeed, by the power of compassion, that Blessed One, even having Nibbāna within reach, abandoned it and performed exceedingly difficult acts such as the donation of eyes, life, sons, and wives, for the sake of lifting the multitude of beings submerged in the mud of saṃsāra, something impossible even to contemplate. Kappakoṭīhipi appameyyaṃ kālaṃ means a period that cannot be measured even by counting aeons, saying, "so many aeons"; because it cannot be delimited even by the reckoning of aeons, it means four incalculable periods exceeding one hundred thousand aeons. Indeed, that time is immeasurable only in terms of aeons, but it is certainly defined in terms of asaṅkhyeyya periods. Kappakoṭīhipī The word api shows that it is not possible to measure even in terms of aeons, let alone by counting years. Appameyyaṃ kālaṃ is an accusative of continuous association, like in "māsaṃ adhīte, divasaṃ carati" (he studies for a month, he walks for a day). Karonto atidukkarānī means performing extremely difficult deeds such as the five great renunciations. If one asks, "What does he experience while performing such extremely difficult deeds?" Khedaṃ gato means he underwent physical weariness, he attained exhaustion; it is said that he experienced suffering. For dukkha is called "kheda" because it is unbearable. Lokahitāyā means, "Having freed the world of beings utterly afflicted by the suffering of wandering in the beginningless saṃsāra, I will make them share in the happiness of Nibbāna," thus, for the sake of benefiting the world of beings. And its connection is with "atidukkarāni karonto". There is no fault even in the construction "lokahitāya khedaṃ gato". In the Mahāgaṇṭhipada (Great Commentary) also, it is said, "karonto atidukkarāni khedaṃ gato, kimatthanti ce? Lokahitāyā" (performing extremely difficult deeds, he underwent weariness, for what purpose? For the benefit of the world).
kenacivuttaṃ ‘‘na hi bhagavā lokahitāya saṃsāradukkhamanubhavati. Na hi kassaci dukkhānubhavanaṃ lokassa upakāraṃ āvahatī’’ti, taṃ tassa matimattaṃ. Evaṃ yojanāyapi atidukkarāni karontassa bhagavato dukkhānubhavanaṃ lokahitakaraṇatthāyāti ayamattho viññāyati, na tu dukkhānubhavaneneva lokahitasiddhīti. Paṭhamaṃ vuttayojanāyapi hi na dukkarakaraṇamattena lokahitasiddhi. Na hi dukkaraṃ karonto kañci sattaṃ maggaphalādīsu patiṭṭhāpeti, atha kho tādisaṃ atidukkaraṃ katvā sabbaññubhāvaṃ sacchikatvā niyyānikadhammadesanāya maggaphalādīsu satte patiṭṭhāpento lokassa hitaṃ sādheti.
Kenaci (by someone) it was said, "The Blessed One does not experience the suffering of saṃsāra for the benefit of the world. Indeed, the experience of suffering by anyone does not bring benefit to the world." That is merely his opinion. Even with such a construction, it is understood that the Blessed One's experience of suffering while performing extremely difficult deeds is for the purpose of benefiting the world, not that the benefit of the world is achieved merely by the experience of suffering. Indeed, even in the first-mentioned construction, the benefit of the world is not achieved merely by performing difficult deeds. For while performing difficult deeds, he does not establish any being in the paths and fruits, but having done such extremely difficult deeds, having realized omniscience, he accomplishes the benefit of the world by establishing beings in the paths and fruits through the teaching of the liberating Dhamma.
kenacivuttaṃ ‘‘iminā sattalokañca jātilokañca saṅgaṇhāti, tasmā tassa sattalokassa idhalokaparalokahitaṃ, atikkantaparalokānaṃ vā ucchinnalokasamudayānaṃ idha jātiloke okāsaloke vā diṭṭhadhammasukhavihārasaṅkhātañca hitaṃ sampiṇḍetvā lokassa, lokānaṃ, loke vā hitanti sarūpekasesaṃ katvā lokahitamiccevāhā’’ti, na taṃ sārato paccetabbaṃ diṭṭhadhammasukhavihārasaṅkhaātahitassapi sattalokavisayattā, sattalokaggahaṇeneva ucchinnamūlānaṃ khīṇāsavānampi saṅgahitattā.
Kenaci (by someone) it was said, "By this, he encompasses both the world of beings and the world of birth; therefore, the welfare of that world of beings in this life and the next, or the welfare consisting of pleasant abiding in the present life, reckoned as the happiness of visible phenomena in this world of birth or the world of opportunity for those whose future lives have passed, or for those whose worlds have been destroyed and have arisen again, thus, having combined them into a complete form, he says merely 'benefit of the world, of the worlds, or in the world'," that should not be accepted as essential, because the welfare consisting of pleasant abiding in the present life is also related to the world of beings, and by including the world of beings, even those with eradicated roots, the perfected ones with destroyed cankers, are included.
‘‘kenacī’’ti vutte‘‘vajirabuddhiṭīkākārenā’’ti gahetabbaṃ.‘‘Mahāgaṇṭhipade’’ti vā‘‘majjhimagaṇṭhipade’’ti vā‘‘cūḷagaṇṭhipade’’ti vā vutte‘‘sīhaḷagaṇṭhipadesū’’ti gahetabbaṃ. Kevalaṃ‘‘gaṇṭhipade’’ti vutte‘‘māgadhabhāsāya likhite gaṇṭhipade’’ti gahetabbaṃ.
When "kenacī" (by someone) is said, it should be taken as "vajirabuddhiṭīkākārena" (by the author of the Vajirabuddhi Commentary). When "Mahāgaṇṭhipade" (in the Great Commentary) or "Majjhimagaṇṭhipade" (in the Middle Commentary) or "Cūḷagaṇṭhipade" (in the Small Commentary) is said, it should be taken as "Sīhaḷagaṇṭhipadesū" (in the Sinhalese Commentaries). When merely "gaṇṭhipade" (in the Commentary) is said, it should be taken as "māgadhabhāsāya likhite gaṇṭhipade" (in the Commentary written in the Magadha language).
Nāthoti lokapaṭisaraṇo, lokasāmī lokanāyakoti vuttaṃ hoti. Tathā hi sabbānatthapaahārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ ekapaṭisaraṇo patiṭṭhā. Atha vā nāthatītinātho,veneyyānaṃ hitasukhaṃ mettāyanavasena āsīsati patthetīti attho. Atha vā nāthati veneyyagate kilese upatāpetīti attho, nāthatīti vā yācatīti attho. Bhagavā hi ‘‘sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkheyyā’’tiādinā (a. ni. 8.7) sattānaṃ taṃ taṃ hitapaṭipattiṃ yācitvāpi karuṇāya samussāhito te tattha niyojeti. Paramena vā cittissariyena samannāgato sabbasatte īsati abhibhavatīti paramissaro bhagavā ‘‘nātho’’ti vuccati. Sabbopi cāyamattho saddasatthānusārato veditabbo.
Nātho means the refuge of the world, the lord of the world, the leader of the world. Indeed, the Blessed One is the highest of all beings, the sole refuge and support for countless beings in countless world-systems, due to His unsurpassable accomplishment of effort in utterly benefiting and providing happiness, with the preliminary rejection of all harm, and due to His boundless and incomparable glory, virtues, and special qualities, and His extreme beneficence to the populace including gods and humans. Alternatively, nātho means He protects, He wishes and desires the welfare and happiness of those to be trained through compassion. Alternatively, it means He afflicts and torments the defilements in those to be trained, or it means He requests. For the Blessed One, aroused by compassion, even after requesting beings to engage in that particular beneficial practice, saying, "Sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkheyyā" (Good, monks, a monk should review his own attainments from time to time) (A.N. 8.7), urges them to do so. Or the Blessed One, endowed with supreme sovereignty of mind, surpasses and overpowers all beings, thus the supreme lord is called "nātho". And all this meaning should be understood according to the science of words.
Mahākāruṇikassāti yo karuṇāya kampitahadayattā lokahitatthaṃ atidukkarakiriyāya anekappakāraṃ tādisaṃ saṃsāradukkhamanubhavitvā āgato, tassa mahākāruṇikassāti attho. Tattha kiratītikaruṇā,paradukkhaṃ vikkhipati apanetīti attho. Dukkhitesu vā kirīyati pasārīyatīti karuṇā. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādheti, vināseti vā parassa dukkhanti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibādhetīti. Karuṇāya niyuttoti kāruṇiko yathā ‘‘dovāriko’’ti. Yathā hi dvāraṭṭhānato aññattha vattamānopi dvārapaṭibaddhajīviko puriso dvārānativattavuttitāya dvāre niyuttoti ‘‘dovāriko’’ti vuccati, evaṃ bhagavā mettādivasena karuṇāvihārato aññattha vattamānopi karuṇānativattavuttitāya karuṇāya niyuttoti ‘‘kāruṇiko’’ti vuccati. Mahābhinīhārato paṭṭhāya hi yāva mahāparinibbānā lokahitatthameva lokanāthā tiṭṭhanti. Mahanto kāruṇikoti mahākāruṇiko. Satipi bhagavato tadaññaguṇānampi vasena mahantabhāve kāruṇikasaddasannidhānena vuttattā karuṇāvasenettha mahantabhāvo veditabbo yathā ‘‘mahāveyyākaraṇo’’ti. Evañca katvā ‘‘mahākāruṇikassā’’ti iminā padena puggalādhiṭṭhānena satthu mahākaruṇā vuttā hoti.
Mahākāruṇikassā means of the greatly compassionate one, who, due to his heart being moved by compassion, came after experiencing such manifold suffering of saṃsāra in performing extremely difficult actions for the welfare of the world. There, kiratīti karuṇā means it scatters and removes the suffering of others. Or, karuṇā means it is extended and spread to those who are suffering. Alternatively, kiṇātīti karuṇā means it harasses, afflicts, or destroys the suffering of others when suffering arises in others, it causes agitation and mental anguish in the compassionate one. Or, karuṇā means it causes agitation and mental anguish in the compassionate one when suffering arises in others. Alternatively, kamiti sukhaṃ, taṃ rundhatīti karuṇā means it obstructs happiness, for this compassion, characterized by the desire to remove the suffering of others, obstructs and afflicts the happiness of the compassionate ones due to their indifference to their own happiness. Kāruṇiko means appointed by compassion, like "dovāriko" (doorkeeper). Just as a person whose livelihood is bound to the door, even though he engages in activities other than standing at the door, is called "dovāriko" (doorkeeper) because his conduct does not transgress the door, so too, the Blessed One, even though he engages in activities other than abiding in compassion due to his abiding in loving-kindness etc., is called "kāruṇiko" because his conduct does not transgress compassion. For from the great resolution until the great passing away, the lords of the world abide only for the welfare of the world. Mahanto kāruṇiko means greatly compassionate. Although the Blessed One is great even by virtue of His other qualities, greatness here should be understood in terms of compassion because it is mentioned in the context of the word "kāruṇika," just as in "mahāveyyākaraṇo" (great grammarian). And having done thus, with this phrase "mahākāruṇikassā," the great compassion of the Teacher is expressed by way of personal reference.
kāruṇiko,pathavīphassādayo viya kakkhaḷaphusanādisabhāvā karuṇāyanasabhāvo sabhāvabhūtakaruṇoti attho. Sesaṃ purimasadisameva. Atha vā mahāvisayatāya mahānubhāvatāya mahābalatāya ca mahatī karuṇātimahākaruṇā. Bhagavato hi karuṇā niravasesesu sattesu pavattati, pavattamānā ca anaññasādhāraṇā pavattati, diṭṭhadhammikādibhedañca mahantameva sattānaṃ hitasukhaṃ ekantato nipphādeti, mahākaruṇāya niyuttotimahākāruṇikoti sabbaṃ vuttanayeneva veditabbaṃ. Atha vā mahatī pasatthā karuṇā assa atthīti mahākāruṇiko. Pūjāvacano hettha mahantasaddo ‘‘mahāpuriso’’tiādīsu viya. Pasatthā ca bhagavato karuṇā mahākaruṇāsamāpattivasenapi pavattito anaññasādhāraṇattāti.
Kāruṇiko, karuṇāyanasabhāvo means compassion by nature, with a nature like earth, touch, etc., having the characteristic of hardness of touch, etc.; it means having compassion as its inherent nature. The rest is the same as before. Alternatively, mahatī karuṇāti mahākaruṇā means great compassion due to its great object, great power, and great strength. For the Blessed One's compassion extends to all beings without exception, and while extending, it extends in a way that is not shared by others, and it produces a great amount of welfare and happiness exclusively for beings, with distinctions such as visible benefits, etc.; mahākaruṇāya niyuttoti mahākāruṇiko means appointed by great compassion; everything should be understood in the manner stated. Alternatively, mahatī pasatthā karuṇā assa atthīti mahākāruṇiko means he has great and praiseworthy compassion. Here, the word "mahanta" (great) is a term of veneration, as in "mahāpuriso" (great man), etc. And the Blessed One's praiseworthy compassion is unique because it arises even from the attainment of great compassion.
‘‘asambudha’’ntiādimāha. Tatthaasambudhanti pubbakālakiriyāniddeso, tassa asambujjhanto appaṭivijjhantoti attho, yathāsabhāvaṃ appaṭivijjhanatoti vuttaṃ hoti. Hetuattho hettha antasaddo ‘‘paṭhanto nisīdatī’’tiādīsu viya.Yanti pubbakālakiriyāya aniyamato kammaniddeso.Buddhanisevitanti tassa visesanaṃ. Tattha buddhasaddassa tāva ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā (mahāni. 192) niddesanayena attho veditabbo. Atha vā savāsanāya aññāṇaniddāya accantavigamato, buddhiyā vā vikasitabhāvato buddhavātibuddhojāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvena aggahaṇato kammavacanicchāya abhāvena avagamanatthavaseneva kattuniddeso labbhatīti buddhavāti buddho. Atthato pana pāramitāparibhāvito sayambhūñāṇena saha vāsanāya vihataviddhaṃsitaniravasesakileso mahākaruṇāsabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha ‘‘buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161). Tena evaṃ nirupamappabhāvena buddhena nisevitaṃ gocarāsevanābhāvanāsevanāhi yathārahaṃ nisevitaṃ anubhūtanti attho.
He said "asambudha" etc. There, asambudha is an indication of a prior action, meaning not awakening, not penetrating, meaning not penetrating according to reality. Here, the suffix "anta" has the sense of cause, as in "paṭhanto nisīdatī" (while reading, he sits). Ya is an indefinite indication of the object of the prior action. Buddhanisevita is a qualifier of that. There, the meaning of the word "buddha" should be understood in the manner indicated by "bujjhitā saccānīti buddho, bodhetā pajāyāti buddho" (he awakens to the truths, therefore he is a Buddha; he teaches beings, therefore he is a Buddha) (Mahāni. 192). Alternatively, buddho means awakened, due to the utter cessation of ignorance along with its latent tendencies, or due to the blossoming of wisdom, in the sense of awakening and blooming. Or, due to the absence of any knowable phenomenon that has not been awakened to, because of the absence of the desire for an object-denoting suffix due to the non-grasping of any knowable specialty as an object, an indication of the agent is obtained only in the sense of understanding; thus, buddho. In essence, however, the Buddha is the aggregate of aggregates, the support of immeasurable qualities such as great compassion, omniscience, and knowledge, who has destroyed, eradicated, and utterly eliminated defilements along with their latent tendencies by means of self-originated wisdom cultivated by the perfections. As it was said, "buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāva" (Buddha is that Blessed One who is self-existent, without a teacher, who himself awakened to the truths in doctrines unheard of before, and attained omniscience therein and mastery over the powers) (Mahāni. 192; Cūḷani. Pārāyanatthutigāthāniddesa 97; Paṭi. Ma. 1.161). Therefore, it means experienced and enjoyed appropriately by that Buddha with such incomparable glory, having been frequented by the senses, and having been cultivated by development.
Tattha nibbānaṃ gocarāsevanāvaseneva nisevitaṃ, maggo pana attanā bhāvito ca bhāvanāsevanāvasena sevito, parehi uppāditāni pana maggaphalāni cetopariyañāṇādinā yadā parijānāti, attanā uppāditāni vā paccavekkhaṇañāṇena paricchindati, tadā gocarāsevanāvasenapi sevitāni hontiyeva. Ettha ca pariyattidhammassapi pariyāyato dhammaggahaṇena gahaṇe sati sopi desanāsammasanañāṇagocaratāya gocarāsevanāya sevitoti sakkā gahetuṃ. ‘‘Abhidhammanayasamuddaṃ adhigacchati, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassapi sacchikiriyāya sammasanapariyāyo labbhatīti yaṃ asambudhaṃ asambujjhanto asacchikarontoti atthasambhavato sopi idha vutto evāti daṭṭhabbaṃ. Tampi ca appaṭivijjhanto bhavābhavaṃ gacchati, pariññātadhammavinayo pana tadatthapaṭipattiyā sammāpaṭipanno na cirasseva dukkhassantaṃ karissati. Vuttañhetaṃ –
There, Nibbāna is frequented only by way of sense-frequenting, but the path is both cultivated by oneself and frequented by way of development-frequenting; however, when he understands the paths and fruits produced by others with clairvoyant knowledge, or when he comprehends those produced by himself with reflective knowledge, then they are frequented even by way of sense-frequenting. And here, even the textual Dhamma can be taken as frequented by way of sense-frequenting, since it is an object of the knowledge of teaching and examining, when it is grasped by grasping the Dhamma through the mode of teaching. And because it is said in the commentary that "Abhidhammanayasamuddaṃ adhigacchati, tīṇi piṭakāni sammasī" (he attains the ocean of the method of Abhidhamma, he examines the three baskets), the mode of examining the textual Dhamma is obtained for realization, thus it should be seen that even that is mentioned here since there is a possibility of meaning that which is not awakened, not awakening, not realizing. And even not penetrating that, he goes to becoming and non-becoming, but one who has understood the Doctrine and Discipline, practicing well in accordance with its meaning, will soon make an end to suffering. This was said:
‘‘Yo imasmiṃ dhammavinaye, appamatto vihassati;
"Yo imasmiṃ dhammavinaye, appamatto vihassati;
Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī"ti. (D.N. 2.185; S.N. 1.185);
Kenacipana buddhasaddassa sāmaññato buddhānubuddhapaccekabuddhānampi ettheva saṅgaho vutto.
(Whoever dwells in this Doctrine and Discipline, diligent,
Having abandoned the round of births, will make an end to suffering.)
Bhavābhavanti aparakālakiriyāya kammaniddeso, bhavato bhavanti attho. Atha vābhavābhavanti sugatiduggativasena hīnapaṇītavasena ca khuddakaṃ mahantañca bhavanti attho. Vuddhatthopi hi a-kāro dissati ‘‘asekkhā dhammā’’tiādīsu viya. Tasmāabhavoti mahābhavo vuccati. Atha vābhavoti vuddhi,abhavoti hāni.Bhavoti vā sassatadiṭṭhi,abhavoti ucchedadiṭṭhi. Vuttappakāro bhavo ca abhavo ca bhavābhavo. Taṃ bhavābhavaṃ.Gacchatīti aparakālakiriyāniddeso.Jīvalokoti sattaloko. Jīvaggahaṇena hi saṅkhārabhājanalokaṃ nivatteti tassa bhavābhavagamanāsambhavato. Namo atthūti pāṭhaseso daṭṭhabbo.
Kenaci (by someone), however, it was said that the general inclusion of even Buddhas, Anubuddhas, and Paccekabuddhas is here in the word "Buddha".
Avijjādikilesajālaviddhaṃsinoti dhammavisesanaṃ. Tattha avindiyaṃ vindatītiavijjā. Pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. Tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti vā avijjā, khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññataṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ aviditaṃ karotīti vā avijjā, dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā, antavirahite saṃsāre sabbayonigatibhavaviññāṇaṭṭhitisattāvāsesu satte javāpetīti vā avijjā, paramatthato avijjamānesupi itthipurisādīsu javati, vijjamānesupi khandhādīsu na javatīti vā avijjā. Sā ādi yesaṃ taṇhādīnaṃ te avijjādayo, teyeva kilissanti etehi sattātikilesā,teyeva ca sattānaṃ bandhanaṭṭhena jālasadisātijālaṃ,taṃ viddhaṃseti sabbaso vināseti sīlenāti avijjādikilesajālaviddhaṃsī. Nanu cettha sapariyattiko navalokuttaradhammo adhippeto, tattha ca maggoyeva kilese viddhaṃseti, netareti ce? Vuccate. Maggassapi nibbānamāgamma kilesaviddhaṃsanato nibbānampi kilese viddhaṃseti nāma, maggassa kilesaviddhaṃsanakiccaṃ phalena nipphannanti phalampi ‘‘kilesaviddhaṃsī’’ti vuccati. Pariyattidhammopi kilesaviddhaṃsanassa paccayattā ‘‘kilesaviddhaṃsī’’ti vattumarahatīti na koci doso.
Bhavābhava is an indication of the object of the subsequent action, meaning becoming and non-becoming. Alternatively, bhavābhava means becoming and non-becoming, with small and great in terms of good and bad destinies. For the augment "a" is seen even in the sense of increase, as in "asekhā dhammā" (doctrines of the non-trainee), etc. Therefore, abhavo means great becoming. Alternatively, bhavo means increase, abhavo means decrease. Or, bhavo means the eternalist view, abhavo means the annihilationist view. Becoming and non-becoming of the type mentioned is bhavābhava. That bhavābhava. Gacchati is an indication of the subsequent action. Jīvaloko means the world of beings. With the inclusion of "jīva" (living), it excludes the world of inanimate objects, because it is impossible for it to go to becoming and non-becoming. The remainder of the text, "namo atthu" (homage be), should be understood.
Dhammavarassa tassāti pubbe aniyamitassa niyamavacanaṃ. Tattha yathānusiṭṭhaṃ paṭipajjamāne catūsu apāyesu apatamāne dhāretītidhammo.
Avijjādikilesajālaviddhaṃsino is a qualifier of the Dhamma. There, avindiyaṃ vindatīti avijjā means ignorance, that which is not to be obtained, due to the state of being unfit to fulfill. Indeed, kāyaduccaritādi (bodily misconduct) is called avindiya, meaning unobtainable. Or, contrary to that, kāyasucaritādi (bodily good conduct) is called vindiya, and avijjā means not obtaining that vindiya. Or, avijjā means it makes unknown the state of aggregation of the aggregates, the state of the bases of the sense-bases, the state of emptiness of the elements, the state of sovereignty of the faculties, the true state of the truths. Or, avijjā means it makes unknown the fourfold meaning stated as oppression etc. of suffering etc. Or, avijjā means it drives beings in all wombs, states of existence, states of consciousness, and abodes of beings in beginningless saṃsāra. Or, avijjā means it runs after women, men, etc., even though they do not exist in reality, but it does not run after the aggregates, etc., even though they do exist. Those with that as their beginning, namely craving etc., are avijjādayo (those beginning with ignorance), and they themselves defile beings, therefore they are kilesā (defilements), and they themselves are like a net due to their state of binding beings, therefore they are jālaṃ (net), and sīla (virtue) utterly destroys that, therefore avijjādikilesajālaviddhaṃsī (destroyer of the net of defilements beginning with ignorance). But if it is asked, "Is the ninefold supramundane Dhamma with its textual tradition intended here, and does only the path destroy defilements there, not others?" It is said: Because even the path, approaching Nibbāna, destroys defilements, Nibbāna is also said to destroy defilements, and because the function of destroying defilements by the path is accomplished by the fruit, even the fruit is called "kilesaviddhaṃsī". And because the textual Dhamma is a cause for the destruction of defilements, it is fitting to call it "kilesaviddhaṃsī," thus there is no fault.
‘‘Ye keci dhammaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
Dhammavarassa tassā is a specification of what was previously indefinite. There, dhammo (Dhamma) means it sustains one not falling into the four woeful states when practicing according to the instruction.
dhammavaro,tassa dhammavarassa namo atthūti sambandho. Ettāvatā cettha amhehi sārattho pakāsito. Yaṃ panetthakenacipapañcitaṃ, amhehi ca idha na dassitaṃ, na taṃ sārato paccetabbaṃ. Ito paresupi evameva daṭṭhabbaṃ. Tasmā ito paṭṭhāya ettakampi avatvā sāratthameva dassayissāma. Yattha panakenaciaccantaviruddhaṃ likhitaṃ, tampi katthaci dassayissāma. Ettha ca ‘‘avijjādikilesajālaviddhaṃsino’’ti etena svākkhātatādīhi dhammaṃ thometi, ‘‘dhammavarassā’’ti etena aññassa visiṭṭhassa abhāvadīpanato paripuṇṇatāya. Paṭhamena vā pahānasampadaṃ dhammassa dasseti, dutiyena pabhāvasampadaṃ.
dhammavaro: The connection is, "Namo atthu of that Dhammavara." With this much, the essential meaning has been made clear by us here. Whatever has been elaborated on by someone in this regard, and has not been shown by us here, should not be accepted as the essence. Similarly, it should be understood in what follows as well. Therefore, from here on, without saying even this much, we will only show the essential meaning. However, if something utterly contradictory has been written by someone, that too, we will show somewhere. And here, by saying "avijjādikilesajālaviddhaṃsino," he praises the Dhamma with terms like "well-proclaimed"; by saying "dhammavaro," he indicates completeness by showing the absence of anything superior to it. Or, with the first, he shows the perfection of abandonment of the Dhamma; with the second, the perfection of power.
‘‘guṇehī’’tiādimāha. ‘‘Guṇehī’’ti padassa ‘‘yutto’’ti iminā sambandho. Idāni yehi guṇehi yutto, te dassento‘‘sīlasamādhī’’tiādimāha. Tattha catupārisuddhisīlādi‘‘sīla’’nti vuccati.Samādhīti paṭhamajjhānādi. Samādhisīsena hi paṭhamajjhānādayo vuttā.Paññāti maggapaññā. Vimutti ca vimuttiñāṇañca vimuttivimuttiñāṇanti vattabbe ekadesasarūpekasesanayena ‘‘vimuttiñāṇa’’nti vuttaṃ. Ādisaddapariyāyena pabhutisaddena vā vimuttiggahaṇaṃ veditabbaṃ. Tatthavimuttīti phalaṃ.Vimuttiñāṇanti paccavekkhaṇañāṇaṃ.Pabhuti-saddena chaḷabhiññācatupaṭisambhidādayo guṇā saṅgahitāti daṭṭhabbaṃ. Ettha ca sīlādayo guṇā lokiyā lokuttarā ca yathāsambhavaṃ niddiṭṭhāti veditabbā. Yaṃ panetthakenacivuttaṃ ‘‘sīlādayo kiñcāpi lokiyalokuttarā yathāsambhavaṃ labbhanti, tathāpi ante ‘ariyasaṅgha’nti vacanato sīlādayo cattāro dhammakkhandhā lokuttarāvā’’ti, taṃ tassa matimattaṃ. Na hi ariyasaṅghassa lokiyaguṇehipi thomanāya koci doso dissati, sabbaññubuddhassapi tāva lokiyalokuttaraguṇehi thomanā hoti, kimaṅgaṃ pana ariyasaṅghassāti.
He says "guṇehītiādi." The connection of the word "guṇehi" is with "yutto" (endowed). Now, showing with which qualities he is endowed, he says "sīlasamādhītiādi." There, sīla is said to be the fourfold purity of virtue, etc. Samādhi is the first jhāna, etc. For, the first jhāna and so on are stated with samādhi as the chief. Paññā is the wisdom of the path. Vimutti and vimuttiñāṇa should be stated as vimutti and vimuttiñāṇa, but "vimuttiñāṇa" is stated by the figure of speech called ekadesasarūpekasesanaya. It should be understood that vimutti is included by the word ādi (etc.) or by the word pabhuti (and so on). There, vimutti is the fruition. Vimuttiñāṇa is the reviewing knowledge. It should be seen that qualities such as the six kinds of higher knowledge (chaḷabhiññā) and the four kinds of analytical knowledge (catupaṭisambhidā) are included by the word pabhuti (and so on). And here, it should be understood that the qualities, such as virtue, etc., are specified as mundane and supramundane, as appropriate. And what has been said here by someone, "Although virtue, etc., can be obtained as mundane and supramundane as appropriate, nevertheless, because of the word 'ariyasaṅgha' at the end, the four aggregates of qualities (dhammakkhandhā) such as virtue, etc., are supramundane," that is merely his own opinion. For, no fault is seen in praising the Noble Sangha with mundane qualities as well; even the All-Knowing Buddha is praised with mundane and supramundane qualities, what to say of the Noble Sangha?
‘‘khettaṃ janānaṃ kusalatthikāna’’nti. Khittaṃ bījaṃ mahapphalabhāvakaraṇena tāyatīti hi khettaṃ, pubbaṇṇāparaṇṇaviruhanabhūmi, taṃsadisattā ariyasaṅghopi ‘‘khetta’’nti vuccati. Iminā ariyasaṅghassa anuttarapuññakkhettabhāvaṃ dīpeti. ‘‘Anuttaraṃ puññakkhettaṃ lokassā’’ti hi vuttaṃ.Tanti pubbe ‘‘yo’’ti aniyamena vuttassa niyamavacanaṃ.Ariyasaṅghanti ettha ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena. Atha vā sadevakena lokena saraṇanti araṇīyato upagantabbato upagatānañca tadatthasiddhito ariyā. Ariyānaṃ saṅgho samūhotiariyasaṅgho. Atha vā ariyo ca so yathāvuttanayena saṅgho ca diṭṭhisīlasāmaññena saṃhatabhāvatoti ariyasaṅgho, aṭṭha ariyapuggalā. Taṃ ariyasaṅghaṃ. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva‘‘sirasā namāmī’’ti vuttanti daṭṭhabbaṃ.
"khettaṃ janānaṃ kusalatthikānaṃ": Because it protects by causing the state of great fruit, khittaṃ bījaṃ mahapphalabhāvakaraṇena tāyatīti hi khettaṃ, the field is the ground where early and late crops grow; because of its similarity, the Noble Sangha is also called "khetta" (field). With this, he indicates the state of the Noble Sangha as an unsurpassed field of merit. For it is said, "Anuttaraṃ puññakkhettaṃ lokassa" (an unsurpassed field of merit for the world). Taṃ: This is a specification of what was previously said indefinitely as "yo." Ariyasaṅgha: Here, according to the nirutti-naya (etymological method), they are ariyā because they are far from defilements (kilesehi ārakattā), because they do not go in the wrong way (anaye na iriyanato), and because they go in the right way (aye ca iriyanato). Or else, they are ariyā because they are worthy of being approached (araṇīyato upagantabbato) by the world with its devas, for refuge, and because they have accomplished their purpose for those who have approached them (upagatānañca tadatthasiddhito). Ariyānaṃ saṅgho samūho ti ariyasaṅgho: The Sangha is a group of ariyas. Or else, ariyasaṅgho is both ariyā in the manner described above, and a sangha, being united in shared views and moral conduct (diṭṭhisīlasāmaññena saṃhatabhāvatoti), the eight noble individuals (aṭṭha ariyapuggalā). That Noble Sangha. It should be seen that here, in order to show the great benefit of the Noble Sangha, the attainment of the Buddha and Dhamma gems is dependent on the Sangha gem, "sirasā namāmī" (I bow with my head) is said right here.
‘‘icceva’’miccādi. Iccevaṃ yathāvuttanayenaaccantaṃekantenanamassaneyyaṃnamassitabbaṃ ratanattayaṃnamassamānokāyavācācittehi vandamāno ahaṃ vipulaṃ yaṃ puññābhisandaṃ alatthanti sambandho. Tattha buddhādayo ratijananaṭṭhenaratanaṃ. Tesañhi ‘‘itipi so bhagavā’’tiādinā yathābhūtaguṇe āvajjentassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –
"iccevaṃ" etc. Iccevaṃ: in the manner described above, accantaṃ: exceedingly, entirely; namassaneyyaṃ: worthy of reverence; ratanattayaṃ: the Triple Gem; namassamāno: venerating, paying homage with body, speech, and mind; ahaṃ: I; the connection is that I obtained a great stream of merit (vipulaṃ yaṃ puññābhisandaṃ alatthaṃ). There, the Buddhas, etc., are ratanaṃ (gems) in the sense of generating delight. For, when one reflects on their qualities as they really are, such as "itipi so bhagavā" (thus indeed, the Blessed One), etc., immeasurable joy and gladness arise, which are the cause for the attainment of the Deathless. As it was said:
‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti, ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’tiādi (a. ni. 11.11).
"At whatever time, Mahānāma, a noble disciple recollects the Tathāgata, at that time his mind is not overwhelmed by lust, his mind is not overwhelmed by aversion, his mind is not overwhelmed by delusion; at that time his mind is straightened. And when the mind is straightened, Mahānāma, the noble disciple obtains the meaning, obtains the teaching, obtains the joy connected with the teaching; for one who is joyful, rapture arises" etc. (A.N. 11.11).
Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –
Or, the state of being adorned is the meaning of ratana. For it was said:
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
"Adorned, greatly priced, incomparable, rare to see,
Enjoyed by unique beings, therefore it is called a gem." (D.N.A. 2.33);
Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsuyeva labbhantīti.
And the states of being adorned, etc., are found only in the Buddhas, etc., being unique.
mahāgaṇṭhipadevuttaṃ.Majjhimagaṇṭhipadepanacūḷagaṇṭhipadeca ‘‘puññābhisandanti puññābhinisaṃsa’’ntipi attho vutto.Puññābhisandanti puññanadiṃ, puññappavāhanti evaṃ panettha attho veditabbo. Avicchedena pavattiyamānañhi puññaṃ abhisandanaṭṭhena ‘‘puññābhisando’’ti vuccati. Teneva sāratthapakāsiniyā saṃyuttanikāyaṭṭhakathāya (saṃ. ni. aṭṭha. 3.5.1027) –
It is said in the Mahāgaṇṭhipada. But in the Majjhimagaṇṭhipada and the Cūḷagaṇṭhipada, the meaning "puññābhisandanti puññābhinisaṃsa" (meritorious outflow is the same as meritorious advantage) is also stated. Puññābhisanda: puññanadiṃ, puññappavāhaṃti: here the meaning should be understood as "a stream of merit, a flow of merit." For merit that flows without interruption is called "puññābhisando" (meritorious outflow) in the sense of outflowing. Therefore, in the Sāratthapakāsinī commentary on the Saṃyutta Nikāya (SA. 3.5.1027):
‘‘Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti ‘itipi so bhagavā…pe… buddho bhagavā’ti, ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro’’ti (saṃ. ni. 5.1027) –
"There are these four streams of merit, monks, streams of skillful deeds, foods of happiness. What four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha, 'Thus indeed, the Blessed One…pe… is the Buddha, the Blessed One.' This is the first stream of merit, stream of skillful deeds, food of happiness" (S.N. 5.1027).
gaṇṭhipadevuttaṃ ‘‘puññābhisandanti puññaphala’’nti, taṃ na sundaraṃ. Na hi ratanattayaṃ namassamāno tasmiṃ khaṇe puññaphalaṃ alattha, kintu anappakaṃ puññarāsiṃ tadā alabhi, tassa ca phalaṃ paralokabhāgī, diṭṭhadhamme tu antarāyavighāto tassa ca puññassa ānisaṃsamattakaṃ, ‘‘tassānubhāvena hatantarāyo’’ti ca vuttaṃ, na ca puññaphale anuppanne tassānubhāvena hatantarāyabhāvo na sijjhati, na cetaṃ tasmiṃyeva khaṇe diṭṭhadhammavedanīyaṃ ahosi. Tasmā tassa mahato puññappavāhassa ānubhāvena hatantarāyoti ayameva attho yujjati. Athāpi paṇāmakiriyāya janitattā puññameva puññaphalanti tassādhippāyo siyā, evaṃ sati yujjeyya. So ca puññappavāho na appamattako, atha kho mahantoyevāti dassento āha‘‘vipula’’nti, mahantaṃ anappakanti vuttaṃ hoti.Alatthanti alabhiṃ, pāpuṇinti attho.
It is said in the Gaṇṭhipada, "puññābhisandanti puññaphalaṃ" (meritorious outflow is the same as meritorious fruit), that is not good. For, while venerating the Triple Gem, he did not obtain the fruit of merit at that moment, but at that time he obtained an immeasurable mass of merit, and its fruit is a share in the next world, but in this very life, there is the cessation of obstacles, and that is only a small benefit of that merit, and it is said, "tassānubhāvena hatantarāyo" (by its power, obstacles are destroyed), and the state of having obstacles destroyed by its power is not achieved without the arising of meritorious fruit, and this was not felt in this very moment. Therefore, the meaning that is appropriate is that by the power of that great flow of merit, obstacles are destroyed. Or else, it may be that his intention is that merit itself is the fruit of merit, since it is generated by the act of bowing; if so, it would be appropriate. And showing that that flow of merit is not small, but rather very great, he says "vipulaṃ" (abundant), which means great, immeasurable. Alatthaṃ: I obtained, I reached.
Tassānubhāvenāti tassa yathāvuttassa puññappavāhassa ānubhāvena balena.Hatantarāyoti taṃtaṃsampattiyā vibandhanavasena sattasantānassa antare vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Paṇāmapayojane vuttavidhinā hato viddhasto antarāyo upaddavo assāti hatantarāyo. Assa ‘‘vaṇṇayissaṃ vinaya’’nti iminā sambandho, hatantarāyo hutvā vinayaṃ vaṇṇayissanti vuttaṃ hoti. Etena tassa puññappavāhassa attano pasādasampattiyā ratanattayassa ca khettabhāvasampattiyā atthasaṃvaṇṇanāya upaghātakaupaddavānaṃ hanane samatthataṃ dīpeti.
"Tassānubhāvena": by the power, the strength, of that flow of merit as described above. "Hatantarāyo": antarāyo is that which comes, arrives, in the middle, in the continuum of beings, as a hindrance to such-and-such an attainment, a disadvantage in this very life, etc. Hatantarāyo is one whose obstacles, disturbances, are destroyed, dispelled, by the method stated in the section on the benefit of reverence. The connection of "assa" (of him) is with "vaṇṇayissaṃ vinaya" (I will describe the Vinaya); it is said that having had his obstacles destroyed, he will describe the Vinaya. By this, he indicates the ability of that flow of merit to destroy destructive obstacles to the description of the meaning, by the perfection of his own faith, and by the perfection of the Triple Gem as a field of merit.
‘‘yasmiṃ ṭhite’’tiādi. Aṭṭhitassa susaṇṭhitassa bhagavato sāsanaṃ yasmiṃ ṭhite patiṭṭhitaṃ hotīti yojetabbaṃ. Tatthayasminti yasmiṃ vinayapiṭake.Ṭhiteti pāḷito ca atthato ca anūnaṃ hutvā lajjīpuggalesu pavattanaṭṭhena ṭhiteti attho.Sāsananti adhisīlaadhicittaadhipaññāsaṅkhātasikkhattayasaṅgahitaṃ sāsanaṃ.Aṭṭhitassāti kāmasukhallikattakilamathānuyogasaṅkhāte antadvaye aṭṭhitassāti attho. ‘‘Appatiṭṭhaṃ khvāhaṃ, āvuso, anāyūhaṃ oghamatari’’nti (saṃ. ni. 1.1) hi vuttaṃ. Ayañcattho tīsupisīhaḷagaṇṭhipadesuvuttoyeva.Gaṇṭhipadepana ‘‘aṭṭhitassāti parinibbutassapi bhagavato’’ti vuttaṃ.
"Yasmiṃ ṭhite" etc. It should be connected as: the well-established Sāsana of the Blessed One, who is not attached, is established in that which is established. There, yasmiṃ: in that Vinaya Piṭaka. Ṭhite: the meaning is "established," in the sense of being maintained undiminished both in the letter and in the meaning, and being present among virtuous individuals. Sāsanaṃ: the teaching, included in the three trainings (sikkhattaya) known as higher virtue, higher mind, and higher wisdom. Aṭṭhitassa: the meaning is "not attached" to the two extremes known as indulgence in sensual pleasures and indulgence in self-mortification. For it was said, "Appatiṭṭhaṃ khvāhaṃ, āvuso, anāyūhaṃ oghamatari" (Without support, friend, without effort, I crossed the flood) (S.N. 1.1). And this meaning is indeed stated in all three Sinhala Gaṇṭhipadas. But in the Gaṇṭhipada, it is said, "aṭṭhitassāti parinibbutassapi bhagavato" (aṭṭhitassa: of the Blessed One even after his parinibbāna).
Patiṭṭhitaṃ hotīti tesuyeva lajjīpuggalesu pavattanaṭṭhena patiṭṭhitaṃ hoti.Susaṇṭhitassāti ettha tāva tīsupigaṇṭhipadesuidaṃ vuttaṃ ‘‘dvattiṃsamahāpurisalakkhaṇaasītianubyañjanehi samannāgamanavasena susaṇṭhānassāti attho. Anena assa rūpakāyasampattiṃ nidassetī’’ti.Gaṇṭhipadepana ‘‘yathāṭhāne patiṭṭhitehi lakkhaṇehi samannāgatattā rūpakāyena susaṇṭhito, kāyavaṅkādirahitattā tādilakkhaṇasamannāgatattā ca nāmakāyenapī’’ti vuttaṃ.Kenacipana ‘‘catubrahmavihāravasena sattesu suṭṭhu sammā ca ṭhitassāti atthavasena vā susaṇṭhitassa. Susaṇṭhitattā hesa kevalaṃ sattānaṃ dukkhaṃ apanetukāmo hitaṃ upasaṃharitukāmo sampattiyā ca pamudito apakkhapatito ca hutvā vinayaṃ deseti. Tasmā imasmiṃ vinayasaṃvaṇṇanādhikāre sāruppāya thutiyā thomento āha ‘susaṇṭhitassā’’’ti vatvā‘‘gaṇṭhipadesuvuttattho adhippetādhikārānurūpo na hotī’’ti vuttaṃ. Ayaṃ panettha amhākaṃ khanti – yathāvuttakāmasukhallikādiantadvaye aṭṭhitattāyeva majjhimāya paṭipadāya sammā ṭhitattā susaṇṭhitassāti evamattho gahetabboti. Evañhi sati ārambhānurūpathomanā katā hoti yathāvuttaantadvayaṃ vivajjetvā majjhimāya paṭipadāya vinayapaññattiyāyeva yebhuyyena pakāsanato.
Patiṭṭhitaṃ hoti: it is established in those same virtuous individuals, in the sense of being present. Susaṇṭhitassa: here, in all three Gaṇṭhipadas, it is said, "dvattiṃsamahāpurisalakkhaṇaasītianubyañjanehi samannāgamanavasena susaṇṭhānassāti attho. Anena assa rūpakāyasampattiṃ nidassetī"ti: "The meaning is 'well-established' in the sense of being endowed with the thirty-two marks of a great man and the eighty minor marks. By this, he indicates his perfection of the body of form." But in the Gaṇṭhipada, it is said, "yathāṭhāne patiṭṭhitehi lakkhaṇehi samannāgatattā rūpakāyena susaṇṭhito, kāyavaṅkādirahitattā tādilakkhaṇasamannāgatattā ca nāmakāyenapī"ti: "Because he is endowed with the marks established in their proper places, he is well-established in his body of form; and because he is free from crookedness of the body, and because he is endowed with the marks such as that, he is also well-established in his body of name." But someone said, "catubrahmavihāravasena sattesu suṭṭhu sammā ca ṭhitassāti atthavasena vā susaṇṭhitassa. Susaṇṭhitattā hesa kevalaṃ sattānaṃ dukkhaṃ apanetukāmo hitaṃ upasaṃharitukāmo sampattiyā ca pamudito apakkhapatito ca hutvā vinayaṃ deseti. Tasmā imasmiṃ vinayasaṃvaṇṇanādhikāre sāruppāya thutiyā thomento āha ‘susaṇṭhitassā’’ti: "Or, according to the meaning, 'well-established' in the sense of being well and rightly established in beings by way of the four divine abodes. Because he is well-established, he teaches the Vinaya solely desiring to remove the suffering of beings, desiring to bring about their welfare, rejoicing in their prosperity and being impartial. Therefore, in this context of describing the Vinaya, he praises him with a fitting praise, saying 'susaṇṭhitassa'," vatvā (having said), "Gaṇṭhipadesuvuttattho adhippetādhikārānurūpo na hoti"ti vuttaṃ: it is said that the meaning stated in the Gaṇṭhipadas is not in accordance with the intended topic. Here, this is our opinion: that the meaning should be taken as "susaṇṭhitassa" because he is well-established, being rightly established in the middle way, precisely because he is not attached to the two extremes of indulgence in sensual pleasures, etc., as stated above. For in that case, a praise befitting the beginning would have been made, since the middle way is mostly revealed by way of the enactment of the Vinaya, having avoided the two extremes mentioned above.
Tanti pubbe ‘‘yasmi’’nti aniyametvā vuttassa niyamavacanaṃ, tassa ‘‘vinaya’’nti iminā sambandho.Asammissanti bhāvanapuṃsakaniddeso, nikāyantaraladdhīhi asammissaṃ katvā anākulaṃ katvā vaṇṇayissanti vuttaṃ hoti. Sikkhāpadapaññattiyā anurūpassa kālamattassapi dhammasenāpatisāriputtattherasadisenapi duviññeyyabhāvato kevalaṃ buddhavisayaṃ vinayapiṭakaṃ attano balena vaṇṇayissāmīti vacanamattampi aññehi vattumasakkuṇeyyattā‘‘nissāya pubbācariyānubhāva’’nti āha. Pubbācariyānubhāvo nāma atthato pubbācariyehi saṃvaṇṇitā aṭṭhakathā, tatoyeva ca ‘‘pubbācariyānubhāvo aṭṭhakathā’’ti sabbatthagaṇṭhipadesuvuttaṃ. Tasmā pubbācariyehi saṃvaṇṇitaṃ aṭṭhakathaṃ nissāya vaṇṇayissaṃ, na attanoyeva balaṃ nissāyāti vuttaṃ hoti.
Taṃ: This is a specification of what was previously said indefinitely as "yasmiṃ" (in which); its connection is with "vinayaṃ" (the Vinaya). Asammissaṃ: this is a designation in the neuter gender; it is said that he will describe it without mixing it with the doctrines obtained from other schools, having made it unconfused. Since even a small measure of time that accords with the enactment of the training rules is difficult to understand even for those like the Dhamma General Sāriputta Thera, and since saying that "I will describe the Vinaya Piṭaka, which is solely the domain of the Buddha, by my own strength" is something that others could not even say, he says "nissāya pubbācariyānubhāvaṃ." Pubbācariyānubhāvo nāma atthato pubbācariyehi saṃvaṇṇitā aṭṭhakathā, tatoyeva ca "pubbācariyānubhāvo aṭṭhakathā"ti sabbattha gaṇṭhipadesu vuttaṃ: The power of the former teachers is the commentaries that were described in meaning by the former teachers, and therefore, in all the Gaṇṭhipadas, it is said that "the power of the former teachers is the commentary." Therefore, it is said that "relying on the commentary that was described by the former teachers, I will describe it, not relying on my own strength."
‘‘kāmañcā’’tiādimāha.Kāmanti ekantena, yathicchakaṃ vā, sabbasoti vuttaṃ hoti, tassa ‘‘saṃvaṇṇito’’ti iminā sambandho. Kāmaṃ saṃvaṇṇitoyeva, no na saṃvaṇṇitoti attho. Kehi pana so vinayo saṃvaṇṇitoti āha‘‘pubbācariyāsabhehī’’ti. Mahākassapattherādayo pubbācariyā eva akampiyaṭṭhena uttamaṭṭhena ca āsabhā, tehi pubbācariyāsabhehīti vuttaṃ hoti. Kīdisā panete pubbācariyāti āha‘‘ñāṇambū’’tiādi. Aggamaggañāṇasaṅkhātenaambunāsalilenaniddhotāninissesato āyatiṃ anuppattidhammatāpādanena dhotāni vikkhālitāni visodhitāni rāgādīni tīṇi malāni kāmāsavādayo ca cattāro āsavā yehi teñāṇambuniddhātamalāsavā,tehīti attho. Iminā ca na kevalaṃ etesu ācariyabhāvoyeva, atha kho rāgādimalarahitā khīṇāsavā visuddhasattā eteti dasseti.
He says "kāmañcā" etc. Kāmaṃ: entirely, or according to wish, it is said to be all; its connection is with "saṃvaṇṇito" (described). The meaning is that it is indeed described, not that it is not described. But he asks, "By whom was that Vinaya described?" "pubbācariyāsabhehi": The former teachers, such as Mahākassapa Thera, are indeed āsabhā (bulls) in the sense of being unshakeable and supreme; by those former teachers, the bulls, is what is said. But he asks, "What kind of former teachers are these?" "ñāṇambū" etc. Those by whom the three stains, namely, greed, etc., and the four floods of sensual pleasure, etc., have been completely washed, cleansed, purified, by the ambunā (water), the liquid, known as the knowledge of the highest path, by making them incapable of arising again in the future, are ñāṇambuniddhātamalāsavā, that is the meaning. And with this, he shows that it is not only that they are teachers, but rather that they are pure beings, whose defilements are destroyed, who are free from the stain of greed, etc.
‘‘visuddhavijjāpaṭisambhidehī’’ti. Visuddhā accantaparisuddhā vijjā catasso ca paṭisambhidā yesaṃ te visuddhavijjāpaṭisambhidā, tehi. Ekadesena paṭisambhidaṃ appattānaṃ ariyānameva abhāvato etehi adhigatapaṭisambhidā paṭutaraladdhappabhedāti dassetuṃvisuddhaggahaṇaṃ kataṃ.Vijjāti tisso vijjā, aṭṭha vijjā vā. Tattha dibbacakkhuñāṇaṃ pubbenivāsañāṇaṃ āsavakkhayañāṇañcāti imā tisso vijjā. Aṭṭha vijjā pana –
"visuddhavijjāpaṭisambhidehī": Those whose wisdom is pure, utterly pure, and who have the four analytical knowledges are visuddhavijjāpaṭisambhidā; by them. Visuddha is stated in order to show that these are the ones who have attained the distinctions of analytical knowledge, since there are no ariyas who have not attained analytical knowledge even in part. Vijjā: the three kinds of knowledge, or the eight kinds of knowledge. There, these are the three kinds of knowledge: the knowledge of the divine eye, the knowledge of past lives, and the knowledge of the destruction of the āsavas. But the eight kinds of knowledge are –
‘‘Vipassanāñāṇamanomayiddhi,
"Vipassanāñāṇamanomayiddhi,
Iddhippabhedopi ca dibbasotaṃ;
Parassa cetopariyāyañāṇaṃ,
Pubbenivāsānugatañca ñāṇaṃ;
Dibbañca cakkhāsavasaṅkhayo ca,
Etāni ñāṇāni idhaṭṭha vijjā"ti –
‘‘saddhammasaṃvaṇṇanakovidehī’’ti. ‘‘Paṭisambhidāppattānampi dhammesu abhiyogavasena viseso hotīti laddhapaṭisambhidāsu sātisayataṃ dassetuṃ āhā’’tipi vadanti.Saddhammasaṃvaṇṇanakovidehīti piṭakattayasaṅkhātassa saddhammassa saṃvaṇṇane sabbaso atthappakāsane kovidehi chekehi, kusalehīti attho.
"saddhammasaṃvaṇṇanakovidehī": "They also say that this is to show the superiority in those who have attained analytical knowledges, in that there is a distinction in those who have attained analytical knowledge by way of their application to the teachings." Saddhammasaṃvaṇṇanakovidehī: kovidehi: in describing, in completely revealing the meaning of, the Saddhamma (true Dhamma), which is comprised of the three Piṭakas, they are clever, skilled; that is the meaning.
sallekho. Idha pana khīṇāsavādhikārattā parikkhārabāhullassa sallikhanavaseneva attho gahetabbo, tatoyeva cagaṇṭhipade‘‘sallekhiye parimitaparikkhāravuttiyā’’ti attho vutto. Sallekhassa bhāvosallekhiyaṃ,tasmiṃ sallekhiye, sallekhapaṭipattiyanti vuttaṃ hoti.Nosulabhūpamehīti asulabhūpamehi sallekhapaṭipattiyā asukasadisāti tesaṃ upamāya anucchavikapuggalānaṃ dullabhattā natthi sulabhā upamā etesanti nosulabhūpamā.Mahāvihārassāti cittalapabbataabhayagirisesanikāyadvayaṃ paṭikkhipati.Dhajūpamehīti rathassa sañjānanahetukaṃ rathe baddhadhajaṃ viya ajānantānaṃ ‘‘asukehi ca asukehi ca therehi nivāsito mahāvihāro nāmā’’ti evaṃ mahāvihārassa sañjānanahetuttā mahāvihārassa dhajūpamehi.Saṃvaṇṇitoti sammā anūnaṃ katvā vaṇṇito. Saṃvaṇṇito ayaṃ vinayoti padacchedo kātabbo.Cittehi nayehīti anekappabhedanayattā vicittehi nayehi.Sambuddhavaranvayehīti sabbaññubuddhavaraṃ anugatehi, bhagavato adhippāyānugatehi nayehīti vuttaṃ hoti. Atha vā buddhavaraṃ anugatehi pubbācariyāsabhehīti sambandho kātabbo.
sallekho. Here, since the emphasis is on the arahant who has destroyed the āsavas, sallekha should be understood in the sense of reducing excess belongings. Therefore, in the Gaṇṭhipada, the meaning is stated as "sallekhiye parimitaparikkhāravuttiyā" (living with limited requisites in sallekha). The state of sallekha is sallekhiyaṃ, in that sallekhiya, it means following the practice of sallekha. Nosulabhūpamehī means that, because individuals who do not match the practice of sallekha are difficult to find, there is no easy comparison for them, hence "nosulabhūpamā." Mahāvihārassā refutes the Cittalapabbata, Abhayagiri, and the two Sesanikaayas. Dhajūpamehī means that, like a flag tied to a chariot that serves as a sign for recognition, the Mahāvihāra serves as a sign for those who do not know, saying, "The Mahāvihāra is inhabited by such and such elders," therefore, like a flag for the Mahāvihāra. Saṃvaṇṇito means well explained, completely and without deficiency. "Saṃvaṇṇito ayaṃ vinayoti" (this Vinaya is well explained) – the word division should be done this way. Cittehi nayehī means with various methods, due to the diverse nature of the methods. Sambuddhavaranvayehī means following the excellent Buddha, following the intention of the Blessed One. Alternatively, it can be connected as following the excellent Buddha, with the assemblies of former teachers.
‘‘saṃvaṇṇanā’’tiādimāha. Idaṃ vuttaṃ hoti – kiñcāpi pubbācariyāsabhehi yathāvuttaguṇavisiṭṭhehi ayaṃ vinayo sabbaso vaṇṇito, tathāpi tesaṃ esā saṃvaṇṇanā sīhaḷadīpavāsīnaṃ bhāsāya saṅkhatattā racitattā dīpantare bhikkhujanassa sīhaḷadīpato aññadīpavāsino bhikkhugaṇassa kiñci atthaṃ payojanaṃ yasmā nābhisambhuṇāti na sampādeti na sādheti, tasmā imaṃ saṃvaṇṇanaṃ pāḷinayānurūpaṃ katvā buddhasirittherena ajjhiṭṭho idāni samārabhissanti. Tattha saṃvaṇṇiyati attho etāyātisaṃvaṇṇanā,aṭṭhakathā. Sā pana dhammasaṅgāhakattherehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthavaṇṇanānurūpeneva vācanāmaggaṃ āropitattā tisso saṅgītiyo āruḷhoyeva buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo. Soyeva ca mahāmahindattherena tambapaṇṇidīpaṃ ābhato, pacchā tambapaṇṇiyehi mahātherehi nikāyantaraladdhīhi saṅkarapariharaṇatthaṃ sīhaḷabhāsāya ṭhapito. Tenāha‘‘sīhaḷadīpakenā’’tiādi. Sīhassa lānato gahaṇatosīhaḷo,sīhakumāro. Taṃvaṃsajātatāya tambapaṇṇidīpe khattiyānaṃ tesaṃ nivāsatāya tambapaṇṇidīpassapi sīhaḷabhāvo veditabbo, tasmiṃ sīhaḷadīpe bhūtattāsīhaḷadīpakena vākyenavacanena, sīhaḷabhāsāyāti vuttaṃ hoti.
He began with ‘‘saṃvaṇṇanā’’tiādi. This means that although this Vinaya has been fully explained by the assemblies of former teachers who possess the qualities mentioned, this explanation of theirs, being composed in the language of those residing in the island of Sri Lanka, does not provide any meaning or benefit to the community of monks in other countries, since it is different from the island of Sri Lanka; therefore, making this explanation consistent with the Pali method, Buddhasiri Thera will now begin. There, saṃvaṇṇanā means that by which the meaning is explained, a commentary (aṭṭhakathā). However, since that was first recited by the elders who compiled the Dhamma, reciting the three Piṭakas and placing it in the path of recitation in accordance with the meaning explanation, the path of discourse that embodies the meaning explanation of the Buddha's words has already ascended the three recitations (saṅgītis). That same (commentary) was brought to the island of Tambapaṇṇi by Mahāmahindatthera and was later established in the Sinhala language by the great elders of Tambapaṇṇi to avoid corruption by other sectarian views. Therefore, he said ‘‘sīhaḷadīpakenā’’tiādi. Sīhaḷo (Sinhala) means "lion-born," from sīhassa lānato gahaṇato (from the lion's lair or capture), a lion prince. Due to being born from that lineage, it should be understood that the khattiyas in the island of Tambapaṇṇi and the island of Tambapaṇṇi itself are called Sinhala because of their residence; sīhaḷadīpakena vākyena (by the Sinhala language) means by the words, by the Sinhala language, because it originated in that Sinhala island.
Pāḷinayānurūpanti pāḷinayassa anurūpaṃ katvā, māgadhabhāsāya parivattitvāti vuttaṃ hoti.Ajjhesananti garuṭṭhāniyaṃ payirupāsitvā garutaraṃ payojanaṃ uddissa abhipatthanā ajjhesanā, taṃ ajjhesanaṃ, āyācananti attho. Tassa ‘‘samanussaranto’’ti iminā sambandho. Kassa ajjhesananti āha‘‘buddhasirivhayassa therassā’’ti. Buddhasirīti avhayo nāmaṃ yassa soyaṃbuddhasirivhayo,tassa, itthannāmassa therassa ajjhesanaṃ sammā ādarena samanussaranto hadaye ṭhapentoti attho.
Pāḷinayānurūpanti means making it consistent with the Pali method, translating it into the Magadhi language. Ajjhesananti means approaching someone worthy of respect and earnestly desiring a greater benefit, that is ajjhesanā, entreaty. That is connected to "samanussaranto" (remembering). To whom was the entreaty made? He says ‘‘buddhasirivhayassa therassā’’ti. Buddhasirivhayo means whose name is Buddhasiri; remembering with respect and keeping in mind the entreaty of that elder, Buddhasiri Thera.
‘‘saṃvaṇṇanaṃ tañcā’’tiādimāha. Tattha tañca idāni vuccamānaṃ saṃvaṇṇanaṃ samārabhanto sakalāyapi mahāaṭṭhakathāya idha gahetabbato mahāaṭṭhakathaṃ tassā idāni vuccamānāya saṃvaṇṇanāya sarīraṃ katvā mahāpaccariyaṃ yo vinicchayo vutto, tatheva kurundīnāmādīsu vissutāsu aṭṭhakathāsu yo vinicchayo vutto, tatopi vinicchayato yuttamatthaṃ apariccajanto antogadhattheravādaṃ katvā saṃvaṇṇanaṃ samārabhissanti padatthasambandho veditabbo. Ettha ca attho kathiyati etāyāti atthakathā, sāyevaaṭṭhakathātthakārassa ṭṭhakāraṃ katvā ‘‘dukkhassa pīḷanaṭṭho’’tiādīsu (paṭi. ma. 1.17; 2.8) viya.Mahāpaccariyanti etthapaccarīti uḷumpaṃ vuccati, tasmiṃ nisīditvā katattā tameva nāmaṃ jātaṃ. Kurundivallivihāro nāma atthi, tattha katattākurundīti nāmaṃ jātanti vadanti. Ādisaddena andhakaṭṭhakathaṃ saṅkhepaṭṭhakathañca saṅgaṇhāti.Vissutāsūti sabbattha patthaṭāsu, pākaṭāsūti vuttaṃ hoti.
He began with ‘‘saṃvaṇṇanaṃ tañcā’’tiādi. Here, while beginning that explanation that is now being spoken of, taking the Mahāaṭṭhakathā in its entirety, making the Mahāaṭṭhakathā the body for that explanation that is now being spoken of, not abandoning the correct meaning from the judgments stated in the Mahāpaccari and from the judgments stated in the well-known commentaries such as the Kurundi, undertaking the explanation by including the Theravāda view; the connection of the words and meanings should be understood. Here, aṭṭhakathā means that by which the meaning is spoken, the commentary, just like in "dukkhassa pīḷanaṭṭho"tiādīsu (Paṭi. Ma. 1.17; 2.8), by changing the "a" to "ṭṭha." Mahāpaccariyanti here, paccarī means raft (uḷumpaṃ), since it was composed sitting on that, it became the same name. They say that because it was composed at the Kurundivallivihāra, the name kurundī arose. With the word "ādi" (etc.), it includes the Andhakaṭṭhakathā and the Saṅkhepaṭṭhakathā. Vissutāsūti means well-known everywhere, that is, well-known.
Yuttamatthanti ettha tāvamajjhimagaṇṭhipade cūḷagaṇṭhipadeca idaṃ vuttaṃ ‘‘yuttamatthanti saṃvaṇṇetabbaṭṭhānassa yuttamatthaṃ, na pana tattha ayuttampi atthīti vuttaṃ hotī’’ti.Mahāgaṇṭhipadepanettha na kiñci vuttaṃ.Kenacipana ‘‘mahāaṭṭhakathānayena vinayayuttiyā vā yuttamattha’’nti vuttaṃ, taṃ yuttaṃ viya dissati mahāpaccariādīsupi katthaci ayuttassāpi atthassa upari vibhāvanato. ‘‘Aṭṭhakathaṃyeva gahetvā saṃvaṇṇanaṃ karissāmī’’ti vutte aṭṭhakathāsu vuttattheravādānaṃ bāhirabhāvo siyāti tepi antokattukāmo‘‘antogadhatheravāda’’nti āha, theravādepi antokatvāti vuttaṃ hoti.Saṃvaṇṇananti aparakālakiriyāya kammaniddeso. Pubbe vuttaṃ tu ‘‘saṃvaṇṇana’’nti vacanaṃ tattheva ‘‘samārabhanto’’ti pubbakālakiriyāya kammabhāvena yojetabbaṃ.Sammāti vattabbe gāthābandhavasena rassabhāvo katoti veditabbo.
Yuttamatthanti here, in the Majjhimagaṇṭhipada and Cūḷagaṇṭhipada, it is said, "yuttamatthanti saṃvaṇṇetabbaṭṭhānassa yuttamatthaṃ, na pana tattha ayuttampi atthīti vuttaṃ hotī" (correct meaning means the correct meaning of the place to be explained, but it is not said that there is also incorrect meaning there). In the Mahāgaṇṭhipada, however, nothing is said here. Some, however, have said "mahāaṭṭhakathānayena vinayayuttiyā vā yuttamatthaṃ" (the correct meaning according to the Mahāaṭṭhakathā or Vinaya reasoning), and that seems correct, because even in the Mahāpaccari etc., sometimes even incorrect meanings are explained further. Because he wanted to include the Theravāda views stated in the commentaries so that they would not be external, saying, "I will make the explanation by taking only the commentaries," he said ‘‘antogadhatheravāda’’, meaning including even the Theravāda views. Saṃvaṇṇananti is the object of the subsequent action. The previously mentioned word "saṃvaṇṇana," however, should be connected there as the object of the prior action "samārabhanto" (beginning). It should be understood that the shortening was done in Sammā due to the verse structure, instead of saying "Sammā."
‘‘taṃ me’’tiādimāha. Idaṃ vuttaṃ hoti – idāni vuccamānaṃ taṃ mama saṃvaṇṇanaṃ dhammapadīpassa tathāgatassa dhammaṃ sāsanadhammaṃ pāḷidhammaṃ vā sakkaccaṃ paṭimānayantā pūjentā thirehi sīlakkhandhādīhi samannāgatattā therā, acirapabbajitattā navā, tesaṃ majjhe bhavattā majjhimā ca bhikkhū pasannacittā yathāvuttanayena sappayojanattā upari vakkhamānavidhinā pamāṇattā ca saddahitvā pītisomanassayuttacittā issāpakatā ahutvā nisāmentu suṇantūti. Tatthadhammappadīpassāti dhammoyeva sattasantānesu mohandhakāravidhamanato padīpasadisattā padīpo assāti dhammapadīpo, bhagavā. Tassa dhammapadīpassa.
He began with ‘‘taṃ me’’tiādi. This means that may that explanation of mine, which is now being spoken of, be listened to with joyful minds by the monks who are honoring and revering the Dhamma, the teaching Dhamma or Pali Dhamma, of the Tathāgata, who is the lamp of the Dhamma, who are steadfast, endowed with the aggregates of morality etc., the elders (thera), the new monks (nava) because they have recently ordained, and the middling (majjhima) because they are in between, and because it is purposeful in the manner described and authoritative in the manner to be spoken of later, believing with minds filled with joy and happiness, and not being envious. There, dhammappadīpassāti means, because the Dhamma is like a lamp in dispelling the darkness of delusion in beings' minds, the Dhamma is a lamp, the Blessed One. Of that lamp of Dhamma.
‘‘buddhenā’’tiādimāha. Yatheva buddhena yo dhammo ca vinayo ca vutto, so tassa buddhassa yehi puttehi dhammasenāpatiādīhi tatheva ñāto, tesaṃ buddhaputtānaṃ matimaccajantā sīhaḷaṭṭhakathācariyā yasmā pure aṭṭhakathā akaṃsūti ayamettha sambandho. Tatthadhammoti suttābhidhamme saṅgaṇhāti,vinayoti sakalaṃ vinayapiṭakaṃ. Ettāvatā ca sabbampi buddhavacanaṃ niddiṭṭhaṃ hoti. Sakalañhi buddhavacanaṃ dhammavinayavasena duvidhaṃ hoti.Vuttoti pāḷito ca atthato ca buddhena bhagavatā vutto. Na hi bhagavatā abyākataṃ nāma tantipadaṃ atthi, sabbesaṃyeva attho kathito, tasmā sammāsambuddheneva tiṇṇaṃ piṭakānaṃ atthavaṇṇanākkamopi bhāsitoti daṭṭhabbaṃ.Tattha tattha bhagavatā pavattitā pakiṇṇakadesanāyeva hi aṭṭhakathā. Tatheva ñātoti yatheva buddhena vutto, tatheva ekapadampi ekakkharampi avināsetvā adhippāyañca avikopetvā ñāto viditoti attho.Tesaṃ matimaccajantāti tesaṃ buddhaputtānaṃ adhippāyaṃ apariccajantā.Aṭṭhakathā akaṃsūti aṭṭhakathāyo akaṃsu. Katthaci ‘‘aṭṭhakathāmakaṃsū’’ti pāṭho dissati, tatthāpi soyevattho, ma-kāro pana padasandhivasena āgatoti daṭṭhabbo. ‘‘Aṭṭhakathā’’ti bahuvacananiddesena mahāpaccariyādikaṃ saṅgaṇhāti.
He began with ‘‘buddhenā’’tiādi. Just as the Dhamma and Vinaya were spoken by the Buddha, and just as they were known by those sons of the Buddha, such as the general of the Dhamma, in that way, because the Sinhala commentary teachers formerly made the commentaries without abandoning their views, this is the connection here. There, dhammo includes the Suttas and Abhidhamma, vinayo includes the entire Vinaya Piṭaka. Thus, all the words of the Buddha have been indicated. Indeed, all the words of the Buddha are twofold, in terms of Dhamma and Vinaya. Vutto means spoken by the Buddha, the Blessed One, both in Pali and in meaning. Indeed, there is no text word that was not explained by the Blessed One; the meaning of all of them has been spoken. Therefore, it should be seen that the way of explaining the meaning of the three Piṭakas was also spoken by the Sammāsambuddha. The scattered teachings spoken by the Blessed One in various places are indeed the commentaries. Tatheva ñātoti means just as it was spoken by the Buddha, it was known and understood in that way, without destroying even a single word or syllable, and without corrupting the intention. Tesaṃ matimaccajantāti means not abandoning the intention of those sons of the Buddha. Aṭṭhakathā akaṃsūti means they made the commentaries. In some places, the reading "aṭṭhakathāmakaṃsū" is seen, but the meaning is the same; the "ma" is added due to the word combination. With the plural indication "Aṭṭhakathā," it includes the Mahāpaccari etc.
Tasmāti yasmā tesaṃ buddhaputtānaṃ adhippāyaṃ avikopetvā pure aṭṭhakathā akaṃsu, tasmāti attho.Hīti nipātamattaṃ hetuatthassa ‘‘tasmā’’ti imināyeva pakāsitattā. Yadi aṭṭhakathāsu vuttaṃ sabbampi pamāṇaṃ, evaṃ sati tattha pamādalekhāpi pamāṇaṃ siyāti āha‘‘vajjayitvāna pamādalekha’’nti. Tatthapamādalekhanti aparabhāge potthakāruḷhakāle pamajjitvā likhanavasena pavattaṃ pamādapāṭhaṃ. Idaṃ vuttaṃ hoti – pamādena satiṃ apaccupaṭṭhapetvā adinnādānassa pubbapayoge ‘‘saccepi alikepi dukkaṭa’’nti vuttavacanasadisaṃ yaṃ likhitaṃ, taṃ vajjayitvā apanetvā sabbaṃ pamāṇanti. Vakkhati hi tattha –
Tasmāti means because they formerly made the commentaries without corrupting the intention of those sons of the Buddha, therefore. Hīti is merely a particle, since the meaning of the reason is already expressed by "tasmā." If everything said in the commentaries is authoritative, in that case, even errors due to negligence would be authoritative, so he said ‘‘vajjayitvāna pamādalekha’’nti. There, pamādalekhanti means the mistaken reading that occurred due to writing negligently during the time of copying in the later part of the book. This means that whatever was written due to negligence, without establishing mindfulness, like the saying "saccepi alikepi dukkaṭa" (whether true or false, it is a wrong-doing) in the preliminary use of taking what is not given, that should be rejected and removed, and everything else is authoritative. For he will say there –
‘‘Mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalikhitanti veditabbaṃ. Na hi adinnādānassa pubbapayoge pācittiyaṭṭhāne dukkaṭaṃ nāma atthī’’ti (pārā. aṭṭha. 1.94).
"In the Mahāaṭṭhakathā, however, it is said that even if it is true or false, it is a wrong-doing (dukkaṭa), that should be understood as written due to negligence. Indeed, in the preliminary use of taking what is not given, there is no wrong-doing in the place of a Pacittiya" (Pārā. Aṭṭha. 1.94).
‘‘sikkhāsu sagāravānaṃ idha paṇḍitāna’’nti.Idhāti imasmiṃ sāsane. Puna ‘‘yasmā’’ti vacanassa ko sambandhoti ce? Ettha tāvamahāgaṇṭhipade gaṇṭhipadeca na kiñci vuttaṃ,majjhimagaṇṭhipadepanacūḷagaṇṭhipadeca idaṃ vuttaṃ ‘‘yasmā pamāṇaṃ, tasmā nisāmentu pasannacittā’’ti. Evamassa sambandho daṭṭhabbo. Yasmā aṭṭhakathāsu vuttaṃ pamāṇaṃ, tasmā idha vuttampi pamāṇamevāti pāṭhasesaṃ katvāvajirabuddhittherovadati. Tatthaidhāti imissā samantapāsādikāyāti attho gahetabbo.
‘‘sikkhāsu sagāravānaṃ idha paṇḍitāna’’nti. Idhāti in this Sāsana. Again, if (you ask) what is the connection of the word "yasmā" (because)? Here, nothing is said in the Mahāgaṇṭhipada and Gaṇṭhipada, but in the Majjhimagaṇṭhipada and Cūḷagaṇṭhipada it is said "yasmā pamāṇaṃ, tasmā nisāmentu pasannacittā" (because it is authoritative, therefore listen with joyful minds). The connection should be seen in this way. Because what is said in the commentaries is authoritative, therefore what is said here is also authoritative; adding the remaining text, Vajirabuddhi Thera says. There, idhāti means in this Samantapāsādikā.
‘‘tato ca bhāsantaramevā’’tiādimāha. Pacchā vuttasambandhavasena pana idha vuttampi kasmā pamāṇanti ce? Yasmā vacanamattaṃ ṭhapetvā esāpi aṭṭhakathāyeva, tasmā pamāṇanti dassetuṃ‘‘tato ca bhāsantaramevā’’tiādimāha. Evamākulaṃ dubbiññeyyasabhāvañca katvāgaṇṭhipadesusambandho dassito, anākulavacano ca bhadantabuddhaghosācariyo. Na hi so evamākulaṃ katvā vattumarahati, tasmā yathādhippetamatthamanākulaṃ suviññeyyañca katvā yathāṭhitassa sambandhavaseneva dassayissāma. Kathaṃ? Yasmā aṭṭhakathāsu vuttaṃ pamāṇaṃ, tasmā sakkaccaṃ anusikkhitabbāti evamettha sambandho daṭṭhabbo. Yadi nāma aṭṭhakathāsu vuttaṃ pamāṇaṃ, ayaṃ pana idāni vuccamānā kasmā sakkaccaṃ anusikkhitabbāti āha‘‘tato ca bhāsantarameva hitvā’’tiādi. Idaṃ vuttaṃ hoti – yasmā aṭṭhakathāsu vuttaṃ pamāṇaṃ, yasmā ca ayaṃ saṃvaṇṇanāpi bhāsantarapariccāgādimattavisiṭṭhā, atthato pana abhinnāva, tatoyeva ca pamāṇabhūtā hessati, tasmā sakkaccaṃ ādaraṃ katvā anusikkhitabbāti. Tathā hi porāṇaṭṭhakathānaṃ pamāṇabhāvo, imissā ca saṃvaṇṇanāya bhāsantarapariccāgādimattavisiṭṭhāya atthato tato abhinnabhāvoti ubhayampetaṃ sakkaccaṃ anusikkhitabbabhāvahetūti daṭṭhabbaṃ. Na hi kevalaṃ porāṇaṭṭhakathānaṃ satipi pamāṇabhāve ayaṃ saṃvaṇṇanā tato bhinnā atthato aññāyeva ca sakkaccaṃ anusikkhitabbāti vattumarahati, nāpi imissā saṃvaṇṇanāya tatoabhinnabhāvepi porāṇaṭṭhakathānaṃ asati pamāṇabhāve ayaṃ saṃvaṇṇanā sakkaccaṃ anusikkhitabbāti vattuṃ yuttarūpā hoti, tasmā yathāvuttanayena ubhayampetaṃ sakkaccaṃ anusikkhitabbabhāvahetūti daṭṭhabbaṃ.
He began with ‘‘tato ca bhāsantaramevā’’tiādi. But why is what is said here also authoritative, given the previously stated connection? To show that because this is also a commentary, leaving aside just the language, therefore it is authoritative, he said ‘‘tato ca bhāsantaramevā’’tiādi. The connection has been shown in the Gaṇṭhipadas by making it confusing and difficult to understand, but Bhadantabuddhaghosācariya is one whose words are not confusing. Indeed, he should not speak by making it so confusing. Therefore, making the intended meaning clear and easy to understand, we will show it in accordance with the connection as it stands. How? Because what is said in the commentaries is authoritative, therefore it should be carefully studied; the connection should be seen here in this way. If indeed what is said in the commentaries is authoritative, why should this, which is now being spoken of, be carefully studied? He says ‘‘tato ca bhāsantarameva hitvā’’tiādi. This means that because what is said in the commentaries is authoritative, and because this explanation is also distinguished by the abandonment of other languages, but is not different in meaning, therefore it will be authoritative; therefore, it should be carefully and respectfully studied. Indeed, the authoritativeness of the ancient commentaries and this explanation, which is distinguished by the abandonment of other languages and is not different in meaning, both of these should be seen as reasons for careful study. Indeed, it is not proper to say that even though the ancient commentaries are authoritative, this explanation is different from them and has a different meaning, and therefore should be carefully studied; nor is it proper to say that even though this explanation is not different from them, if the ancient commentaries are not authoritative, this explanation should be carefully studied. Therefore, both of these, in the manner described, should be seen as reasons for careful study.
Tatoti aṭṭhakathāto.Bhāsantarameva hitvāti kañcukasadisaṃ sīhaḷabhāsaṃ apanetvā.Vitthāramaggañca samāsayitvāti porāṇaṭṭhakathāsu upari vuccamānampi ānetvā tattha tattha papañcitaṃ ‘‘ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhū’’ti (pārā. 45) ettha apalokanādīnaṃ catunnampi kammānaṃ vitthārakathā viya tādisaṃ vitthāramaggaṃ saṅkhipitvā vaṇṇayissāmāti adhippāyo. Tathā hi vakkhati –
Tatoti from the commentary. Bhāsantarameva hitvāti removing the Sinhala language, which is like a tunic (kañcuka). Vitthāramaggañca samāsayitvāti the intention is that we will condense the extensive manner, even bringing in what is said above in the ancient commentaries and expanding it in various places, like the extensive discussion of the four actions of "upasampanno is a bhikkhu with the fourth action of ñatti-catuttha, which is unshakeable and worthy of standing" (Pārā. 45). For he will say -
‘‘Ettha ca ñatticatutthakammaṃ ekameva āgataṃ, imasmiṃ pana ṭhāne ṭhatvā cattāri saṅghakammāni nīharitvā vitthārato kathetabbānīti sabbaaṭṭhakathāsu vuttaṃ, tāni ca ‘apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma’nti paṭipāṭiyā ṭhapetvā vitthārena khandhakato parivārāvasāne kammavibhaṅgato ca pāḷiṃ āharitvā kathitāni. Tāni mayaṃ parivārāvasāne kammavibhaṅgeyeva vaṇṇayissāma. Evañhi sati paṭhamapārājikavaṇṇanā ca na bhāriyā bhavissati, yathāṭhitāya ca pāḷiyā vaṇṇanā suviññeyyā bhavissati, tāni ca ṭhānāni asuññāni bhavissanti, tasmā anupadavaṇṇanameva karomā’’ti (pārā. aṭṭha. 1.45 bhikkhupadabhājanīyavaṇṇanā).
"Here, only a single ñatticatutthakammaṃ (act with declaration and three motions) has occurred, but in this place, having extracted four Saṅghakamma (acts of the Sangha), they should be discussed in detail," as stated in all the commentaries. These are: apalokanakammaṃ (act of announcement), ñattikammaṃ (act of declaration), ñattidutiyakammaṃ (act with declaration and one motion), and ñatticatutthakammaṃ (act with declaration and three motions), arranged in order, and discussed in detail, bringing forth the Pali from the Khandhaka, the end of the Parivara, and the Kammavibhanga. We will explain these in the Kammavibhanga at the end of the Parivara itself. In this way, the commentary on the first pārājika (defeat) will not be burdensome, the commentary on the Pali as it stands will be easily understood, and those places will not be empty. Therefore, we will proceed with an uninterrupted commentary," (pārā. aṭṭha. 1.45 bhikkhupadabhājanīyavaṇṇanā).
Vinicchayaṃsabbamasesayitvāti taṃtaṃaṭṭhakathāsu vuttaṃ sabbampi vinicchayaṃ asesayitvā sesaṃ akatvā, kiñcimattampi apariccajitvāti vuttaṃ hoti. Vaṇṇituṃ yuttarūpaṃ hutvā anukkamena āgataṃ pāḷiṃ apariccajitvā saṃvaṇṇanato sīhaḷaṭṭhakathāsu ayuttaṭṭhāne vaṇṇitaṃ yathāṭhāneyeva saṃvaṇṇanato ca vuttaṃ‘‘tantikkamaṃ kiñci avokkamitvā’’ti, kiñci pāḷikkamaṃ anatikkamitvā anukkameneva vaṇṇayissāmāti adhippāyo.
Vinicchayaṃ sabbamasesayitvā means, having exhausted all the vinicchaya (judgments) stated in the respective commentaries, without leaving anything incomplete, without abandoning even the slightest bit. It means being fit to comment, not abandoning the Pali that has come in sequence, and commenting in the proper place as it was commented in the Sinhala commentaries in an unsuitable place. Thus, it is said, "tantikkamaṃ kiñci avokkamitvā," meaning without transgressing any sequence of the Pali, the intention is that we will comment in sequence.
Suttantikānaṃ vacanānamatthanti suttantapāḷiyaṃ āgatānampi vacanānamatthaṃ. Sīhaḷaṭṭhakathāsu ‘‘suttantikānaṃ bhāro’’ti vatvā avuttānampi verañjakaṇḍādīsu jhānakathāānāpānassatisamaādhiādīnaṃ suttantavacanānamatthaṃ taṃtaṃsuttānurūpaṃ sabbaso paridīpayissāmīti adhippāyo.Hessatīti bhavissati, kariyissatīti vā attho. Ettha ca paṭhamasmiṃ atthavikappe bhāsantarapariccāgādikaṃ catubbidhaṃ kiccaṃ nipphādetvā suttantikānaṃ vacanānamatthaṃ paridīpayantī ayaṃ vaṇṇanā bhavissatīti vaṇṇanāya vasena samānakattukatā veditabbā. Pacchimasmiṃ atthavikappe pana heṭṭhāvuttabhāsantarapariccāgādiṃ katvā suttantikānaṃ vacanānamatthaṃ paridīpayantī ayaṃ vaṇṇanā amhehi kariyissatīti evaṃ ācariyavasena samānakattukatā veditabbā.Vaṇṇanāpīti etthaapisaddaṃ gahetvā ‘‘tasmāpi sakkaccaṃ anusikkhitabbāti yojetabba’’nticūḷagaṇṭhipadevuttaṃ. Tattha pubbe vuttappayojanavisesaṃ pamāṇabhāvañca sampiṇḍetīti adhippāyo.Majjhimagaṇṭhipadepana ‘‘tasmā sakkaccaṃ anusikkhitabbāpī’’ti sambandho vutto. Ettha pana na kevalaṃ ayaṃ vaṇṇanā hessati, atha kho anusikkhitabbāpīti imamatthaṃ sampiṇḍetīti adhippāyo. Etthāpi yathāṭhitavaseneva apisaddassa attho gahetabboti amhākaṃ khanti. Idaṃ vuttaṃ hoti – yasmā aṭṭhakathāsu vuttaṃ pamāṇaṃ, yasmā ca ayaṃ vaṇṇanāpi tato abhinnattā pamāṇabhūtāyeva hessati, tasmā sakkaccaṃ anusikkhitabbāti.
Suttantikānaṃ vacanānamatthanti also the meaning of the words that come in the Suttanta Pali. Even though in Sinhala commentaries, it has been said that "the burden of the Suttantikas," the meaning of the Suttanta words regarding jhāna (meditative absorption), ānāpānassati (mindfulness of breathing), samādhi (concentration), and so on in Verañjakaṇḍa and others, which were not spoken, I will fully illuminate them according to the respective Suttas. Hessati means will be, or will be done. Here, in the first interpretation of the meaning, this commentary, having accomplished the fourfold task of abandoning translation into other languages, etc., will illuminate the meaning of the words of the Suttantikas; thus, samānakattukatā (the same subject) should be understood in terms of the commentary. In the latter interpretation of the meaning, however, having done the above-mentioned abandonment of translation into other languages, etc., this commentary, illuminating the meaning of the words of the Suttantikas, will be done by us; thus, samānakattukatā should be understood in terms of the teacher. Vaṇṇanāpīti, here, taking the word api, it should be connected as "tasmāpi sakkaccaṃ anusikkhitabba," as stated in the Cūḷagaṇṭhipada. There, it means combining the previously stated special purpose and authoritativeness. In the Majjhimagaṇṭhipada, however, the connection is stated as "tasmā sakkaccaṃ anusikkhitabbāpī." Here, however, it means combining this meaning that not only will this commentary be, but it should also be studied. Here too, the meaning of the word api should be taken according to its position, as we deem fit. This is what is said: Since what is stated in the commentaries is authoritative, and since this commentary too, being not different from that, will indeed be authoritative, therefore it should be carefully studied.
Ganthārambhakathāvaṇṇanā niṭṭhitā.
The Commentary on the Introductory Talk to the Book is Finished.
Bāhiranidānakathā
External Introductory Story
‘‘tatthā’’tiādi. Tatthatatthāti tāsu gāthāsu.Tāva-saddo paṭhamanti imasmiṃ atthe daṭṭhabbo. Tena paṭhamaṃ vinayaṃ vavatthapetvā pacchā tassa vaṇṇanaṃ karissāmīti dīpeti.Vavatthapetabboti niyametabbo.Tenetaṃ vuccatīti yasmā vavatthapetabbo, tena hetunā etaṃ ‘‘vinayo nāmā’’tiādikaṃ niyāmakavacanaṃ vuccatīti attho.Assāti vinayassa.Mātikāti uddeso. So hi niddesapadānaṃ jananīṭhāne ṭhitattā mātā viyāti mātikāti vuccati.
‘‘Tatthā’’tiādi. Tattha tatthāti in those verses. The word Tāva should be seen in the sense of "first." Therefore, it indicates that first, having settled the Vinaya, afterwards we will make a commentary of it. Vavatthapetabboti must be determined. Tenetaṃ vuccatīti because it must be determined, for that reason this determining statement beginning with "vinayo nāmā" is spoken. Assāti of the Vinaya. Mātikāti is an outline. That is called mātikā, because it stands in the place of a mother, as the generator of the words of definition.
‘‘vuttaṃ yenā’’tiādi. Idaṃ vuttaṃ hoti – etaṃ ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatī’’tiādinidānavacanapaṭimaṇḍitaṃ vinayapiṭakaṃ yena puggalena vuttaṃ, yasmiṃ kāle vuttaṃ, yasmā kāraṇā vuttaṃ, yena dhāritaṃ, yena ca ābhataṃ, yesu patiṭṭhitaṃ, etaṃ yathāvuttavidhānaṃ vatvā tato ‘‘tena samayenā’’tiādipāṭhassa atthaṃ anekappakārato dassayanto vinayassa atthavaṇṇanaṃ karissāmīti. Ettha ca ‘‘vuttaṃ yena yadā yasmā’’ti idaṃ vacanaṃ ‘‘tena samayena buddho bhagavā’’tiādinidānavacanamattaṃ apekkhitvā vattukāmopi visuṃ avatvā ‘‘nidānena ādikalyāṇaṃ, ‘idamavocā’ti nigamanena pariyosānakalyāṇa’’nti ca vacanato nidānanigamanānipi satthudesanāya anuvidhānattā tadantogadhānevāti nidānassapi vinayapāḷiyaṃyeva antogadhattā ‘‘vuttaṃ yena yadā yasmā’’ti idampi vinayapiṭakasambandhaṃyeva katvā mātikaṃ ṭhapesi. Mātikāya hi ‘‘eta’’nti vuttaṃ vinayapiṭakaṃyeva sāmaññato sabbattha sambandhamupagacchati.
‘‘vuttaṃ yenā’’tiādi. This is what is said: This Vinaya Piṭaka, adorned with the introductory words beginning with "tena samayena buddho bhagavā verañjāyaṃ viharatī" (at that time the Buddha, the Bhagavan, was dwelling at Verañjā), by which person it was spoken, at what time it was spoken, for what reason it was spoken, by whom it was retained, by whom it was brought, in whom it was established, having said this in the manner stated, then, showing the meaning of the passage beginning with "tena samayena," in various ways, I will comment on the meaning of the Vinaya. Here, the statement "vuttaṃ yena yadā yasmā" (by whom, when, why it was said), even though intending to speak after considering only the introductory statement beginning with "tena samayena buddho bhagavā," because of the statement "nidānena ādikalyāṇaṃ, ‘idamavocā’ti nigamanena pariyosānakalyāṇaṃ" (auspicious is the beginning with the nidāna, auspicious is the end with the nigamana 'this I said'), since the nidāna (introduction) and nigamana (conclusion) also conform to the teaching of the Teacher, they are included within it. Therefore, even the nidāna is included within the Vinaya Pali itself. Therefore, having made this statement, "vuttaṃ yena yadā yasmā," also related to the Vinaya Piṭaka, he established the mātikā. For the Vinaya Piṭaka, which is said as "eta" in the mātikā, universally attains a relationship everywhere.
‘‘tattha vuttaṃ yenā’’tiādimāha. Tatthatatthāti tesu mātikāpadesu. Atha kasmā idameva vacanaṃ sandhāya vuttanti āha‘‘idañhī’’tiādi.Idanti ‘‘tena samayena buddho bhagavā’’tiādivacanaṃ.Hi-saddo yasmāti atthe daṭṭhabbo, yasmā buddhassa bhagavato attapaccakkhavacanaṃ na hoti, tasmāti vuttaṃ hoti.Attapaccakkhavacanaṃ na hotīti attano paccakkhaṃ katvā vuttavacanaṃ na hoti, bhagavatā vuttavacanaṃ na hotīti adhippāyo. ‘‘Attapaccakkhavacanaṃ na hotīti āhacca bhāsitaṃ na hotīti adhippāyo’’tikenacivuttaṃ.Gaṇṭhipadepana ‘‘attapaccakkhavacanaṃ na hotīti attano dharamānakāle vuttavacanaṃ na hotī’’ti likhitaṃ. Tadubhayampi atthato samānameva. Idāni pañhakaraṇaṃ vatvā anukkamena yathāvuttapañhavissajjanaṃ karonto‘‘āyasmatā’’tiādimāha. Iminā puggalaṃ niyameti,‘‘tañcā’’tiādinā kālaṃ niyameti. Tañca upālittherena vuttavacanaṃ kālato paṭhamamahāsaṅgītikāle vuttanti attho.
‘‘tattha vuttaṃ yenā’’tiādimāha. Tattha tatthāti in those divisions of the mātikā. Then why was this very statement referred to? He says ‘‘idañhī’’tiādi. Idanti the statement beginning with "tena samayena buddho bhagavā." The word Hi should be seen in the sense of "because," it is said because there is no self-evident statement of the Buddha, the Bhagavan. Attapaccakkhavacanaṃ na hotīti there is no statement spoken having made it self-evident, it is not a statement spoken by the Bhagavan, this is the meaning. "Attapaccakkhavacanaṃ na hotīti āhacca bhāsitaṃ na hotīti adhippāyo"ti it means that it is not spoken after striking, some have said. In the Gaṇṭhipada, however, it is written that "attapaccakkhavacanaṃ na hotīti attano dharamānakāle vuttavacanaṃ na hotī"ti (attapaccakkhavacanaṃ na hotīti it is not a statement spoken during his lifetime). Both of these are the same in meaning. Now, having stated the asking of the question, sequentially, while answering the questions as stated, he says ‘‘āyasmatā’’tiādi. With this, he determines the person; with ‘‘tañcā’’tiādi, he determines the time. And that statement was spoken by the venerable Upali Thera, in terms of time, it was spoken at the time of the First Great Council, this is the meaning.
Paṭhamamahāsaṅgītikathāvaṇṇanā
Account of the First Great Council
‘‘paṭhamamahāsaṅgīti nāma cesā…pe… veditabbā’’ti āha.Paṭhamamahāsaṅgīti nāma cesātica-saddo īdisesu ṭhānesu vattabbasampiṇḍanattho, tañca paṭhamamahāsaṅgītikāle vuttaṃ, esā ca paṭhamamahāsaṅgīti evaṃ veditabbāti vuttaṃ hoti. Upaññāsattho vāca-saddo.Upaññāsoti ca vākyārambho vuccati. Esā hi ganthakārānaṃ pakati, yadidaṃ kiñci vatvā puna paraṃ vattumārabhantānaṃ casaddappayogo. Yaṃ panakenacivuttaṃ ‘‘paṭhamamahāsaṅgīti nāma cāti ettha ca-saddo atirekattho, tena aññāpi atthīti dīpetī’’ti. Tadeva tassa ganthakkame akovidataṃ dasseti. Na hettha casaddena atirekattho viññāyati. Yadi cettha etadatthoyeva ca-kāro adhippeto siyā, evaṃ sati na kattabboyeva paṭhamasaddeneva aññāsaṃ dutiyādisaṅgītīnampi atthibhāvassa dīpitattā. Dutiyādiṃ upādāya hi paṭhamasaddappayogo dīghādiṃ upādāya rassādisaddappayogo viya. Yathāpaccayaṃ tattha tattha desitattā paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃsaṅgīti. Etena taṃtaṃsikkhāpadānaṃ suttānañca ādipariyosānesu antarantarā ca sambandhavasena ṭhapitaṃ saṅgītikāravacanaṃ saṅgahitaṃ hoti. Mahāvisayattā pūjanīyattā ca mahatī saṅgītimahāsaṅgīti,paṭhamā mahāsaṅgītipaṭhamamahāsaṅgīti.Nidānakosallatthanti nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ, tattha kosallaṃ nidānakosallaṃ, tadatthanti attho.
‘‘paṭhamamahāsaṅgīti nāma cesā…pe… veditabbā’’ti āha. Paṭhamamahāsaṅgīti nāma cesāti the word ca in such places is for the purpose of combining what should be said, and that was spoken at the time of the First Great Council, and this First Great Council should be understood in this way, this is what is said. Or, the word ca is in the sense of introduction. Upaññāsoti also means the beginning of a sentence. This is the nature of the authors, namely, the use of the word ca for those who begin to say something after saying something. But what some have said, "paṭhamamahāsaṅgīti nāma cāti, here the word ca is excessive, therefore it indicates that there are others," that shows his lack of skill in the arrangement of the texts. For here, the excessive meaning is not understood by the word ca. If here, indeed, the meaning of the ca-kāra was intended to be that, in this case, it should not be done, because the existence of other Saṅgītis, such as the second, is indicated by the first word itself. For the application of the word "first" depends on the second and so on, just as the application of the word "short" depends on the long and so on. Saṅgīti is the singing, the saying, after gathering the Dhammas and Vinayas that were scattered, because they were taught and prescribed according to circumstances in various places. By this, the words of the Saṅgītikāras (those who held the council), which were placed in relation to the beginning, the end, and the intervals of the respective training rules and Suttas, are gathered. Mahāsaṅgīti is a great saṅgīti because of its great scope and venerability, paṭhamā mahāsaṅgīti is the first great saṅgīti. Nidānakosallatthanti nidānaṃ is that which makes known what is not known regarding the teaching, in terms of place, time, etc., by making it known, kosallaṃ in that is nidānakosallaṃ, that is the meaning.
‘‘dhammacakkappavattanañhi ādiṃ katvā’’ti. Tattha saddhindriyādidhammoyeva pavattanaṭṭhena cakkantidhammacakkaṃ. Atha vā cakkanti āṇā, dhammato anapetattā dhammañca taṃ cakkañcāti dhammacakkaṃ, dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha –
‘‘dhammacakkappavattanañhi ādiṃ katvā’’ti. Tattha, dhamma (teachings) such as saddhindriya (faculty of faith) etc., itself is a cakka (wheel) in the sense of pavattana (turning), so dhammacakkaṃ (wheel of Dhamma). Or, cakka is an order, since it does not deviate from Dhamma, Dhamma and that cakka, so dhammacakkaṃ, by Dhamma, by justice, cakka, so dhammacakkaṃ. As it was said –
‘‘Dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.40).
"Dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka"ntiādi (paṭi. ma. 2.40).
Katabuddhakicceti kataṃ pariniṭṭhāpitaṃ buddhakiccaṃ yena, tasmiṃ katabuddhakicce bhagavati lokanātheti sambandho. Etena buddhakattabbassa kassacipi asesitabhāvaṃ dasseti. Tatoyeva hi so bhagavā parinibbutoti. Nanu ca sāvakehi vinītāpi vineyyā bhagavatāyeva vinītā honti, tathā hi sāvakabhāsitaṃ suttaṃ buddhavacananti vuccati, sāvakavineyyā ca na tāva vinītāti? Nāyaṃ doso tesaṃ vinayanūpāyassa sāvakesu ṭhapitattā. Tenevāha –
Katabuddhakicceti having done, completed the task of the Buddha by whom, in that katabuddhakicce Bhagavan, the Lord of the World, is connected. By this, he shows that there is no remainder of what should be done by the Buddha. Therefore, that Bhagavan has attained Parinibbana. But indeed, even the vineyya (those who are to be trained) who are trained by the disciples are trained by the Bhagavan himself; thus, the Sutta spoken by the disciples is called the Buddha's word, and the vineyya of the disciples are not yet trained? This is not a fault, because the means of training them are placed in the disciples. Therefore, he said –
‘‘Na tāvāhaṃ pāpima parinibbāyissāmi, yāva na bhikkhū viyattā vinītā visāradā bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’’tiādi (dī. ni. 2.168).
"Na tāvāhaṃ pāpima parinibbāyissāmi, yāva na bhikkhū viyattā vinītā visāradā bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī"tiādi (dī. ni. 2.168).
Kusinārāyanti evaṃnāmake nagare. Samīpatthe cetaṃ bhummavacanaṃ.Upavattane mallānaṃ sālavaneti tassa nagarassa upavattanabhūtaṃ mallarājūnaṃ sālavanuyyānaṃ dasseti. Tattha nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti upavattananti sālavanaṃ vuccati. Yathā hi anurādhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāya hoti. Yathā ca thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā, tasmā taṃ ‘‘upavattana’’nti vuccati.Yamakasālānamantareti yamakasālānaṃ vemajjhe. Tattha kira bhagavato paññattassa parinibbānamañcassa ekā sālapanti sīsabhāge hoti, ekā pādabhāge, tatrāpi eko taruṇasālo sīsabhāgassa āsanno hoti, eko pādabhāgassa, tasmā ‘‘yamakasālānamantare’’ti vuttaṃ. Api ca ‘‘yamakasālā nāma mūlakkhandhaviṭapapattehi aññamaññaṃ saṃsibbetvā ṭhitasālā’’tipimahāaṭṭhakathāyaṃvuttaṃ.
Kusinārāyanti in a city named thus. This is a locative case in the sense of nearness. Upavattane mallānaṃ sālavaneti shows the Sālavana garden of the Malla kings, which is the upavattana of that city. There, because those desiring to enter the city go near and proceed from the garden, it is called upavattananti, the Sālavana. Just as the Thūpārāma of Anurādhapura is in the southwest direction, so that garden is in the southwest direction of Kusinārā. And just as the path entering the city from the southern gate of the Thūpārāma goes east and then turns north, so the Sāla row from the garden goes east and then turns north; therefore, it is called "upavattana." Yamakasālānamantareti in the middle of the Yamaka Sālas. There, it is said that one Sāla row was at the head part of the bed prepared by the Bhagavan for the Parinibbana, and one was at the foot part; even there, one young Sāla tree was near the head part, and one was near the foot part; therefore, it is said "yamakasālānamantare." Moreover, in the Mahāaṭṭhakathā, it is said that "yamakasālā means Sāla trees standing intertwined with each other by their root-stalks, branches, and leaves."
Anupādisesāya nibbānadhātuyāti upādīyate kammakilesehīti upādi, vipākakkhandhā kaṭattā ca rūpaṃ. So pana upādi kilesābhisaṅkhāramāranimmathanena nibbānappattiyaṃ anossaṭṭho, idha khandhamaccumāranimmathanena ossaṭṭho nisesitoti ayaṃ anupādisesā nibbānadhātu natthi etissā upādisesoti katvā.Nibbānadhātūti cettha nibbutimattaṃ adhippetaṃ, itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso.Parinibbāneti parinibbānaṭṭhāne, nimittatthe vā bhummavacanaṃ, parinibbānahetu sannipatitānanti attho. Saṅghassa therosaṅghatthero. So pana saṅgho kiṃparimāṇoti āha‘‘sattannaṃ bhikkhusatasahassāna’’nti. Niccasāpekkhattā hi īdisesu samāso hotiyeva yathā ‘‘devadattassa garukula’’nti.Sattannaṃ bhikkhusatasahassānanti ca saṅghattherānaṃyeva sattannaṃ bhikkhusatasahassānaṃ. Tadā hi ‘‘sannipatitā bhikkhū ettakā’’ti pamāṇarahitā. Tathā hi veḷuvagāme vedanāvikkhambhanato paṭṭhāya ‘‘na cirena bhagavā parinibbāyissatī’’ti sutvā tato tato āgatesu bhikkhūsu ekabhikkhupi pakkanto nāma natthi, tasmā gaṇanaṃ vītivatto saṅgho ahosi. Āyasmā mahākassapo dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesīti sambandho.
Anupādisesāya nibbānadhātuyāti upādi (fuel) means that which is taken up by kamma (action) and kilesa (defilements); the vipākakkhandhā (resultant aggregates) and the rūpa (material form) are made. But that upādi is not discarded in the attainment of Nibbāna (cessation) by the crushing of kilesābhisaṅkhāra-māra (defilements-volitional formations-death), here it is discarded and completely removed by the crushing of khandhamaccu-māra (aggregates-death-death); therefore, this is anupādisesā nibbānadhātu (the element of Nibbāna without remainder of fuel), because there is no remainder of fuel for it. Nibbānadhātūti here, only the cessation is intended, and this is a instrumental case in the sense of characteristic. Parinibbāneti in the place of Parinibbāna, or it is a locative case in the sense of cause, meaning those who gathered for the cause of Parinibbāna. Thera of the Sangha is saṅghatthero. But what is the measure of that Sangha? He says ‘‘sattannaṃ bhikkhusatasahassāna’’nti. Because it is always relative, such a compound exists, just like "devadattassa garukula." Sattannaṃ bhikkhusatasahassānanti also of the seven hundred thousand bhikkhus of the saṅghatheras only. At that time, "bhikkhus gathered were so many" was immeasurable. Thus, from the suppression of the vedanā (feeling) in Veḷuvagāma onwards, having heard "na cirena bhagavā parinibbāyissati" (the Bhagavan will soon attain Parinibbāna), among the bhikkhus who came from here and there, there was not even one bhikkhu who left; therefore, the Sangha was beyond counting. Āyasmā Mahākassapa aroused enthusiasm among the bhikkhus for the purpose of the Sangayana of Dhamma and Vinaya, this is the connection.
mahākassapoti mahantehi sīlakkhandhādīhi samannāgatattā mahanto kassapoti mahākassapo, apica kumārakassapattheraṃ upādāya ayaṃ mahāthero ‘‘mahākassapo’’ti vuccati. Atha kimatthaṃ āyasmā mahākassapo dhammavinayasaṅgāyanatthaṃ ussāhaṃ janesīti āha‘‘sattāhaparinibbute’’tiādi. Satta ahāni samāhaṭāni sattāhaṃ, sattāhaṃ parinibbutassa assātisattāhaparinibbuto,bhagavā, tasmiṃ sattāhaparinibbute bhagavati, bhagavato parinibbānadivasato paṭṭhāya sattāhe vītivatteti vuttaṃ hoti. Subhaddena vuḍḍhapabbajitena vuttavacanaṃ samanussarantoti sambandho. Tatthasubhaddoti tassa nāmaṃ, vuḍḍhakāle pana pabbajitattāvuḍḍhapabbajitoti vuccati.‘‘Alaṃ āvuso’’tiādinā tena vuttavacanaṃ nidasseti. So hi sattāhaparinibbute bhagavati āyasmatā mahākassapattherena saddhiṃ pāvāya kusināraṃ addhānamaggappaṭipannesu pañcamattesu bhikkhusatesu avītarāge bhikkhū antarāmagge diṭṭhaājīvakassa santikā bhagavato parinibbānaṃ sutvā pattacīvarāni chaḍḍetvā bāhā paggayha nānappakāraṃ paridevante disvā evamāha.
Mahākassapo: Because he was endowed with great aggregates of virtue and so on, Kassapa was great, hence Mahākassapo. Moreover, this elder, including Kumārakassapa Thera, is called "Mahākassapo." Now, for what purpose did Venerable Mahākassapa generate enthusiasm for the recitation of the Dhamma and Vinaya? He said, "Sattāhaparinibbute" and so on. Satta ahāni samāhaṭāni sattāhaṃ, seven days collected together are a week; sattāhaṃ parinibbutassa assāti sattāhaparinibbuto, he whose passing away occurred a week ago is sattāhaparinibbuto; the Blessed One, in that Blessed One who had passed away a week ago, meaning seven days having passed from the day of the Blessed One's passing away. The connection is, recalling the words spoken by Subhadda, the elderly monk. Here, Subhadda is his name, but because he went forth in old age, he is called vuḍḍhapabbajito (elderly monk). He indicates the words spoken by him with "Alaṃ āvuso" and so on. For indeed, in the Blessed One who had passed away a week ago, when Venerable Mahākassapa Thera, together with about five hundred monks, was on the road to Kusinārā from Pāvā, seeing monks without fading passion throwing down their robes and spreading their arms, lamenting in various ways, after hearing about the Blessed One’s passing away from an Ājīvaka seen on the way, he said this.
khandhake(mahāva. 303) āgate ātumāvatthusmiṃ nahāpitapubbako vuḍḍhapabbajito bhagavati kusinārato nikkhamitvā aḍḍhateḷasehi bhikkhusatehi saddhiṃ ātumaṃ gacchante ‘‘bhagavā āgacchatī’’ti sutvā āgatakāle ‘‘yāgudānaṃ karissāmī’’ti sāmaṇerabhūmiyaṃ ṭhite dve putte etadavoca ‘‘bhagavā kira tātā ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi, gacchatha tumhe tātā khurabhaṇḍaṃ ādāya nāḷiyāvāpakena anugharakaṃ anugharakaṃ āhiṇḍatha, loṇampi telampi taṇḍulampi khādanīyampi saṃharatha, bhagavato āgatassa yāgudānaṃ karissāmī’’ti. Te tathā akaṃsu. Atha bhagavati ātumaṃ āgantvā bhusāgārakaṃ paviṭṭhe subhaddo sāyanhasamayaṃ gāmadvāraṃ gantvā manusse āmantetvā ‘‘hatthakammamattaṃ me dethā’’ti hatthakammaṃ yācitvā ‘‘kiṃ bhante karomā’’ti vutte ‘‘idañcidañca gaṇhathā’’ti sabbūpakaraṇāni gāhāpetvā vihāre uddhanāni kāretvā ekaṃ kāḷakaṃ kāsāvaṃ nivāsetvā tādisameva pārupitvā ‘‘idaṃ karotha, idaṃ karothā’’ti sabbarattiṃ vicārento satasahassaṃ vissajjetvā bhojjayāguñca madhugoḷakañca paṭiyādāpesi.Bhojjayāgunāma bhuñjitvā pātabbayāgu, tattha sappimadhuphāṇitamacchamaṃsapupphaphalarasādi yaṃ kiñci khādanīyaṃ nāma atthi, taṃ sabbaṃ pavisati, kīḷitukāmānaṃ sīsamakkhanayoggā hoti sugandhagandhā.
In the Khandhaka (Mahāva. 303), in the story concerning Ātuma, a vuḍḍhapabbajito who used to be a barber, after the Blessed One had left Kusinārā, while going to Ātuma with a group of one and a half hundred monks, having heard that "the Blessed One is coming," when he had come, thinking "I will make a porridge offering," he said this to his two sons, who were standing in the sāmaṇera (novice) grounds: "They say, dear ones, that the Blessed One is coming to Ātuma with a large Saṅgha of monks, with one and a half hundred monks. Go, dear ones, take the barber's kit and wander from house to house with a coconut-shell ladle, collect salt, oil, rice, and food. When the Blessed One has come, I will make a porridge offering." They did so. Then, when the Blessed One had come to Ātuma and entered the shed, Subhadda, in the evening, went to the village gate and, addressing the people, asked for handwork, saying, "Give me just the price of handwork." When they said, "What should we do, Bhante?" he had them take all the requisites, saying, "Take this and that," had sheds built in the monastery, wore a blackish-dyed robe and covered himself with the same, and while overseeing everything, saying, "Do this, do that," he spent a hundred thousand and prepared boiled rice porridge and honey balls. Bhojjayāgu means porridge to be drunk after eating; there, whatever edibles there are, such as ghee, honey, molasses, fish, meat, flowers, fruit juice, etc., all go in. It is suitable for rubbing on the head of those who wish to play, and it has a pleasant smell.
khandhake(mahāva. 303) āgatanayena bhagavā pucchitvā ca sutvā ca taṃ vuḍḍhapabbajitaṃ vigarahitvā tasmiṃ vatthusmiṃ akappiyasamādāpanasikkhāpadaṃ khurabhaṇḍapariharaṇasikkhāpadañcāti dve sikkhāpadāni paññapetvā ‘‘bhikkhave anekakappakoṭiyo bhojanaṃ pariyesanteheva vītināmitā, idaṃ pana tumhākaṃ akappiyaṃ, adhammena uppannabhojanaṃ imaṃ paribhuñjitvā anekāni attabhāvasahassāni apāyesveva nibbattissanti, apetha mā gaṇhathā’’ti bhikkhācārābhimukho agamāsi, ekabhikkhunāpi na kiñci gahitaṃ.
In accordance with the way it came in the Khandhaka (Mahāva. 303), the Blessed One, after asking and hearing, censured that elderly monk and, in that story, established two training rules: the training rule about accepting non-allowable things and the training rule about carrying a barber's kit, saying, "Monks, countless aeons have been spent just searching for food; but this is not allowable for you. Having consumed food obtained unlawfully, many thousands of existences will arise only in the lower realms. Go away, do not take it," and he went towards alms-gathering. Not even one monk took anything.
Subhaddo anattamano hutvā ‘‘ayaṃ ‘sabbaṃ jānāmī’ti āhiṇḍati, sace na gahetukāmo pesetvā ārocetabbaṃ assa, pakkāhāro nāma sabbaciraṃ tiṭṭhanto sattāhamattaṃ tiṭṭheyya, idañca mama yāvajīvaṃ pariyattaṃ assa, sabbaṃ tena nāsitaṃ, ahitakāmo ayaṃ mayha’’nti bhagavati āghātaṃ bandhitvā dasabale dharamāne kiñci vattuṃ nāsakkhi. Evaṃ kirassa ahosi ‘‘ayaṃ uccakulā pabbajito mahāpuriso, sace kiñci vakkhāmi, mamaṃyeva santajjessatī’’ti. Svāyaṃ ajja mahākassapattherena saddhiṃ āgacchanto ‘‘parinibbuto bhagavā’’ti sutvā laddhassāso viya haṭṭhatuṭṭho evamāha. Thero pana taṃ sutvā hadaye pahāraṃ viya matthake patitasukkāsaniṃ viya maññi, dhammasaṃvego cassa uppajji ‘‘sattāhamattaparinibbuto bhagavā, ajjāpissa suvaṇṇavaṇṇaṃ sarīraṃ dharatiyeva, dukkhena bhagavatā ārādhitasāsane nāma evaṃ lahuṃ mahantaṃ pāpakasaṭaṃ kaṇṭako uppanno, alaṃ kho panesa pāpo vaḍḍhamāno aññepi evarūpe sahāye labhitvā sāsanaṃ osakkāpetu’’nti.
Subhadda, being displeased, thinking, "This one wanders around saying 'I know everything'. If he did not want to take it, he should have sent a message. An offering of cooked food, which is said to last a very long time, would last only a week, but this would have been enough for my entire life. He has ruined everything; he wishes harm to me," harbored resentment towards the Blessed One, but he was unable to say anything while the Ten-Powered One was present. It was like this for him: "This great man has gone forth from a high family; if I say anything, he himself will rebuke me." Now, while this one was coming with Mahākassapa Thera today, having heard "the Blessed One has passed away," as if having gained relief, he said this, delighted and pleased. But the Thera, having heard that, thought of it as like a blow to the heart, like a thunderbolt falling on the head, and religious agitation arose in him, "The Blessed One has passed away only seven days ago, yet his body still retains its golden color. In the Dispensation, attained with difficulty by the Blessed One, such a great evil weed has arisen so quickly. If this evil one grows, having found other such friends, he will cause the Dispensation to decline."
Tato thero cintesi ‘‘sace kho panāhaṃ imaṃ mahallakaṃ idheva pilotikaṃ nivāsetvā chārikāya okirāpetvā nīharāpessāmi, manussā ‘samaṇassa gotamassa sarīre dharamāneyeva sāvakā vivadantī’ti amhākaṃ dosaṃ dassessanti, adhivāsemi tāva. Bhagavatā hi desitadhammo asaṅgahitapuppharāsisadiso, tattha yathā vātena pahaṭapupphāni yato vā tato vā gacchanti, evameva evarūpānaṃ vasena gacchante gacchante kāle vinaye ekaṃ dve sikkhāpadāni nassissanti vinassissanti, sutte eko dve pañhavārā nassissanti, abhidhamme ekaṃ dve bhūmantarāni nassissanti, evaṃ anukkamena mūle naṭṭhe pisācasadisā bhavissāma, tasmā dhammavinayasaṅgahaṃ karissāmi, evaṃ sati daḷhasuttena saṅgahitapupphāni viya ayaṃ dhammavinayo niccalo bhavissati. Etadatthañhi bhagavā mayhaṃ tīṇi gāvutāni paccuggamanaṃ akāsi, tīhi ovādehi upasampadaṃ akāsi, kāyato cīvaraparivattanaṃ akāsi, ākāse pāṇiṃ cāletvā candopamapaṭipadaṃ kathento maññeva sakkhiṃ katvā kathesi, tikkhattuṃ sakalasāsanaratanaṃ paṭicchāpesi, mādise bhikkhumhi tiṭṭhamāne ayaṃ pāpo sāsane vaḍḍhiṃ mā alatthu, yāva adhammo na dippati, dhammo na paṭibāhīyati, avinayo na dippati, vinayo na paṭibāhīyati, adhammavādino na balavanto honti, dhammavādino na dubbalā honti, avinayavādino na balavanto honti, vinayavādino na dubbalā honti, tāva dhammañca vinayañca saṅgāyissāmi, tato bhikkhū attano attano pahonakaṃ gahetvā kappiyākappiye kathessanti, athāyaṃ pāpo sayameva niggahaṃ pāpuṇissati, puna sīsaṃ ukkhipituṃ na sakkhissati, sāsanaṃ iddhañceva phītañca bhavissatī’’ti. Cintetvā so ‘‘evaṃ nāma mayhaṃ cittaṃ uppanna’’nti kassaci anārocetvā bhikkhusaṅghaṃ samassāsetvā atha pacchā dhātubhājanadivase dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi. Tena vuttaṃ ‘‘āyasmā mahākassapo sattāhaparinibbute…pe… dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesī’’ti.
Then the Thera thought, "If I were to have this old man immediately wrapped in rags here, covered with ashes, and driven out, people would accuse us, saying, 'Even while the body of the ascetic Gotama is still present, the disciples are quarreling,' so I will endure it for now. For the Dhamma taught by the Blessed One is like a pile of uncollected flowers; there, just as the flowers scattered by the wind go from here to there, so too, due to the influence of such people, as time goes on, one or two training rules will be lost in the Vinaya, one or two question series will be lost in the Sutta, one or two planes of existence will be lost in the Abhidhamma. Thus, gradually, when the root is destroyed, we will become like ghosts. Therefore, I will hold a recitation of the Dhamma and Vinaya. When the Dhamma and Vinaya are collected with a strong thread, like flowers, this Dhamma and Vinaya will be steadfast. For this purpose, the Blessed One walked three gāvutas to meet me, gave me the Going Forth with three instructions, exchanged robes with me, and, waving his hand in the sky, spoke about the simile of the moon, as if making me a witness. Three times he had me accept the entire jewel of the Dispensation. While a monk like me is still present, may this evil one not gain growth in the Dispensation. As long as unrighteousness does not shine, righteousness is not opposed, indiscipline does not shine, discipline is not opposed, those who speak unrighteousness are not strong, those who speak righteousness are not weak, those who speak indiscipline are not strong, those who speak discipline are not weak, so long I will recite the Dhamma and Vinaya; then the monks, having taken what is suitable for themselves, will speak about what is allowable and what is not. Then this evil one himself will attain suppression and will not be able to raise his head again; the Dispensation will be both prosperous and thriving." Having thought this, without revealing to anyone, "Such a thought has arisen in me," having reassured the Saṅgha of monks, then, later, on the day of the distribution of relics, he generated enthusiasm among the monks for the recitation of the Dhamma and Vinaya. Therefore, it was said, "Venerable Mahākassapa, when the Blessed One had passed away for seven days…pe… generated enthusiasm among the monks for the recitation of the Dhamma and Vinaya."
alanti paṭikkhepavacanaṃ.Āvusoti paridevante bhikkhū ālapati.Mā socitthāti citte uppannabalavasokena mā socittha.Mā paridevitthāti vācāya mā paridevittha ‘‘paridevanaṃ vilāpo’’ti vacanato. Idāni asocanādīsu kāraṇaṃ dassento‘‘sumuttā maya’’ntiādimāha.Tena mahāsamaṇenāti nissakke karaṇavacanaṃ, tato mahāsamaṇato suṭṭhu muttā mayanti attho, upaddutā ca homa tadāti adhippāyo.Homāti vā atītatthe vattamānavacanaṃ, ahumhāti attho, anussaranto dhammasaṃvegavasenāti adhippāyo. Dhammasabhāvacintāvasena pavattaṃ sahottappañāṇaṃ dhammasaṃvego. Vuttañhetaṃ –
Alaṃ is a word of rejection. Āvuso is how he addresses the monks who were lamenting. Mā socittha means do not grieve with the strong sorrow that has arisen in your minds. Mā paridevittha means do not lament with speech, because of the statement that "lamentation is wailing." Now, showing the reason for not grieving and so on, he says, "Sumuttā mayaṃ" and so on. "Tena mahāsamaṇena" is an instrumental passive construction; therefore, the meaning is, we are well freed from that great ascetic, and the intention is, we are also oppressed by that. Homā is a present tense word in the past sense; the meaning is, we were, with the intention of recalling because of the force of religious agitation. Dhammasaṃvega is the knowledge accompanied by apprehension that arises due to contemplating the true nature of the Dhamma. For it was said:
‘‘Sabbasaṅkhatadhammesu, ottappākārasaṇṭhitaṃ;
"In all conditioned things,
Established with the fortification of apprehension;
For those whose burdens are deluded by ignorance,
It is known as religious agitation."
Ṭhānaṃ kho panetaṃ vijjatīti tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, hetu.Khoti avadhāraṇe, etaṃ kāraṇaṃ vijjateva, no na vijjatīti attho. Kiṃ taṃ kāraṇanti āha‘‘yaṃ pāpabhikkhū’’tiādi. Etthayanti nipātamattaṃ, kāraṇaniddeso vā, yena kāraṇena antaradhāpeyyuṃ, tadetaṃ kāraṇaṃ vijjatīti attho.Pāpabhikkhūti pāpikāya lāmikāya icchāya samannāgatā bhikkhū. Atīto atikkanto satthā ettha, etassāti vāatītasatthukaṃ,pāvacanaṃ. Padhānaṃ vacanaṃpāvacanaṃ,dhammavinayanti vuttaṃ hoti.Pakkhaṃ labhitvāti alajjīpakkhaṃ labhitvā.Na cirassevāti na cireneva.Yāva ca dhammavinayo tiṭṭhatīti yattakaṃ kālaṃ dhammo ca vinayo ca lajjīpuggalesu tiṭṭhati.
Ṭhānaṃ kho panetaṃ vijjatīti ṭhānaṃ is that in which a result stands because of its dependent existence; a cause. Kho is for emphasis; this cause certainly exists; the meaning is, it does not not exist. What is that cause? He says, "Yaṃ pāpabhikkhū" and so on. Here, yaṃ is merely a particle, or it is an indication of cause; the meaning is, the reason by which they might cause to disappear, that cause exists. Pāpabhikkhū means monks endowed with evil, base desires. Atītasatthukaṃ means the teaching where the teacher is past, is gone; or, for this. Pāvacanaṃ means the principal word; it means the Dhamma and Vinaya. Pakkhaṃ labhitvā means having obtained the support of the shameless. Na cirasseva means not for long. Yāva ca dhammavinayo tiṭṭhatīti means as long as the Dhamma and Vinaya stand among the conscientious individuals.
Vuttañhetaṃ bhagavatāti parinibbānamañcake nipannena bhagavatā bhikkhū ovadantena etaṃ vuttanti attho.Desito paññattoti dhammopi desito ceva paññatto ca. Suttābhidhammasaṅgahitassa hi dhammassa abhisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ vineyyasantāne ṭhapanaṃ paññāpanaṃ, tasmā dhammopi desito ceva paññatto cāti vutto.Paññattoti ca ṭhapitoti attho. Vinayopi desito ceva paññatto ca. Vinayatantisaṅgahitassa hi atthassa kāyavācānaṃ vinayanato vinayoti laddhādhivacanassa atisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpanaṃ, tasmā vinayopi desito ceva paññatto cāti vuccati.
Vuttañhetaṃ bhagavatā means this was said by the Blessed One while advising the monks, lying on the passing away couch. Desito paññatto means the Dhamma is both taught and established. For the Dhamma, encompassed by the Sutta and Abhidhamma, has a teaching (desanā) which is the issuing forth and enlightening; the establishing (paññāpanaṃ) of that same Dhamma is the making known in a specific way and the placing it in the continuum of the person to be trained. Therefore, it is said that the Dhamma is both taught and established. Paññatto also means established. The Vinaya too is both taught and established. For the thing encompassed by the Vinaya system, which has obtained the designation Vinaya because of the disciplining of body and speech, has a teaching (desanā) which is the issuing forth and enlightening; the establishing (paññāpanaṃ) of that same Vinaya is the making known in a specific way and the placing it without confusion. Therefore, it is said that the Vinaya too is both taught and established.
So vo mamaccayenāti so dhammavinayo tumhākaṃ mamaccayena satthā. Idaṃ vuttaṃ hoti – mayā vo ṭhiteneva ‘‘idaṃ lahukaṃ, idaṃ garukaṃ, idaṃ satekicchaṃ, idaṃ atekicchaṃ, idaṃ lokavajjaṃ, idaṃ paṇṇattivajjaṃ. Ayaṃ āpatti puggalassa santike vuṭṭhāti, ayaṃ gaṇassa, ayaṃ saṅghassa santike vuṭṭhātī’’ti sattannaṃ āpattikkhandhānaṃ avītikkamanīyatāvasena otiṇṇavatthusmiṃ sakhandhakaparivāro ubhatovibhaṅgo mahāvinayo nāma desito, taṃ sakalampi vinayapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati ‘‘idaṃ vo kattabbaṃ, idaṃ vo na kattabba’’nti kattabbākattabbassa vibhāgena anusāsanato. Ṭhiteneva ca mayā ‘‘ime cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgāni, ariyo aṭṭhaṅgiko maggo’’ti tena tena vineyyānaṃ ajjhāsayānurūpena pakārena ime sattatiṃsa bodhipakkhiyadhamme vibhajitvā suttantapiṭakaṃ desitaṃ, taṃ sakalampi suttantapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati taṃtaṃcariyānurūpaṃ sammāpaṭipattiyā anusāsanato. Ṭhiteneva ca mayā ‘‘pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni, tatrāpi ettakā dhammā kāmāvacarā, ettakā rūpāvacarā, ettakā arūpāvacarā, ettakā pariyāpannā, ettakā apariyāpannā, ettakā lokiyā, ettakā lokuttarā’’ti ime dhamme vibhajitvā abhidhammapiṭakaṃ desitaṃ, taṃ sakalampi abhidhammapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati, khandhādivibhāgena ñāyamānaṃ catusaccasambodhāvahattā satthārā sammāsambuddhena kattabbakiccaṃ nipphādessati. Iti sabbampetaṃ abhisambodhito yāva parinibbānā pañcacattālīsa vassāni bhāsitaṃ lapitaṃ, tīṇi piṭakāni, pañca nikāyā, navaṅgāni, caturāsīti dhammakkhandhasahassānīti evaṃ mahappabhedaṃ hoti. Iti imāni caturāsīti dhammakkhandhasahassāni tiṭṭhanti, ahaṃ ekova parinibbāyāmi, ahañca panidāni ekova ovadāmi anusāsāmi, mayi parinibbute imāni caturāsīti buddhasahassāni tumhe ovadissanti anusāsissanti ovādānusāsanīkiccassa nipphādanatoti.
So vo mamaccayena means that Dhamma-Vinaya is your teacher after my passing away. This is what was said: "While I was still present among you, 'this is light, this is heavy, this requires treatment, this does not require treatment, this is an offense against the world, this is an offense against the rule. This offense is resolved in the presence of an individual, this in the presence of a group, this is resolved in the presence of the Saṅgha'—having described the great Vinaya, with its complete divisions, together with the Khandhaka and Parivāra, in reference to the seven groups of offenses, which cannot be transgressed when an issue has arisen. That entire Vinaya Piṭaka will fulfill the function of a teacher for you after my passing away, by instructing through distinguishing what should be done and what should not be done, saying 'this should be done by you, this should not be done by you.' While I was still present among you, 'these are the four foundations of mindfulness, the four right efforts, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path'—having divided these thirty-seven factors of enlightenment in accordance with the inclinations of the different individuals to be trained, the Sutta Piṭaka was taught. That entire Sutta Piṭaka will fulfill the function of a teacher for you after my passing away, by instructing with right practice in accordance with their respective dispositions. While I was still present among you, 'the five aggregates, the twelve sense bases, the eighteen elements, the four noble truths, the twenty-two faculties, the nine causes, the four nutriments, the seven contacts, the seven feelings, the seven perceptions, the seven volitions, the seven states of consciousness; and of those, so many things are in the sense-sphere, so many are in the form-sphere, so many are in the formless-sphere, so many are included, so many are not included, so many are mundane, so many are supramundane'—having divided these things, the Abhidhamma Piṭaka was taught. That entire Abhidhamma Piṭaka will fulfill the function of a teacher for you after my passing away, bringing about the understanding of the four noble truths through the analysis of the aggregates and so on, accomplishing what should be done by a teacher, by a fully enlightened Buddha. Thus, all of this, spoken and uttered during the forty-five years from enlightenment to passing away, the three Piṭakas, the five Nikāyas, the nine divisions, the eighty-four thousand aggregates of Dhamma, thus there is a great division. Thus, these eighty-four thousand aggregates of Dhamma remain, but I alone pass away. But now I alone advise and instruct; after my passing away, these eighty-four thousand Buddhas will advise and instruct you, fulfilling the function of advice and instruction."
Sāsananti pariyattipaṭipattipaṭivedhavasena tividhaṃ sāsanaṃ, nippariyāyato pana sattatiṃsa bodhipakkhiyadhammā.Addhaniyanti addhānamaggagāmīti addhaniyaṃ, addhānakkhamanti attho.Ciraṭṭhitikanti ciraṃ ṭhiti etassāti ciraṭṭhitikaṃ, sāsanaṃ,assabhaveyyāti sambandho. Idaṃ vuttaṃ hoti – yathā yena pakārena idaṃ sāsanaṃ dīghamaddhānaṃ pavattituṃ samatthaṃ, tatoyeva ciraṭṭhitikaṃ assa, tathā tena pakārena dhammañca vinayañca saṅgāyeyyanti.
Sāsana means the Dispensation, which is threefold in terms of theory (pariyatti), practice (paṭipatti), and realization (paṭivedha); but without qualification, it is the thirty-seven factors of enlightenment. Addhaniya means one who goes on a long journey, meaning suitable for a long journey. Ciraṭṭhitika means long-lasting; the Dispensation, assa (may it be) is connected with "may it be long-lasting". This is what was said: just as, in whatever way, this Dispensation is capable of lasting for a long time, in that same way, may it be long-lasting; thus, in that way, one should recite the Dhamma and Vinaya.
‘‘yañcāhaṃ bhagavatā’’tiādi. Tattha ‘‘yañcāha’’nti etassa ‘‘anuggahito’’ti etena sambandho. Tatthayanti yasmā, yena kāraṇenāti vuttaṃ hoti. Kiriyāparāmasanaṃ vā etaṃ, tena ‘‘anuggahito’’ti ettha anuggaṇhanaṃ parāmasati.Dhāressasītiādikaṃ pana bhagavā aññatarasmiṃ rukkhamūle mahākassapattherena paññattasaṅghāṭiyaṃ nisinno taṃ cīvaraṃ vikasitapadumapupphavaṇṇena pāṇinā antare parāmasanto āha. Vuttañhetaṃkassapasaṃyutte(saṃ. ni. 2.154) mahākassapatthereneva ānandattheraṃ āmantetvā kathentena –
"‘‘yañcāhaṃ bhagavatā’’tiādi. In that connection, “yañcāhaṃ” is related to “anuggahito.” Here, ya means because, for what reason. Or, it refers to the action, thus "anuggahito" refers to the act of favoring. Then, Dhāressasītiādi, the Buddha, sitting at the foot of a certain tree on a Saṅghāṭī robe made by Mahākassapa Thera, touched that robe with his hand, which was the color of a blooming lotus flower, and spoke. This was said in the Kassapasaṃyutta (Saṃ. Ni. 2.154) by Mahākassapa Thera himself, addressing Ānanda Thera:
‘‘Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami, atha khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññāpetvā bhagavantaṃ etadavocaṃ ‘idha, bhante, bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti. Nisīdi kho, āvuso, bhagavā paññatte āsane, nisajja kho maṃ, āvuso, bhagavā etadavoca ‘mudukā kho tyāyaṃ kassapa paṭapilotikānaṃ saṅghāṭī’ti. ‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyā’ti. ‘Dhāressasi pana me tvaṃ kassapa sāṇāni paṃsukūlāni nibbasanānī’ti. ‘Dhāressāmahaṃ, bhante, bhagavato sāṇāni paṃsukūlāni nibbasanānī’ti. So khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ, ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajji’’nti (saṃ. ni. 2.154).
"Then, friend, the Blessed One, stepping aside from the path, approached a certain tree. Then, friend, having folded a patchwork robe into four layers, I said this to the Blessed One: ‘Venerable sir, may the Blessed One sit here; may this be for my long-term welfare and happiness.’ The Blessed One sat down on the prepared seat, and having sat down, the Blessed One said this to me, ‘Kassapa, this patchwork robe of yours is soft.’ ‘Venerable sir, may the Blessed One accept my patchwork robe, out of compassion.’ ‘But will you wear my hempen, cast-off, discarded robes, Kassapa?’ ‘I will wear the Blessed One's hempen, cast-off, discarded robes, venerable sir.’ Then, friend, I gave my patchwork robe to the Blessed One, and I accepted the Blessed One's hempen, cast-off, discarded robes" (Saṃ. Ni. 2.154).
mudukā kho tyāyanti mudukā kho te ayaṃ. Kasmā bhagavā evamāhāti? Therena saha cīvaraṃ parivattetukāmatāya. Kasmā parivattetukāmo jātoti? Theraṃ attano ṭhāne ṭhapetukāmatāya. Kiṃ sāriputtamoggallānā natthīti? Atthi, evaṃ panassa ahosi ‘‘ime na ciraṃ ṭhassanti, kassapo pana vīsavassasatāyuko, ‘so mayi parinibbute sattapaṇṇiguhāyaṃ vasitvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇaṃ kālaṃ pavattanakaṃ karissatī’ti attano naṃ ṭhāne ṭhapemi, evaṃ bhikkhū kassapassa sussūsitabbaṃ maññissantī’’ti, tasmā evamāha. Thero pana yasmā cīvarassa vā pattassa vā vaṇṇe kathite ‘‘imaṃ tumhākaṃ gaṇhathā’’ti cārittameva, tasmā ‘‘paṭiggaṇhātu me bhante bhagavā’’ti āha.Dhāressasi pana me tvaṃ kassapāti kassapa tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasīti vadati. Tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. Ayañhettha adhippāyo – ahaṃ imaṃ cīvaraṃ puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitaṃ tumbamattehi pāṇakehi samparikiṇṇaṃ te pāṇake vidhunitvā mahāariyavaṃse ṭhatvā aggahesiṃ, tassa me imaṃ cīvaraṃ gahitadivase dasasahassacakkavāḷe mahāpathavī mahāravaṃ viravamānā kampittha, ākāsaṃ taṭataṭāyi, cakkavāḷadevatā sādhukāraṃ adaṃsu ‘‘imaṃ cīvaraṃ gaṇhantena bhikkhunā jātipaṃsukūlikena jātiāraññikena jātiekāsanikena jātisapadānacārikena bhavituṃ vaṭṭati, tvaṃ imassa cīvarassa anucchavikaṃ kātuṃ sakkhissasī’’ti. Theropi attanā pañcannaṃ hatthīnaṃ balaṃ dhāreti. So taṃ atakkayitvā ‘‘ahametaṃ paṭipattiṃ pūressāmī’’ti ussāhena sugatacīvarassa anucchavikaṃ kātukāmo ‘‘dhāressāmahaṃ bhante’’ti āha.Paṭipajjinti paṭipannosiṃ. Evaṃ pana cīvaraparivattanaṃ katvā therena pārutacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā unnadantī kampittha.
mudukā kho tyāyanti, it means 'mudukā kho te ayaṃ' (this one is soft for you). Why did the Buddha say this? Because he wanted to exchange robes with the Thera. Why did he want to exchange? Because he wanted to place the Thera in his own position. Were Sāriputta and Moggallāna not there? They were, but he thought, "These ones will not last long, but Kassapa will live for 120 years. Having passed away in me, he will dwell in the Sattapaṇṇi Cave and, having compiled the Dhamma and Vinaya, he will cause my teaching to last for 5,000 years." Therefore, he established him in his own position, thinking, "Thus, the monks will think that Kassapa should be served." Therefore, he said this. Since it is the custom that when the color of a robe or bowl is mentioned, one says, "Take this for yourself," therefore, he said, "paṭiggaṇhātu me bhante bhagavā." Dhāressasi pana me tvaṃ kassapāti, it means, "Kassapa, will you be able to wear these worn-out cast-off robes?" He says this not in reference to physical strength, but in reference to fulfilling the practice. Herein lies the intention: "I, having draped this robe on a full-term slave named Puṇṇā and discarded in a charnel ground full of worm-sized beings, shook off those beings and acquired it standing firm in the Great Lineage of the Ariyas. On the day that I took this robe, the great earth in ten thousand world-systems trembled, roaring loudly, the sky crackled, and the deities of the world-systems gave their approval, saying, 'The bhikkhu who takes this robe should become one who is by birth a wearer of cast-off robes, by birth a forest dweller, by birth an Ekāsanika, by birth a perpetual alms-seeker.' Will you be able to live up to this robe?” The Thera himself possessed the strength of five elephants. Without dismissing it, desiring to fulfill this practice, and wishing to live up to the Sugata's robe, he said, "dhāressāmahaṃ bhante." Paṭipajjinti, it means, "I have undertaken." Having done this exchange of robes, the Buddha wore the robe worn by the Thera, and the Thera wore the Buddha's robe. At that moment, the great earth, reaching to the water's edge, trembled, roaring loudly.
Sāṇānipaṃsukūlānīti matakaḷevaraṃ pariveṭhetvā chaḍḍitāni tumbamatte kimī papphoṭetvā gahitāni sāṇavākamayāni paṃsukūlacīvarāni. Rathikasusānasaṅkārakūṭādīnaṃ yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena tesu paṃsukūlamivātipaṃsukūlaṃ. Atha vā paṃsu viya kucchitabhāvaṃ ulati gacchatīti paṃsukūlanti paṃsukūlasaddassa attho daṭṭhabbo.Nibbasanānīti niṭṭhitavasanakiccāni, paribhogajiṇṇānīti attho. Ettha ‘‘kiñcāpi ekameva taṃ cīvaraṃ, anekāvayavattā pana bahuvacanaṃ kata’’ntimajjhimagaṇṭhipadevuttaṃ.Cīvare sādhāraṇaparibhogenāti ettha attanā sādhāraṇaparibhogenāti viññāyamānattā viññāyamānatthassa ca-saddassa payoge kāmācārattā ‘‘attanā’’ti na vuttaṃ. ‘‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlānī’’ti hi vuttattā attanāva sādhāraṇaparibhogo viññāyati, nāññena. Na hi kevalaṃ saddatoyeva sabbattha atthanicchayo bhavissati atthapakaraṇādināpi yebhuyyena atthassa niyametabbattā.Ācariyadhammapālattherenapanettha idaṃ vuttaṃ ‘‘cīvare sādhāraṇaparibhogenāti ettha attanā samasamaṭṭhapanenāti idha attanāsaddaṃ ānetvā cīvare attanā sādhāraṇaparibhogenā’’ti yojetabbaṃ.
Sāṇāni paṃsukūlānīti, it means hempen cast-off robes discarded after being used to wrap a corpse, swarming with worm-sized creatures. Paṃsukūlaṃ because of standing above the dust in places such as charnel grounds, refuse heaps, and so forth, it is like cast-offs rising up. Or, paṃsukūla should be understood as having the meaning that it goes to a wretched state like dust. Nibbasanānīti, it means that which has completed its use as clothing, worn out from use. Here, in Majjhimagaṇṭhipada it is said, "Although it is only one robe, the plural is used because it has many components." Cīvare sādhāraṇaparibhogenāti, because it is understood as "attanā sādhāraṇaparibhogenā" (by one's own common use) and because of the freedom to use the ca-particle in a phrase where the meaning is already understood, "attanā" (by oneself) is not stated. Because it was said, "Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlānī" (But will you wear my hempen, cast-off robes, Kassapa?), it is understood that it is by one's own common use, not by another's. Indeed, the meaning should not always be determined by the word alone; the meaning must generally be determined by the context and so forth. Ācariya Dhammapāla Thera, however, said this: "In ‘cīvare sādhāraṇaparibhogenāti’, ‘attanā samasamaṭṭhapanena’ (by one's own equal establishment), the word ‘attanā’ (by oneself) should be brought in and connected as ‘cīvare attanā sādhāraṇaparibhogenā’ (by one’s own common use of the robe)."
‘‘Yassa yena hi sambandho, dūraṭṭhampi ca tassa taṃ;
"The relationship belongs to whom,
Even if far away, it belongs to them;
In meaning, those who are not equal,
Proximity is not a reason."
‘‘ācariyadhammapālattherenā’’ti vutte suttantaṭīkākārenāti gahetabbaṃ. Samānaṃ dhāraṇametassātisādhāraṇo,paribhogo. Sādhāraṇaparibhogena ceva samasamaṭṭhapanena ca anuggahitoti sambandho.
When ‘‘ācariyadhammapālattherenā’’ (by Ācariya Dhammapāla Thera) is said, it should be understood as the commentator of the Suttanta. Sādhāraṇo means having equal wearing, paribhogo. The connection is being favored by common wearing and equal establishment.
Idāni (saṃ. ni. 2.152) –
Now (Saṃ. Ni. 2.152) –
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
"Monks, as long as I wish, quite secluded from sense pleasures, secluded from unwholesome states, I enter and abide in the first jhāna, which is accompanied by thought and examination, born of seclusion, filled with rapture and joy. Kassapa, too, monks, as long as he wishes, quite secluded from sense pleasures, secluded from unwholesome states, he enters and abides in the first jhāna, which is accompanied by thought and examination, born of seclusion, filled with rapture and joy.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati.
"Monks, as long as I wish, with the subsiding of thought and examination, I enter and abide in the second jhāna, which has inner tranquility, unification of mind, is without thought and examination, and is born of concentration, filled with rapture and joy. Kassapa, too, monks, as long as he wishes, with the subsiding of thought and examination...pe... he enters and abides in the second jhāna.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi, sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ upasampajja viharati.
"Monks, as long as I wish, with the fading away of rapture, I abide with equanimity, mindful and clearly comprehending, and experience in my body the joy of which the noble ones declare, 'Equanimous and mindful, he abides in joy,' I enter and abide in the third jhāna. Kassapa, too, monks, as long as he wishes, with the fading away of rapture, he abides with equanimity...pe... he enters and abides in the third jhāna.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati sukhassa ca pahānā dukkhassa ca pahānā pubbeva…pe… catutthaṃ jhānaṃ upasampajja viharati.
"Monks, as long as I wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, I enter and abide in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. Kassapa, too, monks, as long as he wishes, with the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow...pe... he enters and abides in the fourth jhāna.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso rūpasaññānaṃ samatikkamā…pe… ākāsānañcāyatanaṃ upasampajja viharati.
"Monks, as long as I wish, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of diversity, I enter and abide in the sphere of infinite space, thinking, 'Infinite is space.' Kassapa, too, monks, as long as he wishes, with the complete surmounting of perceptions of form...pe... he enters and abides in the sphere of infinite space.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākāsānañcāyatanaṃ samatikkama ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso ākāsānañcāyatanaṃ samatikkamma…pe… viññāṇañcāyatanaṃ upasampajja viharati.
"Monks, as long as I wish, with the complete surmounting of the sphere of infinite space, I enter and abide in the sphere of infinite consciousness, thinking, 'Infinite is consciousness.' Kassapa, too, monks, as long as he wishes, with the complete surmounting of the sphere of infinite space...pe... he enters and abides in the sphere of infinite consciousness.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati…pe… ākiñcaññāyatanaṃ upasampajja viharati.
"Monks, as long as I wish, with the complete surmounting of the sphere of infinite consciousness, I enter and abide in the sphere of nothingness, thinking, 'There is nothing.' Kassapa, too, monks, as long as he wishes...pe... he enters and abides in the sphere of nothingness.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati…pe… nevasaññānāsaññāyatanaṃ upasampajja viharati.
"Monks, as long as I wish, with the complete surmounting of the sphere of nothingness, I enter and abide in the sphere of neither-perception-nor-non-perception. Kassapa, too, monks, as long as he wishes...pe... he enters and abides in the sphere of neither-perception-nor-non-perception.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi. Kassapopi…pe… saññāvedayitanirodhaṃ upasampajja viharati.
"Monks, as long as I wish, with the complete surmounting of the sphere of neither-perception-nor-non-perception, I enter and abide in the cessation of perception and feeling. Kassapa, too...pe... he enters and abides in the cessation of perception and feeling.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṃ iddhividhaṃ paccanubhomi, ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi, āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchāmi seyyathāpi ākāse, pathaviyāpi ummujjanimujjaṃ karomi seyyathāpi udake, udakepi abhijjamāne gacchāmi seyyathāpi pathaviyaṃ, ākāsepi pallaṅkena kamāmi seyyathāpi pakkhī sakuṇo, imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasāmi parimajjāmi, yāva brahmalokāpi kāyena vasaṃ vattemi. Kassapopi bhikkhave yāvade ākaṅkhati anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.
"Monks, as long as I wish, I experience the various kinds of supernormal powers: being one, I become many; being many, I become one; I appear and vanish; I go unhindered through a wall, through an enclosure, through a mountain, as if through space; I dive in and out of the earth as if in water; I walk on water without sinking as if on earth; I travel in space seated cross-legged like a winged bird; with my hand I touch and stroke even the moon and sun, so powerful and mighty; I exercise influence with my body even as far as the Brahma world. Kassapa, too, monks, as long as he wishes, he experiences the various kinds of supernormal powers...pe... he exercises influence with his body even as far as the Brahma world.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi dibbe ca mānuse ca ye dūre santike ca. Kassapopi, bhikkhave, yāvade ākaṅkhati dibbāya sotadhātuyā…pe… ye dūre santike ca.
"Monks, as long as I wish, with the divine ear element, purified and surpassing the human, I hear both kinds of sounds, the divine and the human, those that are far as well as near. Kassapa, too, monks, as long as he wishes, with the divine ear element...pe... those that are far as well as near.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāmi, sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāmi, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāmi, sadosaṃ vā cittaṃ…pe… vītadosaṃ vā cittaṃ…pe… samohaṃ vā cittaṃ…pe… vītamohaṃ vā cittaṃ…pe… saṃkhittaṃ vā cittaṃ…pe… vikkhittaṃ vā cittaṃ…pe… mahaggataṃ vā cittaṃ…pe… amahaggataṃ vā cittaṃ…pe… sauttaraṃ vā cittaṃ…pe… anuttaraṃ vā cittaṃ…pe… samāhitaṃ vā cittaṃ…pe… asamāhitaṃ vā cittaṃ…pe… vimuttaṃ vā cittaṃ…pe… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti…pe… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.
"Monks, as long as I wish, I know the minds of other beings and other persons, having encompassed them with my own mind. I know a mind with lust as a mind with lust, and a mind without lust as a mind without lust; I know a mind with aversion...pe... a mind without aversion...pe... a mind with delusion...pe... a mind without delusion...pe... a constricted mind...pe... a scattered mind...pe... an exalted mind...pe... a not exalted mind...pe... a surpassable mind...pe... an unsurpassable mind...pe... a concentrated mind...pe... an unconcentrated mind...pe... a liberated mind...pe... a not liberated mind as a not liberated mind. Kassapa, too, monks, as long as he wishes, he knows the minds of other beings and other persons, having encompassed them with his own mind. He knows a mind with lust as a mind with lust...pe... a not liberated mind as a not liberated mind.
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ, tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
"Monks, as long as I wish, I recollect my manifold past lives, such as one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cycles of contraction, many cycles of expansion, many cycles of contraction and expansion: 'There I was, with such a name, of such a clan, of such an appearance, such was my food, such my experience of pleasure and pain, such was the end of my life; passing away from there, I was reborn there; there too I was, with such a name, of such a clan, of such an appearance, such was my food, such my experience of pleasure and pain, such was the end of my life; passing away from there, I was reborn here.' Thus I recollect my manifold past lives in their modes and details. Kassapa, too, monks, as long as he wishes, he recollects his manifold past lives, such as one birth...pe... Thus he recollects his manifold past lives in their modes and details."
‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
‘‘Ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi. Kassapopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti (saṃ. ni. 2.152) –
‘‘ahaṃ bhikkhave’’tiādi.
yāvade ākaṅkhāmīti yāvadeva icchāmīti attho. Tatoyeva himajjhimagaṇṭhipade cūḷagaṇṭhipadeca ‘‘yāvadeti yāvadevāti vuttaṃ hotī’’ti likhitaṃ.Saṃyuttanikāyaṭṭhakathāyampi‘‘yāvade ākaṅkhāmīti yāvadeva icchāmī’’ti attho vutto. Tathā hi tattha līnatthapakāsaniyaṃācariyadhammapālattherenevavuttaṃ ‘‘yāvadevāti iminā samānatthaṃ yāvadeti idaṃ pada’’nti. Potthakesu pana katthaci ‘‘yāvadevā’’ti ayameva pāṭho dissati. Yāni pana ito paraṃ ‘‘vivicceva kāmehī’’tiādinā nayena cattāri rūpāvacarakiriyajhānāni, ‘‘sabbaso rūpasaññānaṃ samatikkamā’’tiādinā nayena catasso arūpasamāpattiyo, ‘‘sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodha’’ntiādinā nayena nirodhasamāpatti, ‘‘anekavihitaṃ iddhividha’’ntiādinā nayena abhiññā ca vuttā. Tattha yaṃ vattabbaṃ siyā, taṃ anupadavaṇṇanāya ceva bhāvanāvidhānena ca saddhiṃvisuddhimagge(visuddhi. 1.69-70) sabbaso vitthāritaṃ. Idhāpi ca verañjakaṇḍe cattāri rūpāvacarajhānāni tisso ca vijjā āvi bhavissanti, tasmā tattha yaṃ vattabbaṃ, taṃ tattheva vaṇṇayissāma.
Navānupubbavihārachaḷabhiññāppabhedeti etthanavānupubbavihārānāma anupaṭipāṭiyā samāpajjitabbabhāvato evaṃsaññitā nirodhasamāpattiyā saha aṭṭha samāpattiyo.Chaḷabhiññānāma āsavakkhayañāṇena saddhiṃ pañcābhiññāyoti evaṃ lokiyalokuttarabhedā sabbā abhiññāyo.Uttarimanussadhammeti uttarimanussānaṃ jhāyīnañceva ariyānañca dhammo uttarimanussadhammo. Atha vā uttari manussadhammāti uttarimanussadhammo, manussadhammo nāma dasakusalakammapathadhammo. So hi vinā bhāvanāmanasikārena pakatiyāva manussehi nibbattetabbato manussattabhāvāvahato vā ‘‘manussadhammo’’ti vuccati, tato uttari pana jhānādīni ‘‘uttarimanussadhammo’’ti veditabbāni.Attanā samasamaṭṭhapanenāti ahaṃ yattakaṃ kālaṃ yattake vā samāpattivihāre abhiññāyo ca vaḷañjemi, tathā kassapopīti evaṃ yathāvuttauttarimanussadhamme attanā samasamaṃ katvā ṭhapanena. Idañca navānupubbavihārachaḷabhiññādibhāvasāmaññena pasaṃsāmattaṃ vuttanti daṭṭhabbaṃ. Na hi āyasmā mahākassapo bhagavā viya devasikaṃ catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajjati, yamakapāṭihāriyādivasena vā abhiññāyo vaḷañjeti. Ettha ca ‘‘uttarimanussadhamme attanā samasamaṭṭhapanenā’’ti idaṃ nidassanamattanti veditabbaṃ. Tathā hi –
‘‘Ovada kassapa bhikkhū, karohi kassapa bhikkhūnaṃ dhammiṃ kathaṃ, ahaṃ vā kassapa bhikkhū ovadeyyaṃ tvaṃ vā, ahaṃ vā kassapa bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā’’ti (saṃ. ni. 2.149).
majjhimagaṇṭhipadevuttaṃ. Tassa meti vā attho gahetabbo. Potthakesu hi katthaci ‘‘tassa me’’ti pāṭhoyeva dissati, dhammavinayasaṅgāyanaṃ ṭhapetvā aññaṃ kiṃ nāma tassa me āṇaṇyaṃ aṇaṇabhāvo bhavissatīti attho.‘‘Nanu maṃ bhagavā’’tiādinā vuttamevatthaṃ upamāvasena vibhāveti.Sakakavacaissariyānuppadānenāti ettha cīvarassa nidassanavasena kavacassa gahaṇaṃ kataṃ, samāpattiyā nidassanavasena issariyaṃ gahitaṃ.Kulavaṃsappatiṭṭhāpakanti kulavaṃsassa kulappaveṇiyā patiṭṭhāpakaṃ. ‘‘Me saddhammavaṃsappatiṭṭhāpako’’ti niccasāpekkhattā samāso daṭṭhabbo, me saddhammavaṃsassa patiṭṭhāpako pavattakoti vuttaṃ hoti. Vuttavacanamanussaranto anuggahesīti cintayanto dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesīti sambandho, dhātubhājanadivase tattha sannipatitānaṃ bhikkhūnaṃ ussāhaṃ janesīti attho.
‘‘yathāhā’’tiādi. Tatthaekamidāhanti etthaidanti nipātamattaṃ.Ekaṃ samayanti ca bhummatthe upayogavacanaṃ, ekasmiṃ samayeti vuttaṃ hoti.Pāvāyāti pāvānagarato, tattha piṇḍāya caritvā kusināraṃ gamissāmīti addhānamaggappaṭipannoti vuttaṃ hoti.Addhānamaggoti ca dīghamaggo vuccati. Dīghapariyāyo hettha addhānasaddo.Mahatā bhikkhusaṅghena saddhinti guṇamahattenapi saṅkhyāmahattenapi mahatā. Bhikkhūnaṃ saṅghena bhikkhusaṅghena, samaṇagaṇena saddhiṃ ekatoti attho.‘‘Pañcamattehī’’tiādinā saṅkhyāmahattaṃ vibhāveti.Matta-saddo cettha pamāṇavacano ‘‘bhojane mattaññutā’’tiādīsu viya.Sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbanti sabbaṃ subhaddakaṇḍaṃ idha ānetvā vitthārato dassetabbanti adhippāyo.
ācariyadhammapālattherenavuttaṃ.Mahāgaṇṭhipadepana ‘‘tato paranti subhaddakaṇḍato para’’nti vuttaṃ. Idamevettha sārato paccetabbanti no takko. Ayameva hi ussāhajananappakāro, yadidaṃ ‘‘handa mayaṃ, āvuso, dhammañca vinayañca saṅgāyeyyāma, pure adhammo dippatī’’tiādi, tasmā ussāhajananato paranti na vattabbaṃ heṭṭhā ussāhajananappakārassa pāḷiyaṃ avuttattā. Ayañhettha pāḷikkamo –
‘‘Atha kho āyasmā mahākassapo bhikkhū āmantesi, ekamidāhaṃ, āvuso, samayaṃ pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Atha khvāhaṃ, āvuso, maggā okkamma aññatarasmiṃ rukkhamūle nisīdiṃ.
‘‘Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ addhānamaggappaṭipanno hoti. Addasaṃ kho ahaṃ, āvuso, taṃ ājīvakaṃ dūratova āgacchantaṃ, disvāna taṃ ājīvakaṃ etadavocaṃ ‘apāvuso, amhākaṃ satthāraṃ jānāsī’ti? ‘Āma, āvuso, jānāmi. Ajja sattāhaparinibbuto samaṇo gotamo, tato me idaṃ mandāravapupphaṃ gahitanti. Tatrāvuso, ye te bhikkhū avītarāgā, appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti āvaṭṭanti vivaṭṭanti, ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahita’nti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti ‘aniccā saṅkhārā, taṃ kutettha labbhā’’’ti.
‘‘Atha khvāhaṃ, āvuso, te bhikkhū etadavocaṃ – ‘alaṃ, āvuso, mā socittha mā paridevittha, nanvetaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, āvuso, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti netaṃ ṭhānaṃ vijjatī’’ti.
‘‘Tena kho pana samayena, āvuso, subhaddo nāma vuḍḍhapabbajito tassaṃ parisāyaṃ nisinno hoti. Atha kho āvuso subhaddo vuḍḍhapabbajito te bhikkhū etadavoca ‘alaṃ, āvuso, mā socittha mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena, upaddutā ca mayaṃ homa’ ‘idaṃ vo kappati, idaṃ vo na kappatī’ti, ‘idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ karissāmā’ti. Handa mayaṃ āvuso dhammañca vinayañca saṅgāyeyyāma, pure adhammo dippati, dhammo paṭibāhīyati, avinayo pure dippati, vinayo paṭibāhīyati, pure adhammavādino balavanto honti, dhammavādino dubbalā honti, pure avinayavādino balavanto honti, vinayavādino dubbalā hontī’’ti.
‘‘‘Tena hi, bhante, thero bhikkhū uccinatū’ti. Atha kho āyasmā mahākassapo ekenūnapañcaarahantasatāni uccini. Bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ ‘ayaṃ, bhante, āyasmā ānando kiñcāpi sekkho, abhabbo chandā dosā mohā bhayā agatiṃ gantuṃ, bahu cānena bhagavato santike dhammo ca vinayo ca pariyatto. Tena hi, bhante, thero āyasmantampi ānandaṃ uccinatū’’’tiādi (cūḷava. 437).
tato paranti ettha subhaddakaṇḍato paranti evamattho daṭṭhabbo. ‘‘Sabbaṃ subhaddakaṇḍaṃ vitthārato veditabba’’nti hi iminā ‘‘yaṃ na icchissāma, na taṃ karissāmā’’ti etaṃ pariyantaṃ subhaddakaṇḍapāḷiṃ dassetvā idāni avasesaṃ ussāhajananappakārappavattaṃ pāḷimeva dassento‘‘handa mayaṃ āvuso’’tiādimāha.
pure adhammo dippatīti ettha adhammo nāma dasakusalakammapathadhammapaṭipakkhabhūto adhammo.Pure dippatīti api nāma dippati. Atha vā yāva adhammo dhammaṃ paṭibāhituṃ samattho hoti, tato puretaramevāti attho. Āsanne hi anāgate ayaṃ puresaddo.Dippatīti dippissati. Pure-saddayogena hi anāgatatthe ayaṃ vattamānapayogo yathā ‘‘purā vassati devo’’ti. Keci panettha evaṃ vaṇṇayanti ‘‘pureti pacchā anāgate yathā addhānaṃ gacchantassa gantabbamaggo ‘pure’ti vuccati, tathā idha daṭṭhabba’’nti.Avinayoti pahānavinayasaṃvaravinayānaṃ paṭipakkhabhūto avinayo. ‘‘Vinayavādino dubbalā hontī’’ti evaṃ iti-saddopi ettha daṭṭhabbo, ‘‘tato paraṃ āhā’’ti iminā sambandho. Potthakesu pana katthaci iti-saddo na dissati, pāḷiyaṃ pana dīghanikāyaṭṭhakathāyañca attheva iti-saddo.
Tena hīti uyyojanatthe nipāto. Uccinane uyyojentā hi taṃ mahākassapattheraṃ evamāhaṃsu.Bhikkhū uccinatūti saṅgītiyā anurūpe bhikkhū uccinitvā gaṇhātūti attho. ‘‘Sakalanavaṅga…pe… pariggahesī’’ti etena sukkhavipassakakhīṇāsavapariyantānaṃ yathāvuttapuggalānaṃ satipi āgamādhigamasabbhāve saha paṭisambhidāhi tevijjādiguṇayuttānaṃ āgamādhigamasampattiyā ukkaṃsagatattā saṅgītiyā bahūpakārataṃ dasseti. Tatthasakalanavaṅgasatthusāsanapariyattidhareti sakalaṃ suttageyyādi navaṅgaṃ ettha, etassa vā atthīti sakalanavaṅgaṃ, satthusāsanaṃ. Atthakāmena pariyāpuṇitabbato diṭṭhadhammikādipurisattapariyattabhāvato ca pariyattīti tīṇi piṭakāni vuccanti, taṃ sakalanavaṅgasatthusāsanasaṅkhātaṃ pariyattiṃ dhārentīti sakalanavaṅgasatthusāsanapariyattidharā, tādiseti attho. Bahūnaṃ nānappakārānaṃ kilesānaṃ sakkāyadiṭṭhiyā ca avihatattā tā janenti, tāhi vā janitātiputhujjanā. Duvidhā puthujjanā andhaputhujjanā kalyāṇaputhujjanāti. Tattha yesaṃ khandhadhātuāyatanādīsu uggahaparipucchāsavanadhāraṇapaccavekkhaṇāni natthi, te andhaputhujjanā. Yesaṃ tāni atthi, te kalyāṇaputhujjanā. Te idha ‘‘puthujjanā’’ti adhippetā. Samathabhāvanāsinehābhāvena sukkhā lūkhā asiniddhā vipassanā etesantisukkhavipassakā.
Tena hīti: here, tena hi is a particle used to introduce a proposal. As they were urging and proposing the task, they spoke thus to the venerable Mahākassapa Thera. Bhikkhū uccinatū: The meaning is, "Let the monks select and gather monks suitable for the Saṅgīti (recitation)." "Sakalanavaṅga…pe… pariggahesī": With this, even though there were individuals as described up to the dry-insight arahants, it shows that those endowed with the qualities of the three knowledges (tevijja), etc., along with the analytical knowledges (paṭisambhidā), were of great benefit to the Saṅgīti due to their excellence in the attainment of scripture and realization. Here, sakalanavaṅgasatthusāsanapariyattidhare means: sakalaṃ, the entire, the ninefold divisions of the Teacher’s Dispensation (satthusāsana) consisting of Sutta, Geyya, etc., is here; or, one who possesses this, is sakalanavaṅgaṃ, the ninefold divisions; the teaching of the Teacher. Because it should be learned by one who desires benefit and because it is the state of acquirement that leads to immediate benefits, etc., pariyatti means the three Piṭakas. Those who uphold that acquirement designated as the entire ninefold Dispensation of the Teacher, are sakalanavaṅgasatthusāsanapariyattidharā; such is the meaning. Because the many kinds of defilements and the view of self-identity (sakkāyadiṭṭhi) are not overcome, they generate them; or by them, they are generated; therefore, puthujjanā, worldlings. Worldlings are of two kinds: blind worldlings and virtuous worldlings. Among them, those who do not have learning, inquiry, hearing, retention, and reflection on the aggregates, elements, and sense bases, are blind worldlings. Those who have them are virtuous worldlings. Here, "puthujjanā" refers to these. Because of the absence of affection for tranquility meditation, samathabhāvanā, dry, rough, and unrefined is the insight (vipassanā) of these, therefore sukkhavipassakā, dry-insight practitioners.
Tipiṭakasabbapariyattippabhedadhareti tiṇṇaṃ piṭakānaṃ samāhāro tipiṭakaṃ, tipiṭakasaṅkhātaṃ navaṅgādivasena anekadhā bhinnaṃ sabbapariyattippabhedaṃ dhārentīti tipiṭakasabbapariyattippabhedadharā, tādiseti attho. Anu anu taṃsamaṅgīnaṃ bhāveti vaḍḍhetīti anubhāvo, anubhāvo eva ānubhāvo, pabhāvo. Mahanto ānubhāvo yesaṃ temahānubhāvā.Tevijjādibhedeti tisso vijjāyeva tevijjā, tā ādi yesaṃ chaḷabhiññādīnaṃ te tevijjādayo, te bhedā anekappakārā bhinnā etesanti tevijjādibhedā, khīṇāsavā, tādiseti attho. Atha vā tisso vijjā etassa atthīti tevijjo, so ādi yesaṃ chaḷabhiññādīnaṃ te tevijjādayo, te bhedā yesaṃ khīṇāsavānaṃ te tevijjādibhedā, tādiseti attho.Ye sandhāya idaṃ vuttanti ye bhikkhū sandhāya idaṃ ‘‘atha kho āyasmā’’tiādivacanaṃsaṅgītikkhandhake(cūḷava. 437) vuttanti attho.
Tipiṭakasabbapariyattippabhedadhare: the collection of the three baskets is the Tipiṭaka. Those who uphold all the categories of the teachings (pariyatti), divided in many ways as the ninefold divisions, etc., designated as the Tipiṭaka, are tipiṭakasabbapariyattippabhedadharā; such is the meaning. Anu anu taṃsamaṅgīnaṃ bhāveti vaḍḍhetīti anubhāvo, that which cultivates and increases what is appropriate again and again is anubhāvo. Anubhāvo eva ānubhāvo, anubhāvo itself is ānubhāvo, effect. Those who have great effect are mahānubhāvā. Tevijjādibhede: the three knowledges (tisso vijjā) themselves are tevijjā. Those who have these as the beginning, such as the six super-knowledges (chaḷabhiññā), etc., are tevijjādayo. Those for whom these are divisions, divided in many ways, are tevijjādibhedā, arahants; such is the meaning. Or, one who possesses the three knowledges is tevijjo. Those who have this as the beginning, such as the six super-knowledges, etc., are tevijjādayo. Those for whom these are divisions, for the arahants, are tevijjādibhedā; such is the meaning. Ye sandhāya idaṃ vutta: the meaning is, "With reference to which monks was this statement beginning with 'Atha kho āyasmā' made," is said in the Saṅgītikkhandhaka (cūḷava. 437).
Kissa panāti kasmā pana. Sikkhatītisekkho,atha vā sikkhanaṃ sikkhā, sāyeva tassa sīlanti sekkho. So hi apariyositasikkhattā ca tadadhimuttattā ca ekantena sikkhanasīlo na asekkho viya pariniṭṭhitasikkho tattha paṭipassaddhussāho, nāpi vissaṭṭhasikkho pacurajano viya tattha anadhimutto. Atha vā ariyāya jātiyā tīsu sikkhāsu jāto, tattha vā bhavoti sekkho. Atha vā ikkhati etāyāti ikkhā, maggaphalasammādiṭṭhi. Saha ikkhāyāti sekkho. Uparimaggattayakiccassa apariyositattā saha karaṇīyenātisakaraṇīyo.Assāti anena.Asammukhā paṭiggahitaṃ nāma natthīti nanu ca –
Kissa panā: but why? One who trains is sekkho (a trainee), or, training is sikkhā, that itself is his virtue (sīla); therefore, he is sekkho. He is constantly inclined to training because his training is not yet complete, and because he is devoted to it. Unlike a non-trainee (asekkho), he is not one whose training is completed, whose enthusiasm is subsided there, nor is he one who has abandoned training, like a crowd of people, not devoted to it. Or, one who is born into the noble lineage (ariya jāti) in the three trainings, or exists there, is a sekkho. Or, one sees with this, therefore it is ikkhā, the path and fruition right view (maggaphalasammādiṭṭhi). Together with ikkhā, he is sekkho. Because the task of the three higher paths is not yet complete, he is sakaraṇīyo, with something to do. Assā: by him. Asammukhā paṭiggahitaṃ nāma natthī: Indeed?
‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;
‘‘I received eighty-two thousand from the Buddha,
Two thousand from monks;
Eighty-four thousand,
Are the teachings that proceed from me.’’ (theragā. 1027)
Bahukārattāti bahuupakārattā. Upakāravacano hettha kārasaddo.Assāti bhaveyya.
Bahukārattā: because of being very helpful. Here, the word kāra means help. Assā: it might be.
Ativiya vissatthoti ativiya vissāsiko.Nanti ānandattheraṃ, ‘‘ovadatī’’ti iminā sambandho. Ānandattherassa yebhuyyena navakāya parisāya vibbhamanena mahākassapatthero evamāha‘‘na vāyaṃ kumārako mattamaññāsī’’ti. Tathā hi parinibbute satthari mahākassapatthero satthuparinibbāne sannipatitassa bhikkhusaṅghassa majjhe nisīditvā dhammavinayasaṅgāyanatthaṃ pañcasate bhikkhū uccinitvā ‘‘āvuso, rājagahe vassaṃ vasantā dhammavinayaṃ saṅgāyeyyāma, tumhe pure vassūpanāyikāya attano attano palibodhaṃ pacchinditvā rājagahe sannipatathā’’ti vatvā attanā rājagahaṃ gato. Ānandattheropi bhagavato pattacīvaramādāya mahājanaṃ saññāpento sāvatthiṃ gantvā tato nikkhamma rājagahaṃ gacchanto dakkhiṇagirismiṃ cārikaṃ cari. Tasmiṃ samaye ānandattherassa tiṃsamattā saddhivihārikā yebhuyyena kumārabhūtā ekavassikaduvassikabhikkhū ceva anupasampannā ca vibbhamiṃsu. Kasmā panete pabbajitā, kasmā vibbhamiṃsūti? Tesaṃ kira mātāpitaro cintesuṃ ‘‘ānandatthero satthuvissāsiko aṭṭha vare yācitvā upaṭṭhahati, icchiticchitaṭṭhānaṃ satthāraṃ gahetvā gantuṃ sakkoti, amhākaṃ dārake etassa santike pabbājessāma, so satthāraṃ gahetvā āgamissati, tasmiṃ āgate mayaṃ mahāsakkāraṃ kātuṃ labhissāmā’’ti iminā tāva kāraṇena nesaṃ ñātakā te pabbājesuṃ. Satthari pana parinibbute tesaṃ sā patthanā upacchinnā, atha ne ekadivaseneva uppabbājesuṃ.
Ativiya vissattho: extremely trustworthy. Na: to the venerable Ānanda; this is connected with "admonishes." Because of the excitement of the mostly new assembly for the venerable Ānanda, the venerable Mahākassapa said thus: ‘‘na vāyaṃ kumārako mattamaññāsī’’: "This young man does not think he knows enough." In that way, after the passing away of the Teacher, the venerable Mahākassapa, having sat down in the midst of the Saṅgha of monks gathered for the recitation of the Dhamma and Vinaya, having selected five hundred monks, said, "Friends, let us spend the rains in Rājagaha reciting the Dhamma and Vinaya. Before the beginning of the rains retreat, cut off your personal concerns and assemble in Rājagaha," and having said this, he went to Rājagaha himself. The venerable Ānanda, taking the bowl and robe of the Blessed One, announcing to the multitude, went to Sāvatthi, and having left there, went traveling to Dakkhinagiri. At that time, about thirty co-residents of the venerable Ānanda, mostly young, monks of one or two years and also those not fully ordained, were excited. But why were these ordained, why were they excited? It seems their parents thought, "The venerable Ānanda is trusted by the Teacher, requesting the eight boons, he attends to him. He is able to take the Teacher and go to any place he wishes. We will ordain our children under him. He will take the Teacher and come. When he comes, we will be able to make a great offering." For this reason, their relatives had them ordained. But with the passing away of the Teacher, that wish of theirs was cut off, then they disrobed them in one day.
Atha ānandattheraṃ dakkhiṇagirismiṃ cārikaṃ caritvā rājagahamāgataṃ disvā mahākassapatthero evamāha ‘‘na vāyaṃ kumārako mattamaññāsī’’ti. Vuttañhetaṃ kassapasaṃyutte –
Then, seeing the venerable Ānanda traveling in Dakkhinagiri and arriving in Rājagaha, the venerable Mahākassapa said thus: "This young man does not think he knows enough." This was said in the Kassapa Saṃyutta:
‘‘Atha kiñcarahi tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho te, āvuso ānanda, parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsīti.
"Then why, friend Ānanda, do you wander together with these new monks who are unguarded in their senses, immoderate in food, and not devoted to wakefulness? I think you wander destroying the crop; I think you wander destroying families. Your assembly is being ruined, friend Ānanda; these new recruits of yours are being destroyed, friend. This young man does not think he knows enough.
‘‘Api me bhante kassapa sirasmiṃ palitāni jātāni, atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmāti. Tathā hi pana tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho te, āvuso ānanda, parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsī’’ti (saṃ. ni. 2.154).
"Even though, venerable Kassapa, gray hairs have grown on my head, still we are not freed from the young man's talk of the venerable Mahākassapa." "In that way, friend Ānanda, you wander together with these new monks who are unguarded in their senses, immoderate in food, and not devoted to wakefulness. I think you wander destroying the crop; I think you wander destroying families. Your assembly is being ruined, friend Ānanda; these new recruits of yours are being destroyed, friend. This young man does not think he knows enough." (saṃ. ni. 2.154)
sassaghātaṃ maññecarasīti sassaṃ ghātento viya āhiṇḍasi.Kulūpaghātaṃ maññe carasīti kulāni upaghātento viya hananto viya āhananto viya āhiṇḍasi.Olujjatīti palujjati bhijjati.Palujjanti kho te āvuso navappāyāti, āvuso, evaṃ ete tuyhaṃ pāyena yebhuyyena navakā ekavassikaduvassikadaharā ceva sāmaṇerā ca palujjanti.Na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānātīti theraṃ tajjento āha.Kumārakavādā na muccāmāti kumārakavādato na muccāma.Tathā hi pana tvanti idamassa evaṃ vattabbatāya kāraṇadassanatthaṃ vuttaṃ. Ayañhettha adhippāyo – yasmā tvaṃ imehi navakehi bhikkhūhi indriyasaṃvararahitehi saddhiṃ vicarasi, tasmā kumārakehi saddhiṃ caranto ‘‘kumārako’’ti vattabbataṃ arahasīti.
sassaghātaṃ maññecarasī: you wander as if destroying the crop. Kulūpaghātaṃ maññe carasī: you wander as if harming, striking, or afflicting families. Olujjatī: is ruined, broken. Palujjanti kho te āvuso navappāyā: friend, in this way, these new recruits of yours, mostly young, one-year-old, two-year-old, younger, and novices are being destroyed. Na vāyaṃ kumārako mattamaññāsī: this young man surely does not know his own measure, thus he admonished the elder. Kumārakavādā na muccāmā: we are not freed from the young man's talk. Tathā hi pana tva: this was said to show the reason why he should be spoken to in this way. This is the meaning here: because you wander together with these new monks who lack sense restraint, therefore, wandering with young men, you are worthy of being called "young man."
vā-saddo padapūraṇe.Vā-saddo hi upamānasamuccayasaṃsayavavassaggapadapūraṇavikappādīsu bahūsu atthesu dissati. Tathā hesa ‘‘paṇḍito vāpi tena so’’tiādīsu (dha. pa. 63) upamāne dissati, sadisabhāveti attho. ‘‘Taṃ vāpi dhīrā muni vedayantī’’tiādīsu (su. ni. 213) samuccaye. ‘‘Ke vā ime kassa vā’’tiādīsu (pārā. 296) saṃsaye. ‘‘Ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’tiādīsu (dī. ni. 1.181) vavassagge. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā’’tiādīsu (ma. ni. 1.170; saṃ. ni. 2.13) vikappeti. Idha pana padapūraṇe daṭṭhabbo. Teneva caācariyadhammapālattherenavuttaṃ ‘‘vāsaddassa atthuddhāraṃ karontena ‘na vāyaṃ kumārako mattamaññāsī’tiādīsu (saṃ. ni. 2.154) padapūraṇe’’ti. Aṭṭhakathāyampi (saṃ. ni. aṭṭha. 2.2.154) ettakameva vuttaṃ ‘‘na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānātīti theraṃ tajjento āhā’’ti. Etthāpivatāti vacanasiliṭṭhatāya vuttaṃ. Yaṃ panetthakenacivuttaṃ ‘‘na vāyanti ettha vāti vibhāsā, aññāsipi na aññāsipīti attho’’ti. Taṃ tassa matimattanti daṭṭhabbaṃ. Na hettha ayamattho sambhavati, tasmā attano pamāṇaṃ nāññāsīti evamattho veditabbo.Tatrāti evaṃ sati.Chandāgamanaṃ viyāti ettha chandā āgamanaṃ viyāti padacchedo kātabbo, chandena āgamanaṃ pavattanaṃ viyāti attho, chandena akattabbakaraṇaṃ viyāti vuttaṃ hoti. Chandaṃ vā āgacchati sampayogavasenāti chandāgamanaṃ, tathā pavatto apāyagamanīyo akusalacittuppādo. Atha vā ananurūpaṃ gamanaṃ agamanaṃ, chandena agamanaṃ chandāgamanaṃ, chandena sinehena ananurūpaṃ gamanaṃ pavattanaṃ akattabbakaraṇaṃ viyāti vuttaṃ hoti.Asekkhapaṭisambhidāppatteti asekkhabhūtā paṭisambhidā asekkhapaṭisambhidā, taṃ patte, paṭiladdhaasekkhapaṭisambhideti attho.Anumatiyāti anuññāya, yācanāyāti vuttaṃ hoti.
The word vā is for filling the sentence. The word vā is seen in many meanings such as simile, aggregation, doubt, determination, emphasis, filling the sentence, and alternative. Thus, he is seen in simile in "paṇḍito vāpi tena so" (dha. pa. 63), the state of similarity is the meaning. In aggregation in "Taṃ vāpi dhīrā muni vedayantī" (su. ni. 213). In doubt in "Ke vā ime kassa vā" (pārā. 296). In determination in "Ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho" (dī. ni. 1.181). In alternative in "Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā" (ma. ni. 1.170; saṃ. ni. 2.13). But here, it should be seen as filling the sentence. By that itself, it was said by Ācariya Dhammapāla Thera, "by one making the extraction of meaning of the word vā, in ‘na vāyaṃ kumārako mattamaññāsī’ (saṃ. ni. 2.154), it is for filling the sentence." In the commentary (saṃ. ni. aṭṭha. 2.2.154), only this much was said: "na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānātīti theraṃ tajjento āhā: this young man surely does not know his own measure, thus he admonished the elder." Here also, vatā is said for embellishing the speech. But here, what was said by someone, "na vāyanti ettha vāti vibhāsā, aññāsipi na aññāsipīti attho: in na vāyanti, vā is an alternative, the meaning is, 'he knew or did not know,'" that should be seen as merely his opinion. This meaning is not possible here, therefore, the meaning should be understood as, "he did not know his own measure." Tatrā: in that case. Chandāgamanaṃ viyā: here, the word break should be made as chandā āgamanaṃ viyāti, the meaning is, "like coming by desire, like occurring," it is said "like doing what should not be done by desire." Or, coming to desire by way of association is chandāgamanaṃ, in that way, an unwholesome state of mind that leads to loss occurs. Or, inappropriate going is agamanaṃ, going by desire is chandāgamanaṃ, it is said, "like inappropriate going, occurring, doing what should not be done by desire, affection." Asekkhapaṭisambhidāppatte: asekkhabhūtā paṭisambhidā asekkhapaṭisambhidā, the analytical knowledge that is a non-trainee is asekkhapaṭisambhidā, to him who has attained that, the meaning is, "to one who has obtained the analytical knowledge of a non-trainee." Anumatiyā: by permission, it is said, "by request."
chandāti chandena, sinehenāti attho.Agatiṃ gantunti agantabbaṃ gantuṃ, akattabbaṃ kātunti vuttaṃ hoti. Imāni pana cattāri agatigamanāni bhaṇḍabhājanīye ca vinicchayaṭṭhāne ca labbhanti. Tattha bhaṇḍabhājanīye tāva attano bhārabhūtānaṃ bhikkhūnaṃ amanāpe bhaṇḍe sampatte taṃ parivattitvā manāpaṃ dento chandāgatiṃ gacchati nāma. Attano pana abhārabhūtānaṃ manāpe bhaṇḍe sampatte taṃ parivattitvā amanāpaṃ dento dosāgatiṃ gacchati nāma. Bhaṇḍesu bhājanīyavatthuñca ṭhitikañca ajānanto mohāgatiṃ gacchati nāma. Mukharānaṃ vā rājādinissitānaṃ vā ‘‘ime me amanāpe bhaṇḍe dinne anatthaṃ kareyyu’’nti bhayena parivattitvā manāpaṃ dento bhayāgatiṃ gacchati nāma. Yo pana evaṃ na gacchati, sabbesaṃ tulābhūto pamāṇabhūto majjhattova hutvā yaṃ yassa pāpuṇāti, tadeva tassa deti, ayaṃ catubbidhampi agatiṃ na gacchati nāma. Vinicchayaṭṭhāne pana attano bhārabhūtassa garukāpattiṃ lahukāpattiṃ katvā kathento chandāgatiṃ gacchati nāma. Itarassa lahukāpattiṃ garukāpattiṃ katvā kathento dosāgatiṃ gacchati nāma. Āpattivuṭṭhānaṃ pana samuccayakkhandhakañca ajānanto mohāgatiṃ gacchati nāma. Mukharassa vā rājapūjitassa vā ‘‘ayaṃ me garukaṃ katvā āpattiṃ kathentassa anatthampi kareyyā’’ti garukameva lahukāpattiṃ kathento bhayāgatiṃ gacchati nāma. Yo pana sabbesaṃ yathābhūtameva kathesi, ayaṃ catubbidhampi agatigamanaṃ na gacchati nāma. Theropi tādiso catunnampi agatigamanānaṃ paṭhamamaggeneva pahīnattā, tasmā saṅgāyanavasena dhammavinayavinicchaye sampatte chandādivasena aññathā akathetvā yathābhūtameva kathetīti vuttaṃ‘‘abhabbo…pe… agatiṃ gantu’’nti.Pariyattoti adhīto, uggahitoti attho.
chandā: by desire, the meaning is, "by affection." Agatiṃ gantuṃ: to go where one should not go, it is said, "to do what should not be done." But these four kinds of going to wrong courses are obtained in judging ownership of requisites and in deciding cases. There, in judging ownership of requisites, when an undesirable requisite for monks who are under one's care is obtained, giving a desirable one by exchanging that, one goes to a wrong course by desire. But when a desirable requisite for those who are not under one's care is obtained, giving an undesirable one by exchanging that, one goes to a wrong course by aversion. Not knowing what is suitable and what is permanent in requisites, one goes to a wrong course by delusion. Or, fearing that those who are eloquent or dependent on kings, "if an undesirable requisite is given to these, they might cause harm," giving a desirable one by exchanging that, one goes to a wrong course by fear. But one who does not go in this way, being impartial, a standard, a measure for all, and gives only what each should receive, this one does not go to any of the four wrong courses. In deciding cases, stating a serious offense as a light offense for one who is under one's care, one goes to a wrong course by desire. Stating a light offense as a serious offense for the other, one goes to a wrong course by aversion. Not knowing the arising of offenses and the summary section, one goes to a wrong course by delusion. Or, fearing that one who is eloquent or honored by kings, "if this one states my serious offense, he might cause harm," stating a light offense as a serious one, one goes to a wrong course by fear. But one who states the truth for all, this one does not go to any of the four kinds of going to wrong courses. Since the Elder had abandoned such going to the four wrong courses by the first path itself, therefore, when a decision about the Dhamma and Vinaya arises by way of recitation, he states the truth without doing otherwise by way of desire, etc. Thus, it is said, ‘‘abhabbo…pe… agatiṃ gantu’’: "incapable...of going to a wrong course." Pariyatto: learned, acquired.
Uccinitenāti uccinitvā gahitena.Etadahosīti etaṃ parivitakkanaṃ ahosi.Rājagahaṃ kho mahāgocaranti ettha ‘‘rājagahanti rājagahasāmantaṃ gahetvā vutta’’nticūḷagaṇṭhipade majjhimagaṇṭhipadeca vuttaṃ. Gāvo caranti etthāti gocaro, gocaro viya gocaro, bhikkhācaraṇaṭṭhānaṃ. So mahanto assa, etthāti vā mahāgocaraṃ, rājagahaṃ.Thāvarakammanti ciraṭṭhāyikammaṃ.Visabhāgapuggalosubhaddasadiso.Ukkoṭeyyāti nivāreyyāti attho.Ñattidutiyena kammena sāvesīti –
Uccinitenā: by one who has selected and taken. Etadahosī: this thought occurred. Rājagahaṃ kho mahāgocara: here, it is said in the Cūḷagaṇṭhipada and Majjhimagaṇṭhipada that "Rājagaha is said taking the surrounding area of Rājagaha." A place where cows graze is gocaro, the place for alms-wandering is like a gocaro. Or, because that would be large, therefore, it is mahāgocaraṃ, Rājagaha. Thāvarakamma: a lasting action. Visabhāgapuggalo: an unsuitable person, like Subhadda. Ukkoṭeyyā: the meaning is "would prevent." Ñattidutiyena kammena sāvesī: He announced with a motion and a second motion:
‘‘Suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ, saṅgho imāni pañca bhikkhusatāni sammanneyya ‘rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabba’nti, esā ñatti.
"Let the Saṅgha hear me, venerable ones. If it is convenient for the Saṅgha, the Saṅgha should appoint these five hundred monks to spend the rains in Rājagaha to recite the Dhamma and Vinaya, and no other monks should spend the rains in Rājagaha. This is the motion.
‘‘Suṇātu me, āvuso, saṅgho, saṅgho imāni pañca bhikkhusatāni sammannati ‘rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabba’nti, yassāyasmato khamati imesaṃ pañcannaṃ bhikkhusatānaṃ sammuti ‘rājagahe vassaṃ vasantānaṃ dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabba’nti, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
"Let the Saṅgha hear me, venerable ones. The Saṅgha appoints these five hundred monks to spend the rains in Rājagaha to recite the Dhamma and Vinaya, and no other monks should spend the rains in Rājagaha. Whichever venerable one approves of the appointment of these five hundred monks to spend the rains in Rājagaha to recite the Dhamma and Vinaya, and no other monks should spend the rains in Rājagaha, let him be silent. Whichever venerable one does not approve, let him speak.
‘‘Sammatāni saṅghena imāni pañca bhikkhusatāni ‘rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabba’nti, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (cūḷava. 437) –
"These five hundred bhikkhus, agreed upon by the Sangha, are to reside in Rājagaha during the rainy season to recite the Dhamma and the Vinaya. No other bhikkhus are to reside in Rājagaha during the rainy season." If it is agreeable to the Sangha, let it be silent. I will hold it thus." (cūḷava. 437) –
Evaṃ ñattidutiyena kammena sāvesi. Idaṃ sandhāya vuttaṃ ‘‘taṃ saṅgītikkhandhake vuttanayeneva ñātabba’’nti.
Thus, he announced it with a motion followed by a second announcement. Referring to this, it is said, "That should be understood in the same way as stated in the Saṅgīti Khandhaka."
dīghanikāyaṭṭhakathāyaṃ(dī. ni. aṭṭha. 1.paṭhamasaṅgītikathā) ‘‘ayaṃ pana kammavācā tathāgatassa parinibbānato ekavīsatime divase katā. Bhagavā hi visākhapuṇṇamāyaṃ paccūsasamaye parinibbuto, athassa sattāhaṃ suvaṇṇavaṇṇaṃ sarīraṃ gandhamālādīhi pūjayiṃsu. Evaṃ sattāhaṃ sādhukīḷanadivasā nāma ahesuṃ. Tato sattāhaṃ citakāya agginā jhāyi, sattāhaṃ sattipañjaraṃ katvā santhāgārasālāyaṃ dhātupūjaṃ kariṃsūti ekavīsati divasā gatā. Jeṭṭhamūlasukkapakkhapañcamiyaṃ pana dhātuyo bhājayiṃsu. Etasmiṃ dhātubhājanadivase sannipatitassa mahābhikkhusaṅghassa subhaddena vuḍḍhapabbajitena kataṃ anācāraṃ ārocetvā vuttanayeneva bhikkhū uccinitvā ayaṃ kammavācā katā. Imañca pana kammavācaṃ katvā thero bhikkhū āmantesi ‘āvuso idāni tumhākaṃ cattālīsadivasā okāso, tato paraṃ ayaṃ nāma no palibodho atthīti vattuṃ na labbhā, tasmā etthantare yassa rogapalibodho vā ācariyupajjhāyapalibodho vā mātāpitupalibodho vā atthi, pattaṃ vā pana pacitabbaṃ cīvaraṃ vā kātabbaṃ, so taṃ palibodhaṃ chinditvā karaṇīyaṃ karotū’ti. Evañca pana vatvā thero attano pañcasatāya parisāya parivuto rājagahaṃ gato, aññepi mahātherā attano attano parivāraṃ gahetvā sokasallasamappitaṃ mahājanaṃ assāsetukāmā taṃ taṃ disaṃ pakkantā. Puṇṇatthero pana sattasatabhikkhuparivāro ‘tathāgatassa parinibbānaṭṭhānaṃ āgatāgataṃ mahājanaṃ assāsessāmī’ti kusinārāyameva aṭṭhāsi. Āyasmā ānando yathā pubbe aparinibbutassa, evaṃ parinibbutassapi bhagavato sayameva pattacīvaramādāya pañcahi bhikkhusatehi saddhiṃ yena sāvatthi tena cārikaṃ pakkāmi. Gacchato panassa parivārā bhikkhū gaṇanapathaṃ vītivattā’’ti. Tasmā tathāgatassa parinibbānato tīsu sattāhesu atikkantesu ekavīsatime divase imaṃ kammavācaṃ sāvetvā thero rājagahaṃ pakkantoti veditabbaṃ.
In the Dīgha Nikāya Commentary (dī. ni. aṭṭha. 1.paṭhamasaṅgītikathā): "This Kammavācā was performed on the twenty-first day after the Tathāgata's Parinibbāna. For the Blessed One attained Parinibbāna at dawn on the Visākha full-moon day. Then for a week, they honored his golden-hued body with garlands, perfumes, and so on. Thus, those seven days were called days of proper amusement. Then for a week, the pyre was burned with fire, and for a week, having made an iron cage, they performed relic veneration in the assembly hall, thus twenty-one days passed. On the fifth day of the bright fortnight of Jeṭṭhamūla, the relics were distributed. On this day of relic distribution, after announcing the misconduct done by Subhadda, an elderly renunciate, to the great bhikkhu Sangha that had assembled, and having selected bhikkhus in the manner stated, this Kammavācā was performed. Having performed this Kammavācā, the Thera addressed the bhikkhus, 'Friends, now you have forty days' opportunity, after that it will not be possible to say that this or that is an obstacle for us. Therefore, in the meantime, anyone who has the obstacle of sickness, or the obstacle of a teacher or preceptor, or the obstacle of mother or father, or whose bowl needs to be dyed, or whose robe needs to be made, let him cut off that obstacle and do what needs to be done.' Having said this, the Thera, surrounded by his group of five hundred, went to Rājagaha. Other great Theras too, taking their respective retinues, departed in various directions, wishing to console the great populace afflicted with the dart of sorrow. Venerable Puṇṇa, with a retinue of seven hundred bhikkhus, remained in Kusinārā itself, thinking, 'I will console the great populace who come to the place of the Tathāgata's Parinibbāna.' Venerable Ānanda, just as before the Blessed One's Parinibbāna, took the bowl and robe himself, and set out on tour towards Sāvatthi with five hundred bhikkhus. The bhikkhus in his retinue exceeded the bounds of counting." Therefore, it should be understood that after three weeks had passed from the Tathāgata's Parinibbāna, on the twenty-first day, having announced this Kammavācā, the Thera departed for Rājagaha.
maṅgalasuttaṭṭhakathāyañca(khu. pā. aṭṭha. 5.paṭhamamahāsaṅgītikathā) ‘‘sattasu sādhukīḷanadivasesu sattasu ca dhātupūjādivasesu vītivattesū’’ti vuttaṃ? Sattasu dhātupūjādivasesu gahitesu tadavinābhāvato majjhe citakāya jhāpanasattāhampi gahitamevāti katvā visuṃ na vuttaṃ viya dissati. Yadi evaṃ atha kasmā ‘‘aḍḍhamāso atikkanto, diyaḍḍhamāso seso’’ti ca vuttanti? Nāyaṃ doso. Appakañhi ūnamadhikaṃ vā gaṇanūpagaṃ na hoti, tasmā samudāyo appakena adhikopi anadhiko viya hotīti katvā aḍḍhamāsato adhikepi pañca divase ‘‘aḍḍhamāso atikkanto’’ti vuttaṃ ‘‘dvāsītikhandhakavattānaṃ katthaci asītikhandhakavattānī’’ti vacanaṃ viya. Tathā appakena ūnopi ca samudāyo anūno viya hotīti katvā ‘‘diyaḍḍhamāsato ūnepi pañca divase diyaḍḍhamāso seso’’ti ca vuttaṃ.Satipaṭṭhānavibhaṅgaṭṭhakathāyañhi (vibha. aṭṭha. 356) chamāsato ūnepi aḍḍhamāse ‘‘cha māse sajjhāyo kātabbo’’ti vuttavacanaṃ viya. Tattha hi tacapañcakādīsu catūsu pañcakesu dvīsu ca chakkesu ekekasmiṃ anulomato pañcāhaṃ, paṭilomato pañcāhaṃ, anulomapaṭilomato pañcāhaṃ, tathā purimapurimehi pañcakachakkehi saddhiṃ anulomato pañcāhaṃ, paṭilomato pañcāhaṃ, anulomapaṭilomato pañcāhanti evaṃ visuṃ tipañcāhaṃ ekato tipañcāhañca sajjhāyaṃ katvā chamāsaṃ sajjhāyo kātabboti vacanaṃ viya. Tattha hi vakkapañcakādīsu tīsu pañcakesu dvīsu ca chakkesu visuṃ heṭṭhimehi ekato ca sajjhāye pañcannaṃ pañcannaṃ pañcakānaṃ vasena pañcamāsaparipuṇṇā labbhanti, tacapañcake pana visuṃ tipañcāhamevāti aḍḍhamāsoyeveko labbhatīti aḍḍhamāsādhikapañcamāsā labbhanti.
And in the Maṅgala Sutta Commentary (khu. pā. aṭṭha. 5.paṭhamamahāsaṅgītikathā): "After seven days of proper amusement and seven days of relic veneration had passed"? When the seven days of relic veneration are included, the seven days of burning the pyre in the middle are also included because they are inseparable, so it seems that they were not mentioned separately. If so, then why was it said, "Half a month has passed, a month and a half remains"? This is not a fault. For a small deficiency or excess is not taken into account. Therefore, considering that the whole, even with a small excess, is as if it were not excessive, the five days more than half a month are referred to as "half a month has passed," like the statement "somewhere eighty sections of duties instead of eighty-two sections of duties." Similarly, considering that the whole, even with a small deficiency, is as if it were not deficient, the five days less than a month and a half are referred to as "a month and a half remains." For in the Satipaṭṭhāna Vibhaṅga Commentary (vibha. aṭṭha. 356), even with half a month less than six months, the statement "the recitation should be done in six months" is made. There, in each of the four pentads, beginning with the skin pentad, and in the two hexads, the recitation should be done for five days in direct order, five days in reverse order, and five days in direct and reverse order, and similarly, with each of the previous pentads and hexads, for five days in direct order, five days in reverse order, and five days in direct and reverse order. Thus, having done the recitation separately for three pentads and together for three pentads, the recitation should be done for six months. There, in the three pentads beginning with the liver pentad, and in the two hexads, separately for the lower ones and together, based on five pentads each, five full months are obtained. But in the skin pentad, only three pentads are separate, so only half a month is obtained. Thus, five months plus half a month are obtained.
kenacivuttaṃ ‘‘aḍḍhamāso atikkantoti ettha eko divaso naṭṭho. So pāṭipadadivaso kolāhaladivaso nāma, tasmā idha na gahito’’ti. Taṃ na sundaraṃ parinibbānasuttantapāḷiyaṃ pāṭipadadivasatoyeva paṭṭhāya sattāhassa vuttattā aṭṭhakathāyañca parinibbānadivasenapi saddhiṃ tiṇṇaṃ sattāhānaṃ gahitattā. Tathā hi parinibbānadivasena saddhiṃ tiṇṇaṃ sattāhānaṃ gahitattā jeṭṭhamūlasukkapañcamī ekavīsatimo divaso hoti.
Someone said, "In 'half a month has passed,' one day is lost. That is the first day of the lunar cycle, called the day of commotion, therefore it is not included here." That is not correct, because in the Parinibbāna Sutta Pāḷi, the week is stated starting from the first day of the lunar cycle itself, and in the Commentary, three weeks are included together with the day of Parinibbāna. Thus, because three weeks are included together with the day of Parinibbāna, the fifth day of the bright fortnight of Jeṭṭhamūla is the twenty-first day.
Sattasu sādhukīḷanadivasesūti ettha sādhukīḷanaṃ nāma saṃvegavatthuṃ kittetvā kittetvā aniccatāpaṭisaṃyuttāni gītāni gāyitvā pūjāvasena kīḷanato sundaraṃ kīḷanantisādhukīḷanaṃ. Atha vā saparahitasādhanaṭṭhena sādhu, tesaṃ saṃvegavatthuṃ kittetvā kittetvā kīḷanaṃ sādhukīḷanaṃ, uḷārapuññapasavanato samparāyikatthāvirodhikīḷāvihāroti attho. Ettha ca purimasmiṃ sattāhe sādhukīḷāya ekadesena katattā sādhukīḷanadivasā nāma te jātā. Visesato pana dhātupūjādivasesuyeva sādhukīḷanaṃ akaṃsu. Tatoyeva ca mahāparinibbānasuttantapāḷiyaṃ –
In "seven days of proper amusement," sādhukīḷanaṃ means proper amusement, because of amusing in the manner of praising and extolling things that cause agitation and singing songs connected with impermanence. Or, sādhu in the sense of accomplishing what is beneficial for oneself and others, sādhukīḷanaṃ is their amusing in the manner of praising and extolling things that cause agitation, meaning a play-dwelling that is conducive to the accumulation of abundant merit and not contradictory to future benefit. Here, because in the first week, proper amusement was done in part, those became known as days of proper amusement. But especially on the days of relic veneration, they did proper amusement. Therefore, in the Mahāparinibbāna Sutta Pāḷi –
‘‘Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ santhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesu’’nti (dī. ni. 2.235).
"Then the Mallas of Kusinārā, having made an iron cage around the Blessed One's body for a week in the assembly hall, having had a fence of bows placed around it, honored, respected, esteemed, and venerated it with dances, songs, music, garlands, and perfumes" (dī. ni. 2.235).
Etassa aṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.235) vuttaṃ –
In the commentary to that (dī. ni. aṭṭha. 2.235) it is said –
‘‘Kasmā panete evamakaṃsūti? Ito purimesu dvīsu sattāhesu te bhikkhusaṅghassa ṭhānanisajjokāsaṃ karontā khādanīyabhojanīyādīni saṃvidahantā sādhukīḷikāya okāsaṃ na labhiṃsu. Tato nesaṃ ahosi ‘imaṃ sattāhaṃ sādhukīḷitaṃ kīḷissāma, ṭhānaṃ kho panetaṃ vijjati, yaṃ amhākaṃ pamattabhāvaṃ ñatvā kocideva āgantvā dhātuyo gaṇheyya, tasmā ārakkhaṃ ṭhapetvā kīḷissāmā’ti, tena te evamakaṃsū’’ti.
"Why did they do this? In the two weeks prior to this, they did not get an opportunity for proper amusement, as they were arranging places for the bhikkhu Sangha to stand and sit, and providing edibles and food. Then it occurred to them, 'We will have a proper week of amusement. But there is a possibility that someone, knowing our negligence, might come and take the relics. Therefore, we will keep watch and have amusement.' That is why they did this."
‘‘sattasu ca dhātupūjādivasesū’’ti.Upakaṭṭhāti āsannā. Vassaṃ upanenti upagacchanti etthātivassūpanāyikā.Ekaṃ maggaṃ gatoti cārikaṃ caritvā mahājanaṃ assāsetuṃ ekena maggena gato. Evaṃ anuruddhattherādayopi tesu tesu janapadesu cārikaṃ caritvā mahājanaṃ assāsentā gatāti daṭṭhabbaṃ.Yena sāvatthi, tena cārikaṃ pakkāmīti yattha sāvatthi, tattha cārikaṃ pakkāmi, yena vā disābhāgena sāvatthi pakkamitabbā hoti, tena disābhāgena cārikaṃ pakkāmīti attho.
"And in seven days of relic veneration." Upakaṭṭhā means near. Vassaṃ upanenti upagacchanti etthā ti vassūpanāyikā means, "They approach and go to the rains residence." Ekaṃ maggaṃ gato means, having gone by one road to console the great populace. Thus, it should be seen that Venerable Anuruddha Thera and others also went to various regions, touring and consoling the great populace. Yena Sāvatthi, tena cārikaṃ pakkāmi means, he set out on tour to where Sāvatthi was, or he set out on tour in the direction in which one should go to Sāvatthi.
Tatrāti tassaṃ sāvatthiyaṃ.Sudanti nipātamattaṃ.Aniccatādipaṭisaṃyuttāyāti ‘‘sabbe saṅkhārā aniccā’’tiādinayappavattāya. Asamucchinnataṇhānusayattā avijjātaṇhābhisaṅkhatena kammunā bhavayonigatiṭhitisattāvāsesu khandhapañcakasaṅkhātaṃ attabhāvaṃ janeti abhinibbattetīti jano, kilese janeti, ajani, janissatīti vā jano, mahanto janotimahājano,taṃ mahājanaṃ, bahujananti attho.Saññāpetvāti samassāsetvā.Gandhakuṭiyā dvāraṃ vivaritvāti paribhogacetiyabhāvato gandhakuṭiṃ vanditvā gandhakuṭiyā dvāraṃ vivarīti veditabbaṃ. Teneva dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā) ‘‘gandhakuṭiṃ vanditvā’’ti vuttaṃ. Milātaṃ mālākacavaraṃmilātamālākacavaraṃ.Yathāṭhāne ṭhapetvāti paṭhamaṭhitaṭṭhānaṃ anatikkamitvā yathāṭhitaṭṭhāneyeva ṭhapetvāti attho.Bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsīti senāsane kattabbavattaṃ sandhāya vuttaṃ. Karonto ca nhānakoṭṭhake sammajjanaudakūpaṭṭhānādikālesu gandhakuṭiṃ gantvā ‘‘nanu bhagavā ayaṃ tumhākaṃ nhānakālo, ayaṃ dhammadesanākālo, ayaṃ bhikkhūnaṃ ovādadānakālo, ayaṃ sīhaseyyaṃ kappanakālo, ayaṃ mukhadhovanakālo’’tiādinā nayena paridevamānova akāsi. Tamenaṃ aññatarā devatā ‘‘bhante ānanda, tumhe evaṃ paridevamānā kathaṃ aññe assāsayissathā’’ti saṃvejesi. So tassā vacanena saṃviggahadayo santhambhitvā tathāgatassa parinibbānato pabhuti ṭhānanisajjabahulatāya ussannadhātukaṃ kāyaṃ samassāsetuṃ khīravirecanaṃ pivi. Idāni taṃ dassento‘‘atha thero’’tiādimāha.
Tatrāti in that Sāvatthi. Sudanti is merely a particle. Aniccatādipaṭisaṃyuttāyāti means proceeding in the manner of "all conditioned things are impermanent," and so on. Because of the underlying tendency of craving not being eradicated, jano means one who generates the aggregate of five khandhas in the abodes of beings which are the places of existence, destination and station in the cycle of rebirth, by means of the kamma joined with ignorance and craving, he generates defilements, was born, and will be born. Or jano means one who generate (kilese janeti, ajani, janissatīti vā jano). Mahājano means a great populace, that great populace, meaning many people. Saññāpetvāti means having consoled. Gandhakuṭiyā dvāraṃ vivaritvā means, having venerated the Gandhakuti due to it being a shrine of use, it should be understood that he opened the door of the Gandhakuti. Therefore, in the Dīgha Nikāya Commentary (dī. ni. aṭṭha. 1.paṭhamasaṅgītikathā), it is said, "Having venerated the Gandhakuti." Milātaṃ mālākacavaraṃ means withered flower refuse. Yathāṭhāne ṭhapetvā means without transgressing the place where it was first placed, having placed it in the same place where it was placed. Bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsīti is said referring to the duties to be done in the dwelling. While doing so, at times of sweeping and providing water in the bathing hall, he would go to the Gandhakuti and lament in the manner of "Blessed One, now is your time to bathe, now is the time to teach the Dhamma, now is the time to give advice to the bhikkhus, now is the time to prepare the lion's posture for lying down, now is the time to wash your face," and so on. A certain deity aroused him, saying, "Venerable Ānanda, how will you console others while lamenting in this way?" His heart agitated by her words, he became composed, and from the time of the Tathāgata's Parinibbāna, in order to soothe his body, which had accumulated elements due to frequent standing and sitting, he drank a milk purgative. Now, showing that, he says, "atha thero," and so on.
Ussannadhātukanti upacitasemhādidhātukaṃ kāyaṃ.Samassāsetunti santappetuṃ.Dutiyadivaseti devatāya saṃvejitadivasato. ‘‘Jetavanavihāraṃ paviṭṭhadivasato vā dutiyadivase’’ti vadanti. Viriccati etenāti virecanaṃ, osadhaparibhāvitaṃ khīrameva virecanantikhīravirecanaṃ.Yaṃ sandhāyāti yaṃ bhesajjapānaṃ sandhāya. Aṅgasubhatāya subhoti evaṃ laddhanāmattāsubhena māṇavena.Pahitaṃ māṇavakanti ‘‘satthā parinibbuto ānandatthero kirassa pattacīvaraṃ gahetvā āgato, mahājano ca taṃ dassanāya upasaṅkamatī’’ti sutvā ‘‘vihāraṃ kho pana gantvā mahājanamajjhe na sakkā sukhena paṭisanthāraṃ vā kātuṃ dhammakathaṃ vā sotuṃ, gehaṃ āgataṃyeva naṃ disvā sukhena paṭisanthāraṃ karissāmi, ekā ca me kaṅkhā atthi, tampi naṃ pucchissāmī’’ti cintetvā subhena māṇavena pesitaṃ māṇavakaṃ.Etadavocāti etaṃ ‘‘akālo kho’’tiādikaṃ ānandatthero avoca.Akālo khoti ajja gantuṃ yuttakālo na hoti. Kasmāti ce āha‘‘atthi me ajjā’’tiādi.Bhesajjamattāti appamattakaṃ bhesajjaṃ. Appattho hi ayaṃ mattāsaddo ‘‘mattā sukhapariccāgā’’tiādīsu viya.
Ussannadhātukanti means a body with accumulated elements, such as phlegm. Samassāsetunti means to soothe. Dutiyadivaseti means on the second day from the day the deity aroused him. Some say, "Or on the second day from the day he entered the Jetavana monastery." Virecanaṃ means a purgative, the milk itself processed with medicine is khīravirecanaṃ. Yaṃ sandhāyāti means regarding which medicinal drink. Because he obtained the name Subha due to being auspicious in his physical appearance, Subhena māṇavena. Pahitaṃ māṇavakanti, having heard that "The Teacher has attained Parinibbāna, Venerable Ānanda Thera has arrived with his bowl and robe, and the great populace is approaching to see him," thinking, "It is not possible to easily exchange greetings or listen to a Dhamma talk in the midst of the great populace after going to the monastery. Having seen him after he has come to the house, I will easily exchange greetings, and I have a doubt, I will ask him that too," the messenger sent by Subha the youth. Etadavocāti Venerable Ānanda said this, beginning with "it is not the right time." Akālo khoti means today is not the right time to go. When asked why, he said, "atthi me ajjā" and so on. Bhesajjamattāti means a small amount of medicine. This word mattā is in the sense of small, like in "mattā sukhapariccāgā," and so on.
Dutiyadivaseti khīravirecanaṃ pītadivasato dutiyadivase.Cetakattherenāti cetiyaraṭṭhe jātattā ‘‘cetako’’ti evaṃladdhanāmena.Subhena māṇavena puṭṭhoti ‘‘yesu dhammesu bhavaṃ gotamo imaṃ lokaṃ patiṭṭhāpesi, te tassa accayena naṭṭhā nu kho, dharanti, sace dharanti, ānando jānissati, handa naṃ pucchāmī’’ti evaṃ cintetvā ‘‘yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi, katamesānaṃ kho bho ānanda dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosī’’tiādinā (dī. ni. 1.448) subhena māṇavena puṭṭho. Athassa thero tīṇi piṭakāni sīlakkhandhādīhi tīhi khandhehi saṅgahetvā dassento ‘‘tiṇṇaṃ kho, māṇava, khandhānaṃ so bhagavā vaṇṇavādī’’tiādinā subhasuttamabhāsi. Taṃ sandhāya vuttaṃ‘‘dīghanikāye subhasuttaṃ nāma dasamaṃ suttamabhāsī’’ti.
Dutiyadivaseti means on the second day from the day he drank the milk purgative. Cetakattherenāti means by the Thera named Cetaka because he was born in the Cetaka country. Subhena māṇavena puṭṭhoti, thinking "On which Dhammas did Venerable Gotama establish this world? Are those destroyed after his passing away, or do they remain? If they remain, Ānanda will know. Let me ask him," "Which Dhammas was Venerable Gotama an advocate of? And on which did he establish, settle, and ground this populace?" (dī. ni. 1.448) Thus, he was asked by Subha the youth, beginning with "Which Dhammas was Venerable Gotama an advocate of, O Ānanda?" Then the Thera, showing the three Piṭakas, collected with the three aggregates beginning with the Sīlakkhandha, spoke the Subha Sutta, beginning with "The Blessed One was an advocate of three aggregates, O youth." Referring to that, it is said, "In the Dīgha Nikāya, he spoke the tenth Sutta, named the Subha Sutta."
Khaṇḍaphullapaṭisaṅkharaṇanti etthakhaṇḍanti chinnaṃ.Phullanti bhinnaṃ. Tesaṃpaṭisaṅkharaṇaṃpuna sammā pākatikakaraṇaṃ, abhinavakaraṇanti vuttaṃ hoti.Rājagahanti evaṃnāmakaṃ nagaraṃ. Tañhi mandhatumahāgovindādīhi pariggahitattā ‘‘rājagaha’’nti vuccati.Chaḍḍitapatitauklāpāti chaḍḍitā ca patitā ca uklāpā ca ahesunti attho. Idaṃ vuttaṃ hoti – bhagavato parinibbānaṭṭhānaṃ gacchantehi bhikkhūhi chaḍḍitā vissaṭṭhā, tatoyeva ca upacikādīhi khāditattā ito cito ca patitā, sammajjanābhāvena ākiṇṇakacavarattā uklāpā ca ahesunti. Imamevatthaṃ dassento āha‘‘bhagavato hī’’tiādi. Paricchedavasena veṇiyati dissatītipariveṇaṃ.Tatthāti tesu vihāresu. Khaṇḍaphullapaṭisaṅkharaṇanti iminā sambandho.Paṭhamaṃ māsanti vassānassa paṭhamaṃ māsaṃ, accantasaṃyoge cetaṃ upayogavacanaṃ. Senāsanavattānaṃ paññattattāsenāsanakkhandhakeca senāsanapaṭibaddhānaṃ bahūnaṃ vacanato ‘‘bhagavatā…pe… vaṇṇita’’nti vuttaṃ.
Khaṇḍaphullapaṭisaṅkharaṇanti, here, khaṇḍanti means broken. Phullanti means cracked. Paṭisaṅkharaṇaṃ of those means making them properly natural again, which means making them new. Rājagahanti is the name of a city. It is called "Rājagaha" because it was inhabited by Mandhata, Mahāgovinda, and others. Chaḍḍitapatitauklāpāti means that they were chaḍḍitā (discarded), patitā (fallen), and uklāpā (scattered). That is, they were discarded and abandoned by the monks who were going to the place of the Buddha's parinibbāna, and because they were eaten by vultures and other creatures, they had fallen here and there, and because there was no sweeping, they were scattered with rubbish. Showing this meaning, he said, "bhagavato hī" etc. Pariveṇaṃ means a veṇi (row) is seen due to the division. Tatthāti, in those monasteries. This is related to khaṇḍaphullapaṭisaṅkharaṇaṃ. Paṭhamaṃ māsanti means the first month of the rains; this is an accusative of continuous connection. Because the duties regarding the senāsana (lodgings) have been prescribed, and because many things related to senāsana are discussed in the senāsanakkhandhake, it is said that "bhagavatā…pe… vaṇṇita".
Dutiyadivaseti ‘‘khaṇḍaphullapaṭisaṅkharaṇaṃ karomā’’ti cintitadivasato dutiyadivase. So ca vassūpanāyikadivasato dutiyadivasoti veditabbo. Te hi therā āsāḷhīpuṇṇamāya uposathaṃ katvā pāṭipade sannipatitvā vassaṃ upagantvā evaṃ cintesuṃ.Ajātasattu rājāti ajāto hutvā pituno paccatthiko jātoti ‘‘ajātasattū’’ti laddhavohāro rājā. Tasmiṃ kira kucchigate deviyā evarūpo dohaḷo uppajji ‘‘aho vatāhaṃ rañño dakkhiṇabāhuto lohitaṃ piveyya’’nti. Atha tassā kathetuṃ asakkontiyā kisabhāvaṃ dubbaṇṇabhāvañca disvā rājā sayameva pucchitvā ñatvā ca vejje pakkosāpetvā suvaṇṇasatthakena bāhuṃ phāletvā suvaṇṇasarakena lohitaṃ gahetvā udakena sambhinditvā pāyesi. Nemittakā taṃ sutvā ‘‘esa gabbho rañño sattu bhavissati, iminā rājā haññissatī’’ti byākariṃsu, tasmā ‘‘ajātoyeva rañño sattu bhavissatī’’ti nemittakehi niddiṭṭhattā ajātasattu nāma jāto.Kinti kāraṇapucchanatthe nipāto, kasmāti attho.Paṭivedesunti nivedesuṃ, jānāpesunti attho.Vissatthāti nirāsaṅkacittā.Āṇācakkanti āṇāyeva appaṭihatavuttiyā pavattanaṭṭhena cakkanti āṇācakkaṃ.Sannisajjaṭṭhānanti sannipatitvā nisīdanaṭṭhānaṃ.
Dutiyadivaseti, on the second day from the day they thought, "Let us do khaṇḍaphullapaṭisaṅkharaṇaṃ." And that should be understood as the second day from the day of entering the rains. Those elders, having observed the uposatha on the Āsāḷhīpuṇṇamā and gathered on the following day, having entered the rains, thought thus. Ajātasattu rājāti, the king who acquired the name "Ajātasattu" because he was born as an enemy of his father. It is said that when she was pregnant, the queen had a craving: "Oh, that I might drink blood from the king's right arm!" Then, unable to tell him, the king, seeing her emaciated state and her discolored complexion, asked her himself and, having learned of it, summoned physicians and, cutting open his arm with a golden knife, took blood with a golden spoon, mixed it with water, and gave it to her to drink. The soothsayers, hearing of this, declared, "This child will be an enemy of the king; the king will be killed by him," therefore, he was named Ajātasattu because he was indicated by the soothsayers to be "born as an enemy of the king." Kinti is a particle in the sense of asking a reason, meaning why? Paṭivedesunti means informed, made known. Vissatthāti means with minds free from doubt. Āṇācakkanti means the command itself is a wheel because of its unimpeded function and operation. Sannisajjaṭṭhānanti means a place for sitting after gathering.
Rājabhavanavibhūtinti rājabhavanasampattiṃ.Avahasantamivāti avahāsaṃ kurumānaṃ viya.Siriyā niketamivāti siriyā vasanaṭṭhānamiva.Ekanipātatitthamiva ca devamanussanayanavihaṅgānanti ekasmiṃ pānīyatitthe sannipatantā pakkhino viya sabbesaṃ janānaṃ cakkhūni maṇḍapeyeva nipatantīti devamanussānaṃ nayanasaṅkhātavihaṅgānaṃ ekanipātatitthamiva ca.Lokarāmaṇeyyakamiva sampiṇḍitanti ekattha sampiṇḍitaṃ rāsikataṃ loke ramaṇīyabhāvaṃ viya. Yadi loke vijjamānaṃ ramaṇīyattaṃ sabbameva ānetvā ekattha sampiṇḍitaṃ siyā, taṃ viyāti vuttaṃ hoti. ‘‘Daṭṭhabbasāramaṇḍanti pheggurahitasāraṃ viya kasaṭavinimuttaṃ pasannabhūtaṃ viya ca daṭṭhabbesu daṭṭhuṃ araharūpesu sārabhūtaṃ pasannabhūtañcā’’ti tīsupigaṇṭhipadesuvuttaṃ. Daṭṭhabbo dassanīyo sārabhūto visiṭṭhataro maṇḍo maṇḍanaṃ alaṅkāro etassātidaṭṭhabbasāramaṇḍo,maṇḍapoti evamettha attho gahetabboti amhākaṃ khanti, upaparikkhitvā yuttataraṃ gahetabbaṃ. Maṇḍaṃ sūriyarasmiṃ pāti nivāretītimaṇḍapo.Vividha…pe… cāruvitānanti ettha kusumadāmāni ca tāni olambakāni cāti kusumadāmaolambakāni. Ettha ca visesanassa paranipāto daṭṭhabbo, olambakakusumadāmānīti attho. Tāni vividhāni anekappakārāni viniggalantaṃ vamentaṃ nikkhāmentamiva cāru sobhanaṃ vitānaṃ etthātivividhakusumadāmaolambakaviniggalantacāruvitāno,maṇḍapo, taṃ alaṅkaritvāti yojetabbaṃ.Ratanavicitramaṇikaoṭṭimatalamivāti nānāpupphūpahāravicittasupariniṭṭhitabhūmikammattāyeva nānāratanehi vicittabhūtamaṇikoṭṭimatalamivāti attho. Ettha ca ratanavicittaggahaṇaṃ nānāpupphūpahāravicittatāya nidassanaṃ, maṇikoṭṭimatalaggahaṇaṃ supariniṭṭhitabhūmiparikammatāyāti veditabbaṃ. Maṇiyo koṭṭetvā katatalattā maṇikoṭṭanena nibbattatalanti maṇikoṭṭimatalaṃ.Nanti maṇḍapaṃ.Pupphūpahāropupphapūjā.Uttarābhimukhanti uttaradisābhimukhaṃ.Āsanārahanti nisīdanārahaṃ.Dantakhacitanti dantehi racitaṃ, dantehi katanti vuttaṃ hoti.Etthāti āsane.Niṭṭhitaṃ bhante mama kiccanti mayā kattabbakiccaṃ niṭṭhitanti attho.
Rājabhavanavibhūtinti means the magnificence of the royal palace. Avahasantamivāti means as if making a mockery. Siriyā niketamivāti means like a dwelling place of glory. Ekanipātatitthamiva ca devamanussanayanavihaṅgānanti, like birds gathering at a single drinking place, the eyes of all people fall only on the pavilion, so it is like a single gathering place for the birds called the eyes of gods and humans. Lokarāmaṇeyyakamiva sampiṇḍitanti, like the beauty in the world gathered together, piled up in one place. It is said as if all the beauty existing in the world were brought and piled up in one place. In all three gaṇṭhipadas, it is said, "Daṭṭhabbasāramaṇḍanti, like the heartwood free from sapwood, like the clear essence freed from impurities, daṭṭhabbasāramaṇḍanti is the essence among things fit to be seen, clear and essential in forms fit to be seen." Daṭṭhabbasāramaṇḍo means having an attractive, essential, superior maṇḍa, maṇḍana (decoration), or alaṅkāra (ornament); the meaning should be taken thus here, according to our preference, but what is more suitable should be taken after examination. Maṇḍapo means that which prevents the rays of the sun from falling. Vividha…pe… cāruvitānanti, here, kusumadāmāni (garlands of flowers) and olambakāni (pendants) are kusumadāmaolambakāni. Here, the paranipāta (the placing of the last word first) of the adjective should be noted; the meaning is olambakakusumadāmāni. Vividhakusumadāmaolambakaviniggalantacāruvitāno means a pavilion with various kinds of beautiful canopies that seem to emit or exude garlands of flowers and pendants; it should be connected to alaṅkaritvā (having decorated). Ratanavicitramaṇikaoṭṭimatalamivāti means, due to the variety of flower offerings and the well-finished surface work, it was like a floor inlaid with various gems. Here, the mentioning of ratanavicitra (various gems) is an indication of the variety of flower offerings, and the mentioning of maṇikoṭṭimatala (inlaid floor) should be understood as the well-finished surface work. Maṇikoṭṭimatalaṃ means a floor made by inlaying gems. Nanti means the pavilion. Pupphūpahāro means flower offerings. Uttarābhimukhanti means facing the northern direction. Āsanārahanti means worthy of sitting on. Dantakhacitanti means made of ivory, it is said to be made of ivory. Etthāti, on the seat. Niṭṭhitaṃ bhante mama kiccanti means, "My task that should be done is finished."
‘‘bhikkhū āyasmantaṃ ānandaṃ āhaṃsū’’tiādi.Tenāti tasmā.Āvajjesīti upanāmesi.Anupādāyāti taṇhādiṭṭhivasena kañci dhammaṃ agahetvā, yehi vā kilesehi sabbehi vimuccati, tesaṃ lesamattampi agahetvāti attho.Āsavehīti bhavato ābhavaggaṃ dhammato vā āgotrabhuṃ savanato pavattanato āsavasaññitehi kilesehi. Lakkhaṇavacanañcetaṃ āsavehīti, tadekaṭṭhatāya pana sabbehipi kilesehi, sabbehipi pāpadhammehi cittaṃ vimuccatiyeva.Cittaṃ vimuccīti cittaṃ arahattamaggakkhaṇe āsavehi vimuccamānaṃ katvā arahattaphalakkhaṇe vimuccīti attho.Caṅkamenāti caṅkamanakiriyāya. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ etenātikatapuñño,arahattādhigamāya katādhikāroti attho.Padhānamanuyuñjāti vīriyaṃ anuyuñja, arahattādhigamāya anuyogaṃ karohīti attho.Kathādoso nāma natthīti kathāya aparajjhaṃ nāma natthi.Accāraddhaṃ vīriyanti ativiya āraddhaṃ vīriyaṃ.Uddhaccāyāti uddhatabhāvāya.Vīriyasamataṃ yojemīti caṅkamanavīriyassa adhimattattā tassa pahānavasena samādhinā samarasatāpādanena vīriyasamataṃ yojemi.
‘‘bhikkhū āyasmantaṃ ānandaṃ āhaṃsū’’tiādi. Tenāti, therefore. Āvajjesīti means directed. Anupādāyāti means without grasping any dhamma in the way of craving and wrong view, or without grasping even the slightest trace of those defilements by which one is completely freed. Āsavehīti, from the bhavagga to the ābhavagga, or from the gotrabhu to dhamma, by the kilesas known as āsavas due to their flowing and causing repeated existence. This is a descriptive statement: āsavehīti; however, because they have the same meaning, the mind is indeed freed from all defilements, from all evil things. Cittaṃ vimuccīti means, having caused the mind to be freed from the āsavas at the moment of the path of arahantship, it was freed at the moment of the fruit of arahantship. Caṅkamenāti, by the act of walking meditation. Katapuñño means that merit has been done, accumulated, which is the underlying condition for enlightenment. Padhānamanuyuñjāti means to apply effort, to make effort for the attainment of arahantship. Kathādoso nāma natthīti means there is no fault in speaking. Accāraddhaṃ vīriyanti means energy that is excessively aroused. Uddhaccāyāti means for the sake of restlessness. Vīriyasamataṃ yojemīti, because the energy of walking meditation is excessive, I will balance the energy by abandoning it and producing equanimity through samādhi.
Dutiyadivaseti therena arahattappattadivasato dutiyadivase.Dhammasabhāyaṃ sannipatitāti pakkhassa pañcamiyaṃ sannipatiṃsu.Attano arahattappattiṃ ñāpetukāmoti ‘‘sekkhatāya dhammasaṅgītiyā gahetuṃ ayuttampi bahussutattā gaṇhissāmā’’ti cintetvā nisinnānaṃ therānaṃ ‘‘idāni arahattappatto’’ti somanassuppādanatthaṃ ‘‘appamatto hohī’’ti dinnaovādassa saphalatādīpanatthaṃ attupanāyikaṃ akatvā aññabyākaraṇassa bhagavatā saṃvaṇṇitattā ca thero attano arahattappattiṃ ñāpetukāmo ahosīti veditabbaṃ.Yathāvuḍḍhanti vuḍḍhapaṭipāṭiṃ anatikkamitvā.Eketi majjhimabhāṇakānaṃyeva eke. Pubbe vuttampi hi sabbaṃ majjhimabhāṇakā vadantiyevāti veditabbaṃ. Dīghabhāṇakā (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā) panettha evaṃ vadanti –
Dutiyadivaseti, on the second day from the day the elder attained arahantship. Dhammasabhāyaṃ sannipatitāti, they gathered on the fifth day of the fortnight. Attano arahattappattiṃ ñāpetukāmoti, it should be understood that the elder wanted to make known his attainment of arahantship in order to generate joy in the elders who were seated thinking, "Even though he is not fit to take the Dhammasaṅgīti due to being a sekkha, we will accept him because he is very learned," and in order to show the fruitfulness of the advice given, "Be diligent," because the Buddha praised the declaration of another's attainment without making it apply to oneself. Yathāvuḍḍhanti, without transgressing the order of seniority. Eketi, only some of the Majjhima reciters. For it should be understood that all that was said before is said by the Majjhima reciters. The Dīgha reciters (Dī. Ni. Aṭṭha. 1. Paṭhamamahāsaṅgītikathā) say thus here -
‘‘Atha kho āyasmā ānando arahā samāno sannipātaṃ agamāsi. Kathaṃ agamāsi? ‘Idānimhi sannipātamajjhaṃ pavisanāraho’ti haṭṭhatuṭṭhacitto ekaṃsaṃ cīvaraṃ katvā bandhanā muttatālapakkaṃ viya paṇḍukambale nikkhittajātimaṇi viya vigatavalāhake nabhe samuggatapuṇṇacando viya bālātapasamphassavikasitareṇupiñjaragabbhaṃ padumaṃ viya ca parisuddhena pariyodātena sappabhena sassirikena mukhavarena attano arahattappattiṃ ārocayamāno viya ca agamāsi. Atha naṃ disvā āyasmato mahākassapassa etadahosi ‘sobhati vata bho arahattappatto ānando, sace satthā dhareyya, addhā ajja ānandassa sādhukāraṃ dadeyya, handa imassāhaṃ idāni satthārā dātabbaṃ sādhukāraṃ dadāmī’ti tikkhattuṃ sādhukāramadāsī’’ti.
"Then the venerable Ānanda, being an Arahant, approached the assembly. How did he approach? 'Now I am worthy to enter the midst of the assembly,' with a mind full of joy and gladness, having arranged his upper robe over one shoulder, like a ripe palm fruit released from its stalk, like a Jātimaṇi gem placed on a paṇḍukambala cloth, like the full moon rising in the sky free from clouds, like a lotus with its pistil-dust having blossomed by the touch of the morning sun, and with a pure, spotless, radiant, and glorious face, as if announcing his attainment of Arahantship, he approached. Then, seeing him, the venerable Mahākassapa had this thought: 'Indeed, Ānanda, having attained Arahantship, is resplendent. If the Teacher were alive, surely he would give Ānanda a blessing of approval today. Come, now, I will give him the blessing of approval that should be given by the Teacher,' and he gave a blessing of approval three times."
Ākāsena āgantvā nisīdītipi eketi ettha pana tesaṃ tesaṃ tathā tathā gahetvā āgatamattaṃ ṭhapetvā visuṃ visuṃ vacane aññaṃ visesakāraṇaṃ natthīti vadanti. Upatissatthero panāha ‘‘sattamāsaṃ katāya dhammasaṅgītiyā kadāci pathaviyaṃ nimujjitvā āgatattā taṃ gahetvā eke vadanti. Kadāci ākāsena āgatattā taṃ gahetvā eke vadantī’’ti.
Ākāsena āgantvā nisīdītipi eketi, here, some say that there is no other special reason for the separate statements, except to establish that they came having taken it in that particular way. But the Elder Upatissa said, "Some say, having taken the fact that he sometimes emerged from the earth during the Dhammasaṅgīti that lasted seven months. Some say, having taken the fact that he sometimes came through the sky."
Bhikkhūāmantesīti bhikkhū ālapi abhāsi sambodhesīti ayamettha attho. Aññatra pana ñāpanepi hoti. Yathāha – ‘‘āmantayāmi vo, bhikkhave, (dī. ni. 2.218) paṭivedayāmi vo, bhikkhave’’ti (a. ni. 7.72). Pakkosanepi dissati. Yathāha ‘‘ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11).Āvusoti āmantanākāradīpanaṃ.Kaṃ dhuraṃ katvāti kaṃ jeṭṭhakaṃ katvā.Kiṃ ānando nappahotīti aṭṭhakathācariyehi ṭhapitapucchā.Nappahotīti na sakkoti.Etadagganti eso aggo. Liṅgavipallāsena hi ayaṃ niddeso.Yadidanti ca yo ayanti attho, yadidaṃ khandhapañcakanti vā yojetabbaṃ.Sammannīti sammataṃ akāsi.Upāliṃ vinayaṃ puccheyyanti pucchadhātussa dvikammakattā vuttaṃ.Bījaniṃ gahetvāti ettha bījanīgahaṇaṃ dhammakathikānaṃ dhammatāti veditabbaṃ. Bhagavāpi hi dhammakathikānaṃ dhammatādassanatthameva vicittabījaniṃ gaṇhāti. Na hi aññathā sabbassapi lokassa alaṅkārabhūtaṃ paramukkaṃsagatasikkhāsaṃyamānaṃ buddhānaṃ mukhacandamaṇḍalaṃ paṭicchādetabbaṃ hoti. ‘‘Paṭhamaṃ, āvuso upāli, pārājikaṃ kattha paññatta’’nti kasmā vuttaṃ, nanu tassa saṅgītiyā purimakāle paṭhamabhāvo na yuttoti? No na yutto bhagavatā paññattānukkamena pātimokkhuddesānukkamena ca paṭhamabhāvassa siddhattā. Yebhuyyena hi tīṇi piṭakāni bhagavato dharamānakāle ṭhitānukkameneva saṅgītāni, visesato vinayābhidhammapiṭakānīti daṭṭhabbaṃ.Kismiṃ vatthusmiṃ methunadhammeti ca nimittatthe bhummavacanaṃ.
Bhikkhū āmanthesīti means he addressed, spoke to, or exhorted the monks; this is the meaning here. Elsewhere, it also means informing. As he said, "Āmantayāmi vo, bhikkhave, (Dī. Ni. 2.218) paṭivedayāmi vo, bhikkhave" (A. Ni. 7.72). It is also seen in the sense of calling. As he said, "Ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehī" (A. Ni. 9.11). Āvusoti is a showing of the mode of address. Kaṃ dhuraṃ katvāti, having made whom the chief? Kiṃ ānando nappahotīti is a question posed by the Aṭṭhakathā teachers. Nappahotīti means is not able. Etadagganti, this is the foremost. This is an indication by means of gender inversion. Yadidanti means which is, and should be connected to yadidaṃ khandhapañcakanti. Sammannīti means he made the appointment. Upāliṃ vinayaṃ puccheyyanti is said because the verb pucchati (to ask) has two objects. Bījaniṃ gahetvāti, here, the taking of the bījanī (fan) should be understood as the custom of the Dhamma speakers. For the Buddha also takes the variegated bījanī only to show the custom of the Dhamma speakers. Otherwise, the moon-like face of the Buddhas, which is an ornament to the entire world and possesses the highest form of training and restraint, should not be covered. Why was it said, "Paṭhamaṃ, āvuso upāli, pārājikaṃ kattha paññatta"? Surely, the primacy is not proper at the time before that Saṅgīti? No, it is not improper because the primacy is established by the order in which the pārājikas were prescribed by the Buddha and by the order of the pātimokkha recitation. For, for the most part, the three piṭakas were compiled in the order in which they existed during the Buddha's lifetime, especially the Vinaya and Abhidhamma piṭakas should be seen. Kismiṃ vatthusmiṃ methunadhammeti is a locative case in the sense of the object.
Vatthumpi pucchītiādi ‘‘kattha paññatta’’ntiādinā dassitena saha tato avasiṭṭhampi saṅgahetvā dassanavasena vuttaṃ. Kiṃ panettha paṭhamapārājikapāḷiyaṃ kiñci apanetabbaṃ vā pakkhipitabbaṃ vā āsi nāsīti? Buddhassa bhagavato bhāsite apanetabbaṃ nāma natthi. Na hi tathāgatā ekabyañjanampi niratthakaṃ vadanti, sāvakānaṃ pana devatānaṃ vā bhāsite apanetabbampi hoti, taṃ dhammasaṅgāhakattherā apanayiṃsu, pakkhipitabbaṃ pana sabbatthāpi atthi, tasmā yaṃ yattha pakkhipituṃ yuttaṃ, taṃ tattha pakkhipiṃsuyeva. Kiṃ pana tanti ce? ‘‘Tena samayenā’’ti vā ‘‘tena kho pana samayenā’’ti vā ‘‘atha kho’’iti vā ‘‘evaṃ vutte’’ti vā ‘‘etadavocā’’ti vā evamādikaṃ sambandhavacanamattaṃ. Evaṃ pakkhipitabbayuttaṃ pakkhipitvā pana idaṃ paṭhamapārājikanti ṭhapesuṃ. Paṭhamapārājike saṅgahamāruḷhe pañca arahantasatāni saṅgahaṃ āropitanayeneva gaṇasajjhāyamakaṃsu. ‘‘Tena samayena buddho bhagavā verañjāyaṃ viharatī’’ti ca nesaṃ sajjhāyārambhakāleyeva sādhukāraṃ dadamānā viya mahāpathavī udakapariyantaṃ katvā kampittha. Te eteneva nayena sesapārājikānipi saṅgahaṃ āropetvā ‘‘idaṃ pārājikakaṇḍa’’nti ṭhapesuṃ. Evaṃ terasa saṅghādisesāni ‘‘terasaka’’ntiādīni vatvā vīsādhikāni dve sikkhāpadasatāni ‘‘mahāvibhaṅgo’’ti kittetvā ṭhapesuṃ. Mahāvibhaṅgāvasānepi purimanayeneva mahāpathavī akampittha. Tato bhikkhunivibhaṅge aṭṭha sikkhāpadāni ‘‘pārājikakaṇḍaṃ nāmā’’tiādīni vatvā tīṇi sikkhāpadasatāni cattāri ca sikkhāpadāni ‘‘bhikkhunivibhaṅgo’’ti kittetvā ‘‘ayaṃ ubhatovibhaṅgo nāma catusaṭṭhibhāṇavāro’’ti ṭhapesuṃ. Ubhatovibhaṅgāvasānepi vuttanayeneva pathavī akampittha. Etenevupāyena asītibhāṇavāraparimāṇaṃ khandhakaṃ pañcavīsatibhāṇavāraparimāṇaṃ parivārañca saṅgahaṃ āropetvā ‘‘idaṃ vinayapiṭakaṃ nāmā’’ti ṭhapesuṃ. Vinayapiṭakāvasānepi vuttanayeneva pathavīkampo ahosi. Taṃ āyasmantaṃ upālittheraṃ paṭicchāpesuṃ ‘‘āvuso, idaṃ tuyhaṃ nissitake vācehī’’ti evamettha avuttopi viseso veditabbo.
"Vatthumpi pucchī" (He inquired about the subject matter) etc., is stated in terms of showing, by including what remains after that, along with what was shown by "where was it prescribed?" etc. Was there anything to be removed or added to this first Pārājika text? No, there was not. In the Blessed Buddha's utterance, there is nothing to be removed. Indeed, the Tathāgatas do not speak even a single syllable without purpose. However, in the utterances of disciples or deities, there is something to be removed, which the Theras who compiled the Dhamma removed. But there is always something to be added everywhere. Therefore, whatever was appropriate to add, they added. What was that? Merely connecting words such as "tena samayena" (at that time), "tena kho pana samayena" (then, at that time), "atha kho" (then), "evaṃ vutte" (when this was said), or "etadavocā" (he said this). Having added what was proper to add in this way, they established this as the first Pārājika. Once the first Pārājika was included in the compilation, five hundred arahants recited it in chorus in the same manner as it was included. At the very moment they began reciting, "Tena samayena buddho bhagavā verañjāyaṃ viharatī" (At that time, the Buddha, the Blessed One, was dwelling in Verañja), the great earth, as if giving approval, trembled, making the water recede. In the same manner, having included the remaining Pārājikas in the compilation, they established "this is the Pārājika section." Thus, stating the thirteen Saṅghādisesas as "terasaka" etc., and designating the two hundred and twenty-seven training rules as "Mahāvibhaṅga," they established it. At the end of the Mahāvibhaṅga as well, the great earth trembled in the same manner as before. Then, in the Bhikkhunivibhaṅga, stating the eight training rules as "Pārājikakaṇḍaṃ nāmā" (it is called the Pārājika section) etc., and designating the three hundred and four training rules as "Bhikkhunivibhaṅga," they established "this is called the Ubhatovibhaṅga, consisting of sixty-four bhāṇavāras." At the end of the Ubhatovibhaṅga as well, the earth trembled in the manner described. In this same way, having included the Khandhaka, amounting to eighty bhāṇavāras, and the Parivāra, amounting to twenty-five bhāṇavāras, they established "this is called the Vinayapiṭaka." At the end of the Vinayapiṭaka as well, there was an earthquake in the manner described. They entrusted it to the venerable Upāli Thera, saying, "Friend, recite this, taking it as your responsibility." In this matter, even a detail not mentioned should be understood.
‘‘vinayaṃ saṅgāyitvā’’tiādi.Mahākassapatthero ānandattheraṃ dhammaṃ pucchīti ettha ayamanukkamo veditabbo – ānandatthere dantakhacitaṃ bījaniṃ gahetvā dhammāsane nisinne āyasmā mahākassapatthero bhikkhū pucchi ‘‘kataraṃ, āvuso, piṭakaṃ paṭhamaṃ saṅgāyāmā’’ti? ‘‘Suttantapiṭakaṃ, bhanteti. Suttantapiṭake catasso saṅgītiyo, tāsu paṭhamaṃ kataraṃ saṅgītinti? Dīghasaṅgītiṃ, bhanteti. Dīghasaṅgītiyaṃ catuttiṃsa suttāni, tayo ca vaggā, tesu paṭhamaṃ kataraṃ vagganti. Sīlakkhandhavaggaṃ, bhanteti. Sīlakkhandhavagge terasa suttantā, tesu paṭhamaṃ kataraṃ suttanti? Brahmajālasuttaṃ nāma bhante tividhasīlālaṅkataṃ nānāvidhamicchājīvakuhanalapanādividdhaṃsanaṃ dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ dasasahassilokadhātupakampanaṃ, taṃ paṭhamaṃ saṅgāyāmā’’ti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca ‘‘brahmajālaṃ, āvuso ānanda, kattha bhāsita’’nti?
"Vinayaṃ saṅgāyitvā" (Having chanted the Vinaya) etc. In the statement, "Mahākassapa Thera inquired about the Dhamma from Ānanda Thera", this order should be understood: When Ānanda Thera was seated on the Dhamma seat, holding a fan inlaid with ivory, the venerable Mahākassapa Thera asked the monks, "Which Piṭaka, friends, shall we chant first?" "The Suttanta Piṭaka, venerable sir." "In the Suttanta Piṭaka, there are four Saṅgītis. Among them, which Saṅgīti first?" "The Dīgha Saṅgīti, venerable sir." "In the Dīgha Saṅgīti, there are thirty-four suttas and three vaggas. Among them, which vagga first?" "The Sīlakkhandhavagga, venerable sir." "In the Sīlakkhandhavagga, there are thirteen suttantas. Among them, which sutta first? "The Brahmajāla Sutta, venerable sir, adorned with the three kinds of sīla, the destroyer of various kinds of wrong livelihood, deception, and flattery, the unraveling of the net of sixty-two views, the shaker of the ten-thousandfold world-system. Let us chant that first." Then the venerable Mahākassapa said to the venerable Ānanda, "Friend Ānanda, where was the Brahmajāla spoken?"
Antarāca bhante rājagahaṃ antarā ca nāḷandanti etthaantarā-saddo kāraṇakhaṇacittavemajjhavivarādīsu dissati. Tathā hi ‘‘tadantaraṃ ko jāneyya aññatra tathāgatā’’ti (a. ni. 6.44; 10.75) ca, ‘‘janā saṅgamma mantenti, mañca tañca kimantara’’nti (saṃ. ni. 1.228) ca ādīsu kāraṇe antarāsaddo vattati. ‘‘Addasa maṃ bhante aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. ‘‘Antarā vosānamāpādī’’tiādīsu vemajjhe. ‘‘Api cāyaṃ tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) vivare. Svāyamidha vivare vattati, tasmā rājagahassa ca nāḷandāya ca vivareti evamettha attho daṭṭhabbo, antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ca ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca yātī’’ti evaṃ ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti. Ayojiyamāne upayogavacanaṃ na pāpuṇāti sāmivacanappasaṅge antarāsaddayogena upayogavacanassa icchitattā. Idha pana yojetvā evaṃ vutto.Rājāgāraketi tattha rañño kīḷanatthaṃ paṭibhānacittavicitraṃ agāraṃ akaṃsu, taṃ rājāgārakanti pavuccati, tasmiṃ.Ambalaṭṭhikāti rañño uyyānaṃ. Tassa kira dvārasamīpe taruṇo ambarukkho atthi, taṃ ambalaṭṭhikāti vadanti. Tassa avidūrabhavattā uyyānampi ambalaṭṭhikātveva saṅkhyaṃ gataṃ ‘‘varuṇānagara’’ntiādīsu viya.
"Antarā ca bhante rājagahaṃ antarā ca nāḷanda" (Between Rājagaha and Nāḷanda, venerable sir). Here, the word "antarā" appears in the senses of cause, moment, mind, middle, gap, etc. For example, "tadantaraṃ ko jāneyya aññatra tathāgatā" (A. Ni. 6.44; 10.75) (who would know that cause except the Tathāgata?) and "janā saṅgamma mantenti, mañca tañca kimantara" (S. Ni. 1.228) (people gather and deliberate; what is the cause of this and that?) show "antarā" in the sense of cause. "Addasa maṃ bhante aññatarā itthī vijjantarikāya bhājanaṃ dhovantī" (M. Ni. 2.149) (venerable sir, a certain woman saw me washing a vessel at the moment of lightning) shows it in the sense of moment. "Yassantarato na santi kopā" (Uda. 20) (in whose mind there is no anger) shows it in the sense of mind. "Antarā vosānamāpādī" (it reached the middle of the end) shows it in the sense of middle. "Api cāyaṃ tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī" (Pārā. 231) (and this Tapodā flows in the gap between two great hells) shows it in the sense of gap. Here, it is used in the sense of gap. Therefore, "a gap between Rājagaha and Nāḷanda" is how the meaning should be understood here. However, because it is connected with the word "antarā," the accusative case is used. In such places, grammarians use only one word "antarā" like "antarā gāmañca nadiñca yātī" (he goes between the village and the river), which must also be connected with the second word. If it is not connected, the accusative case is not obtained, because the accusative case is desired by the connection of the word "antarā" in the context of proximity. Here, however, it is said connected in this way. Rājāgārake (In the King's rest house): There, they made a delightful and beautifully decorated rest house for the king's amusement. That is called Rājāgāra (King's rest house). In that. Ambalaṭṭhikā (Mango grove): It was the king's park. Near its gate, there was a young mango tree. They call that Ambalaṭṭhikā. Since it was not far from it, the park also became known by the name Ambalaṭṭhikā, just like "Varuṇānagara" etc.
Suppiyañca paribbājakanti etthasuppiyoti tassa nāmaṃ,paribbājakoti sañjayassa antevāsī channaparibbājako.Brahmadattañca māṇavakanti etthabrahmadattoti tassa nāmaṃ.Māṇavoti sattopi coropi taruṇopi vuccati. Tathā hi –
Suppiyañca paribbājaka (Suppiya the wanderer): Here, Suppiya is his name, paribbājako means a wanderer, a follower of Sañjaya. Brahmadattañca māṇavaka (Brahmadatta the young man): Here, Brahmadatta is his name. Māṇavo (young man) is used for a child, a thief, and a young person. For example:
‘‘Coditā devadūtehi, ye pamajjanti māṇavā;
"Coditā devadūtehi, ye pamajjanti māṇavā;
Te dīgharattaṃ socanti, hīnakāyūpagā narā" (M. Ni. 3.271; A. Ni. 3.36)
Jīvakambavaneti jīvakassa komārabhaccassa ambavane. Atha ‘‘kaṃ ārabbhā’’ti avatvā ‘‘kenasaddhi’’nti kasmā vuttaṃ? Na etaṃ suttaṃ bhagavatā eva vuttaṃ, raññāpi ‘‘yathā nu kho imāni puthusippāyatanānī’’tiādinā kiñci kiñci vuttaṃ atthi, tasmā evaṃ vuttanti daṭṭhabbaṃ.Vedehiputtenāti ayaṃ kosalarañño dhītāya putto, na videharañño, ‘‘vedehī’’ti pana paṇḍitādhivacanametaṃ. Vidanti etenāti vedo, ñāṇassetaṃ adhivacanaṃ. Vedena īhati ghaṭati vāyamatīti vedehī, vedehiyā putto vedehiputto, tena.
(Those young men, urged by the divine messengers, who are negligent, grieve for a long time, men who go to a lower state of existence). Jīvakambavane (In Jīvaka's mango grove): In the mango grove of Jīvaka Komārabhacca. Why was it said "kenasaddhi" (with whom) instead of "kaṃ ārabbhā" (regarding whom)? This sutta was not spoken only by the Blessed One. The king also said something like "yathā nu kho imāni puthusippāyatanānī" (how are these various arts and crafts), etc. Therefore, it should be understood that it was said in this way. Vedehiputtenā (By Vedehiputta): This was the son of the daughter of King Kosala, not of King Videha. "Vedehī," however, is an epithet for a wise person. Vedo: that by which they know; this is an epithet for knowledge. One who strives or endeavors with knowledge is a Vedehī. Vedehiputto: the son of Vedehī; by him.
Etenevupāyena pañca nikāye pucchīti ettha ayamanukkamo veditabbo. Vuttanayena brahmajālassa pucchāvisajjanāvasāne pañca arahantasatāni sajjhāyamakaṃsu. Vuttanayeneva ca pathavīkampo ahosi. Evaṃ brahmajālaṃ saṅgāyitvā tato paraṃ ‘‘sāmaññaphalaṃ panāvuso ānanda, kattha bhāsita’’ntiādinā pucchāvisajjanānukkamena saddhiṃ brahmajālena terasasuttantaṃ saṅgāyitvā ‘‘ayaṃ sīlakkhandhavaggo nāmā’’ti kittetvā ṭhapesuṃ. Tadanantaraṃ mahāvaggaṃ, tadanantaraṃ pāthikavagganti evaṃ tivaggasaṅgahaṃ catuttiṃsasuttantapaṭimaṇḍitaṃ catusaṭṭhibhāṇavāraparimāṇaṃ tantiṃ saṅgāyitvā ‘‘ayaṃ dīghanikāyo nāmā’’ti vatvā āyasmantaṃ ānandattheraṃ paṭicchāpesuṃ ‘‘āvuso, imaṃ tuyhaṃ nissitake vācehī’’ti. Tato anantaraṃ asītibhāṇavāraparimāṇaṃ majjhimanikāyaṃ saṅgāyitvā dhammasenāpatisāriputtattherassa nissitake paṭicchāpesuṃ ‘‘imaṃ tumhe pariharathā’’ti. Tadanantaraṃ bhāṇavārasataparimāṇaṃ saṃyuttanikāyaṃ saṅgāyitvā mahākassapattheraṃ paṭicchāpesuṃ ‘‘bhante, imaṃ tumhākaṃ nissitake vācethā’’ti. Tadanantaraṃ vīsatibhāṇavārasatapaamāṇaṃ aṅguttaranikāyaṃ saṅgāyitvā anuruddhattheraṃ paṭicchāpesuṃ ‘‘imaṃ tumhākaṃ nissitake vācethā’’ti.
Etenevupāyena pañca nikāye pucchī (In the same way, he inquired about the five Nikāyas): Here, this order should be understood. At the end of the questions and answers regarding the Brahmajāla in the manner described, five hundred arahants recited it in chorus. And in the manner described, there was an earthquake. Having chanted the Brahmajāla in this way, then, along with the sequence of questions and answers beginning with "sāmaññaphalaṃ panāvuso ānanda, kattha bhāsita" (friend Ānanda, where was the Sāmaññaphala spoken?), they chanted the thirteen suttantas along with the Brahmajāla, and designating "this is called the Sīlakkhandhavagga," they established it. After that, the Mahāvagga; after that, the Pāthikavagga. Thus, having chanted the Tanti, compiled into three vaggas, adorned with thirty-four suttantas, amounting to sixty-four bhāṇavāras, and saying, "This is called the Dīgha Nikāya," they entrusted it to the venerable Ānanda Thera, "Friend, recite this, taking it as your responsibility." Immediately after that, having chanted the Majjhima Nikāya, amounting to eighty bhāṇavāras, they entrusted it to the Dhamma-senāpati Sāriputta Thera, "You should preserve this." Immediately after that, having chanted the Saṃyutta Nikāya, amounting to one hundred bhāṇavāras, they entrusted it to Mahākassapa Thera, "Venerable sir, you should recite this, taking it as your responsibility." Immediately after that, having chanted the Aṅguttara Nikāya, amounting to two thousand bhāṇavāras, they entrusted it to Anuruddha Thera, "You should recite this, taking it as your responsibility."
Tadanantaraṃ –
Immediately after that –
‘‘Dhammasaṅgaṇiṃ vibhaṅgañca, kathāvatthuñca puggalaṃ;
"Dhammasaṅgaṇiṃ vibhaṅgañca, kathāvatthuñca puggalaṃ;
Dhātuyamakaṃ paṭṭhānaṃ, abhidhammoti vuccatī"
‘‘tattha khuddakanikāyo nāmā’’tiādimāha.Tatthāti tesu nikāyesu.Tatthāti khuddakanikāye.
(The Dhammasaṅgaṇi, the Vibhaṅga, the Kathāvatthu, the Puggala; The Dhātu, the Yamaka, the Paṭṭhāna, are called the Abhidhamma.) "tattha khuddakanikāyo nāmā" (therein is called the Khuddaka Nikāya) etc., he said. Tattha (therein): in those Nikāyas. Tattha (therein): in the Khuddaka Nikāya.
‘‘tadetaṃ sabbampī’’tiādimāha. Tatthaanuttaraṃ sammāsambodhinti ettha anāvaraṇañāṇapadaṭṭhānaṃ maggañāṇaṃ maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccati.Paccavekkhantena vāti udānādivasena pavattadhammaṃ sandhāyāha.Vimuttirasanti arahattaphalassādaṃ vimuttisampattikaṃ vā aggaphalanipphādanato, vimuttikiccaṃ vā kilesānaṃ accantavimuttisampādanato.
"tadetaṃ sabbampī" (all of that) etc., he said. Therein, anuttaraṃ sammāsambodhiṃ (unsurpassed perfect enlightenment): here, Maggañāṇa (path knowledge) is called Sammāsambodhi, because it is the ground for the unobstructed knowledge, and the unobstructed knowledge is the ground for Maggañāṇa. Paccavekkhantena vā (or by one reflecting): he said, referring to the Dhamma that occurs in the form of Udāna etc. Vimuttirasaṃ (the taste of liberation): the flavor of Arahatship-fruition, or the attainment of liberation, because it produces the highest fruit, or the function of liberation, because it brings about the complete liberation from the defilements.
‘‘tattha vinayapiṭaka’’ntiādimāha. Khandhādivasena sabhāvadhammadesanābāhullato āha‘‘avasesaṃ buddhavacanaṃ dhammo’’ti. Atha vā yadipi dhammoyeva vinayo pariyattiādibhāvato, tathāpi vinayasaddasannidhāno abhinnādhikaraṇabhāvena payutto dhammasaddo vinayatantiviparītaṃ tantiṃ dīpeti yathā ‘‘puññañāṇasambhāro, gobalībadda’’ntiādi.
"tattha vinayapiṭakaṃ" (therein, the Vinaya Piṭaka) etc., he said. Because of the abundance of the teaching of the nature of things in terms of khandhas etc., he said "avasesaṃ buddhavacanaṃ dhammo" (the remaining words of the Buddha are Dhamma). Or, although Vinaya is indeed Dhamma in terms of Pariyatti etc., nevertheless, the word "Dhamma" used in proximity to the word "Vinaya" with an undivided referent, indicates the Tanti (text) that is the opposite of the Vinaya Tanti, just as "puññañāṇasambhāro, gobalībadda" (accumulation of merit and wisdom, like a pair of oxen) etc.
Anekajātisaṃsāranti ayaṃ gāthā bhagavatā attano sabbaññutaññāṇapadaṭṭhānaṃ arahattappattiṃ paccavekkhantena ekūnavīsatimassa paccavekkhaṇañāṇassa anantaraṃ bhāsitā. Tenāha‘‘idaṃ paṭhamabuddhavacana’’nti. Idaṃ kira sabbabuddhehi avijahitaudānaṃ. Ayamassa saṅkhepattho (dha. pa. aṭṭha. 2.154) – ahaṃ imassa attabhāvagehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena taṃ daṭṭhuṃ sakkā, tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhyaṃ saṃsāravaṭṭaṃanibbisaṃanibbisanto taṃ ñāṇaṃ avindanto alabhantoyevasandhāvissaṃsaṃsariṃ. Yasmā jarābyādhimaraṇamissatāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati, tasmā taṃ gavesanto sandhāvissanti attho.
Anekajātisaṃsāraṃ (Through many a birth in saṃsāra): This verse was spoken by the Blessed One while reflecting on his attainment of Arahatship, which is the ground for his all-knowing knowledge, immediately after the nineteenth moment of reflective knowledge. Therefore, he said "idaṃ paṭhamabuddhavacanaṃ" (this is the first word of the Buddha). It is said that this is the Udāna that all Buddhas never abandon. This is its concise meaning (Dha. Pa. Aṭṭha. 2.154): While searching for the maker, the craving-carpenter, of this house of self, having made the initial effort at the foot of Dīpaṅkara, for the sake of that Bodhi-knowledge, by which it is possible to see him, for so long I anibbisaṃ (not finding), not finding, not obtaining that knowledge, I sandhāvissaṃ (wandered), I wandered through the round of existence, through numerous births, hundreds of thousands of births. Since this birth is mixed with old age, sickness, and death, it is painful to approach again and again, and it does not cease unless that is seen, therefore, the meaning is that I will wander searching for that.
Diṭṭhosīti idāni mayā sabbaññutaññāṇaṃ paṭivijjhantena diṭṭho asi.Puna gehanti puna imaṃ attabhāvasaṅkhātaṃ mama gehaṃna kāhasina karissasi. Tavasabbāanavasesā kilesaphāsukāmayābhaggā. Imassa tayā katassa attabhāvagehassakūṭaṃavijjāsaṅkhātaṃ kaṇṇikamaṇḍalaṃvisaṅkhataṃviddhaṃsitaṃ.Visaṅkhāraṃnibbānaṃ ārammaṇakaraṇavasenagataṃanupaviṭṭhaṃ idāni mamacittaṃ,ahañca taṇhānaṃ khayasaṅkhātaṃ arahattamaggaṃ arahattaphalaṃ vāajjhagāadhigato pattosmīti attho.Gaṇṭhipadesupana ‘‘visaṅkhāragatanti cittameva taṇhānaṃ khayasaṅkhātaṃ arahattamaggaṃ arahattaphalaṃ vā ajjhagā adhigato patto’’ti evampi attho vutto. Ayaṃ manasā pavattitadhammānaṃ ādi. ‘‘Yadā have pātubhavanti dhammāti ayaṃ pana vācāya pavattitadhammānaṃ ādī’’ti vadanti. Antojappanavasena kira bhagavā ‘‘anekajātisaṃsāra’’ntiādimāha.
Diṭṭhosī (You are seen): Now that I have pierced through the all-knowing knowledge, you are seen. Puna gehaṃ (Again, a house): Again, you will na kāhasi (not build) this house consisting of the self for me. All your sabbā (all), without remainder, phāsukā (ribs) of defilements, have been bhaggā (broken) by me. The kūṭaṃ (ridgepole), the central ornament, consisting of ignorance, of this house of self made by you, is visaṅkhataṃ (destroyed). Now cittaṃ (my mind) has gataṃ (gone) to visaṅkhāraṃ (the unconditioned), Nibbāna, by way of making it the object. And I have ajjhagā (attained), achieved, or reached, the Arahatta-magga or Arahatta-phala, which is the destruction of craving. In the Gaṇṭhipada, however, it is said, "the mind itself has gone to the unconditioned, the Arahatta-magga or Arahatta-phala, which is the destruction of craving, has attained, achieved, or reached." This is the beginning of the Dhammas that arise in the mind. "Yadā have pātubhavanti dhammā" (when the Dhammas appear) is said to be the beginning of the Dhammas that arise in speech. It is said that inwardly, the Blessed One spoke "anekajātisaṃsāraṃ" etc.
Kecīti khandhakabhāṇakā. Paṭhamaṃ vutto pana dhammapadabhāṇakānaṃ adhippāyoti veditabbo. Ettha ca khandhakabhāṇakā vadanti ‘‘dhammapadabhāṇakānaṃ gāthā manasā desitattā tadā mahato janassa upakārāya na hoti, amhākaṃ pana gāthā vacībhedaṃ katvā desitattā tadā suṇantānaṃ devabrahmānaṃ upakārāya ahosi, tasmā idameva paṭhamabuddhavacana’’nti. Dhammapadabhāṇakā pana ‘‘desanāya janassa upakārānupakārabhāvo lakkhaṇaṃ na hoti, bhagavatā manasā desitattāyeva idaṃ paṭhamabuddhavacana’’nti vadanti, tasmā ubhayampi aññamaññaṃ viruddhaṃ na hotīti veditabbaṃ. Nanu ca yadi ‘‘anekajātisaṃsāra’’nti manasā desitaṃ, atha kasmā dhammapadaaṭṭhakathāyaṃ (dha. pa. aṭṭha. 2.153-154) ‘‘anekajātisaṃsāranti imaṃ dhammadesanaṃ satthā bodhirukkhamūle nisinno udānavasena udānetvā aparabhāge ānandattherena puṭṭho kathesī’’ti vuttanti? Tatthāpi manasā udānetvāti evamattho gahetabbo. Atha vā manasāva desitanti evaṃ gahaṇe kiṃ kāraṇanti ce? Yadi vacībhedaṃ katvā desitaṃ siyā, udānapāḷiyaṃ āruḷhaṃ bhaveyya, tasmā udānapāḷiyaṃ anāruḷhabhāvoyeva vacībhedaṃ akatvā manasā desitabhāve kāraṇanti vadanti.
Kecīti: "Keci" means those who recite the Khandhakas (sections of the Vinaya). However, it should be understood that what was said first refers to the intention of those who recite the Dhammapadas. Here, those who recite the Khandhakas say, "Because the Dhammapada verses were taught mentally, they were not of great benefit to the large crowd at that time. But our verses, having been taught with vocal expression, were beneficial to the gods and brahmas who heard them then. Therefore, this alone is the first Buddha-word." However, those who recite the Dhammapadas say, "Whether the teaching is beneficial or not to the people is not the criterion. This is the first Buddha-word simply because it was taught mentally by the Buddha." Therefore, it should be understood that both are not mutually contradictory. But if "anekajātisaṃsāra" (through many rounds of births) was recited mentally, then why is it said in the Dhammapada commentary (Dha. Pa. Aṭṭha. 2.153-154) that "the Teacher, sitting at the foot of the Bodhi tree, uttered this Dhamma discourse 'anekajātisaṃsāra' as an exclamation, and later, when questioned by Venerable Ānanda, he explained it"? There, too, the meaning should be taken as "having exclaimed mentally." Or what is the reason for taking it as "taught mentally"? If it were taught with vocal expression, it would have been included in the Udāna Pali. Therefore, they say that the very fact that it is not included in the Udāna Pali is the reason for it being taught mentally without vocal expression.
Yadā have pātubhavanti dhammāti etthaitisaddo ādiattho. Tena ‘‘ātāpino jhāyato brāhmaṇassa, athassa kaṅkhā vapayanti sabbā. Yato pajānāti sahetudhamma’’nti ādigāthāttayaṃ saṅgaṇhāti.Udānagāthanti pana jātiyā ekavacanaṃ, tatthāpi paṭhamagāthaṃyeva vā gahetvā vuttanti veditabbaṃ. Ettha pana yaṃ vattabbaṃ, taṃ khandhake āvi bhavissati.Pāṭipadadivaseti idaṃ ‘‘sabbaññubhāvappattassā’’ti na etena sambandhitabbaṃ, ‘‘paccavekkhantassa uppannā’’ti etena pana sambandhitabbaṃ. Visākhapuṇṇamāyameva hi bhagavā paccūsasamaye sabbaññutaṃ pattoti.Somanassamayañāṇenāti somanassasampayuttañāṇena.Āmantayāmīti nivedayāmi, bodhemīti attho.Vayadhammāti aniccalakkhaṇamukhena dukkhānattalakkhaṇampi saṅkhārānaṃ vibhāveti ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) vacanato. Lakkhaṇattayavibhāvananayeneva tadārammaṇaṃ vipassanaṃ dassento sabbatitthiyānaṃ avisayabhūtaṃ buddhāveṇikaṃ catusaccakammaṭṭhānādhiṭṭhānaṃ aviparītaṃ nibbānagāminiṃ paṭipadaṃ pakāsetīti daṭṭhabbaṃ. Idāni tattha sammāpaṭipattiyaṃ niyojeti‘‘appamādena sampādethā’’ti. Atha vā ‘‘vayadhammā saṅkhārā’’ti etena saṅkhepena saṃvejetvā ‘‘appamādena sampādethā’’ti saṅkhepeneva niravasesaṃ sammāpaṭipattiṃ dasseti. Appamādapadañhi sikkhattayasaṅgahitaṃ kevalaparipuṇṇaṃ sāsanaṃ pariyādiyitvā tiṭṭhatīti.Antareti antarāḷe, vemajjheti attho.
Yadā have pātubhavanti dhammā: Here, the word iti has the meaning of "beginning." Therefore, it includes the three verses beginning with "ātāpino jhāyato brāhmaṇassa, athassa kaṅkhā vapayanti sabbā. Yato pajānāti sahetudhamma" (When the phenomena appear to the ardent, meditating brahmin, then all his doubts vanish, since he understands the Dhamma with its cause). Udānagātha (utterance verse) is singular by class. Even there, it should be understood that it is said taking only the first verse. Here, what should be said will become clear in the Khandhaka. Pāṭipadadivase: This should not be connected with "sabbaññubhāvappattassa" (having attained omniscience), but should be connected with "paccavekkhantassa uppannā" (arisen to him reflecting). Indeed, the Blessed One attained omniscience at dawn on the Visākha full moon day. Somanassamayañāṇenā: With knowledge accompanied by gladness. Āmantayāmī: I announce, I awaken; this is the meaning. Vayadhammā: He distinguishes the impermanent characteristic of conditioned things, and also the characteristics of suffering and non-self, because of the saying, "What is impermanent is suffering; what is suffering is non-self" (Saṃ. Ni. 3.15). Showing insight based on those characteristics by way of distinguishing the three characteristics, it should be seen that he reveals the unsurpassed path leading to Nibbāna, which is the unique domain of the Buddhas, based on the four noble truths as the object of meditation, and not perverted, unlike all other sectarians. Now, he directs towards right practice there: ‘‘appamādena sampādethā’’ (strive on with diligence). Or, having briefly inspired with urgency by "vayadhammā saṅkhārā" (conditioned things are subject to decay), he shows completely right practice by the brief statement ‘‘appamādena sampādethā’’. Indeed, the word "appamāda" (diligence) encompasses the three trainings and stands covering the entire, perfect teaching. Antare: In the interval, in between; this is the meaning.
Suttantapiṭakanti ettha yathā kammameva kammantaṃ, evaṃ suttameva suttantanti veditabbaṃ.Asaṅgītanti saṅgītikkhandhakakathāvatthuppakaraṇādi. Keci pana ‘‘subhasuttampi paṭhamasaṅgītiyaṃ asaṅgīta’’nti vadanti, taṃ na yujjati. ‘‘Paṭhamasaṅgītito puretarameva hi āyasmatā ānandattherena jetavane viharantena subhassa māṇavassa desita’’ntiācariyadhammapālattherenavuttaṃ. Subhasuttaṃ pana ‘‘evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavatī’’tiādinā (dī. ni. 1.444) āgataṃ. Tattha ‘‘evaṃ me suta’’ntiādivacanaṃ paṭhamasaṅgītiyaṃ āyasmatā ānandatthereneva vattuṃ yuttarūpaṃ na hoti. Na hi ānandatthero sayameva subhasuttaṃ desetvā ‘‘evaṃ me suta’’ntiādīni vadati. Evaṃ pana vattabbaṃ siyā ‘‘ekamidāhaṃ, bhante, samayaṃ sāvatthiyaṃ viharāmi jetavane anāthapiṇḍikassa ārāme’’ti, tasmā dutiyatatiyasaṅgītikārakehi ‘‘evaṃ me suta’’ntiādinā subhasuttaṃ saṅgītimāropitaṃ viya dissati. Athaācariyadhammapālattherassaevamadhippāyo siyā ‘‘ānandatthereneva vuttampi subhasuttaṃ paṭhamasaṅgītiṃ āropetvā tantiṃ ṭhapetukāmehi mahākassapattherādīhi aññesu suttesu āgatanayeneva ‘evaṃ me suta’ntiādinā tanti ṭhapitā’’ti, evaṃ sati yujjeyya. Atha vā āyasmā ānandatthero subhasuttaṃ sayaṃ desentopi sāmaññaphalādīsu bhagavatā desitanayeneva desesīti bhagavato sammukhā laddhanaye ṭhatvā desitattā bhagavatā desitaṃ dhammaṃ attani adahanto ‘‘evaṃ me suta’’ntiādimāhāti evamadhippāyo veditabbo.
Suttantapiṭaka: Here, just as action is kammanta, so sutta is suttanta; this should be understood. Asaṅgīta: Not included in the Sangiti, such as the Khandhakas, Kathavatthu, and the treatises. Some say, "Even the Subha Sutta was not included in the First Sangiti," but that is not appropriate. Ācariya Dhammapāla Thera said, "Indeed, the Venerable Ānanda, dwelling in Jetavana, taught the Subha Sutta to Subha the youth even before the First Sangiti." The Subha Sutta begins with "Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavatī" (Thus have I heard: At one time the Venerable Ānanda was dwelling in Savatthi, in Jeta's Grove, Anathapindika's monastery, not long after the Blessed One's Parinibbāna) (Dī. Ni. 1.444). There, the statement "Evaṃ me sutaṃ" (Thus have I heard) and so on, would not be appropriate for the Venerable Ānanda himself to say at the First Sangiti. Ānanda Thera would not himself teach the Subha Sutta and say "Evaṃ me sutaṃ" and so on. It should be said, "Ekamidāhaṃ, bhante, samayaṃ sāvatthiyaṃ viharāmi jetavane anāthapiṇḍikassa ārāme" (Once, venerable sir, I was dwelling in Savatthi, in Jeta's Grove, Anathapindika's monastery). Therefore, it appears that the "Evaṃ me sutaṃ" and so on of the Subha Sutta was included in the Sangiti by those who compiled the Second and Third Sangitis. Or Ācariya Dhammapāla Thera might have had this intention: "Even though the Subha Sutta was spoken by Ānanda Thera, the elders, such as Mahākassapa Thera, wanting to establish the canon by including it in the First Sangiti, established the canon with 'Evaṃ me sutaṃ' and so on, in the manner that it appears in other suttas." If that is the case, it would be appropriate. Or, even while Venerable Ānanda was himself teaching the Subha Sutta, he taught it in the manner taught by the Blessed One regarding the fruits of asceticism and so on. Therefore, understanding that he was teaching while standing in the way he had received from the Blessed One's presence, and not attributing the Dhamma taught by the Blessed One to himself, he said "Evaṃ me sutaṃ" and so on; this intention should be understood.
Ubhayāni pātimokkhānīti bhikkhubhikkhunīpātimokkhavasena.Dve vibhaṅgānīti bhikkhubhikkhunīvibhaṅgavaseneva dve vibhaṅgāni.Dvāvīsati khandhakānīti mahāvaggacūḷavaggesu āgatāni dvāvīsati khandhakāni.Soḷasaparivārāti soḷasahi parivārehi upalakkhitattā soḷasaparivārāti vuttaṃ. Tathā hi parivārapāḷiyaṃ ‘‘yaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ pārājikaṃ kattha paññatta’’ntiādinā (pari. 1) paññattivāro, tato paraṃ ‘‘methunaṃ dhammaṃ paṭisevanto kati āpattiyo āpajjatī’’tiādinā (pari. 157) katāpattivāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajantī’’tiādippabhedo (pari. 182) vipattivāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā’’tiādippabhedo (pari. 183) saṅgahavāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhantī’’tiādinā (pari. 184) samuṭṭhānavāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇa’’ntiādinā (pari. 185) adhikaraṇavāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ samathānaṃ katihi samathehi sammantī’’tiādippabhedo (pari. 186) samathavāro, tadanantaraṃ samuccayavāro cāti aṭṭha vārā vuttā. Tato paraṃ ‘‘methunaṃ dhammaṃ paṭisevanapaccayā pārājikaṃ kattha paññatta’’ntiādinā (pari. 188) nayena puna paccayavasena eko paññattivāro, tassa vasena purimasadisā eva katāpattivārādayo satta vārāti evaṃ aparepi aṭṭha vārā vuttā. Iti imāni aṭṭha, purimānipi aṭṭhāti mahāvibhaṅge soḷasa vārā dassitā. Tato paraṃ teneva nayena bhikkhunivibhaṅgepi soḷasa vārā āgatāti imehi soḷasahi vārehi upalakkhitattā soḷasaparivārāti vuccati. Potthakesu pana katthaci ‘‘parivāro’’ti ettakameva dissati, bahūsu pana potthakesu dīghanikāyaṭṭhakathāyaṃ abhidhammaṭṭhakathāyañca ‘‘soḷasaparivārā’’ti evameva vuttattā ayampi pāṭho na sakkā paṭibāhitunti tassevattho vutto.
Ubhayāni pātimokkhānī: In terms of the Bhikkhu and Bhikkhuni Pātimokkhas. Dve vibhaṅgānī: Two Vibhangas, specifically the Bhikkhu and Bhikkhuni Vibhangas. Dvāvīsati khandhakānī: The twenty-two Khandhakas that occur in the Mahāvagga and Cūḷavagga. Soḷasaparivārā: It is called "soḷasaparivārā" because it is characterized by sixteen Parivāras (sections). Indeed, in the Parivāra Pali, there is the section on ordinances beginning with "yaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ pārājikaṃ kattha paññatta" (where was the first pārājika offense established by that Blessed One who knows, sees, an Arahant, a perfectly enlightened Buddha) (Pari. 1), then the section on committed offenses beginning with "methunaṃ dhammaṃ paṭisevanto kati āpattiyo āpajjati" (how many offenses does one incur by engaging in sexual intercourse?) (Pari. 157), the section on adversities with distinctions such as "methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajantī" (how many of the four adversities do the offenses of one who engages in sexual intercourse relate to?) (Pari. 182), the section on inclusions with distinctions such as "methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā" (how many of the seven groups of offenses do the offenses of one who engages in sexual intercourse include?) (Pari. 183), the section on arising with "methunaṃ dhammaṃ paṭisevantassa āpattiyo channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhantī" (how many of the six sources do the offenses of one who engages in sexual intercourse arise from?) (Pari. 184), the section on adjudications with "methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ" (which of the four adjudications do the offenses of one who engages in sexual intercourse relate to?) (Pari. 185), the section on settlements with distinctions such as "methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ samathānaṃ katihi samathehi sammantī" (how many of the seven settlements do the offenses of one who engages in sexual intercourse settle by?) (Pari. 186), and then the section on combinations; thus, eight sections are stated. After that, again, there is a section on ordinances based on conditions, such as "methunaṃ dhammaṃ paṭisevanapaccayā pārājikaṃ kattha paññatta" (where was the pārājika offense established due to engaging in sexual intercourse?) (Pari. 188), and in relation to that, there are seven sections, such as the section on committed offenses, which are similar to the previous ones; thus, eight more sections are stated. So, these eight and the previous eight make sixteen sections shown in the Mahāvibhanga. After that, in the Bhikkhunivibhanga, sixteen sections also occur in the same way; thus, it is called "soḷasaparivārā" because it is characterized by these sixteen sections. However, in some books, only "parivāro" appears, but in many books, in the commentary to the Digha Nikaya and in the commentary to the Abhidhamma, it is stated as "soḷasaparivārā"; therefore, this reading cannot be rejected, and its meaning has been stated.
Brahmajālādicatuttiṃsasuttasaṅgahoti brahmajālasuttādīni catuttiṃsa suttāni saṅgayhanti ettha, etenāti vā brahmajālādicatuttiṃsasuttasaṅgaho. Vuttappamāṇānaṃ vā suttānaṃ saṅgaho etassāti brahmajālādicatuttiṃsasuttasaṅgahoti. Evaṃ sesesupi veditabbaṃ.
Brahmajālādicatuttiṃsasuttasaṅgaho: Brahmajala Sutta and the other thirty-four suttas are included in this, or this is the collection of the Brahmajala Sutta and the other thirty-four suttas. Or, the collection of the suttas of the stated quantity is the Brahmajālādicatuttiṃsasuttasaṅgaho. This should be understood in the same way for the rest as well.
Vividhavisesanayattāti imissā gāthāya atthaṃ vibhāvento āha‘‘vividhā hī’’tiādi.Daḷhīkammasithilakaraṇappayojanāti yathākkamaṃ lokavajjesu sikkhāpadesu daḷhīkammappayojanā, paṇṇattivajjesu sithilakaraṇappayojanāti veditabbaṃ.Ajjhācāranisedhanatoti saññamavelaṃ atibhavitvā pavatto ācāro ajjhācāro, vītikkamo, tassa nisedhanatoti attho.Tenāti vividhanayattādihetunā.Etanti ‘‘vividhavisesanayattā’’tiādigāthāvacanaṃ.Etassāti vinayassa.Itaraṃ panāti suttaṃ.
Vividhavisesanayattā: Explaining the meaning of this verse, he says ‘‘vividhā hī’’ (indeed, varied) and so on. Daḷhīkammasithilakaraṇappayojanā: It should be understood that, respectively, it has the purpose of strengthening the binding commitments for offenses against the world, and relaxing the binding commitments for offenses against the ordinances. Ajjhācāranisedhanato: Ajjhācāro is conduct that occurs transgressing the boundary of restraint, a transgression; its negation is the meaning. Tenā: Because of the varied way and so on. Etaṃ: This statement "vividhavisesanayattā" and so on. Etassā: Of this Vinaya. Itaraṃ panā: But the Sutta.
atthānaṃ sūcanatotiādigāthāya atthaṃ pakāsento āha‘‘tañhī’’tiādi.Attatthaparatthādibhedeti yo taṃ suttaṃ sajjhāyati suṇāti vāceti cinteti deseti ca, suttena saṅgahito sīlādiattho tassapi hoti, tena parassa sādhetabbato parassapi hotīti tadubhayaṃ taṃ suttaṃ sūceti dīpeti. Tathā diṭṭhadhammikasamparāyikatthe lokiyalokuttaratthe cāti evamādibhede atthe ādisaddena saṅgaṇhāti.Atthasaddo cāyaṃ hitapariyāyavacano, na bhāsitatthavacano. Yadi siyā, suttaṃ attanopi bhāsitatthaṃ sūceti parassapīti ayamattho vutto siyā, suttena ca yo attho pakāsito, so tasseva hoti, na tena parattho sūcito hotīti. Tena sūcetabbassa paratthassa nivattetabbassa abhāvā attaggahaṇañca na kattabbaṃ. Attatthaparatthavinimuttassa bhāsitatthassa abhāvā ādiggahaṇañca na kattabbaṃ, tasmā yathāvuttassa hitapariyāyassa atthassa sutte asambhavato suttādhārassa puggalassa vasena attatthaparatthā vuttā.
Explaining the meaning of the verse atthānaṃ sūcanato (indicating meanings) and so on, he says ‘‘tañhī’’ (that indeed) and so on. Attatthaparatthādibhede: The one who recites, hears, reads, thinks about, or teaches that sutta—the virtue of conduct and so on included in the sutta is for that person, and because it is to be accomplished for another, it is also for another; thus, that sutta indicates or reveals both of these. Similarly, it includes various meanings with the word "ādi" (and so on), such as meanings pertaining to the immediately visible and future lives, mundane and supramundane meanings. Here, the word attha has the meaning of benefit, not the meaning of spoken words. If it were, it would be stated that the sutta indicates the spoken words of oneself and of another. The meaning that is revealed by the sutta belongs to that person alone; it is not indicated for the benefit of another. Therefore, since there is no benefit for another to be indicated and no need to eliminate, one should not make an assumption about oneself, and since there are no spoken words separate from one's own benefit and the benefit of another, one should not make an assumption about "ādi." Therefore, because the meaning of benefit as stated does not occur in the sutta, the benefits for oneself and for another are stated in terms of the person who is the basis of the sutta.
niddese(mahāni. 63) vuttā attattho, parattho, ubhayattho, diṭṭhadhammiko attho, samparāyiko attho, uttāno attho, gambhīro attho, guḷho attho, paṭicchanno attho, neyyo attho, nīto attho, anavajjo attho, nikkileso attho, vodāno attho, paramatthoti, te atthe suttaṃ sūcetīti attho gahetabbo. Tathā hi kiñcāpi suttanirapekkhaṃ attatthādayo vuttā suttatthabhāvena aniddiṭṭhattā, tesu pana ekopi atthappabhedo suttena dīpetabbataṃ nātikkamati, tasmā te atthe suttaṃ sūcetīti vuccati. Imasmiñca atthavikappeattha-saddoyaṃ bhāsitatthapariyāyopi hoti. Ettha hi purimakā pañca atthappabhedā hitapariyāyā, tato pare cha bhāsitatthabhedā, pacchimakā pana ubhayasabhāvā. Tattha duradhigamatāya vibhāvane agādhabhāvo gambhīro, na vivaṭo guḷho, mūludakādayo viya paṃsunā akkharasannivesādinā tirohito paṭicchanno. Niddhāretvā ñāpetabbo neyyo, yathārutavasena veditabbo nīto. Anavajjanikkilesavodānā pariyāyavasena vuttā, kusalavipākakiriyadhammavasena vā. Paramattho nibbānaṃ, dhammānaṃ aviparītasabhāvo eva vā.
The meanings stated in the Niddesa(Mahāni. 63)—benefit for oneself, benefit for others, benefit for both, benefit in this life, benefit in the next life, obvious meaning, profound meaning, hidden meaning, concealed meaning, meaning to be inferred, meaning already inferred, faultless meaning, unpolluted meaning, pure meaning, ultimate meaning—these meanings should be taken as indicated by the Sutta. Thus, although benefit for oneself and so on are stated independently of the Sutta because they are not specified as meanings of the Sutta, not even one of those types of meanings exceeds being revealed by the Sutta; therefore, it is said that the Sutta indicates those meanings. In this distinction of meanings, the word attha also has the meaning of spoken words. Here, the first five types of meanings have the nature of benefit, the next six are types of spoken words, and the last ones have both natures. Among them, the characteristic of being difficult to understand in their exposition is "gambhīro" (profound), "guḷho" (hidden) is not open, "paṭicchanno" (concealed) is hidden by letters and so on, like roots and water are hidden by dust. "Neyyo" (to be inferred) is to be made known by determining, "nīto" (already inferred) is to be understood as stated. "Anavajja" (faultless), "nikkilesa" (unpolluted), and "vodāna" (pure) are stated by way of synonyms, or in terms of wholesome, resultant, and functional phenomena. "Paramattha" (ultimate meaning) is Nibbāna, or indeed the unchanging nature of phenomena.
Atha vā attanā ca appiccho hotīti attatthaṃ, appicchākathañca paresaṃ kattā hotīti paratthaṃ sūceti. Evaṃ ‘‘attanā ca pāṇātipātā paṭivirato hotī’’tiādīni (a. ni. 4.99) suttāni yojetabbāni. Vinayābhidhammehi ca visesetvā suttasaddassa attho vattabbo, tasmā veneyyajjhāsayavasappavattāya desanāya attahitaparahitādīni sātisayaṃ pakāsitāni honti tappadhānabhāvato, na āṇādhammasabhāvavasappavattāyāti idameva atthānaṃ sūcanato suttanti vuttaṃ. Evañca katvā ‘‘ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpanna’’nti (pāci. 655) ca ‘‘sakavāde pañca suttasatānī’’ti (dha. sa. aṭṭha. nidānakathā) ca evamādīsu suttasaddo upacaritoti gahetabbo.
Or, one is content with little by oneself; thus, the Sutta indicates benefit for oneself, and it makes others the doers of contentment with little; thus, it indicates benefit for others. In this way, suttas such as "attanā ca pāṇātipātā paṭivirato hotī" (he himself abstains from killing living beings) (A. Ni. 4.99) should be applied. The meaning of the word "sutta" should be stated by distinguishing it from the Vinaya and Abhidhamma. Therefore, because of the teaching that proceeds according to the inclinations of those to be trained, benefits for oneself, benefits for others, and so on, are revealed especially because of that prominence, not because of proceeding according to the nature of command and Dhamma. Therefore, this very statement "atthānaṃ sūcanato suttanti" (because it indicates meanings, it is a sutta) is stated. And having done so, in statements such as "ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpanna" (this much of that Blessed One is contained in the suttas, included in the suttas) (Pāci. 655) and "sakavāde pañca suttasatānī" (in his own doctrine, five hundred suttas) (Dha. Sa. Aṭṭha. Nidānakathā) and so on, the word "sutta" should be taken as used figuratively.
‘‘suvuttā cettha atthā’’tiādi vuttaṃ. ‘‘Ekantahitapaṭilābhasaṃvattanikā suttantadesanā’’ti idampi veneyyānaṃ hitasampāpane suttantadesanāya tapparabhāvaṃyeva sandhāya vuttaṃ. Tapparabhāvo ca veneyyajjhāsayānulomato daṭṭhabbo. Tenevāha‘‘veneyyajjhāsayānulomena vuttattā’’ti. Vinayadesanaṃ viya issarabhāvato āṇāpatiṭṭhāpanavasena adesetvā veneyyānaṃ ajjhāsayānulomena cariyānurūpaṃ vuttattā desitattāti attho.
It is said ‘‘suvuttā cettha atthā’’ (well-spoken are the meanings here) and so on. "Ekantahitapaṭilābhasaṃvattanikā suttantadesanā" (the teaching of the Suttanta leads solely to the attainment of benefit): this too is stated with reference to the very prominence of the Suttanta teaching in accomplishing the benefit of those to be trained. And that prominence should be seen in accordance with the inclinations of those to be trained. Therefore, he says ‘‘veneyyajjhāsayānulomena vuttattā’’ (because it is stated in accordance with the inclinations of those to be trained). It means that it is taught because it is stated in accordance with the inclinations of those to be trained and according to their conduct, not teaching in the manner of the Vinaya teaching, which establishes authority because of being the master.
‘‘sassamiva phala’’nti.Pasavatīti phalati, nipphādetīti attho. Upāyasamaṅgīnaṃyeva nipphajjanabhāvaṃ dassento‘‘dhenu viya khīra’’nti āha. Dhenutopi hi upāyavantānaṃyeva khīrapaṭilābho hoti. Anupāyena hi akāle ajātavacchaṃ dhenuṃ dohanto kālepi vā visāṇaṃ gahetvā dohanto neva khīraṃ paṭilabhati. ‘‘Suttāṇā’’ti etassa atthaṃ pakāsetuṃ‘‘suṭṭhu ca ne tāyatī’’ti vuttaṃ.
‘‘sassamiva phala’’nti. Pasavatī: It bears fruit, it produces; this is the meaning. Showing that it produces only when endowed with means, he says ‘‘dhenu viya khīra’’ (like milk from a cow). Indeed, only those who have the means get milk from a cow. For if one milks a cow without means, at the wrong time, or one that has not given birth to a calf, or even at the right time if one milks it by grabbing its horns, one will not get milk. To explain the meaning of "suttāṇā," ‘‘suṭṭhu ca ne tāyatī’’ is stated.
Suttasabhāganti suttasadisaṃ. Suttasabhāgataṃyeva dassento āha‘‘yathā hī’’tiādi.Tacchakānaṃ suttanti vaḍḍhakīnaṃ kāḷasuttaṃ.Pamāṇaṃ hotīti tadanusārena tacchanato.Evametampi viññūnanti yathā kāḷasuttaṃ pasāretvā saññāṇe kate gahetabbaṃ vissajjetabbañca paññāyati, evaṃ vivādesu uppannesu sutte ānītamatte ‘‘idaṃ gahetabbaṃ, idaṃ vissajjetabba’’nti viññūnaṃ pākaṭattā vivādo vūpasammatīti etampi suttaṃ viññūnaṃ pamāṇaṃ hotīti attho. Idāni aññathāpi suttasabhāgataṃ dassento āha‘‘yathā cā’’tiādi. Suttaṃ viya pamāṇattā saṅgāhakattā ca suttamiva suttanti vuttaṃ hoti. Ettha ca attatthādividhāne suttassa pamāṇabhāvo attatthādīnaṃyeva ca saṅgāhakattaṃ yojetabbaṃ tadatthappakāsanapadhānattā suttassa. Vinayābhidhammehi visesattañca pubbe vuttanayeneva yojetabbaṃ.Etanti ‘‘atthānaṃ sūcanato’’tiādikaṃ atthavacanaṃ.Etassāti suttassa.
Suttasabhāga means similar to a sutta. Showing the similarity to a sutta, he says, "Just as," etc. Tacchakānaṃ sutta means the plumb line of carpenters. Pamāṇaṃ hotī means it is a standard because of the trimming according to it. Evametampi viññūna means just as, having stretched a plumb line, it is discerned, with understanding, what should be taken and what should be discarded when a mark has been made; in the same way, when disputes arise, as soon as a sutta is brought in, the dispute is settled because it is clear to the wise what should be accepted and what should be rejected; this sutta is also a standard for the wise; this is the meaning. Now, showing the similarity to a sutta in another way, he says, "Just as," etc. It is called like a sutta because it is a standard and because it is a compendium, just like a sutta. Here, the sutta's being a standard should be related to the determination of one's own benefit, etc., and its being a compendium should be related to the benefits themselves, because the sutta is primarily for the purpose of revealing their meaning. And the distinction from the Vinaya and Abhidhamma should be related in the way previously stated. Eta means the statement of meaning beginning with "because of indicating meanings." Etassā means of the sutta.
Yanti yasmā.Etthāti abhidhamme.Abhikkamantīti etthaabhi-saddo kamanakiriyāya vuḍḍhibhāvaṃ atirekataṃ dīpetīti āha‘‘abhikkamantītiādīsu vuḍḍhiyaṃ āgato’’ti.Abhiññātāti aḍḍhacandādinā kenaci saññāṇena ñātā paññātā pākaṭāti attho. Aḍḍhacandādibhāvo hi rattiyā upalakkhaṇavasena saññāṇaṃ hoti, yasmā aḍḍho cando, tasmā aṭṭhamī, yasmā ūno, tasmā cātuddasī, yasmā puṇṇo, tasmā pannarasīti.Abhilakkhitāti etthāpi ayamevattho veditabbo. Abhilakkhitasaddapariyāyo abhiññātasaddoti āha‘‘abhiññātā abhilakkhitātiādīsu lakkhaṇe’’ti. Ettha ca vācakasaddantarasannidhānena nipātānaṃ tadatthajotakamattattā lakkhitasaddatthajotako abhisaddo lakkhaṇe vattatīti vutto.Rājābhirājāti rājūhi pūjetuṃ araho rājā.Pūjiteti pūjārahe.
Ya means because. Etthā means in the Abhidhamma. Abhikkamantī means, here, the word abhi indicates an increase or excess in the action of going; therefore, he says, "In abhikkamantī, it comes to an increase." Abhiññātā means known, understood, evident by some sign such as a half-moon. The state of being a half-moon, etc., is a sign by way of indicating the night; because the moon is half, therefore it is the eighth day; because it is waning, therefore it is the fourteenth day; because it is full, therefore it is the fifteenth day. Abhilakkhitā means here, too, the same meaning should be understood. He says that abhilakkhita is a synonym for abhiññāta: "In abhiññātā, abhilakkhitā, etc., it is in the sense of a characteristic." Here, because the particles merely illuminate the meaning in the presence of different content words, the word abhi, which illuminates the meaning of the word lakkhaṇa (characteristic), occurs in the sense of characteristic; this is what is said. Rājābhirājā means a king worthy to be revered by kings. Pūjite means worthy of reverence.
Abhidhammeti ‘‘supinantena sukkavissaṭṭhiyā anāpattibhāvepi akusalacetanā upalabbhatī’’tiādinā vinayapaññattiyā saṅkaravirahite dhamme. ‘‘Pubbāparavirodhābhāvato dhammānaṃyeva ca aññamaññasaṅkaravirahite dhamme’’tipi vadanti. ‘‘Pāṇātipāto akusala’’nti evamādīsu ca maraṇādhippāyassa jīvitindriyupacchedakapayogasamuṭṭhāpikā cetanā akusalaṃ, na pāṇasaṅkhātajīvitindriyassa upacchedasaṅkhāto atipāto, tathā adinnassa parasantakassa ādānasaṅkhātā viññatti abyākato dhammo, taṃviññattisamuṭṭhāpikā theyyacetanā akusalo dhammoti evamādināpi aññamaññasaṅkaravirahite dhammeti attho veditabbo.Abhivinayeti ettha ‘‘jātarūparajataṃ na paṭiggahetabba’’nti vadanto vinaye vineti nāma. Ettha ‘‘evaṃ paṭiggaṇhato pācittiyaṃ, evaṃ dukkaṭanti vadanto ca abhivinaye vineti nāmā’’ti vadanti. Tasmā jātarūparajataṃ theyyacittena parasantakaṃ gaṇhantassa yathāvatthu pārājikathullaccayadukkaṭesu aññataraṃ, bhaṇḍāgārikasīsena gaṇhantassa pācittiyaṃ, attatthāya gaṇhantassa nissaggiyaṃ pācittiyaṃ. Kevalaṃ lolatāya gaṇhantassa anāmāsadukkaṭaṃ, rūpiyachaḍḍakassa sammatassa anāpattīti evaṃ aññamaññasaṅkaravirahite vinaye paṭibalo vinetunti attho veditabbo.Abhikkantenāti ettha kantiyā adhikattaṃ abhisaddo dīpetīti āha‘‘adhike’’ti.
Abhidhamme means in the Dhamma free from intermingling with Vinaya regulations, such as "even if there is no offense due to nocturnal seminal emission, unwholesome intention is found." Others say, "In the Dhamma free from any intermingling of the Dhammas with each other due to the absence of contradiction between what precedes and what follows." And in statements such as "killing a living being is unwholesome," the intention that arises from the effort to cut off the life faculty with the aim of causing death is unwholesome, not the transgression that consists of cutting off the life faculty called pāṇa; similarly, the intimation consisting of taking what is not given, which belongs to another, is an undeclared Dhamma, the intention of stealing that arises from that intimation is an unwholesome Dhamma; in this way, the meaning should be understood as the Dhamma free from any intermingling with each other. Abhivinaye means here, in the Vinaya, one disciplines, saying "gold and silver should not be accepted." Here, they say, "One disciplines in the Abhivinaya by saying 'if one accepts in this way, there is a pācittiya offense; if one accepts in that way, there is a dukkata offense.'" Therefore, for one who takes gold and silver belonging to another with the intention of stealing, there is one of the pārājika, thullaccaya, or dukkata offenses, according to the situation; for one who takes it as a treasurer, there is a pācittiya offense; for one who takes it for oneself, there is a nissaggiya pācittiya offense; for one who takes it merely out of greed, there is a dukkata offense that is not an āmāsa offense; there is no offense for one who is authorized to throw away money; in this way, one is able to discipline in the Vinaya free from any intermingling with each other; this meaning should be understood. Abhikkantenā means here, the word abhi indicates an excess in the beauty; therefore, he says "in abundance."
Nanu ca ‘‘abhikkamantī’’ti ettha abhisaddo kamanakiriyāya vuḍḍhibhāvaṃ atirekataṃ dīpeti, ‘‘abhiññātā abhilakkhitā’’ti ettha ñāṇalakkhaṇakiriyānaṃ supākaṭattā visesaṃ, ‘‘abhikkantenā’’ti ettha kantiyā adhikattaṃ visiṭṭhataṃ dīpetīti idaṃ tāva yuttaṃ kiriyāvisesakattā upasaggassa, ‘‘abhirājā abhivinayo’’ti pana pūjitaparicchinnesu rājavinayesu abhisaddo vattatīti kathametaṃ yujjeyyāti ce? Idhāpi natthi doso pūjanaparicchedanakiriyādīpanato, tāhi ca kiriyāhi rājavinayānaṃ yuttattā, tasmā ettha atimālādīsu atisaddo viya abhisaddo saha sādhanena kiriyaṃ vadatīti abhirājaabhivinayasaddā siddhā, evaṃ abhidhammasadde abhisaddo saha sādhanena vuḍḍhiyādikiriyaṃ dīpetīti ayamattho dassitoti daṭṭhabbaṃ.
But indeed, in "abhikkamantī," the word abhi indicates an increase or excess in the action of going; in "abhiññātā abhilakkhitā," it indicates a special quality, since the actions of knowing and characterizing are very evident; in "abhikkantenā," it indicates an abundance or distinction in the beauty; this is fitting since the prefix specifies the action. But how can it be fitting that in "abhirājā abhivinayo," the word abhi occurs in the kings and disciplines that are revered and well-defined? Here, there is no fault, since it illuminates the actions of revering and defining, and the kings and disciplines are connected with those actions. Therefore, here, just as the word ati in atimālā (excessive garland), etc., expresses the action together with its means, the words abhirāja and abhivinaya are established. In this way, it should be seen that in the word abhidhamma, the word abhi indicates the action of increase, etc., together with its means; this meaning is shown.
Etthacāti abhidhamme.Bhāvetīti cittassa vaḍḍhanaṃ vuttaṃ.Pharitvāti ārammaṇassa vaḍḍhanaṃ vuttaṃ.Vuḍḍhimantoti bhāvanāpharaṇavuḍḍhīhi vuḍḍhimantopi dhammā vuttāti attho.Ārammaṇādīhīti ārammaṇasampayuttakammadvārapaṭipadādīhi.Lakkhaṇīyattāti sañjānitabbattā. Ekantato lokuttaradhammānaṃyeva pūjārahattā ‘‘sekkhā dhammā’’tiādinā lokuttarāyeva pūjitāti dassitā.Sabhāvaparicchinnattāti phusanādisabhāvena paricchinnattā.Adhikāpi dhammā vuttāti ettha kāmāvacarehi mahantabhāvato mahaggatā dhammāpi adhikā nāma hontīti tehi saddhiṃ adhikā dhammā vuttā.
Ettha cā means in the Abhidhamma. Bhāvetī means the development of the mind is stated. Pharitvā means the expansion of the object is stated. Vuḍḍhimanto means even the Dhammas that are endowed with growth through development and expansion are stated; this is the meaning. Ārammaṇādīhī means by objects, associated things, kamma-doors, practice, etc. Lakkhaṇīyattā means because they are to be known. Because only the supramundane Dhammas are entirely worthy of reverence, it is shown that only the supramundane are revered by "sekkhā dhammā," etc. Sabhāvaparicchinnattā means because they are defined by their nature of touching, etc. Adhikāpi dhammā vuttā means here, because the mahaggata Dhammas are greater than those of the realm of desire, they are also called "adhikā," and the adhikā Dhammas are stated along with them.
Yaṃ panettha avisiṭṭhanti ettha vinayādīsu tīsu aññamaññavisiṭṭhesu yaṃ avisiṭṭhaṃ samānaṃ, taṃ piṭakasaddanti attho. Vinayādayo hi tayo saddā aññamaññaṃ asādhāraṇattā visiṭṭhā nāma, piṭakasaddo pana tehi tīhipi sādhāraṇattā avisiṭṭhoti vuccati.Mā piṭakasampadānenāti pāḷisampadānavasena mā gaṇhathāti vuttaṃ hoti. Kudālañca piṭakañcakudālapiṭakaṃ. Tattha ku vuccati pathavī, tassā dālanato vidālanato ayomayo upakaraṇaviseso kudālaṃ nāma, tālapaṇṇavettalatādīhi kato bhājanaviseso piṭakaṃ nāma, taṃ ādāya gahetvāti attho.Yathāvuttenāti ‘‘evaṃ duvidhatthenā’’tiādinā vuttappakārena.
Yaṃ panettha avisiṭṭha means here, among these three, the Vinaya, etc., which are distinct from each other, that which is not distinct, that which is common, is the word Piṭaka; this is the meaning. For the three words, Vinaya, etc., are called "visiṭṭha" because they are unique to each other, but the word Piṭaka is called "avisiṭṭha" because it is common to all three. Mā piṭakasampadānenā means do not take it in the manner of giving the text. Kudālañca piṭakañca kudālapiṭakaṃ. There, ku means earth, and kudālaṃ is the name of a tool made of iron for splitting or breaking it; piṭakaṃ is the name of a kind of vessel made of palm leaves, rattan, reeds, etc.; having taken that, having taken it, this is the meaning. Yathāvuttenā means in the manner stated by "evaṃ duvidhatthenā," etc.
Desanāsāsanakathābhedanti ettha kathetabbānaṃ atthānaṃ desakāyattena āṇādividhinā abhisajjanaṃ pabodhanaṃdesanā. Sāsitabbapuggalagatena yathāparādhādinā sāsitabbabhāvena anusāsanaṃ vinayanaṃsāsanaṃ. Kathetabbassa saṃvarāsaṃvarādino atthassa kathanaṃ vacanapaṭibaddhatākaraṇaṃkathāti vuccati. Tasmā desitāraṃ bhagavantamapekkhitvā desanā, sāsitabbapuggalavasena sāsanaṃ, kathetabbassa atthassa vasena kathāti evamettha desanādīnaṃ nānākaraṇaṃ veditabbaṃ. Ettha ca kiñcāpi desanādayo desetabbādinirapekkhā na honti, āṇādayo pana visesato desakādiadhīnāti taṃtaṃvisesayogavasena desanādīnaṃ bhedo vutto. Tathā hi āṇāvidhānaṃ visesato āṇārahādhīnaṃ tattha kosallayogato. Evaṃ vohāraparamatthavidhānāni ca vidhāyakādhīnānīti āṇādividhino desakāyattatā vuttā. Aparādhajjhāsayānurūpaṃ viya dhammānurūpampi sāsanaṃ visesato, tathā vinetabbapuggalāpekkhanti sāsitabbapuggalavasena sāsanaṃ vuttaṃ. Saṃvarāsaṃvaranāmarūpānaṃ viya viniveṭhetabbāya diṭṭhiyāpi kathanaṃ sati vācāvatthusmiṃ nāsatīti visesato tadadhīnanti kathetabbassa atthassa vasena kathā vuttā. Bhedasaddo visuṃ visuṃ yojetabbo ‘‘desanābhedaṃ sāsanabhedaṃ kathābhedañca yathārahaṃ paridīpaye’’ti.Bhedanti ca nānattanti attho. Tesu piṭakesu sikkhā ca pahānāni ca gambhīrabhāvo ca sikkhāpahānagambhīrabhāvaṃ, tañca yathārahaṃ paridīpayeti attho. Pariyattibhedañca vibhāvayeti sambandho.
Desanāsāsanakathābheda means here, the instruction, the urging, the arousing, by way of the expounder of the meanings that should be spoken of, by way of the method of command is desanā. The instruction, the disciplining, by way of the person to be disciplined, by way of the state of being disciplined according to the offense, etc., is sāsana. The speaking of the meaning to be spoken of, which is restraint and non-restraint, the making of connection with the words is called kathā. Therefore, with reference to the expounder, the Blessed One, there is desanā; in relation to the person to be disciplined, there is sāsana; in terms of the meaning to be spoken of, there is kathā; in this way, the distinction of desanā, etc., should be understood here. Here, although desanā, etc., are not independent of what should be expounded, etc., the commands, etc., are especially dependent on the expounder, etc.; therefore, the distinction of desanā, etc., is stated in accordance with the connection with each particular specification. Thus, the method of command is especially dependent on the one worthy of command because of skill in it. Likewise, the determination of conventional and ultimate meanings is dependent on those who determine them; thus, the dependence on the expounder by way of the method of command, etc., is stated. Sāsana is especially in accordance with the offense and inclinations, as it is in accordance with the Dhamma; likewise, it is in relation to the person to be disciplined; therefore, sāsana is stated in terms of the person to be disciplined. The speaking of restraint and non-restraint, of name and form, as well as the view to be abandoned, exists when there is a verbal object, and does not exist when there is not; therefore, kathā is stated in terms of the meaning to be spoken of, since it is especially dependent on that. The word bheda (distinction) should be connected separately: "one should explain the distinction of desanā, the distinction of sāsana, and the distinction of kathā, each in accordance with what is appropriate." Bheda means difference. Among those Piṭakas, the training (sikkhā) and abandonings (pahānāni), and the depth (gambhīrabhāvo) is the training, abandonings and depth, and one should explain that each in accordance with what is appropriate; this is the meaning. And the distinction in learning (pariyattibheda) should be explained; this is the connection.
Pariyattibhedanti ca pariyāpuṇanabhedanti attho.Yahinti yasmiṃ vinayādike piṭake. Yaṃ sampattiñca vipattiñca yathā pāpuṇāti, tampi sabbaṃ vibhāvayeti sambandho. Atha vā yaṃ pariyattibhedaṃ sampattiñca vipattiñcāpi yahiṃ yathā pāpuṇāti, tampi sabbaṃ vibhāvayeti yojetabbaṃ. Etthayathāti yehi upārambhādihetupariyāpuṇanādippakārehi upārambhanissaraṇadhammakosakarakkhaṇahetupariyāpuṇanaṃ suppaṭipatti duppaṭipattīti etehi pakārehīti vuttaṃ hoti.
Pariyattibheda means the distinction in learning. Whichever Piṭaka, whether it is the Vinaya, etc., whatever success (sampatti) and failure (vipatti) one attains, one should explain all of that as well; this is the connection. Or, whatever distinction in learning, success, and failure one attains in whichever Piṭaka, one should explain all of that as well; this is how it should be connected. Here, yathā means by whatever means, such as kinds of censure, etc., learning, etc., learning for the sake of censure and release, protection of the Dhamma treasury, right practice and wrong practice; these kinds of means are stated.
Paridīpanā vibhāvanā cāti heṭṭhā vuttassa anurūpato vuttaṃ, atthato pana ekameva.Āṇārahenāti āṇaṃ ṭhapetuṃ arahatīti āṇāraho, bhagavā. So hi sammāsambuddhatāya mahākāruṇikatāya ca aviparītahitopadesakabhāvena pamāṇavacanattā āṇaṃ paṇetuṃ arahati, vohāraparamatthānampi sambhavato āha‘‘āṇābāhullato’’ti. Ito paresupi eseva nayo.
Paridīpanā vibhāvanā cā is stated in accordance with what was stated below, but in meaning it is the same. Āṇārahenā means one who is worthy to establish a command is āṇāraha, the Blessed One. Because He is a Fully Enlightened One, and because of His great compassion, He is worthy to establish a command, being one whose words are a standard because of His imparting beneficial advice that is not contrary to reality, as there is the possibility of both conventional and ultimate meanings; therefore he says, "Because of the abundance of command." This is the same method even in what follows.
Paṭhamanti vinayapiṭakaṃ. Pacurāparādhā seyyasakattherādayo. Te hi dosabāhullato‘‘pacurāparādhā’’ti vuttā. Pacuro bahuko bahulo aparādho doso vītikkamo yesaṃ te pacurāparādhā.Anekajjhāsayātiādīsu āsayovaajjhāsayo. So ca atthato diṭṭhi ñāṇañca, pabhedato pana catubbidhaṃ hoti. Tathā hi pubbacariyavasena āyatiṃ sati paccaye uppajjamānārahā sassatucchedasaṅkhātā micchādiṭṭhi saccānulomikañāṇakammassakataññāṇasaṅkhātā sammādiṭṭhi ca‘‘āsayo’’ti vuccati. Vuttañhetaṃ –
Paṭhama means the Vinaya Piṭaka. Pacurāparādhā (those with many offenses) were seyyasaka elders and others. Because of the abundance of faults, they are called "pacurāparādhā." Pacuro (many), bahuko (abundant), bahulo (much), aparādho (offense), doso (fault), vītikkamo (transgression) yesaṃ te pacurāparādhā (those who have much offense). Among anekajjhāsayā etc., āsayova is ajjhāsayo. And that, in meaning, is view and knowledge, but in terms of divisions, it is fourfold. Thus, micchādiṭṭhi (wrong view), consisting of the sassata (eternalistic) and uccheda (annihilationist) views that are liable to arise in the future in accordance with previous habits when there is a cause, and sammādiṭṭhi (right view), consisting of saccānulomikañāṇa (knowledge conforming to the truths) and kammassakataññāṇa (knowledge of the ownership of kamma) are called ‘‘āsayo’’. Thus it was said:
‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomikā;
‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomikā;
Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaññita’’nti.
Anusayākāmarāgabhavarāgadiṭṭhipaṭighavicikicchāmānāvijjāvasena satta. Mūsikavisaṃ viya kāraṇalābhe uppajjanārahā anāgatā kilesā, atītā paccuppannā ca tatheva vuccanti. Na hi kālabhedena dhammānaṃ sabhāvabhedo atthīti.Cariyāti rāgacariyādikā cha mūlacariyā, antarabhedena anekavidhā, saṃsaggavasena pana tesaṭṭhi honti. Atha vā cariyāti caritaṃ, taṃ sucaritaduccaritavasena duvidhaṃ. ‘‘Adhimutti nāma ‘ajjeva pabbajissāmi, ajjeva arahattaṃ gaṇhissāmī’tiādinā tanninnabhāvena pavattamānaṃ sanniṭṭhāna’’ntigaṇṭhipadesuvuttaṃ.Ācariyadhammapālattherenapana ‘‘sattānaṃ pubbacariyavasena abhirucī’’ti vuttaṃ. Sā duvidhā hīnapaṇītabhedena.Yathānulomanti ajjhāsayādīnaṃ anurūpaṃ.Ahaṃ mamāti saññinoti diṭṭhimānataṇhāvasena ahaṃ mamāti evaṃ pavattasaññino.Yathādhammanti natthettha attā attaniyaṃ vā, kevalaṃ dhammamattametanti evaṃ dhammasabhāvānurūpanti attho.
Anusayā are seven in terms of kāmarāga, bhavarāga, diṭṭhi, paṭigha, vicikicchā, māna, and avijjā. The defilements that are liable to arise when a cause is obtained, like mouse poison, are called anusaya, whether they are future, past, or present. For there is no difference in the nature of Dhammas due to a difference in time. Cariyā means the six root carita (conducts) beginning with rāgacariyā (conduct of lust), which are of many kinds in terms of their internal divisions, but are sixty-three when combined. Or, cariyā means conduct, and that is twofold in terms of good conduct and bad conduct. In the Gaṇṭhipada, it is said that "adhimutti is a determination that proceeds with inclination towards it, saying 'today I will go forth, today I will attain arahantship,' etc." Ācariyadhammapālatthera, however, said "the liking of beings is in accordance with previous habits." That is twofold, in terms of inferior and superior. Yathānuloma means in accordance with the inclinations, etc. Ahaṃ mamāti saññino means those who have the perception that proceeds in this way, "I am," "mine," in terms of view, conceit, and craving. Yathādhamma means there is no self or what belongs to self here, but merely this much is Dhamma; thus, it is in accordance with the nature of the Dhamma; this is the meaning.
Saṃvarāsaṃvaroti ettha saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Mahanto saṃvaro asaṃvaro. Vuḍḍhiattho hi ayaṃ a-kāro yathā ‘‘asekkhā dhammā’’ti, tasmā khuddako mahanto ca saṃvaroti attho.Diṭṭhiviniveṭhanāti diṭṭhiyā vimocanaṃ. Adhisīlasikkhādīnaṃ vibhāgo parato paṭhamapārājikasaṃvaṇṇanāya āvi bhavissati. Suttantapāḷiyaṃ ‘‘vivicceva kāmehī’’tiādinā samādhidesanābāhullato‘‘suttantapiṭake adhicittasikkhā’’ti vuttaṃ.Vītikkamappahānaṃ kilesānanti saṃkilesadhammānaṃ kammakilesānaṃ vā yo kāyavacīdvārehi vītikkamo, tassa pahānaṃ. Anusayavasena santāne anuvattantā kilesā kāraṇalābhe pariyuṭṭhitāpi sīlabhedavasena vītikkamituṃ na labhantīti āha‘‘vītikkamapaṭipakkhattā sīlassā’’ti.Pariyuṭṭhānappahānanti okāsadānavasena kilesānaṃ citte kusalappavattiṃ pariyādiyitvā uṭṭhānaṃ pariyuṭṭhānaṃ, tassa pahānaṃ cittasantānesu uppattivasena kilesānaṃ pariyuṭṭhānassa pahānanti vuttaṃ hoti.Anusayappahānanti appahīnabhāvena santāne anu anu sayanakā kāraṇalābhe uppattiarahā anusayā. Te pana anurūpaṃ kāraṇaṃ laddhā uppajjanārahā thāmagatā kāmarāgādayo satta kilesā, tesaṃ pahānaṃ anusayappahānaṃ. Te ca sabbaso ariyamaggapaññāya pahīyantīti āha‘‘anusayapaṭipakkhattā paññāyā’’ti.
Saṃvarāsaṃvaro means here, saṃvaraṇaṃ is saṃvaro, non-transgression by body and speech. Mahanto saṃvaro asaṃvaro. For this a- is in the sense of increase, as in ‘‘asekkhā dhammā,’’ therefore, the meaning is small and great restraint. Diṭṭhiviniveṭhanā means the removal of views. The explanation of the divisions of higher virtue, etc., will become clear later in the first explanation of the pārājika. In the Suttanta Piṭaka, because of the abundance of teachings on samādhi, beginning with "quite secluded from sensual pleasures," ‘‘suttantapiṭake adhicittasikkhā’’ is stated. Vītikkamappahānaṃ kilesāna means the abandoning of transgression of defilements, or of the kamma-defilements, by way of the bodily and verbal doors. Because the defilements that continue in the continuum in the form of anusaya cannot transgress even when they have arisen after obtaining a cause due to the breaking of morality, he says ‘‘vītikkamapaṭipakkhattā sīlassā’’. Pariyuṭṭhānappahāna means the arising of the defilements after they have occupied the mind and obstructed the arising of wholesome qualities in the mind by way of giving an opportunity is pariyuṭṭhānaṃ, the abandoning of that; thus, it is stated that it is the abandoning of the arising of defilements in the mind continuum. Anusayappahāna means the anusaya, which lie dormant in the continuum without being abandoned and are liable to arise when a cause is obtained. Those are the seven defilements, such as kāmarāga, etc., which have become strong and are liable to arise when they have obtained a suitable cause, the abandoning of those is anusayappahāna. And those are abandoned entirely by the wisdom of the noble path; therefore, he says ‘‘anusayapaṭipakkhattā paññāyā’’.
Tadaṅgappahānanti dīpālokeneva tamassa dānādipuññakiriyavatthugatena tena tena kusalaṅgena tassa tassa akusalaṅgassa pahānaṃ ‘‘tadaṅgappahāna’’nti vuccati. Idha pana tena tena susīlyaṅgena tassa tassa dussīlyaṅgassa pahānaṃ ‘‘tadaṅgappahāna’’nti veditabbaṃ.Vikkhambhanasamaucchedappahānānīti ettha upacārappanābhedena samādhinā pavattinivāraṇena ghaṭappahāreneva jalatale sevālassa tesaṃ tesaṃ nīvaraṇānaṃ dhammānaṃ vikkhambhanavasena pahānaṃvikkhambhanappahānaṃ. Catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato santāne samudayapakkhikassa kilesagaṇassa accantaṃ appavattisaṅkhātasamucchedavasena pahānaṃsamucchedappahānaṃ.Duccaritasaṃkilesassa pahānanti kāyaduccaritādi duṭṭhu caritaṃ, kilesehi vā dūsitaṃ caritanti duccaritaṃ. Tadeva yattha uppannaṃ, taṃ santānaṃ sammā kileseti bādhayati upatāpeti cāti saṃkileso, tassa pahānaṃ, kāyavacīduccaritavasena pavattasaṃkilesassa tadaṅgavasena pahānanti vuttaṃ hoti. Samādhissa kāmacchandapaṭipakkhattā suttantapiṭaketaṇhāsaṃkilesassa pahānaṃvuttaṃ. Attādivinimuttasabhāvadhammappakāsanato abhidhammapiṭakediṭṭhisaṃkilesassa pahānaṃvuttaṃ.
Tadaṅgappahāna: Just as darkness is dispelled by the light of a lamp, the abandoning of each unwholesome aspect by that particular wholesome aspect related to giving, virtuous actions, etc., is called "Tadaṅgappahāna" (temporary abandonment). Here, however, the abandoning of each unwholesome aspect by that particular wholesome aspect of good moral conduct should be understood as "Tadaṅgappahāna." Vikkhambhana-samuccheda-ppahānāni: Here, the abandoning of each of those hindrances (nīvaraṇa) by way of suppression (vikkhambhana), due to the prevention of their arising through concentration (samādhi) that has the distinction of access and attainment, is vikkhambhanappahānaṃ (abandonment by suppression), like algae on the surface of water being held back by a pot. The abandoning of the multitude of defilements (kilesa), which belong to the category of arising in the mental continuum of one possessing the respective path (magga), due to the cultivation of the four noble paths (ariyamagga), by way of eradication (samuccheda), which is the non-arising permanently, is samucchedappahānaṃ (abandonment by eradication). Duccaritasaṃkilesassa pahānaṃ: Duccarita means conduct that is bad or conduct that is defiled by defilements, such as bodily misconduct (kāyaduccarita), etc. Saṃkilesa is that which thoroughly defiles, afflicts, or torments that mental continuum where that very duccarita has arisen; the abandoning of that is the abandoning of the defilement that arises as bodily and verbal misconduct by way of temporary abandonment (tadaṅgavasena). Because concentration is the opposite of sensual desire (kāmacchanda), the abandoning of the defilement of craving (taṇhāsaṃkilesassa pahānaṃ) is mentioned in the Suttanta Piṭaka. Because of the revealing of the nature of phenomena (dhamma) that is free from notions of self, etc., the abandoning of the defilement of views (diṭṭhisaṃkilesassa pahānaṃ) is mentioned in the Abhidhamma Piṭaka.
Ekamekasmiñcetthāti etesu tīsu piṭakesu ekamekasmiṃ piṭaketi attho daṭṭhabbo.Dhammoti pāḷīti ettha pakaṭṭhānaṃ ukkaṭṭhānaṃ sīlādiatthānaṃ bodhanato sabhāvaniruttibhāvato buddhādīhi bhāsitattā ca pakaṭṭhānaṃ vacanappabandhānaṃ āḷīti pāḷi, pariyattidhammo. ‘‘Dhammoti pāḷīti ettha bhagavatā vuccamānassa atthassa vohārassa ca dīpano saddoyeva pāḷi nāmā’’tigaṇṭhipadesuvuttaṃ. Abhidhammaṭṭhakathāya likhitesīhaḷagaṇṭhipadepana idaṃ vuttaṃ – sabhāvatthassa sabhāvavohārassa ca anurūpavasena bhagavatā manasā vavatthāpitā paṇḍatti pāḷīti vuccati. Yadi saddoyeva pāḷi siyā, pāḷiyā desanāya ca nānattena bhavitabbaṃ. Manasā vavatthāpitāya ca pāḷiyā vacībhedakaraṇamattaṃ ṭhapetvā desanāya nānattaṃ natthi. Tathā hi desanaṃ dassentena manasā vavatthāpitāya pāḷiyā desanāti vacībhedakaraṇamattaṃ vinā pāḷiyā saha desanāya anaññathā vuttā. Tathā ca upari ‘‘desanāti paññattī’’ti vuttattā desanāya anaññabhāvena pāḷiyā paṇṇattibhāvo kathito hoti. Apica yadi pāḷiyā aññāyeva desanā siyā, ‘‘pāḷiyā ca pāḷiatthassa ca desanāya ca yathābhūtāvabodho’’ti vattabbaṃ siyā, evaṃ pana avatvā ‘‘pāḷiyā ca pāḷiatthassa ca yathābhūtāvabodho’’ti vuttattā pāḷiyā desanāya ca anaññabhāvo dassito hoti. Evañca katvā upari ‘‘desanā nāma paññattī’’ti dassentena desanāya anaññabhāvato pāḷiyā paṇṇattibhāvo kathitova hotīti.
Ekamekasmiñcettha: Here, the meaning should be understood as "in each and every one of these three Piṭakas." Dhammoti pāḷī: Here, pāḷi means the line (āḷi) of excellent (pakaṭṭhānaṃ ukkaṭṭhānaṃ) meanings of virtue (sīla) etc. because it makes known (bodhanato) their intrinsic nature (sabhāvaniruttibhāvato), and because it was spoken by the Buddhas, etc.; it is the line of excellent utterances, the Teaching (pariyattidhammo). In this statement, "Dhammoti pāḷī," the word pāḷi is indeed just the sound that illuminates the meaning and usage being expressed by the Blessed One; thus it is stated in the Gaṇṭhipada. However, in the Sinhala Gaṇṭhipada written for the Abhidhamma commentary, this is stated: Pāḷi is called the concept (paññatti) established in the mind by the Blessed One in accordance with the nature of the object and the usage of the nature. If pāḷi were just the sound, there would have to be a difference between the pāḷi and the teaching (desanā). But setting aside the mere difference in verbalization (vacībheda), there is no difference in the teaching from the pāḷi established in the mind. Thus, when showing the teaching, it is stated that there is no difference between the pāḷi established in the mind and the teaching, except for the mere difference in verbalization. And because it is stated above that "teaching is a concept," the nature of the pāḷi as a concept is spoken of due to its non-difference from the teaching. Moreover, if the teaching were different from the pāḷi, it would have to be said, "a true understanding of the pāḷi, the meaning of the pāḷi, and the teaching." However, because it is said, "a true understanding of the pāḷi and the meaning of the pāḷi," the non-difference of the pāḷi and the teaching is shown. And by doing so, when showing above that "teaching is a concept," the nature of the pāḷi as a concept is indeed spoken of due to its non-difference from the teaching.
dhammo,pacchā paresaṃ avabodhanatthaṃ pavattito tadatthappakāsako saddodesanāti veditabbaṃ. Atha vā yathāvuttasaddasamuṭṭhāpako cittuppādodesanā‘‘desīyati samuṭṭhāpīyati saddo etenā’’ti katvā musāvādādayo viya. Tatthāpi hi musāvādādisamuṭṭhāpikā cetanā musāvādādisaddena voharīyati.
dhammo (the teaching); the sound that expresses that meaning, which later arose for the purpose of making it understood by others, should be understood as desanā (the instruction). Or else, the thought (cittuppāda) that gives rise to the sound mentioned above is desanā, since "sound is caused to arise by it," like falsehoods, etc. For even there, the intention that gives rise to falsehoods, etc., is referred to by the word "falsehoods," etc.
Tīsupi cetesu ete dhammatthadesanāpaṭivedhāti ettha pāḷiattho pāḷidesanā pāḷiatthapaṭivedho cāti ime tayo pāḷivisayā hontīti vinayapiṭakādīnaṃ atthassa desanāya paṭivedhassa ca ādhārabhāvo yutto, piṭakāni pana pāḷiyoyevāti tesaṃ dhammassa ādhārabhāvo kathaṃ yujjeyyāti ce? Pāḷisamudāyassa avayavapāḷiyā ādhārabhāvato. Avayavassa hi samudāyo ādhārabhāvena vuccati yathā ‘‘rukkhe sākhā’’ti. Ettha ca dhammādīnaṃ dukkhogāhabhāvato tehi dhammādīhi vinayādayo gambhīrāti vinayādīnampi catubbidho gambhīrabhāvo vuttoyeva, tasmā dhammādayo eva dukkhogāhattā gambhīrā, na vinayādayoti na codetabbametaṃ sammukhena visayavisayīmukhena ca vinayādīnaṃyeva gambhīrabhāvassa vuttattā. Dhammo hi vinayādayo, tesaṃ visayo attho, dhammatthavisayā ca desanāpaṭivedhāti. Tattha paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya ca dukkhogāhabhāvo veditabbo. Paṭivedhassa pana uppādetuṃ asakkuṇeyyattā taṃvisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Dukkhena ogayhantītidukkhogāhā. Ekadesena ogāhantehipi mandabuddhīhi patiṭṭhā laddhuṃ na sakkāti āha‘‘alabbhaneyyapatiṭṭhā cā’’ti.Ekamekasminti ekekasmiṃ piṭake.Etthāti etesu piṭakesu. Niddhāraṇe cetaṃ bhummavacanaṃ.
Tīsupi cetesu ete dhammatthadesanāpaṭivedhā: Here, these three—the meaning of the Teaching (pāḷiattho), the instruction of the Teaching (pāḷidesanā), and the realization of the meaning of the Teaching (pāḷiatthapaṭivedho)—are the three objects of the Teaching. If the Vinaya Piṭaka, etc., are justified in being the basis for the meaning, the instruction, and the realization, how could it be justified for the Piṭakas to be the basis for the Teaching, since the Piṭakas are just the Teaching itself? Because the part of the Teaching (avayavapāḷiyā) is the basis for the collection of the Teaching (Pāḷisamudāyassa). For the collection is said to be the basis for the part, just as "a branch is on a tree." And here, since the Teaching, etc., are difficult to fathom (dukkhogāhabhāvato), and the Vinaya, etc., are profound (gambhīrā) through those Teachings, etc., the fourfold profundity of the Vinaya, etc., has already been spoken of. Therefore, this should not be questioned: that only the Teachings, etc., are profound because they are difficult to fathom, and not the Vinaya, etc., because the profundity of the Vinaya, etc., has been spoken of directly and in terms of subject and object. For the Teaching is the Vinaya, etc., and its object is the meaning, and instruction and realization are the objects of the meaning of the Teaching. Of these, due to the difficulty of realization, the difficulty of fathoming the meaning of the Teachings, and due to the difficulty of the knowledge of the instruction, the difficulty of fathoming the instruction should be understood. However, the difficulty of fathoming the realization should be understood due to the inability to produce it and due to the difficulty of the arising of knowledge concerning its object. Because they are fathomed with difficulty, they are dukkhogāhā (difficult to fathom). Because even when fathomed partially, it is not possible to gain a foothold for those of dull intellect, he says, "alabbhaneyyapatiṭṭhā cā" (and a foothold cannot be gained). Ekamekasmiṃ: in each and every Piṭaka. Ettha: in these Piṭakas. This is a locative word used in determination (Niddhāraṇe cetaṃ bhummavacanaṃ).
‘‘aparo nayo’’tiādi.Hetūti paccayo. So hi attano phalaṃ dahati vidahatīti dhammoti vuccati. Dhammasaddassa cettha hetupariyāyatā kathaṃ viññāyatīti āha‘‘vuttañheta’’ntiādi. Nanu ca‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti etena vacanena dhammassa hetubhāvo kathaṃ viññāyatīti ce? Dhammapaṭisambhidāti etassa samāsapadassa avayavapadatthaṃ dassentena ‘‘hetumhi ñāṇa’’nti vuttattā. ‘‘Dhamme paṭisambhidā dhammapaṭisambhidā’’ti ettha hi ‘‘dhamme’’ti etassa atthaṃ dassentena ‘‘hetumhī’’ti vuttaṃ, ‘‘paṭisambhidā’’ti etassa atthaṃ dassentena ‘‘ñāṇa’’nti, tasmā hetudhammasaddā ekatthā ñāṇapaṭisambhidāsaddā cāti imamatthaṃ vadantena sādhito dhammassa hetubhāvo.Hetuphale ñāṇaṃ atthapaṭisambhidāti etena vacanena sādhito atthassa hetuphalabhāvopi evameva daṭṭhabbo. Hetuno phalaṃ hetuphalaṃ. Tañca yasmā hetuanusārena arīyati adhigamīyati sampāpuṇīyati, tasmā atthoti vuccati.
"aparo nayo" tiādi (another way), Hetū (cause): condition (paccayo). For that which establishes or performs its result is called Dhamma. How is the synonymousness of the word Dhamma with cause known here? He says "vuttañheta" tiādi (it has been said). Now, how is the state of Dhamma as a cause known by the statement "hetumhi ñāṇaṃ dhammapaṭisambhidā" (knowledge of cause is analytical knowledge of the Dhamma)? Because by showing the meaning of the constituent words of the compound word dhammapaṭisambhidā, it is said, "knowledge of cause." For here, when showing the meaning of "dhamme" in "dhamme paṭisambhidā dhammapaṭisambhidā" (analytical knowledge with regard to the Dhamma is analytical knowledge of the Dhamma), it is said "hetumhi" (in cause), and when showing the meaning of "paṭisambhidā", it is said "ñāṇaṃ" (knowledge). Therefore, by saying that the words "cause" and "dhamma" have the same meaning, and the words "knowledge" and "analytical knowledge" have the same meaning, the state of Dhamma as a cause is established. In the same way, the state of meaning as cause and result should also be seen to be established by the statement Hetuphale ñāṇaṃ atthapaṭisambhidā (knowledge of cause and result is analytical knowledge of the meaning). Hetuphalaṃ (cause and result) is the result of the cause. And since that is realized, attained, and reached in accordance with the cause, it is therefore called attha (meaning).
Yathādhammanti etthadhammasaddo hetuṃ hetuphalañca sabbaṃ saṅgaṇhāti. Sabhāvavācako hesa dhammasaddo, na pariyattihetubhāvavācako, tasmāyathādhammanti yo yo avijjādisaṅkhārādidhammo, tasmiṃ tasminti attho. Dhammānurūpaṃ vā yathādhammaṃ. Desanāpi hi paṭivedho viya aviparītavisayavibhāvanato dhammānurūpaṃ pavattati, tatoyeva ca aviparītābhilāpoti vuccati.Dhammābhilāpoti atthabyañjanako aviparītābhilāpo. Ettha ca abhilappatīti abhilāpoti saddo vuccati. Etena ‘‘tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti (vibha. 718) ettha vuttaṃ dhammaniruttiṃ dasseti saddasabhāvattā desanāya. Tathā hi niruttipaṭisambhidāya parittārammaṇādibhāvopaṭisambhidāvibhaṅgapāḷiyaṃ(vibha. 718 ādayo) vutto.Aṭṭhakathāyañca(vibha. aṭṭha. 718) ‘‘taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā’’tiādinā saddārammaṇatā dassitā. Tathā hi imassa atthassa ayaṃ saddo vācakoti vacanavacanatthe vavatthapetvā taṃtaṃvacanatthavibhāvanavasena pavattito saddo desanāti vuccati.Adhippāyoti etena ‘‘desanāti paññattī’’ti etaṃ vacanaṃ dhammaniruttābhilāpaṃ sandhāya vuttaṃ, na tato vinimuttaṃ paññattiṃ sandhāyāti adhippāyaṃ dasseti. Desīyati attho etenāti hidesanā,pakārena ñāpīyati etena, pakārato ñāpetīti vāpaññattīti dhammaniruttābhilāpo vuccati. Evaṃ ‘‘desanā nāma saddo’’ti imasmiṃ pakkhe ayamattho veditabbo. ‘‘Desanāti paññattī’’ti ettha paññattivādino pana evaṃ vadanti – kiñcāpi ‘‘dhammābhilāpo’’ti ettha abhilappatīti abhilāpoti saddo vuccati, na paṇṇatti, tathāpi sadde vuccamāne tadanurūpaṃ vohāraṃ gahetvā tena vohārena dīpitassa atthassa jānanato sadde kathite tadanurūpā paṇṇattipi kāraṇūpacārena kathitāyeva hoti. Atha vā ‘‘dhammābhilāpoti attho’’ti avatvā ‘‘dhammābhilāpoti adhippāyo’’ti vuttattā desanā nāma saddo na hotīti dīpitamevāti.
Yathādhammaṃ: Here, the word dhamma includes all cause and effect (hetuṃ hetuphalañca sabbaṃ saṅgaṇhāti). This word dhamma is expressive of intrinsic nature (sabhāvavācako), not expressive of the state of being a cause consisting of learning (pariyattihetubhāvavācako). Therefore, yathādhammaṃ (according to Dhamma) means "in each and every dhamma that is ignorance, formations, etc." Or, yathādhammaṃ is in accordance with the Dhamma. For instruction (desanā) also proceeds in accordance with the Dhamma because it clarifies an object without distortion, like realization (paṭivedho), and therefore it is called undistorted expression. Dhammābhilāpo: expression that conveys the meaning. And here, the word abhilāpo is said because it is expressed. By this, he shows the knowledge of Dhamma-expression (dhammaniruttiṃ) mentioned in "tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā" (in that, knowledge of Dhamma-expression is analytical knowledge of language) (vibha. 718), because of the nature of the sound. Thus, the state of having a limited object, etc., of analytical knowledge of language is spoken of in the Paṭisambhidā Vibhaṅga Pāḷi (vibha. 718 ādayo). And in the Aṭṭhakathā (vibha. aṭṭha. 718), the state of having sound as its object is shown by "having that intrinsic language as its object," etc. Thus, the instruction is said to be the sound that proceeds by determining that this sound is expressive of this meaning, establishing the meaning in each and every expression, in terms of the function of expressing the meaning. Adhippāyo: By this, he shows the intention that the statement "instruction is a concept" is said with reference to Dhamma-expression, not with reference to a concept separate from that. Because desanā (instruction) means "meaning is shown by it," or paññattī (concept) means "it is made known by way of mode, or it makes known by way of mode," the expression of Dhamma is called. Thus, in this view that "instruction is a sound," this meaning should be understood. However, those who hold the view that "instruction is a concept" say thus: although the word abhilāpo is said because it is expressed in "dhammābhilāpo," not a concept, nevertheless, when a sound is said, because of understanding the meaning shown by that usage by taking up a usage in accordance with that, the concept in accordance with that is also said by way of causal treatment. Or else, because it is said "dhammābhilāpoti adhippāyo" (Dhamma-expression means intention), not "dhammābhilāpoti attho" (Dhamma-expression means meaning), it is implied that instruction is not a sound.
‘‘paṭivedhoti abhisamayo’’ti. Paṭivijjhatīti ñāṇaṃ paṭivedhoti vuccati. Paṭivijjhanti etenāti vā paṭivedho, abhisametīti abhisamayo, abhisamenti etenāti vā abhisamayo. Idāni abhisamayappabhedato abhisamayappakārato ārammaṇato sabhāvato ca pākaṭaṃ kātuṃ‘‘so ca lokiyalokuttaro’’tiādimāha. Visayato asammohato ca avabodhoti sambandho. Tatthavisayatoatthādianurūpaṃ dhammādīsu avabodho nāma avijjādidhammārammaṇo saṅkhārādiatthārammaṇo tadubhayapaññāpanārammaṇo lokiyo avabodho.Asammohatoatthādianurūpaṃ dhammādīsu avabodho pana nibbānārammaṇo maggayutto yathāvuttadhammatthapaññattīsu sammohaviddhaṃsano lokuttaro abhisamayo. Tathā hi ‘‘ayaṃ hetu, idamassa phalaṃ, ayaṃ tadubhayānurūpo vohāro’’ti evaṃ ārammaṇakaraṇavasena lokiyañāṇaṃ visayato paṭivijjhati, lokuttarañāṇaṃ pana hetuhetuphalādīsu sammohassa maggañāṇena samucchinnattā asammohato paṭivijjhati.Atthānurūpaṃ dhammesūti avijjā hetu, saṅkhārā hetusamuppannā, saṅkhāre uppādeti avijjāti evaṃ kāriyānurūpaṃ kāraṇesūti attho. Atha vā puññābhisaṅkhāraapuññābhisaṅkhāraāneñjābhisaṅkhāresu tīsu apuññābhisaṅkhārassa sampayuttaavijjā paccayo, itaresaṃ yathānurūpantiādinā kāriyānurūpaṃ kāraṇesu paṭivedhoti attho.Dhammānurūpaṃ atthesūti ‘‘avijjāpaccayā saṅkhārā’’tiādinā kāraṇānurūpaṃ kāriyesu avabodhoti attho.Paññattipathānurūpaṃ paññattīsūti paññattiyā vuccamānadhammānurūpaṃ paṇṇattīsu avabodhoti attho.
"paṭivedhoti abhisamayo" (realization means penetration). Knowledge is called realization (paṭivedho) because it penetrates (paṭivijjhati). Or else, that by which they penetrate is realization (paṭivedho), penetration (abhisamayo) because it penetrates (abhisameti), or that by which they penetrate is penetration (abhisamayo). Now, in order to make clear the varieties of penetration, the ways of penetration, the object, and the nature, he says "so ca lokiyalokuttaro" tiādi (and that is mundane and supramundane). And the connection is that it is understanding because of non-delusion with regard to the object. There, visayato (with regard to the object), understanding in the Teachings in accordance with the meaning, etc., namely, mundane understanding, which has ignorance, etc., as its object, formations, etc., as its meaning, and the conceptualization of both as its object. Asammohato (with regard to non-delusion), however, understanding in the Teachings in accordance with the meaning, etc., namely, supramundane penetration, which has Nibbāna as its object, is endowed with the path, and is the destruction of delusion in the teachings, meanings, and concepts mentioned above. Thus, mundane knowledge penetrates with regard to the object in terms of making the object "this is the cause, this is its result, this is the usage in accordance with both," but supramundane knowledge penetrates with regard to non-delusion because delusion in causes and results, etc., has been eradicated by the path knowledge. Atthānurūpaṃ dhammesu (meaning in accordance with the Teachings) means "ignorance is the cause, formations are produced from the cause; ignorance produces formations," thus in causes in accordance with the effect. Or else, it means penetration in causes in accordance with the effect, with ignorance as the condition for unwholesome karma-formations in the three wholesome karma-formations, unwholesome karma-formations, and imperturbable karma-formations, and according to what is appropriate for the others. Dhammānurūpaṃ atthesu (Teachings in accordance with the meanings) means understanding in the effects in accordance with the cause, with "formations are conditioned by ignorance," etc. Paññattipathānurūpaṃ paññattīsu (concepts in accordance with the way of concepts) means understanding in the concepts in accordance with the Teachings being spoken of in the concept.
‘‘idāni yasmā etesu piṭakesū’’tiādimāha.Dhammajātanti kāraṇappabhedo kāraṇameva vā.Atthajātanti kāriyappabhedo kāriyameva vā. Yā cāyaṃ desanāti sambandho.Yo cetthāti etāsu taṃtaṃpiṭakagatāsu dhammatthadesanāsu yo paṭivedhoti attho.Dukkhogāhanti ettha avijjāsaṅkhārādīnaṃ dhammatthānaṃ duppaṭivijjhatāya dukkhogāhatā. Tesaṃ paññāpanassa dukkarabhāvato desanāya paṭivedhanasaṅkhātassa paṭivedhassa ca uppādanavisayīkaraṇānaṃ asakkuṇeyyatāya dukkhogāhatā veditabbā.Evampītipisaddo pubbe vuttappakārantaraṃ sampiṇḍeti.Etthāti etesu tīsu piṭakesu.Vuttatthāti vutto saṃvaṇṇito attho assāti vuttatthā.
"idāni yasmā etesu piṭakesu" tiādi (now, since in these Piṭakas). Dhammajāta (collection of Dhammas): variety of causes or simply cause itself. Atthajāta (collection of meanings): variety of effects or simply effect itself. "Yā cāyaṃ desanā ti sambandho" (and that is the instruction). Yo cettha (whoever here) means whoever is the realization among these Teachings, meanings, and instructions contained in each and every Piṭaka. Dukkhogāha (difficult to fathom): Here, the difficulty of fathoming the Teachings and meanings of ignorance, formations, etc., is because they are difficult to penetrate. The difficulty of fathoming the instruction is because of the difficulty of the conceptualization of them, and the difficulty of fathoming the realization consisting of realization is to be understood because of the inability to produce them and to make them the object. Evampī (even so): The word pi (also) gathers together another kind of expression that has been said before. Ettha (here): in these three Piṭakas. Vuttatthā (whose meaning has been spoken): whose meaning has been spoken, described, is of such a kind.
Tīsupiṭakesūti ettha ‘‘ekekasmi’’nti adhikārato pakaraṇato vā veditabbaṃ.Pariyattibhedoti pariyāpuṇanaṃ pariyatti. Pariyāpuṇanavācako hettha pariyattisaddo, na pāḷipariyāyo, tasmā evamettha attho daṭṭhabbo ‘‘tīsu piṭakesu ekekasmiṃ pariyāpuṇanappakāro daṭṭhabbo ñātabbo’’ti. Tatoyeva ca ‘‘pariyattiyo pariyāpuṇanappakārā’’ti tīsupigaṇṭhipadesuvuttaṃ. Atha vā tīhi pakārehi pariyāpuṇitabbā pāḷiyo eva pariyattīti vuccanti, tatoyeva ca ‘‘pariyattiyo pāḷikkamā’’ti abhidhammaṭṭhakathāya likhitesīhaḷagaṇṭhipadevuttaṃ. Evampi hi alagaddūpamāpariyāpuṇanayogato alagaddūpamā pariyattīti pāḷipi sakkā vattuṃ, evañca katvā ‘‘duggahitā upārambhādihetu pariyāpuṭā alagaddūpamā’’ti parato niddesavacanampi upapannaṃ hoti. Tattha hi pāḷiyeva duggahitā pariyāpuṭāti vattuṃ vaṭṭati.Alagaddūpamāti alagaddo alagaddaggahaṇaṃ upamā etissāti alagaddūpamā. Alagaddassa gahaṇañhettha alagaddasaddena vuttanti daṭṭhabbaṃ. ‘‘Āpūpiko’’ti ettha apūpasaddena apūpakhādanaṃ viya alagaddaggahaṇena gahitapariyatti upamīyati, na pana alagaddena. ‘‘Alagaddaggahaṇūpamā’’ti vā vattabbe majjhepadalopaṃ katvā ‘‘alagaddūpamā’’ti vuttaṃ ‘‘oṭṭhamukho’’tiādīsu viya. Alagaddoti cettha āsīviso vuccati. Gadoti hi visassa nāmaṃ. Tañca tassa alaṃ paripuṇṇaṃ atthi, tasmā alaṃ pariyatto paripuṇṇo gado assāti anunāsikalopaṃ dakārāgamañca katvā ‘‘alagaddo’’ti vuccati. Atha vā alaṃ jīvitaharaṇe samattho gado assāti alagaddo.Nissaraṇatthāti vaṭṭadukkhato nissaraṇaṃ attho payojanaṃ etissāti nissaraṇatthā.Bhaṇḍāgārikapariyattīti ettha bhaṇḍāgāre niyutto bhaṇḍāgāriko, bhaṇḍāgāriko viya bhaṇḍāgāriko, dhammaratanānupālako. Aññaṃ atthaṃ anapekkhitvā bhaṇḍāgārikasseva sato pariyatti bhaṇḍāgārikapariyatti.
Tīsu piṭakesūti: Here, it should be understood as "in each," either by implication or by context. Pariyattibhedo: Pariyatti is the act of learning, pariyatti. The word 'pariyatti' here signifies the act of learning, not merely the Pali text. Therefore, the meaning should be understood thus: "in each of the three Piṭakas, the manner of learning should be seen and understood." Hence, it is said in all three gaṇṭhipadas that "pariyattiyo" means "the ways of learning." Alternatively, the Pali texts that are to be learned in three ways are themselves called pariyatti; hence, it is said in the Sīhaḷa-gaṇṭhipada of the Abhidhamma commentary that "pariyattiyo" means "the sequences of the Pali texts." Indeed, even the Pali text can be referred to as Alagaddūpama-pariyatti (the learning like grasping a snake) due to the association with the mode of learning like grasping a snake. Thus, the subsequent defining statement, "poorly grasped and learned, it is like grasping a snake, leading to trouble, etc.," becomes fitting. Here, it is appropriate to say that it is the Pali text itself that is poorly grasped and learned. Alagaddūpamā: Alagaddo (a snake), grasping a snake, is the simile for it; hence, it is Alagaddūpamā. The act of grasping the snake is what is meant here by the word 'alagadda.' It should be seen that, just as in "Āpūpiko," the eating of the cake is signified by the word apūpa, similarly, the pariyatti grasped through the grasping of the snake is the simile, not the snake itself. Or, what should be said as "Alagaddaggahaṇūpamā" (simile of grasping a snake) is said as "Alagaddūpamā," omitting the middle word, as in "oṭṭhamukho" (lip-mouth) and others. Here, alagadda means a venomous snake. For it has venom, which is complete, thus "alagaddo" means "it has complete, sufficient venom," by eliding the nasal consonant and adding the letter 'da.' Or, "alagaddo" means "it has venom capable of completely taking life." Nissaraṇatthā: It has escape from the cycle of suffering as its meaning, purpose; therefore, it is Nissaraṇatthā. Bhaṇḍāgārikapariyattī: Here, bhaṇḍāgārika means one appointed to the treasury, like a treasurer, a guardian of the gem of the Dhamma. The pariyatti that belongs to one who is like a treasurer, without regard to any other purpose, is Bhaṇḍāgārikapariyatti.
Duggahitāti duṭṭhu gahitā. Duggahitabhāvameva vibhāvento āha‘‘upārambhādihetu pariyāpuṭā’’ti, upārambhā itivādappamokkhādihetu uggahitāti attho. Lābhasakkārādihetu pariyāpuṇanampi ettheva saṅgahitanti daṭṭhabbaṃ. Vuttañhetaṃ alagaddasuttaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.239) –
Duggahitā: Poorly grasped. Further explaining the state of being poorly grasped, he says, "upārambhādihetu pariyāpuṭā": It means grasped for the sake of blame, argumentative wrangling, etc. It should be understood that learning for the sake of gain and honor is also included here. This was stated in the commentary to the Alagadda Sutta (ma. ni. aṭṭha. 1.239):
‘‘Yo hi buddhavacanaṃ ‘evaṃ cīvarādīni vā labhissāmi, catuparisamajjhe vā maṃ jānissantī’ti lābhasakkārādihetu pariyāpuṇāti, tassa sā pariyatti alagaddapariyatti nāma. Evaṃ pariyāpuṇanato hi buddhavacanaṃ apariyāpuṇitvā niddokkamanaṃ varatara’’nti.
"Indeed, one who learns the word of the Buddha with the thought, 'Thus, I will obtain robes, etc., or they will recognize me in the assembly of the four groups,' for the sake of gain and honor, for him, that learning is called Alagadda-pariyatti (learning like grasping a snake). For him, rather than learning thus, it is better to abandon it."
Nanu ca alagaddaggahaṇūpamā pariyatti alagaddūpamāti vuccati, evañca sati suggahitāpi pariyatti alagaddūpamāti vattuṃ vaṭṭati tatthāpi alagaddaggahaṇassa upamābhāvena pāḷiyaṃ vuttattā. Vuttañhetaṃ –
Now, if the pariyatti that is the simile of grasping a snake is called Alagaddūpama, then in that case, even the well-grasped pariyatti should be able to be called Alagaddūpama, since even there, the grasping of the snake is stated in the Pali as a simile. This has been said:
‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ, tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya, ajapadena daṇḍena suniggahitaṃ niggahetvā gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇattaṃ vā dukkhaṃ. Taṃ kissa hetu, suggahitattā, bhikkhave, alagaddassa, evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ geyya’’ntiādi (ma. ni. 1.239).
"Suppose, monks, a man needing a snake, seeking a snake, searching for a snake, were to wander about. He might see a large snake, and he might grasp it very firmly with a forked stick. Having grasped it very firmly with a forked stick, he might grasp it firmly by the neck. Though that snake, monks, might wrap his hand or arm or any part of his body with its coils, yet he would not on that account meet with death or deadly suffering. Why is that? Because, monks, the snake was well grasped. Just so, monks, here some clansmen learn the Dhamma – discourses, mixed prose and verse..." (ma. ni. 1.239).
Yaṃ sandhāyāti yaṃ pariyattiduggahaṇaṃ sandhāya.Vuttanti alagaddasutte vuttaṃ.
Yaṃ sandhāyā: With reference to which poor grasp of pariyatti. Vuttaṃ: Was said in the Alagadda Sutta.
Alagaddatthikoti āsīvisatthiko. Alagaddaṃ gavesati pariyesati sīlenātialagaddagavesī.Alagaddapariyesanaṃ caramānoti alagaddapariyesanatthaṃ caramāno.Bhogeti sarīre.Hatthe vā bāhāyavāti ettha maṇibandhako yāva agganakhā ‘‘hattho’’ti veditabbo, saddhiṃ aggabāhāya avasesā ‘‘bāhā’’ti. Katthaci pana ‘‘kapparato paṭṭhāyapi yāva agganakhā hattho’’ti vuccati.Aññatarasmiṃ vā aṅgapaccaṅgeti vuttalakkhaṇaṃ hatthañca bāhañca ṭhapetvā avasesaṃ sarīraṃ ‘‘aṅgapaccaṅga’’nti veditabbaṃ.Tatonidānanti taṃnidānaṃ, taṃkāraṇāti vuttaṃ hoti. Purimapade hi vibhattialopaṃ katvā niddeso. Taṃ hatthādīsu ḍaṃsanaṃ nidānaṃ kāraṇaṃ etassāti taṃnidānanti hi vattabbe ‘‘tatonidāna’’nti purimapade paccatte nissakkavacanaṃ katvā tassa ca lopaṃ akatvā niddeso.Taṃ kissa hetūti yaṃ vuttaṃ hatthādīsu ḍaṃsanaṃ taṃnidānañca maraṇādiupagamanaṃ, taṃ kissa hetu kena kāraṇenāti ce.Idhāti imasmiṃ sāsane.Ekacce moghapurisāti ekacce tucchapurisā.Dhammanti pāḷidhammaṃ.Pariyāpuṇantīti uggaṇhantīti attho, sajjhāyanti ceva vācuggatā karontā dhārenti cāti vuttaṃ hoti.Atthanti yathābhūtaṃ bhāsitatthaṃ payojanatthañca.Na upaparikkhantīti na pariggaṇhanti na vicārenti. Idaṃ vuttaṃ hoti – ‘‘imasmiṃ ṭhāne sīlaṃ kathitaṃ, idha samādhi, idha paññā kathitā, mayañca taṃ pūressāmā’’ti evaṃ bhāsitatthaṃ payojanatthañca ‘‘sīlaṃ samādhissa kāraṇaṃ, samādhi vipassanāyā’’tiādinā na pariggaṇhantīti.Anupaparikkhatanti anupaparikkhantānaṃ.Na nijjhānaṃ khamantīti nijjhānapaññaṃ nakkhamanti, nijjhāyitvā paññāya disvā rocetvā gahetabbā na hontīti adhippāyo. Tena imamatthaṃ dīpeti ‘‘tesaṃ paññāya atthaṃ anupaparikkhantānaṃ te dhammā na upaṭṭhahanti, ‘imasmiṃ ṭhāne sīlaṃ, samādhi, vipassanā, maggo, phalaṃ, vaṭṭaṃ, vivaṭṭaṃ kathita’nti evaṃ jānituṃ na sakkā hontī’’ti.
Alagaddatthiko: Needing a venomous snake. One who seeks and searches for a snake by nature is alagaddagavesī. Alagaddapariyesanaṃ caramāno: One who wanders seeking a snake. Bhoge: With the body. Hatthe vā bāhāya vā: Here, "hattha" (hand) should be understood as extending from the wrist up to the tips of the fingernails; the rest, along with the upper arm, is "bāhā" (arm). But in some places, it is said that "hattha" extends from the elbow up to the tips of the fingernails. Aññatarasmiṃ vā aṅgapaccaṅge: Having excluded the hand and arm described above, the remaining body should be understood as "aṅgapaccaṅga" (any other part of the body). Tatonidāna: That is the cause, that is the reason. The designation is made by eliding the विभक्ति in the prior word. Though it should be said as taṃnidānaṃ (that is the cause), meaning the biting on the hand, etc., is the cause for it, "tatonidāna" is said by using the instrumental case in the prior word without eliding it. Taṃ kissa hetū: Why is that? If asked, what was said about biting on the hand, etc., and meeting with death, etc., why is that, for what reason? Idhā: In this Dispensation. Ekacce moghapurisā: Some foolish men. Dhammaṃ: The Pali Dhamma. Pariyāpuṇantī: They learn, memorize, recite, and keep in mind. Atthaṃ: The meaning as it truly is, and the purpose. Na upaparikkhantī: They do not comprehend, they do not investigate. This is what is said: they do not comprehend or investigate, considering, "In this place, morality is spoken of; here, concentration; here, wisdom; and we will fulfill it." Anupaparikkhata: For those who do not investigate. Na nijjhānaṃ khamantī: They do not tolerate meditative wisdom; the meaning is that they are not able to take it by meditating, seeing with wisdom, approving, and grasping. Therefore, it reveals this meaning: "For those who do not investigate the meaning with wisdom, those Dhammas do not become clear to them; they are not able to know, 'In this place, morality, concentration, insight, the path, the fruit, the round of rebirths, and escape are spoken of.'"
Te upārambhānisaṃsā cevāti te paresaṃ vāde dosāropanānisaṃsā hutvā pariyāpuṇantīti attho.Itivādappamokkhānisaṃsā cāti iti evaṃ etāya pariyattiyā vādappamokkhānisaṃsā, attano upari parehi āropitavādassa niggahassa pamokkhappayojanā hutvā dhammaṃ pariyāpuṇantīti attho. Idaṃ vuttaṃ hoti – parehi sakavāde dose āropite taṃ dosaṃ evañca evañca mocessāmāti iminā ca kāraṇena pariyāpuṇantīti. Atha vā so so vādo itivādo, itivādassa pamokkho itivādappamokkho, itivādappamokkho ānisaṃso etesanti itivādappamokkhānisaṃsā, taṃtaṃvādappamocanānisaṃsā cāti attho.Yassa catthāya dhammaṃ pariyāpuṇantīti yassa ca sīlādipūraṇassa maggaphalanibbānassa vā atthāya imasmiṃ sāsane kulaputtā dhammaṃ pariyāpuṇanti.Tañcassa atthaṃ nānubhontīti tañca assa dhammassa sīlādiparipūraṇasaṅkhātaṃ atthaṃ ete duggahitagāhino nānubhonti na vindanti.
Te upārambhānisaṃsā cevā: They learn with the intention of blaming others in arguments. Itivādappamokkhānisaṃsā cā: And also with the intention of escaping blame, with the purpose of escaping refutation of the blame placed upon themselves by others. This is what is said: they learn with the thought, "When others find fault with my doctrine, I will escape that fault in this way and that way." Or, that particular argument is "itivāda"; the escape from it is "itivādappamokkho"; those for whom escaping blame is the benefit are "itivādappamokkhānisaṃsā," meaning with the intention of escaping blame in various arguments. Yassa catthāya dhammaṃ pariyāpuṇantī: And for what purpose do clansmen in this Dispensation learn the Dhamma, for the sake of fulfilling morality, etc., or for the sake of the path, the fruit, or Nibbāna. Tañcassa atthaṃ nānubhontī: And those who grasp poorly do not experience or attain that purpose of the Dhamma, which is the perfection of morality, etc.
Dīgharattaṃ ahitāya dukkhāya saṃvattantīti tesaṃ te dhammā duggahitattā upārambhamānadappamakkhapalāsādihetubhāvena dīgharattaṃ ahitāya dukkhāya saṃvattanti. Ettha hi kāraṇe phalavohārena ‘‘te dhammā ahitāya dukkhāya saṃvattantī’’ti vuttaṃ. Tathā hi kiñcāpi na te dhammā ahitāya dukkhāya saṃvattanti, tathāpi vuttanayena pariyāpuṇantānaṃ sajjhāyakāle vivādasamaye ca taṃmūlakānaṃ upārambhādīnaṃ anekesaṃ akusalānaṃ uppattisabbhāvato ‘‘te dhammā ahitāya dukkhāya saṃvattantī’’ti kāraṇe phalavohārena vuttaṃ.Taṃ kissa hetūti etthatanti yathāvuttassatthassa anabhisambhuṇanaṃ tesañca dhammānaṃ ahitāya dukkhāya saṃvattanaṃ parāmasati.
Dīgharattaṃ ahitāya dukkhāya saṃvattantī: Because those Dhammas are poorly grasped, they lead to long-lasting harm and suffering, being the cause for blame, pride, conceit, contempt, etc. Here, it is said, "those Dhammas lead to harm and suffering," by using the effect in place of the cause. For although those Dhammas do not lead to harm and suffering in themselves, nevertheless, since there is the possibility of the arising of numerous unwholesome states such as blame, etc., which are rooted in them, during recitation and times of disputation, for those who learn in the manner described, it is said, "those Dhammas lead to harm and suffering," by using the effect in place of the cause. Taṃ kissa hetū: Here, taṃ refers to the non-comprehension of the meaning as it has been stated, and to those Dhammas leading to harm and suffering.
Sīlakkhandhādipāripūriṃyevāti ettha ādisaddena samādhivipassanādīnaṃ saṅgaho veditabbo. Yo hi buddhavacanaṃ uggaṇhitvā sīlassa āgataṭṭhāne sīlaṃ pūretvā samādhino āgataṭṭhāne samādhigabbhaṃ gaṇhāpetvā vipassanāya āgataṭṭhāne vipassanaṃ paṭṭhapetvā maggaphalānaṃ āgataṭṭhāne maggaṃ bhāvessāmi, phalaṃ sacchikarissāmīti uggaṇhāti, tasseva sā pariyatti nissaraṇatthā nāma hoti.Yaṃ sandhāya vuttanti yaṃ pariyattisuggahaṇaṃ sandhāya alagaddasutte vuttaṃ.Dīgharattaṃ hitāya sukhāya saṃvattantīti sīlādīnaṃ āgataṭṭhāne sīlādīni pūrentānampi arahattaṃ patvā parisamajjhe dhammaṃ desetvā dhammadesanāya pasannehi upanīte cattāro paccaye paribhuñjantānampi paresaṃ vāde sahadhammena upārambhaṃ āropentānampi sakavādato dosaṃ harantānampi dīgharattaṃ hitāya sukhāya saṃvattanti. Tathā hi na kevalaṃ suggahitapariyattiṃ nissāya maggabhāvanāphalasacchikiriyādīneva, paravādaniggahasakavādapatiṭṭhāpanānipi ijjhanti. Tathā ca vuttaṃ ‘‘uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā’’tiādi (dī. ni. 2.168).
Sīlakkhandhādipāripūriṃyevā: Here, the collection of morality, etc.; the inclusion of concentration, insight, etc., should be understood by the word "ādi." For one who, having learned the word of the Buddha, learns with the intention of perfecting morality in the place where morality is mentioned, grasping the essence of concentration in the place where concentration is mentioned, establishing insight in the place where insight is mentioned, developing the path and realizing the fruit in the place where the path and fruit are mentioned, for him, that learning is called Nissaraṇatthā. Yaṃ sandhāya vuttaṃ: With reference to which good grasp of pariyatti was said in the Alagadda Sutta. Dīgharattaṃ hitāya sukhāya saṃvattantī: For those who fulfill morality, etc., in the place where morality, etc., are mentioned, and also for those who, having attained Arahatship, teach the Dhamma in the assembly, and for those who partake of the four requisites offered by those pleased by the teaching of the Dhamma, and also for those who blame others in arguments with the Dhamma, and for those who remove blame from their own doctrine, it leads to long-lasting benefit and happiness. For not only are the cultivation of the path and the realization of the fruit, etc., accomplished based on the well-grasped pariyatti, but also the refutation of the doctrines of others and the establishment of one's own doctrine are accomplished. Thus, it was said, "Having refuted the arisen doctrine of others with the Dhamma, very well refuted," etc. (dī. ni. 2.168).
Pariññātakkhandhoti dukkhaparijānanena pariññātakkhandho.Pahīnakilesoti samudayappahānena pahīnakileso.Paṭividdhākuppoti paṭividdhaarahattaphalo. Na kuppatītiakuppanti hi arahattaphalassetaṃ nāmaṃ. Satipi hi catunnaṃ maggānaṃ catunnañca phalānaṃ akuppasabhāve sattannaṃ sekkhānaṃ sakasakanāmapariccāgena uparūpari nāmantarappattito tesaṃ maggaphalāni ‘‘akuppānī’’ti na vuccanti, arahā pana sabbadāpi arahāyeva nāmāti tasseva phalaṃ ‘‘akuppa’’nti vuttaṃ. Iminā ca imamatthaṃ dasseti ‘‘khīṇāsavasseva pariyatti bhaṇḍāgārikapariyatti nāmā’’ti. Tassa hi apariññātaṃ appahīnaṃ abhāvitaṃ asacchikataṃ vā natthi, tasmā buddhavacanaṃ pariyāpuṇanto tantidhārako paveṇīpālako vaṃsānurakkhako ca hutvā uggaṇhāti. Tenevāha‘‘paveṇīpālanatthāyā’’tiādi. Tatthapaveṇīti dhammasantati, dhammassa avicchedena pavattīti attho.Vaṃsānurakkhaṇatthāyāti buddhassa bhagavato vaṃsānurakkhaṇatthaṃ. Tassa vaṃsopi atthato paveṇīyevāti veditabbaṃ.
Pariññātakkhandho: One whose aggregates are fully understood through the understanding of suffering. Pahīnakileso: One whose defilements are abandoned through the abandonment of the origin. Paṭividdhākuppo: One who has realized the immutable fruit (of Arahatship). What does not decay is akuppa (immutable); this is a name for the fruit of Arahatship. Although there is an immutable nature in the four paths and the four fruits, the paths and fruits of the seven trainees are not called "akuppa" because of the attainment of a different name, higher and higher, through the relinquishment of their individual names. But the Arahant is always an Arahant by name; therefore, only his fruit is called "akuppa." And with this, he shows this meaning: "Only the pariyatti of one with destroyed outflows is called Bhaṇḍāgārikapariyatti." For him, there is nothing uncomprehended, unabandoned, undeveloped, or unrealized. Therefore, while learning the word of the Buddha, he learns as one who holds the tradition, preserves the lineage, and protects the heritage. Therefore, he said, "paveṇīpālanatthāyā" (for the purpose of preserving the tradition), etc. Here, paveṇī means the continuity of the Dhamma, the unbroken continuation of the Dhamma. Vaṃsānurakkhaṇatthāyā: For the purpose of protecting the lineage of the Buddha, the Blessed One. His lineage should also be understood as, in essence, the tradition.
Nanu ca yadi paveṇīpālanatthāya buddhavacanassa pariyāpuṇanaṃ bhaṇḍāgārikapariyatti, kasmā ‘‘khīṇāsavo’’ti visesetvā vuttaṃ. Ekaccassa puthujjanassapi hi ayaṃ nayo labbhati. Tathā hi ekacco bhikkhu chātakabhayādīsu ganthadharesu ekasmiṃ ṭhāne vasituṃ asakkontesu sayaṃ bhikkhācārena akilamamāno atimadhuraṃ buddhavacanaṃ mā nassatu, tantiṃ dhāressāmi, vaṃsaṃ ṭhapessāmi, paveṇiṃ pālessāmīti pariyāpuṇāti, tasmā tassapi pariyatti bhaṇḍāgārikapariyatti nāma kasmā na hotīti? Vuccate – evaṃ santepi puthujjanassa pariyatti bhaṇḍāgārikapariyatti nāma na hoti. Kiñcāpi hi puthujjano ‘‘paveṇiṃ pālessāmī’’ti ajjhāsayena pariyāpuṇāti, attano pana bhavakantārato anittiṇṇattā tassa pariyatti nissaraṇapariyatti nāma hoti, tasmā puthujjanassa pariyatti alagaddūpamā vā hoti nissaraṇatthā vā, sattannaṃ sekkhānaṃ nissaraṇatthāva, khīṇāsavānaṃ bhaṇḍāgārikapariyattiyevāti veditabbaṃ. Khīṇāsavo ca bhaṇḍāgārikasadisattā bhaṇḍāgārikoti vuccati. Yathā hi bhaṇḍāgāriko alaṅkārabhaṇḍaṃ paṭisāmetvā pasādhanakāle tadupiyaṃ alaṅkārabhaṇḍaṃ rañño upanāmetvā alaṅkaroti, evaṃ khīṇāsavopi dhammaratanabhaṇḍaṃ sampaṭicchitvā mokkhādhigamassa bhabbarūpe sahetuke satte passitvā tadanurūpaṃ dhammadesanaṃ vaḍḍhetvā maggaṅgabojjhaṅgādisaṅkhātena lokuttarena alaṅkārena alaṅkarotīti bhaṇḍāgārikoti vuccati.
Now, if the learning of the word of the Buddha for the purpose of preserving the tradition is Bhaṇḍāgārikapariyatti, why is it said specifically as "one with destroyed outflows"? For this manner is found even in some worldlings. For example, when monks who are bearers of texts are unable to live in one place due to fear of hunger, etc., one monk, not being weary of going on alms round himself, learns with the thought, "May the extremely sweet word of the Buddha not perish; I will hold the tradition, I will establish the lineage, I will preserve the heritage." Therefore, why is his learning not called Bhaṇḍāgārikapariyatti? It is said: Even so, the learning of a worldling is not called Bhaṇḍāgārikapariyatti. Although a worldling learns with the intention of "preserving the tradition," since he has not crossed over from the wilderness of existence, his learning is called Nissaraṇapariyatti (learning for liberation). Therefore, the learning of a worldling is either Alagaddūpamā or Nissaraṇatthā, for the seven trainees it is only Nissaraṇatthā, and for those with destroyed outflows it is only Bhaṇḍāgārikapariyatti. And because the one with destroyed outflows is like a treasurer, he is called a treasurer. Just as a treasurer, having received decorative ornaments, and knowing the right time to use them, presents the decorative ornaments that are suitable for the occasion to the king and adorns him, so too, the one with destroyed outflows, having received the treasure of the Dhamma, seeing beings who are fit for the attainment of liberation and who have the proper causes, increases the teaching of the Dhamma that is appropriate to them and adorns them with the supramundane adornment consisting of the factors of the path and the limbs of enlightenment; therefore, he is called a treasurer.
‘‘vinaye panā’’tiādi.Sīlasampattiṃ nissāya tisso vijjā pāpuṇātītiādīsu yasmā sīlaṃ visujjhamānaṃ satisampajaññabalena kammassakataññāṇabalena ca saṃkilesamalato visujjhati, pāripūriñca gacchati, tasmā sīlasampadā sijjhamānā upanissayasampattibhāvena satibalaṃ ñāṇabalañca paccupaṭṭhapetīti tassā vijjattayūpanissayatā veditabbā sabhāgahetusampadānato. Satibalena hi pubbenivāsavijjāsiddhi, sampajaññena sabbakiccesu sudiṭṭhakāritāparicayena cutūpapātañāṇānubaddhāya dutiyavijjāya siddhi, vītikkamābhāvena saṃkilesappahānasabbhāvato vivaṭṭūpanissayatāvasena ajjhāsayasuddhiyā tatiyavijjāsiddhi. Puretarasiddhānaṃ samādhipaññānaṃ pāripūriṃ vinā sīlassa āsavakkhayañāṇūpanissayatā sukkhavipassakakhīṇāsavehi dīpetabbā. ‘‘Samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 4.99; 3.5; netti. 40; mi. pa. 2.1.14) vacanato samādhisampadā chaḷabhiññatāya upanissayo. ‘‘Yogā ve jāyati bhūrī’’ti (dha. pa. 282) vacanato pubbayogena garuvāsadesabhāsākosallauggahaṇaparipucchādīhi ca paribhāvitā paññāsampatti paṭisambhidāppabhedassa upanissayo. Ettha ca ‘‘sīlasampattiṃ nissāyā’’ti vuttattā yassa samādhivijambhanabhūtā anavasesā cha abhiññā na ijjhanti, tassa ukkaṭṭhaparicchedavasena na samādhisampadā atthīti satipi vijjānaṃ abhiññekadesabhāve sīlasampattisamudāgatā eva tisso vijjā gahitā. Yathā hi paññāsampattisamudāgatā catasso paṭisambhidā upanissayasampannassa maggeneva ijjhanti maggakkhaṇe eva tāsaṃ paṭilabhitabbato. Evaṃ sīlasampattisamudāgatā tisso vijjā samādhisampattisamudāgatā ca cha abhiññā upanissayasampannassa maggeneva ijjhantīti maggādhigameneva tāsaṃ adhigamo veditabbo. Paccekabuddhānaṃ sammāsambuddhānañca paccekabodhisammāsambodhidhammasamadhigamasadisā hi imesaṃ ariyānaṃ ime visesādhigamāti.
“Vinaye panā”tiādi. Sīlasampattiṃ nissāya tisso vijjā pāpuṇātītiādi (etc.). Because, with reliance on virtue-accomplishment, the three knowledges are attained (etc.), and because virtue, when purified, is purified from the impurities of defilements by the power of mindfulness and clear comprehension, and by the power of knowledge of ownership of action, and it reaches fulfillment, therefore, when virtue-accomplishment is achieved, it establishes mindfulness-power and knowledge-power in the manner of condition-accomplishment. Thus, its status as a condition for the three knowledges should be understood due to its nature as a shared-cause accomplishment. For indeed, the success of the knowledge of previous existences is due to mindfulness-power; the success of the second knowledge, associated with the knowledge of the passing away and rebirth of beings, is due to the well-observed performance of all activities with clear comprehension; and the success of the third knowledge is due to the purity of intention by way of being a condition for openness owing to the absence of transgression and the nature of abandoning defilements. The dependence of virtue on the knowledge of the destruction of the āsavas without the fulfillment of concentration and wisdom, which were already achieved, should be explained by dry-insight arahants. “The concentrated one knows and sees things as they really are” (saṃ. ni. 4.99; 3.5; netti. 40; mi. pa. 2.1.14). Because of this statement, concentration-accomplishment is a condition for the sixfold higher knowledges. “Wisdom is born of yoga” (dha. pa. 282). Because of this statement, wisdom-accomplishment, cultivated by preliminary yoga through respect for the teacher, skill in language, proficiency in memorization, questioning, and so on, is a condition for the differentiations of analytical knowledge. Here, because it is said, "relying on virtue-accomplishment," the three knowledges that arise from virtue-accomplishment are taken, even if there is mindfulness to some extent in the higher knowledges, for one for whom all six higher knowledges, which are the blossoming of concentration, are not successful, does not have concentration-accomplishment in the highest sense. Just as the four analytical knowledges that arise from wisdom-accomplishment are successful only with the path for one who is accomplished in conditions, since they are to be attained at the moment of the path itself. In the same way, the three knowledges that arise from virtue-accomplishment and the six higher knowledges that arise from concentration-accomplishment are successful only with the path for one who is accomplished in conditions, and thus their attainment should be understood as occurring with the attainment of the path. For these special attainments of these noble ones are similar to the attainment of the individual enlightenment and complete enlightenment of Private Buddhas and Fully Enlightened Buddhas.
Tāsaṃyeva ca tattha pabhedavacanatoti etthatāsaṃyevāti avadhāraṇaṃ pāpuṇitabbānaṃ chaḷabhiññācatupaṭisambhidānaṃ vinaye pabhedavacanābhāvaṃ sandhāya vuttaṃ. Verañjakaṇḍe hi tisso vijjāva vibhattāti. Dutiyetāsaṃyevāti avadhāraṇaṃ catasso paṭisambhidā apekkhitvā kataṃ, na tisso vijjā. Tā hi chasu abhiññāsu antogadhattā sutte vibhattāyevāti.Tāsañcāti etthaca-saddena sesānampi tattha atthibhāvaṃ dīpeti. Abhidhammapiṭake hi tisso vijjā cha abhiññā catasso ca paṭisambhidā vuttāyeva. Paṭisambhidānaṃ pana aññattha pabhedavacanābhāvaṃ tattheva ca sammā vibhattabhāvaṃ dīpetukāmo heṭṭhā vuttanayena avadhāraṇaṃ akatvā‘‘tatthevā’’ti parivattetvā avadhāraṇaṃ ṭhapesi.
Tāsaṃyeva ca tattha pabhedavacanatoti, in this context, tāsaṃyeva is a determination stated with reference to the absence of a distinction in the Vinaya for the six higher knowledges and the four analytical knowledges that should be attained. For in the Verañjaka section, only the three knowledges are distinguished. In the second, tāsaṃyeva is a determination made with reference to the four analytical knowledges, not the three knowledges. For they are included among the six higher knowledges and are thus distinguished in the Sutta. Tāsañcāti, here, the particle ca indicates the existence of others there as well. In the Abhidhamma Piṭaka, the three knowledges, the six higher knowledges, and the four analytical knowledges are indeed stated. But desiring to show that there is no distinction of the analytical knowledges elsewhere and that there is a proper distinction only there, he changed it to ‘‘tatthevā’’ without making a determination in the manner stated below, and established the determination.
‘‘vinaye pana duppaṭipanno’’tiādi. Tattha sukho samphasso etesantisukhasamphassāni,attharaṇapāvuraṇādīni.Upādinnaphassoitthiphasso, methunadhammoti vuttaṃ hoti.Vuttampi hetanti ariṭṭhena bhikkhunā vuttaṃ. So hi bahussuto dhammakathiko kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhesu antarāyikesu sesantarāyike jānāti, vinaye pana akovidattā paṇṇattivītikkamantarāyike na jānāti, tasmā rahogato evaṃ cintesi ‘‘ime agārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti. Bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti…pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇādīni paribhuñjanti, etaṃ sabbaṃ vaṭṭati, kasmā itthīnaṃyeva rūpasaddagandharasaphoṭṭhabbā na vaṭṭanti, etepi vaṭṭantī’’ti anavajjena paccayaparibhuñjanarasena sāvajjakāmaguṇaparibhogarasaṃ saṃsanditvā sacchandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thūlavākehi saddhiṃ atisukhumasuttaṃ ghaṭento viya sāsapena saddhiṃ sineruno sadisataṃ upasaṃharanto viya pāpakaṃ diṭṭhigataṃ uppādetvā ‘‘kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso’’ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto vesārajjañāṇaṃ paṭibāhanto ariyamagge khāṇukaṇṭakādīni pakkhipanto ‘‘methunadhamme doso natthī’’ti jinassa āṇācakke pahāramadāsi. Tenāha‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādi.
‘‘vinaye pana duppaṭipanno’’tiādi. Therein, sukhasamphassāni, meaning things with pleasant contact, are bedspreads, cloaks, etc. Upādinnaphasso means contact with a woman, that is, sexual intercourse. Vuttampi hetaṃ means it was said by the bhikkhu Ariṭṭha. For he, being learned and a Dhamma speaker, knows the remaining interferences among the five kinds of interferences based on action, defilement, result, accusation, and transgression of the teaching, but being unskilled in the Vinaya, he does not know the interference of transgression of an ordinance. Therefore, being alone, he thought thus: "These householders, enjoying the five strands of sensual pleasure, are stream-enterers, once-returners, and non-returners. And monks see forms cognizable by the eye that are pleasing...pe... they touch tangible objects cognizable by the body, they enjoy soft bedspreads, cloaks, etc. All this is allowable. Why are the forms, sounds, smells, tastes, and tactile objects of women not allowable? These too are allowable." Thus, mixing the taste of enjoying permissible requisites with the taste of enjoying blameworthy sensual pleasures, and making the enjoyment with desire and enjoyment without desire one, like stringing together a very fine thread with coarse words, like comparing sesame seeds with mountain ebony, he produced a bad view, and striking at the wheel of the Buddha's authority, contradicting the knowledge of omniscience, throwing gravel and thorns on the noble path, he declared, "There is no fault in sexual intercourse," just as if the Blessed One had bound the great ocean with great effort and proclaimed the first pārājika offense. Therefore, he said, ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādi (etc.).
antarāyikāti taṃtaṃsampattiyā vibandhanavasena sattasantānassa antare vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Anatikkamanaṭṭhena tasmiṃ antarāye niyuttā, antarāyaṃ vā phalaṃ arahanti, antarāyassa vā karaṇasīlāti antarāyikā, saggamokkhānaṃ antarāyakarāti vuttaṃ hoti. Te ca kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Tesaṃ vitthārakathā paratoariṭṭhasikkhāpade(pāci. 417) āvi bhavissati. Ayaṃ panettha padatthasambandho – ye ime dhammā antarāyikā antarāyakarāti bhagavatā vuttā desitā ceva paññattā ca, te dhamme paṭisevato paṭisevantassa yathā yena pakārena te dhammā antarāyāya saggamokkhānaṃ antarāyakaraṇatthaṃ nālaṃ samatthā na honti, tathā tena pakārenāhaṃ bhagavatā desitaṃ dhammaṃ ājānāmīti.Tato dussīlabhāvaṃ pāpuṇātīti tato anavajjasaññībhāvahetuto vītikkamitvā dussīlabhāvaṃ pāpuṇāti.
antarāyikāti, because it comes in the middle, within the continuum of beings, by way of obstructing that particular attainment, it is an interference, an evil concerning the immediately visible world, etc. Because of the sense of non-transgression, it is connected to that interference, or it is worthy of the fruit of interference, or it is by nature a cause of interference, thus it is an antarāyika, meaning it is a cause of interference with heaven and liberation. And these are fivefold based on action, defilement, result, accusation, and transgression of the teaching. The detailed discussion of these will become apparent later in the Ariṭṭhasikkhāpada (pāci. 417). Here, this is the connection of the meaning of the words: "I understand the Dhamma taught by the Blessed One in such a way that these things that the Blessed One has said, taught, and ordained are interferences, causes of interference, and that they are not enough to cause interference with heaven and liberation in that way, in that manner." Tato dussīlabhāvaṃ pāpuṇātīti, from that, because of the cause of perceiving what is faultless, he transgresses and attains the state of being immoral.
Cattārome,bhikkhavetiādinā –
Cattārome,bhikkhavetiādinā – (etc.)
‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro, attahitāya paṭipanno hoti, no parahitāya, parahitāya paṭipanno hoti, no attahitāya, neva attahitāya paṭipanno hoti no parahitāya, attahitāya ceva paṭipanno hoti parahitāya cā’’ti (a. ni. 4.96; pu. pa. mātikā, catukkauddesa 24) –
‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro, attahitāya paṭipanno hoti, no parahitāya, parahitāya paṭipanno hoti, no attahitāya, neva attahitāya paṭipanno hoti no parahitāya, attahitāya ceva paṭipanno hoti parahitāya cā’’ti (a. ni. 4.96; pu. pa. mātikā, catukkauddesa 24) –
Adhippāyaṃ ajānantoti ‘‘ayaṃ puggaladesanā vohāravasena, na paramatthato’’ti evaṃ bhagavato adhippāyaṃ ajānanto. Buddhassa hi bhagavato duvidhā desanā sammutidesanā paramatthadesanā cāti. Tattha ‘‘puggalo satto itthī puriso khattiyo brāhmaṇo devo māro’’ti evarūpāsammutidesanā. ‘‘Aniccaṃ dukkhaṃ anattā khandhā dhātuyo āyatanāni satipaṭṭhānā’’ti evarūpāparamatthadesanā. Tattha bhagavā ye sammutivasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesamadhigantuṃ samatthā, tesaṃ sammutidesanaṃ deseti. Ye pana paramatthavasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesamadhigantuṃ samatthā, tesaṃ paramatthadesanaṃ deseti.
Adhippāyaṃ ajānantoti, not knowing the Blessed One's intention, thinking, "This discourse on individuals is by way of convention, not ultimate truth." For the Blessed One, the Buddha, has two kinds of teachings: conventional teaching and ultimate teaching. Therein, "individual, being, woman, man, Khattiya, Brahmin, deva, Māra," these kinds of teachings are conventional teachings. "Impermanent, suffering, not-self, aggregates, elements, sense bases, foundations of mindfulness," these kinds of teachings are ultimate teachings. Therein, the Blessed One teaches conventional teaching to those who are able to understand the meaning, abandon delusion, and attain distinction after hearing the teaching by way of convention. But he teaches ultimate teaching to those who are able to understand the meaning, abandon delusion, and attain distinction after hearing the teaching by way of ultimate truth.
Tatrāyaṃ upamā – yathā hi desabhāsākusalo tiṇṇaṃ vedānaṃ atthasaṃvaṇṇako ācariyo ye damiḷabhāsāya vutte atthaṃ jānanti, tesaṃ damiḷabhāsāya ācikkhati, ye andhakabhāsādīsu aññatarāya, tesaṃ tāya bhāsāya, evaṃ te māṇavā chekaṃ byattaṃ ācariyamāgamma khippameva sippaṃ uggaṇhanti. Tattha ācariyo viya buddho bhagavā, tayo vedā viya kathetabbabhāve ṭhitāni tīṇi piṭakāni, desabhāsāya kosallamiva sammutiparamatthakosallaṃ, nānādesabhāsāmāṇavakā viya sammutiparamatthavasena paṭivijjhanasamatthā veneyyasattā, ācariyassa damiḷabhāsādiācikkhanaṃ viya bhagavato sammutiparamatthavasenapi desanā veditabbā. Āha cettha –
Here is an analogy: just as a teacher skilled in the language of the country, who explains the meaning of the three Vedas, speaks in the Tamil language to those who understand the meaning when spoken in the Tamil language, and to those who understand in another language such as the Andhra language, he speaks in that language; in the same way, those students, approaching a clever and astute teacher, quickly learn the skill. Therein, the Buddha, the Blessed One, is like the teacher, the three Piṭakas that stand in the state of being spoken about are like the three Vedas, skill in convention and ultimate truth is like skill in the language of the country, the students of various national languages are like the trainees who are able to understand by way of convention and ultimate truth, and the Blessed One's teaching by way of convention and ultimate truth is to be understood like the teacher's teaching in the Tamil language, etc. Here it is said:
‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;
‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;
‘‘Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā;
‘‘Tasmā vohārakusalassa, lokanāthassa satthuno;
‘‘Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā;
Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.
hirottappadīpanatthaṃpuggalakathaṃ katheti. ‘‘Khandhā kammassakā dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavākammassakatādīpanatthaṃpuggalakathaṃ katheti. ‘‘Veḷuvanādayo mahāvihārā khandhehi kārāpitā, dhātūhi āyatanehī’’ti vuttepi eseva nayo. Tasmā bhagavāpaccattapurisakāradīpanatthaṃpuggalakathaṃ katheti. ‘‘Khandhā mātaraṃ jīvitā voropenti, pitaraṃ arahantaṃ, ruhiruppādakammaṃ saṅghabhedaṃ karonti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavāānantariyadīpanatthaṃpuggalakathaṃ katheti.
‘‘Tasmā vohārakusalassa, lokanāthassa satthuno;
Sammutiṃ voharantassa, musāvādo na jāyatī’’ti. (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.1.170);
brahmavihāradīpanatthaṃpuggalakathaṃ katheti. ‘‘Khandhā pubbenivāsaṃ anussaranti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavāpubbenivāsadīpanatthaṃpuggalakathaṃ katheti. ‘‘Khandhā dānaṃ paṭiggaṇhanti, dhātuyo āyatanānī’’ti vuttepi mahājano na jānāti, sammohamāpajjati, paṭisattu hoti ‘‘kimidaṃ khandhā dhātuyo āyatanāni paṭiggaṇhanti nāmā’’ti. ‘‘Puggalā paṭiggaṇhanti sīlavanto kalyāṇadhammā’’ti vutte pana jānāti, na sammohamāpajjati, na paṭisattu hoti. Tasmā bhagavādakkhiṇāvisuddhidīpanatthaṃpuggalakathaṃ katheti. Lokasammutiñca buddhā bhagavanto na vijahanti, lokasamaññāya lokaniruttiyā lokābhilāpe ṭhitāyeva dhammaṃ desenti. Tasmā bhagavālokasammutiyā appahānatthampipuggalakathaṃ katheti, tasmā iminā ca adhippāyena bhagavato puggaladesanā, na paramatthadesanāti evaṃ adhippāyaṃ ajānantoti vuttaṃ hoti.
He speaks about individuals for the purpose of showing the divine abodes. Even when it is said, "Aggregates recollect previous existences, elements, sense bases," the same method applies. Therefore, the Blessed One speaks about individuals for the purpose of showing previous existences. Even when it is said, "Aggregates receive gifts, elements, sense bases," the great crowd does not understand, falls into confusion, and becomes hostile, thinking, "What is this, do the aggregates, elements, and sense bases receive gifts?" But when it is said, "Individuals receive gifts, virtuous ones, those of good qualities," then they understand, do not fall into confusion, and do not become hostile. Therefore, the Blessed One speaks about individuals for the purpose of showing purity of donations. And the Buddhas, the Blessed Ones, do not abandon worldly convention, they teach the Dhamma while standing firm in worldly terminology, worldly expression, and worldly language. Therefore, the Blessed One speaks about individuals also for the purpose of not abandoning worldly convention. Therefore, with this intention, the Blessed One's teaching of individuals is not an ultimate teaching. Thus, it is said, not knowing the intention.
Duggahitaṃ gaṇhātīti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’ntiādinā duggahitaṃ katvā gaṇhāti, viparītaṃ gaṇhātīti vuttaṃ hoti.Duggahitanti hi bhāvanapuṃsakaniddeso.Yaṃ sandhāyāti yaṃ duggahitagāhaṃ sandhāya. Attanā duggahitena dhammenāti pāṭhaseso veditabbo. Atha vā duggahaṇaṃ duggahitaṃ.Attanāti ca sāmiatthe karaṇavacanaṃ, tasmā attano duggahaṇena viparītagāhenāti vuttaṃ hoti.Amhe ceva abbhācikkhatīti amhākañca abbhācikkhanaṃ karoti.Attānañca khanatīti attano kusalamūlāni khananto attānaṃ khanati nāma.
Duggahitaṃ gaṇhātīti, he grasps it having made it wrongly grasped with "I understand the Dhamma taught by the Blessed One in such a way that this same consciousness transmigrates and wanders on, not another," etc., meaning he grasps it perversely. For duggahita is a neuter noun of verbal action. Yaṃ sandhāyāti, with reference to which wrongly grasped grasp. The remainder of the text should be understood as, "with the Dhamma wrongly grasped by himself." Or else, wrong grasping is duggahitaṃ. Attanāti is a case of instrument in the sense of ownership, therefore, it means with his own wrong grasp, perverse grasp. Amhe ceva abbhācikkhatīti, and he also accuses us. Attānañca khanatīti, and digging up his own roots of merit, he digs up himself.
Dhammacintanti dhammasabhāvavijānanaṃ.Atidhāvantoti ṭhātabbamariyādāyaṃ aṭṭhatvā ‘‘cittuppādamattena dānaṃ hoti, sayameva cittaṃ attano ārammaṇaṃ hoti, sabbaṃ cittaṃ asabhāvadhammārammaṇa’’nti evamādinā atidhāvanto atikkamitvā pavattamāno.Cattārīti buddhavisayaiddhivisayakammavipākalokavisayasaṅkhātāni cattāri. Vuttañhetaṃ –
Dhammacintanti, understanding the nature of the Dhamma. Atidhāvantoti, not standing in the boundary where one should stand, running beyond, proceeding with "Giving occurs merely with a thought, the mind itself is its own object, all minds are objects of insubstantial phenomena," and so on. Cattārīti, the four known as the domain of the Buddha, the domain of psychic power, the result of actions, and the world. This was said:
‘‘Cattārimāni, bhikkhave, acinteyyāni na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assa. Katamāni cattāri? Buddhānaṃ bhikkhave buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assa. Jhāyissa, bhikkhave, jhānavisayo acinteyyo na cintetabbo…pe… kammavipāko, bhikkhave, acinteyyo na cintetabbo…pe… lokacintā bhikkhave acinteyyā na cintetabbā…pe… imāni, bhikkhave, cattāri acinteyyāni na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77).
‘‘Cattārimāni, bhikkhave, acinteyyāni na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assa. Katamāni cattāri? Buddhānaṃ bhikkhave buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assa. Jhāyissa, bhikkhave, jhānavisayo acinteyyo na cintetabbo…pe… kammavipāko, bhikkhave, acinteyyo na cintetabbo…pe… lokacintā bhikkhave acinteyyā na cintetabbā…pe… imāni, bhikkhave, cattāri acinteyyāni na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77).
acinteyyānīti cintetumasakkuṇeyyāni, cintetuṃ araharūpāni na hontīti attho. Acinteyyattā eva na cintetabbāni, kāmaṃ acinteyyānipi cha asādhāraṇādīni anussarantassa kusaluppattihetubhāvato tāni cintetabbāni, imāni pana evaṃ na hontīti aphalabhāvato na cintetabbānīti adhippāyo. Tenevāha‘‘yāni cintento ummādassa vighātassa bhāgī assā’’ti.Tesanti tesaṃ piṭakānaṃ.
acinteyyānīti, things that cannot be thought about, meaning they are not of a nature worthy of being thought about. Because they are unthinkable, they should not be thought about; although the unthinkable things such as the six uncommon qualities are worthy of being thought about because they are the cause of the arising of merit for one who recollects them, these, however, are not so, therefore, they should not be thought about because they are fruitless. Therefore, he said, ‘‘yāni cintento ummādassa vighātassa bhāgī assā’’ti. Tesanti, of those Piṭakas.
Etanti etaṃ buddhavacanaṃ.Tivaggasaṅgahānīti sīlakkhandhavaggamahāvaggapāthikavaggasaṅkhātehi tīhi vaggehi saṅgaho etesanti tivaggasaṅgahāni.Catuttiṃseva suttantāti gāthāya evamatthayojanā veditabbā – yassa nikāyassa suttagaṇanāto catuttiṃseva ca suttantā vaggasaṅgahavasena tayo vaggā assa saṅgahassāti tivaggo saṅgaho. Esa paṭhamo nikāyo dīghanikāyotianulomikoapaccanīko, atthānulomanato anvatthanāmoti vuttaṃ hoti.
Etanti, this, this word of the Buddha. Tivaggasaṅgahānīti, these have a collection of three vaggas, namely, the Sīlakkhandhavagga, Mahāvagga, and Pāthikavagga. Catuttiṃseva suttantāti, this is how the meaning of the verse should be connected: that Nikāya which has only thirty-four suttantas from the count of the suttas and has three vaggas by way of a collection of vaggas, has a three-vagga collection. This first Nikāya is the Dīgha Nikāya and is anulomiko, not contrary, meaning it has a name that accords with its meaning, since it accords with the meaning.
‘‘kasmā panā’’tiādimāha.Ekanikāyampīti ekasamūhampi.Evaṃ cittanti evaṃ vicittaṃ.Yathayidanti yathā ime. Poṇikā cikkhallikā ca khattiyā, tesaṃ nivāsopoṇikanikāyo cikkhallikanikāyoti vuccati.Evamādīni cettha sādhakāni sāsanato ca lokato cāti evamādīni udāharaṇāni ettha nikāyasaddassa samūhanivāsānaṃ vācakabhāve sāsanato ca vohārato ca sādhakāni pamāṇānīti attho. Ettha paṭhamamudāharaṇaṃ sāsanato sādhakavacanaṃ, dutiyaṃ lokatoti veditabbaṃ.
‘‘Kasmā panā’’tiādi was said because of that. Ekanikāyampī means even a single group. Evaṃ citta means thus varied. Yathayida means like these. Poṇikā and Cikkhallikā are Khattiyas, their residence is called poṇikanikāyo cikkhallikanikāyo. Evamādīni cettha sādhakāni sāsanato ca lokato cā* means examples like these are here evidence from the Teaching and from common usage to show that the word nikāya means a group or residence. Here, the first example should be understood as evidence from the Teaching, and the second as from common usage.
Pañcadasavaggasaṅgahānīti mūlapariyāyavaggādīhi pañcadasahi vaggehi saṅgaho etesanti pañcadasavaggasaṅgahāni.Diyaḍḍhasataṃ dve ca suttānīti aḍḍhena dutiyaṃ diyaḍḍhaṃ, ekaṃ sataṃ dve paññāsasuttāni cāti attho.Yatthāti yasmiṃ nikāye.Pañcadasavaggapariggahoti pañcadasahi vaggehi pariggahito saṅgahitoti attho.
Pañcadasavaggasaṅgahānī means that they are encompassed by fifteen sections beginning with the Mūlapariyāyavagga, therefore, pañcadasavaggasaṅgahāni. Diyaḍḍhasataṃ dve ca suttānī means one hundred and fifty plus fifty more, making two hundred, and two suttas, that is, one hundred and fifty-two suttas. Yatthā means in which Nikāya. Pañcadasavaggapariggaho means encompassed or included by fifteen sections.
Suttantānaṃ sahassāni sattasuttasatāni cāti pāṭhe suttantānaṃ satta sahassāni satta satāni cāti yojetabbaṃ. Katthaci pana ‘‘satta suttasahassāni satta suttasatāni cā’’tipi pāṭho.Saṃyuttasaṅgahoti saṃyuttanikāyassa saṅgaho.
In the reading Suttantānaṃ sahassāni sattasuttasatāni cā, it should be construed as seven thousand seven hundred discourses. However, somewhere the reading is also "satta suttasahassāni satta suttasatāni cā." Saṃyuttasaṅgaho means the inclusion of the Saṃyutta Nikāya.
Pubbe nidassitāti suttantapiṭakaniddese nidassitā. Vuttameva pakārantarena saṅkhipitvā dassetuṃ‘‘ṭhapetvā cattāro nikāye avasesaṃ buddhavacana’’nti vuttaṃ.Sakalaṃ vinayapiṭakantiādinā niddiṭṭhameva hi iminā pakārantarena saṅkhipitvā vuttaṃ. Tenevāha‘‘ṭhapetvā caturopete’’tiādi.Tadaññanti tehi catūhi nikāyehi aññaṃ avasesanti attho.
Pubbe nidassitā means shown in the discourse on the Suttanta Piṭaka. To show what has been said, in brief, by another method, ‘‘ṭhapetvā cattāro nikāye avasesaṃ buddhavacana’’ has been said. What was specified by Sakalaṃ vinayapiṭakantiādi has indeed been said briefly by this other method. Therefore, he said ‘‘ṭhapetvā caturopete’’tiādi. Tadañña means other than those four Nikāyas, the remainder.
Sabbameva2hidanti sabbameva idaṃ buddhavacanaṃ.Navappabhedanti ettha kathaṃ panetaṃ navappabhedaṃ hoti. Tathā hi navahi aṅgehi vavatthitehi aññamaññasaṅkararahitehi bhavitabbaṃ, tathā ca sati asuttasabhāvāneva geyyaṅgādīni siyuṃ, atha suttasabhāvāneva geyyaṅgādīni, evaṃ sati suttanti visuṃ suttaṅgameva na siyā, evaṃ sante aṭṭhaṅgaṃ sāsananti āpajjati. Apica ‘‘sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇa’’nti aṭṭhakathāyaṃ vuttaṃ. Suttañca nāma sagāthakaṃ vā siyā niggāthakaṃ vāti aṅgadvayeneva tadubhayaṃ saṅgahitanti tadubhayavinimuttañca suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā, athāpi kathañci visuṃ suttaṅgaṃ siyā, maṅgalasuttādīnaṃ suttaṅgasaṅgaho vā na siyā gāthābhāvato dhammapadādīnaṃ viya, geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthakavaggassa viya, tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –
Sabbameva hida means all this is the word of the Buddha. Navappabheda—how is it of nine kinds? Thus, it must be distinguished by nine parts, free from mutual confusion. If that were so, the Geyyaṅga, etc., would be of a nature other than sutta, or if the Geyyaṅga, etc., were of the nature of sutta, then the Suttaṅga would not be a separate division; in this case, it would follow that the Teaching has eight parts. Moreover, the commentary says "a sutta with verses is Geyya, a sutta without verses is Veyyākaraṇa." A sutta is either with or without verses, and both are included in those two aṅgas; there is no sutta free from both of these and without a special designation like Udāna etc., which would be a suttaṅga. Even if there were somehow a separate suttaṅga, the inclusion of the Maṅgala Sutta etc., as a suttaṅga would not occur because of the absence of verses, like that of the Dhammapada etc., or the inclusion as Geyyaṅga would occur because of the presence of verses, like that of the Sagāthakavagga; then what about the passages with verses in the Ubhatovibhaṅga etc.? It is said—
Suttanti sāmaññavidhi, visesavidhayo pare;
Sutta is a general rule, special rules are other;
With a cause, unconfused, together, not separate.
Yathāvuttassa dosassa, natthi etthāvagāhaṇaṃ;
There is no room here for the stated fault;
Therefore, the Teacher’s Teaching is ninefold, unmixed.
sāmaññavidhi. Tathā hi ‘‘ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ, sāvatthiyā suttavibhaṅge, sakavāde pañca suttasatānī’’tiādivacanato vinayābhidhammapariyattivisesesupi suttavohāro dissati. Teneva ca āyasmā mahākaccāno nettiyaṃ (netti. saṅgahavāra) āha – ‘‘navavidhasuttantapariyeṭṭhī’’ti. Tattha hi suttādivasena navaṅgassa sāsanassa pariyeṭṭhi pariyesanā atthavicāraṇā ‘‘navavidhasuttantapariyeṭṭhī’’ti vuttā. Tadekadesesu pana geyyādayovisesavidhayotena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ vā cuṇṇiyaganthaṃ ‘‘geyya’’nti vadanti. Gāthāvirahe pana sati pucchaṃ katvā visajjanabhāvo veyyākaraṇassa tabbhāvanimittaṃ. Pucchāvisajjanañhi ‘‘byākaraṇa’’nti vuccati. Byākaraṇameva veyyākaraṇaṃ. Evaṃ sante sagāthakādīnampi pucchaṃ katvā visajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati. Geyyādisaññānaṃ anokāsabhāvato saokāsato anokāsavidhi balavāti ‘‘gāthāvirahe satī’’ti visesitattā ca. Tathā hi dhammapadādīsu kevalaṃ gāthābandhesu sagāthakattepi somanassañāṇamayikagāthāyuttesu ‘‘vuttañheta’’ntiādivacanasambandhesu abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā. Ettha hi satipi saññantaranimittayoge anokāsasaññānaṃ balavabhāveneva gāthādisaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā patiṭṭhitā, satipi pañhāvisajjanabhāve sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo. Yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanato.
sāmaññavidhi (general rule): Thus, because of statements like "so much of that Blessed One’s teaching is included in the suttas, included in the suttas, in Sāvatthī in the Suttavibhaṅga, five hundred suttas in Sakavāda," the usage of sutta is seen even in the special disciplines of the Vinaya and Abhidhamma. Therefore, Āyasmā Mahākaccāna said in the Netti (netti. saṅgahavāra), "the investigation of the ninefold suttanta." There, the investigation or search for the meaning of the ninefold Teaching in terms of sutta, etc., is called "the investigation of the ninefold suttanta." However, in certain places, Geyya etc. are visesavidhayo (special rules) established by that particular cause. Thus, the presence of verses is the cause of Geyya’s existence. In the world, too, they call a prose composition with verses or a verse composition "Geyya." In the absence of verses, the state of answering after asking a question is the cause of Veyyākaraṇa’s existence. Questioning and answering are called "Byākaraṇa." Byākaraṇa is Veyyākaraṇa. If this is so, the state of Veyyākaraṇa would apply to those with verses which proceed by way of asking and answering questions? It does not apply, because the Saññā of Geyya etc., have no opportunity, since the rule for what has an opportunity is stronger than what has no opportunity, and because it is specified "in the absence of verses." Thus, in the Dhammapada etc., in compositions consisting purely of verses, even though verses are present, the designations Gāthā, Udāna, Itivuttaka, and Abbhutadhamma are established respectively in special suttas connected with statements such as "this was said," which contain verses related to states of joy and knowledge, and which are connected with wonderful things. Here, even when there is a combination of conditions for another designation, the designations of what has no opportunity are strong, and thus the Gāthā etc. designations are established. Similarly, even with the presence of verses, the designation Jātaka is established in suttas that reveal the influence of conduct in the past lives of the Buddha; even with the presence of questions and answers and the presence of verses in some suttas, the designation Vedalla is established because of the gaining of knowledge. Thus, in those particular suttas, the designations of Geyya etc., are established due to that particular cause of the presence of verses etc. Geyya etc., are other special rules, in contrast to the Suttaṅga. Whatever here is devoid of the conditions for Geyyaṅga, etc., that is Suttaṅga, because it proceeds by the general designation due to the absence of a specific designation.
Nanu ca evaṃ santepi sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthā evāti? Na tadavatthā. Sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvisajjanabhāvo veyyākaraṇassa tabbhāvanimittanti. Yañca vuttaṃ ‘‘gāthābhāvato maṅgalasuttādīnaṃ suttaṅgasaṅgaho na siyā’’ti, taṃ na, niruḷhattāti. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, atha kho suttabhāveneva. Teneva hi aṭṭhakathāyaṃ suttanāmakanti nāmaggahaṇaṃ kataṃ. Yaṃ pana vuttaṃ ‘‘sagāthakattā geyyaṅgasaṅgaho siyā’’ti, tampi natthi. Yasmā sahatāññena. Sahabhāvo hi nāma atthato aññena hoti, saha gāthāhīti ca sagāthakaṃ. Na ca maṅgalasuttādīsu gāthāvinimutto koci suttappadeso atthi, yo ‘‘saha gāthāhī’’ti vucceyya. Nanu ca gāthāsamudāyo gāthāhi añño hoti, tathā ca tassa vasena saha gāthāhīti sagāthakanti sakkā vattunti? Taṃ na. Na hi avayavavinimutto samudāyo nāma koci atthi. Yampi vuttaṃ ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti, tampi na aññato. Aññāyeva hi tā gāthā jātakādipariyāpannattā. Atho na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti evaṃ suttādīnaṃ aṅgānaṃ aññamaññasaṅkarābhāvo veditabbo.
But even so, the objection that the Suttaṅga is not possible, since "a sutta with verses is Geyya, a sutta without verses is Veyyākaraṇa," that state remains? That state does not remain, because it has been corrected. It has been corrected earlier that, in the absence of verses, the state of answering after asking a question is the cause of Veyyākaraṇa’s existence. And what was said, "the inclusion of the Maṅgala Sutta etc., as a suttaṅga would not occur because of the absence of verses," that is not so, because of being unconfused. The state of the Maṅgala Sutta etc., as a sutta is indeed unconfused. They are not known because of the absence of verses, like the Dhammapada and Buddhavaṃsa, but rather as suttas. Therefore, in the commentary, the naming was done as suttanāmakanti. Furthermore, what was said, "the inclusion as Geyyaṅga would occur because of the presence of verses," that too is not so. Because it is together with something different. Being together is, namely, different in meaning; sagāthakaṃ means together with verses. But in the Maṅgala Sutta etc., there is no part of the sutta separate from the verses, which could be said to be "together with verses." But isn’t a collection of verses different from the verses, and thus it is possible to say "sagāthakanti (together with verses)" in terms of that? That is not so, for there is no collection separate from its parts. And what was said, "the inclusion of the passages with verses in the Ubhatovibhaṅga etc., as Geyyaṅga would occur," that too is not so, because of being separate. Those verses are separate indeed, since they are included in the Jātaka etc. Or else, they do not have the state of Geyyaṅga for the Ubhatovibhaṅga etc. Thus, the absence of mutual confusion of the aṅgas of Sutta etc., should be understood.
‘‘tattha ubhatovibhaṅganiddesakhandhakaparivārā’’tiādi. Tatthaniddesonāma suttanipāte –
‘‘tattha ubhatovibhaṅganiddesakhandhakaparivārā’’tiādi. There, niddeso is in the Sutta Nipāta—
‘‘Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati;
‘‘When one desiring desires a desire,
That comes to pass for him;
Surely, he is glad at heart,
When a mortal gains what he wishes.’’ (su. ni. 772) –
Ādinā āgatassa aṭṭhakavaggassa,
beginning with the Aṭṭhakavagga, which comes with Ādi,
‘‘Kenassu nivuto loko, (iccāyasmā ajito;)
‘‘By what, pray, is the world enshrouded,
(Said Venerable Ajita;)
Wherefore does it not shine forth?
What do you call its plastering,
And what is its great fear?’’ (su. ni. 1038) –
Ādinā āgatassa pārāyanavaggassa,
beginning with the Pārāyanavagga, which comes with Ādi,
‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ,
‘‘Having laid down the stick for all beings,
Not harming even a single one of them,
Let him not wish for a son, so why a companion?
Let him wander alone like a rhinoceros’ horn.’’ (su. ni. 35) –
sāriputtattherenakato niddeso mahāniddeso cūḷaniddesoti ca vuccati. Evamidha niddesassa suttaṅgasaṅgahobhadantabuddhaghosācariyenadassitoti veditabbo. Aññatthāpi ca dīghanikāyaṭṭhakathādīsu sabbattha ubhatovibhaṅganiddesakhandhakaparivārāti niddesassa suttaṅgasaṅgaho eva dassito.Ācariyadhammapālattherenapi nettipakaraṇaṭṭhakathāyaṃ evametassa suttaṅgasaṅgahova kathito. Keci pana niddesassa gāthāveyyākaraṇaṅgesu dvīsu saṅgahaṃ vadanti. Vuttañhetaṃ niddesaaṭṭhakathāyaṃupasenattherena–
sāriputtattherena (by Sāriputta Thera) is called Niddesa, Mahāniddesa, and Cūḷaniddesa. Thus, the inclusion of Niddesa as a suttaṅga, it should be understood, has been shown bhadantabuddhaghosācariyena (by Bhadanta Buddhaghosa Acariya). And elsewhere too, in the Dīghanikāya commentary etc., everywhere, the inclusion of Niddesa as a suttaṅga has been shown, in Ubhatovibhaṅga, Niddesa, Khandhaka, and Parivāra. Ācariyadhammapālattherena (by Ācariya Dhammapāla Thera) also, in the Netti Pakaraṇa commentary, this inclusion as a suttaṅga has been spoken of. Some, however, say that the Niddesa is included in two aṅgas, Gāthā and Veyyākaraṇa. This was said in the Niddesa commentary by upasenattherena (Upasena Thera):
‘‘Tadetaṃ vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ, dīghanikāyo majjhimanikāyo saṃyuttanikāyo aṅguttaranikāyo khuddakanikāyoti pañcasu mahānikāyesu khuddakamahānikāye pariyāpannaṃ, suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu satthusāsanaṅgesu yathāsambhavaṃ gāthāveyyākaraṇaṅgadvayasaṅgahita’’nti (mahāni. aṭṭha. ganthārambhakathā).
‘‘That Vinaya Piṭaka, Suttanta Piṭaka, and Abhidhamma Piṭaka, among the three Piṭakas, is included in the Suttanta Piṭaka; the Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, and Khuddaka Nikāya, among the five great Nikāyas, is included in the Khuddaka Mahā Nikāya; among the nine aṅgas of the Teacher's Teaching—sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhutadhamma, vedalla—it is included in the two aṅgas, gāthā and veyyākaraṇa, as appropriate’’ (mahāni. aṭṭha. ganthārambhakathā).
Ettha tāva katthaci pucchāvisajjanasabhāvato niddesekadesassa veyyākaraṇaṅgasaṅgaho yujjatu nāma, gāthaṅgasaṅgaho pana kathaṃ yujjeyyāti idamettha vīmaṃsitabbaṃ. Dhammapadādīnaṃ viya hi kevalaṃ gāthābandhabhāvo gāthaṅgassa tabbhāvanimittaṃ. Dhammapadādīsu hi kevalaṃ gāthābandhesu gāthāsamaññā patiṭṭhitā, niddese ca na koci kevalo gāthābandhappadeso upalabbhati. Sammāsambuddhena bhāsitānaṃyeva hi aṭṭhakavaggādisaṅgahitānaṃ gāthānaṃ niddesamattaṃ dhammasenāpatinā kataṃ. Atthavibhajanatthaṃ ānītāpi hi tā aṭṭhakavaggādisaṅgahitā niddisitabbā mūlagāthāyo suttanipātapariyāpannattā aññāyevāti na niddesasaṅkhyaṃ gacchanti ubhatovibhaṅgādīsu āgatabhāvepi taṃ vohāraṃ alabhamānā jātakādigāthāpariyāpannā gāthāyo viya, tasmā kāraṇantaramettha gavesitabbaṃ, yuttataraṃ vā gahetabbaṃ.
Here, the inclusion of a part of the Niddesa as Veyyākaraṇaṅga may be suitable somewhere because of the nature of questions and answers, but how could the inclusion as Gāthaṅga be suitable? This should be investigated here. The state of being composed purely of verses is the condition for its existence as a Gāthaṅga, as with the Dhammapada etc. For in the Dhammapada etc., the designation Gāthā is established in compositions composed purely of verses, and in the Niddesa, no part composed purely of verses is found. Only the verses included in the Aṭṭhakavagga etc., spoken by the Sammāsambuddha, have been commented on by the Dhammasenāpati. And those root verses included in the Aṭṭhakavagga etc., which were brought for the purpose of distinguishing the meaning, are separate because they are included in the Sutta Nipāta, and thus do not go to the state of Niddesa, just like the verses of the Jātaka etc., which, even though present in the Ubhatovibhaṅga etc., do not obtain that designation. Therefore, another reason should be sought here, or a more suitable one should be taken.
Nālakasuttatuvaṭṭakasuttānīti etthanālakasuttaṃnāma padumuttarassa bhagavato sāvakaṃ moneyyapaṭipadaṃ paṭipannaṃ disvā tadatthaṃ abhikaṅkhamānena tato pabhuti kappasatasahassaṃ pāramiyo pūretvā āgatena asitassa isino bhāgineyyena nālakattherena dhammacakkappavattitadivasato sattame divase ‘‘aññātameta’’ntiādīhi dvīhi gāthāhi moneyyapaṭipadaṃ puṭṭhena bhagavatā ‘‘moneyyaṃ te upaññissa’’ntiādinā (su. ni. 706) nālakattherassa bhāsitaṃ moneyyapaṭipadāparidīpakaṃ suttaṃ.Tuvaṭṭakasuttaṃpana mahāsamayasuttantadesanāya sannipatitesu devesu ‘‘kā nu kho arahattappattiyā paṭipattī’’ti uppannacittānaṃ ekaccānaṃ devatānaṃ tamatthaṃ pakāsetuṃ ‘‘pucchāmi taṃ ādiccabandhū’’tiādinā (su. ni. 921; mahāni. 150 ) nimmitabuddhena attānaṃ pucchāpetvā ‘‘mūlaṃ papañcasaṅkhāyā’’tiādinā (su. ni. 922) bhāsitaṃ suttaṃ. Evamidhasuttanipāte āgatānaṃ maṅgalasuttādīnaṃ suttaṅgasaṅgaho dassito, tattheva āgatānaṃ asuttanāmikānaṃ suddhikagāthānaṃ gāthaṅgasaṅgahañca dassayissati, evaṃ sati suttanipātaṭṭhakathārambhe –
Nālakasuttatuvaṭṭakasuttānī—Here, nālakasuttaṃ is the sutta, spoken to Nālakathera by the Blessed One, who, seeing a disciple of the Blessed One Padumuttara practicing the moneyyapaṭipada (path of silence), aspired for that state, fulfilled the perfections for one hundred thousand aeons from then on, and as Nālakathera, the nephew of the ascetic Asita, on the seventh day from the day the Dhamma-cakka was set in motion, asked about the moneyyapaṭipada with two verses beginning "aññātameta," beginning with ‘‘moneyyaṃ te upaññissa’’ntiādi (su. ni. 706), which illuminates the moneyyapaṭipada. Tuvaṭṭakasuttaṃ, however, is the sutta spoken by the created Buddha, who, having made himself ask the question "pucchāmi taṃ ādiccabandhū" beginning with ‘‘pucchāmi taṃ ādiccabandhū’’tiādinā (su. ni. 921; mahāni. 150) to reveal that meaning to some of the deities who had gathered at the discourse of the Mahāsamayasuttanta, and whose minds had arisen with "what practice is there for the attainment of Arahatship?" with ‘‘mūlaṃ papañcasaṅkhāyā’’tiādinā (su. ni. 922). Thus, here, the inclusion of the Maṅgala Sutta etc., which are present in the Sutta Nipāta, as suttaṅga has been shown, and he will show the inclusion of the Suddhikagāthās, which do not have the name sutta and are present there, as gāthaṅga. Thus, at the beginning of the Sutta Nipāta commentary—
‘‘Gāthāsatasamākiṇṇo, geyyabyākaraṇaṅkito;
‘‘Filled with hundreds of verses,
Marked with Geyya and Byākaraṇa aṅgas;
Why is this named Sutta Nipāta,
How did this reckoning come to be?’’ (su. ni. aṭṭha. 1.ganthārambhakathā) –
gaṇṭhipadesuvuttaṃ. Keci pana paṭisambhidāmaggassa geyyaveyyākaraṇaṅgadvayasaṅgahaṃ vadanti. Vuttañhetaṃpaṭisambhidāmaggaṭṭhakathāyaṃ(paṭi. ma. aṭṭha. 1.ganthārambhakathā) ‘‘navasu satthusāsanaṅgesu yathāsambhavaṃ geyyaveyyākaraṇaṅgadvayasaṅgahita’’nti.
was said in the gaṇṭhipadesu. Some, however, say that the Paṭisambhidāmagga is included in the two aṅgas, Geyya and Veyyākaraṇa. This was said in the Paṭisambhidāmagga commentary(paṭi. ma. aṭṭha. 1.ganthārambhakathā), "among the nine aṅgas of the Teacher’s Teaching, it is included in the two aṅgas, Geyya and Veyyākaraṇa, as appropriate."
Nosuttanāmikāti asuttanāmikā. ‘‘Suddhikagāthā nāma vatthugāthā’’ti tīsugaṇṭhipadesuvuttaṃ. Tatthavatthugāthāti –
Nosuttanāmikā means those without the name sutta. "The Suddhikagāthā is called the vatthugāthā," was said in the three gaṇṭhipadesu. There, vatthugāthā means—
‘‘Kosalānaṃ purā rammā, agamā dakkhiṇāpathaṃ;
‘‘Formerly delightful to the Kosalans,
He went to the Southern Path;
Desiring nothingness,
A Brahmin, one who had gone to the other shore of mantras.’’ (su. ni. 982) –
Ādinā pārāyanavaggassa nidānaṃ āropentena āyasmatā ānandattherena saṅgītikāle vuttā chappaññāsa ca gāthāyo, ānandatthereneva saṅgītikāle nālakasuttassa nidānaṃ āropentena vuttā –
and the fifty-six verses spoken by Āyasmā Ānandathera at the time of the Saṅgīti, when establishing the Nidāna of the Pārāyanavagga, and spoken by Ānandathera himself at the time of the Saṅgīti, when establishing the Nidāna of the Nālakasutta—
‘‘Ānandajāte tidasagaṇe patīte,
‘‘When joy arose, when the hosts of the gods were pleased,
When Sakka and Inda and the gods of Sucivasana,
Taking a cloth, exceedingly praised,
Asita the ascetic saw in his daytime dwelling.’’ (su. ni. 684) –
suttanipātaṭṭhakathāyaṃ(su. ni. aṭṭha. 2.685) –
suttanipātaṭṭhakathāyaṃ(su. ni. aṭṭha. 2.685) –
‘‘Parinibbute pana bhagavati saṅgītiṃ karontena āyasmatā 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 nālakasuttanti vuccatī’’ti.
"When the Blessed One had attained Parinibbāna, while Venerable Mahākassapa was holding the Saṅgīti, Venerable Ānanda was asked about that very practice conducive to wisdom (moneyyapaṭipada). He, being questioned about when Nāḷaka had asked the Blessed One, wishing to clearly reveal all that, spoke twenty verses beginning with ‘Ānandajāte.’ All that is called the Nāḷaka Sutta."
Tasmā nālakasuttassa vatthugāthāyo nālakasuttaggahaṇeneva saṅgahitāti pārāyanikavaggassa vatthugāthāyo idha suddhikagāthāti gahetabbaṃ. Tattheva panassa pārāyaniyavagge ajitamāṇavakādīnaṃ soḷasannaṃ brāhmaṇānaṃ pucchāgāthā bhagavato visajjanagāthā ca idha suddhikagāthāti evampi vattuṃ yujjati. Tāpi hi pāḷiyaṃ suttanāmena avatvā ‘‘ajitamāṇavakapucchā tissamettayyamāṇavakapucchā’’tiādinā (su. ni. 1038-1048) āgatattā cuṇṇiyaganthehi amissattā ca nosuttanāmikā suddhikagāthā nāmāti vattuṃ vaṭṭati.
Therefore, the introductory verses of the Nāḷaka Sutta are included by the inclusion of the Nāḷaka Sutta itself. Thus, the introductory verses of the Pārāyanika Vagga should be taken here as purification verses (suddhikagāthā). However, it is also proper to say that the verses of questions by the sixteen Brahmins beginning with Ajita Māṇavaka, and the verses of answers by the Blessed One, are purification verses here in the Pārāyaniya Vagga. Since even those, in the Pali text, are not referred to by the name of a sutta but come as "Ajita Māṇavaka's question, Tissametteyya Māṇavaka's question," etc. (Sn 1038-1048), and because they are not mixed with the commentary texts, it is fitting to say that they are purification verses without the name of a sutta.
‘‘somanassañāṇamayikagāthāpaṭisaṃyuttā’’tiādi. Kenaṭṭhena (udā. aṭṭha. ganthārambhakathā) panetaṃ‘‘udāna’’nti vuccati? Udānanaṭṭhena. Kimidaṃ udānaṃ nāma? Pītivegasamuṭṭhāpito udāhāro. Yathā hi yaṃ telādi minitabbavatthu mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ ‘‘avaseko’’ti vuccati, yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ ‘‘mahogho’’ti vuccati, evameva yaṃ pītivegasamuṭṭhāpitaṃ vitakkavipphāraṃ hadayaṃ sandhāretuṃ na sakkoti, so adhiko hutvā anto asaṇṭhahitvā bahi vacīdvārena nikkhanto paṭiggāhakanirapekkho udāhāraviseso‘‘udāna’’nti vuccati. Dhammasaṃvegavasenapi ayamākāro labbhateva. Tayidaṃ katthaci gāthābandhavasena katthaci vākyavasena pavattaṃ. Tathā hi –
"Associated with verses consisting of joy and knowledge." In what sense is this called "Udāna" (UdA. Introduction)? In the sense of "udānana." What is this "udāna" (udānana)? It is an utterance arising from the force of joy. Just as that which cannot hold a measured substance, like oil, and flows away, is called "avaseko," and that water which cannot hold a pond and overflows is called "mahogho," in the same way, that expansion of thought aroused by the force of joy, which the heart cannot contain, becomes excessive, does not stay within, and emerges through the door of speech, a particular utterance independent of a receiver, is called "Udāna." This kind of expression is indeed obtained even by way of religious emotion (dhammasaṃvega). And this occurs sometimes in the form of verses and sometimes in the form of sentences. Thus:
‘‘Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Tedha bhikkhū aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasotā dhammaṃ suṇanti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi ‘atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī na āpo’’’ti (udā. 71-72) –
"At that time, the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a talk connected with Nibbāna. Those bhikkhus paid attention, applied their minds, brought all their thoughts together, and listened to the Dhamma with attentive ears. Then the Blessed One, having understood this matter, on that occasion, uttered this Udāna: ‘There is, bhikkhus, that realm where there is neither earth nor water…’" (Ud 71-72)
Ādīsu somanassañāṇasamuṭṭhitavākyavasena pavattaṃ.
In the beginning, it occurred in the form of a sentence arising from joy and knowledge.
Nanu ca udānaṃ nāma pītisomanassasamuṭṭhāpito dhammasaṃvegasamuṭṭhāpito vā dhammapaṭiggāhakanirapekkho udāhāro tathā ceva sabbattha āgataṃ, idha kasmā bhagavā udānento bhikkhū āmantesīti? Tesaṃ bhikkhūnaṃ saññāpanatthaṃ. Nibbānapaṭisaṃyuttañhi bhagavā tesaṃ bhikkhūnaṃ dhammaṃ desetvā nibbānaguṇānussaraṇena uppannapītisomanassena udānaṃ udānento ‘‘idha nibbānavajjo sabbo sabhāvadhammo paccayāyattavuttikova upalabbhati, na paccayanirapekkho, ayaṃ pana nibbānadhammo kathamappaccayo upalabbhatī’’ti tesaṃ bhikkhūnaṃ cetoparivitakkamaññāya tesaṃ ñāpetukāmo ‘‘atthi, bhikkhave, tadāyatana’’nti (udā. 71)-ādimāha. Na ekantato te paṭiggāhake katvāti veditabbaṃ.
But why did the Blessed One address the bhikkhus while uttering the Udāna, when Udāna is an utterance arising from joy, religious emotion, or is independent of a receiver of the Dhamma and has come in that way everywhere? For the purpose of making those bhikkhus aware. Indeed, after teaching the Dhamma connected with Nibbāna to those bhikkhus, and while uttering the Udāna with the joy that arose from recollecting the qualities of Nibbāna, the Blessed One, knowing the thoughts in the minds of those bhikkhus, thinking, "Here, every conditioned phenomenon is found to be dependent on conditions; it is not independent of conditions; how, then, is this Nibbāna-Dhamma found to be without conditions?" wishing to inform them, said, "There is, bhikkhus, that realm…" (Ud 71). It should be understood that He did not make them receivers exclusively.
‘‘Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;
"If you fear suffering, if suffering is displeasing to you; Do not do evil deeds, openly or in secret." (Ud 44)
Evamādikaṃ pana dhammasaṃvegavasappavattaṃ udānanti veditabbaṃ.
It should be understood that such Udānas arise by way of religious emotion.
‘‘Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;
"Beings desire happiness, one who harms them with a stick; Desiring happiness for oneself, after death, he does not obtain happiness." (Dhp 131; Ud 13)
Idampi dhammasaṃvegavasappavattaṃ udānanti vadanti. Tathā hi ekasmiṃ samaye sambahulā gopālakā antarā ca sāvatthiṃ antarā ca jetavanaṃ ahiṃ daṇḍehi hananti. Tena ca samayena bhagavā sāvatthiṃ piṇḍāya gacchanto antarāmagge te dārake ahiṃ daṇḍena hanante disvā ‘‘kasmā kumārakā imaṃ ahiṃ daṇḍena hanathā’’ti pucchitvā ‘‘ḍaṃsanabhayena bhante’’ti ca vutte ‘‘ime ‘attano sukhaṃ karissāmā’ti imaṃ paharantā nibbattaṭṭhāne dukkhaṃ anubhavissanti, aho avijjāya nikatikosalla’’nti dhammasaṃvegaṃ uppādesi. Teneva ca dhammasaṃvegena imaṃ udānaṃ udānesi. Evametaṃ katthaci gāthābandhavasena katthaci vākyavasena katthaci somanassavasena katthaci dhammasaṃvegavasena pavattanti veditabbaṃ. Tasmā aṭṭhakathāyaṃ ‘‘somanassañāṇamayikagāthāpaṭisaṃyuttānī’’ti yaṃ udānalakkhaṇaṃ vuttaṃ, taṃ yebhuyyavasena vuttanti gahetabbaṃ. Yebhuyyena hi udānaṃ gāthābandhavasena bhāsitaṃ pītisomanassasamuṭṭhāpitañca.
Some say that this too is an Udāna arising by way of religious emotion. At one time, many cowherds were striking snakes with sticks between Sāvatthi and Jetavana. At that time, the Blessed One, while going to Sāvatthi for alms, saw those boys striking a snake with a stick in the middle of the road, and after asking, "Why, boys, do you strike this snake with a stick?" and being told, "Because of fear of being bitten, Bhante," He generated religious emotion, "These, striking this snake thinking 'we will make ourselves happy,' will experience suffering in the place of rebirth; alas, the deceitful skill of ignorance!" And with that religious emotion, He uttered this Udāna. Thus, this is to be understood as occurring sometimes in the form of verses, sometimes in the form of sentences, sometimes by way of joy, and sometimes by way of religious emotion. Therefore, the characteristic of Udāna that is stated in the commentary as "associated with verses consisting of joy and knowledge" should be taken as stated in the majority of cases. For, in the majority of cases, the Udāna is spoken in the form of verses and arises from joy.
Tayidaṃ sabbaññubuddhabhāsitaṃ paccekabuddhabhāsitaṃ sāvakabhāsitanti tividhaṃ hoti. Tattha paccekabuddhabhāsitaṃ –
This is of three kinds: spoken by an All-Knowing Buddha, spoken by a Paccekabuddha, and spoken by a disciple. Among these, that spoken by a Paccekabuddha is:
‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ,
"Having laid down the stick in all beings, Not harming even one of them."
khaggavisāṇasutte(su. ni. 35) āgatameva. Sāvakabhāsitānipi –
This is the one that comes in the Khaggavisāṇa Sutta (Sn 35). Those spoken by disciples are:
‘‘Sabbo rāgo pahīno me, sabbo doso samūhato;
"All my lust is abandoned, all my hatred is rooted out; All my delusion is destroyed, cooled am I, extinguished."
theragāthāsu(theragā. 79),
In the Theragāthā (Thag 79),
‘‘Kāyena saṃvutā āsiṃ, vācāya uda cetasā;
"Restrained was I by body, speech, and mind; Having uprooted craving, cooled am I, extinguished."
Therigāthāsu(therīgā. 15) ca āgatāni. Aññānipi sakkādīhi devehi bhāsitāni ‘‘aho dānaṃ paramadānaṃ kassape supatiṭṭhita’’ntiādīni (udā. 27), soṇadaṇḍabrāhmaṇādīhi manussehi ca bhāsitāni ‘‘namo tassa bhagavato’’tiādīni (dī. ni. 2.371; ma. ni. 1.290) tisso saṅgītiyo āruḷhāni udānāni santi eva, na tāni idha adhippetāni. Yāni pana sammāsambuddhena sāmaṃ āhaccabhāsitāni jinavacanabhūtāni, tāneva ca dhammasaṅgāhakehi ‘‘udāna’’nti saṅgītaṃ. Etāniyeva ca sandhāya bhagavato pariyattidhammaṃ navavidhā vibhajitvā uddisantena udānanti vuttaṃ.
These come in the Therīgāthā (Thig 15). Other Udānas, spoken by devas such as Sakka, beginning with "Aho dānaṃ paramadānaṃ kassape supatiṭṭhita" (Ud 27), and those spoken by humans such as Soṇadaṇḍa Brāhmaṇa, beginning with "Namo tassa bhagavato" (DN 2.371; MN 1.290) that have ascended the three Saṅgītis, do exist, but they are not intended here. Only those which were spoken spontaneously by the Sammāsambuddha, being the word of the Conqueror, and which were collected as "Udāna" by the compilers of the Dhamma, are intended here. It is with reference to these that, when dividing the Blessed One’s Doctrine of Scripture into nine parts and reciting them, "Udāna" was mentioned.
Yā pana ‘‘anekajātisaṃsāra’’ntiādigāthā bhagavatā bodhiyā mūle udānavasena pavattitā anekasatasahassānaṃ sammāsambuddhānaṃ udānabhūtā ca, tā aparabhāge dhammabhaṇḍāgārikassa bhagavatā desitattā dhammasaṅgāhakehi udānapāḷiyaṃ saṅgahaṃ anāropetvā dhammapade saṅgahitā. Yañca ‘‘aññāsi vata bho koṇḍañño’’ti udānavacanaṃ dasasahassilokadhātuyā devamanussānaṃ pavedanasamatthanigghosavipphāraṃ bhagavatā bhāsitaṃ, tadapi paṭhamabodhiyaṃ sabbesaṃ eva bhikkhūnaṃ sammāpaṭipattipaccavekkhaṇahetukaṃ ‘‘ārādhayiṃsu vata maṃ bhikkhū ekaṃ samaya’’ntiādivacanaṃ (ma. ni. 1.225) viya dhammacakkappavattanasuttadesanāpariyosāne attanā adhigatadhammekadesassa yathādesitassa ariyamaggassa sāvakesu sabbapaṭhamaṃ therena adhigatattā attano parissamassa saphalabhāvapaccavekkhaṇahetukaṃ pītisomanassajanitaṃ udāhāramattāṃ, na ‘‘yadā have pātubhavanti dhammā’’tiādivacanaṃ (mahāva. 1-3; udā. 1-3) viya pavattiyā nivattiyā vā pakāsananti na dhammasaṅgāhakehi udānapāḷiyaṃ saṅgītanti daṭṭhabbaṃ.
However, the verse "Anekajātisaṃsāra," etc., which was uttered by the Blessed One at the foot of the Bodhi tree as an Udāna, and which was the Udāna of hundreds of thousands of Sammāsambuddhas, because it was taught by the Blessed One to the Dhamma-treasurer in the later part, was not included in the Udāna Pali by the compilers of the Dhamma, but was included in the Dhammapada. And the utterance "Aññāsi vata bho Koṇḍañño," which was spoken by the Blessed One with a sound that could make the devas and humans in the ten-thousandfold world system know, is merely an utterance born of joy and gladness due to the review of the successfulness of one’s effort, because in the first enlightenment, like the statement "ārādhayiṃsu vata maṃ bhikkhū ekaṃ samayaṃ," (MN 1.225) it was the reason for the review of the correct practice of all the bhikkhus, at the end of the teaching of the Dhammacakkappavattana Sutta, due to the elder having realized the one aspect of the Dhamma attained by himself, the Ariya Magga as it was taught, and is not a declaration of occurrence or cessation like the statement, "Yadā have pātubhavanti dhammā," (Mahāva. 1-3; Ud 1-3) and therefore, it should be understood that it was not collected in the Udāna Pali by the compilers of the Dhamma.
udānaṭṭhakathāyaṃ(udā. aṭṭha. ganthārambhakathā)ācariyadhammapālattherenavuttaṃ –
In the Udāna Commentary(UdA. Introduction), it was said by Ācariya Dhammapāla Thera:
‘‘Asīti eva suttantā, vaggā aṭṭha samāsato;
"Eighty are indeed the suttantas, eight are the vaggas in brief; And ninety-five are the verses, of the Udāna made clear.
‘‘Aḍḍhūnanavamattā ca, bhāṇavārā pamāṇato;
"And nine and a half, are the recitation sections by measure; One more than eighty thus, are the connections of the Udāna.
‘‘Ekavīsasahassāni, satameva vicakkhaṇo;
"Twenty-one thousand, and a hundred indeed, the wise one Should specifically determine the words of the Udāna, having counted.
Gāthāpādato pana –
"However, from the verse-foot:
‘‘Aṭṭhasahassamattāni, cattāreva satāni ca;
"Eight thousand are the words, and four hundred indeed; Twenty-three are also specified, of the Udāna.
‘‘Akkharānaṃ sahassāni, saṭṭhi satta satāni ca;
"Sixty thousand are the letters, and seven hundred; Three and eighty-two thus, of the Udāna are declared."
Idha pana ‘‘dvāsīti suttantā’’ti vuttaṃ, taṃ na sameti, tasmā ‘‘asīti suttantā’’ti pāṭhena bhavitabbaṃ.
Here, however, it is said "eighty-two suttantas," but that does not agree, therefore it should be with the reading "eighty suttantas."
itivuttakaṃnāmāti dassento āha‘‘vuttañheta’’ntiādi.Dasuttarasatasuttantāti etthāpi ‘‘dvādasuttarasatasuttantā’’ti pāṭhena bhavitabbaṃ. Tathā hi ekakanipāte tāva sattavīsati suttāni, dukanipāte dvāvīsati, tikanipāte paññāsa, catukkanipāte terasāti dvādasuttarasatasuttantāneva itivuttakapāḷiyaṃ āgatāni. Tatoyeva ca pāḷiyaṃ –
Indicating the name "Itivuttaka", he says "vuttañheta," etc. In Dasuttarasata Suttanta, here too, it should be read as "Dvādasuttarasata Suttanta." For indeed, in the Ekaka Nipāta there are twenty-seven suttas, in the Duka Nipāta twenty-two, in the Tika Nipāta fifty, and in the Catukka Nipāta thirteen, thus only one hundred and twelve suttantas have come in the Itivuttaka Pali. And therefore, in the Pali itself:
‘‘Lobho doso ca moho ca,
"Greed, hatred, and delusion, And anger as the fifth with arrogance; Conceit, all again conceit, Greed with hatred, thirteen.
‘‘Moho kodho puna makkho,
"Delusion, anger, again arrogance, Hindrances with craving as the fifth; Two kinds of trainees, harmony, The corrupt with hell, thirteen.
‘‘Pasannā ekamābhāyi, puggalaṃ atītena pañcamaṃ;
"Content one, spoken to, a person with the past as the fifth; Thus if meritorious, twenty-seven are declared."
aṭṭhakathāyampi (itivu. aṭṭha. ganthārambhakathā) –
Even in the commentary(ItivuA. Introduction):
‘‘Suttato ekakanipāte tāva sattavīsati suttāni, dukanipāte dvāvīsati, tikanipāte paññāsa, catukkanipāte terasāti dvādasādhikasatasuttasaṅgaha’’nti –
"According to the suttas, in the Ekaka Nipāta there are twenty-seven suttas, in the Duka Nipāta twenty-two, in the Tika Nipāta fifty, and in the Catukka Nipāta thirteen, thus a collection of one hundred and twelve suttas."
Vuttaṃ. Kāmañcettha appakaṃ ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti katvā ‘‘dvāsīti khandhakavattānī’’ti vattabbe ‘‘asīti khandhakavattānī’’ti vuttavacanaṃ viya ‘‘dvādasuttarasatasuttantā’’ti vattabbe ‘‘dasuttarasatasuttantā’’ti vuttantipi sakkā vattuṃ, tathāpi īdise ṭhāne pamāṇaṃ dassentena yāthāvatova niyametvā dassetabbanti ‘‘dvādasuttarasatasuttantā’’ icceva pāṭhena bhavitabbaṃ.
It is said. Admittedly, here, one could say that just as "eighty Khandhaka duties" is said when "eighty-two Khandhaka duties" should be said because a small deficiency or excess is not taken into account, so too "one hundred and ten suttantas" is said when "one hundred and twelve suttantas" should be said, but even so, one who is indicating a measure in such a place should definitely indicate it by fixing it exactly, therefore it should be with the reading "one hundred and twelve suttantas."
jātakaṃ.
Jātaka.
abbhutadhammaṃnāmāti dassento āha‘‘cattārome, bhikkhave’’tiādi.
Indicating the name "Abbhutadhamma," he says "cattārome, bhikkhave," etc.
Cūḷavedallādīsu (ma. ni. 1.460 ādayo) visākhena nāma upāsakena puṭṭhāya dhammadinnāya nāma bhikkhuniyā bhāsitaṃ suttaṃcūḷavedallanti veditabbaṃ.Mahāvedallaṃ(ma. ni. 1.449 ādayo) pana mahākoṭṭhikattherena pucchitena āyasmatā sāriputtattherena bhāsitaṃ.Sammādiṭṭhisuttampi (ma. ni. 1.89 ādayo) bhikkhūhi puṭṭhena tenevāyasmatā sāriputtattherena bhāsitaṃ. Etāni majjhimanikāyapariyāpannāni.Sakkapañhaṃ(dī. ni. 2.344 ādayo) pana sakkena puṭṭho bhagavā abhāsi, tañca dīghanikāyapariyāpannanti veditabbaṃ.Mahāpuṇṇamasuttampi (ma. ni. 3.85 ādayo) tadahuposathe pannarase puṇṇamāya rattiyā aññatarena bhikkhunā puṭṭhena bhagavatā bhāsitaṃ, taṃ pana majjhimanikāyapariyāpannanti veditabbaṃ.Vedanti ñāṇaṃ.Tuṭṭhinti yathābhāsitadhammadesanaṃ viditvā ‘‘sādhu ayye, sādhāvuso’’tiādinā abbhanumodanavasappavattaṃ pītisomanassaṃ.Laddhā laddhāti labhitvā labhitvā, punappunaṃ labhitvāti vuttaṃ hoti.
In the Cūḷavedalla, etc. (MN 1.460 ff.), the sutta spoken by the bhikkhuni named Dhammadinnā, who was asked by the layman named Visākha, is to be known as Cūḷavedalla. Mahāvedalla (MN 1.449 ff.), however, was spoken by Venerable Sāriputta Thera, having been asked by Mahākoṭṭhika Thera. Sammādiṭṭhi Sutta (MN 1.89 ff.) too was spoken by that same Venerable Sāriputta Thera, having been asked by the bhikkhus. These are included in the Majjhima Nikāya. Sakkapañha (DN 2.344 ff.), however, was spoken by the Blessed One, having been asked by Sakka, and that is to be known as included in the Dīgha Nikāya. Mahāpuṇṇama Sutta (MN 3.85 ff.) too was spoken by the Blessed One, having been asked by a certain bhikkhu on the full-moon night of the fifteenth day of the Uposatha day, and that is to be known as included in the Majjhima Nikāya. Veda means knowledge. Tuṭṭhi means the joy that arises from approving with "sādhu ayye, sādhāvuso," etc., having known the teaching of the Dhamma as it was spoken. Laddhā laddhā means having obtained, having obtained; it means having obtained again and again.
‘‘kathaṃ dhammakkhandhavasenā’’tiādi. Tatthadhammakkhandhavasenāti dhammarāsivasena. Dvāsīti sahassāni buddhato gaṇhiṃ, dve sahassāni bhikkhuto gaṇhinti sambandho. Tatthabuddhato gaṇhinti sammāsambuddhato uggaṇhiṃ, dvesahassādhikāni asīti dhammakkhandhasahassāni satthu santikā adhigaṇhinti attho.Dve sahassāni bhikkhutoti dve dhammakkhandhasahassāni bhikkhuto uggaṇhiṃ, dhammasenāpatiādīnaṃ bhikkhūnaṃ santikā adhigaṇhiṃ. Sāriputtattherādīhi bhāsitānaṃ sammādiṭṭhisuttantādīnaṃ vasena hi ‘‘dve sahassāni bhikkhuto’’ti vuttaṃ.Caturāsīti sahassānīti tadubhayaṃ samodhānetvā catusahassādhikāni asīti sahassāni.Ye me dhammā pavattinoti ye dhammā mama pavattino pavattamānā paguṇā vācuggatā jivhagge parivattanti, te dhammā caturāsīti dhammakkhandhasahassānīti vuttaṃ hoti. Keci pana ‘‘ye ime’’ti padacchedaṃ katvā ‘‘ye ime dhammā buddhassa bhagavato bhikkhūnañca pavattino, tehi pavattitā, tesvāhaṃ dvāsīti sahassāni buddhato gaṇhiṃ, dve sahassāni bhikkhutoti evaṃ caturāsīti dhammakkhandhasahassānī’’ti evamettha sambandhaṃ vadanti.
"How through the divisions of the Dhamma-collection?" etc. Here, dhammakkhandhavasenā means by way of the collection of Dhammas. The connection is: "I received 82,000 from the Buddha, and 2,000 from the monks." There, buddhato gaṇhiṃ means I learned from the Sammāsambuddha; I acquired 82,000 Dhamma-collections from the Teacher. Dve sahassāni bhikkhuto means I learned 2,000 Dhamma-collections from the monks; I acquired them from monks such as the Dhammasenāpati, etc. For example, it is said "two thousand from the monks" with reference to discourses like the Sammādiṭṭhi Suttanta spoken by Sāriputtatthera and others. Caturāsīti sahassānī means eighty-four thousand, combining both. Ye me dhammā pavattino means the Dhammas that are mine, that are current, skillful, uttered, revolve on the tip of my tongue; it is said that these Dhammas are the eighty-four thousand collections of Dhamma. Some, however, make a word division as "ye ime," and say the connection is: "These Dhammas which are current of the Buddha, the Blessed One, and of the monks, originated from them. Among them, I received 82,000 from the Buddha, and 2,000 from the monks, thus making 84,000 Dhamma-collections."
subhasuttaṃ(dī. ni. 1.444 ādayo)gopakamoggallānasuttañca (ma. ni. 3.79 ādayo) parinibbute bhagavati ānandattherena vuttattā caturāsītidhammakkhandhasahassesu antogadhaṃ hoti, na hotīti? Tatthapaṭisambhidāgaṇṭhipadetāva idaṃ vuttaṃ ‘‘sayaṃ vuttadhammakkhandhānaṃ bhikkhuto gahiteyeva saṅgahetvā evamāhāti daṭṭhabba’’nti. Bhagavatā pana dinnanaye ṭhatvā bhāsitattā sayaṃ vuttadhammakkhandhānampi ‘‘buddhato gaṇhi’’nti ettha saṅgahaṃ katvā vuttanti evamettha vattuṃ yuttataraṃ viya dissati. Bhagavatāyeva hi dinnanaye ṭhatvā sāvakā dhammaṃ desenti. Teneva hi tatiyasaṅgītiyañca moggaliputtatissattherena bhāsitampi kathāvatthuppakaraṇaṃ buddhabhāsitaṃ nāma jātaṃ, tatoyeva ca attanā bhāsitampi subhasuttādi saṅgītiṃ āropentena āyasmatā ānandattherena ‘‘evaṃ me suta’’nti vuttaṃ.
Are the Subha Sutta(dī. ni. 1.444 ff) and the Gopakamoggallāna Sutta(ma. ni. 3.79 ff), being spoken by Ānandatthera after the Blessed One's Parinibbāna, included within the 84,000 Dhamma-collections or not? There, in the Paṭisambhidāgaṇṭhipada, it is said: "It should be seen that he speaks thus, gathering together only those Dhamma-collections spoken by himself that were received from the monks." But it seems more fitting to say here that, standing in the way given by the Blessed One, even the Dhamma-collections spoken by himself are included under "I received from the Buddha." For the disciples teach the Dhamma standing in the way given by the Blessed One. Therefore, even the Kathāvatthuppakaraṇa spoken by Moggaliputtatissatthera at the Third Council became known as the Buddha's word, and for that reason, even the Subha Sutta, etc., spoken by himself, was said by venerable Ānandatthera as "Thus have I heard," when introducing it into the Council.
Evaṃ paridīpitadhammakkhandhavasenāti gopakamoggallānena brāhmaṇena ‘‘tvaṃ bahussutoti buddhasāsane pākaṭo, kittakā dhammā te satthārā bhāsitā, tayā dhāritā’’ti pucchite tassa paṭivacanaṃ dentena āyasmatā ānandattherena evaṃ ‘‘dvāsīti buddhato gaṇhi’’ntiādinā paridīpitadhammakkhandhānaṃ vasena.Ekānusandhikaṃ suttaṃsatipaṭṭhānādi. Satipaṭṭhānasuttañhi ‘‘ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā’’tiādinā (dī. ni. 2.373) cattāro satipaṭṭhāne ārabhitvā tesaṃyeva vibhāgadassanavasena pavattattā ‘‘ekānusandhika’’nti vuccati.Anekānusandhikanti nānānusandhikaṃ parinibbānasuttādi. Parinibbānasuttañhi nānāṭhānesu nānādhammadesanānaṃ vasena pavattattā ‘‘anekānusandhika’’nti vuccati.Gāthābandhesu pañhapucchananti –
Evaṃ paridīpitadhammakkhandhavasenā means, by way of the Dhamma-collections thus described by venerable Ānandatthera, when asked by the brahmin Gopakamoggallāna, "You are known as very learned in the Buddha's dispensation; how many Dhammas were spoken by your Teacher, retained by you?" Ekānusandhikaṃ Suttaṃ is like the Satipaṭṭhāna Sutta, which is called "ekānusandhika" because, beginning with "This is the only way, monks, for the purification of beings," etc. (dī. ni. 2.373), it proceeds by showing the distinctions of the four foundations of mindfulness. Anekānusandhika means having various connections, like the Parinibbāna Sutta, etc., which is called "anekānusandhika" because it proceeds with various Dhamma teachings in various places. Gāthābandhesu pañhapucchana means the asking of questions in verse form, such as:
‘‘Kati chinde kati jahe, kati cuttari bhāvaye;
"What should one cut off, what should one abandon, what should one cultivate beyond?
How many fetters transcended is a bhikkhu called 'one who has crossed the flood'?" (saṃ. ni. 1.5) –
Evamādinayappavattaṃ pañhapucchanaṃ eko dhammakkhandhoti attho.
The meaning is that such questionings that proceed in this way are one Dhamma-collection.
‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;
"Cut off five, abandon five, cultivate five beyond;
Transcending five fetters, a bhikkhu is called 'one who has crossed the flood'." (saṃ. ni. 1.5) –
Tikadukabhājanaṃnikkhepakaṇḍaaṭṭhakathākaṇḍavasena veditabbaṃ. Tasmā ‘‘kusalā dhammā, akusalā dhammā, abyākatā dhammā, sukhāya vedanāya sampayuttā dhammā, dukkhāya vedanāya sampayuttā dhammā, adukkhamasukhāya vedanāya sampayuttā dhammā’’ti evamādīsu tikesu kusalattikassa vibhajanavasena yaṃ vuttaṃ nikkhepakaṇḍe (dha. sa. 985-987) –
Tikadukabhājanaṃ should be understood in terms of the Nikkhepakaṇḍa and Aṭṭhakathākaṇḍa. Therefore, among the triads beginning with "Kusalā dhammā, akusalā dhammā, abyākatā dhammā, sukhāya vedanāya sampayuttā dhammā, dukkhāya vedanāya sampayuttā dhammā, adukkhamasukhāya vedanāya sampayuttā dhammā," what is said in the Nikkhepakaṇḍa (dha. sa. 985-987) by way of distinguishing the wholesome triad:
‘‘Katame dhammā kusalā? Tīṇi kusalamūlāni alobho adoso amoho, taṃsampayutto vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho, taṃsamuṭṭhānaṃ kāyakammaṃ vacīkammaṃ manokammaṃ. Ime dhammā kusalā.
"What are wholesome Dhammas? The three wholesome roots: non-greed, non-hatred, non-delusion; the feeling aggregate, perception aggregate, formations aggregate, and consciousness aggregate associated therewith; and the bodily, verbal, and mental action arising therefrom. These are wholesome Dhammas.
‘‘Katame dhammā akusalā? Tīṇi akusalamūlāni lobho doso moho, tadekaṭṭhā ca kilesā, taṃsampayutto vedanākkhandho…pe… manokammaṃ. Ime dhammā akusalā.
"What are unwholesome Dhammas? The three unwholesome roots: greed, hatred, delusion; and the defilements that are one with them; the feeling aggregate…pe…mental action associated therewith. These are unwholesome Dhammas.
‘‘Katame dhammā abyākatā? Kusalākusalānaṃ dhammānaṃ vipākā kāmāvacarā rūpāvacarā arūpāvacarā apariyāpannā vedanākkhandho …pe… viññāṇakkhandho, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā sabbañca rūpaṃ asaṅkhatā ca dhātu. Ime dhammā abyākatā’’ti –
"What are indeterminate Dhammas? The results of wholesome and unwholesome Dhammas, belonging to the sense-sphere, form-sphere, and formless-sphere, and the unincluded feeling aggregate…pe…consciousness aggregate; and those Dhammas that are merely functional, neither wholesome nor unwholesome, and not the result of kamma; and all form, and the unconditioned element. These are indeterminate Dhammas" –
Ayameko dhammakkhandho. Evaṃ sesattikānampi ekekassa tikassa vibhajanaṃ ekeko dhammakkhandhoti veditabbaṃ.
This is one Dhamma-collection. Likewise, the distinction of each of the remaining triads should be understood as one Dhamma-collection.
Tathā ‘‘hetū dhammā’’ti evamādikesu dukesu ekekassa dukassa vibhajanavasena yaṃ vuttaṃ –
Similarly, among the dyads beginning with "hetū dhammā," what is said by way of distinguishing each dyad –
‘‘Katame dhammā hetū? Tayo kusalā hetū, tayo akusalā hetū, tayo abyākatā hetū’’ti (dha. sa. 1059) –
"What Dhammas are roots? The three wholesome roots, the three unwholesome roots, the three indeterminate roots" (dha. sa. 1059) –
Ādi, tatthāpi ekekassa dukassa vibhajanaṃ ekeko dhammakkhandho. Puna aṭṭhakathākaṇḍe (dha. sa. 1384-1386) –
And so on, there also, the distinction of each dyad is one Dhamma-collection. Again, in the Aṭṭhakathākaṇḍa (dha. sa. 1384-1386) –
‘‘Katame dhammā kusalā? Catūsu bhūmīsu kusalaṃ. Ime dhammā kusalā. Katame dhammā akusalā? Dvādasa akusalacittuppādā. Ime dhammā akusalā. Katame dhammā abyākatā? Catūsu bhūmīsu vipāko tīsu bhūmīsu kiriyābyākataṃ rūpañca nibbānañca. Ime dhammā abyākatā’’ti –
"What Dhammas are wholesome? Wholesomeness in the four planes. These Dhammas are wholesome. What Dhammas are unwholesome? The twelve unwholesome consciousness-moments. These Dhammas are unwholesome. What Dhammas are indeterminate? Result in the four planes, functional indeterminate in the three planes, and form, and Nibbāna. These Dhammas are indeterminate" –
Evamādinā kusalattikādivibhajanavasena pavattesu tikabhājanesu ekekassa tikassa bhājanaṃ ekeko dhammakkhandho. Tathā –
In this way, among the divisions of the triads, beginning with the wholesome triad, the division of each triad is one Dhamma-collection. Similarly –
‘‘Katame dhammā hetū? Tayo kusalā hetū, tayo akusalā hetū, tayo abyākatā hetū’’ti (dha. sa. 1441) –
"What Dhammas are roots? The three wholesome roots, the three unwholesome roots, the three indeterminate roots" (dha. sa. 1441) –
Ādinayappavattesu dukabhājanesu ekamekaṃ dukabhājanaṃ ekeko dhammakkhandhoti evamettha tikadukabhājanavasena dhammakkhandhavibhāgo veditabbo.
In the dyads that proceed in this way, each dyad is one Dhamma-collection. Thus, here, the division of the Dhamma-collections should be understood in terms of the triads and dyads.
Ekamekañca cittavārabhājananti ettha pana –
Ekamekañca cittavārabhājananti, and here –
‘‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… tasmiṃ samaye phasso hoti…pe… avikkhepo hotī’’ti (dha. sa. 1) –
"At the time when a sense-sphere wholesome consciousness arises, accompanied by joy, associated with knowledge, with a form as its object…pe…at that time, there is contact…pe…non-distraction" (dha. sa. 1) –
Eko dhammakkhandhoti ettha ‘‘ekekatikadukabhājanaṃ ekamekaṃ cittavārabhājana’’nti vuttattā ekeko dhammakkhandhoti attho veditabbo. ‘‘Ekeko’’ti avuttepi hi ayamattho atthato viññāyamānova hotīti ‘‘eko dhammakkhandho’’ti vuttaṃ.Atthi vatthūtiādīsuvatthunāma sudinnakaṇḍādi.Mātikāti ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno’’tiādinā (pārā. 44) tasmiṃ tasmiṃ ajjhācāre paññattasikkhāpadaṃ.Padabhājanīyanti tassa tassa sikkhāpadassa ‘‘yo panāti yo yādiso’’tiādinayappavattaṃ (pārā. 45) vibhajanaṃ.Antarāpattīti ‘‘paṭilātaṃ ukkhipati, āpatti dukkaṭassā’’ti (pāci. 355) evamādinā sikkhāpadantaresu paññattā āpatti.Anāpattīti ‘‘anāpatti ajānantassa asādiyantassa ummattakassa khittacittassa vedanāṭṭassa ādikammikassā’’tiādinayappavattokacchedoti ‘‘dasāhātikkante atikkantasaññī nissaggiyaṃ pācittiyaṃ, dasāhātikkante vematiko nissaggiyaṃ pācittiyaṃ, dasāhātikkante anatikkantasaññī nissaggiyaṃ pācittiya’’nti (pārā. 468) evamādinayappavatto tikapācittiyatikadukkaṭādibhedo tikaparicchedo.
Eko dhammakkhandhoti, here, since it is said "each triad-dyad division, each consciousness-turn division," the meaning should be understood as one Dhamma-collection. Even if "each" is not stated, this meaning is understood from the sense, therefore it is said "one Dhamma-collection." In Atthi vatthūtiādi, vatthu means like the Sudinnakaṇḍa, etc. Mātikā means the training rule laid down for each offense, beginning with "Yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno" (pārā. 44). Padabhājanīya means the distinction of that training rule, proceeding in the way of "yo panāti yo yādiso" (pārā. 45). Antarāpattī means the offense laid down within the training rules, such as "paṭilātaṃ ukkhipati, āpatti dukkaṭassā" (pāci. 355). Anāpattī means the kacchedo that proceeds in the way of "anāpatti ajānantassa asādiyantassa ummattakassa khittacittassa vedanāṭṭassa ādikammikassā," and is the threefold division, the Pācittiya threefold division, the Dukkaṭa, etc., such as "dasāhātikkante atikkantasaññī nissaggiyaṃ pācittiyaṃ, dasāhātikkante vematiko nissaggiyaṃ pācittiyaṃ, dasāhātikkante anatikkantasaññī nissaggiyaṃ pācittiyaṃ" (pārā. 468).
evametaṃ abhedato rasavasena ekavidhantiādinā ‘‘ayaṃ dhammo, ayaṃ vinayo…pe… imāni caturāsīti dhammakkhandhasahassānī’’ti buddhavacanaṃ dhammavinayādibhedena vavatthapetvā saṅgāyantena mahākassapapamukhena vasīgaṇena anekacchariyapātubhāvapaṭimaṇḍitāya saṅgītiyā imassa piṭakassa vinayabhāvo majjhimabuddhavacanādibhāvo ca vavatthāpitoti dasseti. Na kevalaṃ imamevimassa yathāvuttappabhedaṃ vavatthapetvā saṅgītaṃ, atha kho aññampīti dassento āha‘‘na kevalañca imamevā’’tiādi. Tatthauddānasaṅgahopaṭhamapārājikādīsu āgatānaṃ vinītavatthuādīnaṃ saṅkhepato saṅgahadassanavasena dhammasaṅgāhakehi kathitā –
evametaṃ abhedato rasavasena ekavidhantiādi, by this, it shows that the Vinaya aspect and the aspect of being the Middle Buddha-word, etc., of this Piṭaka were established by the group of masters led by Mahākassapa, who were chanting, distinguishing the Buddha's word as "this is Dhamma, this is Vinaya…pe…these are the eighty-four thousand Dhamma-collections," by a council adorned with the manifestation of many wonders. To show that not only was this stated division chanted, but also others, he says "na kevalañca imamevā" etc. There, uddānasaṅgaho is the collection of the topics that came in the first Pārājika, etc., and the Kathinavatthu, etc., stated by the compilers of the Dhamma by way of showing a summary collection –
‘‘Makkaṭī vajjiputtā ca, gihī naggo ca titthiyā;
"Makkaṭī, Vajjiputtā, Gihī, Naggo, and Titthiyā;
Dāri, Kuppalavaṇṇā, and two others with altered genders." (pārā. 66) –
vaggasaṅgaho. Uttarimanussadhammapeyyālanīlacakkapeyyālādivavatthāpanavasenapeyyālasaṅgaho. Aṅguttaranikāyādīsuekakanipātādisaṅgaho. Saṃyuttanikāye devatāsaṃyuttādivasenasaṃyuttasaṅgaho. Majjhimanikāyādīsu mūlapaṇṇāsakādivasenapaṇṇāsakasaṅgaho.
vaggasaṅgaho is the chapter collection. peyyālasaṅgaho is the collection of expansions by way of establishing the Uttarimanussadhammapeyyāla, Nīlacakkapeyyāla, etc. ekakanipātādisaṅgaho is the collection of the Book of Ones, etc., in the Aṅguttara Nikāya, etc. saṃyuttasaṅgaho is the collection of connected topics in the Saṃyutta Nikāya by way of the Devatāsaṃyutta, etc. paṇṇāsakasaṅgaho is the collection of fifties in the Majjhima Nikāya, etc., by way of the Mūlapaṇṇāsaka, etc.
Saṅkampīti uddhaṃ uddhaṃ gacchantī suṭṭhu kampi.Sampakampīti uddhaṃ adho ca gacchantī sampakampi.Sampavedhīti catūsu disāsu gacchantī suṭṭhu pavedhi. Accharaṃ paharituṃ yuttāniacchariyāni,pupphavassacelukkhepādīni. Yā paṭhamamahāsaṅgīti dhammasaṅgāhakehi mahākassapādīhi pañcahi satehi yena katā saṅgītā, tena pañcasatāni etissā atthīti‘‘pañcasatā’’ti ca, thereheva katattā therā mahākassapādayo etissā atthīti‘‘therikā’’ti ca loke vuccati, ayaṃ paṭhamamahāsaṅgīti nāmāti sambandho.
Saṅkampī means it shook greatly, going upwards. Sampakampī means it shook thoroughly, going upwards and downwards. Sampavedhī means it trembled greatly, going in the four directions. acchariyāni are wonders fitting to produce astonishment, such as showers of flowers, raising of cloths, etc. The meaning is that the first great council which was made, chanted, by the compilers of the Dhamma, the five hundred led by Mahākassapa, is called in the world "pañcasatā" because it had those five hundred, and "therikā" because it was made by elders, the Theras Mahākassapa, etc.; this is the first great council.
‘‘imissā’’tiādimāha.Āyasmatā upālittherena vuttanti ‘‘tena samayenā’’tiādi vakkhamānaṃ sabbaṃ nidānavacanaṃ vuttaṃ. Kimatthaṃ panettha dhammavinayasaṅgahe kathiyamāne nidānavacanaṃ vuttaṃ, nanu ca bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddhaeyyabhāvasampādanatthaṃ. Kāladesadesakaparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosadhammā saddheyyā ca, desakālakattuhetunimittehi upanibandho viya vohāravinicchayo. Teneva ca āyasmatā mahākassapena ‘‘paṭhamapārājikaṃ āvuso, upāli, kattha paññatta’’ntiādinā desādipucchāsu katāsu tāsaṃ visajjanaṃ karontena āyasmatā upālittherena ‘‘tena samayenā’’tiādinā paṭhamapārājikassa nidānaṃ bhāsitaṃ.
He says "imissā" etc. Āyasmatā upālittherena vuttaṃ means all the introductory statement to be spoken, beginning with "tena samayena," was said. Why, in this matter, is an introductory statement said when discussing the collection of the Dhamma and Vinaya, since only the words spoken by the Blessed One should be collected? It is said – for the purpose of ensuring the continued existence of the teaching, non-confusion, and trustworthiness. For a teaching established by being connected with the occasion, place, speaker, and audience, is long-lasting, not subject to confusion, and trustworthy; just as a judgment is connected with the speaker, time, reason, and cause. Therefore, when venerable Mahākassapa asked questions such as "Āvuso Upāli, where was the first Pārājika laid down?," and venerable Upālitthera, answering those questions, spoke the introduction to the first Pārājika, beginning with "tena samayena."
Apica sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthakā paṭipatti attahitatthā vā, tasmā paresaṃyevatthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā. Tayidaṃ satthuracitaṃ kāladesadesakaparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathārahaṃ pakāsīyati.
Moreover, the introductory statement is for the purpose of declaring the accomplishment of the Dispensation. For there is no action of the Blessed One, whose every action is embraced by knowledge and compassion, that is without purpose or only for his own benefit; therefore, all the bodily, verbal, and mental action of the Sammāsambuddha, whose every action proceeds for the benefit of others, when spoken according to its occurrence, is the Dispensation, in the sense of instructing beings appropriately with regard to visible, future, and ultimate welfare, not mere poetry. And this, composed by the Teacher, together with the occasion, place, speaker, and audience, is appropriately declared there and there in the introductory statements.
Buddhoti hi iminā tathāgatassa anaññasādhāraṇasuparisuddhañāṇādiguṇavisesayogaparidīpanena,bhagavāti ca iminā rāgadosamohādisabbakilesamaladuccaritādidosappahānadīpanena, tato eva ca sabbasattuttamabhāvadīpanena ayamattho sabbathā pakāsito hotīti idamettha nidānavacanappayojanassa mukhamattanidassanaṃ.
By Buddho, because of the declaration of the special qualities such as the unique and supremely pure knowledge of the Tathāgata, and by bhagavā, because of the indication of the abandonment of all defilement-evils such as greed, hatred, and delusion, and also because of the indication of being the utmost of all beings, this meaning is made manifest in every way. This here is just a brief indication of the purpose of the introductory statement.
Tatrāyaṃ ācariyaparamparāti tasmiṃ jambudīpe ayaṃ ācariyānaṃ paramparā paveṇī paṭipāṭi.Upāli dāsakotiādīsuupālittheropākaṭoyeva,dāsakattherādayo pana evaṃ veditabbā. Vesāliyaṃ kira eko dāsako nāma brāhmaṇamāṇavo tiṇṇaṃ antevāsikasatānaṃ jeṭṭhantevāsiko hutvā ācariyassa santike sippaṃ uggaṇhanto dvādasavassikoyeva tiṇṇaṃ vedānaṃ pāragū ahosi. So ekadivasaṃ antevāsikaparivuto dhammavinayaṃ saṅgāyitvā vālikārāme nivasantaṃ āyasmantaṃ upālittheraṃ upasaṅkamitvā attano vedesu sabbāni gaṇṭhiṭṭhānāni theraṃ pucchi. Theropi sabbaṃ byākaritvā sayampi ekaṃ pañhaṃ pucchanto nāmaṃ sandhāya imaṃ pañhaṃ pucchi ‘‘ekadhammo kho, māṇava, sabbesu dhammesu anupatati, sabbepi, māṇava, dhammā ekadhammasmiṃ osaranti, katamo nu kho so, māṇavaka, dhammo’’ti. Sopi kho māṇavo pañhassa atthaṃ ajānanto ‘‘kimidaṃ bho pabbajitā’’ti āha. Buddhamantoyaṃ māṇavāti. Sakkā panāyaṃ bho mayhampi dātunti. Sakkā, māṇava, amhehi gahitapabbajjaṃ gaṇhantassa dātunti. ‘‘Sādhu kho bho pabbajitā’’ti māṇavo sampaṭicchitvā attano mātaraṃ pitaraṃ ācariyañca anujānāpetvā tīhi antevāsikasatehi saddhiṃ therassa santike pabbajitvā paripuṇṇavīsativasso upasampadaṃ labhitvā arahattaṃ pāpuṇi. Thero taṃ dhuraṃ katvā khīṇāsavasahassassa piṭakattayaṃ vācesi.
Herein, the lineage of teachers: In this Jambudīpa, this is the lineage, the succession, the order of the teachers. Among Upāli, Dāsaka, etc., Upāli Thera is well-known, but Dāsaka Thera and others should be understood as follows: It is said that in Vesāli, a brahmin youth named Dāsaka, being the senior student of three hundred disciples, learning a craft under a teacher, became an expert in the three Vedas at the age of twelve. One day, surrounded by his disciples, he approached the venerable Upāli Thera, who was staying in Vālikārāma, after reciting the Dhamma and Vinaya, and asked the Thera about all the difficult points in his Vedas. The Thera explained everything and then, asking a question himself, referring to his name, he asked this question: "There is one dhamma, young man, that pervades all dhammas, and all dhammas subside into one dhamma. What, young man, is that dhamma?" The young man, not understanding the meaning of the question, said, "What is this, venerable ascetic?" (The Thera replied:) "This is the Buddha's teaching, young man." (The young man asked:) "Is it possible for me to receive this teaching?" (The Thera replied:) "It is possible, young man, for one who takes the going forth which we have taken." "Good, venerable ascetic," the young man replied, and after obtaining permission from his mother, father, and teacher, he went forth to the Thera's presence along with three hundred disciples, and after attaining full ordination at the age of twenty, he attained arahantship. The Thera, having fulfilled that duty, recited the three Piṭakas to a thousand arahants.
Soṇakopana dāsakattherassa saddhivihāriko. So kira kāsīsu ekassa vāṇijakassa putto hutvā pañcadasavassuddesiko ekaṃ samayaṃ mātāpitūhi saddhiṃ vāṇijjāya giribbajaṃ gato. Tato pañcapaññāsadārakehi saddhiṃ veḷuvanaṃ gantvā tattha dāsakattheraṃ saparisaṃ disvā ativiya pasanno pabbajjaṃ yācitvā therena mātāpitaro anujānāpetvā ‘‘pabbajāhī’’ti vutto mātāpitusantikaṃ gantvā tamatthaṃ ārocetvā tesu anicchantesu chinnabhatto hutvā mātāpitaro anujānāpetvā pañcapaññāsāya dārakehi saddhiṃ therassa santike pabbajitvā laddhūpasampado arahattaṃ pāpuṇi. Taṃ thero sakalaṃ buddhavacanaṃ uggaṇhāpesi. Sopi gaṇapāmokkho hutvā bahūnaṃ dhammavinayaṃ vācesi.
Soṇaka, however, was Dāsaka Thera's co-resident disciple. It is said that he was the son of a merchant in Kāsī, and at the age of fifteen, he went to Giribbaja for trade with his parents. Then, going to Veḷuvana with fifty-five boys, he saw Dāsaka Thera with his retinue and, being very pleased, asked for ordination. The Thera, having told him to get permission from his parents to ordain, went to his parents and, informing them of the matter, obtained their permission even though they were unwilling, and after taking ordination from the Thera along with the fifty-five boys, he attained arahantship after receiving full ordination. The Thera taught him the entire Buddha's teachings. He too, becoming the leader of a group, recited the Dhamma and Vinaya to many.
Siggavattheropana soṇakattherassa saddhivihāriko ahosi. So kira pāṭaliputte siggavo nāma amaccaputto hutvā tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu sampattiṃ anubhavamāno ekadivasaṃ attano sahāyena caṇḍavajjinā seṭṭhiputtena saddhiṃ saparivāro kukkuṭārāmaṃ gantvā tattha soṇakattheraṃ nirodhasamāpattiṃ samāpajjitvā nisinnaṃ disvā vanditvā attanā saddhiṃ anālapantaṃ ñatvā gantvā taṃ kāraṇaṃ bhikkhusaṅghaṃ pucchitvā bhikkhūhi ‘‘samāpattiṃ samāpannā nālapantī’’ti vutto ‘‘kathaṃ, bhante, samāpattito vuṭṭhahantī’’ti puna pucchitvā tehi ca bhikkhūhi ‘‘satthuno ceva saṅghassa ca pakkosanāya yathāparicchinnakālato āyusaṅkhayā ca vuṭṭhahantī’’ti vatvā tassa saparivārassa upanissayaṃ disvā saṅghassa vacanena nirodhā vuṭṭhāpitaṃ soṇakattheraṃ disvā ‘‘kasmā, bhante, mayā saddhiṃ nālapitthā’’ti pucchitvā therena ‘‘bhuñjitabbakaṃ kumāra bhuñjimhā’’ti vutte ‘‘sakkā nu kho, bhante, amhehipi taṃ bhojetu’’nti pucchitvā ‘‘sakkā, kumāra, amhādise katvā bhojetu’’nti vutte tamatthaṃ mātāpitūnaṃ ārocetvā tehi anuññāto attano sahāyena caṇḍavajjinā tehi ca pañcahi purisasatehi saddhiṃ soṇakattherassa santike pabbajitvā upasampanno ahosi. Tattha siggavo ca caṇḍavajjī ca dve upajjhāyasseva santike dhammavinayaṃ pariyāpuṇitvā aparabhāge chaḷabhiññā ahesuṃ.
Siggava Thera, however, was Soṇaka Thera's co-resident disciple. It is said that in Pāṭaliputta, Siggava was the son of a minister, enjoying wealth in three palaces suitable for the three seasons. One day, he went to Kukkuṭārāma with his friend Caṇḍavajji, the son of a wealthy man, along with their retinue, and there he saw Soṇaka Thera sitting having attained the Nirodha-samāpatti. After paying homage, realizing that he was not speaking with them, he went and asked the Saṅgha of monks about the reason. The monks said, "He is in a state of attainment and does not speak." He further asked, "How, venerable sirs, does he arise from the attainment?" Those monks, having seen the potential of him and his retinue, having said, "He arises from Nirodha by the summons of the Teacher and the Saṅgha, as well as from the end of the fixed time and the exhaustion of life," seeing Soṇaka Thera awakened from Nirodha by the word of the Saṅgha, asked, "Why, venerable sir, did you not speak with us?" When the Thera said, "Young man, we have already eaten what should be eaten," he asked, "Is it possible, venerable sir, for us to feed you that way?" When he said, "It is possible, young man, to feed one like us," he informed his parents of the matter, and with their permission, he went forth to Soṇaka Thera's presence along with his friend Caṇḍavajji and those five hundred men, and was fully ordained. There, Siggava and Caṇḍavajji, having learned the Dhamma and Vinaya in the presence of their preceptor, became possessors of the six supernormal knowledges later on.
Tissassapanamoggaliputtassaanupubbakathā parato āvi bhavissati.Vijitāvinoti vijitasabbakilesapaṭipakkhattā vijitavanto.Paramparāyāti paṭipāṭiyā, anukkamenāti vuttaṃ hoti.Jambusirivhayeti jambusadisanāme, jambunāmaketi vuttaṃ hoti. Mahantena hi jamburukkhena abhilakkhitattā dīpopi ‘‘jambū’’ti vuccati.Acchijjamānaṃavinassamānaṃ katvā.
The detailed story of Tissa, son of Moggali, will become clear later. Vijitāvi means "victorious," because he was victorious over all the opposing defilements. Paramparāya means "in order," that is, "in succession." Jambusirivhaye means "named after Jambu," that is, "named Jambu." Because it is distinguished by a large Jambu tree, the island is also called "Jambu." Acchijjamānaṃ means "making it unceasing," that is, "without perishing."
Vinayavaṃsantiādīhi tīhi vinayapāḷiyeva kathitā pariyāyavacanattā.Pakataññutanti veyyattiyaṃ, paṭubhāvanti vuttaṃ hoti.Dhuraggāho ahosīti padhānaggāhī ahosi, sabbesaṃ pāmokkho hutvā gaṇhīti vuttaṃ hoti. Bhikkhūnaṃ samudāyo samūhobhikkhusamudāyo,samaṇagaṇoti attho.
With Vinayavaṃsa, etc., only the Vinaya-pāḷi is stated, because of the synonymous expressions. Pakataññuta means "skilled," that is, "competent." Dhuraggāho ahosī means "he was the foremost leader," that is, "he took it after becoming the chief of all." The community of monks is bhikkhusamudāyo, meaning the assembly of ascetics.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Thus ends the commentary on the First Great Council
Paṭhamamahāsaṅgītikathāvaṇṇanā samattā.
in the Sāratthadīpanī, a sub-commentary to the Samantapāsādikā Vinaya commentary.
Dutiyasaṅgītikathāvaṇṇanā
Commentary on the Second Council
Jotayitvā ca sabbadhīti tameva saddhammaṃ sabbattha pakāsayitvā. ‘‘Jutimanto’’ti vattabbe gāthābandhavasena‘‘jutīmanto’’ti vuttaṃ, paññājotisampannāti attho, tejavantoti vā, mahānubhāvāti vuttaṃ hoti.Nibbāyiṃsūti anupādisesāya nibbānadhātuyā parinibbāyiṃsu. Pahīnasabbakilesattā natthi etesaṃ katthaci ālayo taṇhātianālayā,vītarāgāti vuttaṃ hoti.
Jotayitvā ca sabbadhī: Having illuminated the true Dhamma everywhere. Where it should have been "jutimanto," "jutīmanto" is said due to the constraints of verse, meaning "endowed with the light of wisdom," or "powerful," or "of great influence." Nibbāyiṃsū: They were extinguished in the Nibbāna-element without residue. Because all defilements are abandoned, there is no attachment, no craving, anywhere for them, therefore anālayā, meaning "free from passion."
Vassasataparinibbute bhagavatīti vassasataṃ parinibbutassa assāti vassasataparinibbuto, bhagavā, tasmiṃ parinibbānato vassasate atikkanteti vuttaṃ hoti.Vesālikāti vesālīnivāsino.Vajjiputtakāti vajjiraṭṭhe vesāliyaṃ kulānaṃ puttā.Kappati siṅgīloṇakappoti siṅgena loṇaṃ pariharitvā pariharitvā aloṇakapiṇḍapātena saddhiṃ bhuñjituṃ kappati, na sannidhiṃ karotīti adhippāyo.Kappati dvaṅgulakappoti dvaṅgulaṃ atikkantāya chāyāya vikāle bhojanaṃ bhuñjituṃ kappatīti attho.Kappati gāmantarakappoti ‘‘gāmantaraṃ gamissāmī’’ti pavāritena anatirittabhojanaṃ bhuñjituṃ kappatīti attho.Kappati āvāsakappoti ekasīmāyaṃ nānāsenāsanesu visuṃ visuṃ uposathādīni saṅghakammāni kātuṃ vaṭṭatīti attho.Kappati anumatikappoti ‘‘anāgatānaṃ āgatakāle anumatiṃ gahessāmī’’ti tesu anāgatesuyeva vaggena saṅghena kammaṃ katvā pacchā anumatiṃ gahetuṃ kappati, vaggakammaṃ na hotīti adhippāyo.Kappati āciṇṇakappoti ācariyupajjhāyehi āciṇṇo kappatīti attho. So pana ekacco kappati dhammiko, ekacco na kappati adhammikoti veditabbo.Kappati amathitakappoti yaṃ khīraṃ khīrabhāvaṃ vijahitaṃ dadhibhāvaṃ asampattaṃ, taṃ bhuttāvinā pavāritena anatirittaṃ bhuñjituṃ kappatīti attho.Kappati jalogiṃ pātunti etthajalogīti taruṇasurā. Yaṃ majjasambhāraṃ ekato kataṃ majjabhāvamasampattaṃ, taṃ pātuṃ vaṭṭatīti adhippāyo.Jātarūparajatanti sarasato vikāraṃ anāpajjitvā sabbadā jātaṃ rūpameva hotīti jātaṃ rūpametassāti jātarūpaṃ, suvaṇṇaṃ. Dhavalasabhāvatāya rājatīti rajataṃ, rūpiyaṃ.Susunāgaputtoti susunāgassa putto.
Vassasataparinibbute bhagavatī: One hundred years after the Blessed One's Parinibbāna, that is, one hundred years had passed since his Parinibbāna. Vesālikā: The inhabitants of Vesāli. Vajjiputtakā: Sons of families in Vesāli in the Vajji country. Kappati siṅgīloṇakappo: It is allowable to consume salt stored in a horn, set aside to be consumed with un-salted alms food, the intention being not to store it. Kappati dvaṅgulakappo: It is allowable to eat food at an improper time when the shadow is beyond two finger-breadths. Kappati gāmantarakappo: It is allowable for one who has given invitation, thinking "I will go to another village," to eat un-offered food. Kappati āvāsakappo: It is allowable to perform the Uposatha and other Saṅghakamma separately in different dwelling places within the same boundary. Kappati anumatikappo: It is allowable to perform a kamma by a group Saṅgha only to seek approval later thinking "I will obtain consent from those not present when they arrive," thus it is not considered a group action. Kappati āciṇṇakappo: It is allowable because it is traditionally practiced by teachers and preceptors. But it should be understood that some of these are allowable and in accordance with the Dhamma, while others are not allowable and against the Dhamma. Kappati amathitakappo: It is allowable for one who has finished eating and has given invitation to eat un-offered milk that has not left the state of milk and not reached the state of yogurt. Kappati jalogiṃ pātuṃ: Here, jalogī means young liquor. It is allowable to drink that which has liquor ingredients collected together, but has not reached the state of liquor. Jātarūparajata: Gold always exists as gold without undergoing change of its own nature, thus, that whose form is naturally gold is called jātarūpa, meaning gold. Because of its white nature, it is called rajata, meaning silver.
Kākaṇḍakaputtoti kākaṇḍakabrāhmaṇassa putto.Vajjīsūti janapadavacanattā bahuvacanaṃ kataṃ. Ekopi hi janapado ruḷhīsaddattā bahuvacanena vuccati.Yena vesālī, tadavasarīti yena disābhāgena vesālī avasaritabbā, yasmiṃ vā padese vesālī, tadavasari, taṃ pattoti attho.Mahāvane kūṭāgārasālāyanti etthamahāvanaṃnāma sayaṃjātamaropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ, idaṃ tādisaṃ na hotīti saparicchedaṃ mahantaṃ vananti mahāvanaṃ.Kūṭāgārasālāpana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ anto katvā haṃsavaṭṭakacchannena haṃsamaṇḍalākārena katā.
Susunāgaputto: The son of Susunāga. Kākaṇḍakaputto: The son of the brahmin Kākaṇḍaka. Vajjīsū: Because it is a term for a country, it is used in the plural. Even a single country is referred to in the plural because it is a conventional term. Yena vesālī, tadavasarī: By whichever direction Vesālī is to be approached, or in whichever region Vesālī is, he approached that place, he reached it. Mahāvane kūṭāgārasālāya: Here, Mahāvana is a large forest that grows naturally and is planted, with boundaries. But the Mahāvana near Kapilavatthu is connected to the Himalayas without boundaries and extends to the great ocean; this is not like that, so Mahāvana means a large forest with boundaries. Kūṭāgārasālā, however, is built in a monastery dependent on the Mahāvana, with the kūṭāgāra inside, covered with swan-shaped tiles in the shape of a swan.
Tadahuposatheti etthatadahūti tasmiṃ ahani, tasmiṃ divaseti attho. Upavasanti etthātiuposatho,upavasitabbadivaso.Upavasantīti ca sīlena vā sabbaso āhārassa ca abhuñjanasaṅkhātena anasanena vā khīrapānamadhupānādimattena vā upetā hutvā vasantīti attho. So panesa divaso aṭṭhamīcātuddasīpannarasībhedena tividho. Katthaci pana pātimokkhepi sīlepi upavāsepi paññattiyampi uposathasaddo āgato. Tathā hesa ‘‘āyāmāvuso kappina, uposathaṃ gamissāmā’’tiādīsu pātimokkhuddese āgato. ‘‘Evaṃ aṭṭhaṅgasamannāgato kho visākhe uposatho upavuttho’’tiādīsu (a. ni. 8.43) sīle. ‘‘Suddhassa ve sadā pheggu, suddhassuposatho sadā’’tiādīsu (ma. ni. 1.79) upavāse. ‘‘Uposatho nāma nāgarājā’’tiādīsu (dī. ni. 2.246; ma. ni. 3.258) paññattiyañca āgato. Tattha upecca vasitabbato uposatho pātimokkhuddeso. Upetena samannāgatena hutvā vasitabbato santāne vāsetabbato uposatho sīlaṃ. Asanādisaṃyamādiṃ vā upecca vasantīti uposatho upavāso. Tathārūpe hatthiassavisese uposathoti samaññāmattato uposatho paññatti. Idha pana ‘‘na, bhikkhave, tadahuposathe sabhikkhukā āvāsā’’tiādīsu (mahāva. 181) viya uposathadivaso adhippeto, tasmā tadahuposatheti tasmiṃ uposathadivaseti attho.Kaṃsapātinti suvaṇṇapātiṃ.Kahāpaṇampītiādīsu kahāpaṇassa samabhāgoaḍḍho. Pādocatutthabhāgo. Māsakoyevamāsakarūpaṃ. Sabbaṃ tāva vattabbanti iminā sattasatikakkhandhake (cūḷava. 446 ādayo) āgatā sabbāpi pāḷi idha ānetvā vattabbāti dasseti. Sā kuto vattabbāti āha‘‘yāva imāya pana vinayasaṅgītiyā’’tiādi. Saṅgāyitasadisameva saṅgāyiṃsūti sambandho.
Tadahuposathe: Here, tadahū means "on that day," that is, "on that day." Uposatho means that on which one observes, the day on which one should observe. Upavasantī means that they dwell being endowed with either virtue, or complete abstention from food, or with moderate intake such as milk, drinks, and honey. That day is of three kinds: the eighth, fourteenth, and fifteenth (lunar days). But in some places, the word uposatha also appears in the sense of the Pātimokkha, virtue, fasting, and designation. Thus, it appears in the recitation of the Pātimokkha in passages such as "Come, friend Kappina, let us go to observe the Uposatha." (Vin I 102) In virtue, in passages such as "Truly, Visākha, the Uposatha observed with these eight factors..." (A.N. 3.71). In fasting, in passages such as "The pure always have auspicious days, the pure always have the Uposatha." In designation, in passages such as "Uposatha is the name of the Nāga king." Here, uposatho is the recitation of the Pātimokkha because it is to be observed by approaching. Uposatho is virtue because it is to be dwelt upon by one who is endowed and associated with it. Uposatho is fasting because one dwells observing restraint from eating, etc. Uposatho is a designation because it is merely a designation for a particular kind of elephant or horse. Here, however, the Uposatha day is intended, as in "Monks, dwellings with monks should not be left empty on the Uposatha day." Therefore, tadahuposatheti means "on that Uposatha day." Kaṃsapāti means "a golden bowl." Among kahāpaṇampī, a half is a portion equal to half of a kahāpaṇa. Pādo means "a quarter." Māsakoyeva means "a māsaka coin." Sabbaṃ tāva vattabba means that all the Pāḷi that comes in the Sattasatikakkhandhaka (Cullavagga) should be brought here and stated. From where should it be stated? He says, ‘‘yāva imāya pana vinayasaṅgītiyā’’etc. The connection is that they rehearsed just like rehearsing.
Pubbe kataṃ upādāyāti pubbe kataṃ paṭhamasaṅgītimupādāya. Sā panāyaṃ saṅgītīti sambandho.Tesūti tesu saṅgītikārakesu theresu.Vissutāti gaṇapāmokkhatāya vissutā sabbattha pākaṭā. Tasmiñhi sannipāte aṭṭheva gaṇapāmokkhā mahātherā ahesuṃ, tesu ca vāsabhagāmī sumanoti dve therā anuruddhattherassa saddhivihārikā, avasesā cha ānandattherassa. Ete pana sabbepi aṭṭha mahātherā bhagavantaṃ diṭṭhapubbā. Idāni te there sarūpato dassento āha‘‘sabbakāmī cā’’tiādi.Sāṇasambhūtoti sāṇadesavāsī sambhūtatthero. Dutiyo saṅgahoti sambandho.Pannabhārāti patitakkhandhabhārā. ‘‘Bhārā have pañcakkhandhā’’ti (saṃ. ni. 3.22) hi vuttaṃ.Katakiccāti catūsu saccesu catūhi maggehi kattabbassa pariññāpahānasaachakiriyābhāvanāsaṅkhātassa soḷasavidhassapi kiccassa pariniṭṭhitattā katakiccā.
Pubbe kataṃ upādāyā: Based on what was done before, based on the First Council. The connection is that, that was the Council. Tesū: Among those Theras who were the reciters of the council. Vissutā: Renowned as leaders of the groups, well-known everywhere. In that assembly, there were only eight great Theras who were leaders of the groups. Among them, the two Theras, Vāsabhagāmī and Sumana, were co-resident disciples of Anuruddha Thera, and the remaining six were of Ānanda Thera. All these eight great Theras had seen the Blessed One. Now, showing those Theras in their real form, he says ‘‘sabbakāmī cā’’etc. Sāṇasambhūto: The Thera Sambhūta residing in the Sāṇa country. The connection is, the second compilation. Pannabhārā: Those who have cast off the burden of the aggregates. For it is said, "The five aggregates are truly a burden." Katakiccā: Those who have done what needs to be done, because the sixteen-fold task of knowing, abandoning, realizing, and developing the Four Noble Truths by the four paths is completed.
Abbudanti upaddavaṃ vadanti corakammampi bhagavato vacanaṃ thenetvā attano vacanassa dīpanato.Gaṇṭhipadepana ‘‘abbudaṃ gaṇḍo’’ti vuttaṃ.Imanti vakkhamānanidassanaṃ. Sandissamānā mukhāsammukhā. Uparibrahmalokūpapattiyā bhāvitamagganti uparibrahmaloke upapattiyā uppāditajjhānaṃ. Jhānañhi tatrūpapattiyā upāyabhāvato idha ‘‘maggo’’ti vuttaṃ. Upāyo hi ‘‘maggo’’ti vuccati. Vacanattho panettha – taṃ taṃ upapattiṃ maggati gavesati janeti nipphādetīti maggoti evaṃ veditabbo. Atthato cāyaṃ maggo nāma cetanāpi hoti cetanāsampayuttadhammāpi tadubhayampi. ‘‘Nirayañcāhaṃ, sāriputta, jānāmi nirayagāmiñca magga’’nti (ma. ni. 1.153) hi ettha cetanā maggo nāma.
Abbuda: They call it an affliction, even stealing the Blessed One's words and showing their own words. In Gaṇṭhipade, however, it is said "abbudaṃ gaṇḍo." Ima: The example that will be spoken. Sandissamānā mukhā: sammukhā. Uparibrahmalokūpapattiyā bhāvitamagga: The jhāna developed for rebirth in the higher Brahma worlds. Jhāna is called "magga" here because it is the means for rebirth there. For a means is called "magga." The meaning of the word here is to be understood thus: maggoti evaṃ veditabbo, because it seeks, investigates, generates, and produces that particular rebirth. In essence, this magga is both intention and the dhammas associated with intention. For here it is said, "Sāriputta, I know hell and the path leading to hell," intention is called the path.
‘‘Saddhā hiriyaṃ kusalañca dānaṃ,
"Faith, conscience, skill and generosity,
These qualities are followed by the good;
This they call the divine path,
By this one goes to the world of the gods." (A.N. 8.32; kathā. 479) –
saṅkhārūpapattisuttādīsu (ma. ni. 3.161) cetanāpi cetanāsampayuttadhammāpi maggo nāma. Imasmiṃ ṭhāne jhānassa adhippetattā cetanāsampayuttadhammā gahetabbā.
In the Saṅkhārūpapattisutta, etc. (M.N. 3.161), intention and the dhammas associated with intention are called magga. Since jhāna is intended in this place, the dhammas associated with intention should be taken.
Moggalibrāhmaṇassāti lokasammatassa aputtakassa moggalināmabrāhmaṇassa. Nanu ca kathametaṃ nāma vuttaṃ ‘‘moggalibrāhmaṇassa gehe paṭisandhiṃ gahessatī’’ti. Kiṃ uparūpapattiyā paṭiladdhasamāpattīnampi kāmāvacare uppatti hotīti? Hoti. Sā ca katādhikārānaṃ mahāpuññānaṃ cetopaṇidhivasena hoti, na sabbesanti daṭṭhabbaṃ. Atha mahaggatassa garukakammassa vipākaṃ paṭibāhitvā parittakammaṃ kathamattano vipākassa okāsaṃ karotīti? Ettha ca tāva tīsupigaṇṭhipadesuidaṃ vuttaṃ ‘‘nikantibaleneva jhānā parihāyati, tato parihīnajjhānā nibbattantī’’ti. Keci pana ‘‘anīvaraṇāvatthāya nikantiyā jhānassa parihāni vīmaṃsitvā gahetabbā’’ti vatvā evamettha kāraṇaṃ vadanti ‘‘satipi mahaggatakammuno vipākapaṭibāhanasamatthassa parittakammassapi abhāve ‘ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā’ti (dī. ni. 3.337; a. ni. 8.35; saṃ. ni. 4.352) vacanato kāmabhave cetopaṇidhi mahaggatakammassa vipākaṃ paṭibāhitvā parittakammuno vipākassa okāsaṃ karotī’’ti.
Moggalibrāhmaṇassāti: "Of Moggali Brāhmaṇa," meaning of Moggali Brāhmaṇa, who was well-known in the world, and had no children. But how is this name mentioned, that "he will take rebirth in the house of Moggali Brāhmaṇa"? Does rebirth in the desire realm occur even for those who have attained attainments through the power of form? It does occur. And that happens through the power of aspiration for those who have performed meritorious deeds, not for all, so it should be understood. But how does a minor action create an opportunity for its result, having counteracted the result of a major, weighty action? Here, in all three gaṇṭhipadas, it is said that "one falls away from jhāna only by insistence, and from there they are reborn with deteriorated jhāna." Some, however, saying that "the decline of jhāna due to insistence should be considered in a state of non-obstruction," explain the reason here thus: "Even with the existence of a major action capable of counteracting the result, in the absence of even a minor action, because of the saying, ‘The aspiration of one who is virtuous succeeds due to purity’ (dī. ni. 3.337; a. ni. 8.35; saṃ. ni. 4.352), aspiration in the desire realm, having counteracted the result of the major action, creates an opportunity for the result of the minor action."
Sādhusappurisāti etthasādhūti āyācanatthe nipāto, taṃ yācāmāti attho.Haṭṭhapahaṭṭhoti cittapīṇanavasena punappunaṃ santuṭṭho.Udaggudaggoti sarīravikāruppādanapītivasena udaggudaggo. Pītimā hi puggalo kāyacittānaṃ uggatattā abbhuggatattā ‘‘udaggo’’ti vuccati.Sādhūti paṭissuṇitvāti ‘‘sādhū’’ti paṭivacanaṃ datvā.Tīretvāti niṭṭhapetvā.Puna paccāgamiṃsūti puna āgamiṃsu.Tena kho pana samayenāti yasmiṃ samaye dutiyasaṅgītiṃ akaṃsu, tasmiṃ samayeti attho.Navakāti vuttamevatthaṃ vibhāvetuṃ‘‘daharabhikkhū’’ti vuttaṃ.Taṃ adhikaraṇaṃ na sampāpuṇiṃsūti taṃ vajjiputtakehi uppāditaṃ adhikaraṇaṃ vinicchinituṃ na sampāpuṇiṃsu nāgamiṃsu. No ahuvatthāti sambandho.Idaṃ daṇḍakammanti idāni vattabbaṃ sandhāya vuttaṃ. Yāvatāyukaṃ ṭhatvā parinibbutāti sambandho, yāva attano attano āyuparimāṇaṃ, tāva ṭhatvā parinibbutāti attho.
Sādhu sappurisāti: Here, sādhu is an indeclinable used in the sense of entreaty, meaning "we ask." Haṭṭhapahaṭṭhoti: repeatedly delighted due to the satisfying of the mind. Udaggudaggoti: elated due to the delight that causes bodily change. For a person filled with joy (pīti) is called "udaggo" because of the upliftment and elevation of body and mind. Sādhūti paṭissuṇitvāti: having given the reply "sādhu." Tīretvāti: having completed. Puna paccāgamiṃsūti: they returned again. Tena kho pana samayenāti: at the time when they held the Second Council, that is the meaning. Navakāti: to clarify the meaning already stated, ‘‘daharabhikkhū’’ti, "young monks," is said. Taṃ adhikaraṇaṃ na sampāpuṇiṃsūti: they did not arrive at or reach to resolve that issue raised by the Vajjiputtakas. "No ahuvatthāti sambandho" means "they were not able to resolve it." Idaṃ daṇḍakammanti: this is said alluding to what is to be said now. "Yāvatāyukaṃ ṭhatvā parinibbutāti sambandho" means having lived as long as their life span, they attained final Nibbāna, that is the meaning.
‘‘dutiyaṃ saṅgahaṃ katvā’’tiādi. Anāgatepi saddhammavuḍḍhiyā hetuṃ katvā parinibbutāti sambandho. Idāni ‘‘tepi nāma evaṃ mahānubhāvā therā aniccatāya vasaṃ gatā, kimaṅgaṃ pana aññe’’ti saṃvejetvā ovadanto āha‘‘khīṇāsavā’’tiādi.Aniccatāvasanti aniccatāvasattaṃ, aniccatāyattabhāvaṃ aniccatādhīnabhāvanti vuttaṃ hoti.Jammiṃlāmakaṃdurabhisambhavaṃanabhibhavanīyaṃ atikkamituṃ asakkuṇeyyaṃ aniccataṃ evaṃ ñatvāti sambandho. Keci pana ‘‘durabhisambhava’’nti ettha ‘‘pāpuṇituṃ asakkuṇeyya’’nti imamatthaṃ gahetvā ‘‘yaṃ durabhisambhavaṃ niccaṃ amataṃ padaṃ, taṃ pattuṃ vāyame dhīro’’ti sambandhaṃ vadanti.Sabbākārenāti sabbappakārena vattabbaṃ kiñcipi asesetvā dutiyasaṅgīti saṃvaṇṇitāti adhippāyo.
‘‘dutiyaṃ saṅgahaṃ katvā’’tiādi: "Having made the Second Compilation," etc. "Anāgatepi saddhammavuḍḍhiyā hetuṃ katvā parinibbutāti sambandho" means "having made a cause for the increase of the Good Dhamma in the future, they attained final Nibbāna." Now, arousing a sense of urgency and admonishing, saying, "Even those elders of such great power were subject to impermanence, what of others?" he says, ‘‘khīṇāsavā’’tiādi: "Consummate ones," etc. Aniccatāvasanti: "Subject to impermanence," means being under the power of impermanence, being dependent on impermanence, being under the control of impermanence. Jammiṃlāmakaṃdurabhisambhavaṃanabhibhavanīyaṃ atikkamituṃ asakkuṇeyyaṃ aniccataṃ evaṃ ñatvāti sambandho: "Having known impermanence as something difficult to overcome, unconquerable, and impossible to surpass." Some, however, taking durabhisambhavanti to mean "impossible to attain," say that it is connected as "the wise one should strive to attain that which is difficult to attain, the eternal and deathless state." Sabbākārenāti: "In every way," the intention is that the Second Council is described without leaving anything unsaid in any way.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Thus ends the Sāratthadīpanī, a sub-commentary to the Vinaya Aṭṭhakathā, called Samantapāsādikā.
Dutiyasaṅgītikathāvaṇṇanā samattā.
The Explanation of the Second Council is complete.
Tatiyasaṅgītikathāvaṇṇanā
The Account of the Third Council
Imissā pana saṅgītiyā dhammasaṅgāhakattherehi nikkaḍḍhitā te dasasahassā vajjiputtakā bhikkhū pakkhaṃ pariyesamānā attano attano anurūpaṃ dubbalapakkhaṃ labhitvā visuṃ mahāsaṅghikaṃ ācariyakulaṃ nāma akaṃsu, tato bhijjitvā aparāni dve ācariyakulāni jātāni gokulikā ca ekabyohārikā ca. Gokulikanikāyato bhijjitvā aparāni dve ācariyakulāni jātāni paṇṇattivādā ca bāhuliyā ca. Bahussutikātipi tesaṃyeva nāmaṃ, tesaṃyeva antarā cetiyavādā nāma apare ācariyavādā uppannā. Evaṃ mahāsaṅghikācariyakulato dutiye vassasate pañcācariyakulāni uppannāni, tāni mahāsaṅghikehi saddhiṃ cha honti.
Having been expelled by the elders who compiled the Dhamma at this Council, those ten thousand Vajjiputtaka monks, seeking a faction, having found a weak faction suitable to them, separately formed a school of teachers called the Mahāsaṅghika. Then, having split from that, two other schools of teachers arose, the Gokulika and the Ekabyohārika. Having split from the Gokulika school, two other schools of teachers arose, the Paṇṇattivādā and the Bāhuliyā. Bahussutikātipi is also a name for them; within them, other teacher-vādās called Cetiyavādā arose. Thus, from the Mahāsaṅghika school of teachers, in the second century, five schools of teachers arose; these, together with the Mahāsaṅghikas, are six.
Tasmiṃyeva dutiye vassasate theravādato bhijjitvā dve ācariyavādā uppannā mahisāsakā ca vajjiputtakā ca. Tattha vajjiputtakavādato bhijjitvā apare cattāro ācariyavādā uppannā dhammuttarikā bhaddayānikā channāgārikā samitikāti. Puna tasmiṃyeva dutiye vassasate mahisāsakavādato bhijjitvā sabbatthivādā dhammaguttikāti dve ācariyavādā uppannā. Puna sabbatthivādakulato bhijjitvā kassapikā nāma jātā, kassapikesupi bhinnesu apare saṅkantikā nāma jātā, saṅkantikesu bhinnesu suttavādā nāma jātāti theravādato bhijjitvā ime ekādasa ācariyavādā uppannā, te theravādena saddhiṃ dvādasa honti. Iti ime ca dvādasa mahāsaṅghikānañca cha ācariyavādāti sabbe aṭṭhārasa ācariyavādā dutiye vassasate uppannā. Aṭṭhārasa nikāyātipi aṭṭhārasācariyakulānītipi etesaṃyeva nāmaṃ. Etesu pana sattarasa vādā bhinnakā, theravādoveko asambhinnakoti veditabbo. Vuttampi cetaṃ dīpavaṃse –
In that same second century, having split from the Theravāda, two schools of teachers arose: the Mahisāsakā and the Vajjiputtakā. There, having split from the Vajjiputtaka school, four other schools of teachers arose: the Dhammuttarikā, the Bhaddayānikā, the Channāgārikā, and the Samitikā. Again, in that same second century, having split from the Mahisāsaka school, two schools of teachers arose: the Sarvāstivādā and the Dharmaguptikā. Again, having split from the Sarvāstivāda school, the Kāśyapikā arose; when the Kāśyapikas split, the Saṅkāntikā arose; when the Saṅkāntikas split, the Sūtravādā arose. Thus, these eleven schools of teachers arose having split from the Theravāda; these, together with the Theravāda, are twelve. Thus, these twelve and the six schools of teachers of the Mahāsaṅghikas, in total, eighteen schools of teachers, arose in the second century. Aṭṭhārasa nikāyātipi aṭṭhārasācariyakulānītipi is also a name for these. Among these, seventeen vādās are split, the Theravāda alone should be understood as un-split. This was also said in the Dīpavaṃsa –
‘‘Nikkaḍḍhitā pāpabhikkhū, therehi vajjiputtakā;
‘‘The wicked monks, the Vajjiputtakas, were expelled by the elders;
Having obtained another faction, many people spoke what was not-Dhamma.
‘‘Dasasahassā samāgantvā, akaṃsu dhammasaṅgahaṃ;
‘‘Having gathered ten thousand, they made a compilation of the Dhamma;
Therefore this Dhamma compilation is called the Great Compilation (Mahāsaṅgīti).
‘‘Mahāsaṅgītikā bhikkhū, vilomaṃ akaṃsu sāsane;
‘‘The monks of the Great Compilation, reversed the Teaching;
Having broken the original compilation, they made another compilation.
‘‘Aññatra saṅgahitaṃ suttaṃ, aññatra akariṃsu te;
‘‘A Sutta compiled elsewhere, they made elsewhere;
They broke the meaning and the Dhamma, in the Vinaya and in the five Nikāyas.
‘‘Pariyāyadesitañcāpi, atho nippariyāyadesitaṃ;
‘‘That taught by implication, and that taught without implication;
Without knowing the definitive meaning and the meaning requiring interpretation, the monks,
‘‘Aññaṃ sandhāya bhaṇitaṃ, aññaṃ atthaṃ ṭhapayiṃsu te;
‘‘Something spoken with one intention, they established with another meaning;
By the shadow of the letter, those monks destroyed much meaning.
‘‘Chaḍḍetvāna ekadesaṃ, suttaṃ vinayagambhiraṃ;
‘‘Having discarded one part, the Sutta and Vinaya, profound;
A resembling Sutta and Vinaya, that they made another.
‘‘Parivāraṃ atthuddhāraṃ, abhidhammaṃ chappakaraṇaṃ;
‘‘The Parivāra, the Attha-uddhāra, the Abhidhamma in six sections;
The Paṭisambhidā and the Niddesa, and one part of the Jātaka;
Having rejected so much, they made others.
‘‘Nāmaṃ liṅgaṃ parikkhāraṃ, ākappakaraṇāni ca;
‘‘Name, gender, requisites, and ways of behaving;
Having abandoned the natural state, that also they made another.
‘‘Pubbaṅgamā bhinnavādā, mahāsaṅgītikārakā;
‘‘Those who went before with differing views, those who made the Great Compilation;
By their imitation, many differing views arose.
‘‘Tato aparakālamhi, tasmiṃ bhedo ajāyatha;
‘‘Then at a later time, in that, a split arose;
The Gokulikā and Ekabyohāri, the monks split in two.
‘‘Gokulikānaṃ dve bhedā, aparakālamhi jāyatha;
‘‘Of the Gokulikas, two splits, at a later time arose;
The Bahussutikā and Paññatti, the monks split in two.
‘‘Cetiyā ca punavādī, mahāsaṅgītibhedakā;
‘‘The Cetiyā also again speak, breakers of the Great Compilation;
These five views, all have the Great Compilation as their root.
‘‘Atthaṃ dhammañca bhindiṃsu, ekadesañca saṅgahaṃ;
‘‘They broke the meaning and the Dhamma, and one part of the compilation;
And one part of the text, having discarded, they made another.
‘‘Nāmaṃ liṅgaṃ parikkhāraṃ, ākappakaraṇāni ca;
‘‘Name, gender, requisites, and ways of behaving;
Having abandoned the natural state, that also they made another.
‘‘Visuddhattheravādamhi, puna bhedo ajāyatha;
‘‘In the pure Theravāda, again a split arose;
The Mahisāsakā and Vajjiputtakā, the monks split in two.
‘‘Vajjiputtakavādamhi, catudhā bhedo ajāyatha;
‘‘In the Vajjiputtaka view, a fourfold split arose;
The Dhammattarikā, Bhaddayānikā, Channāgārikā, and Samiti.
‘‘Mahisāsakānaṃ dve bhedā, aparakālamhi ajāyatha;
‘‘Of the Mahisāsakas, two splits, at a later time arose;
The Sarvāstivādā and Dharmagupta, the monks split in two.
‘‘Sabbatthivādānaṃ kassapikā, saṅkanti kassapikena ca;
‘‘Of the Sarvāstivādins, the Kāśyapikā, and the Saṅkrānti from the Kāśyapika;
Of the Saṅkrāntikas, the Sūtravādī, gradually split off.
‘‘Ime ekādasa vādā, pabhinnā theravādato;
‘‘These eleven views, split off from the Theravāda;
They broke the meaning and the Dhamma, and one part of the compilation;
And one part of the text, having discarded, they made another.
‘‘Nāmaṃ liṅgaṃ parikkhāraṃ, ākappakaraṇāni ca;
‘‘Name, gender, requisites, and ways of behaving;
Having abandoned the natural state, that also they made another.
‘‘Sattarasa bhinnavādā, ekavādo abhinnako;
‘‘Seventeen differing views, one view without difference;
All are eighteen, together with those differing views;
Like a great Nigrodha tree, the Theravāda is the most excellent.
‘‘Anūnaṃ anadhikañca, kevalaṃ jinasāsanaṃ;
‘‘Not deficient and not excessive, the Jina's teaching is complete;
Like thorns on a tree, the remaining views arose.
‘‘Paṭhame vassasate natthi, dutiye vassasatantare;
‘‘In the first century there were none, in the second century;
Seventeen differing views, arose in the Jina’s teaching.’’
‘‘tissopi kho mahābrahmā brahmalokato cavitvā moggalibrāhmaṇassa gehe paṭisandhiṃ aggahesī’’tiādi.
‘‘tissopi kho mahābrahmā brahmalokato cavitvā moggalibrāhmaṇassa gehe paṭisandhiṃ aggahesī’’tiādi: "Tissa, the Great Brahmā, having passed away from the Brahma realm, took rebirth in the house of Moggali Brāhmaṇa," etc.
gehe paṭisandhiṃ aggahesīti moggalibrāhmaṇassa gehe brāhmaṇiyā kucchimhi paṭisandhiṃ aggahesīti attho. Gehassa pana tannissayattā nissite nissayavohāravasena ‘‘gehe paṭisandhiṃ aggahesī’’ti vuttaṃ yathā ‘‘mañcā ukkuṭṭhiṃ karonti, sabbo gāmo āgato’’ti.Sattavassānīti accantasaṃyoge upayogavacanaṃ.Aticchathāti atikkamitvā icchatha, idha bhikkhā na labbhati, ito aññattha gantvā bhikkhaṃ pariyesathāti adhippāyo.‘‘Bho pabbajitā’’tiādi brāhmaṇo attano gehe bhikkhālābhaṃ anicchanto āha.Paṭiyāditabhattatoti sampādetvā ṭhapitabhattato.Tadupiyanti tadanurūpaṃ.Upasamaṃ disvāti therassa kāyacittavūpasamaṃ punappunaṃ disvā, ñatvāti attho. Iriyāpathavūpasamasandassanena hi tannibandhino cittassa yoniso pavattiupasamopi viññāyati.Bhiyyoso mattāya pasīditvāti punappunaṃ visesato adhikataraṃ pasīditvā.Bhattavissaggakaraṇatthāyāti bhattakiccakaraṇatthāya.Adhivāsetvāti sampaṭicchitvā.
gehe paṭisandhiṃ aggahesīti: "Took rebirth in the house" means he took rebirth in the womb of the brahmin woman in the house of Moggali Brāhmaṇa. However, because the house is the basis for that, it is said "he took rebirth in the house" in the manner of using the location for what is located there, just as "the couches are coughing, the whole village has come." Sattavassānīti: "For seven years," the accusative is used in the sense of continuous association. Aticchathāti: "Go beyond," meaning, go past and desire; the intention is, "alms are not obtained here, go elsewhere and seek alms." ‘‘Bho pabbajitā’’tiādi: "Good sirs, renunciants," etc., the brahmin said, not wanting to obtain alms for the monks in his house. Paṭiyāditabhattatoti: "From the prepared and set aside meal." Tadupiyanti: "Suitable to that." Upasamaṃ disvāti: "Having seen the calmness," meaning, having repeatedly seen, known, the calmness of body and mind of the elder. For by showing the calmness of posture, the wise turning of the mind bound to it is also known. Bhiyyoso mattāya pasīditvāti: "Having become increasingly pleased, even more especially pleased." Bhattavissaggakaraṇatthāyāti: "For the purpose of doing the meal duty." Adhivāsetvāti: "Having accepted."
Soḷasavassuddesikoti soḷasavassoti uddisitabbo voharitabboti soḷasavassuddeso, soyeva soḷasavassuddesiko. Soḷasavassoti vā uddisitabbataṃ arahatīti soḷasavassuddesiko, soḷasavassāni vā uddisitabbāni assāti soḷasavassuddesiko, soḷasavassoti uddeso vā assa atthīti soḷasavassuddesiko, atthato pana soḷasavassikoti vuttaṃ hoti.Tiṇṇaṃ vedānaṃ pāragūti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ paguṇakaraṇavasena pāraṃ gatoti pāragū. Pāragūti cettha niccasāpekkhatāya samāsādikaṃ veditabbaṃ.Laggetvāti olambetvā.Na ca kācīti etthaca-saddo avadhāraṇe, kāci kathā neva uppajjatīti attho.Pallaṅkanti nisīditabbāsanaṃ.Uppajjissatīti etthāpi ‘‘kathā’’ti idaṃ ānetvā sambandhitabbaṃ.Kupito anattamanoti kopena kupito, anattamano domanassena. Domanassasamaṅgī hi puggalo pītisukhehi na attamano na attacittoti anattamanoti vuccati. Na sakamanoti vā anattamano attano vase aṭṭhitacittattā.
Soḷasavassuddesikoti: "Sixteen years old," meaning one who should be designated and referred to as sixteen years old, therefore, sixteen years is the designation, he is sixteen years of designation. Or, he deserves to be designated as sixteen years old, therefore he is sixteen years of designation; or, sixteen years should be designated for him, therefore he is sixteen years of designation; or, he has a designation of sixteen years, therefore he is sixteen years of designation; but in meaning, it is said that he is sixteen years old. Tiṇṇaṃ vedānaṃ pāragūti: "Gone to the far shore of the three Vedas," meaning he has gone to the far shore in terms of mastering the three Vedas known as the Ṛgveda, Yajurveda, and Sāmaveda. Here, pāragūti should be understood as an adjective in a continuous relationship. Laggetvāti: "Having hung." Na ca kācīti: here, the word ca is for emphasis, meaning no talk arises. Pallaṅkanti: "Couch," meaning a seat to sit on. Uppajjissatīti: "Will arise," here also, the word "talk" should be brought in and connected. Kupito anattamanoti: "Angry and displeased," angry with anger, displeased with displeasure. For a person endowed with displeasure is called displeased because he is not pleased or content in mind with joy and happiness. Or, anattamano means not one’s own mind because the mind is not established in one’s control.
Caṇḍikkabhāveti caṇḍiko vuccati caṇḍo thaddhapuggalo, tassa bhāvo caṇḍikkaṃ, thaddhabhāvoti attho. Idha pana ‘‘caṇḍikkabhāve’’ti vuttattā caṇḍikoyeva caṇḍikkanti gahetabbaṃ, tena ‘‘caṇḍikkabhāve’’ti ettha thaddhabhāveti attho veditabbo.Kiñci mantanti kiñci vedaṃ.Aññe ke jānissantīti na keci jānissantīti adhippāyo.Pucchitvā sakkā jānitunti attano padesañāṇe ṭhitattā thero evamāha. Sabbaññubuddhā eva hi ‘‘puccha, māṇava, yadākaṅkhasī’’tiādinā paccekabuddhādīhi asādhāraṇaṃ sabbaññupavāraṇaṃ pavārenti. Sāvakā pana padesañāṇe ṭhitattā ‘‘sutvā vedissāmā’’ti vā ‘‘pucchitvā sakkā jānitu’’nti vā vadanti.
Caṇḍikkabhāveti: "In a state of stubbornness," caṇḍiko means a stubborn, obstinate person; his state is caṇḍikkaṃ, meaning obstinacy. Here, however, because "caṇḍikkabhāve" is said, caṇḍika itself should be taken as caṇḍikkaṃ, therefore, in "caṇḍikkabhāve," the meaning should be understood as obstinacy. Kiñci mantanti: "Some mantra," meaning some Veda. Aññe ke jānissantīti: "Who else will know?" The intention is, "no one will know." Pucchitvā sakkā jānitunti: "It is possible to know by asking," the elder said thus because he was established in knowledge of a region. For only the All-Knowing Buddhas grant the all-knowing invitation, uncommon to Paccekabuddhas and others, with "Ask, young man, whatever you wish," etc. Disciples, however, being established in knowledge of a region, say either "we will know by hearing" or "it is possible to know by asking."
Tīsu vedesūtiādīsu tayo vedā pubbe vuttanayā eva.Nighaṇḍūti nāmanighaṇḍurukkhādīnaṃ vevacanappakāsakaṃ satthaṃ,vevacanappakāsakanti ca pariyāyasaddadīpakanti attho, ekekassa atthassa anekapariyāyavacanavibhāvakanti vuttaṃ hoti. Nidassanamattañcetaṃ anekesaṃ atthānaṃ ekasaddassa vacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Vacanīyavācakabhāvena atthaṃ saddañca nikhaṇḍeti bhindati vibhajja dassetīti nikhaṇḍu, so eva idha kha-kārassa gha-kāraṃ katvā nighaṇḍūti vutto.Keṭubhanti kiriyākappavikappo kavīnaṃ upakārasatthaṃ. Ettha cakiriyākappavikappoti vacībhedādilakkhaṇā kiriyā kappīyati vikappīyati etenāti kiriyākappo, so pana vaṇṇapadabandhapadatthādivibhāgato bahuvikappoti kiriyākappavikappoti vuccati. Idañca mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi satasahassaparimāṇo nayādicariyādikaṃ pakaraṇaṃ. Vacanatthato pana kiṭati gameti kiriyādivibhāgaṃ, taṃ vā anavasesapariyādānato gamento pūretīti keṭubhanti vuccati, saha nighaṇḍunā keṭubhena casanighaṇḍukeṭubhā,tayo vedā. Tesu sanighaṇḍukeṭubhesu. Ṭhānakaraṇādivibhāgato nibbacanavibhāgato ca akkharā pabhedīyanti etenāti akkharappabhedo, sikkhā ca nirutti ca. Saha akkharappabhedenātisākkharappabhedā,tesu sākkharappabhedesu.Itihāsapañcamesūti athabbanavedaṃ catutthaṃ katvā ‘‘itiha āsa itiha āsā’’ti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā, tayo vedā. Tesu itihāsapañcamesu.Neva attanā passatīti neva sayaṃ passati, neva jānātīti attho.Puccha, byākarissāmīti ‘‘sabbāpi pucchā vedesuyeva antogadhā’’ti sallakkhento evamāha.
Tīsu vedesūti etc., the three Vedas are as previously described. Nighaṇḍūti is the name of a Nighaṇḍu, a treatise revealing synonyms for things like trees; vevacanappakāsaka means revealing synonyms, that is, a term that illuminates synonymous words, indicating the distinction of multiple synonyms for a single meaning. This is merely an example, as that text functions by distinguishing how one word can express multiple meanings. Nikhaṇḍu dissects and shows the meaning and word, differentiating them in terms of what should be expressed and what expresses it; therefore, it is called nikhaṇḍu. Here, the kha-sound is changed to gha, and it is called nighaṇḍu. Keṭubha means a variety of actions and forms, a treatise beneficial to poets. Here, kiriyākappavikappo means an action (kiriya) is formed (kappīyati) and varied (vikappīyati) by it, characterized by differences in speech, etc.; thus it is kiriyākappo. But that is called kiriyākappavikappo because it has many variations in terms of the division of sounds, words, compounds, word meanings, etc. And this is said with reference to the basic treatise on action-forms. That amounts to a hundred thousand, a section on conduct according to guidance, etc. But, according to the meaning of the word, it is called keṭubha because it indicates or completes the division of action, etc., by thoroughly taking up the remainder. Sanighaṇḍukeṭubhā, together with the Nighaṇḍu and Keṭubha, are the three Vedas. In those, together with the Nighaṇḍu and Keṭubha. Sākkharappabhedā, akkhara is divided by it, in terms of place of articulation, etc., and in terms of etymological division; thus it is akkharappabhedo, which is both phonology (sikkhā) and etymology (nirutti). Together with phonology and etymology, it is sākkharappabhedā, in those with phonology and etymology. Itihāsapañcamesū is the Atharvaveda made the fourth, and itihāsa (history) is the fifth of these, which is connected to statements like “Thus it was, thus it was,” and is known as ancient narratives. In those itihāsapañcamesu. Neva attanā passatī means he does not see for himself, he does not know. Puccha, byākarissāmī—realizing that “all questions are contained within the Vedas,” he said this.
Yassa cittantiādipañhadvayaṃ cuticittasamaṅgino khīṇāsavassa cuticittassa uppādakkhaṇaṃ sandhāya vuttaṃ. Tattha paṭhamapañheuppajjatīti uppādakkhaṇasamaṅgitāya uppajjati.Na nirujjhatīti nirodhakkhaṇaṃ appattatāya na nirujjhati.Tassa cittanti tassa puggalassa tato paṭṭhāya cittaṃ nirujjhissati nuppajjissatīti pucchati.Yassa vā panātiādike pana dutiyapañhenirujjhissatīti yassa cittaṃ bhaṅgakkhaṇaṃ patvā nirujjhissati.Nuppajjissatīti bhaṅgato parabhāge sayaṃ vā aññaṃ vā nuppajjissati, tassa puggalassa cittaṃ uppajjati na nirujjhatīti pucchati. Imesaṃ pana pañhānaṃ paṭhamo pañho vibhajjabyākaraṇīyo, tasmā ‘‘yassa cittaṃ uppajjati na nirujjhati, tassa cittaṃ nirujjhissati nuppajjissatī’’ti (yama. 2.cittayamaka.63) evaṃ puṭṭhena satā evamayaṃ pañho ca vissajjetabbo ‘‘pacchimacittassa uppādakkhaṇe tesaṃ cittaṃ uppajjati na nirujjhati nirujjhissati na uppajjissati, itaresaṃ cittassa uppādakkhaṇe tesaṃ cittaṃ uppajjati na nirujjhati, nirujjhissati ceva uppajjissati cā’’ti (yama. 2.cittayamaka.63). Yesañhi paricchinnavaṭṭadukkhānaṃ khīṇāsavānaṃ sabbapacchimassa cuticittassa uppādakkhaṇe vattati, tesaṃ tadeva cuticittaṃ nirujjhissati nuppajjissatīti. Uppādappattatāya uppajjati nāma, bhaṅgaṃ appattatāya na nirujjhati. Bhaṅgaṃ pana patvā taṃ tesaṃ cittaṃ nirujjhissati, tato appaṭisandhikattā aññaṃ na uppajjissati. Ṭhapetvā pana pacchimacittasamaṅgikhīṇāsavaṃ itaresaṃ sekkhāsekkhaputhujjanānaṃ uppādakkhaṇasamaṅgicittaṃ uppādappattatāya uppajjati nāma, bhaṅgaṃ appattatāya na nirujjhati. Bhaṅgaṃ pana patvā nirujjhissateva, aññaṃ pana tasmiṃ vā aññasmiṃ vā attabhāve uppajjissati ceva nirujjhissati ca. Dutiyo pana pañho arahato cuticittassa uppādakkhaṇe niyamitattā ekaṃsabyākaraṇīyo, tasmā ‘‘yassa vā pana cittaṃ nirujjhissati na uppajjissati, tassa cittaṃ uppajjati na nirujjhatī’’ti puṭṭhena ‘‘āmantā’’ti vattabbaṃ. Khīṇāsavassa hi uppādakkhaṇasamaṅgicuticittaṃ bhaṅgaṃ patvā nirujjhissati nāma, tato paraṃ nuppajjissati. Uppādakkhaṇasamaṅgitāya pana uppajjati ceva bhaṅgaṃ appattatāya na nirujjhati cāti vuccati.
The pair of questions beginning with Yassa cittaṃ are said with reference to the moment of arising of the cessation-consciousness of an arahant endowed with cessation-consciousness. There, in the first question, uppajjatī means it arises because it is endowed with the moment of arising. Na nirujjhatī means it does not cease because it has not reached the moment of cessation. Tassa cittaṃ asks whether the consciousness of that person will cease or not arise from then on. In the second question beginning with Yassa vā panā, nirujjhissatī means the consciousness of whomever will cease upon reaching the moment of dissolution. Nuppajjissatī means for that person, will consciousness arise or not arise, either itself or something else, after dissolution? These questions, however, the first question should be answered by distinguishing, therefore, when asked, "For whomever consciousness arises and does not cease, will consciousness cease or not arise?" (yama. 2.cittayamaka.63), this question should be answered thus: "For those whose final consciousness is in the moment of arising of the final consciousness, consciousness arises and does not cease, it will cease and will not arise; for others, in the moment of arising of consciousness, consciousness arises and does not cease, it will both cease and arise" (yama. 2.cittayamaka.63). For those arahants whose round of suffering is finite, what exists at the moment of arising of their very last cessation-consciousness, that very cessation-consciousness will cease and will not arise. Because of reaching arising, it is said to arise, and because of not reaching dissolution, it does not cease. But upon reaching dissolution, that consciousness of theirs will cease, and because there is no rebirth after that, nothing else will arise. But setting aside the arahant endowed with the final consciousness, for the consciousness endowed with the moment of arising of the other learners, adepts, and worldlings, because of reaching arising, it is said to arise, and because of not reaching dissolution, it does not cease. But upon reaching dissolution, it will indeed cease, and another will arise and cease in that or another existence. The second question, however, because of the fixed nature of the moment of arising of the arahant's cessation-consciousness, is to be answered directly, therefore, when asked, "For whomever consciousness will cease and not arise, does consciousness arise and not cease?" one should say, "Yes." For the cessation-consciousness endowed with the moment of arising of an arahant, upon reaching dissolution, will indeed cease, and after that, it will not arise. But because of being endowed with the moment of arising, it is said to arise, and because of not reaching dissolution, it does not cease.
‘‘māṇavo uddhaṃ vā adho vā harituṃ asakkonto’’tiādi. Tatthauddhaṃ vā adho vā harituṃ asakkontoti uparimapade vā heṭṭhimapadaṃ, heṭṭhimapade vā uparimapadaṃ atthato samannāharituṃ asakkontoti attho, pubbenāparaṃ yojetvā pañhassa atthaṃ paricchindituṃ asakkontoti vuttaṃ hoti.Dvattiṃsākārakammaṭṭhānaṃ tāva ācikkhīti ‘‘atthi imasmiṃ kāye’’tiādikaṃ dvattiṃsākārakammaṭṭhānaṃ ‘‘mantassa upacāro aya’’nti paṭhamaṃ ācikkhi. Sotāpannānaṃ sīlesu paripūrakāritāya samādinnasīlato natthi parihānīti āha‘‘abhabbo dāni sāsanato nivattitu’’nti.Vaḍḍhetvāti uparimaggatthāya kammaṭṭhānaṃ vaḍḍhetvā.Appossukko bhaveyya buddhavacanaṃ gahetunti arahattappattiyā katakiccabhāvatoti adhippāyo. Vohāravidhimhi chekabhāvatthaṃ‘‘upajjhāyo maṃ bhante tumhākaṃ santikaṃ pahiṇī’’tiādi vuttaṃ.
‘‘māṇavo uddhaṃ vā adho vā harituṃ asakkonto’’ etc. There, uddhaṃ vā adho vā harituṃ asakkonto means being unable to bring together the upper term or the lower term, or the lower term or the upper term, in meaning; that is, being unable to determine the meaning of the question by connecting what comes before with what comes after. Dvattiṃsākārakammaṭṭhānaṃ tāva ācikkhī means he first explained the thirty-two parts of the body meditation beginning with "There is in this body," saying, "This is the treatment for the mantra." Because those with stream-entry are complete in their precepts, there is no falling away from the precepts undertaken, thus he said, ‘‘abhabbo dāni sāsanato nivattitu’’—"he is now incapable of turning back from the teaching." Vaḍḍhetvā means having developed the meditation for the sake of the higher paths. Appossukko bhaveyya buddhavacanaṃ gahetu—the intention is because of having done what needed to be done for the attainment of arahantship. The following was said to show proficiency in customary procedure: ‘‘upajjhāyo maṃ bhante tumhākaṃ santikaṃ pahiṇī’’ etc.
Udakadantaponaṃ upaṭṭhāpesīti paribhogatthāya udakañca dantakaṭṭhañca paṭiyādetvā ṭhapesi. Dante punanti visodhenti etenāti dantaponaṃ vuccati dantakaṭṭhaṃ. Guṇavantānaṃ saṅgahetabbabhāvato thero sāmaṇerassa ca khantivīriyaupaṭṭhānādiguṇe paccakkhakaraṇatthaṃ vināva abhiññāya pakatiyā vīmaṃsamāno puna sammajjanādiṃ akāsi. ‘‘Sāmaṇerassa cittadamanatthaṃ akāsī’’tipi vadanti.Buddhavacanaṃ paṭṭhapesīti buddhavacanaṃ uggaṇhāpetuṃ ārabhi.Ṭhapetvā vinayapiṭakanti ettha ‘‘sāmaṇerānaṃ vinayapariyāpuṇanaṃ cārittaṃ na hotīti ṭhapetvā vinayapiṭakaṃ avasesaṃ buddhavacanaṃ uggaṇhāpesī’’ti tīsupigaṇṭhipadesuvuttaṃ.Avassikova samānoti upasampadato paṭṭhāya aparipuṇṇaekavassoti adhippāyo. Moggaliputtatissattherassa hadaye patiṭṭhāpitampi buddhavacanaṃ vohāravasena tassa hatthe patiṭṭhāpitaṃ nāma hotīti katvā vuttaṃ‘‘hatthe sakalaṃ buddhavacanaṃ patiṭṭhāpetvā’’ti.Yāvatāyukaṃ ṭhatvā parinibbāyiṃsūti moggaliputtatissattherassa hatthe sakalasāsanapatiṭṭhāpanena dutiyasaṅgītikārakāropitadaṇḍakammato muttā hutvā yāvatāyukaṃ ṭhatvā parinibbāyiṃsu.
Udakadantaponaṃ upaṭṭhāpesī—he prepared and set out water and a toothpick for use. Dantapona means a toothpick, because it cleanses the teeth. Because of the need to gather those with good qualities, the Elder, without even direct knowledge, but naturally examining, did sweeping etc. again, in order to make apparent the qualities of patience, effort, attendance, etc. of the novice. Some say, "He did it to tame the novice's mind." Buddhavacanaṃ paṭṭhapesī—he began to have the Buddha's word learned. Ṭhapetvā vinayapiṭaka—here, in all three gaṇṭhipadesu it is said that "because learning the Vinaya Piṭaka is not customary for novices, he had the rest of the Buddha's word learned, setting aside the Vinaya Piṭaka." Avassikova samāno—the intention is that he was not yet fully one year since ordination. The Buddha's word was established in Moggalliputtatissa Thera's heart, but figuratively speaking, it was established in his hand, thus it is said, ‘‘hatthe sakalaṃ buddhavacanaṃ patiṭṭhāpetvā’’—"having established the entire Buddha's word in his hand." Yāvatāyukaṃ ṭhatvā parinibbāyiṃsū—having been freed from the punitive action imposed for the undertaking of the Second Council by the establishment of the entire teaching in Moggalliputtatissa Thera's hand, they lived as long as they could and passed away.
Bindusārassa rañño ekasataputtāti etthabindusāronāma sakyakulappasuto candaguttassa nāma rañño putto. Tathā hi viṭaṭūbhasaṅgāme kapilavatthuto nikkhantasakyaputtehi māpite moriyanagare khattiyakulasambhavo candaguttakumāro pāṭaliputte rājā ahosi. Tassa putto bindusāro nāma rājakumāro pitu accayena rājā hutvā ekasataputtakānaṃ janako ahosi.Ekasatanti ekañca satañca ekasataṃ, ekenādhikaṃ satanti attho. Ekāva mātā assātiekamātikaṃ,attanā sahodaranti vuttaṃ hoti. Na tāva ekarajjaṃ katanti āha‘‘anabhisittova rajjaṃ kāretvā’’ti.Ekarajjābhisekanti sakalajambudīpe ekādhipaccavasena kariyamānaṃ abhisekaṃ. Puññappabhāvena pāpuṇitabbāpi rājiddhiyo arahattamaggena āgatā paṭisambhidādayo avasesavisesā viya payogasampattibhūtā abhisekānubhāveneva āgatāti āha‘‘abhisekānubhāvena cassa imā rājiddhiyo āgatā’’ti.
Bindusārassa rañño ekasataputtā—there, bindusāro was the son of King Candagutta, born in the Sakyan clan. For Candagutta-kumāra, born in a royal family in Moriyanagara, built by the Sakyan sons who had left Kapilavatthu during Viṭaṭūbha's battle, became king in Pāṭaliputta. His son, Prince Bindusāra, became king upon his father's death and became the father of one hundred sons. Ekasata means one and a hundred, that is, one more than a hundred. Ekamātikaṃ means having one mother; that is, born of the same womb. ‘‘anabhisittova rajjaṃ kāretvā’’—"without being anointed, he ruled the kingdom." Ekarajjābhiseka—an anointing performed in all Jambudīpa based on sole sovereignty. Even though the royal powers to be obtained through merit should have come through the path of arahantship, it is said ‘‘abhisekānubhāvena cassa imā rājiddhiyo āgatā’’—"these royal powers came to him through the power of anointing" just like the analytical knowledges and remaining special qualities that have come through application.
rājiddhiyoti rājabhāvānugatappabhāvā.Yatoti yato soḷasaghaṭato.Sāsane uppannasaddhoti buddhasāsane paṭiladdhasaddho.Asandhimittāti tassāva nāmaṃ. Tassā kira sarīre sandhayo na paññāyanti, tasmā evaṃnāmikā jātātipi vadanti. Devatā eva divase divase āharantīti sambandho.Devasikanti divase divase.Agadāmalakanti appakeneva sarīrasodhanādisamatthaṃ sabbadosaharaṇaṃ osadhāmalakaṃ.Agadaharītakampi tādisameva harītakaṃ. Tesu kira dvīsu yathākāmamekaṃ paribhuñjati.Chaddantadahatoti chaddantadahasamīpe ṭhitadevavimānato kapparukkhato vā. ‘‘Chaddantadahe tādisā rukkhavisesā santi, tato āharantī’’tipi vadanti.Dibbañca pānakanti dibbaphalarasapānakañca.Asuttamayikanti kapparukkhato nibbattadibbadussattā suttehi na katanti asuttamayikaṃ.Sumanapupphapaṭanti sabbattha sukhumaṃ hutvā uggatapupphānaṃ atthitāya sumanapupphapaṭaṃ nāma jātaṃ.Uṭṭhitassa sālinoti sayaṃjātasālino. Samudāyāpekkhañcettha ekavacanaṃ, sālīnanti attho.Nava vāhasahassānīti ettha ‘‘catasso muṭṭhiyo eko kuḍuvo, cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako, cattāro āḷhakā ekaṃ doṇaṃ, cattāro doṇā ekamānikā, catasso mānikā ekakhārī, vīsati khāriyo eko vāho, tadeva ekaṃ sakaṭa’’nti suttanipātaṭṭhakathādīsu (su. ni. aṭṭha. 2.kokālikasuttavaṇṇanā; saṃ. ni. aṭṭha. 1.1.181; a. ni. 3.10; 89) vuttaṃ. Idha pana ‘‘dve sakaṭāni eko vāho’’ti vadanti.Nitthusakaṇe karontīti thusakuṇḍakarahite karonti.Madhuṃ karontīti āgantvā samīpaṭṭhāne madhuṃ karonti.Balikammaṃ karontīti sabbattha balikammakārakā raṭṭhavāsino viya madhurasaraṃ vikūjantā baliṃ karonti. ‘‘Āgantvā ākāseyeva saddaṃ katvā attānaṃ ajānāpetvā gacchantī’’ti vadanti.
rājiddhiyo—the powers that accompany royal status. Yato—from the sixteen villages. Sāsane uppannasaddho—having regained faith in the Buddha's teaching. Asandhimittā—that was her name. They say that she was named that because joints were not apparent in her body. Devatā eva divase divase āharantīti—the deities themselves would bring it day by day. Devasikanti—day by day. Agadāmalaka—an āmalaka fruit that is a medicine capable of purifying the body with just a little, removing all faults. Agadaharītaka—a harītakī fruit of the same kind. They would use whichever of the two they wanted. Chaddantadahato—from the deva-mansion standing near Chaddantadaha or from the wish-fulfilling tree. Some say, "There are such special trees in Chaddantadahe, they bring it from there." Dibbañca pānakanti—and divine fruit-juice drink. Asuttamayikanti—a divine cloth produced from a wish-fulfilling tree, not made with threads, thus asuttamayika. Sumanapupphapaṭanti—a cloth called sumanapupphapaṭa because it was subtle everywhere and flowers grew on it. Uṭṭhitassa sālino—self-grown sāli rice. Here, the singular is used in relation to the community; the meaning is sālīnaṃ, of sāli rice. Nava vāhasahassānī—there, it is said in the Suttanipāta commentary etc. (su. ni. aṭṭha. 2.kokālikasuttavaṇṇanā; saṃ. ni. aṭṭha. 1.1.181; a. ni. 3.10; 89) that "four handfuls are one kuḍuva, four kuḍuvas are one pattha, four patthas are one āḷhaka, four āḷhakas are one doṇa, four doṇas are one mānika, four mānikas are one khārī, twenty khārīs are one vāha, that is one cart." But here they say, "two carts are one vāha." Nitthusakaṇe karontī—they make it without husks and bran. Madhuṃ karontī—coming, they make honey in a nearby place. Balikammaṃ karontī—everywhere, like the residents of a country who perform offering ceremonies, they perform offerings, cooing sweetly. Some say, "Coming, they make a sound only in the sky, and leaving without revealing themselves."
suvaṇṇasaṅkhalikabandhanaṃ.Catunnaṃ buddhānanti kakusandhādīnaṃ catunnaṃ buddhānaṃ.Adhigatarūpadassananti paṭiladdharūpadassanaṃ. Ayaṃ kira kappāyukattā catunnampi buddhānaṃ rūpasampattiṃ paccakkhato addakkhi.Kāḷaṃ nāmanāgarājānaṃ ānayitvāti ettha so pana nāgarājā gaṅgāyaṃ nikkhittasuvaṇṇasaṅkhalikāya gantvā attano pādesu patitasaññāya āgatoti veditabbo. Nanu ca asokassa rañño āṇā heṭṭhā yojanato upari pavattati, imassa ca vimānaṃ yojanaparicchedato heṭṭhā patiṭṭhitaṃ, tasmā kathaṃ ayaṃ nāgarājā rañño āṇāya āgatoti? Kiñcāpi attano vimānaṃ yojanaparicchedato heṭṭhā patiṭṭhitaṃ, tathāpi rañño āṇāpavattiṭṭhānena saha ekābaddhatāya tassa āṇaṃ akāsi. Yathā hi rajjasīmantaravāsino manussā tehi tehi rājūhi nippīḷiyamānā tesaṃ tesaṃ āṇāya pavattanti, evaṃsampadamidanti vadanti.
suvaṇṇasaṅkhalikabandhanaṃ—bound with a golden chain. Catunnaṃ buddhānanti—of the four Buddhas, Kakusandha, etc. Adhigatarūpadassananti—having regained sight of the form. They say he saw the physical beauty of all four Buddhas directly because he lived for a kappa. Kāḷaṃ nāma nāgarājānaṃ ānayitvā—there, that Nāga king should be understood as having come when the golden chain thrown into the Ganges fell on his feet. But surely, King Asoka's command extends upward from the lower reaches, and this one's mansion is situated below the extent of a yojana, so how did this Nāga king come by the king's command? Even though his mansion is situated below the extent of a yojana, he obeyed the king's command because of its interconnectedness with the place where the king's command operates. They say that it is like how humans living on the border of a kingdom, being oppressed by various kings, act according to their commands.
Āpāthaṃ karohīti sammukhaṃ karohi, gocaraṃ karohīti attho. Tena nimmitaṃ buddharūpaṃ passantoti sambandho. Kīdisaṃ taṃ buddharūpanti āha‘‘sakalasarīravippakiṇṇā’’tiādi. Tatthapuññappabhāvanibbattaggahaṇaṃ tena nimmitānampi asītianubyañjanapaṭimaṇḍitānaṃ dvattiṃsamahāpurisalakkhaṇānaṃ bhagavato puññappabhāvanibbattaasītianubyañjanādīhi sadisattā katanti daṭṭhabbaṃ. Na hi tena tadā nimmitaṃ anekākāraparipuṇṇaṃ buddharūpaṃ bhagavato puññappabhāvena nibbattanti sakkā vattuṃ.Asītianubyañjanaṃtambanakhatuṅganāsādi.Dvattiṃsamahāpurisalakkhaṇaṃsuppatiṭṭhitapādatādi.Vikasita…pe… salilatalanti sūriyarasmisamphassena vikasitehi vikāsamupagatehi kaṃ alaṅkarotīti ‘‘kamala’’nti laddhanāmehi rattapadumehi nīluppalādibhedehi uppalehi ceva setapadumasaṅkhātehi puṇḍarīkehi ca paṭimaṇḍitaṃ samantato sajjitaṃ jalatalamiva.Tārāgaṇa…pe… gaganatalanti sabbattha vippakiṇṇatārakagaṇassa rasmijālavisadehi vipphuritāya bhāsamānāya sobhāya kantiyā samujjalaṃ sammā bhāsamānaṃ gaganatalamiva ākāsatalamiva.Sañjhāppabhā…pe… kanakagirisikharanti sañjhākālasañjātappabhānurāgehi indacāpehi vijjulatāhi ca parikkhittaṃ samantato parivāritaṃ kanakagirisikharamiva suvaṇṇapabbatakūṭamiva.Vimalaketumālāti ettha ‘‘ketumālā nāma sīsato nikkhamitvā upari muddhani puñjo hutvā dissamānarasmirāsī’’ti vadanti. ‘‘Muddhani majjhe paññāyamāno unnatappadesotipi vadantī’’ti tīsupigaṇṭhipadesuvuttaṃ. Yasmā pana asoko dhammarājā sañjātapītisomanasso sattāhaṃ nirāhāro hutvā yathāṭhitova avikkhittacitto pasādasommehi cakkhūhi nirantaraṃ buddharūpameva olokesi, tasmā akkhīhi pūjā katā nāma hotīti āha‘‘akkhipūjaṃ nāma akāsī’’ti. Atha vā cakkhūnaṃ tādisassa iṭṭhārammaṇassa upaṭṭhāpanena akkhīnaṃ pūjā katā nāma hotīti vuttaṃ ‘‘akkhipūjaṃ nāma akāsī’’ti.
Āpāthaṃ karohī means make visible, make it an object of sight. The connection is "passanto taṃ nimmitaṃ buddharūpaṃ" (seeing the Buddha image created by him). What kind of Buddha image was it? He says, ‘‘sakalasarīravippakiṇṇā’’ and so on. Here, the phrase puññappabhāvanibbatta (produced by the power of merit) is used because even the eighty minor marks (asītianubyañjana) adorning the created image are similar to the eighty minor marks and thirty-two major marks of a great man (dvattiṃsamahāpurisalakkhaṇa) of the Blessed One, which are produced by the power of merit. It should be understood that the perfectly formed Buddha image created by him at that time cannot be said to be produced by the Blessed One's power of merit. Asītianubyañjanaṃ means having a copper-colored nail, a raised nose, and so on. Dvattiṃsamahāpurisalakkhaṇaṃ means having well-planted feet and so on. Vikasita…pe… salilatala means like the surface of the water adorned all around with red lotuses and blue lotuses, etc., which have the name "kamala" because they beautify, having blossomed by the touch of the sun's rays, and with white lotuses called puṇḍarīka. Tārāgaṇa…pe… gaganatala means like the surface of the sky, shining brightly with the splendor radiating from a multitude of stars scattered everywhere. Sañjhāppabhā…pe… kanakagirisikhara means like the peak of a golden mountain surrounded by rainbows and lightning flashes with the hues of twilight. Vimalaketumālā: Here, some say that "ketumālā is a mass of rays that emerges from the head and appears as a crest above the crown." In all three gaṇṭhipadas, it is said, "It also refers to the elevated area visible in the middle of the crown." However, because King Asoka, the righteous king, became joyful and remained without food for a week, gazing continuously at the Buddha image with clear and delighted eyes, it is said that he performed a visual offering, ‘‘akkhipūjaṃ nāma akāsī’’. Alternatively, it is said that "he performed a visual offering" because the eyes were offered such a pleasing object.
Iddhivibhāvanādhikārappasaṅgena cetaṃ vatthu vuttaṃ, nānukkamena. Ayañhettha anukkamo – asoko kira mahārājā upari vakkhamānānukkamena sīhapañjarena olokento nigrodhasāmaṇeraṃ iriyāpathasampannaṃ nāgarajananayanāni ākaḍḍhantaṃ yugamattaṃ pekkhamānaṃ disvā pasīditvā sañjātapemo sabahumāno āmantāpetvā setacchattassa heṭṭhā sīhāsane nisīdāpetvā bhojetvā sāmaṇerassa vacanādāse dissamānaṃ dasabalassa dhammakāyaṃ disvā ratanattaye pasīditvā sapariso saraṇasīlesu patiṭṭhāya tato paṭṭhāya abhivaḍḍhamānasaddho pubbe bhojiyamānāni titthiyasaṭṭhisahassāni nīharitvā bhikkhūnaṃ saṭṭhisahassānaṃ suvakāhatasālisampāditabhattaṃ paṭṭhapetvā devatopanītaṃ anotattasalilaṃ nāgalatādantakaṭṭhañca upanāmetvā niccasaṅghupaṭṭhānaṃ karonto ekadivasaṃ suvaṇṇasaṅkhalikabandhanaṃ vissajjetvā kāḷaṃ nāgarājānaṃ ānayitvā tena nimmitaṃ vuttappakāraṃ sirīsobhaggasampannaṃ buddharūpaṃ passanto dīghaputhulaniccalanayanappabhāhi sattāhaṃ akkhipūjamakāsi.
This incident is mentioned in connection with the discussion of the power ofiddhi, not in chronological order. Here is the chronological order: It seems that King Asoka, while looking through the window, saw the novice Nigrodha, accomplished in deportment, attracting the eyes of the city people, looking only as far as a yoke's distance, and being pleased, with love arisen and with great respect, he had him invited, seated him on the lion throne under the white umbrella, fed him, and seeing the Dhamma body of the Ten-Powered One visible in the novice's words, he was pleased with the Triple Gem, established himself with his retinue in the refuges and precepts, and from then on, with increasing faith, he removed the sixty thousand ascetics who were previously being fed, established a meal prepared with well-cooked rice for sixty thousand monks, and providing Anotatta water brought by the deities and nāgalatā tooth sticks, continually attending to the Sangha, one day, releasing the golden chain bonds, bringing the black nāga king, while seeing the Buddha image created by him, endowed with splendor and beauty as described, he performed a visual offering for a week with the light of his long, wide, and unwavering eyes.
‘‘rājā kira abhisekaṃ pāpuṇitvā’’tiādi.Bāhirakapāsaṇḍanti bāhirakappaveditaṃ samayavādaṃ. Bāhirakappaveditā hi samayavādā sattānaṃ taṇhāpāsaṃ diṭṭhipāsañca ḍenti oḍḍentīti ‘‘pāsaṇḍā’’ti vuccanti.Pariggaṇhīti vīmaṃsamāno pariggahesi.Bindusāro brāhmaṇabhatto ahosīti attano pitu candaguttassa kālato paṭṭhāya brāhmaṇesu sambhatto ahosi. Candakena nāma kira brāhmaṇena samussāhito candaguttakumāro tena dinnanaye ṭhatvā sakalajambudīpe ekarajjamakāsi, tasmā tasmiṃ brāhmaṇe sañjātabahumānavasena candaguttakālato paṭṭhāya saṭṭhisahassamattā brāhmaṇajātikā tasmiṃ rājakule niccabhattikā ahesuṃ.Brāhmaṇānanti paṇḍaraṅgaparibbājakādibhāvamanupagate dasseti. Paṇḍaraṅgaparibbājakādayo ca brāhmaṇajātivantoti āha‘‘brāhmaṇajātiyapāsaṇḍāna’’nti. Ettha pana diṭṭhipāsādīnaṃ oḍḍanato paṇḍaraṅgādayova ‘‘pāsaṇḍā’’ti vuttā.Sīhapañjareti mahāvātapāne.Upasamaparibāhirenāti upasamato paribāhirena, upasamarahitenāti attho.Antepuraṃ atiharathāti antepuraṃ pavesetha, ānethāti vuttaṃ hoti.
‘‘rājā kira abhisekaṃ pāpuṇitvā’’ and so on. Bāhirakapāsaṇḍa means the doctrines proclaimed by outsiders. Indeed, the doctrines proclaimed by outsiders entangle beings in the snare of craving and the snare of views, therefore they are called "pāsaṇḍa." Pariggaṇhī means he chose after examining. Bindusāro brāhmaṇabhatto ahosī means he was devoted to Brahmins from the time of his father, Candagutta. It seems that Candagutta Kumāra, raised by a Brahmin named Candaka, ruled the entire Jambudīpa under one dominion, abiding by the principles given by him. Therefore, due to the great respect that arose for that Brahmin, about sixty thousand Brahmins were regularly fed in that royal family from the time of Candagutta. Brāhmaṇāna indicates that they did not adopt the practices of ascetics wearing white robes, etc. He says ‘‘brāhmaṇajātiyapāsaṇḍāna’’, indicating that ascetics wearing white robes, etc., are of Brahmin descent. Here, however, because they ensnare with the snare of views, etc., the ascetics wearing white robes are called "pāsaṇḍa." Sīhapañjare means in the large window. Upasamaparibāhirenā means outside of calmness, without calmness. Antepuraṃ atiharathā means bring them into the inner chambers.
amaccā,rajjakiccavosāpanakā.Devāti rājānaṃ ālapanti. Rājāno hi dibbanti kāmaguṇehi kīḷanti, tesu vā viharanti vijayasamatthatāyogena paccatthike vijetuṃ icchanti, issariyaṭhānādisakkāradānagahaṇaṃ taṃ taṃ atthānusāsanaṃ vā karonti voharanti, puññānubhāvappattāya jutiyā jotantīti vā ‘‘devā’’ti vuccanti. Tathā hi te catūhi saṅgahavatthūhi janaṃ rañjentā sayaṃ yathāvuttehi visesehi rājanti dippanti sobhantīti ‘‘rājāno’’ti ca vuccanti.Nigaṇṭhādayoti etthanigaṇṭhonāma ‘‘amhākaṃ gaṇṭhanakileso saṃsāre palibuddhanakicco rāgādikileso khettavatthuputtadārādivisayo natthi, kilesagaṇṭhirahitā maya’’nti evaṃ vāditāya ‘‘nigaṇṭhā’’ti laddhanāmā titthiyā.
Amaccā, those who conclude the affairs of the kingdom. Devā is how they address the king. Kings are called "devā" because they enjoy divine sensual pleasures, or they dwell in them, or they desire to conquer their enemies with the power of victory, or they make pronouncements by giving respect and gifts according to their position of power, or they shine with the radiance attained by the power of merit. Thus, since they delight the people with the four bases of sympathy (saṅgahavatthū) and themselves reign, shine, and are beautiful with the qualities described, they are called "rājāno" (kings). Nigaṇṭhādayo: Here, nigaṇṭho means the ascetics called "nigaṇṭhā" because they claim, "We have no entangling defilements, no concerns binding us to saṃsāra, no defilements like lust, no attachment to fields, property, sons, wives, etc.; we are devoid of the knot of defilements."
Uccāvacānīti uccāni ca avacāni ca, mahantāni ceva khuddakāni ca, atha vā visiṭṭhāni ceva lāmakāni cāti attho.Bhaddapīṭhakesūti vettamayapīṭhesu.Sāroti sīlādiguṇasāro.Rājaṅgaṇenāti rājanivesanadvāre vivaṭena bhūmippadesena. Aṅgaṇanti hi katthaci kilesā vuccanti ‘‘rāgo aṅgaṇa’’ntiādīsu (vibha. 924). Rāgādayo hi aṅganti etehi taṃsamaṅgīpuggalā nihīnabhāvaṃ gacchantīti aṅgaṇānīti vuccanti. Katthaci malaṃ vā paṅko vā ‘‘tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamatī’’tiādīsu (ma. ni. 1.184). Añjati sammakkhetīti hi aṅgaṇaṃ, malādi. Katthaci tathārūpo vivaṭappadeso ‘‘cetiyaṅgaṇaṃ bodhiyaṅgaṇa’’ntiādīsu. Añjati tattha ṭhitaṃ atisundaratāya abhibyañjetīti hi aṅgaṇaṃ, vivaṭo bhūmippadeso. Idhāpi soyeva adhippeto.Dantantiādīsu kilesavipphandarahitacittatāyadantaṃ,niccaṃ paccupaṭṭhitasatārakkhatāyaguttaṃ,cakkhādiindriyānaṃ santatāyasantindriyaṃ,pāsādikena iriyāpathena samannāgatattāsampannairiyāpathaṃ. Idāni nigrodhasāmaṇeraṃ sarūpato vibhāvetukāmo āha‘‘ko panāyaṃ nigrodho nāmā’’tiādi.
Uccāvacānī means high and low, large and small, or excellent and base. Bhaddapīṭhakesū means on bamboo chairs. Sāro means the essence of virtue, such as sīla. Rājaṅgaṇenā means in the open space at the entrance to the royal residence. "Aṅgaṇa" is sometimes used to mean defilements, as in "rāgo aṅgaṇa" (lust is a defilement) (vibha. 924). Indeed, lust and other defilements are called "aṅgaṇa" because those who are associated with them fall into a low state. Sometimes it means dirt or mud, as in "tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamatī" (he strives for the removal of that very dust or dirt) (ma. ni. 1.184). "Añjati sammakkhetīti hi aṅgaṇaṃ," meaning it smears, that is why it is aṅgaṇa, dirt, etc. Sometimes it is an open space such as "cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ," (the courtyard of a shrine, the courtyard of the Bodhi tree). Indeed, because it beautifies and clearly manifests what stands there in great beauty, it is called "aṅgaṇa," an open space. That is what is intended here as well. Danta and so on: dantaṃ (tamed) because of a mind free from the disturbances of defilements, guttaṃ (guarded) because of constant protection by mindfulness, santindriyaṃ (with senses calmed) because of the calming of the senses such as the eye, sampannairiyāpathaṃ (accomplished in deportment) because of being endowed with pleasing deportment. Now, wishing to explain the novice Nigrodha in his own form, he says ‘‘ko panāyaṃ nigrodho nāmā’’ and so on.
Tatrāyaṃ anupubbikathāti ettha bindusārassa kira ekasataputtesu moriyavaṃsajāya dhammadeviyā asokatissanāmānaṃ dvinnaṃ puttānaṃ majjhe jeṭṭho asokakumāro avantiraṭṭhaṃ bhuñjati. Pitarā pesito pāṭaliputtato paññāsayojanamatthake viṭaṭūbhabhayāgatānaṃ sākiyānamāvāsaṃ veṭisaṃ nāma nagaraṃ patvā tattha veṭisaṃ nāma seṭṭhidhītaraṃ ādāya ujjenīrājadhāniyaṃ rajjaṃ karonto mahindaṃ nāma kumāraṃ saṅghamittañca kumārikaṃ labhitvā tehi saddhiṃ rajjasukhamanubhavanto pituno gilānabhāvaṃ sutvā ujjeniṃ pahāya sīghaṃ pāṭaliputtaṃ upagantvā pitu upaṭṭhānaṃ katvā tassa accayena rajjaṃ aggahesi. Taṃ sutvā yuvarājā sumanābhidhāno kujjhitvā ‘‘ajja me maraṇaṃ vā hotu rajjaṃ vā’’ti aṭṭhanavutibhātikaparivuto saṃvaṭṭasāgare jalataraṅgasaṅghāto viya ajjhottharanto upagacchati. Tato asoko ujjenīrājā saṅgāmaṃ pakkhanditvā sattumaddanaṃ karonto sumanaṃ nāma rājakumāraṃ gahetvā ghātesi. Tena vuttaṃ‘‘bindusārarañño kira dubbalakāleyeva asokakumāro attanā laddhaṃ ujjenīrajjaṃ pahāya āgantvā sabbanagaraṃ attano hatthagataṃ katvā sumanaṃ nāma rājakumāraṃ aggahesī’’ti.
Tatrāyaṃ anupubbikathā: Here, among the hundred sons of King Bindusāra, Asoka Kumāra, the eldest of the two sons named Asoka and Tissa born to Dhammadevi of the Moriya lineage, was ruling in the Avanti kingdom. Sent by his father from Pāṭaliputta, upon reaching the city named Vetisa, the abode of the Sakyans who had come fleeing from the fear of Viṭaṭūbha, fifty yojanas away, taking a merchant's daughter named Vetisa there, while ruling in the capital city of Ujjeni, having obtained a son named Mahinda and a daughter named Saṅghamittā, enjoying royal happiness with them, hearing of his father's illness, leaving Ujjeni, quickly going to Pāṭaliputta, attending to his father, upon his death, he took the kingdom. Hearing that, the crown prince, named Sumana, angered, thinking, "Today, either death or the kingdom shall be mine," surrounded by ninety-eight brothers, rushing like a mass of waves in the Samvaṭṭa Sea, approaches. Then Asoka, the king of Ujjeni, marching into battle, while suppressing the enemy, captured and killed the prince named Sumana. Therefore, it is said, ‘‘bindusārarañño kira dubbalakāleyeva asokakumāro attanā laddhaṃ ujjenīrajjaṃ pahāya āgantvā sabbanagaraṃ attano hatthagataṃ katvā sumanaṃ nāma rājakumāraṃ aggahesī’’ (it seems that during the weak period of King Bindusāra, Asoka Kumāra, giving up the kingdom of Ujjeni that he had obtained, came and brought the whole city under his control and seized a prince named Sumana).
Paripuṇṇagabbhāti paripakkagabbhā.Ekaṃ sālanti sabbaparicchannaṃ ekaṃ pāsādaṃ. ‘‘Devatāya pana ānubhāvena tasmiṃ pāsāde mahājanena adissamānā hutvā vāsaṃ kappesī’’ti vadanti.Nibaddhavattanti ‘‘ekassa divasassa ettaka’’nti niyāmetvā ṭhapitavattaṃ.Hetusampadanti arahattūpanissayapuññasampadaṃ.Khuraggeyevāti khurakammapariyosāneyeva, tacapañcakakammaṭṭhānaṃ gahetvā taṃ pariggaṇhanto antimāya kesavaṭṭiyā voropanāya samakālameva ca arahattaṃ pāpuṇīti vuttaṃ hoti.Sarīraṃ jaggitvāti dantakaṭṭhakhādanamukhadhovanādīhi sarīraparikammaṃ katvā.
Paripuṇṇagabbhā means with a fully developed fetus. Ekaṃ sāla means a single palace that was completely enclosed. "They say that by the power of the deity, she made her dwelling in that palace, invisible to the great crowd." Nibaddhavatta means the established practice fixed as "this much for one day." Hetusampada means the abundance of merit that is a condition for arahantship. Khuraggeyevā means at the very end of the razor's work, it means that taking the skin pentad as the object of meditation, while focusing on it, at the same time as the final cutting of the hair, he attained arahantship. Sarīraṃ jaggitvā means having cared for the body with tooth-stick chewing, face washing, and so on.
Sīhapañjare caṅkamatīti sīhapañjarasamīpe aparāparaṃ caṅkamati.Taṅkhaṇaññevāti tasmiṃ khaṇeyeva.Ayaṃ janoti rājaṅgaṇe caramānaṃ janaṃ disvā vadati.Bhantamigappaṭibhāgoti anavaṭṭhitattā kāyacāpallena samannāgatattā bhantamigasadiso. Ativiya sobhatīti sambandho.Ālokitavilokitanti etthaālokitaṃnāma puratopekkhanaṃ. Abhimukholokanañhi ‘‘ālokita’’nti vuccati.Vilokitanti anudisāpekkhanaṃ, yaṃ disābhimukhaṃ oloketi, tadanugatadisāpekkhananti attho.Samiñjanaṃpabbasaṅkocanaṃ.Pasāraṇañcatesaṃyeva pasāraṇaṃ.Lokuttaradhammoti sesajanesu avijjamāno visiṭṭhadhammo.Pemaṃ saṇṭhahīti pemaṃ patiṭṭhāsi, uppajjīti attho.Vāṇijako ahosīti madhuvāṇijako ahosi.
Sīhapañjare caṅkamatī means he walks back and forth near the window. Taṅkhaṇaññevā means at that very moment. Ayaṃ jano means seeing the person walking in the royal courtyard, he says. Bhantamigappaṭibhāgo means similar to a startled deer because of instability, endowed with physical restlessness. The connection is that he shines exceedingly. Ālokitavilokita: Here, ālokitaṃ means looking forward. Indeed, looking directly is called "ālokita." Vilokitaṃ means looking around in all directions, meaning looking in the direction he is facing, looking in the direction that follows. Samiñjanaṃ means contraction of limbs. Pasāraṇañca means the extension of those same limbs. Lokuttaradhammo means the excellent Dhamma not found in ordinary people. Pemaṃ saṇṭhahī means love was established, arose. Vāṇijako ahosī means he was a honey merchant.
Atīte kira tayo bhātaro madhuvāṇijakā ahesuṃ. Tesu kaniṭṭho madhuṃ vikkiṇāti, itare araññato āharanti. Tadā eko paccekabuddho paṇḍukarogāturo ahosi. Aparo pana paccekabuddho tadatthaṃ madhubhikkhāya caramāno nagaraṃ pāvisi. Paviṭṭhañca taṃ ekā kumbhadāsī udakaharaṇatthaṃ titthaṃ gacchamānā addasa. Disvā ca pucchitvā āgatakāraṇañca ñatvā ‘‘ettha, bhante, madhuvāṇijakā vasanti, tattha gacchathā’’ti hatthaṃ pasāretvā madhuāpaṇaṃ dassesi. So ca tattha agamāsi. Taṃ disvā kaniṭṭho madhuvāṇijo sañjātapītisomanasso ‘‘kenāgatāttha, bhante’’ti pucchitvā tamatthaṃ viditvā pattaṃ gahetvā madhuno pūretvā dadamāno pattapuṇṇaṃ madhuṃ uggantvā mukhato vissanditvā bhūmiyaṃ patamānaṃ disvā pasannamānaso ‘‘imināhaṃ, bhante, puññakammena jambudīpe ekarajjaṃ kareyyaṃ, āṇā ca me ākāse pathaviyañca yojanappamāṇe ṭhāne pharatū’’ti patthanamakāsi. Paccekabuddho ca ‘‘evaṃ hotu upāsakā’’ti vatvā gandhamādanaṃ gantvā paccekabuddhassa bhesajjamakāsi.
It seems that in the past there were three brothers who were honey merchants. Among them, the youngest sold the honey, while the others brought it from the forest. At that time, a certain Paccekabuddha was sick with jaundice. Another Paccekabuddha, wandering for alms of honey for him, entered the city. A certain servant woman carrying pots, going to the bathing place to fetch water, saw him. Seeing him and asking him, knowing the reason for his arrival, extending her hand, she showed him the honey shop, saying, "Bhante, the honey merchants live here, go there." He went there. Seeing him, the youngest honey merchant, with joy arisen, asking "Why have you come, Bhante?" knowing the reason, taking the bowl, filling it with honey, while giving it, seeing the bowl full of honey overflowing and dripping from his mouth, falling onto the ground, with a delighted mind, he made the aspiration, "By this meritorious deed, may I rule as the sole monarch in Jambudīpa, and may my command prevail in the sky and on the earth to a distance of one yojana!" The Paccekabuddha said, "May it be so, upāsaka," and going to Gandhamādana, made medicine for the Paccekabuddha.
‘‘pubbe hi kira puññakaraṇakāle esa rañño jeṭṭhabhātā vāṇijako ahosī’’ti.
‘‘pubbe hi kira puññakaraṇakāle esa rañño jeṭṭhabhātā vāṇijako ahosī’’ (it seems that in the past, at the time of doing meritorious deeds, he was the king's elder brother, a merchant).
Pubbe va sannivāsenāti ettha (jā. aṭṭha. 2.2.174) gāthābandhavasenavā-saddassa rassattaṃ katanti veditabbaṃ, pubbe sannivāsena vāti vuttaṃ hoti. Tatthapubbeti atītajātiyaṃ.Sannivāsenāti sahavāsena. Sahasaddattho hi ayaṃ saṃsaddo.Paccuppannahitena vāti paccuppanne vattamānabhave hitacaraṇena vā. Evaṃ imehi dvīhi kāraṇehi sinehasaṅkhātaṃ pemaṃ jāyate uppajjati. Idaṃ vuttaṃ hoti – pemaṃ nāmetaṃ dvīhipi kāraṇehi jāyati, purimabhave mātā vā pitā vā dhītā vā putto vā bhātā vā bhaginī vā pati vā bhariyā vā sahāyo vā mitto vā hutvā yo yena saddhiṃ ekaṭṭhāne nivutthapubbo, tassa iminā pubbe vā sannivāsena bhavantarepi anubandhanto so sineho na vijahati, imasmiṃ attabhāve katena paccuppannena hitena vāti evaṃ imehi dvīhi kāraṇehi taṃ pemaṃ nāma jāyatīti. Kiṃ viyāti āha‘‘uppalaṃ va yathodake’’ti. Etthāpivā-saddassa vuttanayeneva rassattaṃ katanti daṭṭhabbaṃ. Avuttasampiṇḍanattho cettha vāsaddo. Tena padumādayo saṅgaṇhāti.Yathā-saddo upamāyaṃ. Idaṃ vuttaṃ hoti – yathā uppalañca sesañca padumādi udake jāyamānaṃ dve kāraṇāni nissāya jāyati udakañceva kalalañca, tathā etehi dvīhi kāraṇehi pemaṃ jāyatīti.
Pubbe va sannivāsenāti: Here, it should be understood that the shortening of the vā particle is done according to the rules of versification in (Jā. Aṭṭha. 2.2.174), thus it is said, pubbe sannivāsena vā. There, pubbe means in a past life. Sannivāsena means by living together. For the saṃ has the meaning of saha. Paccuppannahitena vā means by doing what is beneficial in the present, current existence. Thus, love, known as affection, arises from these two causes. This is what is said: this love is born from these two causes; having been a mother, father, daughter, son, brother, sister, husband, wife, companion, or friend in a previous life, the affection that follows one who has lived together in one place does not disappear even in another existence; or by the present benefit done in this existence. Thus, that love is born from these two causes. How is it like? He says, ‘‘uppalaṃ va yathodake’’ti. Here too, it should be seen that the shortening of the vā particle is done in the manner already stated. Here, the vā particle has the meaning of including what was not said. Therefore, it includes lotuses and the like. The word yathā is in the sense of simile. This is what is said: just as an uppala lotus and other lotuses are born in the water relying on two causes, water and mud, so love is born from these two causes.
Rañño hattheti santikaṃ upagatassa rañño hatthe.Rañño anurūpanti ekūnasatabhātukānaṃ ghātitattā caṇḍapakatitāya rajje ṭhitattā ca ‘‘pamādavihārī aya’’nti maññamāno tadanurūpaṃ dhammapade appamādavaggaṃ desetuṃ ārabhi. Tattha (dha. pa. aṭṭha. 1.23)appamādoti satiyā avippavāso, niccaṃ upaṭṭhitāya satiyā etaṃ adhivacanaṃ.Amatapadanti amataṃ vuccati nibbānaṃ. Tañhi ajātattā na jīyati na mīyati, tasmā ‘‘amata’’nti vuccati. Amatassa padaṃ amatapadaṃ, amatassa adhigamupāyoti vuttaṃ hoti.Pamādoti pamajjanabhāvo, muṭṭhassaccasaṅkhātassa satiyā vossaggassetaṃ nāmaṃ.Maccunoti maraṇassa.Padanti upāyo maggo. Pamatto hi jātiṃ nātivattati, jāto pana jīyati ceva mīyati cāti pamādo maccuno padaṃ nāma hoti, maraṇaṃ upanetīti vuttaṃ hoti.
Rañño hattheti: in the hand of the king who has approached his presence. Rañño anurūpanti: Because he had caused ninety-nine brothers to be killed, because of his violent nature, and because he was established in the kingdom, thinking, "This one is dwelling in negligence," he began to preach the Appamāda Vagga in accordance with that. There (Dha. Pa. Aṭṭha. 1.23), appamādo means the non-separation of mindfulness, this is a designation for constantly established mindfulness. Amatapadanti: Amataṃ means Nibbāna. Since it is unborn, it neither decays nor dies, therefore it is called "amata." Amatassa padaṃ is amatapadaṃ, it means the means of attaining the Deathless. Pamādoti: is the state of negligence, this is a name for the abandonment of mindfulness known as muṭṭhassacca. Maccunoti: of death. Padanti: means the means, the path. For the negligent one does not overcome birth, and having been born, one decays and dies; therefore, negligence is called the path of death, it means bringing about death.
Aññātaṃ tāta, pariyosāpehīti iminā ‘‘sadā appamādena hutvā vattitabbanti ettakeneva mayā ñātaṃ, tumhe dhammadesanaṃ niṭṭhapethā’’ti tasmiṃ dhamme attano paṭipajjitukāmataṃ dīpento dhammadesanāya pariyosānaṃ pāpetvā kathane ussāhaṃ janeti. Keci pana ‘‘abhāsīti ettha ‘bhāsissāmi vitakkemī’ti atthaṃ gahetvā ‘sabbaṃ appamādavaggaṃ bhāsissāmī’ti sallakkhitattā abhāsīti vuttaṃ, raññā pana aḍḍhagāthaṃ sutvāva ‘aññātaṃ tāta, pariyosāpehī’ti vuttattā ‘upari na kathesī’’’ti vadanti. ‘‘Taṃ pana yuttaṃ na hotī’’ti tīsupigaṇṭhipadesuvuttaṃ.Dhuvabhattānīti niccabhattāni. Vajjāvajjaṃ upanijjhāyatīti upajjhāyoti āha‘‘vajjāvajjaṃ disvā codetā sāretā cā’’ti. Tatthavajjāvajjanti khuddakaṃ mahantañca vajjaṃ.Codetāti ‘‘idaṃ tayā dukkaṭaṃ, idaṃ dubbhāsita’’ntiādīni vatvā codetā.Sāretāti attano vajjaṃ assarantassa satiṃ uppādetā, sammāpaṭipattiyaṃ vā sāretā, pavattetāti attho.
Aññātaṃ tāta, pariyosāpehīti: By this, revealing his desire to practice that Dhamma, thinking "I have understood only this much, that one should always live mindfully," he brings the Dhamma talk to a conclusion and generates enthusiasm in speaking. But some say, "Taking the meaning 'I will speak, I will think' in 'abhāsi', because he intended to say the entire Appamāda Vagga, it is said 'abhāsi', but because the king, having heard half a verse, said, 'aññātaṃ tāta, pariyosāpehī', he did not speak further." "But that is not fitting," it is said in all three gaṇṭhipadas. Dhuvabhattānīti: are regular meals. He examines what is faulty and not faulty, therefore he is an upajjhāya; he says, ‘‘vajjāvajjaṃ disvā codetā sāretā cā’’ti. There, vajjāvajjanti: a small and large fault. Codetāti: one who censures, saying "This was a wrong action by you, this was ill-spoken," and so on. Sāretāti: one who generates mindfulness for one who does not remember his own fault, or one who causes one to remember right practice, it means one who establishes it.
‘‘imasmiṃ sāsane sikkhitabbakadhammesu patiṭṭhāpetā’’ti. Tatthasikkhitabbakadhammonāma sakalaṃ buddhavacanaṃ sīlādayo ca dhammā.‘‘Pabbajjā ca upasampadā cā’’ti idaṃ labbhamānavasena vuttaṃ.Ācariyupajjhāyānanti iminā pabbajjā upasampadā ca yojetabbā,mama cāti iminā pana pabbajjāva. Tadā sāmaṇerabhūmiyaṃ ṭhitattā nigrodhassa bhāviniṃ vā upasampadaṃ sandhāya ubhayampi yojetabbaṃ. Saraṇagamanavasena pabbajjāsiddhito bhikkhusaṅghassapi pabbajjāya nissayabhāvo veditabbo. Bhaṇḍukammavasenapi nissayabhāvo labbhatevāti gahetabbaṃ.Divase divase vaḍḍhāpentoti vuttanayeneva divase divase tato tato diguṇaṃ katvā vaḍḍhāpento.Pothujjanikenāti puthujjanabhāvānurūpena. Nigrodhattherassa ānubhāvakittanādhikārattā pubbe vuttampi pacchā vattabbampi sampiṇḍetvā āha‘‘puna rājā asokārāmaṃ nāma mahāvihāraṃ kāretvā’’tiādi.Cetiyapaṭimaṇḍitānīti ettha cayitabbaṃ pūjetabbanticetiyaṃ,iṭṭhakādīhi citattā vā cetiyaṃ, cetiyehi paṭimaṇḍitāni vibhūsitānīti cetiyapaṭimaṇḍitāni.Dhammenāti dhammato anapetena.
‘‘imasmiṃ sāsane sikkhitabbakadhammesu patiṭṭhāpetā’’ti: There, sikkhitabbakadhammo means the entire Buddha-word, and the Dhammas such as the sīlas. ‘‘Pabbajjā ca upasampadā cā’’ti: this is said from the perspective of what is obtainable. Ācariyupajjhāyānanti: With this, the pabbajjā and upasampadā should be connected, and mama cāti: but with this, only the pabbajjā. Because Nigrodha was standing on the level of a novice, both should be connected in reference to his future upasampadā. Since the pabbajjā is established through taking refuge, the dependence of the Sangha of bhikkhus on the pabbajjā should be understood. It should be taken that dependence is certainly obtained through the bhaṇḍukamma as well. Divase divase vaḍḍhāpentoti: increasing it day by day, doubling it from here and there, in the manner already stated. Pothujjanikenāti: in accordance with the state of a puthujjana. Because the authority is to describe the power of Nigrodha Thera, he gathers together what was said before and what should be said later and says, ‘‘puna rājā asokārāmaṃ nāma mahāvihāraṃ kāretvā’’tiādi. Cetiyapaṭimaṇḍitānīti: Here, a cetiya is that which should be piled up and venerated, or a cetiya because it is built of bricks and the like, cetiyepaṭimaṇḍitāni means adorned with cetiyas. Dhammenāti: in a way that does not deviate from Dhamma.
‘‘ekadivasaṃ kirā’’tiādi.Asokārāme mahādānaṃ datvāti ettha kate ārāme pacchā kārāpakassa rañño nāmavasena niruḷhaṃ nāmapaṇṇattiṃ sandhāya vuttaṃ‘‘asokārāme’’ti. Keci pana ‘‘tasmiṃ divase rājā attano ghareyeva sabbaṃ bhikkhusaṅghaṃ nisīdāpetvā bhojetvā imaṃ pañhaṃ pucchī’’ti vadanti.Mahādānaṃ datvāti bhojetvā sabbaparikkhāradānavasena mahādānaṃ datvā. Vuttañhetaṃdīpavaṃse–
‘‘ekadivasaṃ kirā’’tiādi. Asokārāme mahādānaṃ datvāti: Here, referring to the well-established name designation according to the name of the king who caused the ārāma to be built later in the ārāma that was made, it is said ‘‘asokārāme’’. But some say, "On that day, the king had the entire Sangha of bhikkhus seated in his own house, fed them, and then asked this question." Mahādānaṃ datvāti: having fed them, having given a great gift in the manner of giving all the requisites. This was said in the Dīpavaṃsa–
‘‘Nivesanaṃ pavesetvā, nisīdāpetvāna āsane;
‘‘Having brought them into the residence, having seated them on seats;
Rice gruel of various kinds, hard food, and food that was very precious;
He gave with outstretched hands, as much as they wanted, as they desired.
‘‘Bhuttāvibhikkhusaṅghassa, onītapattapāṇino;
‘‘To the Sangha of bhikkhus who had eaten, who had removed their hands from the bowls;
To each bhikkhu, he gave a pair of robes.
‘‘Pādaabbhañjanaṃ telaṃ, chattañcāpi upāhanaṃ;
‘‘Oil for anointing the feet, an umbrella, and also shoes;
All the requisites of a samaṇa, he gave molasses and honey.
‘‘Abhivādetvā nisīdi, asokadhammo mahīpati;
‘‘Having paid homage, Asokadhamma, the great king, sat down;
Having sat down, the king invited the Sangha of bhikkhus for support.
‘‘Yāvatā bhikkhū icchanti, tāva demi yadicchakaṃ;
‘‘However much the bhikkhus want, that much I give as they desire;
Having satisfied them with requisites, having invited them for support;
Then he asked a deep, well-preached division of the Dhamma.’’
Aṅgato, mahārāja, nava aṅgānītiādi moggaliputtatissattherena vuttanti vadanti.Navakammādhiṭṭhāyakaṃ adāsīti caturāsītivihārasahassesu kattabbassa navakammassa adhiṭṭhāyakaṃ vidhāyakaṃ katvā adāsi.Ekadivasameva sabbanagarehi paṇṇāni āgamiṃsūti sabbavihāresu kira rāhunā candassa gahaṇadivase navakammaṃ ārabhitvā puna rāhunā candassa gahaṇadivaseyeva niṭṭhāpesuṃ, tasmā ekadivasameva paṇṇāni āgamiṃsūti vadanti.Aṭṭha sīlaṅgānīti aṭṭha uposathaṅgasīlāni.‘‘Sabbālaṅkāravibhūsitāyā’’ti idaṃ asamādinnuposathaṅgānaṃ vasena vuttaṃ.Amaravatiyā rājadhāniyāti tāvatiṃsadevanagare.Alaṅkatapaṭiyattanti alaṅkatakaraṇavasena sabbasajjitaṃ.
Aṅgato, mahārāja, nava aṅgānītiādi: They say that this was said by Moggalliputta Tissa Thera. Navakammādhiṭṭhāyakaṃ adāsīti: He made him the overseer, the administrator, of the new construction to be done in the eighty-four thousand vihāras, and gave it. Ekadivasameva sabbanagarehi paṇṇāni āgamiṃsūti: It is said that in all the vihāras, having begun the new construction on the day of the lunar eclipse by Rāhu, they completed it again on the day of the lunar eclipse by Rāhu, therefore the gifts came on the same day. Aṭṭha sīlaṅgānīti: are the eight uposathaṅga sīlas. ‘‘Sabbālaṅkāravibhūsitāyā’’ti: this is said in terms of one who has not undertaken the uposathaṅgas. Amaravatiyā rājadhāniyāti: in the city of the Tāvatiṃsa devas. Alaṅkatapaṭiyattanti: completely prepared in terms of decoration.
adhikāraṃ,adhikaṃ kiriyanti vuttaṃ hoti.Lokavivaraṇaṃ nāma pāṭihāriyaṃ akaṃsūti ettha anekasahassasaṅkhyassa okāsalokassa tannivāsīsattalokassa ca vivaṭabhāvakaraṇapāṭihāriyaṃ lokavivaraṇaṃ nāma. Taṃ pana karonto iddhimā andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti. Kathaṃ? Ayañhi yathā paṭicchannopi dūre ṭhitopi attā vā paro vā dissati, evaṃ attānaṃ vā paraṃ vā pākaṭaṃ kātukāmo pādakajjhānato vuṭṭhāya ‘‘idaṃ andhakāraṭṭhānaṃ ālokajātaṃ hotū’’ti vā ‘‘idaṃ paṭicchannaṃ vivaṭaṃ hotū’’ti vā ‘‘idaṃ anāpāthaṃ āpāthaṃ hotū’’ti vā āvajjetvā puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāti. Saha adhiṭṭhānena yathādhiṭṭhitameva hoti. Apare dūre ṭhitāpi passanti, sayampi passitukāmo passati bhagavā viya devorohaṇe. Bhagavā hi devaloke abhidhammadesanaṃ niṭṭhapetvā saṅkassanagaraṃ otaranto sinerumuddhani ṭhatvā puratthimaṃ lokadhātuṃ olokesi, anekāni cakkavāḷasahassāni vivaṭāni viya hutvā ekaṅgaṇaṃ viya hutvā pakāsiṃsu. Yathā ca puratthimena, evaṃ pacchimenapi uttarenapi dakkhiṇenapi sabbaṃ vivaṭamaddasa. Heṭṭhāpi yāva avīci upari ca yāva akaniṭṭhabhavanaṃ, tāva addasa. Manussāpi deve passanti, devāpi manusse. Tattha neva manussā uddhaṃ ullokenti, na devā adho olokenti, sabbe sammukhasammukhāva aññamaññaṃ passanti, taṃ divasaṃ lokavivaraṇaṃ nāma ahosi.
adhikāraṃ, means more action. Lokavivaraṇaṃ nāma pāṭihāriyaṃ akaṃsūti: Here, the miracle of revealing the world, the miracle of making visible the world of beings consisting of many thousands of world-spheres and its inhabitants, is called the revelation of the world. But while doing that, the one with power either creates darkness or light, or makes the covered visible, or makes the inaccessible accessible. How? Just as oneself or another who is covered or standing far away is visible, so one who desires to make oneself or another visible rises from the basic jhāna and resolves, "Let this place of darkness become light," or "Let this covered place become visible," or "Let this inaccessible place become accessible," and after resolving, he enters the basic jhāna again and rises and determines. Simultaneously with the determination, it happens as determined. Others who are standing far away also see, and one who desires to see also sees, like the Blessed One on the descent from the devas. For the Blessed One, having finished teaching the Abhidhamma in the deva-world, while descending to Saṅkassa City, standing on the summit of Mount Sineru, looked at the eastern world-sphere, and many thousands of world-spheres, having become as if open, appeared as if they were a single courtyard. And just as to the east, so to the west, north, and south, he saw everything open. Below, as far as Avīci, and above, as far as the Akaniṭṭha-bhavaṇa, he saw. Humans also see the devas, and the devas see the humans. There, neither do humans look upwards, nor do the devas look downwards, all see each other face to face, that day was called the revelation of the world.
apaṇṇakasuttaṃ(a. ni. 3.16) kathento heṭṭhāmukhaṃ bījaniṃ akāsi, yāva avīcito ekaṅgaṇaṃ ahosi, tato uparimukhaṃ akāsi, yāva brahmalokā ekaṅgaṇaṃ ahosi. Thero nirayabhayena tajjetvā saggasukhena ca palobhetvā dhammaṃ desesi. Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti evaṃ tasmiṃ divasepi lokavivaraṇaṃ nāma ahosi. Ime pana bhikkhū yathā asoko dhammarājā asokārāme ṭhito catuddisā anuvilokento samantato samuddapariyantaṃ jambudīpaṃ passati, caturāsīti ca vihārasahassāni uḷārāya vihāramahapūjāya virocamānāni, evaṃ adhiṭṭhahitvā lokavivaraṇaṃ nāma pāṭihāriyaṃ akaṃsu.
apaṇṇakasuttaṃ(A. Ni. 3.16): While speaking, he waved the fan downwards, as far as Avīci it was a single courtyard, then he waved it upwards, as far as the Brahma-world it was a single courtyard. The Thera, having threatened them with the fear of hell and also having enticed them with the happiness of heaven, preached the Dhamma. Some became sotāpannas, some sakadāgāmīs, anāgāmīs, arahants, thus on that day too there was the revelation of the world. But these bhikkhus, just as Asoka, the righteous king, standing in the Asokārāma, looking in the four directions, sees Jambudīpa with the ocean as its boundary on all sides, and the eighty-four thousand vihāras shining with a grand vihāra-festival, so having determined, they performed the miracle called the revelation of the world.
Vihāramahapūjāyāti vihāramahasaṅkhātāya pūjāya.Vibhūtinti sampattiṃ.Evarūpaṃ pītipāmojjanti īdisaṃ pariccāgamūlakaṃ pītipāmojjaṃ.Moggaliputtatissattherassa bhāramakāsīti therassa mahānubhāvattā ‘‘uttaripi ce kathetabbaṃ atthi, tampi soyeva kathessatī’’ti maññamāno bhikkhusaṅgho raññā pucchitapañhassa visajjanaṃ therassa bhāramakāsi.Sāsanassa dāyādo homi, na homīti sāsanassa ñātako abbhantaro homi, na homīti attho. Yesaṃ sāsane pabbajitā puttadhītaro na santi, na te sāsane kattabbakiccaṃ attano bhāraṃ katvā vahantīti imamatthaṃ sandhāya thero evamāha‘‘na kho, mahārāja, ettāvatā sāsanassa dāyādo hotī’’ti.Kathañcarahi, bhante, sāsanassa dāyādo hotīti etthacarahīti nipāto akkhantiṃ dīpeti. Idaṃ vuttaṃ hoti – yadi evarūpaṃ pariccāgaṃ katvāpi sāsanassa dāyādo na hoti, aññaṃ kiṃ nāma katvā hotīti.
Vihāramahapūjāyāti: by the festival known as the great vihāra. Vibhūtinti: prosperity. Evarūpaṃ pītipāmojjanti: such joy and delight rooted in generosity. Moggaliputtatissattherassa bhāramakāsīti: Thinking that because of the great power of the Thera, "If there is anything else to be said, he himself will say it," the Sangha of bhikkhus placed the burden of answering the question asked by the king on the Thera. Sāsanassa dāyādo homi, na homīti: Do I become a relative, an insider, of the Sāsana, or do I not? Referring to the fact that those whose sons and daughters have not gone forth in the Sāsana do not bear the work to be done in the Sāsana as their own burden, the Thera said thus, ‘‘na kho, mahārāja, ettāvatā sāsanassa dāyādo hotī’’ti. Kathañcarahi, bhante, sāsanassa dāyādo hotīti: Here, carahīti is a particle indicating impatience. This is what is said: If even having made such a donation one does not become an heir of the Sāsana, what else must one do to become one?
Tissakumārassa pabbajitakālato pabhutīti yadā ca tissakumāro pabbajito, yena ca kāraṇena pabbajito, taṃ sabbaṃ vitthārato uttari āvi bhavissati.Sakkhasīti sakkhissasi.Pāmojjajātoti sañjātapāmojjo.Puttānaṃ manaṃ labhitvāti ettha puttīpi sāmaññato puttasaddena vuttāti veditabbā, putto ca dhītā ca puttāti evaṃ ekasesanayena vā evaṃ vuttanti daṭṭhabbaṃ. Dhītusaddena saha payujjamāno hi puttasaddo ekova avasissati, dhītusaddo nivattatīti saddasatthavidū vadanti.Sikkhāya patiṭṭhāpesunti tasmiṃyeva sīmamaṇḍale sikkhāsammutiṃ datvā pāṇātipātāveramaṇiādīsu vikālabhojanāveramaṇipariyosānāsu chasu sikkhāsu samādapanavasena sikkhāya patiṭṭhāpesuṃ. Saṭṭhivassāyapi hi sāmaṇeriyā ‘‘pāṇātipātāveramaṇiṃ dve vassāni avītikkamma samādānaṃ samādiyāmī’’tiādinā (pāci. 1078-1079) cha sikkhāyo samādiyitvā sikkhitabbāyeva. Na hi etāsu chasu sikkhāpadesu dve vassāni asikkhitasikkhaṃ sāmaṇeriṃ upasampādetuṃ vaṭṭati. Cha vassāni abhisekassa assātichabbassābhiseko,abhisekato paṭṭhāya atikkantachavassoti vuttaṃ hoti.
Tissakumārassa pabbajitakālato pabhutīti: From the time when Tissa Kumāra went forth, and for what reason he went forth, all that will become manifest in detail later. Sakkhasīti: you will be able. Pāmojjajātoti: one in whom delight has arisen. Puttānaṃ manaṃ labhitvāti: Here, it should be understood that daughters are also referred to generally by the word putta, or it should be seen that it is said thus by the rule of ekasesanaya, the son and the daughter are putta. For when the word putta is used together with the word dhītu, only one remains, the word dhītu disappears, say those skilled in grammar. Sikkhāya patiṭṭhāpesunti: In that same boundary, having given the formal agreement to the training, they established them in the training by causing them to undertake the six trainings, from abstaining from killing living beings to abstaining from eating at the wrong time. For even a female novice who is sixty years old must undertake and train herself in the six trainings, saying, "For two years without transgression, I will undertake the training of abstaining from killing living beings," and so on (Pāci. 1078-1079). For it is not proper to ordain a female novice who has not trained in these six training precepts for two years. Chavassābhiseko, means having six years for the consecration, it means six years having passed since the consecration.
Sabbaṃ theravādanti dve saṅgītiyo āruḷhā pāḷiyevettha ‘‘theravādo’’ti veditabbā. Sā hi mahākassapapabhutīnaṃ mahātherānaṃ vādattā ‘‘theravādo’’ti vuccati.Kontaputtatissattheroti ettha kontasakuṇiyo nāma kinnarajātiyo. ‘‘Tāsu ekissā kucchiyaṃ sayito manussajātiko raññā posito kontaputtatissatthero nāmā’’ti tīsupigaṇṭhipadesuvuttaṃ.Mahāvaṃsepi cetaṃ vuttaṃ –
Sabbaṃ theravādanti: Here, the Pāli that has ascended to the two councils should be understood as "Theravāda." For it is called "Theravāda" because it is the doctrine of the great Theras, headed by Mahākassapa. Kontaputtatissattheroti: Here, konta bird is the name of a kind of kinnara. "Kontaputtatissa Thera was a human being who slept in the womb of one of them, was raised by the king," it is said in all three gaṇṭhipadas. This is also said in the Mahāvaṃsa–
‘‘Pure pāṭaliputtamhā, vane vanacaro caraṃ;
‘‘Formerly, near Pāṭaliputta, a forester wandering in the forest;
Indeed, he engaged in coitus with a Kontakinnarī.
‘‘Tena saṃvāsamanvāya, sā putte janayī duve;
‘‘By that coitus, she gave birth to two sons;
Tissa was the elder, and Sumitta was the younger by name.
‘‘Mahāvaruṇattherassa, kāle pabbaji santike;
"In the time of the Elder Mahāvaruṇa, they both went forth in his presence;
They attained arahantship, possessing the qualities of the six supernormal knowledges."
Keci pana evaṃ vadanti ‘‘kontā nāma kaṭṭhavāhanarañño vaṃse jātā ekā rājadhītā. Taṃ garuḷayantena araññagataṃ eko vanacarako ānetvā tāya saddhiṃ saṃvāsaṃ kappesi. Sā tassa ubho putte vijāyi. Tatrāyaṃ jeṭṭhako mātunāmena kontaputto nāma jāto’’ti. Kaṭṭhavāhanarañño kira nagare sabbepi vibhavasampannā nadīpabbatakīḷādīsu garuḷasakuṇasadisaṃ yantaṃ kāretvā kaṭṭhavāhanarājā viya garuḷavāhanena vicaranti.
However, some say thus: "Kontā was a royal princess born in the lineage of King Kaṭṭhavāhana. A forester, having brought her, who was gone into the forest, with a Garuḷa device, allowed cohabitation with her. She bore him two sons. Of those, this elder one was born named Kontaputta after his mother's name." It is said that in the city of King Kaṭṭhavāhana, all the wealthy people, having made a device similar to the Garuḷa bird for river and mountain sports, moved about with a Garuḷa vehicle, just like King Kaṭṭhavāhana.
Byādhipaṭikammatthaṃ bhikkhācāravattena āhiṇḍanto pasatamattaṃ sappiṃ alabhitvāti tadā kira jeṭṭhassa kontaputtatissattherassa kucchivāto samuṭṭhāsi. Taṃ bāḷhāya dukkhavedanāya pīḷitaṃ kaniṭṭho sumitto nāma thero disvā ‘‘kimettha, bhante, laddhuṃ vaṭṭatī’’ti pucchi. Tissatthero, ‘‘āvuso, pasatamattaṃ sappiṃ laddhuṃ vaṭṭatī’’ti vatvā rañño nivedanaṃ tassa gilānapaccayaṃ pacchābhattaṃ sappiatthāya caraṇañca paṭikkhipitvā ‘‘bhikkhācāravelāyameva piṇḍāya carantena tayā yadi sakkā laddhuṃ, evaṃ vicaritvā yaṃ laddhaṃ, taṃ āharā’’ti āha. Kaniṭṭhopi vuttanayeneva bhikkhācāravattena caranto pasatamattampi sappiṃ nālattha. So pana kucchivāto balavataro sappighaṭasatenapi vūpasametuṃ asakkuṇeyyo ahosi. Thero teneva byādhibalena kālamakāsi. Keci pana ‘‘vicchikanāmakena kīṭavisena ḍaṭṭho thero tassa visavegena adhimattāya dukkhavedanāya samannāgato taṃ vūpasametuṃ vuttanayeneva pasatamattaṃ sappiṃ alabhitvā parinibbuto’’ti vadanti. Vuttañhetaṃmahāvaṃse–
Not obtaining even a pasata of ghee, while wandering on alms-seeking duties for the purpose of counteracting the illness At that time, it seems, the elder, the Elder Kontaputta Tissa, had a stomach ailment arise. Seeing him afflicted with intense painful feeling, the younger, the Elder Sumitta, asked, "What is proper to obtain here, venerable sir?" The Elder Tissa, having said, "It is proper to obtain a pasata of ghee, friend," and having refused informing the king, the requisites for the sick for him, the going for alms for ghee after the meal, said, "If it is possible for you, wandering on alms-seeking duties, bring whatever is obtained by wandering thus." The younger one, wandering on alms-seeking duties in the manner stated, did not obtain even a pasata of ghee. However, that stomach ailment was so strong that it could not be calmed even with a hundred pots of ghee. The Elder passed away due to that very strength of the illness. Some, however, say, "The Elder, bitten by the poison of a weevil-named insect, being endowed with exceedingly intense painful feeling due to the force of that poison, and not obtaining a pasata of ghee in the manner stated to calm it, attained final nibbāna." This was said in the Mahāvaṃsa—
‘‘Pāde kīṭavisenāsi, ḍaṭṭho jeṭṭho savedano;
"The elder, full of pain, was bitten on the foot by the poison of an insect;
When asked by the younger, he said the medicine was a pasata of ghee.
‘‘Rañño nivedanaṃ thero, gilānapaccayepi ca;
"The Elder refused informing the king,
And the going for ghee for a sick person's requisite, after the meal.
‘‘Piṇḍāya ce caraṃ sappiṃ, labhase tvaṃ tamāhara;
"‘If, while wandering for alms, you obtain ghee, bring that hither,’
Thus said the Elder Tissa to Sumitta, the excellent Elder.
‘‘Piṇḍāya caratā tena, na laddhaṃ pasataṃ ghataṃ;
"By him, wandering for alms, a pasata of ghee was not obtained;
Even with a hundred pots of ghee, the illness became incurable.
‘‘Teneva byādhinā thero, patto āyukkhayantikaṃ;
"By that very illness, the Elder reached the limit of life;
Having exhorted with diligence, he made his mind to attain nibbāna.
‘‘Ākāsamhi nisīditvā, tejodhātuvasena so;
"Seating himself in the sky, by means of the fire element,
Having determined as he liked, he attained final nibbāna as to his body.
‘‘Jālā sarīrā nikkhamma, nimaṃsachārikaṃ ḍahi;
"Flames issuing from his body, burned the flesh and skin to ashes;
The Elder's entire body, but not the bones, it burned."
Appamādena ovaditvāti ‘‘amhādisānampi evaṃ paccayā dullabhā, tumhe labhamānesu paccayesu appamajjitvā samaṇadhammaṃ karothā’’ti evaṃ appamādena ovaditvā.Pallaṅkenāti samantato ūrubaddhāsanena. Itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ.Tejodhātuṃ samāpajjitvāti tejodhātukasiṇārammaṇaṃ jhānaṃ samāpajjitvā.Therassa sakkāraṃ katvāti therassa dhātusakkāraṃ katvā.Catūsu dvāresu pokkharaṇiyo kārāpetvā bhesajjassa pūrāpetvāti ekasmiṃ dvāre catasso pokkharaṇiyo kārāpetvā tattha ekaṃ pokkharaṇiṃ sappissa pūrāpetvā ekaṃ madhuno, ekaṃ phāṇitassa, ekaṃ sakkarāya pūrāpesi. Sesadvāresupi evameva kārāpesīti vadanti.
Having exhorted with diligence means having exhorted with diligence, saying, "Even things like us are difficult to obtain due to such causes; when you are obtaining the requisites, without being negligent, do the ascetic practice." With the pallaṅka means with the legs crossed around the thighs on all sides. This is a case-ending instrumental in the sense of characteristic. Having attained the fire element means having attained the jhāna with the fire-element kasiṇa as object. Having made honor to the Elder means having made honor to the Elder's relics. Having had ponds made at the four gates, having filled them with medicine means having had four ponds made at one gate, and there having filled one pond with ghee, one with honey, one with molasses, one with sugar. They say he had it made in the same way at the remaining gates as well.
Sabhāyaṃ satasahassanti nagaramajjhe vinicchayasālāyaṃ satasahassaṃ. Iminā sakalanagarato samuṭṭhitaṃ āyaṃ nidasseti.Pañcasatasahassāni rañño uppajjantīti ca raṭṭhato uppajjanakaṃ āyaṃ ṭhapetvā vuttaṃ.Tatoti yathāvuttapañcasatasahassato.Nigrodhattherassa devasikaṃ satasahassaṃ visajjesīti kathaṃ pana therassa satasahassaṃ visajjesi? Rājā kira divasassa tikkhattuṃ sāṭake parivattento ‘‘therassa cīvaraṃ nīta’’nti pucchitvā ‘‘āma nīta’’nti sutvāva parivatteti. Theropi divasassa tikkhattuṃ ticīvaraṃ parivatteti. Tassa hi ticīvaraṃ hatthikkhandhe ṭhapetvā pañcahi ca gandhasamuggasatehi pañcahi ca mālāsamuggasatehi saddhiṃ pātova āharīyittha, tathā divā ceva sāyañca. Theropi na bhaṇḍikaṃ bandhitvā ṭhapesi, sampattasabrahmacārīnaṃ adāsi. Tadā kira jambudīpe bhikkhusaṅghassa yebhuyyena nigrodhattherasseva santakaṃ cīvaraṃ ahosi. Evaṃ therassa divase divase satasahassaṃ visajjesi.Uḷāro lābhasakkāroti ettha labbhati pāpuṇīyatīti lābho, catunnaṃ paccayānametaṃ adhivacanaṃ. Sakkaccaṃ kātabbo dātabboti sakkāro, cattāro paccayāyeva. Paccayā eva hi paṇītapaṇītā sundarasundarā abhisaṅkharitvā katā ‘‘sakkāro’’ti vuccanti. Atha vā parehi kātabbagāravakiriyā pupphādīhi pūjā vā sakkāro.
A hundred thousand in the assembly means a hundred thousand in the judgment hall in the middle of the city. With this, he indicates the income that arose from the entire city. Five hundred thousand arise for the king is said excluding the income that arises from the kingdom. Thence means from the five hundred thousand as stated. He spent a hundred thousand daily for the Elder Nigrodha But how did he spend a hundred thousand for the Elder? It seems the king, changing his robes three times a day, would ask, "Has the robe been taken to the Elder?" and only after hearing, "Yes, it has been taken," would he change. The Elder also would change his triple robe three times a day. For him, indeed, having placed the triple robe on the elephant's shoulder, along with five hundred perfume caskets and five hundred garland caskets, it would be brought in the morning, and likewise in the afternoon and evening. The Elder also did not keep it tied up in a bundle, but gave it to the fellow brahmacārīs who had arrived. At that time, it seems, the robes of the bhikkhu Sangha in Jambudīpa were mostly owned by the Elder Nigrodha. Thus, he spent a hundred thousand daily for the Elder. Generous gain and honor Here, that which is obtained, reached, is gain; this is a designation for the four requisites. That which should be done with respect, given, is honor; the four requisites themselves. For indeed, the requisites themselves, having been prepared excellently, beautifully, skillfully, are called "honor." Or else, the acts of reverence to be done by others, or worship with flowers, etc., is honor.
Diṭṭhigatānīti ettha diṭṭhiyeva diṭṭhigataṃ ‘‘gūthagataṃ muttagataṃ (ma. ni. 2.119), saṅkhāragata’’ntiādīsu (mahāni. 41) viya. Gantabbābhāvato vā diṭṭhiyā gatamattaṃ diṭṭhigataṃ, diṭṭhiyā gahaṇamattanti attho. Diṭṭhippakāro vā diṭṭhigataṃ, diṭṭhibhedoti vuttaṃ hoti. Lokiyā hi vidhayuttagatappakārasadde samānatthe icchanti.Na kho panetaṃ sakkā imesaṃ majjhe vasantena vūpasametunti tesañhi majjhe vasanto tesuyeva antogadhattā ādeyyavacano na hoti, tasmā evaṃ cintesi. Tadā tasmiṃ ṭhāne vasantassa sukhavihārābhāvato taṃ pahāya icchitabbasukhavihāramattaṃ gahetvā vuttaṃ‘‘attanā phāsukavihārena viharitukāmo’’ti.Ahogaṅgapabbatanti evaṃnāmakaṃ pabbataṃ.Dhammena vinayena satthusāsanenāti etthadhammoti bhūtaṃ vatthu.Vinayoti codanā sāraṇā ca.Satthusāsananti ñattisampadā anusāvanasampadā ca, tasmā bhūtena vatthunā codetvā sāretvā ñattisampadāya anusāvanasampadāya ca ukkhepanīyādikammavasena niggayhamānāpīti vuttaṃ hoti.Abbudaṃthenanaṭṭhena,malaṃkiliṭṭhabhāvakaraṇaṭṭhena,kaṇṭakaṃvijjhanaṭṭhena.Aggiṃ paricarantīti aggihuttakā viya aggiṃ pūjenti.Pañcātape tappantīti catūsu ṭhānesu aggiṃ katvā majjhe ṭhatvā sūriyātapena tappanti.Ādiccaṃ anuparivattantīti udayakālato pabhuti sūriyaṃ olokayamānā yāvatthaṅgamanā sūriyābhimukhāva parivattanti.Vobhindissāmāti paggaṇhiṃsūti vināsessāmāti ussāhamakaṃsu.Avisahantoti asakkonto.
Views Here, view itself is diṭṭhigataṃ, just as in "gone to excrement, gone to urine (M.iii.119), gone to formations" etc. (Mahāniddesa 41). Or because there is no going, diṭṭhigataṃ is merely gone by way of view, meaning merely grasped by view. Or diṭṭhigataṃ is the kind of view, which means the variety of views. For worldly people want words like vidha, yutta, gata, and pakāra to have the same meaning in the compound. It is not possible to calm this while living among these For living among them, he would not be one whose word is heeded, since he is included among them; therefore, he thought thus. Then, since there was no comfortable living while living in that place, having abandoned that and having taken just the extent of comfortable living that is desired, it was said "desiring to live with comfortable living for himself." Ahogaṅgapabbata the mountain of such a name. By the Dhamma, by the Vinaya, by the Teacher's instruction Here, Dhamma means the true thing. Vinaya means accusation and reminding. Teacher's instruction means completeness of declaration and completeness of proclamation; therefore, it is said that even while being censured by the true thing, having been reminded, and being rebuked by way of completeness of declaration and completeness of proclamation by way of ukkhepanīya, etc. Abbuda in the sense of not stitching, mala in the sense of making filthy, kaṇṭaka in the sense of piercing. Attending to the fire means they worship fire like the fire-worshippers. Basking in the five heats means having made fire in four places and standing in the middle, they bask in the heat of the sun. Turning around along with the sun means looking at the sun from the time of sunrise, they turn only towards the sun until sunset. They undertook to destroy means they made an effort, saying, "We will destroy." Unable means unable.
Sattadivasenarajjaṃ sampaṭicchāti sattadivase rajjasukhaṃ tāva anubhava.Tamatthaṃ saññāpesīti kukkuccāyitamatthaṃ bodhesi. Kathaṃ saññāpesīti āha‘‘so kirā’’tiādi.Cittarūpanti cittānurūpaṃ, yathākāmanti vuttaṃ hoti.Kissāti kena kāraṇena.Are tvaṃ nāma paricchinnamaraṇanti sattahi divasehi paricchinnamaraṇaṃ.Vissatthoti nirāsaṅkacitto, maraṇasaṅkārahito nibbhayoti vuttaṃ hoti.Assāsapassāsanibaddhaṃ maraṇaṃ pekkhamānāti ‘‘aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ assasitvā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’’ti evaṃ maraṇassatiyā anuyuñjanato assāsapassāsappavattikālapaṭibaddhaṃ maraṇaṃ pekkhamānā. Tatthaassāsoti bahinikkhamananāsavāto.Passāsoti antopavisanavāto. Vuttavipariyāyenapi vadanti.
Accept the kingdom for seven days means experience the happiness of the kingdom for just seven days. He made him understand that matter means he made him understand the matter that was causing scruples. How did he make him understand? He says "It seems that..." etc. Cittarūpa means according to the mind, which means according to desire. Kissā means for what reason. Hey you, named with limited life means with life limited by seven days. Confident means with fearless mind, free from fear of death, fearless. Looking for death bound to the in-breath and out-breath means "Oh, would that I might live in the interval in which I breathe in after breathing out, or breathe out after breathing in, I might keep the Teacher's instruction in mind; much has been done by me," thus, looking for death bound to the time of the in-breath's and out-breath's occurrence, while constantly practicing mindfulness of death. There, in-breath means the nasal air that goes out. Out-breath means the air that enters inside. They say it in the reverse order too.
Migavaṃ nikkhamitvāti migamāraṇatthāya ‘‘araññe migapariyesanaṃ carissāmī’’ti nikkhamitvā. Tatthamigavanti migānaṃ vānanato hesanato bādhanato ‘‘migava’’nti laddhasamaññaṃ migavaṃ.Yonakamahādhammarakkhitattheranti yonakavisaye jātaṃ idhāgantvā pabbajitaṃ dhammarakkhitanāmadheyyaṃ mahātheraṃ.Hatthināgenāti mahāhatthinā. Mahantapariyāyopi hi nāgasaddoti vadanti. Ahināgādito vā visesanatthaṃ ‘‘hatthināgenā’’ti vuttaṃ.Tassāsayaṃtassa ajjhāsayaṃ.Tassa passantassevāti anādare sāmivacanaṃ, tasmiṃ passanteyevāti attho.Ākāse uppatitvāti ettha ayaṃ vikubbaniddhi na hotīti gihissapi imaṃ iddhipāṭihāriyaṃ dassesi. Sā hi ‘‘pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā, vividhampi senābyūhaṃ dassetī’’ti evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikubbaniddhi nāma. Adhiṭṭhāniddhiyā pana paṭikkhepo natthi. Tathā ca vakkhatikhuddakavatthukkhandhakavaṇṇanāyaṃ(cūḷava. aṭṭha. 252) ‘‘iddhipāṭihāriyanti ettha vikubbaniddhipāṭihāriyaṃ paṭikkhittaṃ, adhiṭṭhāniddhi pana appaṭikkhittāti veditabbā’’ti.Laggetvāti ākāse kāyabandhanaṃ pasāretvā tattha cīvaraṃ laggetvā.
Having gone out for hunting means having gone out for the purpose of killing deer, thinking, "I will wander in the forest seeking deer." There, migava means the group of deer that has obtained the designation "migava" due to driving away, frightening, harming the deer. The Elder Yonaka Mahādhammarakkhita means the great Elder named Dhammarakkhita, born in the Yonaka country, having come here and gone forth. By the great elephant means by the great elephant. For they say that the word nāga is also a synonym for "great." Or, "hatthināgena" is said to distinguish it from ahināga, etc. His inclination means his disposition. While he was looking is a possessive word in the sense of disrespect, meaning just while he was looking. Having risen up into the sky Here, he showed this miracle of psychic power even to the householder, saying that this is not transformative psychic power. For that psychic power, having come thus, "having abandoned its natural color, it shows the color of a young boy or shows the color of a serpent, or shows a diverse army formation," is named transformative psychic power since it occurs by way of transforming and abandoning its natural color. However, there is no rejection of the psychic power of determination. And so he will say in the Commentary on the Khuddakavatthukkhandhaka (Cūḷavagga Aṭṭhakathā 252), "Here, in the miracle of psychic power, the miracle of transformative psychic power is rejected, but the psychic power of determination should be understood as unrejected." Having fastened means having extended the body's bond in the sky, having fastened the robe there.
Chaṇavesanti tuṭṭhijananavesaṃ, ussavavesanti attho.Paṭiyādesunti ‘‘āgatakāle cīvarādīnaṃ pariyesanaṃ bhāriya’’nti paṭhamameva pattacīvarāni sampādesuṃ.Padhānagharanti bhāvanānuyogavasena vīriyārambhassa anurūpaṃ vivittasenāsanaṃ.Sopīti rañño bhāgineyyaṃ sandhāya vuttaṃ.Anupabbajitoti uḷāravibhavena khattiyajanena anugantvā pabbajito.Gantvāti iddhiyā gantvā.Kusalādhippāyoti manāpajjhāsayo.Dveḷhakajātoti ‘‘ime bhikkhū na ekamaggena kathentī’’ti saṃsayamāpanno.Ekekaṃ bhikkhusahassaparivāranti ekekassa ekekasahassaparicchinnaṃ bhikkhuparivārañca.Gaṇhitvā āgacchathāti vuttepi ‘‘sāsanaṃ paggaṇhituṃ samattho’’ti vuttattā therā bhikkhū ‘‘dhammakamma’’nti maññamānā gatā. Īdisesu hi ṭhānesu kukkuccaṃ na kātabbaṃ. Kappiyasāsanañhetaṃ na gihikammapaṭisaṃyuttaṃ.Thero nāgacchīti kiñcāpi ‘‘rājā pakkosatī’’ti vuttepi dhammakammatthāya āgantuṃ vaṭṭati, dvikkhattuṃ pana pesitepi na āgato kira. Thero hi sabbattha vikhyātavasena sambhāvanuppattito sambhāvitassa ca uddhaṃ kattabbakiccasiddhito asāruppavacanalesena na āgacchīti.Mahallako nu kho bhante theroti kiñcāpi rājā theraṃ diṭṭhapubbo, nāmaṃ pana sallakkhetuṃ asakkonto evaṃ pucchīti vadanti.Vayhanti upari maṇḍapasadisaṃ padaracchannaṃ, sabbapaliguṇṭhimaṃ vā chādetvā kataṃ sakaṭavisesaṃ vayhanti vadanti.Nāvāsaṅghāṭaṃ bandhitvāti etthanāvāti poto. So hi orato pāraṃ patati gacchatīti poto, satte netīti nāvāti ca vuccati. Ekato saṅghaṭitā nāvā nāvāsaṅghāṭaṃ, tathā taṃ bandhitvāti attho.
Festival attire means attire that generates delight, meaning festival attire. Prepared means "the search for robes, etc., at the time of arrival is a burden," they provided the bowl and robes beforehand itself. Secluded dwelling means a secluded dwelling suitable for energetic exertion in the way of meditative practice. Sopī is said referring to the king's nephew. Gone forth accompanied means gone forth accompanied by Khattiya people with great wealth. Having gone means having gone by psychic power. With intention for merit means with a pleasing disposition. Become doubtful means having become doubtful, thinking, "These bhikkhus do not speak with one method." A retinue of one thousand bhikkhus each means a retinue of bhikkhus delimited by one thousand each for each one. Even when it was said "Come, taking them," the Elders, thinking "They are capable of taking up the Dispensation," since it was said, "This is a meritorious act," went. For scruples should not be done in such places. This is a permissible Dispensation, not connected to the work of a householder. The Elder did not come Although it is proper to come for the sake of a meritorious act when it was said "The king is calling," it seems he did not come even when sent twice. Indeed, the Elder did not come due to a lack of courteous words, since honor arises because he is well-known everywhere and because the duties to be done upwards are accomplished for one who is honored. Is the Elder old, venerable sir? Although the king had seen the Elder before, they say he asked thus, being unable to recognize his name. Vayha they call a special kind of cart covered with a canopy-like covering on top, or covered with all kinds of cloth. Having tied a boat-raft Here, boat means a ship. For it goes from this shore to the other shore, therefore it is called a ship, and it is called a boat because it leads beings. A boat joined together on one side is a boat-raft; thus, it means having tied that.
‘‘ārakkhaṃ saṃvidhāyā’’ti.Yanti yasmā, yena kāraṇenāti attho. ‘‘Āguṃ na karotīti nāgo’’ti (cūḷava. mettagūmāṇavapūcchāniddesa 27) vacanato pāpakaraṇābhāvato samaṇo idha nāgo nāmāti maññamānā‘‘eko taṃ mahārāja samaṇanāgo dakkhiṇahatthe gaṇhissatī’’ti byākariṃsu.Abbāhiṃsūti ākaḍḍhiṃsu. ‘‘Rañño hatthaggahaṇaṃ līḷāvasena kataṃ viya hotīti kasmātiādicodanaṃ kata’’nti vadanti.Bāhiratoti uyyānassa bāhirato. Passantānaṃ atidukkaraṃ hutvā paññāyatīti āha‘‘padesapathavīkampanaṃ dukkara’’nti. Adhiṭṭhāne panettha visuṃ dukkaratā nāma natthi.Sīmaṃ akkamitvāti antosīmaṃ sīmāya abbhantaraṃ akkamitvā.Abhiññāpādakanti abhiññāya patiṭṭhābhūtaṃ. Vikubbaniddhiyā eva paṭikkhittattā pathavīcalanaṃ adhiṭṭhahi.Rathassa antosīmāya ṭhito pādova calīti etthapādoti rathacakkaṃ sandhāya vuttaṃ. Tañhi rathassa gamanakiccasādhanato pādasadisattā idha ‘‘pādo’’ti vuttaṃ.Sakkhatīti sakkhissati.Etamatthanti vinā cetanāya pāpassa asambhavasaṅkhātaṃ atthaṃ.Cetanāhanti ettha ‘‘cetanaṃ aha’’nti padacchedo kātabbo.Cetayitvāti cetanaṃ pavattayitvā.Dīpakatittiroti attano nisinnabhāvassa dīpanato evaṃladdhanāmo tittiro. Yaṃ araññaṃ netvā sākuṇiko tassa saddena āgatāgate tittire gaṇhāti.
Tāpasaṃ pucchīti atīte kira ekasmiṃ paccantagāme eko sākuṇiko ekaṃ dīpakatittiraṃ gahetvā suṭṭhu sikkhāpetvā pañjare pakkhipitvā paṭijaggati. So taṃ araññaṃ netvā tassa saddena āgatāgate tittire gaṇhāti. Tittiro ‘‘maṃ nissāya bahū mama ñātakā nassanti, mayhetaṃ pāpa’’nti nissaddo ahosi. So tassa nissaddabhāvaṃ ñatvā veḷupesikāya taṃ sīse paharati. Tittiro dukkhāturatāya saddaṃ karoti. Evaṃ so sākuṇiko taṃ nissāya tittire gahetvā jīvikaṃ kappesi. Atha so tittiro cintesi ‘‘ime marantūti mayhaṃ cetanā natthi, paṭicca kammaṃ pana maṃ phusati. Mayi saddaṃ akaronte hi ete nāgacchanti, karonteyevāgacchanti, āgatāgate ayaṃ gahetvā jīvitakkhayaṃ pāpeti, atthi nu kho ettha mayhaṃ pāpaṃ, natthī’’ti. So tato paṭṭhāya ‘‘ko nu kho me imaṃ kaṅkhaṃ chindeyyā’’ti tathārūpaṃ paṇḍitaṃ upadhārento carati. Athekadivasaṃ so sākuṇiko bahuke tittire gahetvā pacchiṃ pūretvā ‘‘pānīyaṃ pivissāmī’’ti bodhisattassa tāpasapabbajjāya pabbajitvā jhānābhiññāyo nibbattetvā araññe vasantassa assamaṃ gantvā taṃ pañjaraṃ bodhisattassa santike ṭhapetvā pānīyaṃ pivitvā vālikātale nipanno niddaṃ okkami. Tittiro tassa niddamokkantabhāvaṃ ñatvā ‘‘mama kaṅkhaṃ imaṃ tāpasaṃ pucchissāmi, jānanto me kathessatī’’ti pañjare nisinnoyeva –
‘‘Ñātako no nisinnoti, bahu āgacchate jano;
Tāpasaṃ pucchi. Tassattho (jā. aṭṭha. 3.75) – bhante, sacāhaṃ saddaṃ na kareyyaṃ, ayaṃ tittirajano na āgaccheyya, mayi pana saddaṃ karonte ‘‘ñātako no nisinno’’ti ayaṃ bahujano āgacchati, taṃ āgatāgataṃ luddo gahetvā jīvitakkhayaṃ pāpento maṃ paṭicca maṃ nissāya etaṃ pāṇātipātakammaṃ phusati paṭilabhati vindati, tasmiṃ maṃ paṭicca kate pāpe ‘‘mama nu kho etaṃ pāpa’’nti evaṃ me mano saṅkati parisaṅkati kukkuccaṃ āpajjatīti.
Na paṭicca kammaṃ phusatītiādikāya pana tāpasena vuttagāthāya ayamattho – yadi tava pāpakiriyāya mano na padussati, tanninno tappoṇo na hoti, evaṃ sante luddena taṃ paṭicca katampi pāpakammaṃ taṃ na phusati na allīyati. Pāpakiriyāya hi appossukkassa nirālayassa bhadrassa parisuddhassa sato tava pāṇātipātacetanāya abhāvā taṃ pāpaṃ na upalimpati, tava cittaṃ na allīyatīti.
Samayaṃ uggaṇhāpesīti attano sammāsambuddhassa laddhiṃ uggaṇhāpesi.Sāṇipākāraṃ parikkhipāpetvāti etthasāṇipākāranti karaṇatthe upayogavacanaṃ, attānañca therañca yathā te bhikkhū na passanti, evaṃ sāṇipākārena samantato parikkhipāpetvāti attho, sāṇipākāraṃ vā samantato parikkhipāpetvāti evamettha attho gahetabbo.Sāṇipākārantareti sāṇipākārassa abbhantare.Ekaladdhiketi samānaladdhike. Kiṃ vadati sīlenātikiṃvādī. Atha vā ko katamo vādo kiṃvādo, so etassa atthītikiṃvādī. Sassataṃ attānañca lokañca vadanti paññapenti sīlenātisassatavādino. Atha vā vadanti etenāti vādo, diṭṭhiyā etaṃ adhivacanaṃ. Sassato vādo sassatavādo, so etesaṃ atthītisassatavādino,sassatadiṭṭhinoti attho. Atha sassato vādo etesamatthīti kasmā vuttaṃ, tesañhi attā loko ca sassatoti adhippeto, na vādoti? Saccametaṃ. Sassatasahacaritatāya pana vādopi sassatoti vutto yathā ‘‘kuntā pacarantī’’ti. Sassatoti vādo etesanti vā itisaddalopo daṭṭhabbo. Ye rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā taṃ sassataṃ amataṃ niccaṃ dhuvaṃ paññapenti, te sassatavādinoti veditabbā. Vuttañhetaṃniddese paṭisambhidāyañca–
‘‘Rūpaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapenti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapentī’’ti.
ekaccasassatikā,ekaccasassatavādino. Te duvidhā honti sattekaccasassatikā saṅkhārekaccasassatikāti. Tattha ‘‘issaro nicco, aññe sattā aniccā’’ti evaṃ pavattavādāsattekaccasassatikāseyyathāpi issaravādā. ‘‘Nicco brahmā, aññe sattā aniccā’’ti evaṃ pavattavādāpi sattekaccasassatikāti veditabbā. ‘‘Paramāṇavo niccā, dviaṇukādayo aniccā’’ti evaṃ pavattavādāsaṅkhārekaccasassatikāseyyathāpi kaṇādavādādayo. ‘‘Cakkhādayo aniccā, viññāṇaṃ nicca’’nti evaṃvādinopi saṅkhārekaccasassatikāti veditabbā.
Nanu ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti etasmiṃ vāde cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ yathāsabhāvāvabodho eva, tayidaṃ kathaṃ micchādassananti? Ko vā evamāha – ‘‘cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ micchādassana’’nti, asassatesuyeva pana kesañci dhammānaṃ sassatabhāvābhiniveso idha micchādassanaṃ. Tena pana ekavāre pavattamānena cakkhādīnaṃ asassatabhāvāvabodho vidūsito saṃsaṭṭhabhāvato, visasaṃsaṭṭho viya sabbo sappimaṇḍo sakiccakaraṇāsamatthatāya sammādassanapakkhe ṭhapetabbataṃ nārahatīti. Asassatabhāvena nicchitāpi vā cakkhuādayo samāropitajīvasabhāvā eva diṭṭhigatikehi gayhantīti tadavabodhassa micchādassanabhāvo na sakkā nivāretuṃ. Evañca katvā asaṅkhatāya ca saṅkhatāya ca dhātuyā vasena yathākkamaṃ ekacce dhammā sassatā, ekacce asassatāti evaṃ pavatto vibhajjavādopi ekaccasassatavādo āpajjatīti evaṃpakārā codanā anavakāsā hoti aviparītadhammasabhāvasampaṭipattibhāvato. Kāmañcettha purimasassatavādepi asassatānaṃ dhammānaṃ sassatāti gahaṇaṃ visesato micchādassanaṃ, sassatānaṃ pana sassatāti gāho na micchādassanaṃ yathāsabhāvaggahaṇabhāvato. Asassatesuyeva pana kecideva dhammā sassatāti gahetabbadhammesu vibhāgappavattiyā imassa vādassa vādantaratā vuttā. Na cettha samudāyantogadhattā ekadesassa sappadesasassataggāho nippadesasassataggāhe samodhānaṃ gacchatīti sakkā vattuṃ vāditabbisayavisesavasena vādadvayassa pavattattā. Aññe eva hi diṭṭhigatikā ‘‘sabbe dhammā sassatā’’ti abhiniviṭṭhā, aññe ekaccasassatāti saṅkhārānaṃ anavasesapariyādānaṃ ekadesapariggaho ca vādadvayassa paribyattoyevāti.
Antānantikāti ettha amati gacchati ettha sabhāvo osānanti anto, mariyādā. Tappaṭisedhena ananto. Kassa panāyaṃ antānantoti? Lokīyati saṃsāranissaraṇatthikehi diṭṭhigatikehi, lokīyati vā ettha tehi puññāpuññaṃ tabbipāko cāti lokoti saṅkhyaṃ gatassa paṭibhāganimittādisabhāvassa attano. Anto ca ananto ca antānanto ca nevantanānanto cāti antānanto sāmaññaniddesena, ekasesena vā ‘‘nāmarūpapaccayā saḷāyatana’’ntiādīsu viya. Antānantasahacarito vādo antānanto yathā ‘‘kuntā pacarantī’’ti. Antānantasannissayo vā yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. So etesamatthīti antānantikā, antānantavādino. ‘‘Antavā ayaṃ loko, ananto ayaṃ loko, antavā ca ayaṃ loko ananto ca, nevāyaṃ loko antavā na panānanto’’ti evaṃ antaṃ vā anantaṃ vā antānantaṃ vā nevantanānantaṃ vā ārabbha pavattavādāti attho. Catubbidhā hi antānantavādino antavādī anantavādī antānantavādī nevantanānantavādīti. Tathā hi koci paṭibhāganimittaṃ cakkavāḷapariyantaṃ avaḍḍhetvā taṃ ‘‘loko’’ti gahetvā antasaññī lokasmiṃ hoti. Cakkavāḷapariyantaṃ katvā vaḍḍhitakasiṇe pana anantasaññī hoti. Uddhamadho avaḍḍhetvā pana tiriyaṃ vaḍḍhetvā uddhamadho antasaññī tiriyaṃ anantasaññī hoti. Koci pana yasmā lokasaññito attā adhigatavisesehi mahesīhi kadāci ananto sakkhidiṭṭho anusuyyati, tasmā nevantavā. Yasmā pana tehiyeva kadāci antavā sakkhidiṭṭho anusuyyati, tasmā na pana anantoti evaṃ nevantanānantasaññī lokasmiṃ hoti. Keci pana yadi panāyaṃ attā antavāsiyā, dūradese upapajjamānānussaraṇādikiccanipphatti na siyā. Atha ananto idha ṭhitassa devalokanirayādīsu sukhadukkhānubhavanampi siyā. Sace pana antavā ca ananto ca, tadubhayapaṭisedhadosasamāyogo, tasmā antavā anantoti ca abyākaraṇīyo attāti evaṃ takkanavasena nevantanānantasaññī hotīti vaṇṇayanti.
Ettha ca yuttaṃ tāva purimānaṃ tiṇṇaṃ vādīnaṃ antañca anantañca antānantañca ārabbha pavattavādattā antānantikattaṃ, pacchimassa pana tadubhayapaṭisedhanavasena pavattavādattā kathaṃ antānantikattanti? Tadubhayapaṭisedhanavasena pavattavādattā eva. Yasmā antānantapaasedhavādopi antānantavisayo eva taṃ ārabbha pavattattā. Etadatthameva hi ārabbha ‘‘pavattavādā’’ti heṭṭhā vuttaṃ, evaṃ santepi yuttaṃ tāva pacchimavādadvayassa antānantikattaṃ, antānantānaṃ vasena ubhayavisayattā etesaṃ vādassa, purimavādadvayassa pana kathaṃ visuṃ antānantikattanti? Upacāravuttiyā. Samuditesu hi antānantavādesu pavattamāno antānantikasaddo tattha niruḷhatāya paccekampi antānantavādīsu pavattati yathā arūpajjhānesu paccekaṃ aṭṭhavimokkhapariyāyo, yathā ca loke sattisayoti.
Amarāvikkhepikāti ettha na marati na upacchijjatīti amarā. Kā sā? ‘‘Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’’ti (dī. ni. 1.62) evaṃ pavattavādavasena pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā ca. ‘‘Evantipi me no’’tiādinā vividho nānappakāro khepo paravādīnaṃ khipanaṃ vikkhepo, amarāya diṭṭhiyā vācāya vā vikkhepo amarāvikkhepo, so etesamatthīti amarāvikkhepikā. Atha vā amarāya diṭṭhiyā vācāya vikkhipantīti amarāvikkhepino, amarāvikkhepino evaamarāvikkhepikā. Atha vā amarā nāma macchajāti, sā ummujjananimujjanādivasena udake sandhāvamānā gahetuṃ na sakkā, evameva ayampi vādo ekasmiṃ sabhāve anavaṭṭhānato ito cito ca sandhāvati, gāhaṃ na upagacchatīti amarāya vikkhepo viyāti amarāvikkhepoti vuccati. Ayañhi amarāvikkhepiko ‘‘idaṃ kusala’’nti vā ‘‘akusala’’nti vā puṭṭho na kiñci byākaroti. ‘‘Idaṃ kusala’’nti vā puṭṭho ‘‘evantipi me no’’ti vadati. Tato ‘‘kiṃ akusala’’nti vutte ‘‘tathātipi me no’’ti vadati. ‘‘Kiṃ ubhayato aññathā’’tipi vutte ‘‘aññathātipi me no’’ti vadati. Tato ‘‘tividhenapi na hoti, kiṃ te laddhī’’ti vutte ‘‘notipi me no’’ti vadati. Tato ‘‘kiṃ no no te laddhī’’ti vutte ‘‘no notipi me no’’ti vadati. Evaṃ vikkhepameva āpajjati, ekamekasmimpi pakkhe na tiṭṭhati. Tato ‘‘atthi paro loko’’tiādinā puṭṭhopi evameva vikkhipati, na ekasmiṃ pakkhe tiṭṭhati. So vuttappakāro amarāvikkhepo etesamatthīti amarāvikkhepikā.
Nanu cāyaṃ sabbopi amarāvikkhepiko kusalādayo dhamme paralokatthikādīni ca yathābhūtaṃ anavabujjhamāno tattha tattha pañhaṃ puṭṭho pucchāya vikkhepanamattaṃ āpajjati, tassa kathaṃ diṭṭhigatikabhāvo. Na hi avattukāmassa viya pucchitaṃ ajānantassa vikkhepakaraṇamattena diṭṭhigatikatā yuttāti? Vuccate – na heva kho pucchāya vikkhepakaraṇamattena tassa diṭṭhigatikatā, atha kho micchābhinivesavasena sassatābhinivesato. Micchābhiniviṭṭhoyeva hi puggalo mandabuddhitāya kusalādidhamme paralokatthikādīni ca yāthāvato asampaṭipajjamāno attanā aviññātassa atthassa paraṃ viññāpetuṃ asakkuṇeyyatāya musāvādādibhayena ca vikkhepaṃ āpajjatīti. Tathā ca vuttaṃ ‘‘satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti. Atha vā puññapāpānaṃ tabbipākānañca anavabodhena asaddahanena ca tabbisayāya pucchāya vikkhepakaraṇaṃyeva sundaranti khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyeva cesā ekā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbaṃ. Tatoyeva ca vuttaṃ ‘‘pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā cā’’ti.
Adhiccasamuppannikāti ettha adhicca yadicchakaṃ yaṃ kiñci kāraṇaṃ vinā samuppanno attā ca loko cāti dassanaṃ adhiccasamuppannaṃ. Attalokasaññitānañhi khandhānaṃ adhiccuppattiākārārammaṇaṃ dassanaṃ tadākārasannissayavasena pavattito tadākārasahacaritatāya ca adhiccasamuppannanti vuccati yathā ‘‘mañcā ghosanti, kuntā pacarantī’’ti ca. Taṃ etesamatthīti adhiccasamuppannikā.
Saññīvādāti saññī vādo etesamatthīti saññīvādā ‘‘buddhaṃ assa atthīti buddho’’ti yathā. Atha vā saññīti pavatto vādo saññīsahacaraṇanayena. Saññī vādo yesaṃ te saññīvādā. ‘‘Rūpī attā hoti arogo paraṃ maraṇā, saññīti naṃ paññapenti, arūpī attā hoti, rūpī ca arūpī ca attā hoti, neva rūpī nārūpī ca attā hoti. Antavā attā hoti, anantavā attā hoti, antavā ca anantavā ca attā hoti, nevantavā nānantavā attā hoti. Ekattasaññī attā hoti, nānattasaññī attā hoti. Parittasaññī attā hoti, appamāṇasaññī attā hoti. Ekantasukhī attā hoti, ekantadukkhī attā hoti. Sukhadukkhī attā hoti, adukkhamasukhī attā hoti arogo paraṃ maraṇā, saññīti naṃ paññapentī’’ti (dī. ni. 1.76) evaṃ soḷasavidhena vibhattavādānametaṃ adhivacanaṃ.
Asaññīvādā nevasaññīnāsaññīvādāca saññīvāde vuttanayeneva veditabbā. Kevalañhi ‘‘saññī attā’’ti gaṇhantānaṃ vasena saññīvādā vuttā, ‘‘asaññī’’ti ca ‘‘nevasaññīnāsaññī’’ti ca gaṇhantānaṃ vasena asaññīvādā ca nevasaññīnāsaññīvādā ca vuttāti veditabbā. Tattha asaññīvādā ‘‘rūpī attā hoti arogo paraṃ maraṇā, asaññīti naṃ paññapenti, arūpī attā hoti, rūpī ca arūpī ca attā hoti, neva rūpī nārūpī attā hoti. Antavā attā hoti, anantavā attā hoti, antavā ca anantavā ca attā hoti, nevantavā nānantavā attā hoti arogo paraṃ maraṇā, asaññīti naṃ paññapentī’’ti evaṃ aṭṭhavidhena vibhattā. Nevasaññīnāsaññīvādāpi evameva ‘‘rūpī attā hoti arogo paraṃ maraṇā, nevasaññīnāsaññīti naṃ paññapentī’’tiādinā (dī. ni. 1.82) aṭṭhavidhena vibhattāti veditabbā.
Ucchedavādāti ‘‘ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti (dī. ni. 1.85) evamādinā nayena pavattaṃ ucchedadassanaṃ ucchedo sahacaraṇanayena. Ucchedo vādo yesaṃ te ucchedavādā, ucchedavādo vā etesamatthīti ucchedavādā, ucchedaṃ vadantīti vā ucchedavādā.
Diṭṭhadhammanibbānavādāti ettha diṭṭhadhammo nāma dassanabhūtena ñāṇena upaladdhadhammo, paccakkhadhammoti attho. Tattha tattha paṭiladdhattabhāvassetaṃ adhivacanaṃ. Diṭṭhadhamme nibbānaṃ diṭṭhadhammanibbānaṃ, imasmiṃyeva attabhāve dukkhavūpasamanti attho. Taṃ vadantīti diṭṭhadhammanibbānavādā. Te pana ‘‘yato kho bho ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī’’ti (dī. ni. 1.94) evamādinā nayena diṭṭheva dhamme nibbānaṃ paññapenti. Te hi mandhātukāmaguṇasadise mānusake kāmaguṇe, paranimmitavasavattidevarājassa kāmaguṇasadise dibbe ca kāmaguṇe upagatānaṃ diṭṭheva dhamme nibbānappattiṃ vadanti.
Vibhajjavādīti verañjakaṇḍe āgatanayeneva venayikādibhāvaṃ vibhajja vadatīti vibhajjavādī.
vibhajjavādī,sassatucchedavāde vā vibhajja vadatīti vibhajjavādī, ‘‘sassato attā ca loko cā’’tiādīnaṃ ṭhapanīyānaṃ pañhānaṃ ṭhapanato rāgādikhayasaṅkhātassa sassatassa rāgādikāyaduccaritādiucchedassa vacanato vibhajjavādī, sassatucchedabhūte ubho ante anupaggamma majjhimapaṭipadābhūtassa paṭiccasamuppādassa desanato vibhajjavādī, bhagavā.Parappavādaṃ maddantoti tasmiṃ tatiyasaṅgītikāle uppannaṃ vādaṃ, tato paṭṭhāya yāva saddhammantaradhānā āyatiṃ uppajjanakavādañca sandhāya vuttaṃ. Tasmiñhi samāgame ayaṃ thero yāni ca tadā uppannāni vatthūni, yāni ca āyatiṃ uppajjissanti, sabbesampi tesaṃ paṭibāhanatthaṃ satthārā dinnanayavaseneva tathāgatena ṭhapitamātikaṃ vibhajanto sakavāde pañca suttasatāni, paravāde pañcāti suttasahassaṃ āharitvā tadā uppannavādassa maddanato parappavādamaddanaṃ āyatiṃ uppajjanakavādānaṃ paṭisedhanalakkhaṇabhāvato āyatiṃ paṭisedhalakkhaṇaṃ kathāvatthuppakaraṇaṃ akāsi.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Tatiyasaṅgītikathāvaṇṇanā samattā.
Ācariyaparamparakathāvaṇṇanā
‘‘tatiyasaṅgahato pana uddha’’ntiādi āraddhaṃ.Imaṃ dīpanti imaṃ tambapaṇṇidīpaṃ.Kañci kālanti kismiñci kāle.Porāṇāti aṭṭhakathācariyā.Bhaddanāmoti bhaddasālatthero. Nāmassa ekadesenapi hi vohāro dissati ‘‘devadatto datto’’ti yathā. Āguṃ na karontītināgā. Vinayapiṭakaṃ vācayiṃsūti sambandho.Tambapaṇṇiyāti bhummavacanaṃ.Nikāye pañca vācesunti vinayābhidhammavajje dīghanikāyādike pañca nikāye ca vācesuṃ.Satta ceva pakaraṇeti dhammasaṅgaṇīvibhaṅgādike satta abhidhammappakaraṇe ca vācesunti attho. Asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā, paññā, sā etassa atthītimedhāvī. Tipeṭakoti tīṇi piṭakāni etassa atthīti tipeṭako, tepiṭakoti vuttaṃ hoti, tipiṭakapariyattidharoti attho. Tārakānaṃ rājātitārakarājā,candimā.Atirocathāti ativiya virocittha.Pupphanāmoti mahāpadumatthero.Saddhammavaṃsakovidoti saddhammatantiyā kovido.Pupphanāmoti sumanatthero.Jambudīpe patiṭṭhitoti sumanatthero kira ekasmiṃ samaye sīhaḷadīpamhi sāsane osakkamāne jambudīpaṃ gantvā uggaṇhitvā sāsanaṃ anurakkhanto tattheva patiṭṭhāsi.Maggakovidāti saggamaggamokkhamaggesu kovidā.
Bhāraṃkatvāti tesaṃ tesaṃ bhikkhūnaṃ sāsanaṃ bhāraṃ katvā, paṭibaddhaṃ katvāti attho.‘‘Te te bhikkhū tattha tattha pesesī’’ti saṅkhepato vuttamevatthaṃ vitthāretvā dassento āha‘‘majjhantikattheraṃ kasmīragandhāraraṭṭhaṃ pesesī’’tiādi.Mahiṃsakamaṇḍalanti andhakaraṭṭhaṃ vadanti.Vanavāsinti vanavāsiraṭṭhaṃ. Attā pañcamo etesantiattapañcamā,taṃ taṃ disābhāgaṃ pañca pañceva bhikkhū agamaṃsūti vuttaṃ hoti.
‘‘tena kho pana samayena kasmīragandhāraraṭṭhe’’tiādimāha.Karakavassanti himapātanakavassaṃ.Harāpetvāti udakoghena harāpetvā.Aravāḷadahapiṭṭhiyanti aravāḷadahassa udakapiṭṭhiyaṃ.Chinnabhinnapaṭadharoti satthakena chinnaṃ raṅgena bhinnaṃ vaṇṇavikāramāpannaṃ paṭaṃ dhāretīti chinnabhinnapaṭadharo. Atha vā satthakena chinnānaṃ gihivatthavisabhāgānaṃ kāsāvānaṃ dhāraṇatochinnabhinnapaṭadharo. Bhaṇḍūti muṇḍako.Kāsāvavasanoti kāsāvavatthanivattho.Makkhaṃ asahamānoti theraṃ paṭicca attano santāne uppannaṃ paresaṃ guṇamakkhanalakkhaṇaṃ makkhaṃ asahamāno sandhāretuṃ adhisahituṃ vūpasametuṃ asakkonto.Bhiṃsanakānīti bheravārammaṇāni. Tāni dassetuṃ‘‘tato tato bhusā vātā vāyantī’’tiādimāha.Bhusā vātāti rukkhabhedanapabbatakūṭanipātanasamatthā balavavātā.Asaniyo phalantīti asaniyo bhijjanti, patantīti vuttaṃ hoti.Paharaṇavuṭṭhiyoti anekappakārā āvudhavuṭṭhiyo.Niddhamathāti gahetvā apanetha.Bhiṃsanakanti nāgarājassa kāyikavācasikapayogajanitabhayanimittaṃ vippakāraṃ.
bhayabheravaṃnāma khuddānukhuddakaṃ bhayaṃ. Atha vābhayanti cittutrāsabhayaṃ, paṭighabhayassetaṃ adhivacanaṃ.Bheravanti bhayajanakamārammaṇaṃ.Sacepi tvaṃ mahiṃ sabbanti sacepi tvaṃ mahānāga sabbaṃ mahiṃ samuddena sahasasamuddaṃpabbatena sahasapabbataṃukkhipitvāmamūparimayhaṃ sīsopari khipeyyāsīti attho. Me bhayabheravaṃ janetuṃ neva sakkuṇeyyāsīti sambandho.Aññadatthūti ekaṃsena.Tavevassa vighāto uragādhipāti uragānaṃ nāgānaṃ adhipati rāja tava eva vighāto dukkhaṃ vihiṃsā assa bhaveyyāti attho.
Dhammiyā kathāya sandassetvātiādīsu taṅkhaṇānurūpāya dhammadesanāya diṭṭhadhammasamparāyikaṃ atthaṃ sandassetvā kusale dhammesamādapetvāgaṇhāpetvā tattha ca naṃsamuttejetvāsaussāhaṃ katvā tāya ca saussāhatāya aññehi ca vijjamānaguṇehisampahaṃsetvātosetvāti attho. Therena kataṃ nāgānusāsanaṃ dassento‘‘athāyasmā’’tiādimāha. Tatthaito uddhaṃ yathā pureti yathā tumhe ito pure saddhammasavanuppattivirahitakāle parassa kodhaṃ uppādayittha, idāni ito paṭṭhāya uddhaṃ anāgate kodhañca mā janayittha, vijātamātuyāpi putte sinehacchedanaṃ sabbavināsamūlakaṃ sassaghātakañca mā karitthāti attho.Sukhakāmā hi pāṇinoti etthahi-saddo kāraṇopadese, yasmā sabbe sattā sukhakāmā, tasmā hitasukhaupacchedakaraṃ sassaghātañca mā karothāti vuttaṃ hoti.
Yathānusiṭṭhanti yaṃ yaṃ anusiṭṭhaṃ yathānusiṭṭhaṃ, anusiṭṭhaṃ anatikkamma vā yathānusiṭṭhaṃ, therena dinnovādaṃ anatikkammāti vuttaṃ hoti.Dhammābhisamayo ahosīti paṭhamamaggaphalādhigamo ahosīti vadanti.Kulasatasahassanti iminā purisānaṃ satasahassaṃ dasseti.Kasmīragandhārāti kasmīragandhāraraṭṭhavāsino.Kāsāvapajjotāti bhikkhūnaṃ nivatthapārutakāsāvavatthehi obhāsitā.Isivātapaṭivātāti bhikkhūnaṃ nivāsanapārupanavātena ceva hatthapādānaṃ samiñjanapasāraṇādivātena ca samantato bījiyamānā ahesuṃ.Duṭṭhanti kupitaṃ.Bandhanāti saṃsārabandhanato.
Dhammacakkhunti heṭṭhāmaggattaye ñāṇaṃ. Keci panettha ‘‘paṭhamamaggañāṇameva te paṭilabhiṃsū’’ti vadanti.Codetvā devadūtehīti (ma. ni. aṭṭha. 3.263 ādayo)devadūtasuttantadesanāvasena (ma. ni. 3.261 ādayo) daharakumāro jarājiṇṇasatto gilānasatto kammakāraṇā kammakāraṇikā vā matasattoti imehi pañcahi devadūtehi codetvā ovaditvā, saṃvegaṃ uppādetvāti attho. Daharakumārādayo hi tattha ‘‘devadūtā’’ti vuccanti. Tathā hi daharakumāro atthato evaṃ vadati nāma ‘‘passatha bho mayhampi tumhākaṃ viya hatthapādā atthi, sake panamhi muttakarīse palipanno, attano dhammatāya uṭṭhahitvā nahāyituṃ na sakkomi, ‘ahaṃ kiliṭṭho, nahāpetha ma’nti vattumpi na sakkomi, jātitomhi aparimuttatāya ediso jāto, na kho panāhameva, tumhepi jātito aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi jāti āgamissati, iti tassā pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto.
Jarājiṇṇasattopi atthato evaṃ vadati nāma ‘‘passatha bho ahampi tumhe viya taruṇo ahosiṃ ūrubalabāhubalajavasampanno, tassa me tā balajavasampattiyo antarahitā, hatthapādā hatthapādakiccañca na karonti, jarāyamhi aparimuttatāya ediso jāto, na kho panāhameva, tumhepi jarāya aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi jarā āgamissati, iti tassā pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto.
Gilānasattopi atthato evaṃ vadati nāma ‘‘passatha bho ahampi tumhe viya nirogo ahosiṃ, somhi etarahi byādhinā abhihato sake muttakarīse palipanno, uṭṭhātumpi na sakkomi, vijjamānāpi me hatthapādā hatthapādakiccaṃ na karonti, byādhitomhi aparimuttatāya ediso jāto, na kho panāhameva, tumhepi byādhito aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi byādhi āgamissati, iti tassa pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto.
Kammakāraṇā kammakāraṇikā vā catuttho devadūtoti veditabbā. Tattha kammakāraṇapakkhe dvattiṃsa tāva kammakāraṇā atthato evaṃ vadanti nāma ‘‘mayaṃ nibbattamānā na rukkhe vā pāsāṇe vā nibbattāma, tumhādisānaṃ sarīre nibbattāma, iti amhākaṃ pure nibbattitova kalyāṇaṃ karothā’’ti. Tenetā devadūtā nāma jātā. Kammakāraṇikāpi atthato evaṃ vadanti nāma ‘‘mayaṃ dvattiṃsa kammakāraṇā karontā na rukkhādīsu karoma, tumhādisesu sattesuyeva karoma, iti amhākaṃ tumhesu pure kammakāraṇākāraṇatova kalyāṇaṃ karothā’’ti. Tenetepi devadūtā nāma jātā.
Matakasattopi atthato evaṃ vadati nāma ‘‘passatha bho maṃ āmakasusāne chaḍḍitaṃ uddhumātakādibhāvaṃ pattaṃ, maraṇatomhi aparimuttatāya ediso jāto, na kho panāhameva, tumhepi maraṇato aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi maraṇaṃ āgamissati, iti tassa pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto. Tasmā daharakumārādayo ettha ‘‘devadūtā’’ti veditabbā.
Anamataggiyanti anamataggasaṃyuttaṃ (saṃ. ni. 2.124).Dhammāmataṃ pāyesīti lokuttaradhammāmataṃ pānaṃ paṭilābhakaraṇavasena pāyesīti attho.Samadhikānīti sahādhikāni. Sahattho hettha saṃsaddo.Isīti sīlakkhandhādayo dhammakkhandhe esi gavesi pariyesīti isīti vuccati.Pañca raṭṭhānīti pañcavidhacīnaraṭṭhāni. Himavantaṃ gantvā dhammacakkappavattanaṃ pakāsento yakkhasenaṃ pasādayīti yojetabbaṃ.
Tena ca samayenāti tasmiṃ samaye tesaṃ gamanato pubbabhāgakāle.Laddhaṃ bhavissatīti vessavaṇasantikā laddhaṃ bhavissati.Vegasāti vegena.Samantato ārakkhaṃ ṭhapesīti ‘‘ito paṭṭhāya mā pavisantū’’ti adhiṭṭhānavasena samantā ārakkhaṃ ṭhapesi.Aḍḍhuḍḍhāni sahassānīti aḍḍhena catutthāni aḍḍhuḍḍhāni, atirekapañcasatāni tīṇi sahassānīti vuttaṃ hoti.Diyaḍḍhasahassanti aḍḍhena dutiyaṃ diyaḍḍhaṃ, atirekapañcasataṃ ekaṃ sahassanti attho.Soṇuttarāti soṇo ca uttaro ca soṇuttarā.Niddhametvānāti palāpetvāna.Adesisunti adesayuṃ.
Ajjhiṭṭhoti āṇatto.Puna dānīti etthadānīti nipātamattaṃ, puna āgaccheyyāma vā na vāti attho.Rājagahanagaraparivattakenāti rājagahanagaraṃ parivajjetvā tato bahi taṃ padakkhiṇaṃ katvā gatamaggena gamanena vā. Idāni theramātuyā veṭisanagare nivāsakāraṇaṃ dassetuṃ tassa nagarassa tassā jātibhūmibhāvaṃ therassa ca aṭṭhuppattiṃ dassento‘‘asoko kira kumārakāle’’tiādimāha.
‘‘sā tassa mātā tena samayena ñātighare vasī’’ti.
Āropesīti paṭipādesi.Amhākaṃ idha kattabbakiccaṃ niṭṭhitanti mātu dassanassa katabhāvaṃ sandhāyāha.Anubhavatu tāva me pitarā pesitaṃ abhisekantiādīsu abhisekapesanādikathā vitthārena uttarato āvi bhavissati.Chaṇatthanti chaṇanimittaṃ, chaṇahetūti attho, sayaṃ chaṇakīḷaṃ akātukāmoti vuttaṃ hoti. Tadā kira devānaṃpiyatisso jeṭṭhamūlamāsapuṇṇamiyaṃ nakkhattaṃ ghosāpetvā ‘‘salilakīḷāchaṇaṃ karothā’’ti amacce āṇāpetvā sayaṃ migavaṃ kīḷitukāmo missakapabbataṃ agamāsi.Missakapabbatanti paṃsupāsāṇamissakattā evaṃladdhanāmaṃ pabbataṃ.Diṭṭhasaccoti anāgāmimaggena paṭividdhasacco, anāgāmiphalaṃ pattoti vuttaṃ hoti. So kira therena attano mātudeviyā desitaṃ dhammaṃ sutvā anāgāmiphalaṃ sacchākāsi, so ca therassa bhāgineyyoti veditabbo. Tathā hi therassa mātudeviyā bhaginī tassā dhītā, tassā ayaṃ putto. Vuttañhetaṃmahāvaṃse–
‘‘Deviyā bhaginī dhītu, putto bhaṇḍukanāmako;
Sammāsambuddhena ca tumhe byākatāti bodhimūle eva buddhacakkhunā lokaṃ voloketvā tambapaṇṇidīpaṃ disvā anāgate tassa dīpassa sampattiṃ diṭṭhena sammāsambuddhena ‘‘anāgate mahindo nāma bhikkhu tambapaṇṇidīpaṃ pasādessatī’’ti tumhe byākatā. Tatthatambapaṇṇidīpanti dīpavāsino vuttā. Indriyaparopariyattañāṇaṃ āsayānusayañāṇañca‘‘buddhacakkhū’’ti vuccati. Tena pana indriyaparoparādiṃ vinā aññaṃ na sakkā daṭṭhunti ‘‘volokento’’ti avatvā‘‘voloketvā’’ti vuttaṃ.Etamatthanti ‘‘anāgate mahindo nāma bhikkhu tambapaṇṇidīpaṃ pasādessatī’’ti imamatthaṃ.
Veṭisagirimhi rājagaheti deviyā katavihāre. Kālova gamanassa, gacchāma dīpamuttamanti yojetabbaṃ. Idañca tesaṃ parivitakkanidassanaṃ.Paḷināti ākāsaṃ pakkhandiṃsu.Ambareti ākāse. Evamākāsaṃ pakkhanditvā kiṃ te akaṃsūti cetiyapabbate nipatiṃsūti dassento āha‘‘evamuppatitā therā, nipatiṃsu naguttame’’ti. Idāni tassa pabbatassa patiṭṭhitaṭṭhānaṃ therānañca tattha nipatitaṭṭhānaṃ dassetuṃ‘‘purato puraseṭṭhassā’’tiādigāthamāha.Puratoti pācīnadisābhāge.Puraseṭṭhassāti anurādhapurasaṅkhātassa puravarassa.Meghasannibheti samantato nīlavaṇṇattā nīlamahāmeghasadise.Sīlakūṭamhīti evaṃnāmake pabbatakūṭe.Haṃsāva nagamuddhanīti pabbatamuddhani haṃsā viya.
‘‘evaṃ iṭṭiyādīhi saddhi’’ntiādi.Parinibbānatoti parinibbānavassato taṃ avadhibhūtaṃ muñcitvā tato uddhaṃ dvinnaṃ vassasatānaṃ upari chattiṃsatime vasseti attho gahetabbo. Kathaṃ veditabboti āha‘‘ajātasattussa hī’’tiādi.Tasmiṃyeva vasseti ettha yasmiṃ saṃvacchare yasmiñca divase bhagavā parinibbuto, tasmiṃ saṃvacchare tasmiṃyeva ca divase vijayakumāro imaṃ dīpamāgatoti vadanti. Vuttañhetaṃ –
‘‘Laṅkāyaṃ vijayasanāmako kumāro,
Sīhakumārassa puttoti ettha kāliṅgarājadhītu kucchismiṃ sīhassa jāto kumāro sīhakumāroti veditabbo, pubbe amanussāvāsattā āha‘‘manussāvāsaṃ akāsī’’ti.Cuddasame vasseti cuddasame vasse sampatte.Idha vijayo kālamakāsīti imasmiṃ tambapaṇṇidīpe vijayarājakumāro aṭṭhatiṃsa vassāni rajjaṃ kāretvā kālamakāsi. Tathā hi ajātasattu rājā dvattiṃsa vassāni rajjaṃ kāresi, udayabhaddo soḷasa vassāni, tasmā ajātasattussa aṭṭhamavassaṃ idha vijayassa paṭhamavassanti katvā tato uddhaṃ ajātasattussa catuvīsati vassāni udayabhaddassa cuddasa vassānīti vijayassa aṭṭhatiṃsa vassāni paripūriṃsu. Tathā ca vuttaṃ –
‘‘Vijayo laṅkamāgamma, satthu nibbānavāsare;
‘‘Udayabhaddassa pañcadasame vasse paṇḍuvāsudevo nāma imasmiṃ dīpe rajjaṃ pāpuṇī’’ti vuttattā udayabhaddassa cuddasamavassasaṅkhātaṃ ekaṃ vassaṃ imasmiṃ dīpe vijayassa paṇḍuvāsudevassa ca antare sīhaḷaṃ arājikaṃ hutvā ṭhitanti veditabbaṃ. Tasmiñhi vasse vijayarājassa amaccā upatissaṃ nāma amaccaṃ jeṭṭhakaṃ katvā tassa nāmena kate upatissagāme vasantā arājikaṃ rajjamanusāsiṃsu. Vuttañhetaṃ –
‘‘Tasmiṃ mate amaccā te, pekkhantā khattiyāgamaṃ;
‘‘Mate vijayarājamhi, khattiyāgamanā purā;
Tatthāti jambudīpe.Idha paṇḍuvāsudevo kālamakāsīti imasmiṃ sīhaḷadīpe paṇḍuvāsudevo tiṃsa vassāni rajjamanusāsitvā kālamakāsi. Tathā hi udayabhaddassa anantaraṃ anuruddho ca muṇḍo ca aṭṭha vassāni rajjamanusāsiṃsu, tadanantaraṃ nāgadāsako catuvīsati vassāni, tasmā udayabhaddassa pañcadasamasoḷasamavassehi saddhiṃ anuruddhassa ca muṇḍassa ca aṭṭha vassāni, nāgadāsakassa ca catuvīsativassesu vīsati vassānīti paṇḍuvāsudevassa rañño tiṃsa vassāni paripūriṃsu. Teneva vuttaṃ –
‘‘Tato paṇḍuvāsudevo, rajjaṃ tiṃsa samā akā’’ti;
Tatthāti jambudīpe.Sattarasame vasseti sattarasame vasse sampatte. Tathā hi nāgadāsakassa anantarā susunāgo aṭṭhārasa vassāni rajjaṃ kāresi, tasmā nāgadāsakassa catuvīsativassesu vīsati vassāni ṭhapetvā sesehi catūhi vassehi saddhiṃ susunāgassa aṭṭhārasasu vassesu soḷasa vassānīti idha abhayarañño vīsati vassāni paripūriṃsu. Vuttañhetaṃ –
‘‘Abhayo vīsati vassāni, laṅkārajjamakārayī’’ti;
Dāmarikoti yuddhakārako coro. Paṇḍukābhayo pana abhayassa bhāgineyyo rājāyeva, na coro, balakkārena pana rajjassa gahitattā ‘‘dāmariko’’ti vuttaṃ.Rajjaṃ aggahesīti ekadesassa gahitattā vuttaṃ. Abhayassa hi vīsatime vasse na tāva sabbaṃ rajjamaggahesīti. Tathā hi vīsatimavassato paṭṭhāya abhayassa nava bhātike attano mātule tattha tattha yuddhaṃ katvā ghātentassa anabhisittasseva sattarasa vassāni atikkamiṃsu, tatoyeva ca tāni rājasuññāni nāma ahesuṃ. Tathā ca vuttaṃ –
‘‘Paṇḍukābhayarañño ca, abhayassa ca antare;
Tatthāti jambudīpe.Paṇḍukassāti paṇḍukābhayassa. Bhavati hi ekadesenapi vohāro ‘‘devadatto datto’’ti yathā.Sattarasa vassāni paripūriṃsūti anabhisittasseva paripūriṃsu. Ettha ca kāḷāsokassa soḷasamavassaṃ ṭhapetvā pannarasa vassāni heṭṭhā susunāgassa sattarasamaaṭṭhārasamavassāni ca dve gahetvā sattarasa vassāni gaṇitabbāni.Tāni heṭṭhā ekena vassena saha aṭṭhārasa hontīti tāni rājasuññāni sattarasa vassāni heṭṭhā vijayapaṇḍuvāsudevarājūnamantare arājikena ekena vassena saddhiṃ aṭṭhārasa rājasuññavassāni nāma honti.
Candaguttassacuddasame vasse idha paṇḍukābhayo kālamakāsīti candaguttassa cuddasame vasse imasmiṃ tambapaṇṇidīpe paṇḍukābhayo nāma rājā sattati vassāni rajjamanusāsitvā kālamakāsi. Tathā hi susunāgassa putto kāḷāsoko aṭṭhavīsati vassāni rajjaṃ kāresi. Tato tassa puttā dasa bhātukā dvevīsati vassāni rajjaṃ kāresuṃ, tesaṃ pacchā nava nandā dvevīsati, candagutto catuvīsati vassāni rajjaṃ kāresi. Tattha kāḷāsokassa aṭṭhavīsativassesu pannarasa vassāni heṭṭhā gahitānīti tāni ṭhapetvā sesāni terasa vassāni, dasabhātukānaṃ dvevīsati, tathā navanandānaṃ dvevīsati, candaguttassa cuddasamavassaṃ ṭhapetvā terasa vassānīti paṇḍukābhayassa sattati vassāni paripūriṃsu. Tathā ca vuttaṃ –
‘‘Paṇḍukābhayanāmassa, rañño vassāni sattatī’’ti;
Tattha asokadhammarājassa sattarasame vasse idha muṭasivarājā kālamakāsīti tasmiṃ jambudīpe asokadhammarājassa sattarasame vasse idha muṭasivo nāma rājā saṭṭhi vassāni rajjamanusāsitvā kālamakāsi. Tathā hi candaguttassa putto bindusāro aṭṭhavīsati vassāni rajjaṃ kāresi, tato tassa putto asokadhammarājā rajjaṃ pāpuṇi, tasmā candaguttassa heṭṭhā vuttesu catuvīsativassesu terasa vassāni gahitānīti tāni ṭhapetvā sesāni ekādasa vassāni, bindusārassa aṭṭhavīsati vassāni, asokassa anabhisittassa cattāri vassāni, abhisittassa sattarasa vassānīti evaṃ saṭṭhi vassāni idha muṭasivassa paripūriṃsu. Tathā ca vuttaṃ –
‘‘Muṭasivo saṭṭhi vassāni, laṅkārajjamakārayī’’ti;
Devānaṃpiyatisso rajjaṃ pāpuṇīti asokadhammarājassa aṭṭhārasame vasse pāpuṇi. Idāni parinibbute bhagavati ajātasattuādīnaṃ vassagaṇanāvasena parinibbānato dvinnaṃ vassasatānaṃ upari chattiṃsati vassāni ekato gaṇetvā dassento āha‘‘parinibbute ca sammāsambuddhe’’tiādi. Tatthaajātasattussa catuvīsatīti parinibbānavassasaṅkhātaṃ aṭṭhamavassaṃ muñcitvā vuttaṃ.Asokassa puttakā dasa bhātukarājānoti kāḷāsokassa puttā bhaddaseno koraṇḍavaṇṇo maṅkuro sabbañjaho jāliko ubhako sañcayo korabyo nandivaḍḍhano pañcamakoti ime dasa bhātukarājānoti veditabbā. Uggasenanando paṇḍukanando paṇḍugatinando bhūtapālanando raṭṭhapālanando govisāṇakanando saviddhakanando kevaṭṭakanando dhananandoti imenava nandāti veditabbā.Etena rājavaṃsānusārenāti etena jambudīpavāsirājūnaṃ vaṃsānusārena veditabbametanti attho.
Tambapaṇṇidīpavāsīnampi puna rājūnaṃ vasena evaṃ gaṇanā veditabbā – sammāsambuddhassa parinibbānavassaṃ idha vijayassa paṭhamaṃ vassanti katvā taṃ apanetvā parinibbānavassato uddhaṃ vijayassa sattatiṃsa vassāni, tato arājikamekavassaṃ, paṇḍuvāsudevassa tiṃsa vassāni, abhayassa vīsati vassāni, paṇḍukābhayassa abhisekato pubbe sattarasa vassāni, abhisittassa sattati vassāni, muṭasivassa saṭṭhi vassāni, devānaṃpiyatissassa paṭhamaṃ vassanti evaṃ parinibbānato dvinnaṃ vassasatānaṃ upari chattiṃsa vassāni veditabbāni.
‘‘jeṭṭhamūlanakkhattaṃ nāma hotī’’ti. Tasmiṃ pana nakkhatte kattabbachaṇampi tannissayattā tameva nāmaṃ labhatīti veditabbaṃ.Migavanti migānaṃ vānanato hesanato bādhanato migavanti laddhasamaññaṃ migavaṃ.Rohitamigarūpanti gokaṇṇamigavesaṃ.Jiyanti dhanujiyaṃ.Anubandhantoti padasā anudhāvanto.Mamaṃyeva rājā passatūti ettha ‘‘amhesu bahūsu diṭṭhesu rājā ativiya bhāyissatī’’ti iminā kāraṇena attānameva dassetuṃ ‘‘mamaṃyeva passatū’’ti adhiṭṭhāsīti veditabbaṃ.‘‘Cintesī’’ti vatvā tassa cintanākāraṃ dassento āha‘‘imasmiṃ dīpe jāto’’tiādi. Thero tassa parivitakkaṃ jānitvā attano sabhāvaṃ kathetvā taṃ assāsetukāmo‘‘samaṇā mayaṃ mahārājā’’tiādimāha. Mahārāja mayaṃ samaṇā nāma, tvaṃ parivitakkaṃ mā akāsīti vuttaṃ hoti.Taveva anukampāyāti tava anukampatthāya eva āgatā, na vimukhabhāvatthāyāti adhippāyo. ‘‘Ime samaṇā nāmā’’ti ajānantassa ‘‘samaṇā mayaṃ, mahārājā’’ti kasmā thero āhāti ce? Asokadhammarājena pesitasāsaneneva pubbe gahitasamaṇasaññaṃ sāretuṃ evamāhāti. Imamatthaṃ vibhāvetuṃ‘‘tena ca samayenā’’tiādi vuttaṃ.
adiṭṭhasahāyakā,aññamaññaṃ adisvāva sahāyakabhāvaṃ upagatāti vuttaṃ hoti.Chātapabbatapādeti chātavāhassa nāma pabbatassa pāde. Taṃ kira pabbataṃ anurādhapurā pubbadakkhiṇadisābhāge atirekayojanadvayamatthake tiṭṭhati. Tamhi ṭhāne pacchā saddhātisso nāma mahārājā vihāraṃ kārāpesi, taṃ ‘‘chātavihāra’’nti vohariṃsu.‘‘Rathayaṭṭhippamāṇāti āyāmato ca āvaṭṭato ca rathapatodena samappamāṇā’’ti tīsupigaṇṭhipadesuvuttaṃ.Mahāvaṃsepi vuttaṃ –
‘‘Chātapabbatapādamhi, tisso ca veḷuyaṭṭhiyo;
Gaṇṭhipadepana ‘‘rathayaṭṭhippamāṇāti rathassa dhajayaṭṭhippamāṇā’’ti vuttaṃ.Uppajjiṃsūti tassa abhisekasamakālameva uppajjiṃsu. Evamuttaripi vakkhamānānaṃ acchariyānaṃ pātubhāvo veditabbo. Tathā ca vuttaṃmahāvaṃse–
‘‘Devānaṃpiyatisso so, rājāsi pituaccaye;
Ekā latā yaṭṭhi nāmāti kañcanalatāya paṭimaṇḍitattā evaṃladdhanāmā ekā yaṭṭhi ahosi.Taṃ alaṅkaritvā uppannalatāti taṃ rajatavaṇṇaṃ yaṭṭhiṃ alaṅkaritvā tattheva cittakammakatā viya uppannalatā.Khāyatīti dissati.Kiñjakkhānīti kesarāni. Etāni ca pupphayaṭṭhiyaṃ nīlapupphādīni sakuṇayaṭṭhiyañca nānappakārā migapakkhino tattheva cittakammakatā viya paññāyantīti daṭṭhabbaṃ.Setā rajatayaṭṭhīvāti rajatamayayaṭṭhi viya ekā yaṭṭhi setavaṇṇāti attho.Latāti tattheva cittakammakatā viya dissamānalatā.Nīlādi yādisaṃ pupphanti yādisaṃ loke nīlādipupphaṃ atthi, tādisaṃ pupphayaṭṭhimhi khāyatīti attho.
Anekavihitaṃ ratanaṃ uppajjīti anekappakāraṃ ratanaṃ samuddato sayameva tīraṃ āruhitvā velante ūmivegābhijātamariyādavaṭṭi viya uppajji, uṭṭhahitvā aṭṭhāsīti attho.Tambapaṇṇiyaṃ pana aṭṭha muttā uppajjiṃsūti etthāpi tambapaṇṇiyaṃ samuddato sayameva uṭṭhahitvā jātito aṭṭha muttā samuddatīre vuttanayeneva ṭhitāti veditabbā. Vuttañhetaṃmahāvaṃse–
‘‘Laṅkādīpamhi sakale, nidhayo ratanāni ca;
‘‘Laṅkādīpasamīpamhi, bhinnanāvāgatāni ca;
‘‘Hayagajā rathāmalakā, valayaṅguliveṭhakā;
‘‘Muttā samuddā uggantvā, tīre vaṭṭi viya ṭhitā;
Hayamuttāti assarūpasaṇṭhānamuttā.Gajamuttāti hatthirūpasaṇṭhānā. Evaṃ sabbattha taṃtaṃsaṇṭhānavasena muttābhedo veditabbo.Aṅguliveṭhakamuttāti aṅgulīyakasaṇṭhānā, muddikāsaṇṭhānāti attho.Kakudhaphalamuttāti kakudharukkhaphalākārā bahū asāmuddikā muttā.Rājakakudhabhaṇḍānīti rājārahauttamabhaṇḍāni. Tāni sarūpena dassento āha‘‘chattaṃ cāmara’’ntiādi. Aññañca bahuvidhaṃ paṇṇākāraṃ pahiṇīti sambandho.Saṅkhanti abhisekāsiñcanakaṃ sāmuddikaṃ dakkhiṇāvaṭṭaṃ saṅkhaṃ. Anotattodakameva‘‘gaṅgodaka’’nti vuttaṃ.Vaḍḍhamānanti alaṅkāracuṇṇaṃ. ‘‘Nahānacuṇṇa’’nti keci.Vaṭaṃsakanti kaṇṇapiḷandhanavaṭaṃsakanti vuttaṃ hoti. ‘‘Vaṭaṃsakaṃ kaṇṇacūḷikaṭṭhāne olambaka’’ntipi vadanti.Bhiṅgāranti suvaṇṇamayaṃ mahābhiṅgāraṃ. ‘‘Makaramukhasaṇṭhānā balikammādikaraṇatthaṃ katā bhājanavikatī’’tipi vadanti.Nandiyāvaṭṭanti kākapadasaṇṭhānā maṅgalatthaṃ katā suvaṇṇabhājanavikati.Kaññanti khattiyakumāriṃ.Adhovimaṃ dussayuganti kiliṭṭhe jāte aggimhi pakkhittamatte parisuddhabhāvamupagacchantaṃ adhovimaṃ dussayugaṃ.Hatthapuñchananti pītavaṇṇaṃ mahagghaṃ hatthapuñchanapaṭaṃ.Haricandananti harivaṇṇacandanaṃ, suvaṇṇavaṇṇacandananti attho. Lohitacandanaṃ vā, gositacandananti attho. Taṃ kira uddhane kuthitatelamhi pakkhittamattaṃ sakalampi telaṃ aggiñca nibbāpanasamatthaṃ candanaṃ. Teneva ‘‘gositacandana’’nti vuccati. Gosaddena hi jalaṃ vuccati, taṃ viya sitaṃ candanaṃ gositacandanaṃ. Nāgabhavanasambhavaṃaruṇavaṇṇamattikaṃ. Harītakaṃ āmalakanti agadaharītakaṃ agadāmalakaṃ. Taṃ khippameva sarīramalasodhanādikaraṇasamatthaṃ hoti.
Uṇhīsanti uṇhīsapaṭṭaṃ.Veṭhananti sīsaveṭhanaṃ.Sārapāmaṅganti uttamaṃ ratanapāmaṅgasuttaṃ.Vatthakoṭikanti vatthayugameva.Nāgamāhaṭanti nāgehi āhaṭaṃ.Ma-kāro padasandhikaro.Amatosadhanti evaṃnāmikā guḷikajāti, amatasadisakiccattā evaṃ vuccati. Taṃ kira paripanthaṃ vidhametvā sabbattha sādhentehi agadosadhasambhārehi yojetvā vaṭṭetvā kataṃ guḷikaṃ. Taṃ pana rājūnaṃ mukhasodhananahānapariyosāne mahatā parihārena upanenti. Tena te aṅgarāgaṃ nāma karonti, karontā ca yathārahaṃ dvīhi tīhi agadosadharaṅgatilakāhi nalāṭakaaṃsakūṭauramajjhasaṅkhātaṃ aṅgaṃ sajjetvā aṅgarāgaṃ karontīti veditabbaṃ. Sā pana guḷikā ahivicchikādīnampi visaṃ hanati, tenapi taṃ vuccati ‘‘amatosadha’’nti.
Ahaṃ buddhañcātiādīsu sabbadhamme yāthāvato abujjhi paṭibujjhīti buddhoti saṅkhyaṃ gataṃ sammāsambuddhañca, adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca apāyesu apatamāne dhāretīti dhammoti saṅkhyaṃ gataṃ pariyattiyā saddhiṃ nava lokuttaradhammañca, diṭṭhisīlasāmaññena saṃhatattā saṅghoti saṅkhyaṃ gataṃ ariyasāvakasaṅghañca ahaṃ saraṇaṃ gato parāyaṇanti upagato, bhajiṃ sevinti attho. Atha vā hiṃsati tappasādataggarukatāhi vihatakilesena tapparāyaṇatākārappavattena cittuppādena saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikilesaṃ hanati vināsetītisaraṇaṃ,ratanattayassetaṃ adhivacanaṃ. Apica sammāsambuddho hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsatīti saraṇanti vuccati. Dhammopi bhavakantārā uttāraṇena assāsadānena ca sattānaṃ bhayaṃ hiṃsatīti saraṇanti vuccati. Saṅghopi appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsatīti saraṇanti vuccati. Iminā atthena saraṇabhūtaṃ ratanattayaṃ teneva kāraṇena saraṇanti gato avagato, jāninti attho.Upāsakattaṃ desesinti ratanattayaṃ upāsatīti upāsakoti evaṃ dassitaṃ upāsakabhāvaṃ mayi abhiniviṭṭhaṃ vācāya pakāsesinti attho, ‘‘upāsakohaṃ ajjatagge pāṇupetaṃ saraṇaṃ gato’’ti evaṃ upāsakattaṃ paṭivedesinti vuttaṃ hoti.Sakyaputtassa sāsaneti sakyassa suddhodanassa putto so bhagavā sakyaputto, tassa sakyaputtassa sāsaneti attho.Saddhāti saddhāya, ‘‘sayaṃ abhiññā sacchikatvā’’tiādīsu viya yakāralopo daṭṭhabbo.Upehīti upagaccha.
Asokaraññā pesitena abhisekenāti asokaraññā pesitena abhisekupakaraṇena. Yadā hi devānaṃpiyatisso mahārājā attano sahāyassa dhammāsokarañño ito veḷuyaṭṭhiyādayo mahārahe paṇṇākāre pesesi. Tadā sopi te disvā pasīditvā ativiya tuṭṭho ‘‘imehi atirekataraṃ kiṃ nāma mahagghaṃ paṭipaṇṇākāraṃ sahāyassa me pesessāmī’’ti amaccehi saddhiṃ mantetvā laṅkādīpe abhisekaparihāraṃ pucchitvā ‘‘na tattha īdiso abhisekaparihāro atthī’’ti sutvā ‘‘sādhu vata me sahāyassa abhisekaparihāraṃ pesessāmī’’ti vatvā sāmuddikasaṅkhādīni tīṇi saṅkhāni ca gaṅgodakañca aruṇavaṇṇamattikañca aṭṭhaṭṭha khattiyabrāhmaṇagahapatikaññāyo ca suvaṇṇarajatalohamattikāmayaghaṭe ca aṭṭhahi seṭṭhikulehi saddhiṃ aṭṭha amaccakulāni cāti evaṃ sabbaṭṭhakaṃ nāma idha pesesi ‘‘imehi me sahāyassa puna abhisekaṃ karothā’’ti, aññañca abhisekatthāya bahuṃ paṇṇākāraṃ pesesi. Tena vuttaṃ ‘‘asokaraññā pesitena abhisekenā’’ti. Eko māso abhisittassa assātiekamāsābhisitto. Kathaṃ pana tassa tadā ekamāsābhisittatā viññāyatīti āha‘‘visākhapuṇṇamāyaṃ hissa abhisekamakaṃsū’’ti, pubbe katābhisekassapi asokaraññā pesitena anagghena parihārena visākhapuṇṇamāyaṃ puna abhisekamakaṃsūti attho. Vuttañhetaṃmahāvaṃse–
‘‘Te migasiramāsassa, ādicandodayaṃ dine;
‘‘Dhammāsokassa vacanaṃ, sutvā sāmihite ratā;
Dīpavaṃsepi cetaṃ vuttaṃ –
‘‘Visākhamāse dvādasiyaṃ, jambudīpā idhāgatā;
‘‘Dutiyaṃ abhisiñcittha, rājānaṃ devānaṃpiyaṃ;
‘‘Tato māse atikkamma, jeṭṭhamāse uposathe;
Tadā pana tassa rañño visākhapuṇṇamāya abhisekassa katattā tato pabhuti yāvajjatanā visākhapuṇṇamāyameva abhisekakaraṇamāciṇṇaṃ. Abhisekavidhānañcettha evaṃ veditabbaṃ – abhisekamaṅgalatthaṃ alaṅkatappaṭiyattassa maṇḍapassa anto katassa udumbarasākhamaṇḍapassa majjhe suppatiṭṭhite udumbarabhaddapīṭhamhi abhisekārahaṃ abhijaccaṃ khattiyaṃ nisīdāpetvā paṭhamaṃ tāva maṅgalābharaṇabhūsitā jātisampannā khattiyakaññā gaṅgodakapuṇṇaṃ sāmuddikaṃ dakkhiṇāvaṭṭasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva, taṃ sabbepi khattiyagaṇā attānamārakkhaṇatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu khattiyagaṇesu tvaṃ puttasinehānukampāya sahitacitto hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti.
Tato puna purohitopi purohiccaṭṭhānānurūpālaṅkārehi alaṅkatappaṭiyatto gaṅgodakapuṇṇaṃ rajatamayasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva, taṃ sabbepi brāhmaṇagaṇā attānamārakkhaṇatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu brāhmaṇesu tvaṃ puttasinehānukampāya sahitacitto hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti.
Tato puna seṭṭhipi seṭṭhiṭṭhānānurūpabhūsanabhūsito gaṅgodakapuṇṇaṃ ratanamayasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi gahapatigaṇā attānamārakkhaṇatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu gahapatigaṇesu tvaṃ puttasinehānukampāya sahitacitto hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti.
cūḷasīhanādasuttavaṇṇanāyaṃsīhaḷaṭṭhakathāyampi ‘‘paṭhamaṃ tāva abhisekaṃ gaṇhantānaṃ rājūnaṃ suvaṇṇamayādīni tīṇi saṅkhāni ca gaṅgodakañca khattiyakaññañca laddhuṃ vaṭṭatī’’tiādinā vuttanti vadanti.
Sammodanīyaṃ kathaṃ kathayamānoti pītipāmojjasaṅkhātasammodajananato sammodituṃ yuttabhāvato ca sammodanīyaṃ ‘‘kacci bhante khamanīyaṃ, kacci yāpanīyaṃ, kacci vo appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro’’ti evamādikathaṃ kathayamāno.Cha jane dassesīti raññā saddhiṃ āgatānaṃ ‘‘na ime yakkhā, manussā ime’’ti sañjānanatthaṃ bhaṇḍukassa upāsakassa ānītattā tena saddhiṃ cha jane dassesi.Tevijjāti pubbenivāsadibbacakkhuāsavakkhayasaṅkhātāhi tīhi vijjāhi samannāgatā.Iddhippattāti iddhividhañāṇaṃ pattā.Cetopariyakovidāti paresaṃ cittācāre kusalā. Evamettha pañca abhiññā sarūpena vuttā, dibbasotaṃ pana tāsaṃ vasena āgatameva hoti.Bahūti evarūpā chaḷabhiññā buddhasāvakā bahū gaṇanapathaṃ atikkantā sakalajambudīpaṃ kāsāvapajjotaṃ katvā vicarantīti. Keci pana ‘‘tevijjā iddhippattā ca khīṇāsavā cetopariyakovidā keci khīṇāsavāti visuṃ yojetvā ‘arahanto’ti iminā sukkhavipassakā vuttā’’ti vadanti.
Paññāveyyattiyanti paññāpāṭavaṃ, paññāya tikkhavisadabhāvanti attho.Āsannanti āsanne ṭhitaṃ.Sādhu mahārāja paṇḍitosīti rājānaṃ pasaṃsati. Puna vīmaṃsanto‘‘atthi pana te mahārājā’’tiādimāha.Cūḷahatthipadopamasuttantaṃ kathesīti ‘‘ayaṃ rājā ‘ime samaṇā nāma īdisā, sīlādipaṭipatti ca tesaṃ īdisī’ti ca na jānāti, handa naṃ imāya cūḷahatthipadopamasuttantadesanāya samaṇabhāvūpagamanaṃ samaṇapaṭipattiñca viññāpessāmī’’ti cintetvā paṭhamaṃcūḷahatthipadopamasuttantaṃkathesi. Tattha hi –
‘‘Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno…pe… sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto, so taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati, so tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ, yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’’ti (ma. ni. 1.291-292) –
Evamādinā sāsane saddhāpaṭilābhaṃ paṭiladdhasaddhehi ca pabbajjupagamanaṃ pabbajitehi ca paṭipajjitabbā sīlakkhandhādayo dhammā pakāsitā.
Rājā suttantaṃ suṇantoyeva aññāsīti ‘‘so bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattuparato virato vikālabhojanā’’ti evaṃ tasmiṃ suttante (ma. ni. 1.293) āgatattā taṃ suṇantoyeva aññāsi.Idheva vasissāmāti na tāva rattiyā upaṭṭhitattā anāgatavacanamakāsi.Āgataphaloti anāgāmiphalaṃ sandhāyāha, sampattaanāgāmiphaloti attho. Tatoyeva ca visesato aviparītaviditasatthusāsanattāviññātasāsano. Idāni pabbajissatīti gihiliṅgena ānītakiccassa niṭṭhitattā evamāha.Acirapakkantassa raññoti raññe acirapakkanteti attho.Adhiṭṭhahitvāti antotambapaṇṇidīpe samāgatā suṇantūti adhiṭṭhahitvā.
Bhūmattharaṇasaṅkhepenāti bhūmattharaṇākārena.Uppātapāṭhakāti nimittapāṭhakā, nemittakāti attho.Gahitā dāni imehi pathavīti āsanānaṃ pathaviyaṃ atthatattā evamāhaṃsu.Patiṭṭhahissatīti cintentoti ettha tena kāraṇena sāsanapatiṭṭhānassa abhāvato avassaṃ patiṭṭhahantassa sāsanassa pubbanimittamidanti evaṃ pubbanimittabhāvena sallakkhesīti veditabbaṃ.Paṇītenāti uttamena.Sahatthāti sahatthenasantappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvāti attho.Petavatthuṃ vimānavatthuṃ saccasaṃyuttañca kathesīti desanāvidhikusalo thero janassa saṃvegaṃ janetuṃ paṭhamaṃ petavatthuṃ kathetvā tadanantaraṃ saṃvegajātaṃ janaṃ assāsetuṃ saggakathāvasena vimānavatthuñca kathetvā tadanantaraṃ paṭiladdhassāsānaṃ ‘‘mā ettha assādaṃ karotha nibbānaṃ vinā na aññaṃ kiñci saṅkhāragataṃ dhuvaṃ nāma atthi, tasmā paramassāsakaṃ nibbānamadhigantuṃ vāyamathā’’ti saccapaṭivedhatthāya ussāhaṃ janento ante saccasaṃyuttaṃ kathesīti veditabbaṃ.
Tesaṃ sutvāti tesaṃ santikā therānaṃ guṇakathaṃ sutvā.Rañño saṃviditaṃ katvāti rañño nivedanaṃ katvā, rājānaṃ paṭivedayitvāti attho.Alaṃ gacchāmāti purassa accāsannattā sāruppaṃ na hotīti paṭipakkhipanto āha.Meghavanaṃ nāma uyyānanti mahāmeghavanuyyānaṃ. Tassa kira uyyānassa bhūmiggahaṇadivase akālamahāmegho uṭṭhahitvā sabbataḷākapokkharaṇiyo pūrento gimhābhihatarukkhalatādīnaṃ anuggaṇhantova pāvassi, tena kāraṇena taṃ mahāmeghavanaṃ nāma uyyānaṃ jātaṃ. Vuttañhetaṃmahāvaṃse–
‘‘Uyyānaṭṭhānaggahaṇe, mahāmegho akālajo;
Sukhasayitabhāvaṃ pucchitvāti ‘‘kacci, bhante, idha sukhaṃ sayittha, tumhākaṃ idha nivāso sukha’’nti evaṃ sukhasayitabhāvaṃ pucchitvā tato therena ‘‘sukhasayitamhi, mahārāja, bhikkhūnaṃ phāsukamidaṃ uyyāna’’nti vutte ‘‘evaṃ sati idaṃ no uyyānaṃ dassāmī’’ti cintetvā‘‘kappati, bhante, bhikkhusaṅghassa ārāmo’’ti pucchi.Imaṃ suttanti veḷuvanārāmapaṭiggahaṇe vuttamimaṃ suttaṃ.Udakanti dakkhiṇodakaṃ.Mahāmeghavanuyyānaṃ adāsīti ‘‘imaṃ mahāmeghavanuyyānaṃ saṅghassa dammī’’ti vatvā jeṭṭhamāsassa kāḷapakkhe dutiyadivase adāsi. Mahāvihārassa dakkhiṇodakapāteneva saddhiṃ patiṭṭhitabhāvepi na tāva tattha vihārakammaṃ niṭṭhitanti āha‘‘idañca paṭhamaṃ vihāraṭṭhānaṃ bhavissatī’’ti.Punadivasepīti kāḷapakkhassa dutiyadivaseyeva.Aḍḍhanavamānaṃ pāṇasahassānanti aḍḍhena navamānaṃ pāṇasahassānaṃ, pañcasatādhikānaṃ aṭṭhasahassānanti attho.Jotipātubhāvaṭṭhānanti ñāṇālokassa pātubhāvaṭṭhānaṃ.Appamādasuttanti aṅguttaranikāyemahāappamādasuttaṃ,rājovādasuttanti vuttaṃ hoti.
Mahaccanti karaṇatthe paccattavacanaṃ, mahatā rājānubhāvenāti attho. Tumhe jānanatthanti sambandho.Ariṭṭho nāma amaccoti rañño bhāgineyyo ariṭṭho nāma amacco.Pañcapaṇṇāsāyāti ettha ‘‘catupaṇṇāsāyā’’ti vattabbaṃ. Evañhi sati upari vuccamānaṃ ‘‘dvāsaṭṭhi arahanto’’ti vacanaṃ sameti. Teneva ca sīhaḷabhāsāya likhitemahāvaṃse‘‘catupaṇṇāsāya saddhi’’nti vuttaṃ.Dasabhātikasamākulaṃ rājakulanti muṭasivassa puttehi abhayo devānaṃpiyatisso mahānāgo uttiyo mattābhayo sūratissoti evamādīhi dasahi bhātikehi samākiṇṇaṃ rājakulaṃ.Cetiyagirimhi vassaṃ vasiṃsūti āsāḷhīpuṇṇamadivase raññā dinnavihāreyeva paṭiggahetvā pāṭipadadivase vassaṃ vasiṃsu.Pavāretvāti mahāpavāraṇāya pavāretvā.Kattikapuṇṇamāyanti aparakattikapuṇṇamāyaṃ. Mahāmahindatthero hi purimikāyaṃ upagantvā vutthavasso mahāpavāraṇāya pavāretvā tato ekamāsaṃ atikkamma cātumāsiniyaṃ puṇṇamadivase ariyagaṇaparivuto rājakulaṃ gantvā bhojanāvasāne ‘‘mahārāja, amhehi ciradiṭṭho sammāsambuddho’’tiādivacanamabrvi. Evañca katvā vakkhati ‘‘puṇṇamāyaṃ mahāvīro, cātumāsiniyā idhā’’ti. Yaṃ panetthakenacivuttaṃ ‘‘vutthavasso pavāretvāti cātumāsiniyā pavāraṇāyāti attho, paṭhamapavāraṇāya vā pavāretvā ekamāsaṃ tattheva vasitvā kattikapuṇṇamiyaṃ avoca, aññathā ‘puṇṇamāyaṃ mahāvīro’ti vuttattā na sakkā gahetu’’nti, tattha cātumāsiniyā pavāraṇāyāti ayamatthavikappo na yujjati. Na hi purimikāya vassūpagatā cātumāsiniyaṃ pavārenti.Ciradiṭṭho sammāsambuddhoti satthussa sarīrāvayavo ca sammāsambuddhoyevāti katvā avayave samudāyavohāravasena evamāhāti daṭṭhabbaṃ yathā ‘‘samuddo diṭṭho’’ti.
‘‘ahaṃ bhante tumhe’’tiādi.Abhivādanādīsu ācariyaṃ disvā abhivādanakaraṇaṃabhivādanaṃnāma. Yasmiṃ vā disābhāge ācariyo vasati iriyāpathe kappento, tato abhimukhova vanditvā gacchati, vanditvā tiṭṭhati, vanditvā nisīdati, vanditvā nipajjati, idaṃ abhivādanaṃ nāma. Ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃpaccuṭṭhānaṃnāma. Ācariyaṃ pana disvā añjaliṃ paggayha sīse ṭhapetvā ācariyaṃ namassati, yasmiṃ disābhāge so vasati, tadabhimukhopi tatheva namassati, gacchantopi ṭhitopi nisinnopi añjaliṃ paggayha namassatiyevāti idaṃañjalikammaṃnāma. Anucchavikakammassa pana karaṇaṃsāmīcikaraṇaṃnāma. Cīvarādīsu hi cīvaraṃ dento na yaṃ vā taṃ vā deti, mahagghaṃ satamūlagghampi pañcasatamūlagghampi satasahassamūlagghampi detiyeva. Piṇḍapātādīsupi eseva nayo. Idaṃ sāmīcikaraṇaṃ nāma.Sarīradhātuyoti sarīrāvayavā.Aññātanti aññātaṃ, viditaṃ mayāti attho.Kuto lacchāmāti kuto labhissāma.Sumanena saddhiṃ mantehīti paṭhamameva sāmaṇerassa kathitattā vā ‘‘jānāti esa amhākamadhippāya’’nti ñatvā vā evamāhāti daṭṭhabbaṃ.
Appossukko tvaṃ mahārājāti mahārāja tvaṃ dhātūnaṃ paṭilābhe mā ussukkaṃ karohi, mā tvaṃ tattha vāvaṭo bhava, aññaṃ tayā kattabbaṃ karohīti adhippāyo. Idāni tadeva raññā kattabbakiccaṃ dassento‘‘vīthiyo sodhāpetvā’’tiādimāha.Sabbatāḷāvacare upaṭṭhāpetvāti kaṃsatāḷāditāḷaṃ avacarati etthāti tāḷāvacaraṃ vuccati ātatavitatādi sabbaṃ tūriyabhaṇḍaṃ. Tenevaparinibbānasuttaṭṭhakathāyaṃ‘‘sabbañca tāḷāvacaraṃ sannipātethāti ettha sabbañca tāḷāvacaranti sabbaṃ tūriyabhaṇḍa’’nti vuttaṃ. Ettha pana sahacaraṇanayena sabbatūriyabhaṇḍānaṃ vādakāpi gahetuṃ vaṭṭantīti te sabbe upaṭṭhāpetvā sannipātetvāti vuttaṃ hoti.Lacchasīti labhissasi.Therā cetiyagirimeva agamaṃsūti rājanivesanato nikkhamitvā puna cetiyagirimeva agamaṃsu.
Tāvadevāti taṃ khaṇaṃyeva.Pāṭaliputtadvāreti pāṭaliputtanagaradvāre.Kiṃ bhante sumana āhiṇḍasīti sumana tvaṃ samaṇadhammaṃ akatvā kasmā vicarasīti pucchati.Cetiyagirimhiyeva patiṭṭhāpetvāti pacchā tattha vihāratthāya ākaṅkhitabbabhāvato cetiyagirimhiyeva patiṭṭhāpetvā.Vaḍḍhamānakacchāyāyāti pacchābhattanti attho. Pacchābhattameva hi chāyā vaḍḍhati.Athassa etadahosīti dhātucaṅkoṭakaṃ disvā evaṃ cintesi.Chattaṃ apanamatūti idaṃ setacchattaṃ sayameva me sīsoparito dhātucaṅkoṭakābhimukhaṃ hutvā namatūti attho.Mayhaṃ matthake patiṭṭhātūti idaṃ dhātucaṅkoṭakaṃ therassa hatthato dhātuyā saha āgantvā sirasmiṃ me patiṭṭhātūti attho.Pokkharavassaṃnāma pokkharapattappamāṇaṃ valāhakamajjhe uṭṭhahitvā kamena pharitvā temetukāmeyeva temayamānaṃ mahantaṃ hutvā vassati.Mahāvīroti mahāparakkamo. Mahāvīrāvayavattā cettha satthuvohārena dhātuyo eva niddiṭṭhā. Dhātusarīrenāgamanañhi sandhāya ayaṃ gāthā vuttā.
Pacchimadisābhimukhova hutvā apasakkantoti piṭṭhito piṭṭhitoyeva pacchimadisābhimukho hutvā osakkanto, gacchantoti attho. Kiñcāpi esa pacchimadisaṃ na oloketi, tathāpi pacchimadisaṃ sandhāya gacchatīti ‘‘pacchimadisābhimukho’’ti vuttaṃ.Puratthimena dvārena nagaraṃ pavisitvāti ettha piṭṭhito piṭṭhitoyeva āgantvā dvāre sampatte parivattetvā ujukeneva nagaraṃ pāvisīti veditabbaṃ.Mahejavatthu nāmāti mahejanāmakena yakkhena pariggahitaṃ ekaṃ devaṭṭhānanti veditabbaṃ.Paribhogacetiyaṭṭhānanti ettha paribhuttūpakaraṇāni nidahitvā kataṃ cetiyaṃ paribhogacetiyanti daṭṭhabbaṃ. Tividhañhi cetiyaṃ vadanti paribhogacetiyaṃ dhātucetiyaṃ dhammacetiyanti. Tatthaparibhogacetiyaṃvuttanayameva.Dhātucetiyaṃpana dhātuyo nidahitvā kataṃ. Paṭiccasamuppādādilikhitapotthakaṃ nidahitvā kataṃ panadhammacetiyaṃnāma. Sārīrikaṃ paribhogikaṃ uddissakanti evampi tippabhedaṃ cetiyaṃ vadanti. Ayaṃ pana pabhedo paṭimārūpassapi uddissakacetiyeneva saṅgahitattā suṭṭhutaraṃ yujjati.
‘‘atīte kirā’’tiādi.Pajjarakenāti ettha pajjarako nāma rogo vuccati. So ca yakkhānubhāvena samuppannoti veditabbo. Tadā kira puṇṇakāḷo nāma yakkho attano ānubhāvena manussānampi sarīre pajjarakaṃ nāma rogaṃ samuṭṭhāpesi. Vuttañhetaṃmahāvaṃse–
‘‘Rakkhasehi janassettha, rogo pajjarako ahū’’ti;
Dīpavaṃsepi cetaṃ vuttaṃ –
‘‘Rakkhasā ca bahū tattha, pajjarā ca samuṭṭhitā;
Anayabyasananti etthaanayoti avaḍḍhi. Kāyikaṃ cetasikañca sukhaṃ byasati vikkhipati vināsetītibyasananti dukkhaṃ vuccati. Kiñcāpi ‘‘buddhacakkhunā lokaṃ olokento’’ti vuttaṃ, tathāpi ‘‘te satte anayabyasanamāpajjante disvā’’ti vacanato paṭhamaṃ buddhacakkhunā lokaṃ oloketvā pacchā sabbaññutaññāṇena lokaṃ olokento te satte anayabyasanamāpajjante disvāti gahetabbaṃ. Na hi āsayānusayādibuddhacakkhussa te sattā anayabyasanaṃ āpajjantā dissanti.Dubbuṭṭhikāti visamavassādivasena duṭṭhā asobhanā vuṭṭhiyeva dubbuṭṭhikā, sassuppattihetubhūtā kāyasukhuppattisappāyā sattupakārā sammā vuṭṭhi tattha na hotīti adhippāyo. Tatoyeva ca‘‘dubbhikkhaṃ dussassa’’nti vuttaṃ. Bhikkhāya abhāvo, dullabhabhāvo vādubbhikkhaṃ,sulabhā tattha bhikkhā na hotīti vuttaṃ hoti. Sassānaṃ abhāvo, asampannatā vādussassaṃ. Devoti meghassetaṃ nāmaṃ.Sammādhāramanupavecchīti udakadhāraṃ sammā vimuñci, sammā anupavassīti vuttaṃ hoti.
Mahāvivādo hotīti tasmiṃ kira kāle jayantamahārājena ca tassa rañño kaniṭṭhabhātukena samiddhakumāranāmakena uparājena ca saddhiṃ imasmiṃ dīpe mahāyuddhaṃ upaṭṭhitaṃ. Tenetaṃ vuttaṃ ‘‘tena kho pana samayena maṇḍadīpe mahāvivādo hotī’’ti.Hotīti kiriyā kālamapekkhitvā vattamānapayogo, vivādassa pana atītakālikattaṃ ‘‘tena kho pana samayenā’’ti imināva viññāyati. Saddantarasannidhānena hettha atītakālāvagamo yathā ‘‘bhāsate vaḍḍhate tadā’’ti. Evaṃ sabbattha īdisesu ṭhānesu vattamānapayogo daṭṭhabbo.Kalahaviggahajātāti ettha kalaho nāma matthakappatto kāyakalahopi vācākalahopi. Tattha hatthaparāmāsādivasena kāyena kātabbo kalahokāyakalaho. Mammaghaṭṭanādivasena vācāya kātabbo kalahovācākalaho. Vipaccanīkagahaṇaṃviggaho. Kalahassa pubbabhāge uppanno aññamaññaviruddhagāho. Atha vā kalaho nāmavācākalaho. Aññamaññaṃ hatthaparāmāsādivasena virūpaṃ viruddhaṃ vā gahaṇaṃ viggahokāyakalaho. Yathāvutto kalaho ca viggaho ca jāto sañjāto etesanti kalahaviggahajātā, sañjātakalahaviggahāti attho.
Tāni sāsanantaradhānena nassantīti pariyattipaṭivedhapaṭipattisaṅkhātassa tividhassapi sāsanassa antaradhānena dhātuparinibbāne sati tāni cetiyāni vinassanti. Tīṇi (dī. ni. aṭṭha. 3.161; vibha. aṭṭha. 809) hi parinibbānāni kilesaparinibbānaṃ khandhaparinibbānaṃ dhātuparinibbānanti, tāni pana amhākaṃ bhagavato vasena evaṃ veditabbāni. Tassa hikilesaparinibbānaṃbodhipallaṅke ahosi,khandhaparinibbānaṃkusinārāyaṃ.Dhātuparinibbānaṃanāgate bhavissati. Sāsanassa kira osakkanakāle imasmiṃ tambapaṇṇidīpe dhātuyo sannipatitvā mahācetiyaṃ gamissanti, mahācetiyato nāgadīpe rājāyatanacetiyaṃ, tato mahābodhipallaṅkaṃ gamissanti, nāgabhavanatopi devalokatopi brahmalokatopi dhātuyo mahābodhipallaṅkameva gamissanti, sāsapamattāpi dhātu na antarā nassissati. Sabbā dhātuyo mahābodhipallaṅke rāsibhūtā suvaṇṇakkhandho viya ekagghanā hutvā chabbaṇṇarasmiyo vissajjessanti, tā dasasahassilokadhātuṃ pharissanti. Tato dasasahassacakkavāḷe devatā sannipatitvā ‘‘ajja satthā parinibbāti, ajja sāsanaṃ osakkati, pacchimadassanaṃ dāni idaṃ amhāka’’nti dasabalassa parinibbutadivasato mahantataraṃ kāruññaṃ karissanti, ṭhapetvā anāgāmikhīṇāsave avasesā sakabhāvena saṇṭhātuṃ na sakkhissanti. Dhātūsu tejodhātu uṭṭhahitvā yāva brahmalokā uggacchissati, sāsapamattiyāpi dhātuyā sati ekajālāva bhavissati, dhātūsu pariyādānaṃ gatāsu paricchijjissati. Evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātūsu antarahitāsu sāsanaṃ antarahitaṃ nāma hoti.
Divā bodhirukkhaṭṭhāne hatthisālāyaṃ tiṭṭhatīti divā vatthuvicinanāya okāsaṃ kurumāno tato dhātuṃ gahetvā kumbhe ṭhapetvā sadhātukova hutvā tiṭṭhatīti vadanti. Vuttañhetaṃmahāvaṃse–
‘‘Rattiṃ nāgonupariyāti, taṃ ṭhānaṃ so sadhātukaṃ;
Thūpapatiṭṭhānabhūmiṃ pariyāyatīti matthakato dhātuṃ tattha patiṭṭhāpetvā sadhātukaṃ thūpapatiṭṭhānabhūmiṃ rattibhāge pariyāyati, samantato vicaratīti attho.Jaṅghappamāṇanti pupphaṭṭhānappamāṇaṃ. Thūpakucchito heṭṭhābhāgañhi thūpassa jaṅghāti vadanti.Dhātuoropanatthāyāti hatthikumbhato dhātukaraṇḍakassa oropanatthāya.Sakalanagarañca janapado cāti nagaravāsino janapadavāsino ca abhedato nagarajanapadasaddehi vuttā ‘‘sabbo gāmo āgato, mañcā ukkuṭṭhiṃ karontī’’tiādīsu viya.Mahājanakāyeti mahājanasamūhe. Samūhapariyāyo hettha kāyasaddo. Ekekadhātuppadesato tejodakanikkhamanādivasena yamakayamakaṃ hutvā pavattaṃ pāṭihāriyaṃyamakapāṭihāriyaṃ. Channaṃ vaṇṇānaṃ rasmiyo cāti sambandho kātabbo. Channaṃ vaṇṇānaṃ udakadhārā cāti evampettha sambandhaṃ vadanti. Parinibbutepi bhagavati tassānubhāvena evarūpaṃ pāṭihāriyamahosiyevāti dassetuṃ‘‘evaṃ acintiyā’’tiādigāthamāha.Buddhadhammāti ettha buddhaguṇā.
Dharamānakālepi tikkhattuṃ āgamāsīti bhagavā kira abhisambodhito navame māse phussapuṇṇamadivase yakkhādhivāsaṃ laṅkādīpamupagantvā laṅkāmajjhe tiyojanāyate yojanavitthate mahānāgavanuyyāne mahāyakkhasamāgame upariākāse ṭhatvā kappuṭṭhānasamaye samuṭṭhitavuṭṭhivātanibbisesavassavāyunā ca lokantarikanirayandhakārasadisaghorandhakāranikāyena ca sītanarakanibbisesabahalasītena ca saṃvaṭṭakālasañjātavātasaṅkhubhitehi meghanabhagajjitasadisena gaganamedanīninnādena ca yakkhānaṃ bhayaṃ santāsaṃ janetvā tehi yācitābhayo ‘‘detha me samaggā nisīdanaṭṭhāna’’nti vatvā ‘‘dema te sakaladīpaṃ, dehi no, mārisa, abhaya’’nti vutte sabbaṃ taṃ upaddavaṃ antaradhāpetvā yakkhadattabhūmiyā cammakhaṇḍaṃ pattharitvā tattha nisinno samantato jalamānaṃ cammakhaṇḍaṃ pasāretvā kappuṭṭhānaggisadisadahanābhibhūtānaṃ jaladhisalilabhītānaṃ samantā velante bhamantānaṃ yakkhānaṃ giridīpaṃ dassetvā tesu tattha patiṭṭhitesu taṃ yathāṭhāne patiṭṭhāpetvā cammakhaṇḍaṃ saṅkhipitvā nisinno tadā samāgate anekadevatāsannipāte dhammaṃ desetvā anekapāṇakoṭīnaṃ dhammābhisamayaṃ katvā sumanakūṭavāsinā mahāsumanadevarājena samadhigatasotāpattiphalena yācitapūjanīyo sīsaṃ parāmasitvā muṭṭhimattā nīlāmalakesadhātuyo tassa datvā jambudīpamagamāsi.
Dutiyaṃ abhisambodhito pañcame saṃvacchare cūḷodaramahodarānaṃ jalathalanivāsīnaṃ mātulabhāgineyyānaṃ nāgarājūnaṃ maṇipallaṅkaṃ nissāya upaṭṭhitamahāsaṅgāme nāgānaṃ mahāvināsaṃ disvā cittamāsakāḷapakkhassa uposathadivase pātova samiddhasumanena nāma rukkhadevaputtena chattaṃ katvā dhāritarājāyatano nāgadīpaṃ samāgantvā saṅgāmamajjhe ākāse pallaṅkena nisinno ghorandhakārena nāge santāsetvā assāsento ālokaṃ dassetvā sañjātapītisomanassānaṃ upagatanāgānaṃ sāmaggikaraṇīyaṃ dhammaṃ desetvā mātulabhāgineyyehi dvīhi nāgarājūhi pūjite pathavītalagate maṇipallaṅke nisinno nāgehi dibbannapānehi santappito jalathalanivāsino asītikoṭināge saraṇesu ca sīlesu ca patiṭṭhāpetvā tehi namassituṃ pallaṅkañca rājāyatanapādapañca tattha patiṭṭhāpetvā jambudīpamagamāsi.
Tatiyampi abhisambodhito aṭṭhame saṃvacchare mahodaramātulena maṇiakkhikanāgarājenābhiyācito visākhapuṇṇamadivase pañcabhikkhusataparivuto kalyāṇīpadese maṇiakkhikassa bhavanamupagantvā tattha māpitaruciraratanamaṇḍape manoharavarapallaṅke nisinno nāgarājena dibbannapānehi santappetvā nāgamāṇavikagaṇaparivutena dibbamālāgandhādīhi pūjito tattha dhammaṃ desetvā vuṭṭhāyāsanā sumanakūṭe padaṃ dassetvā pabbatapāde divāvihāraṃ katvā dīghavāpicetiyaṭṭhāne ca mubhiyaṅgaṇacetiyaṭṭhāne ca kalyāṇīcetiyaṭṭhāne ca mahābodhiṭṭhāne ca thūpārāmaṭṭhāne ca mahācetiyaṭṭhāne ca sasāvako nisīditvā nirodhasamāpattiṃ samāpajjitvā silācetiyaṭṭhāneyeva ṭhatvā devanāge samanusāsitvā jambudīpamagamāsi. Evaṃ bhagavā dharamānakālepi imaṃ dīpaṃ tikkhattuṃ āgamāsīti veditabbaṃ.
‘‘paṭhamaṃ yakkhadamanattha’’ntiādi.Rakkhaṃ karontoti yakkhānaṃ puna apavisanatthāya rakkhaṃ karonto.Āvijjīti samantato vicari.Mātulabhāgineyyānanti cūḷodaramahodarānaṃ. Ettha pana kiñcāpi bhagavā samiddhasumanena nāma devaputtena saddhiṃ āgato, tathāpi pacchāsamaṇena ekenapi bhikkhunā saddhiṃ anāgatattā‘‘ekakova āgantvā’’ti vuttaṃ. Tadanurūpassa paripanthassa vihatattā‘‘pariḷāhaṃ vūpasametvā’’ti vuttaṃ.Rañño bhātāti rañño kaniṭṭhabhātā.Abhayoti mattābhayo.
Anuḷā devīti rañño jeṭṭhabhātujāyā anuḷā devī.Purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ bodhi patiṭṭhāsīti yadā hi sokakusandhonāma bhagavā imasmiṃ dīpe manusse pajjarakābhibhūte anayabyasanamāpajjante disvā karuṇāya sañcoditahadayo imaṃ dīpamāgato, tadā taṃ rogabhayaṃ vūpasametvā sannipatitānaṃ dhammaṃ desento caturāsītiyā pāṇasahassānaṃ dhammābhisamayaṃ katvā sāyanhasamaye bodhipatiṭṭhānārahaṭṭhānaṃ gantvā tattha samāpattiṃ samāpajjitvā vuṭṭhāya ‘‘mama sirīsamahābodhito dakkhiṇamahāsākhamādāya rucanandā bhikkhunī idhāgacchatū’’ti adhiṭṭhāsi. Sā satthu cittaṃ ñatvā taṅkhaṇaññeva khemavatīrājadhāniyā khemarājānamādāya mahābodhimupagantvā dakkhiṇamahāsākhāya manosilālekhaṃ khemarājena dāpetvā taṃ sayaṃ chijjitvā suvaṇṇakaṭāhe ṭhitaṃ bodhisākhamādāya pañcasatabhikkhunīhi ceva devatāhi ca parivāritā iddhiyā idhānetvā tathāgatena pasārite dakkhiṇahatthe sasuvaṇṇakaṭāhaṃ mahābodhiṃ ṭhapesi. Taṃ tathāgato abhayassa nāma rañño datvā tena tasmiṃ samaye ‘‘mahātitthavana’’nti paññāte mahāmeghavanuyyāne patiṭṭhāpesi.
Koṇāgamanoca bhagavā dubbuṭṭhipīḷite dīpavāsino disvā imaṃ dīpamāgato taṃ bhayaṃ vūpasametvā dhammaṃ desento caturāsīti pāṇasahassāni maggaphalesu patiṭṭhāpetvā pubbabodhiṭṭhānaṃ gantvā samāpattipariyosāne ‘‘mama udumbaramahābodhito dakkhiṇamahāsākhamādāya karakanattā bhikkhunī idhāgacchatū’’ti cintesi. Sā bhagavato adhippāyaṃ viditvā taṅkhaṇaññeva sobharājadhāniyā sobharājānamādāya mahābodhimupagantvā dakkhiṇamahāsākhāya manosilālekhaṃ sobharājena dāpetvā taṃ sayaṃ chijjitvā hemakaṭāhe patiṭṭhitaṃ bodhisākhamādāya pañcasatabhikkhunīhi saddhiṃ suragaṇaparivutā iddhiyā idhāharitvā satthārā pasāritadakkhiṇapāṇitale sahemakaṭāhaṃ mahābodhiṃ ṭhapesi. Taṃ tathāgato samiddhassa rañño datvā tena tasmiṃ samaye ‘‘mahānāgavana’’nti saṅkhyaṃ gate mahāmeghavanuyyāne mahābodhiṃ patiṭṭhāpesi.
Kassapopi ca bhagavā upaṭṭhitarājūparājayuddhena pāṇino vināsaṃ disvā karuṇāya codito imaṃ dīpamāgantvā taṃ kalahaṃ vūpasametvā dhammaṃ desento caturāsīti pāṇasahassāni maggaphalaṃ pāpetvā mahābodhiṭṭhānaṃ gantvā tattha samāpattiṃ samāpajjitvā vuṭṭhāya ‘‘mama nigrodhamahābodhito dakkhiṇamahāsākhamādāya sudhammā bhikkhunī idhāgacchatū’’ti adhiṭṭhāsi. Sā bhagavato cittaṃ viditvā taṅkhaṇaññeva bārāṇasīrājadhāniyā brahmadattarājānamādāya mahābodhimupagantvā dakkhiṇamahāsākhāya manosilālekhaṃ brahmadattena dāpetvā taṃ sayaṃ chijjitvā kanakakaṭāhe ṭhitaṃ bodhisākhamādāya pañcasatabhikkhunīparivārā devagaṇaparivutā iddhiyā ettha ānetvā munindena pasārite dakkhiṇakaratale sasuvaṇṇakaṭāhaṃ mahābodhiṃ ṭhapesi. Taṃ bhagavā jayantarañño datvā tena tasmiṃ samaye ‘‘mahāsālavana’’nti saṅkhyaṃ gate mahāmeghavanuyyāne mahābodhiṃ patiṭṭhāpesi. Evaṃ imasmiṃ dīpe purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ bodhiṃ patiṭṭhāpesi. Taṃ sandhāya evamāha ‘‘imasmiñca mahārāja dīpe purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ bodhi patiṭṭhāsī’’ti.
Sarasaraṃsijālavissajjanakenāti siniddhatāya rasavantaṃ ojavantaṃ abhinavaraṃsijālaṃ vissajjentena. Atha vā ito cito ca saṃsaraṇato sarasaṃ sajīvaṃ jīvamānaṃ viya raṃsijālaṃ vissajjentena. Atha vā sarasakāle dharamānakāle buddhena viya raṃsijālaṃ muñcantenāti evamettha atthaṃ vaṇṇayanti. Ekadivaseneva agamāsīti sambandho.Pañcahi kaññāsatehīti attano paricārikehi pañcahi kaññāsatehi.Upassayaṃ kārāpetvāti bhikkhunupassayaṃ kārāpetvā.Appesīti lekhasāsanaṃ patiṭṭhāpesi.Evañca avocāti rājasandesaṃ appetvā therassa mukhasāsanaṃ viññāpento evaṃ avoca.Udikkhatīti apekkhati pattheti.
Chinnahatthaṃ viyāti chinnahatthavantaṃ viya. Chinnā hatthā etassāti chinnahatthoti aññapadatthasamāso daṭṭhabbo.Pabbajjāpurekkhārāti pabbajjābhimukhā, pabbajjāya sañjātābhilāsā ‘‘kadā nu kho pabbajissāmī’’ti tattha ussukkamāpannāti vuttaṃ hoti.Maṃ paṭimānetīti maṃ udikkhati. Satthena ghātaṃ na arahatītiasatthaghātārahaṃ. Himavalāhakagabbhanti himapuṇṇavalāhakagabbhaṃ. Pāṭihāriyavasena jātaṃ himameva ‘‘valāhakagabbha’’ntipi vadanti.Doṇamattāti magadhanāḷiyā soḷasanāḷippamāṇā.
Magganti sattayojanikaṃ maggaṃ.Paṭijaggāpetvāti sodhāpetvā, khāṇukaṇṭakādīni harāpetvā tattha bahalavipulavālukaṃ okirāpetvāti vuttaṃ hoti.Kammāravaṇṇanti rañño pakatisuvaṇṇakāravaṇṇaṃ.Navahatthaparikkhepanti navahatthappamāṇo parikkhepo assāti navahatthaparikkhepaṃ, parikkhepato navahatthappamāṇanti vuttaṃ hoti.‘‘Pañcahatthubbedha’’ntiādīsupi imināva nayena attho veditabbo.Tihatthavikkhambhanti tihatthappamāṇavitthāraṃ.Samussitadhajapaṭākanti ussāpitanīlapītādivividhadhajapaṭākaṃ.Nānāratanavicittanti tattha tattha racitanānāratanehi suvicittaṃ.Anekālaṅkārapaṭimaṇḍitanti pasannajanapūjitehi hatthūpagādīhi nānālaṅkārehi sajjitaṃ.Nānāvidhakusumasamākiṇṇanti upahāravasena upanītehi nānappakārehi vaṇṇagandhasampannehi jalathalapupphehi ākiṇṇaṃ.Anekatūriyasaṅghuṭṭhanti ātabhavitatādipañcaṅgikatūriyasaṅghositaṃ.Avasesaṃ adassanaṃ agamāsīti ettha ‘‘handa, mahārāja, tayā gahetabbā ayaṃ sākhā, tassa upanissayabhūto ayaṃ khandho, na mayaṃ tayā gahetabbā’’ti vadantā viya avasesā sākhā satthu tejasā adassanamagamaṃsūti vadanti.Gavakkhajālasadisanti bhāvanapuṃsakaṃ, jālakavāṭasadisaṃ katvāti attho.Celukkhepasatasahassāni pavattiṃsūti tesaṃ tesaṃ janānaṃ sīsopari bhamantānaṃ uttarāsaṅgacelānaṃ ukkhepasatasahassāni pavattiṃsūti attho.Mūlasatenāti dasasu lekhāsu ekekāya dasa dasa hutvā nikkhantamūlasatena.Dasa mahāmūlāti paṭhamalekhāya nikkhantadasamahāmūlāni.
Devadundubhiyo phaliṃsūti devadundubhiyo thaniṃsu.Devadundubhīti ca na ettha kāci bherī adhippetā, atha kho uppātabhāvena ākāsagato nigghosasaddo.Devoti hi megho. Tassa hi acchabhāvena ākāsavaṇṇassa devassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhīti samaññā, tasmā devadundubhiyo phaliṃsūti devo sukkhagajjitaṃ gajjīti vuttaṃ hoti.Pabbatānaṃ naccehīti pathavīkampena ito cito ca bhamantānaṃ pabbatānaṃ naccehi.Yakkhānaṃ hiṅkārehīti vimhayajātānaṃ yakkhānaṃ vimhayappakāsanavasena pavattehi hiṅkārasaddehi. Yakkhā hi vimhayajātā ‘‘hiṃ hi’’nti saddaṃ nicchārenti.Thutijappehīti pasaṃsāvacanehi.Brahmānaṃ apphoṭanehīti pītisomanassajātānaṃ brahmānaṃ bāhāyaṃ paharaṇasaṅkhātehi apphoṭanehi. Pītisomanassajātā hi brahmāno vāmahatthaṃ samiñjitvā dakkhiṇena hatthena bāhāyaṃ pahāraṃ denti.Ekakolāhalanti ekato pavattakolāhalaṃ.Ekaninnādanti ekato pavattanigghosaṃ. Phalato nikkhantā chabbaṇṇarasmiyo ujukaṃ uggantvā onamitvā cakkavāḷapabbatamukhavaṭṭiṃ āhacca tiṭṭhantīti āha‘‘sakalacakkavāḷaṃ ratanagopānasīvinaddhaṃ viya kurumānā’’ti.Taṅkhaṇato ca pana pabhutīti vuttanayena suvaṇṇakaṭāhe patiṭṭhitassa mahābodhissa chabbaṇṇarasmīnaṃ vissajjitakālato pabhuti.Himavalāhakagabbhaṃ pavisitvā aṭṭhāsīti suvaṇṇakaṭāheneva saddhiṃ uggantvā himodakapuṇṇaṃ valāhakagabbhaṃ pavisitvā aṭṭhāsi. Paṭhamaṃ suvaṇṇakaṭāhe patiṭṭhitoyeva hi bodhi pacchā vuttappakāraacchariyapaṭimaṇḍito hutvā himavalāhakagabbhaṃ pavisitvā aṭṭhāsi. Teneva vakkhati ‘‘paṭhamaṃ suvaṇṇakaṭāhe patiṭṭhahi, tato himagabbhasattāhaṃ abhisekasattāhañca vītināmetvā’’tiādi. Tatoyeva camahāvaṃsepi vuttaṃ –
‘‘Evaṃ satena mūlānaṃ, tatthesā gandhakaddame;
‘‘Tassā khandho dasahattho, pañca sākhā manoramā;
‘‘Sahassantu pasākhānaṃ, sākhānaṃ tāsamāsi ca;
‘‘Kaṭāhamhi mahābodhi, patiṭṭhitakkhaṇe mahī;
‘‘Sayaṃ nādehi tūriyānaṃ, devesu mānusesu ca;
‘‘Meghānaṃ migapakkhīnaṃ, yakkhādīnaṃ ravehi ca;
‘‘Bodhiyā phalapattehi, chabbaṇṇaraṃsiyo subhā;
‘‘Sakaṭāhā mahābodhi, uggantvāna tato nabhaṃ;
Tasmā suvaṇṇakaṭāhe patiṭṭhitoyeva bodhi kaṭāheneva saddhi uggantvā himavalāhakagabbhaṃ pavisitvā aṭṭhāsīti veditabbaṃ.
Heṭṭhā pana bhagavato adhiṭṭhānakkamaṃ dassentena yaṃ vuttaṃ –
‘‘Bhagavā kira mahāparinibbānamañce nipanno laṅkādīpe mahābodhipatiṭṭhāpanatthāya asokamahārājā mahābodhiggahaṇatthaṃ gamissati, tadā mahābodhissa dakkhiṇasākhā sayameva chijjitvā suvaṇṇakaṭāhe patiṭṭhātūti adhiṭṭhāsi, idamekamadhiṭṭhānaṃ.
‘‘Tattha patiṭṭhānakāle ca ‘mahābodhi himavalāhakagabbhaṃ pavisitvā tiṭṭhatū’ti adhiṭṭhāsi, idaṃ dutiyamadhiṭṭhānaṃ.
‘‘Sattame divase himavalāhakagabbhato oruyha suvaṇṇakaṭāhe patiṭṭhahanto pattehi ca phalehi ca chabbaṇṇarasmiyo muñcatūti adhiṭṭhāsi, idaṃ tatiyamadhiṭṭhāna’’nti.
Mahāvaṃsepana adhiṭṭhānepi paṭhamaṃ suvaṇṇakaṭāhe patiṭṭhahanaṃ pacchāyeva chabbaṇṇaraṃsivissajjanaṃ himavalāhakagabbhapavisanañca. Vuttañhetaṃ –
‘‘Parinibbānamañcamhi, nipannena jinena hi;
‘‘Gayhamānā mahābodhi-sākhāsokena dakkhiṇā;
‘‘Patiṭṭhahitvā sā sākhā, chabbaṇṇarasmiyo subhā;
‘‘Sasuvaṇṇakaṭāhā sā, uggantvāna manoramā;
Bodhivaṃsepi ca ayameva adhiṭṭhānakkamo vutto, tasmā aṭṭhakathāyaṃ vutto adhiṭṭhānakkamo yathā pubbenāparaṃ na virujjhati, tathā vīmaṃsitvā gahetabbo.
Himañca chabbaṇṇaraṃsiyo ca āvattitvā mahābodhimeva pavisiṃsūti mahābodhiṃ paṭicchādetvā ṭhitaṃ himañca bodhito nikkhantachabbaṇṇarasmiyo ca āvattitvā padakkhiṇaṃ katvā bodhimeva pavisiṃsu, bodhipaviṭṭhā viya hutvā antarahitāti vuttaṃ hoti. Ettha pana ‘‘himañca raṃsiyo cā’’ti ayameva pāṭho satasodhitasammate porāṇapotthake sesesu ca sabbapotthakesu dissati.Mahāvaṃsepi cetaṃ vuttaṃ –
‘‘Atīte tamhi sattāhe, sabbe himavalāhakā;
Kenacipana ‘‘pañca raṃsiyo’’ti pāṭhaṃ parikappetvā yaṃ vuttaṃ ‘‘sabbadisāhi pañca rasmiyo āvattitvāti pañcahi phalehi nikkhantattā pañca, tā pana chabbaṇṇāvā’’ti, taṃ tassa sammohavijambhitamattanti daṭṭhabbaṃ.Paripuṇṇakhandhasākhāpasākhapañcaphalapaṭimaṇḍitoti paripuṇṇakhandhasākhāpasākhāhi ceva pañcahi ca phalehi paṭimaṇḍito, samantato vibhūsitoti attho.Abhisekaṃ datvāti anotattodakena abhisekaṃ datvā.Mahābodhiṭṭhāneyeva aṭṭhāsīti bodhisamīpeyeva vasi.
Pubbakattikapavāraṇādivaseti assayujamāsassa juṇhapakkhapuṇṇamiyaṃ. Cātuddasīuposathattā dvisattāhe jāte uposatho sampattoti āha‘‘kāḷapakkhassa uposathadivase’’ti, assayujamāsakāḷapakkhassa cātuddasīuposatheti attho.Pācīnamahāsālamūle ṭhapesīti nagarassa pācīnadisābhāge jātassa mahāsālarukkhassa heṭṭhā maṇḍapaṃ kāretvā tattha ṭhapesi.Sattarasame divaseti pāṭipadadivasato dutiyadivase.Kattikachaṇapūjaṃ addasāti kattikachaṇavasena bodhissa kariyamānaṃ pūjaṃ sumanasāmaṇero addasa, disvā ca āgato sabbaṃ taṃ pavattiṃ ārocesi. Taṃ sandhāyeva ca thero bodhiāharaṇatthaṃ pesesi.
Aṭṭhārasa devatākulānīti mahābodhiṃ parivāretvā ṭhitanāgayakkhādidevatākulāni datvāti sambandho. Amaccakulāni bodhissa kattabbavicāraṇatthāya adāsi, brāhmaṇakulāni lokasammatattā udakāsiñcanatthāya adāsi, kuṭumbiyakulāni bodhissa kattabbapūjopakaraṇagopanatthāya adāsi. ‘‘Gopakā rājakammino tathā taracchā’’timahāgaṇṭhipadevuttaṃ.Gaṇṭhipadepana ‘‘gopakakulāni bodhisiñcanatthaṃ khīradhenupālanatthāya taracchakulāni kāliṅgakulāni vissāsikāni padhānamanussakulānī’’ti vuttaṃ.Kāliṅgakulānīti ettha ‘‘udakādigāhakā kāliṅgā’’timahāgaṇṭhipadevuttaṃ. ‘‘Kaliṅgesu janapade jātisampannakulaṃ kāliṅgakula’’nti keci.Iminā parivārenāti sahatthe karaṇavacanaṃ, iminā vuttappakāraparivārena saddhinti attho.Viñjhāṭaviṃ samatikkammāti rājā sayampi mahābodhissa paccuggamanaṃ karonto senaṅgaparivuto thalapathena gacchanto viñjhāṭaviṃ nāma aṭaviṃ atikkamitvā.Tāmalittiṃ anuppattoti tāmalittiṃ nāma titthaṃ sampatto.Idamassa tatiyanti suvaṇṇakaṭāhe patiṭṭhitamahābodhissa rajjasampadānaṃ sandhāya vuttaṃ. Tato pubbe panesa ekavāraṃ saddhāya sakalajambudīparajjena mahābodhiṃ pūjesiyeva, tasmā tena saddhiṃ catutthamidaṃ rajjasampadānaṃ. Mahābodhiṃ pana yasmiṃ yasmiṃ divase rajjena pūjesi, tasmiṃ tasmiṃ divase sakalajambudīparajjato uppannaṃ āyaṃ gahetvā mahābodhipūjaṃ kāresi.
Māgasiramāsassāti migasiramāsassa.Paṭhamapāṭipadadivaseti sukkapakkhapāṭipadadivase. Tañhi kaṇhapakkhapāṭipadadivasaṃ apekkhitvā ‘‘paṭhamapāṭipadadivasa’’nti vuccati. Idañca imasmiṃ dīpe pavattamānavohāraṃ gahetvā vuttaṃ. Tattha pana puṇṇamito paṭṭhāya yāva aparā puṇṇamī, tāva eko māsoti vohārassa pavattattā tena vohārena ‘‘dutiyapāṭipadadivase’’ti vattabbaṃ siyā. Tattha hi kaṇhapakkhapāṭipadadivasaṃ ‘‘paṭhamapāṭipada’’nti vuccati.Ukkhipitvāti mahāsālamūle dinnehi soḷasahi jātisampannakulehi saddhiṃ ukkhipitvāti vadanti.Gacchati vatareti etthaareti khede. Tenevāha ‘‘kanditvā’’ti, bodhiyā adassanaṃ asahamāno roditvā paridevitvāti attho.Sarasaraṃsijālanti ettha pana heṭṭhā vuttanayeneva attho veditabbo.Mahābodhisamāruḷhāti mahābodhinā samāruḷhā.Passato passatoti anādare sāmivacanaṃ, passantassevāti attho.Mahāsamuddatalaṃ pakkhantāti mahāsamuddassa udakatalaṃ pakkhandi.Samantā yojananti samantato ekekena passena yojanappamāṇe padese. Accantasaṃyoge cetaṃ upayogavacanaṃ.Vīciyo vūpasantāti vīciyo na uṭṭhahiṃsu, nāhesunti vuttaṃ hoti.Pavajjiṃsūti viraviṃsu, nādaṃ pavattayiṃsūti attho.Rukkhādisannissitāhīti etthaādi-saddena pabbatādisannissitā devatā saṅgaṇhāti.
Supaṇṇarūpenāti supaṇṇasadisena rūpena.Nāgakulāni santāsesīti mahābodhiggahaṇatthaṃ āgatāni nāgakulāni santāsesi, tesaṃ bhayaṃ uppādetvā palāpesīti vuttaṃ hoti. Tadā hi samuddavāsino nāgā mahābodhiṃ gahetuṃ vātavassandhakārādīhi mahantaṃ vikubbanaṃ akaṃsu. Tato saṅghamittattherī garuḷavaṇṇaṃ māpetvā tena garuḷarūpena ākāsaṃ pūrayamānā sikhāmarīcijālena gaganaṃ ekandhakāraṃ katvā pakkhappahāravātena mahāsamuddaṃ āloḷetvā saṃvaṭṭajaladhinādasadisena ravena nāgānaṃ hadayāni bhindantī viya tāsetvā nāge palāpesi.Te ca utrastarūpā nāgā āgantvāti te ca vuttanayena uttāsitā nāgā puna āgantvā.Taṃ vibhūtinti taṃ iddhipāṭihāriyasaṅkhātaṃ vibhūtiṃ, taṃ acchariyanti vuttaṃ hoti.Therī yācitvāti ‘‘ayye, amhākaṃ bhagavā mucalindanāgarājassa bhogāvaliṃ attano gandhakuṭiṃ katvā sattāhaṃ tassa saṅgahaṃ akāsi. Abhisambujjhanadivase nerañjarānadītīre attano ucchiṭṭhapattaṃ mahākāḷanāgassa vissajjesi. Uruvelanāgena māpitaṃ visadhūmadahanaṃ agaṇetvā tassa saraṇasīlābharaṇamadāsi. Mahāmoggallānattheraṃ pesetvā nandopanandanāgarājānaṃ dametvā nibbisaṃ akāsi. Evaṃ so lokanāyako amhākaṃ upakārako, tvampi no dosamassaritvā muhuttaṃ mahābodhiṃ vissajjetvā nāgalokassa saggamokkhamaggaṃ sampādehī’’ti evaṃ yācitvā.Mahābodhiviyogadukkhitoti mahābodhiviyogena dukkhito sañjātamānasikadukkho.Kanditvāti imassa pariyāyavacanamattaṃroditvāti, guṇakittanavasena vā punappunaṃ roditvā, vilāpaṃ katvāti attho.
Uttaradvāratoti anurādhapurassa uttaradvārato.Maggaṃ sodhāpetvāti khāṇukaṇṭakādīnaṃ uddharāpanavasena maggaṃ sodhāpetvā.Alaṅkārāpetvāti vālukādīnaṃ okirāpanādivasena sajjetvā.Samuddasālavatthusminti samuddāsannasālāya vatthubhūte padese. Tasmiṃ kira padese ṭhitehi samuddassa diṭṭhattā taṃ acchariyaṃ pakāsetuṃ tattha ekā sālā katā. Sā nāmena ‘‘samuddāsannasālā’’ti pākaṭā jātā. Vuttañhetaṃ –
‘‘Samuddāsannasālāya, ṭhāne ṭhatvā mahaṇṇave;
‘‘Tasmiṃ ṭhāne katā sālā, pakāsetuṃ tamabbhutaṃ;
Tāya vibhūtiyāti tāya vuttappakārāya pūjāsakkārādisampattiyā.Therassāti mahāmahindattherassa. Maggassa kira ubhosu passesu antarantarā pupphehi kūṭāgārasadisasaṇṭhānāni pupphacetiyāni kārāpesi. Taṃ sandhāyetaṃ vuttaṃ‘‘antarantare pupphaagghiyāni ṭhapento’’ti.Āgato vatareti etthaareti pasaṃsāyaṃ, sādhu vatāti attho.Soḷasahi jātisampannakulehīti aṭṭhahi amaccakulehi aṭṭhahi ca brāhmaṇakulehīti evaṃ soḷasahi jātisampannakulehi.Samuddatīre mahābodhiṃ ṭhapetvāti samuddavelātale alaṅkatappaṭiyatte ramaṇīye maṇḍape mahābodhiṃ ṭhapetvā. Evaṃ pana katvā sakalatambapaṇṇirajjena mahābodhiṃ pūjetvā soḷasannaṃ kulānaṃ rajjaṃ niyyātetvā sayaṃ dovārikaṭṭhāne ṭhatvā tayo divase anekappakāraṃ pūjaṃ kārāpesi. Taṃ dassento‘‘tīṇi divasānī’’tiādimāha.Rajjaṃ vicāresīti rajjaṃ vicāretuṃ vissajjesi, soḷasahi vā jātisampannakulehi rajjaṃ vicārāpesīti attho.Catutthe divaseti migasiramāsassa sukkapakkhadasamiyaṃ.Anupubbena anurādhapuraṃ sampattoti dasamiyaṃ alaṅkatappaṭiyattarathe mahābodhiṃ ṭhapetvā uḷārapūjaṃ kurumāno pācīnapassavihārassa patiṭṭhātabbaṭṭhānamānetvā tattha saṅghassa pātarāsaṃ pavattetvā mahindattherena bhāsitaṃ nāgadīpe dasabalena kataṃ nāgadamanaṃ sutvā ‘‘sammāsambuddhena nisajjādinā paribhuttaṭṭhānesu thūpādīhi sakkāraṃ karissāmī’’ti saññāṇaṃ kāretvā tato āharitvā tavakkabrāhmaṇassa gāmadvāre ṭhapetvā pūjetvā evaṃ tasmiṃ tasmiṃ ṭhāne pūjaṃ katvā iminā anukkamena anurādhapuraṃ sampatto.Cātuddasīdivaseti migasiramāsasseva sukkapakkhacātuddase.Vaḍḍhamānakacchāyāyāti chāyāya vaḍḍhamānasamaye, sāyanhasamayeti vuttaṃ hoti.Samāpattinti phalasamāpattiṃ.Tilakabhūteti alaṅkārabhūte.Rājavatthudvārakoṭṭhakaṭṭhāneti rājuyyānassa dvārakoṭṭhakaṭṭhāne. ‘‘Sakalarajjaṃ mahābodhissa dinnapubbattā upacāratthaṃ rājā dovārikavesaṃ gaṇhī’’ti vadanti.
Anupubbavipassananti udayabbayādianupubbavipassanaṃ.Paṭṭhapetvāti ārabhitvā.Atthaṅgamiteti atthaṅgate. ‘‘Saha bodhipatiṭṭhānenā’’ti vattabbe vibhattivipariṇāmaṃ katvā‘‘saha bodhipatiṭṭhānā’’ti nissakkavacanaṃ kataṃ. Sati hi sahayoge karaṇavacanena bhavitabbaṃ.Mahāpathavī akampīti ca idaṃ mukhamattanidassanaṃ, aññānipi anekāni acchariyāni ahesuṃyeva. Tathā hi saha bodhipatiṭṭhānena udakapariyantaṃ katvā mahāpathavī akampi, tāni mūlāni kaṭāhamukhavaṭṭito uggantvā taṃ kaṭāhaṃ vinandhantā pathavītalamotariṃsu, samantato dibbakusumāni vassiṃsu, ākāse dibbatūriyāni vajjiṃsu, mahāmegho uṭṭhahitvā vuṭṭhidhāramakāsi, ākāsapadesā viraviṃsu, vijjulatā nicchariṃsu. Devatā sādhukāramadaṃsu, samāgatā sakaladīpavāsino gandhamālādīhi pūjayiṃsu, gahitamakarandā mandamārutā vāyiṃsu, samantato ghanasītalahimavalāhakā mahābodhiṃ chādayiṃsu. Evaṃ bodhi pathaviyaṃ patiṭṭhahitvā himagabbhe sannisīditvā sattāhaṃ lokassa adassanaṃ agamāsi.Himagabbhe sannisīdīti himagabbhassa anto aṭṭhāsi.Vipphurantāti vipphurantā ito cito ca saṃsarantā.Nicchariṃsūti nikkhamiṃsu.Dassiṃsūti paññāyiṃsu.Sabbe dīpavāsinoti sabbe tambapaṇṇidīpavāsino.Uttarasākhato ekaṃ phalanti uttarasākhāya ṭhitaṃ ekaṃ phalaṃ. ‘‘Pācīnasākhāya ekaṃ phala’’ntipi keci.Mahāāsanaṭṭhāneti pubbapasse mahāsilāsanena patiṭṭhitaṭṭhāne.Issaranimmānavihāreti issaranimmānasaṅkhāte kassapagirivihāre. ‘‘Issaranimmānavihāre’’ti hi pubbasaṅketavasena vuttaṃ, idāni pana so vihāro ‘‘kassapagirī’’ti paññāto. ‘‘Issarasamaṇārāme’’tipi keci paṭhanti. Tathā ca vuttaṃ –
‘‘Tavakkabrāhmaṇagāme, thūpārāme tatheva ca;
Yojaniyaārāmesūti anurādhapurassa samantā yojanassa anto kataārāmesu. Samantā patiṭṭhite mahābodhimhīti sambandho. Anurādhapurassa samantā evaṃ puttanattuparamparāya mahābodhimhi patiṭṭhiteti attho.Lohapāsādaṭṭhānaṃ pūjesīti lohapāsādassa kattabbaṭṭhānaṃ pūjesi. ‘‘Kiñcāpi lohapāsādaṃ devānaṃpiyatissoyeva mahārājā kāressati, tathāpi tasmiṃ samaye abhāvato ‘anāgate’ti vutta’’nti tīsupigaṇṭhipadesuvuttaṃ. Keci pana ‘‘duṭṭhagāmaṇiabhayeneva kārito lohapāsādo’’ti vadanti.Mūlāni panassa na tāva otarantīti iminā, mahārāja, imasmiṃ dīpe satthusāsanaṃ patiṭṭhitamattameva ahosi, na tāva supatiṭṭhitanti dasseti, assa satthusāsanassa mūlāni pana na tāva otiṇṇānīti evamettha attho veditabbo.Otarantīti hi atītatthe vattamānavacanaṃ. Tenevāha‘‘kadā pana bhante mūlāni otiṇṇāni nāma bhavissantī’’ti. Yo amacco catupaṇṇāsāya jeṭṭhakakaniṭṭhabhātukehi saddhiṃ cetiyagirimhi pabbajito, taṃ sandhāya vuttaṃ‘‘mahāariṭṭho bhikkhū’’ti.Meghavaṇṇābhayassa amaccassa pariveṇaṭṭhāneti meghavaṇṇābhayassa rañño amaccena kattabbassa pariveṇassa vatthubhūte ṭhāne.Maṇḍapappakāranti maṇḍapasadisaṃ. Sadisatthampi hi pakārasaddaṃ vaṇṇayanti.Sāsanassa mūlāni otarantāni passissāmīti iminā sāsanassa suṭṭhu patiṭṭhānākāraṃ passissāmīti dīpeti.
‘‘ākāsaṃ mahāviravaṃ ravī’’ti vuttaṃ.Paccekagaṇīhīti visuṃ visuṃ gaṇācariyehi. Paccekaṃ gaṇaṃ etesaṃ atthīti paccekagaṇino. Yathā vejjo gilānesu karuṇāya tikicchanameva purakkhatvā vigatacchandadoso jigucchanīyesu vaṇesu guyhaṭṭhānesu ca bhesajjalepanādinā tikicchanameva karoti, evaṃ bhagavāpi kilesabyādhipīḷitesu sattesu karuṇāya te satte kilesabyādhidukkhato mocetukāmo avattabbārahāni guyhaṭṭhānanissitānipi asappāyāni vadanto vinayapaññattiyā sattānaṃ kilesabyādhiṃ tikicchati. Tena vuttaṃ‘‘satthu karuṇāguṇaparidīpaka’’nti.Anusiṭṭhikarānanti anusāsanīkarānaṃ, ye bhagavato anusāsaniṃ sammā paṭipajjanti, tesanti attho.Kāyakammavacīkammavipphanditavinayananti kāyavacīdvāresu ajjhācāravasena pavattassa kilesavipphanditassa vinayanakaraṃ.
Rājinoti upayogatthe sāmivacanaṃ, rājānamanusāsiṃsūti attho.Ālokanti ñāṇālokaṃ.Nibbāyiṃsu mahesayoti ettha mahāmahindatthero dvādasavassiko hutvā tambapaṇṇidīpaṃ sampatto, tattha dve vassāni vasitvā vinayaṃ patiṭṭhapesi. Dvāsaṭṭhivassiko hutvā parinibbutoti vadanti.
Tesaṃtherānaṃ antevāsikāti tesaṃ mahāmahindattherappamukhānaṃ therānaṃ antevāsikā. Tissadattādayo pana mahāariṭṭhattherassa antevāsikā, tasmā tissadattakāḷasumanadīghasumanādayo mahāariṭṭhattherassa antevāsikā cāti yojetabbaṃ.Antevāsikānaṃ antevāsikāti ubhayathā vuttaantevāsikānaṃ antevāsikā.Pubbe vuttappakārāti –
‘‘Tato mahindo iṭṭiyo, uttiyo sambalo tathā;
‘‘Ete nāgā mahāpaññā, jambudīpā idhāgatā;
‘‘Nikāye pañca vācesuṃ, satta ceva pakaraṇe;
‘‘Visārado kāḷasumano, thero ca dīghanāmako’’ti. –
Evamādinā pubbe vuttappakārā ācariyaparamparā.
Ācariyaparamparakathāvaṇṇanā niṭṭhitā.
Vinayānisaṃsakathāvaṇṇanā
‘‘kattha patiṭṭhita’’ntiādi. Tatthatelamivāti sīhatelamiva.Adhimattasatigatidhītimantesūti etthasatīti buddhavacanaṃ uggahetvā dhāraṇakasati.Gatīti uggaṇhanakagati.Dhītīti sanniṭṭhānaṃ katvā gaṇhanakañāṇaṃ.Gatīti vā paññāgati.Dhītīti buddhavacanaṃ uggaṇhanavīriyaṃ sajjhāyanavīriyaṃ dhāraṇavīriyañca.Lajjīsūti pāpajigucchanakalakkhaṇāya lajjāya samannāgatesu.Kukkuccakesūti aṇumattesupi vajjesu dosadassāvitāya kappiyākappiyaṃ nissāya kukkuccakārīsu.Sikkhākāmesūti adhisīlaaacittaadhipaññāvasena tisso sikkhā kāmayamānesu sampiyāyitvā sikkhantesu.
mātāpituṭṭhāniyoti vuttaṃ.Ācāragocarakusalatāti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena sabbaso anācāraṃ vajjetvā ‘‘kāyiko avītikkamo vācasiko avītikkamo’’ti (vibha. 511) evaṃ vuttabhikkhusāruppaācārasampattiyā vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātagocarena ca sampannattā samaṇācāresu ceva samaṇagocaresu ca kusalatā. Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyamanuyutto satisampajaññena samannāgato appiccho santuṭṭho āraddhavīriyo pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccatiācāro.
Gocaropana upanissayagocaro ārakkhagocaro upanibandhagocaroti tividho. Tattha dasakathāvatthuguṇasamannāgato kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti, yassa vā pana anusikkhamāno saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃupanissayagocaro. Yo pana bhikkhu antaragharaṃ paviṭṭho vīthipaṭipanno okkhittacakkhu yugamattadassāvī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ olokento, na adho olokento, na disāvidisampi pekkhamāno gacchati, ayaṃārakkhagocaro. Upanibandhagocaro pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo, yadidaṃ cattāro satipaṭṭhānā’’ti. Ayaṃupanibandhagocaro. Iti iminā ca ācārena iminā ca gocarena samannāgatattā ācāragocarakusalatā. Evaṃ anācāraṃ agocarañca vajjetvā saddhāpabbajitānaṃ yathāvuttaācāragocaresu kusalabhāvo vinayadharāyattoti ayamānisaṃso vinayapariyattiyā dassitoti veditabbo.
Vinayapariyattiṃ nissāyāti vinayapariyāpuṇanaṃ nissāya.Attano sīlakkhandho sugutto hotisurakkhitoti kathamassa attano sīlakkhandho sugutto hoti surakkhito? Āpattiñhi āpajjanto chahākārehi āpajjati alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosāti. Vinayadharo pana imehi chahākārehi āpattiṃ nāpajjati.
alajjitāyanāpajjati? So hi ‘‘passatha bho, ayaṃ kappiyākappiyaṃ jānantoyeva paṇṇattivītikkamaṃ karotī’’ti imaṃ parūpavādaṃ rakkhantopi akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ na karoti. Evaṃ alajjitāya nāpajjati. Sahasā āpannampi desanāgāminiṃ desetvā vuṭṭhānagāminiyā vuṭṭhahitvā suddhante patiṭṭhāti, tato –
‘‘Sañcicca āpattiṃ nāpajjati, āpattiṃ na parigūhati;
Imasmiṃ lajjibhāve patiṭṭhitova hoti.
aññāṇatāyanāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā kappiyaṃyeva karoti, akappiyaṃ na karoti. Evaṃ aññāṇatāya nāpajjati.
kukkuccapakatatāyanāpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vatthuṃ oloketvā mātikaṃ padabhājanaṃ antarāpattiṃ anāpattiṃ oloketvā kappiyaṃ ce hoti, karoti, akappiyaṃ ce, na karoti. Uppannaṃ pana kukkuccaṃ avinicchinitvāva ‘‘vaṭṭatī’’ti madditvā na vītikkamati. Evaṃ kukkuccapakatatāya nāpajjati.
akappiye kappiyasaññitādīhi nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā akappiye kappiyasaññī na hoti, kappiye akappiyasaññī na hoti, supatiṭṭhitā cassa sati hoti, adhiṭṭhātabbaṃ adhiṭṭheti, vikappetabbaṃ vikappeti. Iti imehi chahākārehi āpattiṃ nāpajjati, āpattiṃ anāpajjanto akhaṇḍasīlo hoti parisuddhasīlo. Evamassa attano sīlakkhandho sugutto hoti surakkhito.
Kukkuccapakatānanti kappiyākappiyaṃ nissāya uppannena kukkuccena abhibhūtānaṃ. Kathaṃ pana kukkuccapakatānaṃ paṭisaraṇaṃ hoti? Tiroraṭṭhesu tirojanapadesu ca uppannakukkuccā bhikkhū ‘‘asukasmiṃ kira vihāre vinayadharo vasatī’’ti dūratopi tassa santikaṃ āgantvā kukkuccaṃ pucchanti. So tehi katakammassa vatthuṃ oloketvā āpattānāpattiṃ garukalahukādibhedaṃ sallakkhetvā desanāgāminiṃ desāpetvā vuṭṭhānagāminiyā vuṭṭhāpetvā suddhante patiṭṭhāpeti. Evaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti.
Visārado saṅghamajjhe voharatīti vigato sārado bhayaṃ etassāti visārado, abhītoti attho. Avinayadharassa hi saṅghamajjhe kathentassa bhayaṃ sārajjaṃ okkamati, vinayadharassa taṃ na hoti. Kasmā? ‘‘Evaṃ kathentassa doso hoti, evaṃ na doso’’ti ñatvā kathanato.
Paccatthikesahadhammena suniggahitaṃ niggaṇhātīti ettha dvidhā paccatthikā nāma attapaccatthikā ca sāsanapaccatthikā ca. Tattha mettiyabhummajakā ca bhikkhū vaḍḍho ca licchavī amūlakena antimavatthunā codesuṃ, imeattapaccatthikānāma. Ye vā panaññepi dussīlā pāpadhammā, sabbe te attapaccatthikā. Viparītadassanā pana ariṭṭhabhikkhukaṇṭakasāmaṇeravesālikavajjiputtakā mahāsaṅghikādayo ca abuddhasāsanaṃ ‘‘buddhasāsana’’nti vatvā katapaggahāsāsanapaccatthikānāma. Te sabbepi sahadhammena sahakāraṇena vacanena yathā taṃ asaddhammaṃ patiṭṭhāpetuṃ na sakkonti, evaṃ suniggahitaṃ katvā niggaṇhāti.
Saddhammaṭṭhitiyā paṭipanno hotīti ettha pana tividho saddhammo pariyattipaṭipattiadhigamavasena. Tattha tipiṭakaṃ buddhavacanaṃpariyattisaddhammonāma. Terasa dhutaṅgaguṇā cuddasa khandhakavattāni dveasīti mahāvattānīti ayaṃpaṭipattisaddhammonāma. Cattāro maggā ca cattāri phalāni ca, ayaṃadhigamasaddhammonāma. Tattha keci therā ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216) iminā suttena ‘‘sāsanassa pariyatti mūla’’nti vadanti. Keci therā ‘‘ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’’ti iminā suttena (dī. ni. 2.214) ‘‘sāsanassa paṭipatti mūla’’nti vatvā ‘‘yāva pañca bhikkhū sammā paṭipannā saṃvijjanti, tāva sāsanaṃ ṭhitaṃ hotī’’ti āhaṃsu. Itare pana therā ‘‘pariyattiyā antarahitāya suppaṭipannassapi dhammābhisamayo natthī’’ti vatvā āhaṃsu. Sacepi pañca bhikkhū cattāri pārājikāni rakkhaṇakā honti, te saddhe kulaputte pabbājetvā paccantime janapade upasampādetvā dasavaggagaṇaṃ pūretvā majjhimajanapadepi upasampadaṃ karissanti. Etenupāyena vīsativaggasaṅghaṃ pūretvā attanopi abbhānakammaṃ katvā sāsanaṃ vuḍḍhiṃ viruḷhiṃ gamayissanti. Evamayaṃ vinayadharo tividhassapi saddhammassa ciraṭṭhitiyā paṭipanno hotīti. Evamayaṃ vinayadharo ime pañcānisaṃse paṭilabhatīti veditabbo.
Vinayo saṃvaratthāyātiādīsu (pari. aṭṭha. 366)vinayoti vinayassa pariyāpuṇanaṃ,vinayoti vā vinayapaññatti vuttā, tasmā sakalāpi vinayapaññatti vinayapariyāpuṇanaṃ vā kāyavacīdvārasaṃvaratthāyāti attho, ājīvapārisuddhipariyosānassa sīlassa upanissayapaccayo hotīti vuttaṃ hoti.Avippaṭisāroti pāpapuññānaṃ katākatānusocanavasena pavattacittavippaṭisārābhāvo.Pāmojjanti dubbalā taruṇapīti.Pītīti balavapīti.Passaddhīti kāyacittadarathapaṭippassaddhi.Sukhanti kāyikaṃ cetasikañca sukhaṃ. Tañhi duvidhampi samādhissa upanissayapaccayo hoti.Samādhīti cittekaggatā.Yathābhūtañāṇadassananti sappaccayanāmarūpapariggaho.Nibbidāti vipassanā. Atha vā yathābhūtañāṇadassanaṃ taruṇavipassanā, udayabbayañāṇassetaṃ adhivacanaṃ. Cittekaggatā hi taruṇavipassanāya upanissayapaccayo hoti.Nibbidāti sikhāppattā vuṭṭhānagāminibalavavipassanā.Virāgoti ariyamaggo.Vimuttīti arahattaphalaṃ. Catubbidhopi hi ariyamaggo arahattassa upanissayapaccayo hoti.Vimuttiñāṇadassananti paccavekkhaṇañāṇaṃ.Anupādāparinibbānatthāyāti kañci dhammaṃ aggahetvā anavasesetvā parinibbānatthāya, appaccayaparinibbānatthāyāti attho. Appaccayaparinibbānassa hi vimuttiñāṇadassanaṃ paccayo hoti tasmiṃ anuppatte avassaṃ parinibbāyitabbato, na ca paccavekkhaṇañāṇe anuppanne antarā parinibbānaṃ hoti.
Etadatthā kathāti ayaṃ vinayakathā nāma etadatthāya, anupādāparinibbānatthāyāti attho. Evaṃ sabbatthapi.Mantanāpi vinayamantanāeva, ‘‘evaṃ karissāma, na karissāmā’’ti vinayapaṭibaddhasaṃsandanā.Etadatthā upanisāti upanisīdati ettha phalaṃ tappaṭibaddhavuttitāyāti upanisā vuccati kāraṇaṃ paccayoti. ‘‘Vinayo saṃvaratthāyā’’tiādikā kāraṇaparamparā etadatthāti attho.Etadatthaṃ sotāvadhānanti imissā paramparapaccayakathāya sotāvadhānaṃ imaṃ kathaṃ sutvā yaṃ uppajjati ñāṇaṃ, tampi etadatthaṃ.Yadidaṃ anupādācittassa vimokkhotiyadidanti nipāto. Sabbaliṅgavibhattivacanesu tādisova tattha tattha atthato pariṇāmetabbo, tasmā evamettha attho veditabbo – yo ayaṃ catūhi upādānehi anupādiyitvā cittassa arahattaphalasaṅkhāto vimokkho, sopi etadatthāya anupādāparinibbānatthāyāti evamettha sambandho veditabbo. Yo ayaṃ anupādācittassa vimokkhasaṅkhāto maggo, heṭṭhā vuttaṃ sabbampi etadatthamevāti. Evañca sati iminā mahussāhato sādhitabbaṃ niyatappayojanaṃ dassitaṃ hoti. Heṭṭhā ‘‘virāgo…pe… nibbānatthāyā’’ti iminā pana labbhamānānisaṃsaphalaṃ dassitanti veditabbaṃ.Āyogoti uggahaṇacintanādivasena punappunaṃ abhiyogo.
Vinayānisaṃsakathāvaṇṇanā niṭṭhitā.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Bāhiranidānavaṇṇanā samattā.
Verañjakaṇḍavaṇṇanā
1.Seyyathidanti taṃ katamaṃ, taṃ kathanti vā attho.Aniyamaniddesavacananti natthi etassa niyamoti aniyamo, niddisīyati attho etenāti niddeso, vuccati etenāti vacanaṃ, niddesoyeva vacanaṃ niddesavacanaṃ, aniyamassa niddesavacanaṃ aniyamaniddesavacanaṃ, paṭhamaṃ aniyamitassa samayassa niddesavacananti attho. ‘‘Yenāti avatvā tenāti vuttattā aniyamaṃ katvā niddiṭṭhavacanaṃ aniyamaniddesavacana’’ntipi vadanti. Yaṃtaṃsaddānaṃ niccasambandhabhāvato āha‘‘tassa sarūpena avuttenapī’’tiādi. Tatthatassāti ‘‘tenā’’ti etassa.Sarūpena avuttenapīti ‘‘yenā’’ti evaṃ sarūpato pāḷiyaṃ avuttenapi.Atthato siddhenāti parabhāge sāriputtattherassa uppajjanakaparivitakkasaṅkhātaatthato siddhena. Parivitakke hi siddhe yena samayena parivitakko udapādīti idaṃ atthato siddhameva hoti. Tenevāha‘‘aparabhāge hi vinayapaññattiyācanahetubhūto āyasmato sāriputtassa parivitakko siddho’’tiādi. ‘‘Tenā’’ti vatvā tato tadatthameva ‘‘yenā’’ti atthato vuccamānattā ‘‘yenā’’ti ayaṃ ‘‘tenā’’ti etassa paṭiniddeso nāma jāto.Paṭiniddesoti ca vitthāraniddesoti attho.
Aparabhāge hīti etthahi-saddo hetumhi, yasmāti attho.Vinayapaññattiyācanahetubhūtoti ‘‘etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya, uddiseyya pātimokkhaṃ. Yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitika’’nti evaṃ pavattassa vinayapaññattiyācanassa kāraṇabhūtoti attho.Parivitakkoti ‘‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti evaṃ pavatto parivitakko. Yaṃtaṃsaddānaṃ niccasambandhoti āha‘‘tasmā yena samayenā’’tiādi.Pubbe vā pacchā vā atthato siddhenāti pubbe vā pacchā vā uppannaatthato siddhena.Paṭiniddeso kattabboti etassa ‘‘yadida’’nti iminā sambandho. ‘‘Paṭiniddeso kattabbo’’ti yadidaṃ yaṃ idaṃ vidhānaṃ, ayaṃ sabbasmiṃ vinaye yuttīti attho. Atha vā ‘‘paṭiniddeso kattabbo’’ti yadidaṃ yā ayaṃ yutti, ayaṃ sabbasmiṃ vinaye yuttīti attho.
Tatridaṃmukhamattanidassananti tassā yathāvuttayuttiyā paridīpane idaṃ mukhamattanidassanaṃ, upāyamattanidassananti attho. Mukhaṃ dvāraṃ upāyoti hi atthato ekaṃ.‘‘Tena hi bhikkhave bhikkhūnaṃ sikkhāpadaṃ paññapessāmī’’ti pāḷiṃ dassetvā tattha paṭiniddesamāha‘‘yena sudinno’’tiādinā. Tenāti hetuatthe karaṇavacanattā tassa paṭiniddesopi tādisoyevāti āha‘‘yasmā paṭisevī’’ti.Pubbe atthato siddhenāti pubbe uppannamethunadhammapaṭisevanasaṅkhātaatthato siddhena.Pacchā atthato siddhenāti raññā adinnaṃ dārūnaṃ ādiyanasaṅkhātapacchāuppannaatthato siddhena.Samayasaddoti etassa ‘‘dissatī’’ti iminā sambandho.
Samavāyeti paccayasāmaggiyaṃ, kāraṇasamavāyeti attho.Khaṇeti okāse.Assāti assa samayasaddassa samavāyo atthoti sambandho.Appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyāti etthakālonāma upasaṅkamanassa yuttapayuttakālo.Samayonāma tasseva paccayasāmaggī, atthato tadanurūpaṃ sarīrabalañceva tappaccayaparissayābhāvo ca.Upādānaṃnāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇaṃ, tasmā kālañca samayañca paññāya gahetvā upadhāretvāti attho. Idaṃ vuttaṃ hoti – sace amhākaṃ sve gamanassa yuttakālo bhavissati, kāye balamattā ceva pharissati, gamanapaccayā ca añño aphāsuvihāro na bhavissati, athetaṃ kālañca gamanakāraṇasamavāyasaṅkhātaṃ samayañca upadhāretvā api eva nāma sve āgaccheyyāmāti.
Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayapaṭilābhahetuttā, khaṇo eva ca samayo. Yo khaṇoti ca samayoti ca vuccati, so ekovāti hi attho.Mahāsamayoti mahāsamūho. Pavuddhaṃ vanaṃpavanaṃ,tasmiṃ pavanasmiṃ, vanasaṇḍeti attho.Samayopi kho te bhaddāli appaṭividdho ahosīti etthasamayoti sikkhāpadapūraṇassa hetu.Bhaddālīti tassa bhikkhuno nāmaṃ. Idaṃ vuttaṃ hoti – bhaddāli tayā paṭivijjhitabbayuttakaṃ etaṃ kāraṇaṃ atthi, tampi te na paṭividdhaṃ na sallakkhitanti. Kiṃ taṃ kāraṇanti āha‘‘bhagavā kho’’tiādi.
Uggāhamānotiādīsumānoti tassa paribbājakassa pakatināmaṃ, kiñci kiñci pana uggahetuṃ samatthatāya ‘‘uggāhamāno’’ti naṃ sañjānanti, tasmā ‘‘uggāhamāno’’ti vuccati. Samaṇamuṇḍikāya puttosamaṇamuṇḍikāputto. So kira devadattassa upaṭṭhāko. Samayaṃ diṭṭhiṃ pavadanti etthātisamayappavādako,tasmiṃ samayappavādake, diṭṭhippavādaketi attho. Tasmiṃ kira ṭhāne caṅkītārukkhapokkharasātipabhutayo brāhmaṇā nigaṇṭhācelakaparibbājakādayo ca paribbājakā sannipatitvā attano attano samayaṃ diṭṭhiṃ pavadanti kathenti dīpenti, tasmā so ārāmo ‘‘samayappavādako’’ti vuccati, sveva tindukācīrasaṅkhātāya timbarurukkhapantiyā parikkhittattā‘‘tindukācīra’’nti vuccati. Ekā sālā etthātiekasālako. Yasmā panettha paṭhamaṃ ekā sālā katā ahosi, pacchā mahāpuññaṃ poṭṭhapādaparibbājakaṃ nissāya bahū sālā katā, tasmā tameva ekaṃ sālamupādāya laddhanāmavasena ‘‘ekasālako’’ti vuccati. Mallikāya pana pasenadirañño deviyā uyyānabhūto so pupphaphalasañchanno ārāmoti katvā‘‘mallikāya ārāmo’’ti saṅkhyaṃ gato. Tasmiṃ samayappavādake tindukācīre ekasālake mallikāya ārāme.Paṭivasatīti tasmiṃ vāsaphāsutāya vasati.
Diṭṭhe dhammeti paccakkhe attabhāve.Atthoti vuḍḍhi.Samparāyikoti kammakilesavasena samparetabbato sampāpuṇitabbato samparāyo, paraloko. Tattha niyutto samparāyiko, paralokattho.Atthābhisamayāti yathāvuttaubhayatthasaṅkhātahitapaṭilābhā. Samparāyikopi hi attho kāraṇassa nipphannattā paṭiladdho nāma hotīti tamatthadvayaṃ ekato katvā ‘‘atthābhisamayā’’ti vuttaṃ. Dhiyā paññāya rāti gaṇhātītidhīro. Atha vā dhī paññā etassa atthītidhīro.
Sammā mānābhisamayāti mānassa sammā pahānena. Sammāti iminā mānassa aggamaggañāṇena samucchedappahānaṃ vuttaṃ.Dukkhassa pīḷanaṭṭhotiādīsu dukkhasaccassa pīḷanaṃ taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ, pīḷanameva attho pīḷanaṭṭho, tthakārassa ṭṭhakāraṃ katvā vuttaṃ. Evaṃ sesesupi. Samecca paccayehi katabhāvosaṅkhataṭṭho. Santāpodukkhadukkhatādivasena santāpanaṃ paridahanaṃ.Vipariṇāmojarāya maraṇena cāti dvidhā vipariṇāmetabbatā. Abhisametabbo paṭivijjhitabboti abhisamayo, abhisamayova atthoabhisamayaṭṭho,pīḷanādīni. Tāni hi abhisametabbabhāvena ekībhāvaṃ upanetvā ‘‘abhisamayaṭṭho’’ti vuttāni, abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayaṭṭhoti tāneva pīḷanādīni abhisamayassa visayabhāvūpagamanasāmaññato ekattena vuttāni.
samayo,samavāyo. Sameti samāgacchati maggabrahmacariyaṃ ettha tadādhārapuggalehītisamayo,khaṇo. Samenti ettha, etena vā saṃgacchanti dhammā sahajātadhammehi uppādādīhi vātisamayo,kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ kāraṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyati. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānantisamayo,samūho yathā ‘‘samudāyo’’ti. Avayavena sahāvaṭṭhānameva hi samūho. Paccayantarasamāgame eti phalaṃ etasmā uppajjati pavattati cātisamayo,hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā taṃsaṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenātisamayo,diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhanti. Samiti saṅgati samodhānantisamayo,paṭilābho. Samassa nirodhassa yānaṃ, sammā vā yānaṃ apagamo appavattītisamayo,pahānaṃ. Ñāṇena abhimukhaṃ sammā etabbo adhigantabbotiabhisamayo,dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatītiabhisamayo,dhammānaṃ yathābhūtasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samayasaddassa pavatti veditabbā.
Idha panassa kālo atthoti assa samayasaddassa idha kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato desadesakādīnaṃ viya nidānabhāvena kālassa apadisitabbato ca.
‘‘etthāhā’’tiādi.Ettha‘‘tena samayenā’’ti imasmiṃ ṭhāne vitaṇḍavādī āhāti attho.Athāti codanāya kattukāmataṃ dīpeti, nanūti iminā samānattho. Kasmā karaṇavacanena niddeso katoti sambandho. Bhummavacanena niddeso katoti yojetabbaṃ. Etthāpi ‘‘yathā’’ti idaṃ ānetvā sambandhitabbaṃ.Tatthāti tesu suttābhidhammesu.Tathāti upayogabhummavacanehi.Idhāti imasmiṃ vinaye.Aññathāti karaṇavacanena.Accantamevāti ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ, tāva accantameva, nirantaramevāti attho.Karuṇāvihārenāti parahitapaṭipattisaṅkhātena karuṇāvihārena. Tathā hi karuṇānidānattā desanāya idha parahitapaṭipatti ‘‘karuṇāvihāro’’ti vuttā, na pana karuṇāsamaāpattivihāro. Na hi desanākāle desetabbadhammavisayassa desanāñāṇassa sattavisayāya mahākaruṇāya sahuppatti sambhavati bhinnavisayattā, tasmā karuṇāvasena pavatto parahitapaapattisaṅkhāto vihāro idha karuṇāvihāroti veditabbo.Tadatthajotanatthanti accantasaṃyogatthadīpanatthaṃ upayoganiddeso kato yathā ‘‘māsaṃ ajjhetī’’ti.
Adhikaraṇatthoti ādhārattho. Bhāvo nāma kiriyā, kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ, soyevatthobhāvenabhāvalakkhaṇattho. Kathaṃ pana abhidhamme yathāvuttaatthadvayasambhavoti āha‘‘adhikaraṇañhī’’tiādi. Tattha kālasaṅkhāto atthokālattho,samūhasaṅkhāto atthosamūhattho. Atha vā kālasaddassa atthokālattho,samūhasaddassa attho samūhattho. Ko so? Samayo. Idaṃ vuttaṃ hoti – kālattho samūhattho ca samayo tattha abhidhamme vuttānaṃ phassādidhammānaṃ adhikaraṇaṃ ādhāroti yasmiṃ kāle dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle puñje ca phassādayopi hontīti ayañhi tattha attho.
Nanu cāyaṃ upādāya paññatto kālo samūho ca vohāramattako, so kathaṃ ādhāro tattha vuttadhammānanti? Nāyaṃ doso. Yathā hi kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññatto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto sāyanhe gacchatī’’tiādīsu, samūho ca avayavavinimutto avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññapīyati ‘‘rukkhe sākhā, yavarāsimhi sambhūto’’tiādīsu, evamidhāpīti daṭṭhabbaṃ.
‘‘khaṇasamavāyahetusaṅkhātassā’’tiādi. Tatthakhaṇonāma aṭṭhakkhaṇavinimutto navamo buddhuppādasaṅkhāto khaṇo, yāni vā panetāni ‘‘cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ pavattatī’’ti (a. ni. 4.31) ettha patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatāti cattāri cakkāni vuttāni, tāni ekajjhaṃ katvā okāsaṭṭhena khaṇoti veditabbo. Tāni hi kusaluppattiyā okāsabhūtāni.Samavāyonāma ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.204; 3.421; saṃ. ni. 4.60) evamādinā niddiṭṭhā cakkhuviññāṇādisaṅkhātasādhāraṇaphalanipphādakattena saṇṭhitā cakkhurūpādipaccayasāmaggī. Cakkhurūpādīnañhi cakkhuviññāṇādisādhāraṇaphalaṃ.Hetūti janakahetu. Yathāvuttakhaṇasaṅkhaātassa samavāyasaṅkhātassa hetusaṅkhātassa ca samayassa bhāvena sattāya tesaṃ phassādidhammānaṃ bhāvo sattā lakkhīyati viññāyatīti attho. Idaṃ vuttaṃ hoti – yathā ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti dohanakiriyāya gamanakiriyā lakkhīyati, evamidhāpi ‘‘yasmiṃ samaye, tasmiṃ samaye’’ti ca vutte ‘‘satī’’ti ayamattho viññāyamāno eva hoti aññakiriyāya sambandhābhāve padatthassa sattāvirahābhāvatoti samayassa sattākiriyāya cittassa uppādakiriyā phassādibhavanakiriyā ca lakkhīyatīti. Ayañhi tattha attho yasmiṃ yathāvutte khaṇe paccayasamavāye hetumhi ca sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe paccayasamavāye hetumhi ca sati phassādayopi hontīti.Tadatthajotanatthanti adhikaraṇatthassa bhāvenabhāvalakkhaṇatthassa ca dīpanatthaṃ.
Idha panāti imasmiṃ vinaye.Hetuattho karaṇattho ca sambhavatīti ‘‘annena vasati, vijjāya vasatī’’tiādīsu viya hetuattho ‘‘pharasunā chindati, kudālena khaṇatī’’tiādīsu viya karaṇattho ca sambhavati. Kathaṃ sambhavatīti āha‘‘yo hi so’’tiādi.Tena samayena hetubhūtena karaṇabhūtenāti ettha pana taṃtaṃvatthuvītikkamova sikkhāpadapaññattiyā hetu ceva karaṇañca. Tathā hi yadā bhagavā sikkhāpadapaññattiyā paṭhamameva tesaṃ tesaṃ tattha tattha taṃtaṃsikkhāpadapaññattihetubhūtaṃ vītikkamaṃ apekkhamāno viharati, tadā taṃ taṃ vītikkamaṃ apekkhitvā tadatthaṃ vasatīti siddho vatthuvītikkamassa hetubhāvo ‘‘annena vasati, annaṃ apekkhitvā tadatthāya vasatī’’tiādīsu viya. Sikkhāpadapaññattikāle pana teneva pubbasiddhena vītikkamena sikkhāpadaṃ paññapetīti sikkhāpadapaññattiyā sādhakatamattā karaṇabhāvopi vītikkamasseva siddho ‘‘asinā chindatī’’tiādīsu viya. Vītikkamaṃ pana apekkhamāno teneva saddhiṃ tannissayakālampi apekkhitvā viharatīti kālassapi idha hetubhāvo vutto, sikkhāpadaṃ paññapento ca taṃ taṃ vītikkamakālaṃ anatikkamitvā teneva kālena sikkhāpadaṃ paññapetīti vītikkamanissayassa kālassapi karaṇabhāvo vutto, tasmā iminā pariyāyena kālassapi hetubhāvo karaṇabhāvo ca labbhatīti vuttaṃ ‘‘tena samayena hetubhūtena karaṇabhūtenā’’ti. Nippariyāyato pana vītikkamoyeva hetubhūto karaṇabhūto ca. So hi vītikkamakkhaṇe hetu hutvā pacchā sikkhāpadapaññāpane karaṇampi hotīti.
Sikkhāpadānipaññāpayantoti vītikkamaṃ pucchitvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇakālaṃ anatikkamitvā teneva kālena karaṇabhūtena sikkhāpadāni paññāpayanto.Sikkhāpadapaññattihetuñca apekkhamānoti tatiyapārājikādīsu viya sikkhāpadapaññattiyā hetubhūtaṃ taṃ taṃ vatthuṃ vītikkamasamayaṃ apekkhamāno tena samayena hetubhūtena bhagavā tattha tattha vihāsīti attho. ‘‘Sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno’’ti vacanato ‘‘tena samayena karaṇabhūtena hetubhūtenā’’ti evaṃ vattabbepi paṭhamaṃ ‘‘hetubhūtenā’’ti vacanaṃ idha hetuatthassa adhippetattā vuttaṃ. Bhagavā hi verañjāyaṃ viharanto therassa sikkhāpadapaññattiyācanahetubhūtaṃ parivitakkasamayaṃ apekkhamāno tena samayena hetubhūtena vihāsīti tīsupigaṇṭhipadesuvuttaṃ. Kiṃ panettha yutticintāya, ācariyassa idha kamavacanicchā natthīti evametaṃ gahetabbaṃ. Tenevadīghanikāyaṭṭhakathāyampi (dī. ni. aṭṭha. 1.paribbājakakathāvaṇṇanā) ‘‘tena samayena hetubhūtena karaṇabhūtenā’’tiādinā ayameva anukkamo vutto. Na hi tattha paṭhamaṃ ‘‘hetubhūtenā’’ti vacanaṃ idha ‘‘tena samayena verañjāyaṃ viharatī’’ti ettha hetuatthassa adhippetabhāvadīpanatthaṃ vuttaṃ. ‘‘Sikkhāpadāni paññāpayanto hetubhūtena karaṇabhūtena samayena vihāsi, sikkhāpadapaññattihetuñca apekkhamāno hetubhūtena samayena vihāsīti evamettha sambandho kātabbo’’tipi vadanti.Tadatthajotanatthanti hetuatthassa karaṇatthassa vā dīpanatthaṃ.Idhāti imasmiṃ vinaye.Hoti cetthāti ettha imasmiṃ padese yathāvuttatthasaṅgahavasena ayaṃ gāthā hoti.Aññatrāti suttābhidhammesu.
Porāṇāti aṭṭhakathācariyā.Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattivipariṇāmo katoti dasseti.Parato atthaṃ vaṇṇayissāmāti parato ‘‘itipi so bhagavā’’tiādinā āgataṭṭhāne vaṇṇayissāma.Verañjāyanti ettha ‘‘balikaraggahaṇena janassa pīḷābhāvato niddosattā vigato rajo assātiverañjā,serivāṇijajātake devadattassa veruppannapadese katattā veraṃ ettha jātanti verañjā, paviṭṭhapaviṭṭhe naṭasamajjādīhi khādanīyabhojanīyālaṅkārādīhi ca vividhehi upakaraṇehi rañjanato vividhehi rañjayatīti verañjā, paṭipakkhe abhibhavitvā katabhāvato veraṃ abhibhavitvā jātāti verañjā, verañjassa nāma isino assamaṭṭhāne katattā verañjā’’ti evamādinā keci vaṇṇayanti. Kiṃ iminā, nāmamattametaṃ tassa nagarassāti dassento āha‘‘verañjāti aññatarassa nagarassetaṃ adhivacana’’nti.Samīpatthe bhummavacananti ‘‘gaṅgāyaṃ gāvo caranti, kūpe gaggakula’’ntiādīsu viya.Avisesenāti ‘‘pātimokkhasaṃvarasaṃvuto viharati. Paṭhamaṃ jhānaṃ upasampajja viharati. Mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ samāpajjitvā viharatī’’tiādīsu viya saddantarasannidhānasiddhena visesaparāmasanena vinā. Atha vāavisesenāti na visesena, vihārabhāvasāmaññenāti attho.
Iriyāpatha…pe… vihāresūti iriyāpathavihāro dibbavihāro brahmavihāro ariyavihāroti etesu catūsu vihāresu. Tattha iriyanaṃ pavattanaṃ iriyā, kāyappayogo kāyikakiriyā. Tassā pavattanupāyabhāvato iriyāya pathoti iriyāpatho, ṭhānanisajjādi. Na hi ṭhānanisajjādīhi avatthāhi vinā kañci kāyikakiriyaṃ pavattetuṃ sakkā. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya gamanādīsu aññatarasamaṅgī vāti. Viharaṇaṃ, viharati etenāti vā vihāro, iriyāpathova vihāroiriyāpathavihāro,so ca atthato ṭhānanisajjādiākārappavatto catusantatirūpappabandhova. Divi bhavo dibbo, tattha bahulappavattiyā brahmapārisajjādidevalokabhavoti attho. Tattha yo dibbānubhāvo tadatthāya saṃvattatīti vā dibbo, abhiññābhinīhāravasena mahāgatikattā vā dibbo, dibbo ca so vihāro cātidibbavihāro,dibbabhāvāvaho vā vihāro dibbavihāro, mahaggatajjhānāni. Āruppasamāpattiyopi hi ettheva saṅgahaṃ gacchanti.Nettiyaṃpana ‘‘catasso āruppasamāpattiyo āneñjavihāro’’ti vuttaṃ, taṃ mettājhānādīnaṃ brahmavihāratā viya tāsaṃ bhāvanāvisesabhāvaṃ sandhāya vuttaṃ. Aṭṭhakathāsu pana dibbabhāvāvahasāmaññato tāpi ‘‘dibbavihārā’’tveva vuttā. Brahmānaṃ vihārābrahmavihārā,brahmāno vā vihārā brahmavihārā, hitūpasaṃharādivasena pavattiyā brahmabhūtā seṭṭhabhūtā vihārāti attho, mettājhānādikā catasso appamaññāyo. Ariyā uttamā vihārātiariyavihārā,anaññasādhāraṇattā ariyānaṃ vā vihārā ariyavihārā, catasso phalasamāpattiyo. Visesato pana rūpāvacaracatutthajjhānaṃ catasso appamaññāyo catutthajjhānikaphalasamāpatti ca bhagavato dibbabrahmaariyavihārā.
Aññataravihārasamaṅgīparidīpananti yathāvuttavihāresu aññataravihārasamaṅgībhāvaparidīpanaṃ. Bhagavā hi lobhadosamohussannakāle loke tassa sakāya paṭipattiyā vinayanatthaṃ dibbabrahmaaayavihāre upasampajja viharati. Tathā hi yadā sattā kāmesu vippaṭipajjanti, tadā kira bhagavā dibbena vihārena viharati tesaṃ alobhakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādentā kāmesu virajjeyyu’’nti. Yadā pana issariyatthaṃ sattesu vippaṭipajjanti, tadā pana 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 tattha ruciṃ uppādetvā amohena mohaṃ vūpasameyyu’’nti. Evañca katvā imehi dibbabrahmaariyavihārehi sattānaṃ vividhaṃ hitasukhaṃ harati upaharati upaneti janeti uppādetīti ‘‘viharatī’’ti vuccati.
‘‘idha panā’’tiādi.Iriyāpathasamāyogaparidīpananti itaravihārasamāyogaparidīpanassa visesavacanassa abhāvato iriyāpathasamāyogaparidīpanassa ca atthasiddhattā vuttaṃ. Asmiṃ pana pakkheviharatīti etthavi-saddo vicchedatthajotano,haratīti neti pavattetīti attho, vicchinditvā haratīti vuttaṃ hoti. Tattha kassa kena vicchindanaṃ, kathaṃ kassa pavattananti antolīnacodanaṃ sandhāyāha‘‘so hī’’tiādi.Soti bhagavā. Yadipi bhagavā ekenapi iriyāpathena cirataraṃ kālaṃ attabhāvaṃ pavattetuṃ sakkoti, tathāpi upādinnakasarīrassa nāma ayaṃ sabhāvoti dassetuṃ‘‘ekaṃ iriyāpathabādhana’’ntiādi vuttaṃ.Aparipatantanti apatantaṃ. Yasmā pana bhagavā yattha katthaci vasanto vineyyānaṃ dhammaṃ desento nānāsamāpattīhi ca kālaṃ vītināmento vasatīti sattānaṃ attano ca vividhaṃ hitasukhaṃ harati upaneti, tasmā vividhaṃ haratīti viharatīti evampettha attho veditabbo.
Naḷerupucimandamūleti ettha vaṇṇayanti –naḷerūti tasmiṃ rukkhe adhivatthayakkhassetaṃ adhivacanaṃ, tasmā tena adhivattho pucimando ‘‘naḷerussa pucimando naḷerupucimando’’ti vuccati. Atha vā naḷe ruhattā jātattā naḷeru. Susiramettha naḷasaddena vuccati, tasmā rukkhasusire jātattā naḷeru ca so pucimando cāti naḷerupucimandoti vuccati. Naḷavane ruhattā jātattā vā naḷeru. Naḷavane kira so pucimandarukkho jāto. Urunaḷo pucimando naḷerupucimando. Urusaddo cettha mahantapariyāyo, naḷasaddo susirapariyāyo, tasmā mahantena susirena samannāgato pucimando naḷerupucimandoti vuccatīti. Ācariyo pana kimettha bahubhāsitenāti ekamevatthaṃ dassento‘‘naḷeru nāma yakkho’’tiādimāha.
‘‘mūlanti samīpa’’ntiādi. Nippariyāyena sākhādimato saṅghātassa suppatiṭṭhitabhāvasādhane avayavavisese pavattamāno mūlasaddo yasmā taṃsadisesu tannissaye padese ca ruḷhīvasena pariyāyato pavattati, tasmā ‘‘mūlāni uddhareyyā’’ti ettha nippariyāyato mūlaṃ adhippetanti ekena mūlasaddena visesetvā āha‘‘mūlamūle dissatī’’ti yathā ‘‘dukkhadukkhaṃ, rūparūpa’’nti ca.Asādhāraṇahetumhīti asādhāraṇakāraṇe. Lobho hi lobhasahagataakusalacittuppādasseva hetuttā asādhāraṇo, tasmā lobhasahagatacittuppādānameva āveṇike nesaṃ suppatiṭṭhitabhāvasādhanato mūlaṭṭhena upakārake paccayadhammaviseseti attho. Atha vā yathā alobhādayo kusalābyākatasādhāraṇā, lobhādayo pana tathā na honti akusalasseva sādhāraṇattāti asādhāraṇakāraṇaṃ. Atha vāādīsūti etthaādi-saddena alobhādīnampi kusalābyākatamūlānaṃ saṅgaho daṭṭhabbo. Tesupi hi alobhādikusalamūlaṃ akusalābyākatehi asādhāraṇattā asādhāraṇakāraṇaṃ, tathā alobhādiabyākatamūlampi itaradvayehi asādhāraṇattāti.Nivāteti vātarahite padese, vātassa abhāve vā.Patantīti nipatanti, ayameva vā pāṭho.Ramaṇīyoti manuñño.Pāsādikoti pasādāvaho, pasādajanakoti attho. Ādhipaccaṃ kurumāno viyāti sambandho.
Tatthāti ‘‘tena samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūle’’ti yaṃ vuttaṃ, tattha.Siyāti kassaci evaṃ parivitakko siyā, vakkhamānākārena kadāci codeyya vāti attho.Yadi tāva bhagavātiādīsu codakassāyamadhippāyo – ‘‘pāṭaliputte pāsāde vasatī’’tiādīsu viya adhikaraṇādhikaraṇaṃ yadi bhaveyya, tadā ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti adhikaraṇadvayaniddeso yutto siyā, imesaṃ pana bhinnadesattā na yutto ubhayaniddesoti.Atha tattha viharatīti yadi naḷerupucimandamūle viharati.Na vattabbanti nānāṭhānabhūtattā verañjānaḷerupucimandamūlānaṃ ‘‘tena samayenā’’ti ca vuttattāti adhippāyo. Idāni codako tameva attano adhippāyaṃ‘‘na hi sakkā’’tiādinā vivarati. Verañjānaḷerupucimandamūlānaṃ bhūmibhāgavasena bhinnattāyeva hi na sakkā ubhayattha teneva samayena viharituṃ, ‘‘ubhayattha teneva samayenā’’ti ca vuttattā nānāsamaye vihāro avāritoti veditabbo.
‘‘na kho panetaṃ evaṃ daṭṭhabba’’ntiādimāha. Tatthaetanti ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti etaṃ vacanaṃ.Evanti ‘‘yadi tāva bhagavā’’tiādinā yaṃ taṃ bhavatā coditaṃ, taṃ atthato evaṃ na kho pana daṭṭhabbaṃ, na ubhayattha apubbaṃ acarimaṃ vihāradassanatthanti attho. Idāni attanā yathādhippetaṃ aviparītamatthaṃ tassa ca paṭikacceva vuttabhāvaṃ tena ca appaṭividdhataṃ pakāsento‘‘nanu avocumha samīpatthe bhummavacana’’ntiādimāha.Goyūthānīti gomaṇḍalāni. Evampi naḷerupucimandamūle viharaticceva vattabbaṃ, na verañjāyanti, tasmā samīpādhikaraṇatthavasena ubhayathā nidānakittane kiṃ payojananti codanaṃ manasi nidhāyāha‘‘gocaragāmanidassanattha’’ntiādi.Assāti bhagavato.
‘‘verañjākittanenā’’tiādimāha. Tatthagahaṭṭhānuggahakaraṇanti tesaṃ tattha paccayaggahaṇena upasaṅkamanapayirupāsanādīnaṃ okāsadānena dhammadesanāya saraṇesu sīlesu ca patiṭṭhāpanena yathūpanissayaṃ uparivisesādhigamāvahanena ca gahaṭṭhānaṃ anuggahakaraṇaṃ.Pabbajitānuggahakaraṇanti uggahaparipucchānaṃ kammaṭṭhānānuyogassa ca anurūpavasanaṭṭhānapariggahenettha pabbajitānaṃ anuggahakaraṇaṃ.
‘‘tathā purimena…pe… vivajjananti. Tatthapurimenāti verañjāvacanena. Āhito ahaṃmāno etthāti attā, attabhāvo. Tassa kilamatho kilantabhāvo attakilamatho, attapīḷā attadukkhanti vuttaṃ hoti, tassa anuyogo karaṇaṃ attakilamathānuyogo, upavāsakaṇṭakāpassayaseyyādinā attano dukkhuppādananti vuttaṃ hoti. Tassa vivajjanaṃattakilamathānuyogavivajjanaṃ. Antogāme vasantānaṃ anicchantānampi visabhāgarūpādiārammaṇadassanādisambhavato bahigāme patirūpaṭṭhāne vasantānaṃ tadabhāvato āha‘‘pacchimena vatthukāmappahānato’’tiādi. Tatthapacchimenāti naḷerupucimandamūlavacanena. Kilesakāmassa vatthubhūtattā rūpādayo pañca kāmaguṇā vatthukāmo, tassa pahānaṃvatthukāmappahānaṃ. Kāmasukhallikānuyogavivajjanupāyadassananti vatthukāmesu kilesakāmasaṃyuttassa sukhassa yogo anuyogo anubhavo, tassa parivajjane upāyadassanaṃ.
‘‘purimena ca dhammadesanābhiyoga’’nti. Dhammadesanāya saussāhabhāvodhammadesanābhiyogo. Bahigāme vivittokāse vasantassa ākiṇṇavihārābhāvato kāyavivekādīsu adhimutti tappoṇatā viññāyatīti āha‘‘pacchimena vivekādhimutti’’nti.
‘‘purimena karuṇāya upagamana’’ntiādi. Karuṇāpaññāyeva hi anantaradukassa hetū honti. Etena ca karuṇāya upagamanaṃ na lābhādinimittaṃ, paññāya apagamanaṃ na virodhādinimittanti upagamanāpagamanānaṃ nirupakkilesataṃ vibhāvibhanti daṭṭhabbaṃ.Adhimuttatanti tanninnabhāvaṃ.Nirupalepananti anupalepanaṃ anallīyanaṃ.
Dhammikasukhāpariccāganimittanti ettha dhammikasukhaṃ nāma anavajjasukhaṃ. Tañhi dhammikaṃ lābhaṃ paṭicca uppannattā ‘‘dhammikasukha’’nti vuccati. Uttarimanussadhammābhiyoganimittaṃ phāsuvihāranti sambandho.Manussānaṃ upakārabahulatanti paccayapaṭiggahaṇadhammadesanādivasena upakārabahulataṃ.Devatānaṃupakārabahulataṃ janavivittatāya. Pacurajanavivittañhi ṭhānaṃ devā upasaṅkamitabbaṃ maññanti.Loke saṃvaḍḍhabhāvanti āmisopabhogena saṃvaḍḍhitabhāvaṃ.
Ekapuggaloti ettha (a. ni. aṭṭha. 1.1.170)ekoti dutiyādipaṭikkhepattho gaṇanaparicchedo.Puggaloti sammutikathā, na paramatthakathā. Buddhassa hi bhagavato duvidhā desanā sammutidesanā paramatthadesanā cāti. Ayamattho pana heṭṭhā vitthāritovāti idha na vuccati. Eko ca so puggalo cāti ekapuggalo. Kenaṭṭhena ekapuggalo? Asadisaṭṭhena guṇavisiṭṭhaṭṭhena asamasamaṭṭhena. So hi dasannaṃ pāramīnaṃ paṭipāṭiyā āvajjanaṃ ādiṃ katvā bodhisambhāraguṇehi ceva buddhaguṇehi ca sesamahājanena asadisotiasadisaṭṭhenapi ekapuggalo. Ye cassa te guṇā, tepi aññasattānaṃ guṇehi visiṭṭhātiguṇavisiṭṭhaṭṭhenapi ekapuggalo. Purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva eko rūpakāyaguṇehi ceva nāmakāyaguṇehi ca samotiasamasamaṭṭhenapi ekapuggalo.Loketi sattaloke.
Uppajjamāno uppajjatīti idaṃ pana ubhayampi vippakatavacanameva. Uppajjanto bahujanahitatthāya uppajjati, na aññena kāraṇenāti evaṃ panettha attho veditabbo. Evarūpañcettha lakkhaṇaṃ na sakkā etaṃ aññena saddalakkhaṇena paṭibāhituṃ. Apica uppajjamāno nāma, uppajjati nāma, uppanno nāmāti ayamettha bhedo veditabbo. Esa hi dīpaṅkarapādamūlato laddhabyākaraṇo buddhakārakadhamme pariyesanto dasa pāramiyo disvā ‘‘ime dhammā mayā pūretabbā’’ti katasanniṭṭhāno dānapāramiṃ pūrentopiuppajjamānonāma. Sīlapāramiṃ…pe… upekkhāpāraminti imā dasa pāramiyo pūrentopi, dasa upapāramiyo pūrentopi uppajjamāno nāma. Dasa paramatthapāramiyo pūrentopi uppajjamāno nāma. Pañca mahāpariccāge pariccajantopi uppajjamāno nāma. Ñātatthacariyaṃ lokatthacariyaṃ buddhatthacariyaṃ pūrayamānopi uppajjamāno nāma. Kappasatasahassādhikāni cattāri asaṅkhyeyyāni buddhakārake dhamme matthakaṃ pāpentopi uppajjamāno nāma. Vessantarattabhāvaṃ pahāya tusitapure paṭisandhiṃ gahetvā saṭṭhivassasatasahassādhikā sattapaṇṇāsa vassakoṭiyo tiṭṭhantopi uppajjamāno nāma. Devatāhi yācito pañca mahāvilokanāni viloketvā māyādeviyā kucchismiṃ paṭisandhiṃ gaṇhantopi, anūnādhike dasa māse gabbhavāsaṃ vasantopi uppajjamāno nāma. Ekūnatiṃsa vassāni agāramajjhe tiṭṭhantopi uppajjamāno nāma. Kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā rāhulabhaddassa jātadivase channasahāyo kaṇḍakaṃ assavaramāruyha nikkhamantopi uppajjamāno nāma. Tīṇi rajjāni atikkamanto anomanaditīre pabbajantopi uppajjamāno nāma. Chabbassāni mahāpadhānaṃ karontopi uppajjamāno nāma. Paripākagate ñāṇe oḷārikaṃ āhāraṃ āharantopi uppajjamāno nāma. Sāyanhasamaye visākhapuṇṇamāyaṃ mahābodhimaṇḍaṃ āruyha mārabalaṃ vidhametvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ parisodhetvā pacchimayāmasamanantare dvādasaṅgaṃ paṭiccasamuppādaṃ anulomapaṭilomato sammasitvā sotāpattimaggaṃ paṭivijjhantopi uppajjamāno nāma. Sotāpattiphalakkhaṇepi sakadāgāmiphalakkhaṇepi anāgāmiphalakkhaṇepi uppajjamāno nāma. Arahattamaggakkhaṇe panauppajjatināma. Arahattaphalakkhaṇeuppannonāma. Buddhānañhi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññutaññāṇādi guṇarāsi āgatova nāma hoti, tasmā nibbattasabbakiccattā arahattaphalakkhaṇe uppanno nāma hoti. Imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya ‘‘uppajjatī’’ti vuttaṃ. Uppanno hotīti ayañhettha attho.
Bahujanahitāyāti mahājanassa hitatthāya uppajjati.Bahujanasukhāyāti mahājanassa sukhatthāya uppajjati.Lokānukampāyāti sattalokassa anukampaṃ paṭicca uppajjati. Katarasattalokassāti? Yo tathāgatassa dhammadesanaṃ sutvā amatapānaṃ pivi, dhammaṃ paṭivijjhi, tassa. Bhagavatā hi mahābodhimaṇḍe sattasattāhaṃ vītināmetvā bodhimaṇḍā isipatanaṃ āgamma ‘‘dveme, bhikkhave, antā pabbajitena na sevitabbā’’ti dhammacakkappavattanasuttante (saṃ. ni. 3.5; mahāva. 13) desite āyasmatā aññāsikoṇḍaññattherena saddhiṃ aṭṭhārasakoṭisaṅkhā brahmāno amatapānaṃ piviṃsu, etassa sattalokassa anukampāya uppanno. Pañcamadivase anattalakkhaṇasuttantapariyosāne pañcavaggiyattherā arahatte patiṭṭhahiṃsu, etassapi sattalokassa anukampāya uppanno. Tato yasadārakappamukhe pañcapaṇṇāsa purise arahatte patiṭṭhāpesi, tato kappāsikavanasaṇḍe tiṃsa bhaddavaggiye tayo magge ca phalāni ca sampāpesi, etassapi sattalokassa anukampāya uppanno. Gayāsīse ādittapariyāyapariyosāne (saṃ. ni. 4.28; mahāva. 54) jaṭilasahassaṃ arahatte patiṭṭhāpesi, tato laṭṭhivane bimbisārappamukhā ekādasa nahutā brāhmaṇagahapatikā satthu dhammadesanaṃ sutvā sotāpattiphale patiṭṭhahiṃsu, ekaṃ nahutaṃ saraṇesu patiṭṭhitaṃ. Tirokuṭṭaanumodanāvasāne (khu. pā. 7. 1 ādayo) caturāsītiyā pāṇasahassehi amatapānaṃ pītaṃ. Sumanamālākārasamāgame caturāsītiyā, dhanapālasamāgame dasahi pāṇasahassehi, khadiraṅgārajātakasamāgame caturāsītiyā pāṇasahassehi, jambukaājīvakasamāgame caturāsītiyāva, ānandaseṭṭhisamāgame caturāsītiyāva pāṇasahassehi amatapānaṃ pītaṃ. Pāsāṇakacetiye pārāyanasuttakathādivase (su. ni. 982 ādayo) cuddasa koṭiyo amatapānaṃ piviṃsu. Yamakapāṭihāriyadivase vīsati pāṇakoṭiyo, tāvatiṃsabhavane paṇḍukambalasilāyaṃ nisīditvā mātaraṃ kāyasakkhiṃ katvā sattappakaraṇaṃ abhidhammaṃ desentassa asīti pāṇakoṭiyo, devorohaṇe tiṃsa pāṇakoṭiyo, sakkapañhasuttante (dī. ni. 2.344 ādayo) asīti devasahassāni amatapānaṃ piviṃsu. Mahāsamayasuttante (dī. ni. 2.331 ādayo) maṅgalasutte (khu. pā. 5.1 ādayo; su. ni. maṅgalasutta) cūḷarāhulovāde (ma. ni. 3.416 ādayo) samacittapaṭipadāyāti (a. ni. 2.33) imesu catūsu ṭhānesu abhisamayappattasattānaṃ paricchedo natthi, etassapi sattalokassa anukampāya uppannoti. Yāvajjadivasā ito parampi anāgate imaṃ sāsanaṃ nissāya saggamokkhamagge patiṭṭhahantānaṃ vasenapi ayamattho veditabbo.
Devamanussānanti na kevalaṃ devamanussānaṃyeva, avasesānaṃ nāgasupaṇṇādīnampi atthāya hitāya sukhāyeva uppanno. Sahetukapaṭisandhike pana maggaphalasacchikiriyāya bhabbe puggale dassetuṃ evaṃ vuttaṃ. Tasmā etesampi atthatthāya hitatthāya sukhatthāyeva uppannoti veditabbo.
Katamo ekapuggaloti kathetukamyatāpucchā. Idāni tāya pucchāya puṭṭhaṃ ekapuggalaṃ vibhāvento‘‘tathāgato arahaṃ sammāsambuddho’’ti āha.Tadatthaparinipphādananti lokatthanipphādanaṃ, buddhakiccasampādananti attho.Paṭhamaṃ lumbinīvane dutiyaṃ bodhimaṇḍeti lumbinīvane rūpakāyena jāto, bodhimaṇḍe dhammakāyena.Evamādinātiādi-saddena verañjākittanato rūpakāyassa anuggaṇhanaṃ dasseti, naḷerupucimandamūlakittanato dhammakāyassa. Tathā purimena parādhīnakiriyākaraṇaṃ, dutiyena attādhīnakiriyākaraṇaṃ. Purimena vā karuṇākiccaṃ, itarena paññākiccaṃ, purimena cassa paramāya anukampāya samannāgamaṃ, pacchimena paramāya upekkhāya samannāgamanti evamādiṃ saṅgaṇhāti.
Pacchimakoti guṇena pacchimako. Ānandattheraṃ sandhāyetaṃ vuttaṃ.Saṅkhyāyapīti gaṇanatopi. Diṭṭhisīlasāmaññena saṃhatattā saṅghoti imamatthaṃ vibhāvento āha‘‘diṭṭhisīlasāmaññasaṅkhātasaṅghātena samaṇagaṇenā’’ti. Ettha pana ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356, ma. ni. 1.492; 3.54) evaṃ vuttāya diṭṭhiyā, ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (dī. ni. 3.324; 356; ma. ni. 1.492; 3.54) evaṃ vuttānañca sīlānaṃ sāmaññasaṅkhātena saṅghato saṅghaṭito sametotidiṭṭhisīlasāmaññasaṅkhātasaṅghāto,samaṇagaṇo. Diṭṭhisīlasāmaññena saṃhatoti vuttaṃ hoti. Tathā hi ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’’ti ādivacanato diṭṭhisīlānaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatāyeva. ‘‘Tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54), tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54) vacanato puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva, idha pana ariyasaṅghoyeva adhippeto ‘‘yo tattha pacchimako, so sotāpanno’’ti vacanato.Etenāti ‘‘pañcamattehi bhikkhusatehī’’ti etena vacanena.Assāti pañcamattassa bhikkhusatassa.Nirabbudotiādīnaṃ vacanattho parato eva āvi bhavissati.
Assosīti ettha savanamupalabbhoti āha‘‘assosīti suṇi upalabhī’’ti, aññāsīti attho. So cāyamupalabbho savanavasenevāti imamatthaṃ dassento āha‘‘sotadvārasampattavacananigghosānusārena aññāsī’’ti. Avadhāraṇaphalattā saddappayogassa sabbampi vākyaṃ antogadhāvadhāraṇanti āha‘‘khoti padapūraṇamatte nipāto’’ti.Avadhāraṇattheti pana iminā antogadhāvadhāraṇepi sabbasmiṃ vākye iṭṭhatovadhāraṇatthaṃ khosaddaggahaṇanti dasseti. Tameva iṭṭhatovadhāraṇaṃ dassento āha‘‘tattha avadhāraṇatthenā’’tiādi. Atha padapūraṇatthena khosaddena kiṃpayojananti āha‘‘padapūraṇena pana byañjanasiliṭṭhatāmattamevā’’ti. ‘‘Assosī’’ti hi padaṃ khosadde gahite tena phullitamaṇḍitavibhūsitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni siliṭṭhāni honti, na tasmiṃ aggahite, tasmā padapūraṇena byañjanasiliṭṭhatāmattameva payojanaṃ.Matta-saddo cettha visesanivattiattho, tenassa anatthantaradīpanataṃ dasseti,eva-saddena pana byañjanasiliṭṭhatāya ekantikataṃ.
Verañjoti ettha saddalakkhaṇānusārena atthaṃ dassento āha‘‘verañjāyaṃ jāto’’tiādi.Brahmaṃ aṇatīti etthabrahmanti vedo vuccati, so pana mantabrahmakappavasena tividho. Tattha mantā padhānamūlabhāvatoyeva aṭṭhakādīhi pavuttā, itare pana tannissayena jātā, tena padhānasseva gahaṇaṃ.Mante sajjhāyatīti iruvedādike mantasatthe sajjhāyatīti attho. Iruvedādayo hi guttabhāsitabbatāya ‘‘mantā’’ti vuccanti.Idameva hīti avadhāraṇena brahmato jātotiādikaṃ niruttiṃ paṭikkhipati.Jātibrāhmaṇānanti iminā aññepi brāhmaṇā atthīti dasseti. Duvidhā hi brāhmaṇā jātibrāhmaṇā visuddhibrāhmaṇā cāti. Idāni tattha visuddhibrāhmaṇānaṃ niruttiṃ dassento āha‘‘ariyā panā’’tiādi.
Samitapāpattāti accantaṃ anavasesato savāsanaṃ samitapāpattā. Evañhi bāhirakaavītarāgasekkhāsekkhapāpasamaṇato bhagavato pāpasamaṇaṃ visesitaṃ hoti. Vuttamevatthaṃ udāharaṇena vibhāvento āha‘‘vuttañheta’’ntiādi. Ettha pana‘‘bāhitapāpoti brāhmaṇo, samitapāpattā samaṇoti vuccatīti idaṃ bhinnagāthāsannissitapadadvayaṃ ekato gahetvā vutta’’nti vadanti. Vuttañhetaṃ tīsupigaṇṭhipadesu‘‘samitattā hi pāpānaṃ, samaṇoti pavuccatīti idaṃ vacanaṃ gahetvā ‘samitattā samaṇoti vuccatī’ti vuttaṃ. Bāhitapāpoti brāhmaṇoti idaṃ pana aññasmiṃ gāthābandhe vuttavacana’’nti. Anekatthattā nipātānaṃ idha anussavanatthe adhippetoti āha‘‘khalūti anussavanatthe nipāto’’ti.Jātisamudāgatanti jātiyā āgataṃ, jātisiddhanti vuttaṃ hoti.Ālapanamattanti piyālāpavacanamattaṃ. Piyasamudāhārā hete bhoti vā āvusoti vā devānampiyāti vā.Bhovādī nāma so hotīti yo āmantanādīsu ‘‘bho bho’’ti vadanto vicarati, so bhovādī nāma hotīti attho.Sakiñcanoti rāgādīhi kiñcanehi sakiñcano. Rāgādayo hi satte kiñcenti maddanti palibundhantīti ‘‘kiñcanānī’’ti vuccanti. Manussā kira goṇehi khalaṃ maddāpentā ‘‘kiñcehi kapila, kiñcehi kāḷakā’’ti vadanti, tasmā maddanaṭṭho kiñcanaṭṭhoti veditabbo.
Gottavasenāti ettha gaṃ tāyatīti gottaṃ. Gosaddena cettha abhidhānaṃ buddhi ca vuccati, tasmā evamettha attho daṭṭhabbo. Gotamoti pavattamānaṃ abhidhānaṃ buddhiñca ekaṃsikavisayatāya tāyati rakkhatīti gottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni buddhiabhidhānāni tāyati rakkhatīti vuccati. So pana aññakulaparamparāya asādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Ettha casamaṇoti iminā sarikkhakajanehi bhagavato bahumatabhāvo dassito samitapāpatākittanato,gotamoti iminā lokiyajanehi uḷārakulasambhūtatādīpanato. Sakyassa suddhodanamahārājassa puttosakyaputto. Iminā ca uditoditavipulakhattiyakulavibhāvanato vuttaṃ‘‘idaṃ pana bhagavato uccākulapaadīpana’’nti. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ.Kenaci pārijuññena anabhibhūtoti ñātipārijuññabhogapārijuññādinā kenaci pārijuññena parihāniyā anabhibhūto anajjhotthaṭo. Tathā hi lokanāthassa abhijātiyaṃ tassa kulassa na kiñci pārijuññaṃ, atha kho vaḍḍhiyeva. Abhinikkhamane ca tato samiddhatamabhāvo loke pākaṭo paññāto. Tena‘‘sakyakulā pabbajito’’ti idaṃ vacanaṃ bhagavato saddhāpabbajitabhāvaparidīpanatthaṃ vuttaṃ mahantaṃ ñātiparivaṭṭaṃ mahantañca bhogakkhandhaṃ pahāya pabbajitabhāvasiddhito.Tato paranti ‘‘verañjāyaṃ viharatī’’tiādi.
Itthambhūtākhyānatthe upayogavacananti itthaṃ imaṃ pakāraṃ bhūto āpannoti ittambhūto, tassa ākhyānaṃ itthambhūtākhyānaṃ, soyeva attho itthambhūtākhyānattho. Atha vā itthaṃ evaṃ pakāro bhūto jātoti evaṃ kathanattho itthambhūtākhyānattho, tasmiṃ upayogavacananti attho. Ettha caabbhuggatoti etthaabhi-saddo itthambhūtākhyānatthajotako abhibhavitvā uggamanappakārassa dīpanato. Tena yogato ‘‘taṃ kho pana bhavantaṃ gotama’’nti idaṃ upayogavacanaṃ sāmiatthepi samānaṃ itthambhūtākhyānadīpanato ‘‘itthambhūtākhyānatthe’’ti vuttaṃ. Tenevāha‘‘tassa kho pana bhoto gotamassāti attho’’ti. Idaṃ vuttaṃ hoti – yathā ‘‘sādhu devadatto mātaramabhī’’ti ettha abhisaddayogato itthambhūtākhyāne upayogavacanaṃ kataṃ, evamidhāpi taṃ kho pana bhavantaṃ gotamaṃ abhi evaṃ kalyāṇo kittisaddo uggatoti abhisaddayogato itthambhūtākhyāne upayogavacananti. ‘‘Sādhu devadatto mātaramabhī’’ti ettha hi ‘‘devadatto mātaramabhi mātari visaye mātuyā vā sādhū’’ti evaṃ adhikaraṇatthe sāmiatthe vā bhummavacanassa vā sāmivacanassa vā pasaṅge itthambhūtākhyānatthajotakena abhisaddena yoge upayogavacanaṃ kataṃ. Yathā cettha ‘‘devadatto mātu visaye mātusambandhī vā sādhuttappakārappatto’’ti ayamattho viññāyati, evamidhāpi ‘‘bhoto gotamassa sambandhī kittisaddo abbhuggato abhibhavitvā uggamanappakārappatto’’ti ayamattho viññāyati. Tattha hi devadattaggahaṇaṃ viya idha kittisaddaggahaṇaṃ, tathā tattha ‘‘mātara’’nti vacanaṃ viya idha ‘‘taṃ kho pana bhavantaṃ gotama’’nti vacanaṃ, tattha sādhusaddaggahaṇaṃ viya idha uggatasaddaggahaṇaṃ veditabbaṃ.
Kalyāṇoti bhaddako. Kalyāṇabhāvo cassa kalyāṇaguṇavisayatāyāti āha‘‘kalyāṇaguṇasamannāgato’’ti, kalyāṇehi guṇehi samannāgato taṃvisayatāya yuttoti attho. Taṃvisayatā hettha samannāgamo kalyāṇaguṇavisayatāya tannissitoti adhippāyo.Seṭṭhoti etthāpi eseva nayo. Seṭṭhaguṇavisayatāya eva hi kittisaddassa seṭṭhatā ‘‘bhagavāti vacanaṃ seṭṭha’’ntiādīsu viya. ‘‘Bhagavā araha’’ntiādinā guṇānaṃ saṃkittanato saddanīyato ca kittisaddo vaṇṇoti āha‘‘kittisaddoti kitti evā’’ti. Vaṇṇoyeva hi kittetabbato kittisaddanīyato saddoti ca vuccati. Kittipariyāyo hi saddasaddo yathā ‘‘uḷārasaddā isayo, guṇavanto tapassino’’ti. Abhitthavanavasena pavatto saddo thutighoso, abhitthavudāhāro.
abbhuggatoti abhibhavitvā uggato, anaññasādhāraṇaguṇe ārabbha pavattattā sadevakaṃ lokaṃ ajjhottharitvā pavattoti vuttaṃ hoti. Kinti saddo abbhuggatoti āha‘‘itipi so bhagavā’’tiādi. Ito paraṃ pana īdisesu ṭhānesu yattha yattha pāḷipāṭhassa attho vattabbo siyā, tattha tattha ‘‘pāḷiyaṃ panā’’ti vatvā atthaṃ dassayissāma, idāni tattha padayojanāpubbakaṃ atthaṃ dassento āha‘‘itipi so bhagavātiādīsu panaayaṃ tāva yojanā’’tiādi.So bhagavāti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi bhagavāti laddhanāmo, so bhagavā. Bhagavāti hi idaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati ‘‘bhagavāti netaṃ nāmaṃ mātarā kata’’ntiādi (mahāni. 84). Parato pana bhagavāti guṇakittanameva. Yathā kammaṭṭhānikena ‘‘araha’’ntiādīsu navasu ṭhānesu paccekaṃ itipisaddaṃ yojetvā buddhaguṇā anussarīyanti, evaṃ buddhaguṇasaṃkittakenapīti dassento‘‘itipi arahaṃ itipi sammāsambuddho…pe… itipi bhagavā’’ti āha. Evañhi sati ‘‘araha’’ntiādīhi navahi padehi ye sadevake loke ativiya pākaṭā paññātā buddhaguṇā, te nānappakārato vibhāvitā honti. ‘‘Itipetaṃ bhūtaṃ, itipetaṃ taccha’’ntiādīsu (dī. ni. 1.6) viya hi idhaiti-saddo āsannapaccakkhakāraṇattho,pi-saddo sampiṇḍanattho, tena ca tesaṃ guṇānaṃ bahubhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni saddhāsampannānaṃ viññujātikānaṃ paccakkhāni hontīti tāni saṃkittentena viññunā cittassa sammukhībhūtāneva katvā saṃkittetabbānīti dassento‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha.
visuddhimagge(visuddhi. 1.125-128) sabbākārato saṃvaṇṇitampi atthaṃ idhāpi vitthāretvā dassetukāmo tattha payojanamāha‘‘idāni vinayadharāna’’ntiādi. Tatthacittasampahaṃsanatthanti cittasantosanatthaṃ, cittappasādajananatthanti vuttaṃ hoti. ‘‘Ārakattā’’tiādīsuārakattāti suvidūrattā.Arīnanti kilesārīnaṃ.Arānanti saṃsāracakkassa arānaṃ.Hatattāti viddhaṃsitattā.Paccayādīnanti cīvarādipaccayānañceva pūjāvisesānañca.
‘‘ārakā hi so’’tiādi. Dūratā nāma āsannatā viya upādāyupādāya vuccatīti paramukkaṃsagataṃ dūrabhāvaṃ dassento‘‘suvidūravidūre ṭhito’’ti āha, suṭṭhu vidūrabhāveneva vidūre ṭhitoti attho. So panassa kilesehi dūre ṭhitabhāvo, na padesavasena, atha kho tesaṃ sabbaso pahīnattāti dassento āha‘‘maggena kilesānaṃ viddhaṃsitattā’’ti. Nanu aññesampi khīṇāsavānaṃ te pahīnā evāti anuyogaṃ manasi katvā vuttaṃ‘‘savāsanāna’’nti. Na hi ṭhapetvā bhagavantaṃ aññe saha vāsanāya kilese pahātuṃ sakkonti. Etena aññehi asādhāraṇaṃ bhagavato arahattanti dassitaṃ hoti. Kā panāyaṃ vāsanā nāma? Pahīnakilesassapi appahīnakilesassa payogasadisapayogahetubhūto kilesanissito sāmatthiyaviseso āyasmato pilindavacchassa vasalasamudācāranimittaṃ viya. Kathaṃ pana ‘‘ārakā’’ti vutte ‘‘kilesehī’’ti ayamattho labbhatīti sāmaññacodanāya visese avaṭṭhānato visesatthinā ca visesassa anupayujjitabbato ‘‘ārakāssa honti pāpakā akusalā dhammā’’tiādīni (ma. ni. 1.434) suttapadānettha udāharitabbāni.Ārakāti cetthaā-kārassa rassattaṃ,ka-kārassa ca hakāraṃ sānusāraṃ katvā niruttinayena ‘‘araha’’nti padasiddhi veditabbā. Yathāvuttassevatthassa sukhaggahaṇatthaṃ idamettha vuccati –
‘‘So tato ārakā nāma, yassa yenāsamaṅgitā;
kilesārayo. Arīnaṃ hatattā arihāti vattabbe niruttinayena‘‘araha’’nti vuttaṃ. Etthāpi yathāvuttassatthassa sukhaggahaṇatthaṃ idaṃ veditabbaṃ –
‘‘Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;
‘‘avijjābhavataṇhāmayanābhī’’ti. Nābhiyā nemiyā ca sambaddhaarasadisā paccayaphalabhūtehi avijjātaṇhājarāmaraṇehi sambaddhā puññābhisaṅkhāraapuññābhisaṅkhāraāneñjābhisaṅkhārāti vuttaṃ‘‘puññādiabhisaṅkhārāra’’nti. Tattha tattha bhave pariyantabhāvena pākaṭaṃ jarāmaraṇanti taṃ nemiṭṭhāniyaṃ katvā āha‘‘jarāmaraṇanemī’’ti. Yathā rathacakkappavattiyā padhānakāraṇaṃ akkho, evaṃ saṃsāracakkappavattiyā āsavasamudayoti āha‘‘āsavasamudayamayena akkhena vijjhitvā’’ti. Āsavā eva avijjādīnaṃ kāraṇattā āsavasamudayo. Yathāha ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103). Vipākakaṭattārūpappabhedo kāmabhavādiko tibhavo eva ratho, tasmiṃtibhavarathe. Attano paccayehi samaṃ, sabbaso vā ādito paṭṭhāya yojitantisamāyojitaṃ. Ādirahitaṃ kālaṃ pavattatīti katvāanādikālappavattaṃ.
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
saṃsāracakkaṃ. Anenāti bhagavatā.Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne kāle vā. Bodhīti paññā, sā ettha maṇḍā pasannā jātātibodhimaṇḍo. Vīriyapādehīti saṃkilesavodānapakkhiyesu sannirumbhanasannikkhipanakiccatāya dvidhā pavatteti attano vīriyasaṅkhātehi pādehi.Sīlapathaviyanti patiṭṭhānaṭṭhena sīlameva pathavī, tassaṃ.Patiṭṭhāyāti sampādanavasena patiṭṭhahitvā.Saddhāhatthenāti anavajjadhammādānasādhanato saddhāva hattho, tena.Kammakkhayakaranti kāyakammādibhedassa sabbassapi kammassa khayakaraṇato kammakkhayakaraṃ.Ñāṇapharasunti samādhisilāyaṃ sunisitaṃ maggañāṇapharasuṃ gahetvā.
‘‘atha vā’’tiādi vuttaṃ. Tatthaanamataggasaṃsāravaṭṭanti anu anu amataggaṃ aviññātapubbakoṭikaṃ saṃsāramaṇḍalaṃ.Sesā dasa dhammāti saṅkhārādayo jātipariyosānā dasa dhammā. Kathaṃ tesaṃ saṅkhārādīnaṃ arabhāvoti āha‘‘avijjāmūlakattā jarāmaraṇapariyantattā cā’’ti. Tattha avijjā mūlaṃ padhānakāraṇaṃ yesaṃ saṅkhārādīnaṃ te avijjāmūlakā, tesaṃ bhāvoavijjāmūlakattaṃ. Jarāmaraṇaṃ pariyantaṃ pariyosānabhūtaṃ etesanti jarāmaraṇapariyantā, saṅkhārādayo dasa dhammā. Tesaṃ bhāvojarāmaraṇapariyantattaṃ. Saṅkhārādijātipariyosānānaṃ dasadhammānaṃ avijjāmūlakattā jarāmaraṇapariyosānattā cāti attho, nābhibhūtāya avijjāya mūlato nemibhūtena jarāmaraṇena antato saṅkhārādīnaṃ sambandhattāti adhippāyo.
Dukkhādīsūti dukkhasamudayanirodhamaggesu.Aññāṇanti ñāṇappaṭipakkhattā moho aññāṇaṃ, na pana ñāṇato aññaṃ, napi ñāṇassa abhāvamattaṃ. Tattha dukkhādīsu aññāṇaṃ yathāsabhāvappaṭivedhāppadānato tappaṭicchādanavaseneva. Ettha hi kiñcāpi ṭhapetvā lokuttarasaccadvayaṃ sesaṭṭhānesu ārammaṇavasenapi avijjā uppajjati, evaṃ santepi paṭicchādanavaseneva idha adhippetā. Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti, tathā samudayaṃ nirodhaṃ magganti.
Dukkhanti cettha dukkhaṃ ariyasaccaṃ adhippetanti taṃ kāmabhavādivasena tidhā bhinditvā tathā tappaṭicchādikañca avijjaṃ tidhā katvā avijjādipaccaye tīsu bhavesu saṅkhārādike paṭipāṭiyā dassento‘‘kāmabhave ca avijjā’’tiādimāha. Tatthakāmabhave ca avijjāti kāmabhave ādīnavapaṭicchādikā avijjā.Rūpabhave avijjā arūpabhave avijjāti etthāpi eseva nayo.Kāmabhave saṅkhārānanti kāmabhūmipariyāpannānaṃ puññāpuññasaṅkhārānaṃ, kāmabhave vā nipphādetabbā ye puññāpuññasaṅkhārā, tesaṃ kāmabhavūpapattinibbattakasaṅkhārānanti attho.Saṅkhārāti cettha lokiyakusalākusalacetanā veditabbā.Paccayo hotīti puññābhisaṅkhārānaṃ tāva ārammaṇapaccayena ceva upanissayapaccayena cāti dvidhā paccayo hoti, apuññābhisaṅkhāresu sahajātassa sahajātādivasena, asahajātassa anantarasamanantarādivasena, anānantarassa pana ārammaṇavasena ceva upanissayavasena ca paccayo hoti.Arūpabhave saṅkhārānanti āneñjābhisaṅkhārānaṃ.Paccayo hotīti upanissayapaccayavaseneva. Imasmiñca panatthe ettha vitthāriyamāne atippapañco hoti, tasmā taṃ nayidha vitthārayissāma.Itaresūti rūpārūpabhavesu.
Tiṇṇaṃāyatanānanti cakkhusotamanāyatanānaṃ ghānādittayassa tattha asambhavato.Ekassāti manāyatanassa itaresaṃ tattha asambhavato. Iminā nayenatiṇṇaṃ phassānantiādīsupi attho veditabbo.Chabbidhassa phassassāti cakkhusamphassasotasamphassaghānasamphassajivhāsamphassakāyasamphassamanosamphassānaṃ vasena chabbidhassa phassassa.Channaṃ vedanānanti cakkhusamphassajā vedanā, tathā sotasamphassajā ghānasamphassajā jivhāsamphassajā kāyasamphassajā manosamphassajā vedanāti imāsaṃ channaṃ vedanānaṃ.Channaṃ taṇhākāyānanti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhāti imesaṃ channaṃ taṇhākāyānaṃ.Tattha tattha sā sā taṇhāti rūpataṇhādibhedā tattha tattha kāmabhavādīsu uppajjanakataṇhā.
‘‘katha’’ntiādi vuttaṃ. Tatthakāme paribhuñjissāmīti iminā kāmataṇhāpavattimāha, tathāsaggasampattiṃ anubhavissāmītiādīhi. Sā pana taṇhā yasmā bhusamādānavasena pavattamānā kāmupādānaṃ nāma hoti, tasmā vuttaṃ‘‘kāmupādānapaccayā’’ti.Tathevāti kāmupādānapaccayā eva.Brahmalokasampattinti rūpībrahmaloke sampattiṃ. ‘‘Sabbepi tebhūmakā dhammā kāmanīyaṭṭhena kāmā’’ti vacanato bhavarāgopi kāmupādānamevāti katvā‘‘kāmupādānapaccayā eva mettaṃ bhāvetī’’tiādi vuttaṃ. Tatthamettaṃ bhāvetīti mijjati siniyhatīti mettā, taṃ bhāveti vaḍḍhetīti attho. Atha vā mettā etassa atthīti mettaṃ, cittaṃ, taṃsampayuttaṃ jhānaṃ vā, taṃ bhāveti vaḍḍheti uppādeti vāti attho.Karuṇaṃ bhāvetītiādīsupi imināva nayena attho veditabbo.
Sesupādānamūlikāsupīti diṭṭhupādānasīlabbatupādānaattavādupādānamūlikāsupi yojanāsu eseva nayoti attho. Tatthāyaṃ yojanā – idhekacco ‘‘natthi paraloko’’ti natthikadiṭṭhiṃ gaṇhāti, so diṭṭhupādānapaccayā kāyena duccaritaṃ caratītiādi vuttanayena yojetabbaṃ. Aparo ‘‘asukasmiṃ sampattibhave attā ucchijjatī’’ti ucchedadiṭṭhiṃ gaṇhāti, so tatrūpapattiyā kāyena sucaritaṃ caratītiādi vuttanayeneva yojetabbaṃ. Aparo ‘‘rūpī manomayo hutvā attā ucchijjatī’’ti rūpūpapattiyā maggaṃ bhāveti bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Aparopi ‘‘arūpabhave uppajjitvā attā ucchijjatī’’ti arūpūpapattiyā maggaṃ bhāveti bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Etāhiyeva attavādupādānamūlikāpi yojanā saṃvaṇṇitāti daṭṭhabbaṃ. Evaṃ diṭṭhadhammanibbānavādavasenapi yojanā veditabbā. Aparo ‘‘sīlena suddhi, vatena suddhī’’ti asuddhimaggaṃ ‘‘suddhimaggo’’ti parāmasanto sīlabbatupādānapaccayā kāyena duccaritaṃ caratītiādi sabbaṃ vuttanayeneva yojetabbaṃ.
paṭisambhidāmaggapāḷiṃānetvā nigamanavasena dassento‘‘evamaya’’ntiādimāha. Tattha yathā saṅkhārā hetunibbattā, evaṃ avijjāpi kāmāsavādinā sahetukā evāti āha‘‘ubhopete hetusamuppannā’’ti.Paccayapariggaheti nāmarūpassa paccayānaṃ avijjādīnaṃ paricchijja gahaṇe. Nipphādetabbe bhummaṃ.Paññāti kaṅkhāvitaraṇavisuddhisaṅkhātā pakārato jānanā.Dhammaṭṭhitiñāṇanti tiṭṭhanti ettha phaladhammā tadāyattavuttitāyāti ṭhiti, kāraṇaṃ, dhammānaṃ ṭhiti dhammaṭṭhiti, dhammaṭṭhitiyā ñāṇaṃ dhammaṭṭhitiñāṇaṃ, paccayañāṇanti attho, paṭiccasamuppādāvabodhoti vuttaṃ hoti. Kāmañcettha paccayapariggahe paññāyeva dhammaṭṭhitiñāṇaṃ, saṅkhāresu pana adiṭṭhesu avijjāya saṅkhārānaṃ paccayabhāvo na sakkā daṭṭhunti‘‘saṅkhārā hetusamuppannā’’ti paccayuppannadhammānampi gahaṇaṃ katanti veditabbaṃ.Ubhopete hetusamuppannāti idaṃ pana ubhinnampi paccayuppannabhāvaṃ dassetukāmatāya vuttaṃ. Idañca dhammaṭṭhitiñāṇaṃ yasmā addhattaye kaṅkhāmalavitaraṇavasena pavattati, tasmā‘‘atītampi addhāna’’ntiādi vuttaṃ.Etena nayena sabbapadāni vitthāretabbānīti etena nayena ‘‘avijjā hetū’’tiādinā avijjāyaṃ vuttanayena ‘‘saṅkhārā hetu, viññāṇaṃ hetusamuppanna’’ntiādinā sabbapadāni vitthāretabbāni.
saṅkhepo,hetu vipāko ca. Atha vā hetuvipākoti saṃkhippatīti saṅkhepo, avijjādayo viññāṇādayo ca. Saṅkhepabhāvasāmaññena pana ekavacanaṃ katanti daṭṭhabbaṃ. Te pana saṅkhepā atīte hetu, etarahi vipāko, etarahi hetu, āyatiṃ vipākoti evaṃ kālavibhāgena cattāro jātā, tenāha‘‘purimasaṅkhepo cettha atīto addhā’’tiādi. Paccuppanno addhāti sambandho.Taṇhupādānabhavā gahitāva hontīti ettha avijjāgahaṇena kilesabhāvasāmaññato taṇhupādānā gahitā, saṅkhāraggahaṇena kammabhāvasāmaññato bhavo gahito, avijjāsaṅkhārānaṃ tehi vinā sakiccākaraṇato ca taṇhupādānabhavā gahitāva honti. Atha vā avidvā paritassati, paritasito upādiyati, tassupādānapaccayā bhavo, tasmā taṇhupādānabhavāpi gahitā honti. Tathā ca vuttaṃ –
‘‘Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā. Nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo, iti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47).
purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho.Moho avijjāti yo tadā dukkhādīsu moho yena mūḷho kammaṃ karoti, sā avijjā.Āyūhanā saṅkhārāti taṃ kammaṃ karoto yā purimacetanāyo, yathā ‘‘dānaṃ dassāmī’’ti cittaṃ uppādetvā māsampi saṃvaccharampi dānūpakaraṇāni sajjentassa uppannā purimacetanāyo, paṭiggāhakānaṃ pana hatthe dakkhiṇaṃ patiṭṭhāpayato cetanā bhavoti vuccati. Ekāvajjanesu vā chasu javanesu cetanā āyūhanasaṅkhārā nāma, sattamā bhavo. Yā kāci vā pana cetanā bhavo, sampayuttā āyūhanasaṅkhārā nāma.Nikanti taṇhāti yā kammaṃ karontassa tassa phale upapattibhave nikāmanā patthanā, sā taṇhā nāma.Upagamanaṃ upādānanti yaṃ kammabhavassa paccayabhūtaṃ ‘‘idaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmi ucchijjissāmī’’tiādinā nayena pavattaṃ upagamanaṃ gahaṇaṃ parāmasanaṃ, idaṃ upādānaṃ nāma.Cetanā bhavoti ‘‘taṃ kammaṃ karoto yā purimā cetanāyo’’tiādinā heṭṭhā vuttesu tīsu atthavikappesu yā cetanā bhavoti vuttā, sā cetanā bhavoti evamattho veditabbo.
‘‘ime pañca dhammā atīte kammavaṭṭa’’nti. Ettha ca nippariyāyato saṅkhārā bhavo ca kammaṃ, avijjādayo pana kammasahāyatāya kammasarikkhakā tadupakārakā cāti kammanti vuttā. Avijjādayo hi vipākadhammadhammatāya kammasarikkhakā sahajātakoṭiyā upanissayakoṭiyā ca kammassa ca upakārakā. Kammameva ca aññamaññasambandhaṃ hutvā punappunaṃ parivattanaṭṭhena kammavaṭṭaṃ.Viññāṇādayo pañcāti viññāṇādayo vedanāpariyantā pañca etarahi idāni imasmiṃ attabhāveti vuttaṃ hoti.Avijjāsaṅkhārā gahitāva hontīti etthāpi pubbe viya kilesakammabhāvasāmaññato taṇhupādānaggahaṇena avijjā gahitā, bhavaggahaṇena saṅkhārā gahitāti daṭṭhabbaṃ. Atha vā bhave gahite tassa pubbabhāgā taṃsampayuttā vā saṅkhārā gahitāva honti, taṇhupādānaggahaṇena ca taṃsampayuttā yāya vā mūḷho kammaṃ karoti, sā avijjāva hotīti taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva honti. Teneva vuttaṃ –
‘‘Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo, iti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47).
idha paripakkattā āyatanānanti paripakkāyatanassa kammakaraṇakāle sammoho dassito. Sesaṃ heṭṭhā vuttanayameva.
‘‘jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā’’ti.Apadesenāti jātijarāmaraṇānaṃ kathanena.Imeti viññāṇādayo.Āyatiṃ vipākavaṭṭanti paccuppannahetuto bhāvīnaṃ anāgatānaṃ gahitattā.Teti avijjādayo.Ākāratoti sarūpato avuttāpi tasmiṃ tasmiṃ saṅgahe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ vā pakārā ākārā. Tato ākārato.Vīsatividhā hontīti atīte hetupañcakādibhedato vīsatividhā honti.
Saṅkhāraviññāṇānañcettha antarā eko sandhīti hetuto phalassa avicchedappavattibhāvato hetuphalassa sambandhabhūto eko sandhi, tathā bhavajātīnamantarā. Vedanātaṇhānamantarā pana phalato hetuno avicchedappavattibhāvato phalahetusambandhabhūto eko sandhi. Phalabhūtopi hi dhammo aññassa hetusabhāvassa dhammassa paccayo hotīti.
Itīti vuttappakāraparāmasanaṃ. Tenāha‘‘catusaṅkhepa’’ntiādi.Sabbākāratoti idha vuttehi ca avuttehi ca paṭiccasamuppādavibhaṅge anantanayasamantapaṭṭhānādīsu ca āgatehi sabbehi ākārehi.Jānātīti avabujjhati.Passatīti dassanabhūtena ñāṇacakkhunā paccakkhato passati.Aññāti paṭivijjhatīti tesaṃyeva vevacanaṃ.Tanti taṃ jānanaṃ.Ñātaṭṭhenāti yathāsabhāvato jānanaṭṭhena.Pajānanaṭṭhenāti aniccādīhi pakārehi paṭivijjhanaṭṭhena.
‘‘iminā’’tiādi vuttaṃ. Tatthate dhammeti te avijjādike dhamme.Yathābhūtaṃ ñatvāti mahāvajirañāṇena yāthāvato jānitvā.Nibbindantoti balavavipassanāya nibbindanto.Virajjanto vimuccantoti ariyamaggehi virajjanto vimuccanto. Are hanīti sambandho. Tattha yadā bhagavā virajjati vimuccati, tadā are hanati nāma. Tato paraṃ pana abhisambuddhakkhaṇaṃ gahetvā vuttaṃ ‘‘hani vihani viddhaṃsesī’’ti.Evampi arānaṃ hatattā arahanti evaṃ imināpi pakārena yathāvuttasaṃsāracakkassa saṅkhārādiarānaṃ hatattā arahaṃ. Etthedaṃ vuccati –
‘‘Arā saṃsāracakkassa, hatā ñāṇāsinā yato;
Aggadakkhiṇeyyattāti uttamadakkhiṇeyyabhāvato. Cakkavattino acetane cakkaratane uppanne tattheva loko pūjaṃ karoti, aññattha pūjāvisesā pacchijjanti, kimaṅgaṃ pana sammāsambuddhe uppanneti dassento‘‘uppannetathāgate’’tiādimāha. ‘‘Ekekaṃ dhammakkhandhaṃ ekekavihārena pūjessāmī’’ti vuttepi satthāraṃyeva uddissa katattā‘‘bhagavantaṃ uddissā’’tiādi vuttaṃ.Ko pana vādo aññesaṃ pūjāvisesānanti yathāvuttato aññesaṃ amahesakkhehi devamanussehi kariyamānānaṃ nātiuḷārānaṃ pūjāvisesānaṃ arahabhāve kā nāma kathā.Paccayādīnaṃ arahattāpi arahanti yathāvuttacīvarādipaccayānaṃ pūjāvisesassa ca aggadakkhiṇeyyabhāvena anucchavikattāpi arahaṃ. Imassapi atthassa sukhaggahaṇatthaṃ idaṃ vuccati –
‘‘Pūjāvisesaṃ saha paccayehi,
Asilokabhayenāti akittibhayena, ayasabhayena garahābhayenāti vuttaṃ hoti.Raho pāpaṃ karontīti ‘‘mā naṃ koci jaññā’’ti rahasi pāpaṃ karonti.Evamesa na kadāci karotīti esa bhagavā pāpahetūnaṃ bodhimaṇḍeyeva suppahīnattā kadācipi evaṃ na karoti. Hoti cettha –
‘‘Yasmā natthi raho nāma, pāpakammesu tādino;
‘‘hoti cetthā’’tiādi.Kilesārīna so munīti ettha gāthābandhasukhatthaṃ niggahītalopo daṭṭhabbo, kilesārīnaṃ hatattāti attho.Paccayādīna cārahoti etthāpi niggahītalopo vuttanayeneva daṭṭhabbo.
Arahanti ettha ayamaparopi nayo daṭṭhabbo – ārakātiarahaṃ,suvidūrabhāvato icceva attho. Kuto pana suvidūrabhāvatoti? Ye abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tato eva appahīnarāgadosamohā ariyadhammassa akovidā ariyadhamme avinītā ariyadhammassa adassāvino appaṭipannā micchāpaṭipannā ca, tato suvidūrabhāvato. Vuttañhetaṃ bhagavatā –
‘‘Saṅghāṭikaṇṇe cepi me, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo, atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto na maṃ passatī’’ti (itivu. 92).
Yathāvuttapuggalā hi sacepi sāyaṃpātaṃ satthu santikāvacarāva siyuṃ, na te tāvatā ‘‘satthu santikā’’ti vattabbā, tathā satthāpi nesaṃ. Iti asappurisānaṃ ārakā dūreti arahaṃ. Tenedaṃ vuccati –
‘‘Sammā na paṭipajjanti, ye nihīnāsayā narā;
arahaṃ,āsannabhāvatoti attho. Kuto pana āsannabhāvatoti? Ye bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tato eva pahīnarāgadosamohā ariyadhammassa kovidā ariyadhamme suvinītā ariyadhammassa dassāvino sammāpaṭipannā, tato āsannabhāvato. Vuttampi cetaṃ bhagavatā –
‘‘Yojanasate cepi me, bhikkhave, bhikkhu vihareyya, so ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo, atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu passati, dhammaṃ passanto maṃ passatī’’ti (itivu. 92).
Tathārūpā hi puggalā satthu yojanasatantarikāpi honti, na tāvatā te ‘‘satthu dūracārino’’ti vattabbā, tathā satthāpi nesaṃ. Iti sappurisānaṃ ārakā āsanneti arahaṃ. Tenedaṃ vuccati –
‘‘Ye sammā paṭipajjanti, suppaṇītādhimuttikā;
Ye ime rāgādayo pāpadhammā yasmiṃ santāne uppajjanti, tassa diṭṭhadhammikampi samparāyikampi anatthaṃ āvahanti, nibbānagāminiyā paṭipadāya ekaṃseneva ujuvipaccanīkabhūtā ca, te attahitaṃ parahitañca paripūretuṃ sammā paṭipajjantehi sādhūhi dūrato rahitabbā pariccajitabbā pahātabbāti rahā nāma, te ca yasmā bhagavato bodhimūleyeva ariyamaggena sabbaso pahīnā susamucchinnā. Yathāha –
‘‘Tathāgatassa kho, brāhmaṇa, rāgo pahīno doso moho, sabbepi pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti (pārā. 9).
‘‘araha’’nti vuttaṃ. Tenedaṃ vuccati –
‘‘Pāpadhammā rahā nāma, sādhūhi rahitabbato;
arahaṃ. Tathā hi ariyapuggalā satthārā diṭṭhadhammassa paccakkhakaraṇato satthu dhammasarīrena avirahitāva honti. Yathāha āyasmā piṅgiyo –
‘‘Passāmi naṃ manasā cakkhunāva,
‘‘Saddhā ca pīti ca mano sati ca,
Teneva ca te aññaṃ satthāraṃ na uddisanti. Yathāha –
‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128; a. ni. 1.276).
arahaṃ. Tenedaṃ vuccati –
‘‘Ye sacchikatasaddhammā, ariyā suddhagocarā;
Rahoti ca gamanaṃ vuccati, bhagavato ca nānāgatīsu paribbhamanasaṅkhātaṃ saṃsāre gamanaṃ natthi kammakkhayakarena ariyamaggena bodhimūleyeva sabbaso sasambhārassa kammavaṭṭassa viddhaṃsitattā. Yathāha –
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
arahaṃ. Tenedaṃ vuccati –
‘‘Raho vā gamanaṃ yassa, saṃsāre natthi sabbaso;
arahaṃ. Akkharacintakā hi pasaṃsāyaṃ arahasaddaṃ vaṇṇenti. Pāsaṃsabhāvo ca bhagavato anaññasādhāraṇato yathābhuccaguṇādhigato sadevake loke suppatiṭṭhito. Tathā hesa anuttarena sīlena anuttarena samādhinā anuttarāya paññāya anuttarāya vimuttiyā asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggaloti evaṃ tasmiṃ tasmiṃ guṇe vibhajitvā vuccamāne paṇḍitapurisehi devehi brahmehi bhagavatā vā pana pariyosāpetuṃ asakkuṇeyyarūpo. Iti pāsaṃsattāpi bhagavā arahaṃ. Tenedaṃ vuccati –
‘‘Guṇehi sadiso natthi, yasmā loke sadevake;
Sabbasaṅgahavasena pana –
Ārakā mandabuddhīnaṃ, ārakā ca vijānataṃ;
Ettāvatā ca ‘‘araha’’nti padassa sabbaso attho vibhatto hoti.
sammāsambuddhoti imassa atthaṃ vibhajitvā dassento āha‘‘sammā sāmañcā’’tiādi. Tatthasammāti aviparītaṃ.Sāmanti sayameva, aparaneyyo hutvāti attho.Sambuddhoti hi etthasaṃ-saddo sayanti etassa atthassa bodhakoti daṭṭhabbo.Sabbadhammānanti anavasesānaṃ neyyadhammānaṃ. Kathaṃ panettha sabbadhammānanti ayaṃ viseso labbhatīti? Ekadesassa aggahaṇato. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati yathā ‘‘dikkhito na dadātī’’ti. Evañca katvā atthavisesanapekkhā kattari eva buddhasaddasiddhi veditabbā kammavacanicchāya abhāvato. ‘‘Sammā sāmañca buddhattā sammāsambuddho’’ti ettakameva hi idha saddato labbhati, ‘‘sabbadhammāna’’nti idaṃ pana atthato labbhamānaṃ gahetvā vuttaṃ. Na hi bujjhanakiriyā avisayā yujjati.
‘‘abhiññeyye dhamme’’tiādi vuttaṃ. Tatthaabhiññeyyeti aniccādito lakkhaṇarasādito ca abhivisiṭṭhena ñāṇena jānitabbe catusaccadhamme.Abhiññeyyato buddhoti abhiññeyyabhāvato bujjhi, pubbabhāge vipassanāpaññādīhi adhigamakkhaṇe maggapaññāya aparabhāge sabbaññutaññāṇādīhi aññāsīti attho. Ito paresupi eseva nayo.Pariññeyye dhammeti aniccādivasena parijānitabbaṃ dukkhaṃ ariyasaccamāha.Pahātabbeti samudayapakkhiye.Sacchikātabbeti nibbānaṃ sandhāyāha. Bahuvacananiddeso panettha sopādisesādikaṃ pariyāyasiddhaṃ bhedamapekkhitvā kato, uddeso vā ayaṃ catusaccadhammānampi. Tathā hi vakkhati ‘‘cakkhu dukkhasacca’’ntiādi. Uddeso ca avinicchitatthaparicchedassa dhammassa vasena karīyati. Uddesena hi uddisiyamānānaṃ atthitāmattaṃ vuccati, na paricchedoti aparicchedena bahuvacanena vuttaṃ yathā ‘‘appaccayā dhammā, asaṅkhatā dhammā’’ti.Sacchikātabbeti vā phalavimuttīnampi gahaṇaṃ, na nibbānassevāti bahuvacananiddeso kato. Evañcabhāvetabbeti ettha jhānānampi gahaṇaṃ daṭṭhabbaṃ.Teneva cāhāti selabrāhmaṇassa attano buddhabhāvaṃ sādhento evamāha.
abhiññeyyanti iminā dukkhasaccamāha,bhāvetabbanti maggasaccaṃ.Ca-saddo panettha avuttasamuccayattho, tena sacchikātabbassa gahaṇaṃ veditabbaṃ. Atha vāabhiññeyyanti imināva pārisesañāyena pariññeyyadhamme sacchikātabbadhamme ca dasseti.Tasmā buddhosmīti yasmā cattāri saccāni mayā buddhāni, saccavinimuttañca kiñci ñeyyaṃ natthi, tasmā sabbampi ñeyyaṃ buddhosmi, abbhaññāsinti attho.Selasuttaṭṭhakathāyaṃpana idaṃ vuttaṃ –
‘‘Abhiññeyyanti vijjā ca vimutti ca. Bhāvetabbaṃ maggasaccaṃ. Pahātabbaṃ samudayasaccaṃ. Hetuvacanena pana phalasiddhito tesaṃ phalāni nirodhasaccadukkhasaccānipi vuttāneva honti. Evaṃ sacchikātabbaṃ sacchikataṃ, pariññātabbaṃ pariññātanti idampettha saṅgahitamevāti catusaccabhāvanaṃ catusaccabhāvanāphalañca vimuttiṃ dassento ‘bujjhitabbaṃ bujjhitvā buddho jātosmī’ti yuttahetunā buddhabhāvaṃ sādhetī’’ti (ma. ni. aṭṭha. 2.399).
vijjāti maggavijjā vuttā ukkaṭṭhaniddesena.Vimuttīti phalavimutti. Kāmañcettha maggavijjāpi bhāvetabbabhāvena gahitā, sabbepi pana sabhāvadhammā abhiññeyyāti vijjāya abhiññeyyabhāvo vutto. Imināva nayena sabbesampi abhiññeyyabhāvo vutto evāti daṭṭhabbaṃ. Phalena vinā hetubhāvasseva abhāvato hetuvacanena phalasiddhi vuttāti veditabbaṃ. Nirodhassa hi sampāpanena maggassa hetubhāvo, dukkhassa nibbattanena taṇhāya samudayabhāvoti.
‘‘apicā’’tiādi āraddhaṃ.Mūlakāraṇabhāvenāti santesupi avijjādīsu aññesu kāraṇesu tesampi mūlabhūtakāraṇabhāvena. Taṇhā hi kammassa vicittabhāvahetuto sahāyabhāvūpagamanato ca dukkhavicittatāya padhānakāraṇaṃ.Samuṭṭhāpikāti uppādikā.Purimataṇhāti purimabhavasiddhā taṇhā.Ubhinnanti cakkhussa taṃsamudayassa ca.Appavattīti appavattinimittaṃ.Nirodhappajānanāti sacchikiriyābhisamayavasena nirodhassa paṭivijjhanā.Ekekapaduddhārenāti ‘‘cakkhuṃ cakkhusamudayo cakkhunirodho’’tiādinā ekekakoṭṭhāsaniddhāraṇena. Taṇhāyapi pariññeyyabhāvasabbhāvato upādānakkhandhogadhattā saṅkhāradukkhabhāvato ca dukkhasaccasaṅgahaṃ dassetuṃ‘‘rūpataṇhādayo cha taṇhākāyā’’ti vuttaṃ, tasmā vattamānabhave taṇhā khandhapariyāpannattā saṅkhāradukkhabhāvato ca dukkhasaccaṃ. Yasmiṃ pana attabhāve sā uppajjati, tassa attabhāvassa mūlakāraṇabhāvena samuṭṭhāpikā purimabhavasiddhā taṇhā samudayasaccanti gahetabbā.
Kasiṇānīti kasiṇārammaṇikajjhānāni.Dvattiṃsākārāti dvattiṃsa koṭṭhāsā tadārammaṇajjhānāni ca.Nava bhavāti kāmabhavo rūpabhavo arūpabhavo saññībhavo asaññībhavo nevasaññīnāsaññībhavo ekavokārabhavo catuvokārabhavo pañcavokārabhavoti nava bhavā. Tattha bhavatīti bhavo, kāmarāgasaṅkhātena kāmena yutto bhavo, kāmasaṅkhāto vā bhavokāmabhavo,ekādasa kāmāvacarabhūmiyo. Kāme pahāya rūparāgasaṅkhātena rūpena yutto bhavo, rūpasaṅkhāto vā bhavorūpabhavo,soḷasa rūpāvacarabhūmiyo. Kāmañca rūpañca pahāya arūparāgasaṅkhātena arūpena yutto bhavo, arūpasaṅkhāto vā bhavoarūpabhavo,catasso āruppabhūmiyo. Saññāvataṃ bhavosaññībhavo,saññā vā ettha bhave atthīti saññībhavo, so kāmabhavo ca asaññībhavamutto rūpabhavo ca nevasaññīnāsaññībhavamutto arūpabhavo ca hoti. Na saññībhavoasaññībhavo,so rūpabhavekadeso. Oḷārikattābhāvato nevasaññā, sukhumattassa sabbhāvato nāsaññāti nevasaññānāsaññā, tāya yutto bhavonevasaññānāsaññābhavo. Atha vā oḷārikāya saññāya abhāvā sukhumāya ca bhāvā nevasaññā nāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo, so arūpabhavekadeso. Ekena rūpakkhandhena vokiṇṇo bhavo, ekena vā vokāro assa bhavassātiekavokārabhavo,so asaññībhavo. Catūhi arūpakkhandhehi vokiṇṇo bhavo, catūhi vā vokāro assa bhavassāticatuvokārabhavo,so arūpabhavo eva. Pañcahi khandhehi vokiṇṇo bhavo, pañcahi vā vokāro assa bhavassātipañcavokārabhavo,so kāmabhavo ca rūpabhavekadeso ca hoti.Vokāroti vā khandhānametamadhivacanaṃ, tasmā eko vokāro assa bhavassāti ekavokārabhavoti evamādināpettha attho veditabbo.Cattāri jhānānīti aggahitārammaṇavisesāni cattāri rūpāvacarajjhānāni. Vipākajjhānānaṃ vā etaṃ gahaṇaṃ. Ettha ca kusaladhammānaṃ upanissayabhūtā taṇhāsamuṭṭhāpikā purimataṇhāti veditabbā. Kiriyadhammānaṃ pana yattha te kiriyadhammā uppajjanti, tassa attabhāvassa kāraṇabhūtā taṇhā.Anulomatoti ettha ‘‘saṅkhārā dukkhasaccaṃ, avijjā samudayasacca’’nti iminā anukkamena yojetabbaṃ.
Anubuddhoti bujjhitabbadhammassa anurūpato buddho.Tenāti yasmā sāmaññato visesato ca ekekapaduddhārena sabbadhamme buddho, tasmā vuttaṃ. Kiṃ vuttanti āha‘‘sammā sāmañca sabbadhammānaṃ buddhattā’’ti, sabbassapi ñeyyassa sabbākārato aviparītaṃ sayameva abhisambuddhattāti attho. Imināssa paropadesarahitassa sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhappaṭibaddhavuttino anāvaraṇañāṇasaṅkhātassa sabbaññutaññāṇassa adhigamo dassito.
paṭisambhidāyaṃ(paṭi. ma. 1.119) ‘‘sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi. Tasmā natthi nesaṃ atthato bhedo, ekantena cetaṃ evamicchitabbaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā asabbadhammārammaṇatā ca āpajjeyya. Na hi bhagavato ñāṇassa aṇumattampi āvaraṇaṃ atthi, anāvaraṇañāṇassa asabbadhammārammaṇabhāve yattha taṃ na pavattati, tatthāvaraṇasabbhāvato anāvaraṇabhāvoyeva na siyā. Atha vā pana hotu aññameva anāvaraṇañāṇaṃ sabbaññutaññāṇato, idha pana sabbattha appaṭihatavuttitāya anāvaraṇañāṇanti sabbaññutaññāṇameva adhippetaṃ, tassa cādhigamanena bhagavā sabbaññū sabbavidū sammāsambuddhoti ca vuccati na sakiṃyeva sabbadhammāvabodhanato. Tathā ca vuttaṃpaṭisambhidāyaṃ(paṭi. ma. 1.162) ‘‘vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti. Sabbadhammāvabodhanasamatthañāṇasamadhigamena hi bhagavato santāne anavasesadhamme paṭivijjhituṃ samatthatā ahosīti.
Etthāha – kiṃ panidaṃ ñāṇaṃ pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti. Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, atītānāgatapaccuppannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya paṭivibhāgenāvabodho na siyā, tathā sati ‘‘sabbe dhammā anattā’’ti vipassantānaṃ anattākārena viya sabbadhammā anirūpitarūpena bhagavato ñāṇassa visayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitalakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te sabbavidūti vuccanti, evañca katvā ‘caraṃ samāhito nāgo, tiṭṭhantopi samāhito’ti idampi vacanaṃ suvuttaṃ hotī’’ti vadanti, tesampi vuttadosā nātivatti, ṭhitalakkhaṇārammaṇatāya ca atītānāgatasammutidhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā, tasmā sakiṃyeva ñāṇaṃ pavattatīti na yujjati.
Atha kamena sabbasmiṃ visaye ñāṇaṃ pavattatīti. Evampi na yujjati. Na hi jātibhūmisabhāvādivasena disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesappaṭivedho sambhavati apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanena sabbaññū bhagavā, tañca ñāṇaṃ na anumānañāṇaṃ saṃsayābhāvato. Saṃsayānubaddhañhi loke anumānañāṇa’’nti vadanti, tesampi taṃ na yuttaṃ. Sabbassa hi appaccakkhabhāve atthāvisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanassa asambhavato. Yañhi taṃ sesaṃ, taṃ appaccakkhanti.
Atha tampi paccakkhaṃ tassa sesabhāvo eva na siyāti? Sabbametaṃ akāraṇaṃ. Kasmā? Avisayavicāraṇabhāvato. Vuttañhetaṃ bhagavatā – ‘‘buddhavisayo, bhikkhave, acinteyyo na cintetabbo, yo cinteyya, ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Idaṃ panettha sanniṭṭhānaṃ – yaṃ kiñci bhagavatā ñātuṃ icchitaṃ sakalaṃ ekadeso vā, tattha tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati niccasamādhānañca vikkhepābhāvato. Ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhappaṭibaddhavuttitā na siyā, ekantenevassā icchitabbā ‘‘sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā’’ti (mahāni. 69; paṭi. ma. 3.5) vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkagahaṇavirahitattā paccakkhameva.
Nanu ca etasmimpi pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosā nātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā, tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ, ‘‘yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyya’’nti (paṭi. ma. 3.5) evamekajjhaṃ visuṃ sakiṃ kamena vā icchānurūpaṃ sammā sāmaṃ sabbadhammānaṃ buddhattā sammāsambuddho.
Vijjāhīti ettha vindiyaṃ vindatīti vijjā, yāthāvato upalabbhatīti attho. Attano vā paṭipakkhassa vijjhanaṭṭhena vijjā, tamokkhandhādikassa padālanaṭṭhenāti attho. Tato eva attano visayassa viditakaraṇaṭṭhenapi vijjā.Sampannattāti samannāgatattā paripuṇṇattā vā, avikalattāti attho.Tatrāti ambaṭṭhasutte.Manomayiddhiyāti ettha ‘‘idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriya’’nti (dī. ni. 1.236) iminā nayena āgatā iddhi sarīrabbhantare aññasseva jhānamanena nibbattattā manomayassa sarīrassa nibbattivasena pavattā manomayiddhi nāma.Cha abhiññāti āsavakkhayañāṇena saddhiṃ iddhividhādikā pañcābhiññāyo. Tissannaṃ aṭṭhannañca vijjānaṃ tattha tattha sutte gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ.Satta saddhammānāma saddhā hirī ottappaṃ bāhusaccaṃ vīriyaṃ sati paññā ca. Ye sandhāya vuttaṃ ‘‘idha bhikkhu saddho hoti, hirimā, ottappī, bahussuto, āraddhavīriyo, upaṭṭhitassati, paññavā hotī’’ti (dī. ni. 3.330).Cattāri jhānānīti yāni kānici cattāri rūpāvacarajjhānāni.
‘‘imeyeva hī’’tiādi. Tena tesaṃ sikkhattayasaṅgahato nibbānupagamane ekaṃsato sādhanabhāvamāha. Idāni tadatthasādhanāya āgamaṃ dassento‘‘yathāhā’’tiādimāha.Bhagavātiādi vuttassevatthassa nigamanavasena vuttaṃ. Nanu cāyaṃ vijjācaraṇasampadā sāvakesupi labbhatīti? Kiñcāpi labbhati, na pana tathā, yathā bhagavatoti dassetuṃ‘‘tattha vijjāsampadā’’tiādi vuttaṃ. Āsavakkhayavijjāya sabbaññubhāvasiddhito āha‘‘vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā’’ti. Catūsu jhānesu antogadhabhāvena caraṇadhammapariyāpannattā karuṇābrahmavihārassa yathārahaṃ tassa ca mahākaruṇāsamāpattivasena asādhāraṇasabhāvassa bhagavati upalabbhanato āha‘‘caraṇasampadā mahākāruṇikataṃ pūretvā ṭhitā’’ti. Yathā sattānaṃ anatthaṃ parivajjetvā atthe niyojanaṃ paññāya vinā na hoti, evaṃ nesaṃ atthānatthajānanaṃ satthu karuṇāya vinā na hotīti ubhayampi ubhayattha sakiccakameva siyā. Yattha pana yassā padhānabhāvo, taṃ dassetuṃ‘‘so sabbaññutāyā’’tiādi vuttaṃ.Yathā taṃ vijjācaraṇasampannoti etthatanti nipātamattaṃ, yathā aññopi vijjācaraṇasampanno niyojeti, tathā ayanti attho. Tena vijjācaraṇasampannassevāyaṃ āveṇikā paṭipattīti dasseti. Sā panāyaṃ satthu vijjācaraṇasampadā sāsanassa niyyānikatāya sāvakānaṃ sammāpaṭipattiyā ekantakāraṇanti dassetuṃ‘‘tenassā’’tiādi vuttaṃ. Tatthaattantapādayotiādi-saddena parantapaubhayantapā gahitā. Sesaṃ suviññeyyameva.
Ettha ca vijjāsampadāya satthu paññāmahattaṃ pakāsitaṃ hoti, caraṇasampadāya karuṇāmahattaṃ. Tesu paññāya bhagavato dhammarajjappatti, karuṇāya dhammasaṃvibhāgo. Paññāya saṃsāradukkhanibbidā, karuṇāya saṃsāradukkhasahanaṃ. Paññāya paradukkhaparijānanaṃ, karuṇāya paradukkhapatikārārambho. Paññāya parinibbānābhimukhabhāvo, karuṇāya tadadhigamo. Paññāya sayaṃ taraṇaṃ, karuṇāya paresaṃ tāraṇaṃ. Paññāya buddhabhāvasiddhi, karuṇāya buddhakiccasiddhi. Karuṇāya vā bodhisattabhūmiyaṃ saṃsārābhimukhabhāvo, paññāya tattha anabhirati, tathā karuṇāya paresaṃ abhiṃsāpanaṃ, paññāya sayaṃ parehi abhāyanaṃ. Karuṇāya paraṃ rakkhanto attānaṃ rakkhati, paññāya attānaṃ rakkhanto paraṃ rakkhati. Tathā karuṇāya aparantapo, paññāya anattantapo, tena attahitāya paṭipannādīsu catūsu puggalesu catutthapuggalabhāvo siddho hoti. Tathā karuṇāya lokanāthatā, paññāya attanāthatā. Karuṇāya cassa ninnatābhāvo, paññāya unnamābhāvo. Tathā karuṇāya sabbasattesu janitānuggaho, paññānugatattā na ca na sabbattha virattacitto, paññāya sabbadhammesu virattacitto, karuṇānugatattā na ca na sabbasattānuggahāya pavatto. Yathā hi karuṇā bhagavato sinehasokavirahitā, evaṃ paññā ahaṃkāramamaṃkāravinimuttāti aññamaññavisodhitā paramavisuddhā guṇavisesā vijjācaraṇasampadāhi pakāsitāti daṭṭhabbaṃ.
sugatoti imassa atthaṃ dassento āha‘‘sobhanagamanattā’’tiādi. ‘‘Gate ṭhite’’tiādīsu gamanampi gatanti vuccatīti āha‘‘gamanampi hi gatanti vuccatī’’ti.Sobhananti subhaṃ, subhabhāvo visuddhatāya, visuddhatā dosavigamenāti āha‘‘parisuddhamanavajja’’nti. Gamanañca nāma bahuvidhanti idhādhippetaṃ gamanaṃ dassento‘‘ariyamaggo’’ti āha. So hi nibbānassa gati adhigamoti ca katvā gataṃ gamananti ca vuccati. Idāni tasseva gamane kāraṇaṃ dassetuṃ‘‘tena hesā’’tiādi vuttaṃ.Khemaṃ disanti nibbānaṃ.Asajjamānoti paripanthābhāvena sugatigamanepi asajjanto saṅgaṃ akaronto, pageva itarattha. Atha vā ekāsane nisīditvā khippābhiññāvaseneva catunnampi maggānaṃ paṭiladdhabhāvato asajjamāno abajjhanto gato. Yaṃ gamanaṃ gacchanto sabbagamanatthaṃ āvahati, sabbañca anuttaraṃ sampattiṃ āvahati, tadeva sobhanaṃ nāma, tena ca bhagavā gatoti āha‘‘iti sobhanagamanattā sugato’’ti sobhanattho susaddoti katvā.
‘‘sundarañcesa ṭhānaṃ gato amataṃ nibbāna’’nti. Tenāha bhagavā ‘‘nibbānaṃ paramaṃ sukha’’nti (ma. ni. 2.215; dha. pa. 203-204).Sammāti suṭṭhu. Suṭṭhu gamanañca nāma paṭipakkhena anabhibhūtassa gamananti āha‘‘pahīne kilese puna apaccāgacchanto’’ti, pahīnānaṃ puna asamudācāravasena apaccāgacchanto. Vuttamevatthaṃ āgamaṃ dassetvā vibhāvento āha‘‘vuttañceta’’ntiādi.Etanti tena tena maggena pahīnakilesānaṃ puna apaccāgamanaṃ, idañca sikhāppattaṃ sammāgamanaṃ, yāya āgamanīyapaṭipadāya siddhaṃ, sāpi sammāgamanamevāti evampi bhagavā sugatoti dassetuṃ‘‘sammā vā āgato’’tiādi vuttaṃ.Sammāpaṭipattiyāti sammāsambodhiyā sampāpane aviparītapaṭipattiyā.Sabbalokassa hitasukhameva karontāti etena mahābodhiyā paṭipadā avibhāgena sabbasattānaṃ sabbadā hitasukhāvahabhāveneva pavattatīti dasseti.Sassataṃ ucchedanti ime ante anupagacchanto gatoti etena paṭiccasamuppādagatiṃ dasseti.Kāmasukhaṃ attakilamathanti ime anupagacchanto gatoti etena ariyamaggagatiṃ dasseti.
Tatrāti yuttaṭṭhāne yuttasseva bhāsane. Nipphādetabbe sādhetabbe cetaṃ bhummaṃ.Abhūtanti abhūtatthaṃ. Atthamukhena hi vācāya abhūtatā bhūtatā vā.Atacchanti tasseva vevacanaṃ.Anatthasaṃhitanti diṭṭhadhammikena samparāyikena vā anatthena saṃhitaṃanatthasaṃhitaṃ,anatthāvahaṃ. Na atthoti anattho, atthassa paṭipakkho abhāvo ca, tena saṃhitaṃ, pisuṇavācaṃ samphappalāpañcāti attho. Evamettha catubbidhassapi vacīduccaritassa saṅgaho daṭṭhabbo. Ettha ca paṭhamā vācā sīlavantaṃ ‘‘dussīlo’’ti, acaṇḍālādiṃ ‘‘caṇḍālo’’tiādinā bhāsamānassa daṭṭhabbā. Dutiyā dussīlaṃ ‘‘dussīlo’’ti, caṇḍālādimeva ‘‘caṇḍālo’’tiādinā avinayena bhāsamānassa. Tatiyā nerayikādikassa nerayikādibhāvavibhāvanīkathā yathā ‘‘āpāyiko devadatto nerayiko’’tiādikā. Catutthī ‘‘vedavihitena yaññavidhinā pāṇātipātādikataṃ sugatiṃ āvahatī’’ti lokassa byāmohanakathā. Pañcamī bhūtena pesuññupasaṃhārā kathā. Chaṭṭhā yuttapattaṭṭhāne pavattitā dānasīlādikathā veditabbā.Evaṃ sammā gadattāti yathāvuttaṃ abhūtādiṃ vajjetvā bhūtaṃ tacchaṃ atthasaṃhitaṃ piyaṃ manāpaṃ tato eva sammā suṭṭhu gadanato sugato. Āpāthagamanamattena kassaci appiyampi hi bhagavato vacanaṃ piyaṃ manāpameva atthasiddhiyā lokassa hitasukhāvahattā. Ettha pana da-kārassa ta-kāraṃ katvā ‘‘sugato’’ti vuttanti daṭṭhabbaṃ.
sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ bhaddakaṃ. Tathā lakkhaṇānubyañjanappaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādidosavirahitaṃ vilāsitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesahitamabhinīhārato yāva mahābodhi anavajjatāya sattānaṃ hitasukhāvahatāya ca sobhanameva. Atha vā sayambhūñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto sammā gato avagatotisugato. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato. Lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. Tathā yaṃ imassa sadevakassa lokassa diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ ñātaṃ anuvicaritaṃ manasā, sabbaṃ taṃ hatthatale āmalakaṃ viya sammā paccakkhato gato abbhaññāsīti sugato.
lokavidūti imassa atthaṃ pakāsento āha‘‘sabbathā viditalokattā’’tiādi. Tatthasabbathāti sabbappakārena, yo yo loko yena yena pakārena veditabbo, tena tena pakārenāti attho. Te pana pakāre dassetuṃ‘‘sabhāvato’’tiādi vuttaṃ. Tatthasabhāvatoti dukkhasabhāvato. Sabbo hi loko dukkhasabhāvo. Yathāha ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti.Samudayatoti yato samudeti, tato taṇhādito.Nirodhatoti yattha so nirujjhati, tato visaṅkhārato.Nirodhūpāyatoti yena vidhinā so nirodho pattabbo, tato ariyamaggato ito aññassa pakārassa abhāvā. Iti ‘‘sabbathā lokaṃ avedī’’ti vatvā tadatthasādhakaṃ suttaṃ dassento‘‘yattha kho, āvuso’’tiādimāha. Idañca suttaṃ ‘‘yattha kho, bhante, na jāyati…pe… na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’’ti (saṃ. ni. 1.107; a. ni. 4.45) okāsalokassa gatiṃ sandhāya rohitadevaputtena puṭṭho bhagavā abhāsi. Tatthana jāyatītiādinā ujukaṃ jātiādīni paṭikkhipitvāna cavati na upapajjatīti padadvayena aparāparaṃ cavanupapatanāni paṭikkhipati. Keci pana ‘‘na jāyatītiādi gabbhaseyyakādivasena vuttaṃ, itaraṃ opapātikavasenā’’ti vadanti.Tanti jātiādirahitaṃ.Gamanenāti padasā gamanena.Lokassantanti saṅkhāralokassa antabhūtaṃ nibbānaṃ.Ñāteyyanti jānitabbaṃ.Daṭṭheyyanti daṭṭhabbaṃ.Patteyyanti pattabbaṃ. ‘‘Ñātāyaṃ diṭṭhāyaṃ pattāya’’nti vā pāṭho, tattha gamanena lokassantaṃ ñātā ayaṃ diṭṭhā ayaṃ pattā ayanti na vadāmīti attho.Ayanti nibbānatthiko.
‘‘api cā’’tiādimāha. Tatthabyāmamatte kaḷevareti byāmappamāṇe attabhāve. Iminā rūpakkhandhaṃ dasseti.Sasaññimhīti saññāya sahite. Iminā saññāsīsena vedanādayo tayo khandhe dasseti saññāsahitattā eva.Samanaketi saviññāṇaketi attho. Iminā viññāṇakkhandhaṃ dasseti, aviññāṇake pana utusamuṭṭhānarūpasamudāyamatte paññāpetuṃ na sakkāti adhippāyo.Lokanti khandhādilokaṃ.Lokanirodhanti tassa lokassa nirujjhanaṃ nibbānameva vā. Nibbānampi hi khandhe paṭicca paññāpanato sarīrasmiṃyeva paññāpeti. Adesampi hi taṃ yesaṃ nirodho, tesaṃ vasena desatopi upacāravasena niddisīyati yathā ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’ti (dī. ni. 2.401; ma. ni. 1.134; vibha. 204).
Gamanenāti pākatikagamanena.Lokassantoti saṅkhāralokassa anto antakiriyāya hetubhūtaṃ nibbānaṃ.Kudācananti kadācipi.Appatvāti aggamaggena anadhigantvā.Pamocananti pamutti nissaraṇaṃ.Tasmāti yasmā lokantaṃ appatvā vaṭṭadukkhato mutti natthi, tasmā.Haveti nipātamattaṃ.Lokavidūti sabhāvādito sabbaṃ lokaṃ vijānanto.Sumedhoti sundarapañño.Lokantagūti pariññābhisamayena lokaṃ viditvā pahānābhisamayena lokantagū. Maggabrahmacariyassa pariniṭṭhitattāvusitabrahmacariyo. Sabbesaṃ kilesānaṃ samitattā catusaccadhammānaṃ vā abhisamitattāsamitāvī.Nāsīsatīti na pattheti, yathā imaṃ lokaṃ, evaṃ parañca lokaṃ nāsīsati appaṭisandhikattā.
‘‘api ca tayo lokā’’tiādi vuttaṃ. Tattha indriyabaddhānaṃ khandhānaṃ samūho santāno casattaloko. Rūpādīsu sattavisattatāya satto, lokīyati ettha kusalākusalaṃ tabbipāko cāti loko. Anindriyabaddhānaṃ rūpādīnaṃ samūho santāno caokāsalokolokīyanti ettha jaṅgamā thāvarā ca tesañca okāsabhūtoti katvā. Tadādhāratāya hesa ‘‘bhājanaloko’’tipi vuccati. Ubhayepi khandhāsaṅkhāralokopaccayehi saṅkharīyanti lujjanti palujjanti cāti.Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhārasaddo ‘‘ayamāhāro anuppannassa vā kāmacchandassa uppādāyā’’tiādīsu (saṃ. ni. 5.232) viya. Evañhi ‘‘sabbe sattā’’ti iminā asaññasattāpi pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo, na sattadhammoti āha‘‘āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo’’ti.
Yadi evaṃ ‘‘sabbe sattā’’ti idaṃ kathanti? Puggalādhiṭṭhānadesanāti nāyaṃ doso. Kasmā pana bhagavā katthaci puggalādhiṭṭhānaṃ katvā dhammaṃ deseti, katthaci dhammādhiṭṭhānaṃ katvā dhammaṃ desetīti? Desanāvilāsato veneyyajjhāsayato ca. Desanāvilāsappattā hi buddhā bhagavanto, te yathāruci katthaci puggalādhiṭṭhānaṃ katvā katthaci dhammādhiṭṭhānaṃ katvā dhammaṃ desenti. Ye vā pana veneyyā sāsanakkamaṃ anotiṇṇā, tesaṃ puggalādhiṭṭhānaṃ desanaṃ desenti. Ye ca otiṇṇā, tesaṃ dhammādhiṭṭhānaṃ. Sammutisaccavisayā puggalādhiṭṭhānā desanā, itarā paramatthasaccavisayā. Purimā karuṇānukūlā, itarā paññānukūlā. Saddhānusārīgottānaṃ vā purimā. Te hi puggalappamāṇikā, pacchimā dhammānusārīgottānaṃ. Saddhācaritatāya vā lokādhipatīnaṃ vasena puggalādhiṭṭhānā, paññācaritatāya dhammādhipatīnaṃ vasena dhammādhiṭṭhānā. Purimā ca neyyatthā, pacchimā nītatthā. Iti bhagavā taṃ taṃ visesaṃ apekkhitvā tattha tattha duvidhaṃ desanaṃ desetīti veditabbaṃ.
‘‘sassato lokoti vā asassato lokoti vāti āgataṭṭhāne sattaloko veditabbo’’ti.Yāvatā candimasūriyā pariharantīti yattake ṭhāne candimasūriyā parivattanti paribbhamanti.Disā bhanti virocamānāti tesaṃ paribbhamaneneva tā tā disā pabhassarā hutvā virocanti. Atha vādisāti upayogabahuvacanaṃ, tasmā sayaṃ virocamānā candimasūriyā yattakā disā bhanti sobhenti obhāsayantīti attho.Tāva sahassadhā lokoti tattakena pamāṇena sahassappakāro okāsaloko, sahassalokadhātuyoti attho. ‘‘Tāvasahassavā’’ti vā pāṭho, tāva tattakaṃ sahassaṃ assa atthīti tāvasahassavā.Etthāti sahassalokadhātusaṅkhāte loke.
Tampīti tividhampi lokaṃ.Sabbathā avedīti sabbappakārato paṭivijjhi. Kathaṃ paṭivijjhīti āha‘‘tathā hī’’tiādi.Tathā hissāti imassa ‘‘sabbathā vidito’’ti etena sambandho.Assāti anena bhagavatā.Eko loko sabbe sattā āhāraṭṭhitikāti yāya puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko ekavidho pakārantarassa abhāvato.Dve lokātiādīsupi imināva nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā. Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphaladhammānampi lokatā āpajjatīti? Nāpajjati pariññeyyānaṃ dukkhasaccadhammānaṃ idha lokoti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā.
Tisso vedanāti sukhadukkhaupekkhāvasena.Cattāro āhārāti kabaḷīkārāhāro phassāhāro manosañcetanāhāro viññāṇāhāroti cattāro āhārā. Tattha kabaḷīkārāhāro ojaṭṭhamakaṃ rūpaṃ āharatīti āhāro. Phasso tisso vedanā āharatīti āhāro. Manosañcetanā tīsu bhavesu paṭisandhiṃ āharatīti āhāro. Viññāṇaṃ paṭisandhikkhaṇe nāmarūpaṃ āharatīti āhāro. Upādānānaṃ ārammaṇabhūtā khandhāupādānakkhandhā. Cha ajjhattikāni āyatanānīti cakkhāyatanādimanāyatanapariyantāni.Satta viññāṇaṭṭhitiyoti nānattakāyā nānattasaññino, nānattakāyā ekattasaññino, ekattakāyā nānattasaññino, ekattakāyā ekattasaññino, heṭṭhimā ca tayo āruppāti imā satta ‘‘viññāṇaṃ tiṭṭhati etthāti viññāṇaṭṭhitiyo’’ti vuccanti. Tattha nānattaṃ kāyo etesaṃ, nānatto vā kāyo etesanti nānattakāyā, nānattasaññā etesaṃ atthīti nānattasaññino. Iminā nayena sesapadesupi attho veditabbo.
‘‘nānattakāyā nānattasaññino’’ti vuccanti. Aparimāṇesu hi cakkavāḷesu aparimāṇānaṃ manussānaṃ vaṇṇasaṇṭhānādivasena dvepi ekasadisā natthi. Yepi katthaci yamakabhātaro vaṇṇena vā saṇṭhānena vā ekasadisā honti, tesampi ālokitavilokitakathitahasitagamanaṭhānādīhi viseso hotiyeva, paṭisandhisaññā ca nesaṃ tihetukāpi duhetukāpi ahetukāpi hoti, tasmā sabbepi manussā nānattakāyā nānattasaññino. Chakāmāvacaradevesu ca kesañci kāyo nīlo hoti, kesañci pītādivaṇṇo, paṭisandhisaññā ca nesaṃ duhetukāpi tihetukāpi hoti, tasmā tepi nānattakāyā nānattasaññino. Ekacce vinipātikā pana catuapāyavinimuttakā uttaramātā yakkhinī, piyaṅkaramātā, dhammaguttāti evamādayo daṭṭhabbā. Etesañhi odātakaāḷamaṅguracchavisāmavaṇṇādivasena ceva kisathūlarassadīghādivasena ca kāyo nānā hoti, manussānaṃ viya tihetukaduhetukāhetukavasena paṭisandhisaññāpi, te pana devā viya na mahesakkhā, kapaṇamanussā viya appesakkhā dullabhaghāsacchādanā dukkhapīḷitā viharanti, ekacce kāḷapakkhe dukkhitā juṇhapakkhe sukhitā honti, tasmā sukhasamussayato vinipatitattā sukhasamussayato vinipāto etesaṃ atthīti vinipātikāti vuttā satipi devabhāve dibbasampattiyā abhāvato. Ye panettha tihetukā, tesaṃ dhammābhisamayopi hoti. Piyaṅkaramātā hi yakkhinī paccūsasamaye anuruddhattherassa dhammaṃ sajjhāyato sutvā –
‘‘Mā saddaṃ kari piyaṅkara, bhikkhu dhammapadāni bhāsati;
‘‘Pāṇesu ca saṃyamāmase, sampajānamusā na bhaṇāmase;
Evaṃ puttakaṃ saññāpetvā taṃ divasaṃ sotāpattiphalaṃ pattā. Uttaramātā pana bhagavato dhammaṃ sutvāva sotāpannā jātā. Evamimepi kāyassa ceva paṭisandhisaññāya ca nānattā ‘‘nānattakāyā nānattasaññino’’tveva saṅkhyaṃ gacchanti.
‘‘nānattakāyā ekattasaññino’’ti vuccanti. Etesu hi brahmakāyikesu brahmapurohitānaṃ kāyo brahmapārisajjehi pamāṇato vipulataro hoti, mahābrahmānaṃ kāyo pana brahmapurohitehipi pamāṇato vipulataro hoti. Kāmañca nesaṃ pabhāvasenapi kāyo heṭṭhimaheṭṭhimehi uḷārataro hoti, taṃ pana idha appamāṇaṃ. Tathā hi parittābhādīnaṃ parittasubhādīnañca kāye satipi pabhāvematte ekattavaseneva vavatthapīyatīti ‘‘ekattakāyā’’tveva te vuccanti. Evamime brahmakāyikā kāyassa nānattā paṭhamajjhānavipākavasena pana paṭisandhisaññāya ca ekattā nānattakāyā ekattasaññino. Yathā ca te, evaṃ catūsu apāyesu sattā. Nirayesu hi kesañci gāvutaṃ, kesañci aḍḍhayojanaṃ, kesañci yojanaṃ attabhāvo hoti, devadattassa pana yojanasatiko jāto. Tiracchānesupi keci khuddakā, keci mahantā, pettivisayepi keci saṭṭhihatthā, keci asītihatthā honti, keci suvaṇṇā, keci dubbaṇṇā, tathā kālakañcikā asurā. Api cettha dīghapiṭṭhikapetā nāma saṭṭhiyojanikāpi honti, paṭisandhisaññā pana sabbesampi akusalavipākāhetukāva hoti. Iti āpāyikāpi ‘‘nānattakāyā ekattasaññino’’tveva saṅkhyaṃ gacchanti.
‘‘ekattakāyā nānattasaññino’’ti vuccanti. Nesañhi sabbesaṃ kāyo ekappamāṇova hoti, paṭisandhisaññā pana dutiyatatiyajjhānavipākavasena nānā hoti.
ekattakāyā ekattasaññino. Tesaṃ vuttanayena kāyassa ceva catutthajjhānavipākavasena paṭisandhisaññāya ca ekattā. ‘‘Vehapphalāpi imaṃyeva catutthaviññāṇaṭṭhitiṃ bhajanti kāyassa ceva pañcamajjhānavipākavasena paṭisandhisaññāya ca ekarūpattā. Suddhāvāsā pana apunarāvattanato vivaṭṭapakkhe ṭhitā, na sabbakālikā. Kappasatasahassampi asaṅkhyeyyampi buddhasuññe loke nuppajjanti, soḷasakappasahassabbhantare buddhesu uppajjantesuyeva uppajjanti, dhammacakkappavattissa bhagavato khandhāvāraṭṭhānasadisā honti, tasmā neva viññāṇaṭṭhitiṃ, na sattāvāsaṃ bhajantī’’ti vadanti. Mahāsīvatthero pana ‘‘na kho pana so sāriputta āvāso sulabharūpo, yo mayā anāvuṭṭhapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī’’ti (ma. ni. 1.160) iminā suttena ‘‘suddhāvāsāpi catutthaviññāṇaṭṭhitiṃ catutthasattāvāsaṃ bhajantī’’ti vadati, taṃ appaṭibāhiyattā suttassa anuññātaṃ. Tasmā asaññasattaṃ apanetvā parittasubhādīsu akaniṭṭhapariyosānāsu navasu bhūmīsu sattā ‘‘ekattakāyā ekattasaññino’’ti gahetabbā.
Asaññasattā pana viññāṇābhāvā ettha saṅgahaṃ na gacchanti. Tathā hi anuppanne buddhe titthāyatane pabbajitā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā tato vuṭṭhāya ‘‘dhī cittaṃ, dhī cittaṃ, cittassa nāma abhāvoyeva sādhu. Cittañhi nissāya vadhabandhādipaccayaṃ dukkhaṃ uppajjati, citte asati nattheta’’nti khantiṃ ruciṃ uppādetvā aparihīnajjhānā kālaṃ katvā rūpapaṭisandhivasena asaññabhave nibbattanti. Yo yassa iriyāpatho manussaloke paṇihito ahosi, so tena iriyāpathena nibbattitvā pañca kappasatāni ṭhito vā nisinno vā nipanno vā hoti. Evaṃ cittavirāgabhāvanāvasena tesaṃ tattha viññāṇuppatti na hotīti viññāṇābhāvato viññāṇaṭṭhitiṃ te na bhajanti. Nevasaññānāsaññāyatanaṃ pana yatheva saññāya, evaṃ viññāṇassapi sukhumattā viññāṇaṭṭhitīsu saṅgahaṃ na gacchati. Tañhi saññāya viya viññāṇassapi saṅkhārāvasesasukhumabhāvappattattā paribyattaviññāṇakiccābhāvato neva viññāṇaṃ, na ca sabbaso aviññāṇaṃ hotīti nevaviññāṇā nāviññāṇaṃ, tasmā paripphuṭaviññāṇakiccavantīsu viññāṇaṭṭhitīsu saṅgahaṃ na gacchati. Tasmā vinipātikehi saddhiṃ chakāmāvacaradevā manussā ca nānattakāyā nānattasaññino, paṭhamajjhānabhūmikā apāyasattā ca nānattakāyā ekattasaññino, dutiyajjhānabhūmikā ekattakāyā nānattasaññino, tatiyajjhānabhūmikā asaññasattaṃ vajjetvā sesā catutthajjhānabhūmikā ca ekattakāyā ekattasaññinoti imā catasso viññāṇaṭṭhitiyo nevasaññānāsaññāyatanaṃ vajjetvā ākāsānañcāyatanādiheṭṭhimāruppattayena saddhiṃ ‘‘satta viññāṇaṭṭhitiyo’’ti veditabbā.
Aṭṭha lokadhammāti lābho alābho yaso ayaso nindā pasaṃsā sukhaṃ dukkhanti ime aṭṭha lokassa dhammattā lokadhammā. Ime hi sattalokassa avassaṃbhāvino dhammā, tasmā etehi vinimutto nāma koci satto natthi. Te hi aparāparaṃ kadāci lokaṃ anupatanti, kadāci te loko ca anupatati. Vuttampi cetaṃ ‘‘aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattatī’’ti (a. ni. 8.6). Ghāsacchādanādīnaṃ laddhi, tāni eva vā laddhabbatolābho. Tadabhāvoalābho. Lābhaggahaṇena cettha tabbisayo anurodho gahito, alābhaggahaṇena virodho. Evaṃyasādīsupi tabbisayaanurodhavirodhānaṃ gahaṇaṃ veditabbaṃ. Lābhe pana āgate alābho āgatoyeva hotīti lābho ca alābho ca vutto.Yasādīsupi eseva nayo. Tathā ca lohite sati tadupaghātavasena pubbo viya lābhādīsu anurodhe sati alābhādīsu virodho laddhāvasaro eva hoti.
Nava sattāvāsāti heṭṭhā vuttasattaviññāṇaṭṭhitiyo eva asaññasattacatutthāruppehi saddhiṃ ‘‘nava sattāvāsā’’ti vuccanti. Sattā āvasanti etesūti sattāvāsā, nānattakāyanānattasaññīādibhedā sattanikāyā. Te hi sattanikāyā tappariyāpannānaṃ sattānaṃ tāya eva tappariyāpannatāya ādhāro viya vattabbataṃ arahanti samudāyādhāratāya avayavassa yathā ‘‘rukkhe sākhā’’ti. Suddhāvāsānampi sattāvāsaggahaṇe kāraṇaṃ heṭṭhā vuttameva.
Dasāyatanānīti arūpasabhāvaṃ manāyatanaṃ rūpārūpādimissakaṃ dhammāyatanañca ṭhapetvā kevalaṃ rūpadhammānaṃyeva vasena cakkhāyatanādayo pañca, rūpāyatanādayo pañcāti dasāyatanāni vuttāni, manāyatanadhammāyatanehi pana saddhiṃ tāniyeva‘‘dvādasāyatanānī’’ti vuttāni.
Kasmā panettha cakkhādayo ‘‘āyatanānī’’ti vuccanti? Āyatanato (vibha. aṭṭha. 154) āyānaṃ vā tananato āyatassa ca nayanato āyatanāni. Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti vāyamanti, te ca pana āyabhūte dhamme etāni tanonti vitthārenti, idañca anamatagge saṃsāre pavattaṃ ativiya āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanti pavattayanti, tasmā ‘‘āyatanānī’’ti vuccanti. Api ca nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanāni. Tathā hi loke ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manorame āyatane, sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (ma. ni. 3.158; a. ni. 3.102; 5.23) kāraṇaṃ āyatananti vuccati. Cakkhuādīsu ca te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo tesaṃ nivāsaṭṭhānaṃ. Cakkhādīsu ca te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayova nesaṃ ākaro. Tattha tattha vatthudvārārammaṇavasena samosaraṇato cakkhādayova nesaṃ samosaraṇaṭṭhānaṃ. Tannissayārammaṇabhāvena tattheva uppattito cakkhādayova nesaṃ sañjātideso. Cakkhādīnaṃ abhāve abhāvato cakkhādayova nesaṃ kāraṇanti yathāvuttenatthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ. Evaṃ sesānipi.
aṭṭhārasavidahanādito‘‘dhātuyo’’ti vuccanti. Tathā hi cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātūti vuccati. Lokiyā hi dhātuyo kāraṇabhāvena vavatthitāva hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ, anekappakāraṃ saṃsāradukkhaṃ vidahanti, bhārahārehi ca bhāro viya sattehi dhīyanti dhārīyanti, dukkhavidhānamattameva cetā avasavattanato. Etāhi ca kāraṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati, tathāvihitañca taṃ etāsveva dhīyati ṭhapīyati, tasmā ‘‘dhātuyo’’ti vuccanti. Api ca yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā, etā pana attano sabhāvaṃ dhārentīti dhātuyo. Yathā ca loke vicittā haritālamanosilādayo selāvayavā ‘‘dhātuyo’’ti vuccanti, evametāpi dhātuyo viya dhātuyo. Vicittā hetā ñāṇañeyyāvayavāti. Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā. Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti. Api cadhātūti nijjīvamattassetaṃ adhivacanaṃ. Tathā hi bhagavā ‘‘chadhāturo ayaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.343) jīvasaññāsamūhananatthaṃ dhātudesanamakāsi. Tasmā nijjīvaṭṭhenapi dhātuyoti vuccanti.
Nāmanti cattāro arūpino khandhā, te ca atthato phassādayo.Rūpanti bhūtupādāyarūpāni, tāni ca atthato pathavīādayoti aviseseneva salakkhaṇato saṅkhārā gahitā. Taggahaṇeneva ye te savisesā kusalādayo hetuādayo ca, tepi gahitā eva hontīti āha‘‘iti ayaṃ saṅkhāralokopi sabbathā vidito’’ti.
‘‘yasmā panesā’’tiādimāha. Tatthaāsayaṃ jānātīti āgamma cittaṃ seti etthāti āsayo migāsayo viya. Yathā migo gocarāya gantvā paccāgantvā tattheva vanagahane sayatīti so tassa āsayo, evaṃ aññathā pavattitvāpi cittaṃ āgamma yattha seti, so tassa āsayoti vuccati. So pana sassatadiṭṭhiādivasena catubbidho. Vuttañca –
‘‘Sassatucchedadiṭṭhī ca, khanti cevānulomikā;
Atthitāti hi sassataggāho adhippeto,natthitāti ucchedaggāho. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ āsayo, vivaṭṭanissitānaṃ pana suddhasattānaṃ anulomikā khanti yathābhūtañāṇanti duvidho āsayo. Tattha ‘‘anulomikā khanti vipassanāñāṇaṃ, yathābhūtañāṇaṃ pana maggañāṇa’’ntisammohavinodaniyāvibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 815) vuttaṃ. Taṃ catubbidhampi sattānaṃ āsayaṃ jānāti, jānanto ca tesaṃ diṭṭhigatānaṃ tesañca ñāṇānaṃ appavattikkhaṇepi jānāti. Vuttañhetaṃ –
‘‘Kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’ti, kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’’’tiādi (paṭi. ma. 1.113).
Anusayaṃ jānātīti anu anu sayantīti anusayā, anurūpaṃ kāraṇaṃ labhitvā uppajjantīti attho. Etena nesaṃ kāraṇalābhe uppajjanārahataṃ dasseti. Appahīnā hi kilesā kāraṇalābhe sati uppajjanti. Ke pana te? Kāmarāgādayo satta anāgatā kilesā, atītā paccuppannā ca taṃsabhāvattā tathā vuccanti. Na hi dhammānaṃ kālabhedena sabhāvabhedo atthi, taṃ sattavidhaṃ anusayaṃ tassa tassa sattassa santāne paroparabhāvena pavattamānaṃ jānāti.
Caritaṃ jānātīti etthacaritanti sucaritaduccaritaṃ. Tañhivibhaṅge(vibha. 814 ādayo) caritaniddese niddiṭṭhaṃ. Atha vācaritanti cariyā veditabbā. Tā pana rāgadosamohasaddhābuddhivitakkavasena cha mūlacariyā, tāsaṃ apariyanto antarabhedo, saṃsaggabhedo pana tesaṭṭhividho. Taṃ caritaṃ sabhāvato saṃkilesato vodānato samuṭṭhānato phalato nissandatoti evamādinā pakārena jānāti.
Adhimuttiṃ jānātīti etthaadhimuttīti ajjhāsayadhātu. Sā duvidhā hīnādhimutti paṇītādhimuttīti. Yāya hīnādhimuttikā sattā hīnādhimuttikeyeva sevanti, paṇītādhimuttikā ca paṇītādhimuttike eva. Sace hi ācariyupajjhāyā na sīlavanto honti, saddhivihārikā sīlavanto honti, te attano ācariyupajjhāyepi na upasaṅkamanti, attanā sadise sāruppabhikkhūyeva upasaṅkamanti. Sace ācariyupajjhāyā sāruppabhikkhū, itare asāruppā, tepi na ācariyupajjhāye upasaṅkamanti, attanā sadise hīnādhimuttike eva upasaṅkamanti. Tipiṭakacūḷābhayatthero kira nāgadīpe cetiyavandanāya pañcahi bhikkhusatehi saddhiṃ gacchanto ekasmiṃ gāme manussehi nimantito therena ca saddhiṃ eko asāruppabhikkhu atthi, dhuravihārepi eko asāruppabhikkhu atthi, bhikkhusaṅghesu gāmaṃ osarantesu te ubho janā kiñcāpi āgantukena nevāsiko, nevāsikena vā āgantuko na diṭṭhapubbo, evaṃ santepi ekato hutvā hasitvā hasitvā kathayamānā aṭṭhaṃsu. Thero disvā ‘‘sammāsambuddhena jānitvādhātusaṃyuttaṃ(saṃ. ni. 2.85 ādayo) kathita’’nti āha. Evamayaṃ hīnādhimuttikādīnaṃ aññamaññopasevanādiniyāmikā ajjhāsayadhātu ajjhāsayabhāvo adhimuttīti vuccati, taṃ adhimuttiṃ jānāti. ‘‘Imassa adhimutti hīnā, imassa paṇītā. Tatthāpi imassa mudu, imassa mudutarā, imassa mudutamā’’tiādinā paṭivijjhati. Adhimuttiyā pana tikkhamudubhāvādiko indriyānaṃ tikkhamudubhāvādinā veditabbo.
Apparajakkheti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesanti apparajakkhā, appaṃ vā rāgādirajaṃ etesanti apparajakkhā, anussadarāgādirajā sattā. Te apparajakkhe.Mahārajakkheti etthāpi eseva nayo, ussadarāgādirajā mahārajakkhā.Jānātīti ‘‘imassa rāgarajo appo, imassa dosarajo appo’’tiādinā apparajakkhādike jānāti.
Tikkhindriyeti tikhiṇehi saddhādīhi indriyehi samannāgate.Mudindriyeti mudukehi saddhādīhi indriyehi samannāgate. Ubhayatthāpi upanissayabhūtindriyāni adhippetāni.Svākāreti sundarākāre, kalyāṇapakatike vivaṭṭajjhāsayeti attho. Yesaṃ vā āsayādayo ākārā koṭṭhāsā sundarā, tesvākārā. Viparītādvākārā. Suviññāpayeti sammattaniyāmaṃ viññāpetuṃ sukare saddhe paññavante ca, ye vā kathitaṃ kāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, tesuviññāpayā. Viparītāduviññāpayā. Bhabbe abhabbeti ettha ye ariyamaggappaṭivedhassa anucchavikā upanissayasampannā kammāvaraṇakilesāvaraṇavipākāvaraṇarahitā, tebhabbā. Viparītāabhabbā. Tasmāti yasmā bhagavā aparimāṇe satte āsayādito anavasesetvā jānāti, tasmā assa bhagavato sattalokopi sabbathā vidito.
Nanu ca sattesu pamāṇādipi jānitabbo atthīti? Atthi, tassa pana jānanaṃ na nibbidāya virāgāya nirodhāyāti idha na gahitaṃ, bhagavato pana tampi suviditaṃ suvavatthāpitameva, payojanābhāvā desanaṃ nāruḷhaṃ. Tena vuttaṃ –
‘‘Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi – ‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī’’’tiādi (saṃ. ni. 5.1121).
‘‘yathā casattaloko’’tiādi. Okāsalokopi sabbathā viditoti sambandho.Cakkavāḷanti lokadhātu. Sā hi nemimaṇḍalasadisena cakkavāḷapabbatena samantato parikkhittattā ‘‘cakkavāḷa’’nti vuccati.Aḍḍhuḍḍhānīti upaḍḍhacatutthāni, tīṇi satāni paññāsañcāti attho.Nahutānīti dasasahassāni.Saṅkhātāti kathitā. Yasmā pathavī nāmāyaṃ tiriyaṃ aparicchinnā, tasmā‘‘ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā’’ti bahalatoyeva paricchedo vutto. Nanu cakkavāḷapabbatehi taṃtaṃcakkavāḷapathavī paricchinnāti? Na tadaññacakkavāḷapathaviyā ekābaddhabhāvato. Tiṇṇaṃ tiṇṇañhi pattānaṃ antarāḷasadise tiṇṇaṃ tiṇṇaṃ lokadhātūnaṃ antareyeva pathavī natthi lokantaranirayabhāvato, cakkavāḷapabbatānaṃ pana cakkavāḷapabbatantarehi sambaddhaṭṭhāne pathavī ekābaddhāva, vivaṭṭakāle saṇṭhahamānāpi pathavī yathāsaṇṭhitapathaviyā ekābaddhāva saṇṭhahati.
Saṇṭhitīti heṭṭhā uparito cāti sabbaso ṭhiti.Evaṃ saṇṭhiteti evaṃ avaṭṭhite.Etthāti cakkavāḷe.Ajjhogāḷhoti ogāhitvā anupavisitvā ṭhito.Accuggato tāvadevāti tattakameva caturāsīti yojanasatasahassāniyeva uggato. Na kevalañcettha ubbedhova, atha kho āyāmavitthārāpissa tattakāyeva. Vuttañhetaṃ –
‘‘Sineru, bhikkhave, pabbatarājā caturāsīti yojanasahassāni āyāmena, caturāsīti yojanasahassāni vitthārenā’’ti (a. ni. 7.66).
Sinerupabbatuttamoti pabbatesu uttamo, pabbatoyeva vā uttamo pabbatuttamo, sinerusaṅkhāto pabbatuttamo sinerupabbatuttamo, sinerupabbatarājāti vuttaṃ hoti. Tassa ca pācīnapassaṃ rajatamayaṃ, tasmā tassa pabhāya ajjhottharantiyā pācīnadisāya samuddodakaṃ khīraṃ viya paññāyati. Dakkhiṇapassaṃ pana indanīlamaṇimayaṃ, tasmā dakkhiṇadisāya samuddodakaṃ yebhuyyena nīlavaṇṇaṃ hutvā paññāyati, tathā ākāsaṃ. Pacchimapassaṃ phalikamayaṃ. Uttarapassaṃ suvaṇṇamayaṃ. Cattāro samuddāpi sinerurasmīhi eva paricchinnā. Tathā hi pubbadakkhiṇapassehi nikkhantā rajatamaṇirasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, dakkhiṇapacchimapassehi nikkhantā maṇiphalikarasmiyo, pacchimuttarapassehi nikkhantā phalikasuvaṇṇarasmiyo, uttarapācīnapassehi nikkhantā suvaṇṇarajatarasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, tāsaṃ rasmīnaṃ antaresu cattāro mahāsamuddā honti.
Tatoti sinerussa heṭṭhā upari ca vuttappamāṇato.Upaḍḍhupaḍḍhenāti upaḍḍhena upaḍḍhena. Idaṃ vuttaṃ hoti – dvācattālīsa yojanasahassāni samudde ajjhogāḷho tattakameva upari uggatoyugandharapabbato,ekavīsati yojanasahassāni mahāsamudde ajjhogāḷho tattakameva ca upari uggatoīsadharopabbatoti iminā nayena sesesupi upaḍḍhupaḍḍhappamāṇatā veditabbā. Yathā mahāsamuddo yāva cakkavāḷapādamūlā anupubbaninno, evaṃ yāva sinerupādamūlāti heṭṭhā sineruppamāṇato upaḍḍhappamāṇopi yugandharapabbato pathaviyaṃ suppatiṭṭhito, evaṃ īsadharādayopīti daṭṭhabbaṃ. Vuttañhetaṃ ‘‘mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro’’ti (cūḷava. 184; udā. 45). Sineruyugandharādīnaṃ antaresīdantarasamuddānāma honti. Tattha kira udakaṃ sukhumaṃ morapattamattampi pakkhittaṃ patiṭṭhātuṃ na sakkoti sīdateva, tasmā te sīdasamuddā nāma vuccanti. Te pana vitthārato yathākkamaṃ sineruādīnaṃ accuggamasamānapaamāṇāti vadanti.Ajjhogāḷhuggatāti ajjhogāḷhā ca uggatā ca.Brahāti mahantā.
Sinerussa samantatoti parikkhipanavasena sinerussa samantato ṭhitā. Sineruṃ tāva parikkhipitvā ṭhito yugandharo, taṃ parikkhipitvā īsadharo. Evaṃ taṃ taṃ parikkhipitvā ṭhitā ‘‘sinerussa samantato’’ti vuttā. Katthaci pana ‘‘sineruṃ parikkhipitvā assakaṇṇo nāma pabbato patiṭṭhito, taṃ parikkhipitvā vinatako nāma pabbato’’ti evaṃ aññoyeva anukkamo āgato. Tathā hinimijātake–
‘‘Sahassayuttaṃ hayavāhiṃ, dibbayānamadhiṭṭhito;
Evaṃ nimimahārājena puṭṭhena mātalidevaputtena –
‘‘Sudassano karavīko, īsadharo yugandharo;
‘‘Ete sīdantare nagā, anupubbasamuggatā;
Vuttaṃ.
Tattha aṭṭhakathāyaṃ idaṃ vuttaṃ –
‘‘Ayaṃ, mahārāja, etesaṃ sabbabāhiro sudassano pabbato nāma, tadanantare karavīko nāma, so sudassanato uccataro. Ubhinnampi pana tesaṃ antare ekopi sīdantaramahāsamuddo. Karavīkassa anantare īsadharo nāma, so karavīkato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Īsadharassa anantare yugandharo nāma, so īsadharato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Yugandharassa anantare nemindharo nāma, so yugandharato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Nemindharassa anantare vinatako nāma, so nemindharato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Vinatakassa anantare assakaṇṇo nāma, so vinatakato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Ete sīdantaramahāsamudde satta pabbatā anupaṭipāṭiyā samuggatā sopānasadisā hutvā ṭhitā’’ti (jā. aṭṭha. 6.22.569).
Yojanānaṃ satānucco, himavā pañca pabbatoti himavā pabbato pañca yojanasatāni ucco, ubbedhoti attho. Tatthahimavāti himapātasamaye himayuttatāya himaṃ assa atthīti himavā, gimhakāle himaṃ vamatīti himavā.Pabbatoti selo. Selo hi sandhisaṅkhātehi pabbehi sahitattā ‘‘pabbato’’ti vuccati, pasavanādivasena jalassa sārabhūtānaṃ bhesajjādīnaṃ vatthūnañca giraṇato ‘‘girī’’ti ca vuccati.Yojanānaṃ sahassāni, tīṇi āyatavitthatoti yojanānaṃ tīṇi sahassāni āyāmato ca vitthārato cāti attho, āyāmato ca vitthārato ca tīṇi yojanasahassānīti vuttaṃ hoti.
Caturāsītisahassehi, kūṭehi paṭimaṇḍitoti sudassanakūṭacitrakūṭādīhi caturāsītikūṭasahassehi paṭimaṇḍito, sobhitoti attho. Apicettha avuttopi ayaṃ viseso veditabbo (ma. ni. aṭṭha. 2.31; a. ni. aṭṭha. 3.8.19; su. ni. aṭṭha. selasuttavaṇṇanā) – ayaṃ himavā nāma pabbato samantato sandamānapañcasatanadīvicitto, yattha āyāmavitthārena ceva gambhīratāya ca paṇṇāsa paṇṇāsa yojanā diyaḍḍhayojanasataparimaṇḍalā anotattadaho kaṇṇamuṇḍadaho rathakāradaho chaddantadaho kuṇāladaho mandākinīdaho sīhappapātadahoti satta mahāsarā patiṭṭhitā. Tesuanotattosudassanakūṭaṃ citrakūṭaṃ kāḷakūṭaṃ gandhamādanakūṭaṃ kelāsakūṭanti imehi pañcahi pabbatehi parikkhitto. Tatthasudassanakūṭaṃsovaṇṇamayaṃ dviyojanasatubbedhaṃ antovaṅkaṃ kākamukhasaṇṭhānaṃ tameva saraṃ paṭicchādetvā ṭhitaṃ.Citrakūṭaṃsabbaratanamayaṃ.Kāḷakūṭaṃañjanamayaṃ.Gandhamādanakūṭaṃsānumayaṃ abbhantare muggavaṇṇaṃ kāḷānusāriyādimūlagandho candanādisāragandho saralādipheggugandho lavaṅgāditacagandho kapiṭṭhādipapaṭikagandho sajjādirasagandho tamālādipattagandho nāgakuṅkumādipupphagandho jātiphalādiphalagandho sabbathā gandhabhāvato gandhagandhoti imehi dasahi gandhehi ussannaṃ nānappakāraosadhasañchannaṃ kāḷapakkhauposathadivase ādittamiva aṅgāraṃ jalantaṃ tiṭṭhati.
Tattheva nandamūlakaṃ (su. ni. aṭṭha. 1.35) nāma pabbhāraṃ paccekabuddhānaṃ vasanokāso. Tisso guhāyo suvaṇṇaguhā maṇiguhā rajataguhāti. Tattha maṇiguhādvāre mañjūsako nāma rukkho yojanaṃ ubbedhena, yojanaṃ vitthārena, so yattakāni udake vā thale vā pupphāni, sabbāni pupphati visesena paccekabuddhāgamanadivase, tassūparito sabbaratanamāḷo hoti. Tattha sammajjanakavāto kacavaraṃ chaḍḍeti, samakaraṇavāto sabbaratanamayaṃ vālikaṃ samaṃ karoti, siñcanakavāto anotattadahato ānetvā udakaṃ siñcati, sugandhakaraṇavāto sabbesaṃ gandharukkhānaṃ gandhe āneti, ocinakavāto pupphāni ocinitvā pāteti, santharaṇakavāto sabbattha santharati, sadā paññattāneva cettha āsanāni honti. Yesu paccekabuddhuppādadivase uposathadivase ca sabbapaccekabuddhā sannipatitvā nisīdanti, ayaṃ tattha pakati. Abhisambuddhapaccekabuddho tattha gantvā paññattāsane nisīdati. Tato sace tasmiṃ kāle aññepi paccekabuddhā saṃvijjanti, tepi taṅkhaṇaṃ sannipatitvā paññattāsanesu nisīdanti, nisīditvā kiñcideva samāpattiṃ samāpajjitvā vuṭṭhahanti. Tato saṅghatthero adhunāgataṃ paccekabuddhaṃ sabbesaṃ anumodanatthāya ‘‘kathamadhigata’’nti kammaṭṭhānaṃ pucchati, tadā so attano udānabyākaraṇagāthaṃ bhāsati. Evamidaṃ gandhamādanakūṭaṃ paccekabuddhānaṃ āvāsaṭṭhānaṃ hotīti veditabbaṃ.
Kelāsakūṭaṃpana rajatamayaṃ. Sabbāni cetāni citrakūṭādīni sudassanena samānubbedhasaṇṭhānāni tameva saraṃ paṭicchādetvā ṭhitāni. Sabbāni pana puthulato paññāsayojanāni, āyāmato pana ubbedhato viya dviyojanasatānevāti vadanti. Tāni sabbāni devānubhāvena nāgānubhāvena ca ṭhassanti, nadiyo ca tesu sandanti, taṃ sabbampi udakaṃ anotattameva pavisati, candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena tattha obhāsaṃ karonti, ujuṃ gacchantā na karonti, tenevassa‘‘anotatta’’nti saṅkhā udapādi. Tattha ratanamayamanuññasopānasilātalāni nimmacchakacchapāni phalikasadisanimmalūdakāni nhānatitthāni tadupabhogīsattānaṃ sādhāraṇakammunāva suppaṭiyattāni susaṇṭhitāni honti, yesu buddhapaccekabuddhakhīṇāsavā ca iddhimanto ca isayo nhāyanti, devayakkhādayo uyyānakīḷaṃ kīḷanti.
‘‘āvaṭṭagaṅgā’’ti vuccati, ujukaṃ pāsāṇapiṭṭhena saṭṭhi yojanāni gataṭṭhāne‘‘kaṇhagaṅgā’’ti, ākāsena saṭṭhi yojanāni gataṭṭhāne‘‘ākāsagaṅgā’’ti, tiyaggaḷapāsāṇe paññāsayojanokāse ṭhitā‘‘tiyaggaḷapokkharaṇī’’ti, kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhi yojanāni gataṭṭhāne‘‘bahalagaṅgā’’ti, umaṅgena saṭṭhi yojanāni gataṭṭhāne‘‘umaṅgagaṅgā’’ti vuccati. Viñjhaṃ nāma tiracchānapabbataṃ paharitvā pañcadhārā hutvā pavattaṭṭhāne pana gaṅgā yamunā aciravatī sarabhū mahīti pañcadhā saṅkhyaṃ gatā. Evametā pañca mahānadiyo himavantato pabhavanti.
Chaddantadahassa pana (jā. aṭṭha. 5.16.chaddantajātakavaṇṇanā) majjhe dvādasayojanappamāṇe ṭhāne sevālo vā paṇakaṃ vā natthi, maṇikkhandhavaṇṇaṃ udakameva santiṭṭhati, tadanantaraṃ yojanavitthataṃ suddhakallahāravanaṃ taṃ udakaṃ parikkhipitvā ṭhitaṃ, tadanantaraṃ yojanavitthatameva suddhanīluppalavanaṃ taṃ parikkhipitvā ṭhitaṃ, yojanayojanavitthatāneva rattuppalasetuppalarattapadumasetapadumakumudavanāni purimaṃ purimaṃ parikkhipitvā ṭhitāni, imesaṃ pana sattannaṃ vanānaṃ anantaraṃ sabbesampi kallahārādīnaṃ vasena vomissakavanaṃ yojanavitthatameva tāni parikkhipitvā ṭhitaṃ, tadanantaraṃ nāgānaṃ kaṭippamāṇe udake yojanavitthatameva rattasālivanaṃ, tadanantaraṃ udakapariyante nīlapītalohitodātasurabhisukhumakusumasamākiṇṇaṃ khuddakagacchavananti imāni dasa vanāni yojanayojanavitthatāneva. Tato khuddakarājamāsamahārājamāsamuggavanaṃ, tadanantaraṃ tipusaeḷālukaalābukumbhaṇḍavallivanāni, tato pūgarukkhappamāṇaṃ ucchuvanaṃ, tato hatthidantappamāṇaphalaṃ kadalivanaṃ, tato sālavanaṃ, tadanantaraṃ cāṭippamāṇaphalaṃ panasavanaṃ, tato madhuraphalaṃ ambavanaṃ, tato ciñcavanaṃ, tato kapiṭṭhavanaṃ, tato vomissako mahāvanasaṇḍo, tato veṇuvanaṃ, veṇuvanaṃ pana parikkhipitvā satta pabbatā ṭhitā, tesaṃ bāhirantato paṭṭhāya paṭhamo cūḷakāḷapabbato nāma, dutiyo mahākāḷapabbato nāma, tato udakapassapabbato nāma, tato candapassapabbato nāma, tato sūriyapassapabbato nāma, tato maṇipassapabbato nāma, sattamo suvaṇṇapassapabbato nāma. So ubbedhato sattayojaniko chaddantadahaṃ parikkhipitvā pattassa mukhavaṭṭi viya ṭhito. Tassa abbhantarimapassaṃ suvaṇṇavaṇṇaṃ, tato nikkhantena obhāsena chaddantadaho samuggatabālasūriyo viya hoti. Bāhirimapabbatesu pana eko ubbedhato cha yojanāni, eko pañca, eko cattāri, eko tīṇi, eko dve, eko yojanaṃ.
Evaṃ sattapabbataparikkhittassa pana tassa dahassa pubbuttarakaṇṇe udakavātappaharaṇokāse mahānigrodharukkho, tassa khandho parikkhepato pañcayojaniko, ubbedhato sattayojaniko. Catūsu disāsu catasso sākhāyo chachayojanikā, uddhaṃ uggatasākhāpi chayojanikāva. Iti so mūlato paṭṭhāya ubbedhena terasayojaniko sākhānaṃ orimantato yāva pārimantā dvādasayojaniko aṭṭhahi pārohasahassehi paṭimaṇḍito muṇḍamaṇipabbato viya vilāsamāno tiṭṭhati. Chaddantadahassa pana pacchimadisābhāge suvaṇṇapabbate dvādasayojanikā kañcanaguhā. Chaddanto nāgarājā vassāratte aṭṭhasahassanāgaparivuto kañcanaguhāyaṃ vasati, gimhakāle udakavātaṃ sampaṭicchamāno mahānigrodhamūle pārohantare tiṭṭhati.
Mandākiniyā pana majjhe pañcavīsatiyojanamatte ṭhāne sevālo vā paṇakaṃ vā natthi, phalikavaṇṇaṃ udakameva hoti, tato paraṃ pana nāgānaṃ kaṭippamāṇe udake aḍḍhayojanavitthataṃ setapadumavanaṃ taṃ udakaṃ parikkhipitvā ṭhitaṃ. Tattha muḷālaṃ naṅgalasīsamattaṃ hoti, bhisaṃ mahābheripokkharappamāṇaṃ hoti. Tassa ekekasmiṃ pabbantare āḷhakappamāṇaṃ khīraṃ hoti. Padumānaṃ pupphasamaye vāto reṇuvaṭṭiṃ uṭṭhāpetvā paduminīpattesu ṭhapeti, tattha udakaphusitāni patanti, tato ādiccapākena paccitvā pakkaayoghaṭikā viya pokkharamadhu tiṭṭhati, tadanantaraṃ tāvamahantameva rattapadumavanaṃ, tadanantaraṃ rattakumudavanaṃ, tadanantaraṃ setakumudavanaṃ, tadanantaraṃ nīluppalavanaṃ, tadanantaraṃ rattuppalavanaṃ, tadanantaraṃ sugandhasālivanaṃ, tadanantaraṃ eḷālukaalābukumbhaṇḍādīni madhurarasāni valliphalāni, tadanantaraṃ aḍḍhayojanavitthatameva ucchuvanaṃ, tattha pūgarukkhakkhandhappamāṇaṃ ucchu. Tadanantaraṃ kadalivanaṃ, yato duve pakkāni khādantā kilamanti. Tadanantaraṃ cāṭippamāṇaphalaṃ panasavanaṃ, tadanantaraṃ ambavanaṃ, jambuvanaṃ, kapiṭṭhavananti saṅkhepato tasmiṃ dahe khāditabbayuttakaṃ phalaṃ nāma natthīti na vattabbaṃ. Iti imasmiṃ himavati vijjamānakasattamahāsarappabhutīnaṃ pamāṇasaṇṭhānādibhedaṃ sabbameva visesaṃ bhagavā sabbathā avedi aññāsi paṭivijjhiyevāti daṭṭhabbaṃ.
Tipañcayojanakkhandhaparikkhepāti pannarasayojanappamāṇakkhandhaparikkhepā, khandhassa pariṇāho pannarasayojanappamāṇoti vuttaṃ hoti.Nagavhayāti nagasaddena avhātabbā, rukkhābhidhānāti attho. Rukkho hi na gacchatīti nagoti vuccati. Nagavhayā jambūti yojetabbaṃ.Paññāsayojanakkhandhasākhāyāmāti ubbedhato paññāsayojanappamāṇakkhandhāyāmā ubbedhato samantato ca paññāsayojanasākhāyāmā ca. Tato evasatayojanavitthiṇṇā, tāvadeva ca uggatā. Jamburukkhassa hi mūlato paṭṭhāya yāva sākhāviṭapā, tāva paṇṇāsa yojanāni, tato parampi ujukaṃ uggatasākhā paṇṇāsa yojanāni, samantato ca ekekā sākhā paṇṇāsa paṇṇāsa yojanāni vaḍḍhitāni. Tāsu pana mahantā mahantā nadiyo sandanti, tāsaṃ nadīnaṃ ubhayatīre jambupakkānaṃ patitaṭṭhāne suvaṇṇaṅkurā uṭṭhahanti, te nadījalena vuyhamānā anupubbena mahāsamuddaṃ pavisanti, tatoyeva jambunadiyaṃ nibbattattā ‘‘jambunada’’nti taṃ suvaṇṇaṃ vuccati.
Yassānubhāvenāti yassā mahantatā kappaṭṭhāyikādippakārena pabhāvena. Yañcetaṃ jambuyā pamāṇaṃ, etadeva asurānaṃ cittapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambassa, uttarakurūsu kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –
‘‘Pāṭalī simbalī jambū, devānaṃ pārichattako;
sirīsena bhavati sattamanti etthasirīsenāti paccatte karaṇavacanaṃ.Sattamanti liṅgavipallāsena vuttaṃ, sirīso bhavati sattamoti attho.
Cakkavāḷasiluccayoti cakkavāḷapabbato.Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhitoti heṭṭhā vuttaṃ sabbampi taṃ parikkhipitvā cakkavāḷasiluccayo patiṭṭhito, ayaṃ ekā lokadhātu nāmāti attho. Ma-kāro padasandhivasena āgato. ‘‘Taṃ sabbaṃ lokadhātuṃ parikkhipitvā ayaṃ cakkavāḷasiluccayo ṭhito’’ti evampettha sambandhaṃ vadanti, evaṃ vuttepi cakkavāḷapabbatopi lokadhātuyevāti veditabbaṃ.
Tatthāti tissaṃ lokadhātuyaṃ.Candamaṇḍalaṃ ekūnapaññāsayojananti ujukaṃ āyāmato vitthārato ubbedhato ca ekūnapaññāsayojanaṃ, parimaṇḍalato pana tīhi yojanehi ūnadiyaḍḍhasatayojanaṃ.Sūriyamaṇḍalaṃ paññāsayojananti etthāpi candamaṇḍale vuttanayeneva ujukaṃ paññāsayojananti veditabbaṃ, parimaṇḍalato pana diyaḍḍhasatayojanaṃ.
Tesu pana candamaṇḍalaṃ (dī. ni. aṭṭha. 3.121) heṭṭhā, sūriyamaṇḍalaṃ upari, antarā nesaṃ yojanaṃ hoti. Candassa heṭṭhimantato sūriyassa uparimantaṃ yojanasataṃ hoti, candavimānaṃ anto maṇimayaṃ, bahi rajatena parikkhittaṃ, anto ca bahi ca sītalameva hoti. Sūriyavimānaṃ anto kanakamayaṃ, bāhiraṃ phalikaparikkhittaṃ hoti, anto ca bahi ca uṇhameva. Cando ujukaṃ saṇikaṃ gacchati. So hi amāvāsiyaṃ sūriyena saddhiṃ gacchanto divase divase thokaṃ thokaṃ ohīyanto puṇṇamāsiyaṃ upaḍḍhamaggato ohīyati, tiriyaṃ pana sīghaṃ gacchati. Tathā hesa ekasmiṃ māse kadāci dakkhiṇato, kadāci uttarato dissati, candassa ubhosu passesu nakkhattatārakā gacchanti, cando dhenu viya vacchaṃ taṃ taṃ nakkhattaṃ upasaṅkamati, nakkhattāni pana attano gamanaṭṭhānaṃ na vijahanti, attano vīthiyāva gacchanti. Sūriyassa pana ujukaṃ gamanaṃ sīghaṃ, tiriyaṃ gamanaṃ dandhaṃ. Tiriyaṃ gamanaṃ nāma dakkhiṇadisato uttaradisāya, uttaradisato dakkhiṇadisāya gamanaṃ, taṃ dandhaṃ chahi chahi māsehi ijjhanato.
Sūriyo kāḷapakkhauposathe candena saheva gantvā tato paraṃ pāṭipadadivase yojanānaṃ satasahassaṃ candamaṇḍalaṃ ohāya gacchati attano sīghagāmitāya tassa ca dandhagāmitāya, atha cando lekhā viya paññāyati. Tato parampi pakkhassa dutiyāya yojanānaṃ satasahassaṃ candamaṇḍalaṃ ohāya gacchati. Evaṃ divase divase yāva sukkapakkhauposathadivasā satasahassaṃ satasahassaṃ ohāya gacchati, atha cando anukkamena vaḍḍhitvā uposathadivase paripuṇṇo hoti. Anukkamena vaḍḍhanañcettha uparibhāgato patitasūriyālokatāya heṭṭhato pavattāya sūriyassa dūrabhāvena divase divase anukkamena parihāyamānāya attano chāyāya vasena anukkamena caṇḍamaṇḍalappadesassa vaḍḍhamānassa viya dissamānatāyāti veditabbaṃ, tasmā anukkamena vaḍḍhitvā viya uposathadivase puṇṇamāyaṃ paripuṇṇamaṇḍalo hutvā dissati. Atha sūriyo pāṭipadadivase yojanānaṃ satasahassaṃ dhāvitvā puna candamaṇḍalaṃ gaṇhāti candassa dandhagatitāya attano ca sīghagatitāya, tathā dutiyāya satasahassanti evaṃ yāva uposathadivasā satasahassaṃ satasahassaṃ dhāvitvā gaṇhāti. Atha cando anukkamena hāyitvā kāḷapakkhauposathadivase sabbaso na paññāyati, anukkamena hāyamānatā cettha anukkamena vaḍḍhamānatāya vuttanayena veditabbā. Tattha pana chāyāya hāyamānatāya maṇḍalaṃ vaḍḍhamānaṃ viya dissati, idha ca chāyāya vaḍḍhamānatāya maṇḍalaṃ hāyamānaṃ viya dissati, tasmā anukkamena hāyitvā viya uposathadivase sabbaso na paññāyati. Candaṃ heṭṭhā katvā sūriyo upari hoti, mahatiyā pātiyā khuddakabhājanaṃ viya candamaṇḍalaṃ pidhīyati, majjhanhike gehacchāyā viya candassa chāyā na paññāyati. So chāyāya apaññāyamānāya dūre ṭhitānaṃ divā padīpo viya sayampi na paññāyati.
‘‘ajavīthī’’ti samaññā gatā. Yāya pana vīthiyā sūriye gacchante vassavalāhakadevaputtā sūriyābhitāpābhāvato abhiṇhaṃ attano vimānato bahi nikkhamitvā kīḷāpasutā hutvā ito cito ca vicaranti, tadā kira sūriyavimānaṃ pakatimaggato uddhaṃ āruhitvā vicarati, tassa uddhaṃ āruyha caraṇeneva candavimānampi uddhaṃ āruyha carati taggatikattā, taggatikatā ca samānagati nāma vātamaṇḍalena vimānassa phellitabbattā, tasmā sā vīthi udakabahubhāvena nāgānurūpatāya‘‘nāgavīthī’’ti samaññā gatā. Yadā sūriyo uddhaṃ anārohanto adho ca anotaranto pakatimaggeneva gacchati, tadā vassavalāhakā yathākālaṃ yathāruciñca vimānato nikkhamitvā sukhena vicaranti, tena kālena kālaṃ vassanato loke utusamatā hoti, tāya utusamatāya hetubhūtāya sā candimasūriyānaṃ gati gavānurūpatāya‘‘govīthī’’ti samaññā gatā. Tasmā yaṃ kālaṃ candimasūriyā ajavīthiṃ āruhanti, tadā devo ekabindumpi na vassati. Yadā nāgavīthiṃ ārohanti, tadā bhinnaṃ viya nabhaṃ paggharati. Yadā govīthiṃ ārohanti, tadā utusamatā sampajjati.
Yadā pana rājāno adhammikā honti, tesaṃ adhammikatāya uparājasenāpatippabhutayo sabbe devā brahmāno ca adhammikā honti, tadā tesaṃ adhammikatāya visamaṃ candimasūriyā parivattanti. Tadā hi bahvābādhatādianiṭṭhaphalūpanissayabhūtassa yathāvuttassa adhammikatāsaññitassa sādhāraṇassa pāpakammassa balena visamaṃ vāyantena vāyunā phelliyamānā candimasūriyā sineruṃ parikkhipantā visamaṃ parivattanti, yathāmaggena na pavattanti. Vāto yathāmaggena na vāyati, ayathāmaggena vāyati, ayathāmaggena vāyanto ākāsaṭṭhavimānāni khobheti, vimānesu khobhitesu devatānaṃ kīḷanatthāya cittāni na namanti, cittesu anamantesu sītuṇhabhedo utu yathākālena na sampajjati, tasmiṃ asampajjante na sammā devo vassati, kadāci vassati, kadāci na vassati, katthaci vassati, katthaci na vassati. Vassantopi vappakāle aṅkurakāle nāḷakāle pupphakāle khīraggahaṇādikālesu yathā yathā sassānaṃ upakāro na hoti, tathā tathā vassati ca vigacchati ca. Tena sassāni visamapākāni honti vigatagandharasādisampadāni, ekabhājane pakkhittataṇḍulesupi ekasmiṃ padese bhattaṃ uttaṇḍulaṃ hoti, ekasmiṃ atikilinnaṃ, ekasmiṃ samapākaṃ. Taṃ paribhuttaṃ kucchiyampi sabbaso apariṇataṃ, ekadesena pariṇataṃ, supariṇatanti evaṃ tīhiyeva pakārehi paccati, pakkāsayaṃ na sammā upagacchati. Tena sattā bahvābādhā ceva honti appāyukā ca.
Dhammikānaṃ pana rājūnaṃ kāle vuttavipariyāyena candimasūriyā samaṃ parivattanti, yathāmaggena pavattanti, utusamatā ca sampajjati, candimasūriyā cha māse sineruto bahi nikkhamanti, cha māse anto vicaranti. Tathā hi sinerusamīpena taṃ padakkhiṇaṃ katvā gacchantā cha māse tato gamanavīthito bahi attano tiriyaṃ gamanena cakkavāḷābhimukhā nikkhamanti. Evaṃ cha māse khaṇe khaṇe sineruto apasakkanavasena tato nikkhamitvā cakkavāḷasamīpaṃ pattā. Tatopi cha māse khaṇe khaṇe apasakkanavasena nikkhamitvā sinerusamīpaṃ pāpuṇantā anto vicaranti. Te hi āsāḷhīmāse sinerusamīpena caranti, tato dve māse nikkhamitvā bahi caranti. Paṭhamakattikamāse majjhena gacchanti, tato cakkavāḷābhimukhā gantvā tayo māse cakkavāḷasamīpena vicaritvā puna nikkhamitvā citramāse majjhena gantvā tato pare dve māse sineruabhimukhā pakkhanditvā puna āsāḷhe sinerusamīpena caranti. Ettha ca sinerussa cakkavāḷassa ca yaṃ ṭhānaṃ vemajjhaṃ, tassa sinerussa ca yaṃ ṭhānaṃ vemajjhaṃ, tena gacchantā sinerusamīpena carantīti veditabbā, na sinerussa aggālindaṃ allīnā, cakkavāḷasamīpena caraṇampi imināva nayena veditabbaṃ. Yadā pana sinerussa cakkavāḷassa ujukaṃ vemajjhena gacchanti, tadā vemajjhena vicarantīti veditabbaṃ.
Evaṃ vicarantā ca ekappahārena tīsupi dīpesu ālokaṃ karonti. Ekekāya disāya nava nava yojanasatasahassāni andhakāraṃ vidhamitvā ālokaṃ dassenti. Kathaṃ? Imasmiñhi dīpe sūriyuggamanakālo pubbavidehe majjhanhiko hoti, uttarakurūsu atthaṅgamanakālo, aparagoyāne majjhimayāmo, pubbavidehamhi uggamanakālo uttarakurūsu majjhanhiko, aparagoyāne atthaṅgamanakālo, idha majjhimayāmo, uttarakurūsu uggamanakālo aparagoyāne majjhanhiko, idha atthaṅgamanakālo, pubbavidehe majjhimayāmo, aparagoyānadīpe uggamanakālo idha majjhanhiko, pubbavidehadīpe atthaṅgamanakālo, uttarakurūsu majjhimayāmo. Imasmiñhi dīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena upaḍḍhaṃ paññāyati. Evaṃ sesadīpesupi. Iti imināva pakārena tīsu dīpesu ekappahāreneva candimasūriyā ālokaṃ dassentīti veditabbaṃ.
Ito aññathā pana dvīsu eva dīpesu ekappahāreneva ālokaṃ dassenti. Yasmiñhi dīpe atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, atthaṅgamite tattha na paññāyati, ālokaṃ na dasseti, dvīsu eva dīpesu ekappahārena ubhayaṃ. Ekekāya disāya nava nava yojanasatasahassāni andhakāravidhamanampi imināva nayena daṭṭhabbaṃ. Imasmiñhi dīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyatīti pubbavidehe navayojanasatasahassappamāṇe ṭhāne andhakāraṃ vidhamitvā ālokaṃ dasseti, tathā aparagoyāne uggamanavasena tatthāpi upaḍḍhasseva paññāyamānattā. Pubbavidehānaṃ pana atthaṅgamite na paññāyatīti dvīsu dīpesu sabbattha andhakāraṃ vidhamitvā ālokaṃ dasseti aparagoyānepi uggate sūriye sabbattha andhakāravidhamanato.
‘‘sūriyo’’ti nāmaṃ ahosi. Tasmiṃ divasaṃ ālokaṃ katvā atthaṅgamite puna andhakāro ahosi. Te bhītatasitā ‘‘bhaddakaṃ vatassa, sace añño āloko uppajjeyyā’’ti cintayiṃsu. Atha nesaṃ chandaṃ ñatvā viya candamaṇḍalaṃ uṭṭhahi, tenevassa‘‘cando’’ti nāmaṃ ahosi. Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti, tato pabhuti rattindivā paññāyanti. Anukkamena ca māsaḍḍhamāsautusaṃvaccharā jāyanti. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā cattāro ca dīpā pātubhavanti, te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavantīti veditabbaṃ.
aṭṭhakathāyaṃ(pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā) vuttaṃ, tasmā vuttappamāṇato imassa cakkavāḷassa sinerupatiṭṭhitokāse caturāsīti yojanasahassāni parato yāva cakkavāḷapabbatā uttaradisābhāgappamāṇañca pahāya imissā dakkhiṇadisāya –
Sinerucakkavāḷānaṃ, antaraṃ parimāṇato;
Satāni satta ñeyyāni, pañcavīsuttarāni ca;
Majjhato yāva merumhā, cakkavāḷānamantare;
Majjhato yāva merumhā, cakkavāḷā ca pabbatā;
Aṭṭhasataṃ duve saṭṭhi, yojanāni dvigāvutaṃ;
Ekaṃ satasahassañca, sahassānūnatālīsaṃ;
Pamāṇato samantā ca, maṇḍalaṃ majjhavīthiyā;
Satamekañca viññeyyaṃ, pañcasattati uttaraṃ;
Majjhavīthippamāṇena, maṇḍaleneva gacchati;
Gacchanto ca panevaṃ so, oruyhoruyha heṭṭhato.
Āruyhāruyha uddhañca, yato gacchati sabbadā;
Tiṃsa satasahassāni, yojanāni pamāṇato;
Sahassamekaṃ pañcasataṃ, catupaññāsayojanaṃ;
Aṭṭhaṅgulāni ca tiriyaṃ, gacchatekadine ravi;
Yojanānaṃ titālīsaṃ, māsenekena gacchati;
Gāvutāni duve cāpi, dvīhi māsehi gacchati;
Gacchati chahi māsehi, timāsehi ca majjhimaṃ;
Tasmā sīhaḷadīpassa, majjhato meruantaraṃ;
Tettiṃsañca sahassāni, aṭṭhārasa tigāvutaṃ;
Tīṇi satasahassāni, sahassāni chavīsati;
Evamettha ayampi viseso veditabbo.
Tāvatiṃsabhavanaṃ dasasahassayojananti ettha tettiṃsa sahapuññakārino ettha nibbattāti taṃsahacaritaṭṭhānaṃ tettiṃsaṃ, tadeva tāvatiṃsaṃ, taṃ nivāso etesanti tāvatiṃsā, devā, tesaṃ bhavanaṃ tāvatiṃsabhavanaṃ. Tathā hi maghena māṇavena saddhiṃ macalagāmake kālaṃ katvā tattha uppanne tettiṃsa devaputte upādāya assa devalokassa ayaṃ paṇṇatti jātāti vadanti. Atha vā yasmā sesacakkavāḷesupi cha kāmāvacaradevalokā atthi. Vuttampi cetaṃ ‘‘sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsāna’’nti. Tasmā nāmapaṇṇattiyevesā tassa devalokassāti veditabbā.Dasasahassayojananti idaṃ pana sakkapuraṃ sandhāya vuttanti veditabbaṃ. Tathā hi tāvatiṃsakāyikā devā atthi pabbataṭṭhakā, atthi ākāsaṭṭhakā, tesaṃ paramparā cakkavāḷapabbataṃ pattā, tathā cātumahārājikānaṃ yāmādīnañca. Ekadevalokepi hi devānaṃ paramparā cakkavāḷapabbataṃ appattā nāma natthi. Idaṃ pana tāvatiṃsabhavanaṃ sinerussa uparimatale dasasahassayojanike ṭhāne patiṭṭhitanti veditabbaṃ. Tassa pācīnapacchimadvārānaṃ antarā dasayojanasahassaṃ hoti, tathā dakkhiṇuttaradvārānaṃ. Taṃ kho pana nagaraṃ dvārasahassayuttaṃ ahosi ārāmapokkharaṇīpaṭimaṇḍitaṃ.
vejayantonāma pāsādo. Tattha suvaṇṇayaṭṭhīsu maṇidhajā ahesuṃ, maṇiyaṭṭhīsu suvaṇṇadhajā, pavāḷayaṭṭhīsu muttadhajā, muttayaṭṭhīsu pavāḷadhajā, sattaratanamayāsu yaṭṭhīsu sattaratanamayā dhajā.
vejayantaratho(saṃ. ni. aṭṭha. 1.1.249 ādayo). Tassa hi pacchimanto paṇṇāsayojano, majjhe rathapañjaro paṇṇāsayojano, rathasandhito yāva rathasīsā paṇṇāseva yojanāni. Tadeva pamāṇaṃ diguṇaṃ katvā ‘‘tiyojanasatāyāmo’’tipi vadantiyeva. Tasmiṃ yojanikapallaṅko atthato tiṭṭhati. Tattha tiyojanikaṃ setacchattaṃ, ekasmiṃyeva yuge sahassaājaññayuttaṃ. Sesālaṅkārassa pamāṇaṃ natthi. Dhajo panassa aḍḍhatiyāni yojanasatāni uggato, yassa vātāhatassa pañcaṅgikatūriyasseva saddo niccharati.
erāvaṇonāma hatthī diyaḍḍhayojanasatiko, sopi devaputtoyeva. Na hi devalokasmiṃ tiracchānagatā honti, tasmā so uyyānakīḷāya nikkhamanakāle attabhāvaṃ vijahitvā diyaḍḍhayojanasatiko erāvaṇo nāma hatthī hoti. So tettiṃsakumbhe māpeti āvaṭṭena gāvutaaḍḍhayojanappamāṇe, sabbesaṃ majjhe sakkassa atthāya sudassanaṃ nāma tiṃsayojanikaṃ kumbhaṃ māpeti. Tassa upari dvādasayojaniko ratanamaṇḍapo hoti. Tattha antarantarā sattaratanamayā yojanubbedhā dhajā uṭṭhahanti. Pariyante kiṅkiṇikajālā olambanti, yassa mandavāteritassa pañcaṅgikatūriyasaddasadiso dibbagītasaddo viya ravo niccharati. Maṇḍapamajjhe sakkassa yojaniko maṇipallaṅko paññatto hoti, tattha sakko nisīdati. Tettiṃsāya kumbhānaṃ ekekasmiṃ kumbhe satta satta dante māpeti, tesu ekeko paṇṇāsayojanāyāmo. Ekekasmiñcettha dante satta satta pokkharaṇiyo honti, ekekāya pokkharaṇiyā satta satta paduminīgacchā, ekekasmiṃ gacche satta satta pupphāni honti, ekekassa pupphassa satta satta pattāni, ekekasmiṃ patte satta satta devadhītaro naccanti. Evaṃ samantā paṇṇāsayojanaṭṭhāne hatthidantesuyeva naccanaṭasamajjo hoti.
Nandānāma pana pokkharaṇī paññāsayojanā. ‘‘Pañcasatayojanikā’’tipi vadanti.
Cittalatāvanaṃpana saṭṭhiyojanikaṃ. ‘‘Pañcayojanasatika’’ntipi vadanti. Taṃ pana dibbarukkhasahassapaṭimaṇḍitaṃ, tathānandanavanaṃ phārusakavanañca. Sakko panettha accharāsaṅghaparivuto saṭṭhiyojanikaṃ suvaṇṇamahāvīthiṃ otaritvā nakkhattaṃ kīḷanto nandanavanādīsu vicarati.
Pāricchattakopana koviḷāro samantā tiyojanasataparimaṇḍalo pañcadasayojanapariṇāhakkhandho yojanasatubbedho. Tassa mūle saṭṭhiyojanāyāmā paññāsayojanavitthārā pañcadasayojanubbedhā jayasumanapupphakavaṇṇāpaṇḍukambalasilā,yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anupavisati, uṭṭhitakāle ūnaṃ paripūrati.
Sudhammānāma devasabhā āyāmato ca vitthārato ca tiyojanasatikā, parikkhepato navayojanasatikā, ubbedhato pañcayojanasatikā, tassā phalikamayā bhūmi, thambhatulāsaṅghāṭādīsu vāḷarūpādisaṅghaṭṭanakaāṇiyo maṇimayā, suvaṇṇamayā thambhā, rajatamayā thambhaghaṭakā ca saṅghāṭañca, pavāḷamayāni vāḷarūpāni, sattaratanamayā gopānasiyo ca pakkhapāsā ca mukhavaṭṭi ca, indanīlaiṭṭhakāhi chadanaṃ, sovaṇṇamayaṃ chadanavidhaṃ, rajatamayā thupikā.
Āsāvatīnāma ekā latā atthi, ‘‘sā pupphissatī’’ti devā vassasahassaṃ upaṭṭhānaṃ gacchanti, pāricchattake pupphamāne ekaṃ vassaṃ upaṭṭhānaṃ gacchanti. Te tassa paṇḍupalāsādibhāvato paṭṭhāya attamanā honti. Yathāha –
‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti ‘paṇḍupalāso dāni pāricchattako koviḷāro, na cirasseva dāni pannapalāso bhavissatī’’’tiādi (a. ni. 7.69).
Sabbapāliphullassa pana pāricchattakassa koviḷārassa samantā pañca yojanasatāni ābhā pharati, anuvātaṃ yojanasataṃ gandho gacchati. Pupphite pāricchattake ārohaṇakiccaṃ vā aṅkusaṃ gahetvā nāmanakiccaṃ vā pupphāharaṇatthaṃ caṅkoṭakakiccaṃ vā natthi. Kantanakavāto uṭṭhahitvā pupphāni vaṇṭato kantati, sampaṭicchanakavāto sampaṭicchati, pavesanakavāto sudhammadevasabhaṃ paveseti, sammajjanakavāto purāṇapupphāni nīharati, santharaṇakavāto pattakaṇṇikakesarāni racento santharati, majjhaṭṭhāne dhammāsanaṃ hoti yojanappamāṇo ratanapallaṅko, tassa upari dhāriyamānaṃ tiyojanikaṃ setacchattaṃ, tadanantaraṃ sakkassa devarañño āsanaṃ attharīyati, tato bāttiṃsāya devaputtānaṃ, tato aññesaṃ mahesakkhadevatānaṃ. Aññesaṃ devatānaṃ pana pupphakaṇṇikāva āsanaṃ hoti. Devā devasabhaṃ pavisitvā nisīdanti. Tato pupphehi reṇuvaṭṭi uggantvā upari kaṇṇikaṃ āhacca nipatamānā devatānaṃ tigāvutappamāṇaṃ attabhāvaṃ lākhāparikammasajjitaṃ viya karoti, tesaṃ sā kīḷā catūhi māsehi pariyosānaṃ gacchati. Iti imāhi sampattīhi samannāgataṃ tāvatiṃsabhavanaṃ bhagavā sabbathā avedīti veditabbaṃ.
Tathā asurabhavananti ettha devā viya na suranti na īsaranti na virocantīti asurā. Surā nāma devā, tesaṃ paṭipakkhāti vā asurā. Sakko kira macalagāmake magho nāma māṇavo hutvā tettiṃsa purise gahetvā kalyāṇakammaṃ karonto satta vattapadāni pūretvā tattha kālakato devaloke nibbatti saddhiṃ parisāya. Tato pubbadevā ‘‘āgantukadevaputtā āgatā, sakkāraṃ nesaṃ karomā’’ti vatvā dibbapadumāni upanāmesuṃ, upaḍḍharajjena ca nimantesuṃ. Sakko upaḍḍharajjena asantuṭṭho ahosi, atha nevāsikā ‘‘āgantukadevaputtānaṃ sakkāraṃ karomā’’ti gandhapānaṃ sajjayiṃsu. Sakko sakaparisāya saññaṃ adāsi ‘‘mārisā mā gandhapānaṃ pivittha, pivamānākāramattameva dassethā’’ti. Te tathā akaṃsu. Nevāsikadevatā suvaṇṇasarakehi upanītaṃ gandhapānaṃ yāvadatthaṃ pivitvā mattā tattha tattha suvaṇṇapathaviyaṃ patitvā sayiṃsu. Sakko ‘‘gaṇhatha dhutte, haratha dhutte’’ti te pādesu gāhāpetvā sinerupāde khipāpesi. Sakkassa puññatejena tadanuvattakāpi sabbe tattheva patiṃsu. Atha nesaṃ kammapaccayautusamuṭṭhānaṃ sinerussa heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ nibbatti pāricchattakapaṭicchannabhūtāya citrapāṭaliyā upasobhitaṃ. Sakko tesaṃ nivattitvā anāgamanatthāya ārakkhaṃ ṭhapesi. Yaṃ sandhāya vuttaṃ –
‘‘Antarā dvinnaṃ ayujjhapurānaṃ, pañcavidhā ṭhapitā abhirakkhā;
dvinnaṃ ayujjhapurānanti dvinnaṃ devāsuranagarānaṃ antarāti attho. Dve kira nagarāni yuddhena gahetuṃ asakkuṇeyyatāyaayujjhapurānināma jātāni. Yadā hi asurā balavanto honti, atha devehi palāyitvā devanagaraṃ pavisitvā dvāre pihite asurānaṃ satasahassampi kiñci kātuṃ na sakkoti. Yadā devā balavanto honti, atha asurehi palāyitvā asuranagaraṃ pavisitvā dvāre pihite sakkānaṃ satasahassampi kiñci kātuṃ na sakkoti. Iti imāni dve nagarāni ayujjhapurāni nāma. Tesaṃ antarā etesu uragādīsu pañcasu ṭhānesu sakkena ārakkhā ṭhapitā. Tatthauragasaddena nāgā gahitā. Te udake mahabbalā honti, tasmā sinerussa paṭhamālinde etesaṃ ārakkhā. Sinerussa kira samantato bahalato puthulato ca pañcayojanasahassaparimāṇāni cattāri paribhaṇḍāni tāvatiṃsabhavanassa ārakkhāya nāgehi garuḷehi kumbhaṇḍehi yakkhehi ca adhiṭṭhitāni. Tehi kira sinerussa upaḍḍhaṃ pariyādinnaṃ, etāniyeva ca sinerussa ālindāni mekhalāni ca vuccanti.Karoṭisaddena supaṇṇā gahitā. Tesaṃ kira karoṭi nāma pānabhojanaṃ, tena nāmaṃ labhiṃsu, dutiyālinde tesaṃ ārakkhā.Payassahārīsaddena kumbhaṇḍā gahitā. Dānavarakkhasā kira te, tatiyālinde tesaṃ ārakkhā.Madanayutasaddena yakkhā gahitā. Visamacārino kira te yuddhasoṇḍā, catutthālinde tesaṃ ārakkhā.Caturo ca mahatthāti cattāro mahārājāno vuttā. Te hi sinerussa tasmiṃ tasmiṃ passe yugandharādīsu pañcasataparittadīpaparivāre mahādīpe ca sāsitabbassa mahato atthassa vasena ‘‘mahatthā’’ti vuccanti, pañcamālinde tesaṃ ārakkhā.
Te pana asurā āyuvaṇṇayasaissariyasampattīhi tāvatiṃsasadisāva. Tasmā antarā attānaṃ ajānitvā pāṭaliyā pupphitāya ‘‘nayidaṃ devanagaraṃ, tattha pāricchattako pupphati, idha pana cittapāṭalī, jarasakkena mayaṃ suraṃ pāyetvā vañcitā, devanagarañca no gahitaṃ, gacchāma tena saddhiṃ yujjhissāmā’’ti hatthiassarathe āruyha suvaṇṇarajatamaṇiphalakāni gahetvā yuddhasajjā hutvā asurabheriyo vādentā mahāsamudde udakaṃ dvidhā bhinditvā uṭṭhahanti. Te deve vuṭṭhe vammikamakkhikā vammikaṃ viya sineruṃ abhiruhituṃ ārabhanti. Atha nesaṃ paṭhamaṃ nāgehi saddhiṃ yuddhaṃ hoti. Tasmiṃ kho pana yuddhe na kassaci chavi vā cammaṃ vā chijjati, na lohitaṃ uppajjati, kevalaṃ kumārakānaṃ dārumeṇḍakayuddhaṃ viya aññamaññaṃ santāsanamattameva hoti. Koṭisatāpi koṭisahassāpi nāgā tehi saddhiṃ yujjhitvā asurapuraṃyeva pavesetvā nivattanti. Sace pana asurā balavanto honti, atha nāgā osakkitvā dutiye ālinde supaṇṇehi saddhiṃ ekato hutvā yujjhanti. Esa nayo supaṇṇādīsupi. Yadā pana tāni pañcapi ṭhānāni asurā maddanti, tadā ekato sampiṇḍitānipi tāni pañca balāni osakkanti. Atha cattāro mahārājāno gantvā sakkassa pavattiṃ ārocenti. Sakko tesaṃ vacanaṃ sutvā diyaḍḍhayojanasatikaṃ vejayantarathaṃ āruyha sayaṃ vā nikkhamati, ekaṃ vā puttaṃ peseti. Ekasmiṃ pana divase evaṃ nikkhamitvā asure yuddhena abbhuggantvā samudde pakkhipitvā catūsu dvāresu attanā sadisā paṭimā māpetvā ṭhapeti, tasmā asurā nāgādayo jinitvā āgatāpi indapaṭimā disvā ‘‘sakko nikkhanto’’ti palāyanti. Iti surānaṃ paṭipakkhāti asurā, vepacittipahārādādayo, tesaṃ bhavanaṃ asurabhavanaṃ. Taṃ pana āyāmato ca vitthārato ca dasasahassayojananti dassetuṃ ‘‘tathā asurabhavana’’nti vuttaṃ.
Avīcimahānirayo jambudīpo cāti etthāpitathā-saddo yojetabbo, avīcimahānirayo jambudīpo ca tathā dasasahassayojanamevāti attho. Ettha ca avīcimahānirayassa abbhantaraṃ āyāmena ca vitthārena ca yojanasataṃ hoti, lohapathavī lohachadanaṃ ekekā ca bhitti navanavayojanikā hoti. Puratthimāya bhittiyā acci uṭṭhahitvā pacchimaṃ bhittiṃ gahetvā taṃ vinivijjhitvā parato yojanasataṃ gacchati. Sesadisāsupi eseva nayo. Iti jālapariyantavasena āyāmavitthārato aṭṭhārasayojanādhikāni tīṇi yojanasatāni honti, parikkhepena nava yojanasatāni catupaṇṇāsañca yojanāni. Samantā pana ussadehi saddhiṃ dasayojanasahassaṃ hoti. Kasmā panesa narako ‘‘avīcī’’ti saṅkhyaṃ gatoti? Vīci nāma antaraṃ vuccati, tattha ca aggijālānaṃ vā sattānaṃ vā dukkhassa vā antaraṃ natthi, tasmā so ‘‘avīcī’’ti saṅkhyaṃ gato. Tassa hi puratthimabhittito jālā uṭṭhahitvā saṃsibbamānayojanasataṃ gantvā bhittiṃ vinivijjhitvā parato yojanasataṃ gacchati. Sesadisāsupi eseva nayo. Evaṃ jālānaṃ nirantaratāya avīci. Abbhantare panassa yojanasatike ṭhāne nāḷiyaṃ koṭṭetvā pūritatipupiṭṭhaṃ viya sattā nirantarā, ‘‘imasmiṃ ṭhāne satto atthi, imasmiṃ ṭhāne natthī’’ti na vattabbaṃ, gacchantānaṃ ṭhitānaṃ nisinnānaṃ nipannānañca paccamānānaṃ anto natthi, gacchantā ṭhite vā nisinne vā nipanne vā na bādhenti. Evaṃ sattānaṃ nirantaratāya avīci. Kāyadvāre pana cha upekkhāsahagatāni cittāni uppajjanti, ekaṃ dukkhasahagataṃ. Evaṃ santepi yathā jivhāgge cha madhubindūni ṭhapetvā ekasmiṃ tambalohabindumhi ṭhapite anudahanabalavatāya tadeva paññāyati, itarāni abbohārikāni honti, evaṃ anudahanabalavatāya dukkhamevettha nirantaraṃ, itarāni abbohārikānīti evaṃ dukkhassa nirantaratāya avīcīti vuccati. ‘‘Ayañca avīcimahānirayo jambudīpassa heṭṭhā patiṭṭhito’’ti vadanti.
Jambudīpo pana āyāmato ca vitthārato ca dasasahassayojanaparimāṇo. Tattha ca catusahassayojanappamāṇo padeso tadupabhogīsattānaṃ puññakkhayā udakena ajjhotthaṭo ‘‘samuddo’’ti saṅkhyaṃ gato. Tisahassayojanappamāṇe manussā vasanti, tisahassayojanappamāṇe himavā patiṭṭhitoti veditabbo.
Aparagoyānaṃ sattasahassayojanantiādīsu āyāmato ca vitthārato ca pamāṇaṃ dassitanti veditabbaṃ. Tattha jambudīpo sakaṭasaṇṭhāno, channavutiyā paṭṭanakoṭisatasahassehi chapaṇṇāsaratanāgārehi navanavutiyā doṇamukhasatasahassehi tikkhattuṃ tesaṭṭhiyā nagarasahassehi ca samannāgato. Jambudīpe kira ādito tesaṭṭhimattāni nagarasahassāni uppannāni, tathā dutiyaṃ, tathā tatiyaṃ. Tāni pana sampiṇḍetvā satasahassaṃ, tato paraṃ asīti sahassāni ca nava sahassāni ca honti.Doṇamukhanti ca mahānagarassa āyuppattiṭṭhānabhūtaṃ padhānagharaṃ vuccati. Aparagoyāno ādāsasaṇṭhāno, pubbavideho aḍḍhacandasaṇṭhāno, uttarakuru pīṭhasaṇṭhāno. ‘‘Taṃtaṃnivāsīnaṃ taṃtaṃparivāradīpavāsīnañca manussānaṃ mukhampi taṃtaṃsaṇṭhāna’’nti vadanti.
Api cettha uttarakurukānaṃ puññānubhāvasiddho ayampi viseso veditabbo. Tattha kira tesu tesu padesesu ghananicitapattasañchannasākhāpasākhā kūṭāgārupamā manoramā rukkhā tesaṃ manussānaṃ nivesanakiccaṃ sādhenti. Yattha sukhaṃ nivasanti, aññepi tattha rukkhā sujātā sabbadāpi pupphitaggā tiṭṭhanti. Jalāsayāpi vikasitapadumapuṇḍarīkasogandhikādipupphasañchannā sabbakālaṃ paramasugandhā samantato pavāyantā tiṭṭhanti.
Sarīrampi tesaṃ atidīghatādidosarahitaṃ ārohapariṇāhasampannaṃ jarāya anabhibhūtattā valitapalitādidosavirahitaṃ yāvatāyukaṃ aparikkhīṇajavabalaparakkamasobhameva hutvā tiṭṭhati. Anuṭṭhānaphalūpajīvitāya na ca tesaṃ kasivaṇijjādivasena āhārapariyeṭṭhivasena dukkhaṃ atthi, tato eva na dāsadāsīkammakarādipariggaho atthi. Na ca tattha sītuṇhaḍaṃsamakasavātātapasarīsapavāḷādiparissayo atthi. Yathā nāmettha gimhānaṃ pacchime māse paccūsavelāyaṃ samasītuṇho utu hoti, evameva sabbakālaṃ tattha samasītuṇhova utu hoti, na ca nesaṃ koci upaghāto vihesā vā uppajjati.
Akaṭṭhapākimameva sāliṃ akaṇaṃ athusaṃ suddhaṃ sugandhaṃ taṇḍulaphalaṃ niddhūmaṅgārena agginā pacitvā paribhuñjanti. Tattha kira jotikapāsāṇā nāma honti, atha te tayo pāsāṇe ṭhapetvā tattha ukkhaliṃ āropenti, pāsāṇehi tejo samuṭṭhahitvā taṃ pāceti, añño sūpo vā byañjano vā na hoti, bhuñjantānaṃ cittānukūloyevassa raso hoti. Taṃ pana bhuñjantānaṃ nesaṃ kuṭṭhaṃ gaṇḍo kilāso soso kāso apamāro jaroti evamādiko na koci rogo uppajjati. Te taṃ ṭhānaṃ sampattānaṃ dentiyeva, macchariyacittaṃ nāma neva hoti, buddhapaccekabuddhādayopi mahiddhikā tattha gantvā piṇḍapātaṃ gaṇhanti. Na ca te khujjā vā vāmanā vā kāṇā vā kuṇī vā khañjā vā pakkhahatā vā vikalaṅgā vā vikalindriyā vā honti.
Itthiyopi tattha nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā sobhaggappattarūpā honti. Tathā hi dīghaṅgulī tambanakhā alambathanā tanumajjhā puṇṇacandamukhī visālakkhī mudugattā sahibhorū odātadantā gambhīranābhī tanujaṅghā dīghanīlavellitakesī puthulasussoṇī nātilomā nālomā subhagā utusukhasamphassā saṇhā sakhilasambhāsā nānābharaṇavibhūsitā vicaranti, sabbadāpi soḷasavassuddesikā viya honti.
Purisāpi pañcavīsativassuddesikā viya, na puttā mātādīsu rajjanti, ayaṃ tattha dhammatā. Sattāhikameva ca tattha itthipurisā kāmaratiyā viharanti, tato vītarāgā viya yathāsukhaṃ gacchanti, na tattha idha viya gabbhokkantimūlakaṃ gabbhapariharaṇamūlakaṃ vā dukkhaṃ vijāyanamūlakaṃ vā dukkhaṃ hoti, rattakañcukato kañcanapaṭimā viya dārakā mātukucchito amakkhitā eva semhādinā sukheneva nikkhamanti, ayaṃ tattha dhammatā. Mātā pana puttaṃ vā dhītaraṃ vā vijāyitvā tesaṃ vicaraṇakappadese ṭhapetvā anapekkhā yathāruci gacchati. Tesaṃ tattha sayitānaṃ ye passanti purisā vā itthiyo vā, te attano aṅguliyo upanāmenti, tesaṃ kammabalena tato khīraṃ pavattati, tena te dārakā yāpenti. Evaṃ pana vaḍḍhantā katipayadivaseyeva laddhabalā hutvā dārikā itthiyo upagacchanti, dārakā purise.
Kapparukkhato eva ca tesaṃ tattha vatthābharaṇāni nipphajjanti. Nānāvirāgavaṇṇavicittāni hi vatthāni sukhumāni mudusukhasamphassāni tattha tattha kapparukkhesu olambantāni tiṭṭhanti. Nānāvidharaṃsijālasamujjalavividhavaṇṇaratanavinaddhāni anekavidhamālākammalatākammabhittikammavicittāni sīsūpagagīvūpagakaṭūpagahatthūpagapādūpagāni sovaṇṇamayāni ābharaṇāni ca kapparukkhato olambanti. Tathā vīṇāmudiṅgapaṇavasammatāḷasaṅkhavaṃsavetāḷaparivārādīni vallakīpabhautikāni tūriyabhaṇḍānipi tato olambanti. Tattha ca bahū phalarukkhā kumbhamattāni phalāni phalanti, madhurarasāni yāni paribhuñjitvā te sattāhampi khuppipāsāhi na bādhīyanti.
Najjopi tattha suvisuddhajalā supatitthā ramaṇīyā akaddamā vālukatalā nātisītā nātiuṇhā surabhigandhīhi jalajapupphehi sañchannā sabbakālaṃ surabhī vāyantiyo sandanti, na tattha kaṇṭakinā kakkhaḷagacchalatā honti, akaṇṭakā pupphaphalasacchannā eva honti, candananāgarukkhā sayameva rasaṃ paggharanti. Nahāyitukāmā ca nadītitthe ekajjhaṃ vatthābharaṇāni ṭhapetvā nadiṃ otaritvā nahāyitvā uttiṇṇā uttiṇṇā upariṭṭhimaṃ upariṭṭhimaṃ vatthābharaṇaṃ gaṇhanti, na tesaṃ evaṃ hoti ‘‘idaṃ mama, idaṃ parassā’’ti. Tato eva na tesaṃ koci viggaho vā vivādo vā, sattāhikā eva ca nesaṃ kāmaratikīḷā hoti, tato vītarāgā viya vicaranti. Yattha ca rukkhe sayitukāmā honti, tattheva sayanaṃ upalabbhati.
Mate ca satte na rodanti na socanti, tañca maṇḍayitvā nikkhipanti. Tāvadeva ca tathārūpā sakuṇā upagantvā mataṃ dīpantaraṃ nenti, tasmā susānaṃ vā asuciṭṭhānaṃ vā tattha natthi, na ca tato matā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjanti. ‘‘Dhammatāsiddhassa pañcasīlassa ānubhāvena te devaloke nibbattantī’’ti vadanti. Vassasahassameva ca nesaṃ sabbakālaṃ āyuppamāṇaṃ, sabbametaṃ nesaṃ pañcasīlaṃ viya dhammatāsiddhamevāti veditabbaṃ.
Tadantaresūti tesaṃ cakkavāḷānaṃ antaresu.Lokantarikanirayāti lokānaṃ lokadhātūnaṃ antaro vivaro lokantaro, tattha bhavā lokantarikā, nirayā. Tiṇṇañhi sakaṭacakkānaṃ pattānaṃ vā aññamaññaṃ āsannabhāvena ṭhapitānaṃ antarasadisesu tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antaresu ekeko lokantarikanirayo. So pana parimāṇato aṭṭhayojanasahassappamāṇo hoti niccavivaṭo heṭṭhā upari ca kenaci na pihito. Yathā hi heṭṭhā udakassa pidhāyikā pathavī natthīti asaṃvutā lokantarikanirayā, evaṃ uparipi cakkavāḷesu viya devavimānānaṃ abhāvato asaṃvutā apihitā cakkhuviññāṇuppattinivāraṇasamatthena ca andhakārena samannāgatā. Tattha kira cakkhuviññāṇaṃ na jāyati ālokassa abhāvato. Tīsu dīpesu ekappahārena ālokakaraṇasamatthāpi candimasūriyā tattha ālokaṃ na dassenti. Te hi yugandharasamappamāṇe ākāsappadese vicaraṇato cakkavāḷapabbatassa vemajjhena vicaranti, cakkavāḷapabbatañca atikkamma lokantarikanirayā, tasmā te tattha ālokaṃ na dassentīti cakkhuviññāṇaṃ nuppajjati. Yadā pana sabbaññubodhisattassa paṭisandhiggahaṇādīsu obhāso uppajjati, tadā cakkhuviññāṇaṃ uppajjati. ‘‘Aññepi kira bho santi sattā idhūpapannā’’ti taṃ divasaṃ aññamaññaṃ passanti. Ayaṃ pana obhāso ekaṃ yāgupānamattampi na tiṭṭhati, accharāsaṅghāṭamattameva vijjobhāso viya niccharitvā ‘‘kiṃ ida’’nti bhaṇantānaṃyeva antaradhāyati.
Kiṃ pana kammaṃ katvā tattha sattā nibbattantīti? Bhāriyaṃ dāruṇaṃ garukaṃ mātāpitūnaṃ dhammikasamaṇabrāhmaṇānañca upari aparādhaṃ aññañca divase divase pāṇavadhādiṃ sāhasikakammaṃ katvā uppajjanti tambapaṇṇidīpe abhayacoranāgacorādayo viya. Tesaṃ attabhāvo tigāvutiko hoti, vaggulīnaṃ viya dīghanakhā honti. Te rukkhe vagguliyo viya nakhehi cakkavāḷapāde lagganti, yadā saṃsappantā aññamaññassa hatthapāsagatā honti, atha ‘‘bhakkho no laddho’’ti maññamānā khādanatthaṃ gaṇhituṃ upakkamantā viparivattitvā lokasandhārake udake patanti, vāte paharantepi madhukaphalāni viya chijjitvā udake patanti, patitamattāva accantakhāre udake piṭṭhapiṇḍaṃ viya vilīyanti atisītalabhāvato ātapasantāpābhāvena. Atisītalabhāvameva hi sandhāya accantakhāratā vuttā. Na hi taṃ kappasaṇṭhahanaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavīsandhārakaṃ kappavināsakaudakaṃ viya khāraṃ bhavituṃ arahati. Tathā hi sati pathavīpi vilīyeyya, tesaṃ vā pāpakammabalena petānaṃ pakatiudakassa pubbakheḷabhāvāpatti viya tassa udakassa tadā khārabhāvappatti hotīti vuttaṃ ‘‘accantakhāre udake piṭṭhapiṇḍaṃ viya vilīyantī’’ti.
Anantānīti aparimāṇāni, ‘‘ettakānī’’ti aññehi minituṃ asakkuṇeyyāni. Tāni ca bhagavā anantena buddhañāṇena avedi ‘‘ananto ākāso, ananto sattanikāyo, anantāni cakkavāḷānī’’ti. Tividhampi hi anantaṃ buddhañāṇena paricchindati sayampi anantattā. Yāvatakañhi ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakameva ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyanti. Tena vuttaṃ‘‘anantena buddhañāṇena avedī’’tiādi. Anantatā cassa anantañeyyappaṭivijjhaneneva veditabbā tattha appaṭihatacārattā. Idāni yathāvuttamatthaṃ nigamento āha‘‘evamassa okāsalokopi sabbathā vidito’’ti.
saṃvaṭṭo,vinassamāno asaṅkhyeyyakappo. So pana atthato kāloyeva, tadā pavattamānasaṅkhāravasenassa vināso veditabbo. Saṃvaṭṭato uddhaṃ tathāṭhāyīkālosaṃvaṭṭaṭṭhāyī. Vivaṭṭanaṃ nibbattanaṃ vaḍḍhanaṃ vāvivaṭṭo,vaḍḍhamāno asaṅkhyeyyakappo. Sopi atthato kāloyeva, tadā pavattamānasaṅkhāravasenassa vaḍḍhi veditabbā. Vivaṭṭato uddhaṃ tathāṭhāyīkālovivaṭṭaṭṭhāyī. Tattha tayo saṃvaṭṭā tejosaṃvaṭṭo āposaṃvaṭṭo vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā ābhassarā subhakiṇhā vehapphalāti. Yadā kappo tejena saṃvaṭṭati, tadā ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, tadā subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, tadā vehapphalato heṭṭhā vātena viddhaṃsati.
jātikkhettaṃdasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhiggahaṇādīsu kampati. Yattake hi ṭhāne tathāgatassa paṭisandhiñāṇādiñāṇānubhāvo puññaphalasamuttejito saraseneva paṭivijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakkhettaṃ nāmāti buddhakkhettanti vuccati.Āṇākkhettaṃpana koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) khandhaparittaṃ (a. ni. 4.67; jā. 1.2.105-106; cūḷava. 251 ādayo) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Iddhimā hi cetovasippatto āṇākkhettapariyāpanne yattha katthaci cakkavāḷe ṭhatvā attano atthāya parittaṃ katvā tattheva aññaṃ cakkavāḷaṃ gatopi kataparitto eva hoti. Ekacakkavāḷe ṭhatvā sabbasattānaṃ atthāya paritte kate āṇākkhette sabbasattānampi abhisambhuṇāteva parittānubhāvo tattha devatāhi parittānaṃ sampaṭicchitabbato, tasmā taṃ āṇākkhettanti vuccati.Visayakkhettaṃpana anantaṃ aparimāṇaṃ. Anantāparimāṇesu hi cakkavāḷesu yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti ākaṅkhappaṭibaddhavuttitāya buddhañāṇassa. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati, tasmiṃ pana vinassante jātikkhettaṃ vinaṭṭhameva hoti. Vinassantampi ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati, tassevaṃ vināso saṇṭhahanañca veditabbaṃ.
agginānassati, āditova kappavināsakamahāmegho uṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati, manussā tuṭṭhā sabbabījāni nīharitvā vapanti, sassesu pana gokhāyitamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnapacchinnameva hoti vassaṃ. Idaṃ sandhāya hi bhagavatā ‘‘hoti so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassatī’’ti (a. ni. 7.66) vuttaṃ. Vassūpajīvinopi sattā kālaṃ katvā parittābhādibrahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā. Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati, athānupubbena macchakacchapāpi kālaṃ katvā brahmaloke nibbattanti nerayikasattāpi. Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke.
‘‘lokabyūhā’’ti vuccanti. Te kira disvā manussā yattha katthaci ṭhitāpi nisinnāpi saṃvegajātā sambhamappattāva hutvā tesaṃ āsanne ṭhāne sannipatanti.
Kathaṃ panete kappavuṭṭhānaṃ jānantīti? ‘‘Dhammatāya sañcoditā’’ti ācariyā. ‘‘Tādisanimittadassanenā’’ti eke. ‘‘Brahmadevatāhi uyyojitā’’ti apare. Tesaṃ pana vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha dibbasudhābhojanaṃ bhuñjitvā tato vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti. Devānaṃ kira sukhasamphassavātaggahaṇapaacayena vāyokasiṇe jhānāni sukheneva ijjhanti. Tadaññe pana āpāyikā sattā aparāpariyavedanīyena kammena devaloke nibbattanti. Aparāpariyavedanīyakammarahito hi saṃsāre saṃsaranto nāma satto natthi. Tepi tattha tatheva jhānaṃ paṭilabhanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattanti. Idañca yebhuyyavasena vuttaṃ.
Keci pana ‘‘apāyasattā saṃvaṭṭamānalokadhātūhi aññesu lokadhātūsupi nibbattanti. Na hi sabbe apāyasattā tadā rūpārūpabhavesu uppajjantīti sakkā viññātuṃ apāyesu dīghāyukānaṃ devalokūpapattiyā asambhavato. Niyatamicchādiṭṭhiko pana vinassamānepi kappe nirayato na muccatiyeva, tasmā so tattha anibbattitvā piṭṭhicakkavāḷe nibbattati. Niyatamicchādiṭṭhiyā hi samannāgatassa bhavato vuṭṭhānaṃ nāma natthi. Tāya hi samannāgatassa neva saggo atthi, na maggo, tasmā so saṃvaṭṭamānacakkavāḷato aññattha niraye nibbattitvā paccati. Kiṃ pana piṭṭhicakkavāḷaṃ na jhāyatīti? Jhāyati. Tasmiṃ jhāyamānepi esa ākāse ekasmiṃ padese paccatī’’ti vadanti.
Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati, pātubhūte pana tasmiṃ neva rattiparicchedo, na divāparicchedo paññāyati. Eko sūriyo uṭṭheti, eko atthaṃ gacchati, avicchinnasūriyasantāpova loko hoti. Yathā ca kappavuṭṭhānakālato pubbe uppannasūriyavimāne sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi. Kappavuṭṭhānakāle pana yathā aññe kāmāvacaradevā, evaṃ sūriyadevaputtopi jhānaṃ nibbattetvā brahmalokaṃ upapajjati. Sūriyamaṇḍalaṃ pana pabhassaratarañceva tejavantatarañca hutvā pavattati. Taṃ antaradhāyitvā aññameva uppajjatīti apare. Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi vattanti, kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti. Ṭhapetvā pañca mahānadiyo sesakunnadiādīsu udakaṃ sussati.
Tatopi dīghassa addhuno accayena tatiyo sūriyo pātubhavati, yassa pātubhāvā mahānadiyopi sussanti.
Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati, yassa pātubhāvā himavati mahānadīnaṃ pabhavā sīhappapātadaho mandākinīdaho kaṇṇamuṇḍadaho rathakāradaho anotattadaho chaddantadaho kuṇāladahoti ime satta mahāsarā sussanti.
Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati, yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti.
Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti pariyādinnasinehaṃ dhūmena. Yāya hi āpodhātuyā tattha tattha pathavīdhātu ābandhattā sampiṇḍitā hutvā tiṭṭhati, sā chaṭṭhasūriyapātubhāvena parikkhayaṃ gacchati. Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi.
Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi, yojanasatikādibhedāni sinerukūṭāni palujjitvā ākāseyeva antaradhāyanti. Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti. Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti. Etenevūpāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti, tattha tayopi brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati. Sabbasaṅkhāraparikkhayā pana sappitelajjhāpanaggisikhā viya chārikampi anavasesetvā nibbāyati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro.
Evaṃ ekamasaṅkhyeyyaṃ ekaṅgaṇaṃ hutvā ṭhite lokasannivāse lokassa saṇṭhānatthāya devo vassituṃ ārabhati, āditova antaraṭṭhake himapāto viya hoti. Tato kaṇamattā taṇḍulamattā muggamāsabadaraāmalakaeḷālukakumbhaṇḍaalābumattā udakadhārā hutvā anukkamena usabhadveusabhaaḍḍhagāvutagāvutaaḍḍhayojanayojanadviyojana…pe… yojanasatayojanasahassamattā hutvā koṭisatasahassacakkavāḷagabbhantaraṃ yāva avinaṭṭhabrahmalokā pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminīpatte udakabindusadisaṃ.
Kathaṃ tāvamahantaṃ udakarāsiṃ ghanaṃ karotīti ce? Vivarasampadānato vātassāti. Tañhissa tahiṃ tahiṃ vivaraṃ deti. Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmaloko, uparicatukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti. Cātumahārājikatāvatiṃsabhavanāni pana pathavīsambandhatāya na tāva pātubhavanti. Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti, te taṃ pihitadvāre dhammakaraṇe ṭhitaudakamiva nirussāsaṃ katvā rumbhanti. Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti, udakapiṭṭhe uppalinīpattaṃ viya pathavī saṇṭhāti. Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya. Ettha pana mahābodhipallaṅkaṭṭhānaṃ vinassamāne loke pacchā vinassati, saṇṭhahamāne paṭhamaṃ saṇṭhahatīti veditabbaṃ.
sūriyotvevassa nāmaṃ karonti.
candotvevassa nāmaṃ karonti.
Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti, tato pabhuti rattindivā paññāyanti, anukkamena ca māsaḍḍhamāsautusaṃvaccharā, candimasūriyānaṃ pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā dīpasamuddā ca pātubhavanti. Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ? Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pubbuḷakā uṭṭhahanti, eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā, evameva thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti.
rasapathavīantaradhāyati,bhūmipappaṭakopātubhavati. Atha nesaṃ teneva nayena sopi antaradhāyati, athapadālatāpātubhavati. Teneva nayena sāpi antaradhāyati, akaṭṭhapākosālipātubhavati akaṇo athuso sugandho taṇḍulaphalo. Tato nesaṃ bhājanāni uppajjanti. Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyaṃ ṭhapenti, sayameva jālasikhā uṭṭhahitvā taṃ pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi, yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃtaṃrasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati. Tathā hi rasapathavī bhūmipappaṭako padālatāti ime tāva paribhuttā sudhāhāro viya khudaṃ vinodetvā rasaharaṇīhi rasameva paribyūhentā tiṭṭhanti vatthuno sukhumabhāvena, na nissandā, sukhumabhāveneva gahaṇindhanameva ca hoti. Odano pana paribhutto rasaṃ vaḍḍhentopi vatthuno oḷārikabhāveneva nissandaṃ vissajjento passāvaṃ karīsañca uppādeti.
methunaṃ dhammaṃpaṭisevanti. Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetuagārānikaronti. Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhanti, lāyitaṭṭhānampi na paṭiviruhati.
aggaññasutte(dī. ni. 3.128) vuttanayena vitthāretabbaṃ. Tato mariyādaṃ ṭhapenti, athaññataro satto aññassa bhāgaṃ adinnaṃ ādiyati, taṃ dvikkhattuṃ paribhāsetvā tatiyavāre pāṇileḍḍudaṇḍehi paharanti. Te evaṃ adinnādāne kalahamusāvādadaṇḍādānesu uppannesu ca sannipatitvā cintayanti ‘‘yannūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgamanuppadassāmā’’ti. Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ. Te taṃ upasaṅkamitvā yācitvā sammanniṃsu. So tena mahājanena sammatotimahāsammato,khettānaṃ adhipatītikhattiyo,dhammena samena paresaṃ rañjetītirājāti tīhi nāmehi paññāyittha. Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu.
saṃvaṭṭoti vuccati. Kappavināsakajālopacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyamasaṅkhyeyyaṃsaṃvaṭṭaṭṭhāyīti vuccati. Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyamasaṅkhyeyyaṃvivaṭṭoti vuccati. Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthamasaṅkhyeyyaṃvivaṭṭaṭṭhāyīti vuccati. Vivaṭṭaṭṭhāyīasaṅkhyeyyaṃ catusaṭṭhiantarakappasaṅgahaṃ. ‘‘Vīsatiantarakappasaṅgaha’’nti keci. Sesāsaṅkhyeyyāni kālato tena samappamāṇāneva. Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ.
udakenanassati, āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso – yathā tattha dutiyasūriyo, evamidha kappavināsako khārudakamahāmegho vuṭṭhāti. So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti, udakaṃ samantato vātehi dhārīyati. Pathaviyā heṭṭhimantato pabhuti yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti. Tena hi khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo udake pakkhittaloṇasakkharā viya vilīyanteva, tasmā pathavīsandhārakaudakena saddhiṃ ekūdakameva taṃ hotīti keci. Apare pana ‘‘pathavīsandhārakaudakaṃ taṃ sandhārakavāyukkhandhañca anavasesato vināsetvā sabbattha sayameva eko ghanabhūto tiṭṭhatī’’ti vadanti, taṃ yuttaṃ. Upari pana chapi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati, taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati, udakānugataṃ pana sabbaṃ saṅkhāragataṃ abhibhavitvā sahasā vūpasammati, antaradhānaṃ gacchati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati. Subhakiṇhato cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti. Tattha kappavināsakamahāmeghato yāva kappavināsakakhārudakopacchedo, idamekamasaṅkhyeyyaṃ. Udakupacchedato yāva sampattimahāmegho, idaṃ dutiyamasaṅkhyeyyaṃ. Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyamasaṅkhyeyyaṃ. Candimasūriyapātubhāvato yāva kappavināsakamahaāmegho, idaṃ catutthamasaṅkhyeyyaṃ. Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ.
vātenanassati, āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso – yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti. So paṭhamaṃ thūlarajaṃ uṭṭhāpeti, tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāvakūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti. Te pathavito nabhamuggatā na puna patanti, tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Athānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃ mūlaṃ katvā ākāse khipati. Yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanachayojanasattayojanappamāṇāpi pabhijjitvā vātavegukkhittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti. Etenevūpāyena bhūmaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi, himavantā himavantehi, sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva tatiyajjhānabhūmi vāto gaṇhāti, navapi brahmaloke vināsetvā vehapphale āhacca tiṭṭhati. Evaṃ pathavīsandhārakaudakena taṃsandhārakavātena ca saddhiṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati avaṭṭhānassa kāraṇābhāvato. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti. Tattha kappavināsakamahāmeghato yāva kappavināsakavātupacchedo, idamekamasaṅkhyeyyaṃ. Vātupacchedato yāva sampattimahāmegho, idaṃ dutiyamasaṅkhyeyyantiādi vuttanayameva. Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ.
Atha kiṃkāraṇā evaṃ loko vinassati. Yadipi hi saṅkhārānaṃ ahetuko sarasanirodho vināsakābhāvato, santānanirodho pana hetuvirahito natthi. Yathā taṃ sattanikāyesūti bhājanalokassapi sahetukena vināsena bhavitabbaṃ, tasmā kimevaṃ lokavināse kāraṇanti? Akusalamūlaṃ kāraṇaṃ. Yathā hi tattha nibbattanakasattānaṃ puññabalena paṭhamaṃ loko vivaṭṭati, evaṃ tesaṃ pāpakammabalena saṃvaṭṭati, tasmā akusalamūlesu ussannesu evaṃ loko vinassati. Yathā hi rāgadosamohānaṃ adhikabhāvena yathākkamaṃ rogantarakappo satthantarakappo dubbhikkhantarakappoti ime tividhā antarakappā vivaṭṭaṭṭhāyimhi asaṅkhyeyyakappe jāyanti. Evamete yathāvuttā tayo saṃvaṭṭā rāgādīnaṃ adhikabhāveneva honti.
Tattha rāge ussannatare agginā vinassati, dose ussannatare udakena vinassati. Dose hi ussannatare adhikatarena dosena viya tikkhatarena khārudakena vināso yuttoti. Keci pana ‘‘dose ussannatare agginā, rāge udakenā’’ti vadanti, tesaṃ kira ayamadhippāyo – pākaṭasattusadisassa dosassa aggisadisatā, apākaṭasattusadisassa rāgassa khārudakasadisatā ca yuttāti. Mohe pana ussannatare vātena vinassati. Evaṃ vinassantopi ca nirantarameva satta vāre agginā nassati, aṭṭhame vāre udakena, puna satta vāre agginā, aṭṭhame udakenāti evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna satta vāre agginā nassati. Ettāvatā tesaṭṭhi kappā atītā honti. Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti. Ettha pana rāgo sattānaṃ bahulaṃ pavattatīti aggivasena bahuso lokavināso veditabbo. Iti evaṃ imehi kāraṇehi vinassitvā saṇṭhahantaṃ saṇṭhahitvā ṭhitañca okāsalokaṃ bhagavā yāthāvato avedīti evampissa sabbathā okāsaloko viditoti daṭṭhabbaṃ.
‘‘evaṃ sabbathā viditalokattā lokavidū’’ti. Tatthasabbathāti lakkhaṇādippabhedato saṅkhāralokassa, āsayādippabhedato sattalokassa, parimāṇasaṇṭhānādippabhedato okāsalokassāti evaṃ sabbappakārena viditalokattāti attho.
anuttaroti padassa atthaṃ saṃvaṇṇento āha‘‘attano pana guṇehī’’tiādi. Tatthaattanoti nissakkatthe sāmivacanametaṃ, attatoti attho. Guṇehi attano visiṭṭhatarassāti sambandho. Taraggahaṇañcettha ‘‘anuttaro’’ti padassa atthaniddesatāya kataṃ, na visiṭṭhassa kassaci atthitāya. Sadevake hi loke sadisakappopi nāma koci tathāgatassa natthi, kuto sadiso, visiṭṭhe pana kā kathā.Kassacīti kassacipi.Abhibhavatīti sīlasampadāya upanissayabhūtānaṃ hirottappamettākaruṇānaṃ visesapaccayānaṃ saddhāsativīriyapaññānañca ukkaṃsappattiyā samudāgamato paṭṭhāya na aññasādhāraṇo savāsanapaṭipakkhassa pahīnattā ukkaṃsapāramippatto satthu sīlaguṇo, tena bhagavā sadevakaṃ lokaṃ aññadatthu abhibhuyya pavattati, na sayaṃ kenaci abhibhuyyatīti adhippāyo. Evaṃ samādhiguṇādīsupi yathārahaṃ vattabbaṃ. Sīlādayo cete lokiyalokuttaramissakā veditabbā, vimuttiñāṇadassanaṃ pana lokiyaṃ kāmāvacarameva.
Yadi evaṃ kathaṃ tena sadevakaṃ lokaṃ abhibhavatīti? Tassapi ānubhāvato asadisattā. Tampi hi visayato pavattito pavattiākārato ca uttaritarameva. Tañhi anaññasādhāraṇaṃ satthu vimuttiguṇaṃ ārabbha pavattati, pavattamānañca atakkāvacaraṃ paramagambhīraṃ saṇhaṃ sukhumaṃ sātisayaṃ paṭipakkhadhammānaṃ suppahīnattā suṭṭhu pākaṭaṃ vibhūtataraṃ katvā pavattati, sammadeva ca vasībhāvassa pāpakattā bhavaṅgaparivāsassa ca atiparittakattā lahu lahu pavattatīti.
‘‘sīlaguṇenapi asamo’’tiādi vuttaṃ. Tatthaasamoti ekasmiṃ kāle natthi etassa sīlādiguṇena samo sadisoti asamo. Tathā asamehi samoasamasamo. Asamā vā samā etassāti asamasamo. Sīlādiguṇena natthi etassa paṭimātiappaṭimo. Sesapadadvayepi eseva nayo. Tattha upamāmattaṃ paṭimā, sadisūpamā paṭibhāgo, yugaggāhavasena ṭhito paṭipuggaloti veditabbo.
Na kho panāhaṃ bhikkhave samanupassāmītiādīsu mama samantacakkhunā hatthatale āmalakaṃ viya sabbaṃ lokaṃ passantopi tattha sadevake…pe… pajāya attano attato sīlasampannataraṃ sampannatarasīlaṃ kañcipi puggalaṃ na kho pana passāmi tādisassa abhāvatoti adhippāyo.
Aggappasādasuttādīnīti ettha –
‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hotī’’ti (a. ni. 4.34; itivu. 90) –
Ādi-saddena –
‘‘Sadevake, bhikkhave, loke…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī, tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23; dī. ni. 3.188) –
Ādikā gāthāyoti –
‘‘Ahañhi arahā loke, ahaṃ satthā anuttaro;
‘‘Danto damayataṃ seṭṭho, santo samayataṃ isi;
‘‘Nayimasmiṃ loke parasmiṃ vā pana,
Evamādikā gāthā vitthāretabbā.
Purisadammasārathītiādīsu damitabbāti dammā, damituṃ araharūpā. Purisā ca te dammā cāti purisadammā. Visesanassa cettha paranipātaṃ katvā niddeso, dammapurisāti attho. ‘‘Satipi mātugāmassapi dammabhāve purisaggahaṇaṃ ukkaṭṭhaparicchedavasenā’’ti vadanti.Sāretīti imassa atthaṃ dassento āha‘‘dametī’’tiādi. Tatthadametīti sameti, kāyasamādīhi yojetīti attho. Taṃ pana kāyasamādīhi yojanaṃ yathārahaṃ tadaṅgavinayādīsu patiṭṭhāpanaṃ hotīti āha‘‘vinetīti vuttaṃ hotī’’ti.Adantāti idaṃ sabbena sabbaṃ damataṃ anupagatā purisadammāti vuttāti katvā vuttaṃ. Ye pana vippakatadammabhāvā sabbathā dametabbataṃ nātivattā, tepi purisadammā eva, yato te satthā dameti. Bhagavā hi visuddhasīlassa paṭhamajjhānaṃ ācikkhati, paṭhamajjhānalābhino dutiyajjhānantiādinā tassa tassa uparūpari visesaṃ ācikkhanto ekadesena dantepi sameti. Teneva vuttaṃvisuddhimagge(visuddhi. 1.139) ‘‘api ca so bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttarimaggappaṭipadaṃ ācikkhanto dantepi dametiyevā’’ti. Atha vā sabbena sabbaṃ adantā ekadesena dantā ca idha adantaggahaṇeneva saṅgahitāti veditabbaṃ.Dametuṃ yuttāti damanārahā.
Tiracchānapurisātiādīsu uddhaṃ anuggantvā tiriyaṃ añcitā gatā vaḍḍhitāti tiracchānā, devamanussādayo viya uddhaṃ dīghaṃ ahutvā tiriyaṃ dīghāti attho. Tiracchānāyeva purisā tiracchānapurisā. Manassa ussannatāyamanussā. Satisūrabhāvabrahmacariyayogyatādiguṇavasena upacitamānasā ukkaṭṭhaguṇacittā. Ke pana te? Jambudīpavāsino sattavisesā. Tenāha bhagavā –
‘‘Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso’’ti (a. ni. 9.21).
Tathā hi buddhā bhagavanto paccekabuddhā aggasāvakā mahāsāvakā cakkavattino aññe ca mahānubhāvā sattā tattheva uppajjanti. Tehi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussātveva paññāyiṃsūti eke. Apare pana bhaṇanti – lobhādīhi ca alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo alobhādayo ca ussannā, te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ nibbānagāmimaggañca pūrenti, tasmā lobhādīhi alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catumahādīpavāsino sattavisesā manussāti vuccanti. Lokiyā pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto hitāhitavidhāyako sattānaṃ pituṭṭhāniyo, yo sāsane mahāsammatoti vuccati, paccakkhato paramparāya ca tassa ovādānusāsaniyaṃ ṭhitā tassa puttasadisatāya manussā mānusāti ca vuccanti. Tato eva hi te māṇavā ‘‘manujā’’ti ca voharīyanti, manussā ca te purisā cāti manussapurisā.
Amanussapurisāti ettha na manussāti amanussā. Taṃsadisatā ettha jotīyati. Tena manussattamattaṃ natthi, aññaṃ samānanti yakkhādayo amanussāti adhippetā. Na ye keci manussehi aññe, tathā tiracchānapurisānaṃ visuṃ gahaṇaṃ kataṃ. Yakkhādayo eva ca niddiṭṭhā. Apalālo himavantavāsī, cūḷodaramahodarā nāgadīpavāsino, aggisikhadhūmasikhā sīhaḷadīpavāsino nibbisā katā dosavisassa vinodanena. Tenāha‘‘saraṇesu ca sīlesu ca patiṭṭhāpitā’’ti.Kūṭadantādayotiādi-saddena ghoramukhaupāligahapatiādīnaṃ saṅgaho daṭṭhabbo.Sakkādayotiādi-saddena ajakalāpayakkhabakabrahmādīnaṃ saṅgaho daṭṭhabbo. Etesaṃ pana damanaṃ tattha tattha vuttanayeneva sakkā viññātunti atippapañcabhāvato idha na vuccati.Idañcettha suttaṃ vitthāretabbanti idaṃ kesīsuttaṃ‘‘vinītā vicitrehi vinayanūpāyehī’’ti etasmiṃ atthe vitthāretabbaṃ yathārahaṃ saṇhādīhi upāyehi vinayanassa dīpanato.
Atthapadanti atthābhibyañjanakaṃ padaṃ, vākyanti attho. Vākyena hi atthābhibyatti, na nāmādipadamattena, ekapadabhāvena ca anaññasādhāraṇo satthu purisadammasārathibhāvo dassito hoti. Tenāha‘‘bhagavā hī’’tiādi.Aṭṭha disāti aṭṭha samāpattiyo. Tā hi aññamaññaṃ sambandhāpi asaṃkiṇṇabhāvena dissanti apadissanti, disā viyāti vā disā.Asajjamānāti na sajjamānā vasībhāvappattiyā nissaṅgacārā.Dhāvantīti javanavuttiyogato dhāvanti.Ekaṃyeva disaṃ dhāvatīti attano kāyaṃ aparivattantoti adhippāyo, satthārā pana damitā purisadammā ekiriyāpatheneva aṭṭha disā dhāvanti. Tenāha‘‘ekapallaṅkeneva nisinnā’’ti.Aṭṭha disāti ca nidassanamattametaṃ lokiyehi agatapubbaṃ nirodhasamāpattidisaṃ amatadisañca pakkhandanato.
Diṭṭhadhammikasamparāyikaparamatthehītiādīsu diṭṭhadhammo vuccati paccakkho attabhāvo, tattha niyuttoti diṭṭhadhammiko, idhalokattho. Kammakilesavasena samparetabbato sammā gantabbato samparāyo, paraloko. Tattha niyuttoti samparāyiko, paralokattho. Paramo uttamo attho paramattho, nibbānaṃ. Tehi diṭṭhadhammikasamparāyikaparamatthehi.Yathārahanti yathānurūpaṃ, tesu tesu atthesu yo yo puggalo yaṃ yaṃ arahati, tadanurūpaṃ.Anusāsatīti vineti tasmiṃ tasmiṃ atthe patiṭṭhāpeti. Saha atthena vattatītisattho,bhaṇḍamūlena vaṇijjāya desantaraṃ gacchanto janasamūho. Hitupadesādivasena paripāletabbo sāsitabbo so etassa atthītisatthāsatthavāho niruttinayena. So viya bhagavāti āha‘‘satthā viyāti satthā, bhagavā satthavāho’’ti.
‘‘yathā satthavāho’’tiādi vuttaṃ. Tatthasattheti satthike jane. Kaṃ udakaṃ tārenti etthātikantāro,nirudako araññappadeso. Ruḷhīvasena pana itaropi araññappadeso tathā vuccati.Corakantāranti corehi adhiṭṭhitakantāraṃ, tathāvāḷakantāraṃ.Dubbhikkhakantāranti dullabhabhikkhaṃ kantāraṃ.Tāretīti akhemantaṭṭhānaṃ atikkāmeti.Uttāretītiādi upasaggena padaṃ vaḍḍhetvā vuttaṃ. Atha vāuttāretīti khemantabhūmiṃ upanento tāreti.Nittāretīti akhemantaṭṭhānato nikkhāmento tāreti.Patāretīti pariggahetvā tāreti, hatthena pariggahetvā tāreti viya tāretīti attho. Sabbampetaṃ tāraṇuttāraṇādi khemaṭṭhāne ṭhapanamevāti āha‘‘khemantabhūmiṃ sampāpetī’’ti.Satteti veneyyasatte. Mahāgahanatāya mahānatthatāya dunnittharatāya ca jātiyeva kantārojātikantāro,taṃ jātikantāraṃ.
Ukkaṭṭhaparicchedavasenāti ukkaṭṭhasattaparicchedavasena. Devamanussā eva hi ukkaṭṭhasattā, na tiracchānādayo.Etanti ‘‘devamanussāna’’nti etaṃ vacanaṃ.Bhabbapuggalaparicchedavasenāti sammattaniyāmokkamanassa yogyapuggalassa paricchindanavasena.Bhagavatoti nissakke sāmivacanaṃ yathā ‘‘upajjhāyato ajjhetī’’ti. Bhagavato santike vāti attho.Upanissayasampattinti tihetukapaṭisandhiādikaṃ maggaphalādhigamassa balavakāraṇaṃ.Gaggarāyāti gaggarāya nāma rañño deviyā, tāya vā kāritattā ‘‘gaggarā’’ti laddhanāmāya.Sare nimittaṃ aggahesīti ‘‘dhammo eso vuccatī’’ti dhammasaññāya sare nimittaṃ gaṇhi, gaṇhanto ca pasannacitto parisapariyante nipajji.Sannirumbhitvā aṭṭhāsīti tassa sīse daṇḍassa ṭhapitabhāvaṃ apassanto tattha daṇḍaṃ uppīḷetvā aṭṭhāsi. Maṇḍūkopi daṇḍe ṭhapitepi uppīḷitepi dhammagatena pasādena vissaramakarontova kālamakāsi. Devaloke nibbattasattānaṃ ayaṃ dhammatā, yā ‘‘kutohaṃ idha nibbatto, tattha kinnu kho kammamakāsi’’nti āvajjanā. Tasmā attano purimabhavassa diṭṭhattā āha‘‘are ahampi nāma idha nibbatto’’ti.Bhagavato pāde sirasā vandīti kataññutāsaṃvaḍḍhitena pemagāravabahumānena vandi.
Jānantovapucchīti mahājanassa kammaphalaṃ buddhānubhāvañca paccakkhaṃ kātukāmo bhagavā‘‘ko me vandatī’’ti gāthāya pucchi. Tattha (vi. va. aṭṭha. 857)koti devanāgayakkhagandhabbādīsu ko, katamoti attho.Meti mama.Pādānīti pāde.Iddhiyāti imāya evarūpāya deviddhiyā.Yasasāti iminā edisena yasena ca parivārena ca.Jalanti vijjotamāno.Abhikkantenāti ativiya kantena kāmanīyena sundarena.Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya.Sabbā obhāsayaṃ disāti sabbā dasapi disā pabhāsento, cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti attho.
‘‘maṇḍūkohaṃ pure āsi’’nti gāthamāha. Tatthapureti purimajātiyaṃ.Udaketi idaṃ tadā attano uppattiṭṭhānadassanaṃ.Udake maṇḍūkoti tena uddhumāyikādikassa thale maṇḍūkassa nivattanaṃ kataṃ hoti. Gāvo caranti etthāti gocaro, gunnaṃ ghāsesanaṭṭhānaṃ. Idha pana gocaro viyāti gocaro, vāri udakaṃ gocaro etassātivārigocaro. Udakacārīpi hi koci kacchapādi avārigocaropi hotīti ‘‘vārigocaro’’ti visesetvā vuttaṃ.Tava dhammaṃ suṇantassāti brahmassarena karavīkarutamañjunā desentassa tava dhammaṃ ‘‘dhammo eso vuccatī’’ti sare nimittaggāhavasena suṇantassa. Anādare cetaṃ sāmivacanaṃ.Avadhī vacchapālakoti vacche rakkhanto gopālakadārako mama samīpaṃ āgantvā daṇḍamolubbha tiṭṭhanto mama sīse daṇḍaṃ sannirumbhitvā maṃ māresīti attho.
Sitaṃ katvāti ‘‘tathā parittatarenapi puññānubhāvena evaṃ ativiya uḷārā lokiyalokuttarasampattiyo labbhantī’’ti pītisomanassajāto bhāsurataradhavaḷavipphurantadasanakhakiraṇāvaḷīhi bhiyyoso mattāya taṃ padesaṃ obhāsento sitaṃ katvā. Pītisomanassavasena hi so –
‘‘Muhuttaṃ cittapasādassa, iddhiṃ passa yasañca me;
‘‘Ye ca te dīghamaddhānaṃ, dhammaṃ assosuṃ gotama;
Imā dve gāthā vatvā pakkāmi.
Yaṃ pana kiñcīti etthayanti aniyamitavacanaṃ, tathākiñcīti.Panāti vacanālaṅkāramattaṃ. Tasmā yaṃ kiñcīti ñeyyassa anavasesapariyādānaṃ kataṃ hoti.Panāti vā visesatthadīpako nipāto. Tena ‘‘sammāsambuddho’’ti iminā saṅkhepato vitthārato ca satthu catusaccābhisambodho vutto.Buddhoti pana iminā tadaññassapi ñeyyassa avabodho. Purimena vā satthu paṭivedhañāṇānubhāvo, pacchimena desanāñāṇānubhāvo.Pī-ti upari vuccamāno viseso jotīyati.Vimokkhantikañāṇavasenāti ettha sabbaso paṭipakkhehi vimuccatīti vimokkho, aggamaggo, tassa anto, aggaphalaṃ, tasmiṃ laddhe laddhabbato tattha bhavaṃvimokkhantikaṃ, ñāṇaṃsabbaññutaññāṇena saddhiṃ sabbampi buddhañāṇaṃ.
Evaṃ pavattoti ettha –
‘‘Sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti (mahāni. 192) –
‘‘paṭisambhidānayo vā’’ti aniyamatthovāsaddo vutto.
bujjhitā saccānīti buddhosuddhakattuvasena. Yathā paṇṇasosā vātā ‘‘paṇṇasusā’’ti vuccanti, evaṃbodhetā pajāyāti buddhohetukattuvasena. Hetuattho cettha antonīto.Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti attho.Sabbadassāvitāya buddhoti sabbadhammabodhanasamatthāya buddhiyā buddhoti attho.Anaññaneyyatāya buddhoti aññena abodhito sayameva buddhattā buddhoti attho.Visavitāya buddhoti nānāguṇavisavanato padumamiva vikasanaṭṭhena buddhoti attho.Khīṇāsavasaṅkhātena buddhoti evamādīhi chahi padehi cittasaṅkocakaradhammappahānena niddākkhayavibuddho puriso viya sabbakilesaniddākkhayavibuddhattā buddhoti vuttaṃ hoti. Tattha saṅkhā saṅkhātanti atthato ekattāsaṅkhātenāti vacanassa koṭṭhāsenāti attho. Taṇhālepadiṭṭhilepābhāvenanirupalepasaṅkhātena. Savāsanānaṃ sabbakilesānaṃ pahīnattā ekantavacaneneva visesetvā‘‘ekantavītarāgo’’tiādi vuttaṃ.Ekantanikkilesoti rāgadosamohāvasesehi sabbakilesehi nikkileso.Ekāyanamaggaṃ gatoti buddhoti gamanatthānaṃ buddhiatthatā viya buddhiatthānampi gamanatthatā labbhatīti ekāyanamaggaṃ gatattā buddhoti vuccatīti attho.Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, atha kho sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti attho.Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ bodhoti anatthantaraṃ. Tattha yathā rattaguṇayogato ratto paṭo, evaṃ buddhaguṇayogato buddhoti ñāpanatthaṃ vuttaṃ. Tato paraṃbuddhoti netaṃ nāmantiādi atthānugatāyaṃ paññattīti bodhanatthaṃ vuttanti evamettha imināpi kāraṇena bhagavā buddhoti veditabbo.
bhagavāti imassa atthaṃ dassento āha‘‘bhagavāti idaṃ panassā’’tiādi. Tatthaassāti bhagavato.Guṇavisiṭṭhasattuttamagarugāravādhivacananti sabbehi sīlādiguṇehi visiṭṭhassa tato eva sabbasattehi uttamassa garuno gāravavasena vuccamānavacanametaṃ bhagavāti. Tathā hi lokanātho aparimitanirupamappabhāvasīlādiguṇavisesasamaṅgitāya sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya ca aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānanti.
Bhagavāti vacanaṃ seṭṭhanti seṭṭhavācakaṃ vacanaṃ seṭṭhaguṇasahacaraṇato ‘‘seṭṭha’’nti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho, tasmā yo ‘‘bhagavā’’ti vacanena vacanīyo attho, so seṭṭhoti attho.Bhagavāti vacanamuttamanti etthāpi eseva nayo.Gāravayuttoti garubhāvayutto garuguṇayogato. Garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho. ‘‘Sippādisikkhāpakā garū honti, na ca gāravayuttā, ayaṃ pana tādiso na hoti, tasmā ‘garū’ti vatvā ‘gāravayutto’ti vutta’’nti keci.
‘‘catubbidhañhi nāma’’ntiādimāha. Tatthaāvatthikanti avatthāya viditaṃ taṃ taṃ avatthaṃ upādāya paññattaṃ voharitaṃ. Tathāliṅgikaṃtena tena liṅgena voharitaṃ.Nemittikanti nimittato āgataṃ.Adhiccasamuppannanti yadicchāya pavattaṃ, yadicchāya āgataṃ yadicchakaṃ. Idāni āvatthikādīni nāmāni sarūpato dassento āha‘‘tattha vaccho dammo balibaddo’’tiādi. Tattha paṭhamenaādi-saddena bālo yuvā vuḍḍhoti evamādiṃ saṅgaṇhāti, dutiyena muṇḍī jaṭīti evamādiṃ, tatiyena bahussuto dhammakathiko jhāyīti evamādiṃ, catutthena aghapadīpanaṃ pāvacananti evamādiṃ saṅgaṇhāti. Nemittikanti vuttamatthaṃ byatirekavasena patiṭṭhāpetuṃ‘‘na mahāmāyāyā’’tiādi vuttaṃ.Vimokkhantikanti iminā pana idaṃ nāmaṃ ariyāya jātiyā jātakkhaṇeyeva jātanti dasseti. Yadi vimokkhantikaṃ, atha kasmā aññehi khīṇāsavehi asādhāraṇanti āha‘‘saha sabbaññutaññāṇassa paṭilābhā’’ti. Buddhānañhi arahattaphalaṃ nipphajjamānaṃ sabbaññutaññāṇādīhi sabbehi buddhaguṇehi saddhiṃyeva nipphajjati. Tena vuttaṃ ‘‘vimokkhantika’’nti.Sacchikā paññattīti sabbadhammānaṃ sacchikiriyāya nimittā paññatti. Atha vāsacchikā paññattīti paccakkhasiddhā paññatti. Yaṃguṇanimittā hi sā, te satthu paccakkhabhūtā, taṃguṇā viya sāpi sacchikatā eva nāma hoti, na paresaṃ vohāramattenāti adhippāyo.
Vadantīti mahātherassa garubhāvato bahuvacanenāha, saṅgītikārehi vā katamanuvādaṃ sandhāya. Issariyādibhedo bhago assa atthītibhagī. Maggaphalādiariyadhammaratanaṃ araññavanapatthāni pantāni senāsanāni appasaddādiguṇayuttāni bhaji sevi sīlenātibhajī,bhajanasīloti attho.Bhāgīti cīvarapiṇḍapātādīnaṃ catunnaṃ paccayānañceva atthadhammavimuttirasassa ca adhisīlādīnañca bhāgīti attho. Vibhaji pavibhaji dhammaratanantivibhattavā.Akāsi bhagganti rāgādipāpadhammaṃ bhaggaṃ akāsīti bhagavāti attho. Garupi loke bhagavāti vuccatīti āha‘‘garū’’ti. Yasmā garu, tasmāpi bhagavāti vuttaṃ hoti. Hetuattho hiiti-saddo. So ca yattha iti-saddo natthi bhagītiādīsu, tattha paccekaṃ yojetabbo. Bhāgyamassa atthītibhāgyavā.Bahūhi ñāyehīti kāyabhāvanādikehi anekehi bhāvanākkamehi.Subhāvitattanoti sammadeva bhāvitasabhāvassa. Paccatte cetaṃ sāmivacanaṃ, tena subhāvitattāti vuttaṃ hoti, subhāvitasabhāvoti attho.Mahāgaṇṭhipadepana ‘‘subhāvitattano subhāvitakāyo’’ti vuttaṃ. Bhavānaṃ antaṃ nibbānaṃ gatotibhavantago.
Niddesevuttanayenāti etthāyaṃ niddesanayo –
‘‘Bhagavāti gāravādhivacanametaṃ. Apica bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā. Bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā. Bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā. Bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā. Bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā. Bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā. Bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā. Bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā. Bhagavāti netaṃ nāmaṃ…pe… sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 84).
gāravādhivacananti garūnaṃ garubhāvavācakaṃ vacanaṃ.Bhajīti bhāgaso kathesi. Tenāha ‘‘vibhaji pavibhaji dhammaratana’’nti. Maggaphalādi ariyadhammoyevadhammaratanaṃ. Punabhajīti imassa sevīti attho.Bhāgīti bhāgābhidheyyavā. Punabhāgīti ettha bhajanasīloti attho.Attharasassāti atthasannissayassa rasassa. Vimuttāyatanasīse hi ṭhatvā dhammaṃ kathentassa suṇantassa ca tadatthaṃ ārabbha uppajjanakapītisomanassaṃ attharaso. Dhammaṃ ārabbhadhammaraso. Yaṃ sandhāya vuttaṃ ‘‘labhati atthavedaṃ, labhati dhammaveda’’nti (a. ni. 6.10).Vimuttirasassāti vimuttibhūtassa vimuttisannissayassa vā rasassa.Saññābhāvanānanti aniccasaññādīnaṃ dasannaṃ saññābhāvanānaṃ.Channaṃ buddhadhammānanti cha asādhāraṇañāṇāni sandhāya vuttaṃ. Tattha tattha bhagavātisaddasiddhi niruttinayeneva veditabbā.
‘‘ayaṃ pana aparo nayo’’ti.Vaṇṇavipariyāyoti etanti etthaitisaddo ādiattho, tena vaṇṇavikāro vaṇṇalopo dhātuatthena niyojanañcāti imaṃ tividhaṃ lakkhaṇaṃ saṅgaṇhāti.Saddanayenāti saddalakkhaṇanayena. Pisodarādīnaṃ saddānaṃ ākatigaṇabhāvato vuttaṃ‘‘pisodarādipakkhepalakkhaṇaṃ gahetvā’’ti. Pakkhipanameva lakkhaṇaṃ. Tappariyāpannatākaraṇañhi pakkhipanaṃ.Pārappattanti paramukkaṃsagataṃ pāramībhāvappattaṃ.Bhāgyanti kusalaṃ. Tattha maggakusalaṃ lokuttarasukhanibbattakaṃ, itaraṃ lokiyasukhanibbattakaṃ, itarampi vā vivaṭṭupanissayaṃ pariyāyato lokuttarasukhanibbattakaṃ siyā.
bhagavāti imassa atthaṃ vibhajitvā dassento āha‘‘yasmā panā’’tiādi. Tattha lobhādayo ekakavasena gahitā, tathā viparītamanasikāro vipallāsabhāvasāmaññena, ahirikādayo dukavasena. Tattha kujjhanalakkhaṇokodho,so navavidhaāghātavatthusambhavo. ‘‘Akkocchi maṃ avadhi ma’’ntiādinā (dha. pa. 3-4) punappunaṃ kujjhanavasena cittapariyonandhanoupanāho. Ubhayampi paṭighoyeva, so pavattinānattato bhinditvā vutto. Sakiṃ uppanno kodho kodhoyeva, taduttari upanāho. Vuttañcetaṃ ‘‘pubbakāle kodho, aparakāle upanāho’’ti (vibha. 891). Agāriyassa (ma. ni. aṭṭha. 1.71) anagāriyassa vā sukatakaraṇavināsanomakkho. Agāriyopi hi kenaci anukampakena daliddo samāno ucce ṭhāne ṭhapito aparena samayena ‘‘kiṃ tayā mayhaṃ kata’’nti tassa sukatakaraṇaṃ vināseti. Anagāriyopi sāmaṇerakālato pabhuti ācariyena vā upajjhāyena vā catūhi paccayehi uddesaparipucchādīhi ca anuggahetvā dhammakathānayappakaraṇakosallādīni sikkhāpito aparena samayena rājarājamahāmattādīhi sakkato garukato ācariyupajjhāyesu acittīkato caramāno ‘‘ayaṃ amhehi daharakāle evaṃ anuggahito saṃvaḍḍhito ca, atha ca panidāni nissineho jāto’’ti vuccamāno ‘‘kiṃ mayhaṃ tumhehi kata’’nti tesaṃ sukatakaraṇaṃ vināseti, tasseso pubbakāritālakkhaṇassa guṇassa vināsano udakapuñchaniyā viya sarīrānugataṃ udakaṃ nipuñchanto makkho. Tathā hi so paresaṃ guṇānaṃ makkhanaṭṭhena ‘‘makkho’’ti vuccati. Paḷāsatītipaḷāso,parassa guṇe dassetvā attano guṇehi same karotīti attho. So pana bahussutepi puggale ajjhottharitvā ‘‘īdisassa ca bahussutassa aniyatā gati, tava vā mama vā ko viseso’’ti, rattaññū cirapabbajite puggale ajjhottharitvā ‘‘tvampi imasmiṃ sāsane pabbajito, ahampi pabbajito, tvampi sīlamatte ṭhito, ahampī’’tiādinā nayena uppajjamāno yugaggāho. Yugaggāhalakkhaṇo hi paḷāso.
issā. Attano sampattiyā nigūhanaṃ parehi sādhāraṇabhāvaṃ asahamānaṃmacchariyaṃ. Vañcanikacariyabhūtāmāyā,sā sakadosapaṭicchādanalakkhaṇā. Tathā hi sā attano vijjamānadosapaṭicchādanato cakkhumohanamāyā viyāti ‘‘māyā’’ti vuccati. Attano avijjamānaguṇappakāsanalakkhaṇaṃ kerāṭikabhāvena uppajjamānaṃsāṭheyyaṃ. Asantaguṇadīpanañhi ‘‘kerāṭiya’’nti vuccati. Kerāṭiko hi puggalo āyanamaccho viya hoti. Āyanamaccho nāma sappamukhamacchavālā ekā macchajāti. So kira macchānaṃ naṅguṭṭhaṃ dasseti, sappānaṃ sīsaṃ ‘‘tumhākaṃ sadiso aha’’nti jānāpetuṃ, evameva kerāṭiko puggalo yaṃ yaṃ suttantikaṃ vā ābhidhammikaṃ vā upasaṅkamati, taṃ taṃ evaṃ vadati ‘‘ahaṃ tumhākaṃ antevāsī, tumhe mayhaṃ anukampakā, nāhaṃ tumhe muñcāmī’’ti. Evamete ‘‘sagāravo ayaṃ amhesu sappatisso’’ti maññissanti, tassevaṃ kerāṭikabhāvena uppajjamānaṃ sāṭheyyaṃ.
thambho. Taduttarikaraṇosārambho. So duvidhena labbhati akusalavasena ceva kusalavasena ca. Tattha agāriyassa parena kataṃ alaṅkārādiṃ disvā taddiguṇataddiguṇakaraṇena uppajjamāno, anagāriyassa ca yattakaṃ yattakaṃ paro pariyāpuṇāti vā katheti vā, mānavasena taddiguṇataddiguṇakaraṇena uppajjamāno akusalo. Tena hi samannāgato puggalo taddiguṇaṃ taddiguṇaṃ karoti. Agāriyo samāno ekenekasmiṃ gharavatthusmiṃ sajjite aparo dve vatthūni sajjeti, aparo cattāro, aparo aṭṭha, aparo soḷasa. Anagāriyo samāno ekenekasmiṃ nikāye gahite ‘‘nāhaṃ etassa heṭṭhā bhavissāmī’’ti aparo dve gaṇhāti, aparo tayo, aparo cattāro, aparo pañca. Sārambhavasena hi gaṇhituṃ na vaṭṭati. Akusalapakkho hesa nirayagāmimaggo. Agāriyassa pana paraṃ ekaṃ salākabhattaṃ dentaṃ disvā attano dve vā tīṇi vā dātukāmatāya uppajjamāno, anagāriyassa ca parena ekanikāye gahite mānaṃ anissāya kevalaṃ taṃ disvā attano ālasiyaṃ abhibhuyya dve nikāye gahetukāmatāya uppajjamāno kusalo. Kusalapakkhavasena hi ekasmiṃ ekaṃ salākabhattaṃ dente dve, dve dente cattāri dātuṃ vaṭṭati. Bhikkhunāpi parena ekasmiṃ nikāye gahite ‘‘dve nikāye gahetvā sajjhāyantassa me phāsu hotī’’ti vivaṭṭapakkhe ṭhatvā taduttari gaṇhituṃ vaṭṭati, idha pana akusalapakkhiyo taduttarikaraṇo ‘‘sārambho’’ti vutto.
māno. Abbhunnativasena pavattoatimāno. Pubbe kenaci attānaṃ sadisaṃ katvā pacchā tato adhikato dahato uppajjamānako atimānoti veditabbo. Jātiādiṃ paṭicca majjanākāromado,sopi atthato māno eva. So pana jātimado gottamado ārogyamado yobbanamado jīvitamado lābhamado sakkāramado garukāramado purekkhāramado parivāramado bhogamado vaṇṇamado sutamado paṭibhānamado rattaññumado piṇḍapātikamado anavaññattimado iriyāpathamado iddhimado yasamado sīlamado jhānamado sippamado ārohamado pariṇāhamado saṇṭhānamado pāripūrimadoti anekavidho.
jātimado,so khattiyādīnaṃ catunnampi vaṇṇānaṃ uppajjati. Jātisampanno hi khattiyo ‘‘mādiso añño natthi, avasesā antarā uṭṭhāya khattiyā jātā, ahaṃ pana vaṃsāgatakhattiyo’’ti mānaṃ karoti. Brāhmaṇādīsupi eseva nayo. Gottaṃ nissāya uppanno majjanākārappavatto mānogottamado,sopi khattiyādīnaṃ catunnampi vaṇṇānaṃ uppajjati. Khattiyopi hi ‘‘ahaṃ koṇḍaññagotto, ahaṃ ādiccagotto’’ti mānaṃ karoti. Brāhmaṇopi ‘‘ahaṃ kassapagotto, ahaṃ bhāradvājagotto’’ti mānaṃ karoti. Vessopi suddopi attano attano kulagottaṃ nissāya mānaṃ karoti. Ārogyamadādīsupi ‘‘ahaṃ arogo, sesā rogabahulā, kaṇḍuvanamattampi mayhaṃ byādhi nāma natthī’’ti majjanavasena uppanno mānoārogyamadonāma. ‘‘Ahaṃ taruṇo, avasesasattānaṃ attabhāvo papāte ṭhitarukkhasadiso, ahaṃ pana paṭhamavaye ṭhito’’ti majjanavasena uppanno mānoyobbanamado. ‘‘Ahaṃ ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi, sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī’’ti majjanavasena uppanno mānojīvitamadonāma. ‘‘Ahaṃ lābhī, avasesā sattā appalābhā, mayhaṃ pana lābhassa pamāṇaṃ natthī’’ti majjanavasena uppanno mānolābhamadonāma.
sakkāramadonāma. ‘‘Avasesabhikkhūnaṃ pādapiṭṭhiyaṃ akkamitvā gacchantā manussā ‘ayaṃ samaṇo’tipi na vandanti, maṃ pana disvā vandanti, pāsāṇacchattaṃ viya garukaṃ katvā aggikkhandhaṃ viya ca durāsadaṃ katvā maññantī’’ti majjanavasena uppanno mānogarukāramadonāma. ‘‘Uppanno pañho mayhameva mukhena chijjati, bhikkhācāraṃ gacchantāpi āgacchantāpi mameva purato katvā parivāretvā gacchantī’’ti majjanavasena uppanno mānopurekkhāramadonāma. Agāriyassa tāva mahāparivārassa ‘‘purisasatampi purisasahassampi maṃ parivāretī’’ti, anagāriyassa ‘‘samaṇasatampi samaṇasahassampi maṃ parivāreti, sesā appaparivārā, ahaṃ mahāparivāro ceva suciparivāro cā’’ti majjanavasena uppanno mānoparivāramadonāma. ‘‘Avasesā sattā attano paribhogamattakampi na labhanti, mayhaṃ pana nidhānagatasseva dhanassa pamāṇaṃ natthī’’ti majjanavasena uppanno mānobhogamadonāma. ‘‘Avasesā sattā dubbaṇṇā durūpā, ahaṃ abhirūpo pāsādiko’’tipi ‘‘avasesasattā nigguṇā patthaṭaakittino, mayhaṃ pana kittisaddo devamanussesu pākaṭo ‘itipi thero bahussuto, itipi sīlavā, itipi dhutaguṇayutto’’’ti, evaṃ sarīravaṇṇaṃ guṇavaṇṇañca paṭicca majjanavasena uppanno mānovaṇṇamadonāma.
sutamadonāma. ‘‘Avasesā sattā appaṭibhānā, mayhaṃ pana paṭibhānassa pamāṇaṃ natthī’’ti majjanavasena uppanno mānopaṭibhānamadonāma. ‘‘Ahaṃ rattaññū asukaṃ buddhavaṃsaṃ rājavaṃsaṃ janapadavaṃsaṃ gāmavaṃsaṃ rattindivaparicchedaṃ nakkhattamuhuttayogaṃ jānāmī’’ti majjanavasena uppanno mānorattaññumadonāma. ‘‘Avasesā bhikkhū antarā piṇḍapātikā jātā, ahaṃ pana jātipiṇḍapātiko’’ti majjanavasena uppanno mānopiṇḍapātikamadonāma. ‘‘Avasesā sattā uññātā avaññātā, ahaṃ pana anavaññāto’’ti majjanavasena uppanno mānoanavaññattimadonāma. ‘‘Avasesānaṃ sattānaṃ iriyāpatho apāsādiko, mayhaṃ pana pāsādiko’’ti majjanavasena uppanno mānoiriyāpathamadonāma. ‘‘Avasesā sattā chinnapakkhakākasadisā, ahaṃ pana mahiddhiko mahānubhāvo’’ti vā ‘‘ahaṃ yaṃ yaṃ kammaṃ karomi, taṃ taṃ ijjhatī’’ti vā majjanavasena uppanno mānoiddhimadonāma.
Yasamadopana agārikenapi anagārikenapi dīpetabbo. Agārikopi hi ekacco aṭṭhārasasu seṇīsu ekissā jeṭṭhako hoti, tassa ‘‘avasese purise ahaṃ paṭṭhapemi, ahaṃ vicāremī’’ti, anagārikopi ekacco katthaci jeṭṭhako hoti, tassa ‘‘avasesā bhikkhū mayhaṃ ovāde vattanti, ahaṃ jeṭṭhako’’ti majjanavasena uppanno mānoyasamadonāma. ‘‘Avasesā sattā dussīlā, ahaṃ pana sīlavā’’ti majjanavasena uppanno mānosīlamadonāma. ‘‘Avasesānaṃ sattānaṃ kukkuṭassa udakapānamattepi kāle cittekaggatā natthi, ahaṃ pana upacārappanānaṃ lābhī’’ti majjanavasena uppanno mānojhānamadonāma. ‘‘Avasesā sattā nissippā, ahaṃ sippavā’’ti majjanavasena uppanno mānosippamadonāma. ‘‘Avasesā sattā rassā, ahaṃ dīgho’’ti majjanavasena uppanno mānoārohamadonāma. ‘‘Avasesā sattā rassā vā honti dīghā vā, ahaṃ nigrodhaparimaṇḍalo’’ti majjanavasena uppanno mānopariṇāhamadonāma. ‘‘Avasesānaṃ sattānaṃ sarīrasaṇṭhānaṃ virūpaṃ bībhacchaṃ, mayhaṃ pana manāpaṃ pāsādika’’nti majjanavasena uppanno mānosaṇṭhānamadonāma. ‘‘Avasesānaṃ sattānaṃ sarīre bahū dosā, mayhaṃ pana sarīre kesaggamattampi vajjaṃ natthī’’ti majjanavasena uppanno mānopāripūrimadonāma. Evamayaṃ sabbopi jātiādiṃ nissāya majjanākāravasappavatto māno idha ‘‘mado’’ti vutto. Kāmaguṇesu cittassa vossaggopamādo,pañcasu kāmaguṇesu satiyā aniggaṇhitvā cittassa vossajjanaṃ, sativirahoti vuttaṃ hoti.Taṇhāvijjāpākaṭāyeva.
tividhākusalamūlanti tikavasena gahitā. Duccaritādīsupitividha-saddo paccekaṃ yojetabbo. Tattha kāyaduccaritādīnitividhaduccaritāni. Taṇhāsaṃkilesādayotividhasaṃkilesā. Rāgamalādayo malīnabhāvakarattātividhamalāni. Rāgādayo hi cittaṃ malīnaṃ karonti, malaṃ gāhāpenti, tasmā ‘‘malānī’’ti vuccanti. ‘‘Rāgo visamaṃ, doso visamaṃ, moho visama’’nti (vibha. 924) evaṃ vuttā rāgādayo ‘‘kāyavisamaṃ vacīvisamaṃ manovisama’’nti (vibha. 924) evamāgatā kāyaduccaritādayo catividhavisamāni. Tāni pana yasmā rāgādīsu ceva kāyaduccaritādīsu ca sattā pakkhalanti, pakkhalitā ca sāsanatopi sugatitopi patanti, tasmā pakkhalanapātahetubhāvato ‘‘visamānī’’ti vuccanti. ‘‘Kāmasaññā byāpādasaññā vihiṃsāsaññā’’ti (vibha. 911) evamāgatā kāmādipaṭisaṃyuttā saññātividhasaññā. Tathā ‘‘kāmavitakko byāpādavitakko vihiṃsāvitakko’’ti evamāgatātividhavitakkā. Taṇhāpapañco diṭṭhipapañco mānapapañcoti imetividhapapañcā. Vaṭṭasmiṃ satte papañcentīti taṇhādayo ‘‘papañcā’’ti vuccanti.
Catubbidhavipariyesātiādīsucatubbidha-saddo paccekaṃ yojetabbo. Tattha aniccādīni vatthūni niccantiādinā nayena viparītato esantīti vipariyesā. ‘‘Anicce niccanti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso, dukkhe sukhanti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso, asubhe subhanti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso, anattani attāti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso’’ti evamāgatā dvādasa vipallāsā catunnaṃ aniccādivatthūnaṃ vasena ‘‘catubbidhavipariyesā’’ti vuttā. Ettha pana cittakiccassa dubbalaṭṭhāne diṭṭhivirahitāya akusalasaññāya sakakiccassa balavakāle saññāvipallāso veditabbo, diṭṭhivirahitasseva akusalacittassa sakakiccassa balavakāle cittavipallāso, diṭṭhisampayuttacitte diṭṭhivipallāso. Tasmā sabbadubbalo saññāvipallāso, tato balavataro cittavipallāso, sabbabalavataro diṭṭhivipallāso. Ajātabuddhidārakassa kahāpaṇadassanaṃ viya saññā ārammaṇassa upaṭṭhānākāramattagahaṇato. Gāmikapurisassa kahāpaṇadassanaṃ viya cittaṃ lakkhaṇappaṭivedhassapi sampādanato. Kammārassa mahāsaṇḍāsena ayogahaṇaṃ viya diṭṭhi abhinivesaparāmasanato. Tattha cattāro diṭṭhivipallāsā, aniccānattesu niccantiādivasappavattā cattāro saññācittavipallāsāti ime aṭṭha vipallāsā sotāpattimaggena pahīyanti. Asubhe subhanti saññācittavipallāsā sakadāgāmimaggena tanukā honti, anāgāmimaggena pahīyanti. Dukkhe sukhanti saññācittavipallāsā arahattamaggena pahīyantīti veditabbā.
āsavā. Kiñcāpi cakkhuādito kusalādīnampi pavatti atthi, kāmāsavādayo eva pana vaṇato yūsaṃ viya paggharaṇakaasucibhāvena sandanti, tasmā te eva ‘‘āsavā’’ti vuccanti. Tattha hi paggharaṇakaasucimhi niruḷho āsavasaddoti. Atha vā dhammato yāva gotrabhuṃ, okāsato yāva bhavaggaṃ savanti gacchanti ārammaṇakaraṇavasena pavattantīti āsavā, ete dhamme etañca okāsaṃ antokaritvā pavattantīti attho. Avadhiattho hiā-kāro. Avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādaṃ kiriyaṃ bahikatvā pavattati yathā ‘‘āpāṭaliputtaṃ vuṭṭho devo’’ti, abhividhi pana kiriyaṃ byāpetvā pavattati yathā ‘‘ābhavaggaṃ bhagavato yaso pavattatī’’ti, abhividhiattho cāyaṃā-kāro idha gahito, tasmā te dhamme tañca okāsaṃ antokaritvā ārammaṇakaraṇavasena savantīti ‘‘āsavā’’ti vuccanti. Cirapārivāsiyaṭṭhena madirādayo āsavā viyātipi āsavā. Lokasmiñhi cirapārivāsikā madirādayo ‘‘āsavā’’ti vuccanti. Yadi ca cirapārivāsiyaṭṭhena āsavā, eteyeva bhavitumarahanti. Vuttañhetaṃ ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī’’tiādi (a. ni. 10.61). Aññesu pana yathāvutte dhamme okāsañca ārammaṇaṃ katvā pavattamānesu mānādīsu ca vijjamānesu attattaniyādiggāhavasena abhibyāpanaṃ madanakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesanti dvīsupi atthavikappesu etesuyeva āsavasaddo niruḷhoti daṭṭhabbo. Āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā. Na hi taṃ kiñci saṃsāradukkhaṃ atthi, yaṃ āsavehi vinā uppajjeyya.
ganthā. ‘‘Kāmogho bhavogho diṭṭhogho avijjogho’’ti (saṃ. ni. 5.172; mahāni. 14; cūḷani. mettagūmāṇavapucchāniddesa 21) evamāgatā cattāro kāmataṇhādayo yassa saṃvijjanti, taṃ vaṭṭasmiṃ ohananti osīdāpentītioghā. Teyeva ‘‘kāmayogo bhavayogo diṭṭhiyogo avijjāyogo’’ti (saṃ. ni. 5.173; a. ni. 4.10) evamāgatā vaṭṭasmiṃ yojentītiyogā. Ariyā etāya na gacchantītiagati,sā chandādivasena catubbidhā. ‘‘Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapāta, senāsana, itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjatī’’ti (a. ni. 4.9) evamāgatā cattārotaṇhuppādā. Tatthaitibhavābhavahetūti etthaitīti nidassane nipāto, yathā cīvarādihetu, evaṃ bhavābhavahetupīti attho.Bhavābhavoti cettha paṇītapaṇītatarāni telamadhuphāṇitādīni adhippetāni. Kāmupādānādīni cattāri upādānāni.
Pañca cetokhilātiādīsu ‘‘buddhe kaṅkhati, dhamme, saṅghe, sikkhāya kaṅkhati, sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto’’ti (ma. ni. 1.185; dī. ni. 3.319) evamāgatāni pañca cetokhilāni, ceto khilayati thaddhabhāvaṃ āpajjati etehīticetokhilāni.Vinibandhādīsupipañca-saddo paccekaṃ yojetabbo. ‘‘Kāme avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (ma. ni. 1.186; dī. ni. 3.320) āgatā pañca cittaṃ bandhitvā muṭṭhiyaṃ katvā viya gaṇhantīticetovinibandhā. Ete hi taṇhāppavattibhāvato kusalappavattiyā avasarāppadānavasena cittaṃ bandhaṃ viya samorodhetvā gaṇhanti. Saddatthato pana ceto virūpaṃ nibandhīyati saṃyamīyati etehīti cetovinibandhā. Kāmacchandādīni pañca kusaladhamme nīvārenti āvarantītinīvaraṇāni. Rūpābhinandanādayopañcābhinandanā.
Chavivādamūlātiādīsu kodho makkho issā sāṭheyyaṃ pāpicchatā sandiṭṭhiparāmāsoti imānicha vivādamūlāni. Yasmā kuddho vā kodhavasena…pe… sandiṭṭhiparāmāsī vā sandiṭṭhiparāmasitāya kalahaṃ viggahaṃ vivādaṃ āpajjati, tasmā kodhādayo ‘‘cha vivādamūlānī’’ti vuccanti. Rūpataṇhāsaddataṇhādayocha taṇhākāyā. Kāmarāgapaṭighadiṭṭhivicikicchābhavarāgamānāvijjāsattānusayā. Thāmagataṭṭhena appahīnaṭṭhena ca anusentīti anusayā. Micchādiṭṭhimicchāsaṅkappamicchāvācāmicchākammantamicchāājīvamicchāvāyāmamicchāsatimicchāsamādhīaṭṭha micchattā.
nava taṇhāmūlakā. Tattha (dī. ni. aṭṭha. 2.103)taṇhaṃ paṭiccāti taṇhaṃ nissāya.Pariyesanāti rūpādiārammaṇapariyesanā. Sā hi taṇhāya sati hoti.Lābhoti rūpādiārammaṇapaṭilābho. So hi pariyesanāya sati hoti.Vinicchayoti idha vitakko adhippeto. Lābhaṃ labhitvā hi iṭṭhāniṭṭhaṃ sundarāsundarañca vitakkeneva vinicchinati ‘‘ettakaṃ me rūpārammaṇatthāya bhavissati, ettakaṃ saddādiārammaṇatthāya, ettakaṃ mayhaṃ bhavissati, ettakaṃ parassa, ettakaṃ paribhuñjissāmi, ettakaṃ nidahissāmī’’ti. Tena vuttaṃ ‘‘lābhaṃ paṭicca vinicchayo’’ti.Chandarāgoti evaṃ akusalavitakkena vitakkite vatthusmiṃ dubbalarāgo ca balavarāgo ca uppajjati.Chandoti hi idha dubbalarāgassādhivacanaṃ.Ajjhosānanti ahaṃ mamanti balavasanniṭṭhānaṃ.Pariggahoti taṇhādiṭṭhivasena pariggahakaraṇaṃ.Macchariyanti parehi sādhāraṇabhāvassa asahanatā. Tenevassa porāṇā evaṃ vacanatthaṃ vadanti ‘‘idaṃ acchariyaṃ mayhameva hotu, mā aññassa acchariyaṃ hotūti pavattattā macchariyanti vuccatī’’ti.Ārakkhoti dvārapidahanamañjusagopanādivasena suṭṭhu rakkhaṇaṃ. Adhikarotītiadhikaraṇaṃ,kāraṇassetaṃ nāmaṃ.Ārakkhādhikaraṇanti bhāvanapuṃsakaṃ, ārakkhahetūti attho. Daṇḍādānādīsu paranisedhanatthaṃ daṇḍassa ādānaṃdaṇḍādānaṃ. Ekatodhārādino satthassa ādānaṃsatthādānaṃ. Kalahoti kāyakalahopi vācākalahopi. Purimo purimo virodhoviggaho. Pacchimo pacchimovivādo.Tuvaṃ tuvanti agāravavacanaṃ, tvaṃ tvanti attho.
dasa akusalakammapathā. Cattāro sassatavādā cattāro ekaccasassatavādā cattāro antānantikā cattāro amarāvikkhepikā dve adhiccasamuppannikā soḷasa saññīvādā aṭṭha asaññīvādā aṭṭha nevasaññīnāsaññīvādā satta ucchedavādā pañca paramadiṭṭhadhammanibbānavādāti etānidvāsaṭṭhi diṭṭhigatāni. Rūpataṇhādichataṇhāyeva paccekaṃ kāmataṇhābhavataṇhāvibhavataṇhāvasena aṭṭhārasa honti. Tathā hi rūpārammaṇā taṇhā, rūpe vā taṇhāti rūpataṇhā, sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā, sassatadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ niccaṃ dhuvaṃ sassata’’nti evaṃ assādentī pavattamānā bhavataṇhā, ucchedadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ ucchijjati vinassati pecca na bhavatī’’ti evaṃ assādentī pavattamānā vibhavataṇhāti evaṃ tividhā hoti. Yathā ca rūpataṇhā, evaṃ saddataṇhādayopīti etāni aṭṭhārasa taṇhāvicaritāni honti, tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa, iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsātiaṭṭhasatataṇhāvicaritāni,aṭṭhuttarasatataṇhāvicaritānīti attho.Pabheda-saddo paccekaṃ sambandhitabbo. Tatthāyaṃ yojanā ‘‘lobhappabhedo dosappabhedo yāva aṭṭhasatataṇhāvicaritappabhedo’’ti.Sabbadarathapariḷāhakilesasatasahassānīti sabbāni sattānaṃ darathapariḷāhakarāni kilesānaṃ anekāni satasahassāni. Ārammaṇādivibhāgato hi pavattiākāravibhāgato ca anantappabhedā kilesā.
Saṅkhepato vātiādīsu sampati āyatiñca sattānaṃ anatthāvahattā māraṇaṭṭhena vibādhanaṭṭhena kilesāva mārotikilesamāro. Vadhakaṭṭhena khandhāva mārotikhandhamāro. Tathā hi vuttaṃ ‘‘vadhakaṃ rūpaṃ, vadhakaṃ rūpanti yathābhūtaṃ nappajānātī’’tiādi. Jātijarādimahābyasananibbattanena abhisaṅkhārova māroabhisaṅkhāramāro. Saṃkilesanimittaṃ hutvā guṇamāraṇaṭṭhena devaputtova mārotidevaputtamāro. Sattānaṃ jīvitassa jīvitaparikkhārānañca jānikaraṇena mahābādharūpattā maccu eva mārotimaccumāro. Tattha samucchedappahānavasena sabbaso appavattikaraṇena kilesamāraṃ, samudayappahānapariññāvasena khandhamāraṃ, sahāyavekallakaraṇavasena sabbaso appavattikaraṇena abhisaṅkhāramāraṃ, balavidhamanavisayātikkamanavasena devaputtamaccumārañca abhañji, bhagge akāsīti attho.Parissayānanti upaddavānaṃ.
Satapuññajalakkhaṇadharassāti aneka sata puñña nibbattamahā purisalakkhaṇadharassa. Ettha hi ‘‘kevalaṃ satamattena puññakammena ekekalakkhaṇaṃ nibbatta’’nti imamatthaṃ na rocayiṃsu aṭṭhakathācariyā ‘‘evaṃ sante yo koci buddho bhaveyyā’’ti, anantāsu pana lokadhātūsu yattakā sattā, tehi sabbehi paccekaṃ satakkhattuṃ katāni dānādīni puññakammāni yattakāni, tato ekekaṃ puññakammaṃ mahāsattena sataguṇaṃ kataṃ satanti adhippetanti imamatthaṃ rocayiṃsu. Tasmā idhasata-saddo bahubhāvapariyāyo, na saṅkhyāvisesavacanoti daṭṭhabbo ‘‘satagghaṃ sataṃ devamanussā’’tiādīsu viya.Rūpakāyasampatti dīpitā hotiitarāsaṃ phalasampadānaṃ mūlabhāvato adhiṭṭhānabhāvato ca.Dīpitā hotīti idaṃ dhammakāyasampattītiādīsupi yojetabbaṃ. Tattha pahānasampadāpubbakattā ñāṇasampadādīnaṃ dhammakāyasampatti dīpitā hotīti veditabbaṃ.Lokiyasarikkhakānaṃ bahumatabhāvoti ettha bhāgyavantatāya lokiyānaṃ bahumatabhāvo, bhaggadosatāya sarikkhakānaṃ bahumatabhāvoti yojetabbaṃ. Evaṃ ito paresupi yathākkamaṃ yojanā veditabbā.
‘‘gahaṭṭhapabbajitehi abhigamanīyatā’’ti. Abhigatānañca tesaṃ kāyacittadukkhāpanayane paṭibalabhāvo āmisadānadhammadānehi upakārasabbhāvato rūpakāyaṃ tassa pasādacakkhunā, dhammakāyaṃ paññācakkhunā disvā dukkhadvayassa paṭippassambhanatoti veditabbo. Bhāgyavantatāya upagatānaṃ āmisadānaṃ deti, bhaggadosatāya dhammadānaṃ detīti āha‘‘āmisadānadhammadānehi upakāritā’’ti.Lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hotīti ‘‘pubbe āmisadānadhammadānehi mayā ayaṃ lokaggabhāvo adhigato, tasmā tumhehipi evameva paṭipajjitabba’’nti evaṃ sammāpaṭipattiyaṃ niyojanena abhigatānaṃ lokiyalokuttarasukhehi saṃyojanasamatthatā ca dīpitā hoti.
Sakacitte issariyaṃnāma attano cittassa vasībhāvāpādanaṃyeva, paṭikūlādīsu appaṭikūlasaññitādivihārasiddhi, adhiṭṭhāniddhiādiko iddhividhopi cittissariyameva cittabhāvanāya vasībhāvappattiyā ijjhanato.Aṇimālaghimādikantiādi-saddena mahimā patti pākammaṃ īsitā vasitā yatthakāmāvasāyitāti ime chapi saṅgahitā. Tattha kāyassa aṇubhāvakaraṇaṃaṇimā. Ākāse padasā gamanādīnaṃ arahabhāvena lahubhāvolaghimā. Mahattaṃmahimākāyassa mahantatāpādanaṃ. Iṭṭhadesassa pāpuṇanaṃpatti. Adhiṭṭhānādivasena icchitanipphādanaṃpākammaṃ. Sayaṃvasitā issarabhāvoīsitā. Iddhividhe vasībhāvovasitā. Ākāsena vā gacchato aññaṃ vā kiñci karoto yattha katthaci vosānappattiyatthakāmāvasāyitā. ‘‘Kumārakarūpādidassana’’ntipi vadanti. Evamidaṃ aṭṭhavidhaṃ lokiyasammataṃ issariyaṃ. Taṃ pana bhagavato iddhividhantogadhaṃ anaññasādhāraṇañcāti āha‘‘sabbakāraparipūraṃ atthī’’ti. Tathā lokuttaro dhammo atthīti sambandho. Evaṃ yasādīsupiatthi-saddo yojetabbo.
‘‘lokattayabyāpako’’ti vuttaṃ. Tattha idha adhigatasatthuguṇānaṃ āruppe uppannānaṃ ‘‘itipi so bhagavā’’tiādinā bhagavato yaso pākaṭo hotīti āha ‘‘lokattayabyāpako’’ti.Yathābhuccaguṇādhigatoti yathābhūtaguṇehi adhigato.Ativiya parisuddhoti yathābhūtaguṇādhigatattā eva accantaparisuddho.Sabbākāraparipūrāti anavasesalakkhaṇānubyañjanādisampattiyā sabbākārehi paripuṇṇā.Sabbaṅgapaccaṅgasirīti sabbesaṃ aṅgapaccaṅgānaṃ sobhā.Yaṃ yaṃ etena icchitaṃ patthitanti ‘‘tiṇṇo tāreyya’’ntiādinā yaṃ yaṃ etena lokanāthena manovacīpaṇidhānavasena icchitaṃ kāyapaṇidhānavasena patthitaṃ.Tathevāti paṇidhānānurūpameva.Sammāvāyāmasaṅkhāto payattoti vīriyapāramibhāvappatto ariyamaggapariyāpanno ca sammāvāyāmasaṅkhāto ussāho.
Kusalādīhi bhedehīti sabbattikadukapadasaṅgahitehi kusalādippabhedehi.Paṭiccasamuppādādīhītiādi-saddena na kevalaṃ vibhaṅgapāḷiyaṃ āgatā satipaṭṭhānādayova saṅgahitā, atha kho saṅgahādayo samayavimuttādayo ṭhapanādayo tikapaṭṭhānādayo ca saṅgahitāti veditabbaṃ.Pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhamariyasaccantiādīsupīḷanaṭṭhotaṃsamaṅgino sattassa hiṃsanaṃ avipphārikatākaraṇaṃ.Saṅkhataṭṭhosamecca saṅgamma sambhūya paccayehi katabhāvo.Santāpaṭṭhodukkhadukkhatādīhi santāpanaṃ paridahanaṃ.Vipariṇāmaṭṭhojarāya maraṇena cāti dvidhā vipariṇāmetabbatā. Samudayassaāyūhanaṭṭhodukkhassa nibbattanavasena sampiṇḍanaṃ.Nidānaṭṭho‘‘idaṃ taṃ dukkha’’nti nidassentassa viya samuṭṭhāpanaṃ.Saṃyogaṭṭhosaṃsāradukkhena saṃyojanaṃ.Palibodhaṭṭhomaggādhigamassa nivāraṇaṃ. Nirodhassanissaraṇaṭṭhosabbūpadhīnaṃ paṭinissaggasabhāvattā tato vinissaṭatā, taṃnissaraṇanimittatā vā.Vivekaṭṭhosabbasaṅkhāravisaṃyuttatā.Asaṅkhataṭṭhokenacipi paccayena anabhisaṅkhatatā.Amataṭṭhoniccasabhāvattā maraṇābhāvo, sattānaṃ maraṇābhāvahetutā vā.Maggassa niyyānaṭṭhovaṭṭadukkhato nikkamanaṭṭho.Hetuatthonibbānassa sampāpakabhāvo.Dassanaṭṭhoaccantasukhumassa nibbānassa sacchikaraṇaṃ.Ādhipateyyaṭṭhocatusaccadassane sampayuttānaṃ ādhipaccakaraṇaṃ, ārammaṇādhipatibhāvo vā visesato maggādhipativacanato. Satipi hi jhānādīnaṃ ārammaṇādhipatibhāve ‘‘jhānādhipatino dhammā’’ti evamādiṃ avatvā ‘‘maggādhipatino dhammā’’icceva vuttaṃ, tasmā viññāyati ‘‘atthi maggassa ārammaṇādhipatibhāve viseso’’ti. Eteyeva ca pīḷanādayo soḷasākārāti vuccanti.
Dibbabrahmaariyavihāretiādīsu kasiṇādiārammaṇāni rūpāvacarajjhānānidibbavihāro. Mettādijjhānānibrahmavihāro. Phalasamāpattiariyavihāro. Kāmehi vivekaṭṭhakāyatāvasena ekībhāvokāyaviveko. Paṭhamajjhānādinā nīvaraṇādīhi vivittacittatācittaviveko.Upadhivivekonibbānaṃ.Upadhīti cettha cattāro upadhī kāmupadhi khandhupadhi kilesupadhi abhisaṅkhārupadhīti. Kāmāpi hi ‘‘yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) evaṃ vuttassa sukhassa adhiṭṭhānabhāvato upadhīyati ettha sukhanti iminā vacanatthena ‘‘upadhī’’ti vuccanti, khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvato vuttanayena ‘‘upadhī’’ti vuccanti. Imehi pana catūhi upadhīhi vivittatāya nibbānaṃ ‘‘upadhiviveko’’ti vuccati.
suññatavimokkho. So hi suññatāya dhātuyā uppannattā suññato, kilesehi ca vimuttattā vimokkho. Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavattoappaṇihitavimokkho. Animittākārena nibbānaṃ ārammaṇaṃ katvā pavattoanimittavimokkho. Atha vā suññatānupassanāsaṅkhātāya anattānupassanāya vasena paṭiladdho ariyamaggo āgamanavasena ‘‘suññatavimokkho’’ti vuccati. Tathā appaṇihitānupassanāsaṅkhātāya dukkhānupassanāya vasena paṭiladdho appaṇihitavimokkho. Animittānupassanāsaṅkhātāya aniccānupassanāya vasena paṭiladdho ‘‘animittavimokkho’’ti veditabbo. Vuttañhetaṃ –
‘‘Aniccato manasikaronto adhimokkhabahulo animittavimokkhaṃ paṭilabhati, dukkhato manasikaronto passaddhibahulo appaṇihitavimokkhaṃ paṭilabhati, anattato manasikaronto vedabahulo suññatavimokkhaṃ paṭilabhatī’’ti (paṭi. ma. 1.223).
Aññeti lokiyaabhiññādike.
‘‘taṇhāsaṅkhātaṃ gamana’’nti.Vantanti ariyamaggamukhena uggiritaṃ puna apaccāgamanavasena chaḍḍitaṃ. Bhagavāti vuccati niruttinayenāti dassento āha‘‘yathā loke’’tiādi. Yathā loke niruttinayena ekekapadato ekekamakkharaṃ gahetvā ‘‘mekhalā’’ti vuttaṃ, evamidhāpīti attho.Mehanassāti guyhappadesassa.Khassāti okāsassa.
Aparo nayo (itivu. aṭṭha. nidānavaṇṇanā) – bhāgavāti bhagavā. Bhatavāti bhagavā. Bhāge vanīti bhagavā. Bhage vanīti bhagavā. Bhattavāti bhagavā. Bhage vamīti bhagavā. Bhāge vamīti bhagavā.
Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;
bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgatassa atthi upalabbhanti. Tathā hissa sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ, hirī ottappaṃ, saddhā vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi diṭṭhivisuddhi, samatho vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, chanibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihānīyā dhammā, satta ariyadhanāni, satta bojjhaṅgāni, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, sattadakkhiṇeyyapuggaladesanā, sattakhīṇāsavabaladesanā, aṭṭhapaññāpaṭilābhahetudesanā, aṭṭha sammattāni, aṭṭhalokadhammātikkamo, aṭṭha ārambhavatthūni, aṭṭhaakkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭhaabhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, navasattāvāsadesanā, nava āghātappaṭivinayā, nava saññā, nava nānattā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaṇṇāsa kusaladhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti, tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti bhāgavāti vattabbe ākārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.
Yasmā sīlādayo sabbe, guṇabhāgā asesato;
bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūretabbā dānapāramī sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, cattāri adhiṭṭhānāni, attapariccāgo nayanadhanarajjaputtadārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhatthacariyāti evamādayo saṅkhepato vā puññasambhārañāṇasambhārā buddhakarā dhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni yathā hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti bhatavāti bhagavā niruttinayena ta-kārassa ga-kāraṃ katvā. Atha vābhatavāti teyeva yathāvutte buddhakare dhamme vuttanayena bhari sambhari, paripūresīti attho. Evampi bhatavāti bhagavā.
Yasmā sambodhiyā sabbe, dānapāramiādike;
bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ vani bhaji sevi bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ, sotaṃ pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā nayena pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhussa nirodhagāminī paṭipadā’’tiādinā ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā vuttā, te sabbe vani bhaji yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, kinti nu kho te vineyyasantānesu patiṭṭhapeyyanti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.
Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;
bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarasampattiyo. Tattha lokiye tāva tathāgato sambodhito pubbe bodhisattabhūto paramukkaṃsagate vani bhaji sevi, yattha patiṭṭhāya niravasesato buddhakaradhamme samannānento buddhadhamme paripācesi. Buddhabhūto pana te niravajjasukhūpasaṃhite anaññasādhāraṇe lokuttarepi vani bhaji sevi. Vittārato pana padesarajjaissariyacakkavattisampattidevarajjasampattiādivasena jhānavimokkhasamādhisamāpattiñāṇadassanamaggabhāvanāphalasacchikiriyādiuttarimanussadhammavasena ca anekavihite anaññasādhāraṇe bhage vani bhaji sevi. Evaṃ bhage vanīti bhagavā.
Yā tā sampattiyo loke, yā ca lokuttarā puthu;
bhattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādiaparimitanirupamappabhāvaguṇavisesasamaṅgībhāvato sabbasattāuttamo, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya dvattiṃsa mahāpurisalakkhaṇāsīti anubyañjana byāmappabhādi anaññasādhāraṇavisesapaṭimaṇḍitarūpakāyatāya yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpinā suvipulena suvisuddhena ca thutighosena samannāgatattā ukkaṃsapāramippattāsu appicchatāsantuṭṭhitāādīsu suppatiṭṭhitabhāvato dasabalacatuvesārajjādiniratisayaguṇavisesasamaṅgībhāvato ca rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye cassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ sambhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vāti. Tathā hi te attano jīvitapaaccāgepi tattha pasādaṃ na pariccajanti tassa vā āṇaṃ daḷhabhattibhāvato. Tenevāha –
‘‘Yo ve kataññū katavedi dhīro,
‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385) ca.
Evaṃ bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ta-kārassa ga-kāraṃ katvā.
Guṇātisayayuttassa, yasmā lokahitesino;
bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi purimāsu jātīsu pāramiyo pūrento bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami uggiri, kheḷapiṇḍaṃ viya anapekkho chaḍḍayi. Tathā hissasomanassakumārakāle(jā. 1.15.211 ādayo)hatthipālakumārakāle(jā. 1.15.337 ādayo)ayogharapaṇḍitakāle(jā. 1.15.363 ādayo)mūgapakkhapaṇḍitakāle(jā. 2.22.1 ādayo)cūḷasutasomakāleti (jā. 2.17.195 ādayo) evamādīsu nekkhammapāramīpūraṇavasena devarajjasadisāya rajjasiriyā pariccattattabhāvānaṃ pamāṇaṃ natthi, carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasaasaṃ catudīpissariyaṃ cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhāyibhāvato, tepi bhagavā vami taṃnivāsisattāvāsasamatikkamanato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.
Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;
bhāge vamīti bhagavā? Bhāgā nāma sabhāgadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena atītādivasena ca anekavidhā, te ca bhagavā sabbaṃ papañcaṃ sabbaṃ yogaṃ sabbaṃ ganthaṃ sabbaṃ saṃyojanaṃ samucchinditvā amatadhātuṃ samadhigacchanto vami uggiri, anapekkho chaḍḍayi na paccāgami. Tathā hesa sabbatthakameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ…pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicārantiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri, anapekkhapariccāgena chaḍḍayi. Vuttañhetaṃ ‘‘yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāgamissatīti netaṃ ṭhānaṃ vijjatī’’ti (dī. ni. 2.183). Evampi bhāge vamīti bhagavā. Atha vābhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri, anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ ‘‘dhammāpi vo, bhikkhave, pahātabbā pageva adhammā (ma. ni. 240). Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’tiādi (ma. ni. 1.240). Evampi bhāge vamīti bhagavā.
Khandhāyatanadhātādi dhammabhedā mahesinā;
Tena vuttaṃ –
‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;
pāḷiyaṃ‘‘araha’’ntiādīnaṃ padānaṃ gahaṇaṃ veditabbaṃ.
arahanti iminā padena pahānasampadāvasena bhagavato attahitasampatti vibhāvitā,sammāsambuddho lokavidūti ca imehi padehi ñāṇasampadāvasena. Nanu ca ‘‘lokavidū’’ti imināpi sammāsambuddhatā vibhāvīyatīti? Saccaṃ vibhāvīyati, atthi pana viseso ‘‘sammāsambuddho’’ti iminā sabbaññutaññāṇānubhāvo vibhāvito, ‘‘lokavidū’’ti pana iminā āsayānusayañāṇādīnampi ānubhāvo vibhāvitoti.Vijjācaraṇasampannoti iminā sabbāpi bhagavato attahitasampatti vibhāvitā.Sugatoti pana iminā samudāgamato paṭṭhāya bhagavato attahitasampatti parahitapaṭipatti ca vibhāvitā.Anuttaro purisadammasārathi satthā devamanussānanti imehi padehi bhagavato parahitapaṭipatti vibhāvitā.Buddhoti iminā bhagavato attahitasampatti parahitapaṭipatti ca vibhāvitā. Evañca katvā ‘‘sammāsambuddho’’ti vatvā ‘‘buddho’’ti vacanaṃ samatthitaṃ hoti. Tenevāha ‘‘attanāpi bujjhi, aññepi satte bodhesī’’tiādi.Bhagavāti ca imināpi samudāgamato paṭṭhāya bhagavato sabbā attahitasampatti parahitapaṭipatti ca vibhāvitā.
arahaṃ sammāsambuddho vijjācaraṇasampanno lokavidūti imehi padehi phalasampattivasena buddhaguṇā vibhāvitā.Anuttaro purisadammasārathi satthā devamanussānanti imehi sattupakāravasena buddhaguṇā pakāsitā.Buddhoti iminā phalavasena sattupakāravasena ca buddhaguṇā vibhāvitā.Sugato bhagavāti pana imehi padehi hetuphalasattupakāravasena buddhaguṇā vibhāvitāti veditabbaṃ.
So imaṃ lokantiādīsuso bhagavāti yo ‘‘araha’’ntiādinā kittitaguṇo, so bhagavā.Imaṃ lokanti nayidaṃ mahājanassa sammukhāmattaṃ sandhāya vuttaṃ, atha kho anavasesaṃ pariyādāyāti dassetuṃ‘‘sadevaka’’ntiādi vuttaṃ. Tenāha‘‘idāni vattabbaṃ nidassetī’’ti.Pajātattāti yathāsakaṃ kammakilesehi nibbattattā.Sadevakavacanena pañcakāmāvacaradevaggahaṇaṃpārisesañāyenāti veditabbaṃ itaresaṃ padantarehi saṅgahitattā.Sadevakanti ca avayavena viggaho samudāyo samāsattho.Samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃpaccāsattiñāyenāti daṭṭhabbaṃ. Tattha hi so jāto taṃnivāsī ca.Sabrahmakavacanena brahmakāyikādibrahmaggahaṇanti etthāpi eseva nayo.Paccatthikā…pe… samaṇabrāhmaṇaggahaṇanti nidassanamattametaṃ apaccatthikānaṃ asamitābāhitapāpānañca samaṇabrāhmaṇānaṃ sassamaṇabrāhmaṇīvacanena gahitattā. Kāmaṃ ‘‘sadevaka’’ntiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti āha‘‘pajāvacanena sattalokaggahaṇa’’nti. Sadevakādivacanena upapattidevānaṃ, sassamaṇabrāhmaṇīvacanena visuddhidevānañca gahitattā āha‘‘sadevamanussavacanena sammutidevaavasesamanussaggahaṇa’’nti. Tatthasammutidevārājāno.Avasesamanussaggahaṇanti samaṇabrāhmaṇehi avasesamanussaggahaṇaṃ.Tīhi padehīti sadevakasamārakasabarhmakavacanehi.Dvīhīti sassamaṇabrāhmaṇiṃ sadevamanussanti imehi dvīhi padehi.
‘‘sadevakaggahaṇena arūpāvacaraloko gahito’’ti. Tenevāha bhagavā ‘‘ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata’’ntiādi (a. ni. 3.117). Chakāmāvacaradevalokassa savisesaṃ mārassa vase vattanato āha‘‘samārakaggahaṇena chakāmāvacaradevaloko’’ti. Arūpībrahmalokassa visuṃ gahitattā āha‘‘rūpī brahmaloko’’ti.Catuparisavasenāti khattiyaparisā, brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsu aṭṭhasu parisāsu khattiyādicatuparisavasena. Itarā pana catasso parisā samārakaggahaṇena gahitā evāti.
‘‘avasesasabbasattaloko vā’’ti. Tattha nāgagaruḷādivasena avasesasattaloko veditabbo. Etthāpi catuparisavasena sammutidevehi vā saha avasesasabbasattaloko vāti yojetabbaṃ. Catuparisasahito avasesasuddhanāgasupaṇṇanerayikādisattaloko, catudhā ṭhitamanussasahito vā avasesanāgasupaṇṇanerayikādisattaloko gahitoti vuttaṃ hoti.
‘‘apicetthā’’tiādi vuttaṃ. Tatthaukkaṭṭhaparicchedatoti ukkaṃsagativijānanena. Pañcasu hi gatīsu devagatipariyāpannāva seṭṭhā, tatthāpi arūpino dūrasamussāritakilesadukkhatāya santapaṇītaāneñjavihārasamaṅgitāya ativiya dīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā.Brahmā mahānubhāvoti dasasahassiyaṃ mahābrahmuno vasena vadati. ‘‘Ukkaṭṭhaparicchedato’’ti hi vuttaṃ.Anuttaranti seṭṭhaṃ navalokuttaraṃ.Anusandhikkamoti atthānañceva padānañca anusandhānukkamo. Porāṇā panettha evaṃ vaṇṇayanti –sadevakanti devatāhi saddhiṃ avasesaṃ lokaṃ.Samārakanti mārena saddhiṃ avasesaṃ lokaṃ.Sabrahmakanti brahmehi saddhiṃ avasesaṃ lokaṃ. Evaṃ sabbepi tibhavūpage satte devamārabrahmasahitatāsaṅkhātehi tīhi pakārehi ‘‘sadevaka’’ntiādīsu tīsu padesu pakkhipitvā puna dvīhi padehi pariyādiyanto‘‘sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussa’’nti āha. Evaṃ pañcahipi padehi sadevakattādinā tena tena pakārena tedhātukameva pariyādinnanti.
Abhiññāti yakāralopenāyaṃ niddeso, abhijānitvāti ayamettha atthoti āha‘‘abhiññāya adhikena ñāṇena ñatvā’’ti.Anumānādipaṭikkhepoti anumānaupamānaatthāpattiādipaṭikkhepo ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbapaccakkhā buddhā bhagavanto.Anuttaraṃ vivekasukhanti phalasamāpattisukhaṃ. Tena vīthimissāpi kadāci bhagavato dhammadesanā hotītihitvāpīti pisaddaggahaṇaṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇaṃ pubbabhāgena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti.Appaṃ vā bahuṃ vā desentoti ugghaṭitaññussa vasena appaṃ vā, vipañcitaññussa neyyassa vā vasena bahuṃ vā desento.Ādikalyāṇādippakārameva desetīti ādimhipi kalyāṇaṃ bhaddakaṃ anavajjameva katvā deseti. Majjhepi pariyosānepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā desetīti vuttaṃ hoti. Dhammassa hi kalyāṇatā niyyānikatāya niyyānikatā ca sabbaso anavajjabhāvena.
Samantabhaddakattāti sabbabhāgehi sundarattā.Dhammassāti pariyattidhammassa. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena apekkhitesu gāthāti samaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāraṃ āropetvā dassento‘‘paṭhamapādena ādikalyāṇā’’tiādimāha.Ekānusandhikanti idaṃ nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ sandhāya vuttaṃ. Itarassa pana teneva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhantīti.Nidānenāti ānandattherena ṭhapitakāladesadesakaparisādiapadisanalakkhaṇena nidānaganthena.Nigamenāti ‘‘idamavocā’’tiādikena ‘‘iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti vā yathāvuttatthanigamanena. Saṅgītikārakehi ṭhapitānipi hi nidānanigamanāni dassetvā tīṇi piṭakāni satthu desanāya anuvidhānato tadantogadhāneva. Tenevadīghanikāyaṭṭhakathāyaṃ‘‘ekānusandhikassa suttassa nidānaṃ ādi, idamavocāti pariyosānaṃ, ubhinnamantarā majjha’’nti (dī. ni. aṭṭha. 1.190) vuttaṃ.
‘‘sakalopī’’tiādi vuttaṃ. Tatthasāsanadhammoti –
‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
‘‘sīlena ādikalyāṇo’’ti vuttaṃ. Samathādīnaṃ sāsanasampattiyā vemajjhabhāvato āha‘‘samathavipassanāmaggaphalehi majjhekalyāṇo’’ti. Nibbānādhigamato uttari karaṇīyābhāvato vuttaṃ‘‘nibbānena pariyosānakalyāṇo’’ti. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ samādhi ca mūlanti āha‘‘sīlasamādhīhivā ādikalyāṇo’’ti. Paññā pana anubodhapaavedhavasena duvidhāti tadubhayampi gaṇhanto‘‘vipassanāmaggehi majjhekalyāṇo’’ti āha. Tassā nipphattiphalakiccaṃ nibbānasacchikiriyā, tato paraṃ kattabbaṃ natthīti dassento āha‘‘phalanibbānehi pariyosānakalyāṇo’’ti. Phalaggahaṇena vā saupādisesaṃ nibbānamāha, itarena itaraṃ tadubhayañca sāsanasampattiyā osānanti āha ‘‘phalanibbānehi pariyosānakalyāṇo’’ti.
Buddhasubodhitāya vā ādikalyāṇoti buddhassa subodhitā sammāsambuddhatā, tāya ādikalyāṇo tappabhavattā. Sabbaso saṃkilesappahānaṃ vodānapāripūrī ca dhammasudhammatā, tāyamajjhekalyāṇotaṃsarīrattā. Satthārā yathānusiṭṭhaṃ tathā paṭipatti saṅghasuppaṭipatti, tāyapariyosānakalyāṇotāya sāsanassa loke suppatiṭṭhitabhāvato.Tanti sāsanadhammaṃ.Tathattāyāti yathattāya bhagavatā dhammo desito, tathattāya tathabhāvāya. So pana abhisambodhi paccekabodhi sāvakabodhīti tividho ito aññathā nibbānādhigamassa abhāvato. Tattha sabbaguṇehi aggabhāvato itarabodhidvayamūlatāya ca paṭhamāya bodhiyā ādikalyāṇatā, guṇehi vemajjhabhāvato dutiyāya majjhekalyāṇatā, tadubhayatāya vā vosānatāya ca sāsanadhammassa tatiyāya pariyosānakalyāṇatā vuttā.
Esoti sāsanadhammo.Nīvaraṇavikkhambhanatoti vimuttāyatanasīse ṭhatvā saddhammaṃ suṇantassa nīvaraṇānaṃ vikkhambhanasabbhāvato. Vuttañhetaṃ –
‘‘Yathā yathāvuso, bhikkhuno satthā vā dhammaṃ deseti, aññataro vā garuṭṭhānīyo sabrahmacārī, tathā tathā so tattha labhati atthavedaṃ labhati dhammaveda’’nti.
‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇāni tasmiṃ samaye pahīnāni hontī’’ti –
Samathavipassanāsukhāvahanatoti samathasukhassa vipassanāsukhassa ca sampāpanato. Vuttampi cetaṃ ‘‘so vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukha’’ntiādi, tathā –
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
Tathā paṭipannoti yathā samathavipassanāsukhaṃ āvahati, yathā vā satthārā anusiṭṭhaṃ, tathā paṭipanno sāsanadhammo.Tādibhāvāvahanatoti chaḷaṅgupekkhāvasena iṭṭhādīsu tādibhāvassa lokadhammehi anupalepassa āvahanato.Nāthappabhavattāti pabhavati etasmāti pabhavo, uppattiṭṭhānaṃ, nāthova pabhavo etassāti nāthappabhavo, tassa bhāvo nāthappabhavattaṃ, tasmā sāsanadhammassa nāthahetukattāti attho.Atthasuddhiyā majjhekalyāṇoti nirupakkilesatāya niyyānikatā atthasuddhi, tāya majjhekalyāṇo.Kiccasuddhiyā pariyosānakalyāṇoti suppaṭipattisaṅkhātakiccassa suddhiyā pariyosānakalyāṇo suppaṭipattipariyosānattā sāsanadhammassa. Yathāvuttamatthaṃ nigamento āha‘‘tasmā’’tiādi.
Sāsanabrahmacariyantiādīsu avisesena tisso sikkhā sakalo ca tantidhammo sāsanabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikamahosī’’tiādi (pārā. 18). Ariyo aṭṭhaṅgiko maggo maggabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīya’’nti (pārā. 14).Yathānurūpanti yathārahaṃ. Sikkhattayasaṅgahañhi sāsanabrahmacariyaṃ atthasampattiyāsātthaṃ,tathā maggabrahmacariyaṃ. Itaraṃ pana tantidhammasaṅkhātaṃ sāsanabrahmacariyaṃ yathāvuttenatthenasātthaṃ sabyañjanañca. Atthasampattiyāti sampannatthatāya. Sampattiattho hi idha sahasaddo.Byañjanasampattiyāti etthāpi eseva nayo. Yassa hi yāgubhattādiitthipurisādivaṇṇanānissitā desanā hoti, na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Bhagavā pana tathārūpaṃ desanaṃ pahāya catusatipaṭṭhānādinissitaṃ desanaṃ deseti, tasmā ‘‘atthasampattiyā sātthaṃ desetī’’ti vuccati. Yassa pana desanā sithiladhanitādibhedesu byañjanesu ekappakāreneva dvippakāreneva vā byañjanena yuttatāya ekabyañjanādiyuttā vā damiḷabhāsā viya, vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbaniroṭṭhabyañjanā vā kirātabhāsā viya, sabbattheva vissajjanīyayuttatāya sabbavissaṭṭhabyañjanā vā yavanabhāsā viya, sabbattheva sānusāratāya sabbaniggahītabyañjanā vā pādasikādi milakkhubhāsā viya, tassa byañjanapāripūriyā abhāvato abyañjanā nāma desanā hoti. Sabbāpi hi esā byañjanekadesavaseneva pavattiyā aparipuṇṇabyañjanāti katvā ‘‘abyañjanā’’ti vuccati. Bhagavā pana –
‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ;
Evaṃ vuttaṃ dasavidhaṃ byañjanaṃ amakkhetvā paripuṇṇabyañjanameva katvā dhammaṃ deseti, tasmā ‘‘byañjanasampattiyā sabyañjanaṃ desetī’’ti vuccati.
‘‘saṅkāsanaṃ…pe… sabyañjana’’nti vuttaṃ. Tattha yadipinettiyaṃ‘‘byañjanamukhena byañjanatthaggahaṇaṃ hotīti akkharaṃ pada’’ntiādinā byañjanapadāni paṭhamaṃ uddiṭṭhāni, idha pana pāḷiyaṃ ‘‘sātthaṃ sabyañjana’’nti āgatattā atthapadāniyeva paṭhamaṃ dassetuṃ‘‘saṅkāsanapakāsanā’’tiādi vuttaṃ. Tattha saṅkhepato kāsanaṃ dīpanaṃsaṅkāsanaṃ. Kāsananti ca kāsīyati dīpīyati vibhāvīyatīti attho. ‘‘Maññamāno kho bhikkhu baddho mārassa amaññamāno mutto’’tiādīsu viya saṅkhepena dīpanaṃ saṅkāsanaṃ nāma. Tattakena hi tena bhikkhunā paṭividdhaṃ. Tenāha ‘‘aññātaṃ bhagavā’’tiādi. Paṭhamaṃ kāsanaṃpakāsanaṃ. ‘‘Sabbaṃ, bhikkhave, āditta’’nti evamādīsu pacchā kathitabbamatthaṃ paṭhamaṃ vacanena dīpanaṃ pakāsanaṃ nāma. Ādikammasmiñhi ayaṃ pa-saddo ‘‘paññapeti paṭṭhapetī’’tiādīsu viya. Tikkhindriyāpekkhañcetaṃ padadvayaṃ uddesabhāvato. Tikkhindriyo hi saṅkhepato paṭhamañca vuttamatthaṃ paṭipajjati. Saṃkhittassa vitthāravacanaṃ sakiṃ vuttassa puna vacanañcavivaraṇavibhajanāni,yathā ‘‘kusalā dhammā’’ti saṅkhepato sakiṃyeva ca vuttassa atthassa ‘‘katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta’’ntiādinā vitthārato vivaraṇavasena vibhajanavasena ca puna vacanaṃ. Majjhimindriyāpekkhametaṃ padadvayaṃ niddesabhāvato. Vivaṭassa vitthāratarābhidhānaṃ vibhattassa ca pakārehi ñāpanaṃ vineyyānaṃ cittaparitosanaṃuttānīkaraṇapaññāpanāni,yathā ‘‘phasso hotī’’tiādinā vivaṭavibhattassa atthassa ‘‘katamo tasmiṃ samaye phasso hoti? Yo tasmiṃ samaye phasso phusanā saṃphusanā’’tiādinā uttānīkiriyā paññāpanā ca. Mudindriyāpekkhametaṃ padadvayaṃ paṭiniddesabhāvato.
vivaraṇaṃnāma. ‘‘Kusalā dhammā’’ti saṅkhepena nikkhittassa ‘‘katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’ti niddesavasena vivarite kusale dhamme ‘‘tasmiṃ samaye phasso hoti vedanā hotī’’ti vibhāgakaraṇaṃvibhajanaṃnāma. Vivaṭassa vitthārābhidhānena vibhattassa ca upamābhidhānena uttāniṃ karotīti vivaraṇena vivaritatthassa ‘‘katamo tasmiṃ samaye phasso hoti? Yo tasmiṃ samaye phasso phusanā saṃphusanā’’ti ativivaritvā kathanaṃ, vibhajanena vibhattassa ‘‘seyyathāpi, bhikkhave, gāvī niccammā, evameva khvāyaṃ bhikkhave phassāhāro daṭṭhabboti vadāmī’’ti evamādiupamākathanañcauttānīkaraṇaṃnāma. Dhammaṃ suṇantānaṃ dhammadesanena vicittena anekavidhena somanassassa uppādanaṃ atikhiṇabuddhīnaṃ anekavidhena ñāṇatikhiṇakaraṇañcapaññattināma sotūnaṃ cittatosanena cittanisānena ca paññāpanaṃ paññattīti katvā.Atthapadasamāyogato sātthanti pariyattiatthassa saṅkāsanādiatthapadarūpattā yathāvuttachaatthapadasamāyogatosātthaṃ. Saṅkāsanapakāsanādayo hi atthākārattā‘‘atthapadānī’’ti vuccanti. Atthoyeva hi byañjanapadehi saṅkāsīyati pakāsīyati vivarīyati vibhajīyati uttānī karīyati paññāpīyati.
Akkharapadabyañjanākāraniruttiniddesasampattiyāti ettha ‘‘saṭṭhi vassasahassānī’’ti evamādīsu sa-kāra du-kāra so-kārādi viya uccāraṇavelāya apariyosite pade vaṇṇoakkharaṃpariyāyavasena akkharaṇato avevacanato. Na hi vaṇṇassa pariyāyo vijjati. Yathā hi padaṃ savevacanatāya atthavasena pariyāyaṃ carantaṃ sañcarantaṃ viya hoti, na evaṃ vaṇṇo avevacanattā. Ekakkharaṃ vā padaṃ akkharaṃ ‘‘mā evaṃ kira ta’’ntiādīsu mā-kārādayo viya. Keci pana ‘‘tīsu dvāresu parisuddhapayogabhāvena visuddhakaraṇaṭṭhānānaṃ cittena pavattitadesanāvācāhi akkharaṇato avevacanato akathitattā akkharanti saññitā. Taṃ pārāyanikabrāhmaṇānaṃ manasā pucchitapañhānaṃ vasena bhagavatā ratanaghare nisīditvā sammasitapaṭṭhānamahāpakaraṇavasena ca gahetabba’’nti vadanti. Vibhattiyantaṃ atthassa ñāpanatopadaṃ. Pajjati attho etenāti hi padaṃ. Taṃ nāmapadaṃ ākhyātapadaṃ upasaggapadaṃ nipātapadanti catubbidhaṃ. Tattha phasso vedanā cittanti evamādikaṃ dabbapadhānaṃnāmapadaṃ. Nāmapadehi dabbamāvibhūtarūpaṃ, kiriyā anāvibhūtarūpā. Phusati vedayati vijānātīti evamādikaṃ kiriyāpadhānaṃākhyātapadaṃ. Ākhyātapadehi kiriyā āvibhūtarūpā, dabbamanāvibhūtarūpaṃ. Yathā ‘‘cirappavāsi’’nti ettha pa-saddo vasanakiriyāya viyogavisiṭṭhataṃ dīpeti, evaṃ kiriyāvisesadīpanato kiriyāvisesāvabodhanimittaṃ. Pa-iti evamādikaṃupasaggapadaṃ. Kiriyāya dabbassa ca sarūpavisesappakāsanahetubhūtaṃ evanti evamādikaṃnipātapadaṃ. ‘‘Evaṃ manasi karotha, mā evaṃ manasākatthā’’tiādīsu hi kiriyāvisesadīpanato kiriyāvisesassa jotako evaṃsaddo, ‘‘evaṃsīlā evaṃdhammā’’tiādīsu dabbavisesassa. Saṅkhepato vuttaṃ padābhihitaṃ atthaṃ byañjetītibyañjanaṃ,vākyaṃ. ‘‘Cattāro iddhipādā’’ti saṅkhepena kathitamatthaṃ ‘‘katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriya, citta, vīmaṃsasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’tiādinā pākaṭaṃ karotīti vākyameva byañjanaṃ, taṃ pana atthato padasamudāyoti daṭṭhabbaṃ. Saākhyātaṃ sanipātaṃ sakārakaṃ savisesanaṃ vākyanti hi vadanti. Nanu ca padenapi attho byañjīyatīti padampi byañjananti āpajjatīti? Taṃ na. Padamattasavanepi hi adhikārādivasena labbhamānehi padantarehi anusandhānaṃ katvāva atthasampaṭipatti hotīti vākyameva atthaṃ byañjayatīti.
ākāro. ‘‘Tattha katamo chando? Yo chando chandikatā kattukamyatā’’ti evamādīsu kathitasseva vākyassa anekavidhena vibhāgakaraṇaṃ ākāro nāma. Ākārābhihitaṃ nibbacanaṃnirutti. ‘‘Phasso vedanā’’ti evamādīsu ākārena kathitaṃ ‘‘phusatīti phasso, vedayatīti vedanā’’ti nīharitvā vitthāravacanaṃ nirutti nāma. ‘‘Nibbānaṃ maggati, nibbānatthikehi vā maggīyati, kilese vā mārento gacchatīti maggo’’tiādinā nibbacanavitthāro niravasesadesanattāniddeso. Atha vā vedayatīti vedanāti nibbacanaladdhapadesu sukhadukkhaadukkhamasukhāsu sukhayatīti sukhā, dukkhayatīti dukkhā, neva dukkhayati na sukhayatīti adukkhamasukhāti atthavitthāro niravasesena kathitattāniddesonāma. Etesaṃ akkharādīnaṃ byañjanapadānaṃ sampattiyā sampannatāyasabyañjanaṃ.
nettipakaraṇe(netti. 9) –
‘‘Tattha bhagavā akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttāniṃ karoti, niddesehi paññapeti. Tattha bhagavā akkharehi ca padehi ca ugghaṭeti, byañjanehi ca ākārehi ca vipañceti, niruttīhi ca niddesehi ca vitthāreti. Tattha ugghaṭanā ādi, vipañcanā majjhe, vitthāranā pariyosānaṃ. Soyaṃ dhammavinayo ugghaṭiyanto ugghaṭitaññuṃ puggalaṃ vineti, tena naṃ āhu ādikalyāṇoti. Vipañciyanto vipañcitaññuṃ puggalaṃ vineti, tena naṃ āhu majjhekalyāṇoti. Vitthāriyanto neyyaṃ puggalaṃ vineti, tena naṃ āhu pariyosānakalyāṇotī’’ti.
Atthagambhīratātiādīsuatthonāma tantiattho.Dhammotanti.Paṭivedhotantiyā tantiatthassa ca yathābhūtāvabodho.Desanānāma manasā vavatthāpitāya tantiyā desanā. Te panete atthādayo yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā alabbhaneyyapatiṭṭhā ca, tasmāgambhīrā. Atha vāatthonāma hetuphalaṃ.Dhammohetu.Desanāpaññatti, yathādhammaṃ dhammābhilāpo. Anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ.Paṭivedhoabhisamayo, atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho. Tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo lakkhaṇasaṅkhāto aviparītasabhāvo. Tepi cete atthādayo yasmā anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāhā alabbhaneyyapatiṭṭhā ca, tasmāgambhīrā. Tesu paṭivedhassapi atthasannissitattā vuttaṃ‘‘atthagambhīratāpaṭivedhagambhīratāhi sāttha’’nti atthaguṇadīpanato. Tāsaṃ dhammadesanānaṃ byañjanasannissitattā vuttaṃ‘‘dhammagambhīratādesanāgambhīratāhi sabyañjana’’nti tāsaṃ byañjanasampattidīpanato. Atthesu pabhedagataṃ ñāṇaṃ atthapaṭisambhidā, atthadhammaniruttipaṭisambhidāsu pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidāti imissāpi paṭisambhidāya atthavisayattā āha‘‘atthapaṭibhānapaṭisambhidāvisayato sāttha’’nti atthasampattiyā asati tadabhāvato.Dhammoti tanti.Niruttīti tantipadānaṃ niddhāretvā vacanaṃ. Tattha pabhedagatāni ñāṇāni dhammaniruttipaṭisambhidāti āha‘‘dhammaniruttipaṭisambhidāvisayato sabyañjana’’nti asati byañjanasampattiyā tadabhāvato.
Parikkhakajanappasādakantīti etthaiti-saddo hetuattho. Yasmā parikkhakajanānaṃ kiṃkusalagavesīnaṃ pasādāvahaṃ, tasmāsātthaṃ. Atthasampannanti phalena hetuno anumānaṃ nadīpūrena viya upari vuṭṭhipavattiyā. Sātthakatā panassapaṇḍitavedanīyatāya,sā paramagambhīrasaṇhasukhumabhāvato veditabbā. Vuttañhetaṃ ‘‘gambhīro duddaso’’tiādi.Lokiyajanappasādakanti sabyañjananti yasmā lokiyajanassa pasādāvahaṃ, tasmāsabyañjanaṃ. Lokiyajano hi byañjanasampattiyā tussati. Idhāpi phalena hetuno anumānaṃ. Sabyañjanatā panassasaddheyyatāya,sā ādikalyāṇādibhāvato veditabbā. Atha vāpaṇḍitavedanīyato sātthanti paññāpadaṭṭhānatāya atthasampannataṃ āha, tatoparikkhakajanappasādakaṃ saddheyyato sabyañjananti saddhāpadaṭṭhānatāya byañjanasampannataṃ, tato lokiyajanappasādatanti evamettha attho daṭṭhabbo.Gambhīrādhippāyato sātthanti adhippāyato agādhāpāratāya atthasampannaṃ aññathā tadabhāvato.Uttānapadato sabyañjananti subodhasaddakatāya byañjanasampannaṃ paramagambhīrassapi atthassa vineyyānaṃ suviññeyyabhāvāpādanato. Sabbopesa atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjananti sabbapaṭhamaṃ vuttasseva atthadvayassa papañcoti daṭṭhabbo. Tathā ceva tattha tattha saṃvaṇṇitaṃ. Tathā hettha vikappassa samuccayassa vā aggahaṇaṃ.Upanetabbassa abhāvatoti pakkhipitabbassa vodānatthassa avuttassa abhāvato.Kevalasaddo sakalādhivacananti āha‘‘sakalaparipuṇṇabhāvenā’’ti, sabbabhāgehi paripuṇṇatāyāti attho.Apanetabbassāti saṃkilesadhammassa.
Brahmacariyaṃ pakāsetīti ettha pana ayaṃbrahmacariya-saddo dāne veyyāvacce pañcasikkhāpadasīle appamaññāsu methunaviratiyaṃ sadārasantose vīriye uposathaṅgesu ariyamagge sāsaneti imesu atthesu dissati.
‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ,
‘‘Ahañca bhariyā ca manussaloke,
‘‘Taṃ me vataṃ taṃ pana brahmacariyaṃ,
puṇṇakajātake(jā. 2.22.1592-1593, 1595) dānaṃ ‘‘brahmacariya’’nti vuttaṃ.
‘‘Kena pāṇi kāmadado, kena pāṇi madhussavo;
‘‘Tena pāṇi kāmadado, tena pāṇi madhussavo;
aṅkurapetavatthumhi(pe. va. 275, 277) veyyāvaccaṃ ‘‘brahmacariya’’nti vuttaṃ. ‘‘Evaṃ kho taṃ bhikkhave tittiriyaṃ nāma brahmacariyaṃ ahosī’’ti (cūḷava. 311) imasmiṃtittirajātakepañcasikkhāpadasīlaṃ ‘‘brahmacariya’’nti vuttaṃ. ‘‘Taṃ kho pana me pañcasikha brahmacariyaṃ neva nibbidāya na virāgāya na nirodhāya yāvadeva brahmalokūpapattiyā’’ti imasmiṃmahāgovindasutte(dī. ni. 2.329) catasso appamaññāyo ‘‘brahmacariya’’nti vuttā. ‘‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’’ti imasmiṃsallekhasutte(ma. ni. 1.83) methunavirati ‘‘brahmacariya’’nti vuttā.
‘‘Mayañca bhariyā nātikkamāma,
Mahādhammapālajātake(jā. 1.10.97) sadārasantoso ‘‘brahmacariya’’nti vutto. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā, tapassī sudaṃ homī’’tilomahaṃsanasutte(ma. ni. 1.155) vīriyaṃ ‘‘brahmacariya’’nti vuttaṃ.
‘‘Hīnena brahmacariyena, khattiye upapajjati;
nimijātakeattadamanavasena kato aṭṭhaṅgiko uposatho ‘‘brahmacariya’’nti vutto. ‘‘Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya…pe… ayameva ariyo aṭṭhaṅgiko maggo’’timahāgovindasuttasmiṃyeva (dī. ni. 2.329) ariyamaggo ‘‘brahmacariya’’nti vutto. ‘‘Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāvadeva manussehi suppakāsita’’ntipāsādikasutte(dī. ni. 3.174) sikkhattayasaṅgahaṃ sakalasāsanaṃ ‘‘brahmacariya’’nti vuttaṃ. Imasmimpi ṭhāne idameva ‘‘brahmacariya’’nti adhippetanti āha‘‘sikkhattayapariggahitattā’’tiādi.Seṭṭhehīti buddhādīhi seṭṭhehi. Seṭṭhaṭṭhena brahmabhūtaṃ vā cariyaṃbrahmacariyaṃ.
Sanidānanti heṭṭhā vuttalakkhaṇena nidānena sanidānaṃ.Sauppattikanti saaṭṭhuppattikaṃ.Veneyyānaṃanurūpatoti veneyyānaṃ cariyādianurūpato.Atthassāti desiyamānassa sīlādiatthassa.Hetudāharaṇayuttatoti ‘‘taṃ kissa hetu seyyathāpi, bhikkhave’’ti ca ādinā tattha tattha hetupamaggahaṇena hetudāharaṇehi yuttato.Saddhāpaṭilābhenāti ‘‘te taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhantī’’tiādinā vuttasaddhāpaṭilābhena.Paṭipattiyāti sīlavisuddhiyādisammāpaṭipattiyā, paṭipattinimittanti attho.Adhigamabyattitoti saccappaṭivedhena adhigamaveyyattiyasabbhāvato sātthaṃ kapilamatādi viya tucchaṃ niratthakaṃ ahutvā atthasampannanti katvā.Pariyattiyāti pariyattidhammaparicayena.Āgamabyattitoti durakkhātadhammesu paricayaṃ karontassa viya sammohaṃ ajanetvā bāhusaccaveyyattiyasabbhāvatosabyañjanaṃ. Byañjanasampattiyā hi sati āgamabyattīti.Sīlādipañcadhammakkhandhayuttatoti sīlādīhi pañcahi dhammakoṭṭhāsehi avirahitattā.Kevalaparipuṇṇanti anavasesena samantato puṇṇaṃ pūritaṃ.Nirupakkilesatoti diṭṭhimānādiupakkilesābhāvato.Nittharaṇatthāyāti vaṭṭadukkhato nissaraṇāya.Lokāmisanirapekkhatoti kathañcipi taṇhāsannissayassa anissayatoparisuddhaṃ. Idaṃ vuttaṃ hoti – yo ‘‘imaṃ dhammadesanaṃ nissāya lābhaṃ vā sakkāraṃ vā labhissāmī’’ti deseti, tassa aparisuddhā desanā hoti. Bhagavā pana lokāmisanirapekkho hitapharaṇena mettābhāvanāya muduhadayo ullumpanasabhāvasaṇṭhitena cittena deseti, tasmā tassa desanā parisuddhāti.
Sādhūti ayaṃ saddo ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.95) āyācane dissati. ‘‘Sādhu bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu sādhu sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane. ‘‘Tena hi brāhmaṇa sādhukaṃ suṇohī’’tiādīsu (ma. ni. 5.192) daḷhīkamme āṇattiyañca dissati.
‘‘Sādhu dhammaruci rājā, sādhu paññāṇavā naro;
‘‘sādhu kho panāti sundaraṃ kho panā’’ti. Tatthasundaranti bhaddakaṃ. Bhaddakatā ca passantassa hitasukhāvahabhāvenāti āha‘‘atthāvahaṃ sukhāvaha’’nti. Tatthaatthāvahanti diṭṭhadhammikasamparāyikaparamatthasaññitahitāvahaṃ.Sukhāvahanti yathāvuttatividhasukhāvahaṃ.Tathārūpānanti tādisānaṃ. Yādisehi pana guṇehi bhagavā samannāgato, tehi catuppamāṇikassa lokassa sabbakālepi accantāya pasādanīyo tesaṃ yathābhūtasabhāvattāti dassento‘‘yathārūpo’’tiādimāha. Tatthayathābhucca…pe… arahatanti iminā dhammappamāṇānaṃ lūkhappamāṇānañca sattānaṃ bhagavato pasādāvahataṃ dasseti, taṃdassanena ca itaresampi rūpappamāṇaghosappamāṇānaṃ pasādāvahatā dassitā hotīti daṭṭhabbaṃ tadavinābhāvato. Brahmacariyaṃ pakāsetīti kittisaddo abbhuggatoti evamettha sambandhoti āha‘‘dassanamattampi sādhu hotīti evamajjhāsayaṃ katvā’’tiādi. Tatthadassanamattampi sādhu hotīti etthakosiyasakuṇavatthukathetabbaṃ.
2.Yena vā kāraṇenāti hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyākāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāraguṇavisesādhigamatthā idha upasaṅkamanakiriyāti ‘‘annena vasatī’’tiādīsu viya hetuatthamevetaṃ karaṇavacanaṃ yuttaṃ, na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ ‘‘yena vā kāraṇenā’’ti. Avibhāgato hi satatappavattaniratisayasāduvipulāmatarasasaddhammaphalatāyassa sāduphalaniccaphalitamahārukkhena bhagavā upamito. Sāduphalūpabhogādhippāyaggahaṇeneva hi mahārukkhassa sāduphalatā gahitāti.Upasaṅkamīti upasaṅkamanto. Sampattakāmatāya hi kiñci ṭhānaṃ gacchanto taṃtaṃpadesātikkamanena upasaṅkami upasaṅkamantoti vattabbataṃ labhati. Tenāha‘‘gatoti vuttaṃ hotī’’ti, upagatoti attho.Upasaṅkamitvāti pubbakālakiriyāniddesoti āha‘‘upasaṅkamanapariyosānadīpana’’nti.Tatoti yaṃ ṭhānaṃ patto upasaṅkamīti vutto, tato upagataṭṭhānato.Āsannataraṃ ṭhānanti pañhaṃ vā pucchituṃ dhammaṃ vā sotuṃ sakkuṇeyyaṭṭhānaṃ.
Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci te brāhmaṇa khamanīyaṃ, kacci yāpanīya’’ntiādinā khamanīyādīni pucchanto tena brāhmaṇena saddhiṃ samappavattamodo ahosi. Pubbabhāsitāya tadanukaraṇena evaṃ sopi brāhmaṇo bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodataṃ upamāya dassetuṃ‘‘sītodakaṃ viyā’’tiādi vuttaṃ.Sammoditanti saṃsanditaṃ.Ekībhāvanti sammodanakiriyāya samānataṃ ekarūpataṃ.Khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyyanti pucchati.Yāpanīyanti paccayāyattavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvenakacci appābādhaṃ. Dukkhajīvikābhāvenakacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāyakacci lahuṭṭhānaṃ. Tadanurūpabalayogatokacci balaṃ. Sukhavihārasambhavenakacci phāsuvihāroatthīti tattha tattha kaccisaddaṃ yojetvā attho veditabbo. Balappattā pītipītiyeva. Taruṇapītipāmojjaṃ. Sammodaṃ janeti karotīti sammodanikaṃ, tadeva sammodanīyanti āha‘‘sammodajananato’’ti. Sammoditabbato sammodanīyanti idaṃ pana atthaṃ dassento‘‘sammodituṃ yuttabhāvato’’ti āha.Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā‘‘sāraṇīya’’nti vuttaṃ.Suyyamānasukhatoti āpāthamadhuratamāha.Anussariyamānasukhatoti vimaddaramaṇīyataṃ.Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha.Atthaparisuddhatāyāti atthassa nirupakkilesataṃ.Anekehi pariyāyehīti anekehi kāraṇehi.
Gīvaṃ pasāretvāti gīvaṃ parivattanavasena pasāretvā.Meti kattuatthe sāmivacananti āha‘‘mayā suta’’nti.Jātibrāhmaṇeti jātiyā brāhmaṇe, na bāhitapāpatāyāti vuttaṃ hoti.Khaṇḍiccādibhāvaṃ āpāditeti khaṇḍitadantapalitakesādibhāvaṃ sampāpite.Vuḍḍhimariyādappatteti vuḍḍhiparicchedaṃ sampatte, vuḍḍhipariyantappatteti vuttaṃ hoti.Jātimahallakatāyāti uppattiyā mahallakabhāvena. Mahattaṃ lāti gaṇhātīti mahallako, jātiyā mahallako, na vibhavādināti jātimahallako.Addhānanti dīghakālaṃ. Kittako pana soti āha‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ tiṇṇaṃ rājūnaṃ rajjapasāsanapaṭipāṭiyoti attho. ‘‘Addhagate’’ti vatvā kathaṃ vayogahaṇaṃ osānavayāpekkhanti āha‘‘pacchimavayaṃ anuppatte’’ti.Pacchimo tatiyabhāgoti sattasaṭṭhito paṭṭhāya pacchimavayo koṭṭhāso.
jiṇṇeti nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāyāti āha‘‘jiṇṇeti porāṇe’’tiādi. Tena tesaṃ brāhmaṇānaṃ kulavasena uditoditabhāvamāha. ‘‘Vayoanuppatte’’ti iminā jātivuḍḍhiyā vakkhamānattā guṇavuḍḍhiyā tato sātisayattā ca‘‘vuḍḍheti sīlācārādiguṇavuḍḍhiyutte’’ti āha. Tathā jātimahallakatāyapi teneva vakkhamānattāmahallaketi padena vibhavamahattatā yojitā.Maggapaṭipanneti brāhmaṇānaṃ paṭipattividhiṃ upagate taṃ avokkamma caraṇato.Antimavayanti pacchimavayaṃ.
‘‘nāsanā vuṭṭhahatī’’ti, nisinnāsanato na vuṭṭhātīti attho. Ettha ca jiṇṇe…pe… vayoanuppatteti upayogavacanaṃ āsanā vuṭṭhānakiriyāpekkhaṃ na hoti, tasmā jiṇṇe…pe… vayoanuppatte disvāti ajjhāhāraṃ katvā attho veditabbo. Atha vā paccuggamanakiriyāpekkhaṃ upayogavacanaṃ, tasmāna paccuṭṭhetīti uṭṭhāya paccuggamanaṃ na karotīti attho veditabbo. Paccuggamanampi hi paccuṭṭhānanti vuccati. Vuttañhetaṃ ‘‘ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃ paccuṭṭhānaṃ nāmā’’ti. Nāsanā vuṭṭhātīti iminā pana paccuggamanābhāvassa upalakkhaṇamattaṃ dassitanti daṭṭhabbaṃ.Vibhāvane nāma attheti pakativibhāvanasaṅkhāte atthe,na abhivādeti vāti na abhivādetabbanti sallakkhetīti vuttaṃ hoti.
Taṃ aññāṇanti ‘‘ayaṃ mama abhivādanādīni kātuṃ araharūpo na hotī’’ti ajānanavasena pavattaṃ aññāṇaṃ.Olokentoti ‘‘dukkhaṃ kho agāravo viharati appatisso, kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkareyyaṃ, garuṃ kareyya’’ntiādisuttavasena (a. ni. 4.21) ñāṇacakkhunā olokento.Nipaccakārārahanti paṇipātārahaṃ.Sampatijātoti muhuttajāto, jātasamanantaramevāti vuttaṃ hoti. Uttarena mukhotiuttarābhimukho,uttaradisābhimukhoti vuttaṃ hoti.Sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesinti idaṃ ‘‘dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne sabbā disā viloketi, āsabhiñca vācaṃ bhāsatī’’ti evaṃ pāḷiyaṃ (dī. ni. 2.31) sattapadavītihārūpariṭṭhitassa viya sabbadisānuvilokanassa kathitattā vuttaṃ, na panetaṃ evaṃ daṭṭhabbaṃ, sattapadavītihārato pageva disāvilokanassa katattā. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimadisaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā catasso anudisā heṭṭhā uparīti dasapi disā anuviloketvā attano sadisaṃ adisvā ‘‘ayaṃ uttarā disā’’ti sattapadavītihārena agamāsīti veditabbo.Olokesinti mama puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva olokesinti attho.
Mahāpurisoti jātigottakulappadesādivasena mahantapuriso.Aggoti guṇehi sabbapadhāno.Jeṭṭhoti guṇavaseneva sabbesaṃ vuḍḍhatamo, guṇehi mahallakatamoti vuttaṃ hoti.Seṭṭhoti guṇavaseneva sabbesaṃ pasatthatamo. Atthato pana pacchimāni dve purimasseva vevacanānīti veditabbaṃ.Tayāti nissakke karaṇavacanaṃ.Uttaritaroti adhikataro.Patimānesīti pūjesi.Āsabhinti uttamaṃ.Mayhaṃ abhivādanādiraho puggaloti mayhaṃ abhivādanādikiriyāya araho anucchaviko puggalo. Niccasāpekkhatāya panettha samāso daṭṭhabbo.Tathāgatāti tathāgatato, tathāgatassa santikāti vuttaṃ hoti.Evarūpanti abhivādanādisabhāvaṃ.Paripākasithilabandhananti paripākena sithilabandhanaṃ.
3.Taṃ vacananti ‘‘nāhaṃ taṃ brāhmaṇā’’tiādivacanaṃ. ‘‘Nāhaṃ arasarūpo, mādisā vā arasarūpā’’ti vutte brāhmaṇo thaddho bhaveyya. Tena vuttaṃ‘‘cittamudubhāvajananattha’’nti.Ayañhi pariyāyasaddo desanāvārakāraṇesu vattatīti ettha pariyāyeti desetabbamatthaṃ avagameti bodhetītipariyāyo,desanā. Pariyāyati aparāparaṃ parivattetītipariyāyo, vāro. Pariyāyati attano phalaṃ pariggahetvā vattati, tassa vā kāraṇabhāvaṃ gacchatītipariyāyo,kāraṇanti evaṃ pariyāyasaddassa desanāvārakāraṇesu pavatti veditabbā.Aññāya saṇṭhaheyyāti arahatte patiṭṭhaheyya.Katamo pana soti pariyāyāpekkho pulliṅganiddeso, katamo so pariyāyoti attho.Jātivasenāti khattiyādijātivasena.Upapattivasenāti devesu upapattivasena.Seṭṭhasammatānampītiapi-saddena pageva aseṭṭhasammatānanti dasseti.Abhinandantānanti sappītikataṇhāvasena pamodamānānaṃ.Rajjantānanti balavarāgavasena rajjantānaṃ. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanā rūpato nibbattitvā hadayatappanato ambarasādayo viya‘‘rūparasā’’ti vuccanti.Āviñchantīti ākaḍḍhanti.Vatthārammaṇādisāmaggiyanti vatthuārammaṇādikāraṇasāmaggiyaṃ.Anukkhipantoti attukkaṃsanavasena kathite brāhmaṇassa asappāyabhāvato attānaṃ anukkhipanto anukkaṃsento.
Etasmiṃ panatthe karaṇe sāmivacananti ‘‘jahitā’’ti etasmiṃ atthe.Tathāgatassāti karaṇe sāmivacanaṃ, tathāgatena jahitāti attho.Mūlanti bhavamūlaṃ. ‘‘Tālavatthuvatthukatā’’ti vattabbe ‘‘oṭṭhamukho’’tiādīsu viya majjhepadalopaṃ katvā akārañca dīghaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti āha‘‘tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā’’ti. Tattha tālassa vatthu tālavatthu. Yathā ārāmassa vatthubhūtapubbo padeso ārāmassa abhāve ‘‘ārāmavatthū’’ti vuccati, evaṃ tālassa patiṭṭhitokāso samūlaṃ uddharite tāle padesamatte ṭhite tālassa vatthubhūtapubbattā ‘‘tālavatthū’’ti vuccati.Nesanti rūparasādīnaṃ. Kathaṃ pana tālavatthu viya nesaṃ vatthu katanti āha‘‘yathā hī’’tiādi. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanāsaṅkhātarūparasādīnaṃ cittasantānassa adhiṭṭhānabhāvato vuttaṃ‘‘tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate’’ti. Tatthapubbeti pure, sarāgakāleti vuttaṃ hoti.Tālāvatthukatāti vuccantīti tālavatthu viya attano vatthussa katattā rūparasādayo ‘‘tālāvatthukatā’’ti vuccanti. Etena pahīnakilesānaṃ puna uppattiyā abhāvo dassito.
Aviruḷhidhammattāti aviruḷhisabhāvatāya. Matthakacchinno tālo pattaphalādīnaṃ avatthubhūto tālāvatthūti āha‘‘matthakacchinnatālo viya katā’’ti. Etena ‘‘tālāvatthu viya katāti tālāvatthukatā’’ti ayaṃ viggaho dassito. Ettha pana avatthubhūto tālo viya katāti avatthutālākatāti vattabbe visesanassa padassa paranipātaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti daṭṭhabbaṃ. Iminā panatthena idaṃ dasseti – rūparasādivacanena vipākadhammadhammā hutvā pubbe uppannā kusalākusaladhammā gahitā, te uppannāpi matthakasadisānaṃ taṇhāvijjānaṃ maggasatthena chinnattā āyatiṃ tālapattasadise vipākakkhandhe nibbattetuṃ asamatthā jātā, tasmā tālāvatthu viya katāti tālāvatthukatā rūparasādayoti. Imasmiñhi atthe ‘‘abhinandantāna’’nti iminā padena kusalasomanassampi saṅgahitanti vadanti.
Anabhāvaṃkatāti etthaanu-saddo pacchā-saddena samānatthoti āha‘‘yathā nesaṃ pacchābhāvo na hotī’’tiādi.Anuabhāvaṃ gatāti pacchā anuppattidhammatāvasena abhāvaṃ gatā vināsamupagatā, pahīnāti attho. ‘‘Imā anacchariyā gāthāyo paṭibhaṃsū’’ti (mahāva. 7, 8) ettha anacchariyasaddaṃ udāharaṇavasena dassento āha‘‘yathā anuacchariyā anacchariyā’’ti. Tatthaanuacchariyāti savanakāle uparūpari vimhayakarāti attho.
Yañca kho tvaṃ vadesi, so pariyāyo na hotīti yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ kāraṇaṃ arasarūpatāya vadesi, taṃ kāraṇaṃ na hoti, na vijjatīti attho. Nanu ca brāhmaṇo yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ pariyāyaṃ sandhāya ‘‘arasarūpo bhavaṃ gotamo’’ti āha, so pariyāyo natthīti vutte vandanādīni bhagavā karotīti āpajjatīti imaṃ aniṭṭhappasaṅgaṃ dassento āha‘‘kasmā pana bhagavā evamāhā’’tiādi.
4.Sabbapariyāyesūti sabbavāresu.Sandhāya bhāsitamattanti yaṃ sandhāya brāhmaṇo ‘‘nibbhogo bhavaṃ gotamo’’tiādimāha, bhagavā ca yaṃ sandhāya nibbhogatādiṃ attani anujānāti, taṃ sandhāya bhāsitamattaṃ.Chandarāgaparibhogoti chandarāgavasena paribhogo.Aparaṃ pariyāyanti aññaṃ kāraṇaṃ.
5.Kulasamudācārakammanti kulācārasaṅkhātaṃ kammaṃ, kulacārittanti vuttaṃ hoti.Akiriyanti akaraṇabhāvaṃ. Duṭṭhu caritaṃ duccaritaṃ, kāyadvāre bāhullavuttito kāyato pavattaṃ duccaritantikāyaduccaritaṃ. Taṃ sarūpato dassento‘‘tattha cā’’tiādimāha.Pāṇātipātaadinnādānamicchācāracetanāveditabbāti ettha (itivu. aṭṭha. 74)pāṇoti paramatthato jīvitindriyaṃ, vohārato satto. Jīvitindriyañcettha rūpārūpavasena veditabbaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassati.Sattoti ca khandhasantāno gahetabbo. Tattha hi sattapaññatti. Saraseneva patanasabhāvassa antarā eva atīva pātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto, pāṇassa atipātopāṇātipāto,pāṇavadho pāṇaghātoti vuttaṃ hoti. Atthato pana pāṇe pāṇasaññino parassa jīvitindriyupacchedakapayogasamuṭṭhāpikā kāyavacīdvārānamaññatarappavattā vadhakacetanā. Yāya hi cetanāya vattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetukamahābhūtapaccayā uppajjanakamahābhūtā nuppajjissanti, sā tādisappayogasamuṭṭhāpikā cetanā pāṇātipāto. Laddhupakkamāni hi bhūtāni itarabhūtāni viya na visadānīti samānajātiyānaṃ kāraṇāni na honti.
Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hantā, ko vā haññati, yadi cittacetasikasantāno, so arūpatāya na chedanabhedanādivasena vikopanasamattho, napi vikopanīyo. Atha rūpasantāno, so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati yathā matasarīre. Payogopi pāṇātipātassa paharaṇappahārādi atītesu vā saṅkhāresu bhaveyya anāgatesu vā paccuppannesu vā, tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato, paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappahārādippayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo, khaṇikattā vadhādhippāyasamakālabhijjanato kassa kiriyā, pariyosānakālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti?
Vuccate – yathāvuttavadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hantā. Tena pavattitavadhappayoganimittaṃ apagatusmāviññāṇajīvitindriyo matavohārappavattinibandhano yathāvuttavadhappayogakaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno. Vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattivinibandhakavisadisarūpuppattiyā vihate vicchedo hotīti na pāṇātipātassa asambhavo, napi ahetuko pāṇātipāto, na ca payogo nippayojano. Paccuppannesu saṅkhāresu katapayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātapayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādaniyatesu kāraṇesu kattuvohārasiddhito yathā ‘‘padīpo pakāseti, nisākarova candimā’’ti. Na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchitabbo santānavasena avaṭṭhitasseva paṭijānanato. Santānavasena vattamānānañca padīpādīnaṃ atthakiriyā dissatīti attheva pāṇātipātena kammabaddho. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.
So (ma. ni. aṭṭha. 1.89; dha. sa. aṭṭha. akusalakammapathakathā) ca pāṇātipāto guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahante mahāsāvajjo. Kasmā? Payogamahantatāya, payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve satipi kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo.
adinnādānaṃ. Parassaharaṇaṃ theyyaṃ, corikāti vuttaṃ hoti. Atthato pana parapariggahe parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā kāyavacīdvārānamaññataradvārappavattā theyyacetanā. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ, taṃtaṃguṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ.
micchācāro,methunasamācāresu ekantanindito lāmakācāro. So pana lakkhaṇato asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā. So panesa micchācāro sīlādiguṇavirahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanapayogo, maggenamaggappaṭipattiadhivāsananti. Eko payogo sāhatthiko eva.
vacīduccaritaṃ. Taṃ sarūpato dassento āha‘‘musāvādapisuṇavācāpharusavācāsamphappalāpacetanā veditabbā’’ti. Tatthamusāti abhūtaṃ atacchaṃ vatthu. Musā vadīyati vuccati etāyātimusāvādo,atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā. So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthīti ādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo. Tassa cattāro sambhārā honti – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthaviññāpananti. Eko payogo sāhatthikova. So kāyena vā kāyapaṭibaddhena vā vācāya vā paravisaṃvādakakiriyākaraṇe daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyāsamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati. Yasmā pana yathā kāyakāyapaṭibaddhavācāhi paraṃ visaṃvādeti, tathā ‘‘idamassa bhaṇāhī’’ti āṇāpentopi, paṇṇaṃ likhitvā purato nissajjantopi, ‘‘ayaṃ attho evaṃ veditabbo’’ti kuṭṭādīsu likhitvā ṭhapentopi, tasmā ettha āṇattikanissaggiyathāvarāpi payogā yujjanti. Aṭṭhakathāsu pana anāgatattā vīmaṃsitvā gahetabbā.
pisuṇā,samagge satte avayavabhūte vagge bhinne karotīti attho. Niruttinayena vā piyasuññakaraṇatopisuṇā. Yāya hi vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca piyasuññabhāvaṃ karoti, sāpisuṇavācā. Lakkhaṇato pana saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā pisuṇaṃ vadati etāyāti katvā. Sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā cattāro sambhārā – bhinditabbo paro, ‘‘iti ime nānā bhavissanti vinā bhavissantī’’ti bhedapurekkhāratā vā ‘‘iti ahaṃ piyo bhavissāmi vissāsiko’’ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti. Pare pana abhinne kammapathabhedo natthi, bhinne eva hoti.
pharusā,vācā. Yāya hi vācāya attānampi parampi pharusaṃ sinehābhāvena lūkhaṃ karoti, sāpharusavācā. Atha vā sayampi pharusā domanassasamuṭṭhitattā sabhāvenapi kakkasā neva kaṇṇasukhā na hadayasukhātipharusavācā. Ettha pana paresaṃ mammacchedanavasena pavattiyā ekantaniṭṭhuratāya sabhāvena kāraṇavohārena ca vācāya pharusasaddappavatti daṭṭhabbā. Taṃ pharusaṃ vadati etāyāti pharusavācā, parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusā cetanā. Tassā āvibhāvatthamidaṃ vatthu – eko kira dārako mātu vacanaṃ anādiyitvā araññaṃ gacchati, taṃ mātā nivattetuṃ asakkontī ‘‘caṇḍā taṃ mahiṃsī anubandhatū’’ti akkosi. Athassa tatheva araññe mahiṃsī uṭṭhāsi. Dārako ‘‘yaṃ mama mātā mukhena kathesi, taṃ mā hotu. Yaṃ cittena cintesi, taṃ hotū’’ti saccakiriyamakāsi. Mahiṃsī tattheva baddhā viya aṭṭhāsi. Evaṃ mammacchedakopi payogo cittasaṇhatāya pharusavācā na hoti. Mātāpitaro hi kadāci puttake evampi vadanti ‘‘corā vo khaṇḍākhaṇḍikaṃ karontū’’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti ‘‘kiṃ ime ahirikā anottappino caranti, niddhamatha ne’’ti. Atha ca nesaṃ āgamādhigamasampattiṃ icchanti, yathā cittasaṇhatāya pharusavācā na hoti, evaṃ vacanasaṇhatāya apharusavācāpi na hoti. Na hi mārāpetukāmassa ‘‘imaṃ sukhaṃ sayāpethā’’ti vacanaṃ apharusavācā hoti, cittapharusatāya pana esā pharusavācāva. Sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro, kupitacittaṃ, akkosanāti.
samphappalāpo,anatthaviññāpikakāyavacīpayogasamauṭṭhāpikā akusalacetanā. So āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā – bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpīkathākathanañca. Pare pana taṃ kathaṃ agaṇhante kammapathabhedo natthi, parena pana samphappalāpe gahiteyeva hoti.
Abhijjhābyāpādamicchādiṭṭhiyoti ettha parasampattiṃ abhimukhaṃ jhāyatītiabhijjhā,parasampattīsu lobho. Sā pana ‘‘aho vata idaṃ mamassā’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā. Adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā dve sambhārā – parabhaṇḍaṃ, attano pariṇāmanañca. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vata idaṃ mamassā’’ti attano na pariṇāmeti.
byāpādo,paṭigho. So paravināsāya manopadosalakkhaṇo. So pharusavācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā – parasatto, tassa ca vināsanacintā. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatāyaṃ ucchijjeyya vinasseyyā’’ti tassa vināsanaṃ na cinteti.
micchādiṭṭhi. Sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā. Samphappalāpo viya appasāvajjā mahāsāvajjā ca. Apica aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassa dve sambhārā – vatthuno gahitākāraviparītatā, yathā ca taṃ gaṇhāti, tathābhāvena tassupaṭṭhānanti. Tattha natthikāhetukaaariyadiṭṭhīhi eva kammapathabhedo hoti.
‘‘ṭhapetvā te dhamme’’tiādi. Te yathāvuttakāyaduccaritādike akusaladhamme ṭhapetvāti attho.Anekavihitāti anekappakārā.
6.Ayaṃ lokatantīti ayaṃ vuḍḍhānaṃ abhivādanādikiriyālakkhaṇā lokappaveṇī. Anāgāmibrahmānaṃ alaṅkārādīsu anāgāmibhikkhūnañca cīvarādīsu nikantivasena rāguppatti hotīti anāgāmimaggena pañcakāmaguṇikarāgasseva pahānaṃ veditabbanti āha‘‘pañcakāmaguṇikarāgassā’’ti. Rūpādīsu pañcasu kāmaguṇesu vatthukāmakoṭṭhāsesu uppajjamāno rāgo ‘‘pañcakāmaguṇikarāgo’’ti veditabbo. Koṭṭhāsavacano hettha guṇasaddo ‘‘vayoguṇā anupubbaṃ jahantī’’tiādīsu (saṃ. ni. 1.4) viya.Dvīsu akusalacittesūti domanassasahagatesu dvīsu akusalacittesu. Mohassa sabbākusalasādhāraṇattā āha‘‘sabbākusalasambhavassā’’ti.Avasesānanti sakkāyadiṭṭhiādīnaṃ.
7.Jigucchati maññeti ‘‘ahamabhijāto rūpavā paññavā, kathaṃ nāma aññesaṃ abhivādanādiṃ kareyya’’nti jigucchati viya jigucchatīti vā sallakkhemi.Akosallasambhūtaṭṭhenāti aññāṇasambhūtaṭṭhena. Akusale dhamme jigucchamāno tesaṃ samaṅgībhāvampi jigucchatīti vuttaṃ‘‘akusalānaṃ dhammānaṃ samāpattī’’ti.Samāpattīti etasseva vevacanaṃsamāpajjanā samaṅgibhāvoti.Maṇḍanakajātiyoti maṇḍanasabhāvo, maṇḍanasīloti attho.Jegucchitanti jigucchanasīlataṃ.
8.Lokajeṭṭhakakammanti loke jeṭṭhakānaṃ kattabbakammaṃ, loke vā seṭṭhasammataṃ kammaṃ.Tatrāti yathāvuttesu dvīsupi atthavikappesu. Padābhihito atthopadattho,byañjanatthoti vuttaṃ hoti.Vinayaṃ vā arahatīti ettha vinayanaṃ vinayo, niggaṇhananti attho. Tenāha‘‘niggahaṃ arahatīti vuttaṃ hotī’’ti. Nanu ca paṭhamaṃ vuttesu dvīsupi atthavikappesu sakatthe arahatthe ca bhaddhitapaccayo saddalakkhaṇato dissati, na pana ‘‘vinayāya dhammaṃ desetī’’ti imasmiṃ atthe, tasmā kathamettha taddhitapaccayoti āha‘‘vicitrā hi taddhitavuttī’’ti. Vicitratā cettha lokappamāṇato veditabbā. Tathā hi yasmiṃ yasmiṃ atthe taddhitappayogo lokassa, tattha tattha taddhitavutti lokato siddhāti vicitrā taddhitavutti. Tasmā yathā ‘‘mā saddamakāsī’’ti vadanto ‘‘māsaddiko’’ti vuccati, evaṃ vinayāya dhammaṃ desetīti venayikoti vuccatīti adhippāyo.
9.Kapaṇapurisoti guṇavirahitatāya dīnamanusso.Byañjanāni avicāretvāti tissadattādisaddesu viya ‘‘imasmiṃ atthe ayaṃ nāma paccayo’’ti evaṃ byañjanaṃ vicāraṃ akatvā, anipphannapāṭipadikavasenāti vuttaṃ hoti.
10.Devalokagabbhasampattiyāti vatvā ṭhapetvā bhummadeve sesesu devesu gabbhaggahaṇassa abhāvato paṭisandhiyevettha gabbhasampattīti veditabbāti vuttamevatthaṃ vivaritvā dassento āha‘‘devalokapaṭisandhipaṭilābhāya saṃvattatī’’ti.Assāti abhivādanādisāmīcikammassa.Mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassentoti mātito aparisuddhabhāvaṃ dassento, akkositukāmassa dāsiyā puttoti dāsikucchismiṃ nibbattabhāve dosaṃ dassetvā akkosanaṃ viya bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassetvā akkosantopi evamāhāti adhippāyo.Gabbhatoti devalokapaṭisandhito. Tenevāha‘‘abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo’’ti.Hīno vā gabbho assāti apagabbhoti imassa viggahassa ekena pariyāyena adhippāyaṃ dassento āha‘‘devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgītī’’ti.Iti-saddāe hetuattho, yasmā āyatimpi hīnagabbhapaṭilābhabhāgī, tasmā hīno vā gabbho assāti apagabbhoti adhippāyo.
kodhavasena…pe… dassentoti heṭṭhā vuttanayassa anurūpaṃ katvā adhippāyaṃ dassento āha‘‘hīno vāssa mātukucchismiṃ gabbhavāso ahosīti adhippāyo’’ti.Gabbha-saddo atthi mātukucchipariyāyo ‘‘gabbhe vasati māṇavo’’tiādīsu (jā. 1.15.363) viya. Atthi mātukucchismiṃ nibbattasattapariyāyo ‘‘antamaso gabbhapātanaṃ upādāyā’’tiādīsu (mahāva. 129) viya. Tattha mātukucchipariyāyaṃ gahetvā atthaṃ dassento āha‘‘anāgate gabbhaseyyā’’ti. Gabbhe seyyāgabbhaseyyā. Anuttarena maggenāti aggamaggena. Kammakilesānaṃ maggena vihatattā āha‘‘vihatakāraṇattā’’ti.Itarā tissopīti aṇḍajasaṃsedajaopapātikā. Ettha ca yadipi ‘‘apagabbho’’ti imassa anurūpato gabbhaseyyā eva vattabbā, pasaṅgato pana labbhamānaṃ sabbampi vattuṃ vaṭṭatīti punabbhavābhinibbattipi vuttāti veditabbā.
‘‘apicā’’tiādi. Imasmiṃ pana vikappegabbhaseyyā punabbhavābhinibbattīti ubhayampi gabbhaseyyavaseneva vuttantipi vadanti. Nanu ca ‘‘āyatiṃ gabbhaseyyā pahīnā’’ti (pārā. 10) vuttattā gabbhassa seyyā eva pahīnā, na pana gabbhoti āpajjatīti āha‘‘yathā cā’’tiādi. Atha ‘‘abhinibbattī’’ti ettakameva avatvā punabbhavaggahaṇaṃ kimatthanti āha‘‘abhinibbatti ca nāmā’’tiādi.Apunabbhavabhūtāti khaṇe khaṇe uppajjamānānaṃ dhammānaṃ abhinibbatti.
11.Dhammadhātunti ettha dhamme anavasese dhāreti yāthāvato upadhāretīti dhammadhātu, dhammānaṃ yathāsabhāvato avabujjhanasabhāvo, sabbaññutaññāṇassetaṃ adhivacanaṃ.Paṭivijjhitvāti sacchikatvā, paṭilabhitvāti attho, paṭilābhahetūti vuttaṃ hoti.Desanāvilāsappatto hotīti rucivasena parivattetvā desetuṃ samatthatā desanāvilāso, taṃ patto adhigatoti attho.Karuṇāvipphāranti sabbasattesu mahākaruṇāya pharaṇaṃ. Tādiguṇalakkhaṇameva puna upamāya vibhāvetvā dassento āha‘‘pathavīsamacittata’’nti. Yathā pathavī suciasucinikkhepachedanabhedanādīsu na vikampati, anurodhavirodhaṃ na pāpuṇāti, evaṃ iṭṭhāniṭṭhesu lābhālābhādīsu anurodhavirodhappahānato avikampitacittatāya pathavīsamacittatanti attho.Akuppadhammatanti ettha ‘‘akuppadhammo nāma phalasamāpattī’’ti tīsupigaṇṭhipadesuvuttaṃ. ‘‘Paresu pana akkosantesupi attano pathavīsamacittatālakkhaṇaṃ akujjhanasabhāvatanti evamettha attho gahetabbo’’ti amhākaṃ khanti.Jarāya anusaṭanti jarāya paliveṭhitaṃ.Vaṭṭakhāṇubhūtanti anekesaṃ anayabyasanānaṃ nipātalakkhaṇatthambhabhūtatāya saṃsārakhāṇubhūtaṃ. Brāhmaṇassa vuḍḍhatāya āsannavuttimaraṇanti sambhāvanavasena‘‘ajja maritvā’’tiādi vuttaṃ.Mahantena kho pana ussāhenāti ‘‘sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti evaṃ sañjātamahussāhena.Appaṭisamaṃ purejātabhāvanti anaññasādhāraṇaṃ purejātabhāvaṃ. Natthi etassa paṭisamotiappaṭisamo,purejātabhāvo.
Sambhāvanattheti ‘‘api nāmevaṃ siyā’’ti vikappanattho sambhāvanattho, tasmiṃ jotakatāya pisaddo vattati.Vacanasiliṭṭhatāyāti vacanassa madhurabhāvatthaṃ, mudubhāvatthanti attho.Evañhi loke siliṭṭhavacanaṃ hotīti evaṃ ekameva gaṇanaṃ avatvā aparāya gaṇanāya saddhiṃ vacanaṃ loke siliṭṭhavacanaṃ hoti yathā ‘‘dve vā tīṇi vā udakaphusitānī’’ti.Sammā adhisayitānīti pādādīhi attanā nesaṃ kiñci upaghātaṃ akarontiyā bahivātādiparissayaparihāratthaṃ sammadeva upari sayitāni. Upariattho hetthaadhi-saddo.Utuṃ gaṇhāpentiyāti tesaṃ allasinehapariyādānatthaṃ attano kāyusmāvasena utuṃ gaṇhāpentiyā. Tenāha‘‘usmīkatānī’’ti.Sammā paribhāvitānīti sammadeva sabbaso kukkuṭavāsanāya vāsitāni. Tenāha‘‘kukkuṭagandhaṃ gāhāpitānī’’ti.
‘‘evaṃ tīhi pakārehi tāni aṇḍāni paripāliyamānānī’’ti.Nakhasikhāti nakhaggāni.Mukhatuṇḍakanti mukhaggaṃ.Kapālassa tanukattāti ettha yathā kapālassa tanutā ālokassa anto paññāyamānassa kāraṇaṃ, tathā kapālassa tanutāya nakhasikhāmukhatuṇḍakānaṃ kharatāya ca allasinehapariyādānaṃ kāraṇavacananti daṭṭhabbaṃ.Saṅkuṭitahatthapādāti etthahatthāti pakkhā. Na hi kukkuṭānaṃ pakkhato añño hattho nāma atthi.Etthāti ālokaṭṭhāne.Pakkhe vidhunantāti pakkhe cālentā.Nikkhamantānanti niddhāraṇe sāmivacanaṃ, nikkhamantesūti attho.
So jeṭṭho iti assa vacanīyoti yo paṭhamataraṃ aṇḍakosato nikkhanto kukkuṭapotako, soyeva jeṭṭhoti vacanīyo assa, bhaveyyāti attho.Sampaṭipādentoti saṃsandento. Tibhūmakapariyāpannāpi sattā avijjākosassa anto paviṭṭhā tattha tattha appahīnāya avijjāya veṭhitattāti āha‘‘avijjākosassa anto paviṭṭhesu sattesū’’ti.Aṇḍakosanti bījakapālaṃ.Lokasannivāseti loko eva lokasannivāso.Sammāsambodhinti etthasammāti aviparītattho,saṃ-saddo sāmanti imamatthaṃ dīpeti, tasmā sammā aviparītenākārena sayameva cattāri saccāni bujjhati paṭivijjhatīti sammāsambodhīti maggo vuccati. Tenāha‘‘sammā sāmañca bodhi’’nti, sammā sayameva ca bujjhanakanti attho.Sammāti vā pasatthavacano,saṃ-saddo sundaravacanoti āha‘‘atha vā pasatthaṃ sundarañca bodhi’’nti. Bodhisaddassa anekatthataṃ dassetvā idhādhippetamatthaṃ niddhāretvā dassetukāmo āha‘‘bodhīti rukkhopi maggopī’’tiādi. Tattha abujjhi etthātirukkhobodhi. Sayaṃ bujjhati, bujjhanti vā tena ariyātimaggobodhi. Sabbadhamme sabbākārato bujjhati paṭivijjhatītisabbaññutaññāṇaṃbodhi. Bujjhīyati sacchikarīyatītinibbānaṃbodhi.Antarā ca bodhinti dutiyamudāharaṇaṃ vināpi rukkhasaddena bodhisaddassa rukkhe pavattidassanatthaṃ vuttaṃ.Varabhūrimedhasoti mahāpathavī viya patthaṭavarapaññoti attho.Asabbaguṇadāyakattāti sabbaguṇānaṃ adāyakattā. Sabbaguṇe na dadātīti hi asabbaguṇadāyako, ayuttasamāsoyaṃ gamakattā yathā ‘‘asūriyaṃpassāni mukhānī’’ti.
Tisso vijjāti upanissayavato saheva arahattaphalena tisso vijjā deti. Nanu cettha tīsu vijjāsu āsavakkhayañāṇassa maggapariyāpannattā kathametaṃ yujjati ‘‘maggo tisso vijjā detī’’ti? Nāyaṃ doso. Satipi āsavakkhayañāṇassa maggapariyāpannabhāve aṭṭhaṅgike magge sati maggañāṇena saddhiṃ tisso vijjā paripuṇṇā hontīti ‘‘maggo tisso vijjā detī’’ti vuccati.Cha abhiññāti etthāpi eseva nayo.Sāvakapāramiñāṇanti aggasāvakehi paṭilabhitabbaṃ sabbameva lokiyalokuttarañāṇaṃ.Paccekabodhiñāṇanti etthāpi imināva nayena attho veditabbo.Abbhaññāsinti jāniṃ. Jānanañca na anussavādivasenāti āha‘‘paṭivijjhi’’nti, paccakkhamakāsinti attho. Paṭivedhopi na dūre ṭhitassa lakkhaṇappaṭivedho viyāti āha‘‘pattomhī’’ti, pāpuṇinti attho. Pāpuṇanañca na sayaṃ gantvāti āha‘‘adhigatomhī’’ti, sakasantāne uppādanavasena paṭilabhinti attho.
Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ.Atthenāti upameyyatthena. Yathā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ kukkuṭacchāpakānaṃ aṇḍakosato nikkhamanassa mūlakāraṇaṃ, evaṃ bodhisattabhūtassa bhagavato tividhānupassanākaraṇaṃ avijjaṇḍakosato nikkhamanassa mūlakāraṇanti āha‘‘yathā hi tassā kukkuṭiyā…pe… tividhānupassanākaraṇa’’nti. ‘‘Santāne’’ti vuttattā aṇḍasadisatā santānassa bahi nikkhantakukkuṭacchāpakasadisatā buddhaguṇānaṃ, buddhaguṇāti ca atthato buddhoyeva ‘‘tathāgatassa kho etaṃ, vāseṭṭha, adhivacanaṃ dhammakāyo itipī’’ti vacanato.Avijjaṇḍakosassa tanubhāvoti balavavipassanāvasena avijjaṇḍakosassa tanubhāvo, paṭicchādanasāmaññena ca avijjāya aṇḍakosasadisatā. Mudubhūtassapi kharabhāvāpatti hotīti tannivattanatthaṃ‘‘thaddhakharabhāvo’’ti vuttaṃ.Tikkhakharavippasannasūrabhāvoti ettha pariggayhamānesu saṅkhāresu vipassanāñāṇassa samādhindriyavasena sukhānuppavesotikkhatā,anupavisitvāpi satindriyavasena anatikkamanato akuṇṭhatākharabhāvo. Tikkhopi hi ekacco saro lakkhaṃ patvā kuṇṭho hoti, na tathā idaṃ. Satipi kharabhāve sukhumappavattivasena kilesasamudācārasaṅkhobharahitatāya saddhindriyavasenapasannabhāvo,satipi ca pasannabhāve antarā anosakkitvā kilesapaccatthikānaṃ suṭṭhu abhibhavanato vīriyindriyavasenasūrabhāvoveditabbo. Evamimehi pakārehi saṅkhārupekkhāñāṇameva gahitanti daṭṭhabbaṃ.Vipassanāñāṇassa pariṇāmakāloti vipassanāya vuṭṭhānagāminibhāvappatti, tadā ca sā maggañāṇagabbhaṃ dhārentī viya hotīti āha‘‘gabbhaggahaṇakālo’’ti.Gabbhaṃ gaṇhāpetvāti saṅkhārupekkhāya anantaraṃ sikhāppattaanulomavipassanāvasena maggavijāyanatthaṃ gabbhaṃ gaṇhāpetvā.Anupubbādhigatenāti paṭhamamaggapaṭipāṭiyā adhigatena.Abhiññāpakkheti lokiyābhiññāpakkhe. Lokuttarābhiññā hi avijjaṇḍakosaṃ padālitā. Potthakesu pana katthaci ‘‘chaabhiññāpakkhe’’ti likhanti, so apāṭhoti veditabbo.Jeṭṭho seṭṭhoti vuddhatamattājeṭṭho,sabbaguṇehi uttamattā pasatthatamotiseṭṭho.
‘‘evaṃ bhagavā’’tiādi. Tatthapubbabhāgato pabhutīti bhāvanāya pubbabhāgiyavīriyārambhādito paṭṭhāya.Cittamevamuppannanti evaṃ upari vakkhamānaparivitakkavasena cittamuppannanti attho. ‘‘Cittameva uppanna’’ntipi pāṭho, tattha cittameva uppannaṃ, na tāva bhagavati pasādoti attho.Muṭṭhassatināti vinaṭṭhassatinā, sativirahitenāti attho.Sāraddhakāyenāti sadarathakāyena.Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne. Bodhīti hi paññā vuccati, sā ettha maṇḍā pasannā jātāti so padeso ‘‘bodhimaṇḍo’’ti paññāto.Caturaṅgasamannāgatanti ‘‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohita’’nti (ma. ni. 2.184; saṃ. ni. 2.22; a. ni. 2.5; mahāni. 196) evaṃ vuttacaturaṅgasamannāgataṃ vīriyaṃ. Tattha tacoti ekaṃ aṅgaṃ nhāru ekaṃ aṅgaṃ aṭṭhi ekaṃ aṅgaṃ maṃsalohitaṃ ekaṃ aṅganti veditabbaṃ.Taco ekaṃ aṅganti ca tace nirapekkhabhāvo ekaṃ aṅganti gahetabbaṃ. Padhānaṃ anuyuñjantassa hi tace palujjamānepi taṃnimittaṃ avosānāpajjanaṃ tassa vīriyassa ekaṃ aṅgaṃ ekaṃ kāraṇaṃ. Evaṃ sesesupi attho veditabbo.Paggahitanti ārambhaṃ sithilaṃ akatvā daḷhaparakkamasaṅkhātussāhanabhāvena gahitaṃ. Tenāha‘‘asithilappavattitanti vuttaṃ hotī’’ti.
Asallīnanti asaṅkucitaṃ kosajjavasena saṅkocaṃ anāpannaṃ.Upaṭṭhitāti ogāhanasaṅkhātena apilāpabhāvena ārammaṇaṃ upagantvā ṭhitā. Tenāha‘‘ārammaṇābhimukhībhāvenā’’ti. Sammosassa viddhaṃsanavasena pavattiyā na sammuṭṭhātiasammuṭṭhā. Kiñcāpi cittapassaddhivaseneva cittameva passaddhaṃ, kāyapassaddhivaseneva ca kāyo passaddho hoti, tathāpi yasmā kāyapassaddhi uppajjamānā cittapassaddhiyā saheva uppajjati, na vinā, tasmā vuttaṃ‘‘kāyacittapassaddhivasenā’’ti. Kāyapassaddhiyā ubhayesampi kāyānaṃ passambhanāvahattā vuttaṃ‘‘rūpakāyopi passaddhoyeva hotī’’ti.So ca khoti so ca kho kāyo.Vigatadarathoti vigatakilesadaratho. Nāmakāye hi vigatadarathe rūpakāyopi vūpasantadarathapariḷāho hoti.Sammā āhitanti nānārammaṇesu vidhāvanasaṅkhātaṃ vikkhepaṃ vicchinditvā ekasmiṃyeva ārammaṇe avikkhittabhāvāpādanena sammadeva āhitaṃ ṭhapitaṃ. Tenāha‘‘suṭṭhu ṭhapita’’ntiādi. Cittassa anekaggabhāvo vikkhepavasena cañcalatā, sā sati ekaggatāya na hotīti āha‘‘ekaggaṃ acalaṃ nipphandana’’nti.Ettāvatāti ‘‘āraddhaṃ kho panā’’tiādinā vīriyasatipassaddhisamādhīnaṃ kiccasiddhidassanena.
Nanu ca saddhāpaññānampi kiccasiddhi jhānassa pubbapaṭipadāya icchitabbāti? Saccaṃ icchitabbā, sā pana nānantarikabhāvena avuttasiddhāti na gahitā. Asati hi saddhāya vīriyārambhādīnaṃ asambhavoyeva, paññāpariggahe ca nesaṃ asati ñāyārambhādibhāvo na siyā, tathā asallīnāsammosatādayo vīriyādīnanti asallīnatādiggahaṇenevettha paññākiccasiddhi gahitāti daṭṭhabbaṃ. Jhānabhāvanāyaṃ vā samādhikiccaṃ adhikaṃ icchitabbanti dassetuṃ samādhipariyosānāva jhānassa pubbapaṭipadā kathitāti daṭṭhabbaṃ.
Paṭhamajjhānakathā
‘‘kiñcāpi tattha katame kāmā’’tiādimāha. Tattha patthanākārena pavatto dubbalo lobho chandanaṭṭhenachando,tato balavā rañjanaṭṭhenarāgo,tatopi balavataro bahalarāgochandarāgo. Nimittānubyañjanāni saṅkappeti etenātisaṅkappo,tathāpavatto lobho. Tatthanimittasaṅkappanānāma avayave samodhānetvā ‘‘itthī puriso’’tiādinā ekajjhaṃ katvā uparūpari kilesuppattiyā nimittassa kappanā.Anubyañjanasaṅkappanāpana ‘‘hatthā sobhanā, pādā sobhanā’’ti evaṃ anubyañjanavasena vibhajitvā kappanāti. Kilesānañhi anu anu byañjanato paribyañjanato paribyattivasena uppattiyā paccayabhāvato anubyañjanaṃ hatthapādādiavayavā vuccanti. Tato balavā rañjanaṭṭhenarāgo,saṅkappavaseneva pavatto tatopi balavatarosaṅkapparāgo. Svāyaṃ pabhedo ekasseva lobhassa pavattiākāravasena avatthābhedavasena ca veditabbo yathā ‘‘vaccho dammo balībaddo’’ti.Kāmāti kilesakāmā, kāmentīti kāmā, kāmenti etehīti vā.
Seyyathidanti imassa taṃ katamaṃ, taṃ kathanti vā attho.Viviccitvāti visuṃ hutvā. Tenāha‘‘vinā hutvā apasakkitvā’’ti, pajahanavasena apakkamitvāti attho.Vivicceva kāmehīti etthaviviccāti iminā vivecanaṃ jhānakkhaṇe kāmānaṃ abhāvamattaṃ vuttaṃ.Viviccevāti pana iminā ekaṃsato kāmānaṃ vivecetabbatādīpanena tappaṭipakkhatā jhānassa kāmavivekappahānassa ca jhānādhigamūpāyatā dassitā hotīti imamatthaṃ dassetuṃ‘‘paṭhamajjhāna’’ntiādiṃ vatvā tamevatthaṃ pākaṭataraṃ kātuṃ‘‘katha’’ntiādi vuttaṃ.Andhakāre sati padīpo viyāti etena yathā padīpābhāvena rattiyaṃ andhakārābhibhavo, evaṃ jhānābhāvena cittasantatiyaṃ kāmābhibhavoti dasseti.
Etanti pubbapadeyeva avadhāraṇavacanaṃ, na kho pana evaṃ daṭṭhabbaṃ ‘‘kāmehi evā’’ti avadhāraṇassa akatattā.Tannissaraṇatoti nissaranti niggacchanti etena, ettha vāti nissaraṇaṃ. Ke niggacchanti? Kāmā. Tesaṃ kāmānaṃ nissaraṇaṃ pahānaṃtannissaraṇaṃ,tato kāmanissaraṇatoti attho. Kathaṃ pana samāne vikkhambhane kāmānamevetaṃ nissaraṇaṃ, na byāpādādīnanti codanaṃ yuttito āgamato ca sādhetuṃ‘‘kāmadhātū’’tiādi vuttaṃ. Tatthakāmadhātusamatikkamanatoti sakalassapi kāmabhavassa samatikkamapaṭipadābhāvato. Tena imassa jhānassa kāmapariññābhāvamāha.Kāmarāgapaṭipakkhatoti ‘‘chando kāmo’’tiādinā (mahāni. 1) vuttavibhāgassa kilesakāmassa paccatthikabhāvato. Tena yathā mettā byāpādassa, karuṇā vihiṃsāya, evamidaṃ jhānaṃ kāmarāgassa ujuvipaccanīkabhūtanti dasseti. Vipākena cettha kāmadhātusamatikkamo attano pavattikkhaṇe kāmarāgapaṭipakkhatā ca veditabbā. Evamattano pavattiyā vipākappavattiyā ca kāmarāgato kāmadhātuto ca vinivattasabhāvattā idaṃ jhānaṃ visesato kāmānameva nissaraṇaṃ, svāyamattho pāṭhāgato evāti āha‘‘yathāhā’’tiādi.Nekkhammanti paṭhamajjhānaṃ.
‘‘uttarapadepī’’tiādi vuttaṃ.Itoti kāmacchandato.Esa daṭṭhabboti esa niyamo daṭṭhabbo.Sādhāraṇavacanenāti sabbavivekasādhāraṇavacanena. Tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavivekātadaṅgavivekādayo. Kāyacittaupadhivivekākāyavivekādayo. Tayo eva idha daṭṭhabbāti tayo eva idha jhānakathāyaṃ daṭṭhabbā samucchedavivekādīnaṃ asambhavato.Niddeseti mahāniddese (mahāni. 1). Tattha hi ‘‘uddānato dve kāmā vatthukāmā kilesakāmā cā’’ti uddisitvā tattha ‘‘katame vatthukāmā manāpiyā rūpā…pe… manāpiyā phoṭṭhabbā’’tiādinā vatthukāmā niddiṭṭhā. Te pana kāmīyantīti kāmāti veditabbā.Tatthevāti niddeseyeva.Vibhaṅgeti jhānavibhaṅge.Evañhi satīti evaṃ ubhayesampi kāmānaṃ saṅgahe sati.Vatthukāmehipīti vatthukāmehi viviccevātipi attho yujjatīti evaṃ yujjamānatthantarasamuccayatthopi-saddo, na kilesakāmasamuccayattho. Kasmā? Imasmiṃ atthe kilesakāmehi vivekassa dutiyapadena vuttattā.Tenāti vatthukāmavivekena.Kāyaviveko vutto hotīti puttadārādipariggahavivekadīpanato kāyaviveko vutto hoti.
Purimenāti kāyavivekena.Etthāti ‘‘vivicceva kāmehi vivicca akusalehi dhammehī’’ti etasmiṃ padadvaye. Ito vā niddhārite vivekadvaye, akusalasaddena yadi kilesakāmā, sabbākusalāpi vā gahitā, sabbathā kilesakāmehi viveko vuttoti āha‘‘dutiyena kilesakāmehi vivekavacanato’’ti.Dutiyenāti ca cittavivekenāti attho.Etesanti yathāvuttānaṃ dvinnaṃ padānaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ. Taṇhādisaṃkilesānaṃ vatthuno pahānaṃsaṃkilesavatthuppahānaṃ.Lolabhāvonāma tattha tattha rūpādīsu taṇhuppādo, tassa hetū vatthukāmā eva veditabbā. Bālabhāvassa hetupariccāgoti sambandho.Bālabhāvonāma avijjā, ducintitacintitādi vā, tassa ayonisomanasikāro, sabbepi vā akusalā dhammā hetū. Kāmaguṇādhigamahetu pāṇātipātādiasuddhappayogo hotīti tabbivekenapayogasuddhivibhāvitā. Taṇhāsaṃkilesasodhanena vivaṭṭūpanissayasaṃvaḍḍhanena ca ajjhāsayavisodhanaṃāsayaposanaṃ. Āsayaposananti ca jhānabhāvanāya paccayabhūtā pubbayogādivasena siddhā ajjhāsayasampadā, sā pana taṇhupatāpavigamena hoti. Tena vuttaṃ ‘‘taṇhāsaṃkilesavisodhanenā’’ti.Kāmesūti niddhāraṇe bhummaṃ.
Anekabhedoti kāmāsavakāmarāgasaṃyojanādivasena rūpataṇhādivasena ca anekappabhedo.Kāmacchandoyevāti kāmasabhāvoyeva chando, na kattukamyatāchando napi kusalacchandoti adhippāyo.Akusalapariyāpannopīti ‘‘vivicca akusalehī’’ti ettha vuttaakusalesu antogadhopi.Jhānapaṭipakkhatoti jhānassa paṭipakkhabhāvato taṃhetu taṃnimittaṃ visuṃ vutto, akusalabhāvasāmaññena aggahetvā visuṃ sarūpena gahito. Yadi kilesakāmova purimapade vutto, taṃ kathaṃ bahuvacananti āha‘‘anekabhedato’’tiādi.Aññesampīti diṭṭhimānaahirikānottappādīnaṃ taṃsahitaphassādīnañca.Uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanatoti ‘‘savitakkaṃ savicāra’’ntiādinā upari vuccamānāni jhānaṅgāni uparijhānaṅgāni, tesaṃ attano paccanīkānaṃ paṭipakkhabhāvadassanato tappaccanīkanīvaraṇavacanaṃ. ‘‘Uparijhānaṅgānaṃ paccanīkapaṭipakkhabhāvadassanato’’tipi pāṭho. Tatthapaccanīkapaṭipakkhabhāvadassanatoti upari vuccamānajhānaṅgānaṃ ujuvipaccanīkavasena paṭipakkhabhāvadassanatoti atthaṃ vadanti.Jhānaṅgapaccanīkānīti jhānaṅgānaṃ pavattinivāraṇato jhānaṅgapaccanīkāni.Viddhaṃsakānīti vighātakāni.Samādhi kāmacchandassapaṭipakkhoti rāgapaṇidhiyā ujuvipaccanīkabhāvato nānārammaṇehi palobhitassa paribbhamantassa cittassa samādhānato kāmacchandassa samādhi paṭipakkho.Pīti byāpādassāti pāmojjena samānayogakkhemattā byāpādassa pīti paṭipakkhā.Vitakko thinamiddhassāti yoniso saṅkappanavasena savipphārappavattito vitakko thinamiddhassa paṭipakkho.Sukhaṃ uddhaccakukkuccassāti sukhaṃ vūpasantasītalasabhāvattā avūpasamānutāpasabhāvassa uddhaccakukkuccassa paṭipakkhaṃ.Vicāro vicikicchāyāti vicāro ārammaṇe anumajjanavasena paññāpatirūpasabhāvattā vicikicchāya paṭipakkho. Mahākaccānattherena desitā piṭakānaṃ saṃvaṇṇanā peṭakaṃ, tasmiṃpeṭake.
Pañcakāmaguṇabhedavisayassāti rūpādipañcakāmaguṇavisesavisayassa.Āghātavatthubhedādivisayānanti byāpādavivekavacanena ‘‘anatthaṃ me acarī’’tiādiāghātavatthubhedavisayassa dosassa, mohādhikehi thinamiddhādīhi vivekavacanena paṭicchādanavasena dukkhādipubbantādibhedavisayassa mohassa vikkhambhanaviveko vutto. Kāmarāgabyāpādatadekaṭṭhathinamiddhādivikkhambhakañcetaṃ sabbākusalapaṭipakkhasabhāvattā sabbakusalānaṃ, tena sabhāvena sabbākusalappahāyakaṃ hontampi kāmarāgādivikkhambhanasabhāvameva hoti taṃsabhāvattāti avisesetvā nīvaraṇākusalamūlādīnaṃ vikkhambhanaviveko vutto hotīti āha.
‘‘vitakkanaṃ vitakko’’ti vuttaṃ.Vitakkananti hi vitakkanakiriyā, sā ca vitakkassa attano paccayehi pavattimattamevāti bhāvaniddeso vasavattibhāvanivāraṇāya hoti. Tayidaṃ vitakkanaṃ ‘‘īdisamida’’nti ārammaṇaparikappananti āha‘‘ūhananti vuttaṃ hotī’’ti. Yasmā cittaṃ vitakkabalena ārammaṇaṃ abhiniruḷhaṃ viya hoti, tasmā so ārammaṇābhiniropanalakkhaṇo vutto. Yathā hi koci rājavallabhaṃ ñātiṃ vā mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ kathaṃ avitakkaṃ cittaṃ ārammaṇaṃ ārohatīti? Vitakkabaleneva. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkaṃ cittaṃ ārammaṇaṃ ārohati.Paricayenāti ca santāne pavattavitakkabhāvanāsaṅkhātena paricayena. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhiruhanaṃ ciraparicitaṃ, tena taṃ kadāci vitakkena vināpi tattha pavattateva. Yathā taṃ ñāṇasahitaṃ hutvā sammasanavasena ciraparicitaṃ kadāci ñāṇarahitampi sammasanavasena pavattati, yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃsampadamidaṃ daṭṭhabbaṃ.
Āhananapariyāhananarasoti ādito, abhimukhaṃ vā hananaṃāhananaṃ. Parito, parivattitvā vā āhananaṃpariyāhananaṃ. ‘‘Rūpaṃ rūpaṃ, pathavī pathavī’’ti ākoṭentassa viya pavatti āhananaṃ pariyāhanananti ca veditabbaṃ. Yasmiñhi ārammaṇe cittaṃ abhiniropeti, taṃ tassa gahaṇayogyaṃ karonto vitakko ākoṭento viya hoti. Yadi evaṃ nāgasenattherena ‘‘ākoṭanalakkhaṇo vitakko. Yathā, mahārāja, bherī ākoṭitā atha pacchā anuravati anusaddāyati, evameva kho, mahārāja, yathā ākoṭanā, evaṃ vitakko daṭṭhabbo. Atha pacchā anuravanā anusaddanā, evaṃ vicāro daṭṭhabbo’’ti ākoṭanalakkhaṇatā vitakkassa kasmā vuttā? Nāyaṃ virodho. Therena hi kiccasannissitaṃ katvā lakkhaṇaṃ vuttaṃ. Dhammānañhi sabhāvavinimuttā kāci kiriyā nāma natthi tathā gahetabbākāro ca. Bodhaneyyajanānurodhena pana paramatthato ekībhāvopi sabhāvadhammo pariyāyavacanehi viya samāropitarūpehi bahūhi pakārehi pakāsīyati. Evañhi so suṭṭhu pakāsito hoti.Ānayanapaccupaṭṭhānoti etthaānayanaṃcitte ārammaṇassa upanayanaṃ, ākaḍḍhanaṃ vā.
Anusañcaraṇaṃanuparibbhamanaṃ. Svāyaṃ viseso santānamhi labbhamāno eva santāne pākaṭo hotīti daṭṭhabbo. Sesesupi eseva nayo.Anumajjananti ārammaṇe cittassa anumasanaṃ, parimajjananti attho. Tathā hi ‘‘vicāro parimajjanahattho viya sañcaraṇahattho viyā’’ti ca vutto.Tatthāti ārammaṇe. Sahajātānaṃ anuyojanaṃ ārammaṇe anuvicaraṇasaṅkhātaanumajjanavaseneva veditabbaṃ. Anuppabandhanaṃ ārammaṇe cittassa avicchinnassa viya pavatti. Tathā hi so ‘‘anuppabandhanatā’’ti niddiṭṭho. Teneva ca ‘‘ghaṇṭānuravo viya, paribbhamanaṃ viyā’’ti ca vutto.Katthacīti paṭhamajjhāne parittacittuppādesu ca.Oḷārikaṭṭhenāti vicārato oḷārikaṭṭhena. Yathā ghaṇṭābhighātasaddo paṭhamābhinipāto hoti, evaṃ ārammaṇābhimukhaniropanaṭṭhena vitakko cetaso paṭhamābhinipāto viya hotīti āha‘‘ghaṇṭābhighātasaddo viyā’’tiādi.Vipphāravāti etthavipphāronāma vitakkassa thinamiddhapaṭipakkho ārammaṇe anolīnatā asaṅkoco, so pana abhiniropanabhāvena calanaṃ viya hotīti adhippāyenāha‘‘paripphandanabhāvo cittassā’’ti.Paribbhamanaṃ viyāti ettha parissayābhāvavīmaṃsanatthaṃ paribbhamananti veditabbaṃ.Dukanipātaṭṭhakathāyaṃpana –
‘‘Ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko, vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti –
Paṭhamadutiyajjhānesu pākaṭo hotīti vitakkassa viseso abhiniropanākāro oḷārikattā paṭhamajjhāne pākaṭo hoti, tadabhāvato pañcakanaye dutiyajjhāne vicārassa viseso anumajjanākāro pākaṭo hoti.
Ayaṃ panettha aparo nayo – malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelaeḷakalomādikatacumbaṭakena parimajjantassa daḷhaṃ gahaṇahattho viya vitakko, parimajjanahattho viya vicāro. Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa piṇḍassa uppīḷanahattho viya vitakko, tasseva ito cito ca sañcaraṇahattho viya vicāro. Tathā kaṃsabhājanādīsu kiñci maṇḍalaṃ vaṭṭalekhaṃ karontassa majjhe sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahi paribbhamanakaṇṭako viya anumajjano vicāroti veditabbaṃ.
‘‘rukkho viyā’’tiādi vuttaṃ.Vibhaṅge panātiādīsu jhānabhāvanāya puggalavasena desetabbattā ‘‘idha bhikkhu vivicceva kāmehī’’tiādinā (vibha. 508) puggalādhiṭṭhānena jhānāni uddiṭṭhānīti. Yadipi vibhaṅge puggalādhiṭṭhānā desanā katā, attho pana tatrāpi vibhaṅgepi yathā idha ‘‘iminā ca vitakkenā’’tiādinā dhammavasena vutto, evameva daṭṭhabbo, paramatthato puggalasseva abhāvatoti adhippāyo. Atha vā jhānasamaṅgino vitakkavicārasamaṅgitādassanena jhānasseva savitakkasavicāratā vuttāti āha‘‘attho pana tatrāpi evameva daṭṭhabbo’’ti.
Vivekasaddassa bhāvasādhanataṃ sandhāyāha‘‘tasmā vivekā’’ti. Hetuatthe cetaṃ nissakkavacanaṃ, tasmā vivekā hetubhūtāti attho.Vivekasaddassa kattusādhanataṃ kammasādhanataṃ vā sandhāyāha‘‘tasmiṃ vā viveke’’ti. ‘‘Vivitto’’ti hi iminā nīvaraṇehi vinābhūto tehi vivecitoti ca sādhanadvayampi saṅgahitamevāti.Pinayatīti tappeti vaḍḍheti vā.Sampiyāyanalakkhaṇāti paritussanalakkhaṇā.Pīnanarasāti paribrūhanarasā.Pharaṇarasāti paṇītarūpehi kāyassa byāpanarasā. Udaggabhāvoodagyaṃ. Sukhayatītisukhaṃ,attanā sampayuttadhamme laddhassāde karotīti attho. Svāyaṃ kattuniddeso pariyāyaladdho dhammato aññassa kattunivattanattho, nippariyāyena pana bhāvasādhanameva labbhatīti‘‘sukhanaṃ sukha’’nti vuttaṃ.Sātalakkhaṇanti iṭṭhasabhāvattā taṃsamaṅgīpuggalaṃ, sampayuttadhamme vā attani sādayatīti sātaṃ da-kārassa ta-kāraṃ katvā. Sātaṃ madhuranti vadanti, sātaṃ lakkhaṇaṃ etassāti sātalakkhaṇaṃ.Upabrūhanarasantiādīsuupabrūhanaṃsampayuttadhammānaṃ saṃvaddhanaṃ, dukkhaṃ viya avissajjetvā adukkhamasukhā viya anajjhupekkhitvā anu anu gaṇhanaṃ upakāritā vā anuggaho.Katthacīti paṭhamajjhānādike.Paṭilābhatuṭṭhīti paṭilābhavasena uppajjanakatuṭṭhi.Paṭiladdharasānubhavananti paṭiladdhassa ārammaṇarasassa anubhavanaṃ. Etena pītisukhāni sabhāvato vibhajitvā dassitāni.Yattha pīti, tattha sukhanti vitakkassa viya vicārena pītiyā sukhena accantasaṃyogamāha.Yattha sukhaṃ, tattha na niyamato pītīti vicārassa viya vitakkena, sukhassa pītiyā anaccantasaṃyogaṃ. Tena accantānaccantasaṃyogitāya pītisukhānaṃ visesaṃ dasseti.
kantāraṃ,nirudakamaruṭṭhānaṃ. Vanamevavanantaṃ.Vanacchāyappavesanaudakaparibhogesu viya sukhanti yathā hi puriso mahākantāramaggaṃ paṭipanno ghammapareto tasito pipāsito paṭipathe purisaṃ disvā ‘‘kattha pānīyaṃ atthī’’ti puccheyya, so ‘‘aṭaviṃ uttaritvāva jātassaravanasaṇḍo atthi, tattha gantvā labhissasī’’ti vadeyya, so tassa kathaṃ sutvāva haṭṭhapahaṭṭho bhaveyya, tato gacchanto bhūmiyaṃ patitāni uppaladalanāḷapattādīni disvā suṭṭhutaraṃ haṭṭhapahaṭṭho hutvā gacchanto allavatthe allakese purise passeyya, vanakukkuṭavanamorādīnaṃ saddaṃ suṇeyya, jātassarapariyante jātamaṇijālasadisaṃ nīlavanasaṇḍaṃ passeyya, sare jātāni uppalapadumakumudāni passeyya, acchaṃ vippasannaṃ udakampi passeyya, so bhiyyo bhiyyo haṭṭhapahaṭṭho hutvā jātassaraṃ otaritvā yathāruci nhatvā ca pivitvā ca passaddhadaratho bhisamuḷālapokkharādīni khāditvā nīluppalādīni piḷandhitvā mandālavamūlāni khandhe khipitvā uttaritvā sāṭakaṃ nivāsetvā udakasāṭakaṃ ātape katvā sītacchāyāya mandamande vāte paharante nipannova ‘‘aho sukhaṃ aho sukha’’nti vadeyya, evaṃsampadamidaṃ daṭṭhabbaṃ. Tassa hi purisassa jātassaravanasaṇḍasavanato paṭṭhāya yāva udakadassanā haṭṭhapahaṭṭhakālo viya pubbabhāgārammaṇe haṭṭhapahaṭṭhākārā pīti, nhāyitvā ca pivitvā ca sītacchāyāya mandamande vāte paharante ‘‘aho sukhaṃ aho sukha’’nti vadanto nipannakālo viya balappattaṃ ārammaṇarasānubhavanākārasaṇṭhitaṃ sukhaṃ.
Tasmiṃ tasmiṃ samayeti iṭṭhārammaṇassa paṭilābhasamaye paṭiladdhassa rasānubhavanasamaye vanacchāyādīnaṃ savanadassanasamaye paribhogasamaye ca.Pākaṭabhāvatoti yathākkamaṃ pītisukhānaṃ vibhūtabhāvato.Vivekajaṃpītisukhanti ettha purimasmiṃ atthe vivekajanti jhānaṃ vuttaṃ. Pītisukhasaddato ca atthiatthavisesavatoassa jhānassa, asmiṃ vā jhāneti ettha akāro daṭṭhabbo yathā arisasoti. Dutiye pītisukhameva vivekajaṃ, vivekajaṃpītisukhanti ca aññapadatthasamāso paccattaniddesassa ca alopo kato, lope vā sati ‘‘vivekajapītisukha’’nti pāṭhoti ayaṃ viseso.
Gaṇanānupubbato paṭhamanti iminā desanākkamaṃ ulliṅgeti. ‘‘Gaṇanānupubbatā paṭhama’’ntipi pāṭho, tatthāpi gaṇanānupubbatāyāti attho, gaṇanānupubbatāmattaṃ vā paṭhamanti idaṃ vacananti attho.Paṭhamaṃ samāpajjatīti paṭhamanti idaṃ pana na ekantalakkhaṇaṃ. Ciṇṇavasībhāvo hi aṭṭhasamāpattilābhī ādito paṭṭhāya matthakaṃ pāpentopi samāpajjituṃ sakkoti, matthakato paṭṭhāya ādiṃ pāpentopi samāpajjituṃ sakkoti, antarantarā okkamantopi sakkoti. Evaṃ pubbuppattiyaṭṭhena pana paṭhamaṃ uppannantipi paṭhamaṃ. Tenevavisuddhimagge(visuddhi. 1.75) ‘‘gaṇanānupubbatā paṭhamaṃ, paṭhamaṃ uppannantipi paṭhama’’nti ettakameva vuttaṃ.Paccanīkadhamme jhāpetīti nīvaraṇādipaccanīkadhamme dahati, vikkhambhanavasena pajahatīti attho.Gocaranti kasiṇādiālambanaṃ.Tanti taṃ gocaraṃ.Upanijjhāyatīti passati.Saha upacārenāti saddhiṃ upacārajjhānena.Kasiṇārammaṇūpanijjhāyanatoti pathavīkasiṇādino attano ārammaṇassa rūpaṃ viya cakkhunā upanijjhāyanato.Lakkhaṇūpanijjhāyanatoti yathāsambhavaṃ aniccādilakkhaṇattayassa nibbānadhātuyā tathalakkhaṇassa ca upanijjhāyanato. Tenevāha‘‘ettha hī’’tiādi. Niccādivipallāsappahānena maggo asammohato aniccādilakkhaṇāni upanijjhāyatīti lakkhaṇūpanijjhānanti āha‘‘vipassanāya upanijjhāyanakicca’’ntiādi.Tathalakkhaṇanti avināsadhammassa nibbānassa anaññathābhāvato aviparītasabhāvo tathalakkhaṇaṃ, maggassapi vā nibbānārammaṇato tathalakkhaṇūpanijjhānatā yojetabbā.
‘‘yathā sadhano’’tiādi.Añño apadesāraho hotīti dhanato parijanato ca añño dhanavā parijanavā ca puriso saha dhanena vattati parijanena cāti sadhano saparijanoti apadesaṃ arahatīti apadesāraho hoti, apadisitabbo hotīti vuttaṃ hoti.Senaṅgesu eva senāsammutīti rathādisenaṅgavinimuttāya senāya abhāvepi rathehi pattīhi ca saha vattanato sarathā sapatti senāti rathādisenaṅgesuyeva senāvohāroti attho. Kasmā panettha jhānapāṭhe aggahitā cittekaggatā gahitāti anuyogaṃ sandhāyāha‘‘avuttattā’’tiādi.Evaṃ vuttāyevāti evaṃ sarūpato vibhaṅge vuttāyeva.Sacittekaggatanti idha avuttepīti ‘‘sacittekaggata’’nti evaṃ sarūpato imasmiṃ jhānapāṭhe avuttepīti attho, sāmaññato pana jhānaggahaṇena gahitā eva. Tenevāha‘‘yena hī’’tiādi. Idaṃ vuttaṃ hoti – yena vitakkādīhi saha vattabbaṃ, taṃ dhammaṃ dīpetuṃ tassa pakāsanādhippāyena ‘‘savitakkaṃ savicāra’’ntiādinā uddeso kato, so eva adhippāyo tena bhagavatā vibhaṅge (vibha. 569) ‘‘cittassekaggatā’’ti niddisantena pakāsito, tasmā sā jhānapāṭhe aggahitāti na cintetabbanti.
Upasampajjāti etthaupa-saṃsaddā ‘‘upalabbhatī’’tiādīsu viya niratthakāti dassetuṃ ‘‘upagantvā’’tiādiṃ vatvā puna tesaṃ sātthakabhāvaṃ dassetuṃ‘‘upasampādayitvā’’tiādi vuttaṃ, tasmāupasampajjāti ettha patvā sādhetvāti vā attho.Iriyanti kiriyaṃ.Vuttintiādīni tasseva vevacanāni. Ekaṃ iriyāpathabādhanaṃ iriyāpathantarehi rakkhaṇaṃpālanaṃ. Sabbabuddhānaṃ āciṇṇattā ānāpānassatikammaṭṭhānameva vuttaṃ. Tañhi sabbabuddhānaṃ āciṇṇanti vadanti.
Paṭhamajjhānakathā niṭṭhitā.
Dutiyajjhānakathā
Vūpasamāti vūpasamahetu. Vūpasamoti cettha pahānaṃ adhippetaṃ, tañca vitakkavicārānaṃ atikkamo atthato dutiyajjhānakkhaṇe anuppādoti āha‘‘samatikkamā’’tiādi. Katamesaṃ panettha vitakkavicārānaṃ vūpasamo adhippeto, kiṃ paṭhamajjhānikānaṃ, udāhu dutiyajjhānikānanti, kiñcettha – yadi paṭhamajjhānikānaṃ, natthi tesaṃ vūpasamo. Na hi kadāci paṭhamajjhānaṃ vitakkavicārarahitaṃ atthi. Atha dutiyajjhānikānaṃ, evampi nattheva vūpasamo sabbena sabbaṃ tesaṃ tattha abhāvatoti imaṃ anuyogaṃ sandhāyāha‘‘tattha kiñcāpī’’tiādi. Yasmā diṭṭhādīnavassa taṃtaṃjhānakkhaṇe anuppattidhammatāpādanaṃ vūpasamanaṃ adhippetaṃ, vitakkādayo eva ca jhānaṅgabhūtā tathā karīyanti, na taṃsampayuttā phassādayo, tasmā vitakkādīnaṃyeva vūpasamādhivacanaṃ jhāne āgataṃ. Yasmā pana vitakkādīnaṃ viya taṃsampayuttadhammānampi ‘‘etena etaṃ oḷārika’’nti ādīnavadassanaṃ sutte āgataṃ, tasmā avisesena vitakkādīnaṃ taṃsahagatānañca vūpasamādike vattabbe vitakkādīnaṃyeva vūpasamo vuccamāno adhikavacanaṃ aññamatthaṃ bodhetīti katvā kañci visesaṃ dīpetīti dassento‘‘oḷārikassa panā’’tiādimāha. Ayañhettha adhippāyo – yehi vitakkavicārehi paṭhamajjhānassa oḷārikatā, tesaṃ samatikkamā dutiyajjhānassa samadhigamo, na sabhāvato anoḷārikānaṃ phassādīnaṃ samatikkamāti ayamattho ‘‘vitakkavicārānaṃ vūpasamā’’ti etena dīpito, tasmā ‘‘kiṃ paṭhamajjhānikānaṃ vitakkavicārānaṃ vūpasamo idhādhippeto, udāhu dutiyajjhānikāna’’nti edisī codanā anokāsāva. ‘‘Pītiyā ca virāgā’’tiādīsupi eseva nayo. Tasmā vitakkavicārapītisukhasamatikkamavacanāni oḷārikoḷārikaṅgasamatikkamā dutiyādiadhigamadīpakānīti tesaṃ ekadesabhūtaṃ vitakkavicārasamatikkamavacanaṃ avayavena samudāyopalakkhaṇanayena taṃ dīpakaṃ vuttaṃ. Visuṃ visuṃ ṭhitepi hi vitakkavicārasamatikkamavacanādike paheyyaṅganiddesatāsāmaññena cittena samūhato gahite vitakkavicāravūpasamavacanassa tadekadesatā hotīti. Atha vā vitakkavicāravūpasamavacaneneva taṃsamatikkamā dutiyādiadhigamadīpakena pītivirāgādivacanānaṃ pītiādisamatikkamā tatiyādiadhigamadīpakatā dīpitā hotīti tassa taṃdīpakatā vuttā. Evañhi avayavena samudāyopalakkhaṇaṃ vinā vitakkavicāravūpasamavacanena pītivirāgādivacanānaṃ savisaye samānabyāpāratā dassitā hoti.
‘‘ajjhattanti niyakajjhattaṃ adhippeta’’nti. Tattha kāraṇamāha‘‘vibhaṅgepanā’’tiādi.Pana-saddopi apisaddattho, vibhaṅgepīti attho. Ayameva vā pāṭho.
Nīlavaṇṇayogato nīlavatthaṃ viyāti nīlayogato vatthaṃ nīlaṃ viyāti adhippāyo.Imasmiñca atthavikappeti ‘‘ceto sampasādayatī’’ti etasmiṃ pakkhe.Cetasoti ca upayogatthe sāmivacanaṃ.Purimasminti ‘‘sampasādanayogato jhānampi sampasādana’’nti vuttapakkhe.Cetasoti sambandhe sāmivacanaṃ. ‘‘Yāva na pare ekagate karomī’’tiādīsu seṭṭhavacanopi ekasaddo loke dissatīti āha‘‘seṭṭhopi hi loke ekoti vuccatī’’ti. ‘‘Ekākīhi khuddakehi jita’’ntiādīsu asahāyatthopi ekasaddo diṭṭhoti āha‘‘eko asahāyo hutvā’’ti. Saddhādayopi kāmaṃ sampayuttadhammānaṃ sādhāraṇato ca asādhāraṇato ca paccayā hontiyeva, samādhi pana jhānakkhaṇe sampayuttadhammānaṃ avikkhepalakkhaṇe indaṭṭhakaraṇena sātisayaṃ paccayo hotīti dassento‘‘sampayuttadhamme…pe… adhivacana’’nti āha.
‘‘nanu cā’’tiādi vuttaṃ. Ārammaṇe āhananapariyāhananavasena anumajjanaanuyujjanavasena ca pavattamānā dhammā satipi nīvaraṇappahānena kilesakālussiyāpagame sampayuttānaṃ kiñci khobhaṃ karontā viya tehi ca te na sannisinnā hontīti vuttaṃ‘‘vitakkavicārakkhobhena…pe… na suppasanna’’nti. Tattha khuddikā ūmiyovīciyo,mahatiyotaraṅgā. Samādhipi na suṭṭhu pākaṭoti satipi indriyasamatte vīriyasamatāya ca teneva khotena sampasādābhāvena ca bahale viya jale maccho samādhipi na suṭṭhu pākaṭo.Vitakkavicārapalibodhābhāvenāti ettha yathāvuttakhobho eva palibodho.Evaṃ vuttenāti yassā saddhāya vasena sampasādanaṃ, yassā ca cittekaggatāya vasena ekodibhāvanti ca jhānaṃ vuttaṃ, tāsaṃ eva ‘‘saddahanā’’tiādinā (vibha. 574) pavattiākāravisesavibhāvanavasena vuttena tena vibhaṅgapāṭhena.Ayaṃ atthavaṇṇanāti ‘‘sampasādanayogato, sampasādanato vā sampasādanaṃ. Ekodiṃ bhāvetīti ekodibhāvanti jhānaṃ vutta’’nti evaṃ pavattā ayaṃ atthavaṇṇanā.Aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbāti kathaṃ panāyaṃ atthavaṇṇanā tena vibhaṅgapāṭhena saddhiṃ saṃsandati sameti, nanu jhānavibhaṅge ‘‘sampasādana’’nti padaṃ uddharitvā ‘‘yā saddhā saddahanā’’tiādinā (vibha. 574) saddhāyeva vuttā, ‘‘cetaso ekodibhāva’’nti ca padaṃ uddharitvā ‘‘yā cittassa ṭhiti saṇṭhiti avaṭṭhitī’’tiādinā samādhisseva niddeso kato, aṭṭhakathāyaṃ pana ‘‘sampasādanaṃ ekodibhāva’’nti jhānameva vuttanti aṭṭhakathāya vibhaṅgapāṭhena saddhiṃ virodho āpajjatīti? Nāpajjati vibhaṅgepi imināva adhippāyena niddesassa katattā. Tathā hi yena sampasādanena yogā jhānaṃ ‘‘sampasādana’’nti vuccati, tasmiṃ ‘‘yā saddhā saddahanā’’tiādinā dassite sampasādanaṃ jhānanti samānādhikaraṇaniddeseneva taṃyogā jhāne taṃsaddappavatti dassitā hoti. ‘‘Ekodibhāva’’nti ca padaṃ uddharitvā ekodimhi dassite ekodibhāvaṃ jhānanti samānādhikaraṇaniddeseneva jhānassa ekodivaḍḍhanatā vuttāva hotīti iminā adhippāyena byañjanavicāraṃ akatvā dhammamattameva niddiṭṭhanti avirodho yutto.
Yaṃ pana vuttaṃ ṭīkākārehi ācariyadhammapālattherādīhi ‘‘yadi ekodīti samādhissa gahaṇaṃ adhippetaṃ, tadā ‘ekodibhāva’nti padaṃ uddharitvā samādhissa niddeso na kattabbo siyā. Tasmā ekodibhāvasaddo eva samādhimhi pavatto sampasādanasaddo viya jhāne pavattatīti yutta’’nti, taṃ aṭṭhakathāya virujjhati. Tasmā so aṭṭhakathānirapekkho visuṃyeveko atthavikappoti gahetabbaṃ. Ayañhi nesaṃ adhippāyo – vitakkavicārehi anajjhāruḷhattā ekaṃ udetīti ekodīti tathāvidhasamādhiyuttaṃ jhānacittameva gahetvā ekodissa bhāvo ekodibhāvoti samādhissa gahaṇaṃ sakkā vattunti. Yo panāyaṃ tesamabhiniveso ‘‘ekodīti samādhissa gahaṇe sati ‘ekodibhāva’nti padaṃ uddharitvā samādhissa niddeso na kattabbo siyā’’ti, so anekantikattā ayutto. Aññatthapi hi byañjanavicāraṃ akatvā atthamattasseva bāhullena vibhaṅge niddeso dissati.
Santāti samaṃ nirodhaṃ gatā.Samitāti bhāvanāya samaṃ gamitā nirodhitā.Vūpasantāti tato eva suṭṭhu upasantā.Atthaṅgatāti atthaṃ vināsaṃ gatā.Abbhatthaṅgatāti upasaggena padaṃ vaḍḍhetvā vuttaṃ.Appitāti gamitā vināsaṃ gatā.Sositāti pavattisaṅkhātassa santānassa abhāvena sosaṃ sukkhabhāvaṃ gatā.Byantīkatāti vigatantā katā.
Ayamatthoti bhāvanāya pahīnattā vitakkavicārānaṃ abhāvasaṅkhāto attho. Codakena vuttamatthaṃ sampaṭicchitvā pariharituṃ‘‘evametaṃ siddhovāyamattho’’ti vatvā‘‘na paneta’’ntiādi vuttaṃ. Tatthaetanti ‘‘vitakkavicārānaṃ vūpasamā’’ti etaṃ vacanaṃ.Tadatthadīpakanti tassa vitakkavicārābhāvamattasaṅkhātassa atthassa dīpakaṃ.Na kilesakālussiyassāti upacārakkhaṇe viya nīvaraṇasaṅkhātassa kilesasaṅkhobhassa vūpasamā na sampasādananti attho. Nanu ca‘‘purimaṃ vatvāpi vattabbamevā’’ti idaṃ kasmā vuttaṃ. Tathā hi dutiyajjhānādiadhigamūpāyadīpakena ajjhattaṃ sampasādanatāya cetaso ekodibhāvatāya ca hetudīpakena avitakkaavicārabhāvahetudīpakena ca vitakkavicāravūpasamavacaneneva vitakkavicārābhāvo dīpitoti, kiṃ puna avitakkaavicāravacanena katenāti? Na, adīpitattā. Na hi vitakkavicāravūpasamavacanena vitakkavicārānaṃ appavatti vuttā hoti. Vitakkavicāresu hi taṇhāppahānaṃ etesaṃ vūpasamanaṃ. Oḷārikaṅgamukhena hi taṃtaṃjhānanikantiyā vikkhambhanaṃ vitakkavicāravūpasamavacanādīhi pakāsitaṃ. Yato vitakkavicāresu virattabhāvadīpakaṃ vitakkavicāravūpasamavacanaṃ, ye ca saṅkhāresu taṇhāppahānaṃ karonti, tesu maggesu pahīnataṇhesu ca phalesu saṅkhārappavatti hoti, evamidhāpi vikkhambhitavitakkavicārataṇhassa dutiyajjhānassa vitakkavicārasampayogo purimena na nivārito siyāti tannivāraṇatthaṃ āvajjitukāmatādiatikkamo ca tesaṃ vūpasamoti dassanatthañca‘‘avitakkaṃ avicāra’’nti vuttaṃ. Paṭhamajjhānaṃ dutiyajjhānassa upanissayapaccayena paccayo hotīti āha‘‘paṭhamajjhānasamādhito’’ti.Paṭhamampīti paṭhamajjhānampi.
Gaṇanānupubbatotiādi heṭṭhā vuttanayeneva veditabbaṃ. Etthāpi ‘‘dutiyaṃ uppannantipi dutiya’’nti vattuṃ vaṭṭatiyeva. Vuttamevatthaṃ vibhaṅgapāṭhena sādhento āha‘‘yathāhā’’tiādi. Yaṃ panavibhaṅge(vibha. 580) ‘‘jhānanti sampasādo pīti sukhaṃ cittassekaggatā’’ti vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. Rathassa paṇḍukambalaṃ viya hi sampasādo jhānassa parikkhāro, na jhānaṅganti āha‘‘pariyāyoyeva ceso’’ti. Nippariyāyato pana upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena tivaṅgikamevetaṃ hotīti āha‘‘sampasādanaṃ pana ṭhapetvā’’tiādi.
Dutiyajjhānakathā niṭṭhitā.
Tatiyajjhānakathā
‘‘tassā pītiyā jigucchanaṃ vā samatikkamo vā’’ti vuttaṃ.Ubhinnamantarāti pītiyā virāgāti imesaṃ dvinnaṃ padānaṃ antarā, majjheti attho.Sampiṇḍanaṃsamuccayo.Maggoti upāyo. Dutiyajjhānassa hi paṭilābhaṃ vinā tatiyajjhānassa adhigamo na hotīti vitakkavicārānaṃ vūpasamo tatiyajjhānādhigamassa upāyo.Tadadhigamāyāti tatiyamaggādhigamāya.
Upapattitoti samavāhitabhāvena patirūpato jhānupekkhāpi samavāhitameva antonītaṃ katvā pavattatīti āha‘‘samaṃ passatī’’ti.Visadāyāti saṃkilesavigamena paribyattāya.Vipulāyāti sātisayaṃ mahaggatabhāvappattito mahatiyā.Thāmagatāyāti pītivigamena thirabhāvappattāya. Nanu cettha upekkhāvedanāva na sambhavati, tasmā kathamayaṃ tatiyajjhānasamaṅgī upekkhāya samannāgatattā ‘‘upekkhako’’ti vuccatīti ce? Na kevalaṃ vedanupekkhāva upekkhāti vuccati, atha kho aññāpi upekkhā vijjantīti dassento āha‘‘upekkhā pana dasavidhā hotī’’tiādi. Tattha (dha. sa. aṭṭha. 163; visuddhi. 1.84) ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno’’ti (a. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhāchaḷaṅgupekkhānāma.
brahmavihārupekkhānāma.
bojjhaṅgupekkhānāma.
vīriyupekkhānāma.
Yā –
‘‘Kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti, dasa saṅkhārupekkhā vipassanāvasena uppajjanti.
‘‘Katamā aṭṭha saṅkhārupekkhā samathavasena uppajjanti? Paṭhamajjhānapaṭilābhatthāya nīvaraṇe paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, dutiyajjhānapaṭilābhatthāya vitakkavicāre paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, tatiyajjhānapaṭilābhatthāya pītiṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, catutthajjhānapaṭilābhatthāya sukhadukkhe paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, ākāsānañcāyatanasamāpattipaṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, viññāṇañcāyatanasamāpattipaṭilābhatthāya ākāsānañcāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, ākiñcaññāyatanasamāpattipaṭilābhatthāya viññāṇañcāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, nevasaññānāsaññāyatanasamāpattipaṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, imā aṭṭha saṅkhārupekkhā samathavasena uppajjanti.
‘‘Katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti? Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, sakadāgāmimaggapaalābhatthāya…pe… sakadāgāmiphalasamāpattatthāya…pe… anāgāmimaggapaṭilābhatthāya…pe… anāgāmiphalasamāpattatthāya…pe… arahattamaggapaṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, arahattaphalasamāpattatthāya…pe… suññatavihārasamāpattatthāya…pe… animittavihārasamaāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, imā dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) –
saṅkhārupekkhānāma.
nīvaraṇe paṭisaṅkhāti pañca nīvaraṇāni pahātabbabhāvena paṭisaṅkhāya, pariggahetvāti attho.Santiṭṭhanāti nīvaraṇānaṃ pahānābhimukhībhūtattā tesaṃ pahānepi abyāpārabhāvūpagamanena majjhattatāya santiṭṭhanā.Saṅkhārupekkhāsūti nīvaraṇappahāne byāpārākaraṇena nīvaraṇasaṅkhātānaṃ saṅkhārānaṃ upekkhanāsūti attho. Esa nayovitakkavicārādīsuuppādādīsu ca. Tatthauppādanti purimakammapaccayā khandhānaṃ idha uppattimāha.Pavattanti tathāuppannassa pavattiṃ.Nimittanti sabbampi tebhūmakaṃ saṅkhāragataṃ nimittabhāvena upaṭṭhānato.Āyūhananti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ.Paṭisandhinti āyatiṃ upapattiṃ.Gatinti yāya gatiyā sā paṭisandhi hoti.Nibbattinti khandhānaṃ nibbattanaṃ.Upapattinti vipākappavattiṃ.Jātinti jarādīnaṃ paccayabhūtaṃ bhavapaccayā jātiṃ.Jarāmaraṇādayo pākaṭā eva.
Ettha ca uppādādayo pañceva saṅkhārupekkhāñāṇassa visayavasena vuttā, sesā tesaṃ vevacanavasena. Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. Gati upapatti cāti idaṃ dvayaṃ pavattassa, jarādayo nimittassāti veditabbaṃ. Nanu cettha catūsu maggavāresu ‘‘uppāda’’ntiādīni pañca mūlapadāni, ‘‘gatī’’tiādīni dasa vevacanapadānīti pannarasa padāni vuttāni, chasu pana phalasamāpattivāresu pañca mūlapadāneva vuttāni, taṃ kasmāti ce? Saṅkhārupekkhāya tikkhabhāve sati kilesappahānasamatthassa maggassa sabbhāvato tassā tikkhabhāvadassanatthaṃ vevacanapadehi saha daḷhaṃ katvā mūlapadāni vuttāni, phalassa nirussāhabhāvena santasabhāvattā maggāyattattā ca mandabhūtāpi saṅkhārupekkhā phalassa paccayo hotīti dassanatthaṃ mūlapadāneva vuttānīti veditabbāni.
Tattha ‘‘sotāpattimaggapaṭilābhatthāyā’’tiādīsu catūsu maggavāresu suññatānimittappaṇihitamaggānaṃ aññataro vutto. ‘‘Sotāpattiphalasamāpattatthāyā’’tiādīsu catūsu phalavāresu pana appaṇihitaphalasamāpatti veditabbā. Kasmā? Suññatavihārasamāpattatthāya animittavihārasamāpattatthāyāti itarāsaṃ dvinnaṃ phalasamāpattīnaṃ visuṃ vuttattā. Aniccānupassanāvuṭṭhānavasena hi animittamaggo, tatheva phalasamāpattikāle animittaphalasamāpatti, dukkhānupassanāvuṭṭhānavasena appaṇihitamaggaphalasamāpattiyo, anattānupassanāvuṭṭhānavasaena suññatamaggaphalasamāpattiyo suttantanayena veditabbā. Evañca katvā suññatādivimokkhavasena magguppattihetubhūtā catasso, tathā appaṇihitaphalasamāpattiyā catasso, suññatavihāraanimittavihāravasena dveti dasa saṅkhārupekkhāvipassanāpaññā vuttā, samathasaṅkhārupekkhā pana appanāvīthiyā āsannapubbabhāge balappattaṃ bhāvanāmayañāṇaṃ.
vedanupekkhānāma.
vipassanupekkhānāma.
yadatthi yaṃ bhūtanti khandhapañcakaṃ, taṃ muñcitukamyatāñāṇena pajahati.Upekkhaṃ paṭilabhatīti diṭṭhasovattikattayassa sappassa lakkhaṇavicinane viya diṭṭhalakkhaṇattayassa khandhapañcakassa saṅkhāralakkhaṇavicinane upekkhaṃ paṭilabhatīti attho.
tatramajjhattupekkhānāma.
jhānupekkhānāma.
pārisuddhupekkhānāma.
vipassanupekkhā. Yathā pana tassa purisassa ajapadena daṇḍena gāḷhaṃ sappaṃ gahetvā ‘‘kintāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti, evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃsaṅkhārupekkhā. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanagahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnā. Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti.
‘‘evamayaṃ dasavidhāpī’’tiādi. Tatthabhūmipuggalacittārammaṇatoti ‘‘chaḷaṅgupekkhā kāmāvacarā, brahmavihārupekkhā rūpāvacarā’’ti evamādinābhūmito. ‘‘Chaḷaṅgupekkhā khīṇāsavasseva, brahmavihārupekkhā tiṇṇampi puthujjanasekkhāsekkhāna’’nti evamādināpuggalato. ‘‘Chaḷaṅgupekkhā somanassupekkhāsahagatacittasampayuttā’’tiādinācittato. ‘‘Chaḷaṅgupekkhā chaḷārammaṇā, brahmavihārupekkhā dhammārammaṇā’’tiādināārammaṇato.Khandhasaṅgahaekakkhaṇakusalattikasaṅkhepavasenāti ‘‘vedanupekkhā vedanākkhandhena saṅgahitā, itarā nava saṅkhārakkhandhenā’’tikhandhasaṅgahavasena. Chaḷaṅgupekkhā brahmavihārabojjhaṅgajhānapārisuddhitatramajjhattupekkhā ca atthato ekā, tasmā ekakkhaṇe tāsu ekāya sati na itarā, tathā saṅkhārupekkhāvipassanupekkhāpi veditabbā, vedanāvīriyupekkhānaṃ ekakkhaṇe siyā uppattīti evaṃekakkhaṇavasena. Chaḷaṅgupekkhā abyākatā, brahmavihārupekkhā kusalābyākatā, tathā sesā, vedanupekkhā pana siyā akusalāpīti evaṃkusalattikavasena. Dasapetā saṅkhepato cattārova dhammā vīriyavedanātatramajjhattatāñāṇavasenāti evaṃsaṅkhepavasena.
‘‘lakkhaṇādito panā’’tiādi. Tatthaanābhogarasāti paṇītasukhepi tasmiṃ avanatipaṭipakkhakiccāti attho.Abyāpārapaccupaṭṭhānāti satipi sukhapāramippattiyaṃ tasmiṃ sukhe abyāvaṭā hutvā paccupatiṭṭhati, sampayuttānaṃ vā tattha abyāpāraṃ paccupaṭṭhapetīti attho. Sampayuttadhammānaṃ khobhaṃ uppilavañca āvahantehi vitakkādīhi abhibhūtattā aparibyattaṃ tattha tatramajjhattatāya kiccaṃ, tadabhāvato idha paribyattanti āha‘‘aparibyattakiccato’’ti. Tenevāha ‘‘aparibyattaṃ hī’’tiādi.
Idānisato ca sampajānoti ettha ‘‘vuccatī’’ti ajjhāharitabbaṃ.Saratīti iminā ‘‘sato’’ti padassa kattusādhanatamāha.Sampajānātīti sammadeva pajānāti.Puggalenāti puggalādhiṭṭhānena. Saraṇaṃ cintanaṃ upaṭṭhānaṃ lakkhaṇametissātisaraṇalakkhaṇā. Sammussanapaṭipakkho asammussanaṃ kiccaṃ etissātiasammussanarasā. Kilesehi ārakkhā hutvā paccupatiṭṭhati, tato vā ārakkhaṃ paccupaṭṭhapetītiārakkhapaccupaṭṭhānā. Asammuyhanaṃ sammadeva pajānanaṃ, sammohapaṭipakkho vā asammoho lakkhaṇametassātiasammohalakkhaṇaṃ. Tīraṇaṃkiccassa pāragamanaṃ.Pavicayovīmaṃsā. Kāmaṃ upacārajjhānādiṃ upādāya paṭhamadutiyajjhānānipi sukhumāneva, imaṃ pana uparimajjhānaṃ upādāya‘‘oḷārikattā pana tesaṃ jhānāna’’nti vuttaṃ, sā ca oḷārikatā vitakkādithūlaṅgatāya veditabbā. Keci ‘‘bahucetasikatāyā’’ti ca vadanti.Bhūmiyaṃ viya purisassāti purisassa bhūmiyaṃ gati viyāti vuttaṃ hoti.Gati sukhā hotīti tesu jhānesu gati sukhā hoti.Abyattaṃ tattha satisampajaññakiccanti ‘‘idaṃ nāma dukkaraṃ karīyatī’’ti vattabbassa abhāvato vuttaṃ.Oḷārikaṅgappahānena pana sukhumattāti ayamattho kāmaṃ dutiyajjhānepi sambhavati, tathāpi yebhuyyena avippayogībhāvena vattamānesu pītisukhesu pītisaṅkhātassa oḷārikaṅgassa pahānena sukhumatāya idha sātisayo satipaññābyāpāroti vuttaṃ‘‘purisassā’’tiādi. Dhenuṃ pivatītidhenupago,dhenuyā khīraṃ pivantoti vuttaṃ hoti.Punadeva pītiṃ upagaccheyyāti hānabhāgiyaṃ jhānaṃ siyā, dutiyajjhānameva sampajjeyyāti attho. Tenāha‘‘pītisampayuttameva siyā’’ti.Idañca atimadhuraṃ sukhanti tatiyajjhāne sukhaṃ sandhāyāha, atimadhuratā cassa pahāsodagyasabhāvāya pītiyā abhāveneva veditabbā.Idanti ‘‘sato sampajāno’’ti padadvayaṃ.
Sukhañca kāyena paṭisaṃvedesinti ettha kathamābhogena vinā sukhapaṭisaṃvedanāti āha‘‘kiñcāpī’’tiādi. Yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, tasmā etamatthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedesi’’nti āhāti yojetabbaṃ. Ayaṃ panettha saṅkhepattho – ‘‘sukhaṃ vedayāmī’’ti evamābhoge asatipi nāmakāyena cetasikasukhaṃ, kāyikasukhaheturūpasamuṭṭhāpanena kāyikasukhañca jhānasamaṅgī paṭisaṃvedetīti vuccatīti.Tassāti jhānasamaṅgino.Yaṃ vā tanti yaṃ vā taṃ yathāvuttaṃ nāmakāyasampayuttaṃ sukhaṃ.Taṃsamuṭṭhānenāti tato samuṭṭhitena atipaṇītena rūpena assa jhānasamaṅgino rūpakāyo yasmā phuṭo, tasmā etamatthaṃ dassentoti sambandhitabbaṃ.Yassāti rūpakāyassa.Phuṭattāti byāpitattāti attho. Yathā hi udakena phuṭṭhasarīrassa tādise phoṭṭhabbe phuṭṭhe sukhaṃ uppajjati, evaṃ etehi jhānacittasamuṭṭhitehi rūpehi phuṭṭhasarīrassa.Jhānā vuṭṭhitopīti jhānamhā vuṭṭhitopi.Sukhaṃ paṭisaṃvedeyyāti cittasamuṭṭhitarūpehi avasesatisamuṭṭhitarūpasaṅghaṭṭanena uppannakāyaviññāṇena kāyikaṃ sukhaṃ paṭisaṃvedeyya.Etamatthanti vuttanayena cetasikakāyikasukhapaṭisaṃvedanasaṅkhātaṃ atthaṃ.
Yanti hetuatthe nipāto, yasmāti attho. Tenāha‘‘yaṃjhānahetū’’ti.Ācikkhantītiādīni padāni kittanatthānīti adhippāyenāha‘‘pasaṃsantīti adhippāyo’’ti.Kintīti pasaṃsanākārapucchā.Sukhapāramippatteti sukhassa paramaṃ pariyantaṃ patte.Sukhābhisaṅgenāti sukhasmiṃ ālayena. Edisesu ṭhānesu satiggahaṇeneva sampajaññampi gahitaṃ hotīti idha pāḷiyaṃ satiyā eva gahitattā evaṃ upaṭṭhitassatitāya satimā icceva vuttaṃ, sampajānoti heṭṭhā vuttattā vā.Asaṃkiliṭṭhanti kilesehi asammissattā asaṃkiliṭṭhaṃ. Jhānakkhaṇe nippariyāyato cetasikasukhameva labbhatīti‘‘sukhaṃ nāmakāyena paṭisaṃvedetī’’ti vuttaṃ.Tatiyanti gaṇanānupubbato tatiyantiādi heṭṭhā vuttanayānusārena veditabbaṃ.
Tatiyajjhānakathā niṭṭhitā.
Catutthajjhānakathā
‘‘Pubbevā’’ti vuttattā‘‘kadā pana nesaṃ pahānaṃ hotī’’ti codanaṃ samuṭṭhāpetvā āha‘‘catunnaṃ jhānānaṃ upacārakkhaṇe’’ti. Evaṃ veditabbanti sambandho.Pahānakkamena avuttānanti etthapahānakkamonāma pahāyakadhammānaṃ uppattipaṭipāṭi. Tena pana vuccamāne ‘‘dukkhaṃ domanassaṃ sukhaṃ somanassa’’nti vattabbaṃ siyā, kasmā ito aññathā vacananti āha‘‘indriyavibhaṅge’’tiādi.Uddesakkamenāti ‘‘sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriya’’nti evaṃ pavattauddesakkamena.
Kattha cuppannaṃ dukkhindriyanti attano paccayehi uppannaṃ avikkhambhitaṃ dukkhindriyaṃ.Kattha ca aparisesaṃ nirujjhatīti nirodhaṭṭhānaṃ nirodhakāraṇaṃ pucchati. Tenakatthāti pucchāyaetthāti vissajjanepi hetumhi bhummavacanaṃ daṭṭhabbaṃ. Jhānānubhāvanimittañhi anuppajjantaṃ dukkhindriyaṃ aparisesaṃ nirujjhatīti vuttaṃ.Atisayanirodhosuṭṭhu pahānaṃ ujupaṭipakkhena vūpasamo.Nirodhopahānamattaṃ.Nānāvajjaneti yena āvajjanena appanāvīthi, tato bhinnāvajjane anekāvajjane vā. Appanāvīthiyañhi upacāro ekāvajjano, itaro anekāvajjano anekakkhattuṃ pavattanato. Visamanisajjāya uppannakilamathovisamāsanupatāpo. Pītipharaṇenāti pītiyā pharaṇarasattā pītisamuṭṭhānānaṃ vā paṇītarūpānaṃ kāyassa byāpanato vuttaṃ. Tenāha‘‘sabbo kāyo sukhokkanto hotī’’ti. Paṇītarūpaphuṭṭhasarīrassa sukhokkantakāyattā kuto dukkhuppatti visamāsanupatāpādināti āha‘‘paṭipakkhena avihatattā’’ti.Vitakkavicārapaccayepītipi-saddo aṭṭhānappayutto, so ‘‘pahīnassā’’ti ettha ānetvā sambandhitabbo.Pahīnassapi domanassindriyassāti idañca ‘‘siyā uppattī’’ti iminā sambandhitabbaṃ.Etanti domanassindriyaṃ. ‘‘Uppajjatī’’ti iminā sambandho. ‘‘Tassa mayhaṃ aticiraṃ vitakkayato vicārayato kāyopi kilami, cittampi ūhaññī’’ti vacanato kāyacittakhedānaṃ vitakkavicārapaccayatā veditabbā.Vitakkavicārabhāveti ettha ‘‘uppajjati domanassindriya’’nti ānetvā sambandhitabbaṃ.Tatthassa siyā uppattīti tattha dutiyajjhānūpacāre assa pahīnassapi domanassindriyassa uppatti bhaveyya.
‘‘na tveva antoappanāya’’nti. Yadi pana tadā domanassaṃ uppajjeyya, paṭhamajjhānampissa parihīnamevāti daṭṭhabbaṃ. Pahīnampi somanassindriyaṃ pīti viya na dūreti katvā‘‘āsannattā’’ti vuttaṃ. Nānāvajjanūpacāre pahīnampi pahānaṅgaṃ paṭipakkhena avihatattā antarantarā uppajjeyya vāti imamatthaṃ dassento‘‘appanāppattāyā’’tiādimāha. Tādisāya āsevanāya icchitabbattā yathā maggavīthito pubbe dve tayo javanavārā sadisānupassanāva pavattanti, evamidhāpi appanāvārato pubbe dve tayo javanavārā upekkhāsahagatāva pavattantīti vadanti.
Samāharīti samānesi, saṅgahetvā abhāsīti attho.Sukhumāti sukhadukkhāni viya anoḷārikattā avibhūtatāya sukhumā, tato eva anuminitabbasabhāvattādubbiññeyyā. Duṭṭhassāti duṭṭhapayogassa, duddamassāti attho.Sakkā hoti esā gāhayitunti aññāpohananayena sakkā gāhayitunti adhippāyo.Adukkhamasukhāya cetovimuttiyāti idameva catutthaṃ jhānaṃ daṭṭhabbaṃ.Paccayadassanatthanti adhigamassa upāyabhūtapaccayadassanatthaṃ. Tenāha‘‘dukkhappahānādayo hi tassā paccayā’’ti.Dukkhappahānādayoti ca sopacārā paṭhamajjhānādayovettha adhippetā.Pahīnāti vuttāti ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’ti (ma. ni. 3.147; saṃ. ni. 5.1021) vuttattā.Etāti sukhādayo vedanā.Sukhaṃsomanassassa paccayoti vasanagandhālepanapupphābharaṇasamālepanādinibbattaṃ kāyikasukhaṃ somanassassa paccayo. ‘‘Sukhāya kho, āvuso visākha vedanāya, rāgānusayo anusetī’’ti (ma. ni. 1.465) vacanato āha‘‘somanassaṃ rāgassa paccayo’’ti. ‘‘Dukkhāya kho, āvuso visākha, vedanāya paṭighānusayo anusetī’’ti vacanato vuttaṃ‘‘domanassaṃ dosassa paccayo’’ti.Sukhādighātenāti sukhādīnaṃ pahānena.
Adukkhamasukhanti ettha na dukkhanti adukkhaṃ, dukkhavidūraṃ. Yasmā tattha dukkhaṃ natthi, tasmā vuttaṃ‘‘dukkhābhāvenā’’ti.Asukhanti etthāpi eseva nayo.Etenāti dukkhasukhapaṭikkhepavacanena.Paṭipakkhabhūtanti idaṃ idha tatiyavedanāya dukkhādīnaṃ samatikkamavasena pattabbattā vuttaṃ, na kusalākusalānaṃ viya ujuvipaccanīkatāya.Iṭṭhāniṭṭhaviparītānubhavanalakkhaṇāti iṭṭhāniṭṭhaviparītassa majjhattārammaṇassa, iṭṭhāniṭṭhaviparītaṃ vā majjhattākārena anubhavanalakkhaṇā. Tato evamajjhattarasā. Avibhūtapaccupaṭṭhānāti sukhadukkhāni viya na vibhūtākārā piṭṭhipāsāṇe migagatamaggo viya tehi anumātabbāvibhūtākāropaṭṭhānā. Sukhanirodho nāma idha catutthajjhānūpacāro, so padaṭṭhānaṃ etissātisukhanirodhapadaṭṭhānā. Upekkhāsatipārisuddhinti purimapade uttarapadalopenetaṃ samāsapadanti āha‘‘upekkhāya janitasatipārisuddhi’’nti. Sabbapaccanīkadhammaparisuddhāya paccanīkasamanepi abyāvaṭāya pārisuddhupekkhāya vattamānāya catutthajjhāne sati sampahaṃsanapaññā viya suparisuddhā suvisadā ca hotīti āha‘‘satiyā pārisuddhi, sā upekkhāya katā na aññenā’’ti. Yadi tatramajjhattatā idha ‘‘upekkhā’’ti adhippetā, kathaṃ satiyeva pārisuddhāti vuttāti āha‘‘na kevala’’ntiādi.Satisīsenāti satiṃ uttamaṅgaṃ katvā, padhānaṃ katvāti vuttaṃ hoti.
‘‘tattha kiñcāpī’’tiādi vuttaṃ. Tattha heṭṭhā tīsu jhānesu vijjamānāyapi tatramajjhattatāya paccanīkābhibhavanato sahāyapaccayavekallato ca apārisuddhi, tathā taṃsampayuttānaṃ tadabhāvato idha pārisuddhīti imamatthaṃ upamāvasena dassetuṃ‘‘yathā panā’’tiādi vuttaṃ.Sūriyappabhābhibhavāti sūriyappabhāya abhibhuyyamānattā. Atikkhatāya candalekhā viya rattipi sommasabhāvā sabhāgāya rattiyameva ca candalekhā samujjalatīti sā tassā saṅgayhatīti dassento‘‘sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā’’ti āha. Sesamettha uttānatthameva.
Catutthajjhānakathā niṭṭhitā.
Pubbenivāsakathā
12.Rūpavirāgabhāvanāvasena pavattaṃ catubbidhampi arūpajjhānaṃ catutthajjhānasaṅgahamevāti āha‘‘cattāri jhānānī’’ti. Yuttaṃ tāva cittekaggatā bhavokkamanatthatā viya vipassanāpādakatāpi catunnaṃ jhānānaṃ sādhāraṇāti tesaṃ vasena ‘‘cattāri jhānānī’’ti vacanaṃ, abhiññāpādakatā pana nirodhapādakatā ca catutthasseva jhānassa āveṇikā, sā kathaṃ catunnaṃ jhānānaṃ sādhāraṇā vuttāti? Paramparādhiṭṭhānabhāvato. Padaṭṭhānapadaṭṭhānampi hi padaṭṭhānantveva vuccati, kāraṇakāraṇampi kāraṇanti yathā ‘‘tiṇehi bhattaṃ siddha’’nti. Evañca katvā payojananiddese aṭṭhasamāpattiggahaṇaṃ samatthitaṃ hoti.Cittekaggatatthānīti ittasamādhatthāni, diṭṭhadhammasukhavihāratthānīti attho. Cittekaggatāsīsena hi diṭṭhadhammasukhavihāro vutto, sukkhavipassakakhīṇāsavavasena cetaṃ vuttaṃ. Tenāha‘‘ekaggacittā sukhaṃ divasaṃ viharissāmā’’ti.Bhavokkamanatthānīti bhavesu nibbattiatthāni. Sattāhaṃ nirodhasamāpattiyā samāpajjanato āha‘‘sattāhaṃ acittakā hutvā’’ti. Kasmā pana sattāhameva nirodhaṃ samāpajjantīti? Tathākālaparicchedakaraṇato, tañca yebhuyyena āhārūpajīvīnaṃ sattānaṃ upādinnakappavattassa ekadivasaṃ bhuttāhārassa sattāhameva yāpanato.
kā panāyaṃ nirodhasamāpatti nāmāti yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti.Ke taṃ samāpajjanti,ke na samāpajjantīti sabbepi puthujjanasotāpannasakadāgāmino sukkhavipassakā ca anāgāmiarahanto na samāpajjanti, aṭṭhasamāpattilābhino pana anāgāmino khīṇāsavā ca samāpajjanti.Kattha samāpajjantīti pañcavokārabhave. Kasmā? Anupubbasamāpattisabbhāvato. Catuvokārabhave pana paṭhamajjhānādīnaṃ uppattiyeva natthi, tasmā na sakkā tattha samāpajjituṃ.Kasmā samāpajjantīti saṅkhārānaṃ pavattibhede ukkaṇṭhitvā ‘‘diṭṭhadhamme acittakā hutvā nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti.Kathañcassā samāpajjanaṃ hotīti samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato evamassā samāpajjanaṃ hoti. Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. Yopi vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati. Yo pana ubhayavaseneva ussakkitvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo.
saṅkhārapariggaṇhanakavipassanāmandā vā tikkhā vā maggassa padaṭṭhānaṃ hotiyeva.Phalasamāpattivipassanātikkhāva vaṭṭati maggabhāvanāsadisā.Nirodhasamāpattivipassanāpana nātimandanātitikkhā vaṭṭati, tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati. Tato dutiyajjhānaṃ…pe… tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Atha ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti nānābaddhaavikopanaṃ saṅghapatimānanaṃ satthupakkosanaṃ addhānaparicchedanti.
nānābaddhaavikopananti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana yaṃ kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ. Tatridaṃ adhiṭṭhānavidhānaṃ ‘‘idañcidañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi harīyatu, mā undūrādīhi khajjatū’’ti. Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti, anadhiṭṭhahato pana aggiādīhi nassati, idaṃ nānābaddhaavikopanaṃ nāma. Yaṃ pana ekābaddhaṃ hoti nivāsanapārupanaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi, samāpattiyeva naṃ rakkhati.
Saṅghapatimānananti bhikkhusaṅghassa patimānanaṃ udikkhanaṃ, yāva so bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. Ettha ca patimānanaṃ etassa na pubbakiccaṃ, patimānanāvajjanaṃ pana pubbakiccaṃ. Tasmā evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho apalokanakammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhahatiyeva. Yo pana evaṃ na karoti, saṅgho ce sannipatitvā taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti pucchitvā ‘‘nirodhaṃ samāpanno’’ti vutte kañci bhikkhuṃ peseti ‘‘taṃ pakkosāhī’’ti, athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘saṅgho taṃ āvuso patimānetī’’ti vuttamatteyeva vuṭṭhānaṃ hoti. Evaṃ garukā hi saṅghassa āṇā nāma, tasmā taṃ āvajjitvā yathā paṭhamameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.
Satthupakkosananti idhāpi satthupakkosanāvajjanameva imassa pubbakiccaṃ, tasmā tampi evaṃ āvajjitabbaṃ. Sesaṃ purimanayeneva veditabbaṃ.
Addhānaparicchedoti jīvitaddhānassa paricchedo. Iminā bhikkhunā addhānaparicchedesu kusalena bhavitabbaṃ, ‘‘attano āyusaṅkhārā sattāhaṃ pavattissanti na pavattissantī’’ti āvajjitvāva samāpajjitabbaṃ. Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, tassa nirodhasamāpatti maraṇaṃ paṭibāhituṃ na sakkoti, antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti, tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. Avasesañhi anāvajjitumpi vaṭṭati, idaṃ pana āvajjitabbamevāti vuttaṃ. So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya idaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati, athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati. Kasmā panassa dvinnaṃ cittānaṃ upari cittāni na pavattantīti? Nirodhassa payogattā. Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭhasamāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari cittāni na pavattantīti.
Vipassanāpādakanti vipassanārambhe vipassanāya pādakaṃ.Abhiññāpādakanti etthāpi eseva nayo. Buddhānañhi paṭhamārambhe eva pādakajjhānena payojanaṃ ahosi, na tato paraṃ uparimaggādhigamaphalasamāpattiabhiññāvaḷañjanādiatthaṃ. Abhisambodhisamadhigamato paṭṭhāya hi sabbaṃ ñāṇasamādhikiccaṃ ākaṅkhāmattapaṭibaddhamevāti.Sabbakiccasādhakanti anupubbavihārādisabbakiccasādhakaṃ.Sabbalokiyalokuttaraguṇadāyakanti ettha vipassanābhiññāpādakattā eva catutthassa jhānassa bhagavato sabbalokiyalokuttaraguṇadāyakatā veditabbā. Sabbaññutaññāṇapadaṭṭhānañhi maggañāṇaṃ taṃpadaṭṭhānañca sabbaññutaññāṇaṃ abhisambodhi, tadadhigamasamakālameva ca bhagavato sabbe buddhaguṇā hatthagatā ahesuṃ, catutthajjhānasannissayo ca maggādhigamoti.
‘‘so aha’’nti.Evaṃ samāhiteti etthaevaṃ-saddo heṭṭhā jhānattayādhigamapaṭipāṭisiddhassa catutthajjhānasamādhānassa nidassanatthoti āha‘‘evanti catutthajjhānakkamanidassanameta’’nti. Catutthajjhānassa tassa ca adhigamamaggassa nidassanaṃ, yena samādhānānukkamena catutthajjhānasamādhi laddho, tadubhayanidassananti attho. Tenāha‘‘iminā…pe… vuttaṃ hotī’’ti. Tatthaiminā kamenāti iminā paṭhamajjhānādhigamādinā kamena. Yadipi ‘‘eva’’nti idaṃ āgamanasamādhinā saddhiṃ catutthajjhānasamādhānaṃ dīpeti, satipārisuddhisamādhi eva pana iddhiyā adhiṭṭhānabhāvato padhānanti āha‘‘catutthajjhānasamādhinā samāhite’’ti. Sabbapaccanīkadhammupakkilesaparisuddhāya paccanīkasamanepi abyāvaṭāya pārisuddhupekkhāya vattamānāya catutthajjhānaṃ taṃsampayuttā ca dhammā suparisuddhā suvisadā ca honti, satisīsena pana tattha desanā katāti āha‘‘upekkhāsatipārisuddhibhāvena parisuddhe’’ti, upekkhāya janitasatipārisuddhisambhavenāti attho. Parisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā sudhantasuvaṇṇassa nighaṃsanena pabhassaratā viyāti āha‘‘parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hotī’’ti.
Sukhādīnaṃ paccayānaṃ ghātenāti sukhasomanassānaṃ dukkhadomanassānañca yathākkamaṃ rāgadosapaccayānaṃ vikkhambhanena. ‘‘Sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassa paccayo, domanassaṃ dosassā’’ti vuttaṃ. Yathā rāgādayo cetaso malāsucibhāvena ‘‘aṅgaṇānī’’ti vuccanti, evaṃ upagantvā kilesanaṭṭhena upakkilesāti āha‘‘anaṅgaṇattā eva ca vigatupakkilese’’ti. Tenāha‘‘aṅgaṇena hi cittaṃ upakkilissatī’’ti, vibādhīyati upatāpīyatīti attho.Subhāvitattāti paguṇabhāvāpādanena suṭṭhu bhāvitattā. Tenāha‘‘vasībhāvappatte’’ti, āvajjanādinā pañcadhā cuddasavidhena vā paridamanena vasaṃ vattituṃ upagateti attho.Vase vattamānañhi cittaṃ mudūti vuccatīti vase vattamānaṃ cittaṃ paguṇabhāvāpattiyā suparimadditaṃ viya cammaṃ suparikammakatā viya ca lākhā mudūti vuccati.Kammakkhameti vikubbanādiiddhikammakkhame.Tadubhayanti mudutākammaniyadvayaṃ.
Nāhantiādīsu (a. ni. aṭṭha. 1.1.1)na-kāro paṭisedhattho.Ahanti satthā attānaṃ niddisati.Bhikkhaveti bhikkhū ālapati.Aññanti idāni vuccamānacittato aññaṃ.Ekadhammampīti ekampi sabhāvadhammaṃ. Na samanupassāmīti sambandho. Ayañhettha attho – ahaṃ, bhikkhave, sabbaññutaññāṇena olokentopi aññaṃ ekadhammampi na samanupassāmi, yaṃ vasībhāvāpādanena bhāvitaṃ tathā punappunaṃ karaṇena bahulīkataṃ evaṃ savisesamudubhāvappattiyā mudu kammakkhamatāya kammaniyañca hoti yathā idaṃ cittanti.Idaṃ cittanti ca attano tesañca paccakkhatāya evamāha.
‘‘etesu parisuddhabhāvādīsuṭhitattā ṭhite, ṭhitattāyeva āneñjappatte’’ti. Yathā mudukammaññatā vasībhāvappattiyā lakkhīyati, evaṃ vasībhāvappattipi mudukammaññatāhi lakkhīyatīti‘‘mudukammaññabhāvena vā attano vase ṭhitattā ṭhite’’ti vuttaṃ. Yathā hi kāraṇena phalaṃ niddhārīyati, evaṃ phalenapi kāraṇaṃ niddhārīyatīti niccalabhāvena avaṭṭhānaṃ āneñjappattiyā ca sampayuttadhammesu thirabhāvena paṭipakkhehi akammaniyatāya ca sambhavataṃ saddhādibalānaṃ ānubhāvena hotīti āha‘‘saddhādīhi pariggahitattā āneñjappatte’’ti.
‘‘saddhāpariggahitaṃ hī’’tiādi vuttaṃ. Tatthasaddhāpariggahitanti evaṃ subhāvitaṃ vasībhāvappattaṃ cittaṃ ekaṃsena abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya saṃvattatīti evaṃ pavattāya saddhāya pariggahitaṃ yathāvuttasaddhābalena upatthambhitaṃ.Assaddhiyenāti tappaṭipakkhena assaddhiyena hetunā.Na iñjatīti na calati na kampati, aññadatthu uparivisesāvahabhāveneva tiṭṭhati.Vīriyapariggahitantiādīsupi imināva nayena attho veditabbo. Ayaṃ pana viseso –vīriyapariggahitanti vasībhāvāpādanaparidamanasādhanena vīriyena upatthambhitaṃ.Satipariggahitanti yathāvutte bhāvanābahulīkāre asammosādikāya kusalānañca dhammānaṃ gatiyo samanvesamānāya satiyā upatthambhitaṃ.Samādhipariggahitanti tattheva avikkhepasādhanena samādhānena upatthambhitaṃ.Paññāpariggahitanti tassā eva bhāvanāya upakārānupakāradhammānaṃ pajānanalakkhaṇāya paññāya upatthambhitaṃ.Obhāsagatanti ñāṇobhāsasahagataṃ. Obhāsabhūtena hi yathāvuttasamādhānasaṃvaddhitena ñāṇena saṃkilesapakkhaṃ yāthāvato passanto tato utrāsanto ottappanto taṃ abhibhavati, na tena abhibhuyyati. Tenāha‘‘kilesandhakārena na iñjatī’’ti. Etena ñāṇapariggahitaṃ hirottappabalaṃ dasseti.Aṭṭhaṅgasamannāgatanti catutthajjhānasamādhinā samāhitatā parisuddhatā pariyodātatā anaṅgaṇatā vigatupakkilesatā mudubhāvo kammaniyatā āneñjappattiyā ṭhitatāti imehi aṭṭhahi aṅgehi samannāgataṃ. Atha vā samāhitassa cittassa imāni aṅgānīti ‘‘samāhite’’ti imaṃ aṅgabhāvena aggahetvā ṭhitiāneñjappattiyo visuṃ gahetvā yathāvuttehi aṭṭhahi aṅgehi samannāgatanti attho daṭṭhabbo.Abhinīhārakkhamanti iddhividhādiatthaṃ abhinīhārakkhamaṃ tadabhimukhakaraṇayoggaṃ. Tenāha‘‘abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāyā’’ti.
‘‘nīvaraṇa…pe… pariyodāte’’ti.Jhānapaṭilābhapaccanīkānanti etthaācariyadhammapālattherena‘‘jhānapaṭilābhapaccayāna’’nti pāṭhaṃ gahetvā ‘‘jhānapaṭilābhapaccanīkāna’’nti ayaṃ pāṭho paṭikkhitto. Vuttañhi tena –
‘‘Jhānapaṭilābhapaccayānanti jhānapaṭilābhahetukānaṃ jhānapaṭilābhaṃ nissāya uppajjanakānaṃ.Pāpakānanti lāmakānaṃ.Icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ ‘aho vata mameva satthā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’tiādinayappavattānaṃ mānamāyāsāṭheyyādīnaṃ.Abhijjhādīnantiādi-saddenapi tesaṃyeva saṅgaho. Abhijjhā cettha paṭhamajjhānena avikkhambhaneyyā mānādayo ca tadekaṭṭhā daṭṭhabbā jhānapaṭilābhapaccayānanti anuvattamānattā. Vikkhambhaneyyā pana nīvaraṇaggahaṇena gahitā. Kathaṃ pana paṭhamajjhānena avikkhambhaneyyā idha vigacchantīti? ‘Sabbe kusalā dhammā sabbākusalānaṃ paṭipakkhā’ti sallekhapaṭipattivasena evaṃ vuttaṃ jhānassa aparāmaṭṭhabhāvadassanato. Ye panettha ‘icchāvacarānaṃ abhijjhādīna’nti imehi padehi kopaappaccayakāmarāgabyāpādādayo gahitāti adhippāyena ‘jhānapaṭilābhapaccayāna’nti pāṭhaṃ paṭikkhipitvā ‘jhānapaṭilābhapaccanīkāna’nti pāṭhoti vadanti, taṃ tesaṃ matimattaṃ tathā pāṭhasseva abhāvato, jhānapaṭilābhapaccanīkā ca nīvaraṇā ceva tadekaṭṭhā ca, tesaṃ dūrībhāvaṃ vatvā puna tesaṃyeva abhāvavigamacodanāya ayujjamānattā. Nanu ca anaṅgaṇasuttavatthasuttesu ayamattho labbhati oḷārikānaṃyeva pāpadhammānaṃ tattha adhippetattāti. Saccametaṃ, idha pana adhigatacatutthajjhānassa vasena vuttattā sukhumāyeva te gahitā, aṅgaṇupakkilesatāsāmaññena panettha suttānaṃ apadisanaṃ. Tathā hi ‘suttānusārenā’ti vuttaṃ, na pana suttavasenā’’ti.
ācariyadhammapālattherena‘‘jhānapaṭilābhapaccayāna’’nti pāṭhaṃ gahetvā ‘‘jhānapaṭilābhapaccanīkāna’’nti ayaṃ pāṭho paṭikkhitto.Mahāgaṇṭhipadevisuddhimaggassasīhaḷagaṇṭhipadepica ‘‘jhānapaṭilābhapaccayāna’’nti imasseva pāṭhassa attho vutto, tasmā ayameva pāṭho gahetabbo, atthopi cettha yathāvuttanayeneva veditabbo. Tena ‘‘icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ pavattānaṃ nānappakārānaṃ kopaappaccayānanti attho’’ti ayampi pāṭho ayuttoyevāti gahetabbaṃ, tatoyeva cavisuddhimaggeayaṃ pāṭho sabbena sabbaṃ na dassitoti.
Iddhipādakabhāvūpagamanenāti iddhiyā pādakabhāvassa padaṭṭhānabhāvassa upagamanena.Bhāvanāpāripūriyāti ito paraṃ kattabbassa abhāvavasena abhinīhārakkhamabhāvanāya paripuṇṇattā.Paṇītabhāvūpagamanenāti tato eva padhānabhāvaṃ nītatāya uttamaṭṭhena atittikaraṭṭhena ca paṇītabhāvassa upagamanena. Ubhayañcetaṃ bhāvanāya ṭhitiyā kāraṇavacanaṃ, paripuṇṇāya bhāvanāya paṇītabhāvappattiyā ṭhiteti.Āneñjappatteti idaṃ ṭhitiyā visesanaṃ. Tenāha‘‘yathā āneñjappattaṃ hoti, evaṃ ṭhite’’ti. Imasmiṃ pakkhe ‘‘ṭhite āneñjappatte’’ti ubhayamekaṃ aṅgaṃ, ‘‘samāhite’’ti pana idampi ekamaṅgaṃ. Tenevassa paṭhamavikappato visesaṃ sandhāyāha‘‘evampi aṭṭhaṅgasamannāgata’’nti.
pubbenivāsānussatitaṃnissayādipaccayabhūtaṃ paṭicca uppajjanato.Pubbenivāsānussatimhi yaṃ ñāṇaṃtadatthāyāti saṅkhepena vuttamatthaṃ vivaranto pubbenivāsaṃ tāva dassetvā tattha satiñāṇāni dassetuṃ‘‘pubbenivāso’’tiādimāha. Tattha ‘‘pubbe’’ti idaṃ padaṃ ‘‘ekampi jāti’’ntiādivacanato atītabhavavisayaṃ idhādhippetanti āha‘‘atītajātīsū’’ti.Nivāsasaddo kammasādhano, khandhavinimutto ca nivasitadhammo natthīti āha‘‘nivutthakkhandhā’’ti. Nivutthatā cettha santāne pavattatā, tathābhūtā ca te anu anu bhūtā jātā pavattā, tattha uppajjitvā vigatā ca hontīti āha‘‘nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā’’ti. Evaṃ sasantatipariyāpannadhammavasena nivāsasaddassa atthaṃ vatvā idāni avisesena vattuṃ‘‘nivutthadhammā vā nivutthā’’ti vatvā taṃ vivarituṃ‘‘gocaranivāsenā’’tiādi vuttaṃ. Gocarabhūtāpi hi gocarāsevanāya āsevitā ārammaṇakaraṇavasena anubhūtā nivutthā nāma honti. Te pana duvidhā saparaviññāṇagocaratāyāti ubhayepi te dassetuṃ‘‘attano’’tiādi vuttaṃ. Tattha‘‘attano viññāṇena viññātā’’ti vatvā‘‘paricchinnā’’ti vacanaṃ ye te gocaranivāsena nivutthadhammā, na te kevalaṃ viññāṇena viññātamattā, atha kho yathā pubbe nāmagottavaṇṇaliṅgāhārādīhi visesehi paricchedakārikāya paññāya paricchijja gahitā, tathevetaṃ ñāṇaṃ paricchijja gaṇhātīti imassa atthassa dīpanatthaṃ vuttaṃ. Paraviññāṇaviññātāpi vā nivutthāti sambandho. Na kevalaṃ attanova viññāṇena, atha kho paresaṃ viññāṇena viññātāpīti attho. Idhāpi ‘‘paricchinnā’’ti padaṃ ānetvā sambandhitabbaṃ, paresampi vā viññāṇena viññātā paricchinnāti. Tassa ca gahaṇe payojanaṃ vuttanayeneva vattabbaṃ.
‘‘chinnavaṭumakānussaraṇādīsū’’ti vuttaṃ. Chinnavaṭumakā sammāsambuddhā, tesaṃ anussaraṇaṃchinnavaṭumakānussaraṇaṃ. ‘‘Ādisaddena paccekabuddhabuddhasāvakānussaraṇāni gayhantī’’ti keci vadanti. Chinnavaṭumakā pana sabbeva anupādisesāya nibbānadhātuyā parinibbutā chinnasaṃsāramaggattā, tesaṃ anussaraṇaṃ nāma tesaṃ paṭipattiyā anussaraṇaṃ. Sā pana paṭipatti saṅkhepato chaḷārammaṇaggahaṇalakkhaṇāti tāni idha paraviññāṇaviññātaggahaṇena gahitāni. Tasmā purimāsu jātīsu attano viññāṇena aviññātānaṃ parinibbutānaṃ sabbesampi buddhapaccekabuddhasāvakānaṃ anussaraṇaṃ chinnavaṭumakānussaraṇanti veditabbaṃ.Ādi-saddena panettha purimāsu jātīsu attano viññāṇena aviññātānaṃ aparinibbutānampi vattamānakkhandhapaṭipāṭiyā agantvā sīhokkantikavasena anussaraṇaṃ gahitaṃ, ime pana yathāvuttachinnavaṭumakānussaraṇādayo buddhānaṃyeva labbhanti. Na hi atīte buddhā bhagavanto evaṃ vipassiṃsu, evaṃ maggaṃ bhāvesuṃ, phalanibbānāni sacchākaṃsu, evaṃ veneyye vinesunti ettha sabbathā aññesaṃ ñāṇassa gati atthīti. Ye pana purimāsu jātīsu attanova viññāṇena viññātā, te parinibbutepi khandhapaṭibaddhattā sāvakā anussarantiyeva. Yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussatīti ānetvā sambandhitabbaṃ.Abhinīharinti cittaṃ jhānārammaṇato apanetvā pubbenivāsābhimukhaṃ pesesiṃ, pubbenivāsaninnaṃ pubbenivāsapoṇaṃ pubbenivāsapabbhāraṃ akāsinti attho.
‘‘so aha’’nti vuttaṃ.Anekavidhanti nānābhavayonigativiññāṇaṭṭhitisattāvāsādivasena bahuvidhaṃ.Pakārehīti nāmagottādiākārehi saddhiṃ. Sahayoge cetaṃ karaṇavacanaṃ.Pavattitanti desanāvasena pavattitaṃ. Tenāha‘‘saṃvaṇṇita’’nti, vitthāritanti attho.Nivāsanti antogadhabhedasāmaññavacanametanti te bhede byāpanicchāvasena saṅgahetvā dassento‘‘tattha tattha nivutthasantāna’’nti āha.Anugantvā anugantvāti ñāṇagatiyā anugantvā anugantvā.Anudevāti anu eva, da-kāro padasandhivasena āgato. ‘‘Abhininnāmesi’’nti vatvā ‘‘anussarāmī’’ti vuttattā cittassa abhinīhārasamanantarabhāvasaraṇaṃ anusaddo dīpetīti āha‘‘citte abhininnāmitamatte eva sarāmīti dassetī’’ti.Parikammaṃ vattabbaṃ siyāti ‘‘pubbenivāsaṃ anussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallīnena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā’’ti evamādinā pubbenivāsañāṇassa parikammabhūtaṃ pubbakaraṇaṃ vattabbaṃ bhaveyya.
Āraddhappakāradassanattheti anussarituṃ āraddhassa pubbenivāsassa pabhedadassanatthe.Ekampi jātinti ekampi bhavaṃ. So hi ekakammanibbatto ādānanikkhepaparicchinno antogadhadhammappabhedo khandhappabandho idha ‘‘jātī’’ti adhippeto jāyatīti jātīti katvā. Tenāha‘‘ekampi…pe… khandhasantāna’’nti.Parihāyamānoti khīyamāno vinassamāno.Kappoti asaṅkhyeyyakappo. So pana atthato kālo, tadā pavattamānasaṅkhāravasenassa parihāni veditabbā.Vaḍḍhamāno vivaṭṭakappoti etthāpi eseva nayo. Yo pana ‘‘kālaṃ khepeti, kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190) ādīsu kālassapi khayo vuccati, so idha nādhippeto aniṭṭhappasaṅgato. Saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, saṃvaṭṭato uddhaṃ tathāṭhāyīsaṃvaṭṭaṭṭhāyī.Tammūlakattāti taṃpubbakattā. Vivaṭṭanaṃ nibbattanaṃ, vaḍḍhanaṃ vāvivaṭṭo.
tejosaṃvaṭṭo.Saṃvaṭṭasīmāti saṃvaṭṭanamariyādā.Saṃvaṭṭatīti vinassati.Sadāti sabbakālaṃ, tīsupi saṃvaṭṭakālesūti attho.Ekaṃ buddhakkhettanti idha yaṃ sandhāya vuttaṃ, taṃ niyametvā dassetuṃ‘‘buddhakkhettaṃ nāma tividha’’ntiādi vuttaṃ. Yattake ṭhāne tathāgatassa paṭisandhiñāṇādiñāṇānubhāvo puññaphalasamuttejito saraseneva parijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakkhettaṃ nāmāti āha‘‘jātikkhettaṃ dasasahassacakkavāḷapariyanta’’nti.Ānubhāvo pavattatīti idha iddhimā cetovasippatto āṇākkhettapariyāpanne yattha katthaci cakkavāḷe ṭhatvā attano atthāya parittaṃ katvā tattheva aññaṃ cakkavāḷaṃ gatopi kataparitto eva hotīti katvā vuttaṃ. Atha vā tattha ekasmiṃ cakkavāḷe ṭhatvā sabbasattānaṃ atthāya paritte kate āṇākkhette sabbasattānaṃ abhisambhuṇātveva parittānubhāvo tattha devatāhi parittānaṃ sampaṭicchitabbatoti vuttaṃ ‘‘ānubhāvo pavattatī’’ti.Yaṃ yāvatā vā pana ākaṅkheyyāti vuttanti yaṃ visayakkhettaṃ sandhāya ekasmiṃyeva khaṇe sarena abhiviññāpanaṃ attano rūpadassanañca paṭijānantena bhagavatā ‘‘yāvatā vā pana ākaṅkheyyā’’ti vuttaṃ.Yatthāti yasmiṃ padese anantāparimāṇe visayakkhette.Yaṃ yaṃ ākaṅkhati, taṃ taṃ anussaratīti ākaṅkhamattapaṭibaddhavuttitāya buddhañāṇassa yaṃ yaṃ anussarituṃ icchati, taṃ taṃ anussarati.Ekaṃ āṇākkhettaṃ vinassatīti iminā tiriyato saṃvaṭṭamānaparicchedo vutto.Saṇṭhahantanti vivaṭṭamānaṃ jāyamānaṃ.Tassa vināso ca saṇṭhahanañca visuddhimagge vuttanti amhehipi heṭṭhā ‘‘lokavidū’’ti imassa atthasaṃvaṇṇanādhikāre pasaṅgato vuttattā idha na vuccati.
‘‘ye panete saṃvaṭṭavivaṭṭā vuttā’’tiādimāha. Tatthaetesūti niddhāraṇe bhummaṃ saṃvaṭṭavivaṭṭakappasamudāyato anekesaṃ saṃvaṭṭakappādīnaṃ niddhāriyamānattā.Amumhi saṃvaṭṭakappeti etthavā-saddo luttaniddiṭṭho daṭṭhabbo. Tena ca aniyamatthena itarāsaṃ asaṅkhyeyyānampi saṅgaho siddhoti. Atha vāamumhi saṃvaṭṭakappeti idaṃ saṃvaṭṭakappassa ādito pāḷiyaṃ gahitattā vuttaṃ. Tatthāpi hi imassa katipayakālaṃ bhavādīsu saṃsaraṇaṃ upalabbhatīti. Saṃvaṭṭakappe vā vattamāne yesu bhavādīsu imassa upapatti ahosi, taṃdassanametaṃ daṭṭhabbaṃ.Bhave vātiādīsu kāmādibhave vā aṇḍajādiyoniyā vā devādigatiyā vā nānattakāyanānattasaññīādiviññāṇaṭṭhitiyā vā sattāvāse vā khattiyādisattanikāye vā. Yasmā idaṃ bhagavato vasena pubbenivāsānussatiñāṇaṃ āgataṃ, tasmā tasseva nāmādivasena atthaṃ yojetvā dassento āha‘‘evaṃnāmoti vessantaro vā jotipālo vā’’tiādi.Sālimaṃsodanāhāro vāti gihikālaṃ sandhāya vuttaṃ.Pavattaphalabhojano vāti tāpasādikālaṃ sandhāya.Pavattaphalabhojanoti sayampatitaphalāhāro.Sāmisanirāmisādippabhedānanti etthasāmisāgehassitasomanassādayo,nirāmisānekkhammassitasomanassādayo.Ādi-saddena vivekajasamādhijasukhādīnaṃ saṅgaho.
‘‘atha vā’’tiādimāha. Tatthaamutrāsinti sāmaññaniddesoyaṃ, byāpanicchālopo vā, amutra amutra āsinti vuttaṃ hoti.Anupubbena ārohantassa yāvadicchakaṃ anussaraṇanti etthaārohantassāti paṭilomato ñāṇena pubbenivāsaṃ ārohantassa.Paṭinivattantassāti pubbenivāsaṃ anussaraṇavasena yāvadicchakaṃ gantvā paccāgacchantassa.Paccavekkhaṇanti anussaritānussaritassa paccavekkhaṇaṃ.Tasmāti vuttassevatthassa kāraṇabhāvena paccāmasanaṃ, paṭinivattantassa paccavekkhaṇabhāvatoti vuttaṃ hoti.Idhūpapattiyāti idha carimabhave upapattiyā.Anantaranti atītānantaramāha.Amutrāti amukasmiṃ bhaveti attho.Udapādinti uppajjiṃ.Tāhi devatāhīti tusitadevatāhi.Ekagottoti tusitagottena ekagotto. Mahābodhisattānaṃ santānassa pariyosānāvatthāyaṃ devalokūpapattijanakaṃ nāma akusalena kammunā anupaddutameva hotīti adhippāyena‘‘dukkhaṃ pana saṅkhāradukkhamattamevā’’ti vuttaṃ. Mahāpuññānampi pana devaputtānaṃ pubbanimittuppattikālādīsu aniṭṭhārammaṇasamāyogo hotiyevāti ‘‘kadāci dukkhadukkhassapi sambhavo natthī’’ti na sakkā vattuṃ, dhammānaṃ uppādanirodhasaṅkhāradukkhanti veditabbaṃ.Sattapaññāsa…pe… pariyantoti idaṃ manussavassagaṇanāvasena vuttaṃ. Tattha devānaṃ vassagaṇanāya pana catusahassameva.
Itīti vuttatthanidassanametaṃ, tañca kho yathārahato, na yathānupubbatoti dassento‘‘nāmagottavasenā’’tiādimāha.Uddisīyatīti disvāva aviññeyyattā ‘‘ayaṃ ko nāmo’’ti pucchite ‘‘tisso gotamo’’ti nāmagottena uddisīyati.Vaṇṇādīhīti vaṇṇāhāravedayitāyuparicchedehi.Sāmotīti etthaiti-saddo ādiattho, pakārattho vā. Tena evamādievaṃpakāranānattatoti dassitaṃ hoti.Nāmagottaṃ uddesoti uddisīyati satto etenāti uddeso nāmagottaṃ.Itare ākārāti ākarīyati disvāva satto viññāyati etehīti itare vaṇṇādayo ākārā.‘‘No ca kho avisesenā’’ti saṅkhepato vuttamevatthaṃ vitthārena dassento āha‘‘titthiyā hī’’tiādi. Tatthatitthiyāti aññatitthiyā. Te pana kammavādino kiriyavādino tāpasādayo. Yasmā titthiyānaṃbrahmajālādīsu cattālīsāya eva saṃvaṭṭavivaṭṭānaṃ anussaraṇaṃ āgataṃ, tasmā‘‘na tato para’’nti vatvā tattha kāraṇaṃ vadanto‘‘dubbalapaññattā’’tiādimāha. Tena vipassanābhiyogo pubbenivāsānussatiñāṇassa visesakāraṇanti dasseti. Tatoyeva ca balavapaññattā ṭhapetvā aggasāvakamahāsāvake itare pakatisāvakā kappasatampi kappasahassampi anussarantiyevāti daṭṭhabbaṃ. Teneva vuttaṃvisuddhimagge(visuddhi. 2.402) ‘‘pakatisāvakā kappasatampi kappasahassampi anussarantiyeva balavapaññattā’’ti.Ettako hi tesaṃ abhinīhāroti kappānaṃ satasahassampi tadadhikaṃ ekaṃ dve ca asaṅkhyeyyānīti kālavasena evaṃparimāṇo yathākkamaṃ tesaṃ mahāsāvakaaggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro, sāvakapaccekabodhipāramitā siddhā. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhavo, evaṃ sante buddhānampissa paricchedatā āpannāti āha‘‘buddhānaṃ pana paricchedo natthī’’ti. ‘‘Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇa’’nti (paṭi. ma. 3.5) vacanato sabbaññutaññāṇassa viya buddhānaṃ abhiññāñāṇānampi savisaye paricchedo nāma natthīti tattha yaṃ yaṃ ñātuṃ icchanti, taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede kāraṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto taṃnibbattānaṃ abhiññāñāṇānanti āha‘‘buddhānaṃ pana paricchedo natthī’’ti. Atīte ‘‘ettakānaṃ kappānaṃ asaṅkhyeyyānī’’ti evaṃ kālaparicchedo natthi anāgate anāgataṃsañāṇassa viya. Tenāha‘‘yāva icchanti tāva sarantī’’ti.
‘‘titthiyā cā’’tiādimāha.Khandhapaṭipāṭimeva sarantīti etthakhandhapaṭipāṭikhandhānaṃ anukkamo, sā ca kho cutito paṭṭhāya uppaṭipāṭivasena. Keci panettha ‘‘iriyāpathapaṭipāṭi khandhapaṭipāṭī’’ti vadanti. Vuttamevatthaṃ byatirekato vibhāvento āha‘‘paṭipāṭiṃ muñcitvā’’tiādi. Tatthacutipaṭisandhivasenāti attano parassa vā tasmiṃ tasmiṃ attabhāve cutiṃ disvā antarā kiñci anāmasitvā paṭisandhiyā eva gahaṇavasena. Yathā pana andhā yaṭṭhiṃ amuñcitvā gacchanti, evaṃ te khandhapaṭipāṭiṃ amuñcitvāva sarantīti āha‘‘tesañhi andhānaṃ viya icchitappadesokkamanaṃ natthī’’ti.Sāvakāti pakatisāvakāpi mahāsāvakāpi aggasāvakāpi sāmaññato vuttā. Pakatisāvakāpi hi khandhapaṭipāṭiyāpi anussaranti, cutipaṭisandhivasenapi saṅkamanti balavapaññattā, tathā asītimahāsāvakā. Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi. Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti, puna aparassa cutiṃ disvā paṭisandhinti evaṃ cutipaṭisandhivasenapi saṅkamantā gacchanti. Yathā nāma saradasamaye ṭhitamajjhanhikavelāyaṃ caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ. Siyā pana tassa sukhumataratirokuṭṭādibhedassa rūpagatassa agocaratā, na tveva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti, tathā ñeyyāvaraṇassa suppahīnattāti āha‘‘buddhā panā’’tiādi.
sīhokkantavasenāti sīhagatipatanavasena.Yaṃ yaṃ ṭhānaṃ ākaṅkhantīti yasmiṃ kappe yasmiṃ bhave yaṃ yaṃ ṭhānaṃ jānituṃ icchanti.Taṃ sabbaṃ sarantiyevāti ñātuṃ icchitaṃ taṃ sabbaṃ sarantiyeva, na na saranti. Buddhānañhi neva khandhapaṭipāṭikiccaṃ, na ca cutipaṭisandhivasena saṅkamanakiccaṃ atthi. Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti. Tasmā yathā peyyālapāḷiṃ paṭhantā ‘‘paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhāna’’ntiādipariyosānameva gaṇhantā saṅkhipitvā sajjhāyanti, na anupadaṃ, evaṃ anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṅkhipitvā yaṃ yaṃ icchanti, tattha tattheva ñāṇena okkamantā sīhokkantavasena gacchanti. Evaṃ gacchantānañca tesaṃ ñāṇaṃ yathā nāma katavālavedhiparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarantarā rukkhalatādīsu asajjamāno lakkheyeva patati na sajjati na virajjhati, evaṃ antarantarāsu jātīsu na sajjati na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti.
‘‘kiṃ viditaṃ karoti? Pubbenivāsa’’nti. Moho paṭicchādakaṭṭhena tamo viya tamoti āha‘‘sveva moho’’tiādi.Obhāsakaraṇaṭṭhenāti kātabbato karaṇaṃ, obhāsova karaṇaṃ obhāsakaraṇaṃ, attano paccayehi obhāsabhāvena nibbattetabbaṭṭhenāti attho.Sesaṃ pasaṃsāvacananti paṭipakkhavidhamanapavattivisesānaṃ bodhanato vuttaṃ.Avijjā vihatāti etena vijānanaṭṭhena vijjāti ayampi attho dīpitoti daṭṭhabbaṃ.Kasmā? Yasmā vijjā uppannāti etena vijjāpaṭipakkhā avijjā, paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti.Esa nayo itarasmimpi padadvayeti iminā tamo vihato vinaṭṭho. Kasmā? Yasmā āloko uppannoti imamatthaṃ atidisati. Kilesānaṃ ātāpanaparitāpanaṭṭhena vīriyaṃ ātāpoti āha‘‘vīriyātāpena ātāpino’’ti, vīriyavatoti attho.Pesitacittassāti yathādhippetatthasiddhiṃ pativissaṭṭhacittassa.Yathā appamattassa ātāpino pahitattassa viharatoti aññassapi kassaci mādisassāti adhippāyo.Padhānānuyogassāti sammappadhānamanuyuttassa. Sesamettha uttānattā vuttanayattā ca suviññeyyameva.
Pubbenivāsakathā niṭṭhitā.
Dibbacakkhuñāṇakathā
13.Cutiyāti cavane.Upapāteti upapajjane. Samīpatthe cetaṃ bhummavacanaṃ, cutikkhaṇasāmantā upapattikkhaṇasāmantā cāti vuttaṃ hoti. Tathā hi vakkhati ‘‘ye pana āsannacutikā’’tiādi.Yena ñāṇenāti yena dibbacakkhuñāṇena. Dibbacakkhuñāṇeneva hi sattānaṃ cuti ca upapatti ca ñāyati.Parikammaṃ vattabbaṃ siyāti ‘‘dibbacakkhuñāṇaṃ uppādetukāmena ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā tejokasiṇaṃ odātakasiṇaṃ ālokakasiṇanti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ, upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabba’’ntiādinā dibbacakkhuñāṇassa parikammaṃ vattabbaṃ bhaveyya.
So ahanti so katacittābhinīhāro ahaṃ.Dibbasadisattāti divi bhavanti dibbaṃ, devānaṃ pasādacakkhu, tena dibbena cakkhunā sadisattāti attho.Dibbasadisattāti ca hīnūpamādassanaṃ devatānaṃ dibbacakkhutopi imassa mahānubhāvattā. Idāni taṃ dibbasadisattaṃ vibhāvetuṃ‘‘devatānañhī’’tiādi vuttaṃ. Tatthasucaritakammanibbattanti saddhābahulatāvisuddhadiṭṭhitāānisaṃsadassāvitādisampattiyā suṭṭhu caritattā sucaritena devūpapattijanakena puññakammena nibbattaṃ.Pittasemharuhirādīhītiādi-saddena vātarogādīnaṃ saṅgaho.Apalibuddhanti anupaddutaṃ. Pittādīhi anupaddutattā kammassa ca uḷāratāya upakkilesavimutti veditabbā. Upakkilesadosarahitañhi kammaṃ tiṇādidosarahitaṃ viya sassaṃ uḷāraphalaṃ anupakkiliṭṭhaṃ hoti. Kāraṇūpacārena cassa phalaṃ tathā voharīyati yathā ‘‘sukkaṃ sukkavipāka’’nti.Dūrepītipi-saddena sukhumassapi ārammaṇassa sampaṭicchanasamatthataṃ saṅgaṇhāti.Pasādacakkhūti catunnaṃ mahābhūtānaṃ pasādalakkhaṇaṃ cakkhu.Vīriyabhāvanābalanibbattanti vīriyārambhavaseneva ijjhanato sabbāpi kusalabhāvanā vīriyabhāvanā, padhānasaṅkhārasamannāgatā vā iddhipādabhāvanā visesato vīriyabhāvanā, tassā ānubhāvena nibbattaṃ vīriyabhāvanābalanibbattaṃ. Ñāṇamayaṃ cakkhuñāṇacakkhu. Tādisamevāti upakkilesavimuttatāya dūrepi sukhumassapi ārammaṇassa sampaṭicchanasamatthatāya ca taṃsadisameva.
Dibbavihāravasena paṭiladdhattāti dibbavihārasaṅkhātānaṃ catunnaṃ jhānānaṃ vasena paṭiladdhattā. Iminā kāraṇavasenassa dibbabhāvamāha.Dibbavihārasannissitattāti aṭṭhaṅgasamannāgamena ukkaṃsagataṃ pādakajjhānasaṅkhātaṃ dibbavihāraṃ sannissāya pavattattā, dibbavihārapariyāpannaṃ vā attanā sampayuttaṃ rūpāvacaracatutthajjhānaṃ nissāya paccayabhūtaṃ sannissitattāti evamettha attho daṭṭhabbo.Ālokapariggahena mahājutikattāpi dibbanti kasiṇālokānuggahena pattabbattā sayaṃ ñāṇālokapharaṇabhāvena ca mahājutikabhāvatopi dibbanti attho. Mahājutikampi hi dibbanti vuccati ‘‘dibbamidaṃ byamha’’ntiādīsu.Mahāgatikattāti mahanīyagamanattā, vimhayanīyappavattikattāti attho. Vimhayanīyā hissa pavatti tirokuṭṭādigatarūpadassanato.Taṃ sabbanti ‘‘heṭṭhā vuttaṃ atthapañcakamapekkhitvā vutta’’nti vadanti. Keci pana ‘‘jutigatiatthesupi saddavidū divusaddaṃ icchantīti mahājutikattā mahāgatikattāti idameva dvayaṃ sandhāya vuttaṃ, tasmā ‘saddasatthānusārena veditabba’nti idaṃ dibbati jotayatīti dibbaṃ, dibbati gacchati asajjamānaṃ pavattatīti dibbanti imamatthaṃ dassetuṃ vutta’’nti vadanti.Ācariyadhammapālattheropana –
‘‘Dibbacakkhulābhāya yogino parikammakaraṇaṃ tappaṭipakkhābhibhavassa atthato tassa vijayicchā nāma hoti, dibbacakkhulābhī ca iddhimā devatānaṃ vacanagahaṇakkhamanadhammadānavasena mahāmoggallānattherādayo viya dānaggahaṇalakkhaṇe vohāre ca pavatteyyāti evaṃ vihāravijayicchāvohārajutigatisaṅkhātānaṃ atthānaṃ vasena imassa abhiññāñāṇassa dibbacakkhubhāvasiddhito saddavidū ca tesu eva atthesu divusaddaṃ icchantīti ‘taṃ sabbaṃ saddasatthānusārena veditabba’nti vutta’’nti –
Āha.
Dassanaṭṭhenāti rūpadassanabhāvena. Cakkhunā hi sattā rūpaṃ passanti. Yathā maṃsacakkhu viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya pavattati, na tathā idaṃ. Idaṃ pana sayameva tato sātisayaṃ cakkhukiccakārīti āha‘‘cakkhukiccakaraṇena cakkhumivātipi cakkhū’’ti.Diṭṭhivisuddhihetuttāti saṅkhepato vuttamatthaṃ vivarituṃ‘‘yo hī’’tiādi vuttaṃ.Ucchedadiṭṭhiṃ gaṇhātīti parato uppattiyā adassanato ‘‘etthe vāyaṃ satto ucchinno, evamitarepī’’ti ucchedadiṭṭhiṃ gaṇhāti.Navasattapātubhāvadiṭṭhiṃ gaṇhātīti jhānalābhī adhiccasamuppanniko viya gaṇhāti. Yathā hi so asaññasattā cavitvā idhūpapanno pabbajito samāno abhiññālābhī hutvā pubbenivāsaṃ anussaranto idhūpapattimeva disvā tato paraṃ asaññabhave uppattiṃ anussaritumasakkonto ‘‘ahaṃ adhiccasamuppanno pubbe nāhosiṃ, somhi etarahi ahutvā sattatāya pariṇato, sesāpi sattā tādisāyevā’’ti abhinavasattapātubhāvadiṭṭhiṃ gaṇhāti, evamayampi upapātamattameva disvā cutiṃ apassanto navasattapātubhāvadiṭṭhiṃ gaṇhāti.
‘‘ekādasaupakkilesavirahato vā’’tiādi.Yathāhāti upakkilesasutte āgatapāḷiṃ nidasseti. Tattha hi anuruddho nandiyo kimiloti ime tayo kulaputte āmantetvā dhammaṃ dassentena ‘‘anuruddhā tumhe kiṃ imehi na āluḷissanti, ahampi imehi upādāya ekādasahi upakkilesehi āluḷitapubbo’’ti dassetuṃ –
‘‘Ahampi sudaṃ anuruddhā pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ, so kho pana me obhāso na cirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi ‘ko nu kho hetu, ko paccayo, yena me obhāso antaradhāyati dassanañca rūpāna’nti. Tassa mayhaṃ anuruddhā etadahosi ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ, sohaṃ tathā karissāmi, yathā me puna na vicikicchā uppajjissatī’ti.
‘‘So kho ahaṃ anuruddhā appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ, so kho pana me obhāso na cirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi ‘ko nu kho hetu, ko paccayo, yena me obhāso antaradhāyati dassanañca rūpāna’nti. Tassa mayhaṃ anuruddhā etadahosi ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ, sohaṃ tathā karissāmi, yathā me puna na vicikicchā uppajjissati na amanasikāro’’’ti –
Ādinā (ma. ni. 3.241) desanaṃ ārabhitvā idaṃ vuttaṃ ‘‘so kho ahaṃ anuruddhā vicikicchā cittassa upakkilesoti iti viditvā’’tiādi.
vicikicchāti mahāsattassa ālokaṃ vaḍḍhetvā dibbacakkhunā nānāvidhāni rūpāni passantassa ‘‘idaṃ nu kho ki’’nti uppannā vicikicchā. Manasikāravasena pana me rūpāni upaṭṭhahiṃsu, rūpāni passato vicikicchā uppajjati, tasmā idāni kiñci na manasi karissāmīti tuṇhī bhavati, taṃ tuṇhībhāvappattiṃ sandhāyāha‘‘amanasikāro’’ti.Thinamiddhanti kiñci amanasikarontassa uppannaṃ thinamiddhaṃ. Tathābhūtassa hi savipphārikamanasikārassa abhāvato thinamiddhaṃ uppajjati.Chambhitattanti thinamiddhaṃ vinodetvā yathāraddhamanasikāravasena himavantābhimukhaṃ ālokaṃ vaḍḍhetvā dānavarakkhasaajagarādayo passantassa uppannaṃ chambhitattaṃ.Uppilanti ‘‘mayā diṭṭhabhayaṃ pakatiyā cakkhuviññāṇena olokiyamānaṃ na passati, adiṭṭhe parikappitasadise kiṃnāma bhaya’’nti bhayassa vinodanavasena cintentassa attano paccavekkhaṇākosallaṃ nissāya uppannaṃ uppilāvitattaṃ.Duṭṭhullanti kāyālasiyaṃ. ‘‘Mayā thinamiddhaṃ chambhitattānaṃ vūpasamanatthaṃ gāḷhaṃ vīriyaṃ paggahitaṃ, tena me uppilasaṅkhātā cittasamādhidūsitā gehassitā balavapīti uppannā’’ti vīriyaṃ sithilaṃ karontassa hi kāyaduṭṭhullaṃ kāyadaratho kāyālasiyaṃ udapādi.
Accāraddhavīriyanti ‘‘mama vīriyaṃ sithilaṃ karoto duṭṭhullaṃ uppanna’’nti puna vīriyaṃ paggaṇhato uppannaṃ accāraddhavīriyaṃ.Atilīnavīriyanti ‘‘mama vīriyaṃ paggaṇhato evaṃ jāta’’nti puna vīriyaṃ sithilayato uppannaṃ atilīnavīriyaṃ.Abhijappāti devalokābhimukhaṃ ālokaṃ vaḍḍhetvā devasaṅghaṃ passato uppannā taṇhā. ‘‘Evaṃ me hotū’’ti hi abhinivisanavasena jappatīti abhijappā, taṇhā.Nānattasaññāti ‘‘mayhaṃ ekajātikaṃ rūpaṃ manasikarontassa abhijappā uppannā, nānāvidhaṃ rūpaṃ manasikāraṃ karissāmī’’ti kālena devalokābhimukhaṃ kālena manussalokābhimukhaṃ vaḍḍhetvā nānāvidhāni rūpāni manasikaroto uppannā nānattasaññā, nānatte nānāsabhāve saññāti nānattasaññā.Atinijjhāyitattanti ‘‘mayhaṃ nānāvidhāni rūpāni manasikarontassa nānattasaññā udapādi, iṭṭhaṃ vā aniṭṭhaṃ vā ekajātikameva rūpaṃ manasi karissāmī’’ti tathā manasikaroto uppannaṃ rūpānaṃ atinijjhāyitattaṃ, ativiya uttari katvā nijjhānaṃ pekkhanaṃ atinijjhāyitattaṃ.Obhāsanti parikammasamuṭṭhitaṃ obhāsaṃ.Na ca rūpāni passāmīti parikammobhāsamanasikārappasutatāya dibbacakkhunā rūpāni na passāmi.Rūpāni hi kho passāmīti tena parikammobhāsena pharitvā ṭhitaṭṭhāne dibbacakkhuno visayabhūtāni rūpagatāni passāmi.
Evamādītiādi-saddena –
‘‘Kevalampi rattiṃ kevalampi divaṃ kevalampi rattindivaṃ tassa mayhaṃ anuruddhā etadahosi ‘ko nu kho hetu, ko paccayo, yvāhaṃ obhāsañhi kho sañjānāmi, na ca rūpāni passāmi, rūpāni kho passāmi, na ca obhāsaṃ sañjānāmi kevalampi rattiṃ kevalampi divaṃ kevalampi rattindiva’nti. Tassa mayhaṃ anuruddhā etadahosi ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi. Obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi. Rūpāni hi kho tasmiṃ samaye passāmi, na ca obhāsaṃ sañjānāmi kevalampi rattiṃ kevalampi divaṃ kevalampi rattindiva’’nti (ma. ni. 3.243) –
Evamādipāḷiṃ saṅgaṇhāti.
‘‘manussūpacāraṃ atikkamitvā rūpadassanenā’’ti. Tatthamanussūpacāranti manussehi upacaritabbaṭṭhānaṃ, pakatiyā cakkhudvārena gahetabbaṃ visayanti adhippāyo. Evaṃ visayamukhena dassetvā idāni visayimukhena dassetuṃ‘‘mānusakaṃ vā’’tiādi vuttaṃ. Tatthāpi maṃsacakkhātikkamo tassa kiccātikkameneva daṭṭhabbo.Dibbena cakkhunāti dibbacakkhuñāṇenapi daṭṭhuṃ na sakkā khaṇassa atiittaratāya atisukhumatāya kesañci rūpassa, apica dibbacakkhussa paccuppannaṃ rūpārammaṇaṃ, tañca purejātapaccayabhūtaṃ, na ca āvajjanaparikammehi vinā mahaggatassa pavatti atthi, nāpi uppajjamānameva rūpaṃ ārammaṇapaccayo bhavituṃ sakkoti, bhijjamānaṃ vā, tasmā cutūpapātakkhaṇe rūpaṃ dibbacakkhunā daṭṭhuṃ na sakkāti suvuttametaṃ.
Evarūpeti na cutūpapātakkhaṇasamaṅginoti adhippāyo. Mohūpanissayaṃ nāma kammaṃ nihīnaṃ nihīnaphalaṃ hotīti āha‘‘mohanissandayuttattā’’ti. Mohūpanissayatā ca kusalakammassa pubbabhāge mohappavattibahulatāya veditabbā. Tāya pana mohappavattiyā saṃkiliṭṭhaṃ kusalakammaṃ nihīnameva jātiādiṃ nipphādetīti nihīnajātiādayo mohassa nissandaphalānīti āha‘‘hīnānaṃ jātikulabhogādīna’’ntiādi.Hīḷiteti garahite.Ohīḷiteti visesato garahite.Uññāteti lāmakabhāvena ñāte.Avaññāteti visesato lāmakabhāvena vidite.Amohanissandayuttattāti ettha amoho sampayuttavasena pubbabhāgavasena ca pavatto kathito, tena ca tihetukapaṭisandhike dasseti.Tabbiparīteti tassa hīḷitādibhāvassa viparīte, ahīḷite anohīḷite anuññāte anavaññāte cittīkateti attho.
Suvaṇṇeti sundaravaṇṇe.Dubbaṇṇeti asundaravaṇṇe. Sā panāyaṃ suvaṇṇadubbaṇṇatā yathākkamaṃ kammassa adosadosūpanissayatāya hotīti āha‘‘adosanissandayuttattā’’tiādi. Adosūpanissayatā ca kammassa mettādīhi paribhāvitasantānappavattiyā veditabbā.Abhirūpe virūpeti idaṃ saṇṭhānavasena vuttaṃ. Saṇṭhānavacanopi hi vaṇṇasaddo hoti ‘‘mahantaṃ hatthivaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.138) viya. Paṭhamaṃ vutto pana attho vaṇṇavaseneva vutto. Sundaraṃ gatiṃ gatā sugatāti āha‘‘sugatigate’’ti, sugatiṃ upapanneti attho. Alobhajjhāsayā sattā vadaññū vigatamaccherā alobhūpanissayena kammunā sugatā samiddhā hontīti āha‘‘alobhanissandayuttattā vā aḍḍhe mahaddhane’’ti. Dukkhaṃ gatiṃ gatā duggatāti āha‘‘duggatigate’’ti. Lobhajjhāsayā sattā luddhā maccharino lobhūpanissayena kammunā duggatā durūpā hontīti āha‘‘lobhanissandayuttattā vā dalidde appannapāne’’ti.Upacitanti phalāvahabhāvena kataṃ. Yathā katañhi kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitaṃ.Cavamānetiādīhi dibbacakkhukiccaṃ vuttanti visayamukhena visayibyāpāramāha.Purimehīti ‘‘dibbena cakkhunā’’tiādīni padāni sandhāya vuttaṃ.Ādīhīti etthaca-saddo luttaniddiṭṭho, tasmā ‘‘dibbena…pe… passāmī’’ti imehi ‘‘cavamāne’’tiādīhi ca dibbacakkhukiccaṃ vuttanti attho.Imināpana padenāti ‘‘yathākammūpage satte pajānāmī’’ti iminā vākyena. Pajjati ñāyati attho imināti hi padaṃ vākyaṃ.
Mahantaṃ dukkhamanubhavamāneti ettha dibbacakkhuñāṇena rūpaṃ disvā tesaṃ dukkhānubhavanaṃ kāmāvacaracitteneva jānātīti veditabbaṃ.Soti nerayikasatte paccakkhato disvā ṭhito dibbacakkhuñāṇalābhī.Evaṃ manasi karotīti tesaṃ nerayikānaṃ nirayasaṃvattanikassa kammassa ñātukāmatāvasena pādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammavasena manasi karoti.Kiṃ nu khotiādi manasikāravidhidassanaṃ. Evaṃ pana parikammaṃ katvā pādakajjhānaṃ samāpajjitvā vuṭṭhitassa taṃ kammaṃ ārammaṇaṃ katvā āvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri pañca vā javanāni javanti. Yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ, tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, taṃ yathākammūpagañāṇanti veditabbaṃ.‘‘Visuṃ parikammaṃ natthī’’ti idaṃ pana dibbacakkhuñāṇena vinā yathākammūpagañāṇassa visuṃ parikammaṃ natthīti adhippāyena vuttaṃ. Evañcetaṃ icchitabbaṃ, aññathā yathākammūpagañāṇassa mahaggatabhāvo eva na siyā. Devānaṃ dassanepi eseva nayo. Nerayikadevaggahaṇañcettha nidassanamattaṃ daṭṭhabbaṃ. Ākaṅkhamāno hi dibbacakkhulābhī aññagatikesupi evaṃ paṭipajjatiyeva. Tathā hi vakkhati ‘‘apāyaggahaṇena tiracchānayoniṃ dīpetī’’tiādi, ‘‘sugatiggahaṇena manussagatipi saṅgayhatī’’ti ca. Taṃ nirayasaṃvattaniyakammaṃ ārammaṇametassātitaṃkammārammaṇaṃ. Phārusakavanādīsūtiādi-saddena cittalatāvanādīnaṃ saṅgaho.
Yathācimassāti yathā ca imassa yathākammūpagañāṇassa visuṃ parikammaṃ natthi, evaṃ anāgataṃsañāṇassapīti visuṃ parikammābhāvañca nidasseti. Tattha kāraṇamāha‘‘dibbacakkhupādakāneva hi imānī’’ti. Tatrāyamadhippāyo – yathā dibbacakkhulābhī nirayādiabhimukhaṃ ālokaṃ vaḍḍhetvā nerayikādike satte disvā tehi pubbe āyūhitaṃ nirayasaṃvattaniyādikaṃ kammaṃ tādisena samādānena tajjena ca manasikārena parikkhate citte yāthāvato jānāti, evaṃ yassa yassa sattassa samanantaraṃ anāgataṃ attabhāvaṃ ñātukāmo, taṃ taṃ odissa ālokaṃ vaḍḍhetvā tena tena atīte etarahi vā āyūhitaṃ tassa nibbattakaṃ kammaṃ yathākammūpagañāṇena disvā tena tena nibbattetabbaṃ anāgataṃ attabhāvaṃ ñātukāmo tādisena samādānena tajjena ca manasikārena parikkhate citte yāthāvato jānāti. Esa nayo tato paresupi attabhāvesu. Etaṃ anāgataṃsañāṇaṃ nāma. Yasmā etaṃ dvayaṃ dibbacakkhuñāṇe sati eva sijjhati, nāsati. Tena vuttaṃ‘‘imāni dibbacakkhunā saheva ijjhantī’’ti.
Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyena duṭṭhu caritaṃ, kāyato vā uppannaṃ kilesapūtikattā duṭṭhu caritaṃ kāyaduccaritanti evaṃ yathākkamaṃ yojetabbaṃ.Kāyoti cettha copanakāyo adhippeto. Kāyaviññattivasena pavattaṃ akusalaṃ kāyakammaṃ kāyaduccaritaṃ. Yasmiṃ santāne kammaṃ katupacitaṃ, asati āhārupacchede vipākārahasabhāvassa avigacchanato so tena sahitoyevāti vattabboti āha‘‘samannāgatāti samaṅgībhūtā’’ti.Anatthakāmā hutvāti etena mātāpitaro viya puttānaṃ, ācariyupajjhāyā viya ca nissitakānaṃ atthakāmā hutvā garahakā upavādakā na hontīti dasseti.Guṇaparidhaṃsanenāti vijjamānānaṃ guṇānaṃ viddhaṃsanena, vināsanenāti attho. Nanu ca antimavatthunāpi upavādo guṇaparidhaṃsanamevāti? Saccametaṃ, guṇāti panettha jhānādivisesā uttarimanussadhammā adhippetāti sīlaparidhaṃsanaṃ visuṃ gahitaṃ. Tenāha‘‘natthi imesaṃ samaṇadhammo’’tiādi.Samaṇadhammoti ca sīlasaṃyamaṃ sandhāya vadati.Jānaṃ vāti yaṃ upavadati, tassa ariyabhāvaṃ jānanto vā.Ajānaṃ vāti ajānanto vā. Jānanājānanañcettha appamāṇaṃ, ariyabhāvo eva pamāṇaṃ. Tenāha‘‘ubhayathāpi ariyūpavādova hotī’’ti. ‘‘Ariyoti pana ajānato aduṭṭhacittasseva tattha ariyaguṇabhāvaṃ pavedentassa guṇaparidhaṃsanaṃ na hotīti tassa ariyūpavādo natthī’’ti vadanti.Bhāriyaṃ kammanti ānantariyasadisattā bhāriyaṃ kammaṃ, satekicchaṃ pana hoti khamāpanena, na ānantariyaṃ viya atekicchaṃ.
Tassaca āvibhāvatthanti bhāriyādisabhāvassa pakāsanatthaṃ.Taṃ jigucchīti taṃ theraṃ, taṃ vā kiriyaṃ jigucchi.Aticchātoti ativiya khudābhibhūto.Mahallakoti samaṇānaṃ sāruppamasāruppaṃ, lokasamudācāramattaṃ vā na jānātīti adhippāyena vuttattā guṇaparidhaṃsanena garahatīti veditabbaṃ.Amhākaṃ lajjitabbakaṃ akāsīti ‘‘samaṇena nāma evaṃ kata’’nti vutte mayaṃ sīsaṃ ukkhipituṃ na sakkomāti adhippāyo. Jānanto eva thero‘‘atthi te āvuso imasmiṃ sāsane patiṭṭhā’’ti pucchi. Itaropi saccābhisamayo sāsane patiṭṭhāti āha‘‘sotāpanno aha’’nti. Thero taṃ karuṇāyamāno‘‘khīṇāsavo tayā upavadito’’ti attānaṃ āvi akāsi.Tenassa taṃ pākatikaṃ ahosīti tena assa taṃ kammaṃ maggāvaraṇaṃ nāhosīti adhippāyo. Pubbeva pana sotāpannattā apāyagāmīnaṃ suppahīnabhāvato saggāvaraṇamassa kātumasamatthameva taṃ kammaṃ.Attanā vuḍḍhataro hotīti ettha ‘‘ukkuṭikaṃ nisīditvā khamāpetabbo’’tivisuddhimaggevuttaṃ. Sotāpannasakadāgāmino dosenapi nakkhamanti, sesaariyā vā tassa atthakāmā hutvā āyatiṃ saṃvaraṇatthāya na khamāpeyyunti āha‘‘sace so nakkhamatī’’ti.Attanā vuḍḍhataro hoti, ṭhitakenevāti etthāpi ‘‘ukkuṭikaṃ nisīditvā’’tivisuddhimagge(visuddhi. 2.411) vuttaṃ. Evañhi tattha vuttaṃ –
‘‘Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārike vā pesetvā khamāpetabbo. Sace nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhesu vuttanayeneva paṭipajjitvā ‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’ti vatvā khamāpetabbaṃ. Sammukhā akhamantepi etadeva kātabba’’nti.
Idaṃ pana parampi tattha (visuddhi. 2.411) vuttaṃ –
‘‘Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā ‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato anussarato vippaṭisāro hoti, kiṃ karomī’ti vattabbaṃ. So vakkhati ‘tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā’ti. Tenapi ariyassa gatadisābhimukhena añjaliṃ paggahetvā ‘khamatū’ti vattabba’’nti.
Parinibbutamañcaṭṭhānanti pūjākaraṇaṭṭhānaṃ sandhāyāha.Pākatikameva hotīti evaṃ kate attano cittaṃ pasīdatīti taṃ kammaṃ saggāvaraṇaṃ maggāvaraṇañca na hotīti adhippāyoti keci vadanti.Cariyāpiṭake mātaṅgacaritasaṃvaṇṇanāyaṃ(cariyā. aṭṭha. 2.64) –
‘‘Pāramitāparibhāvanasamiddhāhi nānāsamāpattivihāraparipūritāhi sīladiṭṭhisampadāhi susaṅkhatasantāne mahākaruṇādhivāse mahāsatte ariyūpavādakammaabhisapasaṅkhātaṃ pharusavacanaṃ saṃyuttaṃ mahāsattassa khettavisesabhāvato tassa ca ajjhāsayapharusatāya diṭṭhadhammavedanīyaṃ hutvā sace so mahāsattaṃ na khamāpeti, sattame divase vipaccanasabhāvaṃ jātaṃ. Khamāpite pana mahāsatte payogasampattiyā vipākassa paṭibāhitattā avipākadhammataṃ āpajji ahosikammabhāvato. Ayañhi ariyūpavādapāpassa diṭṭhadhammavedanīyassa ca dhammatā’’ti –
Ācariyadhammapālattherenavuttattā evaṃ khamāpite taṃ kammaṃ payogasampattiyā vipākassa paṭibāhitattā ahosikammabhāvena avipākadhammataṃ āpannanti neva saggāvaraṇaṃ na mokkhāvaraṇañca hotīti evamettha attho gahetabbo.
viparītadassanā. Samādātabbaṭṭhena samādānāni, kammāni samādānāni yesaṃ te kammasamādānā, micchādiṭṭhivasena kammasamādānāmicchādiṭṭhikammasamādānā,hetuatthaṃ vā antogadhaṃ katvā micchādiṭṭhivasena pare kammesu samādāpakāmicchādiṭṭhikammasamādānā. Tayimaṃ atthaṃ dassento‘‘micchādiṭṭhivasenā’’tiādimāha. Ye ca…pe… samādapenti, tepi micchādiṭṭhikammasamādānāti yojetabbaṃ.Sīlasampannotiādi paripakkindriyassa maggasamaṅgino vasena vuttaṃ, aggamaggaṭṭhe pana vattabbameva natthi. Atha vā aggamaggapariyāpannā eva sīlādayo veditabbā. Aggamaggaṭṭhassa hi diṭṭheva dhamme ekaṃsikā aññārādhanā, itaresaṃ anekaṃsikā.Aññanti arahattaṃ.Evaṃsampadamidanti ettha sampajjanaṃ sampadā, nipphatti, evaṃ avirajjhanakanipphattikanti attho, yathā taṃ avassambhāvī, evamidampīti vuttaṃ hoti. Yathā hi maggānantaraṃ avirajjhitvāva phalaṃ nibbattaṃ, evametaṃ imassapi puggalassa cutianantaraṃ avirajjhitvāva niraye paṭisandhi hotīti dasseti. Sakalasmiñhi buddhavacane na imāya upamāya gāḷhataraṃ katvā vuttaupamā atthi.Taṃ vācaṃ appahāyātiādīsu (ma. ni. aṭṭha. 1.149) ariyūpavādaṃ sandhāya ‘‘puna evarūpiṃ vācaṃ na vakkhāmī’’ti vadanto vācaṃ pajahati nāma, ‘‘puna evarūpaṃ cittaṃ na uppādessāmī’’ti cintento cittaṃ pajahati nāma, ‘‘puna evarūpiṃ diṭṭhiṃ na gaṇhissāmī’’ti pajahanto diṭṭhiṃ pajahati nāma. Tathā akaronto neva pajahati na paṭinissajjati.Yathābhataṃ nikkhitto evaṃ nirayeti yathā nirayapālehi āharitvā niraye ṭhapito, evaṃ niraye ṭhapitoyeva, nāssa nirayūpapattiyā koci vibandho. Tatrāyaṃ yutti – nirayūpago ariyūpavādī tadādāyakassa avijahanato seyyathāpi micchādiṭṭhīti. Ettha ca ‘‘taṃ vācaṃ appahāyā’’ti evamādivacanena tadādāyakassa appahāneneva ariyūpavādo antarāyiko anatthāvahova, pahānena pana accayaṃ desetvā khamāpanena na antarāyiko anatthāvaho yathā taṃ vuṭṭhitā desitā ca āpattīti dasseti. Micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvopi nāma hotīti āha‘‘micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti.
kāya-saddo khandhapañcakavisayoti āha‘‘kāyassa bhedāti upādinnakkhandhapariccāgā’’ti. Avītarāgassa maraṇato paraṃ nāma bhavantarūpādānamevāti āha‘‘paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe’’ti. Yena tiṭṭhati, tassa upacchedeneva kāyo bhijjatīti āha‘‘kāyassa bhedāti jīvitindriyassa upacchedā’’ti. Eti imasmā sukhanti ayo, puññanti āha‘‘puññasammatā ayā’’ti. Āyanti etasmā sukhānīti āyo, puññakammādīnaṃ sukhasādhanaṃ. Tenāha‘‘sukhānaṃ vā āyassa abhāvā’’ti.Vivasāti kammassa vase vattanato attano vase vattituṃ na sakkontīti vigato vaso etesanti vivasā, avasavattinoti attho. Iyati assādīyatīti ayo, assādoti āha‘‘assādasaññito ayo’’ti.
Nāgarājādīnantiādi-saddena supaṇṇādīnaṃ saṅgaho.Asurasadisanti petāsurasadisaṃ.So hīti so asurakāyo.Sabbasamussayehīti sabbehi sampattisamussayehi, sabbasampattirāsitoti vuttaṃ hoti.Vuttavipariyāyenāti ‘‘suṭṭhu caritaṃ, sobhanaṃ vā caritaṃ anavajjattāti sucarita’’ntiādinā kāyaduccaritenātiādīnaṃ padānaṃ vuttassa atthassa vipariyāyena. ‘‘Ito bho sugatiṃ gacchā’’ti (itivu. 83) vacanato manussagatipi sugatiyevāti āha‘‘sugatiggahaṇena manussagatipi saṅgayhatī’’ti. Sesamettha vuttanayattā uttānatthato ca suviññeyyameva.
Dibbacakkhuñāṇakathā niṭṭhitā.
Āsavakkhayañāṇakathā
14.Vipassanāpādakanti vipassanāya padaṭṭhānabhūtaṃ. Vipassanā ca tividhā vipassakapuggalabhedena. Mahābodhisattānañhi paccekabodhisattānañca cintāmayañāṇasaṃvaddhitattā sayambhūñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaddhitattā paropadesasambhūtā. Sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena anekadhāvavisuddhimaggenānānayato vibhāvitā. Mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ paripākaṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti. Yaṃ aṭṭhakathāsu mahāvajiraññāṇanti vuccati. Yassa ca pavattivibhāgena catuvīsatikoṭisatasahassapabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanakasamāpattiyo vuccanti, svāyaṃ buddhānaṃ vipassanācāroparamatthamañjusāyaṃvisuddhimaggavaṇṇanāyaṃ uddesato dassito, atthikehi tato gahetabbo.
‘‘tatra cetaṃ ñāṇa’’nti vatvākhayeti ca ādhāre bhummaṃ, na visayeti dassento‘‘tappariyāpannattā’’ti āha.Idaṃ dukkhanti dukkhassa ariyasaccassa tadā paccakkhato gahitabhāvadassanaṃ.Ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ.Na ito bhiyyoti anavasesetvā gahitabhāvadassanaṃ. Tenāha‘‘sabbampi dukkhasacca’’ntiādi.Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena. Asammohapaṭivedhoti ca yathā tasmiṃ ñāṇe pavatte pacchā dukkhassa sarūpādiparicchede sammoho na hoti, tathā pavatti. Tenāha‘‘yathābhūtaṃ abbhaññāsi’’nti.Nibbattikanti nipphādentaṃ.Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Tadubhayavato hi puggalassa patti tadubhayassa pattīti vuttaṃ.Patvāti vā pāpuṇanahetu.Appavattinti appavattinimittaṃ. Te vā na pavattanti etthāti appavatti, nibbānaṃ.Tassāti dukkhanirodhassa.Sampāpakanti sacchikiriyāvasena sammadeva pāpakaṃ.
Kilesavasenāti āsavasaṅkhātakilesavasena. Yasmā āsavānaṃ dukkhasaccapariyāyo, tappariyāpannattā, sesasaccānañca taṃsamudayādipariyāyo atthi, tasmā vuttaṃ‘‘pariyāyato’’ti. Dassento saccānīti yojanā. Āsavānaṃyeva cettha gahaṇaṃ ‘‘āsavānaṃ khayañāṇāyā’’ti āraddhattā. Tathā hi āsavavimuttisīseneva sabbasaṃkilesavimutti vuttā.Idaṃ dukkhanti yathābhūtaṃ abbhaññāsintiādinā missakamaggo idha kathitoti‘‘saha vipassanāya koṭippattaṃ maggaṃ kathetī’’ti vuttaṃ. Ettha ca saccappaṭivedhassa tadā atītakālikattā ‘‘yathābhūtaṃ abbhaññāsi’’nti vatvāpi abhisamayakāle tassa paccuppannataṃ upādāya ‘‘evaṃ jānato evaṃ passato’’ti vattamānakālena niddeso kato. So ca kāmaṃ maggakkhaṇato paraṃ yāvajjatanā atītakāliko eva, sabbapaṭhamaṃ panassa atītakālikattaṃ phalakkhaṇeneva veditabbanti āha‘‘vimuccitthāti iminā phalakkhaṇaṃ dassetī’’ti.Jānato passatoti vā hetuniddesoyaṃ. Jānanahetu dassanahetu kāmāsavāpi cittaṃ vimuccitthāti yojanā. Bhavāsavaggahaṇeneva cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassapi saṅgaho daṭṭhabbo.
‘‘khīṇā jātīti ādīhi tassa bhūmi’’nti. Tatthatassāti paccavekkhaṇañāṇassa.Bhūminti pavattiṭṭhānaṃ. Yenādhippāyena‘‘katamā panā’’tiādinā codanā katā, taṃ pakāsetvā parihāraṃ vattukāmo āha‘‘na tāvassā’’tiādi.Na tāvassa atītā jāti khīṇāti maggabhāvanāya na khīṇāti adhippāyo. Tattha kāraṇamāha‘‘pubbeva khīṇattā’’ti. Na anāgatā assa jāti khīṇāti yojanā.Na anāgatāti ca anāgatattasāmaññaṃ gahetvā lesena vadati. Tenāha‘‘anāgate vāyāmābhāvato’’ti. Vijjamāneyeva hi payogo sambhavati, nāvijjamāneti adhippāyo. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva. Tenāha‘‘yā pana maggassā’’tiādi. ‘‘Yā panā’’ti hi ādinā maggabhāvanāya anāgatajātiyā eva hetuvināsanadvārena khīṇabhāvo pakāsīyati.Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ.Tanti yathāvuttajātiṃ.Soti bhagavā.
‘‘niṭṭhita’’nti. Sammādiṭṭhiyā catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi dukkhasacce pariññābhisamayānuguṇā pavatti, itarasaccesu ca nesaṃ pahānābhisamayādivasena pavatti pākaṭā eva. Tena vuttaṃ‘‘catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasenā’’ti.Nāparaṃ itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthanti vuttaṃ hoti. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti āha‘‘evaṃsoḷasakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti, pariññādīsu ca pahānameva padhānaṃ, tadatthattāya itaresanti āha‘‘kilesakkhayāya vā’’ti. Pahīnakilesapaccavekkhaṇavasena vā etaṃ vuttaṃ. ‘‘Nāparaṃ itthattāyāti abbhaññāsi’’nti etthāyamaparo nayo –itthattāyāti nissakke sampadānavacanaṃ. Tenāyamattho – itthattāya itthambhāvato imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ anāgatakkhandhasantānaṃ mayhaṃ natthi, ime pana carimattabhāvasaṅkhātā pañcakkhandhā pariññātā appatiṭṭhā tiṭṭhanti chinnamūlakā rukkhā viya. Apariññātamūlakā hi patiṭṭhā. Yathāha ‘‘kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha’’ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Te pana pañcakkhandhā carimakaviññāṇanirodhena anupādāno viya jātavedo nibbāyissantīti abbhaññāsinti.
Paccavekkhaṇañāṇapariggahitanti na paṭhamadutiyañāṇadvayādhigamaṃ viya kevalanti adhippāyo.Dassentoti nigamanavasena dassento. Sarūpato hi pubbe dassitamevāti. Sesamettha vuttanayattā suviññeyyameva.
Tikkhattuṃ jātoti iminā pana idaṃ dasseti ‘‘ahaṃ, brāhmaṇa, paṭhamavijjāya jātoyeva purejātassa sahajātassa vā abhāvato sabbesaṃ vuḍḍho mahallako, kimaṅgaṃ pana tīhi vijjāhi tikkhattuṃ jātoti.Pubbenivāsañāṇena atītaṃsañāṇanti atītārammaṇasabhāgatāya tabbhāvībhāvato ca pubbenivāsañāṇena atītaṃsañāṇaṃ pakāsetvāti yojetabbaṃ. Tatthaatītaṃsañāṇanti atītakkhandhāyatanadhātusaṅkhāte atītakoṭṭhāse appaṭihatañāṇaṃ. Dibbacakkhuñāṇassa paccuppannārammaṇattā yathākammūpagañāṇassa anāgataṃsañāṇassa ca dibbacakkhuvaseneva ijjhanato dibbacakkhuno paribhaṇḍañāṇattā dibbacakkhumhiyeva ca ṭhitassa cetopariyañāṇasiddhito vuttaṃ‘‘dibbacakkhunā paccuppannānāgataṃsañāṇa’’nti. Tatthadibbacakkhunāti saparibhaṇḍena dibbacakkhuñāṇena. Paccuppannaṃso ca anāgataṃso ca paccuppannānāgataṃsaṃ, tattha ñāṇaṃpaccuppannānāgataṃsañāṇaṃ. Āsavakkhayañāṇādhigameneva sabbaññutaññāṇassa viya sesāsādhāraṇañāṇadasabalañāṇaāveṇikabuddhadhammādīnampi anaññasādhāraṇānaṃ buddhaguṇānaṃ ijjhanato vuttaṃ‘‘āsavakkhayena sakalalokiyalokuttaraguṇa’’nti. Tenāha‘‘sabbepi sabbaññuguṇe pakāsetvā’’ti.
Āsavakkhayañāṇakathā niṭṭhitā.
Desanānumodanakathā
15.Pītivipphāraparipuṇṇagattacittoti pītipharaṇena paripuṇṇakāyacitto.Aññāṇanti aññāṇassāti attho.Dhīsaddassa yogato hi sāmiatthe etaṃ upayogavacanaṃ.Abhikkantāti ettha atikkantā, vigatāti atthoti āha‘‘khaye dissatī’’ti. Teneva hi‘‘nikkhanto paṭhamo yāmo’’ti vuttaṃ.Abhikkantataro cāti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāma hotīti āha‘‘sundare dissatī’’ti.Koti devanāgayakkhagandhabbādīsu ko katamo.Meti mama.Pādānīti pāde.Iddhiyāti imāya evarūpāya deviddhiyā.Yasasāti iminā edisena parivārena paricchedena.Jalanti vijjotamāno.Abhikkantenāti ativiya kantena kamanīyena abhirūpena.Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya.Sabbā obhāsayaṃ disāti dasapi disā pabhāsento cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho.Abhirūpeti uḷārarūpe sampannarūpe.
Abhikkantaṃ bho gotama, abhikkantaṃ bho gotamāti vacanadvayassa‘‘sādhu sādhu bho gotamā’’ti āmeḍitavasena atthaṃ dassetvā tassa visayaṃ niddhārento āha‘‘bhaye kodhe’’tiādi. Tattha ‘‘coro coro, sappo sappo’’tiādīsubhayeāmeḍitaṃ. ‘‘Vijjha vijjha, pahara paharā’’tiādīsukodhe. ‘‘Sādhu sādhū’’tiādīsupasaṃsāyaṃ. ‘‘Gaccha gaccha, lunāhi lunāhī’’tiādīsuturite. ‘‘Āgaccha āgacchā’’tiādīsukotūhale. ‘‘Buddho buddhoti cintento’’tiādīsu (bu. vaṃ. 2.44)acchare. ‘‘Abhikkamathāyasmanto, abhikkamathāyasmanto’’tiādīsu (dī. ni. 3.20; a. ni. 9.11)hāse. ‘‘Kahaṃ ekaputtaka, kahaṃ ekaputtakā’’tiādīsusoke. ‘‘Aho sukhaṃ, aho sukha’’ntiādīsu (udā. 20; cūḷava. 332)pasāde.Ca-saddo avuttasamuccayattho. Tena garahaasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha ‘‘pāpo pāpo’’tiādīsugarahāyaṃ. ‘‘Abhirūpaka abhirūpakā’’tiādīsuasammānedaṭṭhabbaṃ.
‘‘atha vā’’tiādimāha.Abhikkantanti vacanaṃ apekkhitvā napuṃsakaliṅgavasena vuttaṃ. Taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā vuttaṃ‘‘yadidaṃ bhoto gotamassa dhammadesanā’’ti. Atthamattadassanaṃ vā etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo. Dutiyapadepi eseva nayo.Dosanāsanatoti rāgādikilesaviddhaṃsanato.Guṇādhigamanatoti sīlādiguṇānaṃ sampāpanato. Ye guṇe desanā adhigameti, tesu padhānabhūtā guṇā dassetabbāti te padhānabhūte guṇe tāva dassetuṃ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā, paññāpamukhā lokuttarā.Sātthatotiādīsu sīlādiatthasampattiyāsātthato,sabhāvaniruttisampattiyāsabyañjanato. Suviññeyyasaddappayogatāyauttānapadato,saṇhasukhumabhāvena duviññeyyatthatāyagambhīratthato. Siniddhamudumadhurasaddappayogatāyakaṇṇasukhato,vipulavisuddhapemanīyatthatāyahadayaṅgamato. Mānātimānavidhamanenaanattukkaṃsanato,thambhasārambhanimmaddanenaaparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanenakaruṇāsītalato,kilesandhakāravidhamanenapaññāvadātato. Karavīkarutamañjutāyaāpātharamaṇīyato,pubbāparāviruddhasuvisuddhatthatāyavimaddakkhamato. Āpātharamaṇīyatāya evasuyyamānasukhato,vimaddakkhamatāya hitajjhāsayappavattitāya cavīmaṃsiyamānahitatoti evamattho veditabbo.Evamādīhītiādi-saddena saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādavidhamanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvārapidhānato, saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghātanatoti evamādīnaṃ saṅgaho daṭṭhabbo.
Adhomukhaṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ.Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ.Ugghāṭeyyāti vivaṭaṃ kareyya.Hatthegahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā ‘‘nissandehaṃ esa maggo, evaṃ gacchā’’ti dasseyya.Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī kāḷapakkhacātuddasī.Nikkujjitaṃ ukkujjeyyāti ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Heṭṭhāmukhajātatāyasaddhammavimukhaṃadhomukhaṭhapitatāyaasaddhamme patiṭṭhitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesanenāti āha‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti. Sabbo apāyagāmimaggokummaggokucchito maggoti katvā, sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammāmicchāmaggo. Teneva hi tadubhayapaṭipakkhataṃ sandhāya‘‘saggamokkhamaggaṃ ācikkhantenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā, ujjalo yathā telasannissayoti telapajjotaggahaṇaṃ.Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi, etehi vā yathāvuttehi arasarūpatādīnaṃ attani aññathā paṭipādanapariyāyehi attano dibbavihāravibhāvanapariyāyehi vijjattayavibhāvanāpadesena attano sabbaññuguṇavibhāvanapariyāyehi ca. Tenāha‘‘anekapariyāyena dhammo pakāsito’’ti.
Desanānumodanakathā niṭṭhitā.
Pasannākārakathā
Pasannākāranti pasannehi kātabbaṃ sakkāraṃ.Saraṇaṃ gacchāmīti ettha iti-saddo luttaniddiṭṭhoti āha‘‘saraṇanti gacchāmī’’ti. Ettha hi nāyaṃ gamisaddo nīsaddādayo viya dvikammako, tasmā yathā ajaṃ gāmaṃ netīti vuccati, evaṃ ‘‘gotamaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā, ‘‘saraṇanti gacchāmī’’ti pana vattabbaṃ, tasmā ettha iti-saddo luttaniddiṭṭhoti veditabbaṃ.Saraṇanti paṭisaraṇaṃ. Tenāha‘‘parāyaṇa’’nti. Parāyaṇabhāvo ca anatthanisedhanena atthasampaṭipādanena ca hotīti āha‘‘aghassa tātā hitassa ca vidhātā’’ti.Aghassāti dukkhatoti vadanti, pāpatoti pana attho yutto, nissakke cetaṃ sāmivacanaṃ. Saraṇanti gamanañcettha tadadhippāyena bhajanaṃ tathā jānanaṃ vāti dassento‘‘iti iminā adhippāyenā’’tiādimāha. Tatthagacchāmītiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ.Bhajanaṃvā saraṇādhippāyena upasaṅkamanaṃ,sevanāsantikāvacaratā,payirupāsanaṃvattappaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti.Gacchāmīti padassa kathaṃ bujjhāmīti ayamattho labbhatīti āha‘‘yesaṃ hī’’tiādi.
Adhigatamagge sacchikatanirodheti padadvayenapi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Nanu ca kalyāṇaputhujjanopi yathānusiṭṭhaṃ paṭipajjatīti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itare niyāmokkamanābhāvato. Tathā hi te eva‘‘apāyesu apatamāne dhāretī’’ti vuttā. Sammattaniyāmokkamanena hi apāyavinimuttasambhavo.Akkhāyatītietthaiti-saddo ādiattho, pakārattho vā. Tena ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34)suttapadaṃsaṅgaṇhāti,‘‘vitthāro’’ti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammoti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggassa tadatthasiddhi, tathāpi ariyaphalānaṃ ‘‘yasmā tāya saddhāya avūpasantāyā’’tiādivacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatāya niyyānapariyosānatāya ca. Pariyattidhammassa pana niyyānadhammasamadhigamahetutāyāti iminā pariyāyena vuttanayena dhammabhāvo labbhati eva, svāyamattho pāṭhāruḷho evāti dassento‘‘na kevala’’ntiādimāha.
Rāgavirāgoti maggo kathitoti kāmarāgo bhavarāgoti evamādibhedo sabbopi rāgo virajjati pahīyati etenāti rāgavirāgoti maggo kathito.Anejamasokanti phalanti ejāsaṅkhātāya taṇhāya antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejamasokanti phalaṃ kathitaṃ.Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vāpaguṇaṃ. Yathāha ‘‘vihiṃsasaññī paguṇaṃ nabhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti (ma. ni. 1.283; mahāva. 9). Sabbadhammakkhandhā kathitāti yojanā.Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54) evaṃ vuttāya diṭṭhiyā ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.12) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho.Saṃhatoti ghaṭito, sametoti attho. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva.Aṭṭha ca puggalā dhammadasā teti purisayugaḷavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni saraṇanti gamanena tikkhattuṃ gamanena catīṇi saraṇagamanāni. Paṭivedesīti attano hadayaṅgataṃ vācāya pavedesi.
Pasannākārakathā niṭṭhitā.
Saraṇagamanakathā
‘‘saraṇagamanesu kosallatthaṃ saraṇaṃ…pe… veditabbo’’ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Tatthasaraṇanti padatthato tāva hiṃsatīti saraṇaṃ. Hiṃsatthassa hi sarasaddassa vasenetaṃ padaṃ daṭṭhabbaṃ, tasmā saraṇagatānaṃ teneva saraṇagamanena vaṭṭabhayaṃ cittutrāsaṃ kāyikaṃ dukkhaṃ duggatipariyāpannaṃ sabbampi dukkhaṃ hanati, vināsetīti attho. Ratanattayassevetaṃ adhivacanaṃ. Atha vā hite pavattanena ‘‘sampannasīlā, bhikkhave, viharathā’’tiādinā (ma. ni. 1.64) atthe niyojanena ahitā ca nivattanena ‘‘pāṇātipātassa kho pana pāpako vipāko, pāpakaṃ abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato nivattanena sattānaṃ bhayaṃ hiṃsati, hitāhitesu appavattipavattihetukaṃ byasanaṃ apavattikaraṇena vināseti buddho. Bhavakantārauttaraṇena maggasaṅkhāto dhammo sattānaṃ bhayaṃ hiṃsati, itaro assāsadānena. Appakānampi dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsati saṅgho anuttaradakkhiṇeyyabhāvato, tasmā imināpi vibhajitvā vuttapariyāyena ratanattayaṃ saraṇaṃ. ‘‘Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evaṃ pavattaratanattayapasaādataggarukatāhi vidhutadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso tadeva ratanattayaṃ saraṇaṃ parāyaṇaṃ gati tāṇaṃ leṇanti evaṃ pavattiyā tapparāyaṇatākārappavatto cittuppādosaraṇagamanaṃsaraṇanti gacchati etenāti katvā. Tena yathāvuttacittuppādena samannāgato satto saraṇanti gacchati, vuttappakārena cittuppādena ‘‘etāni me tīṇi ratanāni saraṇaṃ, etāni parāyaṇa’’nti evaṃ upeti bhajati sevati payirupāsati, evaṃ vā jānāti, bujjhatīti attho. Evaṃ tāva saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, idaṃ tayaṃ veditabbaṃ.
Saraṇagamanappabhedepana duvidhaṃ saraṇagamanaṃ lokuttaraṃ lokiyañca. Tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedanena ārammaṇato nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati. Atthato catusaccādhigamo eva hi lokuttarasaraṇagamanaṃ. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā. Tena vuttaṃ ‘‘kiccato sakalepi ratanattaye ijjhatī’’ti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohapaṭivedhena paṭividdhattā. Ye pana vadanti ‘‘na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati, maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ. Tañca ayuttaṃ duvidhassapi icchitabbattā. Lokiyaṃ pana saraṇagamanaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati. Taṃ atthato buddhādīsu vatthūsu ‘‘sammāsambuddho bhagavā’’tiādinā saddhāpaṭilābho yathāvuttasaddhāpubbaṅgamā ca sammādiṭṭhi, dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccati. Ettha ca ‘‘saddhāpaṭilābho’’ti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttasaraṇagamanaṃ dassitanti veditabbaṃ. ‘‘Sammādiṭṭhī’’ti iminā pana ñāṇasampayuttaṃ saraṇagamanaṃ dassitaṃ buddhasubuddhataṃ dhammasudhammataṃ saṅghasuppaṭipattiñca lokiyāvabodhavaseneva sammā ñāyena dassanato.
attasanniyyātanaṃnāma ‘‘ajja ādiṃ katvā ahaṃ attānaṃ buddhassa niyyātemi, dhammassa, saṅghassā’’ti evaṃ buddhādīnaṃyeva saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ.Tapparāyaṇatānāma ‘‘ajja ādiṃ katvā ahaṃ buddhaparāyaṇo dhammaparāyaṇo saṅghaparāyaṇoti maṃ dhārethā’’ti evaṃ tapparāyaṇabhāvo.Sissabhāvūpagamanaṃnāma ‘‘ajja ādiṃ katvā ‘ahaṃ buddhassa antevāsiko, dhammassa, saṅghassā’ti maṃ dhārethā’’ti evaṃ sissabhāvūpagamo.Paṇipātonāma ‘‘ajja ādiṃ katvā ‘ahaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomī’ti maṃ dhārethā’’ti evaṃ buddhādīsu paramanipaccakāro. Imesañhi catunnaṃ ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇagamanaṃ.
attasanniyyātanaṃveditabbaṃ. ‘‘Satthārañca vatāhaṃ passāmi, bhagavantameva passāmi, sugatañca vatāhaṃ passāmi, bhagavantameva passāmi, sammāsambuddhañca vatāhaṃ passāmi, bhagavantameva passāmī’’ti (saṃ. ni. 2.154) evaṃ mahākassapattherassa saraṇagamanaṃ viyasissabhāvūpagamanaṃdaṭṭhabbaṃ.
‘‘So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;
‘‘Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti. (su. ni. 182) –
tapparāyaṇatāveditabbā. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi ‘‘sohaṃ vicarissāmi gāmā gāma’’ntiādinā (saṃ. ni. 1.246; su. ni. 194) tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ. Atha kho brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti ‘‘brahmāyu ahaṃ, bho gotama, brāhmaṇo, brahmāyu ahaṃ, bho gotama, brāhmaṇo’’ti (ma. ni. 2.394) evampipaṇipātodaṭṭhabbo.
So panesa ñātibhayācariyadakkhiṇeyyatāvasena catubbidho hoti. Tattha dakkhiṇeyyatāhetukena paṇipātena saraṇagamanaṃ hoti, na itarehi ñātibhayādivasappavattehi tīhi paṇipātehi. Seṭṭhavaseneva hi saraṇaṃ gayhati, seṭṭhavasena bhijjati, tasmā yo sākiyo vā koliyo vā ‘‘buddho amhākaṃ ñātako’’ti vandati, aggahitameva hoti saraṇaṃ. Yo vā ‘‘samaṇo gotamo rājapūjito mahānubhāvo avandiyamāno anatthampi kareyyā’’ti bhayena vandati, aggahitameva hoti saraṇaṃ. Yopi bodhisattakāle bhagavato santike kiñci uggahitaṃ saramāno buddhakāle vā –
‘‘Ekena bhogaṃ bhuñjeyya, dvīhi kammaṃ payojaye;
Evarūpiṃ diṭṭhadhammikaṃ anusāsaniṃ uggahetvā ‘‘ācariyo me’’ti vandati, aggahitameva hoti saraṇaṃ, samparāyikaṃ pana niyyānikaṃ vā anusāsaniṃ paccāsīsanto dakkhiṇeyyapaṇipātameva karoti. Yo pana ‘‘ayaṃ loke aggadakkhiṇeyyo’’ti vandati, teneva gahitaṃ hoti saraṇaṃ.
saraṇagamanassa pabhedoveditabbo.
Saraṇagamanakathā niṭṭhitā.
Saraṇagamanaphalakathā
Ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ ariyamaggasseva lokuttarasaraṇagamananti adhippetattā. Sakalassa pana vaṭṭadukkhassa anuppādanirodho ānisaṃsaphalaṃ. Vuttañhetaṃ –
‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;
‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;
‘‘Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;
Apica niccato anupagamanādivasena petassa ānisaṃsaphalaṃ veditabbaṃ. Vuttañhetaṃ –
‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, sukhato upagaccheyya, kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ jīvitā voropeyya, arahantaṃ jīvitā voropeyya, paduṭṭhacitto tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128; a. ni. 1.276).
Lokiyassa pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. Vuttañhetaṃ –
‘‘Ye keci buddhaṃ saraṇaṃ gatāse,
Aparampi vuttaṃ –
‘‘Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami…pe… ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca ‘sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti, buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti dibbena āyunā dibbena vaṇṇena sukhena yasena ādhipateyyena dibbehi rūpehi saddehi gandhehi rasehi phoṭṭhabbehī’’’ti (saṃ. ni. 4.341).
Esa nayo dhamme saṅghe ca.
velāmasutte(a. ni. 9.20) ‘‘karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ sabbālaṅkārapaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ caturāsītiyā assasahassānaṃ caturāsītiyā rathasahassānaṃ caturāsītiyā dhenusahassānaṃ caturāsītiyā kaññāsahassānaṃ caturāsītiyā pallaṅkasahassānaṃ caturāsītiyā vatthakoṭisahassānaṃ aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni satta saṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnaṃ mahapphalataraṃ, tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekasambuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalatara’’nti pakāsitaṃ. Vuttañhetaṃ –
‘‘Yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara’’nti (a. ni. 9.20) –
saraṇagamanaphalaṃveditabbaṃ.
Saraṇagamanaphalakathā niṭṭhitā.
Saraṇagamanasaṃkilesabhedakathā
aññāṇaṃnāma vatthuttayassa guṇānaṃ ajānanaṃ tattha sammoho. ‘‘Buddho nu kho, na nu kho’’tiādinā vicikicchāsaṃsayo. Micchāñāṇaṃnāma tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāhoti veditabbaṃ. Lokuttarassa pana saraṇagamanassa natthi saṃkileso. Lokiyassa ca saraṇagamanassa duvidho bhedo sāvajjo anavajjo ca. Tatthasāvajjoaññasatthārādīsu attaniyyātanādīhi hoti, so aniṭṭhaphalo.Anavajjopana kālakiriyāya hoti. Lokiyañhi saraṇagamanaṃ sikkhāpadasamādānaṃ viya aggahitakālaparicchedakaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedo, so avipākattā aphalo. Lokuttarassa pana nevatthi bhedo. Bhavantarepi hi ariyasāvako aññaṃ satthāraṃ na uddisatīti. Evaṃ saraṇagamanassasaṃkilesocabhedoca veditabbo.
‘‘so pana idha vuccamāno’’tiādi. Tatthasaraṇavaṇṇanatoti sāmaññaphalasutte vuttasaraṇavaṇṇanato.
Saraṇagamanasaṃkilesabhedakathā niṭṭhitā.
Upāsakattapaṭivedanākathā
Evaṃdhāretūti evaṃ jānātūti attho. Etthako upāsakoti sarūpapucchā, tasmā kiṃlakkhaṇo upāsakoti vuttaṃ hoti.Kasmāti hetupucchā. Tena kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti dasseti. Tenāha‘‘kasmā upāsakoti vuccatī’’ti. Saddassa hi abhidheyyapavattinimittaṃ tadatthassa tabbhāvakāraṇaṃ.Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho.Ko ājīvoti ko assa sammāājīvo. So pana micchājīvassa parivajjanena hotīti sopi vibhajīyati.Kā vipattīti kassa sīlassa ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vā.Sampattīti etthāpi eseva nayo.
Idaṃ pakiṇṇakaṃ veditabbanti kathaṃ veditabbaṃ? Vuccate –ko upāsakoti khattiyādīsu yo koci tisaraṇaṃ gato gahaṭṭho. Saraṇagamanameva hettha kāraṇaṃ, na jātiādiviseso. Vuttañhetaṃ ‘‘yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ, saṅghaṃ saraṇaṃ gato hoti. Ettāvatā kho, mahānāma, upāsako hotī’’ti (saṃ. ni. 5.1033).
Kasmā upāsakoti ratanattayaupāsanato. Teneva saraṇagamanena tattha ca sakkaccakiriyāya ādaragāravabahumānādiyogena payirupāsanatoti vuttaṃ hoti. So hi buddhaṃ upāsatīti upāsako. Dhammaṃ, saṅghaṃ upāsatīti upāsako.
Kimassasīlanti pañca veramaṇiyo.Veramaṇiyoti cettha veraṃ vuccati pāṇātipātādīsu dussīlyaṃ, tassa mananato hananato vināsanato veramaṇiyo pañca viratiyo viratippadhānattā tassa sīlassa. Vuttañhetaṃ ‘‘yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā, kāmesumicchācārā, musāvādā, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ettāvatā kho, mahānāma, upāsako sīlavā hotī’’ti (saṃ. ni. 5.1033).
Ko ājīvoti pañca micchāvaṇijjā pahāya dhammena samena jīvitakappanaṃ. Vuttañhetaṃ – ‘‘pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā sattavaṇijjā maṃsavaṇijjā majjavaṇijjā visavaṇijjā. Imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā’’ti (a. ni. 5.177).
satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo.Sattavaṇijjāti manussavikkayo.Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo.Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo.Visavaṇijjāti visaṃ yojetvā saṅgahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā, sattavaṇijjā abhujissabhāvakaraṇato, maṃsavisavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānatoti veditabbā.
Kā vipattīti yā tasseva sīlassa ca ājīvassa ca vipatti bhedo kopo pakopo ca, ayamassa vipatti. Apica yāya esa caṇḍālo ceva hoti malañca paṭikuṭṭho ca, sāpissa vipattīti veditabbā. Te ca atthato assaddhiyādayo pañca dhammā honti. Yathāha –
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapaṭikuṭṭho ca. Katamehi pañcahi? Assaddho hoti, dussīlo hoti, kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti, no kammaṃ, ito ca bahiddhā dakkhiṇeyyaṃ pariyesati, tattha ca pubbakāraṃ karotī’’ti (a. ni. 5.175).
upāsakapaṭikuṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho, yathāvuttena assaddhiyena samannāgatoassaddho. Yathāvuttasīlavipattiājīvavipattivasenadussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgatokotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati.No kammanti kammassakataṃ no pattiyāyati.Itobahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye.Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati.Pubbakāraṃ karotīti dānamānanādikaṃ kusalakiriyaṃ paṭhamataraṃ karoti. Ettha ca dakkhiṇeyyapaayesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.
Kāsampattīti sāva tassa sīlasampadā ca ājīvasampadā ca sampatti, ye cassa ratanabhāvādikarā saddhādayo pañca dhammā. Yathāha –
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīko ca. Katamehi pañcahi? Saddho hoti, sīlavā hoti, na kotūhalamaṅgaliko hoti, kammaṃ pacceti, no maṅgalaṃ, na ito bahiddhā dakkhiṇeyyaṃ pariyesati, idha ca pubbakāraṃ karotī’’ti.
upāsakaratanaṃ,guṇasobhākittisaddasugandhatāhi upāsakova padumaṃupāsakapadumaṃ,tathāupāsakapuṇḍarīkoca veditabbo. Sesamettha vipattiyaṃ vuttavipariyāyena viññeyyaṃ. Evamidaṃ ‘‘ko upāsako’’tiādikaṃ pakiṇṇakaṃ vitthārato veditabbaṃ. Imassa pana pakiṇṇakassa idha vitthāretvā avacane kāraṇaṃ dassento āha‘‘taṃ atibhāriyakaraṇato’’tiādi.
Ādimhīti ādiatthe.Koṭiyanti pariyantakoṭiyaṃ.Vihāraggenāti ovarakakoṭṭhāsena, ‘‘imasmiṃ gabbhe vasantānaṃ idaṃ panasaphalaṃ pāpuṇātī’’tiādinā taṃtaṃvasanaṭṭhānakoṭṭhāsenāti attho.Ajjatanti ajja icceva attho.Pāṇehi upetanti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento‘‘yāva me jīvitaṃ pavattatī’’tiādīni vatvā puna jīvitenapahaṃ vatthuttayaṃ paṭipūjento saraṇagamanañca rakkhāmīti uppannaṃ tassa brāhmaṇassa adhippāyaṃ vibhāvento‘‘ahañhī’’tiādimāha.Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ, upento na vācāmattena na ekavāraṃ cittuppādanamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetanti evamettha attho veditabbo.
Adhivāsetūti sādiyatu, taṃ pana sādiyanaṃ manasā sampaṭiggaho hotīti āha‘‘sampaṭicchatū’’ti.Kāyaṅganti kāyameva aṅganti vadanti, kāyassa vā aṅgaṃ sīsādi kāyaṅgaṃ, sīsādi sarīrāvayavanti vuttaṃ hoti.Vācaṅganti ‘‘hotu sādhū’’ti evamādivācāya aṅgaṃ avayavaṃ. Vācaṅgassa copanaṃ vācāya pavattanamevāti veditabbaṃ.Abbhantareyevāti attano cittasantāneyeva.Khantiṃ cāretvāti khantiṃ pavattetvā, ruciṃ uppādetvāti vuttaṃ hoti. ‘‘Khantiṃ dhāretvā’’tipi pāṭho, uppannaṃ ruciṃ abbhantareyeva dhāretvā vacībhedena apakāsetvāti vuttaṃ hoti.
‘‘sace me samaṇo gotamo’’tiādi.Ākārasallakkhaṇakusalatāyāti cittappavattiākāravijānane chekatāya, adhippāyavijānane kusalatāyāti vuttaṃ hoti.Dasanakhasamodhānasamujjalanti dvīsu hatthesu dasannaṃ nakhānaṃ samodhānena ekībhāvena samujjalantaṃ.Añjalinti hatthapuṭaṃ.Paṭimukhoyevāti abhimukhoyeva, na bhagavato piṭṭhiṃ dassetvāti attho.Vanditvāti pañcapatiṭṭhitena vanditvā.
Upāsakattapaṭivedanākathā niṭṭhitā.
Dubbhikkhakathā
16.Susassakālepīti sampannasassakālepi.Atisamagghepīti atisayena appagghepi, yadā kiñcideva datvā bahuṃ pubbaṇṇāparaṇṇaṃ gaṇhanti, tādise kālepīti attho. Sāliādi dhaññaṃpubbaṇṇaṃ,muggamāsādiaparaṇṇaṃ. Dvidhā pavattaṃ īhitaṃ etthāti dvīhitikāti majjhapadalopībāhiratthasamāsoyamīti dassento āha‘‘dvidhā pavattaīhitikā’’ti. Īhanaṃ īhitanti īhitasaddoyaṃ bhāvasādhanoti āha‘‘īhitaṃ nāma iriyā’’ti. Tatthairiyāti kiriyā. Kassa panesā kiriyāti āha‘‘cittairiyā’’ti, cittakiriyā cittappayogoti attho. Tenevāha‘‘cittaīhā’’ti. Kathaṃ panettha īhitassa dvidhā pavattīti āha‘‘lacchāma nu kho’’tiādi. Tatthalacchāma nu khoti idaṃ duggatānaṃ vasena vuttaṃ.Jīvituṃ vā sakkhissāma nu kho, noti idaṃ pana issarānaṃ vasena vuttanti veditabbaṃ.Bhikkhamānāti yācamānā. ‘‘Duhitikā’’tipi pāṭho. Tatthāpi vuttanayenevattho veditabbo. Dvi-saddassa hi du-saddādesenāyaṃ niddeso hoti. Dukkhaṃ vā īhitaṃ ettha na sakkā koci payogo sukhena kātuntiduhitikā,dukkarajīvitappayogāti attho.
‘‘atha vā’’tiādi.Byādhi rogoti etāni ‘‘āturatā’’ti imassa vevacanāni. Tena setaṭṭikā nāma ekā rogajātīti dasseti. So pana rogo pāṇakadosena sambhavati. Eko kira pāṇako nāḷamajjhagataṃ gaṇṭhiṃ vijjhati, yena viddhattā nikkhantampi sālisīsaṃ khīraṃ gahetuṃ na sakkoti. Tenāha‘‘pacchinnakhīra’’ntiādi.
Vuttasassanti vapitasassaṃ.Tatthāti verañjāyaṃ. Salākāmattaṃ vuttaṃ etthātisalākāvuttā,purimapade uttarapadalopenāyaṃ niddeso. Tenāha‘‘salākā eva sampajjatī’’ti. Yaṃ tattha vuttaṃ vāpitaṃ, taṃ salākāmattameva ahosi, phalaṃ na jāyatīti attho.Sampajjatīti ca iminā ‘‘salākāvuttā’’ti etthāyaṃ vuttasaddo nipphattiatthoti dasseti.Salākāyāti veḷuvilīvatālapaṇṇādīhi katasalākāya.Dhaññavikkayakānaṃ santikanti dhaññaṃ vikkiṇantīti dhaññavikkayakā, tesaṃ samīpanti attho.Kayakesūti dhaññagaṇhanakesu.Kiṇitvāti gahetvā.Dhaññakaraṇaṭṭhāneti koṭṭhāgārassa samīpaṭṭhāne, dhaññaminanaṭṭhāneti vuttaṃ hoti.Vaṇṇajjhakkhanti kahāpaṇaparikkhakaṃ.Nasukarā uñchena paggahena yāpetunti paggayhatīti paggaho, patto. Tena paggahena pattenāti attho, pattaṃ gahetvā bhikkhācariyāya yāpetuṃ na sakkāti vuttaṃ hoti. Tenevāha‘‘paggahena yo uñcho’’tiādi.Nasukarāti sukarabhāvo ettha natthīti nasukarā.Piṇḍāya caritvāti piṇḍāya caraṇahetu. Hetuatthepi hi tvāsaddameke icchanti.
‘‘uttarāpathavāsikā’’tiādi. ‘‘Uttarāpathakā’’icceva vā pāḷipāṭho veditabbo. Keci pana ‘‘uttaraṃ visiṭṭhaṃ bhaṇḍaṃ āharantīti uttarāhakā, uttaraṃ vā adhikaṃ agghaṃ nentīti uttarāhakā’’tiādinā aññena pakārena atthaṃ vaṇṇayanti.Assānaṃ uṭṭhānaṭṭhāneti assānaṃ ākaraṭṭhāne.Verañjanti verañjāyaṃ. Bhummatthe hetaṃ upayogavacanaṃ.Mandiranti assasālaṃ.Assamaṇḍalikāyoti paññāyiṃsūti parimaṇḍalākārena katattā assamaṇḍalikāyoti pākaṭā ahesuṃ. Evaṃ katānañca assasālānaṃ bahuttā bahuvacananiddeso kato. Dasannaṃ dasannaṃ assānaṃ vasanokāso ekekā assamaṇḍalikātipi vadanti.Addhānakkhamā na hontīti dīghakālaṃ pavattetuṃ khamā na honti, na cirakālappavattinoti vuttaṃ hoti.
‘‘na hi te’’tiādi. Gaṅgāya dakkhiṇatīrajātādakkhiṇāpathamanussā. ‘‘Amhākaṃ buddho’’ti evaṃ buddhaṃ mamāyantītibuddhamāmakā. Evaṃ sesesupi.Paṭiyādetunti sampādetuṃ.Niccabhattasaṅkhepenāti niccabhattākārena.Pubbaṇhasamayanti idaṃ bhummatthe upayogavacananti āha‘‘pubbaṇhasamayetiattho’’ti. Accantasaṃyoge vā idaṃ upayogavacananti dassetuṃ yathā accantasaṃyogattho sambhavati, tathā atthaṃ dassento āha‘‘pubbaṇhe vā samaya’’ntiādi.Evanti evaṃ pacchā vuttanayena atthe vuccamāne. Nanu ca vihāre nisīdantāpi antaravāsakaṃ nivāsetvāva nisīdanti, tasmā ‘‘nivāsetvā’’ti idaṃ kasmā vuttanti āha‘‘vihāranivāsanaparivattanavasenā’’tiādi. Vihāranivāsanaparivattanañca vihāre nisinnakāle nivatthampi puna gāmappavesanasamaye cāletvā ito cito ca saṇṭhapetvā sakkaccaṃ nivāsanamevāti veditabbaṃ. Tenevāha‘‘na hi te tato pubbe anivatthā ahesu’’nti.Pattacīvaramādāyāti pattañca cīvarañca gahetvā. Gahaṇañcettha na kevalaṃ hattheneva, atha kho yena kenaci ākārena dhāraṇamevāti dassento yathāsambhavamatthayojanaṃ karoti‘‘pattaṃ hatthehī’’tiādinā.
Gatagataṭṭhāneti assamaṇḍalikāsu sampattasampattaṭṭhāne.Udukkhale koṭṭetvā koṭṭetvā paribhuñjantīti ettha kasmā pana te bhikkhū sayameva evaṃ katvā paribhuñjanti, kimevaṃ laddhaṃ kappiyakārakehi yāguṃ vā bhattaṃ vā pacāpetvā sayaṃ vā pacitvā paribhuñjituṃ na vaṭṭatīti āha‘‘therānaṃ koci kappiyakārako natthī’’tiādi. Kappiyākappiyabhāvaṃ anapekkhitvā bhikkhūnaṃ evaṃ kātuṃ sāruppaṃ na hotīti vatvā puna akappiyabhāvampi dassento āha‘‘na ca vaṭṭatī’’ti. Bhājanādipariharaṇavasena bahubhaṇḍikatāya abhāvato vuttaṃ‘‘sallahukavuttitā’’ti.Sakaṃ sakaṃ paṭivīsanti attano attano koṭṭhāsaṃ.Appossukkāti samaṇadhammato aññattha nirussāhā.Tadupiyanti tadanurūpaṃ.Pisatīti cuṇṇeti. Puññañāṇavisesehi kattabbakammassa manāpatā hotīti āha‘‘puññavatā’’tiādi.Nanti naṃ patthapulakaṃ. ‘‘Na tato paṭṭhāyā’’ti vacanato tato pubbe bhagavato piṇḍāya caraṇampi dassitanti veditabbaṃ.
Laddhāti labhitvā. ‘‘Laddho’’ti vā pāṭho, upaṭṭhākaṭṭhānaṃ neva laddhoti attho. Kadā pana thero upaṭṭhākaṭṭhānaṃ laddhoti? Vuccate (dī. ni. aṭṭha. 2.11; a. ni. aṭṭha. 1.1.219-223) – ekadā kira bhagavā nāgasamālattherena saddhiṃ addhānamaggappaṭipanno dvedhāpathaṃ patto. Thero maggā ukkamma ‘‘bhagavā ahaṃ iminā maggena gacchāmī’’ti āha. Atha naṃ bhagavā ‘‘ehi bhikkhu, iminā gacchāmā’’ti āha. So ‘‘handa bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ iminā gacchāmī’’ti vatvā pattacīvaraṃ chamāyaṃ ṭhapetuṃ āraddho. Atha bhagavā ‘‘āhara bhikkhū’’ti vatvā pattacīvaraṃ gahetvā gato. Tassapi bhikkhuno itarena maggena gacchato corā pattacīvarañceva hariṃsu, sīsañca bhindiṃsu. So ‘‘bhagavā dāni me paṭisaraṇaṃ, na añño’’ti cintetvā lohitena gaḷantena bhagavato santikaṃ āgami. ‘‘Kimidaṃ bhikkhū’’ti ca vutte taṃ pavattiṃ ārocesi. Atha naṃ bhagavā ‘‘mā cintayi bhikkhu, etaṃ kāraṇaṃyeva te nivārayimhā’’ti vatvā samassāsesi.
Ekadā pana bhagavā meghiyattherena saddhiṃ pācīnavaṃsamigadāye jantugāmaṃ agamāsi. Tatrāpi meghiyo jantugāme piṇḍāya caritvā nadītīre pāsādikaṃ ambavanaṃ disvā ‘‘bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ etasmiṃ ambavane samaṇadhammaṃ karomī’’ti vatvā bhagavatā tikkhattuṃ nivāriyamānopi gantvā akusalavitakkehi anvāsatto paccāgantvā taṃ pavattiṃ ārocesi. Tampi bhagavā ‘‘idameva te kāraṇaṃ sallakkhayitvā nivārayimhā’’ti vatvā anupubbena sāvatthiṃ agamāsi. Tattha gandhakuṭipariveṇe paññattavarabuddhāsane nisinno bhikkhusaṅghaparivuto bhikkhū āmantesi – ‘‘bhikkhave, idānimhi mahallako, ekacce bhikkhū ‘iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ bhikkhuṃ jānāthā’’ti. Bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāya bhagavantaṃ vanditvā ‘‘ahaṃ, bhante, tumheyeva patthayamāno satasahassakappādhikaṃ asaṅkhyeyyaṃ pāramiyo pūresiṃ, nanu mādiso mahāpañño upaṭṭhāko nāma vaṭṭati, ahaṃ upaṭṭhahissāmī’’ti āha. Taṃ bhagavā ‘‘alaṃ, sāriputta, yassaṃ disāyaṃ tvaṃ viharasi, asuññāyeva sā disā, tava ovādo buddhānaṃ ovādasadiso, na me tayā upaṭṭhākakiccaṃ atthī’’ti paṭikkhipi. Etenevupāyena mahāmoggallānaṃ ādiṃ katvā asītimahāsāvakā uṭṭhahiṃsu. Sabbe bhagavā paṭikkhipi.
Ānandatthero pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu ‘‘āvuso, bhikkhusaṅgho upaṭṭhākaṭṭhānaṃ yācati, tvampi yācāhī’’ti. Yācitvā laddhaṭṭhānaṃ nāma āvuso kīdisaṃ hoti, kiṃ maṃ satthā na passati, sace rocessati, ‘‘ānando maṃ upaṭṭhātū’’ti vakkhatīti. Atha bhagavā ‘‘na, bhikkhave, ānando aññena ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi āvuso ānanda, uṭṭhehi, āvuso ānanda, dasabalaṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero uṭṭhahitvā cattāro paṭikkhepe ca catasso ca āyācanāti aṭṭha vare yāci.
Cattāropaṭikkhepānāma ‘‘sace me, bhante bhagavā, attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā ‘‘kaṃ panettha, ānanda, ādīnavaṃ addasā’’ti vutte āha ‘‘sacāhaṃ, bhante, imāni vatthūni labhissāmi, bhavissanti vattāro ‘ānando dasabalena laddhaṃ paṇītaṃ cīvaraṃ paribhuñjati, piṇḍapātaṃ paribhuñjati, ekagandhakuṭiyaṃ vasati, ekanimantanaṃ gacchati, etaṃ lābhaṃ labhanto tathāgataṃ upaṭṭhāti, ko evaṃ upaṭṭhahato bhāro’’’ti. Ime cattāro paṭikkhepe yāci.
Catasso āyācanānāma ‘‘sace, bhante bhagavā, mayā gahitaṃ nimantanaṃ gamissati, sacāhaṃ tiroraṭṭhā tirojanapadā bhagavantaṃ daṭṭhuṃ āgataparisaṃ āgatakkhaṇe eva bhagavantaṃ dassetuṃ lacchāmi, yadā me kaṅkhā uppajjati, tasmiṃyeva khaṇe bhagavantaṃ upasaṅkamituṃ lacchāmi, tathā yaṃ bhagavā mayhaṃ parammukhaṃ dhammaṃ deseti, taṃ āgantvā mayhaṃ kathessati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā ‘‘kaṃ panettha, ānanda, ānisaṃsaṃ passasī’’ti vutte āha ‘‘idha, bhante, saddhā kulaputtā bhagavato okāsaṃ alabhantā maṃ evaṃ vadanti ‘sveva, bhante ānanda, bhagavatā saddhiṃ amhākaṃ ghare bhikkhaṃ gaṇheyyāthā’ti. Sace bhagavā tattha na gamissati, icchitakkhaṇeyeva parisaṃ dassetuṃ kaṅkhañca vinodetuṃ okāsaṃ na lacchāmi, bhavissanti vattāro ‘kiṃ ānando dasabalaṃ upaṭṭhāti, ettakampissa anuggahaṃ bhagavā na karotī’ti. Bhagavato ca parammukhā maṃ pucchissanti ‘ayaṃ, āvuso ānanda, gāthā idaṃ suttaṃ idaṃ jātakaṃ kattha desita’nti. Sacāhaṃ taṃ na sampāyissāmi, bhavissanti vattāro ‘ettakampi, āvuso, na jānāsi, kasmā tvaṃ chāyā viya bhagavantaṃ na vijahanto dīgharattaṃ ciraṃ vicarī’ti. Tenāhaṃ parammukhā desitassapi dhammassa puna kathanaṃ icchāmī’’ti. Imā catasso āyācanā yāci. Bhagavāpissa adāsi. Evaṃ ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi.
‘‘no ca kho upaṭṭhākaṭṭhānaṃ laddhā’’ti.Nibaddhupaṭṭhāko nāma natthīti niyatupaṭṭhāko nāma natthi. Aniyatupaṭṭhākā pana bhagavato paṭhamabodhiyaṃ bahū ahesuṃ, te dassento āha‘‘kadāci nāgasamālatthero’’tiādi. Ñāti ca so pasatthatamaguṇayogato seṭṭho cātiñātiseṭṭho.Evarūpesu ṭhānesu ayameva patirūpoti āpadāsu āmisassa abhisaṅkharitvā dānaṃ nāma ñātakeneva kātuṃ yuttataranti adhippāyo.
Mārāvaṭṭanāyāti mārena katacittāvaṭṭanāya, mārānubhāvena sañjātacittasammohenāti vuttaṃ hoti. Tenevāha‘‘āvaṭṭetvā mohetvā’’tiādi.Tiṭṭhantu…pe… tampi māro āvaṭṭeyyāti phussassa bhagavato kāle katupacitassa akusalakammassa tadā laddhokāsavasena upaṭṭhitattā. Vuttañhetaṃapadāne–
‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;
‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;
Pariyuṭṭhitacittoti pariyonaddhacitto, abhibhūtacittoti attho.Āvaṭṭitapariyosāne āgamiṃsūti mārena āvaṭṭetvā gate pacchā āgamiṃsu.Avisahatāyāti asakkuṇeyyatāya.Abhihaṭabhikkhāyāti pacitvā abhihariyamānabhikkhāya.Nibaddhadānassāti ‘‘ettakaṃ kālaṃ bhagavato dassāmā’’ti niccabhattavasena paricchinditvā ṭhapitadānassa.Appitavatthassāti ‘‘idaṃ buddhassa catupaccayaparibhogattha’’nti vihāraṃ netvā dinnavatthuno.Na visahatīti na sakkoti.Abhihaṭabhikkhāsaṅkhepenāti abhihaṭabhikkhānīhārena.Byāmappabhāyāti samantato byāmamattāya pabhāya. Ettha ca anubyañjanānaṃ byāmappabhāya ca nippabhākaraṇaṃ antarāyoti daṭṭhabbaṃ. Tenevāha‘‘candimasūriyadevabrahmānampi hī’’tiādi. Anubyañjanānaṃ byāmappabhāya ekābaddhattā vuttaṃ‘‘anubyañjanabyāmappabhāppadesaṃ patvā’’ti.Sabbaññutaññāṇassa antarāyonāma ñeyyadhammesu āvaraṇaṃ.
Assosi kho bhagavā udukkhalasaddanti kiṃ sayameva uppannaṃ udukkhalasaddaṃ assosīti ceti āha‘‘patthapatthapulakaṃ koṭṭentāna’’ntiādi.Atthasañhitanti payojanasādhakaṃ.Anatthasañhiteti anatthanissite vacane. Ghātāpekkhaṃ bhummavacanaṃ. Yasmiñca yena ghāto nipphādīyati, tasseva tena ghāto kato nāma hotīti āha‘‘maggeneva tādisassa vacanassa ghāto samucchedoti vuttaṃ hotī’’ti. Sāmiatthe vā bhummavacananti maññamāno evamāhāti daṭṭhabbaṃ. Vacanassa ca samugghāto tammūlakilesānaṃ samugghātenāti veditabbaṃ.
‘‘ākārehīti kāraṇehī’’ti.Aṭṭhuppattiyuttanti paccuppannavatthuṃ nissāya pavattaṃ.Tāya pucchāya vītikkamaṃ pākaṭaṃ katvāti ‘‘saccaṃ kira tvaṃ bhikkhū’’tiādipucchāya tena bhikkhunā katavītikkamaṃ pakāsetvā, vītikkamappakāsanañca kimatthamidaṃ sikkhāpadaṃ paññapetīti anujānanatthaṃ.
Natthi kiñci vattabbanti pubbe vuttanayattā na kiñci ettha apubbaṃ vattabbamatthīti dasseti. Tenāha‘‘pubbe vuttameva hī’’tiādi.Sādhu sādhūti idaṃ pasaṃsāyaṃ āmeḍitavacananti āha‘‘āyasmantaṃ ānandaṃ sampahaṃsento’’ti.Dvīsu ākāresūti dhammadesanasikkhāpadapaññattisaṅkhātesu dvīsu kāraṇesu.Ekaṃ gahetvāti dhammaṃ vā desessāmāti evaṃ vuttakāraṇaṃ gahetvā.Evaṃdubbhikkheti evaṃ dukkhena labhitabbā bhikkhā etthāti evaṃdubbhikkhe kāle, dese vā.Dullabhapiṇḍeti etasseva atthadīpanaṃ. Bhājanādipariharaṇavasena bahubhaṇḍikatāya abhāvato vuttaṃ‘‘imāya sallahukavuttitāyā’’ti. Ettakameva alaṃ yāpetunti uttari patthanābhāvato pana‘‘iminā ca sallekhenā’’ti vuttaṃ.Dubbhikkhaṃ vijitanti ettha hi bhikkhānaṃ abhāvodubbhikkhaṃ‘‘nimmakkhika’’ntiādīsu viya. Bhikkhābhāvoyeva hi taṃnimittacittavighātānaṃ abhāvato bhikkhūhi vijito vase vattito.Lobho vijitoti āmisahetu ratticchedavassacchedasamuṭṭhāpako loluppādopi tesaṃ nāhosīti āmisalolatāsaṅkhāto lobho vijito.Icchācāro vijitoti ‘‘āmisahetu aññamaññassa uttarimanussadhammappakāsanavasena guṇavaṇijjaṃ katvā jīvikaṃ kappessāmā’’ti evaṃ pavattaicchācārassa abhāvato yathāvutto icchācāro vijito. Cittuppādamattassapi anuppannabhāvaṃ sandhāya‘‘cintā vā’’ti vuttaṃ. Punappunānusocanavasena pana cittapīḷāpi nāhosīti dassanatthaṃ‘‘vighāto vā’’ti vuttaṃ.
Ratticchedo vāti sattāhakaraṇīyavasena gantvā bahi aruṇuṭṭhāpanavasena ratticchedo vā na kato sattāhakiccavasenapi katthaci agatattā. Sattāhakiccavasena vippavāsañhi sandhāya ratticchedoti aṭṭhakathāvohāro, tatoyeva cavassūpanāyikakkhandhakavaṇṇanāyaṃ(mahāva. aṭṭha. 199) ‘‘ayaṃ panettha pāḷimuttakaratticchedavinicchayo’’ti vatvā ‘‘dhammassavanatthāya animantitena gantuṃ na vaṭṭatī’’tiādinā sattāhakaraṇīyameva vibhattaṃ.Mahāaṭṭhakathāyampivuttaṃ ‘‘sattāhakiccena gantvā ekabhikkhunāpi ratticchedo vā na kato’’ti. Evañca katvā ratticchedo nāma sattāhakaraṇīyavasena hoti, na aññathāti ratticchedalakkhaṇañca kathitanti daṭṭhabbaṃ. Ettha ca paccayavekallasaṅkhāte vassacchedakāraṇe sati ratticchedassapi vuttattā yattha vassacchedakāraṇaṃ labbhati, tattha sattāhakiccena gantumpi vaṭṭatīti siddhanticūḷagaṇṭhipade majjhimagaṇṭhipadeca vuttaṃ, taṃ suvuttaṃ vassūpanāyikakkhandhake vassacchedādhikāre –
‘‘Tena kho pana samayena aññatarasmiṃ āvāse vassūpagatānaṃ bhikkhūnaṃ gāmo corehi vuṭṭhāsi. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, yena gāmo tena gantu’’nti (mahāva. 201) –
Ettha ‘‘sace gāmo avidūragato hoti, tattha piṇḍāya caritvā vihārameva āgantvā vasitabbaṃ. Sace dūragato, sattāhavārena aruṇo uṭṭhāpetabbo. Na sakkā ce hoti, tattheva sabhāgaṭṭhāne vasitabba’’nti (mahāva. aṭṭha. 201) iminā aṭṭhakathāvacanenapi saṃsandanato. Tathā hi gāme vuṭṭhite bhikkhāya abhāvato vassacchedepi anāpattiṃ vadantena bhagavatā ‘‘anujānāmi, bhikkhave, yena gāmo tena gantu’’nti (mahāva. 201) vuttattā bhikkhāya abhāvo vassacchedakāraṇaṃ. Tattha ‘‘sace dūragato, sattāhavārena aruṇo uṭṭhāpetabbo’’ti (mahāva. aṭṭha. 201) idaṃ aṭṭhakathāvacanaṃ vassacchedakāraṇe sati sattāhakiccena gantumpi vaṭṭatīti imamatthaṃ sādheti.
kenaci–
‘‘Ratticchedoti sattāhakiccaṃ sandhāya vutto, sattāhakaraṇīyena gantvā ratticchedo vā vassacchedo vā ekabhikkhunāpi na katoti vuttaṃ kira mahāaṭṭhakathāyaṃ, tasmā vassacchedassa kāraṇe sati sattāhakiccaṃ kātuṃ vaṭṭatīti eke. Vinayadharā pana na icchanti, tasmā aṭṭhakathādhippāyo vīmaṃsitabbo’’ti.
Taṃ pana sayaṃ sammūḷhassa paresaṃ mohuppādanamattaṃ. Na hi vinayadharānaṃ anicchāya kāraṇaṃ dissati aṭṭhakathāya virujjhanato yuttiabhāvato ca. Yañhi kāraṇaṃ vassacchedepi anāpattiṃ sādheti, tasmiṃ sati vinā vassacchedaṃ sattāhakiccena gantuṃ na vaṭṭatīti kā nāma yutti. ‘‘Pacchimikāya tattha vassaṃ upagacchāmā’’ti idaṃ tesaṃ bhikkhūnaṃ anurūpaparivitakkanapaadīpanaṃ, na pana visesatthaparidīpanaṃ. Tathā hi dubbhikkhatāya vassacchedakaraṇasabbhāvato purimikāya tāva vassacchedepi anāpatti. Pacchimikāyaṃ anupagantukāmatāya gamanepi natthi doso pacchimikāya vassūpanāyikadivasassa asampattabhāvato.
Na kismiñci maññantīti kismiñci guṇe sambhāvanavasena na maññanti.Pakāsetvāti paṭiladdhajjhānādiguṇavasena pakāsetvā. ‘‘Pacchā sīlaṃ adhiṭṭhaheyyāmā’’ti vuttanayena kucchipaṭijaggane sati tathāpavattaicchācārassa aparisuddhabhāvato ājīvasuddhiyā ca abhāvato puna vāyamitvā saṃvare patiṭṭhātabbanti āha‘‘pacchā sīlaṃ adhiṭṭhaheyyāmā’’ti.
Kiṃ idanti garahaṇavasena vuttaṃ. Sālitaṇḍulehi sampāditaṃ maṃsena upasittaṃ odanaṃsālimaṃsodanaṃ.Atimaññissatīti avaññātakaraṇavasena atikkamitvā maññissati, lāmakaṃ nihīnaṃ katvā maññissatīti vuttaṃ hoti. Tenāha‘‘oññātaṃ avaññātaṃ karissatī’’ti. Heṭṭhā katvā nihīnaṃ katvā ñātaṃoññātaṃ.Avaññātanti tasseva vevacanaṃ.Svāyanti so ayaṃ janapado.Imāya paṭipattiyāti verañjāyaṃ pūritāya sudukkarāya paṭipattiyā.Tumhe nissāyāti tumhākaṃ imaṃ appicchapaṭipadaṃ nissāya.Sabrahmacārīsaṅkhātāti chabbaggiyādayo vuttā.Tumhākaṃ antare nisīditvāti tumhākaṃ majjhe nisīditvā, tumhehi saddhiṃ nisīditvāti vuttaṃ hoti.Omānanti atimānaṃ. Atimānoyeva hettha nihīnatāya ‘‘omāna’’nti vutto, na pana hīḷetvā maññanaṃ. Tumhehi, ānanda, sappurisehi vijitaṃ sālimaṃsodanaṃ pacchimā janatā atimaññissatīti evamettha pāḷiṃ yojetvā atthaṃ vaṇṇayanti. Idaṃ vuttaṃ hoti – yaṃ laddhaṃ, teneva tussitvā sālimaṃsodanapatthanāya chinnattā ca tumhehi vijitaṃ abhibhūtaṃ sālimaṃsodanaṃ pacchimā janatā tattha patthanaṃ chindituṃ asamatthatāya atimaññissatīti.
Dubbhikkhakathā niṭṭhitā.
Mahāmoggallānassa sīhanādakathā
17.Āyasmāti vā devānaṃpiyāti vā bhadrabhavanti vā piyasamudācāro esoti āha‘‘āyasmātipiyavacanameta’’nti. Viññujātikā hi paraṃ piyena samudācarantā ‘‘bhava’’nti vā ‘‘devānaṃpiyā’’ti vā ‘‘āyasmā’’ti vā samudācaranti, tasmā sammukhā sambodhanavasena āvusoti, tirokkhaṃ āyasmāti ayampi samudācāro. Tayidaṃ piyavacanaṃ garugāravasappatissavasena vuccatīti āha‘‘garugāravasappatissādhivacanameta’’nti. Guṇamahattatāya mahāmoggallāno, na cūḷamoggallānassa atthitāyāti āha‘‘mahā ca so guṇamahantatāyā’’ti.Pappaṭakojanti pathavīsandhārakaṃ udakaṃ āhacca ṭhite mahāpathaviyā heṭṭhimatale samuṭṭhitaṃ udakoghena ajjhotthaṭe bhūmippadese sañjātakaddamapaṭalasadisaṃ atimadhurapathavīmaṇḍaṃ.Na me taṃ assa patirūpanti taṃ anāpucchā karaṇaṃ na me anucchavikaṃ bhaveyyāti attho. Anāpucchā karontena ca yathā bhagavā icchiticchitaṃ kiñci anāpucchā karoti, evamahampīti bhagavatā samānaṃ katvā attānaṃ mānena kataṃ viya bhavissatīti āha‘‘yugaggāho viya bhagavatā saddhiṃ kato bhaveyyā’’ti. Parena hi saddhiṃ attānaṃ yugaṃ yugaḷaṃ samānaṃ katvā gāho, tassa mama vā ko visesoti gahaṇaṃyugaggāho.
Sampannanti sampattiyuttaṃ. Sā panettha rasasampatti adhippetā sāmaññajotanāya visese avaṭṭhānato. Tenāha‘‘sampannanti madhuraṃ sādurasanti attho’’ti. Tividhañhi sampannaṃ paripuṇṇasamaṅgīmadhuravasena. Tattha –
‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;
paripuṇṇasampannaṃnāma. Paripuṇṇampi hi samantato pannaṃ pattanti sampannanti vuccati. ‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato sampanno samannāgato’’ti (vibha. 511) idaṃsamaṅgīsampannaṃnāma. Samaṅgīpi hi sammadeva panno gato upagatoti sampannoti vuccati. ‘‘Tatrassa rukkho sampannaphalo ca upapannaphalo cā’’ti (ma. ni. 2.48) idaṃmadhurasampannaṃnāma. Tattha madhurasampannaṃ idhādhippetanti veditabbaṃ.Upapannaphaloti bahuphalo.Assāti pathaviyā heṭṭhimatalassa.Opammanidassanatthanti upamāya nidassanatthaṃ.Anīḷakanti niddosaṃ. Niddosatā cettha makkhikādirahitatāyāti āha‘‘nimmakkhika’’ntiādi. Natthi ettha makkhikāti nimmakkhikaṃ. Makkhikāsaddena cettha makkhikaṇḍakampi sāmaññato gahitanti vadanti. Tenevatīsupi gaṇṭhipadesuvuttaṃ ‘‘nimmakkhikanti imassevatthaṃ pakāsetuṃ nimmakkhikaṇḍakanti vuttaṃ, makkhikāhi tāsaṃ aṇḍakehi ca virahitanti attho’’ti. Ayaṃ panettha amhākaṃ khanti ‘‘makkhikānaṃ aṇḍāni makkhikaṇḍāni, natthi ettha makkhikaṇḍānīti nimmakkhikaṇḍanti. Iminā makkhikānaṃ aṇḍehi rahitatā vuttā, ‘nimmakkhika’nti iminā pana makkhikānaṃyeva abhāvo vutto’’ti.Etaṃ kira madhūti khuddakamakkhikāhi katamadhu.Sabbamadhūhīti mahāmakkhikabhamaramakkhikādikatehi.Agganti uttamaṃ.Seṭṭhanti pasatthatamaṃ.Surasanti sobhanarasaṃ.Ojavantanti accantamojasampannaṃ.
Āyācanavacanametanti iminā sampaṭicchanasampahaṃsanādiatthaṃ nivatteti.Ekaṃ hatthanti ekaṃ pāṇitalaṃ.‘‘Abhinimminissāmī’’ti vuttamatthaṃ pakāsetuṃ‘‘pathavīsadisaṃ karissāmī’’ti vuttaṃ.Ayaṃ nu kho pathavī, udāhu na ayanti iminā nimmitapathaviyā pakatipathaviyā ca sandissamānattā ‘‘esā nu kho amhākaṃ pathavī, udāhu aññā’’ti uppajjamānakukkuccaṃ dasseti. Nibaddhavipulāgamo gāmonigamo,pavattitamahāāyo mahāgāmoti vuttaṃ hoti.Na vā esa vipallāsoti pubbapakkhaṃ nidasseti. Kasmā panesa vipallāso na hotīti āha‘‘acinteyyo hi iddhimato iddhivisayo’’ti. Iddhibaleneva tesaṃ sattānaṃ tādiso vipallāso na bhavissatīti adhippāyo. Idāni aññathā vipallāsappaṭilābhaṃ dassento āha‘‘evaṃ panā’’tiādi.Garahantāti sammukhā garahantā.Upavadantāti parammukhā akkosantā.
‘‘tattha kiñcāpī’’tiādi. Yadipi na vuttaṃ, tathāpi ‘‘vipallāsampi sattā paṭilabheyyu’’nti pubbe adhikatattā teneva kāraṇena piṇḍāya uttarakurugamanampi bhagavatā paṭisiddhanti viññāyati, tasmā tadeva kāraṇaṃ idhāpi gahetabbanti dassento āha‘‘pubbe vuttanayeneva gahetabba’’nti.Vipallāsampi sattā paṭilabheyyunti idaṃ idha avuttampi ānetvā sambandhitabbanti adhippāyo. Atthopi cassa vuttasadisameva veditabboti. ‘‘Evaṃ pana vipallāsaṃ paṭilabheyyu’’ntiādinā pacchā vuttameva atthavikappaṃ sandhāya vadati. Yaṃ pana tattha vuttaṃ ‘‘te guṇe nibbattetvā dubbhikkhakāle pathaviṃ parivattetvā pappaṭakojaṃ paribhuñjiṃsū’’ti, taṃ apanetvā te guṇe nibbattetvā dubbhikkhakāle uttarakuruṃ gantvā piṇḍāya caritvā paribhuñjiṃsūti evamettha yojanā kātabbā.Ekena padavītihārenāti ettha padassa vītiharaṇaṃ nikkhipanaṃ padavītihāro, padanikkhepo, tasmā ekena padanikkhepenāti vuttaṃ hoti. Ekena padavītihārena atikkamitabbaṭṭhānañca samagamanena dvinnaṃ padānaṃ antare muṭṭhiratanamattaṃ, tasmā.Mātikāmattaṃ adhiṭṭhahitvāti muṭṭhiratanappamāṇaṃ mātikāmattaṃ adhiṭṭhāyāti attho.
Niṭṭhitā mahāmoggallānassa sīhanādakathā.
Vinayapaññattiyācanakathā
18.Vinayapaññattiyāti pubbe apaññattasikkhāpadaṃ sandhāya vuttaṃ. Thero hi paññattasikkhāpadāni ṭhapetvā idāni paññapetabbasikkhāpadāni pātimokkhuddesañca sandhāya ‘‘etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya, uddiseyya pātimokkha’’nti (pārā. 21) āha. Bhagavatāpi –
‘‘Ko nu kho, bhante, hetu, ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ, bahutarā ca bhikkhū aññāya saṇṭhahiṃsu. Ko pana, bhante, hetu, ko paccayo, yena etarahi bahutarāni ceva sikkhāpadāni honti, appatarā ca bhikkhū aññāya saṇṭhahantīti. Evametaṃ, bhaddāli, hoti, sattesu hāyamānesu saddhamme antaradhāyamāne bahutarāni ceva sikkhāpadāni honti, appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññapeti, yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavantī’’ti –
bhaddālisutte(ma. ni. 2.145) viya ekaccesu paññattesupi tato paraṃ paññapetabbāni sandhāya ‘‘na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapetī’’ti vuttaṃ. Idheva ca aṭṭhakathāyaṃ ‘‘sāmampi pacanaṃ samaṇasāruppaṃ na hoti, na ca vaṭṭatī’’ti vacanaṃ ‘‘ratticchedo vā vassacchedo vā na kato’’ti vacanañca pubbe paññattasikkhāpadānaṃ sabbhāve pamāṇanti daṭṭhabbaṃ. Sesasikkhāpadānañceva pātimokkhuddesassa ca therassa āyācanena paññattattā‘‘mūlato pabhuti nidānaṃ dassetu’’nti āha.Rahogatassāti raho janavivittaṃ ṭhānaṃ upagatassa. Tena gaṇasaṅgaṇikābhāvena therassa kāyavivekamāha.Paṭisallīnassāti nānārammaṇacārato cittassa nivattiyā paṭi sammadeva nilīnassa tattha avisaṭacittassa. Tena cittasaṅgaṇikābhāvenassa pubbabhāgiyaṃ cittavivekamāha.Ciranti kālāpekkhaṃ accantasaṃyoge upayogavacanaṃ.Cirāti cirakālayuttā ṭhiti abhedena vuttā.
Etaṃna sakkotīti etaṃ vinicchinituṃ na sakkoti. Aṭṭhakathāyaṃ vuttanayaṃ dassetvā idāni theravādaṃ dassento āha‘‘mahāpadumatthero panā’’tiādi. Aṭṭhakathāyampi ‘‘na sakkotī’’ti idaṃ yasmā jānamānopi sammadeva paricchindituṃ na sakkoti, tasmā vuttanti vadanti.Soḷasavidhāya paññāya matthakaṃ pattassātimajjhimanikāye anupadasuttantadesanāya(ma. ni. 3.93) –
‘‘Mahāpañño bhikkhave sāriputto, puthupañño bhikkhave sāriputto, hāsapañño bhikkhave sāriputto, javanapañño bhikkhave sāriputto, tikkhapañño bhikkhave sāriputto, nibbedhikapañño bhikkhave sāriputto’’ti –
Evamāgatā mahāpaññādikā cha, tasmiṃyeva sutte āgatā navānupubbavihārasamāpattipaññā, arahattamaggapaññāti imāsaṃ soḷasappabhedānaṃ paññānaṃ sāvakavisaye ukkaṭṭhakoṭippattassa.
Kasmā panettha bhagavā vipassīādīnaṃ sattannaṃyeva buddhānaṃ brahmacariyassa ciraṭṭhitikāciraṭṭhitikabhāvaṃ kathesi, na buddhavaṃsadesanāyaṃ viya pañcavīsatiyā buddhānaṃ, tato vā pana bhiyyoti? Yesaṃ sammāsambuddhānaṃ paṭivedhasāsanaṃ ekaṃsato nicchayena ajjāpi dharati, na antarahitaṃ, te eva kittento vipassīādīnaṃyeva bhagavantānaṃ brahmacariyassa ciraṭṭhitikāciraṭṭhitikabhāvaṃ idha kathesi. Tesaṃyeva hi sāvakā tadā ceva etarahi ca suddhāvāsabhūmiyaṃ ṭhitā, na aññesaṃ parinibbutattā. Siddhatthatissaphussānaṃ kira buddhānaṃ sāvakā suddhāvāsesu uppannā uppattisamanantarameva imasmiṃ sāsane upakādayo viya arahattaṃ adhigantvā na cirasseva parinibbāyiṃsu, na tattha tattha sāvakā yāvatāyukaṃ aṭṭhaṃsūti vadanti. Apubbācarimaniyamo pana aparāparaṃ saṃsaraṇakasattāvāsavasena ekissā lokadhātuyā icchitoti na tenetaṃ virujjhatīti daṭṭhabbaṃ.
19.Asādhāraṇo hetu, sādhāraṇo paccayoti evamādivibhāgena idha payojanaṃ natthi, vipassīādīnaṃ pana brahmacariyassa aciraṭṭhitikatāya ciraṭṭhitikatāya ca kāraṇapucchāparattā codanāyāti āha‘‘hetu paccayoti ubhayametaṃ kāraṇādhivacana’’nti. Hinoti tena phalanti hetūti karaṇasādhanoyaṃ hetusaddoti āha‘‘tena tassa phala’’ntiādi. Kattusādhanopi hetusaddo no na yujjati hinoti phalassa hetubhāvaṃ upagacchatīti hetūti. Taṃ paṭicca eti pavattatīti taṃ kāraṇaṃ paṭicca tassa phalaṃ eti pavattati nibbattatīti attho.
Kilāsunoahesunti appossukkā ahesuṃ, nirussāhā ahesunti attho. Sā pana nirussāhatā na ālasiyavasenāti āha‘‘na ālasiyakilāsuno’’ti, ālasiyavasena kilāsuno nāhesunti attho. Tattha kāraṇamāha‘‘na hī’’tiādi.Ālasiyaṃ vāti iminā thinamiddhavasappavattānaṃ akusalānaṃ abhāvamāha.Osannavīriyatā vāti iminā pana ‘‘ālasiyābhāvepi antamaso annabhāranesādānampi sakkaccaṃyeva dhammaṃ desetī’’ti vacanato yassa kassacipi dhammadesanāya nirussāhatā natthīti dīpeti sabbesaṃ samakeneva ussāhena dhammadesanāya pavattanato. Tenāha‘‘buddhā hī’’tiādi.Osannavīriyāti ohīnavīriyā, appossukkāti attho.Ussannavīriyāti adhikavīriyā, mahussāhāti attho.Vegenāti javena. Dhamme garu etesantidhammagaruno. Dhamme gāravametesantidhammagāravā. Vipassissa bhagavato kāle asīti vassasahassāni āyuppamāṇaṃ sikhissa sattati vassasahassāni, vessabhussa saṭṭhivassasahassāni āyuppamāṇanti āha‘‘tesaṃ kira kāle dīghāyukā sattā’’ti.Abhisamentīti paṭivijjhanti.
Niddosatāyāti vītikkamadosassa abhāvato. ‘‘Imasmiṃ vītikkame ayaṃ nāma āpattī’’ti evaṃ āpattivasena apaññapetvā ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hotī’’tiādinā (dī. ni. 1.8, 194) dhammadesanāvasena ovādasikkhāpadānaṃyeva paññattattā vuttaṃ‘‘sattāpattikkhandhavasena āṇāsikkhāpadaṃ apaññatta’’nti. Channaṃ channaṃ vassānaṃ accayenāti pāṭhaseso daṭṭhabbo. Atha vā channaṃ channaṃ vassānaṃ osānadivasaṃ apekkhitvā‘‘sakiṃ saki’’nti vuttattā tadapekkhamidaṃ sāmivacanaṃ. Sakalajambudīpe sabbopi bhikkhusaṅgho ekasmiṃyeva ṭhāne uposathaṃ akāsīti sambandho. Katamaṃ taṃ ṭhānanti āha‘‘bandhumatiyā rājadhāniyā’’tiādi. Isipatanaṃ tena samayena khemaṃ nāma uyyānaṃ hoti, migānaṃ pana abhayavāsatthāya dinnattā migadāyoti vuccati. Taṃ sandhāya vuttaṃ‘‘kheme migadāye’’ti.
Abbokiṇṇāni dasapi vīsatipi bhikkhusahassāni vasantīti visabhāgapuggalehi asaṃsaṭṭhāni dasapi vīsatipi bhikkhūnaṃ sahassāni vasanti.Dīghanikāyaṭṭhakathāyaṃpana ‘‘te sabbepi dvādasasahassabhikkhugaṇhanakā mahāvihārā abhayagiricetiyapabbatacittalapabbatavihārasadisā ca ahesu’’nti vuttaṃ.Uposathārocikāti uposathārocanakā. Tā kira devatā ekamhi vasse nikkhante tattha tattha gantvā ārocenti ‘‘nikkhantaṃ kho, mārisā, ekaṃ vassaṃ, pañca dāni vassāni sesāni, pañcannaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’’ti. Tathā dvīsu vassesu nikkhantesu ‘‘nikkhantāni kho, mārisā, dve vassāni, cattāri vassāni sesāni, catunnaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’’ti ārocenti. Imināva nayena tīsu catūsu pañcasu vassesu atikkantesu ārocenti. Tena vuttaṃ‘‘mārisā ekaṃ vassaṃ atikkanta’’ntiādi.Sānubhāvāti iddhānubhāvena sānubhāvā.Te kira bhikkhūti ye devatānubhāvena gacchanti, te sandhāya vadati.Pācīnasamuddanteti pācīnasamuddassa samīpadese.Gamiyavattanti gamikehi kātabbaṃ senāsanapaṭijagganādivattaṃ.Uposathagganti uposathakaraṇaṭṭhānaṃ.Gatāva hontīti devatānubhāvena gatā eva honti.Teti attano attano ānubhāvena devatānubhāvena ca gatā sabbepi.
Khantī paramantiādīsu (dī. ni. aṭṭha. 2.90; dha. pa. aṭṭha. 2.185) parūpavādaṃ parāpakāraṃ sītuṇhādibhedañca guṇoparodhaṃ khamati sahati adhivāsetītikhanti. Sā pana sīlādīnaṃ paṭipakkhadhamme savisesaṃ tapati santapati vidhamatītiparamaṃuttamaṃtapo. Titikkhanaṃ khamanaṃtitikkhā. Khantiyāyevetaṃ vevacanaṃ. Akkharacintakā hi khamāyaṃ titikkhāsaddaṃ vaṇṇenti, tasmā evamettha attho daṭṭhabbo ‘‘titikkhāsaṅkhātā adhivāsanakhanti nāma uttamaṃ tapo’’ti.Nibbānaṃ paramaṃ vadanti buddhāti bhavena bhavantaraṃ vināti bhavanikantibhāvena saṃsibbati, sataṇhasseva vā āyatiṃ punabbhavabhāvato phalena saddhiṃ kammaṃ vināti saṃsibbatīti vānanti saṅkhyaṃ gatāya taṇhāya nikkhantaṃ nibbānaṃ tattha tassā sabbaso abhāvato. Taṃ nibbānaṃ pana santapaṇītanipuṇasivakhemādinā sabbākārena paramanti vadanti buddhā.
Na hi pabbajito parūpaghātīti yo adhivāsanakhantirahitattā paraṃ upaghāteti bādhati vihiṃsati, so pabbajito nāma na hoti pabbājetabbadhammassa apabbājanato. Catutthapādo pana tatiyapādasseva vevacanaṃ anatthantarattā. ‘‘Na hi pabbajito’’ti etassa hi ‘‘na samaṇo hotī’’ti vevacanaṃ. ‘‘Parūpaghātī’’ti etassa ‘‘paraṃ viheṭhayanto’’ti vevacanaṃ. Atha vāparūpaghātīti sīlūpaghātī. Sīlañhi uttamaṭṭhena ‘‘para’’nti vuccati parasaddassa seṭṭhavācakattā ‘‘puggalaparoparaññū’’tiādīsu viya. Yo ca samaṇo paraṃ yaṃ kañci sattaṃ viheṭhayanto parūpaghātī hoti attano sīlavināsako, so pabbajito nāma na hotīti attho. Atha vā yo adhivāsanakhantiyā abhāvā parūpaghātī hoti, paraṃ antamaso ḍaṃsamakasampi jīvitā voropeti, so na hi pabbajito. Kiṃ kāraṇā? Pāpamalassa apabbājitattā anīhaṭattā. ‘‘Pabbājayamattano malaṃ, tasmā pabbajitoti vuccatī’’ti (dha. pa. 388) idañhi pabbajitalakkhaṇaṃ. Yopi naheva kho upaghāteti na māreti, apica daṇḍādīhi viheṭheti, sopi paraṃ viheṭhayanto samaṇo na hoti. Kiṃkāraṇā? Vihesāya asamitattā. Samitattā samaṇoti vuccatīti idañhi samaṇalakkhaṇaṃ. ‘‘Samitattā hi pāpānaṃ, samaṇoti pavuccatī’’ti (dha. pa. 265) hi vuttaṃ.
‘‘khantī paramaṃ tapo’’ti āha. Tena aniṭṭhassa paṭihananūpāyo vutto, titikkhāggahaṇena pana iṭṭhassa, tadubhayenapi uppannaṃ aratiṃ uppannaṃ ratiṃ abhibhuyya viharatīti ayamattho dassito. Taṇhāvānassa vūpasamanato nibbānaṃ paramaṃ vadanti buddhā. Tattha khantiggahaṇena payogavipattiyā abhāvo dassito, titikkhāggahaṇena āsayavipattiyā abhāvo. Tathā khantiggahaṇena parāparādhasahatā, titikkhāggahaṇena paresu anaparajjhanā dassitā. Evaṃ kāraṇamukhena anvayato pātimokkhaṃ dassetvā idāni byatirekato taṃ dassetuṃ‘‘na hī’’tiādi vuttaṃ. Tena yathā sattānaṃ jīvitā voropanaṃ paraṃ pāṇileḍḍudaṇḍādīhi viheṭhanañca ‘‘parūpaghāto paraṃ viheṭhana’’nti vuccati, evaṃ tesaṃ sāpateyyāvaharaṇaṃ parāmasanaṃ visaṃvādanaṃ aññamaññabhedanaṃ pharusavacanena mammaghaṭṭanaṃ niratthakavippalāpo parasantakābhijjhānaṃ ucchedacintanaṃ micchābhinivesanañca upaghāto paraviheṭhanañca hotīti yassa kassaci akusalassa kammapathassa kammassa ca karaṇena pabbajito samaṇo ca na hotīti dasseti.
sabbapāpassāti sabbākusalassa sabbassapi dvādasākusalassa sabbacittuppādasaṅgahitassa sāvajjadhammassa.Akaraṇanti anuppādanaṃ. Karaṇañhi nāma tassa attano santāne uppādananti tappaṭikkhepato akaraṇaṃ anuppādanaṃ.Kusalassāti catubhūmikakusalassa. ‘‘Kusalassā’’ti hi idaṃ ‘‘etaṃ buddhāna sāsana’’nti vakkhamānattā ariyamaggadhamme tesañca sambhārabhūte tebhūmikakusale dhamme bodheti.Upasampadāti upasampādanaṃ. Taṃ pana atthato tassa kusalassa samadhigamo paṭilābho.Sacittapariyodapananti attano cittassa jotanaṃ cittassa pabhassarabhāvakaraṇaṃ sabbaso parisodhanaṃ. Taṃ pana arahattena hoti. Ettha ca yasmā aggamaggasamaṅgino cittaṃ sabbaso pariyodapīyati nāma, aggaphalakkhaṇe pana pariyodapitaṃ hoti puna pariyodapetabbatāya abhāvato, tasmā pariniṭṭhitapariyodapanataṃ sandhāya vuttaṃ ‘‘taṃ pana arahattena hotī’’ti. Iti sīlasaṃvarena sabbapāpaṃ pahāya lokiyalokuttarāhi samathavipassanāhi kusalaṃ sampādetvā arahattaphalena cittaṃ pariyodapetabbanti etaṃ buddhānaṃ sāsanaṃ ovādo anusiṭṭhi.
anupavādoti vācāya kassaci anupavadanaṃ.Anupaghātoti kāyena manasā ca kassaci upaghātākaraṇaṃ manasāpi paresaṃ anatthacintanādivasena upaghātakaraṇassa vajjetabbattā.Pātimokkheti yaṃ taṃ paatimokkhaṃ atipamokkhaṃ uttamaṃ sīlaṃ, pāti vā sugatibhayehi mokkheti duggatibhayehi, yo vā naṃ pāti, taṃ mokkhetīti pātimokkhanti vuccati, tasmiṃ pātimokkhe ca.Saṃvaroti sattannaṃ āpattikkhandhānaṃ avītikkamalakkhaṇo saṃvaro.Mattaññutāti bhojane mattaññutā paṭiggahaṇaparibhogavasena pamāṇaññutā.Pantañca sayanāsananti janasaṅghaṭṭavirahitaṃ nijjanasambādhaṃ vivittaṃ senāsanañca. Ettha dvīhiyeva paccayehi catupaccayasantoso dīpitoti veditabbo paccayasantosasāmaññena itaradvayassapi lakkhaṇahāranayena jotitabhāvato.Adhicitte ca āyogoti vipassanāpādakaṃ aṭṭhasamāpatticittaṃ adhicittaṃ, tatopi ca maggaphalacittameva adhicittaṃ, tasmiṃ yathāvutte adhicitte āyogo ca, anuyogoti attho.Etaṃ buddhāna sāsananti etaṃ parassa anupavadanaṃ anupaghātanaṃ pātimokkhe saṃvaro paṭiggahaṇaparibhogesu mattaññutā vivittasenāsanasevanaṃ adhicittānuyogo ca buddhānaṃ sāsanaṃ ovādo anusiṭṭhi.
‘‘eteneva upāyenā’’tiādi.Yāva sāsanapariyantāti dharamānakabuddhānaṃ anusāsanapariyantaṃ sandhāya vuttaṃ, yāva buddhā dharanti, tāva uddisitabbataṃ āgacchantīti vuttaṃ hoti. Ovādapātimokkhañhi buddhāyeva uddisanti, na sāvakā. Paṭhamabodhiyaṃyeva uddesamāgacchantīti sambandho. Paṭhamabodhi cettha vīsativassaparicchinnātimahāgaṇṭhipadevuttaṃ. Tañca heṭṭhā aṭṭhakathāyameva ‘‘bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthī’’ti kathitattā ‘‘paṭhamabodhi nāma vīsativassānī’’ti gahetvā vuttaṃ.Ācariyadhammapālattherenapana ‘‘pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhī’’ti vuttaṃ. Evañca sati majjhe pannarasa vassāni majjhimabodhi, ante pannarasa vassāni pacchimabodhīti tiṇṇaṃ bodhīnaṃ samappamāṇatā siyāti tampi yuttaṃ. Pannarasattikena hi pañcacattālīsa vassāni pūrenti. Aṭṭhakathāyaṃ pana pannarasavassappamāṇāya paṭhamabodhiyā vīsativassesuyeva antogadhattā ‘‘paṭhamabodhiyaṃ vīsativassantare’’ti vuttanti evampi sakkā viññātuṃ.
‘‘sikkhāpadapaññattikālato pana pabhutī’’ti vuttaṃ.Pubbārāmeti sāvatthiyā pācīnadisābhāge katattā evaṃladdhavohāre mahāvihāre.Migāramātupāsādeti migāraseṭṭhino mātuṭṭhāniyattā migāramātāti saṅkhyaṃ gatāya visākhāmahāupāsikāya kārite pāsāde.Aṭṭhānanti hetupaṭikkhepo.Anavakāsoti paccayapaṭikkhepo. Ubhayenapi kāraṇameva paṭikkhipati.Yanti yena kāraṇena.
Tesanti bhikkhūnaṃ.Sammukhasāvakānaṃ santike pabbajitāti sabbantimānaṃ subhaddasadisānaṃ sammukhasāvakānaṃ santike pabbajite sandhāya vadati. Khattiyakulādivaseneva vividhā kulāti sambandho.Uccanīcauḷāruḷārabhogādikulavasena vāti uccanīcakulavasena uḷāruḷārabhogādikulavasena vāti yojetabbaṃ. Tattha khattiyabrāhmaṇavasena vā khattiyabrāhmaṇagahapatikānaṃ vasena vāuccakulatāveditabbā, sesānaṃ vasenanīcakulatā.Uḷāruḷārabhogādikulavasena vāti uḷārataratamaupabhogavantādikulavasena. Uḷārātisayajotanatthañhi puna uḷāraggahaṇaṃ ‘‘dukkhadukkha’’ntiādīsu viya.Ādi-saddena uḷārānuḷārānaṃ gahaṇaṃ veditabbaṃ.
Brahmacariyaṃ rakkhantīti vuttamevatthaṃ pakāsetvā dassento āha‘‘ciraṃ pariyattidhammaṃ pariharantī’’ti. Apaññattepi sikkhāpade yadi samānajātiādikā siyuṃ, attano attano kulānugataganthaṃ viya na nāseyyuṃ. Yasmā pana sikkhāpadampi apaññattaṃ, ime ca bhikkhū na samānajātiādikā, tasmā vināsesunti imamatthaṃ dassetuṃ‘‘yasmā ekanāmā…pe… tasmā aññamaññaṃ viheṭhentā’’tiādi vuttaṃ. Yadi evaṃ kasmā ciraṭṭhitikavārepi ‘‘nānānāmā’’tiādi vuttanti? Satipi tesaṃ nānājaccādibhāve sikkhāpadapaññattiyā eva sāsanassa cirappavattīti dassanatthaṃ vuttaṃ. Sikkhāpadapaññattivaseneva sāsanassa cirappavatti. Yasmā buddhā attano parinibbānato uddhampi vinetabbasattasambhave sati sikkhāpadaṃ paññapenti, asati na paññapenti, tasmāti veditabbo. Yathā kāyavacīdvārasaṅkhātaṃ viññattiṃ samuṭṭhāpetvā pavattamānampi cittaṃ tassāyeva viññattiyā vasena pavattanato ‘‘kāyavacīdvārehi pavatta’’nti vuccati, evaṃsampadamidaṃ daṭṭhabbaṃ.Yathā tanti etthatanti nipātamattaṃ.Vaggasaṅgahapaṇṇāsasaṅgahādīhīti sīlakkhandhavaggamahāvaggādivaggasaṅgahavasena mūlapaṇṇāsamaajhamapaṇṇāsādipaṇṇāsasaṅgahavasena.Ādi-saddena saṃyuttādisaṅgaho veditabbo.
Evaṃvitakketha, mā evaṃ vitakkayitthāti etthaevanti yathānusiṭṭhāya anusāsaniyā vidhivasena paṭisedhanavasena ca pavattitākāraparāmasanaṃ, sā ca sammāvitakkānaṃ micchāvitakkānañca pavattiākāradassanavasena pavattati atthaānisaṃsassa ādīnavassa ca vibhāvanatthaṃ. Tenāha‘‘nekkhammavitakkādayo tayo vitakke vitakkethā’’tiādi. Etthaādi-saddena abyāpādavitakkaavihiṃsāvitakkānaṃ gahaṇaṃ veditabbaṃ. Tattha nekkhammaṃ vuccati lobhato nikkhantattā alobho, nīvaraṇehi nikkhantattā paṭhamajjhānaṃ, sabbākusalehi nikkhantattā sabbo kusalo dhammo, sabbasaṅkhatehi nikkhantattā nibbānaṃ, upanissayato sampayogato ārammaṇakaraṇato ca nekkhammena paṭisaṃyutto vitakkonekkhammavitakko,sammāsaṅkappo. So asubhajjhānassa pubbabhāge kāmāvacaro hoti, asubhajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Byāpādassa paṭipakkho abyāpādo, kañcipi na byāpādenti etenāti vā abyāpādo, mettā. Yathāvuttena abyāpādena paṭisaṃyutto vitakkoabyāpādavitakko. So mettājhānassa pubbabhāge kāmāvacaro hoti, mettābhāvanāvasena adhigate paṭhamajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Vihiṃsāya paṭipakkhā, na vihiṃsanti vā etāya satteti avihiṃsā, karuṇā. Tāya paṭisaṃyutto vitakkoavihiṃsāvitakko. So karuṇājhānassa pubbabhāge kāmāvacaro, karuṇābhāvanāvasena adhigate paṭhamajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro.
Nanu ca alobhādosāmohānaṃ aññamaññāvirahato nesaṃ vasena uppajjanakānaṃ imesaṃ nekkhammavitakkādīnaṃ aññamaññaṃ asaṅkarato vavatthānaṃ na hotīti? No na hoti. Yadā hi alobho padhāno hoti niyamitapariṇatasamudācārādivasena, tadā itare dve tadanvāyikā bhavanti. Tathā hi yadā alobhappadhāno nekkhammagaruko cittuppādo hoti, tadā laddhāvasaro nekkhammavitakko patiṭṭhahati. Taṃsampayuttassa pana adosalakkhaṇassa abyāpādassa vasena yo tasseva abyāpādavitakkabhāvo sambhaveyya, sati ca abyāpādavitakkabhāve kassacipi aviheṭhanajātikatāya avihiṃsāvitakkabhāvo ca sambhaveyya. Te itare dve tasseva nekkhammavitakkassa anugāmino sarūpato adissanato tasmiṃ sati honti, asati na hontīti anumāneyyā bhavanti. Evameva yadā mettāpadhāno cittuppādo hoti, tadā itare dve tadanvāyikā bhavanti. Yadā karuṇāpadhāno cittuppādo hoti, tadā itare dve tadanvāyikā bhavanti.
Kāmavitakkādayoti etthaādi-saddena byāpādavitakkavihiṃsāvitakkānaṃ gahaṇaṃ veditabbaṃ. Tattha kāmapaṭisaṃyutto vitakkokāmavitakko. Ettha hi dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmapakkhe ārammaṇavasena kāmehi paṭisaṃyutto vitakko kāmavitakko, kilesakāmapakkhe pana sampayogavasena kāmena paṭisaṃyuttoti yojetabbaṃ. Byāpādapaṭisaṃyutto vitakkobyāpādavitakko. Vihiṃsāpaṭisaṃyutto vitakkovihiṃsāvitakko. Tesu dve sattesupi saṅkhāresupi uppajjanti. Kāmavitakko hi piye manāpe satte vā saṅkhāre vā vitakkentassa uppajjati, byāpādavitakko appiye amanāpe satte vā saṅkhāre vā kujjhitvā olokanakālato paṭṭhāya yāva vināsanā uppajjati, vihiṃsāvitakko saṅkhāresu nuppajjati. Saṅkhāro hi dukkhāpetabbo nāma natthi, ‘‘ime sattā haññantu vā ucchijjantu vā vinassantu vā mā vā ahesu’’nti cintanakāle pana sattesu uppajjati. Atha kasmā vuttaṃ ‘‘saṅkhāro dukkhāpetabbo nāma natthī’’ti, nanu ye dukkhāpetabbāti icchitā sattasaññitā, tepi atthato saṅkhārā evāti? Saccametaṃ, te pana indriyabaddhā saviññāṇakatāya dukkhaṃ paṭisaṃvedenti, tasmā te vihiṃsāvitakkassa visayā icchitā sattasaññitā. Ye pana na dukkhaṃ paṭisaṃvedenti vuttalakkhaṇāyogato, te sandhāya ‘‘vihiṃsāvitakko saṅkhāresu nuppajjatī’’ti vuttaṃ.
Anupādāya āsavehi cittāni vimucciṃsūti etthaāsavehīti katthuatthe karaṇaniddeso,cittānīti paccattabahuvacanaṃ,vimucciṃsūti kammasādhanaṃ, tasmā āsavehi kattubhūtehi anupādāya ārammaṇavasena aggahetvā cittāni vimuccitānīti evamettha attho gahetabboti āha‘‘tesañhi cittānī’’tiādi.Yehi āsavehīti etthāpi kattuatthe eva karaṇaniddeso.Vimucciṃsūti kammasādhanaṃ.Na tetāni gahetvā vimucciṃsūti te āsavā tāni cittāni ārammaṇavasena na gahetvā vimucciṃsu vimocesuṃ. Ettha hicittānīti upayogabahuvacanaṃ,vimucciṃsūti kattusādhanaṃ.Anuppādanirodhena nirujjhamānāti āyatiṃ anuppattisaṅkhātena nirodhena nirujjhamānā āsavā.Aggahetvā vimucciṃsūti ārammaṇakaraṇavasena aggahetvā cittāni vimocesuṃ.Vikasitacittā ahesunti sātisayañāṇarasmisamphassena samphullacittā ahesuṃ.Purimavacanāpekkhanti ‘‘aññatarasmiṃ bhiṃsanake vanasaṇḍe’’ti vuttavacanāpekkhaṃ. Tenāha‘‘yaṃ vuttaṃ aññatarasmiṃ bhiṃsanake vanasaṇḍeti, tatrā’’ti.Katanti bhāvasādhanavāci idaṃ padanti āha‘‘bhiṃsanakatasmiṃhoti, bhiṃsanakakiriyāyā’’ti. Bhiṃsanassa karaṇaṃ kiriyā bhiṃsanakataṃ, tasmiṃbhiṃsanakatasmiṃ.
‘‘atha vā’’tiādi. Imasmiṃ atthavikappe bhiṃsayatīti bhiṃsano, bhiṃsano eva bhiṃsanako, tassa bhāvo bhiṃsanakattanti vattabbe ta-kārassa lopaṃ katvā ‘‘bhiṃsanakata’’nti vuttanti dassento āha‘‘bhiṃsanakatasminti bhiṃsanakabhāveti attho’’tiādi. Yebhuyyaggahaṇaṃ lomavantavasenapi yojetabbaṃ, na lomavasenevāti āha‘‘bahutarānaṃ vā’’tiādi.
Purisayugavasenāti purisakālavasena, purisānaṃ āyuppamāṇavasenāti vuttaṃ hoti. ‘‘Sabbapacchimako subhaddasadiso’’titīsupi gaṇṭhipadesuvuttaṃ. Tasmiṃ kāle vijjamānānaṃ dvinnaṃ purisānaṃ āyuparicchedaṃ sakalameva gahetvā‘‘satasahassaṃ…pe… aṭṭhāsī’’ti vuttaṃ.Dveyeva purisayugānīti ettha purisānaṃ yugappavattikālo purisayugaṃ. Abhilāpamattameva cetaṃ, atthato pana purisova purisayugaṃ. Dharamāne bhagavati ekaṃ purisayugaṃ, parinibbute ekanti katvā ‘‘dveyeva purisayugānī’’ti vuttaṃ. Parinibbute pana bhagavati ekameva purisayugaṃ asītiyeva vassasahassāni brahmacariyaṃ aṭṭhāsīti veditabbaṃ.
20.Sāvakayugānīti sāvakā eva sāvakayugāni.Asambhuṇantenāti apāpuṇantena.Gabbhaṃ gaṇhāpentassāti sabbaññutaññāṇassa vijāyanatthaṃ ñāṇagabbhaṃ gaṇhāpentassa.
21.Koanusandhīti pubbāparakathānaṃ kiṃ anusandhānaṃ, ko sambandhoti attho.Sikkhāpadapaññattiyācanāpekkhanti yācīyatīti yācanā, sikkhāpadapaññattiyeva yācanā sikkhāpadapaññattiyācanā, taṃ apekkhatīti sikkhāpadapaññattiyācanāpekkhaṃ bhummavacanaṃ, yāciyamānasikkhāpadapaññattiapekkhaṃ bhummavacananti vuttaṃ hoti. Yācanavisiṭṭhā sikkhāpadapaññattiyeva hi ‘‘tatthā’’ti iminā parāmaṭṭhā, teneva vakkhati ‘‘tattha tassā sikkhāpadapaññattiyā’’ti.Yaṃ vuttanti ‘‘sikkhāpadaṃ paññapeyyā’’ti iminā yaṃ sikkhāpadapaññapanaṃ vuttaṃ, yācitanti attho.Tattha tassā sikkhāpadapaññattiyāti tassaṃ yāciyamānasikkhāpadapaññattiyanti attho.Akālanti sikkhāpadapaññattiyā akālaṃ.
Āsavaṭṭhānīyāti ettha adhikaraṇe anīyasaddoti āha‘‘āsavā tiṭṭhanti etesū’’tiādi. Ke pana te āsavā, ke ca dhammā tadadhikaraṇabhūtāti āha‘‘yesu diṭṭhadhammikasamparāyikā’’tiādi.Diṭṭhadhammikāparūpavādādayo,samparāyikāāpāyikā apāyadukkhavisesā. Te āsavanti tena tena paccayavasena pavattantītiāsavā. Nesanti parūpavādādiāsavānaṃ.Teti vītikkamadhammā. Asati āsavaṭṭhānīye dhamme sikkhāpadapaññattiyaṃ ko doso, yenevaṃ vuttanti āha‘‘yadi hi paññapeyyā’’tiādi, vītikkamadosaṃ adisvā yadi paññapeyyāti adhippāyo. Parammukhā akkosanaṃparūpavādo,parehi vacanesu dosāropanaṃparūpārambho,sammukhā garahanaṃgarahadoso.
Anvāyikoti anuvattako.Bhogakkhandhanti bhogarāsiṃ. ‘‘Amhākamete’’ti ñāyantīti ñātī, pitāmahapituputtādivasena parivaṭṭanaṭṭhena parivaṭṭo, ñātīyeva parivaṭṭoñātiparivaṭṭo. Ghāsacchādanaparamatāya santuṭṭhāti ghāsacchādane paramatāya uttamatāya santuṭṭhā, ghāsacchādanapariyesane sallekhavasena paramatāya ukkaṭṭhabhāve saṇṭhitāti attho. Ghāsacchādanameva vā paramaṃ paramā koṭi etesaṃ na tato paraṃ kiñci asāmisajātaṃ pariyesanti paccāsīsanti cāti ghāsacchādanaparamā, tesaṃ bhāvo ghāsacchādanaparamatā, tassaṃghāsacchādanaparamatāya santuṭṭhā. Tesu nāma koti yathāvuttaguṇavisiṭṭhesu tesu bhikkhūsu ko nāma.Lokāmisabhūtanti lokapariyāpannaṃ hutvā kilesehi āmasitabbattā lokāmisabhūtaṃ.Pabbajjāsaṅkhepenevāti ‘‘pāṇātipātā veramaṇī’’tiādinā pabbajjāmukheneva.Etanti methunādīnaṃ akaraṇaṃ.Thāmanti sikkhāpadānaṃ paññāpanakiriyāya sāmatthiyaṃ.Balanti yāthāvato sabbadhammānaṃ paṭivedhasamatthaṃ ñāṇabalaṃ.Kuppeyyāti kuppaṃ bhaveyya. Etassevatthassa pākaṭakaraṇaṃna yathāṭhāne tiṭṭheyyāti, paññattiṭṭhāne na tiṭṭheyyāti attho.Akusaloti tikicchituṃ yuttakālassa aparijānanato akusalo acheko. Avuddhianayo, byasanaṃdukkhaṃ.Paṭikaccevāti gaṇḍuppādanato paṭhamameva.Sañchaviṃ katvāti sobhanacchaviṃ katvā.Bālavejjoti apaṇḍitavejjo.Lohitakkhayañca maṃ pāpetīti vibhattivipariṇāmaṃ katvā yojetabbaṃ.
Akālaṃ dassetvāti sikkhāpadapaññattiyā akālaṃ dassetvā.Rogaṃ vūpasametvāti phāsuṃ katvā.Sake ācariyaketi ācariyassa bhāvo, kammaṃ vā ācariyakaṃ, tasmiṃ attano ācariyabhāve, ācariyakamme vā. Nimittatthe cetaṃ bhummavacanaṃ.Viditānubhāvoti pākaṭānubhāvo.
Vipulabhāvenāti pabbajitānaṃ bahubhāvena.Sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjantīti yasmā senāsanāni pahonti, tasmā āvāsamacchariyādihetukā sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjanti.Iminā nayenāti etena padasodhammasikkhāpadādīnaṃ saṅgaho daṭṭhabbo.
Lābhaggamahattanti cīvarādilabhitabbapaccayo lābho, tassa aggaṃ mahattaṃ paṇītatā bahubhāvo vā. Bahussutassa bhāvobāhusaccaṃ. Ayoniso ummujjamānāti anupāyena abhinivisamānā, viparītato jānamānāti attho.Rasena rasaṃ saṃsanditvāti sabhāvena sabhāvaṃ saṃsanditvā, anuññātapaccattharaṇādīsu sukhasamphassasāmaññato upādinnaphassarasepi anavajjasaññitāya anupādinnaphassarasena upādinnaphassarasaṃ saṃsanditvā, samānabhāvaṃ upanetvāti attho.Uddhammaṃ ubbinayaṃsatthusāsanaṃ dīpentīti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādinā (pāci. 418) satthusāsanaṃ uddhammaṃ ubbinayaṃ katvā dīpenti.
Imasmiṃ attheti ‘‘nirabbudo hi, sāriputta, bhikkhusaṅgho’’ti (pārā. 21) evaṃ vuttabhikkhusaṅghasaññite atthe. Kathaṃ pana dussīlānaṃ corabhāvoti āha‘‘te hi assamaṇāva hutvā’’tiādi.Kāḷakadhammayogāti dussīlatāsaṅkhātapāpadhammayogato.Pabhassaroti pabhassarasīlo.Sāroti vuccantīti sāsanabrahmacariyassa sārabhūtattā sīlādayo guṇā ‘‘sāro’’ti vuccanti.
Sabbaparittaguṇoti sabbehi nihīnaguṇo, appaguṇo vā.So sotāpannoti ānandattheraṃ sandhāya vadati.Sotaṃ āpannoti maggasotaṃ āpanno. Paṭipakkhadhammānaṃ anavasesato savanato pellanato soto ariyamaggoti āha‘‘sototi ca maggassetaṃ adhivacana’’nti.Sotāpannoti tena samannāgatassa puggalassāti iminā maggasamaṅgī sotāpannoti vatvā tamevatthaṃ udāharaṇena sādhetvā idāni idhādhippetapuggalaṃ niddhāretvā dassento āha‘‘idha panā’’tiādi. Idha āpannasaddo ‘‘phalasacchikiriyāya paṭipanno’’tiādīsu (saṃ. ni. 5.488) viya vattamānakālikoti āha‘‘maggena phalassa nāmaṃ dinna’’nti. Maggena hi attanā sadisassa aṭṭhaṅgikassa vā sattaṅgikassa vā phalassa sototi nāmaṃ dinnaṃ, atītakālikatte pana sarasatova nāmalābho siyā. Maggakkhaṇe hi maggasotaṃ āpajjati nāma, phalakkhaṇe āpanno.
vinipāto,apāyadukkhe khipanako.Dhammoti sabhāvo. Tenāha‘‘na attānaṃ apāyesu vinipātanasabhāvo’’ti. Atha vādhammoti apāyesu khipanako sakkāyadiṭṭhiādiko akusaladhammo. Yassa pana so akusaladhammo natthi sabbaso pahīnattā, so yasmā apāyesu attānaṃ vinipātanasabhāvo na hoti, tasmā vuttaṃ‘‘na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hotī’’ti.Kasmāti avinipātanadhammatāya kāraṇaṃ pucchati. Apāyaṃ gamentītiapāyagamanīyā. Vinipātanasabhāvoti uppajjanasabhāvo.Sammattaniyāmena maggenāti sammā bhavaniyāmakena paṭiladdhamaggena.Niyatoti vā heṭṭhimantato sattamabhavato upari anuppajjanadhammatāya niyato.Sambodhīti uparimaggattayasaṅkhātā sambodhi. Sambujjhatīti hi sambodhi, ariyamaggo. So ca idha paṭhamamaggassa adhigatattā avasiṭṭho eva adhigantabbabhāvena icchitabboti. Tenāha‘‘uparimaggattayaṃ avassaṃ sampāpako’’ti. Uparimaggattayaṃ avassaṃ sampāpuṇātītisampāpako,sotāpanno.
Vinayapaññattiyācanakathā niṭṭhitā.
Buddhāciṇṇakathā
22.Anudhammatāti lokuttaradhammānugato dhammo.Anapaloketvāti padassa vivaraṇaṃ‘‘anāpucchitvā’’ti.Janapadacārikaṃ pakkamantīti ettha iti-saddo gamyamānatāya na vutto, evaṃ aññatthāpi īdisesu ṭhānesu. Tatthajanapadacārikanti janapadesu caraṇaṃ, caraṇaṃ vā cāro, so eva cārikā, janapadesu cārikā janapadacārikā. Taṃ pakkamanti, janapadagamanaṃ gacchantīti attho.Pakkamantiyevāti avadhāraṇena no na pakkamantīti dasseti. ‘‘Janapadacārikaṃ pakkamantī’’ti ettha ṭhatvā bhagavato cārikāpakkamanavidhiṃ dassento āha‘‘janapadacārikaṃ carantā cā’’tiādi. Cārikā ca nāmesā (dī. ni. aṭṭha. 1.254; ma. ni. aṭṭha. 1.254) duvidhā turitacārikā ceva aturitacārikā ca. Tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthāya sahasā gamanaṃturitacārikānāma, sā mahākassapattherapaccuggamanādīsu daṭṭhabbā. Bhagavā hi mahākassapattheraṃ paccuggacchanto muhuttena tigāvutamagamāsi, āḷavakassatthāya tiṃsayojanaṃ, tathā aṅgulimālassa, pukkusātissa pana pañcacattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, dhaniyassatthāya sattayojanasatāni agamāsi, dhammasenāpatino saddhivihārikassa vanavāsītissasāmaṇerassa tigāvutādhikaṃ vīsayojanasataṃ agamāsi, ayaṃ turitacārikā. Yaṃ pana gāmanigamanagarapaṭipāṭiyā devasikaṃ yojanaaḍḍhayojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃ, ayaṃaturitacārikānāma. Imaṃ pana cārikaṃ caranto bhagavā mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ carati. Tattha ‘‘janapadacārika’’nti vuttattā aturitacārikāva idhādhippetā. Tameva vibhajitvā dassento āha‘‘mahāmaṇḍalaṃ majjhimamaṇḍala’’ntiādi.
antimamaṇḍalanti khuddakamaṇḍalaṃ, itaresaṃ vā maṇḍalānaṃ antogadhattā antimamaṇḍalaṃ, abbhantarimamaṇḍalanti vuttaṃ hoti. Imesaṃ pana maṇḍalānaṃ kiṃ pamāṇanti āha‘‘tattha mahāmaṇḍalaṃ navayojanasatika’’ntiādi. Navayojanasatikampi ṭhānaṃ majjhimadesapariyāpannameva, tato paraṃ nādhippetaṃ turitacārikāvasena agamanato. Yasmā nikkhantakālato paṭṭhāya gatagataṭṭhānassa catūsu passesu samantato yojanasataṃ ekakolāhalaṃ hoti, purimaṃ purimaṃ āgatā nimantetuṃ labhanti, itaresu dvīsu maṇḍalesu sakkāro mahāmaṇḍalaṃ osarati, tattha buddhā bhagavanto tesu tesu gāmanigamesu ekāhaṃ dvīhaṃ vasantā mahājanaṃ āmisapaṭiggahena anuggaṇhanti, dhammadānena ca vivaṭṭūpanissitaṃ kusalaṃ vaḍḍhenti, tasmā vuttaṃ‘‘gāmanigamādīsu mahājanaṃ āmisapaṭiggahena anuggaṇhantā’’tiādi.Samathavipassanā taruṇā hontīti ettha taruṇā vipassanāti saṅkhāraparicchedane ñāṇaṃ kaṅkhāvitaraṇe ñāṇaṃ sammasane ñāṇaṃ maggāmagge ñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Samathassa taruṇabhāvo pana upacārasamādhivasena veditabbo. ‘‘Sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā hontī’’ti idaṃ nidassanamattanti daṭṭhabbaṃ. Aññenapi majjhimamaṇḍale veneyyānaṃ ñāṇaparipākādikāraṇena majjhimamaṇḍale cārikaṃ caritukāmā cātumāsaṃ vasitvāva nikkhamanti.
Pavāraṇāsaṅgahaṃ datvāti anumatidānavasena datvā.Māgasirassa paṭhamadivaseti māgasiramāsassa paṭhamadivase. Idañcetarahi pavattavohāravasena kattikamāsassa aparapakkhapāṭipadadivasaṃ sandhāya vuttaṃ.Tesanti tesaṃ buddhānaṃ. Tehi vinetabbattā ‘‘tesaṃ vineyyasattā’’ti vuttaṃ.Vineyyasattāti ca cārikāya vinetabbasattā.Māgasiramāsampi tattheva vasitvā phussamāsassa paṭhamadivaseti idampi nidassanamattanti daṭṭhabbaṃ. Catumāsavutthānampi buddhānaṃ vineyyasattā aparipakkindriyā honti, tesaṃ indriyaparipākaṃ āgamayamānā aparampi ekamāsaṃ vā dviticatumāsaṃ vā tatthevavasitvā mahābhikkhusaṅghaparivārā nikkhamitvā purimanayeneva lokaṃ anuggaṇhantā sattahi vā chahi vā pañcahi vā catūhi vā māsehi cārikaṃ pariyosāpenti.Veneyyavasenevāti avadhāraṇena na cīvarādihetu carantīti dasseti. Tathā hi imesu tīsu maṇḍalesu yattha katthaci cārikaṃ carantā na cīvarādihetu caranti, atha kho ye duggatabālajiṇṇabyādhikā, te ‘‘kadā tathāgataṃ āgantvā passissanti, mayi pana cārikaṃ carante mahājano tathāgatadassanaṃ labhissati, tattha keci cittāni pasādessanti, keci mālādīhi pūjessanti, keci kaṭacchubhikkhaṃ dassanti, keci micchādassanaṃ pahāya sammādiṭṭhikā bhavissanti, taṃ nesaṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti evaṃ lokānukampāya cārikaṃ caranti.
Apica catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti jaṅghavihāravasena sarīraphāsukatthāya, aṭṭhuppattikālābhikaṅkhanatthāya, bhikkhūnaṃ sikkhāpadapaññāpanatthāya, tattha tattha paripākagatindriye bodhaneyyasatte bodhanatthāyāti. Aparehipi catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti buddhaṃ saraṇaṃ gacchissantīti vā, dhammaṃ, saṅghaṃ saraṇaṃ gacchissantīti vā, mahatā dhammavassena catasso parisā santappessāmāti vā. Aparehipi pañcahi kāraṇehi buddhā bhagavanto cārikaṃ caranti pāṇātipātā viramissantīti vā, adinnādānā, kāmesumicchācārā, musāvādā, surāmerayamajjapamādaṭṭhānā viramissantīti vā. Aparehipi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti paṭhamaṃ jhānaṃ paṭilabhissantīti vā, dutiyaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilabhissantīti vā. Aparehipi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti sotāpattimaggaṃ adhigamissantīti vā, sotāpattiphalaṃ…pe… arahattaphalaṃ sacchikarissantīti vāti.
Pupphāni ocinantā viya carantīti iminā yathā mālākāro bahuṃ pupphagacchaṃ disvā tattha cirampi ṭhatvā pupphāni ocinitvā pupphasuññaṃ gacchaṃ disvā tattha papañcaṃ akatvā taṃ pahāya aññattha gantvā pupphāni ocinanto vicarati, evameva buddhāpi yattha gāmanigamādīsu vineyyasattā bahū honti, tattha cirampi vasantā te vinetvā vineyyasuññagāmādīsu papañcaṃ akatvā taṃ pahāya aññattha bahuvineyyakesu gāmādīsu vasantā vicarantīti dasseti. Tatoyeva ca atikhuddakepi antimamaṇḍale upanissayavantānaṃ bahubhāvato tāva bahumpi kālaṃ sattamāsapariyantaṃ cārikaṃ caranti.
‘‘santaṃ sukhaṃ nibbānamārammaṇaṃ katvā’’ti.Dasasahassacakkavāḷeti jātikkhettabhūtāya dasasahassilokadhātuyā. Idañca devabrahmānaṃ vasena vuttaṃ, manussā pana imasmiṃyeva cakkavāḷe bodhaneyyā honti.Bodhaneyyasattasamavalokananti paṭhamaṃ mahākaruṇāya pharitvā pacchā sabbaññutaññāṇajālaṃ pattharitvā tassa anto paviṭṭhānaṃ bodhaneyyasattānaṃ samolokanaṃ. Buddhā kira mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya ‘‘ye sattā bhabbā paripākañāṇā ajjayeva mayā vinetabbā, te mayhaṃ ñāṇassa upaṭṭhahantū’’ti cittaṃ adhiṭṭhāya samannāharanti. Tesaṃ saha samannāhārā eko vā dve vā bahū vā tadā vinayūpagā veneyyā sabbaññutaññāṇassa āpāthamāgacchanti, ayamettha buddhānubhāvo. Evaṃ āpāthamāgatānaṃ pana nesaṃ upanissayaṃ pubbacariyaṃ pubbahetuṃ sampativattamānañca paṭipattiṃ olokenti. Veneyyasattapariggaṇhanatthañhi samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti. Atha ‘‘kiṃ nu kho bhavissatī’’ti saraṇagamanādivasena kañci nipphattiṃ vīmaṃsamānā pubbupanissayāni olokenti.
Otiṇṇeti ārocite, parisamajjhaṃ vā otiṇṇe.Dvikkhattunti ekasmiṃ saṃvacchare dvikkhattuṃ. Buddhakāle kira ekekasmiṃ saṃvacchare dve vāre bhikkhū sannipatanti upakaṭṭhavassūpanāyikakāle ca pavāraṇākāle ca. Upakaṭṭhāya vassūpanāyikāya dasapi vīsampi tiṃsampi cattālīsampi paññāsampi bhikkhū vaggavaggā hutvā kammaṭṭhānatthāya āgacchanti. Bhagavā tehi saddhiṃ sammoditvā ‘‘kasmā, bhikkhave, upakaṭṭhāya vassūpanāyikāya vicarathā’’ti pucchati. Atha te ‘‘bhagavā kammaṭṭhānatthaṃ āgatamha, kammaṭṭhānaṃ no dethā’’ti yācanti. Satthā tesaṃ cariyavasena rāgacaritassa asubhakammaṭṭhānaṃ deti, dosacaritassa mettākammaṭṭhānaṃ, mohacaritassa ‘‘uddeso paripucchā kālena dhammassavanaṃ kālena dhammasākacchā idaṃ tuyhaṃ sappāya’’nti ācikkhati. Kiñcāpi hi mohacaritassa ānāpānassatikammaṭṭhānaṃ sappāyaṃ, kammaṭṭhānabhāvanāya pana bhājanabhūtaṃ kātuṃ sammohavigamāya paṭhamaṃ uddesaparipucchādhammassavanadhammasākacchāsu niyojeti. Vitakkacaritassa ānāpānassatikammaṭṭhānaṃ deti. Saddhācaritassa visesato purimā cha anussatiyo sappāyā, tāsaṃ pana anuyuñjane ayaṃ pubbabhāgapaṭipattīti dassetuṃ pasādanīyasuttantena buddhasubodhitaṃ dhammasudhammataṃ saṅghasuppaṭipattiñca pakāseti. Ñāṇacaritassa pana maraṇassati upasamānussati catudhātuvavatthānaṃ āhārepaṭikūlasaññā visesato sappāyā, tesaṃ upakāradhammadassanatthaṃ aniccatādipaṭisaṃyutte gambhīre suttante katheti. Te kammaṭṭhānaṃ gahetvā sace sappāyaṃ hoti, satthu santike eva vasanti. No ce hoti, sappāyaṃ senāsanaṃ pucchantā gacchanti. Tepi tattha vasantā temāsikaṃ paṭipadaṃ gahetvā ghaṭentā vāyamantā sotāpannāpi honti sakadāgāminopi anāgāminopi arahantopi. Tato vutthavassā pavāretvā satthu santikaṃ gantvā ‘‘bhagavā ahaṃ tumhākaṃ santike kammaṭṭhānaṃ gahetvā sotāpattiphalaṃ patto…pe… ahaṃ aggaphalaṃ arahatta’’nti paṭiladdhaguṇaṃ ārocenti, upari anadhigatassa adhigamāya kammaṭṭhānañca yācanti. Tena vuttaṃ‘‘pure vassūpanāyikāya ca kammaṭṭhānaggahaṇatthaṃ…pe… upari kammaṭṭhānaggahaṇatthañcā’’ti.
Āyāmāti etthaā-saddo ‘‘āgacchā’’ti iminā samānatthoti āha‘‘āyāmāti āgaccha yāmā’’ti, ehi gacchāmāti attho.Ānandāti bhagavā santikāvacarattā theraṃ ālapati, na pana tadā satthu santike vasantānaṃ bhikkhūnaṃ abhāvato. Pañcasataparimāṇo hi tadā bhagavato santike bhikkhusaṅgho. Thero pana ‘‘gaṇhathāvuso pattacīvarāni, bhagavā asukaṭṭhānaṃ gantukāmo’’ti bhikkhūnaṃ āroceti. ‘‘Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesī’’ti vuttattā‘‘bhagavato paccassosī’’ti idhabhagavatoti sāmivacanaṃ āmantanavacanameva sambandhīantaraṃ apekkhatīti iminā adhippāyena‘‘bhagavato vacanaṃ paṭiassosī’’ti vuttaṃ.Bhagavatoti pana idaṃ patissavasambandhena sampadānavacanaṃ yathā ‘‘devadattassa paṭissuṇotī’’ti.Paccassosīti etthapaṭi-saddo abhimukhavacanoti āha‘‘abhimukho hutvā suṇī’’ti. Bhagavato mukhābhimukho hutvā adhivāsetvā suṇi, na udāsino hutvāti adhippāyo.
‘‘nagaradvārato paṭṭhāyā’’ti.Suvaṇṇarasapiñjarāhi rasmīhīti ettharasa-saddo udakapariyāyo,piñjara-saddo hemavaṇṇapariyāyo, tasmā suvaṇṇajaladhārā viya suvaṇṇavaṇṇāhi rasmīhīti attho.Samujjotayamānoti obhāsayamāno.Assāti verañjassa brāhmaṇassa.Bhagavantaṃ upanisīditukāmoti bhagavantaṃ upagantvā nisīditukāmo, bhagavato samīpe nisīditukāmoti vuttaṃ hoti.
Dātabbo assāti dātabbo bhaveyya.No asantoti neva avijjamāno, kintu vijjamānoyevāti dīpeti. Vinā vā liṅgavipallāsenettha attho daṭṭhabboti āha‘‘atha vā’’tiādi. Iminā sāmaññavacanato ettha napuṃsakaliṅganiddesoti dasseti.No natthīti no amhākaṃ natthi.Noti vā etassa vivaraṇaṃnatthīti. Kesaṃ adātukāmatā viyāti āha‘‘yathā’’tiādi.Pahūtavittūpakaraṇānanti etthavittīti tuṭṭhi, vittiyā upakaraṇaṃ vittūpakaraṇaṃ, tuṭṭhikāraṇanti attho. Pahūtaṃ dhanadhaññajātarūparajatanānāvidhālaṅkārasuvaṇṇabhājanādibhedaṃ vittūpakaraṇametesanti pahūtavittūpakaraṇā, tesaṃ pahūtavittūpakaraṇānaṃ maccharīnaṃ yathā adātukāmatā, evaṃ no adātukāmatāpi natthīti sambandho.Taṃ kutettha labbhāti etthatanti taṃ kāraṇaṃ, taṃ kiccaṃ vā.Etthāti gharāvāse. Dutiye pana atthavikappetanti deyyadhammassa parāmasanaṃ.Etthāti imasmiṃ temāsabbhantareti attho.Yanti yena kāraṇena, kiriyāparāmasanaṃ vā. Dutiye pana atthavikappeyanti yaṃ deyyadhammanti attho.
Alaṃ gharāvāsapalibodhacintāyāti saññāpetvāti brāhmaṇa netaṃ gharāvāsapalibodhena kataṃ, atha kho mārāvaṭṭanenāti brāhmaṇaṃ saññāpetvā.Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti attho. Tassa tadā tādisassa vivaṭṭasannissitassa ñāṇaparipākassa abhāvato kevalaṃ abbhantarasannissito eva attho dassitoti āha‘‘diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā’’ti, paccakkhato vibhāvetvāti attho.Kusale dhammeti tebhūmake kusale dhamme.Tatthāti kusaladhamme yathāsamādapite.Nanti brāhmaṇaṃ.Samuttejetvāti sammadeva uparūpari nivesetvā puññakiriyāya tikkhavisadabhāvaṃ āpādetvā. Taṃ pana atthato tassa ussāhajananaṃ hotīti āha‘‘saussāhaṃ katvā’’ti. Evaṃ puññakiriyāya saussāhato evarūpaguṇasamaṅgitā ca niyamato diṭṭhadhammikādiatthasampādananti evaṃ saussāhatāya aññehi ca tasmiṃ vijjamānaguṇehisampahaṃsetvāsammadeva haṭṭhatuṭṭhabhāvaṃ āpādetvā.
Temāsikopi deyyadhammoti temāsaṃ dātabbopi deyyadhammo.Yaṃ divasanti yasmiṃ divase.
23.Buddhapariṇāyakanti buddho pariṇāyako etassāti buddhapariṇāyako, bhikkhusaṅgho. Taṃ buddhapariṇāyakaṃ, buddhajeṭṭhakanti attho.Yāvadatthaṃ katvāti yāva attho, tāva bhojanena tadā katanti adhippāyo. Dātuṃ upanītabhikkhāya paṭikkhepo nāma hatthasaññāya mukhavikārena vacībhedena vā hotīti āha‘‘hatthasaññāyā’’tiādi.Onītapattapāṇinti ettha onīto pattato pāṇi etassāti onītapattapāṇīti bhinnādhikaraṇavisayoyaṃ saddo bāhiratthasamāsoti āha‘‘pattato onītapāṇi’’ntiādi. ‘‘Onittapattapāṇi’’ntipi pāṭho, tassattho onittaṃ nānābhūtaṃ vinābhūtaṃ āmisāpanayanena vā sucikataṃ pattaṃ pāṇito assāti onittapattapāṇi, taṃ onittapattapāṇiṃ, hatthe ca pattañca dhovitvā ekamante pattaṃ nikkhipitvā nisinnanti attho.Pattuṇṇapaṭṭapaṭe cāti pattuṇṇapaṭe ca paṭṭapaṭe ca. Tattha pattuṇṇapadese bhavā pattuṇṇā, kosiyavisesātipi vadanti. Paṭṭāni pana cīnapaṭāni.Āyogādīsuāyogoti paṭiāyogo,aṃsabaddhakaṃpattatthavikādīsu.Bhesajjatelānanti bhesajjasampākena sādhitatelānaṃ.Tumbānīti cammamayatelabhājanāni. Ekamekassa bhikkhuno sahassagghanakaṃ telamadāsīti sambandho.
Mahāyāgaṃ yajitvāti mahādānaṃ datvā.Saputtadāraṃ vanditvā nisinnanti puttadārehi saddhiṃ vanditvā nisinnaṃ.Temāsanti accantasaṃyoge upayogavacanaṃ. ‘‘Temāsaṃ sotabbadhammaṃ ajjeva suṇissāmī’’ti nisinnassa taṃ ajjhāsayaṃ pūretvā desitattā vuttaṃ‘‘paripuṇṇasaṅkappaṃ kurumāno’’ti.Anubandhitvāti anugantvā.
‘‘yathājjhāsayaṃ yathārucitaṃ vāsaṃ vasitvā’’ti. Abhirantaṃ abhiratīti hi atthato ekaṃ. Abhirantasaddo cāyaṃ abhirucipariyāyo, na assādapariyāyo. Assādavasena ca katthaci vasantassa assādavatthuvigamanena siyā tassa tattha anabhirati, tayidaṃ khīṇāsavānaṃ natthi, pageva buddhānaṃ, tasmā abhirativasena katthaci vasitvā tadabhāvato aññattha gamanaṃ nāma buddhānaṃ natthi, vineyyavinayanatthaṃ pana katthaci vasitvā tasmiṃ siddhe vineyyavinayatthameva tato aññattha gacchanti, ayamettha yathāruci.Soreyyādīni anupagammāti mahāmaṇḍalacārikāya vīthibhūtāni soreyyanagarādīni anupagantvā.Payāgapatiṭṭhānanti gāmassapi adhivacanaṃ titthassapi.Gaṅgaṃ nadinti gaṅgaṃ nāma nadiṃ.Tadavasarīti etthatanti karaṇatthe upayogavacananti āha‘‘tena avasari tadavasarī’’ti.
Buddhāciṇṇakathā niṭṭhitā.
Samantapāsādikāyāti samantato sabbaso pasādaṃ janetīti samantapāsādikā, tassā samantapāsādikāya.Tatridaṃ samantapāsādikāya samantapāsādikattasminti etthatatrāti purimavacanāpekkhaṃ,idanti vakkhamānakāraṇavacanāpekkhaṃ. Tatrāyaṃ yojanā – yaṃ vuttaṃ ‘‘samantapāsādikāya vinayasaṃvaṇṇanāyā’’ti, tatra yā sā samantapāsādikāti saṃvaṇṇanā vuttā, tassā samantapāsādikāya saṃvaṇṇanāya samantapāsādikattasmiṃ samantapāsādikabhāve sabbaso pasādajanakatte idaṃ hoti. Kiṃ hotīti āha‘‘ācariyaparamparato’’tiādi.
Ācariyaparamparatoti ‘‘upāli dāsako’’tiādinā (pari. 3). Vuttaācariyaparamparato.Nidānavatthuppabhedadīpanatoti nidānappabhedadīpanato vatthuppabhedadīpanato ca. Tattha bāhiranidānaabbhantaranidānasikkhāpadanidānadassanavasenanidānappabhedadīpanaṃ veditabbaṃ, theravādappakāsanaṃ panavatthuppabhedadīpanaṃ.Parasamayavivajjanatoti ‘‘sakāya paṭiññāya mettiyaṃ bhikkhuniṃ nāsethā’’tiādīsu (pārā. 384) micchāpaṭipannānaṃ paresaṃ laddhinirākaraṇato, tatoyeva ca attano samayapatiṭṭhāpanena sakasamayavisuddhito.
Byañjanaparisodhanatoti pāṭhasodhanena byañjanaparisodhanaṃ veditabbaṃ, saddasatthānusārena vā nibbacanaṃ dassetvā padanipphattidassanaṃ byañjanaparisodhanaṃ.Vibhaṅganayabhedadassanatoti ‘‘tisso itthiyo’’tiādipadabhājanassa anurūpavasena nayabhedadassanato.Sampassatanti ñāṇacakkhunā sammā passantānaṃ, upaparikkhantānanti attho.Apāsādikanti appasādāvahaṃ.Etthāti samantapāsādikāya. Sampassataṃ viññūnanti sambandho. Tasmā ayaṃ saṃvaṇṇanā samantapāsādikātveva pavattāti yojetabbaṃ. Kassa kena desitassa saṃvaṇṇanāti āha‘‘vinayassā’’tiādi.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Verañjakaṇḍavaṇṇanā samattā.
Paṭhamo bhāgo niṭṭhito.