AI Tipiṭaka Translations
Namo tassa bhagavato arahato sammāsambuddhassa
Namo tassa bhagavato arahato sammāsambuddhassa
Vinayapiṭake
Vinayapiṭaka
Sāratthadīpanī-ṭīkā (dutiyo bhāgo)
Sāratthadīpanī-ṭīkā (Second Volume)
1. Pārājikakaṇḍaṃ
1. Pārājika Section
1. Paṭhamapārājikaṃ
1. First Pārājika
Sudinnabhāṇavāravaṇṇanā
Explanation of the Sudinna Bhāṇavāra
24.Anupadavaṇṇananti padaṃ padaṃ paṭivaṇṇanaṃ, padānukkamena vaṇṇanaṃ vā.Bhaṇḍappayojanauddhārasāraṇādinā kiccenāti ettha vikkāyikabhaṇḍassa vikkiṇanaṃbhaṇḍappayojanaṃ,dātuṃ saṅketite divase gantvā gahaṇaṃuddhāro,‘‘asukasmiṃ divase dātabba’’nti satuppādanaṃsāraṇaṃ.Catubbidhāyāti khattiyabrāhmaṇagahapatisamaṇānaṃ vasena catubbidhāya, bhikkhubhikkhunīupāsakaupāsikānaṃ vasena vā.Disvānassa etadahosīti hetuattho ayaṃ disvāna-saddo asamānakattuko yathā ‘‘ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hotī’’ti. Dassanakāraṇā hi evaṃ parivitakkanaṃ ahosi. Kiñcāpi ettha ‘‘bhabbakulaputtassā’’ti vuttaṃ, tathāpi upanissayasampannassapi ajātasattuno viya antarāyo bhavissatīti imassa therassapi katapāpakammamūlavippaṭisāravasena adhigamantarāyo ahosīti vadanti.
24. Anupadavaṇṇana means explaining each word, or explaining in the order of the words. Bhaṇḍappayojanauddhārasāraṇādinā kiccenā here means: bhaṇḍappayojana is selling merchandise for sale; uddhāra is going to receive on the day indicated for giving; sāraṇa is the creation of the intention, "It should be given on such and such a day." Catubbidhāyā means fourfold, in terms of khattiya, brāhmaṇa, gahapati, and samaṇa, or in terms of bhikkhu, bhikkhunī, upāsaka, and upāsikā. Disvānassa etadahosīti the word "disvāna" here has the sense of a cause, with different agents, just as in "Having drunk ghee, there is strength; having seen a lion, there is fear." Because of seeing, such contemplation arose. Although it is stated here "of a noble son," even for one endowed with the necessary conditions, there will be an obstacle, just like for Ajātasattu; so they say that for this Thera too, there was an obstacle to attainment due to remorse rooted in past evil deeds.
Kiṃ pana yesaṃ maggaphalānaṃ upanissayo atthi, buddhānaṃ sammukhībhāvepi tesaṃ antarāyo hotīti? Āma hoti, na pana buddhe paṭicca. Buddhā hi paresaṃ maggaphalādhigamāya ussāhajātā tattha nirantaraṃ yuttapayuttā eva honti, tasmā te paṭicca tesaṃ antarāyo na hoti, atha kho kiriyāparihāniyā vā pāpamittatāya vā hoti, kiriyāparihāni ca desakassa tasseva vā puggalassa tajjapayogābhāvato veditabbā, desakavasena panettha parihāni sāvakānaṃ vaseneva veditabbā, na buddhānaṃ vasena. Tathā hi sace dhammasenāpati dhanañjāniyassa brāhmaṇassa āsayaṃ ñatvā dhammaṃ desayissa, brāhmaṇo sotāpanno abhavissa. Evaṃ tāva desakassa vasena kiriyāparihāniyā antarāyo hoti. Sace pesso hatthārohaputto bhagavato sammukhā dhammaṃ suṇanto muhuttaṃ nisīdeyya, yāva tassa bhagavā attantapādike cattāro puggale vitthārena vibhajitvā deseti, sotāpattiphalena saṃyutto abhavissa. Evaṃ puggalassa vasena kiriyāparihāniyā antarāyo hoti nāma. Imassa hi upāsakassa kiriyāparihāni jātā apariniṭṭhitāya desanāya uṭṭhahitvā pakkantattā. Sace ajātasattu devadattassa vacanaṃ gahetvā pitughātakammaṃ nākarissa, sāmaññaphalasuttakathitadivase sotāpanno abhavissa, tassa vacanaṃ gahetvā pitughātakammassa katattā pana nāhosi. Evaṃ pāpamittatāya antarāyo hoti. Sudinnassapi pāpamittavasena antarāyo ahosīti daṭṭhabbaṃ. Yadi hi tena mātāpitūnaṃ vacanaṃ gahetvā purāṇadutiyikāya methunadhammo paṭisevito nābhavissa, na taṃmūlavippaṭisāravasena adhigamantarāyo abhavissa.
But is there an obstacle for those who have the necessary conditions for the paths and fruits, even in the presence of the Buddhas? Yes, there is, but not because of the Buddha. For Buddhas are constantly engaged in generating enthusiasm for the attainment of paths and fruits for others, therefore there is no obstacle for them because of the Buddhas, but rather it occurs due to decline in practice or due to bad friendship; and decline in practice should be understood as due to the absence of appropriate effort by the teacher or by that very individual; and here decline in terms of the teacher should be understood only in terms of the disciples, not in terms of the Buddhas. Thus, if the General of the Dhamma had known the disposition of the brahmin Dhanañjāni, the brahmin would have become a Sotāpanna. Thus, there is an obstacle due to decline in practice in terms of the teacher. If the elephant trainer's son had sat for a moment while listening to the Dhamma in the presence of the Blessed One, until the Blessed One extensively explained and analyzed the four individuals oppressed by craving, he would have been associated with the fruit of Sotāpatti. Thus, there is an obstacle due to decline in practice in terms of the individual. For this lay follower, a decline in practice occurred because he got up and left when the teaching was not finished. If Ajātasattu, having taken the word of Devadatta, had not committed the act of patricide, he would have become a Sotāpanna on the day spoken of in the Sāmaññaphala Sutta, but he did not because he committed the act of patricide having taken his word. Thus, there is an obstacle due to bad friendship. It should be seen that for Sudinna too, there was an obstacle due to bad friendship. For if he had taken the word of his parents and had not engaged in sexual intercourse with his former wife, there would not have been an obstacle to attainment due to remorse rooted in that.
Yannūnāti parivitakkanatthe nipātoti āha‘‘parivitakkadassanameta’’nti. ‘‘Dhammaṃ suṇeyya’’nti kiriyāpadena vuccamāno eva hi attho ‘‘yannūnā’’ti nipātapadena jotīyati. Ahaṃ yannūna dhammaṃ suṇeyyanti yojanā.Yannūnāti ca yadi panāti attho. Yadi panāti idampi hi tena samānatthameva. Yaṃ dhammaṃ suṇātīti sambandho.Uḷāruḷārajanāti khattiyamahāsālādiuḷāruḷārajanākiṇṇā. Sace ayampi paṭhamaṃ āgaccheyya, bhagavantaṃ upasaṅkamitvā nisīdituṃ araharūpoti āha‘‘pacchā āgatenā’’ti.Sikkhattayūpasaṃhitanti adhisīlaadhicittaadhipaññāsaṅkhātasikkhattayayuttaṃ. Thokaṃ dhammakathaṃ sutvā ahosīti sambandho. Idhāpi sutvā-saddo hetuatthoti daṭṭhabbo, savanakāraṇā etadahosīti vuttaṃ hoti. Yadi evaṃ atha kasmā ‘‘ekamantaṃ nisinnassa…pe… etadahosī’’ti vuttanti āha‘‘taṃ panassa yasmā’’tiādi. Tatthatanti parivitakkanaṃ.
Yannūnāti is a particle in the sense of contemplation, therefore he said ‘‘parivitakkadassanameta’’ti. The meaning expressed by the verb "Dhammaṃ suṇeyya" is illuminated by the particle "yannūnā." The construction is, "Ahaṃ yannūna dhammaṃ suṇeyya" (Oh, that I might hear the Dhamma!). Yannūnā also means "yadi pana" (if only). "Yadi pana" has the same meaning. The connection is "Yaṃ dhammaṃ suṇāti" (Whatever Dhamma he hears). Uḷāruḷārajanāti crowded with prominent people such as wealthy khattiyas. If he too had come first, he would have been worthy to approach the Blessed One and sit down, therefore he said ‘‘pacchā āgatenā’’ti. Sikkhattayūpasaṃhitanti endowed with the threefold training known as adhisīla, adhiitta, and adhipaññā. The connection is "Thokaṃ dhammakathaṃ sutvā ahosīti" (Having heard a little Dhamma talk, he became...). Here too, the word "sutvā" should be seen as having the sense of a cause, it is said that because of hearing, this happened. If so, then why is it said "ekamantaṃ nisinnassa…pe… etadahosī" (as he sat to one side...this occurred)? Therefore he says ‘‘taṃ panassa yasmā’’tiādi. There, tanti (that) refers to the contemplation.
Saṅkhepakathāti visuṃ visuṃ paduddhāraṃ akatvā samāsato atthavaṇṇanā.Yena yena ākārenāti yena yena pakārena.Tena tena me upaparikkhatoti ‘‘kāmā nāmete aniccā dukkhā vipariṇāmadhammā aṭṭhikaṅkalūpamā’’ti (ma. ni. 1.234; 2.42; pāci. 417; mahāni. 3; cūḷani. khaggavisāṇasuttaniddesa 147) ca ādinā yena yena ākārena kāmesu ādīnavaṃ okāraṃ saṃkilesaṃ, tabbipariyāyato nekkhamme ānisaṃsaṃ guṇaṃ pakāsentaṃ bhagavatā dhammaṃ desitaṃ ājānāmi avabujjhāmi, tena tena pakārena upaparikkhato vīmaṃsantassa mayhaṃ evaṃ hoti evaṃ upaṭṭhāti.Sikkhattayabrahmacariyanti adhisīlasikkhādisikkhattayasaṅgahaṃ seṭṭhacariyaṃ.Ekampi divasanti ekadivasamattampi.Akhaṇḍaṃ katvāti dukkaṭamattassapi anāpajjanena akhaṇḍitaṃ katvā, akhaṇḍaacchiddādibhāvāpādanena vā. Akhaṇḍalakkhaṇavacanañhetaṃ.Carimakacittanti cuticittaṃ. Kiñcipi ekadesaṃ asesetvā ekanteneva paripūretabbatāyaekantaparipuṇṇaṃ. Kilesamalena amalīnaṃ katvāti taṇhāsaṃkilesādinā asaṃkiliṭṭhaṃ katvā, cittuppādamattampi saṃkilesamalaṃ anuppādetvā. Accantameva visuddhaṃ katvā pariharitabbatāyaekantaparisuddhaṃ. Tato eva saṅkhaṃ viya likhitantisaṅkhalikhitaṃ. Tenāha‘‘likhitasaṅkhasadisa’’nti. Pariyodātaṭṭhena nimmalabhāvena saṅkhaṃ viya likhitaṃ dhotanti saṅkhalikhitanti āha‘‘dhotasaṅkhasappaṭibhāga’’nti. ‘‘Ajjhāvasatā’’ti padappayogenaagāranti bhummatthe upayogavacananti āha‘‘agāramajjhe’’ti. Dāṭhikāpi massuggahaṇeneva gahetvā‘‘massu’’tveva vuttaṃ, uttarādharamassunti attho. Kasāyena rattānītikāsāyānīti āha‘‘kasāyarasapītatāyā’’ti.Paridahitvāti nivāsetvā ceva pārupitvā ca.Agārassa hitanti agāravāso agāraṃ uttarapadalopena, tassa vaḍḍhiāvahaṃ agārassa hitaṃ.
Saṅkhepakathāti is the explanation of the meaning summarily, without making a separate word-by-word extraction. Yena yena ākārenāti by whatever manner. Tena tena me upaparikkhatoti "kāmā nāmete aniccā dukkhā vipariṇāmadhammā aṭṭhikaṅkalūpamā" (these desires are impermanent, suffering, subject to change, like a skeleton) (MN 1.234; 2.42; pāci. 417; mahāni. 3; cūḷani. khaggavisāṇasuttaniddesa 147) etc., by whatever manner the Blessed One taught the Dhamma, revealing the danger, fault, defilement in sensual pleasures, and conversely, the benefit, quality in renunciation, I understand, I comprehend; as I examine, investigate, in that manner, it is thus for me, thus it occurs. Sikkhattayabrahmacariyanti the excellent conduct that includes the threefold training beginning with the training in higher morality. Ekampi divasanti even for the duration of one day. Akhaṇḍaṃ katvāti having made it unbroken by not committing even a dukkaṭa offense, or by producing an unbroken, unblemished state, this is a statement of unbroken characteristic. Carimakacittanti the death consciousness. Because it should be entirely fulfilled without leaving anything incomplete, ekantaparipuṇṇaṃ (perfectly complete). Kilesamalena amalīnaṃ katvāti having made it undefiled by the defilement of craving etc., without producing even a moment of defilement of consciousness. Because it should be maintained as utterly pure, ekantaparisuddhaṃ (perfectly pure). Because it is like a conch shell written with numbers, saṅkhalikhitaṃ (conch-written). Therefore he said ‘‘likhitasaṅkhasadisa’’nti (like a written conch shell). Because it is like a conch shell written, washed, due to its purity, its stainless nature, he said ‘‘dhotasaṅkhasappaṭibhāga’’nti (resembling a washed conch shell). With the use of the word "ajjhāvasatā" (dwelling), agāranti (house) is a locative usage in the sense of place, therefore he said ‘‘agāramajjhe’’ti (in the middle of the house). Having taken the mustache as well with the grasping of the beard, ‘‘massu’’ (mustache) is only said, meaning the upper and lower mustache. Because they are reddened by kasāya dye, kāsāyānīti (ochre robes), therefore he said ‘‘kasāyarasapītatāyā’’ti (because they are drunk with the taste of kasāya dye). Paridahitvāti having worn the lower robe and the upper robe. Agārassa hitanti (beneficial to the household) agāravāso (household life) is the increase of the household by the elision of the last word, it is beneficial to the household.
25.Ñātisālohitātiādīsu ‘‘ayaṃ ajjhattiko’’ti jānanti, ñāyanti vātiñātī,lohitena sambandhātisālohitā. Pitupakkhikā ñātī, mātupakkhikā sālohitā. Mātupakkhikā pitupakkhikā vā ñātī, sassusasurapakkhikā sālohitā. Mittāyantītimittā,minanti vā sabbaguyhesu anto pakkhipantītimittā. Kiccakaraṇīyesu sahabhāvaṭṭhena amā hontītiamaccā. Mamāyatītimātā,piyāyatītipitā. Sarīrakiccalesenāti uccārapassāvādisarīrakiccalesena.Ananuññātaṃ puttaṃ na pabbājetīti ‘‘mātāpitūnaṃ lokiyamahājanassa ca cittaññathattaṃ mā hotū’’ti na pabbājeti. Tatoyeva ca suddhodanamahārājassa tathā varo dinno.
25. In Ñātisālohitātiādi, they know "this is internal," ñātī (relatives) are so called because they know, or because they understand; sālohitā (blood relations) are related by blood. Relatives on the father's side are ñātī, relatives on the mother's side are sālohitā. Or relatives on the mother's side or relatives on the father's side are ñātī, relatives on the side of the mother-in-law and father-in-law are sālohitā. Mittā (friends) are so called because they are friendly, mittā (friends) are so called because they include others in all secrets. Amaccā (ministers) are so called because they are together in doing what needs to be done, mātā (mother) is so called because she cherishes, pitā (father) is so called because he is dear. Sarīrakiccalesenāti by the slightest bodily function, such as excretion of feces and urine. Ananuññātaṃ puttaṃ na pabbājetīti (he does not ordain a son without permission) he does not ordain him so that the minds of the parents and the public do not become different. And for that very reason, such a boon was given to King Suddhodana.
26.Dhuranikkhepenāti bhaṇḍappayojanādīsu dhuranikkhepena. Tenāha‘‘na hī’’tiādi. Piyāyitabbotipiyoti āha‘‘pītijananako’’ti. Manassa appāyanatomanāpoti āha‘‘manavaḍḍhanako’’ti.Sukhedhitotaruṇadārakakāle, tato parañca sappikhīrādisādurasamanuññabhojanādiāhārasampattiyāsukhaparihato. Atha vā daḷhabhattikadhātijanādiparijanasampattiyā ceva paricchedasampattiyā ca uḷārapaṇītasukhapaccayūpahārehi casukhedhito,akiccheneva dukkhapaccayavinodanenasukhaparihato. Ajjhattikaṅgasampattiyā vāsukhedhito,bāhiraṅgasampattiyāsukhaparihato.
26. Dhuranikkhepenāti (by laying down the burden) by laying down the burden in things like providing merchandise. Therefore he said ‘‘na hī’’tiādi. Piyāyitabboti (should be loved) piyoti (dear), therefore he said ‘‘pītijananako’’ti (generates joy). Manāpo (pleasing) is so called because it pleases the mind, therefore he said ‘‘manavaḍḍhanako’’ti (increases the mind). Sukhedhito (brought up in comfort) in his young childhood, and thereafter, by the abundance of delicious and agreeable foods such as ghee, milk, etc., sukhaparihato (well-cared for). Or, sukhedhito (brought up in comfort) by the abundance of a retinue of strong, devoted servants, etc., and by the abundance of possessions, and by abundant, excellent, comfortable offerings, sukhaparihato (well-cared for) by effortlessly removing uncomfortable things. Or sukhedhito (brought up in comfort) by the possession of internal factors, sukhaparihato (well-cared for) by the possession of external factors.
Kiñcīti etassa vivaraṇaṃ‘‘appamattakampi kalabhāga’’nti. Yadā jānāti-saddo bodhanattho na hoti, tadā tassa payoge ‘‘sappino jānāti, madhuno jānātī’’tiādīsu viya karaṇatthe sāmivacanaṃ saddatthavidū icchantīti āha‘‘kiñci dukkhena nānubhosī’’ti. Tenāha‘‘karaṇatthe sāmivacanaṃ, anubhavanatthe ca jānanā’’ti. Ettha cakiñci dukkhena nānubhosīti kenaci dukkhena karaṇabhūtena visayaṃ nānubhosīti evamattho veditabbo. ‘‘Kiñcī’’ti etthāpi hi karaṇatthe sāmivacanassa lopo kato. Teneva ca vakkhati ‘‘vikappadvayepi purimapadassa uttarapadena samānavibhattilopo daṭṭhabbo’’ti. Yadā pana jānāti-saddo saraṇattho hoti, tadā saraṇatthānaṃ dhātusaddānaṃ payoge ‘‘mātu sarati, pitu sarati, bhātu jānātī’’tiādīsu viya upayogatthe sāmivacanaṃ saddasatthavidū vadantīti āha‘‘atha vā kiñci dukkhaṃ nassarasīti attho’’ti, kassaci dukkhassa ananubhūtattā attanā anubhūtaṃ appamattakampi dukkhaṃ pariyesamānopi abhāvatoyeva nassarasīti attho.Vikappadvayepīti anubhavanasaraṇatthavasena vutte dutiyatatiyavikappadvaye.Purimapadassāti ‘‘kiñcī’’ti padassa.Uttarapadenāti ‘‘dukkhassā’’ti padena.Samānavibhattilopoti uttarapadena samānassa sāmivacanassa lopo. ‘‘Kassaci dukkhassā’’ti vattabbe vikappadvayepi purimapade sāmivacanassa lopaṃ katvā ‘‘kiñci dukkhassā’’ti niddeso kato.Anicchakāti anicchantā.Evaṃ santeti nanu mayaṃ sudinna sāmādīsu kenacipi upāyena appaṭisādhanena appaṭikārena maraṇenapi tayā akāmakāpi vinā bhavissāma, evaṃ sati.Yenāti yena kāraṇena.Kiṃ panāti etthakinti karaṇatthe paccattavacananti dassento āha‘‘kena pana kāraṇenā’’ti.
Kiñcīti (anything) the explanation of this is ‘‘appamattakampi kalabhāga’’nti (even a very small part). When the word jānāti does not mean knowing, then in its usage like "sappino jānāti, madhuno jānātī" (he knows ghee, he knows honey) etc., grammarians want the genitive case in the sense of instrument, therefore he said ‘‘kiñci dukkhena nānubhosī’’ti (he has not experienced anything with suffering). Therefore he said ‘‘karaṇatthe sāmivacanaṃ, anubhavatthe ca jānanā’’ti (the genitive case is in the instrumental sense, and knowing is in the sense of experiencing). And here, kiñci dukkhena nānubhosīti (he has not experienced anything with suffering) this meaning should be understood as "he has not experienced any object with suffering as the instrument." For here also, the genitive case in the instrumental sense is omitted in "kiñcī." And therefore he will say, "In both alternatives, the elision of the same case ending should be seen in the first word with the last word." But when the word jānāti means remembering, then in the usage of verbal roots that mean remembering, grammarians say the genitive case is in the locative sense, as in "mātu sarati, pitu sarati, bhātu jānātī" (he remembers his mother, he remembers his father, he remembers his brother), therefore he said ‘‘atha vā kiñci dukkhaṃ nassarasīti attho’’ti (or it means he does not remember any suffering), because of not experiencing any suffering, even if he searches for even a small amount of suffering experienced by himself, he does not remember it because of its absence. Vikappadvayepīti (in both alternatives) in the second and third alternatives stated in terms of experiencing and remembering. Purimapadassāti (of the first word) of the word "kiñcī." Uttarapadenāti (with the last word) with the word "dukkhassa." Samānavibhattilopoti (elision of the same case ending) the elision of the genitive case ending that is the same with the last word. The instruction "kiñci dukkhassā" (any suffering) is made by omitting the genitive case ending in the first word in both alternatives, when it should be said "kassaci dukkhassa." Anicchakāti (unwilling) not wanting. Evaṃ santeti (while this is so) since we, Sudinna, will unwillingly be separated by you even by death, without any means of preventing or reversing it, while this is so. Yenāti (by what) by what reason. Kiṃ panāti (but why) here, showing that kinti (what) is the singular number in the instrumental sense, he said ‘‘kena pana kāraṇenā’’ti (but by what reason).
28.Gandhabbanaṭanāṭakādīnīti etthagandhabbānāma gāyanakā,naṭānāma raṅganaṭā,nāṭakālaṅghanakādayo.Paricārehīti ettha parito tattha tattha yathāsakaṃ visayesu cārehīti atthoti āha‘‘indriyāni cārehī’’tiādi.Paricārehīti vā sukhūpakaraṇehi attānaṃ paricārehi attano paricaraṇaṃ kārehi. Tathābhūto ca yasmā laḷanto kīḷanto nāma hoti, tasmā‘‘laḷā’’tiādi vuttaṃ. Bhuñjitabbato paribhuñjitabbato visesato pañca kāmaguṇā bhogā nāmāti āha‘‘bhoge bhuñjanto’’ti.Dānappadānānīti ettha niccadānaṃdānaṃnāma, uposathadivasādīsu dātabbaṃ atirekadānaṃpadānaṃnāma. Paveṇīrakkhaṇavasena vā dīyamānaṃdānaṃnāma, attanāva paṭṭhapetvā dīyamānaṃpadānaṃnāma. Pacurajanasādhāraṇaṃ vā nātiuḷāraṃdānaṃnāma, anaññasādhāraṇaṃ atiuḷāraṃpadānaṃnāma.Ādi-saddena sīlādīni saṅgaṇhāti. Natthi etassa vacanappaṭivacanasaṅkhāto ālāpasallāpotinirālāpasallāpo.
28. Gandhabbanaṭanāṭakādīnīti (singing, dancing, acting, etc.) here gandhabbā (singers) are those who sing, naṭā (dancers) are those who dance on stage, nāṭakā (actors) are those who leap about. Paricārehīti (indulge) here parito tattha tattha yathāsakaṃ visayesu cārehīti (indulge) has the meaning of wandering around in their respective objects, therefore he said ‘‘indriyāni cārehī’’tiādi (indulge the senses). Or Paricārehīti (indulge) cherish yourself with the means of comfort, cause yourself to be cherished. And since one who is such is called pampering and playing, therefore ‘‘laḷā’’tiādi (pampering, etc.) is said. The five strands of sense pleasure are called enjoyments because they should be enjoyed, experienced, especially, therefore he said ‘‘bhoge bhuñjanto’’ti (enjoying enjoyments). Dānappadānānīti (gifts and donations) here, a regular gift is called dānaṃ (gift), an extra gift that should be given on days such as uposatha days is called padānaṃ (donation). Or, what is given in the way of preserving the lineage is called dānaṃ (gift), what is given by establishing it oneself is called padānaṃ (donation). Or, what is common to many people and not very prominent is called dānaṃ (gift), what is uncommon to others and very prominent is called padānaṃ (donation). By the word Ādi- (etc.), he includes things like morality. There is no conversation or discussion for him, therefore nirālāpasallāpo (without conversation or discussion).
30.Balaṃ gāhetvāti ettha balaggahaṇaṃ nāma kāyabalassa uppādanamevāti āha‘‘kāyabalaṃ janetvā’’ti.Assumukhanti assūni mukhe etassāti assumukho, taṃ assumukhaṃ, assukilinnamukhanti attho. Gāmoyevagāmantasenāsanaṃgāmapariyāpannattā gāmantasenāsanassa.Atirekalābhapaṭikkhepenāti ‘‘piṇḍiyālopabhojanaṃ nissāyā’’ti (mahāva. 128) evaṃ vuttabhikkhāhāralābhato adhikalābho saṅghabhattādiatirekalābho, tassa paṭikkhepenāti attho. Tenāha‘‘cuddasabhattāni paṭikkhipitvā’’ti. Saṅghabhattaṃ uddesabhattaṃ nimantanabhattaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ āgantukabhattaṃ gamikabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattaṃ vihārabhattaṃ dhurabhattaṃ vārabhattanti imāni cuddasa bhattāni. Tattha sakalassa saṅghassa dātabbaṃ bhattaṃsaṅghabhattaṃ. Katipaye bhikkhū uddisitvā dātabbaṃ bhattaṃuddesabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbaṃ bhattaṃpakkhikaṃ. Uposathe dātabbaṃ bhattaṃuposathikaṃ. Pāṭipadadivase dātabbaṃ bhattaṃpāṭipadikaṃ. Vihāraṃ uddissa dātabbaṃ bhattaṃvihārabhattaṃ. Dhurageheyeva ṭhapetvā dātabbaṃ bhattaṃdhurabhattaṃ. Gāmavāsīādīhi vārena dātabbaṃ bhattaṃvārabhattaṃ.
30. Balaṃ gāhetvāti (having taken strength) here, taking strength means just producing bodily strength, therefore he said ‘‘kāyabalaṃ janetvā’’ti (having generated bodily strength). Assumukhanti (tearful face) assumukho (tearful faced) is one who has tears on his face, that is assumukhaṃ, meaning with a face wet with tears. Gāmoyeva (just the village) gāmantasenāsanaṃ (dwelling on the outskirts of the village) is a dwelling on the outskirts of the village because it is included in the village. Atirekalābhapaṭikkhepenāti (by rejecting extra gains) the extra gain is the Sangha meal etc., which is more than the gain of alms food stated as "piṇḍiyālopabhojanaṃ nissāyā" (depending on morsel-by-morsel alms food) (mahāva. 128), and by rejecting that, is the meaning. Therefore he said ‘‘cuddasabhattāni paṭikkhipitvā’’ti (having rejected fourteen meals). These fourteen meals are: Sangha meal, specified meal, invitation meal, ticket meal, fortnightly meal, uposatha meal, first-day meal, guest meal, traveler's meal, sick person's meal, sick attendant's meal, monastery meal, regular meal, and turn meal. There, the meal that should be given to the entire Sangha is saṅghabhattaṃ (Sangha meal). The meal that should be given specifying a certain number of bhikkhus is uddesabhattaṃ (specified meal). The meal that should be given one day in a fortnight is pakkhikaṃ (fortnightly meal). The meal that should be given on the uposatha day is uposathikaṃ (uposatha meal). The meal that should be given on the first day is pāṭipadikaṃ (first-day meal). The meal that should be given specifying the monastery is vihārabhattaṃ (monastery meal). The meal that should be given keeping it in the regular house is dhurabhattaṃ (regular meal). The meal that should be given in turn by the villagers etc. is vārabhattaṃ (turn meal).
‘‘gahapaticīvaraṃ paṭikkhipitvā’’ti kasmā vuttaṃ. Gahaṇe hi sati paṭikkhepo yujjeyya, na ca paṭhamabodhiyaṃ gahapaticīvarassa paṭiggahaṇaṃ anuññātaṃ paratojīvakavatthusmiṃanuññātattā. Teneva vakkhatijīvakavatthusmiṃ(mahāva. aṭṭha. 337) ‘‘bhagavato hi buddhabhāvappattito paṭṭhāya yāva idaṃ vatthaṃ, etthantare vīsati vassāni na koci gahapaticīvaraṃ sādiyi, sabbe paṃsukūlikāva ahesu’’nti. Sudinno ca paṭhamabodhiyaṃyeva pabbajito. Teneva vakkhati ‘‘sudinno hi bhagavato dvādasame vasse pabbajito, vīsatime vasse ñātikulaṃ piṇḍāya paviṭṭho, sayaṃ pabbajjāya aṭṭhavassiko hutvā’’ti. Tasmā ‘‘gahapaticīvaraṃ paṭikkhipitvā’’ti kasmā vuttanti? Vuccate – ananuññātepi gahapaticīvare paṃsukūlikaṅgasamādānavasena gahapaticīvaraṃ paṭikkhittaṃ nāma hotīti katvā vuttaṃ ‘‘gahapaticīvaraṃ paṭikkhipitvā’’ti.
"Having rejected a householder's robe": Why is this said? Rejection would be appropriate if there were acceptance, but acceptance of a householder's robe was not permitted at the first enlightenment (bodhi), it being permitted later in the Jīvaka-vatthu. Therefore, he will say in the Jīvaka-vatthu (Mahāva. aṭṭha. 337): "Indeed, from the time the Blessed One attained Buddhahood until this cloth, in the intervening twenty years, no one desired a householder's robe; all were wearers of cast-off rags." And Sudinna went forth at the first enlightenment itself. Therefore, he will say: "Sudinna went forth in the twelfth year after the Blessed One, and in the twentieth year, he entered his relatives' home for alms, having been a monk for eight years himself." Therefore, why is it said, "Having rejected a householder's robe"? It is said because, even though a householder's robe was not permitted, by undertaking the practice of wearing only cast-off robes (paṃsukūlikaṅga), it is as if a householder's robe has been rejected, therefore it is said, "Having rejected a householder's robe."
Loluppacāraṃ paṭikkhipitvāti kusalabhaṇḍassa bhusaṃ vilumpanaṭṭhena loluppaṃ vuccati taṇhā, loluppena caraṇaṃ loluppacāro, taṇhāvasena gharapaṭipāṭiṃ atikkamitvā bhikkhāya caraṇaṃ, taṃ paṭikkhipitvāti attho. Tenāha‘‘gharapaṭipāṭiyā bhikkhāya pavisatī’’ti. Ettha ca āraññikaṅgādipadhānaṅgavasena sesadhutaṅgānipi gahitāneva hontīti veditabbaṃ.Vajjīnanti rājāno apekkhitvā sāmivacanaṃ kataṃ, vajjīrājūnanti attho. Janapada-saddassa taṃnivāsīsupi pavattanato‘‘vajjīsū’’ti janapadāpekkhaṃ bhummavacanaṃ, vajjināmake janapadeti attho.
"Having rejected greed-based wandering": That which, by greatly plundering the goods of virtue, is called greed (loluppa) is craving (taṇhā); wandering with greed is greed-based wandering (loluppacāra), wandering for alms by transgressing the customary order of houses due to craving, that is, having rejected that. Therefore, he said, "He enters for alms out of the customary order of houses." Here, it should be understood that the remaining ascetic practices (dhutaṅga), such as the forest-dwelling practice (āraññikaṅga), are included by way of the principal practices. "Of the Vajjis": This is a word of respect, regarding the kings; it means "of the Vajjian kings." Because the word for a country (janapada) also applies to its inhabitants, "in the land of the Vajjis" is a plural locative referring to the country; it means "in the country named Vajji."
Upabhogaparibhogūpakaraṇamahantatāyāti pañcakāmaguṇasaṅkhātānaṃ upabhogānañceva hatthiassarathaitthiyādiupabhogūpakaraṇānañca mahantatāya. Upabhogūpakaraṇāneva hi idha paribhogūpakaraṇasaddena vuttāni. Tenevāha‘‘ye hi tesaṃ upabhogā, yāni ca upabhogūpakaraṇāni, tāni mahantānī’’ti. ‘‘Upabhogā hatthiassarathaitthīādayo, upabhogūpakaraṇāni tesameva suvaṇṇādiupakaraṇānī’’tipi vadanti.Sārakānīti sārabhūtāni.Nidhetvāti nidahitvā, nidhānaṃ katvāti attho.Divasaparibbayasaṅkhātabhogamahantatāyāti divase divase paribhuñjitabbasaṅkhātabhogānaṃ mahantatāya.Jātarūparajatasseva pahūtatāyāti piṇḍapiṇḍavasena ceva suvaṇṇamāsakarajatamāsakādivasena ca jātarūparajatasseva pahūtatāya.Vittīti tuṭṭhi, vittiyā upakaraṇaṃ vittūpakaraṇaṃ, pahūtaṃ nānāvidhālaṅkārabhūtaṃ vittūpakaraṇametesantipahūtavittūpakaraṇā. Tenāha‘‘alaṅkārabhūtassā’’tiādi.Vohāravasenāti vaṇijjāvasena vaḍḍhikatādivasena.Dhanadhaññassa pahūtatāyāti sattaratanasaṅkhātassa dhanassa sabbapubbaṇṇāparaṇṇasaṅgahitassa dhaññassa ca pahūtatāyāti attho. Tattha ‘‘suvaṇṇarajatamaṇimuttāveḷuriyavajirapavāḷāni satta ratanānī’’ti vadanti. Sālivīhiādipubbaṇṇaṃpurakkhataṃ sassaphalanti katvā, tabbipariyāyato muggamāsādiaparaṇṇanti veditabbaṃ.Ukkaṭṭhapiṇḍapātikattāti sesadhutaṅgaparivāritena ukkaṭṭhapiṇḍapātadhutaṅgena samannāgatattā. Tenāha‘‘sapadānacāraṃ caritukāmo’’ti.
"By the greatness of possessions, things for use, and equipment": By the greatness of possessions consisting of the five strands of sense pleasures, and of equipment for use such as elephants, horses, chariots, and women. Indeed, here, equipment for use is referred to by the word "things for use." Therefore, he said, "For indeed, their possessions and the equipment for use are great." Some say, "Possessions are elephants, horses, chariots, women, etc.; equipment for use are their golden equipment, etc." "Of essential things": Of things that are essential. "Having deposited": Having deposited, having made a deposit, is the meaning. "By the greatness of the wealth reckoned by daily expenditure": By the greatness of the wealth reckoned by what is to be spent day by day. "By the abundance of gold and silver": By the abundance of gold and silver, both in bulk and in the form of gold coins, silver coins, etc. "Well-provided": Satisfaction is contentment (vitti); that which is instrumental to contentment is means of contentment (vittūpakaraṇa); they have abundant means of contentment in the form of various ornaments, therefore, "well-provided with means of contentment." Therefore, he said, "Of ornaments," etc. "By way of commerce": By way of trade, by way of increase, etc. "By the abundance of wealth and grain": By the abundance of wealth consisting of the seven treasures and of grain consisting of all staple and non-staple crops. Here, "gold, silver, gems, pearls, beryl, diamonds, and coral are the seven treasures," some say. Staple crops such as rice are mentioned first because they are preeminent as the fruit of the harvest; the non-staple crops such as beans and lentils are to be understood as the opposite of that. "Because he was an extreme alms-goer": Because he was endowed with the extreme practice of going for alms, which is accompanied by the remaining ascetic practices. Therefore, he said, "Desiring to walk on regular alms round."
31.Antojātatāya vā ñātisadisī dāsītiñātidāsī. Pūtibhāveneva lakkhitabbadoso vāābhidosiko,abhidosaṃ vā paccūsakālaṃ gato patto atikkantotiābhidosiko. Tenāha‘‘ekarattātikkantassa vā’’tiādi. Pūtibhūtabhāvena paribhogaṃ nārahatītiaparibhogāraho. Chaḍḍanīyasabhāve nicchitepi pucchākāle sandehavohāravaseneva pucchituṃ yuttanti āha‘‘sace’’ti.Ariyavohārenāti ariyasamudācārena. Ariyā hi mātugāmaṃ bhaginivādena samudācaranti.Nissaṭṭhapariggahanti pariccattālayaṃ.
31. A slave who is like a relative by birth in the family is a relative-slave (ñātidāsī). Or, a fault that should be recognized just by its foul smell is evident (ābhidosiko); or, one who has gone, arrived at, or passed the dawn, without the fault, is evident (ābhidosiko). Therefore, he said, "Or of one who has passed a single night," etc. Because it is not proper to use it due to its foul-smelling state, it is unfit for use (aparibhogāraho). Even when its state of being discardable is certain, it is proper to ask at the time of questioning with the manner of doubt, so he said, "If." "With noble language": With noble convention. For noble ones address women with the term "sister." "Nissaṭṭhapariggaha": An abandoned dwelling.
‘‘viññatti vā’’ti vuttaṃ, ‘‘sace taṃ chaḍḍanīyadhamma’’nti pariyāyaṃ amuñcitvā vuttattā‘‘payuttavācā vā’’ti vuttaṃ, paccayapaṭisaṃyuttā vācā payuttavācā.Vattuṃ vaṭṭatīti nirapekkhabhāvato vuttaṃ, idha pana visesato aparibhogārahattāva vatthuno.Aggaariyavaṃsikoti ariyavaṃsapaṭipattipūrakānaṃ aggo uttamo. Nimīyati saññāyatītinimittaṃ,yathāsallakkhito ākāroti āha‘‘gihikāle sallakkhitapubbaṃ ākāra’’nti. Hatthapiṭṭhiādīni olokayamānā ‘‘sāmiputtassa me sudinnassa viya suvaṇṇakacchapapiṭṭhisadisā imā hatthapādapiṭṭhiyo, haritālavaṭṭiyo viya suvaṭṭitā aṅguliyo, madhuro saro’’ti gihikāle sallakkhitapubbaṃ ākāraṃ aggahesi sañjāni sallakkhesi. Kasmā pana sā ñātidāsī disvāva na sañjānīti āha‘‘sudinno hī’’tiādi.Pabbajjupagatenāti pabbajjaṃ upagatena, pabbajitenāti attho.Gharaṃ pavisitvāti gehasāminiyā nisīditabbaṭṭhānabhūtaṃ antogehaṃ pavisitvā.Yaggheti imassa ārocayāmīti ayamatthoti āha‘‘ārocanatthe nipāto’’ti. ‘‘Yagghe jāneyyāsīti suṭṭhu jāneyyāsī’’tipi atthaṃ vadanti.Ālapaneti dāsijanassa ālapane. Tenāha‘‘evañhī’’tiādi.
"Or a declaration" is said, and "or speech put forth" is said because it is said without abandoning the synonym, "if it is a discardable thing." Speech connected with conditions (paccaya) is speech put forth (payuttavācā). "It is fitting to say" is said because of the absence of expectation, but here, specifically, it is only of something unfit for use. "Aggaariyavaṃsiko": The best, the most excellent of those who fulfill the practice of the Noble Lineage (ariyavaṃsa). It is perceived, it is recognized, therefore it is a sign (nimitta); it is an appearance that has been well-marked, so he said, "An appearance previously marked in lay life." Looking at the back of his hand, etc., she thought, "These backs of the hands and feet are like the golden tortoise-shell of my master's son Sudinna, the fingers are well-rounded like orpiment sticks, his voice is sweet," and she grasped, recognized, and marked an appearance previously marked in lay life. But why did that relative-slave not recognize him as soon as she saw him? He said, "For Sudinna," etc. "Having approached the going forth": Having approached the going forth, that is, having gone forth. "Having entered the house": Having entered the inner house (antogeha), which is the place where the lady of the house sits. "Yagghe": The meaning is, "I will announce this," so he said, "A particle in the sense of announcing." Some also say that the meaning is "yagghe jāneyyāsi" means "you should know well." "In addressing": In addressing a slave. Therefore, he said, "Indeed," etc.
32.Gharesu sālā hontīti gharesu ekamante bhojanasālā honti pākāraparikkhittā susaṃvihitadvārabandhā susammaṭṭhavālikaṅgaṇā.Udakakañjiyanti udakañca kañjiyañca. Kasmā pana īdisāyameva sālāya aññataraṃ kuṭṭamūlanti ayamattho vuttoti āha‘‘na hi pabbajitā’’tiādi.Asāruppe ṭhāneti bhikkhūnaṃ ananucchavike padese.Atthi nu khotinu-saddo pucchanatthe,kho-saddo vacanasiliṭṭhatāya vutto.Nukhoti vā nipātasamudāyo pucchanattho. Tena nāma-saddassa pucchanatthataṃ dasseti.Yesaṃ no tvanti yesaṃ no putto tvaṃ.Īdise ṭhāneti kiñcāpi taṃ ṭhānaṃ bhikkhūnaṃ ananurūpaṃ na hoti, tathāpi mādisānaṃ mahābhogakulānaṃ puttassa parakule āsanasālāyaṃ nisīditvā bhojanaṃ nāma ayuttarūpanti maññamāno āha. Tenevāha ‘‘nanu nāma, tāta sudinna, sakaṃ gehaṃ gantabba’’nti. Aññenapi pakārena nāmasaddassa pucchanatthatameva dassento āha‘‘tathā atthi nu kho tātā’’tiādi.Tathāti samuccayattho. Idāni nāmasaddassa maññanatthataṃ dassento āha‘‘tathā atthi maññe’’tiādi.
32. "There are halls in the houses": In the houses, there are dining halls to one side, enclosed by walls, with well-constructed door frames, and with courtyards of well-swept sand. "Udakakañjiya": Water and rice gruel (kañji). Why is this meaning, "a certain wall base in such a hall," said? He said, "For those who have gone forth," etc. "In an unsuitable place": In a place unsuitable for monks. "Is there, indeed?": The particle nu is in the sense of a question, the particle kho is said for elegance of speech. "Nukho" or "nu kho" is a group of particles, the sense of a question. Therefore, he shows that the word nāma has the sense of a question. "Of whom are you?": Of whom are you a son? "In such a place": Although that place is not unsuitable for monks, nevertheless, thinking that "it is improper for the son of a wealthy family like ours to sit and eat in the hall of another family," he said. Therefore, he said, "Surely, dear Sudinna, your own home should be visited." Showing that the word nāma has the sense of a question in another way, he said, "Indeed, are there, dear father," etc. "Tathā": Has the sense of conjunction. Now, showing that the word nāma has the sense of thinking, he said, "Indeed, I think," etc.
Dukkhābhitunnatāyāti mānasikena dukkhena abhipīḷitattā.Etamatthanti ‘‘atthi nu kho, tāta sudinna, amhākaṃ dhana’’ntiādinā yathāvuttamatthaṃ.Anokappanāmarisanatthavasenāti etthaanokappanaṃasaddahanaṃ.Amarisanaṃasahanaṃ.Anāgatavacanaṃanāgatasaddappayogo, attho pana vattamānakālikova. Tenāha‘‘paccakkhampī’’ti.Na marisayāmīti na visahāmi.Taṃ na sundaranti ‘‘tadāya’’nti pāṭhaṃ sandhāyāha.Alaṃ, gahapati, kataṃ me ajja bhattakiccanti thero ukkaṭṭhaekāsanikatāya paṭikkhipanto evamāha.Ukkaṭṭhaekāsanikatāyāti ca idaṃ bhūtakathanavasena vuttaṃ therassa tathābhāvadīpanatthaṃ. Mudukassapi hi ekāsanikassa yāya nisajjāya kiñcimattampi bhojanaṃ bhuttaṃ, vattasīsenapi tato vuṭṭhitassa puna bhuñjituṃ na vaṭṭati. Tenāhatipiṭakacūḷābhayatthero‘‘āsanaṃ vā rakkheyya bhojanaṃ vā’’ti.Ukkaṭṭhapiṇḍapātikopi samānoti nidassanamattamidaṃ, thero sapadānacārikesupi ukkaṭṭhoyeva. Ukkaṭṭhasapadānacārikopi hi purato ca pacchato ca āhaṭabhikkhampi aggahetvāva gharadvāre ṭhatvā pattavissajjanameva karoti, tasmā thero ukkaṭṭhasapadānacārikattāpi svātanāya bhikkhaṃ nādhivāseti. Atha kasmā ‘‘adhivāsesī’’ti āha‘‘sace ekabhattampi na gahessāmī’’tiādi. Paṇḍitā hi mātāpitūnaṃ ācariyupajjhāyānaṃ vā kātabbaṃ anuggahaṃ ajjhupekkhitvā dhutaṅgavisuddhikā na bhavanti.
"Due to being overwhelmed by suffering": Due to being afflicted by mental suffering. "This matter": The matter as it was said, beginning with, "Indeed, dear Sudinna, is there wealth for us?" "By way of disbelief and intolerance": Here, "disbelief" (anokappanaṃ) is lack of faith (asaddahanaṃ). "Intolerance" (amarisanaṃ) is inability to endure (asahanaṃ). "Future tense": The usage of a future tense word, but the meaning is in the present tense. Therefore, he said, "Even directly." "I cannot bear": I cannot tolerate. "That is not beautiful": He says this with reference to the reading "tadāya." "Enough, householder, my meal duty is done today": The Elder said this rejecting (the invitation) due to extreme one-session eating (ekāsanika). "Due to extreme one-session eating" is said by way of stating a fact, to indicate that the Elder was such. For even a moderate one-session eater, if even a small amount of food is eaten at one sitting, it is not proper for one who has risen from that seat to eat again. Therefore, Tipiṭaka Cūḷābhaya Thera said, "One should protect the seat or the meal." "Even though he was an extreme alms-goer": This is only an example; the Elder was extreme even among those who go on regular alms rounds (sapadānacārika). For even an extreme alms-goer on regular rounds, without taking the alms brought from either in front or behind, only stands at the doorway and dismisses the bowl; therefore, because the Elder was an extreme alms-goer on regular rounds, he did not accept an invitation for alms for the next day. But why did he say, "Did you invite?" He said, "If I will not take even a single meal," etc. For wise people do not become purified by ascetic practices, neglecting the help to be done for their parents, teachers, or preceptors.
33.Majjhimappamāṇoti catuhattho puriso majjhimappamāṇo. ‘‘Chahattho’’tipi keci. Tiro karonti etāyāti tirokaraṇīti sāṇipākāravacano ayaṃtirokaraṇī-saddoti āha‘‘tirokaraṇiyanti karaṇatthe bhumma’’nti. ‘‘Tirokaraṇiyā’’ti vattabbe ‘‘tirokaraṇiya’’nti karaṇatthe bhummaṃ vuttaṃ.Tirokaraṇīya-saddo vā ayaṃ sāṇipākārapariyāyoti dassento āha‘‘atha vā’’tiādi.Taṃ parikkhipitvāti taṃ samantato khipitvā, parito bandhitvāti vuttaṃ hoti. Tenāha‘‘samantato katvā’’ti. Vibhattipatirūpakopi nipāto hotīti āha‘‘tenāti ayampi vā’’tiādi.
33."Of medium size": A four-cubit tall man is of medium size. Some say "six cubits". Because it conceals, it is a means of concealment (tirokaraṇī); this word tirokaraṇī is a nominal base (bhumma) in the sense of instrument, so he said "Tirokaraṇiya, it is bhumma in the sense of karaṇa". "Tirokaraṇiyā" should have been said, but "tirokaraṇiya" is said, bhumma in the sense of instrument. Or the word Tirokaraṇīya is a synonym for a screen or wall, showing this he said "Or else" etc. "Having surrounded that": Having thrown it all around, it is said as having tied it around. Therefore he said "Having made it from all around". The particle can resemble a case ending, so he said "Tenā, this too" etc.
34.‘‘Atha kho āyasmato sudinnassa pitā sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā āyasmato sudinnassa kālaṃ ārocesi – ‘kālo, tāta sudinna, niṭṭhitaṃ bhatta’nti’’ evaṃ kālārocanassa pāḷiyaṃ anāruḷhattā āha –‘‘kiñcāpi pāḷiyaṃ kālārocanaṃna vutta’’nti.Ārociteyeva kāleti ‘‘kālo, tāta sudinna, niṭṭhitaṃ bhatta’’nti kāle ārociteyeva.Dve puñjeti kahāpaṇapuñjañca suvaṇṇapuñjañca.
34. "Then the father of Venerable Sudinna, having prepared fine food and delicacies in his own mansion, announced the time to Venerable Sudinna, ‘It is time, dear Sudinna, the meal is ready’" because the announcement of time like this does not appear in the Pali, he says "Although the announcement of time is not mentioned in the Pali". "As soon as the time was announced" as soon as the time was announced, "It is time, dear Sudinna, the meal is ready". "Two heaps" a heap of kahāpaṇa coins and a heap of gold.
Pettikanti pitito āgataṃ pettikaṃ.Nihitanti bhūmigataṃ.Payuttanti vaḍḍhivasena payojitaṃ.Taddhitalopaṃ katvā veditabbanti yathā aññatthāpi ‘‘pitāmahaṃ dhanaṃ laddhā, sukhaṃ jīvati sañjayo’’ti vuttaṃ, evaṃ taddhitalopaṃ katvā vuttanti daṭṭhabbaṃ. Pitāmahato āgataṃ, pitāmahassa vā idaṃpetāmahaṃ.Pabbajitaliṅganti samaṇavesaṃ.Na rājabhītoti aparādhakāraṇā na rājakulā bhīto. Yesaṃ santakaṃ dhanaṃ gahitaṃ, teiṇāyikā.Palibuddhopīḷito.
"Pettika" that which comes from the father is pettika. "Nihita" situated in the ground. "Payutta" used in the manner of growth. "To be understood having omitted the taddhita affix" just as elsewhere it is said "Having obtained wealth from his grandfather, Sañjaya lives happily," so it should be seen that it is said having omitted the taddhita affix. That which comes from the grandfather, or that which belongs to the grandfather is petāmaha. "Pabbajitaliṅga" the garb of a renunciate. "Not afraid of the king" not afraid of the royal family because of doing a wrong. Those whose wealth has been taken are creditors (iṇāyikā). Palibuddho afflicted.
Vibhattipatirūpakoti ‘‘tenā’’ti padaṃ sandhāyāha.Taṃnidānanti taṃ dhanaṃ nidānaṃ kāraṇamassāti taṃnidānaṃ.Assāti paccattavacanassa, padassa vā.Bhayanti cittassa utrastākārena pavattabhayaṃ adhippetaṃ, na ñāṇabhayaṃ, nāpi ‘‘bhāyati etasmā’’ti evaṃ vuttaṃ ārammaṇabhayanti āha‘‘cittutrāsoti attho’’ti.Chambhitattanti teneva cittutrāsabhayena sakalasarīrassa chambhitabhāvo. Visesato pana hadayamaṃsacalananti āha‘‘kāyakampo hadayamaṃsacalana’’nti.Lomahaṃsoti tena bhayena tena chambhitattena sakalasarīralomānaṃ haṭṭhabhāvo, so pana nesaṃ bhittiyaṃ nāgadantānaṃ viya uddhaṃmukhatāti āha‘‘lomānaṃ haṃsanaṃ uddhaggabhāvo’’ti.
"Resembling a case ending" he says with reference to the word "tenā". "Taṃnidāna" that wealth is the cause of that, therefore it is taṃnidāna. "Assā" of the individual word, or of the word. "Fear" anxiety of the mind due to agitation is intended, not fear of knowledge (ñāṇabhaya), nor an object fear said as "one is afraid of this", he says "The meaning is mental agitation". "Chambhitatta" because of that agitation of mind, the state of the whole body being shaken. But especially the trembling of the heart flesh, he says "Shaking of the body, trembling of the heart flesh". "Lomahaṃso" because of that fear, because of that shaking, the state of the hair of the whole body being erect, but that is facing upwards like the branches of nails on the wall, he says "Hair standing on end, the state of being raised up".
35.Attanāti paccatte karaṇavacanaṃ, sayanti attho.Devaccharānanti anaccantiyo sandhāyāha.Devanāṭakānanti naccantiyo, pariyāyavacanaṃ vā etaṃ devakaññānaṃ.Samuppannabalavasokā hutvāti ayaṃ loko nāma attānaṃva cinteti, tasmā sāpi ‘‘idāni ahaṃ anāthā jātā’’ti attānaṃva cintayamānā ‘‘ayaṃ ajja āgamissati, ajja āgamissatī’’ti aṭṭha vassāni bahi na nikkhantā etaṃ nissāya mayā dārakopi na laddho, yassa ānubhāvena jīveyyāmi, ito cāmhi parihīnā aññato cāti samuppannabalavasokā hutvā. Kularukkhapatiṭṭhāpane bījasadisattā kulavaṃsappatiṭṭhāpako putto idha bījakoti adhippetoti āha‘‘kulavaṃsabījakaṃekaṃ putta’’nti. Saṃ nāma dhanaṃ, tassa patīti saṃpati, dhanavā vibhavasampanno. Diṭṭhadhammikasamparāyikahitāvahattā tassa hitanti sāpateyyaṃ, tadeva dhanaṃ vibhavoti āha –‘‘imaṃ sāpateyyaṃ evaṃ mahantaṃ amhākaṃ vibhava’’nti.
35. "Attanā" in the individual, instrumental case, meaning oneself. "Of celestial dancers" says with reference to dancing girls. "Of celestial plays" dancing girls, or this is a synonym for celestial maidens. "Having become strongly afflicted with sorrow" this world indeed only thinks of itself, therefore she too thinking "now I am born helpless" thinking only of herself, not having gone outside for eight years thinking, "He will come today, he will come today," because of him a child has not been obtained by me, by whose power I might live, from this I am diminished and from another (source) also" having become strongly afflicted with sorrow. Because a son who establishes the family lineage is like a seed for establishing the root of the family, here the son who establishes the family lineage is meant to be the seed, so he said "A single son, the seed of the family lineage". Saṃ is wealth, its master is saṃpati, wealthy, possessing prosperity. Because it brings benefit in this life and in the next, that is his wealth, that same wealth is prosperity, so he says "This inheritance is our prosperity, so great".
36.Itthīnaṃ kumārībhāvappattito paṭṭhāya pacchimavayato oraṃ asati vibandhe aṭṭhame aṭṭhame sattāhe gabbhāsayasaññite tatiye āvatte katipayā lohitapīḷakā saṇṭhahitvā aggahitapubbā eva bhijjanti, tato lohitaṃ paggharati, tattha utusamaññā pupphasamaññā cāti āha –‘‘pupphanti utukāle uppannalohitassa nāma’’nti.Gabbhapatiṭṭhānaṭṭhāneti yasmiṃ okāse dārako nibbattati, tasmiṃ padese.Saṇṭhahitvāti nibbattitvā.Bhijjantīti aggahitapubbā eva bhijjanti. Ayañhi tāsaṃ sabhāvo.Dosenāti lohitamalena.Suddhe vatthumhīti paggharitalohitattā anāmayattā ca nahānato paraṃ catutthadivasato paṭṭhāya suddhe gabbhāsaye. Suddhe pana vatthumhi mātāpitūsu ekavāraṃ sannipatitesu yāva satta divasāni khettameva hoti gabbhasaṇṭhahanassa parittassa lohitalepassa vijjamānattā. Keci pana ‘‘aḍḍhamāsamattampi khettamevā’’ti vadanti.Bāhāyanti adhikaraṇe bhummanti āha‘‘purāṇadutiyikāya yā bāhā, tatra naṃ gahetvā’’ti. Upayogatthe bhummavacanampi yujjatiyeva yathā ‘‘sudinnassa pādesu gahetvā’’ti.
36. From the time women reach maidenhood until just before old age, without interruption, in the third cycle of every eighth week, a few blood pimples arise in what is called the uterus and burst without having been touched before; then blood flows out. Regarding that, it is said to be known as utu (season) or puppha (flower) - "’Puppha’ is a name for the blood that arises at the time of the season." Gabbhapatiṭṭhānaṭṭhāne: In the place where the child is born, in that area. Saṇṭhahitvā: Having arisen. Bhijjantī: They burst without having been touched before, for that is their nature. Dosena: Due to the impurity of the blood. Suddhe vatthumhī: In the pure uterus, which is free from disease and pure from the fourth day after bathing due to the flowing of blood. But in a pure vatthu, even if the parents have intercourse once, it is still just a field for seven days because a little blood remains for the embryo to implant. Some say, "Even for about half a month, it is still just a field." Bāhāya: On the arm - he says, "having taken her on the arm of the former mistress," indicating the locative on the surface. Using a locative in the sense of instrumentality is also fitting, just as in "having taken hold of Sudinna's feet."
apaññatte sikkhāpadeti pārājikaṃ sandhāya vuttanti āha –‘‘paṭhamapārājikasikkhāpade aṭṭhapite’’ti. Vuttamevatthaṃ vibhāvento āha –‘‘bhagavato kira paṭhamabodhiya’’ntiādi.Evarūpanti pārājikapaññattiyā anurūpaṃ. Nidassanamattañcetaṃ, saṅghādisesapaññattiyā anurūpampi ajjhācāraṃ nākaṃsuyeva. Tenevāha –‘‘avasese pañca khuddakāpattikkhandhe eva paññapesī’’ti. Idañca thullaccayādīnaṃ pañcannaṃ lahukāpattikkhandhānaṃ sabbhāvamattaṃ sandhāya vuttaṃ, na pañcāpattikkhandhānaṃ anavasesato paññattattāva. Paṭhamabodhiyaṃ pañcannaṃ lahukāpattīnaṃ sabbhāvavacaneneva dhammasenāpatissa sikkhāpadapaññattiyācanā visesato garukāpattipaññattiyā pātimokkhuddesassa ca hetubhūtāti daṭṭhabbā. Keci pana ‘‘tasmiṃ tasmiṃ pana vatthusmiṃ avasesapañcakhuddakāpattikkhandhe eva paññapesīti idaṃ dvādasame vasse verañjāyaṃ vutthavassena bhagavatā tato paṭṭhāya aṭṭhavassabbhantare paññattasikkhāpadaṃ sandhāya vutta’’nti vadanti, taṃ na sundaraṃ tato pubbepi sikkhāpadapaññattiyā sabbhāvato. Teneva verañjakaṇḍe ‘‘ekabhikkhunāpi ratticchedo vā pacchimikāya tattha vassaṃ upagacchāmāti vassacchedo vā na kato’’ti ca ‘‘sāmampi pacanaṃ samaṇasāruppaṃ na hoti, na ca vaṭṭatī’’ti ca vuttaṃ.Ārādhayiṃsūti cittaṃ gaṇhiṃsu, ajjhāsayaṃ pūrayiṃsu, hadayagāhiniṃ paṭipattiṃ paṭipajjiṃsūti attho.Ekaṃ samayanti ekasmiṃ samaye, paṭhamabodhiyanti attho.
Apaññatte sikkhāpade: He says that this was stated with reference to the pārājika - "When the first pārājika sikkhāpada had not been established." Explaining the meaning that was stated, he says, "Indeed, at the time of the Buddha's first enlightenment," and so on. Evarūpaṃ: Something resembling the pārājika paññatti. This is just an example, they would certainly not want to initiate an offense resembling a saṅghādisesa paññatti either. Therefore, he said, "He only made known the remaining five groups of minor offenses." This was stated only with reference to the existence of the five groups of minor offenses beginning with thullaccaya, not because the five groups of offenses had been made known without remainder. Because the existence of the five minor offenses was stated at the time of the first enlightenment, the request for the sikkhāpada paññatti by the dhammasenāpati should be seen as the cause for the pātimokkha uddesa, especially the garukāpatti paññatti. Some say, "That he only made known the remaining five groups of minor offenses in each particular instance refers to the sikkhāpada made known by the Blessed One, starting from the year he stayed at Verañja in the twelfth year, within eight years from then." That is not right, because the sikkhāpada paññatti existed even before that. Therefore, in the Verañja section, it is stated, "Even one bhikkhu did not make a break in the night or a break in the rains, thinking, ‘We will spend the rains there in the final dwelling,’" and "Even preparing sāma is not suitable for a samaṇa, and it is not proper." Ārādhayiṃsū: They won over his mind, fulfilled his intention, and undertook the practice that was pleasing to the heart, that is the meaning. Ekaṃ samayaṃ: At one time, meaning at the time of the first enlightenment.
Sikkhāpadaṃ paññapentoti paṭhamapārājikasikkhāpadaṃ paññapento.Ādīnavaṃ dassessatīti ‘‘varaṃ te, moghapurisa, āsīvisassa ghoravisassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhitta’’ntiādinā yaṃ ādīnavaṃ dassessati.Abhiviññāpesīti imassa ‘‘pavattesī’’ti ayamattho kathaṃ laddhoti āha‘‘pavattanāpi hī’’tiādi.Kāyaviññatticopanatoti kāyaviññattivasena pavattacalanato. Kasmā panesa methunadhammena anatthikopi samāno tikkhattuṃ abhiviññāpesīti āha –‘‘tikkhattuṃ abhiviññāpanañcesā’’tiādi. Tatthatikkhattuṃ abhiviññāpananti muttipāpanavasena tīsu vāresu methunadhammassa pavattanaṃ.
Sikkhāpadaṃ paññapento: While establishing the first pārājika sikkhāpada. Ādīnavaṃ dassessatī: What ādīnava he will show with "Better for you, foolish man, to insert your organ into the mouth of a fierce poisonous snake, than to insert your organ into the organ of a woman," and so on. Abhiviññāpesī: He says how this meaning of "he made known" is obtained - "Indeed, ‘pavattana’ also…" and so on. Kāyaviññatticopanato: From the movement that occurs as a bodily intimation. He asks why he, although not desiring sexual intercourse, made it known three times - "The making known three times is…" and so on. There, tikkhattuṃ abhiviññāpanaṃ: The initiation of sexual intercourse in three instances in the manner of removing passion.
‘‘teneva ajjhācārenā’’ti. Aṭṭha hi gabbhakāraṇāni. Vuttañhetaṃ –
‘‘Teneva ajjhācārenā’’: Because of that transgression. For there are eight causes for conception. This was stated:
‘‘Methunacoḷaggahaṇaṃ, tanusaṃsaggo ca nābhiāmasanaṃ;
‘‘Intercourse, touching of clothes, and bodily contact, and massaging of the navel,
Drinking, seeing, and hearing, and smelling - these are the eight causes of conception.’’
‘‘kiṃ pana aññathāpi gabbhaggahaṇaṃ hotī’’tiādi. Nanu ca nābhiparāmasanampi kāyasaṃsaggoyeva, kasmā naṃ visuṃ vuttanti? Ubhayesaṃ chandarāgavasena kāyasaṃsaggo vutto, itthiyā chandarāgavasena nābhiparāmasanaṃ, vatthuvasena vā taṃ visuṃ vuttanti daṭṭhabbaṃ. Kathaṃ pana kāyasaṃsaggena gabbhaggahaṇaṃ hoti, kathañca tattha sukkasoṇitassa sambhavoti āha‘‘itthiyo hī’’tiādi. Chandarāguppattivasena itthiyā sukkakoṭṭhāso calito hoti, sopi gabbhasaṇṭhānassa paccayo hotīti adhippāyo. Itthisantānepi hi rasādisattadhātuyo labbhantiyeva. Tenāha –‘‘aṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhantī’’ti.Gaṇṭhipadesupana ‘‘kāyasaṃsaggādinā sattappakārena gabbhaggahaṇe pitu sukkakoṭṭhāsaṃ vinā chandarāgavasena mātu vikārappattaṃ lohitameva gabbhasaṇṭhānassa paccayo hotī’’ti vuttaṃ. ‘‘Yassa aṅgapaccaṅgaparāmasanaṃ sādiyitvā mātā puttaṃ paṭilabhati, sace so aparena samayena paripuṇṇindriyo hutvā tādisaṃ pitaraṃ manussajātikaṃ jīvitā voropeti, pitughātakova hotī’’ti vadanti.
‘‘Kiṃ pana aññathāpi gabbhaggahaṇaṃ hotī’’: "But does conception happen in other ways?" Nanu ca isn’t touching the navel also bodily contact? Why was it stated separately? Bodily contact was stated as being due to the passion of desire of both, the touching of the navel is due to the passion of desire of the woman, or it should be seen as it was stated separately due to the object. But how does conception happen through bodily contact, and how does the semen and blood come to be there? He says ‘‘itthiyo hī’’tiādi: When passion and desire arise, the female element is stirred up, that itself is the condition for the formation of the embryo, that is the idea. For the seven kinds of nutrients beginning with rasa are indeed obtained even in a woman’s body. Therefore, he says, ‘‘aṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhantī’’: "Even women who enjoy the touching of limbs and parts of limbs conceive." In the gaṇṭhipada, however, it is stated, "In the seven kinds of conception such as bodily contact, without the father’s semen, only the mother’s blood, which has undergone a change due to passion and desire, is the condition for the formation of the embryo." "If a mother obtains a son after enjoying the touching of limbs and parts of limbs, and if he later, having become fully developed in his faculties, deprives such a father of life, being a human, he is indeed a patricide," some say.
Taṃasuciṃ ekadesaṃ mukhena aggahesīti purāṇacīvaraṃ dhovantī tattha yaṃ asuciṃ addasa, taṃ asuciṃ ekadesaṃ pivi. ‘‘Vaṭṭati tumhākaṃ methunadhammo’’ti puṭṭho ‘‘kappatu vā mā vā kappatu, mayaṃ tena anatthikā’’ti dassento āha‘‘anatthikā mayaṃ etenā’’ti. Kiñcāpi nābhiparāmasane methunarāgo natthi, tathāpi nābhiparāmasanakāle phassasādiyanavasena assādamattaṃ tassā ahosīti gahetabbaṃ, aññathā gabbhasaṇṭhahanaṃ na siyā. Diṭṭhamaṅgalikāya nābhiparāmasanena maṇḍabyassa nibbatti ahosi, caṇḍapajjotamātu nābhiyaṃ vicchikā pharitvā gatā, tena caṇḍapajjotassa nibbatti ahosīti āha‘‘eteneva nayenā’’tiādi.Purisaṃ upanijjhāyatīti vātapānādinā disvā vā diṭṭhapubbaṃ vā purisaṃ upanijjhāyati.Rājorodhā viyāti sīhaḷadīpe kira ekissā itthiyā tathā ahosi, tasmā evaṃ vuttaṃ.
Taṃ asuciṃ ekadesaṃ mukhena aggahesī: She was washing an old robe and saw some impurity there, and she took a part of that impurity into her mouth. When asked, "Is sexual intercourse allowable for you?" he says, showing that they do not desire it, "Whether it is allowable or not, we do not desire it" ‘‘anatthikā mayaṃ etenā’’: Although there is no sexual desire in touching the navel, still, it should be understood that there was just a slight pleasure in the enjoyment of the touch at the time of touching the navel; otherwise, there would be no formation of the embryo. By the touching of the navel of Diṭṭhamaṅgalikā, Mandavya was born; a scorpion went into the navel of the mother of Caṇḍapajjota, and because of that, Caṇḍapajjota was born - he says ‘‘eteneva nayenā’’tiādi: Purisaṃ upanijjhāyatī: She stares at a man, either seeing him through a window or having seen him before. Rājorodhā viyā: It seems that this happened to a woman in Sri Lanka, therefore it was said this way.
Idhāti imasmiṃ vatthusmiṃ.Ayanti sudinnassa purāṇadutiyikā.Yaṃ sandhāyāti yaṃ ajjhācāraṃ sandhāya. Sukkaṃ sandhāya‘‘mātāpitaro ca sannipatitā hontī’’ti vuttaṃ,mātā ca utunī hotīti lohitaṃ sandhāya. Tatthasannipatitā hontīti asaddhammavasena ekasmiṃ ṭhāne samāgatā saṅgatā honti.Mātā ca utunī hotīti idaṃ utusamayaṃ sandhāya vuttaṃ, na lokasamaññākarajassa lagganadivasamattaṃ.Gandhabboti tatrūpagasatto, gantabboti vuttaṃ hoti. Ta-kārassa dha-kāro katoti daṭṭhabbaṃ. Atha vā gandhanato uppajjanagatiyā nimittupaṭṭhānena sūcanato dīpanato gandhoti laddhanāmena bhavagāmikammunā abbati pavattatīti gandhabbo, tattha uppajjanakasatto.Paccupaṭṭhito hotīti upagato hoti. Ettha ca na mātāpitūnaṃ sannipātaṃ olokayamāno samīpe ṭhito nāma hoti, kammayantayantito pana eko satto tasmiṃ okāse nibbattanako purimajātiyaṃ ṭhitoyeva gatinimittādiārammaṇakaraṇavasena upapattābhimukho hotīti adhippāyo.
Idhā: In this instance. Ayaṃ: This former mistress of Sudinna. Yaṃ sandhāyā: With reference to which transgression. The statement ‘‘mātāpitaro ca sannipatitā hontī’’ was made with reference to semen, and mātā ca utunī hotī was made with reference to blood. There, sannipatitā hontī: They have come together and are united in one place due to immoral intention. Mātā ca utunī hotī: This was said with reference to the time of menstruation, not just the day of union according to worldly convention. Gandhabbo: The being about to be reborn there, it is said that it is to be gone to. It should be seen that the ta-kara has been changed to dha-kara. Alternatively, because of causing to smell, because of the arising of movement, because of the indication and revelation by the appearance of a sign, the being that is called gandha because of the deed that leads to becoming, proceeds and continues, that is gandhabbo, the being about to arise there. Paccupaṭṭhito hotī: Has approached. Here, it is not that he is standing nearby looking at the union of the parents, but it is intended that a being who is about to be born in that place, from the force of kamma, is already standing in the previous existence, facing rebirth by taking as its object the sign of destiny and so on.
Sannipātāti samodhānena samāgamena.Gabbhassāti gabbhe nibbattanakasattassa. Gabbhe nibbattanakasattopi hi gabbhoti vuccati. Yathāha – ‘‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyantī’’ti (ma. ni. 3.205). Katthaci pana gabbhoti mātukucchi vutto. Yathāha –
Sannipātā: Because of the combination and union. Gabbhassā: Of the being about to be born in the womb. For the being about to be born in the womb is also called gabbha. As he said - "Just as, Ānanda, another woman carries the gabbha in her womb for nine or ten months and then gives birth" (M.iii,205). But in some places, gabbha means the mother’s womb. As he said -
‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;
‘‘The human, for one night,
First dwells in the womb;
He departs having risen up,
He goes and does not return.’’ (Ja.i,15,363); –
Avakkanti hotīti nibbatti hoti.
Avakkanti hotī: There is arising.
Ārakkhadevatāti tassa ārakkhatthāya ṭhitā devatā. Assa taṃ ajjhācāranti sambandho.Tathā nicchāresunti tathā mahantaṃ saddaṃ katvā nicchāresuṃ. Kiñcāpi idha pāḷiyaṃ ākāsaṭṭhadevatā visuṃ na āgatā, tathāpi saddassa anussāvane ayamanukkamoti dassetuṃ cātumahārājikadevatāyo dvidhā katvā ākāsaṭṭhadevatā visuṃ vuttā. Tenettha ākāsaṭṭhakānaṃ visuṃ gahitattā cātumahārājikāti paribhaṇḍapabbataṭṭhakā veditabbā.Itihāti nipātasamudāyo evaṃsaddassa atthe daṭṭhabboti āha‘‘eva’’nti.Khaṇena muhuttenāti padadvayaṃ vevacanabhāvato samānatthamevāti daṭṭhabbaṃ.Ekakolāhalamahosīti devabrahmalokesu ekakolāhalamahosi. Kiñcāpi hi so saddo yāva brahmalokā abbhuggacchi, tathāpi na so manussānaṃ visayo tesaṃ rūpaṃ viya, teneva bhikkhū pucchiṃsu – ‘‘kacci no tvaṃ, āvuso sudinna, anabhirato’’ti.
Ārakkhadevatā: A deity standing for the sake of its protection. Assa taṃ ajjhācāranti relates to that transgression. Tathā nicchāresuṃ: They roared thus, making a great sound. Although the deities dwelling in space did not come separately here in the pāḷi, still, in order to show that this is the sequence in the hearing of the sound, the deities of the Four Great Kings were divided into two, and the deities dwelling in space were stated separately. Therefore, here, because the deities dwelling in space were taken separately, the deities of the Four Great Kings should be understood to be those dwelling on Paribhaṇḍa Mountain. Itihā: The collection of particles should be seen in the sense of the word "evaṃ," thus, he says ‘‘eva’’nti. Khaṇena muhuttena: The two words should be seen as having the same meaning because they are synonyms. Ekakolāhalamahosī: There was a great commotion in the worlds of deities and brahmās. Although that sound rose up as far as the brahma world, still, it was not within the range of humans, just like their form; therefore, the bhikkhus asked, "Surely, friend Sudinna, you are not discontented?"
37.‘‘Evaṃ mātāputtānaṃ pabbajjā saphalā ahosi, pitā pana vippaṭisārābhibhūto vihāsī’’ti vacanato sudinnassa tasmiṃ attabhāve arahattādhigamo nāhosīti viññāyati. Keci pana ‘‘pubbekatapuññatāya codiyamānassa bhabbakulaputtassāti vuttattā sudinno taṃ kukkuccaṃ vinodetvā arahattaṃ sacchākāsi, teneva pabbajjā anuññātā’’ti vadanti. Taṃ pāḷiyā aṭṭhakathāya ca na sameti. Pubbekatapuññatā ca appamāṇaṃ tādisassapi antarākatapāpakammassa vasena ajātasattuno viya adhigamantarāyadassanato. Katākatānusocanalakkhaṇaṃ kukkuccaṃ idhādhippetanti āha‘‘ajjhācārahetuko pacchānutāpo’’ti. Kataṃ ajjhācāraṃ paṭicca anusocanavasena virūpaṃ saraṇaṃ cintanaṃvippaṭisāroti āha‘‘vippaṭisārotipi tasseva nāma’’nti. Kucchitaṃ kataṃ kiriyāti kukataṃ, kukatamevakukkuccanti āha‘‘kucchitakiriyābhāvato kukkucca’’nti.Pariyādinnamaṃsalohitattāti parikkhīṇamaṃsalohitattā.Avipphārikoti uddesādīsu byāpārarahito, abyāvaṭoti attho.Vahacchinnoti chinnavaho, bhāravahanena chinnakkhandhoti vuttaṃ hoti.Taṃ taṃ cintayīti ‘‘yadi ahaṃ taṃ pāpaṃ na karissaṃ, ime bhikkhū viya paripuṇṇasīlo assa’’ntiādinā taṃ taṃ cintayi.
37. ‘‘Evaṃ mātāputtānaṃ pabbajjā saphalā ahosi, pitā pana vippaṭisārābhibhūto vihāsī’’: "Thus, the going forth of the mother and son was successful, but the father, overcome with remorse, lived unhappily." From this statement, it is understood that Sudinna did not attain arahatta in that lifetime. Some say, "Because it was said, 'of a clansman fit to be urged on by the merit he had done in the past,' Sudinna dispelled that remorse and realized arahatta, therefore the going forth was permitted." That does not accord with the pāḷi and commentary. And because of the power of pāpakamma done in the interim, even for one with past merit that is immeasurable, the attainment can be obstructed, just like Ajātasattu. He says that kukkucca, remorse, is intended here as having the characteristic of regretting what has been done and what has not been done - ‘‘ajjhācārahetuko pacchānutāpo’’: Vippaṭisāro is the varied recollection, thinking in the manner of regretting the transgression that has been done - ‘‘vippaṭisārotipi tasseva nāma’’: Kukataṃ means a deed badly done, that bad deed is itself kukkucca - ‘‘kucchitakiriyābhāvato kukkucca’’: Pariyādinnamaṃsalohitattā: Because his flesh and blood were depleted. Avipphāriko: Devoid of activity in recitation etc., meaning not occupied. Vahacchinno: One whose yoke is broken, it is said that his shoulders were broken from carrying the burden. Taṃ taṃ cintayī: He thought this and that, "If I had not done that bad deed, I would be perfectly virtuous like these bhikkhus," and so on.
38.Evaṃbhūtanti kisalūkhādibhāvappattaṃ.Gaṇasaṅgaṇikāpapañcenāti gaṇe janasamāgame sannipatanaṃ gaṇasaṅgaṇikā, gaṇasaṅgaṇikāyeva papañco gaṇasaṅgaṇikāpapañco, tena.Yassāti ye assa.Kathāphāsukāti vissāsikabhāveneva kathākaraṇe phāsukā, sukhena vattuṃ sakkuṇeyyā, sukhasambhāsāti attho. Pasādassa pamāṇato ūnādhikattaṃ sabbadā sabbesaṃ natthīti āha‘‘pasādapatiṭṭhānokāsassa sampuṇṇattā’’ti.Dānīti imasmiṃ atthe etarahi-saddo atthīti āha‘‘dānīti nipāto’’ti.No-saddopi nu-saddo viya pucchanatthoti āha‘‘kaccinu tva’’nti.Tameva anabhiratinti tehi bhikkhūhi pucchitaṃ tameva gihibhāvapatthanākāraṃ anabhiratiṃ. ‘‘Tamevā’’ti avadhāraṇena nivattitamatthaṃ dassento āha‘‘adhikusalāna’’ntiādi. Adhikusalā dhammā samathavipassanādayo.Atthīti visayabhāvena citte parivattanaṃ sandhāya vuttaṃ, na pāpassa vattamānataṃ sandhāya, atthi visayabhāvena citte parivattatīti vuttaṃ hoti. Tenāha –‘‘niccakālaṃ abhimukhaṃ viya me tiṭṭhatī’’ti.
38. Evaṃbhūtaṃ: Having attained such a state of being with soiled and rough clothes, etc. Gaṇasaṅgaṇikāpapañcenā: Gaṇa means a group, saṅgaṇikā means meeting in a crowd, the proliferation of crowd is gaṇasaṅgaṇikāpapañco, by that. Yassā: To whom. Kathāphāsukā: Comfortable in conversing simply due to trust, she would be able to speak easily, meaning easy conversation. He says that there is not always a deficiency or excess of pleasure for all, because the occasion for establishing pleasure is complete ‘‘pasādapatiṭṭhānokāsassa sampuṇṇattā’’: He says that the word "dāni" has the meaning of "etarahi" (now) in this context ‘‘dānīti nipāto’’: He says that the word "no" is a question like the word "nu" ‘‘kacci nu tva’’: Tameva anabhiratiṃ: That same discontent that was asked by those bhikkhus, that same discontent in the form of longing for the householder life. Showing the matter that was rejected with the determination "tameva," he says ‘‘adhikusalānaṃ’’tiādi: Adhikusalā dhammā means the higher wholesome qualities such as samatha and vipassanā. Atthī: This was said with reference to revolving in the mind as an object, not with reference to the existence of the evil deed, it is said that it revolves in the mind as an object. Therefore, he says ‘‘niccakālaṃ abhimukhaṃ viya me tiṭṭhatī’’: "It stands before me as if constantly."
Yaṃ tvanti etthayanti hetuatthe nipāto, karaṇatthe vā paccattavacananti āha‘‘yena pāpenā’’ti.Anekapariyāyenāti etthapariyāya-saddo kāraṇavacanoti āha‘‘anekakāraṇenā’’ti.Virāgatthāyāti bhavabhogesu virajjanatthāya.No rāgena rajjanatthāyāti bhavabhogesuyeva rāgena arañjanatthāya. Tenāha‘‘bhagavatā hī’’tiādi.Esa nayo sabbapadesūti adhippāyikamattaṃ sabbapadesu atidissati.Idaṃ panettha pariyāyavacanamattanti ‘‘visaṃyogāyā’’tiādīsu sabbapadesu ‘‘kilesehi visaṃyujjanatthāyā’’tiādinā padatthavibhāvanavasena vuttapariyāyavacanaṃ sandhāya vadati.Na saṃyujjanatthāyāti kilesehi na saṃyujjanatthāya.Aggahaṇatthāyāti kilese aggahaṇatthāya, bhavabhoge vā taṇhādiṭṭhivasena aggahaṇatthāya.Na saṅgahaṇatthāyāti etthāpi imināva nayena attho veditabbo.
Yaṃ tvaṃ: Here, yaṃ is a particle in the sense of cause, or it is a singular expression in the sense of instrumentality, he says ‘‘yena pāpenā’’: Anekapariyāyenā: Here, the word pariyāya means reason, he says ‘‘anekakāraṇenā’’: Virāgatthāyā: For the sake of detachment from existence and sense pleasures. No rāgena rajjanatthāyā: Not for the sake of attachment with desire for existence and sense pleasures. Therefore, he says ‘‘bhagavatā hī’’tiādi: Esa nayo sabbapadesu: This intended meaning is evident in all contexts. Idaṃ panettha pariyāyavacanamattaṃ: Here, he speaks referring to the expression of the meaning in all places with the explanation of the meaning of the words "visaṃyogāyā" etc., as "for the sake of detachment from defilements." Na saṃyujjanatthāyā: Not for the sake of union with defilements. Aggahaṇatthāyā: For the sake of non-grasping of defilements, or for the sake of non-grasping with craving and wrong view in existence and sense pleasures. Na saṅgahaṇatthāyā: Here too, the meaning should be understood in this same way.
Nibbattitalokuttaranibbānamevāti saṅkhārehi nikkhantaṃ vivittaṃ, tatoyeva lokato uttiṇṇattā lokuttaraṃ nibbānaṃ.Madanimmadanāyāti vāti ettha avuttasamuccayatthenavā-saddena ādiatthenaiti-saddena vā ‘‘pipāsavinayāyā’’tiādi sabbaṃ saṅgahitanti daṭṭhabbaṃ. Nibbānaṃ ārammaṇaṃ katvā pavattamānena ariyamaggena pahīyamānā rāgamānamadādayo taṃ patvā pahīyanti nāmāti āha‘‘yasmā pana taṃ āgammā’’tiādi. Tatthataṃ āgammāti nibbānaṃ āgamma paṭicca ariyamaggassa ārammaṇapaccayabhāvahetu.Mānamadapurisamadādayoti ettha jātiādiṃ nissāya seyyassa ‘‘seyyohamasmī’’tiādinā uppajjanakamānoyeva madajananaṭṭhena madotimānamado. Purisamadovuccati purisamāno, ‘‘ahaṃ puriso’’ti uppajjanakamāno. ‘‘Asaddhammasevanasamatthataṃ nissāya pavatto māno, rāgo eva vā purisamado’’ti keci.Ādi-saddena balamadayobbanamadādiṃ saṅgaṇhāti.Mahāgaṇṭhipadepanamajjhimagaṇṭhipadeca ‘‘purisamado nāma sambhavo’’ti vuttaṃ, taṃ idha yuttaṃ viya na dissati. Na hi ‘‘bhagavatā sambhavassa vināsāya dhammo desito’’ti vattuṃ vaṭṭati.Nimmadāti vigatamadabhāvā. Imameva hi atthaṃ dassetuṃ‘‘amadā’’ti vuttaṃ. Madā nimmadīyanti ettha amadabhāvaṃ vināsaṃ gacchantītimadanimmadano. Esa nayo sesapadesupi.
Kāmapipāsāti kāmānaṃ pātukamyatā, kāmataṇhāti attho. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇāti āha‘‘pañca kāmaguṇālayā’’ti. Pañcasu hi kāmaguṇesu chandarāgappahāneneva pañca kāmaguṇāpi pahīnā nāma honti, teneva ‘‘yo, bhikkhave, rūpesu chandarāgo’’tiādi (saṃ. ni. 3.323) vuttaṃ. Pañcakāmaguṇesu vā ālayāpañcakāmaguṇālayā. Ālīyanti allīyanti abhiramanavasena sevantīti ālayāti hi taṇhāvicaritānaṃ adhivacanaṃ.Tebhūmakavaṭṭanti tīsu bhūmīsu kammakilesavipākā vaṭṭanaṭṭhena vaṭṭaṃ.Virajjatīti palujjati.‘‘Virajjatīti kāmavināso vutto,nirujjhatīti ekappahārena vināso’’tigaṇṭhipadesuvuttaṃ.Virāgo nirodhoti sāmaññacodanāyapi ‘‘taṇhākkhayo’’ti adhikatattā taṇhāya eva virajjanaṃ nirujjhanañca vuttaṃ.
Catasso yoniyoti etthayonīti khandhakoṭṭhāsassapi kāraṇassapi passāvamaggassapi nāmaṃ. ‘‘Catasso nāgayoniyo (saṃ. ni. 3.342-343) catasso supaṇṇayoniyo’’ti ettha hi khandhakoṭṭhāso yoni nāma. ‘‘Yoni hesā bhūmija phalassa adhigamāyā’’ti (ma. ni. 3.226) ettha kāraṇaṃ. ‘‘Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhava’’nti (ma. ni. 2.457; dha. pa. 396) ettha passāvamaggo. Idha pana khandhakoṭṭhāso ‘‘yonī’’ti adhippeto. Yavanti tāya sattā amissitāpi samānajātitāya missitā hontītiyoni. Sā pana atthato aṇḍādiuppattiṭṭhānavisiṭṭho khandhānaṃ bhāgaso pavattiviseso, sā ca aṇḍajajalābujasaṃsedajaopapātikavasena catubbidhā. Vuttañhetaṃ ‘‘catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni jalābujā yoni saṃsedajā yoni opapātikā yonī’’ti (ma. ni. 1.152).
aṇḍajā. Jalābumhi jātājalābujā. Saṃsede jātāsaṃsedajā. Vinā etehi kāraṇehi uppatitvā viya nibbattātiopapātikā. Ettha ca petaloke tiracchāne manussesu ca aṇḍajādayo catassopi yoniyo sambhavanti, manussesu panettha kecideva opapātikā honti mahāpadumakumārādayo viya. Aṇḍajāpi kontaputtā dvebhātiyatherā viya, saṃsedajāpi padumagabbhe nibbattapokkharasātibrāhmaṇapadumavatīdevīādayo viya kecideva honti, yebhuyyena pana manussā jalābujāva. Petesupi nijjhāmataṇhikapetānaṃ niccadukkhāturatāya kāmasevanā natthi, tasmā te gabbhaseyyakā na honti. Jālāvantatāya na tāsaṃ kucchiyaṃ gabbho saṇṭhāti, tasmā te opapātikāyeva saṃsedajatāyapi asambhavato, avasesapetā pana catuyonikāpi honti. Yathā ca te, evaṃ yakkhāpi sabbacatuppadapakkhijātidīghajātiādayopi sabbe catuyonikāyeva. Sabbe nerayikā ca catumahārājikato paṭṭhāya uparidevā ca opapātikāyeva, bhummadevā pana catuyonikāva honti. Tattha devamanussesu saṃsedajaopapātikānaṃ ayaṃ viseso – saṃsedajā mandā daharā hutvā nibbattanti, opapātikā soḷasavassuddesikā hutvā.
Pañca gatiyoti ettha sukatadukkaṭakammavasena gantabbā upapajjitabbāti gatiyo. Yathā hi kammabhavo paramatthato asatipi kārake paccayasāmaggiyā siddho, taṃsamaṅginā santānalakkhaṇena sattena katoti voharīyati, evaṃ upapattibhavalakkhaṇagatiyo paramatthato asatipi gamake taṃtaṃkammavasena yesaṃ tāni kammāni tehi gantabbāti voharīyanti. Apica gatigati nibbattigati ajjhāsayagati vibhavagati nipphattigatīti bahuvidhā gati nāma. Tattha ‘‘taṃ gatiṃ pecca gacchāmī’’ti (a. ni. 4.184) ca ‘‘yassa gatiṃ na jānanti, devā gandhabbamānusā’’ti (dha. pa. 420; su. ni. 649) ca ayaṃgatigatināma. ‘‘Imesaṃ kho panāhaṃ bhikkhūnaṃ sīlavantānaṃ neva jānāmi āgatiṃ vā gatiṃ vā’’ti (ma. ni. 1.508) ayaṃnibbattigatināma. ‘‘Evampi kho te ahaṃ brahme gatiñca pajānāmi cutiñca pajānāmī’’ti (ma. ni. 1.503) ayaṃajjhāsayagatināma. ‘‘Vibhavo gati dhammānaṃ, nibbānaṃ arahato gatī’’ti (pari. 339) ayaṃvibhavagatināma. ‘‘Dveyeva gatiyo sambhavanti anaññā’’ti (dī. ni. 1.258; 2.34; 3.200) ayaṃnipphattigatināma. Tāsu idha gatigati adhippetā, sā pana nirayatiracchānayonipettivisayamanaussadevānaṃ vasena pañcavidhā hoti. Vuttañhetaṃ – ‘‘pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo tiracchānayoni pettivisayo manussā devā’’ti (ma. ni. 1.153).
nirayo,tato eva ramitabbaṃ assādetabbaṃ tattha natthīti niratiatthena nirassādaṭṭhena ca nirayoti vuccati. Tiriyaṃ añcitātitiracchānā,devamanussādayo viya uddhaṃ dīghā ahutvā tiriyaṃ dīghāti attho. Pakaṭṭhato sukhato ayanaṃ apagamo peccabhāvo, taṃ peccabhāvaṃ pattānaṃ visayotipettivisayo,petayoni. Manassa ussannatāyamanussā,satisūrabhāvabrahmacariyayogyatādiguṇavasena upacitamānasatāya ukkaṭṭhaguṇacittatāya manussāti vuttaṃ hoti, ayaṃ panattho nippariyāyato jambudīpavāsīvasena veditabbo. Yathāha – ‘‘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 ca bhagavanto paccekabuddhā aggasāvakā mahāsāvakā cakkavattino aññe ca mahānubhāvā sattā tattheva uppajjanti, tehi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussātveva paññāyiṃsu.
Apare pana bhaṇanti ‘‘lobhādīhi alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo alobhādayo ca ussannā. Te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ nibbānagāmimaggañca paripūrenti, tasmā lobhādīhi alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catumahādīpavāsino sattavisesā manussāti vuccantī’’ti. Lokiyā pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto sattānaṃ hitāhitavidhāyako kattabbākattabbatāvasena pituṭṭhāniyo, yo sāsane mahāsammatoti vuccati amhākaṃ bodhisatto, paccakkhato paramparāya ca tassa ovādānusāsaniyaṃ ṭhitā sattā puttasadisatāya ‘‘manussā, mānusā’’ti ca vuccanti. Tato eva hi te ‘‘mānavā manujā’’ti ca voharīyanti.
devā. Tattha kāmadevā kāmaguṇehi ceva iddhivisesehi ca, itare iddhiviseseheva dibbantīti veditabbā. Saraṇanti vā gamiyanti abhitthavīyantīti vā devā. Ettha ca nirayagatidevagatimanussagatīhi saddhiṃ okāsena khandhā vuttā. Tiracchānayonipettivisayaggahaṇena khandhānaṃ eva gahaṇaṃ veditabbaṃ tesaṃ tādisassa paricchinnassa okāsassa abhāvato. Yattha yattha vā te araññasamuddapabbatapādādike nibaddhavāsaṃ vasanti, tādisassa ṭhānassa vasena okāsopi gahetabbo.Satta viññāṇaṭṭhitiyo nava sattāvāsāca heṭṭhā saṃvaṇṇitanayā eva.Aparāparabhāvāyāti aparāparaṃ yoniādito yoniādibhāvāya.Ābandhanaṃgaṇṭhikaraṇaṃ,saṃsibbanaṃtunnakaraṇaṃ.Taṇhāya nikkhantaṃtattha tassā sabbaso abhāvato, nikkhamanañcassa taṇhāya visaṃyogo evāti āha‘‘visaṃyutta’’nti.
Kāmānaṃ pahānanti ettha kāmaggahaṇena kāmīyatīti kāmo, kāmetīti kāmoti duvidhassapi kāmassa saṅgaho katoti āha‘‘vatthukāmānaṃ kilesakāmānañca pahāna’’nti. Vatthukāmappahānañcettha tesu chandarāgappahānenāti veditabbaṃ.Kāmasaññānanti kāmesu, kāmasahagatānaṃ vā saññānaṃ.Pariññāti tividhāpi pariññā idhādhippetāti āha‘‘ñātatīraṇapahānavasena tividhā pariññā’’ti. Tattha katamā ñātapariññā? Sabbaṃ tebhūmakaṃ nāmarūpaṃ ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo, idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo’’ti bhūtupādāyabhedaṃ rūpaṃ phassādibhedaṃ nāmañca lakkhaṇarasapaccupaṭṭhānapadaṭṭhānato vavatthapeti, kammāvijjādikañcassa paccayaṃ pariggaṇhāti, ayaṃñātapariññā.
tīraṇapariññānāma. Katamā pahānapariññā? Evaṃ tīrayitvā aggamaggena sabbasmiṃ chandarāgaṃ pajahati, ayaṃpahānapariññā. Diṭṭhivisuddhikaṅkhāvitaraṇavisuddhiyo vā ñātapariññā, maggāmaggapaṭipadāñāṇadassanavisuddhiādayo, kalāpasammasanādianulomapariyosānā vā paññā tīraṇapariññā, ariyamagge ñāṇaṃ nippariyāyena pahānapariññā. Idha pana kāmasaññānaṃ sabhāvalakkhaṇapaṭivedhavasena aniccādisāmaññalakkhaṇavasena ca pavattamānānaṃ ñātatīraṇapariññānampi kiccanipphattiyā maggeneva ijjhanato maggakkhaṇaṃyeva sandhāya tividhāpi pariññā vuttā. Teneva ‘‘imesu pañcasu ṭhānesu kilesakkhayakaro lokuttaramaggova kathito’’ti vuttaṃ.
‘‘kāmesu pātabyatānaṃ, kāme vā pātumicchāna’’nti.Imesu pañcasu ṭhānesūti ‘‘kāmānaṃ pahānaṃ akkhāta’’ntiādinā vuttesu pañcasu ṭhānesu.Tīsu ṭhānesūti ‘‘virāgāya dhammo desito, no sarāgāya, visaṃyogāya dhammo desito, no saṃyogāya, anupādānāya dhammo desito, no saupādānāyā’’ti evaṃ vuttesu ṭhānesu.Vippaṭisāraṃ karotīti evaṃ taṃ pāpaṃ vippaṭisāraṃ uppādeti. Kīdisaṃ vippaṭisāraṃ karotīti āha‘‘īdisepi nāmā’’tiādi.
39.Nevapiyakamyatāyāti attani satthu neva piyabhāvakāmatāya.Na bhedapurekkhāratāyāti na satthu tena bhikkhunā bhedanādhippāyapurekkhāratāya.Na kalisāsanāropanatthāyāti na dosāropanatthāya.Kalīti kodhassetaṃ adhivacanaṃ, tassa sāsanaṃ kalisāsanaṃ, kodhavasena vuccamāno garahadoso.Velanti sikkhāpadavelaṃ.Mariyādanti tasseva vevacanaṃ. Sikkhāpadañhi anatikkamanīyaṭṭhena ‘‘velā, mariyādā’’ti ca vuccati.
Ajjhācāravītikkamoti methunavasena pavattaajjhācārasaṅkhāto vītikkamo.Pakaraṇeti etthapa-saddo ārambhavacanoti āha‘‘kattuṃ ārabhatī’’ti. Katthaci upasaggo dhātuatthameva vadati, na visesatthajotakoti āha‘‘karotiyeva vā’’ti.Jātiyāti khattiyādijātiyā.Gottenāti gotamakassapādigottena.Kolaputtiyenāti khattiyādijātīsuyeva sakkakulasotthiyakulādivisiṭṭhakulānaṃ puttabhāvena.Yasassīti mahāparivāro.Pesalanti piyasīlaṃ.Avikampamānenāti paṭighānunayehi akampamānena. Yassa tasmiṃ attabhāve uppajjanārahānaṃ maggaphalānaṃ upanissayo natthi, taṃ buddhā ‘‘moghapurisā’’ti vadanti ariṭṭhalāḷudāyīādike viya. Upanissaye satipi tasmiṃ khaṇe magge vā phale vā asati ‘‘moghapurisā’’ti vadantiyeva dhaniyaupasenattherādike viya. Sudinnassa pana tasmiṃ attabhāve maggaphalānaṃ upanissayo samucchinnoyeva, tena naṃ ‘‘moghapurisā’’ti āha.
Ajjhācāravītikkamo means transgression consisting of the activity of sexual intercourse. Regarding Pakaraṇe, here the word pa indicates commencement, hence he said, "kattuṃ ārabhatī"—begins to do. Sometimes a prefix only states the meaning of the verb root, and does not illuminate a specific meaning, hence he said, "karotiyeva vā"—or simply does. Jātiyā means by birth, such as being a noble, etc. Gottenā means by lineage, such as Gotama, Kassapa, etc. Kolaputtiyenā means by being a son of distinguished families such as the Sakka clan, Sotthiya clan, among noble and other castes. Yasassī means having a large following. Pesalaṃ means amiable conduct. Avikampamānenā means not wavering due to aversion or attachment. The Buddhas call one a "moghapurisa" (vain person) if there is no potential for the arising of the paths and fruits in that existence, like Ariṭṭha, Lāḷudāyī, etc. Even if there is potential, they still call one a "moghapurisa" if the path or fruit is absent at that moment, like Dhaniya, Upasena Thera, etc. But for Sudinna, the potential for the paths and fruits in that existence was completely cut off, therefore he called him a "moghapurisa".
Samaṇakaraṇānaṃ dhammānanti hirottappādīnaṃ.Maggaphalanibbānaggahaṇena paṭivedhasāsanassa gahitattāsāsanānanti paṭipattipariyattisāsanānaṃ gahaṇaṃ veditabbaṃ.Chavinti tesaṃ pabhassarakaraṇaṃ chaviṃ. Kiṃ tanti āha‘‘chāya’’nti, tesaṃ pakāsakaṃ obhāsanti attho. Kiṃ tanti āha‘‘sundarabhāva’’nti. Chavimanugataṃanucchavikaṃ.Patirūpantiādīsupi ‘‘tesa’’nti ānetvā sambandhitabbaṃ. Samaṇānaṃ kammaṃ sāmaṇakaṃ, na sāmaṇakaṃassāmaṇakaṃ. Kathaṃ-saddayogena ‘‘na sakkhissasī’’ti anāgatavacanaṃ kataṃ. ‘‘Nāma-saddayogenā’’ti ca vadanti.
Samaṇakaraṇānaṃ dhammānaṃ means of the qualities that make one a Samaṇa, such as shame and fear of wrongdoing. Since the magga, phala, and Nibbāna are taken by the acceptance-teaching (paṭivedhasāsana), the acceptance of the sāsanānaṃ means the teachings of practice (paṭipattisāsana) and learning (pariyattisāsana) should be understood. Chaviṃ means their making radiant is their beauty. What is that? He said, "chāyaṃ"—splendor, meaning the light that illuminates them. What is that? He said, "sundarabhāvaṃ"—beauty. Anucchavikaṃ means consistent with beauty. In Patirūpaṃ, etc., "tesaṃ" should be brought in and connected. Sāmaṇakaṃ means suitable for a monk, assāmaṇakaṃ means unsuitable for a monk. The future tense "na sakkhissasi" (you will not be able) is used with the addition of the word "Kathaṃ". And they say "by the addition of the word 'Nāma'".
Dayālukenāti anukampāya sahitena.Paribhāsantoti garahanto. Niruttinayena āsīvisa-saddassa atthaṃ dassento āha‘‘āsu sīgha’’ntiādi.Etassāti āsīvisassa.Āgacchatīti yo tena daṭṭho, taṃ patiāgacchati. Āsittavisotipiāsīviso,sakalakāye āsiñcitvā viya ṭhapitaviso parassa ca sarīre āsiñcanavisoti attho. Asitavisotipiāsīviso. Yaṃ yañhi etena asitaṃ hoti paribhuttaṃ, taṃ visameva sampajjati, tasmā asitaṃ visaṃ etassāti asitavisoti vattabbe ‘‘āsīviso’’ti niruttinayena vuttaṃ. Asisadisavisotipiāsīviso,asi viya tikhiṇaṃ parassa mammacchedanasamatthaṃ visaṃ etassāti āsīvisoti vuttaṃ hoti. Āsīti vā dāṭhā vuccati, tattha sannihitavisotiāsīviso. Sesasappehi kaṇhasappassa mahāvisattā āsīvisassānantaraṃ kaṇhasappo vutto. Sappamukhampi aṅgārakāsu viya bhayāvahattā akusaluppattiyā ṭhānaṃ na hotīti akusalakammato nivāraṇādhippāyena sīlabhedatopi suddhasīle ṭhitassa maraṇameva varataranti dassetuṃ ‘‘āsīvisassa kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ vara’’nti vuttaṃ. Pabbajitena hi katapāpakammaṃ bhagavato āṇātikkamanato vatthumahantatāya mahāsāvajjaṃ.Kāsunti āvāṭopi vuccati rāsipi.
Dayālukenā means accompanied by compassion. Paribhāsanto means reproaching. Showing the meaning of the word āsīvisa by way of etymology, he said, "āsu sīghaṃ"—quickly, swiftly, etc. Etassā means of this āsīvisa. Āgacchatī means it returns to the one bitten by it. Āsittavisotipi is also āsīviso, meaning poison placed as if poured all over the body, and poison that pours into another's body. Asitavisotipi is also āsīviso. For whatever is consumed (asitaṃ) by it becomes poison, therefore, what should be said as asitaṃ visaṃ etassa (poison is consumed by it) is said as "āsīviso" by way of etymology. Asisadisavisotipi is also āsīviso, meaning it has poison that is sharp like a sword, capable of cutting the vital spots of another. Or āsīti means fang, and āsīviso means poison located there. Because the black snake has greater venom than other snakes, the black snake is mentioned immediately after the āsīvisa. Because even the mouth of a snake is as frightening as a pit of embers, it is not a place for the arising of unwholesomeness, and with the intention of preventing unwholesome actions, it is said, "It were better to place something into the mouth of an āsīvisa or a black snake," to show that even death is preferable to breaking one's sīla while established in pure sīla. For a bad deed done by a renunciate is a great offense due to the magnitude of the object, as it is a transgression of the Buddha's command. Kāsuṃ is also called a pit, or a heap.
‘‘Kinnu santaramānova, kāsuṃ khaṇasi sārathi;
"Why, charioteer, do you dig a pit so quickly?
Asked, friend, tell me truly, what will you do with the pit?" (Jā. 2.22.3)
Ettha hi āvāṭo kāsu nāma.
Here, kāsu means a pit.
‘‘Aṅgārakāsuṃ apare phuṇanti, narā rudantā paridaḍḍhagattā’’ti (jā. 2.22.462) –
"Some fill a pit of embers, men wail with scorched bodies" (Jā. 2.22.462)
‘‘aṅgārapuṇṇakūpe aṅgārarāsimhi vā’’ti. Kassati khaṇīyatīti kāsu, āvāṭo. Kasīyati cīyatīti kāsu, rāsi.Padittāyāti dippamānāya. Saṃ-saddo ettha samantapariyāyoti āha‘‘samantato pajjalitāyā’’ti.
"in a pit full of embers or in a heap of embers". Kāsu means that which is dug, a pit. Kāsu also means that which is accumulated, a heap. Padittāyā means blazing. Here, the prefix saṃ- is synonymous with completeness, hence he said, "samantato pajjalitāyā"—blazing on all sides.
itonidānaṃ,bhāvanapuṃsakañcetaṃ. Paccattavacanassa to-ādeso kato, tassa ca samāsepi alopo.Tattha nāma tvanti etthatvaṃ-saddo ‘‘samāpajjissasī’’ti iminā sambandhamupagacchamāno atthīti āha‘‘tvanti taṃsaddassa vevacana’’nti. ‘‘Yaṃ tanti pana pāṭho yuttarūpo’’tigaṇṭhipadesuvuttaṃ. Yaṃ tanti nāyaṃ uddesaniddeso, yathā loke yaṃ vā taṃ vāti avaññātavacanaṃ, evaṃ daṭṭhabbanti āha –‘‘yaṃ vā taṃ vā hīḷitaṃ avaññātanti vuttaṃ hotī’’ti.Nīcajanānanti nihīnaguṇānaṃ sattānaṃ.Gāmadhammanti etthagāma-saddena gāmavāsino vuttā abhedūpacārenāti āha‘‘gāmavāsikamanussāna’’nti.Kilesapaggharaṇakaṃ dhammanti rāgādikilesavissandanakadhammaṃ. Methunadhammo hi rāgaṃ paggharati. Methunadhammassa mahāsāvajjatāya oḷārikattā vuttaṃ‘‘asukhuma’’nti.Anipuṇanti tasseva vevacanaṃ. Udake bhavaṃ odakaṃ. Kiṃ taṃ? Udakakiccanti āha –‘‘udakakiccaṃ antikaṃ avasānaṃ assā’’ti.Samāpajjissatīti anāgatavacanaṃ nāma-saddayogena katanti āha –‘‘samāpajjissatīti…pe… nāma-saddenayojetabba’’nti. Loke methunadhammassa ādikattā koci paṭhamakappiko, na panāyanti āha –‘‘sāsanaṃ sandhāya vadatī’’ti.Bahūnanti puggalāpekkhaṃ, na pana akusalāpekkhanti āha‘‘bahūnaṃ puggalāna’’nti.
itonidānaṃ, this is neuter in gender, in the sense of cause. The to-ending is made to be a substitute for the singular number, and there is no elision of it even in a compound. Tattha nāma tvaṃ—here, the word tvaṃ is related to "samāpajjissasi" (you will undergo), hence he said, "tvanti taṃsaddassa vevacanaṃ"—"tvaṃ" is a synonym for "taṃ". It is said in the gaṇṭhipadas that "the reading 'Yaṃ tanti' is more appropriate." Yaṃ tanti—this is not an indication by way of specification, as in the world, "yaṃ vā taṃ vā" is a word of contempt. Thus, it should be seen, he said—"yaṃ vā taṃ vā hīḷitaṃ avaññātanti vuttaṃ hotī"—"yaṃ vā taṃ vā" means despised and scorned. Nīcajanānaṃ means of beings of inferior qualities. Regarding Gāmadhammaṃ, here the word gāma refers to the inhabitants of the village by way of non-difference, hence he said, "gāmavāsikamanussānaṃ"—of the inhabitants of the village. Kilesapaggharaṇakaṃ dhammaṃ means a quality that exudes defilements like rāga, etc. For sexual intercourse exudes rāga. Because sexual intercourse is a great offense and coarse, it is said "asukhumaṃ"—not subtle. Anipuṇaṃ is a synonym for that same thing. Udake bhavaṃ odakaṃ—that which arises in water is odaka. What is that? He said, "udakakiccaṃ antikaṃ avasānaṃ assā"—water-service is its limit and end. Samāpajjissatī—the future tense is made by adding the word nāma, hence he said—"samāpajjissatīti…pe… nāma-saddena yojetabba"—"samāpajjissatīti…pe… should be connected with the word nāma". Since sexual intercourse is the beginning in the world, someone might think, "this is the first case," but it is not, hence he said—"sāsanaṃ sandhāya vadatī"—he speaks with reference to the Dispensation. Bahūnaṃ—with regard to persons, but not with regard to unwholesomeness, hence he said, "bahūnaṃ puggalānaṃ"—of many persons.
‘‘dubbharatādīnaṃ vatthubhūtassa asaṃvarassā’’ti.Vatthubhūtassāti kāraṇabhūtassa. Vasati ettha phalaṃ tadāyattavuttitāyāti hi kāraṇaṃ vatthu.Attāti cittaṃ sarīrañca, cittameva vā.Dubbharatañceva dupposatañca āpajjatīti attanā paccayadāyakehi ca dukkhena bharitabbataṃ posetabbatañca āpajjati. Asaṃvare ṭhito hi ekacco attanopi dubbharo hoti dupposo, ekacco upaṭṭhākānampi. Kathaṃ? Yo hi ambilādīni laddhā anambilādīni pariyesati, aññassa ghare laddhaṃ aññassa ghare chaḍḍento sabbaṃ gāmaṃ caritvā rittapattova vihāraṃ pavisitvā nipajjati, ayaṃattano dubbharo. Yo pana sālimaṃsodanādīnaṃ patte pūretvā dinnepi dummukhabhāvaṃ anattamanabhāvameva dasseti, tesaṃ vā sammukhāva taṃ piṇḍapātaṃ ‘‘kiṃ tumhehi dinna’’nti apasādento sāmaṇeragahaṭṭhādīnaṃ deti, ayaṃupaṭṭhākānaṃ dubbharo. Etaṃ disvā manussā dūratova parivajjenti ‘‘dubbharo bhikkhu na sakkā posetu’’nti.
"dubbharatādīnaṃ vatthubhūtassa asaṃvarassā"—of the lack of restraint that is the basis for being difficult to support, etc. Vatthubhūtassa means being the cause. For the place where the result dwells due to its dependence on it is the cause, the basis. Attā means the mind and body, or simply the mind. Dubbharatañceva dupposatañca āpajjati—he undergoes being difficult to support and difficult to nourish by those who give requisites. For one who dwells in lack of restraint is difficult to support and nourish for himself, and difficult for his supporters as well. How? One who, having received sour things, searches for non-sour things, throwing away what he receives at one house in another house, wandering through the entire village and entering the monastery with an empty bowl, lies down—this is difficult to support for himself. But one who shows a displeased and discontented expression even when a bowl is filled with rice and meat dishes, or disparages that almsfood in front of them, saying, "What have you given?" and gives it to novices and laypeople—this is difficult to support for his supporters. Seeing this, people avoid him from afar, thinking, "This bhikkhu is difficult to support; it is not possible to nourish him."
Mahicchatanti ettha mahantāni vatthūni icchati, mahatī vā panassa icchāti mahiccho, tassa bhāvo mahicchatā, santaguṇavibhāvanatā paṭiggahaṇe amattaññutā ca. Mahiccho hi icchācāre ṭhatvā attani vijjamānasīladhutadhammādiguṇe vibhāveti, tādisassa paṭiggahaṇe amattaññutāpi hoti. Yaṃ sandhāya vadanti ‘‘santaguṇasambhāvanatā paṭiggahaṇe ca amattaññutā, etaṃ mahicchatālakkhaṇa’’nti. Sā panesā mahicchatā ‘‘idhekacco saddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, sīlavā samāno ‘sīlavāti maṃ jano jānātū’ti’’ iminā nayena āgatāyeva, tāya samannāgato puggalo dussantappiyo hoti, vijātamātāpissa cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –
Mahicchata—here, one desires great things, or he has great desire, therefore he is mahiccho, and the state of being a mahiccho is mahicchatā, the flaunting of one's own good qualities and not knowing moderation in receiving. For a mahiccho, standing in an attitude of desire, flaunts his own qualities such as sīla, dhutaṅga practices, etc., and there is immoderation in receiving for such a person. With reference to this, they say, "Flaunting one's own good qualities and immoderation in receiving, this is the characteristic of mahicchatā." That mahicchatā comes in this way: "Here, someone being faithful, desires that people know him as 'faithful,' being virtuous, desires that people know him as 'virtuous,'" and a person endowed with that becomes unpleasant, and even his own mother cannot grasp his mind. Therefore, this is said:
‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;
"A mass of fire, the ocean, and a person of great desire,
Do not provide support by means of a cart, these three are insatiable." (MA. Ni. Aṭṭha. 1.252; A. Ni. Aṭṭha. 1.1.63; Vibha. Aṭṭha. 850; Udā. Aṭṭha. 31; Mahāni. Aṭṭha. 85)
saṅgaṇikāti āha –‘‘gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya cā’’ti.Kosajjānugato ca hotīti kusītabhāvena anugato hoti, kusītassa bhāvo kosajjaṃ.Aṭṭhakusītavatthupāripūriyāti ettha kucchitaṃ sīdatīti kusīto da-kārassa ta-kāraṃ katvā. Yassa dhammassa vasena puggalo ‘‘kusīto’’ti vuccati, so kusītabhāvo idha kusīta-saddena vutto. Vināpi hi bhāvajotanasaddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti, tasmā kusītabhāvavatthūnīti attho, kosajjakāraṇānīti vuttaṃ hoti. Tathā hi –
saṅgaṇikā—he said—"gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya ca"—both association with groups and association with defilements. Kosajjānugato ca hotī—he is accompanied by laziness, the state of being lazy is kosajjaṃ. Aṭṭhakusītavatthupāripūriyā—here, kucchitaṃ sīdati—he sits in a blameworthy manner, therefore he is kusīto, having made the da-sound into a ta-sound. The state by which a person is called "kusīto" (lazy), that state of laziness is spoken of here by the word kusīta. For even without a word denoting state, the meaning of state is understood, as in "paṭassa sukkaṃ"—the whiteness of the cloth; therefore, the meaning is the bases of laziness, meaning the causes of laziness. Thus:
‘‘Kammaṃ kho me kattabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmīti so nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, idaṃ paṭhamaṃ kusītavatthu. Ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmi…pe… maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmi…pe… ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmi…pe… ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmi…pe… ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño māsācitaṃ maññe, handāhaṃ nipajjāmi…pe… uppanno kho me ayaṃ appamattako ābādho, atthi kappo nipajjituṃ, handāhaṃ nipajjāmi…pe… ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmīti so nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ aṭṭhamaṃ kusītavatthu’’nti (dī. ni. 3.334; a. ni. 8.80) –
"I have work to do; but when I am doing work, my body will become weary. Come, let me lie down.' He lies down, and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This is the first base for laziness. 'I have done work; but when I was doing work, my body became weary. Come, let me lie down…pe… I have a journey to go; but when I am going on a journey, my body will become weary. Come, let me lie down…pe… I have gone on a journey; but when I was going on a journey, my body became weary. Come, let me lie down…pe… When I was wandering for alms in a village or town, I did not obtain enough of coarse or fine food to satisfy my needs. Therefore, my body is weary, unfit for work. Come, let me lie down…pe… When I was wandering for alms in a village or town, I obtained enough of coarse or fine food to satisfy my needs. Therefore, my body is heavy, unfit for work, I feel as if it is stuffed with raw meat. Come, let me lie down…pe… This minor illness has arisen in me; there is an opportunity to lie down. Come, let me lie down…pe… I have arisen from illness, recently arisen from sickness; therefore, my body is weak, unfit for work. Come, let me lie down.' He lies down, and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This is the eighth base for laziness" (Dī. Ni. 3.334; A. Ni. 8.80).
Evamāgatāni ‘‘handāhaṃ nipajjāmī’’ti evaṃ pavattaosīdanāni uparūpari kosajjakāraṇattā aṭṭha kusītavatthūni nāma, tesaṃ pāripūriyā saṃvattatīti attho.
Thus, these instances of giving up, proceeding with "Come, let me lie down," are called the eight bases for laziness because they are successive causes for laziness, meaning it conduces to the completeness of them.
Subharo hoti suposoti attano upaṭṭhākehi ca sukhena bharitabbo posetabboti attho. Saṃvare ṭhito hi ekacco attanopi subharo hoti suposo, ekacco upaṭṭhākānampi. Kathaṃ? Yo hi yaṃ kiñci lūkhaṃ vā paṇītaṃ vā laddhā tuṭṭhacittova bhuñjitvā vihāraṃ gantvā attano kammaṃ karoti, ayaṃattano subharo. Yo pana paresampi appaṃ vā bahuṃ vā lūkhaṃ vā paṇītaṃ vā dānaṃ ahīḷetvā attamano vippasannamukho hutvā etesaṃ sammukhāva paribhuñjitvā yāti, ayaṃupaṭṭhākānaṃ subharo. Etaṃ disvā manussā ativiya vissatthā honti, ‘‘amhākaṃ bhadanto subharo, thokathokenapi tussati, mayameva naṃ posessāmā’’ti paṭiññaṃ katvā posenti.Appicchatanti icchāvirahitattaṃ. Ettha hi byañjanaṃ sāvasesaṃ viya, attho pana niravaseso. Appa-saddo hettha abhāvatthoti sakkā viññātuṃ ‘‘appābādhatañca sañjānāmī’’tiādīsu (ma. ni. 1.225) viya. Tenevāha‘‘nittaṇhabhāva’’nti.
Subharo hoti suposo—he is easy to support and easy to nourish for himself and for those who support him, is the meaning. For one who is established in restraint is easy to support and easy to nourish for himself, and easy for his supporters as well. How? One who, having received whatever coarse or fine thing, eats it with a contented mind and goes to the monastery and does his work—this is easy to support for himself. But one who, without belittling even a small or large, coarse or fine gift from others, partakes of it in front of them with a pleased and cheerful face and leaves—this is easy to support for his supporters. Seeing this, people become exceedingly confident, thinking, "Our venerable one is easy to support, he is satisfied even with a little bit, we ourselves will nourish him," and making a vow, they nourish him. Appicchata—the state of being without desire. Here, the expression seems incomplete, but the meaning is complete. The word appa- here has the meaning of absence, as can be understood in instances such as "appābādhatañca sañjānāmī" (and I perceive freedom from illness) (M. Ni. 1.225). Therefore, he said, "nittaṇhabhāva"—the state of being without craving.
Tippabhedāya santuṭṭhiyāti yathālābhādisantosasāmaññena vuttaṃ, catūsu pana paccayesu tayo tayo santosāti dvādasavidho hoti santoso. Kathaṃ? Cīvare yathālābhasantoso yathābalasantoso yathāsāruppasantosoti tividho hoti santoso. Evaṃ piṇḍapātādīsu. Tassāyaṃ pabhedasaṃvaṇṇanā (ma. ni. aṭṭha. 1.252; saṃ. ni. aṭṭha. 2.2.144; a. ni. aṭṭha. 1.1.65) – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassacīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhoyeva hoti. Ayamassacīvare yathābalasantoso. Pakatidubbalādīnañhi garucīvarāni na phāsubhāvāvahāni sarīrakhedāvahāni ca hontīti payojanavasena anatricchatādivasena tāni parivattetvā lahukacīvaraparibhogo na santosavirodhīti. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā pana cīvarāni labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ, idaṃ appalābhānaṃ hotū’’ti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti. Ayamassacīvare yathāsāruppasantoso. Mahagghañhi cīvaraṃ bahūni vā cīvarāni labhitvāpi tāni vissajjetvā tadaññassa gahaṇaṃ yathāsāruppanaye ṭhitattā na santosavirodhīti.
Tippabhedāya santuṭṭhiyā means contentment spoken of in general as satisfaction with whatever is obtained, etc. However, contentment regarding the four requisites is threefold for each, thus contentment is twelvefold. How? Regarding robes, there is contentment with whatever is obtained ( yathālābhasantoso ), contentment according to one's strength ( yathābalasantoso ), and contentment with what is suitable ( yathāsāruppasantoso ), thus there is threefold contentment. The same applies to alms food, etc. The explanation of its divisions is as follows (ma. ni. aṭṭha. 1.252; saṃ. ni. aṭṭha. 2.2.144; a. ni. aṭṭha. 1.1.65): Here, a bhikkhu obtains a robe, whether beautiful or not beautiful, and he lives content with that, not desiring another; even when obtaining (another), he does not take it. This is his contentment with whatever is obtained regarding robes. But if he is naturally weak or overwhelmed by illness or old age, he struggles when wearing a heavy robe. He is still content when he exchanges it with a like-minded bhikkhu and lives with a lighter one. This is his contentment according to his strength regarding robes. For naturally weak individuals, heavy robes do not bring comfort and cause bodily fatigue, so exchanging them for lighter robes based on need and lack of excessive desire is not contrary to contentment. Another one obtains fine requisites; having obtained one of the expensive robes, such as a silk robe, or many robes, he gives them away, thinking, "This is suitable for senior, long-ordained monks; this is suitable for the learned; this is for the sick; this should go to those with little gains," and he is still content when he picks up their old robes or rags from a rubbish heap and makes a double robe ( saṅghāṭi ) out of them and wears it. This is his contentment with what is suitable regarding robes. For even having obtained an expensive robe or many robes, giving them away and taking another that is suitable is not contrary to contentment, since he stands firm in the way of suitability.
piṇḍapāte yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti. Ayamassapiṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutaappalābhagilānānaṃ datvā tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti. Ayamassapiṇḍapāte yathāsāruppasantoso.
Contentment with whatever is obtained regarding alms food (piṇḍapāte yathālābhasantoso): If one obtains alms food that is contrary to one's nature or contrary to one's illness, by partaking of which he feels unwell, he is still content when he gives that to a like-minded bhikkhu and eats suitable food from his hand, while practicing the qualities of a recluse. This is his contentment according to his strength regarding alms food. Another one obtains much fine alms food; having given that to senior, long-ordained, learned, less gain monks, and sick monks, like robes, or having lived on the remainder or having gone for alms and eating a mixed meal, he is still content. This is his contentment with what is suitable regarding alms food.
senāsane yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti. Ayamassasenāsane yathābalasantoso. Aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitabahussutaappalābhagilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti. Ayamassasenāsane yathāsāruppasantoso. Yopi ‘‘uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa puna paṭibujjhato pāpavitakkā pātubhavantī’’ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasantopi santuṭṭhova hoti. Ayampissasenāsane yathāsāruppasantoso.
Contentment with whatever is obtained regarding lodging (senāsane yathālābhasantoso): If one obtains lodging that is contrary to one's nature or contrary to one's illness, where he feels unwell when dwelling, he is still content when he gives that to a like-minded bhikkhu and dwells in suitable lodging belonging to him. This is his contentment according to his strength regarding lodging. Another one, of great merit, obtains many fine lodgings, such as cave dwellings, pavilions, and storied buildings; having given those away to senior, long-ordained, learned, less gain monks, and sick monks, like robes, etc., he is still content when he dwells anywhere. This is his contentment with what is suitable regarding lodging. And if one, having reflected that "an excellent lodging is a place of negligence; drowsiness overcomes one sitting there, and evil thoughts arise again when one wakes up, overcome by sleep," does not even accept such lodging when it is obtained, he is still content when he rejects it and dwells at the root of a tree in the open air, etc. This too is his contentment with what is suitable regarding lodging.
gilānapaccaye yathālābhasantoso. Yo pana telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā aññadeva vā pariyesitvā bhesajjaṃ karontopi santuṭṭhova hoti. Ayamassagilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutaappalābhagilānānaṃ datvā tesaṃ ābhatena yena kenaci yāpentopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ ‘‘gaṇha, bhante, yadicchasī’’ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha ‘‘muttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti catumadhuraṃ paṭikkhipitvā muttaharītakeneva bhesajjaṃ karonto paramasantuṭṭhova hoti. Ayamassagilānapaccaye yathāsāruppasantoso. Evaṃ yathālābhādivasena tippabhedo santoso catunnaṃ paccayānaṃ vasena dvādasavidho hotīti veditabbo.
Contentment with whatever is obtained regarding medicine (gilānapaccaye yathālābhasantoso): If one, needing oil, obtains molasses, he is still content when he gives that to a like-minded bhikkhu and takes oil from his hand, or searches for something else and makes medicine. This is his contentment according to his strength regarding medicine. Another one, of great merit, obtains much fine medicine such as oil, honey, molasses, etc.; having given that to senior, long-ordained, learned, less gain monks, and sick monks, like robes, he is still content when he lives on whatever they bring. If, when one puts muttaharītaka in one bowl and the four honeys in another, and is told, "Take, Bhante, whatever you wish," if his illness subsides with either one, but he rejects the four honeys and makes medicine only with muttaharītaka, thinking, " Muttaharītaka has been praised by the Buddhas, etc.," he is extremely content. This is his contentment with what is suitable regarding medicine. Thus, contentment is to be understood as threefold in terms of whatever is obtained, etc., and twelvefold in terms of the four requisites.
akusalavitakkattayaṃ. Nekkhammavitakkaabyāpādavitakkaavihiṃ sāvitakkānaṃ vasenakusalavitakkattayaṃ.Sabbakilesāpacayabhūtāya vivaṭṭāyāti rāgādisabbakilesānaṃ apacayahetubhūtāya nibbānadhātuyā.Aṭṭhavīriyārambhavatthupāripūriyāti aṭṭhannaṃ vīriyārambhakāraṇānaṃ pāripūriyā. Yathā tathā paṭhamaṃ pavattaabbhussahanañhi upari vīriyārambhassa kāraṇaṃ hoti. Anurūpapaccavekkhaṇāsahitāni hi abbhussahanāni tammūlakāni vā paccavekkhaṇāni aṭṭha vīriyārambhavatthūnīti veditabbāni. Tathā hi –
Akusalavitakkattayaṃ: The three unwholesome thoughts are sensual thought ( kāmavitakka ), ill-will thought ( byāpādavitakka ) and cruel thought ( vihiṃsāvitakka ). Kusalavitakkattayaṃ: The three wholesome thoughts are in terms of the thought of renunciation ( nekkhammavitakka ), the thought of non-ill-will ( abyāpādavitakka ) and the thought of non-cruelty ( avihiṃsāvitakka ). Sabbakilesāpacayabhūtāya vivaṭṭāyā: For the liberation that is the destruction of all defilements means for the element of Nibbāna which is the cause of the decline of all defilements such as greed. Aṭṭhavīriyārambhavatthupāripūriyā: By the fulfillment of the eight grounds for arousing energy means by the complete fulfillment of the eight causes for arousing energy. For, as such, the initial exertion is the cause for further arousing of energy. Indeed, exertion together with appropriate reflection, or reflections rooted in that, are to be understood as the eight grounds for arousing energy. Thus:
‘‘Kammaṃ kho me kattabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi…pe… ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’’ti (dī. ni. 3.335; a. ni. 8.80) –
"Work will have to be done by me, but while doing work it is not easy to attend to the Buddha's teaching; come now, I will arouse energy for the attainment of the unattained, for the realization of the unrealized, for the witnessing of the unwitnessed. I did work, but while doing work I was unable to attend to the Buddha's teaching; come now, I will arouse energy...pe... A road will have to be traveled by me, but while traveling a road it is not easy to attend to the Buddha's teaching; come now, I will arouse energy...pe... I traveled a road, but while traveling a road I was unable to attend to the Buddha's teaching; come now, I will arouse energy...pe... When wandering for alms in a village or town, I did not obtain enough of coarse or fine food to satisfy my needs, so my body is light and workable; come now, I will arouse energy...pe... When wandering for alms in a village or town, I obtained enough of coarse or fine food to satisfy my needs, so my body is strong and workable; come now, I will arouse energy...pe... This slight illness has arisen in me, and there is a possibility that my illness might worsen; come now, I will arouse energy...pe... I have recovered from illness, recently recovered from sickness, and there is a possibility that my illness might relapse; come now, I will arouse energy for the attainment of the unattained, for the realization of the unrealized, for the witnessing of the unwitnessed" (dī. ni. 3.335; a. ni. 8.80) –
Evaṃ pavattaanurūpapaccavekkhaṇāsahitāni abbhussahanāni tammūlakāni vā paccavekkhaṇāni aṭṭha vīriyārambhavatthūni nāma.
Thus, exertion together with appropriate reflection, or reflections rooted in that, are called the eight grounds for arousing energy.
Tadanucchavikaṃ tadanulomikanti etthata-saddo vakkhamānāpekkho ca atītāpekkho ca hotīti āha‘‘yaṃ idāni sikkhāpadaṃ paññapessatī’’tiādi. Sabbanāmāni hi vakkhamānavacanānipi honti pakkantavacanānipi.Saṃvarappahānapaṭisaṃyuttanti pañcasaṃvarehi ceva pañcapahānehi ca paṭisaṃyuttaṃ. Pañcavidho hi saṃvaro sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti. Pahānampi pañcavidhaṃ tadaṅgappahānaṃ vikkhambhanappahānaṃ samucchedappahānaṃ paṭippassaddhippahānaṃ nissaraṇappahānanti.
Tadanucchavikaṃ tadanulomikaṃ: Suitable and conforming to that Here, the word ta- looks forward to what is about to be said and backward to what has passed, therefore he says, ‘‘yaṃ idāni sikkhāpadaṃ paññapessatī’’tiādi: "Whatever rule of training he will now enact," etc. For pronouns refer to what is about to be said and what has already been said. Saṃvarappahānapaṭisaṃyuttaṃ: Connected with restraint and abandonment means connected with the five restraints and the five abandonments. For the five kinds of restraint are: moral restraint ( sīlasaṃvaro ), restraint by mindfulness ( satisaṃvaro ), restraint by knowledge ( ñāṇasaṃvaro ), restraint by patience ( khantisaṃvaro ), and restraint by energy ( vīriyasaṃvaro ). Abandonment is also fivefold: abandonment by substitution ( tadaṅgappahānaṃ ), abandonment by suppression ( vikkhambhanappahānaṃ ), abandonment by eradication ( samucchedappahānaṃ ), abandonment by tranquilization ( paṭippassaddhippahānaṃ ), and abandonment by escape ( nissaraṇappahānaṃ ).
sīlasaṃvaronāma, so ca atthato kāyikavācasiko avītikkamo. ‘‘Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) evamāgatā indriyārakkhāsatisaṃvaro,sā ca atthato tathāpavattā sati eva. ‘‘Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti (su. ni. 1041; netti. 11) evamāgatoñāṇasaṃvaro. Ettha hi ‘‘sotānaṃ saṃvaraṃ brūmī’’ti vatvā ‘‘paññāyete pidhīyare’’ti vacanato sotasaṅkhātānaṃ taṇhādiṭṭhiduccaritaavijjādikilesānaṃ samucchedakañāṇaṃ pidahanaṭṭhena saṃvaroti vuttaṃ. ‘‘Khamo hoti sītassa uṇhassā’’tievamāgatā (ma. ni. 1.24; ma. ni. 3.159; a. ni. 4.114) adhivāsanākhantisaṃvaro,sā ca atthato tathāpavattā khandhā adoso vā. Paññāti eke, taṃ na gahetabbaṃ. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti (ma. ni. 1.26) evamāgataṃ kāmavitakkādīnaṃ vinodanavasena pavattaṃ vīriyamevavīriyasaṃvaro. Sabbo cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ dussīlyasaṅkhātānaṃ kāyavacīduccaritānaṃ muṭṭhassaccasaṅkhātassa pamādassa abhijjhādīnaṃ vā akkhanti aññāṇakosajjānañca saṃvaraṇato pidahanato chādanato ‘‘saṃvaro’’ti vuccati. Saṃvaratīti saṃvaro, pidahati nivāreti pavattituṃ na detīti attho. Paccayasamavāye uppajjanārahānaṃ kāyaduccaritādīnaṃ tathā tathā anuppādanameva hi idha saṃvaraṇaṃ nāma. Evaṃ tāva pañcavidho saṃvaro veditabbo.
Sīlasaṃvaro: Moral restraint is, in essence, non-transgression in bodily and verbal conduct. Satisaṃvaro: Restraint by mindfulness is the guarding of the sense faculties that comes in the passage, "He guards the eye faculty, he undertakes restraint of the eye faculty" (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16), and it is, in essence, mindfulness that is thus engaged. Ñāṇasaṃvaro: Restraint by knowledge is that which comes in the passage, "I speak of restraint of the ears, they are covered by wisdom" (su. ni. 1041; netti. 11). Here, having said "I speak of restraint of the ears," the passage "they are covered by wisdom" states that the knowledge that cuts off the defilements such as craving, views, misconduct, and ignorance, which are called "ears," is called restraint because it covers them. Khantisaṃvaro: Restraint by patience is endurance that comes in the passage, "He is patient with cold and heat" (ma. ni. 1.24; ma. ni. 3.159; a. ni. 4.114), and it is, in essence, endurance of the aggregates or non-aversion thus engaged. Some say it is wisdom, but that should not be accepted. Vīriyasaṃvaro: Restraint by energy is energy itself, engaged in repelling sensual thoughts, etc., that comes in the passage, "He does not tolerate arisen sensual thought" (ma. ni. 1.26), through the removal of sensual thoughts, etc. All this restraint is called "restraint" ( saṃvaro ) because it restrains, covers, and conceals bodily and verbal misconduct called immorality, negligence called forgetfulness, greed, etc., or impatience, ignorance and sloth, which should be restrained in their respective ways. Saṃvaro means that which restrains, it covers, prevents, does not allow to occur, that is the meaning. Indeed, the non-arising in that way of bodily misconduct, etc., which are liable to arise due to the concurrence of conditions, is what is meant by restraint here. Thus, first, the fivefold restraint should be understood.
tadaṅgappahānaṃ. Nāmarūpaparicchedādīsu hi vipassanāñāṇesu paṭipakkhabhāvato dīpālokeneva tamassa nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāge uppannena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāyātiādinā nayena tena tena vipassanāñāṇena tassa tassa aguṇaṅgassa pahānaṃtadaṅgappahānanti veditabbaṃ. Yaṃ pana upacārappanābhedena samādhinā pavattinivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃvikkhambhanappahānaṃnāma. Vikkhambhanameva pahānaṃ vikkhambhanappahānaṃ. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277) nayena vuttassa samudayapakkhiyassa kilesagaṇassa accantaṃ appavattibhāvena pahānaṃ, idaṃsamucchedappahānaṃnāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ vūpasantatā kilesānaṃ, etaṃpaṭippassaddhippahānaṃnāma. Yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃnissaraṇappahānaṃnāma. Sabbampi cetaṃ cāgaṭṭhena pahānanti vuccati. Evamimehi yathāvuttasaṃvarehi ceva pahānehi ca paṭisaṃyuttā dhammadesanā ‘‘saṃvarappahānapaṭisaṃyuttā’’ti veditabbā.
Tadaṅgappahānaṃ: Abandonment by substitution means the abandonment of that unwholesome aspect by that insight-knowledge, in the manner of light dispelling darkness, by distinguishing name and form with regard to the arising of insight knowledges such as the distinction of name and form, by abandoning personality-belief, by comprehending conditions, abandoning causelessness and wrong-causation views, by the arising of the knowledge of overcoming doubt in the subsequent part of that, abandoning the state of being doubtful, by the touching of aggregates, abandoning the clinging of "I" and "mine," by distinguishing the path and non-path, abandoning the perception of the non-path as the path, by the vision of arising, abandoning annihilationism, by the vision of ceasing, abandoning eternalism, by the vision of fear, abandoning the perception of safety in what is fearful, and so on. Vikkhambhanappahānaṃ: Abandonment by suppression is the abandonment of those hindrances, etc., by the suppression of their arising through concentration, differentiated as access and attainment, in the manner of a pot suppressing the duckweed on the surface of the water. Suppression itself is abandonment, abandonment by suppression. Samucchedappahānaṃ: Abandonment by eradication is the abandonment of the group of defilements belonging to the arising side, which is said in the way "for the abandonment of views," etc. (dha. sa. 277) in one's own mind, by the possessor of that path due to the cultivation of the four Noble Paths, by the complete non-arising. Paṭippassaddhippahānaṃ: Abandonment by tranquilization is the tranquility and cessation of defilements at the moment of fruition. Nissaraṇappahānaṃ: Abandonment by escape is Nibbāna, which is free from all conditioned things and has abandoned all conditioned things. And all this is called abandonment in the sense of relinquishment. Thus, the teaching of the Dhamma, connected with these restraints and abandonments as stated above, should be understood as "connected with restraint and abandonment."
Asuttantavinibaddhanti suttantesu anibaddhaṃ, pāḷianāruḷhanti attho. Pakiṇṇakadhammadesanā hi saṅgahaṃ na ārohati. Vuttamevatthaṃ pakāsento āha‘‘pāḷivinimutta’’nti. Atha vāasuttantavinibaddhanti suttābhidhammapāḷiṃ anāruḷhabhāvaṃ sandhāya vuttaṃ,pāḷivinimuttanti vinayapāḷiṃ anāruḷhabhāvaṃ sandhāya.Okkantikadhammadesanānāma ñāṇena anupavisitvā antarā kathiyamānā dhammadesanā,paṭikkhipanādhippāyābhaddālittherasadisā. Samparetabbato pecca gantabbato samparāyo, paraloko. Tattha bhavaṃsamparāyikaṃ.Vaṭṭabhayena tajjentoti ‘‘evaṃ dussīlā nirayādīsu dukkhaṃ pāpuṇantī’’ti tajjento.Dīghanikāyappamāṇampi majjhimanikāyappamāṇampi dhammadesanaṃ karotīti ‘‘tena khaṇena tena muhuttena kathaṃ bhagavā tāvamahantaṃ dhammadesanaṃ karotī’’ti na vattabbaṃ. Yāvatā hi lokiyamahājanā ekaṃ padaṃ kathenti, tāva ānandatthero aṭṭha padāni katheti. Ānandatthere pana ekaṃ padaṃ kathenteyeva bhagavā soḷasa padāni katheti. Iminā nayena lokiyajanassa ekapaduccāraṇakkhaṇe bhagavā aṭṭhavīsasataṃ padāni katheti. Kasmā? Bhagavato hi jivhā mudu, dantāvaraṇaṃ suphusitaṃ, vacanaṃ agaḷitaṃ, bhavaṅgaparivāso lahuko, tasmā sace eko bhikkhu kāyānupassanaṃ pucchati, añño vedanānupassanaṃ, añño cittānupassanaṃ, añño dhammānupassanaṃ, ‘‘iminā puṭṭhe ahaṃ pucchissāmī’’ti eko ekaṃ na oloketi, evaṃ santepi tesaṃ bhikkhūnaṃ ‘‘ayaṃ paṭhamaṃ pucchi, ayaṃ dutiya’’ntiādinā pucchanavāro tādisassa paññavato paññāyati sukhumassa antarassa labbhanato. Buddhānaṃ pana desanāvāro aññesaṃ na paññāyateva accharāsaṅghātamatte khaṇe anekakoṭisahassacittappavattisambhavato. Daḷhadhammena dhanuggahena khittasarassa vidatthicaturaṅgulaṃ tālacchāyaṃ atikkamanato puretaraṃyeva bhagavā cuddasavidhena kāyānupassanaṃ, navavidhena vedanānupassanaṃ, soḷasavidhena cittānupassanaṃ, pañcavidhena dhammānupassanaṃ katheti. Tiṭṭhantu vā ete cattāro, sace hi aññe cattāro sammappadhānesu, aññe iddhipādesu, aññe pañcindriyesu, aññe pañcabalesu, aññe sattabojjhaṅgesu, aññe aṭṭhamaggaṅgesu pañhe puccheyyuṃ, tampi bhagavā katheyya. Tiṭṭhantu vā ete aṭṭha, sace aññe sattatiṃsa janā bodhipakkhiyesu pañhe puccheyyuṃ, tampi bhagavā tāvadeva katheyya.
Asuttantavinibaddha means not bound by the suttas, that is, not following the Pali exactly. Scattered Dhamma talks do not fit into a collection. Clarifying the statement, it says ‘‘pāḷivinimutta’’, or alternatively, asuttantavinibaddha refers to not adhering to the Sutta and Abhidhamma Pali, while pāḷivinimutta refers to not adhering to the Vinaya Pali. Okkantikadhammadesanā means Dhamma talks spoken spontaneously without insight, like those of the Elder Bhaddāli, intended to rebuke. Samparāyikaṃ means pertaining to the next world, paraloka, where one goes after death, due to being reborn. Vaṭṭabhayena tajjento means frightening them by saying, "Those who are immoral will experience suffering in hell, etc." Dīghanikāyappamāṇampi majjhimanikāyappamāṇampi dhammadesanaṃ karotī means one should not say, "How can the Blessed One give such a long Dhamma talk in such a short time?" For the average person can speak only one word in the time that the Venerable Ānanda speaks eight words. In the time that the Venerable Ānanda speaks one word, the Blessed One speaks sixteen words. In this way, in the time it takes an average person to utter one word, the Blessed One utters twenty-eight hundred words. Why? Because the Blessed One's tongue is soft, the teeth are perfectly aligned, the speech is unhindered, and the bhavaṅga transition is quick. Therefore, even if one bhikkhu asks about kāyānupassanā, another about vedanānupassanā, another about cittānupassanā, and another about dhammānupassanā, and none of them look at each other thinking, "I will ask after this one," the order in which the bhikkhus ask—"this one asked first, this one second,"—is known to one of such wisdom due to the subtle interval. But the Buddha's turn to speak is not discernible to others, because in the time it takes to pronounce a single syllable, hundreds of thousands of thoughts arise. Just as an archer with a strong bow shoots an arrow that surpasses the shadow of a palm tree by four finger-breadths, so too, the Blessed One speaks of the fourteen aspects of kāyānupassanā, the nine aspects of vedanānupassanā, the sixteen aspects of cittānupassanā, and the five aspects of dhammānupassanā even before that. Let these four stand, if others were to ask questions about the four sammappadhāna, the four iddhipāda, the five indriya, the five bala, the seven bojjhaṅga, or the eight maggaṅga, the Blessed One would answer them as well. Let these eight stand, if another thirty-seven people were to ask questions about the bodhipakkhiya, the Blessed One would answer them all at once.
Mūlaṃ nissayo patiṭṭhāti pacchimaṃ pacchimaṃ paṭhamassa paṭhamassa vevacananti daṭṭhabbaṃ. Tatthapatiṭṭhāti sampayogavasena upanissayavasena ca okāsabhāvo. Sikkhāsaṅkhātānañhi avasesakusaladhammānaṃ methunaviratisampayogavasena vā patiṭṭhā siyā upanissayabhāvena vā. Tenevāha‘‘methunasaṃvaro hī’’tiādi.Vuttatthavasenāti patiṭṭhāadhigamūpāyavasena. Sikkhāpadavibhaṅge niddiṭṭhaviraticetanā taṃsampayuttadhammā ca sikkhāpadanti dassetukāmo āha –‘‘ayañca attho sikkhāpadavibhaṅge vuttanayena veditabbo’’ti. Sikkhāpadavibhaṅge hi viratiādayo dhammā nippariyāyato pariyāyato ca ‘‘sikkhāpada’’nti vuttā. Vuttañhetaṃ –
Mūlaṃ nissayo patiṭṭhā means the latter is a synonym for the former, to be understood as the root, the support, and the foundation. Here, patiṭṭhā or foundation, means the state of being a basis, either through association or through dependence. For the remaining wholesome qualities included in the training, there would be a foundation either through association with abstinence from sexual misconduct or through being a condition of dependence. Therefore, it is said ‘‘methunasaṃvaro hī’’ etc. Vuttatthavasenā means by way of the method of attaining the foundation. Wishing to show that the intention of abstaining and the qualities associated with it, which are specified in the analysis of the training rule, are the training rule, he says, ‘‘ayañca attho sikkhāpadavibhaṅge vuttanayena veditabbo’’ meaning, this meaning should be understood in the way described in the analysis of the training rule. In the analysis of the training rule, abstinence and other qualities are called "training rule" in a definitive and descriptive way. As it was said:
‘‘Tattha katamaṃ kāmesumicchācārā veramaṇī sikkhāpadaṃ? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ kāmesumicchācārā viramantassa, yā tasmiṃ samaye kāmesumicchācārā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velānatikkamo setughāto, idaṃ vuccati kāmesumicchācārā veramaṇī sikkhāpadaṃ. Avasesā dhammā veramaṇiyā sampayuttā.
"What is the training rule of abstaining from sexual misconduct? At the time when a wholesome, sensuous consciousness arises, accompanied by joy and associated with knowledge, in one who is abstaining from sexual misconduct, the abstaining, refraining, desisting, abstinence, non-action, non-doing, non-offense, non-transgression of the boundary, and breaking down of the dam regarding sexual misconduct at that time is called the training rule of abstaining from sexual misconduct. The remaining qualities are associated with abstinence."
‘‘Tattha katamaṃ kāmesumicchācārā veramaṇī sikkhāpadaṃ? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ kāmesumicchācārā viramantassa, yā tasmiṃ samaye cetanā sañcetanā cetayitattaṃ, idaṃ vuccati kāmesumicchācārā veramaṇī sikkhāpadaṃ. Avasesā dhammā cetanāya sampayuttā.
"What is the training rule of abstaining from sexual misconduct? At the time when a wholesome, sensuous consciousness arises, accompanied by joy and associated with knowledge, in one who is abstaining from sexual misconduct, the volition, intention, and state of intending regarding sexual misconduct at that time is called the training rule of abstaining from sexual misconduct. The remaining qualities are associated with volition."
‘‘Tattha katamaṃ kāmesumicchācārā veramaṇī sikkhāpadaṃ? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ kāmesumicchācārā viramantassa, yo tasmiṃ samaye phasso…pe… paggāho avikkhepo, idaṃ vuccati kāmesumicchācārā veramaṇī sikkhāpada’’nti (vibha. 706).
"What is the training rule of abstaining from sexual misconduct? At the time when a wholesome, sensuous consciousness arises, accompanied by joy and associated with knowledge, in one who is abstaining from sexual misconduct, the contact…pe… grasping, and non-distraction regarding sexual misconduct at that time is called the training rule of abstaining from sexual misconduct" (vibha. 706).
nippariyāyasikkhāpadaṃ. Sā hi ‘‘pāṇātipātā veramaṇī’’ti pāḷiyaṃ āgatā, no cetanā. Viramanto ca tāya eva tato tato viramati, na cetanāya, cetanampi pana āharitvā dasseti, tathā sesacetanāsampayuttadhamme. Tasmā cetanā ceva avasesasampayuttadhammā capariyāyasikkhāpadanti veditabbaṃ.
nippariyāyasikkhāpadaṃ, is the definitive training rule. It appears in the Pali as "abstaining from killing," not as volition. And one who abstains abstains from that itself, not from volition, but it shows volition as well, and similarly with the qualities associated with volition. Therefore, volition and the remaining associated qualities should be understood as the pariyāyasikkhāpada, descriptive training rule.
‘‘apicā’’tiādi.‘‘Yo tattha nāmakāyo padakāyoti idaṃ mahāaṭṭhakathāyaṃ vutta’’nti vadanti.Nāmakāyoti nāmasamūho nāmapaṇṇattiyeva. Padaniruttibyañjanāni nāmavevacanāneva ‘‘nāmaṃ nāmakammaṃ nāmaniruttī’’tiādīsu (dha. sa. 1313-1315) viya.Sikkhākoṭṭhāsoti viratiādayova vuttā, tadatthajotakaṃ vacanampi sikkhāpadanti idampi ettha labbhateva.
‘‘apicā’’tiādi, meaning "moreover." ‘‘Yo tattha nāmakāyo padakāyoti idaṃ mahāaṭṭhakathāyaṃ vutta’’nti vadanti, meaning "This is said in the Great Commentary: Nāmakāyo means a collection of names, just the designation of name. Padanirutti and byañjanāni are just synonyms for name, as in "name, name-action, name-expression" etc. (dha. sa. 1313-1315). Sikkhākoṭṭhāso means only the abstinences that have been mentioned. The statement illuminating its meaning is also included in the training rule.
Atthavaseti vuddhivisese ānisaṃsavisese. Tesaṃ pana sikkhāpadapaññattikāraṇattā āha‘‘dasa kāraṇavase’’ti, dasa kāraṇaviseseti attho. Tenāha‘‘hitavisese’’ti. Atthoyeva vāatthavaso,dasa atthe dasa kāraṇānīti vuttaṃ hoti. Atha vā attho phalaṃ tadadhīnavuttitāya vaso etassātiatthavaso,hetūti evampettha attho daṭṭhabbo.Suṭṭhu devāti idaṃrājantepurappavesanasikkhāpade(pāci. 494 ādayo) vuttaṃ. ‘‘Ye mama sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyā’’ti vuttattā‘‘yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya hotī’’ti vuttaṃ.Asampaṭicchane ādīnavantibhaddālisutte(ma. ni. 2.134 ādayo) viya asampaṭicchane ādīnavaṃ dassetvā. Sukhavihārābhāve sahajīvamānassa abhāvato sahajīvitāpi sukhavihārova vutto. Sukhavihāro nāma catunnaṃ iriyāpathavihārānaṃ phāsutā.
Atthavase means in a special benefit or advantage. Because they are the reasons for the enactment of the training rules, it says ‘‘dasa kāraṇavase’’, meaning ten special reasons. Therefore, it says ‘‘hitavisese’’, in a special welfare. Or atthavaso is simply the meaning, it is said that there are ten reasons in ten meanings. Alternatively, atthavaso means the meaning is the result, and vaso is its dependence on that, meaning the cause should be understood in this way. Suṭṭhu devā This was said in the rājantepurappavesanasikkhāpade(pāci. 494 ff). Because it was said, "Those who will think that my words should be heard and believed, that will be for their long-term welfare and happiness," it is said ‘‘yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya hotī’’, whoever accepts the word of the Tathāgata, that will be for their long-term welfare and happiness. Asampaṭicchane ādīnava means showing the dangers of not accepting, as in the bhaddālisutta(ma. ni. 2.134 ff). Because there is no happy dwelling without co-existing, co-existence is also described as a happy dwelling. Happy dwelling means the ease of the four postures.
Maṅkutanti nittejabhāvaṃ.Dhammenātiādīsudhammoti bhūtaṃ vatthu.Vinayoti codanā ceva sāraṇā ca.Satthusāsananti ñattisampadā ceva anussāvanasampadā ca.Piyasīlānanti sikkhākāmānaṃ. Tesañhi sīlaṃ piyaṃ hoti. Tenevāha‘‘sikkhattayapāripūriyā ghaṭamānā’’ti.Sandiṭṭhamānāti saṃsayaṃ āpajjamānā.Ubbāḷhā hontīti pīḷitā honti.Saṅghakammānīti satipi uposathapavāraṇānaṃ saṅghakammabhāve gobalibaddañāyena uposathaṃ pavāraṇañca ṭhapetvā upasampadādisesasaṅghakammānaṃ gahaṇaṃ veditabbaṃ. Samaggānaṃ bhāvosāmaggī.
Maṅkuta means a state of weakness. In Dhammenātiādi, dhammo means the true thing. Vinayo means both accusation and reminding. Satthusāsana means both the completion of the motion and the completion of the announcement. Piyasīlāna means those who desire training. For training is dear to them. Therefore, it says ‘‘sikkhattayapāripūriyā ghaṭamānā’’, striving for the fulfillment of the threefold training. Sandiṭṭhamānā means falling into doubt. Ubbāḷhā hontī means they are oppressed. Saṅghakammānī means even though the uposatha and pavāraṇā are acts of the Sangha, by the principle of "tying up the ox with the measuring rope," the taking of the remaining acts of the Sangha, such as ordination, is to be understood, setting aside the uposatha and pavāraṇā. Sāmaggī is the state of those who are in harmony.
‘‘Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.
‘‘Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182), here, the defilements that are the root of disputes are said to be āsava.
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36) –
āsavāti āha –‘‘asaṃvare ṭhitena tasmiṃyeva attabhāve pattabbā’’tiādi. Yadi hi bhagavā sikkhāpadaṃ na paññapeyya, tato asaddhammapaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca taṃnimittameva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavananānappakārā anatthā, te sandhāya idaṃ vuttaṃ ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha bhavādiṭṭhadhammikā. Tena vuttaṃ‘‘tasmiṃyeva attabhāve pattabbā’’ti. Sammukhā garahaṇaṃakitti,parammukhā garahaṇaṃayaso. Atha vā sammukhā parammukhā ca garahaṇaṃakitti,parivārahāniayasoti veditabbaṃ.Āgamanamaggathakanāyāti āgamanadvārapidahanatthāya. Samparetabbato pecca gantabbatosamparāyo,paralokoti āha‘‘samparāye narakādīsū’’ti. Methunādīnirajjanaṭṭhānāni,pāṇātipātādīnidussanaṭṭhānāni.
āsavāti, he says: ‘‘asaṃvare ṭhitena tasmiṃyeva attabhāve pattabbā’’tiādi, meaning āsava are attainable in that very existence by one who is established in non-restraint. If the Blessed One did not enact the training rule, then due to indulging in unwholesome conduct, taking what is not given, killing, etc., various kinds of immediate harms would arise, such as blaming others, and various kinds of future harms would result from that very cause, such as experiencing great suffering in hell, due to the five kinds of bondage, karma, causes, etc. Referring to that, it is said, "For the restraint of immediate āsava and for the prevention of future āsava." Diṭṭhadhammo means the present existence, and diṭṭhadhammikā means pertaining to that. Therefore, it is said ‘‘tasmiṃyeva attabhāve pattabbā’’, attainable in that very existence. Akitti is blame to one's face, and ayaso is blame behind one's back. Alternatively, akitti is blame to one's face and behind one's back, and ayaso is loss of retinue. Āgamanamaggathakanāyāti for obstructing the path of arrival. Samparāyo means the next world, where one goes after death, and he says ‘‘samparāye narakādīsū’’, in the next world, such as hells. Rajjanaṭṭhānāni are places of attachment, such as sexual intercourse, and dussanaṭṭhānāni are places of corruption, such as killing.
Cuddasa khandhakavattānināma vattakkhandhake vuttāni āgantukavattaṃ āvāsikagamikaanumodanabhattaggapiṇḍacārikaāraññikasenāsanajantāgharavaccakuṭiupajjhāyasaddhivihārikaācariyaantevāsikavattanti imāni cuddasa vattāni. Tato aññāni pana kadāci tajjanīyakammakatādikāleyeva caritabbānidveasīti mahāvattāni,na sabbāsu avatthāsu caritabbāni, tasmā cuddasakhandhakavattesu agaṇitāni, tāni pana ‘‘pārivāsikānaṃ bhikkhūnaṃ vattaṃ paññapessāmī’’ti (cūḷava. 75 ādayo) ārabhitvā ‘‘na upasampādetabbaṃ…pe… na chamāyaṃ caṅkamante caṅkame caṅkamitabba’’nti (cūḷava. 76) vuttāvasānāni chasaṭṭhi, tato paraṃ ‘‘na, bhikkhave, pārivāsikena bhikkhunā pārivāsikavuḍḍhatarena bhikkhunā saddhiṃ, mūlāyapaṭikassanārahena, mānattārahena, mānattacārikena, abbhānārahena bhikkhunā saddhiṃ ekacchanne āvāse vatthabba’’ntiādinā (cūḷava. 82) vuttavattāni pakatattacaritabbehi anaññattā visuṃ agaṇetvā pārivāsikavuḍḍhatarādīsu puggalantaresu caritabbattā tesaṃ vasena sampiṇḍetvā ekekaṃ katvā gaṇitāni pañcāti ekasattati vattāni, ukkhepanīyakammakatavattesu vuttaṃ ‘‘na pakatattassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ…pe… nahāne piṭṭhiparikammaṃ sāditabba’’nti (cūḷava. 75) idaṃ abhivādanādīnaṃ asādiyanaṃ ekaṃ, ‘‘na pakatatto bhikkhu sīlavipattiyā anuddhaṃsetabbo’’tiādīni (cūḷava. 51) dasāti evametāni dvāsīti vattāni. Etesveva pana kānici tajjanīyakammādivattāāni, kānici pārivāsikādivattānīti aggahitaggahaṇena dvāsīti eva, aññattha pana aṭṭhakathāpadese appakaṃ ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti ‘‘asīti khandhakavattānī’’ti vuttaṃ.
Cuddasa khandhakavattāni means the fourteen duties mentioned in the Vatta Khandhaka: the duties for a newcomer, for a resident, for one departing, for giving thanks, in the refectory, while going for alms, for a forest dweller, regarding lodging, in the bathhouse, regarding the toilet, for the preceptor towards the pupil, for the teacher towards the student; these are the fourteen duties. But others that should be practiced only when subject to a Tajjaniya-kamma etc., the dveasīti mahāvattāni, eighty-two great duties, should not be practiced in all circumstances, therefore they are not counted among the fourteen Khandhaka duties. These begin with "I will enact the duties for bhikkhus undergoing parivāsa," (cūḷava. 75 ff) and end with "should not ordain…pe… should not walk on the caṅkama on the ground while pacing" (cūḷava. 76), totaling sixty-six. After that, the duties stated in "A bhikkhu undergoing parivāsa should not dwell in the same residence under the same roof with a bhikkhu older in parivāsa, one liable to reinstatement to the root, one liable to mānatta, one practicing mānatta, and one liable to rehabilitation," etc. (cūḷava. 82), are not counted separately because they are not different from the duties already performed, but are combined and counted as one each due to being performed by different individuals, such as the older bhikkhu in parivāsa, totaling five, thus seventy-one duties. Regarding those subject to Ukkhepaniya-kamma, it is stated, "A bhikkhu who is restored should not greet, rise up for…pe… the back should not be massaged during bathing" (cūḷava. 75); this not performing of greeting etc. is one, and "A bhikkhu who is restored should not be urged regarding misconduct of morality," etc. (cūḷava. 51) are ten. Thus, these are eighty-two duties. Among these, some are duties related to the Tajjaniya-kamma etc., and some are duties related to Parivasikas etc. Because of the inclusion of what was not included, there are eighty-two in total, but in other commentary passages, a little more or less does not count as a calculation, therefore "eighty Khandhaka duties" is said.
Saṃvaravinayoti sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti pañcavidhopi saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati.Pahānavinayoti tadaṅgappahānaṃ vikkhambhanappahānaṃ samucchedappahānaṃ paṭippassaddhippahānaṃ nissaraṇappahānanti pañcavidhampi pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā pahānavinayoti vuccati.Samathavinayoti satta adhikaraṇasamathā.Paññattivinayoti sikkhāpadameva. Sikkhāpadapaññattiyā hi vijjamānāya eva sikkhāpadasambhavato paññattivinayopi sikkhāpadapaññattiyā anuggahito hoti.
Saṃvaravinayo means restraint. Sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti, the fivefold restraint is called saṃvara because it restrains and disciplines the misconduct of body, etc., which should be restrained and disciplined, and vinaya because it disciplines. Pahānavinayo means abandonment. Tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti, the fivefold abandonment is called pahānavinaya because pahāna is abandonment in the sense of giving up, and vinaya is discipline in the sense of subduing. Samathavinayo means the seven Adhikaraṇa-samatha. Paññattivinayo means the training rule itself. Since the training rule arises only when the enactment of the training rule exists, the enactment of the training rule is supported by the enactment of the training rule.
Idāni –
Now –
‘‘Yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsu, yaṃ saṅghaphāsu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāya, yaṃ dummaṅkūnaṃ puggalānaṃ niggahāya, taṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, yaṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, taṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, yaṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, taṃ samparāyikānaṃ āsavānaṃ paṭighātāya, yaṃ samparāyikānaṃ āsavānaṃ paṭighātāya, taṃ appasannānaṃ pasādāya, yaṃ appasannānaṃ pasādāya, taṃ pasannānaṃ bhiyyobhāvāya, yaṃ pasannānaṃ bhiyyobhāvāya, taṃ saddhammaṭṭhitiyā, yaṃ saddhammaṭṭhitiyā, taṃ vinayānuggahāya.
"What is good for the Sangha, that is ease for the Sangha; what is ease for the Sangha, that is for the restraint of individuals who are difficult to deal with; what is for the restraint of individuals who are difficult to deal with, that is for the comfortable dwelling of virtuous monks; what is for the comfortable dwelling of virtuous monks, that is for the restraint of defilements in this very life; what is for the restraint of defilements in this very life, that is for the warding off of defilements in the life to come; what is for the warding off of defilements in the life to come, that is for the inducing of faith in those who are without faith; what is for the inducing of faith in those who are without faith, that is for the increase of faith in those who have faith; what is for the increase of faith in those who have faith, that is for the establishment of the true Dhamma; what is for the establishment of the true Dhamma, that is for the support of the Vinaya.
‘‘Yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāya, yaṃ saṅghasuṭṭhu, taṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, yaṃ saṅghasuṭṭhu, taṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, yaṃ saṅghasuṭṭhu, taṃ samparāyikānaṃ āsavānaṃ paṭighātāya, yaṃ saṅghasuṭṭhu, taṃ appasannānaṃ pasādāya, yaṃ saṅghasuṭṭhu, taṃ pasannānaṃ bhiyyobhāvāya, yaṃ saṅghasuṭṭhu, taṃ saddhammaṭṭhitiyā, yaṃ saṅghasuṭṭhu, taṃ vinayānuggahāya.
"What is good for the Sangha, that is ease for the Sangha; what is good for the Sangha, that is for the restraint of individuals who are difficult to deal with; what is good for the Sangha, that is for the comfortable dwelling of virtuous monks; what is good for the Sangha, that is for the restraint of defilements in this very life; what is good for the Sangha, that is for the warding off of defilements in the life to come; what is good for the Sangha, that is for the inducing of faith in those who are without faith; what is good for the Sangha, that is for the increase of faith in those who have faith; what is good for the Sangha, that is for the establishment of the true Dhamma; what is good for the Sangha, that is for the support of the Vinaya.
‘‘Yaṃ saṅghaphāsu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāya, yaṃ saṅghaphāsu, taṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, yaṃ saṅghaphāsu, taṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, yaṃ saṅghaphāsu, taṃ samparāyikānaṃ āsavānaṃ paṭighātāya, yaṃ saṅghaphāsu, taṃ appasannānaṃ pasādāya, yaṃ saṅghaphāsu, taṃ pasannānaṃ bhiyyobhāvāya, yaṃ saṅghaphāsu, taṃ saddhammaṭṭhitiyā, yaṃ saṅghaphāsu, taṃ vinayānuggahāya, yaṃ saṅghaphāsu, taṃ saṅghasuṭṭhutāya.
"What is ease for the Sangha, that is for the restraint of individuals who are difficult to deal with; what is ease for the Sangha, that is for the comfortable dwelling of virtuous monks; what is ease for the Sangha, that is for the restraint of defilements in this very life; what is ease for the Sangha, that is for the warding off of defilements in the life to come; what is ease for the Sangha, that is for the inducing of faith in those who are without faith; what is ease for the Sangha, that is for the increase of faith in those who have faith; what is ease for the Sangha, that is for the establishment of the true Dhamma; what is ease for the Sangha, that is for the support of the Vinaya; what is ease for the Sangha, that is for the well-being of the Sangha.
‘‘Yaṃ dummaṅkūnaṃ puggalānaṃ niggahāya…pe… yaṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya…pe… yaṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya…pe… yaṃ samparāyikānaṃ āsavānaṃ paṭighātāya…pe… yaṃ appasannānaṃ pasādāya…pe… yaṃ pasannānaṃ bhiyyobhāvāya…pe… yaṃ saddhammaṭṭhitiyā…pe… yaṃ vinayānuggahāya, taṃ saṅghasuṭṭhutāya, yaṃ vinayānuggahāya, taṃ saṅghaphāsutāya, yaṃ vinayānuggahāya, taṃ dummaṅkūnaṃ puggalānaṃ niggahāya, yaṃ vinayānuggahāya, taṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, yaṃ vinayānuggahāya, taṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, yaṃ vinayānuggahāya, taṃ samparāyikānaṃ āsavānaṃ paṭighātāya, yaṃ vinayānuggahāya, taṃ appasannānaṃ pasādāya, yaṃ vinayānuggahāya, taṃ pasannānaṃ bhiyyobhāvāya, yaṃ vinayānuggahāya, taṃ saddhammaṭṭhitiyā (pari. 334).
"What is for the restraint of individuals who are difficult to deal with...pe... what is for the comfortable dwelling of virtuous monks...pe... what is for the restraint of defilements in this very life...pe... what is for the warding off of defilements in the life to come...pe... what is for the inducing of faith in those who are without faith...pe... what is for the increase of faith in those who have faith...pe... what is for the establishment of the true Dhamma...pe... what is for the support of the Vinaya, that is for the well-being of the Sangha; what is for the support of the Vinaya, that is for the ease of the Sangha; what is for the support of the Vinaya, that is for the restraint of individuals who are difficult to deal with; what is for the support of the Vinaya, that is for the comfortable dwelling of virtuous monks; what is for the support of the Vinaya, that is for the restraint of defilements in this very life; what is for the support of the Vinaya, that is for the warding off of defilements in the life to come; what is for the support of the Vinaya, that is for the inducing of faith in those who are without faith; what is for the support of the Vinaya, that is for the increase of faith in those who have faith; what is for the support of the Vinaya, that is for the establishment of the true Dhamma (pari. 334).
‘‘Atthasataṃ dhammasataṃ, dve ca niruttisatāni;
"A hundred meanings, a hundred Dhammas, and two hundred expressions;
Four hundred knowledges, in the context of meaning" (pari. 334) –
parivāre,taṃ dassento‘‘apicetthā’’tiādimāha.
In the Parivara, showing that, he said beginning with "Apica ettha".
‘‘saṅkhalikanaya’’nti vuttaṃ. Saṅkhalikanayaṃ katvāti sambandho. ‘‘Yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti evamādinā dasasu padesu ekamekaṃ padaṃ tadavasesehi navanavapadehi yojetvā yaṃ vuttaṃ, taṃ sandhāya‘‘ekekapadamūlikaṃ dasakkhattuṃ yojanaṃ katvā’’ti vuttaṃ.
"Saṅkhalikanaya" is said. The connection is, having done the Saṅkhalikanaya. What is said by connecting each term in ten places such as "what is good for the Sangha, that is ease for the Sangha; what is good for the Sangha, that is for the restraint of individuals who are difficult to deal with" with the remaining nine terms, referring to that, "Having made a connection ten times with each term as the basis" is said.
Atthasatantiādīsu saṅkhalikanaye tāva purimapurimapadānaṃ vasena dhammasataṃ veditabbaṃ, pacchimapacchimānaṃ vasena atthasataṃ daṭṭhabbaṃ. Kathaṃ? Kiñcāpiparivāre‘‘yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsū’’tiādinā saṅkhalikanaye khaṇḍacakkameva vuttaṃ, tathāpi teneva nayena baddhacakkassapi nayo dinno, tasmā ‘‘yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsū’’tiādiṃ vatvā ‘‘yaṃ vinayānuggahāya, taṃ saṅghasuṭṭhū’’ti yojetvā baddhacakkaṃ kātabbaṃ. Evaṃ ‘‘yaṃ saṅghaphāsu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāyā’’tiādiṃ vatvāpi ‘‘yaṃ vinayānuggahāya, taṃ saṅghasuṭṭhu, yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsū’’ti yojetvā baddhacakkaṃ kātabbaṃ. Iminā anukkamena sesapadesupi yojitesu saṅkhalikanayena dasa baddhacakkāni honti. Tesu ekekasmiṃ cakke purimapurimapadānaṃ vasena dasa dasa dhammā, pacchimapacchimapadānaṃ vasena dasa dasa atthāti saṅkhalikanaye atthasataṃ dhammasatañca sampajjati. Ekamūlakanaye pana ‘‘yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti evamādinā ekameva padaṃ sesehi navahi padehi yojitanti purimapadassa ekattā ekameva dhammapadaṃ naveva atthapadāni honti, tasmā ekamūlakanaye dasasu padesu ekamekaṃ mūlaṃ katvā dasakkhattuṃ yojanāya katāya dhammapadānaṃ vasena dhammapadāni dasa, atthapadāni navutīti atthasataṃ dhammasatañca na sampajjati, tasmā ekamūlakanaye saṅkhalikanaye vuttanayena atthasataṃ dhammasatañca aggahetvā yaṃ tattha dasadhammapadānaṃ navutiatthapadānañca vasena padasataṃ vuttaṃ, taṃ sabbaṃ dhammasatanti gahetvā tadatthajotanavasena aṭṭhakathāyaṃ vuttāni saṅghasuṭṭhubhāvādīni atthapadāni atthasatanti evaṃ gahite atthasataṃ dhammasatañca sampajjati. Evaṃ tāva atthasataṃ dhammasatañca veditabbaṃ.Dve ca niruttisatānīti ettha pana atthajotikānaṃ niruttīnaṃ vasena niruttisataṃ, dhammabhūtānaṃ niruttīnaṃ vasena niruttisatanti dve niruttisatāni ca veditabbāni.Cattāri ñāṇasatānīti atthasate ñāṇasataṃ, dhammasate ñāṇasataṃ, dvīsu niruttisatesu dve ñāṇasatānīti cattāri ñāṇasatāni.
In Atthasata etc., in the Saṅkhalikanaya, a hundred Dhammas should be understood by way of the earlier terms, and a hundred meanings should be seen by way of the later terms. How? Although in the Parivara, only a section-wheel (khaṇḍacakka) is mentioned in the Saṅkhalikanaya with "what is good for the Sangha, that is ease for the Sangha" etc., still, the method of the bound-wheel (baddhacakka) is given by that very method. Therefore, having said "what is good for the Sangha, that is ease for the Sangha" etc., a bound-wheel should be made by connecting "what is for the support of the Vinaya, that is good for the Sangha." Likewise, having said "what is ease for the Sangha, that is for the restraint of individuals who are difficult to deal with" etc., a bound-wheel should be made by connecting "what is for the support of the Vinaya, that is good for the Sangha; what is good for the Sangha, that is ease for the Sangha." When the remaining terms are connected in this order, there are ten bound-wheels in the Saṅkhalikanaya. In each wheel, there are ten Dhammas by way of the earlier terms, and ten meanings by way of the later terms, thus a hundred meanings and a hundred Dhammas are accomplished in the Saṅkhalikanaya. However, in the Ekamūlakanaya, only one term is connected with the remaining nine terms with "what is good for the Sangha, that is ease for the Sangha; what is good for the Sangha, that is for the restraint of individuals who are difficult to deal with" etc. Because of the singleness of the earlier term, there is only one Dhamma term and only nine meaning terms. Therefore, in the Ekamūlakanaya, when a connection is made ten times by making each term the root in ten places, by way of the Dhamma terms, there are ten Dhamma terms, and by way of the meaning terms, there are ninety meaning terms, so a hundred meanings and a hundred Dhammas are not accomplished. Therefore, in the Ekamūlakanaya, not taking a hundred meanings and a hundred Dhammas in the manner stated in the Saṅkhalikanaya, but taking all of the hundred terms mentioned there based on the ten Dhamma terms and ninety meaning terms as a hundred Dhammas, and the meaning terms such as the state of being good for the Sangha, which are mentioned in the commentary as the indication of that meaning, as a hundred meanings, thus a hundred meanings and a hundred Dhammas are accomplished. Thus, a hundred meanings and a hundred Dhammas should be understood. But here in Dve ca niruttisatānī, two hundred expressions should be understood, with a hundred expressions by way of the expressions indicating the meaning, and a hundred expressions by way of the expressions that are Dhamma. In Cattāri ñāṇasatānī, four hundred knowledges are a hundred knowledges in the hundred meanings, a hundred knowledges in the hundred Dhammas, and two hundred knowledges in the two hundred expressions.
Evañca pana, bhikkhaveti etthaca-saddo bhinnakkamena yojetabboti āha‘‘uddiseyyātha cā’’ti. Kathaṃ panettha ‘‘uddiseyyāthā’’ti vutte pariyāpuṇeyyāthātiādi atthasambhavoti āha‘‘atirekānayanattho hi ettha ca-saddo’’ti. Vuttatthato atirekassa atthassa ānayanaṃ atirekānayanaṃ, so attho etassātiatirekānayanattho,avuttasamuccayatthoti vuttaṃ hoti. ‘‘Asaṃvāso’’ti vuttattā‘‘daḷhaṃ katvā’’ti vuttaṃ.
In Evañca pana, bhikkhave, he said that the word ca should be connected in a different order with "uddiseyyātha cā". How is the possibility of meaning such as "you should learn" when "uddiseyyātha" is said here? He said "Here the word 'ca' is for bringing in the excess". Bringing in the meaning that is in excess of the meaning that has been said is bringing in the excess, that meaning belongs to it, therefore it is atirekānayanattho, it is said to be for the collection of what has not been said. Because "Asaṃvāso" has been said, "having made firm" is said.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Thus ends the Sāratthadīpanī, a sub-commentary to the Samantapāsādikā, the Vinaya Commentary,
Paṭhamapaññattikathā niṭṭhitā.
The First Chapter of the Rules is finished.
Sudinnabhāṇavāravaṇṇanā niṭṭhitā.
The Sudinnabhāṇavāra narration is finished.
Makkaṭivatthukathāvaṇṇanā
Narration of the Monkey-Female Story
40.Anuttānapadavaṇṇanāti uttānaṃ vuccati pākaṭaṃ, tappaṭipakkhena anuttānaṃ apākaṭaṃ appacuraṃ duviññeyyañca, anuttānānaṃ padānaṃ vaṇṇanā anuttānapadavaṇṇanā. Uttānapadavaṇṇanāya payojanābhāvato anuttānaggahaṇaṃ.Pacurapaṭisevano hotīti bahulapaṭisevano hoti, divase divase nirantaraṃ paṭisevatīti attho.Pacuratthe hi vattamānavacananti sabbadā paṭisevanābhāvepi ‘‘iha mallā yujjhantī’’tiādīsu viya bāhullavuttiṃ upādāya vattamānavacanaṃ.Āhiṇḍantāti vicarantā.Aññesupīti aññesupi bhikkhūsu.
40.Anuttānapadavaṇṇanā means the explanation of the non-obvious terms; uttānaṃ means obvious, and its opposite, anuttānaṃ, means non-obvious, not abundant, and difficult to understand. Since there is no use in explaining the obvious terms, the taking of anuttāna is done. Pacurapaṭisevano hotī means he is one who frequents, meaning he constantly frequents day by day. Pacuratthe hi vattamānavacana means that even in the absence of always frequenting, the present tense is used by relying on the expression of abundance, just as in "here wrestlers are fighting" etc. Āhiṇḍantā means wandering. Aññesupī means in other monks too.
41.Sahoḍḍhaggahitoti saha bhaṇḍena gahito. Attano micchāgāhena lesaoḍḍanena vā paripuṇṇatthampi paṭhamapaññattiṃ aññathā karonto ‘‘tañca kho manussitthiyā, no tiracchānagatāyā’’ti āha.Dassananti sānurāgadassanaṃ.Gahaṇanti anurāgavaseneva hatthena gahaṇaṃ.Āmasanaṃattano sarīrena tassā sarīrassa upari āmasanamattaṃ,phusanaṃtato daḷhataraṃ katvā saṃphusanaṃ,ghaṭṭanaṃtatopi daḷhataraṃ katvā sarīrena sarīrassa ghaṭṭanaṃ.Taṃ sabbampīti dassanādi sabbampi.
41.Sahoḍḍhaggahito means taken together with the belongings. While distorting even the complete meaning of the first rule, either by his own wrong grasping or by a bit of deceit, he said, "but that was a human female, not an animal." Dassana means seeing with affection. Gahaṇa means taking with the hand only due to affection. Āmasanaṃ is merely touching the surface of her body with his own body, phusanaṃ is touching making it firmer than that, ghaṭṭanaṃ is rubbing by making the rubbing of body against body even firmer than that. Taṃ sabbampī means all of that, seeing etc.
42.Daḷhataraṃ sikkhāpadamakāsīti imasmiṃ adhikāre anupaññattiyā sikkhāpadassa daḷhīkaraṇaṃ sithilakaraṇañca pasaṅgato āpannaṃ vibhajitvā dassetukāmo‘‘duvidhañhi sikkhāpada’’ntiādimāha. Tattha yassa sacittakassa sikkhāpadassa cittaṃ akusalameva hoti, taṃ lokavajjaṃ. Yassa sacittakācittakapakkhasahitassa acittakassa ca sacittakapakkhe cittaṃ akusalameva hoti, tampi surāpānādi lokavajjanti imamatthaṃ sampiṇḍetvā dassetuṃ‘‘yassa sacittakapakkhe cittaṃ akusalameva hoti, taṃ lokavajjaṃ nāmā’’ti vuttaṃ. ‘‘Sacittakapakkhe’’ti hi idaṃ vacanaṃ acittakaṃ sandhāya vuttaṃ. Na hi ekaṃsato sacittakassa ‘‘sacittakapakkhe’’ti visesane payojanaṃ atthi. Sacittakapakkheti ca vatthuvītikkamavijānanacittena ‘‘sacittakapakkhe’’ti gahetabbaṃ, na paṇṇattivijānanacittena. Yadi hi ‘‘na vaṭṭatī’’ti paṇṇattivijānanacittenapi yassa sikkhāpadassa sacittakapakkhe cittaṃ akusalameva, tampi lokavajjanti vadeyya, sabbesaṃ paṇṇattivajjasikkhāpadānampi lokavajjatā āpajjeyya paṇṇattivajjānampi ‘‘na vaṭṭatī’’ti jānitvā vītikkame akusalacittasseva sambhavato. Na hi bhagavato āṇaṃ jānitvā maddantassa kusalacittaṃ uppajjati anādariyavasena paṭighacittasseva uppajjanato.
42.Daḷhataraṃ sikkhāpadamakāsī means in this context, intending to divide and show what has occurred due to the strengthening and weakening of the rule by way of the anupaññatti, he said beginning with "duvidhañhi sikkhāpada". There, that rule for which, when intentional, the thought is only unwholesome is a lokavajja. To show this meaning by condensing that also the drinking of alcohol etc., for which when intentional and including the non-intentional aspect, and for the non-intentional, the thought in the intentional aspect is only unwholesome, "that for which, when intentional, the thought is only unwholesome, is called a lokavajja" is said. Indeed, this statement "when intentional" is said referring to the non-intentional. Indeed, there is no use in the qualification "when intentional" for what is purely intentional. And "when intentional" should be taken with the thought of knowing the transgression of the object, not with the thought of knowing the rule. For if one were to say that also that rule for which, even with the thought of knowing the rule "it is not proper", when intentional, the thought is only unwholesome, is a lokavajja, the state of being a lokavajja would befall all the rules that are paṇṇattivajja because when transgressing even the paṇṇattivajja after knowing "it is not proper", only an unwholesome thought arises. Indeed, a wholesome thought does not arise for one who disregards and steps over the command of the Blessed One, because only a thought of aversion arises due to disrespect.
cūḷagaṇṭhipade majjhimagaṇṭhipadeca vuttaṃ ‘‘etaṃ sattaṃ māressāmīti tasmiṃyeva padese nipannaṃ aññaṃ mārentassa pāṇasāmaññassa atthitāya yathā pāṇātipāto hoti, evaṃ etaṃ majjaṃ pivissāmīti aññaṃ majjaṃ pivantassa majjasāmaññassa atthitāya akusalameva hoti. Yathā pana kaṭṭhasaññāya sappaṃ ghātentassa pāṇātipāto na hoti, evaṃ nāḷikerapānasaññāya majjaṃ pivantassa akusalaṃ na hotī’’ti.
It is said in the Cūḷagaṇṭhipada and the Majjhimagaṇṭhipada: "Just as when one intends to kill this being but kills another being lying in that very place, because there is a similarity of beings, there is killing of life, so too when one intends to drink this liquor but drinks another liquor, because there is a similarity of liquor, it is only unwholesome. But just as there is no killing of life for one who kills a snake under the perception of wood, so too there is no unwholesome for one who drinks liquor under the perception of coconut water."
kūṭadantasuttaṭṭhakathāyaṃ(dī. ni. aṭṭha. 1.352) vuttaṃ –
It is said in the Kūṭadantasutta Commentary (dī. ni. aṭṭha. 1.352) –
‘‘Bhavantarepi hi ariyasāvako jīvitahetupi neva pāṇaṃ hanati, na suraṃ pivati. Sacepissa surañca khīrañca missetvā mukhe pakkhipanti, khīrameva pavisati, na surā. Yathā kiṃ? Yathā koñcasakuṇānaṃ khīramissake udake khīrameva pavisati, na udakaṃ. Idaṃ yonisiddhanti ce? Idampi dhammatāsiddhanti veditabba’’nti.
"Even in another existence, a noble disciple never kills a living being, not even for the sake of his life, nor does he drink alcohol. If they mix alcohol and milk and put it in his mouth, only the milk enters, not the alcohol. Like what? Just as for the Koñca birds, only the milk enters in water mixed with milk, not the water. If this is established by reason? This too should be understood as established by the nature of things."
surāpānasikkhāpadaṭṭhakathāyaṃ(pāci. aṭṭha. 329) ‘‘vatthuajānanatāya cettha acittakatā veditabbā, akusaleneva pātabbatāya lokavajjatā’’ti kasmā vuttaṃ? Nāyaṃ doso. Ayañhettha adhippāyo – sacittakapakkhe akusalacitteneva pātabbatāya lokavajjatāti. Imināyeva hi adhippāyena aññesupi lokavajjesu acittakasikkhāpadesu akusalacittatāyeva vuttā, na pana sacittakatā. Tenevabhikkhunīvibhaṅgaṭṭhakathāyaṃ(pāci. aṭṭha. 1227) vuttaṃ –
Why is it said in the Surāpānasikkhāpada Commentary (pāci. aṭṭha. 329), "because of the non-knowing of the object here, non-intentionality should be understood, because it should only be drunk with an unwholesome thought, it is a lokavajja"? There is no fault here. This is the intention here – because it should only be drunk with an unwholesome thought when intentional, it is a lokavajja. Indeed, with this intention, unwholesome thought is only mentioned in other lokavajja rules that are non-intentional, but not intentionality. Therefore, it is said in the Bhikkhunīvibhaṅga Commentary (pāci. aṭṭha. 1227) –
‘‘Giraggasamajjaṃ cittāgārasikkhāpadaṃ saṅghāṇi itthālaṅkāro gandhakavaṇṇako vāsitakapiññāko bhikkhunīādīhi ummaddanaparimaddanāti imāni dasa sikkhāpadāni acittakāni lokavajjāni akusalacittānī’’ti,
"The Giraggasamajjaṃ, the Cittāgāra Sikkhāpadaṃ, the Saṅghāṇi, the female adornment, the perfumes, the coloring, the fragrant rice flour, the rubbing and massaging by nuns etc., these ten rules are non-intentional and lokavajjāni with unwholesome thoughts,"
bhikkhuvibhaṅgeāgatāni surāpānauyyuttauyyodhikasikkhāpadāni tīṇi,bhikkhunīvibhaṅgeāgatāni giraggasamajjādīni dasāti imesaṃ terasannaṃ acittakasikkhāpadānaṃ lokavajjatādassanatthaṃ ‘‘sacittakapakkhe’’ti idaṃ visesanaṃ katanti niṭṭhamettha gantabbaṃ. Yasmā pana paṇṇattivajjassa vatthuvītikkamavijānanacittena sacittakapakkhe cittaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ, tasmā tassa sacittakapakkhe cittaṃ akusalamevāti ayaṃ niyamo natthīti sesaṃ paṇṇattivajjanti vuttaṃ.
It should be concluded here that the specification "in the case of a conscious being" is made to show that these thirteen precepts concerning non-living things—the three precepts regarding indulgence in intoxicants and reckless behavior found in the Bhikkhuvibhaṅga, and the ten precepts regarding attending festivals on hilltops, etc., found in the Bhikkhunīvibhaṅga—are offenses against the world. However, since in the case of an offense by prescription, when the object is violated, the thought may be wholesome, unwholesome, or indeterminate, therefore, the statement "the remainder are offenses by prescription" means that there is no fixed rule that in the case of a conscious being, the thought is necessarily unwholesome.
Rundhantīti vītikkamaṃ rundhantī.Dvāraṃ pidahantīti vītikkamalesassa dvāraṃ pidahantī.Sotaṃ pacchindamānāti uparūpari vītikkamasotaṃ pacchindamānā. Atha vārundhantīti anāpattilesaṃ rundhantī.Dvāraṃ pidahantīti anāpattilesassa dvāraṃ pidahantī.Sotaṃ pacchindamānāti anāpattisotaṃ pacchindamānā, āpattimeva kurumānāti vuttaṃ hoti. Nanu ca lokavajje kāci anupaññatti uppajjamānā sithilaṃ karontī uppajjati, tasmā‘‘lokavajje anupaññatti uppajjamānā…pe… gāḷhataraṃ karontī uppajjatī’’ti idaṃ kasmā vuttanti āha‘‘aññatra adhimānā aññatra supinantā’’tiādi. ‘‘Aññatra adhimānā’’ti imissā anupaññattiyā ‘‘vītikkamābhāvā’’ti kāraṇaṃ vuttaṃ, ‘‘aññatra supinantā’’ti imissā ‘‘abbohārikattā’’ti kāraṇaṃ vuttaṃ. Tatthavītikkamābhāvāti pāpiccho icchāpakatotiādivītikkamābhāvā. Uttarimanussadhamme hi ‘‘pāpiccho icchāpakato uttarimanussadhammaṃ ullapatī’’ti (mahāva. 129) vacanato visaṃvādanādhippāyena musā bhaṇanto pārājiko hoti. Ayaṃ pana adhimānena adhigatasaññī hutvā ullapati, na sikkhāpadaṃ vītikkamitukāmo, tasmā ‘‘aññatra adhimānā’’ti ayaṃ anupaññatti uppajjamānā vītikkamābhāvā anāpattikarā jātā.Abbohārikattāti supinante vijjamānāyapi cetanāya vītikkamicchāya ca abbohārikattā. Kiñcāpi hi supinante mocanassādacetanā saṃvijjati, kadāci upakkamanampi hoti, tathāpi thinamiddhena abhibhūtattā taṃ cittaṃ abbohārikaṃ, cittassa abbohārikattā upakkamakiriyāsaṃvattanikāpi cetanā abbohārikā. Teneva ‘‘atthesā bhikkhave cetanā, sā ca kho abbohārikā’’ti (pārā. 235) bhagavatā vuttā, tasmā ‘‘aññatra supinantā’’ti ayaṃ anupaññatti abbohārikattā anāpattikarā jātā.
Rundhantī: Preventing transgression. Dvāraṃ pidahantī: Closing the door to the least bit of transgression. Sotaṃ pacchindamānā: Cutting off the stream of transgression as it arises again and again. Alternatively, rundhantī means preventing even the slightest trace of non-offense. Dvāraṃ pidahantī means closing the door to the slightest trace of non-offense. Sotaṃ pacchindamānā means cutting off the stream of non-offense, which means committing only offenses. But indeed, in the case of an offense against the world, any sub-precept that arises does so making the rule less strict. Therefore, why is it said, "In the case of an offense against the world, any sub-precept that arises... makes it stricter"? He says, "Except in the case of delusion, except in the case of dreaming," etc. In the case of this sub-precept, "except in the case of delusion," the reason given is "absence of transgression." In the case of "except in the case of dreaming," the reason given is "being unreal." Here, absence of transgression means the absence of transgression such as "one with evil desires falsely claims to have attained superior human states," etc. For in the case of superior human qualities, because of the statement "one with evil desires, overcome by desire, falsely claims to have attained superior human qualities" (mahāva. 129), one who speaks falsely with the intention to deceive is defeated. But this one speaks falsely with the delusion that he has attained it, not desiring to transgress the training rule; therefore, this sub-precept, "except in the case of delusion," arises, resulting in non-offense due to the absence of transgression. Being unreal means that even though intention and desire to transgress exist in a dream, they are unreal. Although the intention to enjoy release exists in a dream, and sometimes effort occurs, that thought is unreal because it is overcome by sloth and torpor. Because the thought is unreal, the intention associated with the action of making an effort is also unreal. Therefore, the Blessed One said, "Bhikkhus, there is intention, but it is unreal" (pārā. 235). Therefore, this sub-precept, "except in the case of dreaming," arises, resulting in non-offense due to being unreal.
Akate vītikkameti ‘‘kukkuccāyantā na bhuñjiṃsū’’tiādīsu viya vītikkame akate.Sithilaṃ karontīti paṭhamaṃ sāmaññato baddhasikkhāpadaṃ mocetvā attano attano visaye anāpattikaraṇavasena sithilaṃ karontī.Dvāraṃ dadamānāti anāpattiyā dvāraṃ dadamānā. Tenevāha‘‘aparāparampi anāpattiṃ kurumānā’’ti. Nanu ca sañcarittasikkhāpade ‘‘antamaso taṅkhaṇikāyapī’’ti anupaññatti uppajjamānā āpattimeva karontī uppannā, atha kasmā ‘‘anāpattiṃ kurumānā uppajjatī’’ti vuttanti āha‘‘antamaso taṅkhaṇikāyapī’’tiādi. Udāyinā bhikkhunā taṅkhaṇikāya sañcarittaṃ āpannavatthusmiṃ paññattattā‘‘kate vītikkame’’ti vuttaṃ.Paññattigatikāva hotīti mūlapaññattiyaṃyeva antogadhā hoti.
Akate vītikkame: When the transgression is not committed, as in cases like "they were hesitant to eat," etc. Sithilaṃ karontī: Making the rule less strict by releasing a training rule that was initially binding in general, thus making it non-offense in their respective scopes. Dvāraṃ dadamānā: Giving a door to non-offense. Therefore, he said, "Committing repeated non-offenses." But indeed, in the precept regarding wandering around, when the sub-precept "even for a finger-snap" arises, it arises causing only offense. Why then is it said, "arises committing non-offense?" He says, "even for a finger-snap," etc. Because it was prescribed by the bhikkhu Udāyin on the occasion of committing the act of wandering around even for a finger-snap, it is said "kate vītikkame." Paññattigatikāva hotī: It is included within the original prescription.
Makkaṭivatthukathāvaṇṇanā niṭṭhitā.
The explanation of the story of the monkey is finished.
Santhatabhāṇavāro
The Section on Bedding
Vajjiputtakavatthuvaṇṇanā
The Explanation of the Vajjiputtaka Case
43.Vesālī nivāso etesantivesālikāti āha‘‘vesālivāsino’’ti. Vajjīsu janapade vasantā vajjino, vajjīnaṃ puttakāvajjiputtakāti āha‘‘vajjiraṭṭhe vesāliyaṃ kulānaṃ puttā’’ti.Ñātīnaṃ byasananti ñātīnaṃ vināso. So pana ñātīnaṃ vināso rājadaṇḍādikāraṇena hotīti āha‘‘rājadaṇḍabyādhimaraṇavippavāsanimittenā’’ti. Bhogānaṃ byasanaṃ vināsobhogabyasanaṃ. Tañca hiraññasuvaṇṇadāsidāsādīnaṃ upabhogaparibhogavatthūnaṃ rājadaṇḍādinā vināsoti āha‘‘esa nayo dutiyapadepī’’ti.Na buddhaṃ garahāmāti ‘‘asabbaññu buddho’’tiādinā buddhaṃ na garahāma.Na dhammagarahinoti ‘‘aniyyāniko dhammo’’tiādinā dhammaṃ na garahāma.Na saṅghagarahinoti ‘‘duppaṭipanno saṅgho’’tiādinā saṅghaṃ na garahāma.Aṭṭhatiṃsārammaṇesūti dasa kasiṇā dasa asubhā dasānussatiyo cattāro brahmavihārā cattāro āruppā catudhātuvavatthānaṃ āhāre paṭikūlasaññāti imesu cattālīsakammaṭṭhānesu pāḷiyaṃ anāgatattā ālokākāsakasiṇadvayaṃ ṭhapetvā avasesāni gahetvā vuttaṃ.Vibhattā kusalādhammāti ‘‘imasmiṃ ārammaṇe idaṃ hotī’’ti evaṃ vibhattā upacārajjhānena saddhiṃ paṭhamajjhānādayo mahaggatakusalā dhammā.Teva dhammeti te eva kusale dhamme. Majjhimayāmo bhikkhūnaṃ niddākilamathavinodanokāsattā na gahitoti āha‘‘paṭhamayāmañca pacchimayāmañcā’’ti. Saccāni bujjhati paṭivijjhatīti bodhi, arahattamaggañāṇaṃ. Upakārakattena tassa pakkhe bhavābodhipakkhiyāti āha‘‘bodhissa pakkhe bhavānaṃ, arahattamaggañāṇassa upakārakāna’’nti. Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti ime sattatiṃsa bodhipakkhiyadhammā.‘‘Gihipalibodhaṃ āvāsapalibodhañca pahāyā’’ti imesaṃyeva dvinnaṃ palibodhānaṃ upacchedassa sudukkarabhāvato vuttaṃ.Yuttapayuttāti sammadeva yuttā.
43. He says vesālikā, meaning those whose residence is in Vesālī, "residents of Vesālī." The Vajjis are those who live in the Vajji country; the sons of the Vajjis are vajjiputtakā. He says, "sons of families in Vesālī, in the Vajji country." Ñātīnaṃ byasanaṃ: Destruction of relatives. But that destruction of relatives occurs due to reasons such as royal punishment. He says, "due to royal punishment, disease, death, or banishment." Bhogānaṃ byasanaṃ, the destruction of possessions, is bhogabyasanaṃ. And that is the destruction of consumable and usable things such as gold and silver, male and female slaves, etc., due to royal punishment, etc. He says, "the same method applies to the second term as well." Na buddhaṃ garahāmā: We do not criticize the Buddha by saying "the Buddha is not all-knowing," etc. Na dhammagarahino: We do not criticize the Dhamma by saying "the Dhamma does not lead out," etc. Na saṅghagarahino: We do not criticize the Saṅgha by saying "the Saṅgha is practicing poorly," etc. Aṭṭhatiṃsārammaṇesu: In thirty-eight objects, meaning after setting aside the two āloka and ākāsa kasiṇas because they are not found in the Pali out of these forty meditation subjects—ten kasiṇas, ten asubhas, ten recollections, four brahmavihāras, four āruppas, the four-element analysis, and the perception of loathsomeness in food—and taking the remaining ones, it is said. Vibhattā kusalā dhammā: The wholesome states of the fine-material sphere, beginning with the first jhāna, along with access jhāna, that are classified as "this arises in this object," etc. Teva dhamme: Those very wholesome states. He says "the first watch and the last watch" because the middle watch is not taken as it is an opportunity for the bhikkhus to dispel sleep and fatigue. Saccāni bujjhati paṭivijjhatīti bodhi: The knowledge of the path of arahantship realizes and penetrates the truths. Those which are on the side of it due to being helpful are bodhipakkhiyā. He says "of those on the side of enlightenment, helpful to the knowledge of the path of arahantship." These thirty-seven qualities conducive to enlightenment are: the four foundations of mindfulness, the four right efforts, the four bases of success, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. "Having abandoned the encumbrance of lay life and the encumbrance of dwelling" is said because the cutting off of just these two encumbrances is very difficult. Yuttapayuttā: Duly applied.
Āsayanti ajjhāsayaṃ. Sikkhaṃ appaccakkhāya bhikkhubhāve ṭhatvā paṭisevitamethunānaṃ tesaṃ vajjiputtakānaṃ upasampadaṃ anujānanto bhagavā ‘‘pārājiko hoti asaṃvāso’’ti evaṃ paññattasikkhāpadaṃ samūhanati nāmāti āha –‘‘yadi hi bhagavā…pe… paññattaṃ samūhaneyyā’’ti. ‘‘Yo pana bhikkhū’’ti vuttattā pana sikkhaṃ paccakkhāya paṭisevitamethunassa upasampadaṃ anujānanto na samūhanati nāma. Na hi so bhikkhu hutvā paṭisevati. ‘‘So āgato na upasampādetabbo’’ti vacanato sāmaṇerabhūmi anuññātāti āha‘‘sāmaṇerabhūmiyaṃ pana ṭhito’’tiādi.Uttamatthanti arahattaṃ nibbānameva vā.
Āsaya: Disposition. The Blessed One, in allowing ordination for those Vajjiputtakas who, having remained in the state of a bhikkhu without renouncing the training, engaged in sexual intercourse, would be abolishing the training rule that was prescribed as "he is defeated and not in communion." He says – "For if the Blessed One... would abolish what was prescribed." Because it is stated "Yo pana bhikkhu," he does not abolish the training rule in allowing ordination for one who, having renounced the training, engaged in sexual intercourse. For he does not engage in it having been a bhikkhu. Because of the statement, "He has come and is not to be ordained," the state of a sāmaṇera is permitted. He says "but one who is in the state of a sāmaṇera," etc. Uttamattha: The highest goal, arahantship or Nibbāna itself.
Vajjiputtakavatthuvaṇṇanā niṭṭhitā.
The explanation of the Vajjiputtaka case is finished.
Catubbidhavinayakathāvaṇṇanā
The Explanation of the Fourfold Vinaya Story
45.Nīharitvāti sāsanato nīharitvā. Tathā hi ‘‘pañcahupāli aṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ. Katamehi pañcahi? Suttaṃ na jānāti, suttānulomaṃ na jānātī’’ti (pari. 442) evamādipariyattisāsanato suttaṃ suttānulomañca nīharitvā pakāsesuṃ, ‘‘anāpatti evaṃ amhākaṃ ācariyānaṃ uggaho paripucchāti gaṇhātī’’ti evamādipariyattisāsanato ācariyavādaṃ nīharitvā pakāsesuṃ,bhārukacchakavatthusmiṃ(pārā. 78) ‘‘āyasmā upāli evamāha anāpatti āvuso supinantenā’’ti evamādipariyattisāsanato eva attanomatiṃ nīharitvā pakāsesuṃ. Tāya hi attanomatiyā thero etadaggaṭṭhānaṃ labhi.
45. Nīharitvā: Having taken out from the Teaching. For they revealed having taken out the Sutta and what accords with the Sutta from the Teaching of the scriptures, such as "A bhikkhu endowed with five qualities should not be approached. Which five? He does not know the Sutta, he does not know what accords with the Sutta" (pari. 442), etc.; they revealed having taken out the teachers' tradition from the Teaching of the scriptures, such as "it is not an offense, this is how our teachers have learned and questioned"; they revealed having taken out their own opinion from the Teaching of the scriptures, such as in the Bhārukaccha case (pārā. 78), "The venerable Upāli says this, 'There is no offense, friend, in a dream.'" For by that own opinion, the Elder obtained that foremost position.
Vuttanti nāgasenattherena vuttaṃ. Pajjate anena atthoti padaṃ, bhagavatā kaṇṭhādivaṇṇappavattiṭṭhānaṃ āhacca visesetvā bhāsitaṃ padaṃāhaccapadaṃ,bhagavatoyeva vacanaṃ. Tenāha‘‘āhaccapadanti suttaṃ adhippeta’’nti. ‘‘Idaṃ kappati, idaṃ na kappatī’’ti evaṃ avisesetvā ‘‘yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappatī’’tiādinā (mahāva. 305) vuttaṃ sāmaññalakkhaṇaṃ idha ‘‘raso’’ti adhippetanti āha‘‘rasoti suttānuloma’’nti. Dhammasaṅgāhakappabhutiācariyaparamparato ānītā aṭṭhakathātanti idha ‘‘ācariyavaṃso’’ti adhippetāti āha‘‘ācariyavaṃsoti ācariyavādo’’ti.
Vutta: Said by the Elder Nāgasena. Padaṃ means that by which meaning is attained. Āhaccapadaṃ: A passage spoken by the Blessed One having emphasized and specified the place of articulation of the throat, etc.; it is the word of the Blessed One himself. Therefore, he says, "āhaccapadaṃ means the Sutta." He says "rasoti suttānuloma" because the general characteristic stated without specifying "this is allowable, this is not allowable," in such statements as "That which, bhikkhus, I have not rejected, saying 'this is not allowable,' if he approves of what is unallowable and rejects what is allowable, that is not allowable for you" (mahāva. 305), is meant here by "flavor." He says "ācariyavaṃsoti ācariyavādo" because the commentary brought from the lineage of teachers beginning from the Saṅgaha of the Dhamma is meant here by "lineage of teachers."
‘‘suttaṃ nāma sakale vinayapiṭake pāḷī’’ti.Mahāpadesāti mahāokāsā, mahantāni vinayassa patiṭṭhāpanaṭṭhānāni yesu patiṭṭhāpito vinayo vinicchayati asandehato. Mahantāni vā kāraṇānimahāpadesā,mahantāni vinayavinicchayakāraṇānīti vuttaṃ hoti. ‘‘Atthato pana ‘yaṃ, bhikkhave’tiādinā vuttā sādhippāyā pāḷiyeva mahāpadesā’’ti vadanti. Tenevāha‘‘ye bhagavatā evaṃ vuttā’’tiādi. Ime ca mahāpadesā khandhake āgatā, tasmā tesaṃ vinicchayakathā tattheva āvi bhavissatīti idha na vuccati. Yadipi tattha tattha bhagavatā pavattitā pakiṇṇakadesanāva aṭṭhakathā, sā pana dhammasaṅgāhakehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthavaṇṇanānurūpeneva vācanāmaggaṃ āropitattā ‘‘ācariyavādo’’ti vuccati ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti katvā. Tenāha –‘‘ācariyavādo nāma…pe… aṭṭhakathātantī’’ti. Tisso saṅgītiyo āruḷhoyeva ca buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo mahāmahindattherena tambapaṇṇidīpaṃ ābhato, pacchā tambapaṇṇiyehi mahātherehi sīhaḷabhāsāya ṭhapito nikāyantaraladdhisaṅkarapariharaṇatthaṃ. Kiñcāpi attanomati suttādīhi saṃsanditvāva parikappīyati, tathāpi sā na suttādīsu visesato niddiṭṭhāti āha‘‘suttasuttānulomaācariyavāde muñcitvā’’ti.Anubuddhiyāti suttādīniyeva anugatabuddhiyā.Nayaggāhenāti suttādito labbhamānanayaggahaṇena.
"Suttaṃ nāma sakale vinayapiṭake pāḷī." Mahāpadesā: Great bases; great locations for the establishment of the Vinaya, in which the established Vinaya is decided without doubt. Or, mahāpadesā are great reasons; it means great reasons for deciding the Vinaya. But some say "the Pāḷi that the Blessed One spoke with intention, beginning with 'yaṃ, bhikkhave,' is the great base." Therefore, he says, "ye bhagavatā evaṃ vuttā," etc. These great bases are found in the Khandhakas, therefore, the discussion of their determination will become clear there itself, so it is not said here. Although the various discourses spoken by the Blessed One in various places are indeed the commentary, it is called "ācariyavādo" because the compilers of the Dhamma first chanted the three Piṭakas and then placed them on the path of recitation in accordance with the explanation of their meaning, with the idea that the teachers explain and describe the Pāḷi with this. Therefore, he says – "ācariyavādo nāma… aṭṭhakathātantī." The path of explanation of the meaning of the Buddha's word, which has ascended the three councils, was brought to the island of Tambapaṇṇi by the Elder Mahāmahinda, and later it was established in the Sinhala language by the great elders of Tambapaṇṇi in order to avoid the mixing of doctrines obtained from other schools. Although one's own opinion is determined only after comparing it with the Suttas, etc., it is not specifically indicated in the Suttas, etc. Therefore, he says, "suttasuttānulomaācariyavāde muñcitvā." Anubuddhiyā: By the intelligence following only the Suttas, etc. Nayaggāhenā: By grasping the method obtainable from the Suttas, etc.
‘‘apicā’’tiādimāha. Idāni tattha paṭipajjitabbākāraṃ dassento āha –‘‘taṃ pana attanomatiṃ gahetvā kathentenā’’tiādi.Atthenāti attanā sallakkhitena atthena.Ācariyavāde otāretabbāti ācariyavāde ñāṇena anuppavesetabbā.Sabbadubbalāti puggalassa sayaṃ paṭibhānabhāvato. Pamādapāṭhavasena ācariyavādassa kadāci suttānulomena asaṃsandanāpi siyā, so na gahetabboti dassento āha –‘‘ācariyavādopi…pe… samento eva gahetabbo’’ti.Samentameva gahetabbanti yathā suttena saṃsandati, evaṃ mahāpadesato atthā uddharitabbāti dasseti. Suttānulomassa suttekadesattepi sutte viya ‘‘idaṃ kappati, idaṃ na kappatī’’ti paricchinditvā āhaccabhāsitaṃ kiñci natthīti āha –‘‘suttānulomato hi suttameva balavatara’’nti.Appaṭivattiyanti appaṭibāhiyaṃ.Kārakasaṅghasadisanti pamāṇattā saṅgītikārakasaṅghasadisaṃ.Buddhānaṃ ṭhitakālasadisanti iminā buddheheva kathitattā dharamānabuddhasadisanti vuttaṃ hoti. Sutte hi paṭibāhite buddhova paṭibāhito hoti.Sakavādī suttaṃ gahetvā kathetīti sakavādī attano suttaṃ gahetvā voharati.Paravādī suttānulomanti aññanikāyavādī attano nikāye suttānulomaṃ gahetvā katheti.Khepaṃ vā garahaṃ vā akatvāti ‘‘kiṃ iminā’’ti khepaṃ vā ‘‘kimesa bālo vadatī’’ti garahaṃ vā akatvā.Suttānulomanti paravādinā vuttaṃ aññanikāye suttānulomaṃ.Sutte otāretabbanti sakavādinā attano sutte otāretabbaṃ.Suttasmiṃyeva ṭhātabbanti attano sutteyeva ṭhātabbaṃ. Evaṃ sesavāresupi atthayojanā kātabbā.Ayanti sakavādī.Paroti aññanikāyavādī. Evaṃ sesesupi.
He said "apicā," etc. Now, showing the way to practice there, he says – "taṃ pana attanomatiṃ gahetvā kathentenā," etc. Atthenā: By a meaning considered by oneself. Ācariyavāde otāretabbā: To be infused into the teachers' tradition with knowledge. Sabbadubbalā: Because of the individual's own ingenuity. Showing that sometimes there may be a non-comparison of the teachers' tradition with what accords with the Sutta due to mistakes in recitation, that is not to be taken, he says – "ācariyavādopi… samento eva gahetabbo." Samentameva gahetabbaṃ: He shows that just as it agrees with the Sutta, so should meanings be extracted from the great bases. Although what accords with the Sutta is part of the Sutta, there is nothing specifically spoken in isolation like "this is allowable, this is not allowable" as in the Sutta. He says – "suttānulomato hi suttameva balavataraṃ." Appaṭivattiya: Not to be refuted. Kārakasaṅghasadisaṃ: Like the Saṅgha of reciters because of being an authority. Buddhānaṃ ṭhitakālasadisaṃ: By this, it is said that because it was spoken by the Buddhas themselves, it is like a living Buddha. For when the Sutta is refuted, it is as if the Buddha himself is refuted. Sakavādī suttaṃ gahetvā kathetī: A proponent of one's own school speaks having taken up one's own Sutta. Paravādī suttānulomaṃ: A proponent of another school speaks having taken up what accords with the Sutta in his own school. Khepaṃ vā garahaṃ vā akatvā: Without making a rejection like "what is this?" or a criticism like "why is this fool speaking?" Suttānulomaṃ: What accords with the Sutta in another school spoken by a proponent of another school. Sutte otāretabbaṃ: To be infused into one's own Sutta by a proponent of one's own school. Suttasmiṃyeva ṭhātabbaṃ: One should remain only in one's own Sutta. In this way, the application of meaning should be done in the remaining instances as well. Ayaṃ: The proponent of one's own school. Paro: The proponent of another school. Thus, in the remaining cases as well.
Nanu ca ‘‘suttānulomato suttameva balavatara’’nti heṭṭhā vuttaṃ, idha pana ‘‘suttānulome suttaṃ otāretabba’’ntiādi kasmā vuttanti? Nāyaṃ virodho. ‘‘Suttānulomato suttameva balavatara’’nti hi idaṃ sakamateyeva suttaṃ sandhāya vuttaṃ. Tattha hi sakamatipariyāpannameva suttādiṃ sandhāya ‘‘attanomati sabbadubbalā, attanomatito ācariyavādo balavataro, ācariyavādato suttānulomaṃ balavataraṃ, suttānulomato suttameva balavatara’’nti ca vuttaṃ. Idha pana paravādinā ānītaṃ aññanikāye suttaṃ sandhāya ‘‘suttānulome suttaṃ otāretabba’’ntiādi vuttaṃ. Tasmā paravādinā ānītaṃ suttādiṃ attano suttānulomaācariyavādaattanomatīsu otāretvā samentaṃyeva gahetabbaṃ, itaraṃ na gahetabbanti ayaṃ nayo idha vuccatīti na koci pubbāparavirodho.
But wasn't it stated below that "according to the Sutta, the Sutta itself is stronger"? Why then is it said here, "a Sutta should be measured against the Sutta which accords with the Sutta," etc.? This is not a contradiction. The statement, "according to the Sutta, the Sutta itself is stronger," was made with reference to one's own accepted Suttas. There, regarding only the Sutta, etc., included in one's own view, it was said, "one's own opinion is the weakest of all; more powerful than one's own opinion is the teacher's instruction; more powerful than the teacher's instruction is what accords with the Sutta; more powerful than what accords with the Sutta is the Sutta itself." Here, however, the statement, "a Sutta should be measured against a Sutta which accords with the Sutta," etc., is made with reference to a Sutta from another school brought by an opponent. Therefore, a Sutta, etc., brought by an opponent should be accepted only if it agrees when measured against one's own Sutta, what accords with the Sutta, the teacher's instruction, and one's own opinion; the other should not be accepted. This is the principle being stated here, so there is no contradiction between what comes before and after.
Bāhirakasuttanti tisso saṅgītiyo anāruḷhaguḷhavessantarādīni mahāsaṅghikanikāyavāsīnaṃ suttāni.Vedallādīnantiādi-saddena guḷhaummaggādiggahaṇaṃ veditabbaṃ, itaraṃ gārayhasuttaṃ na gahetabbaṃ.Attanomatiyameva ṭhātabbanti iminā aññanikāyato ānītasuttatopi sakanikāye attanomatiyeva balavatarāti dasseti. Sakavādī suttaṃ gahetvā katheti, paravādīpi suttamevātievamādinā samānajātikānaṃ vasena vāro na vutto, suttassa sutteyeva otāraṇaṃ bhinnaṃ viya hutvā na paññāyati, vuttanayeneva ca sakkā yojetunti.
Bāhirakasutta means the Suttas of those who dwell in the Mahāsaṅghika school, which were not included in the three councils, such as the Guḷhavessantara. The inclusion of Guḷhaummagga, etc., should be understood by the word ādi in Vedallādīnaṃ, the other blameworthy Suttas should not be accepted. By Attanomatiyameva ṭhātabba, it shows that in one's own school, one's own opinion is stronger than even the Sutta brought from another school. The proponent takes a Sutta and speaks, the opponent also speaks only of Suttas, thus a turn is not stated on the basis of similarities. The measuring of a Sutta against a Sutta does not appear as something different, and it is possible to connect it according to the stated method.
‘‘atha panāyaṃ kappiyanti gahetvā kathetī’’tiādi. Tatthasutte ca suttānulome ca otāretabbanti sakavādinā attanoyeva sutte ca suttānulome ca otāretabbaṃ.Paro kāraṇaṃ na vindatīti paravādī kāraṇaṃ na labhati.Suttato bahuṃ kāraṇañca vinicchayañca dassetīti paravādī attano suttato bahuṃ kāraṇaṃ vinicchayañca āharitvā dasseti.Sādhūti sampaṭicchitvā akappiyeva ṭhātabbanti iminā attano nikāye suttādīni alabhantena sakavādinā paravādīvacaneyeva ṭhātabbanti vadati.Dvinnampi kāraṇacchāyā dissatīti sakavādīparavādīnaṃ ubhinnampi kappiyākappiyabhāvasādhakaṃ kāraṇapatirūpakaṃ dissati. Yadi dvinnampi kāraṇacchāyā dissati, kasmā ‘‘akappiyeva ṭhātabba’’nti āha‘‘vinayañhi patvā’’tiādi. ‘‘Vinayaṃ patvā’’ti vuttamevatthaṃ pākaṭataraṃ katvā dassento āha‘‘kappiyākappiyavicāraṇamāgammā’’ti.Rundhitabbantiādīsu dubbiññeyyavinicchaye kappiyākappiyabhāve sati kappiyanti gahaṇaṃ rundhitabbaṃ, akappiyanti gahaṇaṃgāḷhaṃ kātabbaṃ. Aparāparaṃ pavattakappiyagahaṇasotaṃ pacchinditabbaṃ,garukabhāvasaṅkhāte akappiyabhāveyeva ṭhātabbanti attho.
"Atha panāyaṃ kappiyanti gahetvā kathetī" etc. There, sutte ca suttānulome ca otāretabbaṃ means, by a proponent, it should be measured against one's own Sutta and what accords with the Sutta. Paro kāraṇaṃ na vindati means the opponent does not find a reason. Suttato bahuṃ kāraṇañca vinicchayañca dassetī means the opponent brings and shows many reasons and decisions from their own Sutta. Sādhūti sampaṭicchitvā akappiyeva ṭhātabbaṃ means, for the proponent who does not find Suttas etc. in their own school, one should remain only in accordance with the words of the opponent. Dvinnampi kāraṇacchāyā dissatī means a semblance of a reason proving what is allowable and unallowable is seen in both the proponent and the opponent. If a semblance of a reason is seen in both, why does he say, "one should remain only with the unallowable?" "Vinayañhi patvā" etc. Showing the meaning of what was said in "having attained the Vinaya" making it more evident, he says "kappiyākappiyavicāraṇamāgammā". Among Rundhitabbaṃ etc., in a dubbiññeyyavinicchaya, when there is allowability and unallowability, the acceptance as allowable should be blocked, and the acceptance as unallowable should be gāḷhaṃ kātabbaṃ. The stream of continuously occurring acceptance as allowable should be sotaṃ pacchinditabbaṃ, one should remain only in the state of unallowability known as heaviness, this is the meaning.
Bahūhi suttavinicchayakāraṇehīti bahūhi suttehi ceva tato ānītavinicchayakāraṇehi ca.Attano gahaṇaṃ na vissajjetabbanti sakavādinā attano akappiyanti gahaṇaṃ na vissajjetabbaṃ. Idāni vuttamevatthaṃ nigamento‘‘eva’’ntiādimāha. Tatthayoti sakavādīparavādīsu yo koci. Keci pana ‘‘sakavādīsuyeva yo koci idhādhippeto’’ti vadanti, evaṃ sante ‘‘atha panāyaṃ kappiyanti gahetvā kathetī’’tiādīsu sabbattha ubhopi sakavādinoyeva siyuṃ heṭṭhā vuttasseva nigamanavasena ‘‘eva’’ntiādīnaṃ vuttattā, tasmā taṃ na gahetabbaṃ.Atirekakāraṇaṃ labhatīti ettha suttādīsu purimaṃ purimaṃ atirekakāraṇaṃ nāma, yo vā suttādīsu catūsu bahutaraṃ kāraṇaṃ labhati, so atirekakāraṇaṃ labhati nāma.
Bahūhi suttavinicchayakāraṇehī means by many Suttas and by reasons for decisions brought from them. Attano gahaṇaṃ na vissajjetabbaṃ means the proponent should not give up their own acceptance as unallowable. Now, concluding the meaning that was stated, he says "evaṃ" etc. There, yo means anyone among the proponent and the opponent. Some, however, say, "only the proponent is intended here," if that were the case, in all instances such as "atha panāyaṃ kappiyanti gahetvā kathetī" etc., both would be only proponents, since "evaṃ" etc., are stated as a conclusion to what was stated below, therefore that should not be taken. In Atirekakāraṇaṃ labhatī, the earlier is the more excellent reason among the Suttas etc., or whoever obtains a greater reason among the four, Suttas etc., is called as obtaining an excellent reason.
‘‘suppavattīti suṭṭhu pavatta’’nti. Vācāya uggataṃvācuggataṃ,vacasā suggahitanti vuttaṃ hoti.Suttatoti imassa vivaraṇaṃ‘‘pāḷito’’ti. Ettha ca ‘‘suttaṃ nāma sakalaṃ vinayapiṭaka’’nti vuttattāpāḷitoti tadatthadīpikā aññāyeva pāḷi veditabbā.Anubyañjanasoti imassa vivaraṇaṃ‘‘paripucchato ca aṭṭhakathāto cā’’ti. Pāḷiṃ anugantvā atthassa byañjanato pakāsanatoanubyañjananti hi paripucchā aṭṭhakathā ca vuccati. Ettha ca aṭṭhakathāya visuṃ gahitattāparipucchāti theravādo vutto. Saṅghabhedassa pubbabhāge pavattakalahassetaṃ adhivacanaṃsaṅgharājīti.Kukkuccakoti aṇumattesupi vajjesu bhayadassanavasena kukkuccaṃ uppādento.Tantiṃ avisaṃvādetvāti pāḷiṃ aññathā akatvā.Avokkamantoti anatikkamanto.
"Suppavattīti suṭṭhu pavatta". Vācuggataṃ means what has risen by speech, it is said to be well grasped by word. The explanation of Suttato is "pāḷito". And here, since it is said that "Sutta means the entire Vinaya Piṭaka", pāḷito should be understood as another Pāḷi which illuminates its meaning. The explanation of Anubyañjanaso is "paripucchato ca aṭṭhakathāto ca". Anubyañjana is said to be the paripucchā and aṭṭhakathā, because it reveals the meaning by expressing it following the Pāḷi. And here, since the aṭṭhakathā is taken separately, paripucchā refers to the Theravāda. This is a designation for the quarrel that occurred in the preliminary stage of the schism of the Sangha, saṅgharājī. Kukkuccako means one who generates remorse due to seeing fear even in the slightest faults. Tantiṃ avisaṃvādetvā means without making the Pāḷi otherwise. Avokkamanto means not transgressing.
Vitthunatīti atthaṃ adisvā nitthunati.Vipphandatīti kampati.Santiṭṭhituṃ na sakkotīti ekasmiṃyeva atthe patiṭṭhātuṃ na sakkoti. Tenāha‘‘yaṃyaṃ parena vuccati, taṃ taṃ anujānātī’’ti.Paravādaṃ gaṇhātīti ‘‘ucchumhi kasaṭaṃ yāvajīvikaṃ, raso sattāhakāliko, tadubhayavinimutto ca ucchu nāma visuṃ natthi, tasmā ucchupi vikāle vaṭṭatī’’ti paravādinā vutte tampi gaṇhāti.Ekekalomanti palitaṃ sandhāya vuttaṃ.Yamhīti yasmiṃ puggale.Parikkhayaṃ pariyādānanti atthato ekaṃ.
Vitthunatī means he whines without seeing the meaning. Vipphandatī means he trembles. Santiṭṭhituṃ na sakkotī means he is not able to be established in one meaning. Therefore, he says "yaṃ yaṃ parena vuccati, taṃ taṃ anujānātī". Paravādaṃ gaṇhātī means when the opponent says, "the residue in sugarcane lasts for a lifetime, the juice lasts for a week, and sugarcane is not separate from both of these, therefore sugarcane is suitable even at the wrong time," he accepts that too. Ekekalomaṃ is said with reference to gray hair. Yamhī means in which person. Parikkhayaṃ pariyādānaṃ is one in meaning.
Ācariyaparamparā kho panassa suggahitā hotīti etthaācariyaparamparāti ācariyānaṃ vinicchayaparamparā. Teneva vakkhati ‘‘yathā ācariyo ca ācariyācariyo ca pāḷiñca paripucchañca vadanti, tathā ñātuṃ vaṭṭatī’’ti.Pubbāparānusandhitoti ‘‘idaṃ pubbavacanaṃ, idaṃ paravacanaṃ, ayamanusandhī’’ti evaṃ pubbāparānusandhito.Ācariyaparamparanti imasseva vevacanaṃtheravādaṅganti, therapaṭipāṭinti attho.Dve tayo parivaṭṭāti dve tisso paramparā.
Ācariyaparamparā kho panassa suggahitā hotī; here, ācariyaparamparā means the lineage of decisions of the teachers. Therefore, he will say, "it is proper to know as the teacher and the teacher's teacher say regarding the Pāḷi and the paripucchā". Pubbāparānusandhito means "this is the earlier statement, this is the later statement, this is the connection," thus, from the connection of what comes before and after. Theravādaṅgaṃ is a synonym for Ācariyaparamparā, it means the lineage of elders. Dve tayo parivaṭṭā means two or three generations.
Imehi ca pana tīhi lakkhaṇehīti ‘‘suttamassa svāgataṃ hotī’’tiādinā heṭṭhā vuttehi tīhi lakkhaṇehi. Ettha ca paṭhamena lakkhaṇena vinayassa suṭṭhu uggahitabhāvo vutto, dutiyena uggahitena acalatā suppatiṭṭhitatā vuttā, tatiyena yaṃ pāḷiyā aṭṭhakathāya ca natthi, tampi ācariyavacanena vinicchinituṃ samatthatā vuttā.Otiṇṇe vatthusminti codanāsaṅkhāte vītikkamasaṅkhāte vā vatthusmiṃ saṅghamajjhe otiṇṇe, osaṭeti attho. Vuttameva vibhāvento‘‘codakena ca cuditakena ca vutte vattabbe’’ti āha. Keci pana ‘‘codakena otiṇṇe vatthusmiṃ cuditakena ca vutte vattabbe’’ti evaṃ yojenti. Apare pana ‘‘codakena ca cuditakena ca vutte vinayadharena ca vattabbe’’ti evampi yojenti. ‘‘Codakena ca cuditakena ca vutte vattabbe’’ti ayameva pana yojanā sundaratarāti veditabbā.Vatthu oloketabbanti tassa tassa sikkhāpadassa vatthu oloketabbaṃ. ‘‘Tiṇena vā paṇṇena vā…pe… yo āgaccheyya, āpatti dukkaṭassā’’ti (pārā. 517) hi idaṃ nissaggiye aññātakaviññattisikkhāpadassa vatthusmiṃ paññattaṃ, thullaccayadubbhāsitāpattīnaṃ mātikāya anāgatattā‘‘pañcannaṃ āpattīnaṃ aññatara’’nti vuttaṃ.Aññataraṃ vā āpattinti ‘‘kāle vikālasaññī āpatti dukkaṭassa, kāle vematiko āpatti dukkaṭassā’’ti evamādinā (pāci. 250) āgataṃ dukkaṭaṃ sandhāya vuttaṃ.Sikkhāpadantaresūti vinītavatthuṃ antokatvā ekekasmiṃ sikkhāpadantare.
Imehi ca pana tīhi lakkhaṇehī means by these three characteristics stated below, "the Sutta is well received by him," etc. And here, by the first characteristic, the well-grasped nature of the Vinaya is stated; by the second, the immovability and well-established nature of what is grasped is stated; by the third, the ability to decide even what is not in the Pāḷi and the aṭṭhakathā by the teacher's word is stated. Otiṇṇe vatthusmiṃ means when a matter which is a criticism or a transgression has befallen in the midst of the Sangha, has descended, that is the meaning. Explaining what was said, he says "codakena ca cuditakena ca vutte vattabbe". Some, however, connect it as "when a matter has befallen by the accuser, and it is said by the accused, it should be spoken." Others connect it as "when it is said by the accuser and the accused, it should also be spoken by the Vinaya-holder." However, this connection, "when it is said by the accuser and the accused, it should be spoken," should be understood as the more beautiful connection. Vatthu oloketabbaṃ means the basis of that particular training rule should be examined. Since this "if he should come with grass or a leaf…pe… there is an offense of dukkata" (pārā. 517) was prescribed in the basis of the Nissaggiya training rule regarding requesting something unknown, and because it was not present in the matrix of thullaccaya and dubbhāsita offenses, it is said "pañcannaṃ āpattīnaṃ aññatara". Aññataraṃ vā āpatti means it is said with reference to dukkata that comes in this way "if he is uncertain at the right time, there is an offense of dukkata" (pāci. 250). Sikkhāpadantaresū means within each training rule, excluding the decided matter.
Sukhumāti attanopi duviññeyyasabhāvassa lahuparivattino cittassa sīghaparivattitāya vuttaṃ. Tenāha‘‘cittalahukā’’ti. Cittaṃ lahu sīghaparivatti etesanticittalahukā. Teti te vītikkame.Taṃvatthukanti te adinnādānamanussaviggahavītikkamā vatthu adhiṭṭhānaṃ kāraṇametassāti taṃvatthukaṃ.Sīlāni sodhetvāti yaṃvatthukaṃ kukkuccaṃ uppannaṃ, taṃ amanasikaritvā avasesasīlāni sodhetvā. Pākaṭabhāvato sukhavaḷañjanatāya ca‘‘dvattiṃsākāraṃ tāva manasi karohī’’ti vuttaṃ. Aññasmiṃ pana kammaṭṭhāne kataparicayena tadeva manasi kātabbaṃ.Kammaṭṭhānaṃ ghaṭayatīti antarantarā khaṇḍaṃ adassetvā cittena saddhiṃ ālambanabhāvena cirakālaṃ ghaṭayati.Saṅkhārā pākaṭā hutvā upaṭṭhahantīti vipassanākammaṭṭhāniko ce, tassa saṅkhārā pākaṭā hutvā upaṭṭhahanti. Sace katapārājikavītikkamo bhaveyya, tassa satipi asaritukāmatāya vippaṭisāravatthuvasena punappunaṃ taṃ upaṭṭhahatīti cittekaggataṃ na vindati. Tena vuttaṃ‘‘kammaṭṭhānaṃ na ghaṭayatī’’tiādi.Attanā jānātīti sayameva jānāti. Paccatte cetaṃ karaṇavacanaṃ, attā jānātīti vuttaṃ hoti.Aññā ca devatā jānantīti ārakkhadevatāhi aññā paracittaviduniyo devatā ca jānanti.
Sukhumā means it is said because of the quick change of the mind that is difficult to know and easily changeable even for oneself. Therefore, he says "cittalahukā". Those whose minds are light and quickly changing are cittalahukā. Te means those transgressions. Taṃvatthukaṃ means that the transgression of taking what is not given, human quarrel, is the basis, the foundation, the cause of this, therefore it is taṃvatthukaṃ. Sīlāni sodhetvā means not attending to the remorse that has arisen, and purifying the remaining sīlas. Because of being evident and easy to bend, it is said "dvattiṃsākāraṃ tāva manasi karohī". However, in another meditation subject, the same should be attended to in the mind, according to one's familiarity. Kammaṭṭhānaṃ ghaṭayatī means he connects it for a long time as an object of attention together with the mind, without showing intermittent breaks. Saṅkhārā pākaṭā hutvā upaṭṭhahantī means if he is practicing insight meditation, phenomena become evident and appear to him. If he has committed a Pārājika transgression, even though he does not want to remember it, it repeatedly appears to him as a cause of remorse, and he does not find one-pointedness of mind. Therefore, it is said "kammaṭṭhānaṃ na ghaṭayatī" etc. Attanā jānātī means he knows himself. This is a karana-vacana in the paccatta, it is said as attā jānāti. Aññā ca devatā jānantī means other deities who know the minds of others besides the guardian deities also know.
Niṭṭhitā catubbidhavinayakathāvaṇṇanā
The explanation of the fourfold Vinaya discourse is completed.
Vinayadharassa ca lakkhaṇādikathāvaṇṇanā.
The explanation of the characteristics of the Vinaya-holder, etc., is completed.
Bhikkhupadabhājanīyavaṇṇanā
Explanation of the Bhikkhu Padabhājaniya
Tasmāti yasmā pana-saddaṃ apanetvā aniyamena puggaladīpakaṃ yo-saddameva āha, tasmā.Etthāti imasmiṃ yo-sadde. Pana-saddassa nipātamattattā yo-saddasseva atthaṃ pakāsento‘‘yo kocīti vuttaṃ hotī’’ti āha.Yo koci nāmāti yo vā so vā yo kocīti vutto.Vāsadhurayutto vāti vipassanādhurayutto vā.Sīlesūti pakatīsu.
Tasmā means since he omitted the word pana and stated only the word yo, which specifically indicates a person without restriction, therefore. Etthā means in this word yo. Revealing the meaning of only the word yo, since the word pana is merely a particle, he says "yo kocīti vuttaṃ hotī". Yo koci nāmā means whoever is said as yo vā so vā yo koci. Vāsadhurayutto vā means endowed with the burden of insight. Sīlesū means in the natures.
Bhikkhatīti yācati.Labhanto vā alabhanto vāti yo koci bhikkhati bhikkhaṃ esati gavesati, so taṃ labhatu vā mā vā, tathāpi bhikkhatīti bhikkhūti ayamettha adhippāyo.Ariyāya yācanāyāti ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti evaṃ vuttāya ariyayācanāya, na kapaṇaddhikavaṇibbakayācakānaṃ viya ‘‘dehi dehī’’ti evaṃ pavattayācanāya.Bhikkhācariyanti uñchācariyaṃ.Ajjhupagatattāti anuṭṭhitattā.Kājabhattanti kājehi ānītaṃ bhattaṃ.Agghaphassavaṇṇabhedenāti agghādīnaṃ purimapakativijahena. Purimapakativijahanañhettha bhedoti adhippetaṃ. Dhovitvā apanetuṃ asakkuṇeyyasabhāvaṃmalaṃ,tathā apanetuṃ sakkuṇeyyasabhāvājallikā.Bhinnapaṭadharoti nibbacanaṃ bhinnapaṭadhare bhikkhu-saddassa niruḷhattā kataṃ.
Bhikkhatī means he begs. Labhanto vā alabhanto vā means whoever begs, seeks, or searches for alms, whether he obtains it or not, still he is a bhikkhu because he begs, this is the intention here. Ariyāya yācanāyā means by the noble begging that was said as "the nobles stand intending (to receive alms), this is the begging of the nobles," not by begging that occurs as "give, give" like that of wretched beggars, traders, and merchants. Bhikkhācariyaṃ means uñchācariyaṃ. Ajjhupagatattā means because it is not undertaken. Kājabhattaṃ means food brought by kājas. Agghaphassavaṇṇabhedenā means by the destruction of the original nature of value etc. Here, the destruction of the original nature is intended as the difference. Malaṃ is a dirt, a nature that cannot be washed and removed. Likewise jallikā is a nature that can be removed. Bhinnapaṭadharo this explanation is made because the word bhikkhu is established to mean one who wears patched robes.
Upanissayasampannanti pubbe aṭṭhaparikkhāradānūpanissayasampannaṃ. Yo hi cīvarādike aṭṭha parikkhāre pattacīvarameva vā sotāpannādiariyassa puthujjanasseva vā sīlasampannassa datvā ‘‘idaṃ parikkhāradānaṃ anāgate ehibhikkhubhāvāya paccayo hotū’’ti patthanaṃ paṭṭhapesi, tassa taṃ sati adhikārasampattiyaṃ buddhānaṃ sammukhībhāve iddhimayaparikkhāralābhāya saṃvattatīti veditabbaṃ.Brahmaghosanti uttamaghosaṃ, brahmuno ghosasadisaṃ vā ghosaṃ.Brahmacariyanti sāsanabrahmacariyaṃ maggabrahmacariyañca. Dukkhassa sammā antakiriyāyāti yojetabbaṃ.Bhaṇḍūti muṇḍo.Vāsīti dantakaṭṭhacchedanavāsi.Bandhananti kāyabandhanaṃ. Yutto bhāvanānuyogo assātiyuttayogo,tassa yuttayogassa, bhāvanānuyogamanuyuttassāti vuttaṃ hoti. Iriyāpathasampannatāvibhāvanatthaṃ‘‘saṭṭhivassikatthero viyā’’ti vuttaṃ. Buddhova pabbajjācariyo upasampadācariyo ca assātibuddhācariyako. Paṭhamabodhiyampi paṭhamakāleyeva sesaupasampadānaṃ abhāvoti āha‘‘paṭhamabodhiyaṃ ekasmiṃ kāle’’ti.Pañca pañcavaggiyattherāti pañcavaggiyattherā pañca.Tīṇi satanti tīṇi satāni, gāthābandhasukhatthaṃ vacanavipallāso kato.Eko ca theroti aṅgulimālattheraṃ sandhāya vuttaṃ.Na vuttāti aṭṭhakathāyaṃ na vuttā.Tatthāti vinayapāḷiyaṃ.
Upanissayasampannaṃ means endowed with the pre-requisite of giving the eight requisites previously. For whoever gives the eight requisites beginning with robes, or only a bowl and robe to a stream-enterer or other noble one or even to an ordinary person accomplished in sīla, having established the aspiration that "this giving of requisites may be a condition for attaining the state of ehi-bhikkhu in the future," it should be understood that for him, when the conditions are right, it leads to the attainment of the requisites made of iddhi in the presence of Buddhas. Brahmaghosaṃ means the highest sound, or a sound similar to the sound of Brahmā. Brahmacariyaṃ means the Brahmacariya of the Teaching and the Brahmacariya of the Path. It should be connected as for the proper ending of suffering. Bhaṇḍū means bald. Vāsī means an ax for cutting tooth sticks. Bandhanaṃ means a waistband. Yutto bhāvanānuyogo assāti yuttayogo, of that yuttayogo, it is said to be devoted to bhāvanānuyoga. To reveal the accomplishment of proper posture, it is said "saṭṭhivassikatthero viyā". Buddhova pabbajjācariyo upasampadācariyo ca assāti buddhācariyako. Because there was no other upasampadā at the time of the first enlightenment, he says "paṭhamabodhiyaṃ ekasmiṃ kāle". Pañca pañcavaggiyattherā means the group of five monks were five. Tīṇi sata means three hundreds, the word order has been reversed for the ease of the meter. Eko ca thero means it is said with reference to Aṅgulimāla Thera. Na vuttā means it is not said in the commentary. Tatthā means in the Vinaya Pāḷi.
‘‘tasmātiha te kassapā’’tiādimāha.
"tasmātiha te kassapā" etc. he says.
tasmātihāti tasmā icceva vuttaṃ hoti, yasmā ahaṃ jānantova ‘‘jānāmī’’ti passanto eva ca ‘‘passāmī’’ti vadāmi, tasmāti attho.Ti-kāraha-kārā nipātā.Ihāti vā imasmiṃ sāsane,ta-kāro padasandhivasena āgato.Evaṃ sikkhitabbanti idāni vuccamānākārena sikkhitabbaṃ.Tibbanti bahalaṃ mahantaṃ.Hirottappañcāti hirī ca ottappañca.Paccupaṭṭhitaṃ bhavissatīti upasaṅkamanato paṭhamatarameva upaṭṭhitaṃ bhavissati. Tathā hi sati tesaṃ purato assa sagāravasappatissavatā saṇṭhāti. Yo ca therādīsu hirottappaṃ upaṭṭhapetvā upasaṅkamati, therādayopi taṃ sahirikā saottappā ca hutvā upasaṅkamantīti ayamettha ānisaṃso.Kusalūpasaṃhitanti kusalanissitaṃ, anavajjadhammanissitanti attho.Aṭṭhiṃ katvāti attānaṃ tena dhammena aṭṭhikaṃ katvā, taṃ vā dhammaṃ ‘‘esa mayhaṃ dhammo’’ti aṭṭhiṃ katvā.Manasi katvāti citte ṭhapetvā.Sabbacetasā samannāharitvāti cittassa thokampi bahi gantuṃ adento sabbena samannāhāracittena samannāharitvā.Ohitasototi ṭhapitasoto, dhamme nihitasototi attho.Evañhi te sikkhitabbanti ñāṇasotañca pasādasotañca odahitvā ‘‘mayā desitaṃ dhammaṃ sakkaccameva suṇissāmī’’ti evañhi te sikkhitabbaṃ.Sātasahagatā ca me kāyagatāsatīti asubhesu ceva ānāpāne ca paṭhamajjhānavasena sukhasampayuttā kāyagatāsati. Yo ca panāyaṃ tividho ovādo, therassa ayameva pabbajjā ca upasampadā ca ahosi.
Tasmātihā means: therefore, it is said thus, because knowing, I say "I know," and seeing, I say "I see," therefore is the meaning. Ti and ha are particles. Ihā means in this Dispensation; the ta is added due to euphonic combination. Evaṃ sikkhitabbaṃ means: one should train in the manner being described now. Tibbaṃ means thick, great. Hirottappañcā means: both hirī and ottappa. Paccupaṭṭhitaṃ bhavissati means: it will be present even before approaching. For if that is so, respect and obedience towards them are established. And if one approaches the elders after establishing hirottappa, the elders also approach him with hirī and ottappa; this is the benefit here. Kusalūpasaṃhitaṃ means: associated with the wholesome, based on faultless principles, is the meaning. Aṭṭhiṃ katvā means: making oneself like a skeleton with that principle, or making that principle one's "skeleton," thinking "this is my principle." Manasi katvā means: placing it in the mind. Sabbacetasā samannāharitvā means: not allowing even a little of the mind to wander outside, applying it with the mind of complete attention. Ohitasoto means: having lent an ear, having placed the ear on the Dhamma, is the meaning. Evañhi te sikkhitabbaṃ means: having inclined the ear of knowledge and the ear of faith, thinking "I will listen respectfully to the Dhamma preached by me," thus should they train. Sātasahagatā ca me kāyagatāsatī means: mindfulness directed to the body associated with pleasure, in regard to both the impure and the ānāpāna, in the manner of the first jhāna. And this threefold advice was the going-forth and full acceptance of the Elder.
‘‘uddhumātakasaññā’’ti vuttaṃ. Sopākasāmaṇero bhagavatā puṭṭho ‘‘ete dve rūpāvacarabhāvena ekatthā, byañjanameva nāna’’nti āha.Āraddhacittoti ārādhitacitto. Garudhammapaṭiggahaṇādiupasampadā upari vitthārato sayameva āvi bhavissati.
‘‘uddhumātakasaññā’’ is said. When Sopāka Sāmaṇera was asked by the Blessed One, he said, "These two are the same in terms of pertaining to the realm of form; only the expression is different." Āraddhacitto means: one whose mind is delighted. The garudhamma-paṭiggahaṇa etc. full acceptance will become evident in detail later on by itself.
Kalyāṇaputhujjanādayoti ettha bahūnaṃ nānappakārānaṃ sakkāyadiṭṭhiādīnaṃ avihatattā janeti, tāhi vā janitoti puthujjano, kalyāṇo ca so puthujjano cāti kalyāṇaputhujjano, so ādi yesaṃ sotāpannādīnaṃ te kalyāṇaputhujjanādayo. Kalyāṇaggahaṇena cettha andhaputhujjanaṃ nivatteti. Dvidhā hi puthujjanā andhaputhujjano kalyāṇaputhujjanoti. Vuttañhetaṃ –
Kalyāṇaputhujjanādayo means: here, because many different kinds of sakkāyadiṭṭhi etc. are not overcome, it generates, or it is generated by them, hence puthujjana; and that puthujjana who is kalyāṇa, hence kalyāṇaputhujjana; those who have him as the beginning, such as sotāpanna etc., are kalyāṇaputhujjanādayo. Here, by including kalyāṇa, it excludes the blind puthujjana. For puthujjana are of two kinds: the blind puthujjana and the kalyāṇa puthujjana. This has been said:
‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;
"Two kinds of puthujjana are said,
By the Buddha, kinsman of the sun;
One is the blind puthujjana,
The other is the kalyāṇa puthujjana." (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.2; saṃ. ni. aṭṭha. 2.2.61; a. ni. aṭṭha. 1.1.51);
Sīlenātiādīsusīlanti catupārisuddhisīlaṃ.Samādhīti vipassanāpādakā aṭṭha samāpattiyo.Paññāti lokiyalokuttarañāṇaṃ.Vimuttīti ariyaphalavimutti.Vimuttiñāṇadassananti ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Yathāsambhavena cettha yojanā veditabbā. Kalyāṇaputhujjanassa hi sīlādayo tayo eva sambhavanti, ariyānaṃ pana sabbepi sīlādayo. Sāro bhikkhūtipi kalyāṇaputhujjanādayova vuttāti āha‘‘tehiyeva sīlasārādīhī’’tiādi. Atha vā nippariyāyato khīṇāsavova sāro bhikkhu nāmāti āha‘‘vigatakilesapheggubhāvato vā’’tiādi.
In Sīlenā etc., sīlaṃ means the fourfold purity of morality. Samādhī means the eight attainments that are the basis for vipassanā. Paññā means mundane and supramundane knowledge. Vimuttī means the fruition of liberation of the noble ones. Vimuttiñāṇadassanaṃ means the nineteen kinds of reviewing knowledge. Here, the application should be understood as appropriate. For the kalyāṇa puthujjana has only three, sīla etc., but the noble ones have all the sīla etc. He said that sāro bhikkhu also refers to kalyāṇaputhujjanādayo: ‘‘tehiyeva sīlasārādīhī’’ etc. Or, alternatively, the khīṇāsava is truly the sāro bhikkhu, from the ultimate perspective, so he said: ‘‘vigatakilesapheggubhāvato vā’’ etc.
‘‘puthujjanakalyāṇakena saddhi’’nti.Satta ariyāti cattāro maggaṭṭhā, heṭṭhimā ca tayo phalaṭṭhāti ime satta ariyā.Tisso sikkhāti adhisīlādikā tisso sikkhā. Sikkhāsu jātoti vāsekho. Ariyapuggalo hi ariyāya jātiyā jāyamāno sikkhāsu jāyati, na yoniyaṃ. Sikkhanasīloti vāsekho,puggalādhiṭṭhānāya vā kathāya sekhassa ayanti anaññasādhāraṇā maggaphalattayadhammā sekhapariyāyena vuttā.Asekhoti ca yattha sekhabhāvāsaṅkā atthi, tatthāyaṃ paṭisedhoti lokiyanibbānesu asekhabhāvānāpatti daṭṭhabbā. Sīlasamādhipaññāsaṅkhātā hi sikkhā attano paṭipakkhakilesehi vimuttattā parisuddhā, upakkilesānaṃ ārammaṇabhāvampi anupagamanato etā sikkhāti vattuṃ yuttā, aṭṭhasupi maggaphalesu vijjanti, tasmā catumaggaheṭṭhimaphalattayasamaṅgino viya arahattaphalasamaṅgīpi tāsu sikkhāsu jātoti taṃsamaṅgino arahato itaresaṃ viya sekhatte sati sekhassa ayanti, sikkhā sīlaṃ etassāti ca sekhoti vattabbo siyāti taṃ nivattanatthaṃ ‘‘asekho’’ti yathāvuttasekhabhāvapaṭisedho kato. Arahattaphalehi pavattamānā sikkhā pariniṭṭhitasikkhākiccattā na sikkhākiccaṃ karonti, kevalaṃ sikkhāphalabhāveneva pavattanti, tasmā tā na sikkhāvacanaṃ arahanti, nāpi taṃsamaṅgī sekhavacanaṃ, na ca sikkhanasīlo, sikkhāsu jātoti ca vattabbataṃ arahati, heṭṭhimaphalesu pana sikkhā sakadāgāmimaggavipassanādīnaṃ upanissayabhāvato sikkhākiccaṃ karontīti sikkhāvacanaṃ arahanti, taṃsamaṅgino ca sekhavacanaṃ sikkhanasīlā, sikkhāsu jātāti ca vattabbataṃ arahanti ‘‘sikkhantīti sekhā’’ti apariyositasikkhānaṃ dassitattā, ‘‘na sikkhatīti asekho’’ti iminā pariyositasikkho dassito, na sikkhāya rahitoti āha –‘‘sekkhadhamme atikkamma…pe… khīṇāsavo asekhoti vuccatī’’ti. Vuddhippattasikkho vā asekhoti etasmiṃ atthe sekhadhammesu eva ṭhitassa kassaci ariyassa asekhabhāvāpattīti arahattamaggadhammā vuddhippattā ca yathāvuttehi atthehi sekhāti katvā taṃsamaṅgino aggamaggaṭṭhassa asekhabhāvo āpannoti? Na, taṃsadisesu tabbohārato. Arahattamaggato hi ninnānākaraṇaṃ arahattaphalaṃ ṭhapetvā pariññākiccakaraṇaṃ vipākabhāvañca, tasmā te eva sekhā aggaphaladhammabhāvaṃ āpannāti sakkā vattuṃ. Kusalasukhato ca vipākasukhaṃ santataratāya paṇītataranti vuddhippattā ca te dhammā hontīti taṃsamaṅgī asekhoti vuccatīti.
‘‘puthujjanakalyāṇakena saddhi’’. Satta ariyā means: the four who are established in the path, and the lower three who are established in the fruition, these seven are the noble ones. Tisso sikkhā means: the three trainings, namely adhisīla etc. Or, sekho means: born in the trainings. For the noble individual, being born into the noble lineage, is born into the trainings, not into the womb. Or, sekho means: one whose nature is to train. Or, in the language pertaining to individuals, these qualities of the three lower paths and fruits, which are not common to others, are stated by way of the designation sekha. And asekho is a negation where there is a possibility of being considered sekha; therefore, the non-attainment of asekhabhāva in mundane states and nibbāna should be understood. For the trainings, counted as morality, concentration, and wisdom, are pure because they are freed from their opposing defilements, and because they do not even go to the state of being objects for the defilements, it is fitting to say that these are trainings; they exist in the eight paths and fruits; therefore, just as those endowed with the four paths and the three lower fruits are sekha, in the same way, if the arahatta-fruit possessor were also to be born in those trainings, it would be fitting to call him sekha, saying "this is of the sekha", or "training (sīla) belongs to him"; to negate that, the stated negation of sekha state is made by saying "asekho". Since the training proceeding from the arahatta fruits does not perform the function of training because the task of training is completed, it only proceeds as the fruit of training; therefore, it is not worthy of being called training, nor is one endowed with it worthy of being called sekha, nor is he whose nature is to train, nor is he worthy of being called "born in the trainings"; but in the lower fruits, the training performs the function of training as a basis for the sakadāgāmi-path vipassanā etc., therefore it is worthy of being called training, and one endowed with it is worthy of being called sekha, whose nature is to train, and to be called "born in the trainings", because by "sikkhantīti sekhā", those with incomplete training are shown; by "na sikkhatīti asekho", he with completed training is shown, not one devoid of training, so he said – ‘‘sekkhadhamme atikkamma…pe… khīṇāsavo asekhoti vuccatī’’. Or, if asekho means "one whose training has reached its peak," in this sense, there would be an attainment of asekhabhāva for some noble one established in the sekha dhammas; therefore, are the arahatta path dhammas and the one whose training has reached its peak regarded as sekha due to the stated meanings, and has the asekhabhāva befallen the one established in the highest path, who is endowed with them? No, because of that designation in what is similar to it. For, from the arahatta path, except for establishing the arahatta fruit, the non-creation of new [defilements], the performing of the task of complete understanding, and the state of being a result are different; therefore, it can truly be said that those sekha have attained the state of the highest fruit dhamma. And since the resultant happiness is more peaceful and sublime than wholesome happiness, and those dhammas are ones whose training has reached its peak, one endowed with them is called asekho.
Sabbantimena pariyāyenāti sabbantimena paricchedena. Upasampadākammassa adhikārattā‘‘pañcavaggakaraṇīye’’ti vuttaṃ. Pañcannaṃ vaggo samūhoti pañcavaggo, pañcaparimāṇayutto vā vaggo pañcavaggo, tena kattabbaṃ kammaṃpañcavaggakaraṇīyaṃ. Yāvatikā bhikkhūti yattakā bhikkhū.Kammappattāti kammārahā pārājikaṃ anāpannā anukkhittā ca. Upasampadākammassa pañcavaggakaraṇīyattā pañceva bhikkhū kammappattā ettakehipi kammasiddhito, itare chandārahā.Ñatticatutthenāti ettha kiñcāpi ñatti sabbapaṭhamaṃ vuccati, tissannaṃ pana anussāvanānaṃ atthabyañjanabhedābhāvato atthabyañjanabhinnā ñatti tāsaṃ catutthāti katvā ‘‘ñatticatuttha’’nti vuccati. Byañjanānurūpameva aṭṭhakathāyaṃ‘‘tīhi anussāvanāhi ekāya ca ñattiyā’’ti vuttaṃ, atthappavattikkamena pana ‘‘ekāya ñattiyā tīhi anussāvanāhī’’ti vattabbaṃ.Vatthuñattianaussāvanasīmāparisasampattisampannattāti etthavatthūti upasampadāpekkho puggalo, so ṭhapetvā ūnavīsativassaṃ antimavatthuṃ ajjhāpannapubbaṃ paṇḍakādayo ca ekādasa abhabbapuggale veditabbo. Ūnavīsativassādayo hi terasa puggalā upasampadāya avatthu, ime pana ṭhapetvā aññasmiṃ upasampadāpekkhe sati upasampadākammaṃvatthusampattisampannaṃnāma hoti.
Sabbantimena pariyāyenā means: by the very last limit. Because of the authority of the full acceptance procedure, ‘‘pañcavaggakaraṇīye’’ is said. Pañcavaggo means: a group of five, or vaggo means: endowed with the measure of five, and the action to be done with that, pañcavaggakaraṇīyaṃ. Yāvatikā bhikkhū means: however many monks. Kammappattā means: fit for the action, not having committed a pārājika, not expelled. Because the full acceptance procedure must be done by a group of five, only five monks are fit for the action; with just these, the action is accomplished, the rest are eligible to give consent. Ñatticatutthenā means: although the ñatti is said first in all cases, since there is no difference in meaning or wording in the three announcements, the ñatti is different in meaning and wording from them, and it is the fourth of them; therefore, it is called "ñatticatuttha". Consistent with the wording, the commentary says: ‘‘tīhi anussāvanāhi ekāya ca ñattiyā’’, but according to the order of the arising of the meaning, it should be said, "with one ñatti and three announcements". Vatthuñattianaussāvanasīmāparisasampattisampannattā means: here, vatthū means the individual seeking full acceptance; leaving aside one who is under twenty years old, one who has previously committed the ultimate offense, the hermaphrodites, and the eleven unfit individuals should be understood. For the thirteen individuals, beginning with one under twenty years old, are not suitable for full acceptance; but when there is another individual seeking full acceptance, the full acceptance procedure is called vatthusampattisampannaṃ.
vatthuaparāmasanaṃnāma. ‘‘Suṇātu me, bhante, saṅgho’’ti ettha ‘‘suṇātu me, bhante’’ti vatvā ‘‘saṅgho’’ti abhaṇanaṃsaṅghaaparāmasanaṃnāma. ‘‘Itthannāmassa upasampadāpekkho’’ti upajjhāyassa akittanaṃpuggalaaparāmasanaṃnāma. Sabbena sabbaṃ ñattiyā anuccāraṇaṃñattiaparāmasanaṃnāma. Paṭhamaṃ kammavācaṃ niṭṭhāpetvā ‘‘esā ñattī’’ti vatvā ‘‘khamati saṅghassā’’ti evaṃ ñattikittanaṃpacchā ñattiṭṭhapanaṃnāma. Iti imehi dosehi vimuttāya ñattiyā sampannaṃñattisampattisampannaṃnāma.
vatthuaparāmasanaṃ means: not mentioning the individual seeking full acceptance by name. Saying "Suṇātu me, bhante, saṅgho" and not saying "saṅgho" is called saṅghaaparāmasanaṃ. Not mentioning the preceptor, saying "Itthannāmassa upasampadāpekkho" is called puggalaaparāmasanaṃ. Not reciting the entire ñatti is called ñattiaparāmasanaṃ. After completing the first motion, saying "esā ñattī" and then saying "khamati saṅghassa" is called pacchā ñattiṭṭhapanaṃ. Thus, a ñatti that is complete, free from these faults, is called ñattisampattisampannaṃ.
vatthādīnaṃ aparāmasanāni ñattiyaṃ vuttasadisāneva. Tīsu pana anussāvanāsu yattha katthaci etesaṃ aparāmasanaṃ aparāmasanameva, sabbena sabbaṃ pana kammavācaṃ avatvā catukkhattuṃ ñattikittanameva. Atha vā pana kammavācabbhantare akkharassa vā padassa vā anuccāraṇaṃ vā duruccāraṇaṃ vāsāvanāya hāpanaṃnāma. Sāvanāya anokāse paṭhamaṃ ñattiṃ aṭṭhapetvā anussāvanakaraṇaṃakāle sāvanaṃnāma. Iti imehi dosehi vimuttāya anussāvanāya sampannaṃanussāvanasampattisampannaṃnāma.
Non-mentioning of vatthā etc. is similar to what was said in the ñatti. But in the three announcements, non-mentioning of these anywhere is non-mentioning; reciting the ñatti four times without reciting the entire motion is what happens. Or, alternatively, not reciting or mispronouncing a syllable or a word within the motion is called sāvanāya hāpanaṃ. Establishing the first ñatti without allowing an opportunity for the announcement is called akāle sāvanaṃ. Thus, an announcement that is complete, free from these faults, is called anussāvanasampattisampannaṃ.
sīmāsampattisampannaṃnāma. Yāvatikā bhikkhū kammappattā, tesaṃ anāgamanaṃ, chandārahānaṃ chandassa anāharaṇaṃ, sammukhībhūtānaṃ paṭikkosananti ime pana tayo parisadosā, tehi vimuttāya parisāya kataṃparisasampattisampannaṃnāma.
sīmāsampattisampannaṃ name. Non-attendance of as many monks as are qualified to do the act, non-bringing of consent of those who are qualified to give consent, and protestation of those present, these are three faults of the assembly, what is done by an assembly free of these is called parisasampattisampannaṃ.
ṭhānārahaṃ. Yathā kattabbanti hi bhagavatā vuttaṃ, tathā akate upasampadākammassa kāraṇaṃ na hotīti na taṃ ṭhānārahaṃ. Tenāha‘‘kāraṇārahena satthusāsanārahenā’’ti. Iminā ñattianussāvanasampatti kathitāti veditabbā. ‘‘Samaggena saṅghenā’’ti iminā pana parisasampatti kathitāva. ‘‘Akuppenā’’ti iminā pārisesato vatthusīmāsampattiyo kathitāti veditabbā. Aṭṭhakathāyaṃ pana akuppalakkhaṇaṃ ekattha sampiṇḍetvā dassetuṃakuppenāti imassa ‘‘vatthuñattianussāvanasīmāparisasampattisampannattā akopetabbataṃ appaṭikkositabbataṃ upagatenā’’ti attho vutto. Keci pana ‘‘ṭhānārahenātiettha ‘na hatthacchinno pabbājetabbo’tiādi (mahāva. 119) satthusāsanaṃ ṭhāna’’nti vadanti.
ṭhānārahaṃ. For the Blessed One said that it should be done properly; if it is not done thus, the action of full acceptance does not occur, therefore it is not worthy of occurring. Therefore, he said: ‘‘kāraṇārahena satthusāsanārahenā’’. By this, it should be understood that the accomplishment of ñatti and announcement has been stated. By ‘‘Samaggena saṅghenā’’, the accomplishment of the assembly has been stated. By ‘‘Akuppenā’’, it should be understood that the accomplishment of individual and boundary has been stated in a general way. However, in order to show the characteristic of not being overturned by combining it in one place, the meaning of akuppenā is stated in the commentary as ‘‘vatthuñattianussāvanasīmāparisasampattisampannattā akopetabbataṃ appaṭikkositabbataṃ upagatenā’’ means: "because of being complete in respect of individual, ñatti, announcement, boundary, and assembly, by approaching the state of not being shaken and not being protested." Some, however, say that in ṭhānārahenāti, "the Buddha's teaching is the basis", such as "one whose hands have been cut off should not be given the going forth" (mahāva. 119).
‘‘imasmiṃ pana ṭhāne ṭhatvā’’tiādimāha.
He said ‘‘imasmiṃ pana ṭhāne ṭhatvā’’ etc.
Aṭṭhasu upasampadāsu ehibhikkhūpasampadā saraṇagamanūpasampadā ovādapaṭiggahaṇūpasampadā pañhabyākaraṇūpasampadāti imāhi upasampadāhi upasampannānaṃ lokavajjasikkhāpadavītikkame abhabbattā garudhammapaṭiggahaṇūpasampadā dūtenūpasampadā aṭṭhavācikūpasampadāti imāsañca tissannaṃ upasampadānaṃ bhikkhunīnaṃyeva anuññātattā ñatticatuttheneva kammena upasampanno gahitoti veditabbo. Tathā hi ehibhikkhūpasampadā antimabhavikānaṃyeva, saraṇagamanūpasampadā parisuddhānaṃ, ovādapaṭiggahaṇapañhabyākaraṇūpasampadā mahākassapasopākānaṃ, na ca te bhabbā pārājikādilokavajjaṃ āpajjituṃ, garudhammapaṭiggahaṇādayo ca bhikkhunīnaṃyeva anuññātā, ayañca bhikkhu, tasmā ettha ñatticatutthena upasampannova gahitoti veditabbo.
Among the eight full acceptances, full acceptance by coming as a bhikkhu, full acceptance by taking refuge, full acceptance by receiving instruction, and full acceptance by answering questions—because those fully accepted by these full acceptances are incapable of transgressing the precepts involving worldly offenses, and because the full acceptance by undertaking the weighty rules, full acceptance by a messenger, and full acceptance with the eight utterances are permitted only for nuns, it should be understood that one fully accepted only by the ñatticatuttha procedure is taken [as the standard]. For full acceptance by coming as a bhikkhu is only for those who are in their last existence, full acceptance by taking refuge is for those who are perfectly pure, full acceptance by receiving instruction and by answering questions is for Mahākassapa and Sopāka, and they are not capable of committing worldly offenses such as pārājika etc., and garudhammapaṭiggahaṇādayo are permitted only for nuns, and this is a bhikkhu, therefore here it should be understood that only one fully accepted by the ñatticatuttha procedure is taken [as the standard].
bhikkhunīvibhaṅgepi (pāci. 658) ‘‘tatra yāyaṃ bhikkhunī samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannā, ayaṃ imasmiṃ atthe adhippetā bhikkhunī’’ti dūtenūpasampadāya aṭṭhavācikūpasampadāya ca upasampannaṃ antokatvā ubhatosaṅghena ñatticatuttheneva kammena upasampannā bhikkhunī vuttā, na garudhammapaṭiggahaṇūpasampadāya upasampannā tassā upasampadāya pāṭipuggalikabhāvato asabbakālikattā. Garudhammapaṭiggahaṇūpasampadā hi mahāpajāpatiyā eva anuññātattā pāṭipuggalikāti, tasmā sabbasikkhāpadavītikkamārahaṃ sabbakālikāya ñatticatutthakammūpasampadāya upasampannameva gahetvā sabbasikkhāpadāni paññattānīti gahetabbaṃ. Yadi evaṃ paṇṇattivajjesu sikkhāpadesu ca ehibhikkhūpasampannādīnampi saṅgaho kathaṃ viññāyatīti? Atthato āpannattā. Tathā hi ‘‘dve puggalā abhabbā āpattiṃ āpajjituṃ buddhā ca paccekabuddhā ca, dve puggalā bhabbā āpattiṃ āpajjituṃ bhikkhū ca bhikkhuniyo cā’’ti (pari. 322) sāmaññato vuttattā ehibhikkhūpasampannādayopi asañcicca assatiyā acittakaṃ paṇṇattivajjaṃ sahaseyyādiāpattiṃ āpajjantīti atthato āpannanti ayamettha sāro. Yaṃ panettha ito aññathākenacipapañcitaṃ, na taṃ sārato paccetabbaṃ.
Even in the bhikkhunīvibhaṅga (pāci. 658), "There, that nun who has been fully accepted by the assembly of both orders with the ñatticatuttha procedure, which is not overturned and worthy of occurring, that nun is intended in this context," by including the one who is fully accepted by the full acceptance through a messenger and the full acceptance with the eight utterances, a nun fully accepted only by the assembly of both orders with the ñatticatuttha procedure is stated, not one fully accepted by the full acceptance by undertaking the weighty rules, because that full acceptance is individual and not applicable at all times. For the full acceptance by undertaking the weighty rules is only permitted to Mahāpajāpatī, therefore it is individual, therefore it should be taken that all the training rules have been laid down, taking as the standard only the one who is fully accepted by the ñatticatuttha procedure, which is capable of all transgressions of the training rules and is applicable at all times. If so, how is the inclusion of those fully accepted by coming as a bhikkhu etc. in the training rules involving offenses by enactment to be understood? Because of the commission in terms of the meaning. For because it is said generally that "two individuals are incapable of committing an offense: Buddhas and Paccekabuddhas; two individuals are capable of committing an offense: monks and nuns" (pari. 322), those fully accepted by coming as a bhikkhu etc. also commit offenses by enactment unintentionally, due to lack of mindfulness, without intention, such as the offense of sleeping together etc.; therefore, it means that they are offenders in terms of the meaning; this is the essence here. Whatever has been elaborated differently from this by kenaci, that should not be accepted as the essence.
Niruttivasenāti nibbacanavasena.Abhilāpavasenāti vohāravasena.Anuppannāya kammavācāyāti anuppannāya ñatticatutthakammavācāya.Guṇavasenāti sīlāditaṃtaṃguṇayogato. Ettha ca bhindati pāpake akusale dhammeti bhikkhūti nibbacanaṃ veditabbaṃ.
Niruttivasenā means: by way of etymology. Abhilāpavasenā means: by way of convention. Anuppannāya kammavācāyā means: by the ñatticatuttha procedure. Guṇavasenā means: because of the association of the respective qualities such as morality etc. And here, the explanation should be understood as "bhikkhū" means: one who breaks down evil, unwholesome things.
Bhikkhupadabhājanīyavaṇṇanā niṭṭhitā.
The commentary on the Bhikkhupada Bhājaniya is finished.
Sikkhāsājīvapadabhājanīyavaṇṇanā
Commentary on the Sikkhāsājīvapadabhājanīya
Sikkhitabbāti āsevitabbā.Uttamanti visiṭṭhaṃ. Adhisīlādīsu vijjamānesu sīlādīhipi bhavitabbaṃ. Yathā hi omakatarappamāṇaṃ chattaṃ vā dhajaṃ vā upādāya atirekappamāṇaṃ ‘‘atichattaṃ atidhajo’’ti vuccati, evamihāpi ‘‘anukkaṭṭhasīlaṃ upādāya adhisīlena bhavitabbaṃ, tathā anukkaṭṭhaṃ cittaṃ paññañca upādāya adhicittena adhipaññāya ca bhavitabba’’nti manasi katvā sīlādiṃ sarūpato vibhāvetukāmo‘‘katamaṃ panettha sīla’’ntiādimāha. Aṭṭhaṅgasīlaṃ dasaṅgasīlesveva antogadhattā visuṃ aggahetvā‘‘pañcaṅgadasaṅgasīla’’nti ettakameva vuttaṃ.Pātimokkhasaṃvarasīlanti cārittavārittavasena duvidhaṃ vinayapiṭakapariyāpannaṃ sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhanti vuccati. Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Pātimokkhameva saṃvaro pātimokkhasaṃvaro. So eva sīlanaṭṭhena sīlanti pātimokkhasaṃvarasīlaṃ.
Aparo nayo (udā. aṭṭha. 31; itivu. aṭṭha. 97) – kilesānaṃ balavabhāvato pāpakiriyāya sukarabhāvato puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavābhavādīsu kammavegakkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī, maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa patanasīloti pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto vimuttoti vuccati. Vuttañhi ‘‘cittavodānā visujjhantī’’ti (saṃ. ni. 3.100), ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca.
Atha vā avijjādinā hetunā saṃsāre patati gacchati pavattatīti pāti. ‘‘Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkho. ‘‘Kaṇṭhekāḷo’’tiādīnaṃ viyassa samāsasiddhi veditabbā.
Atha vā pāteti vinipāteti dukkhehīti pāti, cittaṃ. Vuttañhi ‘‘cittena nīyati loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkho. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhāsaṃkileso. Vuttañhi ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.55-57), taṇhādutiyo puriso’’ti (a. ni. 4.9; itivu. 15, 105) ca ādi. Tato pātito mokkhoti pātimokkho.
Atha vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (saṃ. ni. 1.70; su. ni. 171). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkho.
Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkho.
Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkho. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttena atthena mokkho cāti patimokkho, patimokkho eva pātimokkho. Tathā hi vuttaṃ ‘‘pātimokkhanti mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.
atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkho. Idañhi sīlaṃ sayaṃ tadaṅgavasena samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkho.
Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhetīti attho, patimokkho eva pātimokkho. Mokkho vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo ca yathārahaṃ kilesanibbāpanato, patimokkhoyeva pātimokkho. Pativattati mokkhābhimukhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāvettha pātimokkhasaddassa attho veditabbo.
pātimokkhasaṃvarasīlaṃ,atthato pana tato tato vītikkamitabbato viratiyo ceva cetanā ca.
Adhisīlanti vuccatīti anavasesato kāyikavācasikasaṃvarabhāvato ca maggasīlassa padaṭṭhānabhāvato ca pātimokkhasaṃvarasīlaṃ adhikaṃ visiṭṭhaṃ sīlaṃ adhisīlanti vuccati.Pajjotānanti ālokānaṃ. Nanu ca paccekabuddhāpi dhammatāvasena pātimokkhasaṃvarasīlena samannāgatāva honti, evaṃ sati kasmā ‘‘buddhuppādeyeva pavattati, na vinā buddhuppādā’’ti niyametvā vuttanti āha –‘‘na hi taṃ paññattiṃ uddharitvā’’tiādi. Kiñcāpi paccekabuddhā pātimokkhasaṃvarasampannāgatā honti, na pana tesaṃ vasena vitthāritaṃ hutvā pavattatīti adhippāyo. ‘‘Imasmiṃ vatthusmiṃ imasmiṃ vītikkame idaṃ nāma hotī’’ti paññapanaṃ aññesaṃ avisayo, buddhānaṃyeva esa visayo, buddhānaṃ balanti āha –‘‘buddhāyeva panā’’tiādi. Lokiyasīlassa adhisīlabhāvo pariyāyenāti nippariyāyameva taṃ dassetuṃ‘‘pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīla’’nti vuttaṃ.Na hi taṃ samāpanno bhikkhūti gahaṭṭhesu sotāpannānaṃ sadāravītikkamasambhavato vuttaṃ. Tathā hi te saputtadārā agāraṃ ajjhāvasanti.
Samādāpanaṃsamādānañcāti aññesaṃ samādāpanaṃ sayaṃ samādānañca.Adhicittanti vuccatīti maggasamādhissa adhiṭṭhānabhāvato adhicittanti vuccati.Na vinā buddhuppādāti kiñcāpi paccekabuddhānaṃ vipassanāpādakaṃ aṭṭhasamāpatticittaṃ hotiyeva, na pana te tattha aññe samādāpetuṃ sakkontīti na tesaṃ vasena vitthāritaṃ hutvā pavattatīti adhippāyo. Vipassanāpaññāyapi adhipaññatāsādhane ‘‘na vinā buddhuppādā’’ti vacanaṃ imināva adhippāyena vuttanti veditabbaṃ. Lokiyacittassa adhicittatā pariyāyenāti nippariyāyameva taṃ dassetuṃ‘‘tatopi ca maggaphalacittameva adhicitta’’nti āha.Taṃ pana idha anadhippetanti iminā aṭṭhakathāvacanena lokiyacittassa vasena adhicittasikkhāpi idha adhippetāti viññāyati.Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevatīti ca iminā lokiyaadhicittaṃ samāpanno methunaṃ dhammaṃ paṭisevatīti āpannaṃ. Adhipaññāniddese ca ‘‘tatopi ca maggaphalapaññāva adhipaññā’’ti vatvā ‘‘sā pana idha anadhippetā. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevatī’’ti vuttattā lokiyapaññāvasena adhipaññāsikkhāyapi idhādhippetabhāvo taṃ samāpannassa methunadhammapaṭisevanañca aṭṭhakathāyaṃ anuññātanti viññāyati. Idañca sabbaṃ ‘‘tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti imāya pāḷiyā na sameti. Ayañhi pāḷi adhisīlasikkhāva idha adhippetā, na itarāti dīpeti, tasmā pāḷiyā aṭṭhakathāya ca evamadhippāyo veditabbo – lokiyaadhicittaadhipaññāsamāpannassa tathārūpapaccayaṃ paṭicca ‘‘methunaṃ dhammaṃ paṭisevissāmī’’ti citte uppanne tato adhicittato adhipaññato ca parihāni sambhavatīti taṃ dvayaṃ samāpannena na sakkā methunaṃ dhammaṃ paṭisevitunti pāḷiyaṃ adhisīlasikkhāva vuttā. Adhisīlasikkhañhi yāva vītikkamaṃ na karoti, tāva samāpannova hoti. Na hi cittuppādamattena pātimokkhasaṃvarasīlaṃ bhinnaṃ nāma hotīti. Aṭṭhakathāyaṃ pana lokiyaadhicittato adhipaññato ca parihāyitvāpi bhikkhuno methunadhammapaṭisevanaṃ kadāci bhaveyyāti taṃ dvayaṃ appaṭikkhipitvā maggaphaladhammānaṃ akuppasabhāvattā taṃ samāpannassa bhikkhuno tato parihāyitvā methunadhammapaṭisevanaṃ nāma na kadāci sambhavatīti lokuttarādhicittaadhipaññānaṃyeva paṭikkhepo katoti veditabbo.
Atthi dinnaṃ atthi yiṭṭhantiādinayappavattanti iminā –
‘‘Tattha katamaṃ kammassakataññāṇaṃ? ‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti yā evarūpā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati kammassakataññāṇaṃ. Ṭhapetvā saccānulomikaṃ ñāṇaṃ sabbāpi sāsavā kusalā paññā kammassakataññāṇa’’nti (vibha. 793) –
Imaṃ vibhaṅgapāḷiṃ saṅgaṇhāti.
atthi dinnantiādīsu dinnapaccayā phalaṃ atthīti iminā upāyena attho veditabbo.Dinnanti ca deyyadhammasīsena dānaṃ vuttaṃ.Yiṭṭhanti mahāyāgo, sabbasādhāraṇaṃ mahādānanti attho.Hutanti pahonakasakkāro adhippeto.Atthi mātā, atthi pitāti mātāpitūsu sammāpaṭipattimicchāpaṭipattiādīnaṃ phalasambhavo vutto.Idaṃ vuccatīti yaṃ ñāṇaṃ ‘‘idaṃ kammaṃ sakaṃ, idaṃ no saka’’nti jānāti, idaṃ kammassakataññāṇaṃ nāma vuccatīti attho. Tattha tividhaṃ kāyaduccaritaṃ catubbidhaṃ vacīduccaritaṃ tividhaṃ manoduccaritanti idaṃna sakakammaṃnāma, tīsu dvāresu dasavidhampi sucaritaṃsakakammaṃnāma. Attano vāpi hotu parassa vā, sabbampi akusalaṃna sakakammaṃnāma. Kasmā? Atthabhañjanato anatthajananato ca. Attano vā hotu parassa vā, sabbampi kusalaṃsakakammaṃnāma. Kasmā? Anatthabhañjanato atthajananato ca. Evaṃ jānanasamatthe imasmiṃ kammassakataññāṇe ṭhatvā bahuṃ dānaṃ datvā sīlaṃ pūretvā uposathaṃ samādiyitvā sukhena sukhaṃ sampattiyā sampattiṃ anubhavitvā nibbānaṃ pattānaṃ sattānaṃ gaṇanaparicchedo natthi.Ṭhapetvā saccānulomikaṃ ñāṇanti maggasaccassa paramatthasaccassa ca anulomanato saccānulomikanti laddhanāmaṃ vipassanāñāṇaṃ ṭhapetvā avasesā sabbāpi sāsavā kusalā paññā kammassakataññāṇamevāti attho.
Tilakkhaṇākāraparicchedakanti aniccādilakkhaṇattayassa hutvā abhāvādiākārapaacchindanakaṃ.Adhipaññāti vuccatīti maggapaññāya adhiṭṭhānabhāvato vipassanāñāṇaṃ adhipaññāti vuccati.
‘‘Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ;
‘‘tatopi ca maggaphalapaññāva adhipaññā’’ti vuttaṃ.
sājīvoti sabbasikkhāpadaṃ vuttanti āha –‘‘sabbampi…pe… tasmā sājīvanti vuccatī’’ti. Tatthasikkhāpadanti ‘‘nāmakāyo padakāyo niruttikāyo byañjanakāyo’’ti vuttaṃ bhagavato vacanasaṅkhātaṃ sikkhāpadaṃ.Sabhāgavuttinoti samānavuttikā, sadisappavattikāti attho.Tasmiṃ sikkhatīti ettha ādheyyāpekkhattā adhikaraṇassa kimādheyyamapekkhitvā ‘‘tasmi’’nti adhikaraṇaṃ niddiṭṭhanti āha –‘‘taṃ sikkhāpadaṃ cittassa adhikaraṇaṃ katvā’’ti, taṃ sājīvasaṅkhātaṃ sikkhāpadaṃ ‘‘yathāsikkhāpadaṃ nu kho sikkhāmi, na sikkhāmī’’ti evaṃ pavattivasena sikkhāpadavisayattā tadādheyyabhūtassa cittassa adhikaraṇaṃ katvāti attho. Nanu ca ‘‘sikkhāsājīvasamāpanno’’ti imassa padabhājanaṃ karontena ‘‘yaṃ sikkhaṃ sājīvañca samāpanno, tadubhayaṃ dassetvā tesu sikkhati, tena vuccati sikkhāsājīvasamāpanno’’ti vattabbaṃ siyā, evamavatvā ‘‘tasmiṃ sikkhati, tena vuccati sājīvasamāpanno’’ti ettakameva kasmā vuttanti antolīnacodanaṃ sandhāyāha‘‘na kevalañcāyametasmi’’ntiādi.
Tassā ca sikkhāyā*ti tassā adhisīlasaṅkhātāya sikkhāya.Sikkhaṃ paripūrento*ti
Tasmiñca sikkhāpade avītikkamanto sikkhatīti ‘‘nāmakāyo padakāyo niruttikāyo byañjanakāyo’’ti evaṃ vuttaṃ bhagavato vacanasaṅkhātaṃ sikkhāpadaṃ avītikkamanto hutvā tasmiṃ yathāvuttasikkhāpade sikkhatīti attho. Sīlasaṃvarapūraṇaṃ sājīvānatikkamanañcāti idameva ca dvayaṃ idha sikkhanaṃ nāmāti adhippāyo. Tattha sājīvānatikkamo sikkhāpāripūriyā paccayo. Sājīvānatikkamato hi yāva maggā sikkhāpāripūrī hoti. Apicettha ‘‘sikkhaṃ paripūrento sikkhatī’’ti iminā viraticetanāsaṅkhātassa sīlasaṃvarassa visesato santāne pavattanakālova gahito, ‘‘avītikkamanto sikkhatī’’ti iminā pana appavattanakālopi. Sikkhañhi paripūraṇavasena attani pavattentopi niddādivasena appavattentopi vītikkamābhāvā ‘‘avītikkamanto sikkhatī’’ti vuccatīti.
Sikkhāsājīvapadabhājanīyavaṇṇanā niṭṭhitā.
Sikkhāpaccakkhānavibhaṅgavaṇṇanā
gaṇṭhipadesuvutto.Dubbalye āvikatepīti ‘‘yaṃnūnāhaṃ buddhaṃ paccakkheyya’’ntiādinā dubbalabhāve pakāsitepi.Sikkhāya pana paccakkhātāyāti ‘‘buddhaṃ paccakkhāmī’’tiādinā sikkhāya paccakkhātāya. Yasmā dirattavacane gahite tena purimapacchimapadāni saṃsiliṭṭhāni honti, na tasmiṃ aggahite, tasmā dirattavacanena byañjanasiliṭṭhatāmattameva payojananti āha‘‘byañjanasiliṭṭhatāyā’’ti.Mukhāruḷhatāyāti yasmā evarūpaṃ vacanaṃ lokassa mukhamāruḷhaṃ, tasmāti attho.
Byañjanaṃsampādetīti tassa visuṃ atthābhāvato vuttamevatthaṃ aññapadena dīpento byañjanaṃ sampādeti. Vuttamevatthaṃ kāraṇena vibhāvento āha‘‘parivārakapadavirahitañhī’’tiādi. Atthadīpakaṃ padaṃatthapadaṃ.
Sikkhāpaccakkhānassāti ‘‘buddhaṃ paccakkhāmī’’tiādisikkhāpaccakkhānavacanassa. ‘‘Buddhaṃ paccakkhāmī’’tiādīsu ‘‘evaṃ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā’’ti vuttattā ubhayampi hotīti āha –‘‘ekaccaṃ dubbalyāvikammaṃ attho hotī’’ti. Kiñcāpi ‘‘buddhaṃ paccakkhāmī’’tiādisikkhāpaccakkhānavacanassa dubbalyāvikammapadattho na hoti, tathāpi ‘‘buddhaṃ paccakkhāmī’’ti vutte sikkhāparipūraṇe dubbalyāvibhāvassapi gamyamānattā ‘‘sikkhāpaccakkhānassa ekaccaṃ dubbalyāvikammaṃ attho hotī’’ti vuttaṃ.Naṃ sandhāyāti naṃ atthabhūtaṃ dubbalyāvikammaṃ sandhāya.
Visesāvisesanti ettha yena dubbalyāvikammameva hoti, na sikkhāpaccakkhānaṃ, tattha sikkhāpaccakkhānadubbalyāvikammānaṃ atthi viseso. Yena pana sikkhāpaccakkhānañceva dubbalyāvikammañca hoti, tattha nevatthi visesoti veditabbaṃ. Kaṭhakicchajīvaneti dhātūsu paṭhitattā vuttaṃ‘‘kicchajīvikappatto’’ti. Ukkaṇṭhanaṃ ukkaṇṭhā, kicchajīvikā, taṃ ito pattotiukkaṇṭhito. Itoti ito ṭhānato, ito vihārato vā.Etthāti gantumicchitaṃ padesaṃ vadati. Anabhiratiyā pīḷito vikkhittacitto hutvā sīsaṃ ukkhipitvā uddhaṃmukho ito cito ca olokento āhiṇḍatīti āha‘‘uddhaṃ kaṇṭhaṃ katvā viharamāno’’ti.
Aṭṭīyamānoti ettha aṭṭamiva attānamācarati aṭṭīyatīti aṭṭīyasaddassa antogadhaupamānabhūtakammattā upameyyabhūtena attanāva sakammakattaṃ, na bhikkhubhāvenāti āha‘‘bhikkhubhāvanti bhikkhubhāvenā’’ti. Na hi so bhikkhubhāvaṃ aṭṭamiva ācarati, kiñcarahi attānaṃ tasmā bhikkhubhāvena karaṇabhūtena attānaṃ aṭṭīyamānoti evamettha attho daṭṭhabboti āha‘‘karaṇatthe upayogavacana’’nti.Kaṇṭhe āsattena aṭṭīyeyyāti ettha pana karaṇattheyeva karaṇavacananti āha –‘‘yathālakkhaṇaṃ karaṇavacaneneva vutta’’nti. Kattuatthe vā upayogavacanaṃ daṭṭhabbanti āha –‘‘tena vā bhikkhubhāvenā’’tiādi, tena kattubhūtena bhikkhubhāvenāti attho. Imasmiṃ panatthe aṭṭaṃ karotīti aṭṭīyatīti aṭṭīya-saddaṃ nipphādetvā tato kammani māna-sadde kate ‘‘aṭṭīyamāno’’ti padasiddhi veditabbā. Tenevāha –‘‘aṭṭo kariyamāno pīḷiyamāno’’ti.Jigucchamānoti iminā pana sambandhe kariyamāne bhikkhubhāvanti upayogatthe eva upayogavacananti āha –‘‘asuciṃ viya taṃ jigucchanto’’ti, taṃ bhikkhubhāvaṃ jigucchantoti attho.Sacāhanti sace ahaṃ.
Paccakkhānākārena vuttānīti ‘‘paccakkheyyaṃ paccakkheyya’’nti vuttattā paccakkhānākārasambandhena vuttāni.Bhāvavikappākārenāti ‘‘assaṃ assa’’nti āgatattā yaṃ yaṃ bhavitukāmo, tassa tassa bhāvassa vikappākārena, bhikkhubhāvato aññabhāvavikappākārenāti adhippāyo.
50.Na ussahāmīti attano tattha tattha ussahābhāvaṃ dasseti.Na visahāmīti ekabhattādīnaṃ asayhabhāvaṃ dasseti.Na ramāmīti ‘‘pabbajjāmūlakaṃ natthi me sukha’’nti dasseti.Nābhiramāmīti pabbajjāya attano santosābhāvaṃ dasseti.
Idāni sikkhāpaccakkhānavāre ṭhatvā ayaṃ vinicchayo veditabbo – tattha ‘‘sāmaññā cavitukāmo’’tiādīhi padehi cittaniyamaṃ dasseti. ‘‘Buddhaṃ dhamma’’ntiādīhi padehi khettaniyamaṃ dasseti. Yathā hi loke sassānaṃ ruhanaṭṭhānaṃ ‘‘khetta’’nti vuccati, evamidampi sikkhāpaccakkhānassa ruhanaṭṭhānattā ‘‘khetta’’nti vuccati. ‘‘Paccakkhāmi dhārehī’’ti etena kālaniyamaṃ dasseti. ‘‘Vadatī’’ti iminā payoganiyamaṃ dasseti. ‘‘Alaṃ me buddhena, kinnu me buddhena, na mamattho buddhena, sumuttāhaṃ buddhenā’’tiādīhi anāmaṭṭhakālavasenapi paccakkhānaṃ hotīti dasseti. ‘‘Viññāpetī’’ti iminā vijānananiyamaṃ dasseti. ‘‘Ummattako sikkhaṃ paccakkhāti, ummattakassa santike sikkhaṃ paccakkhātī’’tiādīhi puggalaniyamaṃ dasseti. ‘‘Ariyakena milakkhassa santike sikkhaṃ paccakkhāti, so ca nappaṭivijānāti, appaccakkhātā hoti sikkhā’’tiādīhi puggalādiniyame satipi vijānananiyamāsambhavaṃ dasseti. ‘‘Davāya sikkhaṃ paccakkhāti, appaccakkhātā hoti sikkhā’’tiādīhi khettādiniyame satipi cittaniyamābhāvena na ruhatīti dasseti. ‘‘Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā’’ti iminā cittaniyamepi sati payoganiyamābhāvena na ruhatīti dasseti. ‘‘Aviññussa sāveti, viññussa na sāvetī’’ti etehi cittakhettakālapayogapuggalavijānananiyamepi sati yaṃ puggalaṃ uddissa sāveti, tasseva savanena ruhati, na aññassāti dasseti. ‘‘Sabbaso vā pana na sāveti, appaccakkhātā hoti sikkhā’’ti idaṃ pana cittādiniyameneva sikkhā paccakkhātā hoti, na aññathāti dassanatthaṃ vuttaṃ. Tasmā cittakhettakālapayogapuggalavijānananiyamavasena sikkhāya paccakkhānaṃ ñatvā tadabhāvena appaccakkhānaṃ veditabbaṃ.
cittavasenasikkhāpaccakkhānaṃ hoti, na tadabhāvena.
khettavasenasikkhāpaccakkhānaṃ hoti, na tadabhāvena.
vattamānakālavasenacevaanāmaṭṭhakālavasenaca paccakkhānaṃ hoti, na tadabhāvena.
vācasikapayogenevapaccakkhānaṃ hoti, na tadabhāvena.
yathāvuttapuggalavasenapaccakkhānaṃ hoti, na tadabhāvena.
vijānanavasenapaccakkhānaṃ hoti, na tadabhāvena. Iti imesaṃ vuttappakārānaṃ cittādīnaṃ vaseneva sikkhāpaccakkhānaṃ hoti, na aññathāti daṭṭhabbaṃ.
51.‘‘Vadatī’’ti vacībhedappayogaṃ dassetvā tadanantaraṃ ‘‘viññāpetī’’ti vuttattā teneva vacībhedena adhippāyaviññāpanaṃ idhādhippetaṃ, na yena kenaci upāyenāti āha‘‘teneva vacībhedenā’’ti.Padapaccābhaṭṭhaṃ katvāti padaviparāvuttiṃ katvā. Idañca padappayogassa aniyamitattā vuttaṃ. Yathā hi loke ‘‘āhara pattaṃ, pattaṃ āharā’’ti aniyamitena padappayogena tadatthaviññāpanaṃ diṭṭhaṃ, evamidhāpi ‘‘buddhaṃ paccakkhāmi, paccakkhāmi buddha’’nti aniyamitena padappayogena tadatthaviññāpanaṃ hotiyevāti adhippāyo. Buddhaṃ paccakkhāmīti atthappadhāno ayaṃ niddeso, na saddappadhānoti āha‘‘milakkhabhāsāsu vā aññatarabhāsāya tamatthaṃ vadeyyā’’ti. Māgadhabhāsato avasiṭṭhā sabbāpi andhadamiḷādibhāsā milakkhabhāsāti veditabbā. Khettapadesu ekaṃ vattukāmo sacepi aññaṃ vadeyya, khettapadantogadhattā paccakkhātāva hoti sikkhāti dassento āha‘‘buddhaṃ paccakkhāmīti vattukāmo’’tiādi. Yadipi ‘‘buddhaṃ paccakkhāmī’’ti vattuṃ anicchanto cittena taṃ paṭikkhipitvā aññaṃ vattukāmo puna virajjhitvā tameva vadeyya, tathāpi sāsanato cavitukāmatācitte sati khettapadasseva vuttattā aṅgapāripūrisambhavato hotveva sikkhāpaccakkhānanti veditabbaṃ.Khettameva otiṇṇanti sikkhāpaccakkhānassa ruhanaṭṭhānabhūtaṃ khettameva otiṇṇaṃ.
‘‘sace pana buddhaṃ paccakkhinti vā’’tiādi.Vadati viññāpetīti etthavadatīti iminā payogassa niyamitattā ekassa santike attano vacībhedappayogeneva sikkhāpaccakkhānaṃ hoti, na dūtasāsanādippayogenāti dassento āha‘‘dūtaṃ vā pahiṇātī’’tiādi. Tattha ‘‘mama sikkhāpaccakkhānabhāvaṃ kathehī’’ti mukhasāsanavasena ‘‘dūtaṃ vā pahiṇātī’’ti vuttaṃ. Paṇṇe likhitvā pahiṇanavasena‘‘sāsanaṃ vā pesetī’’ti vuttaṃ. Rukkhādīsu akkharāni likhitvā dassanavasena‘‘akkharaṃ vā chindatī’’ti vuttaṃ.Hatthamuddāya vā tamatthaṃ ārocetīti hatthena adhippāyaviññāpanaṃ sandhāya vuttaṃ. Adhippāyaviññāpako hi hatthavikāro hatthamuddā. Hattha-saddo cettha tadekadesesu aṅgulīsu daṭṭhabbo ‘‘na sabbaṃ hatthaṃ mukhe pakkhipissāmī’’tiādīsu (pāci. 618) viya. Tasmā adhippāyaviññāpakena aṅgulisaṅkocādinā hatthavikārena tamatthaṃ ārocetīti evamettha attho daṭṭhabbo.
Cittasampayuttanti paccakkhātukāmatācittasampayuttaṃ. Idāni vijānanavasena sikkhāpaccakkhānaṃ niyamitāniyamitavasena dvidhā veditabbanti dassento āha –‘‘yadi ayameva jānātū’’tiādi. Ayañca vibhāgo ‘‘vadati viññāpetīti ekavisayattā yassa vadati, tasseva vijānanaṃ adhippetaṃ, na aññassā’’ti iminā nayena laddhoti daṭṭhabbaṃ. Na hi yassa vadati, tato aññaṃ viññāpetīti ayamattho sambhavati.Soyeva jānātīti avadhāraṇena tasmiṃ avijānanteyeva aññassa jānanaṃ paṭikkhipati. Tenevāha –‘‘atha so na jānāti, añño samīpe ṭhito jānāti, apaccakkhātā hoti sikkhā’’ti. Tasmā ‘‘ayameva jānātū’’ti ekaṃ niyametvā ārocite yadipi sopi jānāti aññopi, niyamitassa pana niyamitavasena vijānanasambhavato sikkhāpaccakkhānaṃ hotiyevāti daṭṭhabbaṃ ‘‘añño mā jānātū’’ti aniyamitattā.Dvinnampi niyametvāti idaṃ ‘‘dve vā jānantu eko vā, imesaṃyeva dvinnaṃ ārocemī’’ti evaṃ niyametvā ārocanaṃ sandhāya vuttaṃ. Tenevāha –‘‘ekasmiṃjānantepi dvīsu jānantesupī’’ti. Tasmā ‘‘dveyeva jānantu, eko mā jānātū’’ti evaṃ dvinnaṃ niyametvā ārocite dvīsuyeva jānantesu sikkhāpaccakkhānaṃ hoti, na ekasmiṃ jānanteti vadanti.
Sabhāgeti vissāsike.Parisaṅkamānoti ‘‘sace te jāneyyuṃ, maṃ te vāressantī’’ti āsaṅkamāno.Samayaññūti sāsanācārakusalo, idha pana tadadhippāyajānanamattenapi samayaññū nāma hoti. Teneva āha –‘‘ukkaṇṭhito ayaṃ…pe… sāsanato cutoti jānātī’’ti. Tasmā ‘‘buddhaṃ paccakkhāmī’’ti imassa atthaṃ ñatvāpi sace ‘‘ayaṃ bhikkhubhāvato cavitukāmo, gihī vā hotukāmo’’ti na jānāti, appaccakkhātāva hoti sikkhā. Sace pana ‘‘buddhaṃ paccakkhāmī’’ti vacanassa atthaṃ ajānitvāpi ‘‘ukkaṇṭhito gihī hotukāmo’’ti adhippāyaṃ jānāti, paccakkhātāva hoti sikkhā. Aññasmiṃ khaṇe sotaviññāṇavīthiyā saddaggahaṇaṃ, aññasmiṃyeva ca manoviññāṇavīthiyā tadatthavijānananti āha –‘‘taṅkhaṇaññeva pana apubbaṃ acarimaṃ dujjāna’’nti. Na hi ekasmiṃyeva khaṇe saddasavanaṃ tadatthavijānanañca sambhavati. Tathā hi ‘‘ghaṭo’’ti vā ‘‘paṭo’’ti vā kenaci vutte tattha gha-saddaṃ paccuppannaṃ gahetvā ekā sotaviññāṇavīthi uppajjitvā nirujjhati, tadanantaraṃ ekā manoviññāṇavīthi tameva atītaṃ gahetvā uppajjati. Evaṃ tena vuttavacane yattakāni akkharāni honti, tesu ekamekaṃ akkharaṃ paccuppannamatītañca gahetvā sotaviññāṇavīthiyā manoviññāṇavīthiyā ca uppajjitvā niruddhāya avasāne tāni akkharāni sampiṇḍetvā akkharasamūhaṃ gahetvā ekā manoviññāṇavīthi uppajjitvā nirujjhati. Tadanantaraṃ ‘‘ayamakkharasamūho etassa nāma’’nti nāmapaññattiggahaṇavasena aparāya manoviññāṇavīthiyā uppajjitvā niruddhāya tadanantaraṃ uppannāya manoviññāṇavīthiyā ‘‘ayametassa attho’’ti pakatiyā tadatthavijānanaṃ sambhavati.
Āvajjanasamayenāti bhummatthe karaṇavacanaṃ, atthābhogasamayeti attho. Idāni tameva āvajjanasamayaṃ vibhāvento āha –‘‘yathā pakatiyā…pe… jānantī’’ti. Teneva vacībhedena adhippāyaviññāpanassa idhādhippetattā aparabhāge ‘‘kiṃ iminā vutta’’nti taṃ kaṅkhantassa cirena adhippāyavijānanaṃ aññenapi kenaci upāyantarena sambhavati, na kevalaṃ vacībhedamattenāti āha –‘‘atha aparabhāge…pe… appaccakkhātā hoti sikkhā’’ti. ‘‘Gihī bhavissāmī’’ti vutte atthabhedo kālabhedo ca hotīti appaccakkhātā hoti sikkhā. ‘‘Dhārehī’’ti hi imassa yo attho kālo ca, na so ‘‘bhavissāmī’’ti etassa. ‘‘Gihī homī’’ti vutte pana atthabhedoyeva, na kālabhedo ‘‘homī’’ti vattamānakālasseva vuttattā. ‘‘Gihī jātomhi, gihīmhī’’ti etthāpi atthassa ceva kālassa ca bhinnattā appaccakkhātā hoti sikkhā. ‘‘Ajja paṭṭhāyā’’ti idaṃ tathā vuttepi dosabhāvato paripuṇṇaṃ katvā vuttaṃ. ‘‘Dhārehī’’ti atthappadhānattā niddesassa pariyāyavacanehipi sikkhāpaccakkhānaṃ hotiyevāti dassento āha‘‘jānāhī’’tiādi. Dhārehi jānāhi sañjānāhi manasi karohīti hi etāni padāni atthato kālato ca abhinnāni.
52.Purimāneva cuddasāti buddhādisabrahmacārīpariyantāni. Hotu bhavatūti idampi paṭikkhepamattamevāti āha‘‘hotu, pariyattanti attho’’ti.
53.Vaṇṇapaṭṭhānanti mahāsaṅghikānaṃ buddhaguṇaparidīpakaṃ ekaṃ suttanti vadanti.Upāligāthāsūti (ma. ni. 2.76) –
‘‘Dhīrassa vigatamohassa,
‘‘Akathaṃkathissa tusitassa;
‘‘Asaṃsayassa kusalassa;
‘‘Nisabhassa appameyyassa;
‘‘Nāgassa pantasenassa;
‘‘Isisattamassa akuhassa;
‘‘Ariyassa bhāvitattassa;
‘‘Samuggatassa jhāyissa;
‘‘Santassa bhūripaññassa;
‘‘Taṇhacchidassa buddhassa;
Evaṃ upāligahapatinā vuttāsu upālisutte āgatagāthāsu.
Yathārutamevāti yathāvuttameva, pāḷiyaṃ āgatamevāti adhippāyo. Yasmā ‘‘sammāsambuddhaṃ anantabuddhiṃ anomabuddhiṃ bodhipaññāṇa’’nti imāni vaṇṇapaṭṭhāne āgatanāmāni, ‘‘dhīra’’ntiādīni pana upāligāthāsu āgatanāmāni. Tattha bodhi vuccati sabbaññutaññāṇaṃ, taṃ sañjānanahetuttā paññāṇaṃ etassātibodhipaññāṇo,bhagavā. Dhiyā paññāya rāti gaṇhāti, sevatīti vādhīro. Samucchinnasabbacetokhīlattāpabhinnakhīlo. Sabbaputhujjane vijiniṃsu vijayanti vijinissanti cāti vijayā. Ke te? Maccumārakilesamāradevaputtamārā. Te vijitā vijayā etenātivijitavijayo,bhagavā. Kilesamāramaccumāravijayeneva panettha abhisaṅkhārakkhandhamārāpi vijitāva hontīti daṭṭhabbaṃ.
Svākkhātantiādīsu (visuddhi. 1.147) sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyassa pakāsanatosvākkhātodhammo, atthavipallāsābhāvato vā suṭṭhu akkhātotisvākkhāto. Yathā hi aññatitthiyānaṃ dhammassa attho vipallāsaṃ āpajjati ‘‘antarāyikā’’ti vuttadhammānaṃ antarāyikattābhāvato, ‘‘niyyānikā’’ti ca vuttadhammānaṃ niyyānikattābhāvato, tena te aññatitthiyā durakkhātadhammāyeva honti, na tathā bhagavato dhammassa attho vipallāsaṃ āpajjati ‘‘ime dhammā antarāyikā niyyānikā’’ti evaṃ vuttadhammānaṃ tathābhāvānatikkamanatoti. Evaṃ tāva pariyattidhammo svākkhāto dhammo.
Lokuttaradhammo pana nibbānānurūpāya paṭipattiyā paṭipadānurūpassa ca nibbānassa akkhātattā svākkhāto. Yathāha –
‘‘Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā’’ti (dī. ni. 2.296).
Ariyamaggo cettha antadvayaṃ anupagamma majjhimāpaṭipadābhūtova ‘‘majjhimā paṭipadā’’ti akkhātattā svākkhāto. Sāmaññaphalāni paṭippassaddhakilesāneva ‘‘paṭippassaddhakilesānī’’ti akkhātattā svākkhātāni. Nibbānaṃ sassatāmatatāṇaleṇādisabhāvameva sassatādisabhāvavasena akkhātattā svākkhātanti evaṃ lokuttaradhammopi svākkhāto.
sandiṭṭhiko. Apica navavidho lokuttaradhammo yena yena adhigato hoti, tena tena ariyasāvakena parasaddhāya gantabbataṃ hitvā paccakkhañāṇena sayaṃ daṭṭhabbotisandiṭṭhiko. Atha vā pasatthā diṭṭhi sandiṭṭhi, sandiṭṭhiyā jayatītisandiṭṭhiko. Tathā hettha ariyamaggo sampayuttāya, ariyaphalaṃ kāraṇabhūtāya, nibbānaṃ visayibhūtāya sandiṭṭhiyā kilese jayati, tasmā yathā rathena jayatīti rathiko, evaṃ navavidhopi lokuttaradhammo sandiṭṭhiyā jayatīti sandiṭṭhiko. Atha vā diṭṭhanti dassanaṃ vuccati, diṭṭhameva sandiṭṭhaṃ, sandassananti attho. Sandiṭṭhaṃ arahatītisandiṭṭhiko. Lokuttaradhammo hi bhāvanābhisamayavasena sacchikiriyābhisamayavasena ca dissamānoyeva vaṭṭabhayaṃ nivatteti, tasmā yathā vatthamarahatīti vatthiko, evaṃ sandiṭṭhaṃ arahatīti sandiṭṭhiko.
akāliko,na pañcāhasattāhādibhedaṃ kālaṃ khepetvā phalaṃ deti, attano pana pavattisamanantarameva phaladoti vuttaṃ hoti. Atha vā attano phalappadāne vippakaṭṭho dūro kālo patto upanīto assāti kāliko, kālantaraphaladāyī. Ko so? Lokiyo kusaladhammo. Ayaṃ pana samanantaraphaladāyakattā na kālikotiakāliko. Maggameva hi sandhāya ‘‘akāliko’’ti idaṃ vuttaṃ.
ehipassiko. Kasmā panesa taṃ vidhiṃ arahatīti? Paramatthato vijjamānattā parisuddhattā ca. Rittamuṭṭhiyañhi hiraññaṃ vā suvaṇṇaṃ vā atthīti vatvāpi ‘‘ehi passa ima’’nti na sakkā vattuṃ. Kasmā? Avijjamānattā. Vijjamānampi ca gūthaṃ vā muttaṃ vā manuññabhāvappakāsanena cittasampahaṃsanatthaṃ ‘‘ehi passa ima’’nti na sakkā vattuṃ, apica kho naṃ tiṇehi vā paṇṇehi vā paṭicchādetabbameva hoti. Kasmā? Aparisuddhattā. Ayaṃ pana navavidhopi lokuttaradhammo sabhāvato ca vijjamāno vigatavalāhake ca ākāse sampuṇṇacandamaṇḍalaṃ viya paṇḍukambale nikkhittajātimaṇi viya ca parisuddho, tasmā vijjamānattā parisuddhattā ca ehipassavidhiṃ arahatīti ehipassiko.
opaneyyiko. Ayaṃ panettha vinicchayo – upanayanaṃ upanayo, ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayanaṃ uppādanaṃ arahatīti opaneyyiko. Idaṃ saṅkhate lokuttaradhamme yujjati, asaṅkhato pana attano citte ārammaṇabhāvena upanayanaṃ arahatīti opaneyyiko, sacchikiriyāvasena allīyanaṃ arahatīti attho. Atha vā nibbānaṃ upaneti ariyapuggalanti ariyamaggo upaneyyo, sacchikātabbataṃ upanetabboti phalanibbānadhammo upaneyyo, upaneyyo evaopaneyyiko.
paccattaṃ veditabbo viññūhi. Na hi upajjhāyena bhāvitena maggena saddhivihārikassa kilesā pahīyanti, na so tassa phalasamāpattiyā phāsu viharati, na tena sacchikataṃ nibbānaṃ sacchikaroti, tasmā na esa parassa sīse ābharaṇaṃ viya daṭṭhabbo, attano pana citteyeva daṭṭhabbo, anubhavitabbo viññūhīti vuttaṃ hoti.
Asaṅkhatanti saṅgamma samāgamma paccayasamodhānalakkhaṇena saṅgamena sannipatitvā anurūpehi paccayehi akataṃ anibbattitanti asaṅkhataṃ. Natthi ettha matantiamataṃ,etasmiṃ vā adhigate natthi puggalassa mataṃ maraṇanti amataṃ. Kiñcāpi ettha ‘‘svākkhātaṃ dhammaṃ paccakkhāmī’’tiādinā sabbattha dhamma-saddappayogo dassito, tathāpi dhamma-saddena ayojetvā vutte vevacane na paccakkhānaṃ nāma na hotīti ‘‘svākkhātaṃ paccakkhāmī’’tiādinā vuttepi sikkhāpaccakkhānaṃ hotiyevāti daṭṭhabbaṃ. ‘‘Svākkhātaṃ dhamma’’ntiādinā pana dhamma-saddappayogo svākkhātā-disaddānaṃ dhamma-visesanabhāvadassanatthaṃ katoti veditabbaṃ.Ekadhammakkhandhassapi nāmanti ettha ‘‘paṭhamadhammakkhandhaṃ dutiyadhammakkhandhaṃ pucchādhammakkhandhaṃ vissajjanādhammakkhandha’’ntiādinā dhammakkhandhanāmāni veditabbāni.
Suppaṭipannanti svākkhāte dhammavinaye yathānusiṭṭhaṃ paṭipannattā suppaṭipannaṃ. Majjhimāya paṭipadāya antadvayaṃ anupagamma paṭipannattā kāyavacīmanovaṅkakuṭilajimhadosappahānāya paṭipannattā caujuppaṭipannaṃ. Ñāyo vuccati nibbānaṃ ariyamaggādīhi ñāyati paṭivijjhīyati sacchikarīyatīti katvā, tadatthāya paṭipannattāñāyappaṭipannaṃ. Yathā paṭipannā guṇasambhāvanāya parehi kariyamānaṃ paccuṭṭhānādisāmīcikammaṃ arahanti, tathā paṭipannattāsāmīcippaṭipannaṃ.
catupurisayugoti hi saṅgho vuccati.Aṭṭhapurisapuggalanti purisapuggalavasena eko paṭhamamaggaṭṭho, eko phalaṭṭhoti iminā nayena aṭṭheva purisapuggalā honti. Aṭṭha purisapuggalā etthātiaṭṭhapurisapuggalo,saṅgho. Ettha ca purisoti vā puggaloti vā ekatthānetāni padāni, veneyyavasena panetaṃ vuttaṃ.
Āhuneyyantiādīsu (visuddhi. 1.156) ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā sīlavantesu dātabbānaṃ catunnaṃ paccayānametaṃ adhivacanaṃ. Taṃ āhunaṃ paṭiggahetuṃ yutto tassa mahapphalabhāvakaraṇatotiāhuneyyo,saṅgho. Atha vā dūratopi āgantvā sabbasāpateyyampi ettha hunitabbanti āhavanīyo, sakkādīnampi vā āhavanaṃ arahatīti āhavanīyo. Yo cāyaṃ brāhmaṇānaṃ āhavanīyo aggi, yattha hutaṃ mahapphalanti tesaṃ laddhi. Sace hutassa mahapphalatāya āhavanīyo, saṅghova āhavanīyo. Saṅghe hutañhi mahapphalaṃ hoti. Yathāha –
‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;
Tadetaṃ nikāyantare ‘‘āhavanīyo’’ti padaṃ idha ‘‘āhuneyyo’’ti iminā padena atthato ekaṃ, byañjanato panettha kiñcimattameva nānaṃ.
Pāhuneyyanti ettha pana pāhunaṃ vuccati disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānaṃ atthāya sakkārena paṭiyattaṃ āgantukadānaṃ. Tampi ṭhapetvā te tathārūpe piyamittādike pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto. Saṅghasadiso hi pāhunako natthi. Tathā hesa ekabuddhantare vītivatteyeva dissati, abbokiṇṇañca piyamanāpattakarehi sīlādidhammehi samannāgatoti evaṃ pāhunamassa dātuṃ yuttaṃ, pāhunañca paṭiggahetuṃ yuttotipāhuneyyo.
dakkhiṇeyyo. Ubho hatthe sirasi patiṭṭhāpetvā sabbalokena kariyamānaṃ añjalikammaṃ arahatītiañjalikaraṇīyo. Anuttaraṃ puññakkhettanti sabbalokassa asadisaṃ puññaviruhanaṭṭhānaṃ. Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā viruhanaṭṭhānaṃ rañño sālikkhettaṃ yavakkhettanti vuccati, evaṃ saṅgho sabbalokassa puññānaṃ viruhanaṭṭhānaṃ. Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni viruhanti, tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassa. Etthāpi ‘‘suppaṭipannaṃ saṅgha’’ntiādinā sabbattha saṅgha-saddappayogo suppaṭipannā-disaddānaṃ saṅghavisesanabhāvadassanatthaṃ kato, tasmā ‘‘suppaṭipannaṃ paccakkhāmī’’tiādinā vuttepi sikkhāpaccakkhānaṃ hotiyevāti daṭṭhabbaṃ.
‘‘bhikkhusikkhaṃ bhikkhunīsikkha’’nti vutteyeva sīsaṃ eti, adhisīlādayo pana sikkhā evāti ‘‘adhisīlaṃ paccakkhāmī’’tiādinā vuttepi sīsaṃ eti.Paṭhamaṃ pārājikantiādinā sikkhāpadānaṃyeva gahaṇaṃ veditabbaṃ, na āpattīnaṃ.
‘‘yo maṃ pabbājesī’’tiādi vuttaṃ.Yassa mūlenāti yassa padhānabhāvena kāraṇabhāvena vā. Yassa mūlaṃ padhānabhāvo kāraṇabhāvo vā etissātiyassamūlikā,pabbajjā upasampadā ca. Mūla-saddassa sāpekkhabhāvepi niccasāpekkhatāya gamakattā taddhitavutti daṭṭhabbā.
‘‘yo maṃ pabbājesi, yo maṃ anusāvesī’’ti vuttaṃ. Imehi dvīhi vacanehi pabbajjācariyo ca upasampadācariyo ca dassito.Yāhaṃ nissāya vasāmīti nissayācariyaṃ dasseti.Yāhaṃ uddisāpemītiādinā pana dhammācariyo vutto. Tatthauddisāpemīti pāṭhaṃ uddisāpemi.Paripucchāmīti uggahitapāṭhassa atthaṃ paripucchāmi. Saddhivihārikavevacanādīsu ca vuttānusāreneva attho veditabbo.Tassa mūleti ettha pana tassa santiketi attho daṭṭhabbo.
Okallakoti khuppipāsādidukkhaparetānaṃ khīṇasukhānaṃ nahānādisarīrapaṭijagganarahitānaṃ kapaṇamanussānametaṃ adhivacanaṃ.Moḷibaddhoti sikhābaddho omukkamakuṭo vā. Kiñcāpi dvevāciko upāsako paṭhamabodhiyaṃyeva sambhavati, tathāpi tadā labbhamānanāmaṃ gahetvā vuttepi sikkhāpaccakkhānaṃ hotiyevāti dassanatthaṃ‘‘dvevāciko upāsako’’ti vuttaṃ. ‘‘Dvevāciko’’ti idameva panettha vevacananti daṭṭhabbaṃ, tasmā ‘‘dvevācikoti maṃ dhārehī’’ti ettakepi vutte sīsaṃ eti. Evaṃ sesesupi.
Kumārakoti kumārāvattho ativiya daharasāmaṇero.Cellakoti tato mahantataro khuddakasāmaṇero.Ceṭakoti majjhimo.Moḷigalloti mahāsāmaṇero.Samaṇuddesoti pana avisesato sāmaṇerādhivacanaṃ.Nigaṇṭhupaṭṭhākotiādīnipi titthiyasāvakavevacanānīti daṭṭhabbaṃ.
Dussīloti nissīlo sīlavirahito.Pāpadhammoti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvo.Asucisaṅkassarasamācāroti aparisuddhakāyakammāditāya asuci hutvā saṅkāya saritabbasamācāro. Dussīlo hi kiñcideva asāruppaṃ disvā ‘‘idaṃ asukena kataṃ bhavissatī’’ti paresaṃ āsaṅkanīyo hoti. Kenacideva karaṇīyena mantayante bhikkhū disvā ‘‘kacci nu kho ime mayā katakammaṃ jānitvā mantentī’’ti attanoyeva saṅkāya saritabbasamācāro.Paṭicchannakammantoti lajjitabbatāya paṭicchādetabbakammanto.Assamaṇoti na samaṇo. Salākaggahaṇādīsu ‘‘ahampi samaṇo’’ti micchāpaṭiññāyasamaṇapaṭiñño,aseṭṭhacāritāyaabrahmacārī,uposathādīsu ‘‘ahampi brahmacārī’’ti micchāpaṭiññāyabrahmacāripaṭiñño,pūtinā kammena sīlavipattiyā anto anupaviṭṭhattāantopūti,chahi dvārehi rāgādikilesānussavanena tintattāavassuto,sañjātarāgādikacavarattā sīlavantehi chaḍḍetabbattā cakasambujāto. Koṇṭhoti dussīlādhivacanametaṃ.
‘‘tehi ākārehi…pe… buddhādīnaṃ vevacanehī’’ti. Kathaṃ pana tāni ākārādisaddehi voharīyantīti āha‘‘vevacanāni hī’’tiādi. Saṇṭhānavantānaṃ buddhādīnaṃ saṇṭhānadīpanaṃ tāva hotu, saṇṭhānarahitānaṃ pana dhammasikkhādīnaṃ kathanti āha‘‘sikkhāpaccakkhānasaṇṭhānattā eva vā’’ti. Sikkhāpaccakkhānarūpāni hi vevacanāni‘‘sikkhāpaccakkhānasaṇṭhānānī’’ti vuccanti.Evaṃ khoti etthakhoti avadhāraṇatthe nipātoti āha‘‘evamevā’’ti.
54.Mucchāparetoti mucchāya abhibhūto. Vacanatthavijānanasamatthaṃ tiracchānagataṃ dassetuṃ‘‘nāgamāṇavakassā’’tiādi vuttaṃ.Tihetukapaṭisandhikāti yebhuyyavasena vuttaṃ. Na hi sabbāpi devatā tihetukapaṭisandhikāva honti dvihetukānampi sambhavato.Atikhippaṃ jānantīti devatānaṃ bhavaṅgaparivāsassa manussānaṃ viya adandhabhāvato vuttaṃ.
Sabhāgassāti purisassa.Visabhāgassāti mātugāmassa.Anariyakoti māgadhavohārato añño.Davāti sahasā.Ravāti virajjhitvā. Aññaṃ bhaṇissāmīti aññaṃ bhaṇanto buddhaṃ paccakkhāmīti bhaṇatīti yojetabbaṃ. Akkharasamayānabhiññatāya vā karaṇasampattiyā abhāvato vā kathetabbaṃ kathetuṃ asakkonto hutvā aññaṃ kathento ravā bhaṇati nāma. Ubhayathāpi aññaṃ bhaṇitukāmassa aññabhaṇanaṃ samānanti āha‘‘purimena ko viseso’’ti.
Vācetīti pāḷiṃ kathento aññaṃ uggaṇhāpento vā vāceti.Paripucchatīti pāḷiyā atthaṃ paripucchanto pāḷiṃ paripucchati.Uggaṇhātīti aññassa santike pāḷiṃ uggaṇhāti.Sajjhāyaṃ karotīti uggahitapāḷiṃ sajjhāyati.Vaṇṇetīti pāḷiyā atthaṃ saṃvaṇṇento pāḷiṃ vaṇṇeti. Mahallakassa kiñci ajānanato aviditindriyatāya vā‘‘potthakarūpasadisassā’’ti vuttaṃ, mattikāya katarūpasadisassāti attho.Garumedhassāti ārammaṇesu lahuppavattiyā abhāvato dandhagatikatāya garupaññassa, mandapaññassāti vuttaṃ hoti.Sabbaso vāti iminā ‘‘idaṃ padaṃ sāvessāmi ‘sikkhaṃ paccakkhāmī’’’ti evaṃ pavattacittuppādassa abhāvaṃ dasseti. Yasmā pana asati evarūpe cittuppāde kenaci pariyāyena tathāvidhaṃ vacībhedaṃ katvā sāvanaṃ nāma neva sambhavati, tasmā vuttaṃ‘‘buddhaṃ paccakkhāmītiādīsu…pe… vacībhedaṃ katvā na sāvetī’’ti.
Sikkhāpaccakkhānavibhaṅgavaṇṇanā niṭṭhitā.
Mūlapaññattivaṇṇanā
55.Niddisitabbassāti vivaritabbassa pakāsetabbassa.Kilesehīti ahirikādīhi kilesehi.Ito paṭṭhāyāti duṭṭhulla-padato paṭṭhāya.Tassa kammassāti methunadhammapaṭisevanasaṅkhātassa kammassa.Dassanantiādi vuttanayameva.Assāti methunadhammassa.
dvayaṃdvayasamāpattīti āha‘‘dvayena dvayena samāpajjitabbato’’ti. Rāgapariyuṭṭhānena sadisabhāvappattiyā mithunānaṃ idaṃ methunaṃ, methunameva dhammomethunadhammoti āha‘‘ubhinnaṃ rattāna’’ntiādi. Tattharattānanti methunarāgena rattānaṃ.Sārattānanti teneva rāgena ativiya rattānaṃ.Avassutānanti lokassādamittasanthavavasena uppannamethunarāgena tintānaṃ.Pariyuṭṭhitānanti methunarāguppattiyā pariyonaddhacittānaṃ.Sadisānanti rattatādīhi sadisānaṃ.
‘‘paṭiseveyyāti ettha…pe… mātikāpada’’nti āha.Itthiyā nimittenāti idaṃ ‘‘maggena gacchatī’’tiādi viya daṭṭhabbaṃ. Yathā hi ‘‘maggena gacchatī’’ti vutte ‘‘maggaṃ gacchati, magge vā gacchatī’’ti ayamattho labbhati, evaṃ ‘‘itthiyā nimittena pavesetī’’ti vutte ‘‘itthiyā nimittaṃ paveseti, nimitte vā pavesetī’’ti ayamattho labbhati. Idañca yebhuyyena purisapayogadassanatthaṃ vuttaṃ.Nimittaṃ aṅgajātanti atthato ekaṃ. Pavesanaṃ nāma na bahi chupanamattanti āha‘‘vātena asamphuṭṭhe allokāse’’ti. Abbhantarañhi pavesento ‘‘pavesetī’’ti vuccati, na bahi chupanto.Abbhantaranti ca pakatiyā sabbaso pihitassa nimittassa vātena asamphuṭṭhokāso vuccatīti.
‘‘itthinimitte cattāri passānī’’tiādimāha. Vātena hi asamphuṭṭhe allokāse yattha katthaci ekenapi padesena chupitvā pavesento ‘‘pavesetī’’ti vuccati.Vemajjhanti yathā cattāri passāni asamphusanto paveseti, evaṃ katavivarassa itthinimittassa heṭṭhimatalaṃ vuccati, purisanimitte panamajjhanti aggakoṭiṃ sandhāya vadati.Uparīti aggakoṭito uparibhāgappadeso. Idañca majjhena samiñjitvā pavesentassa majjhimapabbasamiñjitaṅguliṃ katthaci pavesentassa aṅguliyā majjhimapabbapiṭṭhisadisaṃ aṅgajātassa uparibhāgavemajjhaṃ sandhāya vuttaṃ.Heṭṭhā pavesentoti itthinimittassa heṭṭhimabhāgena chupantaṃ pavesento.Majjhena pavesentoti abbhantaratalaṃ chupitvā majjhena pavesento. Katthaci acchupantaṃ pavesetvā nīharantassa hi natthi pārājikaṃ, dukkaṭaṃ pana hoti chinnasīsavatthusmiṃ vaṭṭakate mukhe acchupantaṃ pavesetvā nīharantassa viya.Majjheneva chupantaṃ pavesentoti aggakoṭiyā chupantaṃ pavesento. Majjhimapabbapiṭṭhiyā samiñjitaṅgulinti sambandho. Atha vā samiñjitaṅguliṃ majjhimapabbapiṭṭhiyā pavesento viyāti yojetabbaṃ.Saṅkocetvāti nimittamajjhena bhinditvā.Uparibhāgenāti saṅkocitassa uparibhāgakoṭiyā. Idāni purisanimittassa heṭṭhā vuttesu chasu ṭhānesu uparīti vuttaṭṭhānantarassa vasena visuṃ cattāri passāni gahetvā purisanimitte dasadhā ṭhānabhedaṃ dassento‘‘tatthā’’tiādimāha. Heṭṭhā pana visuṃ tāni aggahetvā ‘‘cattāri passānī’’ti vacanasāmaññatopi visuṃ visuṃ labbhamānāni ekaccaṃ gahetvā cha ṭhānāni vuttāni.Tulādaṇḍasadisaṃ pavesentassāti ujukaṃ pavesentassa.
Nimitte jātanti attano nimitte jātaṃ.Cammakhīlanti nimitte uṭṭhitaṃ cammameva. ‘‘Uṇṇigaṇḍo’’tipi vadanti. Nimitte jātampi cammakhīlādi nimittamevāti āha‘‘āpatti pārājikassā’’ti. ‘‘Upahatakāyappasāda’’nti avatvā‘‘naṭṭhakāyappasāda’’nti vacanaṃ upādinnabhāvassa natthitādassanatthaṃ. Tenevāha –‘‘matacammaṃ vā sukkhapīḷakaṃ vā’’ti. Sati hi upādinnabhāve upahatepi kāyappasāde upahatindriyavatthusmiṃ viya pārājikāpattiyeva siyā, matacammaṃ pana sukkhapīḷakañca anupādinnakaṃ upādinnakeyeva ca pārājikāpatti. Tenevāha‘‘āpatti dukkaṭassā’’ti. Na ca evaṃ karontassa anāpatti sakkā vattunti dukkaṭaṃ vuttaṃ, itthinimittassa pana naṭṭhepi upādinnabhāve pārājikāpattiyeva. Mate akkhāyite yebhuyyena akkhāyite pārājikāpattivacanatomethunassādenāti iminā kāyasaṃsaggarāgaṃ nivatteti. Sati hi kāyasaṃsaggarāge saṅghādisesova siyā, bījānipi nimittasaṅkhyaṃ na gacchantīti dukkaṭameva vuttaṃ. ‘‘Nimittena nimittaṃ pavesetī’’ti hi vuttaṃ.
‘‘ayañca methunakathā nāmā’’tiādimāha. Methunakathāya rāgavuddhihetuttā hāsavisayattā ca tadubhayanivattanatthaṃ paṭikūlamanasikārādīsu niyojeti. Paṭikūlamanasikārena hi rāgo nivattati, samaṇasaññādīsu paccupaṭṭhitesu hāso nivattati.Sattānuddayāyāti sattānaṃ apāyadukkhādīhi anurakkhaṇatthaṃ.Lokānukampāyāti sattalokavisayāya anukampāya.
Mukhaṃ apidhāyāti mukhaṃ apidahitvā, yena kenaci pamādena kadāci mandahāso bhaveyya, tadā garuttaṃ kuppeyya, tasmā tādise kāle garubhāvassa avikopanatthaṃ bījakena mukhaṃ paṭicchādetvā nisīditabbanti adhippāyo. Atha vāmukhaṃ apidhāyāti mukhaṃ pidahitvāti attho. Bījakena mukhaṃ paṭicchādetvā hasamānena na nisīditabbanti ayamettha adhippāyo.Dantavidaṃsakanti dante dassetvā vivaritvā cāti attho.Gabbhitenāti saṅkocaṃ anāpajjantena, ussāhajātenāti attho. Yadi hi ‘‘īdisaṃ nāma asabbhiṃ kathemī’’ti saṅkocaṃ āpajjeyya, atthavibhāvanaṃ na siyā, tasmā ‘‘tādisena sammāsambuddhenapi tāva īdisaṃ kathitaṃ, kimaṅgaṃ panāhaṃ kathemī’’ti evaṃ ussāhajātena kathetabbanti adhippāyo.Satthupaṭibhāgenāti satthukappena, satthusadisenāti attho.
Mūlapaññattivaṇṇanā niṭṭhitā.
Anupaññattivaṇṇanā
Tiracchānesu gatāyāti tiracchānesu uppannāya. Yasmā tiracchānagatā nāma atikhuddakāpi honti, yesaṃ maggesu tilaphalamattampi pavesanaṃ nappahoti, tasmā na sabbāva tiracchānagatitthiyo pārājikavatthubhūtāti pavesanappahonakavasena labbhamānakatiracchānagatitthiyo paricchinditvā dassento‘‘pārājikavatthubhūtā eva cetthā’’tiādimāha.Apadānaṃ ahimacchātiādigāthā pārājikavatthūnaṃ heṭṭhimaparicchedadassanatthaṃ porāṇehi ṭhapitā. Tatthaahīti jātiniddesena sabbāpi sappajāti saṅgahitāti āha –‘‘ahiggahaṇena…pe… dīghajāti saṅgahitā’’ti. Tatthagonasāti sappavisesā, yesaṃ piṭṭhīsu mahantāni maṇḍalāni sandissanti.Macchaggahaṇaṃ odakajātiyā upalakkhaṇapadanti āha –‘‘macchaggahaṇena…pe… odakajāti saṅgahitā’’ti. Teneva maṇḍūkakacchapānaṃ sapādakattepi odakajātikattā saṅgaho kato.
Mukhasaṇṭhānanti oṭṭhacammasaṇṭhānaṃ.Vaṇasaṅkhepaṃ gacchatīti vaṇasaṅgahaṃ gacchati navasu vaṇamukhesu saṅgahitattāti adhippāyo. Vaṇe thullaccayañca ‘‘amaggena amaggaṃ paveseti, āpatti thullaccayassā’’ti imassa vasena veditabbaṃ. Tasmiñhi sutte dvīsu sambhinnavaṇesu ekena vaṇena pavesetvā dutiyena nīharantassa thullaccayaṃ vuttaṃ. Vakkhati ca ‘‘imassa suttassa anulomavasena sabbattha vaṇasaṅkhepe thullaccayaṃ veditabba’’nti (pārā. aṭṭha. 1.66).Kukkuṭiggahaṇampi sabbāya pakkhijātiyā upalakkhaṇapadanti āha –‘‘kukkuṭiggahaṇena…pe… pakkhijāti saṅgahitā’’ti.Majjāriggahaṇampi catuppadajātiyā upalakkhaṇapadanti daṭṭhabbaṃ. Tenāha –‘‘majjāriggahaṇena…pe… catuppadajāti saṅgahitā’’ti.Rukkhasunakhānāma kalandakātipi vadanti.Maṅgusāti naṅgulā.
pārājikoti niddiṭṭhoti āha‘‘pārājikoti parājito’’ti.‘‘Katthaci āpattīti ‘pārājikena dhammena anuddhaṃseyyā’tiādīsu (pārā. 384, 391),katthaci sikkhāpadanti idaṃ pana disvā jānitabba’’ntigaṇṭhipadesuvuttaṃ. Parājayatīti pārājikaṃ, pārājikāti ca kattusādhanena pārājika-saddena sikkhāpadaṃ āpatti ca vuccatīti dassento āha‘‘yo taṃ atikkamatī’’tiādi. Puggalo pana kammasādhanena pārājika-saddena vuccatīti dassento āha‘‘puggalo yasmā parājito’’tiādi.
Etameva hi atthaṃ sandhāyāti ‘‘taṃ āpattiṃ āpanno puggalo parājito hoti parājayamāpanno’’ti etamatthaṃ sandhāya.Cuto paraddhotiādinā hi taṃ āpattiṃ āpannapuggalo cuto hoti parājito parājayaṃ āpannoti ayamattho viññāyati, na pana puggalo pārājiko nāma hotīti etamatthaṃ sandhāyāti evamattho gahetabbo. Na hiparivārepi gāthā puggalavuttipārājikasaddanibbacanadassanatthaṃ vuttā āpattivuttīnaṃ pārājikā-disaddānaṃ nibbacanavibhāgappasaṅge vuttattā. Ayañhi parivāragāthāya attho (pari. aṭṭha. 339) – yadidaṃ puggalāpattisikkhāpadapārājikesu āpattipārājikaṃ nāma vuttaṃ, taṃ āpajjanto puggalo yasmā parājito parājayamāpanno saddhamā cuto paraddho bhaṭṭho niraṅkato ca hoti, anīhaṭe tasmiṃ puggale puna uposathapavāraṇādibhedo saṃvāso natthi,tenetaṃ iti vuccatitena kāraṇena etaṃ āpattipārājikaṃ iti vuccatīti. Ayaṃ panettha saṅkhepattho – yasmā parājito hoti etena, tasmā etaṃ pārājikanti vuccatīti.Paribhaṭṭhoti sāsanato bhaṭṭho, parihīnoti attho.Chinnoti antarā khaṇḍito.
Saddhiṃ yojanāyāti padayojanāya saddhiṃ.Catubbidhaṃ saṅghakammanti apalokanādivasena catubbidhaṃ kammaṃ.Sīmāparicchinnehīti ekasīmāpariyāpannehi.Pakatattānāma pārājikaṃ anāpannā anukkhittā ca.Pañcavidhopīti nidānuddesādivasena pañcavidhopi. Nahāpitapubbakānaṃ viya odhisaanuññātaṃ ṭhapetvā avasesaṃ sabbampi sikkhāpadaṃ sabbehipi lajjīpuggalehi anatikkamanīyattā vuttaṃ‘‘sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato’’ti.Samanti saddhiṃ, ekappahārena vā.Sikkhitabbabhāvatoti anatikkamanavasena uggahaparipucchādinā ca sikkhitabbabhāvato. Sāmaññasikkhāpadesu ‘‘idaṃ tayā na sikkhitabba’’nti evaṃ abahikātabbato‘‘na ekopi tato bahiddhā sandissatī’’ti vuttaṃ. Yaṃ taṃ vuttanti sambandho.
56.Na kevalaṃ itthiyā eva nimittaṃ pārājikavatthūti iminā kevalaṃ itthiyā eva nimittaṃ pārājikavatthu na hoti, atha kho ubhatobyañjanakapaṇḍakapurisānampi nimittaṃ pārājikavatthūti dasseti.Na ca manussitthiyā evāti iminā pana manussitthiyā eva nimittaṃ pārājikavatthu na hoti, amanussitthitiracchānagatitthiamanussubhatobyañjanakādīnampi nimittaṃ pārājikavatthūti dasseti.‘‘Vatthumeva na hotīti amanussitthipasaṅgena āgataṃ suvaṇṇarajatādimayaṃ paṭikkhipatī’’titīsupi gaṇṭhipadesuvuttaṃ, taṃ yuttaṃ viya na dissati. Na hi ito pubbe amanussitthiggahaṇaṃ kataṃ atthi, yena tappasaṅgo siyā. Idāneva hi ‘‘tisso itthiyo’’tiādinā amanussitthiggahaṇaṃ kataṃ, na ca amanussitthiggahaṇena suvaṇṇarajatādimayānaṃ pasaṅgo yutto. Manussāmanussatiracchānajātivasena tividhā katvā pārājikavatthubhūtasattānaṃ niddesena suvaṇṇarajatādimayānaṃ pasaṅgassa nivattitattā. Tathā hi itthipurisādīsu manussāmanussādīsu vā kañci anāmasitvā avisesena ‘‘methunaṃ dhammaṃ paṭiseveyyā’’ti ettakameva mātikāyaṃ vuttaṃ. Tassa padabhājane ca ‘‘paṭisevati nāmā’’ti mātikaṃ padaṃ uddharitvā ‘‘yo nimittena nimittaṃ aṅgajātena aṅgajātaṃ antamaso tilaphalamattampi paveseti, eso paṭisevati nāmā’’ti paṭisevanākārova dassito, na pana pārājikavatthubhūtanimittanissayā manussāmanussatiracchānagatā itthipurisapaṇḍakaubhatobyañjanakā niyametvā dassitā, tasmā ‘‘itthiyā eva nu kho nimittaṃ pārājikavatthu, udāhu aññesampī’’ti evamādi sandeho siyā, nimittavohāro ca suvaṇṇarajatādimayarūpakesu ca labbhatiyeva. Tenevavinītavatthūsu(pārā. 71) ‘‘lepacittassa nimittaṃ aṅgajātena chupi, dārudhītalikāya nimittaṃ aṅgajātena chupī’’ti vuttaṃ, tasmā nimittasāmaññato ‘‘suvaṇṇarajatādimayānampi nimittaṃ pārājikavatthu hoti, na hotī’’ti kassaci āsaṅkā siyā. Teneva ‘‘lepacittādivatthūsu tassa kukkuccaṃ ahosī’’ti vuttaṃ. Tasmā tadāsaṅkānivattanatthaṃ pārājikavatthubhūtasattaniyamanatthañca jātivasena manussāmanussādito tidhā katvā pārājikavatthubhūte satte bhagavā vibhajitvā dasseti, tasmā ‘‘vatthumeva na hotī’’ti nimittasāmaññato pasaṅgāgataṃ suvaṇṇarajatādimayānaṃ nimittaṃ paṭikkhipatīti vattabbaṃ.
Tayo maggeti bhummatthe upayogavacananti āha‘‘tīsu maggesūti attho veditabbo’’ti.Evaṃ sabbatthāti iminā ‘‘dve magge’’ti etthāpi dvīsu maggesūti attho veditabboti atidissati.
Anupaññattivaṇṇanā niṭṭhitā.
Paṭhamacatukkakathāvaṇṇanā
57.Assāti ākhyātikapadanti tassa atthaṃ dassento‘‘hotī’’ti āha.Gaṇṭhipadesupana ‘‘assāti puggalaṃ parāmasitvā hotīti vacanaseso dassito’’tipi atthavikappo dassito, na so sundarataro. Yadi hi vacanaseso adhippeto siyā, ‘‘hotī’’ti vattabbaṃ, teneva aññasmiṃ atthavikappe hotīti vacanaseso kato.
58.Sādiyantassevāti ettha sādiyanaṃ nāma sevetukāmatācittassa upaṭṭhāpananti āha‘‘paṭisevanacittasamaṅgissā’’ti.‘‘Paṭipakkhaṃ atthayantīti sikkhākāmānaṃ bhikkhūnaṃ paṭipakkhaṃ dussīlabhāvaṃ atthayantī’’tigaṇṭhipadesuvuttaṃ. Attano veripuggalassa pana paṭipakkhabhūtaṃ kañci amittaṃ atthayanti gavesantīti evamettha attho daṭṭhabbo. Paccatthikā hi attano veriṃ nāsetukāmā tassa paṭipakkhabhūtaṃ kañci amittaṃ attano sahāyabhāvamupagacchantaṃ icchanti. Rājapaccatthikādīnaṃ upari vakkhamānattā tadanurūpavasena atthaṃ dassento‘‘bhikkhū eva paccatthikā bhikkhupaccatthikā’’ti āha. ‘‘Bhikkhussa paccatthikā bhikkhupaccatthikā’’ti evaṃ pana vuccamāne bhikkhussa paccatthikā rājādayopi ettheva saṅgayhantīti rājapaccatthikādayo visuṃ na vattabbā siyuṃ, aññattha pana bhikkhussa paccatthikā bhikkhupaccatthikāti ayamattho labbhateva ‘‘sāsanapaccatthikā’’ti yathā.Issāpakatāti paresaṃ lābhasakkārādiasahanalakkhaṇāya issāya abhibhūtā.Nipparipphandanti paripphandavirahitaṃ, yathā calituṃ parivattituṃ na sakkoti, tathā gahetvāti attho.Sampayojentīti vaccamaggena saddhiṃ yojenti.
Tasmiṃ khaṇeti tasmiṃ pavesanakkhaṇe, aggato yāva mūlā pavesanakālo ‘‘pavesanakkhaṇo’’ti vuccati. Sādiyanaṃ nāma sevanacittassa uppādananti āha‘‘sevanacittaṃ upaṭṭhāpetī’’ti.Paviṭṭhakāleti aṅgajātassa yattakaṃ ṭhānaṃ pavesanārahaṃ, tattakaṃ anavasesato paviṭṭhakāle. Evaṃ paviṭṭhassa uddharaṇārambhato antarā ṭhitakāloṭhitaṃnāma. Aṭṭhakathāyaṃ pana mātugāmassa sukkavissaṭṭhiṃ patvā sabbathā vāyamato oramitvā ṭhitakālaṃ sandhāya‘‘sukkavissaṭṭhisamaye’’ti vuttaṃ.Uddharaṇaṃnāma yāva aggā nīharaṇakāloti āha –‘‘nīharaṇakāle paṭisevanacittaṃ upaṭṭhāpetī’’ti.Aṅgārakāsunti aṅgārarāsiṃ. Evarūpe kāle asādiyanaṃ nāma na sabbesaṃ visayoti āha‘‘imañhi evarūpaṃ āraddhavipassaka’’ntiādi.Ekādasahi aggīhīti rāgadosamohajātijarāmaraṇasokaparidevadukkhadomanassupāyāsasaṅkhātehi ekādasahi aggīhi. Rāgādayo hi anuḍahanaṭṭhena ‘‘aggī’’ti vuccanti. Te hi yassa santi, taṃ niḍahanti, mahāpariḷāhā ca honti dunnibbāpayā ca. Bhagavatā ca dummaṅkūnaṃ puggalānaṃ niggaho icchitoyevāti āha –‘‘paccatthikānañcassa manorathavighātaṃ karonto’’ti.Assāti asādiyantassa yathāvuttaguṇasamaṅgissa.
Paṭhamacatukkakathāvaṇṇanā niṭṭhitā.
Ekūnasattatidvisatacatukkakathāvaṇṇanā
59-60.Akkhāyitanimittā akkhāyita-saddena vuttā uttarapadalopenāti āha‘‘soṇasiṅgālādīhi akkhāyitanimitta’’nti. Akkhāyitaṃ nimittaṃ yassā sāakkhāyitanimittā. ‘‘Jāgaranti’’ntiādi visesanarahitattā‘‘suddhikacatukkānī’’ti vuttaṃ.
Samānācariyakā therāti ekācariyassa pāṭhakantevāsikā.Mahābhayeti brāhmaṇatissabhaye. Gaṅgāya aparabhāgoaparagaṅgaṃ.Vata reti garahatthe nipāto. Avissajjantena kiṃ kattabbanti āha‘‘niccakālaṃ sotabba’’ntiādi.Evaṃ vinayagarukānanti iminā upari tehi vuccamānavinicchayassa garukaraṇīyatāya kāraṇaṃ vuttaṃ.Sabbaṃ pariyādiyitvāti sabbaṃ pārājikakkhettaṃ anavasesato gahetvā.Sotaṃ chinditvāti pārājikakkhette vītikkamasotaṃ chinditvā. Apaññattabhāvato yuttiabhāvato ca‘‘pārājikacchāyā panettha na dissatī’’ti vuttaṃ. Keci pana ‘‘upaḍḍhakkhāyitabhāvassa dubbinicchayattā tattha pārājikaṃ na paññapesī’’ti vadanti, taṃ akāraṇaṃ, na ca dubbinicchayatā apaññattikāraṇaṃ yebhuyyakkhāyitādīsupi dubbinicchayabhāvassa samānattā. Upaḍḍhakkhāyitato hi kiñcideva adhikaṃ ūnaṃ vā yadi khāyitaṃ siyā, tampi yebhuyyena khāyitaṃ akkhāyitanti saṅkhyaṃ gacchatīti upaḍḍhakkhāyitamiva yebhuyyakkhāyitādīnipi dubbinicchayāneva. Apica upaḍḍhakkhāyitaṃ yadi sabhāvato pārājikakkhettaṃ siyā, na tattha bhagavā dubbinicchayanti pārājikaṃ na paññapeti.
‘‘apicā’’tiādimāha. Nimitte appamattikāpi maṃsarāji sace avasiṭṭhā hoti, taṃyebhuyyakkhāyitameva hoti, tato paraṃ pana sabbaso khāyite nimitte dukkaṭamevāti dassento āha‘‘tato paraṃ thullaccayaṃ natthī’’ti. Atha vāyebhuyyena khāyitaṃnāma vaccamaggapassāvamaggamukhānaṃ catūsu koṭṭhāsesu dve koṭṭhāse atikkamma yāva tatiyakoṭṭhāsassa pariyosānā khāditaṃ, tato paraṃ pana tatiyakoṭṭhāsaṃ atikkamma yāva catutthakoṭṭhāsassa pariyosānā khāditaṃ dukkaṭavatthūti veditabbaṃ.Matasarīrasmiṃyeva veditabbanti ‘‘mataṃ yebhuyyena akkhāyita’’ntiādivacanato.‘‘Yadipi nimittaṃ sabbaso khāyitantiādi sabbaṃ jīvamānakasarīrameva sandhāya vutta’’ntimahāgaṇṭhipadevuttaṃ.Kenacipana ‘‘taṃ vīmaṃsitvā gahetabba’’nti likhitaṃ. Kimettha vīmaṃsitabbaṃ jīvamānakasarīrasseva adhikatattā matasarīre labbhamānassa vinicchayassa visuṃ vakkhamānattā ca. Tenevamātikāṭṭhakathāyampi(kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) –
‘‘Jīvamānakasarīrassa vuttappakāre magge sacepi tacādīni anavasesetvā sabbaso chinne nimittasaṇṭhānamattaṃ paññāyati, tattha antamaso aṅgajāte uṭṭhikaṃ anaṭṭhakāyappasādaṃ pīḷakaṃ vā cammakhīlaṃ vā pavesentassapi sevanacitte sati pārājikaṃ, naṭṭhakāyappasādaṃ sukkhapīḷakaṃ vā matacammaṃ vā lomaṃ vā pavesentassa dukkaṭaṃ. Sace nimittasaṇṭhānamattampi anavasesetvā sabbaso maggo uppāṭito, tattha upakkamato vaṇasaṅkhepavasena thullaccaya’’nti –
Jīvamānakasarīrasmiṃyeva yathāvuttavinicchayo dassito.
Sabbaso khāyitanti nimittappadese bahiṭṭhitaṃ chavicammaṃ sabbaso chinditvā soṇasiṅgālādīhi khāyitasadisaṃ kataṃ. Tenevāha‘‘chavicammaṃ natthī’’ti. Nimittamaṃsassa pana abbhantare chavicammassa ca vijjamānattā‘‘nimittasaṇṭhānaṃ paññāyatī’’ti vuttaṃ. Tenevāha‘‘pavesanaṃ jāyatī’’ti.Nimittasaṇṭhānaṃ panaanavasesetvāti nimittākārena ṭhitaṃ chavicammamaṃsādiṃ anavasesetvā. Jīvamānakasarīre labbhamānavisesaṃ dassetvā idāni matasarīre labbhamānavisesaṃ dassento āha‘‘matasarīre panā’’tiādi.
Manussānaṃ jīvamānakasarīretiādinā pana akkhiādayopi vaṇasaṅgahaṃ gacchantīti vaṇena ekaparicchedaṃ katvā akkhiādīsupi thullaccayaṃ vuttaṃ. Tesañca vaṇasaṅgaho ‘‘navadvāro mahāvaṇo’’ti (mi. pa. 2.6.1) evamādisuttānusārena veditabbo. Tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ pana aṭṭhakathāppamāṇena gahetabbaṃ. Yathā hi manussāmanussatiracchānagatesu vaccamaggapassāvamaggamukhānaṃ pārājikavatthubhāve nānākaraṇaṃ natthi, evaṃ akkhiādīnampi thullaccayādivatthubhāve ninnānākaraṇena bhavitabbaṃ. Vaṇe thullaccayañca ‘‘amaggena amaggaṃ paveseti, āpatti thullaccayassā’’ti (pārā. 66) sāmaññato vuttaṃ, na pana ‘‘manussāna’’nti visesanaṃ atthi. Yadi ca tiracchānagatānaṃ vaṇesu thullaccayena na bhavitabbaṃ, pataṅgamukhamaṇḍūkassa mukhasaṇṭhāne vaṇasaṅkhepato thullaccayaṃ na vattabbaṃ, vuttañca, tasmā aṭṭhakathācariyā evettha pamāṇaṃ. Bhagavato adhippāyaññuno hi aṭṭhakathācariyā. Teneva vuttaṃ ‘‘buddhena dhammo vinayo ca vutto, yo tassa puttehi tatheva ñāto’’tiādi (pārā. aṭṭha. 1.).Manussānanti itthipurisapaṇḍakaubhatobyañjanakānaṃ sāmaññato vuttaṃ.Vatthikosesūti vatthipuṭesu purisānaṃ aṅgajātakosesu. Matasarīraṃ yāva uddhumātakādibhāvena kuthitaṃ na hoti, tāva allasarīranti veditabbaṃ. Tenāha –‘‘yadā pana sarīraṃ uddhumātakaṃ hotī’’tiādi.Pārājikavatthuñca thullaccayavatthuñca vijahatīti ettha pārājikavatthubhāvaṃ thullaccayavatthubhāvañca vijahatīti attho veditabbo. Matānaṃ tiracchānagatānanti sambandho.
‘‘patthikosaṃ appavesento’’ti.Itthiyā appavesentoti itthiyā nimittaṃ appavesento.Appavesentoti ca pavesanādhippāyassa abhāvaṃ dasseti. Pavesanādhippāyena bahi chupantassa pana methunassa pubbapayogattā dukkaṭeneva bhavitabbaṃ.Nimittena nimittaṃ chupati, thullaccayanti idaṃ ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā’’ti (mahāva. 252) imassa suttassa vasena vuttaṃ. Tattha ca kesañci aññathāpi atthavikappassa vidhiṃ dassento‘‘mahāaṭṭhakathāyaṃ panā’’tiādimāha. Tattha kiñcāpi ‘‘katvā mahāaṭṭhakathaṃ sarīra’’nti (pārā. aṭṭha. 1.ganthārambhakathā) vuttaṃ, tathāpi sesaaṭṭhakathāsu ‘‘methunarāgena mukhenā’’ti vacanassa abhāvaṃ dassetuṃ ‘‘mahāaṭṭhakathāyaṃ panā’’ti vuttaṃ. ‘‘Aṅgajātenā’’ti avuttattā‘‘avisesenā’’ti vuttaṃ.
‘‘yaṃ tāva mahāaṭṭhakathāya’’ntiādimāha.Itarathā hi dukkaṭaṃ siyāti pakatimukhena chupantassa visāṇādiggahaṇe viya dukkaṭaṃ siyā. Evaṃ mahāaṭṭhakathaṃ pāḷiyā saṃsanditvā idāni tattha kesañci aññathā atthavikappaṃ dassento‘‘keci panā’’tiādimāha.Saṅghādisesoti kāyasaṃsaggasikkhāpadena saṅghādiseso.Vuttanayenevāti methunarāgeneva. ‘‘Nimittamukhenā’’ti vuttattā tiracchānagatitthiyā passāvamaggaṃ methunarāgena pakatimukhena chupantassa dukkaṭanti veditabbaṃ.Kāyasaṃsaggarāgena dukkaṭanti nimittamukhena vā pakatimukhena vā kāyasaṃsaggarāgena chupantassa dukkaṭameva.
Ekūnasattatidvisatacatukkakathāvaṇṇanā niṭṭhitā.
Santhatacatukkabhedakathāvaṇṇanā
61-2.Paṭipannakassāti āraddhavipassakassa.Upādinnakanti kāyindriyaṃ sandhāya vuttaṃ.Upādinnakena phusatīti upādinnakena phusīyati ghaṭṭīyatīti evaṃ kammani ya-kāralopena attho veditabbo. Atha vā evaṃ karonto kiñci upādinnakaṃ upādinnakena na phusati na ghaṭṭetīti evamettha attho daṭṭhabbo.Lesaṃ oḍḍessantīti lesaṃ samuṭṭhāpessanti, parikappessantīti vuttaṃ hoti.Santhatādibhedehi bhinditvāti santhatādivisesanehi visesetvā, santhatādīhi catūhi yojetvāti vuttaṃ hoti.
Santhatāyāti ekadese samudāyavohāro ‘‘paṭo daḍḍho’’tiādīsu viya. Tathā hi paṭassa ekadesepi daḍḍhe ‘‘paṭo daḍḍho’’ti voharanti, evaṃ itthiyā vaccamaggādīsu kismiñci magge santhate itthī ‘‘santhatā’’ti vuccati. Tenāha‘‘santhatā nāmā’’tiādi. Vatthādīni anto appavesetvā bahi ṭhapetvā bandhanaṃ sandhāya‘‘paliveṭhetvā’’ti vuttaṃ. Ekadese samudāyavohāravaseneva bhikkhupi ‘‘santhato’’ti vuccatīti āha‘‘santhato nāmā’’tiādi.Yattake paviṭṭheti tilaphalamatte paviṭṭhe. Akkhiādimhi santhatepi yathāvatthukamevāti āha‘‘thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭameva hotī’’ti.
Khāṇuṃ ghaṭṭentassa dukkaṭanti itthinimittassa anto khāṇuṃ pavesetvā samatalaṃ atirittaṃ vā khāṇuṃ ghaṭṭentassa dukkaṭaṃ pavesābhāvato. Sace pana īsakaṃ anto pavisitvā ṭhitaṃ khāṇukameva aṅgajātena chupati, pārājikameva.Tassa talanti veḷunaḷādikassa antotalaṃ. Vinītavatthūsu ‘‘tena kho pana samayena aññataro bhikkhu sīvathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe acchupantaṃ aṅgajātaṃ pavesesi. Tassa kukkuccaṃ ahosi…pe… anāpatti bhikkhu pārājikassa, āpatti dukkaṭassā’’ti vuttattā tassa suttassa anulomato‘‘ākāsagatameva katvā pavesetvā nīharati, dukkaṭa’’nti (pārā. 73) vuttaṃ.Bahiddhā khāṇuketi antopavesitaveṇupabbādikassa bahi nikkhantakhāṇuke. Methunarāgena indriyabaddhaānindriyabaddhasantānesu yattha katthaci upakkamantassa na sakkā anāpattiyā bhavitunti‘‘dukkaṭamevā’’ti vuttaṃ. Teneva vinītavatthumhi aṭṭhikesu upakkamantassa dukkaṭaṃ vuttaṃ.
Santhatacatukkabhedakathāvaṇṇanā niṭṭhitā.
Rājapaccatthikādicatukkabhedakathāvaṇṇanā
65.Sāmaññajotanāya pakaraṇato visesavinicchayoti āha‘‘dhuttāti methunupasaṃhitakhiḍḍāpasutā’’tiādi. Idāni sāmaññatopi atthasambhavaṃ dassento‘‘itthidhuttasurādhuttādayo vā’’ti āha.Hadayanti hadayamaṃsaṃ.
Sabbākārena catukkabhedakathāvaṇṇanā niṭṭhitā.
Āpattānāpattivāravaṇṇanā
66.Paṭiññākaraṇaṃnatthīti pucchitabbābhāvato. Na hi dūsako ‘‘kena cittena vītikkamaṃ akāsi, jānitvā akāsi, udāhu ajānitvā’’ti evaṃ pucchāya arahati.Tatthevāti vesāliyaṃ mahāvane eva.Sabbaṅgagatanti ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca udakamiva telabindu avasesasabbasarīraṃ byāpetvā ṭhitaṃ.Sarīrakampādīnītiādi-saddena akkhīnaṃ pītavaṇṇādiṃ saṅgaṇhāti.Pittakosake ṭhitanti hadayapapphāsānaṃ antare yakanamaṃsaṃ nissāya patiṭṭhite mahākosātakīkosasadise pittakose ṭhitaṃ.Kupiteti pittakosato calitvā bahi nikkhante.
Vissaṭṭhacittoti vissaṭṭhapakaticitto.Yakkhummattakoti yakkhā kira yassa cittaṃ khipitukāmā honti, tassa setamukhaṃ nīlodaraṃ surattahatthapādaṃ mahāsīsaṃ pajjalitanettaṃ bheravaṃ vā attabhāvaṃ nimminitvā dassenti, bheravaṃ vā saddaṃ sāventi, kathentasseva vā mukhena hatthaṃ pakkhipitvā hadayamaṃsaṃ maddanti, tena so satto ummattako hoti khittacitto. Tenevāha‘‘bheravāni vā ārammaṇāni dassetvā’’tiādi. Tatthabheravānīti dassanamatteneva sattānaṃ bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetuṃ samatthāni.Niccameva ummattako hotīti yassa pittakosato pittaṃ calitvā bahi nikkhantaṃ hoti, taṃ sandhāya vuttaṃ. Yassa pana pittaṃ calitvā pittakoseyeva ṭhitaṃ hoti bahi anikkhantaṃ, so antarantarā saññaṃ paṭilabhati, na niccameva ummattako hotīti veditabbaṃ.Ñatvāti saññāpaṭilābhena jānitvā.Adhimattāyāti adhikappamāṇāya.
Āpattānāpattivāravaṇṇanā niṭṭhitā.
Padabhājanīyavaṇṇanā niṭṭhitā.
Pakiṇṇakakathāvaṇṇanā
Pakiṇṇakanti vomissakanayaṃ.Samuṭṭhānanti uppattikāraṇaṃ.Kiriyātiādi nidassanamattaṃ, akiriyādīnampi saṅgaho daṭṭhabbo.Vedanāyāti sahayoge karaṇavacanaṃ, vedanāya saha kusalañcāti vuttaṃ hoti.Sabbasaṅgāhakavasenāti sabbesaṃ sikkhāpadānaṃ saṅgāhakavasena.Cha sikkhāpadasamuṭṭhānānīti kāyo vācā kāyavācā kāyacittaṃ vācācittaṃ kāyavācācittanti evaṃ vuttāni cha āpattisamuṭṭhānāni. Āpattiyeva hi sikkhāpadasīsena vuttā. Samuṭṭhānādayo hi āpattiyā honti, na sikkhāpadassa, imesu pana chasu samuṭṭhānesu purimāni tīṇi acittakāni, pacchimāni sacittakāni. Tesu ekena vā dvīhi vā tīhi vā catūhi vā chahi vā samuṭṭhānehi āpattiyo samuṭṭhahanti, pañcasamuṭṭhānā āpatti nāma natthi. Tatthaekasamuṭṭhānācatutthena ca pañcamena ca chaṭṭhena ca samuṭṭhānena samuṭṭhāti, na aññena.Dvisamuṭṭhānāpaṭhamacatutthehi ca dutiyapañcamehi ca tatiyachaṭṭhehi ca catutthachaṭṭhehi ca pañcamachaṭṭhehi ca samuṭṭhānehi samuṭṭhāti, na aññehi.Tisamuṭṭhānāpaṭhamehi ca tīhi, pacchimehi ca tīhi samuṭṭhānehi samuṭṭhāti, na aññehi.Catusamuṭṭhānāpaṭhamatatiyacatutthachaṭṭhehi ca dutiyatatiyapañcamachaṭṭhehi ca samuṭṭhānehi samuṭṭhāti, na aññehi.Chasamuṭṭhānāchahipi samuṭṭhāti.
Sikkhāpadaṃ nāma atthi chasamuṭṭhānanti etthāpi sikkhāpadasīsena āpatti vuttāti veditabbā. Teneva vakkhati ‘‘sabbañcetaṃ āpattiyaṃ yujjati, sikkhāpadasīsena pana sabbaaṭṭhakathāsu desanā āruḷhā’’ti. Kāyādīhi chahi samuṭṭhānaṃ uppatti, cha vā samuṭṭhānāni etassātichasamuṭṭhānaṃ.Atthi catusamuṭṭhānanti kāyo kāyavācā kāyacittaṃ kāyavācācittanti imāni cattāri, vācā kāyavācā vācācittaṃ kāyavācācittanti imāni vā cattāri samuṭṭhānāni etassāti catusamuṭṭhānaṃ.Atthi tisamuṭṭhānanti kāyo vācā kāyavācāti imāni tīṇi, kāyacittaṃ vācācittaṃ kāyavācācittanti imāni vā tīṇi samuṭṭhānāni etassāti tisamuṭṭhānaṃ. Dvisamuṭṭhānaṃ ekasamuṭṭhānañca samuṭṭhānasīsavasena dassento‘‘atthi kathinasamuṭṭhāna’’ntiādimāha. Terasa hi samuṭṭhānasīsāni paṭhamapārājikasamuṭṭhānaṃ adinnādānasamuṭṭhānaṃ sañcarittasamuṭṭhānaṃ samanubhāsanasamuṭṭhānaṃ kathinasamuṭṭhānaṃ eḷakalomasamuṭṭhānaṃ padasodhammasamuṭṭhānaṃ addhānasamuṭṭhānaṃ theyyasatthasamuṭṭhānaṃ dhammadesanāsamuṭṭhānaṃ bhūtārocanasamuṭṭhānaṃ corivuṭṭhāpanasamuṭṭhānaṃ ananuññātasamuṭṭhānanti.
Tattha ‘‘atthi chasamuṭṭhāna’’nti iminā sañcarittasamuṭṭhānaṃ vuttaṃ. ‘‘Atthi catusamuṭṭhāna’’nti iminā pana addhānasamuṭṭhānaṃ ananuññātasamuṭṭhānañca saṅgahitaṃ. Yañhi paṭhamatatiyacatutthachaṭṭhehi samuṭṭhāti, idaṃ addhānasamuṭṭhānaṃ. Yaṃ pana dutiyatatiyapañcamachaṭṭhehi samuṭṭhāti, idaṃ ananuññātasamuṭṭhānaṃ. ‘‘Atthi tisamuṭṭhāna’’nti iminā adinnādānasamuṭṭhānaṃ bhūtārocanasamuṭṭhānañca saṅgahitaṃ. Yañhi sacittakehi tīhi samuṭṭhānehi samuṭṭhāti, idaṃ adinnādānasamuṭṭhānaṃ. Yaṃ pana acittakehi tīhi samuṭṭhāti, idaṃ bhūtārocanasamuṭṭhānaṃ. ‘‘Atthi kathinasamuṭṭhāna’’ntiādinā pana avasesasamuṭṭhānasīsena dvisamuṭṭhānaṃ ekasamuṭṭhānañca saṅgaṇhāti. Tathā hi yaṃ tatiyachaṭṭhehi samuṭṭhāti, idaṃ kathinasamuṭṭhānanti vuccati. Yaṃ paṭhamacatutthehi samuṭṭhāti, idaṃ eḷakalomasamuṭṭhānaṃ. Yaṃ chaṭṭheneva samuṭṭhāti, idaṃ dhuranikkhepasamuṭṭhānaṃ, samanubhāsanasamuṭṭhānantipi tasseva nāmaṃ. Ādi-saddasaṅgahitesu pana paṭhamapārājikasamuṭṭhānapadasodhammatheyyasatthadhammadesanācorivuṭṭhāpanasamuṭṭhānesu yaṃ kāyacittato samuṭṭhāti, idaṃ paṭhamapārājikasamuṭṭhānaṃ. Yaṃ dutiyapañcamehi samuṭṭhāti, idaṃ padasodhammasamuṭṭhānaṃ. Yaṃ catutthachaṭṭhehi samuṭṭhāti, idaṃ theyyasatthasamuṭṭhānaṃ. Yaṃ pañcameneva samuṭṭhāti, idaṃ dhammadesanāsamuṭṭhānaṃ. Yaṃ pañcamachaṭṭhehi samuṭṭhāti, idaṃ corivuṭṭhāpanasamuṭṭhānanti veditabbaṃ.
‘‘tatrāpi kiñci kiriyato samuṭṭhātī’’tiādimāha. Tatthakiñcīti sikkhāpadasīsena āpattiṃ vadati. Tasmā yā kāyena vā vācāya vā pathavīkhaṇanādīsu viya vītikkamaṃ karontassa hoti, ayaṃkiriyato samuṭṭhātināma. Yā kāyavācāya kattabbaṃ akarontassa hoti paṭhamakathināpatti viya, ayaṃakiriyato samuṭṭhātināma. Yā karontassa ca akarontassa ca hoti aññātikāya bhikkhuniyā hatthato cīvarapaṭiggahaṇāpatti viya, ayaṃkiriyākiriyato samuṭṭhātināma. Yā siyā karontassa ca siyā akarontassa ca hoti rūpiyapaṭiggahaṇāpatti viya, ayaṃsiyā kiriyato siyā akiriyato samuṭṭhātināma. Yā siyā karontassa ca siyā karontassa ca akarontassa ca hoti kuṭikārāpatti viya, ayaṃsiyā kiriyato siyā kiriyākiriyato samuṭṭhātināma.
‘‘tatrāpi atthi saññāvimokkha’’ntiādimāha. Saññāya abhāvena vimokkho assātisaññāvimokkhanti majjhepadalopasamāso daṭṭhabbo. Yato hi vītikkamasaññāabhāvena muccati, idaṃ saññāvimokkhanti vuccati.Cittaṅgaṃ labhatiyevāti kāyacittādisacittakasamuṭṭhāneheva samuṭṭhahanato. ‘‘Labhatiyevā’’ti avadhāraṇena no na labhatīti dasseti. Tasmā yaṃ cittaṅgaṃ labhati, na labhati ca, taṃ‘‘itara’’nti vuttaṃ itara-saddassa vuttapaṭiyogavisayattā.
‘‘puna atthi sacittaka’’ntiādimāha.Yaṃ saheva cittena āpajjatīti yaṃ sacittakeneva samuṭṭhānena āpajjati, no acittakena.Vināpītiapi-saddena sahāpi cittena āpajjatīti dasseti. Yañhi kadāci acittakena, kadāci sacittakena samuṭṭhānena samuṭṭhāti, taṃ acittakanti vuccati. Ettha ca saññādukaṃ anāpattimukhena, sacittakadukaṃ āpattimukhena vuttanti idametesaṃ nānākaraṇanti veditabbaṃ.
‘‘kammakusalavedanāvasenā’’tiādimāha. Ettha pana kiñcāpi aṭṭhakathāsu āgatanayena kāyakammaṃ vacīkammanti kammavasena dukaṃ vuttaṃ, tikameva pana dassetuṃ vaṭṭati. Sabbameva hi sikkhāpadaṃ kāyadvāre āpajjitabbato vacīdvāre āpajjitabbato kāyavacīdvāre āpajjitabbato ca tividhaṃ hoti. Tenevamātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) vuttaṃ ‘‘sabbāva kāyakammavacīkammatadubhayavasena tividhā honti. Tattha kāyadvāre āpajjitabbā kāyakammanti vuccati, vacīdvāre āpajjitabbā vacīkammanti vuccati, ubhayattha āpajjitabbā kāyakammavacīkamma’’nti. Tatoyeva ca adinnādānasikkhāpadādīsu kāyakammavacīkammanti tadubhayavasena dassitaṃ.
Atthi pana sikkhāpadaṃ kusalantiādinā āpattiṃ āpajjanto kusalacittasamaṅgī vā āpajjati akusalacittasamaṅgī vā abyākatacittasamaṅgī vāti dasseti, na pana kusalāpi āpatti atthīti. Na hi kusalā āpatti nāma atthi ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti (pari. 303) vacanato.Dasa kāmāvacarakiriyacittānīti hasituppādavoṭṭhabbanehi saddhiṃ aṭṭha mahākiriyacittāni. Dvinnaṃ abhiññācittānaṃ āpattisamuṭṭhāpakattaṃ paññattiṃ ajānantassa iddhivikubbanādīsu daṭṭhabbaṃ.Yaṃ kusalacittena āpajjatīti yaṃ sikkhāpadasīsena gahitaṃ āpattiṃ kusalacittasamaṅgī āpajjati. Iminā pana vacanena taṃ kusalanti āpattiyā vuccamāno kusalabhāvo pariyāyatova, na paramatthatoti dasseti. Kusalacittena hi āpattiṃ āpajjanto saviññattikaṃ aviññattikaṃ vā sikkhāpadavītikkamākārappavattaṃ rūpakkhandhasaṅkhātaṃ abyākatāpattiṃ āpajjati.Itarehi itaranti itarehi akusalābyākatacittehi yaṃ āpajjati, taṃ itaraṃ, akusalaṃ abyākatañcāti attho. Idañca āpattiṃ āpajjanto akusalacittasamaṅgī vā āpajjati kusalābyākatacittasamaṅgī vāti dassanatthaṃ vuttaṃ. Evaṃ santepi sabbasikkhāpadesu kiñci akusalacittameva kiñci kusalābyākatavasena dvicittaṃ, kiñci sabbesaṃ vasena ticittanti ayameva pabhedo labbhati, na aññoti veditabbaṃ.
Tivedanaṃ dvivedanaṃ ekavedananti idañca yathāvuttavedanāvaseneva labbhati, nāññathāti daṭṭhabbaṃ. Nipajjitvā nirodhaṃ samāpannassa sahaseyyavasena tadākārappavattarūpakkhandhasseva āpattibhāvato ‘‘atthi avedana’’ntipi vattabbametaṃ, kadāci karahaci yadicchakaṃ sambhavatīti aggahetvā yebhuyyavasena labbhamānaṃyeva gahetvā vuttanti veditabbaṃ.
‘‘imaṃ pakiṇṇakaṃ viditvā’’tiādimāha. Tatthaviditvāti imassa ‘‘veditabba’’nti iminā aparakālakiriyāvacanena sambandho veditabbo.Kiriyasamuṭṭhānanti idaṃ yebhuyyavasena vuttaṃ parūpakkame sati sādiyantassa akiriyasamuṭṭhānabhāvato. ‘‘Manodvāre āpatti nāma natthīti idampi bāhullavaseneva vutta’’nti vadanti.Cittaṃ panettha aṅgamattaṃ hotīti paṭhamapārājikaṃ kāyacittato samuṭṭhātīti cittamettha āpattiyā aṅgameva hoti.Na tassa vasena kammabhāvo labbhatīti viññattijanakavasena kāyadvāre pavattattā tassa cittassa vasena imassa sikkhāpadassa manokammabhāvo na labbhatīti attho. Sikkhāpadassa heṭṭhā vuttanayena paññattibhāvato‘‘sabbañcetaṃ āpattiyaṃ yujjatī’’ti vuttaṃ. Na hi yathāvuttasamuṭṭhānādi paññattiyaṃ yujjati.
Pakiṇṇakakathāvaṇṇanā niṭṭhitā.
Vinītavatthuvaṇṇanā
Idaṃ kinti kathetukamyatāya pucchati. Vinītāni vinicchitāni vatthūnivinītavatthūni. Tāni hi ‘‘āpattiṃ tvaṃ bhikkhu āpanno pārājikaṃ. Anāpatti bhikkhu pārājikassa, āpatti saṅghādisesassa. Anāpatti bhikkhu asādiyantassā’’tiādinā bhagavatāyeva vinicchitāni. Tenāha‘‘bhagavatā sayaṃ vinicchitāna’’nti.Uddānagāthāti uddesagāthā, saṅgahagāthāti vuttaṃ hoti.Vatthugāthāti ‘‘tena kho pana samayena aññataro bhikkhū’’tiādikā nidānavatthudīpikā vinītavatthupāḷiyeva tesaṃ tesaṃ vatthūnaṃ ganthanato ‘‘vatthugāthā’’ti vuttā, na chandovicitilakkhaṇena. Gāthānaṃ vatthuvatthugāthāti evaṃ vā ettha attho daṭṭhabbo.Etthāti vinītavatthūsu.Dutiyādīnanti dutiyapārājikādīnaṃ. Dutiyādīni vinicchinitabbānīti yojetabbaṃ.Sippikānanti cittakārādisippikānaṃ. Yaṃ passitvā passitvā cittakārādayo cittakammādīni uggaṇhantā karonti, taṃ‘‘paṭicchannakarūpa’’nti vuccati.
67.Purimāni dve vatthūnīti makkaṭivatthuṃ vajjiputtakavatthuñca. Tāni pana kiñcāpi anupaññattiyaṃ āgatāneva, tathāpi bhagavatā sayaṃ vinicchitavatthubhāvato adinnādānādīsu anupaññattiyaṃ āgatāni rajakādivatthūni viya puna vinītavatthūsu pakkhittāni. Yadi evaṃ ‘‘tassa kukkuccaṃ ahosī’’ti idaṃ virujjheyya, anupaññattiyañhi aññe bhikkhū disvā taṃ bhikkhuṃ codesunti? Saccametaṃ, tehi pana bhikkhūhi anupaññattiyaṃ vuttanayena codetvā ‘‘nanu, āvuso, tatheva taṃ hotī’’ti vutte tassa kukkuccaṃ ahosīti gahetabbaṃ. ‘‘Bhagavato etamatthaṃ ārocesī’’ti idañca tehi bhikkhūhi anupaññattiyaṃ vuttanayena bhagavato ārocite ‘‘saccaṃ kira tvaṃ bhikkhu makkaṭiyā methunaṃ dhammaṃ paṭisevī’’ti bhagavatā puṭṭho samāno ‘‘saccaṃ bhagavā’’ti bhagavato etamatthaṃ ārocesīti gahetabbaṃ.
Vajjiputtakavatthumhi pana sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevitvā vibbhamitvā ye ānandattheraṃ upasaṅkamitvā puna pabbajjaṃ upasampadañca yāciṃsu, te sandhāya ‘‘aṭṭhānametaṃ, ānanda, anavakāso, yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā’’tiādi anupaññattiyaṃ vuttaṃ. Ye pana avibbhamitvā saliṅge ṭhitāyeva uppannakukkuccā bhagavato etamatthaṃ ārocesuṃ, te sandhāya ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti idha vuttaṃ. Keci pana imaṃ adhippāyaṃ ajānantāva ‘‘aññameva makkaṭivatthu vajjiputtakavatthu ca vinītavatthūsu āgata’’nti vadanti.
Kuse ganthetvāti kusatiṇāni ganthetvā.Kesehīti manussakesehi.Taṃ rāganti kāyasaṃsaggarāgaṃ.Ñatvāti sayameva jānitvā. Yadi kāyasaṃsaggarāgena kataṃ, kāyasaṃsaggarāgasikkhāpadassa vinītavatthūsu avatvā idha kasmā vuttanti? Vuccate – kiñcāpi taṃ kāyasaṃsaggarāgena kataṃ, tassa pana bhikkhuno pārājikakkhette katupakkamattā ‘‘pārājikaṃ nu kho ahaṃ āpanno’’ti pārājikavisayaṃ kukkuccaṃ ahosīti idha vuttaṃ. Tenevāha – ‘‘anāpatti bhikkhu pārājikassa, āpatti saṅghādisesassā’’ti.
68.Atidassanīyāti divasampi passantānaṃ atittikaraṇato ativiya dassanayoggā.Vaṇṇapokkharatāyāti ettha pokkharatā vuccati sundarabhāvo, vaṇṇassa pokkharatā vaṇṇapokkharatā, tāya vaṇṇapokkharatāya, vaṇṇasampattiyāti attho. Porāṇā pana pokkharanti sarīraṃ vadanti, vaṇṇaṃ vaṇṇameva. Tesaṃ matena vaṇṇañca pokkharañca vaṇṇapokkharāni, tesaṃ bhāvo vaṇṇapokkharatā, tasmāvaṇṇapokkharatāyāti parisuddhena vaṇṇena ceva sarīrasaṇṭhānasampattiyā cāti attho. Atha vā vaṇṇasampannaṃ pokkharaṃ vaṇṇapokkharanti uttarapadalopo pubbapadassa daṭṭhabbo, tassa bhāvo vaṇṇapokkharatā, tāyavaṇṇapokkharatāya,vaṇṇasampannasarīratāyāti attho.Padhaṃsesīti abhibhavīti attho. Kathaṃ pana asādiyantī nisīdīti āha –‘‘asaddhammādhippāyena…pe… khāṇukā viyā’’ti.
Nalimpatīti na allīyati.Kāmesūti vatthukāmakilesakāmesu. Idaṃ vuttaṃ hoti – yathā paduminipaṇṇe udakabindu na saṇṭhāti, yathā ca sūcimukhe sāsapo na santiṭṭhati, evameva yo abbhantare duvidhenapi kāmena na limpati, tasmiṃ kāmo na saṇṭhāti, tamahaṃ brāhmaṇaṃ vadāmīti.
69.Purisasaṇṭhānaṃ antarahitaṃ, itthisaṇṭhānaṃ uppannanti phalassa vināsuppādadassanena kāraṇassapi vināsuppādā vuttāti daṭṭhabbaṃ. Purisindriye hi naṭṭhe purisasaṇṭhānaṃ antaradhāyati, itthindriye samuppanne itthisaṇṭhānaṃ pātubhavati. Tathā hi ‘‘yassa itthindriyaṃ uppajjati, tassa purisindriyaṃ uppajjatīti? No. Yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatīti? No’’tiyamakapakaraṇe(yama. 3. indriyayamaka.188) vuttattā indriyadvayassa ekasmiṃ santāne sahapavattiyā asambhavato yasmiṃ khaṇe itthindriyaṃ pātubhavati, tato pubbe sattarasamacittato paṭṭhāya purisindriyaṃ nuppajjati. Tato pubbe uppannesu ca purisindriyesu sahajarūpehi saddhiṃ kamena niruddhesu tasmiṃ santāne itthindriyaṃ uppajjati. Tato purisasaṇṭhānākārena pavattesu kammajarūpesu sesarūpesu ca kañci kālaṃ pavattitvā niruddhesu itthisaṇṭhānākārena ca catujarūpasantatiyā pavattāya purisasaṇṭhānaṃ antarahitaṃ, itthisaṇṭhānaṃ pātubhūtanti vuccati. Itthiyā purisaliṅgapātubhāvepi ayameva nayo veditabbo.
Purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnanti iminā ca purisindriyassa uttamabhāvo, itthindriyassa ca hīnabhāvo vuttoti daṭṭhabbaṃ. Na hi indriyassa hīnukkaṭṭhabhāvaṃ vinā tannissayassa liṅgassa hīnukkaṭṭhatā sambhavati.Purisaliṅgaṃ balavaakusalena antaradhāyatītiādināpi indriyasseva vināsuppādā vuttāti daṭṭhabbaṃ. Indriye hi vinaṭṭhe uppanne ca tannissayassa liṅgassapi antaradhānaṃ patiṭṭhānañca sambhavati. Kathaṃ panettha purisaliṅgaṃ balavaakausalena antaradhāyati, itthiliṅgaṃ dubbalakusalena patiṭṭhātīti? Vuccate – paṭisandhiyaṃ tāva purisindriyuppādakaṃ anupahatasāmatthiyaṃ balavakusalakammaṃ yāvatāyukaṃ purisindriyameva uppādeti, antarā pana kenaci laddhapaccayena pāradārikattādinā balavaakusalakammena upahatasāmatthiyaṃ tadeva paṭisandhidāyakaṃ kusalakammaṃ dubbalībhūtaṃ purisindriyaṃ anuppādetvā attano sāmatthiyānurūpaṃ itthindriyaṃ pavatte uppādeti. Yadā pana paṭisandhidānakāleyeva kenaci laddhapaccayena pāradārikattādinā balavaakusalakammena purisindriyuppādanasāmatthiyaṃ upahataṃ hoti, tadā dubbalībhūtaṃ kusalakammaṃ purisindriyaṃ anuppādetvā paṭisandhiyaṃyeva itthindriyaṃ uppādeti. Tasmā ‘‘purisaliṅgaṃ balavaakusalena antaradhāyati, itthiliṅgaṃ dubbalakusalena patiṭṭhātī’’ti vuccati.
Dubbalaakusalena antaradhāyatīti pāradārikattādibalavaakusalakammassa purisindriyuppādanavibandhakassa dubbalabhāve sati antaradhāyantaṃ itthiliṅgaṃ dubbalaakusalena antaradhāyatīti vuttaṃ. Tathā hi pāradārikattādinā balavaakusalakammena bāhitattā purisindriyuppādane asamatthaṃ paṭisandhiyaṃ itthiyā itthindriyuppādakaṃ dubbalakusalakammaṃ yadā pavattiyaṃ brahmacariyavāsamicchācārapaṭivirativasena purisattapatthanāvasena vā katupacitabalavakusalakammena āhitasāmatthiyaṃ purisindriyuppādane samatthaṃ itthindriyaṃ anuppādetvā attano sāmatthiyānurūpaṃ purisindriyaṃ uppādeti, tadā purisindriyuppādanavibandhakassa balavaakusalakammassa dubbalabhāve sati taṃ itthindriyaṃ antarahitanti ‘‘itthiliṅgaṃ antaradhāyantaṃ dubbalaakusalena antaradhāyatī’’ti vuccati. Yathāvuttanayeneva balavatā kusalakammena purisindriyassa uppāditattā ‘‘purisaliṅgaṃ balavakusalena patiṭṭhātī’’ti vuccati. Pubbe itthibhūtassa paṭisandhiyaṃ purisindriyuppādepi ayaṃ nayo veditabbo.Ubhayampi akusalena antaradhāyati, kusalena paṭilabbhatīti idaṃ sugatibhavaṃ sandhāya vuttaṃ, duggatiyaṃ pana ubhinnaṃ uppatti vināso ca akusalakammenevāti daṭṭhabbaṃ.
Ubhinnampisahaseyyāpatti hotīti ‘‘yo pana bhikkhu mātugāmena sahaseyyaṃ kappeyya, pācittiyaṃ. Yā pana bhikkhunī purisena sahaseyyaṃ kappeyya, pācittiya’’nti vuttattā ubhinnampi sahaseyyavasena pācittiyāpatti hoti.Dukkhīti cetodukkhasamaṅgitāya dukkhī.Dummanoti dosena duṭṭhamano, virūpamano vā domanassābhibhūtatāya.‘‘Samassāsetabbo’’ti vatvā samassāsetabbavidhiṃ dassento‘‘hotu mā cintayitthā’’tiādimāha.Anāvaṭoti avārito.Dhammoti pariyattipaṭipattipaṭivedhasaṅkhāto tividhopi saddhammo. Saggo ca maggo ca saggamaggo, saggassa vā maggo saggamaggo, saggūpapattisādhikā paṭipatti. Bhikkhuniyā saddhiṃ saṃvidhāya addhānagamane āpatti pariharitabbāti dassento‘‘saṃvidahanaṃ parimocetvā’’ti āha.‘‘Mayaṃ asukaṃ nāma ṭhānaṃ gacchāmā’’ti vatvā ‘‘ehi saddhiṃ gamissāmā’’tiādinā asaṃvidahitattā anāpatti.
Bahigāmeti attano vasanagāmato bahi.Gāmantaranadīpārarattivippavāsagaṇaohīyanāpattīhi anāpattīti ‘‘dutiyikā bhikkhunī pakkantā vā hotī’’tiādinā (pāci. 693) vuttaanāpattilakkhaṇehi saṃsandanato vuttaṃ.Ārādhikāti cittārādhane samatthā.Tā kopetvāti tā pariccajitvā.Lajjiniyo…pe… labbhatīti ‘‘saṅgahe asati ukkaṇṭhitvā vibbhameyyāpī’’ti saṅgahavaseneva vuttaṃ.Alajjiniyo…pe… labbhatīti alajjibhāvato asantapakkhaṃ bhajantīti vuttaṃ.Aññātikā…pe… vaṭṭatīti idaṃ pana imissā āveṇikaṃ katvā aṭṭhakathāyaṃ anuññātanti vadanti.Bhikkhubhāvepīti bhikkhukālepi.Parisāvacaroti upajjhāyo ca ācariyo ca hutvā parisupaṭṭhāko.Aññassa santike nissayo gahetabboti tassa santike upasampannehi saddhivihārikehi aññassa ācariyassa santike nissayo gahetabbo.Taṃ nissāya vasantehipīti antevāsike sandhāya vadati.Upajjhā gahetabbāti upasampadatthaṃ upajjhā gahetabbā, aññassa santike upasampajjitabbanti vuttaṃ hoti.
Vinayakammanti vikappanaṃ sandhāya vuttaṃ.Puna kātabbanti puna vikappetabbaṃ.Puna paṭiggahetvā sattāhaṃ vaṭṭatīti ‘‘anujānāmi, bhikkhave, bhikkhunīnaṃ sannidhi bhikkhūhi, bhikkhūnaṃ sannidhi bhikkhunīhi paṭiggāhāpetvā paribhuñjitu’’nti (cūḷava. 421) vacanato puna paṭiggahitaṃ tadahu sāmisampi vaṭṭatīti dassanatthaṃ vuttaṃ.Sattame divaseti idaṃ tañca nissaggiyaṃ anāpajjitvāva punapi sattāhaṃ paribhuñjituṃ vaṭṭatīti dassanatthaṃ vuttaṃ. Yasmā pana bhikkhuniyā nissaggiyaṃ bhikkhussa vaṭṭati, bhikkhussa nissaggiyaṃ bhikkhuniyā vaṭṭati, tasmā aṭṭhamepi divase liṅgaparivatte sati anissajjitvāva antosattāhe paribhuñjituṃ vaṭṭatīti vadanti.Taṃ pakatatto rakkhatīti aparivattaliṅgo taṃ paṭiggahaṇavijahanato rakkhati, avibhattatāya paṭiggahaṇaṃ na vijahatīti adhippāyo.Sāmaṃ gahetvāna nikkhipeyyāti paṭiggahetvā sayaṃ nikkhipeyya.Paribhuñjantassaāpattīti liṅgaparivatte sati paṭiggahaṇavijahanato puna paṭiggahetvā paribhuñjantassa āpatti.
‘‘Hīnāyāvattanenāti pārājikaṃ āpannassa gihibhāvūpagamanenā’’titīsupi gaṇṭhipadesuvuttaṃ, taṃ suvuttaṃ. Na hi pārājikaṃ anāpannassa sikkhaṃ appaccakkhāya ‘‘vibbhamissāmī’’ti gihiliṅgaggahaṇamattena bhikkhubhāvo vinassati. Pārājikaṃ āpanno ca bhikkhuliṅge ṭhito yāva na paṭijānāti, tāva attheva tassa bhikkhubhāvo, na so anupasampannasaṅkhyaṃ gacchati. Tathā hi so saṃvāsaṃ sādiyantopi theyyasaṃvāsako na hoti, sahaseyyādiāpattiṃ na janeti, omasavāde pācittiyañca janeti. Teneva ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassā’’ti (pārā. 389) omasavāde pācittiyaṃ vuttaṃ. Asati hi bhikkhubhāve dukkaṭaṃ bhaveyya, sati ca bhikkhubhāve paṭiggahitassa paṭiggahaṇavijahanaṃ nāma ayuttaṃ, tasmā sabbaso bhikkhubhāvassa abhāvato pārājikaṃ āpajjitvā gihiliṅgaggahaṇena gihibhāvūpagamanaṃ idha ‘‘hīnāyāvattana’’nti adhippetaṃ, na pana pakatattassa gihiliṅgaggahaṇamattaṃ. Teneva katthaci sikkhāpaccakkhānena samānagatikattā hīnāyāvattanaṃ visuṃ na gaṇhanti. Sikkhāpaccakkhānena paṭiggahaṇavijahane vutte pārājikaṃ āpannassa gihibhāvūpagamanena sabbaso bhikkhubhāvassa abhāvato vattabbameva natthīti. Tathā hibuddhadattācariyenaattano vinayavinicchaye –
‘‘Acchedagāhanirapekkhanisaggato ca,
dhammasirittherenapi –
‘‘Sikkhāmaraṇaliṅgehi, anapekkhavisaggato;
Vuttaṃ. Yadi ca pakatattassa gihiliṅgaggahaṇamattenapi paṭiggahaṇaṃ vijaheyya, tepi ācariyā visuṃ tampi vadeyyuṃ, na vuttañca, tato viññāyati ‘‘pakatattassa gihiliṅgaggahaṇamattaṃ idha hīnāyāvattananti nādhippeta’’nti. Bhikkhuniyā pana sikkhāpaccakkhānassa abhāvato gihiliṅgaggahaṇamattenapi paṭiggahaṇaṃ vijahati.
Anapekkhavissajjanenāti aññassa adatvāva anatthikatāya ‘‘natthi iminā kammaṃ, na idāni naṃ paribhuñjissāmī’’ti vatthūsu vā ‘‘puna paṭiggahetvā paribhuñjissāmī’’ti paṭiggahaṇe vā anapekkhavissajjanena.Acchinditvā gāhenāti corādīhi acchinditvā gahaṇena.
Etthāti bhikkhuvihāre.Uparopakāti tena ropitā rukkhagacchā.Terasasu sammutīsūti bhattuddesakasenāsanapaññāpakabhaṇḍāgārikacīvarapaṭiggāhakacīvarabhājakayāgubhājakaphalabhājakakhajjabhājakaappamattakavissajjakasāṭiyaggāhāpakapattaggāhāpakaārāmikapesakasāmaṇerapesakasammutisaṅkhātāsu terasasu sammutīsu. Kāmaṃ purimikāya pacchimikāya ca senāsanaggāho paṭippassambhatiyeva, purimikāya pana senāsanaggāhe paṭippassaddhe pacchimikāya aññattha upagantuṃ sakkāti purimikāya senāsanaggāhapaṭippassaddhiṃ visuṃ dassetvā pacchimikāya senāsanaggāhe paṭippassaddhe na sakkā aññattha upagantunti tattha bhikkhūhi kattabbasaṅgahaṃ dassento‘‘sace pacchimikāya senāsane gahite’’tiādimāha.
Pakkhamānattameva dātabbanti bhikkhunīnaṃ paṭicchannāyapi āpattiyā mānattacārasseva anuññātattā.Puna pakkhamānattameva dātabbanti bhikkhukāle ciṇṇamānattābhāvato.Bhikkhunīhi abbhānakammaṃ kātabbanti bhikkhukāle ciṇṇamānattatāya bhikkhunīkālepi ciṇṇamānattā icceva saṅkhyaṃ gacchatīti katvā vuttaṃ.Sace akusalavipāke…pe… chārattaṃ mānattameva dātabbanti mānattaṃ carantassa liṅgaparivattādhikārattā vuttaṃ. Sace pana bhikkhukāle paṭicchannāya sādhāraṇāpattiyā parivasantassa asamādiṇṇaparivāsassa vā liṅgaṃ parivattati, tassa bhikkhunīkāle pakkhamānattaṃ carantassa akusalavipāke parikkhīṇe puna liṅge parivattite parivāsaṃ datvā parivutthaparivāsassa chārattaṃ mānattaṃ dātabbanti vadanti.
Sañcarittāpattīti sādhāraṇāpattidassanatthaṃ vuttaṃ.Parivāsadānaṃ natthīti bhikkhukāle appaṭicchannabhāvato. Bhikkhunīkāle pana ārocitāpi sādhāraṇāpatti sace bhikkhukāle anārocitā, paṭicchannāva hotīti vadanti.Bhikkhūhi mānatte adinneti aciṇṇamānattāya liṅgaparivatte sati. Bhikkhunībhāve ṭhitāyapi tā suppaṭippassaddhā evāti sambandho.Yā āpattiyo pubbe paṭippassaddhāti yā asādhāraṇāpattiyo pubbe bhikkhubhāve paṭippassaddhā. ‘‘Pārājikaṃ āpannassa liṅgaparivatte sati santānassa ekattā na puna so upasampadaṃ labhati, tathā vibbhantāpi bhikkhunī liṅgaparivatte sati puna upasampadaṃ na labhatī’’ti vadanti.
71.‘‘Anupādinnakesūti adhikārattā upādinnakepi eseva nayoti vutta’’nticūḷagaṇṭhipade majjhimagaṇṭhipadeca vuttaṃ, taṃ duvuttaṃ. Na hi upādinnakesu nimitte upakkamantassa dukkaṭaṃ dissati. Tathā hi upādinnakesu nimitte appavesetvā bahi upakkamantassa thullaccayaṃ vuttaṃ ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā’’ti (mahāva. 252) vuttattā. Ettha ca yaṃ vattabbaṃ, taṃ sabbaṃ aṭṭhakathāyaṃ pubbe vicāritameva.Dukkaṭamevāti mocanarāgassa abhāvato.Tathevāti muccatu vā mā vāti imamatthaṃ atidissati.
Avisayoti asādiyanaṃ nāma evarūpe ṭhāne dukkaranti katvā vuttaṃ.Mātugāmassa vacanaṃ gahetvāti ‘‘ahaṃ vāyamissāmi, tvaṃ mā vāyamī’’tiādinā vuttavacanaṃ gahetvā. Ubhayavāyāmeneva āpattīti saññāya ‘‘tvaṃ mā vāyamī’’ti vuttaṃ.
73.Vaṭṭakateti imassa atthaṃ dassento‘‘vivaṭe’’ti āha. ‘‘Pārājikabhayena ākāsagatameva katvā pavesanādīni karontassa sahasā tālukaṃ vā passaṃ vā aṅgajātaṃ phusati ce, dukkaṭameva methunarāgassa abhāvato’’ti vadanti, upaparikkhitvā gahetabbo.Suphusitāti suṭṭhu pihitā.Antomukhe okāso natthīti dantānaṃ supihitabhāvato antomukhe pavesetuṃ okāso natthi.Uppāṭite pana oṭṭhamaṃse dantesuyeva upakkamantassa thullaccayanti pataṅgamukhamaṇḍūkassa mukhasaṇṭhāne viya vaṇasaṅkhepavasena thullaccayaṃ. ‘‘Methunarāgena itthiyā appavesento nimittena nimittaṃ chupati, thullaccaya’’nti iminā vā lakkhaṇena samānattā idha thullaccayaṃ vuttaṃ.Bahi nikkhantadantajivhāsupi eseva nayo.
Amuccante thullaccayanti ‘‘ceteti upakkamati na muccati, āpatti thullaccayassā’’ti (pārā. 262) vacanato.Nijjhāmataṇhikādītiādi-saddena khuppipāsikādipetīnaṃ saṅgaho daṭṭhabbo.Allīyitumpi na sakkāti nijjhāmataṇhikānaṃ lomakūpehi samuṭṭhitaaggijālāhi niccaṃ pajjalitasarīratāya khuppipāsikādīnaṃ ativiya paṭikūlavirūpabībhacchaaṭṭhicammāvasiṭṭhaniccāturasarīratāya āmasitumpi na sakkā.Devatā viya sampattiṃ anubhontīti etthayāsanti sāmivacanaṃyāti paccattavacanena vipariṇāmetvā yojetabbaṃ ‘‘yā devatā viya sampattiṃ anubhontī’’ti.Dassanādīsudassanaṃnāma bhikkhunā tāsaṃ dassanaṃ,gahaṇampibhikkhunāva tāsaṃ aṅgapaccaṅgagahaṇaṃ.Āmasanādīni pana tāsaṃ kiccāni. Tatthaāmasanaṃnāma attano sarīrena bhikkhuno sarīrassa upari āmasanamattaṃ,phusanaṃtato daḷhataraṃ katvā samphusanaṃ,ghaṭṭanaṃtatopi daḷhataraṃ katvā sarīrena sarīrassa ghaṭṭanaṃ.Visaññaṃ katvāti yathā so katampi upakkamanaṃ na jānāti, evaṃ katvā. Yadipi āmasanādi tassā kiccaṃ, tathāpi teneva anāpattiṃ avatvā ‘‘taṃ puggalaṃ visaññaṃ katvā’’ti vacanato akatavisañño jānitvā sādiyati ce, pārājikameva. Bhikkhuno pana dassanagahaṇesu sati asādiyanaṃ nāma na hotīti dassanagahaṇesu paññāyamānesu anāpatti na vuttā. Yadi pana paṭhamaṃ dassanagahaṇesu sati pacchā taṃ puggalaṃ visaññaṃ katvā āmasanādīni karontī attano manorathaṃ pūretvā gacchati, natthi pārājikaṃ.
Upahatakāyappasādoti anaṭṭhepi kāyappasāde kāyaviññāṇuppādane asamatthatāpādanavasena vātapittādīhi upahatakāyappasādo.Sevanacittavasena āpattīti yathā santhatanimittavasena upādinnaphassaṃ avindantassapi sevanacittavasena āpatti, evamidhāpi pittavātādinā upahatakāyappasādattā avediyantassapi sevanacittavasena āpatti.
‘‘yo methuna’’ntiādi āraddhaṃ. Tatthasīsanti maggena maggapaṭipādanaṃ. Tañhi payogānaṃ matthakasadisattā ‘‘sīsa’’nti vuttaṃ tato paraṃ payogābhāvato.Dukkaṭe tiṭṭhantīti dukkaṭaṃ janenti. Dukkaṭañhi janentā hatthaggāhādayo payogā ‘‘dukkaṭe tiṭṭhantī’’ti vuttā aññissā āpattiyā janakavasena appavattanato.
74.Jātipupphagumbānanti jātisumanagumbānaṃ.Ussannatāyāti bāhullatāya.Upacāreti āsannappadese.Tena vātupatthambhenāti ‘‘aṅgamaṅgāni vātupatthaddhāni hontī’’ti evaṃ vuttavātupatthambhena. Iminā niddokkamanassa kāraṇaṃ vuttaṃ.Ekarasanti āvajjanādivīthicittehi abbokiṇṇaṃ.
76.Saṅgāmasīsayodhobhikkhūti yasmā kilesārīhi anabhibhūto hutvā te parājesi, tasmā saṅgāmamukhe yodhasadiso bhikkhu.
77.Uppanne vatthusminti methunavatthusmiṃ uppanne.Parivattakadvāramevāti saṃvaraṇavivaraṇavasena ito cito ca parivattanayoggadvārameva.Rukkhasūcikaṇṭakadvāranti rukkhasūcidvāraṃ kaṇṭakadvārañca. ‘‘Rukkhasūcidvāraṃ kaṇṭakadvāra’’micceva vā pāṭho. Yaṃ ubhosu passesu rukkhathambhe nikhaṇitvā tattha vijjhitvā majjhe dve tisso rukkhasūciyo pavesetvā karonti, taṃrukkhasūcidvāraṃ. Yaṃ pavesananikkhamanakāle apanetvā thakanayoggaṃ, ekāya bahūhi vā kaṇṭakasākhāhi kataṃ, taṃkaṇṭakadvāraṃ.Cakkalakayuttadvāranti heṭṭhā etaṃ cakkaṃ yojetvā kataṃ mahādvāraṃ, yaṃ na sakkā ekena saṃvarituṃ vivarituñca.Gopphetvāti rajjūhi ganthetvā.Ekaṃ dussasāṇidvāramevāti ettha kilañjasāṇidvārampi saṅgahaṃ gacchati.
‘‘sace bahūnaṃ vaḷañjanaṭṭhānaṃ hotī’’tiādi vuttaṃ. Bahūnaṃ avaḷañjanaṭṭhānepi ekaṃ āpucchitvā nipajjituṃ vaṭṭatiyeva.Atha bhikkhū…pe… nisinnā hontīti idaṃ tattha bhikkhūnaṃ sannihitabhāvasandassanatthaṃ vuttaṃ. ‘‘Nisinno vā pana hotu nipanno vā, yena kenaci iriyāpathena samannāgato sace tattha sannihito hoti, ābhogaṃ kātuṃ vaṭṭatī’’titīsupi gaṇṭhipadesuvuttaṃ. Keci pana ‘‘nisinnā hontīti vacanato sace nipannā honti, ābhogaṃ kātuṃ na vaṭṭatī’’ti vadanti, taṃ na sundaraṃ. Yadi hi ‘‘nisinnā hontī’’ti vacanato nipanne ābhogaṃ kātuṃ na vaṭṭati, ṭhitepi caṅkamantepi ābhogaṃ kātuṃ na vaṭṭati. Na hi nisinnavacanaṃ nipannaṃyeva nivatteti, tasmā ‘‘nisinnā hontī’’ti idaṃ tattha tesaṃ atthitāmattasandassanatthaṃ, na sesairiyāpathasamaṅgitānivattanatthaṃ. Evaṃ santepi nipajjitvā niddāyanto asantapakkhe ṭhitattā ābhogāraho na hotīti amhākaṃ khanti. Asantapakkhe ṭhitattāyeva hi raho nisajjāya nipajjitvā niddāyanto anāpattiṃ na karotīti vuttaṃ. Dvārasaṃvaraṇaṃ nāma bhikkhunīādīnaṃ pavesananivāraṇatthanti āha –‘‘bhikkhuniṃ vā mātugāmaṃ vā āpucchituṃ na vaṭṭatī’’ti. ‘‘Itthiubhatobyañjanakaṃ itthipaṇḍakañca āpucchituṃ na vaṭṭatī’’ti vadanti. Mātugāmassa antogabbhe ṭhitabhāvaṃ jānitvāpi dvāre yathāvuttavidhiṃ katvā nipajjantassa anāpatti.Nisseṇiṃ āropetvāti uparitalaṃ āropetvā visaṅkharitvā bhūmiyaṃ pātetvā chinditvā vā nipajjitumpi vaṭṭati.Dvepi dvārāni jaggitabbānīti ettha sace ekasmiṃ dvāre kavāṭaṃ vā natthi, heṭṭhā vuttanayena saṃvarituṃ vā na sakkā, itaraṃ dvāraṃ asaṃvaritvāpi nipajjituṃ vaṭṭati.
Bhikkhācārāpaṭikkammāti bhikkhācārato nivattitvā.Dvārapālassāti dvārakoṭṭhake mahādvāre nisseṇimūle vā ṭhatvā dvārarakkhaṇakassa.Pacchimānaṃ bhāroti ekānubandhavasena āgacchante sandhāya vuttaṃ. Asaṃvutadvāre antogabbhe vāti yojetabbaṃ.Bahi vāti gabbhato bahi.Nipajjanakālepi…pe… vaṭṭatiyevāti ettha ‘‘dvārajagganakassa tadadhīnattā tadā tassa tattha sannihitāsannihitabhāvaṃ anupadhāretvāpi ābhogaṃ kātuṃ vaṭṭatiyevā’’ti vadanti.
Yena kenaci parikkhitteti pākārena vā vatiyā vā yena kenaci parikkhitte. ‘‘Parikkhepassa uccato pamāṇaṃ sahaseyyappahonake vuttanayena veditabba’’nti vadanti. Yadi pana ekasmiṃ padese parikkhepo vuttappamāṇato nīcataro hoti, vaṭṭati.Mahāpariveṇaṃ hotīti mahantaṃ aṅgaṇaṃ hoti.Mahābodhiyaṅgaṇalohapāsādayaṅgaṇasadisanti bahusañcāradassanatthaṃ vuttaṃ, na mahāparicchedadassanatthaṃ.Aruṇe uggate uṭṭhahati, anāpattīti suddhacittena nipannassa niddāyantasseva aruṇe uggateyeva niddāvaseneva anāpatti.Pabujjhitvā puna supati, āpattīti aruṇe uggate pabujjhitvā aruṇuggamanaṃ ajānitvāpi anuṭṭhahitvāva sayitasantānena sayantassa āpatti, purāruṇe pabujjhitvāpi ajānitvā sayitasantānena sayantassapi aruṇe uggate āpattiyeva.Yathāparicchedameva vuṭṭhātīti aruṇe uggateyeva uṭṭhahati.Tassa āpattīti asuddhacitteneva nipannattā niddāyantassapi aruṇe uggate divāpaṭisallānamūlikā āpatti.‘‘Evaṃ nipajjanto anādariyadukkaṭāpi na muccatī’’ti vuttattā asuddhacittena nipajjanto aruṇuggamanato puretaraṃ uṭṭhahantopi anuṭṭhahantopi nipajjanakāleyeva anādariyadukkaṭaṃ āpajjati, divāpaṭisallānamūlikaṃ pana dukkaṭaṃ aruṇe uggateyeva āpajjati.
tīsupi gaṇṭhipadesuvuttaṃ ‘‘rattiṃ dvāraṃ saṃvaritvā nipanno sace aruṇuggamanavelāyaṃ dvāre vivaṭepi nipajjati, tassa āpatti akhette saṃvaritvā nipannattā. Aruṇuggamanavelāyaṃ vivaṭepi dvāre ‘‘nipajjissāmī’’ti rattiṃ dvāraṃ saṃvaritvāpi nipannassa akhette pihitattā nipajjanakāle anādariyadukkaṭaṃ, aruṇe uggate nipajjanamūladukkaṭañca hoti. Rattiṃ pihitepi apihitepi dvāre nipannassa aruṇuggamanakkhaṇeyeva apihitadvāre pihite pihitadvāre ca puna vivaritvā pihite khette pihitattā anāpattī’’ti, taṃ aṭṭhakathāya na sameti. Rattiṃ dvāraṃ asaṃvaritvā nipannasseva hi aruṇuggamane āpatti aṭṭhakathāyaṃ dassitā, tasmā khette vā pihitaṃ hotu akhette vā, saṃvaraṇamevettha pamāṇanti amhākaṃ khanti.
Niddāvasena nipajjatīti niddābhibhūtatāya ekapassena nipajjati, evaṃ pana nipanno nipanno nāma na hotītianāpattivuttā.Apassāya supantassāti kaṭiyā piṭṭhivemajjhassa ca antare appamattakampi padesaṃ bhūmiṃ aphusāpetvā thambhādiṃ apassāya supantassa.Sahasāva vuṭṭhātīti pakkhalitvā patito viya sahasā vuṭṭhāti.Tattheva sayati na vuṭṭhātīti niddābhibhūtatāya supanto na vuṭṭhāti, na mucchāpareto. Teneva ‘‘avisayattā āpatti na dissatī’’ti na vuttaṃ.
Ekabhaṅgenāti ekassa passassa bhañjanena, heṭṭhā vuttanayena pāde bhūmito amocetvāva ekaṃ passaṃ bhañjitvā nāmetvā nipannoti vuttaṃ hoti. Mahāaṭṭhakathāyaṃ pana mahāpadumattherena vuttanti sambandho. Mucchitvā patitattā therena‘‘avisayattā āpatti na dissatī’’ti vuttaṃ. Ācariyā pana yathā yakkhagahitako bandhitvā nipajjāpito ca paravaso hoti, evaṃ aparavasattā mucchitvā patito kañci kālaṃ jānitvāpi nipajjatīti anāpattiṃ na vadanti.Yo ca yakkhagahitako, yo ca bandhitvā nipajjāpitoti imassa mahāaṭṭhakathāvādassa pacchimattā soyeva pamāṇato gahetabbo. Tathā ca vakkhati ‘‘sabbattha yo yo aṭṭhakathāvādo vā theravādo vā pacchā vuccati, sova pamāṇato daṭṭhabbo’’ti (pārā. aṭṭha. 1.92). Yakkhagahitaggahaṇeneva cettha visaññībhūtopi saṅgahitoti veditabbaṃ. Ekabhaṅgena nipanno pana atthato anipannattā muccatiyevāti mahāaṭṭhakathāvādena so appaṭikkhittova hotīti daṭṭhabbaṃ. Divā saṃvaritvā nipannassa kenaci vivaṭepi dvāre anāpatti nipajjanakāle saṃvaritvā nipannattā. Sace divā saṃvaritvā dvārasamīpe nipanno pacchā sayameva dvāraṃ vivarati, evampi vaṭṭati. Acittakā cāyaṃ āpatti kiriyā ca akiriyā ca.
78.‘‘Apade padaṃ karonto viyā’’ti vatvā puna tamevatthaṃ āvikaronto‘‘ākāse padaṃ dassento viyā’’ti āha.Etadagganti eso aggo.Yadidanti yo ayaṃ. Sesamettha uttānatthameva.
Vinītavatthuvaṇṇanā niṭṭhitā.
Tatridantiādi heṭṭhā vuttatthameva.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Paṭhamapārājikavaṇṇanā niṭṭhitā.
2. Dutiyapārājikaṃ
Adutiyena jinena yaṃ dutiyaṃ pārājikaṃ pakāsitaṃ, tassa idāni yasmā saṃvaṇṇanākkamo patto, tasmā yaṃ suviññeyyaṃ, yañca pubbe pakāsitaṃ, taṃ sabbaṃ vajjayitvā assa dutiyassa ayaṃ saṃvaṇṇanā hotīti sambandho.
Dhaniyavatthuvaṇṇanā
84.Rājagaheti ettha duggajanapadaṭṭhānavisesasampadādiyogato padhānabhāvena rājūhi gahitaṃ pariggahitantirājagahanti āha‘‘mandhātu…pe… vuccatī’’ti. Tattha mahāgovindena mahāsattena pariggahitaṃ reṇunā pariggahitameva hotīti mahāgovindaggahaṇaṃ. Mahāgovindapaaggahitatākittanañhi tadā reṇunā magadharājena pariggahitabhāvūpalakkhaṇaṃ. Tassa hi so purohito.‘‘Mahāgovindoti mahānubhāvo purātano eko magadharājā’’ti keci.Pariggahitattāti rājadhānībhāvena pariggahitattā. Gayhatīti gaho, rājūnaṃ gahotirājagahaṃ,nagarasaddāpekkhāya napuṃsakaniddeso.Aññepettha pakāreti ‘‘nagaramāpanena raññā kāritasabbagahattā rājagahaṃ, gijjhakūṭādīhi parikkhittattā pabbatarājehi parikkhittagehasadisantipi rājagahaṃ, sampannabhavanatāya rājamānaṃ gehantipi rājagahaṃ, suvihitārakkhatāya anatthāvahabhāvena upagatānaṃ paṭirājūnaṃ gahaṃ gehabhūtantipi rājagahaṃ, rājūhi disvā sammā patiṭṭhāpitattā tesaṃ gahaṃ gehabhūtantipi rājagahaṃ. Ārāmarāmaṇeyyakādīhi rājate, nivāsasukhatādinā sattehi mamattavasena gayhati pariggayhatīti vā rājagaha’’nti edise pakāre. So padeso ṭhānavisesabhāvena uḷārasattaparibhogoti āha‘‘taṃ paneta’’ntiādi. Tatthabuddhakāle cakkavattikāle cāti idaṃ yebhuyyavasena vuttaṃ.Tesanti yakkhānaṃ.Vasanavananti āpānabhūmibhūtaṃ upavanaṃ. Gijjhā ettha santīti gijjhaṃ, kūṭaṃ. Taṃ etassātigijjhakūṭo. Gijjho viyāti vā gijjhaṃ, kūṭaṃ. Taṃ etassātigijjhakūṭo,pabbato. Gijjhasadisakūṭoti gijjhakūṭoti vā majjhepadalopīsamāso yathā ‘‘sākapatthavo’’ti, tasmiṃ gijjhakūṭe. Tenāha‘‘gijjhā’’tiādi.
Tatoparaṃ saṅghoti tiṇṇaṃ janānaṃ upari saṅgho catuvaggakaraṇīyādikammappattattā.Tasmiṃ pabbate sannipatitvā samāpattiyā vītināmentīti yathāphāsukaṭṭhāne piṇḍāya caritvā katabhattakiccā āgantvā cetiyagabbhe yamakamahādvāraṃ vivarantā viya taṃ pabbataṃ dvidhā katvā anto pavisitvā rattiṭṭhānadivāṭṭhānāni māpetvā tattha samāpattiyā vītināmenti.
Kadā panete tattha vasiṃsu? Atīte kira anuppanne tathāgate bārāṇasiṃ upanissāya ekasmiṃ gāmake ekā kuladhītā khettaṃ rakkhati, tassā khettakuṭiyā vīhayo bhajjantiyā tattha mahākarañjapupphappamāṇā mahantamahantā manoharā pañcasatamattā lājā jāyiṃsu. Sā te gahetvā mahati paduminipatte ṭhapesi. Tasmiñca samaye eko paccekasambuddho tassā anuggahatthaṃ avidūre khettapāḷiyā gacchati. Sā taṃ disvā pasannamānasā supupphitaṃ mahantaṃ ekaṃ padumaṃ gahetvā tattha lāje pakkhipitvā paccekabuddhaṃ upasaṅkamitvā pañcahi lājasatehi saddhiṃ taṃ padumapupphaṃ datvā pañcapatiṭṭhitena vanditvā ‘‘imassa, bhante, puññassa ānubhāvena ānubhāvasampanne pañcasataputte labheyya’’nti pañca puttasatāni patthesi. Tasmiṃyeva khaṇe pañcasatā migaluddakā sambhatasambhārā paripakkapaccekabodhiñāṇā tasseva paccekabuddhassa madhuramaṃsaṃ datvā ‘‘etissā puttā bhaveyyāmā’’ti patthayiṃsu. Atītāsu anekāsu jātīsu tassā puttabhāvena āgatattā tathā tesaṃ ahosi. Sā yāvatāyukaṃ ṭhatvā devaloke nibbatti, tato cutā jātassare padumagabbhe nibbatti. Tameko tāpaso disvā paṭijaggi. Tassā padasā vicarantiyā paduddhāre paduddhāre bhūmito padumāni uṭṭhahanti. Eko vanacarako disvā bārāṇasirañño ārocesi. Rājā taṃ ānetvā aggamahesiṃ akāsi, tassā gabbho saṇṭhāti. Mahāpadumakumāro mātukucchiyaṃ vasi, sesā bahi nikkhantaṃ gabbhamalaṃ nissāya saṃsedajabhāvena nibbattā. ‘‘Opapātikabhāvenā’’ti keci. Te vayappattā uyyāne padumassare kīḷantā ekekasmiṃ padume nisīditvā khayavayaṃ paṭṭhapetvā paccekabodhiñāṇaṃ nibbattayiṃsu. Ayaṃ tesaṃ byākaraṇagāthā ahosi –
‘‘Saroruhaṃ padumapalāsamatrajaṃ, supupphitaṃ bhamaragaṇānuciṇṇaṃ;
‘‘isigilī’’ti samaññā udapādi.Ime isayoti ime paccekabuddhaisī. Samā ñāyati etāyātisamaññā,nāmanti attho.
‘‘tiṇacchadanā sadvārabandhā kuṭiyo’’ti.Vassaṃ upagacchantenāti vassāvāsaṃ upagacchantena.Nālakapaṭipadanti ‘‘moneyyaṃ te upaññissa’’ntiādinā (su. ni. 721) satthārā nālakattherassa desitaṃ puthujjanakālato pabhuti kilesacittaṃ anuppādetvā paṭipajjitabbaṃ moneyyapaṭipadaṃ. Taṃ pana paṭipadaṃ sutvā nālakatthero tīsu ṭhānesu appiccho ahosi dassane savane pucchāyāti. So hi desanāpariyosāne pasannacitto bhagavantaṃ vanditvā vanaṃ paviṭṭho. Puna ‘‘aho vatāhaṃ bhagavantaṃ passeyya’’nti lolabhāvaṃ na janesi, ayamassadassaneappicchatā. Tathā ‘‘aho vatāhaṃ puna dhammadesanaṃ suṇeyya’’nti lolabhāvaṃ na janesi, ayamassasavaneappicchatā. Tathā ‘‘aho vatāhaṃ puna moneyyapaṭipadaṃ puccheyya’’nti lolabhāvaṃ na janesi, ayamassapucchāyaappicchatā.
‘‘nālakapaṭipadaṃ paṭipannenapī’’ti vuttaṃ.
Pañcannaṃ chadanānanti tiṇapaṇṇaiṭṭhakasilāsudhāsaṅkhātānaṃ pañcannaṃ chadanānaṃ.‘‘Na, bhikkhave, asenāsanikena vassaṃ upagantabbanti (mahāva. 204) vacībhedaṃ katvā vassūpagamanaṃ sandhāyeva paṭikkhepo, na ālayakaraṇavasena upagamanaṃ sandhāyā’’ti vadanti. Pāḷiyaṃ pana avisesattā aṭṭhakathāyañca ‘‘nālakapaṭipadaṃ paṭipannenapī’’tiādinā aviseseneva daḷhaṃ katvā vuttattā asenāsanikassa nāvādiṃ vinā aññattha ālayo na vaṭṭatīti amhākaṃ khanti. Nāvāsatthavajesuyeva hi ‘‘anujānāmi, bhikkhave, nāvāyaṃ vassaṃ upagantu’’ntiādinā (mahāva. 203) sati asati vā senāsane vassūpagamanassa visuṃ anuññātattā ‘‘na, bhikkhave, asenāsanikena vassaṃ upagantabba’’nti ayaṃ paṭikkhepo tattha na labbhatīti asati senāsane ālayavasenapi nāvādīsu upagamanaṃ vuttaṃ.Anudhammatāti vattaṃ.Rattiṭṭhānadivāṭṭhānādīnītiādi-saddena vaccakuṭipassāvaṭṭhānādiṃ saṅgaṇhāti.
Katikavattāni ca khandhakavattāni ca adhiṭṭhāyāti pariyattidhammo nāma tividhampi saddhammaṃ patiṭṭhāpeti, tasmā sakkaccaṃ uddisatha uddisāpetha, sajjhāyaṃ karotha, padhānaghare vasantānaṃ saṅghaṭṭanaṃ akatvā antovihāre nisīditvā uddisatha uddisāpetha, sajjhāyaṃ karotha, dhammassavanaṃ samiddhaṃ karotha, pabbājentā sodhetvā pabbājetha, sodhetvā upasampādetha, sodhetvā nissayaṃ detha. Ekopi hi kulaputto pabbajjañca upasampadañca labhitvā sakalaṃ sāsanaṃ patiṭṭhāpeti. Attano thāmena yattakāni sakkotha, tattakāni dhutaṅgāni samādiyatha, antovassaṃ nāmetaṃ sakaladivasaṃ rattiyā ca paṭhamapacchimayāmesu appamattehi bhavitabbaṃ, vīriyaṃ ārabhitabbaṃ. Porāṇakamahaātherāpi sabbapalibodhe chinditvā antovasse ekacariyavattaṃ pūrayiṃsu. Bhasse mattaṃ jānitvā dasavatthukakathaṃ dasaasubhadasānussatiaṭṭhatiṃsārammaṇakathaṃ kātuṃ vaṭṭati. Āgantukānaṃ vattaṃ kātuṃ, sattāhakaraṇīyena gatānaṃ apaloketvā dātuṃ vaṭṭati. Viggāhikapisuṇapharusavacanāni mā vadatha, divase divase sīlāni āvajjentā caturārakkhaṃ ahāpentā manasikārabahulā viharatha, cetiyaṃ vā bodhiṃ vā vandantena gandhamālaṃ vā pūjentena pattaṃ vā thavikāya pakkhipantena na kathetabbaṃ, antogāme manussehi saddhiṃ paccayasaṃyuttakathā vā visabhāgakathā vā na kathetabbā, rakkhitindriyehi bhavitabbaṃ, khandhakavattañca sekhiyavattañca pūretabbanti evamādinā katikavattāni khandhakavattāni ca adhiṭṭhahitvā.
‘‘mahāpavāraṇāya pavāritā’’tiādi vuttaṃ. Pāṭipadadivasato paṭṭhāya hi vassānassa pacchime māse kathinatthāro anuññātoparivāre‘‘kathinassa atthāramāso jānitabboti vassānassa pacchimo māso jānitabbo’’ti (pari. 412) vuttattā. ‘‘Mahāpavāraṇāya pavāritā’’ti idañca purimikāya vassūpagatānaṃ sabhāvadassanamattaṃ, kenaci antarāyena appavāritāpi ‘‘vuṭṭhavassā’’icceva vuccanti.
‘‘Āpucchitabbā’’ti vatvā idāni āpucchanavidhiṃ dassento‘‘sace imaṃ kuṭi’’ntiādimāha.Paṭijagganakaṃ vā na labhatīti vihārapaccante kate paṭijagganakaṃ na labhati. Te pana bhikkhū janapadacārikaṃ pakkamiṃsūti sambandho. Addhānagamane cārikāvohāro sāsane niruḷho. Kiñcāpi ayaṃ cārikā nāma mahājanasaṅgahatthaṃ buddhānaṃyeva labbhati, buddhe upādāya pana ruḷhīsaddavasena sāvakānampi vuccati kilañjādīhi katabījanīnampi tālavaṇṭavohāro viya.Saṅgopetvāti ekasmiṃ padese rāsiṃ katvā. Idāni tameva saṅgopanavidhiṃ dassento‘‘yathā ca ṭhapita’’ntiādimāha. Na ovassīyatītianovassakaṃ,kammani aka-saddo daṭṭhabbo. Yathā ca ṭhapitaṃ na ovassīyati na temīyatīti attho.
Anavayoti etthavayoti hāni ‘‘āyavayo’’tiādīsu viya. Natthi etassa attano sippe vayo ūnatātiavayoti āha‘‘anūno paripuṇṇasippo’’ti. Ācariyassa kammaṃācariyakanti āha‘‘ācariyakamme’’ti.Piṭṭhasaṅghāṭodvārabāhā, kaṭṭhakammaṃthambhādi.Telatambamattikāyāti telamissatambamattikāya.
85.Kuṭikāya karaṇabhāvanti kuṭiyā katabhāvaṃ. Saddasatthavidūhi kiṃ-saddayoge anāgatavacanassa icchitattā vuttaṃ‘‘tassa lakkhaṇaṃ saddasatthato pariyesitabba’’nti.Mettāpubbabhāganti mettājhānassa pubbabhāgabhūtaṃ sabbasattesu hitapharaṇamattaṃ. Kasmā panetaṃ vuttaṃ, nanu anuddayā-saddo karuṇāya pavattatīti? Saccametaṃ, ayaṃ pana anuddayāsaddo anurakkhaṇamatthaṃ antonītaṃ katvā pavattamāno mettāya karuṇāya ca pavattatīti idha mettāya pavattamāno vutto, tasmā suvuttametaṃ ‘‘etena mettāpubbabhāgaṃ dassetī’’ti.Karuṇāpubbabhāganti karuṇājhānassa pubbabhāgabhūtaṃ sattesu anukampamattaṃ.Cikkhallaṃmattikā, tassamaddanaṃudakaṃ āsiñcitvā hatthādīhi parimaddanaṃ.Mettākaruṇānanti appanāppattamettākaruṇānaṃ. Kiñcāpi therena sañcicca khuddānukhuddakā pāṇā maraṇādhippāyena na byābādhitā, tathāpi karuṇāya abhāvena ‘‘evaṃ kate ime pāṇā vinassissantī’’ti anupaparikkhitvā katattā theraṃ vigarahi. Janānaṃ samūhojanatāti āha‘‘pacchimo janasamūho’’ti.Pātabyabhāvanti vināsetabbataṃ.Pāṇātipātaṃ karontānanti therena akatepi pāṇātipāte parehi sallakkhaṇākāraṃ dasseti.Imassa diṭṭhānugatinti imassa diṭṭhiyā anugamanaṃ.Ghaṃsitabbeti ghaṭṭayitabbe, vināsitabbeti attho.Evaṃ maññīti yathā therena kataṃ, evaṃ mā maññi. ‘‘Mā pacchimā janatā pāṇesu pātabyataṃ āpajjī’’ti vacanato yo bhikkhu iṭṭhakapacanapattapacanakuṭikaraṇavihārakārāpanavihārasammajjanapaṭaggidānakūpapokkharaṇīkhaṇāpanādīsu yattha ‘‘khuddānukhuddakānaṃ pāṇānaṃ vihiṃsā bhavissatī’’ti jānāti, tena tādise padese kappiyavacanaṃ vatvāpi na taṃ kammaṃ kāretabbanti dasseti.
Tattha tattha vuttameva āpattinti pathavīkhaṇanabhūtagāmapātabyatādīsu vuttapācittiyādiāpattiṃ.Ādikammikattā anāpattīti kuṭikaraṇapaccayā anāpatti.Sikkhāpadaṃ atikkamitvāti ‘‘na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā, yo kareyya, āpatti dukkaṭassā’’ti vuttasikkhāpadaṃ atikkamitvā. Yadi aññena kataṃ labhitvā vasantassa anāpatti siyā, na bhagavā taṃ kuṭikaṃ bhindāpeyyāti āha –‘‘kataṃ labhitvā tattha vasantānampi dukkaṭamevā’’ti.Yathā vā tathā vā missā hotūti heṭṭhā mattikā upari dabbasambhārātiādinā yena kenaci ākārena missā hotu.Giñjakāvasathasaṅkhepenāti ettha giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasatho giñjakāvasatho. Iṭṭhakāmayassa āvasathassetaṃ adhivacanaṃ. Taṃ kira āvasathaṃ yathā sudhāparikammena payojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā karonti, tulādaṇḍakavāṭaphalakāni pana dārumayāneva.Vikirantāti cuṇṇavicuṇṇaṃ karontā.
Kissāti kena kāraṇena.Vayakammampi atthīti dvārakavāṭādiabhisaṅkharaṇādīsu katavayakammampi atthi. Bhikkhūnaṃ akappiyattā eva titthiyavatānurūpattātitthiyadhajo. Mahāaṭṭhakathāyaṃ vuttakāraṇesu attano adhippetakāraṇadvayaṃ patiṭṭhāpetvā aparānipi tattha vuttakāraṇāni dassento āha –‘‘aṭṭhakathāyaṃ pana aññānipi kāraṇāni vuttānī’’tiādi. Tatthasattānuddayāyāti tādisāya kuṭikāya karaṇapaccayā vinassamānasattesu anuddayāya. Yasmā sabbamattikāmayā kuṭi sukarā bhindituṃ, tasmā tattha ṭhapitaṃ pattacīvarādi aguttaṃ hoti, corādīhi avaharituṃ sakkā. Tena vuttaṃ‘‘pattacīvaraguttatthāyā’’ti.Senāsanabāhullapaṭisedhanatthāyāti senāsanānaṃ bahubhāvanisedhanatthāya, tādisassa vā senāsanassa abhisaṅkharaṇe bhikkhūnaṃ uddesaparipucchādīni sesakammāni pariccajitvā niccabyāvaṭatānisedhanatthaṃ.Anupavajjoti dosaṃ āropetvā na vattabbo.
Pāḷimuttakavinicchayavaṇṇanā
tañca kho…pe… na vaṇṇamaṭṭhatthāyāti idaṃ chattadaṇḍaggāhakasalākapañjaravinandhanaṃ sandhāyāti vadanti.Sabbatthāti chattadaṇḍe sabbattha.Āraggenāti nikhādanamukhena.Ghaṭakampi vāḷarūpampi bhinditvā dhāretabbanti sace tādisaṃ akappiyachattaṃ labhati, ghaṭakampi vāḷarūpampi bhinditvā tacchetvā dhāretabbaṃ.Suttakena vā daṇḍo veṭhetabboti yathā chattadaṇḍe lekhā na paññāyati, tathā veṭhetabbo.Daṇḍabundeti daṇḍamūle, chattadaṇḍassa heṭṭhimataleti attho.Chattamaṇḍalikanti chattassa anto khuddakamaṇḍalaṃ.Ukkiritvāti uṭṭhapetvā.Sā vaṭṭatīti yadipi rajjukehi na bandhanti, bandhituṃ pana yuttaṭṭhānattā vaṭṭati.
Nānāsuttakehīti nānāvaṇṇehi suttehi. Idañca tathā karontānaṃ karaṇappakāradassanatthaṃ vuttaṃ, ekavaṇṇasuttakenapi vuttappakārena sibbituṃ na vaṭṭatiyeva.Paṭṭamukheti paṭṭakoṭiyaṃ. Dvinnaṃ paṭṭānaṃ saṅghaṭṭitaṭṭhānaṃ sandhāyetaṃ vuttaṃ.Pariyanteti cīvarapariyante. Cīvaraanuvātaṃ sandhāyetaṃ vuttaṃ.Veṇinti varakasīsākārena sibbanaṃ.Saṅkhalikanti biḷālabandhanākārena sibbanaṃ. ‘‘Veṇiṃ saṅkhalika’’nti cettha upayogavacanaṃ ‘‘karontī’’ti karaṇakiriyāpekkhaṃ.Agghiyagayamuggarādīnīti etthaagghiyaṃnāma cetiyasaṇṭhānena sibbanaṃ, mūle tanukaṃ agge mahantaṃ katvā gadākārena sibbanaṃgayā,mūle ca agge ca ekasadisaṃ katvā muggarākārena sibbanaṃmuggaro.Kakkaṭakkhīni ukkirantīti gaṇṭhikapaṭṭapāsakapaṭṭānaṃ ante pāḷibaddhaṃ katvā kakkaṭakānaṃ akkhisaṇṭhānaṃ uṭṭhapenti, karontīti attho.‘‘Koṇasuttapiḷakāti gaṇṭhikapāsakapaṭṭānaṃ koṇehi nīhaṭasuttānaṃ koṭiyo’’titīsupi gaṇṭhipadesuvuttaṃ. Kathaṃ pana tā piḷakā duviññeyyarūpā kātabbāti? Koṇehi nīhaṭasuttānaṃ antesu ekavāraṃ gaṇṭhikakaraṇena vā puna nivattetvā sibbanena vā duviññeyyasabhāvaṃ katvā suttakoṭiyo rassaṃ katvā chinditabbā.Dhammasirittherenapana –
‘‘Koṇasuttā ca piḷakā, duviññeyyāva kappare’’ti –
ācariyabuddhadattattherenapi –
‘‘Suttā ca piḷakā tattha, duviññeyyāva dīpitā’’ti –
Vuttaṃ. Tasmā tesaṃ matena koṇasuttā ca piḷakā ca koṇasuttapiḷakāti evamettha attho daṭṭhabbo.
Maṇināti masāragallādipāsāṇena.Na ghaṭṭetabbanti na ghaṃsitabbaṃ, aṃsabaddhakakāyabandhanāni pana saṅkhādīhi ghaṃsituṃ vaṭṭati.Pāsakaṃ katvā bandhitabbanti rajanakāle bandhitabbaṃ, sesakāle mocetvā ṭhapetabbaṃ.Gaṇṭhiketi dantamayādigaṇṭhike.Piḷakāti binduṃ binduṃ katvā uṭṭhāpetabbapiḷakā.
‘‘Telavaṇṇoti samaṇasāruppavaṇṇaṃ sandhāya vuttaṃ, maṇivaṇṇaṃ pana pattaṃ aññena kataṃ labhitvā paribhuñjituṃ vaṭṭatī’’ti vadanti.Pattamaṇḍaleti tipusīsādimaye pattamaṇḍale. ‘‘Na, bhikkhave, citrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatānī’’ti (cūḷava. 253) vuttattā‘‘bhittikammaṃ na vaṭṭatī’’ti vuttaṃ. ‘‘Anujānāmi, bhikkhave, makaradantakaṃ chinditu’’nti vacanato‘‘makaradantakaṃ pana vaṭṭatī’’ti vuttaṃ.
Makaramukhanti makaramukhasaṇṭhānaṃ.Deḍḍhubhasīsanti udakasappasīsasaṇṭhānaṃ.Acchīnīti kuñjaracchisaṇṭhānāni.Rajjukakāyabandhanaṃ ekameva vaṭṭatīti rajjukaṃ bandhantena ekaguṇameva katvā bandhituṃ vaṭṭati, majjhe bhinditvā diguṇaṃ katvā bandhituṃ na vaṭṭati, diguṇaṃ pana akatvā ekarajjukameva satavārampi punappunaṃ āvijjitvā bandhituṃ vaṭṭati.Ekampi na vaṭṭatīti ekaguṇampi katvā bandhituṃ na vaṭṭati.Bahurajjuke…pe... vaṭṭatīti idaṃ kāyabandhanaṃ sandhāya vuttaṃ, na dasā sandhāya. Īdisañhi kāyabandhanaṃ bandhituṃ vaṭṭati. Tenevaācariyabuddhadattattherenavuttaṃ –
‘‘Ekarajjumayaṃ vuttaṃ, muninā kāyabandhanaṃ;
‘‘Rajjuke ekato katvā, bahū ekāya rajjuyā;
Murajaṃ pana kāyabandhanaṃ na vaṭṭati ‘‘na, bhikkhave, uccāvacāni kāyabandhanāni dhāretabbāni kalābukaṃ deḍḍhubhakaṃ murajaṃ maddavīṇaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 278) vuttattā. Kiṃ pana bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ murajasaṅkhyaṃ na gacchatīti? Āma na gacchati. Murajañhi nāma nānāvaṇṇehi suttehi murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Keci pana ‘‘murajanti bahurajjuke ekato saṅkaḍḍhitvā ekāya rajjuyā paliveṭhetvā katarajjū’’ti vadanti, taṃ na gahetabbaṃ. Yadi cetaṃ murajaṃ siyā, ‘‘bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjuka’’nti na vattabbaṃ, ‘‘taṃ vaṭṭatī’’ti idaṃ virujjheyya. Murajaṃ pana pāmaṅgasaṇṭhānañca dasāsu vaṭṭati ‘‘kāyabandhanassa dasā jīranti. Anujānāmi, bhikkhave, murajaṃ maddavīṇa’’nti (cūḷava. 278) vuttattā. Teneva vakkhati ‘‘anujānāmi, bhikkhave, murajaṃ maddavīṇanti idaṃ dasāsuyeva anuññāta’’nti.
Kāyabandhanavidheti ‘‘kāyabandhanassa pavananto jīrati. Anujānāmi, bhikkhave, vidha’’nti vuttattā kāyabandhanassa pāsante dasāmūle tassa thirabhāvatthaṃ kattabbe dantavisāṇādimaye vidhe.‘‘Aṭṭha maṅgalānināma saṅkho cakkaṃ puṇṇakumbho gayā sirīvaccho aṅkuso dhajaṃ sovatthika’’nti vadanti.Paricchedalekhāmattanti ubhosu koṭīsu kātabbaparicchedarājimattaṃ. ‘‘Ujukamevā’’ti vuttattā caturassādivaṅkagatikaṃ na vaṭṭati. ‘‘Chattadaṇḍadhammakaraṇaañjananāḷikā nānāvaṇṇalekhāpaakammakatā na vaṭṭantī’’ti vadanti.
Ārakaṇṭaketi potthakādiabhisaṅkharaṇatthaṃ kate dīghamukhasatthake.Vaṭṭamaṇikanti vaṭṭaṃ katvā aggakoṭiyaṃ uṭṭhāpetabbapubbuḷaṃ.Aññaṃ vā vaṇṇamaṭṭhanti iminā piḷakādiṃ saṅgaṇhāti.Maṇikanti ekāvaṭṭamaṇi.Piḷakanti sāsapamattikā muttarājisadisā bahuvaṭṭalekhā. ‘‘Imasmiṃ adhikāre avuttattā lekhaniyaṃ yaṃ kiñci vaṇṇamaṭṭhaṃ vaṭṭatī’’ti vadanti.Valitakanti majjhe valiṃ uṭṭhāpetvā.Maṇḍalaṃ hotīti uttarāraṇiyā pavesanatthaṃ āhaṭamaṇḍalaṃ hoti.
Kiñcāpi ettha dantakaṭṭhacchedanavāsiyeva vuttā, mahāvāsiyampi pana na vaṭṭatiyeva. Ujukameva bandhitunti sambandho. ‘‘Ubhosu vā passesu ekapassevā’’ti vacanaseso. Kattarayaṭṭhikoṭiyaṃ kataayovalayānipi vaṭṭanti, yesaṃ aññamaññasaṅghaṭṭanena saddo niccharati.
Āmaṇḍasāraketi āmalakehi katabhājane.Bhūmattharaṇeti cittakaṭasārakacittattharaṇādike parikammakatāya bhūmiyā attharitabbaattharaṇe.Pānīyaghaṭeti iminā kuṇḍikasarakepi saṅgaṇhāti.Bījaneti caturassabījane.Sabbaṃ…pe… vaṭṭatīti yathāvuttesu mañcapīṭhādīsu itthirūpaṃ vinā sabbaṃ mālākammalatākammādi vaṇṇamaṭṭhaṃ bhikkhuno vaṭṭati.Senāsane kiñci paṭisedhetabbaṃ natthi aññatra viruddhasenāsanāti etthāyamadhippāyo – senāsanaparikkhāresu paṭisedhetabbaṃ nāma kiñci natthi, viruddhasenāsanaṃ pana sayameva paṭikkhipitabbanti.Aññesanti sīmasāmino vuttā.Rājavallabhāparanikāyikāpi ekanikāyikāpi uposathapavāraṇānaṃ antarāyakarā alajjino rājakulūpagā vuccanti.Tesaṃ lajjiparisāti tesaṃ sīmasāmikānaṃ pakkhā hutvā anubalaṃ dātuṃ samatthā lajjiparisā.Sukatamevāti aññesaṃ santakepi attano sīmāya antovuttavidhinā kataṃ sukatameva.
Pāḷimuttakavinicchayavaṇṇanā niṭṭhitā.
86.Devena gahitadārūnīti raññā pariggahitadārūni, rañño santakānīti vuttaṃ hoti.Khaṇḍākhaṇḍaṃ karontoti khuddakaṃ mahantañca khaṇḍaṃ karonto.
87.Kulabhogaissariyādīhi mahatī mattā pamāṇaṃ etassātimahāmatto. Tenāha –‘‘mahatiyā issariyamattāya samannāgato’’ti.
88.Avajjhāyantīti heṭṭhā katvā olokenti, cintenti vā. Tenāha‘‘avajānantā’’tiādi.Lāmakato vā cintentīti nihīnato cintenti.Kathentīti ‘‘kiṃ nāmetaṃ kiṃ nāmeta’’nti aññamaññaṃ kathenti.
‘‘adinnaṃ ādiyissatīti ayaṃ ujjhāyanattho’’tiādi. Ujjhāyanassa adinnādānavisayattā adinnādānaṃ ujjhāyanatthoti vuttaṃ. Satipi panettha gopakena dinnadārūnaṃ gahaṇe ujukaṃ avatvā lesena gahitattā thero ‘‘adinnaṃ ādiyī’’ti veditabbo.Vacanabhedeti ekavacanabahuvacanānaṃ bhede.
Sabbāvantaṃparisanti bhikkhubhikkhunīādisabbāvayavavantaṃ parisaṃ. Sabbā catuparisasaṅkhaātā pajā ettha atthītisabbāvantā,parisā. Senā etassa atthīti seniko, seniko evaseniyo.Bimbisāroti tassa nāmanti etthabimbīti suvaṇṇaṃ, tasmā sārasuvaṇṇasadisavaṇṇatāya bimbisāroti vuccatīti veditabbo.Catuttho bhāgo pādoti veditabboti imināva sabbajanapadesu kahāpaṇassa vīsatimo bhāgo māsakoti idañca vuttameva hotīti daṭṭhabbaṃ. Porāṇasatthānurūpaṃ lakkhaṇasampannā uppāditānīlakahāpaṇāti veditabbā. Rudradāmena uppāditorudradāmako. So kira nīlakahāpaṇassa tibhāgaṃ agghati. Yasmiṃ padese nīlakahāpaṇā na santi, tatthāpi nīlakahāpaṇānaṃ vaḷañjanaṭṭhāne ca avaḷañjanaṭṭhāne ca samānaagghavasena pavattamānaṃ bhaṇḍaṃ gahetvā nīlakahāpaṇavaseneva paricchedo kātabboti vadanti.
Dhaniyavatthuvaṇṇanā niṭṭhitā.
Tassattho…pe… vuttanayeneva veditabboti iminā ‘‘bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca, idañca aññaṃ vatthu udapādī’’ti evaṃpaṭhamapārājikavaṇṇanāyaṃ(pārā. aṭṭha. 1.39) vuttanayena tassattho veditabbo. ‘‘Idāni yaṃ taṃ aññaṃ vatthu uppannaṃ, taṃ dassetuṃ ‘tena kho pana samayenā’tiādimāhā’’ti evaṃ anupaññattisambandho ca tattha vuttanayeneva veditabboti dasseti.
90-91.Rajakā attharanti etthātirajakattharaṇaṃ,rajakattharaṇanti rajakatitthaṃ vuccatīti āha‘‘rajakatitthaṃ gantvā’’ti. Vuttamevatthaṃ vibhāvento āha‘‘tañhī’’tiādi.
Padabhājanīyavaṇṇanā
92.‘‘Abhinavaniviṭṭho ekakuṭikādigāmo yāva manussā pavisitvā vāsaṃ na kappenti, tāva gāmasaṅkhyaṃ na gacchatī’’ti vadanti, tasmā tattha gāmappavesanāpucchādikiccampi natthi.Yakkhapariggahabhūtoti saupaddavavasena vuttaṃ, yakkhanagarādiṃ vā saṅgaṇhāti. Yakkhanagarampi āpaṇādīsu dissamānesu gāmasaṅkhyaṃ gacchati, adissamānesu na gacchati, tasmā yakkhanagarampi pavisantena āpaṇādīsu dissamānesu sabbaṃ gāmappavesanavattaṃ kātabbaṃ, adissamānesu na kātabbanti vadanti.Punapi āgantukāmāti iminā tesaṃ tattha sāpekkhabhāvaṃ dasseti. Yato pana nirapekkhāva hutvā pakkamanti, so gāmasaṅkhyaṃ na gacchati, tasmā tattha gāmappavesanāpucchādikiccampi natthi.
‘‘gāmūpacārotiādi araññaparicchedadassanatthaṃ vutta’’nti. Gāmūpacāre hi dassite ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāmāti araññaparicchedo sakkā dassetuṃ, idañca gāmagāmūpacāre asaṅkarato dassetuṃ vuttaṃ. Mātikāyaṃ pana gāmaggahaṇeneva gāmūpacāropi saṅgahitoti daṭṭhabbaṃ. Gāmūpacāro hi loke gāmasaṅkhyameva gacchati. Evañca katvā mātikāya anavasesaavaharaṇaṭṭhānapariggaho siddho hoti.Indakhīleti ummāre.Araññasaṅkhepaṃ gacchatīti ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) abhidhamme vuttattā.Vemajjhameva indakhīloti vuccatīti indakhīlaṭṭhāniyattā asatipi indakhīle vemajjhameva tathā vuccati. Yattha pana dvārabāhāpi natthi, tattha ubhosu passesu vatiyā vā pākārassa vā koṭivemajjhameva indakhīlaṭṭhāniyattā ‘‘indakhīlo’’ti gahetabbaṃ.Uḍḍāpentoti palāpento.Luṭhitvāti parivattetvā.
Majjhimassa purisassāti thāmamajjhimassa purisassa. Iminā pana vacanena suppamusalapātopi baladassanavaseneva katoti daṭṭhabbaṃ.Kurundaṭṭhakathāyaṃ mahāpaccariyañcagharūpacāro gāmoti adhippāyena ‘‘gharūpacāre ṭhitassa leḍḍupāto gāmūpacāro’’ti vuttaṃ.Dvāreti nibbakosassa udakapatanaṭṭhānato abbhantaraṃ sandhāya vuttaṃ.Antogeheti ca pamukhassa abbhantarameva sandhāya vuttaṃ.Kataparikkhepoti imināva gharassa samantato tattako paricchedo gharūpacāro nāmāti vuttaṃ hoti. Yassa pana gharassa samantato gorūpānaṃ pavesananivāraṇatthaṃ pākāravatiādīhi parikkhepo kato hoti, tattha sova parikkhepo gharūpacāro, suppapātādiparicchedo pana aparikkhittagharaṃ sandhāya vuttoti daṭṭhabbaṃ.Idamettha pamāṇanti vikālagāmappavesanādīsu gāmagāmūpacārānaṃ asaṅkarato vinicchayassa veditabbattā.Kurundīādīsu vuttanayena hi gharūpacārassa gāmoti āpannattā gharagharūpacāragāmagāmūpacārānaṃ saṅkaro siyā.Evaṃ sabbatthāti iminā ito pubbepi pacchimasseva vādassa pamāṇabhāvaṃ dasseti. Keci pana ‘‘ito paṭṭhāya vakkhamānavādaṃ sandhāya vutta’’nti vadanti, taṃ na gahetabbaṃ.
Sesampīti gāmūpacāralakkhaṇaṃ sandhāya vadati.Tatrāti tasmiṃ gāmūpacāraggahaṇe.Tassa gāmaparicchedadassanatthanti tassa aparicchedassa gāmassa gāmaparicchedaṃ dassetunti attho. Yadi evaṃ ‘‘gāmo nāmā’’ti padaṃ uddharitvā ‘‘aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti kasmā na vuttanti? ‘‘Gāmo nāmāti idha avuttampi adhikāravasena labbhatiyevā’’ti vadanti. Apare pana bhaṇanti ‘‘gāmūpacāro nāmāti imināva gāmassa ca gāmūpacārassa ca saṅgaho daṭṭhabbo. Kathaṃ? ‘Gāmassa upacāro gāmūpacāro’ti evaṃ viggahe kariyamāne ‘parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto’ti iminā parikkhittassa gāmassa gāmūpacāralakkhaṇaṃ dassitaṃ hoti, ‘gāmasaṅkhāto upacāro gāmūpacāro’ti evaṃ pana gayhamāne ‘aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’ti iminā aparikkhittassa gāmassa gāmaparicchedo dassitoti sakkā viññātu’’nti. ‘‘Gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti iminā parikkhittassapi gāmassa sace leḍḍupātato dūre parikkhepo hoti, leḍḍupātoyeva gāmaparicchedoti gahetabbanti vadanti.Pubbe vuttanayenevāti parikkhittagāme vuttanayeneva.
Saṅkarīyatīti missīyati.Etthāti gharagharūpacāragāmagāmūpacāresu. ‘‘Vikāle gāmappavesane parikkhittassa gāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassa, aparikkhittassa gāmassa upacāraṃ okkamantassa āpatti pācittiyassā’’ti (pāci. 513) vuttattā gāmagāmūpacārānaṃ asaṅkaratā icchitabbāti āha –‘‘asaṅkarato cettha vinicchayo veditabbo vikāle gāmappavesanādīsū’’ti. Ettha ca ‘‘parikkhittassa gāmassa parikkhepaṃ, aparikkhittassa parikkhepārahaṭṭhānaṃ atikkamantassa vikālagāmappavesanāpatti hotī’’ti keci vadanti, taṃ na gahetabbaṃ padabhājaniyaṃ pana ‘‘parikkhittassa gāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassa, aparikkhittassa gāmassa upacāraṃ okkamantassa āpatti pācittiyassā’’ti (pāci. 513) vuttattā. Aparikkhittassa gāmassa gharūpacārato paṭṭhāya dutiyaleḍḍupātasaṅkhātassa gāmūpacārassa okkamane āpatti veditabbā. Tenevavikālagāmappavesanasikkhāpadaṭṭhakathāyaṃ(pāci. aṭṭha. 512) ‘‘aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo’’ti vuttaṃ.Mātikāṭṭhakathāyampi(kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) vuttaṃ ‘‘yvāyaṃ aparikkhittassa gāmassa upacāro dassito, tassa vasena vikālagāmappavesanādīsu āpatti paricchinditabbā’’ti. Yadi evaṃ ‘‘vikāle gāmaṃ paviseyyā’’ti iminā virujjhatīti? Na virujjhati gāmūpacārassapi gāmaggahaṇena gahitattā. Tasmā parikkhittassa gāmassa parikkhepaṃ atikkamantassa, aparikkhittassa upacāraṃ okkamantassa vikālagāmappavesanāpatti hotīti niṭṭhamettha gantabbaṃ.Vikāle gāmappavesanādīsūtiādi-saddena gharagharūpacārādīsu ṭhitānaṃ uppannalābhabhājanādiṃ saṅgaṇhāti.
Nikkhamitvā bahi indakhīlāti indakhīlato bahi nikkhamitvāti attho. Ettha ca vinayapariyāyena tāva ‘‘ṭhapetvā gāmañca gāmūpacārañca avasesaṃ arañña’’nti (pārā. 92) āgataṃ, suttantapariyāyena āraññikaṃ bhikkhuṃ sandhāya ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) āgataṃ. Vinayasuttantā ubhopi pariyāyadesanā nāma, abhidhammo pana nippariyāyadesanā. Nippariyāyato ca gāmavinimuttaṃ ṭhānaṃ araññameva hotīti abhidhammapariyāyena araññaṃ dassetuṃ ‘‘nikkhamitvā bahi indakhīlā’’ti (vibha. 529) vuttaṃ.‘‘Ācariyadhanunāma pakatihatthena navavidatthippamāṇaṃ, jiyāya pana āropitāya catuhatthappamāṇa’’nti vadanti.Lesokāsanisedhanatthanti ‘‘mayā neva gāme, na araññe haṭaṃ, ghare vā gharūpacāresu vā gāmūpacāresu vā aññatarasmi’’nti vattuṃ mā labhatūti vuttaṃ hoti.
Kappiyanti anurūpavasena vuttaṃ. Akappiyampi pana appaṭiggahitañce, adinnasaṅkhyameva gacchati. Pariccāgādimhi akate ‘‘idaṃ mayhaṃ santaka’’nti aviditampi parapariggahitameva mātāpitūnaṃ accayena mandānaṃ uttānaseyyakānaṃ dārakānaṃ santakamiva.
theyyanti āha‘‘avaharaṇacittassetaṃ adhivacana’’nti.Saṅkhā-saddo ñāṇakoṭṭhāsapaññattigaṇanādīsu dissati. ‘‘Saṅkhāyekaṃ paṭisevatī’’tiādīsu (ma. ni. 2.168) hi ñāṇe dissati. ‘‘Papañcasaññāsaṅkhā samudācarantī’’tiādīsu (ma. ni. 1.204) koṭṭhāse. ‘‘Tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā’’tiādīsu (dha. sa. 1313) paññattiyaṃ. ‘‘Na sukaraṃ saṅkhātu’’ntiādīsu (dha. pa. 196; apa. thera. 1.10.2) gaṇanāyaṃ. Tattha koṭṭhāsavacanaṃ saṅkhā-saddaṃ sandhāyāha‘‘saṅkhāsaṅkhātanti atthato eka’’nti. Tenāha‘‘koṭṭhāsassetaṃ adhivacana’’nti.Papañcasaṅkhāti taṇhāmānadiṭṭhisaṅkhātā papañcakoṭṭhāsā.‘‘Eko cittakoṭṭhāsoti yañca pubbabhāge avaharissāmīti pavattaṃ cittaṃ, yañca gamanādisādhakaṃ parāmasanādisādhakaṃ vā majjhe pavattaṃ, yañca ṭhānācāvanappayogasādhakaṃ, tesu ayameveko pacchimo cittakoṭṭhāso idhādhippeto’’ti keci vadanti.Cūḷagaṇṭhipadepana ‘‘ūnamāsakamāsakaūnapañcamāsakapañcamāsakāvaharaṇacittesu eko cittakoṭṭhāso’’ti vuttaṃ. ‘‘Anekappabhedattā cittassa eko cittakoṭṭhāsoti vutta’’ntimahāgaṇṭhipade majjhimagaṇṭhipadeca vuttaṃ. Idamevettha sundarataraṃ ‘‘theyyacittasaṅkhāto eko cittakoṭṭhāso’’ti vuttattā.Theyyasaṅkhātenāti theyyacittakoṭṭhāsena karaṇabhūtena, na vissāsatāvakālikādigāhavasappavattacittakoṭṭhāsenāti vuttaṃ hoti.
Abhiyogavasenāti aḍḍakaraṇavasena.Abhiyuñjatīti codeti, aḍḍaṃ karotīti attho.Parikappitaṭṭhānanti okāsaparikappanavasena parikappitappadesaṃ.Suṅkaghātanti ettha rājūnaṃ deyyabhāgassa etaṃ adhivacanaṃ suṅkoti, so ettha haññati adatvā gacchantehīti suṅkaghāto. ‘‘Ettha paviṭṭhehi suṅko dātabbo’’ti rukkhapabbatādisaññāṇena niyamitappadesassetaṃ adhivacanaṃ.
Pañcavīsatiavahārakathāvaṇṇanā
Ākulāti saṅkulā.Luḷitāti viloḷitā.Katthacīti ekissāya aṭṭhakathāyaṃ.Ekaṃ pañcakaṃ dassitanti ‘‘parapariggahitañca hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti, āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassā’’ti (pārā. 122) evaṃ vuttapañcaavahāraṅgāni ekaṃ pañcakanti dassitaṃ.Dve pañcakāni dassitānīti ‘‘chahākārehi adinnaṃ ādiyantassa āpatti pārājikassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, garuko ca hoti parikkhāro pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti, āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassā’’ti evaṃ vuttesu chasu padesu ekaṃ apanetvā avasesāni pañca padāni ekaṃ pañcakanti dassetvā heṭṭhā vuttapañcakañca gahetvā dve pañcakāni dassitāni.Ettha panāti ‘‘pañcahākārehi adinnaṃ ādiyantassā’’tiādīsu.Sabbehipi padehīti ‘‘parapariggahitañca hotī’’tiādīhi padehi.Labbhamānāniyeva pañcakānīti pañcavīsatiyā avahāresu labbhamānapañcakāni.
sāhatthikapañcakanti ādipadavasena nāmalābho daṭṭhabbo kusalādittikassa kusalattikavohāro viya. Imināva nayena pubbapayogādi pañcakaṃpubbapayogapañcakaṃ,theyyāvahārādi pañcakaṃtheyyāvahārapañcakanti nāmalābho daṭṭhabboti.Tatiyapañcamesu pañcakesūti sāhatthikapañcakatheyyāvahārapañcakesu.Labbhamānapadavasenāti sāhatthikapañcake labbhamānassa nissaggiyāvahārapadassa vasena theyyāvahārapañcake labbhamānassa parikappāvahārapadassa ca vasena yojetabbanti attho.
āṇattiko. Nissajjanaṃ nissaggo, suṅkaghātaṭṭhāne parikappitokāse vā ṭhatvā bhaṇḍassa bahi pātanaṃ. Nissaggovanissaggiyo. Kiriyāsiddhito puretarameva pārājikāpattisaṅkhātaṃ atthaṃ sādhetītiatthasādhako. ‘‘Asukassa bhaṇḍaṃ yadā sakkosi, tadā avaharā’’ti evarūpo hi āṇāpanapayogo parassa telakumbhiyā pādagghanakaṃ telaṃ avassaṃ pivanakānaṃ upāhanādīnaṃ nikkhepapayogo ca āṇattassa bhaṇḍaggahaṇato upāhanādīnaṃ telapātanato ca puretarameva pārājikāpattisaṅkhātaṃ atthaṃ sādheti. Sāhatthikapayogopi hi evarūpo atthasādhakoti vuccati. Vuttañhetaṃmātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) –
‘‘Atthasādhako nāma ‘asukassa bhaṇḍaṃ yadā sakkosi, tadā taṃ avaharā’ti āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpakassa āṇattikkhaṇeyeva pārājikaṃ. Parassa vā pana telakumbhiyā pādagghanakaṃ telaṃ avassaṃ pivanakāni upāhanādīni pakkhipati, hatthato muttamatteyeva pārājika’’nti.
dhuranikkhepo. Ārāmābhiyuñjanādīsu attano ca parassa ca dānaggahaṇesu nirussāhabhāvāpajjanaṃ.Sahatthā avaharatīti sahatthena gaṇhāti.‘‘Asukassa bhaṇḍaṃ avaharā’’ti aññaṃ āṇāpetīti etthāpi āṇāpakassa āṇattikkhaṇeyeva āpatti daṭṭhabbā. Yadi evaṃ imassa, atthasādhakassa ca ko visesoti? Taṅkhaṇaññeva gahaṇe niyuñjanaṃ āṇattikapayogo, kālantarena gahaṇatthaṃ niyogo atthasādhakoti ayametesaṃ viseso. Tenevāha –‘‘asukassa bhaṇḍaṃ yadā sakkosi, tadā avaharāti āṇāpetī’’ti. Ettha ca āṇāpanapayogova atthasādhakoti dassito, sāhatthikavasenapi atthasādhakapayogo pana upari āvi bhavissati.Dhuranikkhepo pana upanikkhittabhaṇḍavasena veditabboti idaṃ nidassanamattaṃ. Ārāmābhiyuñjanādīsupi tāvakālikabhaṇḍadeyyānaṃ adānepi eseva nayo.
‘‘Āṇattivasenapubbapayogo veditabbo’’ti vuttattā anantarāyena gaṇhantassa ‘asukassa bhaṇḍaṃ avaharā’ti āṇāpanaṃ bhaṇḍaggahaṇato pubbattāpubbapayogo,payogena saha vattamāno avahārosahapayogo,‘‘asukaṃ nāma bhaṇḍaṃ harissāmā’’ti saṃvidahitvā sammantayitvā avaharaṇaṃsaṃvidāvahāro.Saṅketakammaṃnāma pubbaṇhādikālaparicchedavasena sañjānanakammaṃ,nimittakammaṃnāma saññuppādanatthaṃ akkhinikhaṇanādinimittakaraṇaṃ.Ṭhānācāvanavasena sahapayogoti idaṃ pana nidassanamattaṃ daṭṭhabbaṃ, khilasaṅkamanādīsupi asati ca ṭhānācāvane sahapayogo daṭṭhabbo. Vuttañhetaṃmātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) ‘‘ṭhānācāvanavasena khilādīni saṅkāmetvā khettādiggahaṇavasena ca sahapayogo veditabbo’’ti.
theyyāvahāro. Yo hi sandhicchedādīni katvā adissamāno avaharati, tulākūṭamānakūṭakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro theyyāvahāro. Pasayha abhibhavitvā avaharaṇaṃpasayhāvahāro. Yo hi pasayha balakkārena paresaṃ santakaṃ gaṇhāti gāmaghātakādayo viya, attano pattabalito vā vuttanayena adhikaṃ gaṇhāti rājabhaṭādayo viya, tassevaṃ gaṇhato avahāro pasayhāvahāro. Bhaṇḍavasena ca okāsavasena ca parikappetvā avaharaṇaṃparikappāvahāro. Tiṇapaṇṇādīhi aṅgulimuddikādiṃ paṭicchādetvā pacchā tassa paṭicchannassa avaharaṇaṃpaṭicchannāvahāro. Kusaṃ saṅkāmetvā avaharaṇaṃkusāvahāro.
Tulayitvāti upaparikkhitvā.Sāmīcīti vattaṃ, āpatti pana natthīti adhippāyo.Mahājanasammaddoti mahājanasaṅkhobho.Bhaṭṭhe janakāyeti apagate janakāye.‘‘Idañca kāsāvaṃ attano santakaṃ katvā etasseva bhikkhuno dehī’’ti kiṃkāraṇā evamāha? Cīvarasāmikena yasmā dhuranikkhepo kato, tasmā tassa adinnaṃ gahetuṃ na vaṭṭati. Avahārakopi vippaṭisārassa uppannakālato paṭṭhāya cīvarasāmikaṃ pariyesanto vicarati ‘‘dassāmī’’ti, cīvarasāmikena ca ‘‘mameta’’nti vutte etenapi avahārakena ālayo pariccatto, tasmā evamāha. Yadi evaṃ cīvarasāmikoyeva ‘‘attano santakaṃ gaṇhāhī’’ti kasmā na vuttoti? Ubhinnampi kukkuccavinodanatthaṃ. Kathaṃ? Avahārakassa ‘‘mayā sahatthena na dinnaṃ, bhaṇḍadeyyameta’’nti kukkuccaṃ uppajjeyya, itarassa ‘‘mayā paṭhamaṃ dhuranikkhepaṃ katvā pacchā adinnaṃ gahita’’nti kukkuccaṃ uppajjeyyāti.
Samagghanti appagghaṃ.Dāruatthaṃ pharatīti dārūhi kattabbakiccaṃ sādheti.Mayi santetiādi sabbaṃ raññā pasādena vuttaṃ, ‘‘therena pana ananucchavikaṃ kata’’nti na maññitabbaṃ.
Ekadivasaṃ dantakaṭṭhacchedanādinā yā ayaṃ agghahāni vuttā, sā sabbā bhaṇḍasāminā
pāsāṇasakkharaṃ.Dhāreyyatthaṃ vicakkhaṇoti imasseva vivaraṇaṃ‘‘āpattiṃ vā anāpattiṃ vā’’tiādi.
Pañcavīsatiavahārakathāvaṇṇanā niṭṭhitā.
Akkhadassāti etthaakkha-saddena kira vinicchayasālā vuccati. Tattha nisīditvā vajjāvajjaṃ passantītiakkhadassāvuccanti dhammavinicchanakā.Haneyyunti ettha hananaṃ nāma hatthapādādīhi pothanañceva sīsādicchedanañca hotīti āha –‘‘haneyyunti potheyyuñceva chindeyyuñcā’’ti. Teneva padabhājaniyañca ‘‘hatthena vā pādena vā kasāya vā vettena vā aḍḍhadaṇḍakena vā chejjāya vā haneyyu’’nti vuttaṃ. Tatthaaḍḍhadaṇḍakenāti dvihatthappamāṇena rassamuggarena veḷupesikāya vā.Chejjāyāti hatthapādasīsādīnaṃ chedanena.Nīhareyyunti gāmanigamādito nīhareyyuṃ.Corosi…pe… thenosīti ettha ‘‘paribhāseyyu’’nti padaṃ ajjhāharitvā attho veditabboti āha‘‘corosīti evamādīni ca vatvā paribhāseyyu’’nti.
93.Yaṃ taṃ bhaṇḍaṃ dassitanti sambandho.Yattha yattha ṭhitanti bhūmiādīsu yattha yattha ṭhitaṃ.Yathā yathā ādānaṃ gacchatīti bhūmiādīsu ṭhitaṃ bhaṇḍaṃ sabbaso aggahaṇepi yena yena ākārena gahaṇaṃ upagacchati.
Bhūmaṭṭhakathāvaṇṇanā
94.Phandāpeti, sabbattha dukkaṭamevāti ettha ‘‘uṭṭhahissāmī’’ti phandāpetvā puna anuṭṭhahitvā tattheva sayantassapi aṅgapaccaṅgaṃ aphandāpetvā ekapayogena uṭṭhahantassapi dukkaṭamevāti daṭṭhabbaṃ.Aññasmiṃ vā gamanassaanupakāreti yathā dvārapidahane kumbhiṭṭhānagamanassa anupakārattā anāpatti, evaṃ aññasmiṃ vā gamanassa anupakāre kāyavacīkamme anāpatti.Vācāya vācāyāti ekekatthadīpikāya vācāya vācāya.Upaladdhoti ñāto.Puññāni ca karissāmāti ettha ‘‘musāvādaṃ katvā puññāni karissāmāti vadantassa dukkaṭamevā’’titīsupi gaṇṭhipadesuvuttaṃ, taṃ imasmiṃyeva padese aṭṭhakathāvacanena virujjhati. Tathā hi ‘‘yaṃ yaṃ vacanaṃ musā, tattha tattha pācittiya’’nti ca ‘‘na hi adinnādānassa pubbapayoge pācittiyaṭṭhāne dukkaṭaṃ nāma atthī’’ti ca vakkhati. Evaṃ pana vutte na virujjhati ‘‘musāvādaṃ katvā puññāni ca karissāmāti vadantassa pācittiyena saddhiṃ dukkaṭa’’nti. Tathā hi ‘‘akappiyapathaviṃ khaṇantānaṃ dukkaṭehi saddhiṃ pācittiyānīti mahāpaccariyaṃ vutta’’nti ca ‘‘yathā ca idha, evaṃ sabbattha pācittiyaṭṭhāne dukkaṭā na muccatī’’ti ca vakkhati. Sace pana kusalacitto ‘‘puññāni karissāmā’’ti vadati, anāpatti ‘‘buddhapūjaṃ vā dhammapūjaṃ vā saṅghabhattaṃ vā karissāmāti kusalaṃ uppādeti, kusalacittena gamane anāpattī’’ti ca ‘‘yathā ca idha, evaṃ sabbattha atheyyacittassa anāpattī’’ti ca vakkhamānattā.
Pamādalikhitanti veditabbanti aparabhāge potthakāruḷhakāle pamajjitvā likhitanti veditabbaṃ. Pāḷiyaṃ sesaaṭṭhakathāsu ca ‘‘kudālaṃ vā piṭakaṃ vā’’ti idameva dvayaṃ vatvā vāsipharasūnaṃ avuttattā tesampi saṅkhepaṭṭhakathādīsu āgatabhāvaṃ dassetuṃ‘‘saṅkhepaṭṭhakathāyaṃ pana mahāpaccariyañcā’’tiādi vuttaṃ. Theyyacittena katattā ‘‘dukkaṭehi saddhiṃ pācittiyānī’’ti vuttaṃ.Tato paraṃ sabbakiriyāsūti bījaggahaṇato paraṃ kattabbakiriyāsu.Sabbaṃ purimanayenevāti yāva piṭakapariyosānā hatthavārapadavāresu dukkaṭaṃ.
Therehi dassitanti pubbapayogasahapayogadukkaṭesu asammohatthaṃ samodhānetvā dhammasaṅgāhakattherehi dassitaṃ. ‘‘Sabbesampi dukkaṭānaṃ imesuyeva aṭṭhasu saṅgahetabbabhāvato itarehi sattahi dukkaṭehi vinimuttaṃ vinayadukkaṭeyeva saṅgahetabba’’nti vadanti.Dasavidhaṃ ratananti ‘‘muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo masāragalla’’nti evamāgataṃ dasavidhaṃ ratanaṃ.
‘‘Maṇi muttā veḷuriyo ca saṅkho,
Hi vuttaṃ.
Sattavidhaṃdhaññanti sāli vīhi yavo kaṅgu kudrūso varako godhumoti idaṃ sattavidhaṃ dhaññaṃ.Āvudhabhaṇḍādintiādi-saddena tūriyabhaṇḍaitthirūpādiṃ saṅgaṇhāti. Anāmasitabbe vatthumhi dukkaṭaṃanāmāsadukkaṭaṃ.Durupaciṇṇadukkaṭanti ‘‘na kattabba’’nti vāritassa katattā duṭṭhu āciṇṇaṃ caritanti durupaciṇṇaṃ, tasmiṃ dukkaṭaṃ durupaciṇṇadukkaṭaṃ. Vinaye paññattaṃ dukkaṭaṃvinayadukkaṭaṃ. ‘‘Saṅghabhedāya parakkamatī’’ti sutvā taṃnivāraṇatthāya ñāte atthe avadantassañātadukkaṭaṃ. Ekādasa samanubhāsanā nāma bhikkhupātimokkhe cattāro yāvatatiyakā saṅghādisesā, ariṭṭhasikkhāpadanti pañca, bhikkhunīpātimokkhe ekaṃ yāvatatiyakaṃ pārājikaṃ, cattāro saṅghādisesā, caṇḍakāḷīsikkhāpadanti cha. Vassāvāsādiṃ paṭissuṇitvā na sampādentassa paṭissavanimittaṃ dukkaṭaṃpaṭissavadukkaṭaṃ.
Pubbasahapayoge ca, anāmāsadurupaciṇṇe;
‘‘atha dhuranikkhepaṃ akatvā’’tiādi. Tattha ‘‘dhuranikkhepaṃ akatvā’’ti vuttattā dhuranikkhepaṃ katvā khaṇantassa purimāpattiyo na paṭippassambhantīti daṭṭhabbaṃ.Viyūhanadukkaṭaṃ paṭippassambhati, uddharaṇadukkaṭe patiṭṭhātīti idaṃ pāḷiyaṃ āgatānukkamena dassetuṃ vuttaṃ. Yadi pana paṃsuṃ uddharitvā saussāhova puna khaṇati, uddharaṇadukkaṭaṃ paṭippassambhati, khaṇanadukkaṭe patiṭṭhāti.
‘‘virūpā sā kiriyā’’ti. Idāni vuttamevatthaṃparivārapāḷiyānidassento‘‘vuttampi ceta’’ntiādimāha. Tatthaaparaddhaṃ viraddhaṃ khalitanti sabbametaṃyañca dukkaṭanti ettha vuttassa dukkaṭassa pariyāyavacanaṃ. Yañhi duṭṭhu kataṃ, virūpaṃ vā kataṃ, taṃ dukkaṭaṃ. Taṃ panetaṃ yathā satthārā vuttaṃ, evaṃ akatattāaparaddhaṃ,kusalaṃ virajjhitvā pavattattāviraddhaṃ,ariyavaṃsappaṭipadaṃ anāruḷhattākhalitaṃ.Yaṃ manusso kareti idaṃ panettha opammanidassanaṃ. Tassattho – yathā yaṃ loke manusso āvi vā yadi vā raho pāpaṃ karoti, taṃ dukkaṭanti pavedenti, evamidampi buddhapaṭikuṭṭhena lāmakabhāvena pāpaṃ, tasmā dukkaṭanti veditabbanti.
‘‘samparāye ca duggatī’’tiādimāha. Saṃyoge pana kate saṃyogaparassa rassattaṃ siddhamevāti manasi katvā‘‘saṃyogabhāvo veditabbo’’ti ettakameva vuttaṃ.Ekassa mūleti ekassa santike.Accayo tena samo natthīti desanāgāmīsu accayesu tena samo thūlo accayo natthi.Tenetaṃ iti vuccatīti thūlattā accayassa etaṃ thullaccayanti vuccatīti attho.
Sahapayogaṃ pana akatvāti ettha ‘‘pubbapayoge āpannāpattīnaṃ paṭippassaddhiyā abhāvato sahapayogaṃ katvāpi lajjidhammaṃ okkantena pubbapayoge āpannāpattiyo desetabbā’’titīsupi gaṇṭhipadesuvuttaṃ. Aṭṭhakathāvacanaṃ pana kate sahapayoge pubbapayoge āpannāpattīnampi paṭippassaddhiṃ dīpeti, aññathā ‘‘sahapayogaṃ pana akatvā’’ti idaṃ visesanameva niratthakaṃ siyā. Yañca heṭṭhā vuttaṃ ‘‘sace panassa tatthajātake tiṇarukkhalatādimhi chinnepi lajjidhammo okkamati, saṃvaro uppajjati, chedanapaccayā dukkaṭaṃ desetvā muccatī’’ti, tampi sahapayoge kate pubbapayoge āpannāpattīnaṃ paṭippassaddhimeva dīpeti sahapayoge chedanapaccayā āpannadukkaṭasseva desanāya vuttattā.Sahapayogato paṭṭhāyevāti ca idaṃ sahapayogaṃ pattassa tato pubbe āpannānaṃ pubbapayogāpattīnampi paṭippassaddhiṃ dīpeti. Tena hi ayamattho viññāyati ‘‘yāva sahapayogaṃ na pāpuṇāti, tāva pubbe āpannāpattīnaṃ paṭippassaddhi na hoti, sahapayogaṃ pattakālato pana paṭṭhāya tāsampi paṭippassaddhi hotī’’ti, tasmā suṭṭhu upaparikkhitvā yuttataraṃ gahetabbaṃ.
Bahukāpi āpattiyo hontu, ekameva desetvā muccatīti etthāyamadhippāyo – sace khaṇanaviyūhanuddharaṇesu dasa dasa katvā āpattiyo āpannā, tāsu uddharaṇe dasa āpattiyo desetvā muccati visabhāgakiriyaṃ patvā purimāpurimāpattīnaṃ paṭippassaddhattāti. Jātivasena pana samānakiriyāya āpannāpattiyo ekattena gahetvā ‘‘ekameva desetvā’’ti vuttaṃ, tasmā imināpi kurundaṭṭhakathāvacanena paṭhamaṃ mahāaṭṭhakathāyaṃ vuttapurimāpattipaṭippassaddhimeva samatthayati, na pana ubhinnaṃ aṭṭhakathānaṃ atthato nānākaraṇaṃ atthi. Aparampettha pakāraṃ vaṇṇayanti ‘‘samānakiriyāsupi purimapurimakhaṇanapaccayā āpannāpattiyo pacchimapacchimakhaṇanaṃ patvā paṭippassambhantīti iminā adhippāyena ‘paṃsukhaṇanādīsu ca lajjidhamme uppanne bahukāpi āpattiyo hontu, ekameva desetvā muccatītikurundaṭṭhakathāyaṃvutta’’’nti. ‘‘Evañca sati ‘bahukāpi āpattiyo hontū’ti na vattabbaṃ bhaveyya, vuttañca, tasmā visabhāgakiriyameva patvā purimāpattīnaṃ paṭippassaddhiṃ icchanteneva bahukāsupi āpattīsu ekameva desetvā muccatīti imasmiṃ ṭhāne visuṃyeveko desanākkamo dassito’’tipi vadanti. Ayametesaṃ adhippāyo – yathā idha purimāpattīnaṃ paṭippassaddhi aṭṭhakathācariyappamāṇena gahitā, evaṃ bahukāsupi āpattīsu ekameva desetvā muccatīti idampi idha aṭṭhakathācariyappamāṇatoyeva veditabbaṃ. Yathā ca pāḷiyaṃ pācittiyaṭṭhānepi dukkaṭameva hotīti idha āveṇikaṃ katvā āpattiviseso dassito, evaṃ purimāpattīnaṃ paṭippassaddhiviseso ca desanāviseso ca aṭṭhakathācariyehi dassitoti.
Heṭṭhato osīdentoti ‘‘sāmikesu āgantvā apassitvā gatesu gaṇhissāmī’’ti theyyacittena heṭṭhābhūmiyaṃ osīdento.Bundenāti kumbhiyā heṭṭhimatalena. Evaṃ ekaṭṭhāne ṭhitāya kumbhiyā ṭhānācāvanaṃ chahi ākārehi veditabbanti sambandho.Valayaṃ nīharati, pārājikanti ākāsagataṃ akatvā ghaṃsitvā nīharantassa chinnakoṭito nīhaṭamatte pārājikaṃ.Ito cito ca sāretīti ghaṃsantoyeva ākāsagataṃ akatvā sāreti.
Chinnamattepārājikanti avassaṃ ce patati, chinnamatte pārājikaṃ.Paricchedoti ‘‘pañcamāsakaṃ vā atirekapañcamāsakaṃ vā’’ti vuttagaṇanaparicchedo.Apabyūhantoti ‘‘heṭṭhā ṭhitaṃ gaṇhissāmī’’ti hatthena dvidhā karonto.Upaḍḍhakumbhiyanti upaḍḍhapuṇṇāya kumbhiyā. Nanu ca aṭṭhakathācariyappamāṇena saṅkhepaṭṭhakathādīsu vuttampi kasmā na gahetabbanti āha –‘‘vinayavinicchaye hi āgate garuke ṭhātabba’’nti.Vinayadhammatāti vinayagarukānaṃ dhammatā. Vinayagarukā hi vinayavinicchaye āgate garuke tiṭṭhanti. Vinayagarukatābyāpanatthañhi vinayagarukoyevettha vinaya-saddena vutto, vinayassa vā esā dhammatā tesaṃ garugāravaṭṭhānassa vinayavisayattā.
‘‘apicā’’tiādi.Bhājananti pattādibhājanaṃ. Pattādiṃ apūretvā gaṇhantassa anuddhaṭepi mukhavaṭṭiparicchedo hoti, pūretvā gaṇhantassa pana uddharaṇakāle hotīti āha‘‘mukhavaṭṭiparicchedena vā uddhārena vā’’ti. Yadā pana telakumbhīādīsu telādīnaṃ abahubhāvato bhājanaṃ nimujjāpetvā gaṇhituṃ na sakkā hoti, tadā mukhavaṭṭiparicchedeneva hoti.Cikkananti thaddhaṃ.Ākaḍḍhanavikaḍḍhanayogganti ettha abhimukhaṃ kaḍḍhanaṃākaḍḍhanaṃ,parato kaḍḍhanaṃvikaḍḍhanaṃ.Paṭinīharitunti attano bhājanato paṭinīharituṃ.Hatthato muttamatte pārājikanti theyyacittena parasantakaggahaṇapayogassa katattā.Mahāaṭṭhakathāyameva‘‘sacepi mariyādaṃ dubbalaṃ katvā sukkhataḷākassa udakanibbahanaṭṭhānaṃ udakaniddhamanatumbaṃ vā pidahati, aññato ca gamanamagge vā pāḷiṃ bandhati, sukkhamātikaṃ vā ujuṃ karoti, pacchā deve vuṭṭhe udakaṃ āgantvā mariyādaṃ bhindati, sabbattha bhaṇḍadeyya’’nti vuttattā‘‘taṃ pana tattheva sukkhataḷāke sukkhamātikāya ujukaraṇavinicchayena virujjhatī’’ti vuttaṃ.
Avahāralakkhaṇanti pañcavīsatiyā avahāresu ekampi avahāralakkhaṇaṃ, ṭhānācāvanapayogo eva vā.Uddhāreti kumbhiyā phuṭṭhaṭṭhānato kesaggamattepi uddhaṭe.Yuttanti ṭhānācāvanapayogasabbhāvato yuttaṃ.Saṅgopanatthāyāti iminā suddhacittataṃ dasseti.Palibujjhissatīti nivāressati.Vuttanayeneva pārājikanti hatthato muttamatteyeva pārājikaṃ.Suddhacittovauddharatīti kumbhiyaṃ telassa ākiraṇato puretarameva suddhacitto nikkhipitvā pacchā suddhacittova uddharati.Neva avahāroti theyyacittena avaharaṇapayogassa akatattā. Attano bhājanattā pana‘‘na gīvā’’ti vuttaṃ, anāpattimattameva vuttaṃ, na pana evaṃ vicāritanti adhippāyo. Atha vāanāpattimattameva vuttanti imināpi tattha ‘‘gīvā’’ti vacanābhāvato ‘‘na gīvā’’ti pubbe vuttamahāaṭṭhakathāvādameva patiṭṭhāpeti, pacchā dassitena kurundivādenapi mahāaṭṭhakathāvādova samatthito.Attano bhaṇḍanti telākiraṇato puretarameva attano kumbhiyaṃ suddhacittena ṭhapitaṃ pītatelaṃ attano parikkhāraṃ.Sammohaṭṭhānanti āpattivinicchayavasena sammohaṭṭhānaṃ.
Bahigataṃ nāma hotīti tato paṭṭhāya telassa aṭṭhānabhāvato adhomukhabhāvato ca bahigataṃ nāma hoti. Anto paṭṭhāya chidde kariyamāne telassa nikkhamitvā gatagataṭṭhānaṃ bhājanasaṅkhyameva gacchatīti āha –‘‘bāhirantato pādagghanake gaḷite pārājika’’nti.Yathā tathā vā katassāti bāhirantato abbhantarato vā paṭṭhāya katassa.Majjhe ṭhapetvā katachiddeti majjhe thokaṃ kapālaṃ ṭhapetvā pacchā taṃ chindantena katachidde. ‘‘Mariyādacchedane anto ṭhatvā bahimukho chindanto bahi antena kāretabbo, bahi ṭhatvā antomukho chindanto anto antena kāretabbo, anto ca bahi ca chinditvā majjhe ṭhapetvā taṃ chindanto majjhena kāretabbo’’ti (pārā. aṭṭha. 1.108) vuttattā‘‘taḷākassa ca mariyādabhedena sametī’’ti vuttaṃ.Idamettha yuttanti anto ca bahi ca paṭṭhāya katachidde majjhena kāretabbo.Anto paṭṭhāya kate pana bāhirantena, bahi paṭṭhāya kate abbhantarena kāretabboti ayaṃ tippakāropi ettha vemaṭṭhachidde yutto. Udake katapayogassa abhāvato‘‘ṭhānācāvanapayogassa abhāvā’’ti vuttaṃ.
Aṭṭhakathāyaṃ tāva vuttanti mahāaṭṭhakathāyaṃ vuttaṃ. Patthinnassa khādanaṃ itarassa pānañca sappiādīnaṃ paribhogoti āha –‘‘akhāditabbaṃ vā apātabbaṃ vā karotī’’ti. Kathaṃ pana tathā karotīti āha‘‘uccāraṃ vā passāvaṃ vā’’tiādi. Kasmā panettha dukkaṭaṃ vuttanti āha‘‘ṭhānācāvanassa natthitāya dukkaṭa’’nti.Purimadvayanti bhedanaṃ chaḍḍanañca. Kasmā na sametīti āha‘‘tañhī’’tiādi.Kumbhijajjarakaraṇenāti puṇṇakumbhiyā jajjarakaraṇena.Mātikāujaukaraṇenāti udakapuṇṇāya mātikāya ujukaraṇena.Ekalakkhaṇanti bhedanaṃ kumbhijajjarakaraṇena chaḍḍanaṃ mātikāya ujukaraṇena saddhiṃ ekasabhāvaṃ ṭhānācāvanapayogasabbhāvato.Pacchimaṃ pana dvayanti jhāpanaṃ aparibhogakaraṇañca.
Ettha evaṃ vinicchayaṃ vadantīti ettha mahāaṭṭhakathāyaṃ vutte eke ācariyā evaṃ vinicchayaṃ vadanti.Pacchimadvayaṃ sandhāya vuttanti ettha purimadvaye vinicchayo heṭṭhā vuttānusārena sakkā viññātunti tattha kiñci avatvā pacchimadvayaṃ sandhāya ṭhānācāvanassa natthitāya dukkaṭanti idaṃ vuttanti adhippāyo.Theyyacittenāti attano vā parassa vā kātukāmatāvasena uppannatheyyacittena.Vināsetukāmatāyāti hatthapādādiṃ chindanto viya kevalaṃ vināsetukāmatāya. Purimadvaye kiṃ hoti, kiṃ adhippāyena na kiñci vuttanti āha –‘‘purimadvaye pana…pe… pārājika’’nti. Tatthavuttanayena bhindantassa vā chaḍḍentassa vāti muggarena pothetvā bhindantassa udakaṃ vā vālikaṃ vā ākiritvā uttarāpentassāti attho.Ayuttanti ceti pāḷiyaṃ purimapadadvayepi dukkaṭasseva vuttattā ‘‘purimadvaye…pe… pārājikanti idaṃ ayutta’’nti yadi tumhākaṃ siyāti attho.Nāti ayuttabhāvappasaṅgaṃ nisedhetvā tattha kāraṇamāha‘‘aññathā gahetabbatthato’’ti. Kathaṃ panettha attho gahetabboti āha‘‘pāḷiyaṃ hī’’tiādi. Nāsetukāmatāpakkhe heṭṭhā vuttanayeneva atthassa avirujjhanato‘‘theyyacittapakkhe’’ti vuttaṃ. ‘‘Evaṃ vinicchayaṃ vadantī’’ti ito paṭṭhāya vuttassa sabbassapi ekasseva vacanattā‘‘evameke vadantī’’ti nigamanavasena vuttaṃ.
‘‘ayaṃ panettha sāro’’tiādimāha. Vinītavatthumhi ‘‘saṅghassa puñjakitaṃ tiṇaṃ theyyacitto jhāpesī’’si (pārā. 156) vuttattāvinītavatthumhi tiṇajjhāpako viyāti imināvaṭhānā acāvetukāmovāti etthāpi theyyacittena ṭhānā acāvetukāmoti idaṃ vuttameva hotīti daṭṭhabbaṃ.Achaḍḍetukāmoyevāti etthāpi theyyacittenāti sambandhitabbaṃ. Idañhi theyyacittapakkhaṃ sandhāya vuttaṃ nāsetukāmatāpakkhassa vakkhamānattā. Tenevāha‘‘nāsetukāmatāpakkhe panā’’tiādi.Itarathāpi yujjatīti theyyacittābhāvā ṭhānā cāvetukāmassapi dukkaṭaṃ yujjatīti vuttaṃ hoti.
Bhūmaṭṭhakathāvaṇṇanā niṭṭhitā.
Ākāsaṭṭhakathāvaṇṇanā
96.Ākāsaṭṭhakathāyaṃmukhatuṇḍakenāti mukhaggena.Kalāpaggenāti piñchakalāpassa aggena.Pasāretīti gahaṇatthaṃ pasāreti.Aggahetvā vāti leḍḍuādīhi paharitvā nayanavasena aggahetvā vā. Ākāsaṭṭhavinicchaye vuccamānepi tappasaṅgena ākāsaṭṭhassa vehāsaṭṭhādibhāvamupagatepi asammohatthaṃ‘‘yasmiṃ aṅge nilīyatī’’tiādi vuttaṃ.Antovatthumhīti parikkhittavatthussa anto.Antogāmeti parikkhittassa gāmassa anto. Aparikkhitte pana vatthumhi, gāme vā ṭhitaṭṭhānameva ṭhānaṃ.Aṭavimukhaṃ karotīti araññābhimukhaṃ karoti.Rakkhatīti tena payogena tassa icchitaṭṭhānaṃ agatattā rakkhati. Bhūmiyā gacchantaṃ sandhāya‘‘dutiyapadavāre vā’’ti vuttaṃ.Gāmato nikkhantassāti parikkhittagāmato nikkhantassa.Kapiñjaronāma ekā pakkhijāti.
Ākāsaṭṭhakathāvaṇṇanā niṭṭhitā.
Vehāsaṭṭhakathāvaṇṇanā
97.Vehāsaṭṭhakathāyaṃ pana cīvaravaṃse ṭhapitassa cīvarassa ākaḍḍhane yathāvuttappadesātikkamo ekadvaṅgulamattākaḍḍhanena siyāti adhippāyena vuttaṃ‘‘ekadvaṅgulamattākaḍḍhaneneva pārājika’’nti. Idañca tādisaṃ nātimahantaṃ cīvaravaṃsadaṇḍakaṃ sandhāya vuttaṃ, mahante pana tato adhikamattākaḍḍhaneneva siyā.Rajjukena bandhitvāti ekāya rajjukoṭiyā cīvaraṃ bandhitvā aparāya koṭiyā cīvaravaṃsaṃ bandhitvā ṭhapitacīvaraṃ. Muttamatte aṭṭhatvā patanakasabhāvattā‘‘mutte pārājika’’nti vuttaṃ.
Ekamekassa phuṭṭhokāsamatte atikkante pārājikanti bhittiṃ aphusāpetvā ṭhapitattā vuttaṃ.Bhittiṃ nissāya ṭhapitanti paṭipāṭiyā ṭhapitesu nāgadantādīsuyeva āropetvā bhittiṃ phusāpetvā ṭhapitaṃ.Paṇṇantaraṃ āropetvā ṭhapitāti aññehi ṭhapitaṃ sandhāya vuttaṃ.
Vehāsaṭṭhakathāvaṇṇanā niṭṭhitā.
Udakaṭṭhakathāvaṇṇanā
98.Udakaṭṭhakathāyaṃ sandamānaudake nikkhittaṃ na tiṭṭhatīti āha‘‘asandanake udake’’ti.Anāpattīti hatthavārapadavāresu dukkaṭāpattiyā abhāvaṃ sandhāya vuttaṃ.Kaḍḍhatīti heṭṭhato osāreti.Uppalādīsūtiādi-saddena padumapuṇḍarīkādiṃ saṅgaṇhāti. Rattaṃpadumaṃ,setaṃpuṇḍarīkaṃ. Setaṃ vāpadumaṃ,rattaṃpuṇḍarīkaṃ. Atha vā rattaṃ vā hotu setaṃ vā satapattaṃpadumaṃ,ūnasatapattaṃpuṇḍarīkaṃ.Vatthu pūratīti pārājikavatthu pahoti.Tasmiṃ chinnamatte pārājikanti udakato accuggatassa udakavinimuttaṭṭhānato chedanaṃ sandhāya vuttaṃ.Yaṃ vatthuṃ pūretīti yaṃ pupphaṃ pārājikavatthuṃ pūreti. Dasahi pupphehi katakalāpohatthako,mahantaṃ kalāpaṃ katvā baddhaṃbhārabaddhaṃ.Rajjukesu tiṇāni santharitvāti ettha ‘‘dve rajjukāni udakapiṭṭhe ṭhapetvā tesaṃ upari tiriyato tiṇāni santharitvā tesaṃ upari bandhitvā vā abandhitvā vā tiriyatoyeva pupphāni ṭhapetvā heṭṭhato gatāni dve rajjukāni ukkhipitvā pupphamatthake ṭhapentī’’ti vadanti.
Kesaggamattampi yathāṭhitaṭṭhānato cāvetīti pārimantena phuṭṭhokāsaṃ, orimantena kesaggamattaṃ cāveti.Sakalamudakanti daṇḍena phuṭṭhokāsagataṃ sakalamudakaṃ.Na udakaṃ ṭhānanti attanā kataṭṭhānassa aṭṭhānattā.Idaṃ ubhayanti ettha ‘‘bandhanaṃ amocetvā…pe… pārājika’’nti idamevekaṃ, ‘‘paṭhamaṃ bandhanaṃ…pe… ṭhānaparicchedo’’ti idaṃ dutiyaṃ.Paduminiyanti padumagacche.Uppāṭitāyāti parehi attano atthāya uppāṭitāya.
Bahiṭhapiteti udakato bahi ṭhapite. Hatthakavasena khuddakaṃ katvā
kalāpabaddhaṃ.Muḷālanti kandaṃ.Pattaṃ vā pupphaṃ vāti idaṃ kaddamassa anto pavisitvā ṭhitaṃ sandhāya vuttaṃ.Sakalamudakanti vāpiādīsu pariyāpannaṃ sakalamudakaṃ.Niddhamanatumbanti vāpiyā udakassa nikkhamanamaggaṃ.Udakavāhakanti mahāmātikaṃ.Na avahāroti idaṃ pubbasadisaṃ na hotīti āha –‘‘kasmā…pe… evarūpā hi tattha katikā’’ti.Avahāro natthīti sabbasādhāraṇe apariggahaṭṭhāne gahitattā.Mātikaṃ āropetvāti khuddakamātikaṃ āropetvā.Maritvā…pe… tiṭṭhantīti ettha ‘‘matamacchānaṃyeva tesaṃ santakattā amate gaṇhantassa natthi avahāro’’ti vadanti.
Udakaṭṭhakathāvaṇṇanā niṭṭhitā.
Nāvaṭṭhakathāvaṇṇanā
99.Nāvaṭṭhakathāyaṃ panayā bandhanā muttamatte ṭhānā na cavatīti iminā caṇḍasote baddhanāvaṃ paṭikkhipati.Tāva dukkaṭanti ‘‘bandhanaṃ moceti, āpatti dukkaṭassā’’ti evaṃ mocentassa paññattaṃ dukkaṭaṃ sandhāya vuttaṃ.Thullaccayampi pārājikampi hotīti ettha paṭhamaṃ ṭhānā acāvetvā mutte thullaccayaṃ, paṭhamaṃ ṭhānā cāvetvā mutte pārājikanti veditabbaṃ.
‘‘tattha yutti pubbe vuttā evā’’ti.Vippanaṭṭhā nāvāti visamavātādīhi vināsaṃ patvā udake nimujjitvā heṭṭhā bhūmitalaṃ appatvā majjhe ṭhitaṃ sandhāya vadati. Teneva‘‘adho vā opilāpentassa…pe… nāvātalena phuṭṭhokāsaṃ mukhavaṭṭiṃ atikkantamatte pārājika’’nti vuttaṃ.Opilāpentassāti osīdāpentassa.Atikkantamatteti phuṭṭhokāsaṃ atikkantamatte.Eseva nayoti muttamatte pārājikanti dasseti.
‘‘ṭhāna’’nti vuttaṃ.
‘‘vātaṃ gaṇhāpetī’’ti vuttaṃ.Balavā ca vāto āgammāti iminā asati vāte ayaṃ payogo katoti dasseti. Teneva‘‘puggalassa natthi avahāro’’ti vuttaṃ. Sati pana vāte kato payogo ṭhānācāvanapayogoyevāti mātikāujukaraṇe viya attheva avahāroti daṭṭhabbaṃ.Ṭhānācāvanapayogo na hotīti sukkhamātikāujukaraṇe viya asati vāte katapayogattā.Bhaṇḍadeyyaṃ pana hotīti nāvāsāmikassa bhaṇḍadeyyaṃ hoti.
Nāvaṭṭhakathāvaṇṇanā niṭṭhitā.
Yānaṭṭhakathāvaṇṇanā
100.Yānaṭṭhakathāyaṃdukayuttassāti dvīhi goṇehi yuttassa.Ayuttakanti goṇehi ayuttaṃ.Kappakatāti yathā dvīhi bhāgehi heṭṭhā patiṭṭhāti, evaṃ katā.Tīṇi vā cattāri vā ṭhānānīti akappakatāya upatthambhaniyā vasena tīṇi ṭhānāni, kappakatāya vasena cattāri ṭhānānīti. Tathā pathaviyaṃ ṭhapitassa tīṇi ṭhānānīti sambandho.Tanti phalakassa vā dārukassa vā upari ṭhapitaṃ pathaviyaṃ ṭhapitañca.Dvīhi akkhasīsehīti dvīhi akkhakoṭīhi.Dārūnaṃ upari ṭhapitassāti dvinnaṃ dārūnaṃ upari dvīhi akkhakoṭīhi olambetvā sakaṭasālāyaṃ ṭhapitassa.Heṭṭhimatalassāti sakaṭabāhāya bhūmiṃ phusitvā ṭhitassa heṭṭhimabhāgassa.Sesaṃ nāvāyaṃ vuttasadisanti iminā ‘‘yadi pana taṃ evaṃ gacchantaṃ pakatigamanaṃ upacchinditvā aññaṃ disābhāgaṃ neti, pārājikaṃ. Sayameva yaṃ kañci gāmaṃ sampattaṃ ṭhānā acāventova vikkiṇitvā gacchati, nevatthi avahāro, bhaṇḍadeyyaṃ pana hotī’’ti imaṃ nayaṃ atidissati.
Yānaṭṭhakathāvaṇṇanā niṭṭhitā.
Bhāraṭṭhakathāvaṇṇanā
101.Bhāraṭṭhakathāyaṃpurimagale galavāṭakoti purimagale uparimagalavāṭako.Uraparicchedamajjheti urapariyantassa majjhe.Anāṇattattāti ‘‘asukaṭṭhānaṃ nehī’’ti anāṇattattā.Yo cāyaṃ sīsabhārevuttoti yo cāyaṃ vinicchayo sīsabhāre vutto. Sīsādīhi vā gahito hotūti sambandho.Tādisanti tappaṭicchādanasamatthaṃ.
Bhāraṭṭhakathāvaṇṇanā niṭṭhitā.
Ārāmaṭṭhakathāvaṇṇanā
102.Ārāmaṭṭhakathāyaṃbandhananti pupphānaṃ vaṇṭe patiṭṭhitaṭṭhānaṃ.Abhiyuñjatīti codeti aḍḍaṃ karoti.Adinnādānassa payogattāti sahapayogamāha vatthumhiyeva katapayogattā. Sahapayogavasena hetaṃ dukkaṭaṃ.Vinicchayappasutanti vinicchaye niyuttaṃ.Kakkhaḷoti dāruṇo.Dhuraṃ nikkhipatīti ussāhaṃ ṭhapeti, attano santakakaraṇe nirussāho hotīti attho. Kūṭaḍḍakārakopi sace dhuraṃ na nikkhipati, natthi avahāroti āha‘‘sace sayampi katadhuranikkhepo hotī’’ti.Sayampīti abhiyuñjakopi.Katadhuranikkhepoti ‘‘na dāni naṃ imassa dassāmī’’ti evaṃ tassa dāne katadhuranikkhepo.Kiṅkārappaṭissāvibhāveti ‘‘kiṃ karomi kiṃ karomī’’ti evaṃ kiṅkārameva paṭissuṇanto vicaratīti kiṅkārapaṭissāvī, tassa bhāvo kiṅkārapaṭissāvibhāvo, tasmiṃ, attano vasavattibhāveti vuttaṃ hoti.
Ukkocaṃ datvāti lañjaṃ datvā.Kūṭavinicchayikānanti kūṭavinicchaye niyuttānaṃ vinayadharānaṃ. ‘‘Gaṇhā’’ti avatvā ‘‘asāmikassa sāmiko aya’’ntiādinā pariyāyena vuttepi tassa santakabhāvaṃ paricchinditvā pavattavacanattā kūṭavinicchayaṃ karontānaṃ kūṭasakkhīnañca pārājikameva. Asatipi cettha ṭhānācāvane ubhinnaṃ dhuranikkhepoyeva ṭhānācāvanaṭṭhāne tiṭṭhati. Imasmiṃ dhuranikkhepe pārājike sāmikassa vimatuppādanapayoge kate thullaccayaṃ, tasseva dhuranikkhepapayoge nipphādite pārājikaṃ.Sayaṃ parājayaṃ pāpuṇātīti kūṭaḍḍakārako parājayaṃ pāpuṇāti.
Ārāmaṭṭhakathāvaṇṇanā niṭṭhitā.
Vihāraṭṭhakathāvaṇṇanā
103.Vihāraṭṭhakathāyaṃ vihāropi pariveṇampi āvāsopi vihārotveva saṅkhaṃ gacchatīti āha‘‘vihāraṃ vā’’tiādi. Tatthavihāranti mahāvihāraṃ.Pariveṇanti mahāvihārassa abbhantare visuṃ visuṃ pākāraparicchinnaṭṭhānaṃ.Āvāsanti ekaṃ āvasathaṃ. Abhiyoge katepi avahārassa asijjhanato vuttaṃ‘‘abhiyogo na ruhatī’’ti. Gaṇasantake pana paricchinnasāmikattā sakkā dhuraṃ nikkhipāpetunti āha‘‘dīghabhāṇakādibhedassa pana gaṇassā’’ti. Idhāpi sace ekopi dhuraṃ na nikkhipati, rakkhatiyeva. Sabbesaṃ dhuranikkhepeneva hi pārājikaṃ.
Vihāraṭṭhakathāvaṇṇanā niṭṭhitā.
Khettaṭṭhakathāvaṇṇanā
104.Khettaṭṭhakathāyaṃsatta dhaññānīti sālivīhiyavakaṅgukudrūsavarakagodhumānaṃ vasena satta dhaññāni.Nirumbhitvā vātiādīsu ‘‘gaṇhantassā’’ti paccekaṃ yojetabbaṃ. Tattha nirumbhitvā gahaṇaṃ nāma vīhisīsaṃ acchinditvā yathāṭhitameva hatthena gahetvā ākaḍḍhitvā bījamattasseva gahaṇaṃ.Ekamekanti ekamekaṃ vīhisīsaṃ.Uppāṭetvā vāti muggamāsādīni uddharitvā vā.Yasmiṃ bīje vātiādi nirumbhitvā gahaṇādīsu yathākkamaṃ yojetabbaṃ. Sālisīsādīni nirumbhitvā gaṇhantassa yasmiṃ bīje vatthu pūrati, ekamekaṃ hattheneva chinditvā gaṇhantassa yasmiṃ sīse vatthu pūrati, asitena lāyitvā gaṇhantassa yassaṃ muṭṭhiyaṃ vatthu pūrati, bahūni ekato uppāṭetvā gaṇhantassa yasmiṃ muggamāsādiphale vatthu pūratīti evamettha yathākkamo veditabbo.‘‘Tasmiṃ bandhanā mocitamatte’’ti vacanato tasmiṃ bījādimhi bandhanā mocite sati tato anapanītepi pārājikamevāti daṭṭhabbaṃ.Acchijjamānoti acchinno hutvā ṭhito.Jaṭitānīti chinditāni acchinnehi saddhiṃ jaṭitāni hontīti attho.Sabhusanti palālasahitaṃ.Abhusanti palālarahitaṃ.
Khīlenāti khāṇukena. Ettha ca khīlasaṅkamanādīsu ubhayaṃ sambhavati sahapayogo dhuranikkhepo ca. Yadā hi parassa khettādīsu ekadesaṃ khīlasaṅkamanādivasena attano santakaṃ karoti, tadā satipi paṭhamataraṃ sāmikānaṃ dhuranikkhepe khīlasaṅkamanādisahapayogaṃ vinā na hotīti sahapayogeneva pārājikaṃ. Tenevamātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) vuttaṃ ‘‘ṭhānācāvanavasena khīlādīni saṅkāmetvā khettādiggahaṇavasena ca sahapayogo veditabbo’’ti. Yadā pana asati dhuranikkhepe khīlasaṅkamanādimattaṃ kataṃ, tadā vinā dhuranikkhepena na hotīti dhuranikkhepeneva pārājikaṃ. Tenevettha‘‘tañca kho sāmikānaṃ dhuranikkhepenā’’ti vuttaṃ.Evaṃ sabbatthāti yathāvuttamatthaṃ rajjusaṅkamanādīsupi atidisati.
Yaṭṭhinti mānadaṇḍaṃ.Ekasmiṃ anāgate thullaccayaṃ, tasmiṃ āgate pārājikanti ettha sace dārūni nikhaṇitvā tattakeneva gaṇhitukāmo hoti, avasāne dārumhi pārājikaṃ. Sace tattha sākhāyopi katvā gahetukāmo hoti, avasānasākhāya pārājikanti veditabbaṃ.Tattakena asakkontoti dārūni nikhaṇitvā vatiṃ kātuṃ asakkonto.Khettamariyādanti vuttamevatthaṃ vibhāvetuṃ‘‘kedārapāḷi’’nti vuttaṃ.Vitthataṃ karotīti pubbe vijjamānameva mariyādaṃ vitthiṇṇaṃ karoti.Akataṃ vā pana patiṭṭhapetīti pubbe akataṃ vā mariyādaṃ ṭhapeti.
Khettaṭṭhakathāvaṇṇanā niṭṭhitā.
Vatthuṭṭhakathāvaṇṇanā
105.Vatthuṭṭhakathāyaṃtiṇṇaṃ pākārānanti iṭṭhakasilādārūnaṃ vasena tiṇṇaṃ pākārānaṃ.Eteneva nayenāti iminā ‘‘kevalaṃ bhūmiṃ sodhetvā…pe… aparikkhipitvā vā’’ti vuttamatthaṃ nidasseti.
Gāmaṭṭhakathāvaṇṇanā
106.Gāmaṭṭhakathāyaṃ gāmo nāmāti pāḷiyaṃ na vuttaṃ sabbaso gāmalakkhaṇassa pubbe vuttattā.
Araññaṭṭhakathāvaṇṇanā
107.Araññaṭṭhakathāyaṃaraññaṃ nāmāti idaṃ pana na kevalaṃ pubbe vuttaaraññalakkhaṇappattimattena araññaṃ idhādhippetaṃ, kintu yaṃ attano araññalakkhaṇena araññaṃ parapariggahitañca hoti, taṃ araññaṃ idhādhippetanti dassetuṃ vuttaṃ.Tenāti puna araññavacanena.Na pariggahitabhāvo araññassa lakkhaṇanti yadi hi pariggahitabhāvo araññalakkhaṇaṃ siyā, ‘‘araññaṃ nāma yaṃ manussānaṃ pariggahita’’nti ettakameva vadeyyāti adhippāyo.Yanti iminā pubbe vuttalakkhaṇameva araññaṃ parāmaṭṭhanti āha‘‘yaṃ pana attano araññalakkhaṇena arañña’’nti.
Vinivijjhitvāti ujukameva vinivijjhitvā.Paṇṇaṃ vāti tālapaṇṇādi paṇṇaṃ vā.Addhagatopīti cirakālaṃ tattheva ṭhitopi.Na gahetabboti ettha pana yo parehi araññasāmikānaṃ hatthato kiṇitvā tacchetvā tattheva ṭhapito, so araññasāmikena anuññātopi na gahetabbo.Sāmikehi chaḍḍitoti gahetuṃ vaṭṭatīti paṃsukūlasaññāya gahaṇaṃ vuttaṃ.Lakkhaṇacchinnassāpīti araññasāmikānaṃ hatthato kiṇitvā gaṇhantehi katasaññāṇassa.Challiyā pariyonaddhaṃ hotīti iminā sāmikānaṃ nirapekkhataṃ dīpeti. Tena vuttaṃ‘‘gahetuṃ vaṭṭatī’’ti. Yadi sāmikānaṃ sāpekkhatā atthi, na vaṭṭati.Tāni katāni ajjhāvutthāni ca hontīti tāni gehādīni katāni pariniṭṭhitāni manussehi ca ajjhāvutthāni honti.Dārūnipīti gehādīnaṃ katattā tato avasiṭṭhadārūnipi.Etesanti etesaṃ yathāvuttadārūnaṃ.
Tesaṃārakkhaṭṭhānanti tesaṃ araññapālānaṃ ṭhitaṭṭhānaṃ.Dehīti vutte dātabbamevāti ettha ‘‘dehī’’ti vutte ‘‘dassāmī’’ti ābhogasabbhāvato ‘‘dehī’’ti avutte adatvāpi gantuṃ vaṭṭatiyeva.Gantuṃ dethāti gamanaṃ detha.Adisvā gacchati, bhaṇḍadeyyanti parisuddhacittena gacchati, bhaṇḍadeyyaṃ. Yattha katthaci nītānampi dārūnaṃ araññasāmikānaṃyeva santakattā suddhacittena nikkhantopi puna theyyacittaṃ uppādetvā gacchati, pārājikamevāti vadanti.
Araññaṭṭhakathāvaṇṇanā niṭṭhitā.
Udakakathāvaṇṇanā
108.Udakakathāyaṃ mahākucchikā udakacāṭiudakamaṇiko. ‘‘Samekhalā cāṭi udakamaṇiko’’tipi vadanti.Tatthāti tesu bhājanesu.Nibbahanaudakanti ‘‘mahodakaṃ āgantvā taḷākamariyādaṃ mā chindī’’ti taḷākarakkhaṇatthaṃ tassa ekapassena vissajjitaudakaṃ.Niddhamanatumbanti sassādīnaṃ atthāya udakanikkhamanamaggaṃ.Mariyādaṃ dubbalaṃ katvāti idaṃ avassaṃ chinnasabhāvadassanatthaṃ bhaṇḍadeyyavisayadassanatthañca vuttaṃ. Mariyādaṃ dubbalaṃ akatvāpi yathāvuttappayoge kate mariyādaṃ chinditvā nikkhantaudakagghānurūpena avahārena kāretabbameva.
Aniggateti anikkhamitvā taḷākasmiṃyeva udake ṭhite.Asampattevāti taḷākato nikkhamitvā mahāmātikāya eva ṭhite.Anikkhanteti taḷākato anikkhante udake.Subaddhāti bhaṇḍadeyyampi na hotīti adhippāyo. Tenāha‘‘nikkhante baddhā bhaṇḍadeyya’’nti, taḷākato nikkhamitvā paresaṃ khuddakamātikāmukhaṃ apāpuṇitvā mahāmātikāyaṃyeva ṭhite baddhā ce, bhaṇḍadeyyanti attho. ‘‘Anikkhante baddhā subaddhā, nikkhante baddhā bhaṇḍadeyya’’nti hi idaṃ dvayaṃ heṭṭhā vuttavikappadvayassa yathākkamena vuttaṃ.Natthi avahāroti ettha ‘‘avahāro natthi, bhaṇḍadeyyaṃ pana hotī’’ti keci vadanti, taḷākagataudakassa sabbasādhāraṇattā taṃ ayuttaṃ viya dissati, ‘‘anikkhante baddhā subaddhā’’ti iminā ca aṭṭhakathāvacanena na sameti.Vatthuṃ…pe… na sametīti ettha taḷākagataudakassa sabbasādhāraṇattā apariggahitaṃ idha vatthunti adhippāyo.
Udakakathāvaṇṇanā niṭṭhitā.
Dantaponakathāvaṇṇanā
109.Dantakaṭṭhakathāyaṃtato paṭṭhāya avahāro natthīti ‘‘yathāsukhaṃ bhikkhusaṅgho paribhuñjatū’’ti yathāsukhaṃ paribhogatthāya ṭhapitattā vassaggena abhājetabbattā arakkhitabbattā sabbasādhāraṇattā ca aññaṃ saṅghikaṃ viya na hotīti theyyacittena gaṇhantassapi natthi avahāro.Vattanti dantakaṭṭhaggahaṇe vattaṃ. Idāni tadeva vattaṃ dassento‘‘yo hī’’tiādimāha.‘‘Puna sāmaṇerā āharissantī’’ti keci therā vadeyyunti yojetabbaṃ.
Dantaponakathāvaṇṇanā niṭṭhitā.
Vanappatikathāvaṇṇanā
110.Vanappatikathāyaṃ‘‘ujukameva tiṭṭhatīti rukkhabhārena kiñcideva bhassitvā ṭhitattā hotiyeva ṭhānācāvananti adhippāyena vutta’’nti vadanti.Vātamukhaṃ sodhetīti yathā vāto āgantvā rukkhaṃ pāteti, evaṃ vātassa āgamanamaggaṃ rundhitvā ṭhitāni sākhāgumbādīni chinditvā apanento sodheti.‘‘Maṇḍūkakaṇṭakaṃ vā visanti maṇḍūkānaṃ naṅguṭṭhe aggakoṭiyaṃ ṭhitakaṇṭaka’’nti vadanti, ‘‘ekaṃ visamacchakaṇṭaka’’ntipi vadanti.
Vanappatikathāvaṇṇanā niṭṭhitā.
Haraṇakakathāvaṇṇanā
111.Haraṇakakathāyaṃharaṇakanti hariyamānaṃ. Abhimukhaṃ katvā kaḍḍhanaṃākaḍḍhanaṃ,sesadisākaḍḍhanaṃvikaḍḍhanaṃ.Pādaṃ agghati, pārājikamevāti ettha antaṃ na gaṇhāmīti asallakkhitattā antassa ca gaṇhissāmīti sallakkhitasseva paṭassa ekadesattā pārājikaṃ vuttaṃ.Sahabhaṇḍahārakanti bhaṇḍahārakena saddhiṃ.Santajjetvāti dhanuādīhi santajjetvā.
So*ti bhaṇḍahārako.Anajjhāvutthaka*nti apariggahitakaṃ, asāmikanti attho.
Āharāpente dātabbanti ettha ‘‘chaḍḍetvā dhuraṃ nikkhipitvā gatānampi nirālayānaṃ puna āharāpanassa vuttattā bhikkhūnampi attano santake parikkhāre acchinditvā parehi gahite tattha dhuranikkhepaṃ katvāpi puna taṃ balakkārenapi āharāpetuṃ vaṭṭatī’’ti desavāsino ācariyā vadanti, sīhaḷadīpavāsino pana taṃ keci ācariyā na icchanti. Tenevamahāgaṇṭhipade majjhimagaṇṭhipadeca vuttaṃ ‘‘amhākaṃ pana taṃ na ruccatī’’ti.Aññesūti mahāpaccariādīsu.Vicāraṇā eva natthīti tatthāpi paṭikkhepābhāvato ayamevatthoti vuttaṃ hoti.
Haraṇakakathāvaṇṇanā niṭṭhitā.
Upanidhikathāvaṇṇanā
112.Upanidhikathāyaṃ ‘‘saṅgopanatthāya attano hatthe nikkhittassa bhaṇḍassa guttaṭṭhāne paṭisāmanapayogaṃ vinā aññasmiṃ payoge akatepi rajjasaṅkhobhādikāle ‘na dāni tassa dassāmi, na mayhaṃ dāni dassatī’ti ubhohipi sakasakaṭṭhāne nisīditvā dhuranikkhepe kate pārājikameva paṭisāmanapayogassa katattā’’ti vadanti.Attano hatthe nikkhittattāti ettha attano hatthe saṅgopanatthāya nikkhittakālato paṭṭhāya tappaṭibaddhattā ārakkhāya bhaṇḍasāmikaṭṭhāne ṭhitattā ṭhānassa ca tadāyattatāya ṭhānācāvanassa alabbhanato natthi avahāroti adhippāyo.
Dhammaṃ vācāpetvāti dhammaṃ kathāpetvā.Eseva nayoti uddhāreyeva pārājikaṃ. Kasmā? Aññehi asādhāraṇassa abhiññāṇassa vuttattā.‘‘Aññaṃ tādisameva gaṇhante yujjatīti idaṃ saññāṇaṃ kathenteneva ‘asukasmiṃ ṭhāne’ti okāsassa ca niyamitattā tasmiṃ ṭhāne ṭhitaṃ pattaṃ apanetvā tasmiṃ okāse aññaṃ tādisameva pacchā ṭhapitaṃ pattaṃ sandhāya kathita’’ntitīsupi gaṇṭhipadesuvuttaṃ. Corena sallakkhitapattassa gahaṇābhāvepi ‘‘idaṃ thenetvā gaṇhissāmī’’ti tasmiṃ okāse ṭhite tādise vatthumatte tassa theyyacittasabbhāvato aññaṃ tādisameva gaṇhante yujjatīti corassa avahāro dassito.Padavārenāti therena nīharitvā dinnaṃ pattaṃ gahetvā gacchato corassa padavārena.Taṃ atādisameva gaṇhante yujjatīti ‘‘mamāyaṃ patto na hotī’’ti vā ‘‘mayā kathito ayaṃ patto na hotī’’ti vā jānitvā theyyacittena gaṇhantassa ‘‘idaṃ thenetvā gaṇhissāmī’’ti vatthumatte theyyacittaṃ uppādetvā gaṇhantassa ca avahārasabbhāvato vuttaṃ.
Gāmadvāranti samaṇasāruppaṃ vohāramattametaṃ, antogāmaṃ icceva vuttaṃ hoti.Vuttanayeneva therassapārājikanti theyyacitteneva parasantakassa gahitattā uddhāreyeva therassa pārājikaṃ.Corassa dukkaṭanti asuddhacittena gahitattā gahitakāle corassa dukkaṭaṃ.Vuttanayeneva ubhinnampi dukkaṭanti corassa sāmikena dinnattā pārājikaṃ natthi, asuddhacittena gahitattā dukkaṭaṃ, therassa pana attano santakepi asuddhacittatāya dukkaṭanti.
Āṇattiyā gahitattāti ettha ‘‘pattacīvaraṃ gaṇha, asukaṃ nāma gāmaṃ gantvā piṇḍāya carissāmā’’ti evaṃ therena kataāṇattiyā vihārassa parabhāge upacārato paṭṭhāya yāva tassa gāmassa parato upacāro, tāva sabbaṃ khettameva jātanti adhippāyo.Maggato okkammāti ettha ubhinnaṃ sakaṭacakkamaggānaṃ antarāḷampi maggoyevāti daṭṭhabbaṃ.Aṭṭhatvā anisīditvāti ettha vihāraṃ pavisitvā sīsādīsu bhāraṃ bhūmiyaṃ anikkhipitvāva tiṭṭhanto nisīdanto vā vissamitvā theyyacitte vūpasante puna theyyacittaṃ uppādetvā gacchati ce, pāduddhārena kāretabbo. Sace bhūmiyaṃ nikkhipitvā puna taṃ gahetvā gacchati, uddhārena kāretabbo. Kasmā? Āṇāpakassa āṇattiyā yaṃ kattabbaṃ, tassa tāva pariniṭṭhitattā. Keci pana ‘‘purimasmiṃ theyyacitte avūpasantepi vuttanayeneva vissamitvā gacchato pāduddhārena uddhārena vā kāretabbo’’ti vadanti, ‘‘asukaṃ nāma gāmanti aniyametvā ‘antogāmaṃ pavisissāmā’ti avisesena vutte vihārasāmantā sabbopi gocaragāmo khettamevā’’tipi vadanti.Sesanti maggukkamanavihārābhimukhagamanādi sabbaṃ.Purimasadisamevāti anāṇattiyā gahitepi sāmikassa kathetvā gahitattā heṭṭhā vuttavihārūpacārādi sabbaṃ khettamevāti katvā vuttaṃ.
Eseva nayoti ‘‘antarāmagge theyyacittaṃ uppādetvā’’tiādinā vuttanayaṃ atidisati.Nimitte vā kateti ‘‘cīvaraṃ me kiliṭṭhaṃ, ko nu kho rajitvā dassatī’’tiādinā nimitte kate.Vuttanayenevāti anāṇattassa therena saddhiṃ pattacīvaraṃ gahetvā gamanavāre vuttanayeneva.Ekapasse vāti vihārassa mahantatāya attānaṃ adassetvā ekasmiṃ passe vasanto vā.Theyyacittena paribhuñjanto jīrāpetīti theyyacitte uppanne ṭhānācāvanaṃ akatvā nivatthapārutanīhāreneva paribhuñjanto jīrāpeti, ṭhānā cāventassa pana theyyacitte sati pārājikameva sīse bhāraṃ khandhe karaṇādīsu viya.Yathā tathā vā nassatīti aggiādinā vā upacikādīhi khāditaṃ vā nassati.
Añño vā kocīti iminā pana yena ṭhapitaṃ, sopi saṅgahitoti veditabbaṃ.Tava thūlasāṭako laddhotiādinā musāvāde dukkaṭaṃ adinnādānapayogattā.Itaraṃ gaṇhato uddhāre pārājikanti ettha ‘‘pavisitvā tava sāṭakaṃ gaṇhāhī’’ti imināva upanidhibhāvato muttattā sāmikassa itaraṃ gaṇhatopi attano sāṭake ālayassa sabbhāvato ca uddhāre pārājikaṃ vuttaṃ.Na jānantīti tena vuttaṃ vacanaṃ asuṇantā na jānanti.Eseva nayoti ettha sace jānitvāpi cittena na sampaṭicchanti, eseva nayoti daṭṭhabbaṃ.Paṭikkhipantīti ettha cittena paṭikkhepopi saṅgahitovāti veditabbaṃ.Yācitā vā ayācitā vāti ettha yācitā yadi cittenapi sampaṭicchanti, naṭṭhe gīvā. Ayācitā pana yadipi cittena sampaṭicchanti, natthi gīvā.
Gahetvā ṭhapetīti ettha cāletvā tasmiṃyeva ṭhāne ṭhapitepi naṭṭhe gīvā.Upacāre vijjamāneti bhaṇḍāgārassa samīpe uccārapassāvaṭṭhāne vijjamāne.Mayi ca mate saṅghassa ca senāsane vinaṭṭheti ettha ‘‘kevalaṃ saṅghassa senāsanaṃ mā nassīti imināva adhippāyena vivaritumpi vaṭṭatiyevā’’ti vadanti.Sahāyehi bhavitabbanti tehipi kiñci kiñci dātabbanti vuttaṃ hoti.Ayaṃ sāmīcīti bhaṇḍāgāre vasantānaṃ idaṃ vattaṃ.
Lolamahātheroti mando momūho hasitakīḷitappasuto vā mahāthero. Attano attano vasanagabbhesu sabhāgabhikkhūnaṃ parikkhāraṃ ṭhapentīti yojetabbaṃ.Itarehīti tasmiṃyeva gabbhe vasantehi itarabhikkhūhi. Vihāravāre niyuttovihāravāriko,vāraṃ katvā vihārarakkhaṇako.Nivāpanti bhattavetanaṃ.Paṭipathaṃ gatesūti corānaṃ āgamanaṃ ñatvā ‘‘paṭhamataraṃyeva gantvā saddaṃ karissāmā’’ti corānaṃ abhimukhaṃ gatesu.Nissitake jaggentīti attano attano nissitake sikkhācariyāya posentāpi nissitake vihāraṃ jaggāpenti. ‘‘Asahāyassa adutiyassā’’ti pāṭho yutto, pacchimaṃ purimasseva vevacanaṃ.Asahāyassa vā attadutiyassa vāti imasmiṃ pana pāṭhe ekena ānītaṃ dvinnaṃ nappahotīti attadutiyassapi vāro nivāritoti vadanti, taṃ ‘‘yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthī’’ti iminā na sametīti vīmaṃsitabbaṃ.Upajīvantena ṭhātabbanti abbhokāsikena rukkhamūlikenapi pākavaṭṭaṃ upanissāya jīvantena pattacīvararakkhaṇatthāya vihāravāre sampatte ṭhātabbaṃ.Paripucchanti pucchitapañhavissajjanaṃ aṭṭhakathaṃ vā.Diguṇanti vassaggena pāpitaṃ vināva dve koṭṭhāseti vadanti.Pakkhavārenāti aḍḍhamāsavārena.
Upanidhikathāvaṇṇanā niṭṭhitā.
Suṅkaghātakathāvaṇṇanā
113.Suṅkaghātakathāyaṃtato hanantīti tato nīharantā hananti.Tanti suṅkaṭṭhānaṃ.Yatoti yato nīhariyamānabhaṇḍato.Rājakanti rājāyattaṃ. Tampi rājārahamevāti āha‘‘ayamevattho’’ti.Itoti ito bhaṇḍato.Dutiyaṃ pādaṃ atikkāmetīti ettha ‘‘paṭhamaṃ pādaṃ paricchedato bahi ṭhapetvā dutiye pāde uddhaṭamatte pārājika’’nti vadanti uddharitvā bahi aṭṭhapitopi bahi ṭhitoyeva nāma hotīti katvā. Yattha yattha padavārena āpatti kāretabbā, tattha tattha sabbatthāpi eseva nayoti vadanti. Suṅkaghātato bahibahisuṅkaghātaṃ.Avassaṃ patanakanti avassaṃ suṅkaghātato bahi patanakaṃ.Pubbe vuttanayenevāti avassaṃ patanake hatthato muttamatteti vuttaṃ hoti.Vaṭṭantaṃ puna anto pavisatīti mahāaṭṭhakathāvacanassa kurundisaṅkhepaṭṭhakathāhi adhippāyo pakāsito.Anto ṭhatvā bahi gacchantaṃ rakkhatīti bhikkhuno payogena gamanavegassa antoyeva vūpasantattā.Parivattetvā abbhantarimaṃ bahi ṭhapetīti abbhantare ṭhitaṃ puṭakaṃ parivattetvā bahi ṭhapeti. Ettha ca ‘‘abbhantarime puṭake bhūmito mocitamatte pārājika’’nti vadanti.
‘‘Gacchante yāne vā…pe… ṭhapetīti suṅkaghātaṃ apavisitvā bahiyeva ṭhapetī’’titīsupi gaṇṭhipadesuvuttaṃ suṅkaṭṭhānassa bahi ṭhapitanti vakkhamānattā. Ācariyā pana ‘‘suṅkaṭṭhānassa bahi ṭhita’’nti pāṭhaṃ vikappetvā ‘‘paṭhamaṃ antosuṅkaghātaṃ paviṭṭhesuyeva yānādīsu ṭhapitaṃ pacchā yānena saddhiṃ nīhaṭaṃ suṅkaghātassa bahi ṭhitaṃ, na ca tena nīta’’nti atthaṃ vadanti. Ayaṃ pana tesaṃ adhippāyo – suṅkaṭṭhānassa anto paviṭṭhayānādīsu ṭhapitepi bhikkhussa payogaṃ vinā aññena nīhaṭattā nevatthi pārājikaṃ,‘‘atra paviṭṭhassa suṅkaṃ gaṇhantū’’ti vuttattā aññena nīhaṭassa bahi ṭhite bhaṇḍadeyyampi na hotīti. Ayameva ca nayo ‘‘vaṭṭitvā gamissatīti vā añño naṃ vaṭṭessatīti vā anto ṭhapitaṃ pacchā sayaṃ vā vaṭṭamānaṃ aññena vā vaṭṭitaṃ bahi gacchati, rakkhatiyevā’’ti iminā vacanena sametīti yuttataro viya dissati. Suṅkaṭṭhānassa anto pavisitvā puna paccāgacchatopi tena passena paricchedaṃ atikkamantassa yadi tatopi gacchantānaṃ hatthato suṅkaṃ gaṇhanti, sīmātikkame pārājikameva.
Hatthisuttādīsūti hatthisikkhādīsu.Imasmiṃ ṭhāneti yathāvuttayānādīhi vuttappakārena nīharaṇe.Anāpattīti tattha ‘‘sahatthā’’ti vacanato aññena nīharāpentassa anāpatti.Idhāti imasmiṃ adinnādānasikkhāpade.Tatrāti tasmiṃ eḷakalomasikkhāpade.Hontītietthaiti-saddo hetuattho, yasmā eḷakalomāni nissaggiyāni honti, tasmā pācittiyanti attho.Idha anāpattīti imasmiṃ sikkhāpade avahārābhāvā anāpatti.Upacāranti suṅkaghātaparicchedato bahi samantā dvinnaṃ leḍḍupātānaṃ abbhantaraṃ vatiāsannappadesasaṅkhātaṃ upacāraṃ. Tādisaṃ upacāraṃ okkamitvā pariharaṇe sādīnavattā dukkaṭaṃ vuttaṃ.Etthāti suṅkaghāte.‘‘Dvīhi leḍḍupātehīti ayaṃ niyamo ācariyaparamparābhato’’timahāgaṇṭhipadevuttaṃ.
Suṅkaghātakathāvaṇṇanā niṭṭhitā.
Pāṇakathāvaṇṇanā
114.Pāṇakathāyaṃ tiracchānagatassa ekantena pādagghanakatā na sambhavatīti āha –‘‘ekaṃsena avahārakappahonakapāṇaṃ dassento’’ti.Bhujissaṃ harantassa avahāro natthīti parapariggahitābhāvato.Bhujissoti adāso.Āṭhapitoti mātāpitūhi iṇaṃ gaṇhantehi ‘‘yāva iṇadānā ayaṃ tumhākaṃ santike hotū’’ti iṇadāyakānaṃ niyyātito. Yasmā mātāpitaro dāsānaṃ viya puttānaṃ na sāmino. Yesañca santike āṭhapito, tepi tassa hatthakamme sāmino, na tassāti āha‘‘avahāro natthī’’ti.Dhanaṃ pana gataṭṭhāne vaḍḍhatīti ettha ‘‘āṭhapetvā gahitadhanaṃ vaḍḍhiyā saha avahārakassa gīvā’’titīsupi gaṇṭhipadesuvuttaṃ.
Antojāta…pe… avahāro hotīti ettha padesacārittavasena attanāva attānaṃ niyyātetvā dāsabyaṃ upagataṃ avaharantassapi pārājikamevāti veditabbaṃ.Gehadāsiyā kucchimhi dāsassa jātoti evampi sambhavatīti sambhavantaṃ gahetvā vuttaṃ. Gehadāsiyā kucchismiṃ pana aññassa jātopi ettheva saṅgahito.Karamarānītonāma bandhagāhagahito. Tenāha‘‘paradesato paharitvā’’tiādi. Tatthaparadesato paharitvāti paradesaṃ vilumpakehi rājarājamahāmattādīhi mahācorehi paradesato paharitvā.Anāpatti pārājikassāti yadi tassa vacanena tato adhikaṃ vegaṃ na vaḍḍheti, anāpatti.Pariyāyenāti pariyāyavacanena. Manussaviggahe ‘‘maraṇavaṇṇaṃ vā saṃvaṇṇeyyā’’ti vuttattā pariyāyakathāyapi na muccati, idha pana ‘‘adinnaṃ theyyasaṅkhātaṃ ādiyeyyā’’ti ādānasseva vuttattā pariyāyakathāya muccati.
Pāṇakathāvaṇṇanā niṭṭhitā.
Apadakathāvaṇṇanā
nāmenāti sappanāmena vā sāmikena katanāmena vā.Karaṇḍapuṭanti peḷāya pidhānaṃ.Āhaccāti paharitvā.
Catuppadakathāvaṇṇanā
116.Catuppadakathāyaṃbhiṅkacchāpanti bhiṅkabhiṅkāti saddāyanato evaṃladdhanāmaṃ hatthipotakaṃ.Antovatthumhīti parikkhitte antovatthumhi.Rājaṅgaṇeti parikkhitte nagare vatthudvārato bahirājaṅgaṇe.Hatthisālā ṭhānanti nibbakosato udakapātabbhantaraṃ ṭhānaṃ.Bahinagare ṭhitassāti parikkhittanagaraṃ sandhāya vuttaṃ, aparikkhittanagare pana antonagare ṭhitassapi ṭhitaṭṭhānameva ṭhānaṃ.Khaṇḍadvāranti attanā khaṇḍitadvāraṃ.Sākhābhaṅganti bhañjitasākhaṃ.Nipannassa dveti bandhanena saddhiṃ dve.Ghātetīti ettha ‘‘theyyacittena vināsentassa sahapayogattā dukkaṭameva, na pācittiya’’nti ācariyā vadanti.
Catuppadakathāvaṇṇanā niṭṭhitā.
Oṇirakkhakathāvaṇṇanā
oṇinti oṇītaṃ, ānītanti attho. ‘‘Oṇirakkhassa santike ṭhapitaṃ bhaṇḍaṃ upanidhi viya saṅgopanatthāya anikkhipitvā muhuttaṃ olokanatthāya ṭhapitattā tassa ṭhānācāvanamattena pārājikaṃ janetī’’ti vadanti.
Saṃvidāvahārakathāvaṇṇanā
Saṃvidāvahārakathāyaṃ ‘‘sambahulā saṃvidahitvā eko bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassā’’ti pāḷiyaṃ avisesena vuttattā āṇāpakānaṃ āṇattikkhaṇe āpatti, avahārakassa uddhāreti yathāsambhavaṃ yojetvā attho gahetabbo āṇattikathāyaṃ ‘‘so taṃ bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassā’’tiādīsu viya. Etthāpi hi āṇāpakassa āṇattikkhaṇeyeva āpatti vuttā. Tathā ca vakkhati ‘‘atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato sabbesaṃ āpatti pārājikassāti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā’’ti (pārā. aṭṭha. 1.121). Saṃvidāvahāre ca ‘‘āṇatti natthī’’ti na vattabbā ‘‘antevāsikesu ekamekassa ekeko māsako sāhatthiko hoti, pañca āṇattikā’’ti vacanato. Āṇattiyā ca sati āṇāpakassa āṇattikkhaṇeyeva āpatti icchitabbā, na uddhāre.
‘‘tesu eko bhaṇḍaṃ avaharati, tassuddhāre sabbesaṃ pārājika’’nti kasmā vuttanti? Nāyaṃ doso. Ettha hi sabbesaṃyeva āpattidassanatthaṃ avahārakassapi āpattisambhavaṭṭhānaṃ dassento ‘‘tassuddhāre sabbesaṃ pārājika’’nti āha, na pana āṇāpakānampi uddhāreyeva āpattidassanatthanti evamattho gahetabbo.‘‘Sambahulā ekaṃ āṇāpenti ‘gacchetaṃ āharā’ti, tassuddhāre sabbesaṃ pārājika’’ntiādīsupi evameva attho gahetabbo. Atha vā saṃvidāvahāre āṇāpakānampi uddhāreyeva āpatti, na āṇattikkhaṇeti āveṇikamidaṃ lakkhaṇanti aṭṭhakathācariyappamāṇena gahetabbaṃ, ito vā aññena pakārena yathā aṭṭhakathāyaṃ pubbenāparaṃ na virujjhati, tathā vīmaṃsitvā gahetabbaṃ.
Saṃvidhāyāti saṃvidahitvā.Tena nesaṃ dukkaṭāpattiyoti āṇattivasena pārājikāpattiyā asambhave sati vuttaṃ. Yadi hi te āṇattā avassaṃ taṃ haranti, pārājikāpattiyeva nesaṃ daṭṭhabbā, na dukkaṭāpatti.Sāhatthikaṃ vā āṇattikassa āṇattikaṃ vā sāhatthikassa aṅgaṃ na hotīti bhinnakālavisayattā aññamaññassa aṅgaṃ na hoti. Tathā hi sahatthā avaharantassa ṭhānācāvane āpatti, āṇattiyā pana āṇattikkhaṇeyevāti bhinnakālavisayā sāhatthikāṇattikehi āpajjitabbāpattiyo.
Saṃvidāvahārakathāvaṇṇanā niṭṭhitā.
Saṅketakammakathāvaṇṇanā
119.Saṅketakammakathāyaṃocarake vuttanayenevāti ‘‘avassaṃ hāriye bhaṇḍe’’tiādinā vuttanayena. Pāḷiyaṃtaṃ saṅketaṃ pure vā pacchā vāti etthataṃ saṅketanti sāmiatthe upayogavacananti daṭṭhabbaṃ, tassa saṅketassāti attho. Atha vā taṃ saṅketaṃ asampatvā pure vā taṃ saṅketaṃ atikkamma pacchā vāti evamettha yojanā veditabbā. Tenevāha –‘‘ajjāti niyāmitaṃtaṃ saṅketaṃ atikkammā’’tiādi.Taṃ nimittaṃ pure vā pacchā vāti etthāpi imināva nayena attho veditabbo.
Saṅketakammakathāvaṇṇanā niṭṭhitā.
Nimittakammakathāvaṇṇanā
120.Nimittakammakathāyaṃ akkhinikhaṇādinimittakammaṃ pana lahukaṃ ittarakālaṃ, tasmā taṅkhaṇeyeva taṃ bhaṇḍaṃ avaharituṃ na sakkā. Tathā hi kiñci bhaṇḍaṃ dūre hoti kiñci bhāriyaṃ, taṃ gahetuṃ yāva gacchati, yāva ukkhipituṃ vāyamati, tāva nimittakammassa pacchā hoti. Evaṃ santepi nimittakammato paṭṭhāya gaṇhituṃ āraddhattā teneva nimittena avaharatīti vuccati. Yadi evaṃ ‘‘purebhattapayogova eso’’ti vādo pamāṇabhāvaṃ āpajjatīti? Nāpajjati. Na hi saṅketakammaṃ viya nimittakammaṃ daṭṭhabbaṃ. Tattha hi kālaparicchedo atthi, idha natthi. Kālavasena hi saṅketakammaṃ vuttaṃ, kiriyāvasena nimittakammanti ayametesaṃ viseso. ‘‘Taṃ nimittaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpattī’’ti idaṃ pana tena nimittakamme kate gaṇhituṃ anārabhitvā sayameva gaṇhantassa vasena vuttaṃ.
Nimittakammakathāvaṇṇanā niṭṭhitā.
Āṇattikathāvaṇṇanā
121.Āṇattikathāyaṃasammohatthanti yasmā saṅketakammanimittakammāni karonto eko purebhattādīsu vā akkhinikhaṇanādīni vā disvā ‘‘gaṇhā’’ti vadati, eko gahetabbabhaṇḍanissitaṃ katvā ‘‘purebhattaṃ evaṃvaṇṇasaṇṭhānaṃ bhaṇḍaṃ gaṇhā’’ti vadati, eko ‘‘tvaṃ itthannāmassa pāvada, so aññassa pāvadatū’’tiādinā puggalapaṭipāṭiyā ca āṇāpeti, tasmā kālavasena kiriyāvasena bhaṇḍavasena puggalavasena ca āṇatte visaṅketāvisaṅketavasena etesu saṅketakammanimittakammesu asammohatthaṃ.Nimittasaññaṃ katvāti ‘‘īdisaṃ nāma bhaṇḍa’’nti vaṇṇasaṇṭhānādivasena gahaṇassa nimittabhūtaṃ saññāṇaṃ katvā.
Yathādhippāyaṃ gacchatīti dutiyo tatiyassa, tatiyo catutthassāti evaṃ paṭipāṭiyā ce vadantīti vuttaṃ hoti. Sace pana dutiyo catutthassa āroceti, na yathādhippāyaṃ āṇatti gatāti nevatthi thullaccayaṃ, paṭhamaṃ vuttadukkaṭameva hoti.Tadeva hotīti bhaṇḍaggahaṇaṃ vinā kevalaṃ sāsanappaṭiggahaṇamattasseva siddhattā tadeva thullaccayaṃ hoti, na dukkaṭaṃ nāpi pārājikanti attho.Sabbatthāti īdisesu sabbaṭṭhānesu.
Tesampi dukkaṭanti ārocanapaccayā dukkaṭaṃ.Paṭiggahitamatteti ettha avassaṃ ce paṭiggaṇhāti, tato pubbeva ācariyassa thullaccayaṃ, na pana paṭiggahiteti daṭṭhabbaṃ. Kasmā panassa thullaccayanti āha –‘‘mahājano hi tena pāpe niyojito’’ti.
Mūlaṭṭhasseva dukkaṭanti ayaṃ tāva aṭṭhakathānayo, ācariyā pana ‘‘visaṅketattā eva mūlaṭṭhassāti pāḷiyaṃ avuttattā paṭiggaṇhantasseva taṃ dukkaṭaṃ vuttaṃ, imināva heṭṭhā āgatavāresupi paṭiggaṇhantānaṃ paṭiggahaṇe dukkaṭaṃ veditabbaṃ, taṃ pana tattha okāsābhāvato avatvā idha vutta’’nti vadanti.
Evaṃ puna āṇattiyāpi dukkaṭameva hotīti paṭhamaṃ atthasādhakattābhāvato vuttaṃ.Āṇattikkhaṇeyeva pārājikoti maggānantaraphalaṃ viya atthasādhikāṇatticetanākkhaṇeyeva pārājiko.Badhiratāyāti uccaṃ bhaṇanto badhiratāya vā na sāvetīti vuttaṃ hoti. ‘‘Āṇatto ahaṃ tayā’’ti imasmiṃ vāre puna paṭikkhipitabbābhāvena atthasādhakattābhāvato mūlaṭṭhassa natthi pārājikaṃ. ‘‘Paṇṇe vā silāya vā yattha katthaci ‘coriyaṃ kātabba’nti likhitvā ṭhapite pārājikamevā’’titīsupi gaṇṭhipadesuvuttaṃ. Taṃ pana yasmā adinnādānato pariyāyakathāya muccati, tasmā vīmaṃsitvā gahetabbaṃ. Yadi pana ‘‘asukasmiṃ nāma ṭhāne asukaṃ nāma bhaṇḍaṃ ṭhitaṃ, taṃ avaharā’’ti paṇṇe likhitvā kassaci peseti, so ce taṃ bhaṇḍaṃ avaharati, āṇattiyā avahaṭaṃ nāma hotīti yuttaṃ āṇāpakassa pārājikaṃ.
Āṇattikathāvaṇṇanā niṭṭhitā.
Āpattibhedavaṇṇanā
122.Tattha tatthāti bhūmaṭṭhathalaṭṭhādīsu. Aṅgañca dassentoti yojetabbaṃ.Vatthubhedenāti avaharitabbassa vatthussa garukalahukabhedena.Āpattibhedanti pārājikathullaccayadukkaṭānaṃ vasena āpattibhedaṃ. Manussabhūtena parena pariggahitaṃparapariggahitaṃ.
125.Naca sakasaññīti iminā pana parapariggahitaṃ vatthu kathitaṃ.Na ca vissāsaggāhī, na ca tāvakālikanti iminā pana parapariggahitasaññā kathitā.Na vissāsaggāhitāti vissāsaggāhena aggahitabhāvo.Na tāvakālikatāti pacchā dātabbataṃ katvā aggahitabhāvo.Anajjhāvutthakanti ‘‘mameda’’nti pariggahavasena anajjhāvutthakaṃ araññe dārutiṇapaṇṇādi.Chaḍḍitanti kaṭṭhahārādīhi atibhārāditāya anatthikabhāvena araññādīsu chaḍḍitaṃ.Chinnamūlakanti naṭṭhaṃ pariyesitvā ālayasaṅkhātassa mūlassa chinnattā chinnamūlaṃ.Asāmikanti anajjhāvutthakādīhi tīhi ākārehi dassitaṃ asāmikavatthu.Ubhayampīti yathāvuttalakkhaṇaṃ asāmikaṃ attano santakañca.
Āpattibhedavaṇṇanā niṭṭhitā.
Anāpattibhedavaṇṇanā
131.Yāya seyyāya sayito kālaṃ karoti, sāanuṭṭhānaseyyānāma.‘‘Cittena pana adhivāsetī’’ti vuttamatthaṃ vibhāvetuṃ‘‘na kiñci vadatī’’ti vuttaṃ.Pākatikaṃ kātunti yattakaṃ gahitaṃ paribhuttaṃ vā, tattakaṃ dātabbanti vuttaṃ hoti.
Paṭidassāmīti yaṃ gahitaṃ, tadeva vā aññaṃ vā tādisaṃ puna dassāmīti attho. Saṅghasantake saṅghaṃ anujānāpetumasakkuṇeyyattā kassaci vatthuno ananujānitabbato ca‘‘saṅghasantakaṃ pana paṭidātumeva vaṭṭatī’’ti vuttaṃ.
Tasmiṃyeva attabhāve nibbattāpīti tasmiṃyeva matasarīre uppannāpi. Vinītavatthūsu sāṭakataṇhāya tasmiṃyeva matasarīre nibbattapeto viyāti daṭṭhabbaṃ.Rukkhādīsu laggitasāṭake vattabbameva natthīti manussehi apariggahitaṃ sandhāya vuttaṃ. Sace pana taṃ ārakkhakehi pariggahitaṃ hoti, gahetuṃ na vaṭṭatīti.
Anāpattibhedavaṇṇanā niṭṭhitā.
Padabhājanīyavaṇṇanā niṭṭhitā.
Pakiṇṇakakathāvaṇṇanā
‘‘sāhatthikāṇattika’’nti vuttaṃ. Idañca kāyavācānaṃ īdise ṭhāne aṅgabhāvamattadassanatthaṃ vuttaṃ. Yāya pana cetanāya samuṭṭhāpito payogo sāhatthiko āṇattiko vā padhānabhāvena ṭhānācāvanaṃ sādheti, tassā vasena āpatti kāretabbā. Aññathā sāhatthikaṃ vā āṇattikassa aṅgaṃ na hoti, āṇattikaṃ vā sāhatthikassāti idaṃ virujjhati.
Pakiṇṇakakathāvaṇṇanā niṭṭhitā.
Vinītavatthuvaṇṇanā
132.Vinītavatthūsusandhāvatīti suṭṭhu dhāvati.Vidhāvatīti vividhā nānappakārena dhāvati.Kāyavacīdvārabhedaṃ vināpīti kāyacopanaṃ vacībhedañca vinā.Paṭisaṅkhānabalenāti tathāvidhacittuppāde ādīnavapaccavekkhaṇabalena.
135.Pucchāsabhāgenāti pucchānurūpena. Nirutti eva patho niruttipatho, tasmiṃ niruttipathe. Tenāha‘‘vohāravacanamatte’’ti.
137.Yathākammaṃ gatoti iminā tassa matabhāvaṃ dasseti.Abbhuṇheti imināpi vuttameva pariyāyantarena vibhāvetuṃ‘‘allasarīre’’ti vuttaṃ.Visabhāgasarīreti itthisarīre. Visabhāgasarīrattā accāsannena na bhavitabbanti āha‘‘sīse vā’’tiādi.Vaṭṭatīti visabhāgasarīrepi attanāva vuttavidhiṃ kātuṃ sāṭakañca gahetuṃ vaṭṭati. Keci pana ‘‘kiñcāpi iminā sikkhāpadena anāpatti, itthirūpaṃ pana āmasantassa dukkaṭa’’nti vadanti.
138.Kusaṃ saṅkāmetvāti kusaṃ parivattetvā.Kūṭamānakūṭakahāpaṇādīhītiādi-saddena tulākūṭakaṃsakūṭavañcanādiṃ saṅgaṇhāti. Tattha kūṭamānaṃ hadayabhedasikhābhedarajjubhedavasena tividhaṃ hoti. Tatthahadayanti nāḷiādimānabhājanānaṃ abbhantaraṃ, tassa bhedo chiddakaraṇaṃhadayabhedo,so sappitelādiminanakāle labbhati. Tāni hi gaṇhanto heṭṭhāchiddena mānena ‘‘saṇikaṃ āsiñcā’’ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti, dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti.Sikhābhedotilataṇḍulādiminanakāle labbhati. Tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dento vegena pūretvā sikhaṃ chindanto deti.Rajjubhedokhettavatthuminanakāle labbhati. Khettādiṃ minantā hi amahantampi mahantaṃ katvā minanti, mahantampi amahantaṃ.Kūṭakahāpaṇopākaṭoyeva.
Tulākūṭaṃpana rūpakūṭaṃ aṅgakūṭaṃ gahaṇakūṭaṃ paṭicchannakūṭanti catubbidhaṃ hoti. Tattharūpakūṭaṃnāma dve tulā sarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti.Aṅgakūṭaṃnāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge akkamati.Gahaṇakūṭaṃnāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge.Paṭicchannakūṭaṃnāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge.
kaṃsakūṭaṃ. Kathaṃ? Ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karonti, tato janapadaṃ gantvā kiñcideva aḍḍhaṃ kulaṃ pavisitvā ‘‘suvaṇṇabhājanāni kiṇathā’’ti vatvā agghe pucchite samagghataraṃ dātukāmā honti. Tato tehi ‘‘kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo’’ti vutte ‘‘vīmaṃsitvā gaṇhathā’’ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbapātiyo datvā gacchanti.
Vañcanaṃnāma tehi tehi upāyehi paresaṃ vañcanaṃ. Tatridamekaṃ vatthu – eko kira luddako migañca migapotakañca gahetvā āgacchati. Tameko dhutto ‘‘kiṃ, bho, migo agghati, kiṃ migapotako’’ti āha. ‘‘Migo dve kahāpaṇe, migapotako eka’’nti ca vutte ekaṃ kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto ‘‘na me, bho, migapotakena attho, migaṃ me dehī’’ti āha. Tena hi dve kahāpaṇe dehīti. So āha – ‘‘nanu, bho, mayā paṭhamaṃ eko kahāpaṇo dinno’’ti? ‘‘Āma dinno’’ti. ‘‘Imaṃ migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo, ayañca kahāpaṇagghanako migapotakoti dve kahāpaṇā bhavissantī’’ti. So ‘‘kāraṇaṃ vadatī’’ti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti.
Balasāti balena.Panthaghāta-ggahaṇena himaviparāmosagumbaviparāmosāpi saṅgahitā. Tattha yaṃ himapātasamaye himena paṭicchannā hutvā maggappaṭipannaṃ janaṃ mūsanti, ayaṃhimaviparāmoso. Yaṃ gummādīhi paṭicchannā janaṃ mūsanti, ayaṃgumbaviparāmoso.
Uddhāreyevapārājikanti ‘‘sace sāṭako bhavissati, gaṇhissāmī’’ti parikappassa pavattattā sāṭakassa ca tattha sabbhāvato.Padavārena kāretabboti bhūmiyaṃ anikkhipitvāva vīmaṃsitattā vuttaṃ.Pariyuṭṭhitoti anubaddho.Disvā haṭattā parikappāvahāro na dissatīti iminā parikappāvahārassa asambhavaṃ dassento mahāpaccariādīsu vuttassa ayuttabhāvaṃ vibhāveti.Mahāaṭṭhakathāyantiādinā pana parikappāvahārasambhavaṃ pāḷiyā saṃsandanabhāvañca vibhāvento mahāaṭṭhakathāyaṃ vuttameva suvuttanti dīpeti. Tenevamātikāṭṭhakathāyampi mahāaṭṭhakathānayova dassito.
Kecīti mahāaṭṭhakathāyameva ekacce ācariyā.Mahāpaccariyaṃ panātipana-saddo kecivādato mahāpaccarivādassa visesasandassanattho. Tena kecivādo mahāpaccarivādenapi na sametīti dasseti. Mahāaṭṭhakathānayo eva ca mahāpaccarivādenapi saṃsandanato yuttataroti vibhāveti.
Alaṅkārabhaṇḍanti aṅgulimuddikādi alaṅkārabhaṇḍaṃ.Kusaṃ pātetvāti vilīvamayaṃ vā tālapaṇṇamayaṃ vā katasaññāṇaṃ yaṃ kiñci kusaṃ pātetvā.Samagghataranti appagghataraṃ. Parakoṭṭhāsato kuse uddhaṭepi na tāva kusassa parivattanaṃ jātanti vuttaṃ‘‘uddhāre rakkhatī’’ti.Siveyyakanti siviraṭṭhe jātaṃ.
139.Jantāgharavatthusmiṃ yasmā ānandatthero tattha anāpattibhāvaṃ jānāti, tasmā ‘‘tassa kukkuccaṃ ahosī’’ti na vuttaṃ. Yasmā ca sayaṃ bhagavato nārocesi, tasmā ‘‘ārocesī’’ti ekavacanaṃ na vuttaṃ.
140.Vighāsanti khāditāvasesaṃ ucchiṭṭhaṃ vā.Kappiyaṃ kārāpetvāti pacāpetvā.Attaguttatthāyāti taṃnimittaupaddavato attānaṃ rakkhaṇatthāya. Jighacchābhibhūtā hi sīhādayo attanā khādiyamānaṃ gaṇhantānaṃ anatthampi kareyyuṃ.Parānuddayatāyāti sīhādīsu parasattesu anukampāya. Jighacchāvinodanatthañhi tehi khādiyamānaṃ te palāpetvā gaṇhato tesu anukampā nāma na bhavissati.
141.Tekaṭulayāguvatthumhi viyāti musāvādasāmaññato vuttaṃ.Āṇattehīti sammatena āṇattehi.Āṇattenāti sāmikehi āṇattena.Aparassa bhāgaṃ dehīti asantaṃ puggalaṃ dassetvā gahitattā‘‘bhaṇḍadeyya’’nti vuttaṃ.Aññenāti yathāvuttehi sammatādīhi catūhi aññena.‘‘Aparampi bhāgaṃ dehī’’ti vuttepi saṅghasantakattā amūlakameva gahitanti‘‘uddhāreyeva bhaṇḍagghena kāretabbo’’ti vuttaṃ.Itarehi dīyamānanti sammatena, tena āṇattena vā dīyamānaṃ.Evaṃ gaṇhatoti ‘‘aparampi bhāgaṃ dehī’’ti vatvā vā kūṭavassāni gaṇetvā vā gaṇhato.Sudinnanti heṭṭhā sāmikena, tena āṇattena vā dīyamānaṃ gihisantakaṃ ‘‘aparassa bhāgaṃ dehī’’ti vatvā gaṇhato aparassa abhāvato sāmisantakameva hotīti bhaṇḍadeyyaṃ jātaṃ. Idha pana tehi evaṃ dīyamānaṃ ‘‘aparampi bhāgaṃ dehīti vatvā vā kūṭavassāni gaṇetvā vā gaṇhato dehī’’ti vuttattā aññātakaviññattimattaṃ ṭhapetvā neva pārājikaṃ na bhaṇḍadeyyanti sudinnameva hoti.
142-3.Parikkhāravatthūsu vuttaparikkhārassa heṭṭhā vuttabhaṇḍassa ca ko viseso? Yaṃ paribhogayoggaṃ ābharaṇādirūpaṃ akatvā yathāsabhāvato ṭhapitaṃ, taṃbhaṇḍaṃ. Yaṃ pana tathā katvā paribhuñjituṃ anucchavikākārena ṭhapitaṃ ābharaṇādikaṃ, taṃparikkhāranti veditabbaṃ.
144-146.Saṅkāmetvāti ṭhitaṭṭhānato apanetvā.Thavikanti upāhanatthavikādi yaṃkiñci thavikaṃ.Āharāpentesu bhaṇḍadeyyanti ‘‘gahite attamano hotī’’ti (mahāva. 356) vacanato anattamanassa santakaṃ gahitampi puna dātabbamevāti vuttaṃ. ‘‘Sammukhībhūtehi bhājetabba’’nti (mahāva. 379) vacanato bhājanīyabhaṇḍaṃ upacārasīmaṭṭhānaṃyeva pāpuṇātīti āha‘‘upacārasīmāyaṃ ṭhitasseva gahetuṃ vaṭṭatī’’ti.
148-9.‘‘Bhaṇḍadeyyanti ubhinnaṃ sālayabhāve sati corassa vā sāmikassa vā sampattassa kassaci dātuṃ vaṭṭatī’’ti vadanti.Eseva nayoti paṃsukūlasaññāya gahite bhaṇḍadeyyaṃ, theyyacittena pārājikanti attho.Gāmesūti gāmikesu manussesu. Gāma-ggahaṇena hettha gāmaṭṭhā vuttā.Vuṭṭhahantesūti gāmaṃ chaḍḍetvā palāyantesu.Puna āvasante janapadeti jānapadikesu puna āgantvā vasantesu.
Avisesena vuttanti ‘‘saussāhā vā nirussāhā vā’’ti visesaṃ aparāmasitvā sāmaññato vuttaṃ. Na hi katipayānaṃ anussāhe sati saṅghikaṃ asaṅghikaṃ hotīti ayamettha adhippāyo.Saussāhamattameva pamāṇanti sāmikānaṃ paricchinnabhāvato vuttaṃ.Tatoti gaṇasantakato puggalasantakato vā.Senāsanatthāya niyamitanti idaṃ nidassanamattaṃ, catūsu paccayesu yassa kassaci atthāya niyamitepi vuttanayameva.Issaravatāyāti paraṃ āpucchitvā vā anāpucchitvā vā dātabbakiccaṃ natthi, ayamevettha pamāṇanti evaṃ attano issarabhāvena.Agghena kāretabboti agghānurūpaṃ dukkaṭena thullaccayena vā kāretabbo.Issaravatāya paribhuñjato gīvāti na kevalaṃ ettheva gīvā, heṭṭhā kulasaṅgahatthāya issaravatāya vā dinnepi gīvāyeva.Sukhāditamevāti antovihāre nisīditvā ghaṇṭippaharaṇādivuttavidhānassa katattā sukhāditaṃ. Saṅghikañhi vebhaṅgiyabhaṇḍaṃ antovihāre vā bahisīmāya vā hotu, bahisīmāyaṃ ṭhitehi apaloketvā bhājetuṃ na vaṭṭati, ubhayattha ṭhitampi pana antosīmāyaṃ ṭhitehi apaloketvā bhājetuṃ vaṭṭatiyeva. Tenevatīsupi gaṇṭhipadesuvuttaṃ ‘‘vihāreyeva nisīditvā evaṃ katattā sukhāditanti āhā’’ti. Ayañca atthovassūpanāyikakkhandhakaṭṭhakathāyaṃāvi bhavissati.
150.Vuttavādakavatthūsu pāḷiyaṃyugasāṭakanti sāṭakayugaṃ.Tulanti palasataṃ.Doṇanti soḷasanāḷimattaṃ.Paricchedaṃ pana katvāti yattakaṃ icchitaṃ, tattakaṃ agghavasena vā cīvarādipaccayavasena vā paricchedaṃ katvā.Upārambhāti ‘‘bhadantā aparicchedaṃ katvā vadantī’’ti evaṃ dosāropanato.
153.Chātajjhattanti jighacchādukkhena pīḷitaattasantānaṃ.Dhanukanti khuddakadhanukaṃ.Baddho hotīti tiriyaṃ baddho hoti.Sunakhadaṭṭhanti sāmikehi vissajjitasunakhena gahitaṃ.Yaṭṭhiyā saha pātetīti sūkarassa āgamanato puretarameva tattha abajjhanatthāya pāteti.Maddanto gacchati, bhaṇḍadeyyanti ekasūkaragghanakaṃ bhaṇḍaṃ dātabbaṃ. Na hi tena maggena gacchantā sabbeva sūkarā tena pāsena bajjhanti, ekoyeva paṭhamataraṃ gacchanto bajjhati, tasmā ekasūkaragghanakaṃ bhaṇḍaṃ dātabbaṃ.Pacchā gacchatīti tena katapayogena agantvā pacchā sayameva gacchati. Heṭṭhā vuttesupi īdisesu ṭhānesu eseva nayo.Uddharitvā chaḍḍetīti puretarameva uddharitvā chaḍḍeti.Vihārabhūmiyanti vihārasāmantā araññappadese.Rakkhaṃ yācitvāti rājarājamahāmattādīnaṃ santikaṃ gantvā anuddissa rakkhaṃ yācitvā.
Kumīnamukhanti kumīnassa anto macchānaṃ pavisanamukhaṃ.Gumbe khipati, bhaṇḍadeyyamevāti kumīnassa anto pavisitabbānaṃ macchānaṃ agghena bhaṇḍadeyyaṃ.
156.Vīsatiṃsādivasena paricchinnā bhikkhū etthātiparicchinnabhikkhukaṃ.Therānanti āgantukattherānaṃ.Tesampīti āvāsikabhikkhūnampi.Paribhogatthāyāti saṅghikaparibhogavasena paribhuñjanatthāya. Gahaṇeti pāṭhaseso daṭṭhabbo.Yatthāti yasmiṃ āvāse.Aññesaṃ atthibhāvanti aññesaṃ āgantukabhikkhūnaṃ atthibhāvaṃ.Tatthāti tādise āvāse.Bhājetvā khādantīti āgantukānampi sampattānaṃ bhājetvā khādantīti adhippāyo.Catūsu paccayesu sammā upanentīti ambaphalādīni vikkiṇitvā cīvarādīsu catūsu paccayesu sammā upanenti.Cīvaratthāya niyametvā dinnāti ‘‘imesaṃ rukkhānaṃ phalāni vikkiṇitvā cīvaresuyeva upanetabbāni, na bhājetvā khāditabbānī’’ti evaṃ niyametvā dinnā.Tesupi āgantukāanissarāti paccayaparibhogatthāya niyametvā dinnattā bhājetvā khādituṃ anissarā.
Na tesu…pe… ṭhātabbanti ettha āgantukehi heṭṭhā vuttanayena bhājetvā khāditabbanti adhippāyo.Tesaṃ katikāya ṭhātabbanti ‘‘bhājetvā na khāditabba’’nti vā ‘‘ettakesu rukkhesu phalāni gaṇhissāmā’’ti vā ‘‘ettakāni phalāni gaṇhissāmā’’ti vā ‘‘ettakānaṃ divasānaṃ abbhantare gaṇhissāmā’’ti vā ‘‘na kiñci gaṇhissāmā’’ti vā evaṃ katāya āvāsikānaṃ katikāya āgantukehi ṭhātabbaṃ. Mahāaṭṭhakathāyaṃ ‘‘anissarā’’ti vacanena dīpitoyeva attho mahāpaccariyaṃ‘‘catunnaṃ paccayāna’’ntiādinā vitthāretvā dassito.Paribhogavasenevāti etthaeva-saddo aṭṭhānappayutto. Paribhogavasena tameva bhājetvāti yojetabbaṃ.Etthāti etasmiṃ vihāre raṭṭhe vā.Senāsanapaccayanti senāsanañca tadatthāya niyametvā ṭhapitañca.
Lāmakakoṭiyāti lāmakaṃ ādiṃ katvā, lāmakasenāsanato paṭṭhāyāti vuttaṃ hoti. Senāsanepi tiṇādīni lāmakakoṭiyāva vissajjetabbāni, senāsanaparikkhārāpi lāmakakoṭiyāva vissajjetabbā.Mūlavatthucchedaṃ pana katvā na upanetabbanti iminā kiṃ vuttaṃ hotīti?Tīsupi gaṇṭhipadesutāva idaṃ vuttaṃ ‘‘sabbāni senāsanāni na vissajjetabbānīti vuttaṃ hotī’’ti. Lāmakakoṭiyā vissajjentehipi senāsanabhūmiyo na vissajjetabbāti ayamattho vutto hotīti no khanti, vīmaṃsitvā yaṃ ruccati, taṃ gahetabbaṃ.
Dhammasantakena buddhapūjaṃ kātuṃ, buddhasantakena vā dhammapūjaṃ kātuṃ vaṭṭati, na vaṭṭatīti? ‘‘Tathāgatassa kho etaṃ vāseṭṭha adhivacanaṃ dhammakāyo itipīti ca yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87) ca vacanato vaṭṭatīti vadanti. Keci pana ‘‘evaṃ sante ‘yo, bhikkhave, maṃ upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyyā’ti vacanato buddhasantakena gilānassapi bhesajjaṃ kātuṃ yuttanti āpajjeyya, tasmā na vaṭṭatī’’ti vadanti, taṃ akāraṇaṃ. Na hi ‘‘yo, bhikkhave, maṃ upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyyā’’ti iminā attano ca gilānassa ca ekasadisatā tadupaṭṭhānassa vā samaphalatā vuttā. Ayañhettha attho ‘‘yo maṃ ovādānusāsanīkaraṇena upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyya, mama ovādakaraṇena gilāno upaṭṭhātabbo’’ti. Bhagavato ca gilānassa ca upaṭṭhānaṃ ekasadisanti evaṃ panettha attho na gahetabbo. Tasmā ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti vacanato ‘‘ahañca panidāni eko ovadāmi anusāsāmi, mayi parinibbute imāni caturāsīti buddhasahassāni tumhe ovadissanti anusāsissantī’’ti vuttattā ca bahussutaṃ bhikkhuṃ pasaṃsantena ca ‘‘yo bahussuto, na so tumhākaṃ sāvako nāma, buddho nāma esa cundā’’ti vuttattā dhammagarukattā ca tathāgatassa pubbanayo eva pasatthataroti amhākaṃ khanti.
Paṇṇaṃ āropetvāti ‘‘ettakeheva rukkhehi ettakameva gahetabba’’nti paṇṇaṃ āropetvā, likhitvāti vuttaṃ hoti.Nimittasaññaṃ katvāti saṅketaṃ katvā.Dārakāti tesaṃ puttanattādayo dārakā. Aññepi ye keci gopakā honti, te sabbepi vuttā. Sabbatthāpi gihīnaṃ gopakadāne yattakaṃ gopakā denti, tattakaṃ gahetabbaṃ. Saṅghike pana yathāparicchedameva gahetabbanti dīpitattā‘‘atthato eka’’nti vuttaṃ.
Tatoti yathāvuttauposathāgārādikaraṇatthāya ṭhapitadārusambhārato.Āpucchitvāti kārakasaṅghaṃ āpucchitvā.Taṃ sabbampi āharitvāti anāpucchitvāpi tāvakālikaṃ āharitvā.Āharāpentoti ettha anāharāpentepi dātabbameva.Ayameva bhikkhu issaroti ekassa bhikkhuno pāpuṇanaṭṭhānaṃ, tatoyeva senāsanato tassa dātabbaṃ, na ca so tato uṭṭhāpetabboti vuttaṃ hoti.
‘‘Udakapūjanti cetiyaṭṭhānesu siñcana’’ntigaṇṭhipadesuvuttaṃ.Vattasīsenāti kevalaṃ saddhāya, na vetanādiatthāya.Savatthukanti saha bhūmiyā.Tiṇamattaṃ pana dātabbanti kasmā vuttaṃ, kiṃ taṃ garubhaṇḍaṃ na hotīti? Na hoti. Arakkhitaagopitaṭṭhāne hi vinassakabhāvena ṭhitaṃ garubhaṇḍaṃ na hoti, tasmā tādisaṃ sandhāya ‘‘tiṇamattaṃ pana dātabba’’nti vuttaṃ.Jaggitvāti saṃvacchare saṃvacchare jaggitvā.
Kuṭṭanti gehabhittiṃ.Pākāranti parikkhepapākāraṃ.Tatoti chaḍḍitavihārato.Tatoāharitvā senāsanaṃ kataṃ hotīti sāmantagāmavāsīhi bhikkhūhi chaḍḍitavihārato dārusambhārādiṃ āharitvā senāsanaṃ kataṃ hoti.
157.Catubhāgaudakasambhinneti catutthabhāgena udakena sambhinne.Odanabhājanīyavatthusminti ‘‘dehi aparassa bhāga’’nti āgatavatthusmiṃ.
159.Ayyā attanā kātuṃ yuttampi na karonti, ativiya thaddhāti pasādaṃ bhinditvā cittena kuppanti, tasmā‘‘pasādānurakkhaṇatthāyā’’ti vuttaṃ.Iddhiṃ paṭisaṃharīti iddhiṃ vissajjesi.Sakaṭṭhāneyeva aṭṭhāsīti iddhiyā vissajjitattā eva ‘‘pāsādo puna āgacchatū’’ti anadhiṭṭhitepi sayameva āgantvā sakaṭṭhāneyeva aṭṭhāsi. ‘‘Yāva dārakā pāsādaṃ ārohanti, tāva pāsādo tesaṃ santike hotū’’ti pubbe adhiṭṭhitattā eva ca kālaparicchedaṃ katvā adhiṭṭhitena tato paraṃ iddhi vissajjitā nāma hotīti katvā vuttaṃ ‘‘thero iddhiṃ paṭisaṃharī’’ti. Yasmā te dārakā evaṃ gahetvā gatānaṃ santakā na honti, yasmā ca īdisena payogena therena te ānītā nāma na honti, tasmā thero evamakāsīti daṭṭhabbaṃ. Tenevāha‘‘vohāravasenā’’tiādi. Attano pakativaṇṇaṃ avijahitvā bahiddhā hatthiādidassanaṃ ‘‘ekopi hutvā bahudhā hotī’’ti (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 5.842) āgatañca adhiṭṭhānavasena nipphannattāadhiṭṭhāniddhināma. ‘‘So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattāvikubbaniddhināma. Attānaṃ adassetvā bahiddhā hatthiādidassanampi ettheva saṅgahitanti daṭṭhabbaṃ. Pakativaṇṇavijahanañhi nāma attano pakatirūpassa aññesaṃ adassanaṃ, na sabbena sabbaṃ tassa nirodhanaṃ. Evañca katvā ‘‘attānaṃ adassetvā bahiddhā hatthiādidassanampi ettheva saṅgahita’’nti idaṃ ‘‘pakativaṇṇaṃ vijahitvā’’ti vuttamūlapadena na virujjhati.
Vinītavatthuvaṇṇanā niṭṭhitā.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Dutiyapārājikavaṇṇanā samattā.
Anusāsanīkathāvaṇṇanā
Parājitakilesenāti santāne puna anuppattidhammatāpādanena catūhi maggañāṇehi saha vāsanāya samucchinnasabbakilesena.Idhāti imasmiṃ sāsane. Tena sikkhāpadena samaṃ aññaṃ anekanayavokiṇṇaṃ gambhīratthavinicchayaṃ kiñci sikkhāpadaṃ na vijjatīti yojetabbaṃ. Attho ca vinicchayo ca atthavinicchayā, gambhīrā atthavinicchayā assātigambhīratthavinicchayaṃ.Vatthumhi otiṇṇeti codanāvatthumhi saṅghamajjhaṃ otiṇṇe, ekena ekasmiṃ codite, sayameva vā āgantvā attano katavītikkame ārociteti vuttaṃ hoti.Etthāti otiṇṇe vatthumhi.
‘‘pāḷi’’ntiādimāha.Vinicchayoti pārājikāpattivinicchayo.Avatvāvāti ‘‘tvaṃ pārājikaṃ āpanno’’ti avatvāva.Kappiyepi ca vatthusminti avatvāpi gaṇhituṃ kappiye mātupitusantakepi vatthusmiṃ.Lahuvattinoti theyyacittuppādena lahuparivattino.Āsīvisanti sīghameva sakalasarīre pharaṇasamatthavisaṃ.
Anusāsanīkathāvaṇṇanā niṭṭhitā.
Pārājikakaṇḍaṭṭhakathāya paṭhamabhāgavaṇṇanā samattā.
3. Tatiyapārājikaṃ
Tīhīti kāyavacīmanodvārehi.Vibhāvitanti pakāsitaṃ, desitaṃ paññattanti vuttaṃ hoti.
Paṭhamapaññattinidānavaṇṇanā
162.Tikkhattuṃ pākāraparikkhepavaḍḍhanenāti tikkhattuṃ pākāraparikkhepena nagarabhūmiyā vaḍḍhanena.Visālībhūtattāti gāvutantaraṃ gāvutantaraṃ puthubhūtattā. Bārāṇasirañño kira (ma. ni. aṭṭha. 1.146; khu. pā. aṭṭha. 6. ratanasuttavaṇṇanā) aggamahesiyā kucchimhi gabbho saṇṭhāsi, sā ñatvā rañño nivedesi, rājā gabbhaparihāraṃ adāsi. Sā sammā parihariyamānā gabbhaparipākakāle vijāyanagharaṃ pāvisi. Puññavantīnaṃ paccūsasamaye gabbhavuṭṭhānaṃ hoti, sā ca tāsaṃ aññatarā, tena paccūsasamaye alattakapaṭalabandhujīvakapupphasadisaṃ maṃsapesiṃ vijāyi. Tato ‘‘aññā deviyo suvaṇṇabimbasadise putte vijāyanti, aggamahesī maṃsapesinti rañño purato mama avaṇṇo uppajjeyyā’’ti cintetvā tena avaṇṇabhayena taṃ maṃsapesiṃ ekasmiṃ bhājane pakkhipitvā paṭikujjitvā rājamuddikāya lañchetvā gaṅgāya sote pakkhipāpesi. Manussehi chaḍḍitamatte devatā ārakkhaṃ saṃvidahiṃsu. Suvaṇṇapaṭṭikañcettha jātihiṅgulakena ‘‘bārāṇasirañño aggamahesiyā pajā’’ti likhitvā bandhiṃsu. Tato taṃ bhājanaṃ ūmibhayādīhi anupaddutaṃ gaṅgāsotena pāyāsi.
‘‘licchavī’’ti paññāyiṃsu.
‘‘vajjī’’ti vuccati yojanasataparimāṇena.
‘‘vesālī’’tveva nāmaṃ jātaṃ. Tena vuttaṃ – ‘‘tikkhattuṃ pākāraparikkhepavaḍḍhanena visālībhūtattā vesālīti vuccatī’’ti.
Idampi ca nagaranti na kevalaṃ rājagahasāvatthiyo yevāti dasseti.Tattha mahāvanaṃ nāmātiādi majjhimabhāṇakasaṃyuttabhāṇakānaṃ samānaṭṭhakathā.Majjhimaṭṭhakathāyañhi (ma. ni. aṭṭha. 1.146) saṃyuttaṭṭhakathāyañca(saṃ. ni. aṭṭha. 3.5.984-985) imināva nayena vuttaṃ.Dīghanikāyaṭṭhakathāyaṃ(dī. ni. aṭṭha. 1.359) pana‘‘mahāvaneti bahinagare himavantena saddhiṃ ekābaddhaṃ hutvā ṭhitaṃ sayaṃjātaṃ vanaṃ atthi, yaṃ mahantabhāveneva mahāvananti vuccati, tasmiṃ mahāvane.Kūṭāgārasālāyanti tasmiṃ vanasaṇḍe saṅghārāmaṃ patiṭṭhāpesuṃ. Tattha kaṇṇikaṃ yojetvā thambhānaṃ upari kūṭāgārasālāsaṅkhepena devavimānasadisaṃ pāsādaṃ akaṃsu, taṃ upādāya sakalopi saṅghārāmo kūṭāgārasālāti paññāyitthā’’ti vuttaṃ. Vanamajjhe katattā‘‘vanaṃ nissāyā’’ti vuttaṃ.Ārāmeti saṅghārāme.Haṃsavaṭṭakacchadanenāti haṃsavaṭṭakapaṭicchannena, haṃsamaṇḍalākārenāti attho.
Anekapariyāyenāti etthapariyāya-saddo kāraṇavacanoti āha‘‘anekehi kāraṇehī’’ti, ayaṃ kāyo aviññāṇakopi saviññāṇakopi evampi asubho evampi asubhoti nānāvidhehi kāraṇehīti attho.Asubhākārasandassanappavattanti kesādivasena tatthāpi vaṇṇādito asubhākārassa sabbaso dassanavasena pavattaṃ.Kāyavicchandaniyakathanti attano parassa ca karajakāye vicchandanuppādanakathaṃ.Muttaṃ vātiādinā byatirekamukhena kāyassa amanuññataṃ dasseti. Tattha ādito tīhi padehi adassanīyatāya asārakatāya majjhe catūhi duggandhatāya, ante ekena lesamattenapi manuññatābhāvamassa dasseti.Atha khotiādinā anvayato sarūpeneva amanuññatāya dassanaṃ.Chandoti dubbalarāgo.Rāgoti balavarāgo. ‘‘Kesā lomādī’’ti saṅkhepato vuttamatthaṃ vibhāgena dassetuṃ‘‘yepi hī’’tiādi vuttaṃ.Asubhāti āgantukena subhākārena virahitattā asubhā.Asucinoti attano sabhāveneva asucino.Paṭikūlāti nāgarikassa asucikaṭṭhānaṃ viya jigucchanīyattā paṭikūlā.
‘‘so ca nesaṃ…pe… pañcahi kāraṇehi veditabbo’’ti āha. Manuññepi (visuddhi. 1.383; vibha. aṭṭha. 356) hi yāgupatte vā bhattapatte vā kesavaṇṇaṃ kiñci disvā ‘‘kesamissakamidaṃ, haratha na’’nti jigucchanti, evaṃ kesāvaṇṇatopaṭikūlā. Rattiṃ paribhuñjantāpi kesasaṇṭhānaṃ akkavākaṃ vā makacivākaṃ vā chupitvā tatheva jigucchanti, evaṃsaṇṭhānatopi paṭikūlā. Telamakkhanapupphadhūpādisaṅkhāravirahitānañca kesānaṃ gandho paramajeguccho hoti, tato jegucchataro aggimhi pakkhittānaṃ. Kesā hi vaṇṇasaṇṭhānato appaṭikūlāpi siyuṃ, gandhena pana paṭikūlāyeva. Yathā hi daharassa kumārakassa vaccaṃ vaṇṇato haliddivaṇṇaṃ, saṇṭhānatopi haliddipiṇḍasaṇṭhānaṃ, saṅkāraṭṭhāne chaḍḍitañca uddhumātakakāḷasunakhasarīraṃ vaṇṇato tālapakkavaṇṇaṃ, saṇṭhānato vaṭṭetvā vissaṭṭhamudiṅgasaṇṭhānaṃ, dāṭhāpissa sumanamakuḷasadisāti ubhayampi vaṇṇasaṇṭhānato siyā appaṭikūlaṃ, gandhena pana paṭikūlameva, evaṃ kesāpi siyuṃ vaṇṇasaṇṭhānato appaṭikūlā,gandhenapana paṭikūlāyevāti.
āsayatopāṭikulyaṃ. Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇakaṃ viya ekatiṃsakoṭṭhāsarāsimhi jātā, te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya parikhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti idaṃ tesaṃokāsatopāṭikulyaṃ. Yathā ca kesānaṃ, evaṃ sabbakoṭṭhāsānañca vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikūlatā veditabbāti āha‘‘evaṃ lomādīna’’nti.Pañcapañcappabhedenāti ettha bāhiratthasamāso daṭṭhabbo pañca pañca pabhedā etassāti pañcapañcappabhedoti.
Saṃvaṇṇentoti vitthārento.Asubhāyāti asubhamātikāya.Phātikammanti bahulīkāro.Pañcaṅgavippahīnaṃ pañcaṅgasamannāgatanti ettha kāmacchando byāpādo thinamiddhaṃ uddhaccakukkuccaṃ vicikicchāti imesaṃ pañcannaṃ nīvaraṇānaṃ pahānavasena pañcaṅgavippahīnatā veditabbā. Na hi etesu appahīnesu jhānaṃ uppajjati, tenassetāni pahānaṅgānīti vuccanti. Kiñcāpi hi jhānakkhaṇe aññepi akusalā dhammā pahīyanti, tathāpi etāneva visesena jhānantarāyakarāni. Kāmacchandena hi nānāvisayapalobhitaṃ cittaṃ na ekattārammaṇe samādhiyati, kāmacchandābhibhūtaṃ vā cittaṃ na kāmadhātuppahānāya paṭipadaṃ paṭipajjati, byāpādena ca ārammaṇe paṭihaññamānaṃ na nirantaraṃ pavattati, thinamiddhābhibhūtaṃ akammaññaṃ hoti, uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati, vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati. Iti visesena jhānantarāyakarattā etāneva pahānaṅgānīti vuttāni.
Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anuppabandhati, tehi avikkhepāya sampāditapayogassa cetaso payogasampattisambhavā pīti pīnanaṃ, sukhañca upabrūhanaṃ karoti, atha naṃ sasampayuttadhammaṃ etehi abhiniropanānubandhanapīnanaupabrūhanehi anuggahitā ekaggatā ekattārammaṇe samaṃ sammā ādhiyati, tasmā vitakko vicāro pīti sukhaṃ cittekaggatāti imesaṃ pañcannaṃ uppattivasena pañcaṅgasamannāgatatā veditabbā. Uppannesu hi etesu pañcasu jhānaṃ uppannaṃ nāma hoti, tenassa etāni pañca samannāgataṅgānīti vuccanti. Tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ. Yathā pana aṅgamattavaseneva caturaṅginī senā, pañcaṅgikaṃ tūriyaṃ aṭṭhaṅgiko ca maggoti vuccati, evamidampi aṅgamattavaseneva ‘‘pañcaṅgika’’nti vā ‘‘pañcaṅgasamannāgata’’nti vā vuccatīti veditabbaṃ.
Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni, idha pana upacāratopi balavatarāni rūpāvacarakkhaṇappattāni. Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati, vicāro ativiya ārammaṇaṃ anumajjamāno, pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ. Teneva vuttaṃ ‘‘nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī’’ti. Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇe suphusitā hutvā uppajjati. Ayametesaṃ itarehi viseso, tasmā ‘‘pañcaṅgasamannāgata’’nti appanājhānameva visesetvā vuttaṃ.
Tividhakalyāṇaṃ dasalakkhaṇasampannanti ettha pana jhānassa ādimajjhapariyosānavasena tividhakalyāṇatā, tesaṃyeva ādimajjhapariyosānānaṃ lakkhaṇavasena dasalakkhaṇasampannatā veditabbā. Vitthāranayaṃ panettha sayameva pakāsayissati. Kilesacorehi anabhibhavanīyattā jhānaṃ‘‘cittamañjūsa’’nti vuttaṃ.Nissāyāti pādakaṃ katvā.
‘‘tatrimānī’’tiādimāha. Tatthapāripanthikato cittavisuddhītiādīnaṃ padānaṃ attho ‘‘tatrāyaṃ pāḷī’’tiādinā vuttapāḷivaṇṇanāyameva āvi bhavissati.Tatrāti tasmiṃ dasalakkhaṇavibhāvane.Paṭipadāvisuddhīti paṭipajjati jhānaṃ etāyāti paṭipadā, gotrabhupariyosāno pubbabhāgiyo bhāvanānayo. Paripanthato visujjhanaṃ visuddhi, paṭipadāya visuddhi paṭipadāvisuddhi. Sā panāyaṃ yasmā jhānassa uppādakkhaṇe labbhati, tasmā vuttaṃ‘‘paṭipadāvisuddhi ādī’’ti.Upekkhānubrūhanāti visodhetabbatādīnaṃ abhāvato jhānapariyāpannāya tatramajjhattupekkhāya kiccanipphattiyā anubrūhanā. Sā panāyaṃ yasmā visesato jhānassa ṭhitikkhaṇe labbhati, tena vuttaṃ‘‘upekkhānubrūhanā majjhe’’ti.Sampahaṃsanāti tattha dhammānaṃ anativattanādisādhakassa ñāṇassa kiccanipphattivasena pariyodapanā. Sā pana yasmā jhānassa osānakkhaṇe pākaṭā hoti, tasmā vuttaṃ‘‘sampahaṃsanā pariyosāna’’nti.Imāni tīṇi lakkhaṇānīti paripanthato cittassa visujjhanākāro, majjhimassa samathanimittassa paṭipajjanākāro, tattha pakkhandanākāroti imāni tīṇi jhānassa ādito uppādakkhaṇe appanāppattilakkhaṇāni. Tehi ākārehi vinā appanāppattiyā abhāvato asati ca appanāyaṃ tadabhāvatoādikalyāṇañcevavisuddhipaṭipadattā yathāvuttehi lakkhaṇehi samannāgatattā catilakkhaṇasampannañca. Iminā nayena majjhapariyosānalakkhaṇānañca yojanā veditabbā.
ekattagataṃ cittanti indriyānaṃ ekarasabhāvena ekaggatāya ca sikhāppattiyā tadanuguṇaṃ ekattagataṃ sasampayuttaṃ appanāppattaṃ cittaṃ vuttaṃ, tasseva ca paṭipadāvisuddhipakkhandatādi anantaraṃ vuccate. Tasmā pāḷiyaṃ ekasmiṃyeva appanācittakkhaṇe paṭipadāvisuddhiādīnaṃ vuttattā antoappanāyameva parikammāgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā, dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā.
yonīvaraṇasaṅkhāto kilesagaṇotassajhānassaparipantho, tato cittaṃ visujjhati,visuddhattā āvaraṇavirahitaṃ hutvāmajjhimaṃ samathanimittaṃ paṭipajjati. Majjhimaṃ samathanimittaṃ nāma samappavatto appanāsamādhiyeva, līnuddhaccasaṅkhātānaṃ ubhinnaṃ antānaṃ anupagamanenamajjhimo,savisesaṃ paccanīkadhammānaṃ vūpasamanatosamatho,yogino sukhavisesānaṃ kāraṇabhāvatonimittanti katvā. Tassa pana appanācittassa anantarapaccayabhūtaṃ gotrabhucittaṃ satipi parittamahaggatabhāvabhede paccayapaccayuppannabhāvabhede ca ekissāyeva santatiyā pariṇāmūpagamanato ekasantatipariṇāmanayena tathattaṃ appanāsamādhivasena samāhitabhāvaṃ upagacchamānaṃmajjhimaṃ samathanimittaṃ paṭipajjatināma. Evaṃ paṭipannattā tathattupagamanenatattha pakkhandatināma. Yasmiñhi khaṇe tathattaṃ majjhimaṃ samathanimittaṃ paṭipajjati, tasmiṃyeva khaṇe tathattupagamanena appanāsamādhinā samāhitabhāvūpagamanenatattha pakkhandatināma. Evaṃ tāva purimasmiṃ gotrabhucitte vijjamānā paripanthavisuddhimajjhimasamathappaṭipattipakkhandanākārā āgamanavasena nipphajjamānāpaṭhamassa jhānassauppādakkhaṇeyevapaṭipadāvisuddhīti veditabbā. Teyeva hi ākārā paccayavisesato jhānakkhaṇe nipphajjamānāpaṭipadāvisuddhīti vuttā.
visuddhaṃ cittaṃ ajjhupekkhatināma. Samathabhāvūpagamanena samathappaṭipannassa puna samādhāne byāpāraṃ akarontosamathappaṭipannaṃ ajjhupekkhatināma. Samathappaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akarontoekattupaṭṭhānaṃ ajjhupekkhatināma. Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā.
Ye panete evaṃ upekkhānubrūhite tasmiṃ jhānacitte jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā, yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni, yañcesa tadupagaṃ tesaṃ anativattanaekarasasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati, yā cassa tasmiṃ khaṇe pavattā āsevanā, sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvā tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannā, tasmā dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbāti vuttaṃ.
Atha kasmā sampahaṃsanāva ‘‘pariyosāna’’nti vuttā, na upekkhānubrūhanāti? Yasmā tasmiṃ bhāvanācitte upekkhāvasena ñāṇaṃ pākaṭaṃ hoti, tasmā ñāṇakiccabhūtā sampahaṃsanā ‘‘pariyosāna’’nti vuttā. Tathā hi appanākāle bhāvanāya samappavattiyā paṭipakkhassa ca suppahānato paggahādīsu byāpārassa akātabbato ajjhupekkhanāva hoti. Yaṃ sandhāya vuttaṃ ‘‘samaye cittassa ajjhupekkhanā visuddhaṃ cittaṃ ajjhupekkhatī’’ti ca ādi. Sā panāyaṃ ajjhupekkhanā ñāṇassa kiccasiddhiyā hoti visesato ñāṇasādhanattā appanābyāpārassa, tasmā ñāṇakiccabhūtā sampahaṃsanā ‘‘pariyosāna’’nti vuttā. Evaṃ tividhāya paṭipadāvisuddhiyā laddhavisesāya tividhāya upekkhānubrūhanāya sātisayaṃ paññindriyassa adhimattabhāvena catubbidhāpi sampahaṃsanā sijjhatīti āgamanupekkhāñāṇakiccavasena dasapi ākārā jhāne eva veditabbā.
Evaṃtividhattagataṃ cittantiādīni tasseva cittassa thomanavacanāni. Tatthaevaṃ tividhattagatanti evaṃ yathāvuttena vidhinā paṭipadāvisuddhipakkhandanaupekkhānubrūhanañāṇasampahaṃsanāvasena tividhabhāvaṃ gataṃ.Vitakkasampannanti kilesakkhobhavirahitattā vitakkena sundarabhāvamupagataṃ.Cittassa adhiṭṭhānasampannanti tasmiṃyeva ārammaṇe cittassa nirantarappavattisaṅkhātena adhiṭṭhānena sampannaṃ anūnaṃ. Yathā adhiṭṭhānavasiyaṃ adhiṭṭhānanti jhānappavatti, tathā idhāpi cittassa adhiṭṭhānanti cittekaggatāpi yujjati. Tena hi ekasmiṃyeva ārammaṇe cittaṃ adhiṭṭhāti, na ettha vikkhipatīti.Samādhisampannanti visuṃ vuttattā pana vuttanayeneva gahetabbo. Atha vā samādhisseva jhānaṅgasaṅgahitattā ‘‘cittassa adhiṭṭhānasampanna’’nti jhānaṅgapañcakavasena vuttaṃ.Samādhisampannanti indriyasaṅgahitattā indriyapañcakavasena.
Asubhasaññāparicitenāti sakalaṃ kāyaṃ asubhanti pavattāya saññāya sahagatattā jhānaṃ asubhasaññā, tena paricitena paribhāvitena.Cetasāti cittena.Bahulanti abhiṇhaṃ.Viharatoti viharantassa, asubhasamāpattibahulassāti attho.Methunadhammasamāpattiyāti methunadhammena samaṅgibhāvato.Paṭilīyatīti ekapassena nilīyati nilīnaṃ viya hoti.Paṭikuṭatīti saṅkucati.Paṭivattatīti nivattati.Na sampasārīyatīti na visarati, abhirativasena na pakkhandatīti attho. Atha vāpaṭilīyatīti saṅkucati tattha paṭikūlatāya saṇṭhitattā.Paṭikuṭatīti apasakkati na upasakkati.Paṭivattatīti nivattati, tato evana sampasārīyatīti.Nhārudaddulanti nhārukhaṇḍaṃ nhāruvilekhanaṃ vā.
Addhamāsanti accantasaṃyoge upayogavacanaṃ.Paṭisallīyitunti yathāvuttakālaṃ paṭi paṭi divase divase samāpattiyaṃ dhammacintāya cittaṃ nilīyituṃ.Payuttavācanti paccayapaṭisaṃyuttavācaṃ, buddhā imesu divasesu piṇḍāya na caranti, vihāreyeva nisīdanti, tesaṃ dinnaṃ mahapphalaṃ hotīti ādivacanaṃ.
Kalyāṇūpanissayavasenāti pabbajjāya upanissayavasena.Pare kirātikira-saddo arucisūcanattho. Tenāha‘‘idaṃ pana icchāmatta’’nti, pavattiajānanaṃ ārocayitābhāvo ñāte nivāraṇañcāti idaṃ tesaṃ icchāmattaṃ, na pana kāraṇanti attho. Apare pana vadanti ‘‘etasmiṃ kira aḍḍhamāse na koci buddhaveneyyo ahosi, atha satthā imaṃ aḍḍhamāsaṃ phalasamāpattisukhena vītināmessāmi, iti mayhañceva sukhavihāro bhavissati, anāgate ca pacchimā janatā ‘satthāpi gaṇaṃ pahāya ekako vihāsi, kimaṅgaṃ pana maya’nti diṭṭhānugatiṃ āpajjissati, tadassa bhavissati dīgharattaṃ hitāya sukhāyāti iminā kāraṇena evamāhā’’ti.Neva koci bhagavantaṃ upasaṅkamatīti ṭhapetvā piṇḍapātanīhārakaṃ añño koci neva bhagavantaṃ upasaṅkamati, bhikkhusaṅgho pana satthu vacanaṃ sampaṭicchitvā ekaṃ bhikkhuṃ adāsi. So pātova gandhakuṭipariveṇasammajjanamukhodakadantakaṭṭhadānādīni sabbakiccāni tasmiṃ tasmiṃ khaṇe katvā apagacchati.
Anekakāraṇasammissoti ettha kāyassa asuciduggandhajegucchapaṭikūlatāva anekakāraṇaṃ.Maṇḍanakapakatikoti alaṅkārakasabhāvo. Koci taruṇopi yuvā na hoti, koci yuvāpi maṇḍanakajātiko na hoti yathā upasantasabhāvo ālasiyabyasanādīhi vā abhibhūto, idha pana daharo ceva yuvā ca maṇḍanakajātiko ca adhippeto.Paṭhamayobbanaṃnāma pannarasavassato yāva dvattiṃsa saṃvaccharāni, soḷasavassato vā yāva tettiṃsa vassāni.Kuṇapanti matakaḷevaraṃ, ahissa kuṇapaṃahikuṇapaṃ. Evaṃ itarānipi. Atipaṭikūlajigucchanīyasabhāvato cettha imāneva tīṇi vuttānīti veditabbāni. Aññesañhi sasasūkarādīnaṃ kuṇapaṃ manussā kaṭukabhaṇḍādīhi abhisaṅkharitvā paribhuñjantipi, imesaṃ pana kuṇapaṃ abhinavampi jigucchantiyeva, ko pana vādo kālātikkamena pūtibhūte. Atipaṭikūlajigucchanīyatā ca nesaṃ ativiya duggandhatāya, sā ca ahīnaṃ tikhiṇakopatāya kukkuramanussānaṃ odanakummāsūpacayatāya ca sarīrassa hotīti vadanti.
Samaṇakuttakoti samaṇakiccako, kāsāvanivāsanādivasena samaṇakiccakārīti vuttaṃ hoti. Tenāha‘‘samaṇavesadhārako’’ti.Sabbamakaṃsūti puthujjanā sāvajjepi tattha anavajjasaññino hutvā karaṇakārāpanasamanuññatādibhedaṃ sabbamakaṃsu.Lohitakanti ettha ‘‘lohitagata’’ntipi paṭhanti. Vaggūti matāvaggumatā.Puññasammatāti pujjabhavaphalanibbattanena sattānaṃ punanena visodhanena puññanti sammatā.Pavāhessāmīti gamayissāmi, visodhessāmīti attho.
163.Māradheyyaṃ vuccati tebhūmakā dhammā. Vacanatthato pana mārassa dheyyaṃmāradheyyaṃ.Dheyyanti ṭhānaṃ vatthu nivāso gocaro. Māro vā ettha dhiyati tiṭṭhati pavattatītimāradheyyaṃ, māroti cettha kilesamāro adhippeto, kilesamāravaseneva ca devaputtamārassa kāmabhave ādhipaccanti.Māravisayaṃ nātikkamissatīti cintetvāti evamayaṃ saṃvegaṃ paṭilabhitvā māravisayaṃ atikkameyyāpi, mayā pana evaṃ vutte uppannaṃ saṃvegaṃ paṭippassambhetvā māravisayaṃ nātikkamissatīti evaṃ cintetvā.Dvivacananti dvikkhattuṃ vacanaṃ, āmeḍitavacananti vuttaṃ hoti.Niyojentīti ettha ayaṃ andhabālā devatā evaṃ uppannasaṃvegamūlakaṃ samaṇadhammaṃ katvā ‘‘ayaṃ māravisayaṃ atikkameyyāpī’’ti cintetvā attano aññāṇatāya ‘‘matā saṃsārato muccantī’’ti evaṃladdhikāpi samānā attano laddhivasena matā bhikkhū saṃsārato muccantīti imamatthaṃ anupaparikkhitvā taṃ tattha niyojesīti veditabbaṃ.
‘‘sabbānipi tāni pañca bhikkhusatāni jīvitā voropesī’’ti idaṃ yebhuyyavasena vuttanti gahetabbaṃ. Appakañhi ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti ‘‘pañcasatānī’’ti vuttaṃ. Tasmā ye ca attanāva attānaṃ aññamaññañca jīvitā voropesuṃ, te ṭhapetvā avasese puthujjanabhikkhū sabbe ca ariye ayaṃ jīvitā voropesīti veditabbaṃ.
164.Paṭisallānā vuṭṭhitoti etthapaṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā apasakkitvā sallānaṃ nilīyanaṃ vivecanaṃ, kāyacittehi tato vivittatā ekībhāvoti vuttaṃ hoti. Tenāha‘‘ekībhāvato’’ti, pavivekatoti attho.Ekībhāvoti hi kāyacittaviveko vutto.Vuṭṭhitoti tato duvidhavivekato bhavaṅguppattiyā rūpārammaṇādisaṅkhārasamāyogena gahaṭṭhapabbajitādisattasamāgamena ca apeto.Uddesaṃ paripucchaṃ gaṇhantīti attano attano ācariyānaṃ santike gaṇhanti. Kāmaṃ dasānussatiggahaṇeneva ānāpānassatipi gahitā, sā pana tattha sannipatitabhikkhūsu bahūnaṃ sappāyā sātthikā ca, tasmā puna gahitā. Tathā hi bhagavā tameva kammaṭṭhānaṃ tesaṃ bhikkhūnaṃ kathesi. Āhāre paṭikūlasaññā asubhakammaṭṭhānasadisā, cattāro pana āruppā ādikammikānaṃ ananurūpāti tesaṃ idha aggahaṇaṃ daṭṭhabbaṃ.
Vesāliṃ upanissāyāti vesālīnagaraṃ gocaragāmaṃ katvā.Upaṭṭhānasālāyanti dhammasabhāyaṃ.Muhuttenevāti satthari saddhamme ca gāravena upagatabhikkhūnaṃ vacanasamanantarameva uṭṭhahiṃsūti katvā vuttaṃ. Buddhakāle kira bhikkhū bhagavato sandesaṃ sirasā sampaṭicchituṃ ohitasotā viharanti.Yassāti yassa kattabbassa.Kālanti desanākālaṃ sandhāya vadati.
Paṭhamapaññattinidānavaṇṇanā niṭṭhitā.
Ānāpānassatisamādhikathāvaṇṇanā
165.Arahattappattiyāti arahattappattiatthāya.Aññaṃ pariyāyanti arahattādhigamatthāya aññampi kāraṇaṃ.Ācikkhantoti pasaṃsāpubbakaṃ desento, pasaṃsā ca tattha abhirucijananena ussāhanatthā. Tañhi sutvā bhikkhū ‘‘bhagavā imaṃ samādhiṃ anekehi ākārehi pasaṃsati, santo kirāyaṃ samādhi paṇīto ca asecanako ca sukho ca vihāro, pāpadhamme ca ṭhānaso antaradhāpetī’’ti sañjātābhirucino ussāhajātā sakkaccaṃ anuyuñjitabbaṃ paṭipajjitabbaṃ maññanti.
Atthayojanakkamanti atthañca yojanakkamañca. Bhagavā attano paccakkhabhūtaṃ samādhiṃ desanānubhāvena tesampi bhikkhūnaṃ āsannaṃ paccakkhañca karonto sampiṇḍanavasena‘‘ayampi kho’’tiādimāha.Assāsapassāsapariggāhikāti dīgharassādivisesehi saddhiṃ assāsapassāse paricchijja gāhikā, te ārabbha pavattāti attho.
‘‘vuttañheta’’ntiādi. Tatthano passāsono assāsoti so soyeva attho paṭisedhena visesetvā vutto.Assāsavasenāti assāsaṃ ārammaṇaṃ katvāti vuttaṃ hoti.Passāsavasenāti etthāpi eseva nayo.Upaṭṭhānaṃ satīti asammussanatāya tameva assāsaṃ passāsañca upagantvā ṭhānaṃ sati nāmāti attho. Ettāvatā ānāpānesu satiānāpānassatīti ayamattho vutto hoti. Idāni sativaseneva puggalaṃ niddisitukāmena‘‘yo assasati, tassupaṭṭhāti, yo passasati, tassupaṭṭhātī’’ti vuttaṃ. Yo assasati, tassa sati assāsaṃ upagantvā tiṭṭhati. Yo passasati, tassa sati passāsaṃ upagantvā tiṭṭhatīti attho.
Yuttoti sampayutto.Ānāpānassatiyanti ānāpānassatiyaṃ paccayabhūtāyanti attho. Purimasmiñhi atthe samādhissa satiyā sahajātādipaccayabhāvo vutto sampayuttavacanato, dutiyasmiṃ pana upanissayabhāvopi. Upacārajjhānasahagatā hi sati appanāsamādhissa upanissayo hotīti ubhayathāpi sahajātādīnaṃ sattannampi paccayānaṃ vasena paccayabhāvaṃ dasseti. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventī’’tiādīsu (ma. ni. 2.247) uppādanavaḍḍhanaṭṭhena bhāvanāti vuccatīti tadubhayavasena atthaṃ dassento‘‘bhāvitoti uppādito vaḍḍhito cā’’ti āha. Tattha bhāvaṃ vijjamānataṃ ito gatotibhāvito,uppādito paṭiladdhamattoti attho. Uppanno pana laddhāsevano bhāvito, paguṇabhāvaṃ āpādito vaḍḍhitoti attho.Bahulīkatoti bahulaṃ pavattito. Tena āvajjanādivasībhāvappattimāha. Yo hi vasībhāvaṃ āpādito, so icchiticchitakkhaṇe samāpajjitabbato punappunaṃ pavattissati. Tena vuttaṃ‘‘punappunaṃ kato’’ti. Yathā ‘‘idheva, bhikkhave, samaṇo (ma. ni. 1.139; a. ni. 4.241) vivicceva kāmehī’’ti (dī. ni. 1.226; saṃ. ni. 2.152) ca evamādīsu paṭhamapade vutto eva-saddo dutiyādīsupi vuttoyeva hoti, evamidhāpīti āha‘‘ubhayattha eva-saddena niyamo veditabbo’’ti.
‘‘ayaṃ hī’’tiādi vuttaṃ.Asubhakammaṭṭhānanti asubhārammaṇaṃ jhānamāha. Tañhi asubhesu yogakammabhāvato yogino sukhavisesānaṃ kāraṇabhāvato ca ‘‘asubhakammaṭṭhāna’’nti vuccati.Kevalanti iminā ārammaṇaṃ nivatteti.Paṭivedhavasenāti jhānapaṭivedhavasena. Jhānañhi bhāvanāvisesena ijjhantaṃ attano visayaṃ paṭivijjhantameva pavattati yathāsabhāvato paṭivijjhīyati cāti paṭivedhoti vuccati.Oḷārikārammaṇattāti bībhacchārammaṇattā.Paṭikūlārammaṇattāti jigucchitabbārammaṇattā.Pariyāyenāti kāraṇena lesantarena vā.Ārammaṇasantatāyapīti anukkamena vicetabbataṃ pattārammaṇassa paramasukhumataṃ sandhāyāha. Sante hi sannisinne ārammaṇe pavattamāno dhammo sayampi sannisinnova hoti. Tenāha –‘‘santo vūpasanto nibbuto’’ti, nibbutasabbapariḷāhoti attho. Ārammaṇasantatāya tadārammaṇānaṃ dhammānaṃ santatā lokuttaradhammārammaṇāhi paccavekkhaṇāhi dīpetabbā.
asecanako,asecanakattāanāsittako,anāsittakattā evaabbokiṇṇoasammisso parikammādinā, tatoyevapāṭiyekko,visuṃyevekoāveṇikoasādhāraṇo. Sabbametaṃ sarasato eva santabhāvaṃ dassetuṃ vuttaṃ, parikammaṃ vā santabhāvanimittaṃ.Parikammanti ca kasiṇakaraṇādinimittuppādapariyosānaṃ, tādisaṃ idha natthīti adhippāyo. Tadā hi kammaṭṭhānaṃ nirassādattā asantaṃ appaṇītaṃ siyā. Upacārena vā natthi ettha santatāti yojanā. Yathā upacārakkhaṇe nīvaraṇavigamena aṅgapātubhāvena ca paresaṃ santatā hoti, na evamimassa. Ayaṃ pana ādimanasi…pe… paṇīto cāti yojanā.Kecīti uttaravihāravāsike sandhāyāha.Anāsittakoti upasecanena anāsittako. Tenāha‘‘ojavanto’’ti, ojavantasadisoti attho.Madhuroti iṭṭho. Cetasikasukhappaṭilābhasaṃvattanaṃ tikacatukkajjhānavasena upekkhāya vā santabhāvena sukhagatikattā sabbesampi vasena veditabbaṃ. Jhānasamuṭṭhānapaṇītarūpaphuṭasarīratāvasena pana kāyikasukhappaṭilābhasaṃvattanaṃ daṭṭhabbaṃ, tañca kho jhānato vuṭṭhitakāle. Imasmiṃ pakkheappitappitakkhaṇeti idaṃ hetumhi bhummavacanaṃ daṭṭhabbaṃ.
Avikkhambhiteti jhānena sakasantānato anīhaṭe appahīne.Akosallasambhūteti akosallaṃ vuccati avijjā, tato sambhūte. Avijjāpubbaṅgamā hi sabbe pāpadhammā.Khaṇenevāti attano pavattikkhaṇeneva.Antaradhāpetīti ettha antaradhāpanaṃ vināsanaṃ. Taṃ pana jhānakattukassa idhādhippetattā pariyuṭṭhānappahānaṃ hotīti āha‘‘vikkhambhetī’’ti.Vūpasametīti visesena upasameti. Visesena upasamanaṃ pana sammadeva upasamanaṃ hotīti āha‘‘suṭṭhu upasametī’’ti.
‘‘nibbedhabhāgiyattā’’ti. Buddhānaṃ pana ekaṃsena nibbedhabhāgiyāva hoti. Imameva hi kammaṭṭhānaṃ bhāvetvā sabbepi sammāsambuddhā sammāsambodhiṃ adhigacchanti, ariyamaggassa pādakabhūto ayaṃ samādhi anukkamena vaḍḍhitvā ariyamaggabhāvaṃ upagato viya hotīti āha‘‘anupubbena ariyamaggavuḍḍhippatto’’ti. Ayaṃ panattho virāganirodhapaṭinissaggānupassanānaṃ vasena sammadeva yujjati.
Kathanti idaṃ pucchanākāravibhāvanapadaṃ, pucchā cettha kathetukamyatāvasena aññesaṃ asambhavato, sā ca upari desanaṃ āruḷhānaṃ sabbesaṃ pakāravisesānaṃ āmasanavasenāti imamatthaṃ dassento‘‘kathanti…pe… vitthāretukamyatāpucchā’’ti āha.Kathaṃ bahulīkatoti etthāpi ānāpānassatisamādhīti padaṃ ānetvā sambandhitabbaṃ. Tatthakathanti ānāpānassatisamādhibahulīkāraṃ nānappakārato vitthāretukamyatāpucchā.Bahulīkato ānāpānassatisamādhīti tathā puṭṭhadhammanidassananti imamatthaṃ‘‘eseva nayo’’ti imināyeva atidissati. Heṭṭhā papañcavasena vuttamatthaṃ sukhaggahaṇatthaṃ saṅgahetvā dassento‘‘ayaṃ panettha saṅkhepattho’’ti āha, piṇḍatthoti vuttaṃ hoti.
Tamatthanti taṃ ‘‘kathaṃ bhāvito’’tiādinā pucchāvasena saṅkhepato vuttamatthaṃ. ‘‘Idha tathāgato loke uppajjatī’’tiādīsu (ma. ni. 1.291; a. ni. 3.61) idha-saddo lokaṃ upādāya vutto. ‘‘Idheva tiṭṭhamānassā’’tiādīsu (dī. ni. 2.369) okāsaṃ. ‘‘Idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’tiādīsu (ma. ni. 1.30) padapūraṇamattaṃ. ‘‘Idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 5.73) pana sāsanaṃ. ‘‘Idha, bhikkhave, bhikkhū’’ti idhāpi sāsanamevāti dassento ‘‘bhikkhave, imasmiṃ sāsane bhikkhū’’ti vatvā tamevatthaṃ pākaṭaṃ katvā dassetuṃ‘‘ayaṃ hī’’tiādimāha. Tatthasabbappakāraānāpānassatisamādhinibbattakassāti sabbappakāraggahaṇaṃ soḷasa pakāre sandhāya. Te hi imasmiṃyeva sāsane. Bāhirakā hi jānantā ādito catuppakārameva jānanti. Tenāha‘‘aññasāsanassa tathābhāvappaṭisedhano’’ti, yathāvuttassa puggalassa nissayabhāvappaṭisedhanoti attho. Etena ‘‘idha, bhikkhave’’ti idaṃ antogadhaeva-saddanti dasseti. Santi hi ekapadānipi avadhāraṇāni yathā vāyubhakkhoti. Tenevāha‘‘idheva, bhikkhave, samaṇo’’tiādi. Paripuṇṇasamaṇakaraṇadhammo hi yo, so sabbappakāraānāpānassatisamādhinibbattako.Parappavādāti paresaṃ aññatitthiyānaṃ nānappakāravādā titthāyatanāni.
‘‘imassa hī’’tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇokūṭagoṇo. Yathā thanehi sabbaso khīraṃ na paggharati, evaṃ dohapaṭibandhinīkūṭadhenu.Assāti gopassa. Rūpasaddādike paṭicca uppajjanakaassādorūpārammaṇādiraso.Pubbe āciṇṇārammaṇanti pabbajitato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ. Upacāravasena upanisīdati, appanāvasena upanipajjatīti yojetabbaṃ.
Idhāti imasmiṃ sāsane.Nibandheyyāti bandheyya.Satiyāti sammadeva kammaṭṭhānasallakkhaṇavasappavattāya satiyā.Ārammaṇeti kammaṭṭhānārammaṇe.Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.
Muddhabhūtanti santatādivisesaguṇavantatāya buddhādīhi ariyehi samāsevitabhāvato ca muddhasadisaṃ, uttamanti attho.Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ ekaccānaṃ paccekabuddhānaṃ buddhasāvakānañca visesādhigamassa ceva aññakammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa ca padaṭṭhānabhūtaṃ.Vatthuvijjācariyo viya bhagavāyogīnaṃ anurūpanivāsaṭṭhānupadissanato.Bhikkhu dīpisadisoaraññe ekako viharitvā paṭipakkhanimmathanena icchitatthasādhanato.Phalamuttamanti sāmaññaphalamāha.Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.
Evaṃ vuttalakkhaṇesūti abhidhammapariyāyena suttantapariyāyena vuttalakkhaṇesu.Rukkhasamīpanti ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūlanti vuccatī’’ti evaṃ vuttaṃ rukkhassa samīpaṭṭhānaṃ.Avasesasattavidhasenāsananti pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjanti evaṃ vuttaṃ.Ututtayānukūlaṃ dhātucariyānukūlanti gimhādiututtayassa semhādidhātuttayassa mohādicaritattayassa ca anukūlaṃ. Tathā hi gimhakāle araññaṃ anukūlaṃ sommasītalabhāvato, hemante rukkhamūlaṃ himapātanivāraṇato, vassakāle suññāgāraṃ vassanivāraṇagehasambhavato. Semhadhātukassa semhapakatikassa araññaṃ anukūlaṃ dūraṃ gantvā bhikkhācaraṇena semhassa vūpasamanato, pittadhātukassa rukkhamūlaṃ anukūlaṃ sītavātasamphassasambhavato, vātadhātukassa suññāgāraṃ anukūlaṃ vātanivāraṇato. Mohacaritassa araññaṃ anukūlaṃ. Mahāaraññe hi cittaṃ na saṅkucati vivaṭaṅgaṇabhāvato, dosacaritassa rukkhamūlaṃ anukūlaṃ pasādanīyabhāvato, rāgacaritassa suññāgāraṃ anukūlaṃ visabhāgārammaṇānaṃ pavesanivāraṇato.Alīnānuddhaccapakkhikanti asaṅkocāvikkhepapakkhikaṃ. Sayanañhi kosajjapakkhikaṃ, ṭhānacaṅkamanāni uddhaccapakkhikāni, na evaṃ nisajjā. Tato eva tassā santatā.Nisajjāya daḷhabhāvaṃpallaṅkābhujanena,assāsapassāsānaṃ pavattanasukhataṃuparimakāyassa ujukaṭṭhapanena,ārammaṇapariggahūpāyaṃparimukhaṃ satiyā ṭhapanena dassento.
Ūrubaddhāsananti ūrūnamadhobandhanavasena nisajjā. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti.Ujuṃ kāyanti etthakāya-saddo uparimakāyavisayoti āha –‘‘uparimaṃ sarīraṃ ujukaṃ ṭhapetvā’’ti. Taṃ pana ujukaṭṭhapanaṃ sarūpato payojanato ca dassetuṃ‘‘aṭṭhārasā’’tiādi vuttaṃ.Na paṇamantīti na oṇamanti.Na paripatatīti na vigacchati vīthiṃ na vilaṅgheti, tato eva pubbenāparaṃ visesuppattiyā vuḍḍhiṃ phātiṃ upagacchati. Idhapari-saddo abhi-saddena samānatthoti āha‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho.Parīti pariggahaṭṭho‘‘pariṇāyikā’’tiādīsu (dha. sa. 16, 20) viya.Niyyānaṭṭhopaṭipakkhato niggamanaṭṭho, tasmāpariggahitaniyyānanti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho.Satovāti satiyā samannāgato eva saranto eva assasati, nāssa kāci sativirahitā assāsappavatti hotīti attho.Sato passasatīti etthāpi satova passasatīti eva-saddo ānetvā vattabbo.Satokārīti sato eva hutvā satiyā eva vā kātabbassa kattā, karaṇasīlo vā.
Bāttiṃsāya ākārehīti catūsu catukkesu āgatāni dīgharassādīni soḷasa padāni assāsapassāsavasena dvidhā vibhajitvā vuttehi dīghamassāsaṃ ādiṃ katvā paṭinissaggānupassipassāsapariyantehi bāttiṃsākārehi. Yadi ‘‘satova assasati, sato passasatī’’ti etassa vibhaṅge vuttaṃ, atha kasmā ‘‘assasati passasati’’cceva avatvā ‘‘satokārī’’ti vuttaṃ? Ekarasaṃ desanaṃ kātukāmatāya. Paṭhamacatukke padadvayameva hi vattamānakālavasena āgataṃ, itarāni anāgatakālavasena, tasmā ekarasaṃ desanaṃ kātukāmatāya sabbattha ‘‘satokāri’’cceva vuttaṃ.Dīghaṃassāsavasenāti dīghaassāsavasena, vibhattialopaṃ katvā niddeso. Dīghanti vā bhagavatā vuttaassāsavasena.Cittassa ekaggataṃ avikkhepanti vikkhepassa paṭipakkhabhāvato avikkhepoti laddhanāmaṃ cittassa ekaggabhāvaṃ pajānato sati upaṭṭhitā ārammaṇaṃ upagantvā ṭhitā hoti.Tāya satiyā tena ñāṇenāti yathāvuttāya satiyā yathāvuttena ca ñāṇena. Idaṃ vuttaṃ hoti – dīghaṃ assāsaṃ ārammaṇabhūtaṃ avikkhittacittassa asammohato vā sampajānantassa tattha sati upaṭṭhitāva hoti, taṃ sampajānantassa ārammaṇakaraṇavasena asammohavasena vā sampajaññaṃ, tadadhīnasatisampajaññena taṃsamaṅgī yogāvacaro satokārī nāma hotīti.Paṭinissaggānupassī assāsavasenāti paṭinissaggānupassī hutvā assasanassa vasena. ‘‘Paṭinissaggānupassiassāsavasenā’’ti vā pāṭho, tassa paṭinissaggānupassino assāsā paṭinissaggānupassiassāsā, tesaṃ vasenāti attho.
‘‘assāsoti bahinikkhamanavāto’’tiādi.Suttantaṭṭhakathāyaṃpana bahi uṭṭhahitvāpi anto sasanato assāso, anto uṭṭhahitvāpi bahi sasanato passāsoti katvā uppaṭipāṭiyā vuttaṃ. Atha vā mātukucchiyaṃ bahi nikkhamituṃ aladdhokāso nāsikāvāto mātukucchito nikkhantamatte paṭhamaṃ bahi nikkhamatītivinayaṭṭhakathāyaṃuppattikkamena ‘‘ādimhi sāso assāso’’ti bahinikkhamanavāto vutto. Tenevāha‘‘sabbesampi gabbhaseyyakāna’’ntiādi.Suttantaṭṭhakathāyaṃpana pavattiyaṃ bhāvanārambhasamaye paṭhamaṃ nāsikāvātassa anto ākaḍḍhitvā pacchā bahi vissajjanato pavattikkamena ‘‘ādimhi sāso assāso’’ti antopavisanavāto vutto. Suttantanayoyeva cettha ‘‘assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca, passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti (paṭi. ma. 1.157) imāya pāḷiyā sameti. ‘‘Bhāvanārambhe pavattikkamasseva icchitattā sundarataro’’ti vadanti.Tāluṃ āhacca nibbāyatīti tāluṃ āhacca nirujjhati. Tena kira sampatijāto bāladārako khipitaṃ karoti.Evaṃ tāvātiādi yathāvuttassa atthassa nigamanaṃ. Keci ‘‘evaṃ tāvāti anena pavattikkamena assāso bahinikkhamanavātoti gahetabbanti adhippāyo’’ti vadanti.
Addhānavasenāti kāladdhānavasena. Ayañhi addhāna-saddo kālassa desassa ca vācakoti. Tattha desaddhānaṃ udāharaṇabhāvena dassetvā kāladdhānassa vasena assāsapassāsānaṃ dīgharassataṃ vibhāvetuṃ‘‘yathā hī’’tiādi vuttaṃ. Tatthaokāsaddhānanti okāsabhūtaṃ addhānaṃ.Pharitvāti byāpetvā.Cuṇṇavicuṇṇāpianekakalāpabhāvena,dīghamaddhānanti dīghaṃ padesaṃ.Tasmāti saṇikaṃ pavattiyā dīghasantānatāya dīghāti vuccanti. Ettha ca hatthiādisarīre sunakhādisarīre ca assāsapassāsānaṃ desaddhānavisiṭṭhena kāladdhānavaseneva dīgharassatā vuttāti veditabbā ‘‘saṇikaṃ pūretvā saṇikameva nikkhamanti, sīghaṃ pūretvā sīghameva nikkhamantī’’ti vacanato.Manussesūti samānappamāṇesupi manussasarīresu.Dīghaṃ assasantīti dīghaṃ assāsappabandhaṃ pavattentīti attho.Passasantīti etthāpi eseva nayo. Sunakhasasādayo viya rassaṃ assasanti passasanti cāti yojanā. Idaṃ pana dīghaṃ rassañca assasanaṃ passasanañca tesaṃ sattānaṃ sarīrassa sabhāvoti daṭṭhabbaṃ.Tesanti tesaṃ sattānaṃ.Teti assāsapassāsā.Ittaramaddhānanti appakaṃ kālaṃ.Navahākārehīti bhāvanamanuyuñjantassa pubbenāparaṃ aladdhavisesassa kevalaṃ addhānavasena ādito vuttā tayo ākārā, te ca kho ekacco assāsaṃ suṭṭhu sallakkheti, ekacco passāsaṃ, ekacco tadubhayanti imesaṃ tiṇṇaṃ puggalānaṃ vasena. Keci pana ‘‘assasatipi passasatipīti ekajjhaṃ vacanaṃ bhāvanāya nirantaraṃ pavattidassanattha’’nti vadanti. Chandavasena pubbe viya tayo, tathā pāmojjavasenāti imehi navahi ākārehi.
‘‘tatrāyaṃbhikkhu navahākārehī’’ti vuttaṃ.Evaṃ pajānatoti evaṃ yathāvuttehi ākārehi assāsapassāse pajānato, tattha manasikāraṃ pavattentassa.Ekenākārenāti dīghaṃassāsādīsu catūsu ākāresu ekena ākārena, navasu tīsu vā ekena. Tathā hi vakkhati –
‘‘Dīgho rasso ca assāso,
‘‘kāyānupassanāsatipaṭṭhānabhāvanā sampajjatī’’ti.
‘‘yathāhā’’tiādi āraddhaṃ. Tattha‘‘kathaṃ pajānātī’’ti pajānanavidhiṃ kathetukamyatāya pucchati.Dīghaṃ assāsanti vuttalakkhaṇaṃ dīghaṃ assāsaṃ.Addhānasaṅkhāteti addhānanti saṅkhaṃ gate dīghe kāle, dīghaṃ khaṇanti attho. Koṭṭhāsapariyāyo vā saṅkhāta-saddo ‘‘theyyasaṅkhāta’’ntiādīsu viya, tasmāaddhānasaṅkhāteti addhānakoṭṭhāse desabhāgeti attho.Chando uppajjatīti bhāvanāya pubbenāparaṃ visesaṃ āvahantiyā laddhassādattā tattha sātisayo kattukāmatālakkhaṇo kusalacchando uppajjati.Chandavasenāti tathāpavattachandassa vasena visesabhāvanamanuyuñjantassa kammaṭṭhānaṃ vuḍḍhiṃ phātiṃ gamentassa.Tato sukhumataranti yathāvuttachandappavattiyā purimakato sukhumataraṃ. Bhāvanābalena hi paṭippassaddhadarathapariḷāhatāya kāyassa assāsapassāsā sukhumatarā hutvā pavattanti.Pāmojjaṃ uppajjatīti assāsapassāsānaṃ sukhumatarabhāvena ārammaṇassa santataratāya kammaṭṭhānassa ca vīthippaṭipannatāya bhāvanācittasahagato pamodo khuddikādibhedā taruṇapīti uppajjati.Cittaṃ vivattatīti anukkamena assāsapassāsānaṃ ativiya sukhumatarabhāvappattiyā anupaṭṭhahane vicetabbākārappattehi tehi cittaṃ vinivattatīti keci. Bhāvanābalena pana sukhumatarabhāvappattesu assāsapassāsesu tattha paṭibhāganimitte uppanne pakatiassāsapassāsato cittaṃ nivattati.Upekkhā saṇṭhātīti tasmiṃ paṭibhāganimitte upacārappanābhede samādhimhi uppanne puna jhānanibbattanatthaṃ byāpārābhāvato ajjhupekkhanaṃ hoti, sā panāyaṃ upekkhā tatramajjhattupekkhāti veditabbā.
Imehi navahi ākārehīti imehi yathāvuttehi navahi pakārehi pavattā.Dīghaṃ assāsapassāsā kāyoti dīghākārā assāsapassāsā cuṇṇavicuṇṇāpi samūhaṭṭhena kāyo. Assāsapassāse nissāya uppannanimittampi ettha assāsapassāsasāmaññavasena vuttaṃ.Upaṭṭhānaṃ satīti taṃ ārammaṇaṃ upagantvā tiṭṭhatīti sati upaṭṭhānaṃ nāma.Anupassanā ñāṇanti samathavasena nimittassa anupassanā vipassanāvasena assāsapassāse tannissayañca kāyaṃ ‘‘rūpa’’nti, cittaṃ taṃsampayuttadhamme ca ‘‘arūpa’’nti vavatthapetvā nāmarūpassa anupassanā ca ñāṇaṃ tattha yathābhūtāvabodho.Kāyo upaṭṭhānanti so kāyo ārammaṇakaraṇavasena upagantvā sati ettha tiṭṭhatīti upaṭṭhānaṃ nāma. Ettha ca ‘‘kāyo upaṭṭhāna’’nti iminā itarakāyassapi saṅgahoti tathā vuttaṃ sammasanacārassapi idha icchitattā.No satīti so kāyo sati nāma na hoti. Sati upaṭṭhānañceva sati ca saraṇaṭṭhena upaṭṭhānaṭṭhena ca.Tāya satiyāti yathāvuttāya satiyā.Tena ñāṇenāti yathāvutteneva ñāṇena.Taṃ kāyanti taṃ assāsapassāsakāyañceva tannissayarūpakāyañca.Anupassatīti jhānasampayuttañāṇena ceva vipassanāñāṇena ca anu anu passati.Tena vuccati kāye kāyānupassanā satipaṭṭhānabhāvanāti tena anupassanena yathāvutte kāye ayaṃ kāyānupassanāsatipaṭṭhānabhāvanāti vuccati. Idaṃ vuttaṃ hoti – yā ayaṃ yathāvutte assāsapassāsakāye tassa nissayabhūte karajakāye ca kāyasseva anupassanā anudakabhūtāya marīciyā udakānupassanā viya na aniccādisabhāve kāye niccādibhāvānupassanā, atha kho yathārahaṃ aniccadukkhānattā subhabhāvasseva anupassanā. Atha vā kāye ‘‘ahanti vā, mamanti vā, itthīti vā, puriso’’ti vā gahetabbassa kassaci abhāvato tādisaṃ ananupassitvā kāyamattasseva anupassanā kāyānupassanā, tāya kāyānupassanāya sampayuttā satiyeva upaṭṭhānaṃ satipaṭṭhānaṃ, tassa bhāvanā vaḍḍhanā kāyānupassanā satipaṭṭhānabhāvanāti.
Eseva nayoti ‘‘navahi ākārehī’’tiādinā vuttavidhiṃ rassa-pade atidissati.Etthāti etasmiṃ yathādassite ‘‘kathaṃ dīghaṃ assasanto’’tiādinā āgate pāḷinaye.Idhāti imasmiṃ rassapadavasena āgate pāḷinaye.Ayanti yogāvacaro.Addhānavasenāti dīghakālavasena.Ittaravasenāti parittakālavasena.Imehi ākārehīti imehi navahi ākārehi.
Tādisoti dīgho rasso ca.Cattāro vaṇṇāti cattāro ākārā te ca dīghādayo eva.Nāsikaggeva bhikkhunoti gāthāsukhatthaṃ rassaṃ katvā vuttaṃ.Nāsikagge vātivā-saddo aniyamattho, tena uttaroṭṭhaṃ saṅgaṇhāti.
Sabbakāyappaṭisaṃvedīti sabbassa kāyassa paṭi paṭi paccekaṃ sammadeva vedanasīlo jānanasīlo, tassa vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedamānoti attho. Tattha tattha sabba-ggahaṇena assāsādikāyassa anavasesapariyādāne siddhepi anekakalāpasamudāyabhāvato tassa sabbesampi bhāgānaṃ saṃvedanadassanatthaṃ paṭi-saddaggahaṇaṃ, tattha sakkaccakāribhāvadassanatthaṃ saṃ-saddaggahaṇanti imamatthaṃ dassento‘‘sakalassā’’tiādimāha. Tattha yathā samānesupi assāsapassāsesu yogino paṭipattividhāne paccekaṃ sakkaccaṃyeva paṭipajjitabbanti dassetuṃ visuṃ desanā katā, evaṃ tamevatthaṃ dīpetuṃ satipi atthassa samānatāya ‘‘sakalassā’’tiādinā padadvayassa visuṃ visuṃ atthavaṇṇanā katāti veditabbā.Pākaṭaṃ karontoti vibhūtaṃ karonto, sabbaso vibhāventoti attho. Pākaṭīkaraṇaṃ vibhāvanaṃ tattha asammuyhanañāṇeneva nesaṃ pavattanena hotīti dassento‘‘evaṃ viditaṃ karonto’’tiādimāha. Tatthatasmāti yasmā ñāṇasampayuttacitteneva assāsapassāse pavatteti, na vippayuttacittena, tasmā evaṃbhūto sabbakāyappaṭisaṃvedī assasissāmi passasissāmīti sikkhatīti vuccati buddhādīhīti yojanā.Cuṇṇavicuṇṇavisaṭeti anekakalāpatāya cuṇṇavicuṇṇabhāvena visaṭe.Ādi pākaṭohotisatiyā ñāṇassa ca vasena katapubbābhisaṅkhārassa pavattattā.Tādisena bhavitabbanti catutthapuggalasadisena bhavitabbaṃ, pageva satiṃ ñāṇañca paccupaṭṭhapetvā tīsupi ṭhānesu ñāṇasampayuttameva cittaṃ pavattetabbanti adhippāyo.
Evanti vuttappakārena sabbakāyappaṭisaṃvedanavaseneva.Ghaṭatīti ussahati.Vāyamatīti vāyāmaṃ karoti, manasikāraṃ pavattetīti attho.Tathābhūtassāti ānāpānassatiṃ bhāventassa.Saṃvaroti sati vīriyampi vā.Tāya satiyāti yā sā ānāpāne ārabbha pavattā sati, tāya.Tena manasikārenāti yo so tattha satipubbaṅgamo bhāvanāmanasikāro, tena saddhinti adhippāyo.Āsevatīti ‘‘tisso sikkhāyo’’ti vutte adhikusaladhamme āsevati. Tadāsevanañhettha sikkhananti adhippetaṃ.Purimanayeti purimasmiṃ bhāvanānaye, paṭhamavatthudvayeti adhippāyo. Tatthāpi kāmaṃ ñāṇuppādanaṃ labbhateva assāsapassāsānaṃ yāthāvato dīgharassabhāvāvabodhasabbhāvato, tathāpi taṃ na dukkaraṃ yathāpavattānaṃ tesaṃ gahaṇamattabhāvatoti tattha vattamānakālappayogo kato. Idaṃ pana dukkaraṃ purisassa khuradhārāyaṃ gamanasadisaṃ, tasmā sātisayenettha pubbābhisaṅkhārena bhavitabbanti dīpetuṃ anāgatakālappayogo katoti imamatthaṃ dassetuṃ‘‘tattha yasmā’’tiādi vuttaṃ. Tatthañāṇuppādanādīsūtiādi-saddena kāyasaṅkhārapassambhanapītipaṭisaṃvedanādiṃ saṅgaṇhāti. Keci panettha ‘‘saṃvarasamādānānaṃ saṅgaho’’ti vadanti.
Kāyasaṅkhāranti assāsapassāsaṃ. So hi cittasamuṭṭhānopi samāno karajakāyapaṭibaddhavuttitāya tena saṅkharīyatīti kāyasaṅkhāroti vuccati. Yo pana ‘‘kāyasaṅkhāro vacīsaṅkhāro’’ti (ma. ni. 1.102) evamāgato kāyasaṅkhāro cetanālakkhaṇo satipi dvārantaruppattiyaṃ yebhuyyavuttiyā tabbahulavuttiyā ca kāyadvārena lakkhito, so idha nādhippeto.Passambhentotiādīsu pacchimaṃ pacchimaṃ padaṃ purimassa purimassa atthavacanaṃ. Tasmā passambhanaṃ nāma vūpasamanaṃ, tañca tathāpayoge asati uppajjanārahassa oḷārikassa kāyasaṅkhārassa payogasampattiyā anuppādananti daṭṭhabbaṃ.Tatrāti ‘‘oḷārikaṃ kāyasaṅkhāraṃ passambhento’’ti ettha.Apariggahitakāleti kammaṭṭhānassa anāraddhakāle, tato eva kāyacittānampi apariggahitakāle. ‘‘Nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāyā’’ti hi iminā kāyapariggaho, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā cittapariggaho vutto. Tenevāha –‘‘kāyopi cittampi pariggahitā hontī’’ti.Kāyoti karajakāyo.Sadarathāti sapariḷāhā. Sā ca nesaṃ sadarathatā garubhāvena viya oḷārikatāya avinābhāvinīti āha‘‘oḷārikā’’ti.Balavatarāti sabalā thūlā.Santā hontīti cittaṃ tāva bahiddhā vikkhepābhāvena ekaggaṃ hutvā kammaṭṭhānaṃ pariggahetvā pavattamānaṃ santaṃ hoti vūpasantaṃ, tato eva taṃsamuṭṭhānā rūpadhammā lahumudukammaññabhāvappattā, tadanuguṇatāya sesaṃ tisantatirūpanti evaṃ citte kāye ca vūpasante pavattamāne tannissitā assāsapassāsā santasabhāvā anukkamena sukhumasukhumatarasukhumatamā hutvā pavattanti. Tena vuttaṃ‘‘yadā panassa kāyopī’’tiādi.Passambhemīti paṭhamāvajjanā. Ābhujanaṃābhogo,sammā anu anu āharaṇaṃsamannāhāro,tasmiṃyeva atthe aparāparaṃ pavattaāvajjanā tasseva atthassa manasikaraṇaṃ citte ṭhapanaṃmanasikāro,vīmaṃsāpaccavekkhaṇā.
Sāraddheti sadarathe sapariḷāhe.Adhimattanti balavaṃ oḷārikaṃ, liṅgavipallāsena vuttaṃ. Kāyasaṅkhāro hi adhippeto. ‘‘Adhimattaṃ hutvā pavattatī’’ti kiriyāvisesanaṃ vā etaṃ.Sukhumanti etthāpi eseva nayo.Kāyamhīti ettha citte cāti ānetvā sambandhitabbaṃ.
Atisukhumoti aññattha labbhamāno kāyasaṅkhāro catutthajjhāne atikkantasukhumo. Sukhumabhāvopissa tattha natthi kuto oḷārikatā appavattanato. Tenāha‘‘appavattimeva pāpuṇātī’’ti.
Sabbesaṃyevāti ubhayesampi. Yasmā te sabbepi vuccamānena vidhinā passaddhimicchantiyeva.Apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhatīti idaṃ sadisasantānatāya vuttaṃ. Na hi te eva oḷārikā assāsādayo sukhumā honti. Passambhanākāro pana tesaṃ heṭṭhā vuttoyeva.
Mahābhūtapariggahe sukhumoti catudhātumukhena vipassanābhinivesaṃ sandhāya vuttaṃ.Sakalarūpapariggahe sukhumobhāvanāya uparūpari paṇītabhāvato. Tenevāha‘‘rūpārūpapariggahe sukhumo’’ti.Lakkhaṇārammaṇikavipassanāyāti kalāpasammasanamāha. Nibbidānupassanāto paṭṭhāyabalavavipassanā,tato oraṃdubbalavipassanā.Pubbe vuttanayenāti ‘‘apariggahitakāle’’tiādinā samathanaye vuttanayena. ‘‘Apariggahe pavatto kāyasaṅkhāro mahābhūtapariggahe paṭippassambhatī’’tiādinā vipassanānayepi paṭippassaddhi yojetabbāti vuttaṃ hoti.
Assāti imassa ‘‘passambhayaṃ kāyasaṅkhāra’’nti padassa.Codanāsodhanāhīti anuyogaparihārehi.Evanti idāni vuccamānākārena.Kathanti yaṃ idaṃ ‘‘passambhayaṃ…pe… sikkhatī’’ti vuttaṃ, taṃ kathaṃ kena pakārena kāyasaṅkhārassa passambhanaṃ yogino ca sikkhanaṃ hotīti kathetukāmatāya pucchitvā kāyasaṅkhāre sarūpato oḷārikasukhumato vūpasamato anuyogaparihārato ca dassetuṃ‘‘katame kāyasaṅkhārā’’tiādi āraddhaṃ. Tatthakāyikāti rūpakāye bhavā.Kāyappaṭibaddhāti kāyasannissitā. Kāye sati honti, asati na honti, tato eva te akāyasamuṭṭhānāpi kāyena saṅkharīyantītikāyasaṅkhārā.Passambhentoti oḷārikoḷārikaṃ passambhento.
‘‘passambhento’’ti vuccati, anuppādanirodhaṃ pāpento‘‘nirodhento’’ti, suṭṭhu santasabhāvaṃ nayanto‘‘vūpasamento’’ti.
Yathārūpehīti yādisehi.Kāyasaṅkhārehīti oḷārikehi kāyasaṅkhārehi.Ānamanāti abhimukhena kāyassa namanā.Vinamanāti visuṃ visuṃ passato namanā.Sannamanāti sabbato, suṭṭhu vā namanā.Paṇamanāti pacchato namanā.Iñjanādīni ānamanādīnaṃ vevacanāni, adhimattāni vā abhimukhacalanādīni ānamanādayo, mandāni iñjanādayo.Passambhayaṃ kāyasaṅkhāranti tathārūpaṃ ānamanādīnaṃ kāraṇabhūtaṃ oḷārikaṃ kāyasaṅkhāraṃ paṭippassambhento. Tasmiñhi passambhite ānamanādayopi passambhitā eva honti.
Santaṃ sukhumanti yathārūpehi kāyasaṅkhārehi kāyassa aparipphandanahetūhi ānamanādayo na honti, tathārūpaṃ darathābhāvato santaṃ, anoḷārikatāya sukhumaṃ.Passambhayaṃ kāyasaṅkhāranti sāmaññato ekaṃ katvā vadati. Atha vā pubbe oḷārikoḷārikaṃ kāyasaṅkhāraṃ paṭippassambhento anukkamena kāyassa aparipphandanahetubhūte sukhumasukhumatare uppādetvā tepi paṭippassambhetvā paramasukhumatāya koṭippattaṃ yaṃ kāyasaṅkhāraṃ paṭippassambheti, taṃ sandhāya vuttaṃ‘‘santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāra’’nti.
Itītiādi codakavacanaṃ. Tatthaitīti pakāratthe nipāto,kirāti arucisūcane, evañceti attho. Ayañhettha adhippāyo ‘‘vuttappakārena yadi atisukhumampi kāyasaṅkhāraṃ passambhetī’’ti.Evaṃ santeti evaṃ sati tayā vuttākāre labbhamāne.Vātūpaladdhiyāti vātassa upaladdhiyā.Ca-saddo samuccayattho, assāsādivātārammaṇassa cittassa pabhāvanā uppādanā pavattanā na hoti, te ca tena passambhetabbāti adhippāyo.Assāsapassāsānañca pabhāvanāti oḷārike assāsapassāse bhāvanāya paṭippassambhetvā sukhumānaṃ tesaṃ pabhāvanā ca na hoti ubhayesaṃ tesaṃ tena paṭippassambhetabbato.Ānāpānassatiyāti ānāpānārammaṇāya satiyā ca pavattanaṃ na hoti ānāpānānaṃ abhāvato. Tato eva taṃsampayuttassa ānāpānassatisamādhissa ca pabhāvanā uppādanāpi na hoti. Na hi kadāci ārammaṇena vinā sārammaṇā dhammā sambhavanti.Na ca naṃ tanti etthananti nipātamattaṃ. Taṃ vuttavidhānaṃ samāpattiṃ paṇḍitā paññavanto na ceva samāpajjantipi tato na vuṭṭhahantipīti yojanā. Evaṃ codako sabbena sabbaṃ abhāvūpanayanaṃ passambhananti adhippāyena codeti.
iti kirātiādi yathāvuttāya codanāya vissajjanā. Tatthakirāti yadīti etassa atthe nipāto. Iti kira sikkhati, mayā vuttākārena yadi sikkhatīti attho.Evaṃ santeti evaṃ passambhane sati.Pabhāvanā hotīti yadipi oḷārikā kāyasaṅkhārā paṭippassambhanti, sukhumā pana atthevāti anukkamena paramasukhumabhāvappattassa vasena nimittuppattiyā ānāpānassatiyā ānāpānassatisamādhissa ca pabhāvanā ijjhatevāti adhippāyo.
Yathākathaṃ viyāti yathāvuttavidhānaṃ taṃ kathaṃ viya daṭṭhabbaṃ, atthi kiñci tadatthasampaṭipādane opammanti adhippāyo. Idāni opammaṃ dassetuṃ‘‘seyyathāpī’’tiādi vuttaṃ. Tatthaseyyathāpīti opammatthe nipāto.Kaṃseti kaṃsabhājane.Nimittanti nimittassa, tesaṃ saddānaṃ pavattākārassāti attho. Sāmiatthe hi idaṃ upayogavacanaṃ.Suggahitattāti suṭṭhu gahitattā.Sumanasikatattāti suṭṭhu citte ṭhapitattā.Sūpadhāritattāti sammadeva upadhāritattā sallakkhitattā.Sukhumakā saddāti anurave āha, ye appakā. Appattho hi ayaṃka-saddo.Sukhumasaddanimittārammaṇatāpīti sukhumo saddova nimittaṃ sukhumasaddanimittaṃ, tadārammaṇatāyapīti vuttaṃ hoti. Kāmaṃ tadā sukhumāpi saddā niruddhā, saddanimittassa pana suggahitattā sukhumatarasaddanimittārammaṇabhāvenapi cittaṃ pavattati. Ādito paṭṭhāya hi tassa tassa niruddhassa saddassa nimittaṃ avikkhittena cittena upadhārentassa anukkamena pariyosāne atisukhumasaddanimittampi ārammaṇaṃ katvā cittaṃ pavattateva.Cittaṃ na vikkhepaṃ gacchatitasmiṃ yathāupaṭṭhite nimitte samādhānasabbhāvato.
Evaṃ santetiādi vuttassevatthassa nigamanavasena vuttaṃ. Tattha yassa suttapadassa saddhiṃ codanāsodhanāhi attho vutto, taṃ uddharitvā kāyānupassanāsatipaṭṭhānāni vibhāgato dassetuṃ‘‘passambhaya’’ntiādi vuttaṃ. Tatthapassambhayaṃ kāyasaṅkhāranti vuttaassāsapassāsā kāyoti yojanā veditabbā. Atha vāpassambhayaṃ kāyasaṅkhāranti ettha assāsapassāsā kāyoti evamattho daṭṭhabbo.Mahāsatipaṭṭhānasutte(dī. ni. 2.372 ādayo; ma. ni. 1.105 ādayo) kāyānupassanaṃ kathentena paṭhamacatukkasseva vuttattā,ānāpānassatisuttepi ‘‘yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti…pe… passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharatī’’ti (ma. ni. 2.149) vuttattā ca ‘‘kāyānupassanāvasena vuttassa paṭhamacatukkassā’’ti vuttaṃ.
Ādikammikassa kammaṭṭhānavasenāti samathakammaṭṭhānaṃ sandhāya vuttaṃ, vipassanākammaṭṭhānaṃ pana itaracatukkesupi labbhateva.Etthāti paṭhamacatukke.Saha paṭisambhidāhīti nidassanamattametaṃ, puññavantānaṃ pana upanissayasampannānaṃ abhiññāpi sijjhatiyeva.Catubbidhanti pātimokkhasaṃvarādivasena catubbidhaṃ.Anāpajjananti sattannaṃ āpattikkhandhānaṃ aññatarassa anāpajjanaṃ.Āpannavuṭṭhānanti āpannasappaṭikammāpattito yathādhammaṃ paṭikammakaraṇena vuṭṭhānaṃ, desanāgāminito desanāya, vuṭṭhānagāminito parivāsādivinayakammakaraṇena vuṭṭhānanti vuttaṃ hoti. Desanāyapi hi āpannāpattito vuṭṭhānaṃ hotīti sāpi vuṭṭhāneneva saṅgahitā.Kilesehi ca appaṭipīḷananti kodho upanāho makkho palāso issā macchariyaṃ māyā sāṭheyyaṃ thambho sārambho māno atimāno mado pamādoti evamādīhi pāpadhammehi appaṭipīḷanaṃ, tesaṃ anuppādananti vuttaṃ hoti.
Dveasīti khandhakavattāni cuddasavidhaṃ mahāvattanti etthamahāvattaṃnāma vattakkhandhake vuttāni āgantukavattaṃ āvāsikagamikaanumodanabhattaggapiṇḍacārikaāraññikasenāsanajantāgharavaccakuṭiupajjhāyasaddhivihārikaācariyaantevāsikavattanti cuddasa vattāni. Tato aññāni pana kadāci tajjanīyakammakatādikāleyeva caritabbāni dvāsīti khandhakavattāni, na sabbāsu avatthāsu caritabbāni, tasmā mahāvattesu agaṇitāni. Tattha ‘‘pārivāsikānaṃ bhikkhūnaṃ vattaṃ paññapessāmī’’ti ārabhitvā ‘‘na upasampādetabbaṃ…pe… na chamāyaṃ caṅkamante caṅkame caṅkamitabba’’nti (cūḷava. 76) vuttavattāni chasaṭṭhi, tato paraṃ ‘‘na, bhikkhave, pārivāsikena bhikkhunā pārivāsikavuḍḍhatarena bhikkhunā saddhiṃ mūlāyapaṭikassanārahena, mānattārahena, mānattacārikena, abbhānārahena bhikkhunā saddhiṃ ekacchanne āvāse vatthabba’’ntiādinā (cūḷava. 82) vuttāni pakatatte caritabbehi anaññattā visuṃ tāni agaṇetvā pārivāsikavuḍḍhatarādīsu puggalantaresu caritabbattā tesaṃ vasena sampiṇḍetvā ekekaṃ katvā gaṇitāni pañcāti ekasattati vattāni, ukkhepanīyakammakatavattesu vattapaññāpanavasena vuttaṃ ‘‘na pakatattassa bhikkhuno abhivādanaṃ…pe… nahāne piṭṭhiparikammaṃ sāditabba’’nti (cūḷava. 51) idaṃ abhivādanādīnaṃ asādiyanaṃ ekaṃ, ‘‘na pakatatto bhikkhu sīlavipattiyā anuddhaṃsetabbo’’tiādīni (cūḷava. 51) ca dasāti evametāni dvāsīti. Etesveva pana kānici tajjanīyakammādivattāni kānici pārivāsikādivattānīti aggahitaggahaṇena dvāsīti eva. Aññattha pana aṭṭhakathāpadese appakaṃ ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti asīti khandhakavattānīti vuccati.Ābhisamācārikasīlanti etthaabhisamācāroti uttamasamācāro, abhisamācārova ābhisamācārikaṃ, abhisamācāraṃ vā ārabbha paññattaṃ ābhisamācārikaṃ, tadeva sīlanti ābhisamācārikasīlaṃ. Khandhakavattapariyāpannassa sīlassetaṃ adhivacanaṃ.Ahaṃ sīlaṃ rakkhāmi, kiṃ ābhisamācārikenātiādīsusīlanti ubhatovibhaṅgapariyāpannameva gahetabbaṃ khandhakavattapariyāpannassa ābhisamācārikaggahaṇena gahitattā.Paripūreti paripuṇṇe, paripūriteti vā attho.
Tatoti yathāvuttasīlavisodhanato paraṃ.Āvāsoti āvāsapalibodho.Kulantiādīsupi eseva nayo. Tattha (visuddhi. 1.41)āvāsoti ekopi ovarako vuccati ekampi pariveṇaṃ sakalopi saṅghārāmo. Svāyaṃ na sabbasseva palibodho hoti, yo panettha navakammādiussukkaṃ vā āpajjati, bahubhaṇḍasannicayo vā hoti, yena kenaci vā kāraṇena apekkhavā paṭibaddhacitto, tasseva palibodho hoti, na itarassa.
Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā. Ekaccassa hi upaṭṭhākakulampi ‘‘sukhite sukhito’’tiādinā nayena saṃsaṭṭhassa viharato palibodho hoti, so kulamānusakehi vinā dhammassavanāya sāmantavihārampi na gacchati. Ekaccassa mātāpitaropi palibodhā na honti koraṇḍakavihāravāsittherassa bhāgineyyadaharabhikkhuno viya.
Lābhoti cattāro paccayā. Te kathaṃ palibodhā honti? Puññavantassa hi bhikkhuno gatagataṭṭhāne manussā mahāparivāre paccaye denti, so tesaṃ anumodento dhammaṃ desento samaṇadhammaṃ kātuṃ okāsaṃ na labhati, aruṇuggamanato yāva paṭhamayāmo, tāva manussasaṃsaggo na upacchijjati, puna balavapaccūseyeva bāhullikapiṇḍapātikā āgantvā ‘‘bhante, asuko upaṭṭhāko upāsako upāsikā amacco amaccadhītā tumhākaṃ dassanakāmā’’ti vadanti, so ‘‘gaṇhāvuso pattacīvara’’nti gamanasajjova hoti niccabyāvaṭo, tasseva te paccayā palibodhā honti. Tena gaṇaṃ pahāya yattha naṃ na jānanti, tattha ekakena caritabbaṃ. Evaṃ so palibodho upacchijjati.
Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā. Yo tassa uddesaṃ vā paripucchaṃ vā dento samaṇadhammassa okāsaṃ na labhati, tassa gaṇo palibodho hoti. Tena so evaṃ upacchinditabbo – sace tesaṃ bhikkhūnaṃ bahu kataṃ hoti, appaṃ avasiṭṭhaṃ, taṃ niṭṭhapetvā araññaṃ pavisitabbaṃ. Sace appaṃ kataṃ, bahu avasiṭṭhaṃ, yojanato paraṃ agantvā antoyojanaparicchede aññaṃ gaṇavācakaṃ upasaṅkamitvā ‘‘ime āyasmā uddesādīhi saṅgaṇhatū’’ti vattabbaṃ. Evampi alabhamānena ‘‘mayhaṃ, āvuso, ekaṃ kiccaṃ atthi, tumhe yathāphāsukaṭṭhānāni gacchathā’’ti gaṇaṃ pahāya attano kammaṃ kātabbaṃ.
Kammenāti kammapalibodhena. ‘‘Kammañca pañcama’’ntipi pāṭho. Tatthakammanti navakammaṃ. Taṃ karontena vaḍḍhakīādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbathāpi palibodho hoti. Sopi evaṃ upacchinditabbo – sace appaṃ avasiṭṭhaṃ hoti, niṭṭhapetabbaṃ. Sace bahu, saṅghikaṃ ce, navakammaṃ saṅghassa vā bhārahārakabhikkhūnaṃ vā niyyātetabbaṃ. Attano santakaṃ ce, attano bhārahārakānaṃ niyyātetabbaṃ. Tādisaṃ alabhantena saṅghassa pariccajitvā gantabbaṃ.
Addhānanti maggagamanaṃ. Yassa hi katthaci pabbajjāpekkho vā hoti, paccayajātaṃ vā kiñci laddhabbaṃ hoti. Sace taṃ alabhanto na sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammaṃ karontassapi gamikacittaṃ nāma duppaṭivinodayaṃ hoti, tasmā gantvā taṃ kiccaṃ tīretvāva samaṇadhamme ussukkaṃ kātabbaṃ.
Ñātīti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā, ghare mātā pitā bhātāti evamādikā. Te gilānā imassa palibodhā honti. Tasmā so palibodho te upaṭṭhahitvā tesaṃ pākatikakaraṇena upacchinditabbo. Tattha upajjhāyo tāva gilāno sace lahuṃ na vuṭṭhāti, yāvajīvaṃ paṭijaggitabbo, tathā pabbajjācariyo upasampadācariyo saddhivihāriko upasampāditapabbājitaantevāsikasamānupajjhāyakā ca. Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā pana yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā. Pahontena tato uddhampi paṭijaggitabbā eva. Mātāpitūsu upajjhāye viya paṭijaggitabbaṃ. Sacepi hi te rajje ṭhitā honti, puttato ca upaṭṭhānaṃ paccāsīsanti, kātabbameva. Atha tesaṃ bhesajjaṃ natthi, attano santakaṃ dātabbaṃ. Asati, bhikkhācariyāya pariyesitvāpi dātabbameva. Bhātubhaginīnaṃ pana tesaṃ santakameva yojetvā dātabbaṃ. Sace natthi, attano santakaṃ tāvakālikaṃ datvā pacchā labhantena gaṇhitabbaṃ, alabhantena na codetabbā. Aññātakassa bhaginiyā sāmikassa bhesajjaṃ neva kātuṃ, na dātuṃ vaṭṭati, ‘‘tuyhaṃ sāmikassa dehī’’ti vatvā pana bhaginiyā dātabbaṃ. Bhātu jāyāyapi eseva nayo, tesaṃ pana puttā imassa ñātakāyevāti tesaṃ kātuṃ vaṭṭati.
Ābādhoti yo koci rogo. So bādhayamāno palibodho hoti, tasmā bhesajjakaraṇena upacchinditabbo. Sace pana katipāhaṃ bhesajjaṃ karontassapi na vūpasammati, ‘‘nāhaṃ tuyhaṃ dāso, na bhatako, taṃyevamhi posento anamatagge saṃsāravaṭṭe dukkhappatto’’ti attabhāvaṃ garahitvā samaṇadhammo kātabbo.
Ganthoti pariyattipariharaṇaṃ. Taṃ sajjhāyādīhi niccabyāvaṭasseva palibodho hoti, na itarassa.
Iddhiyāti iddhipalibodhena. ‘‘Iddhīti te dasā’’tipi pāṭho. Tatthaiddhīti pothujjanikā iddhi. Sā hi uttānaseyyakadārako viya taruṇasassaṃ viya ca dupparihārā hoti, appamattakena ca bhijjati. Sā pana vipassanāya palibodho hoti, na samādhissa samādhiṃ patvā pattabbato, tasmā vipassanātthikena iddhipalibodho upacchinditabbo, itarena avasesāti. Kammaṭṭhānabhāvanaṃ paribundheti uparodheti pavattituṃ na detītipalibodho,ra-kārassa la-kāraṃ katvā vutto, paripanthoti attho.Upacchinditabboti samāpanena saṅgahaṇena uparundhitabbo, apalibodho kātabboti attho.
kammaṭṭhāniko,bhāvanamanuyuñjanto. Tena kammaṭṭhānikena.Paricchinditvāti ‘‘imasmiṃ vihāre sabbepi bhikkhū’’ti evaṃ paricchinditvā.Sahavāsīnanti sahavāsīnaṃ bhikkhūnaṃ.Muducittataṃ janetīti attani muducittataṃ uppādeti. Ayañca sahavāsīnaṃ cittamaddavajananādiattho ‘‘manussānaṃ piyo hotī’’tiādinayappavattenamettānisaṃsasuttena(a. ni. 8.1) dīpetabbo.
Anolīnavuttiko hotīti sammāpaṭipattiyaṃ olīnavuttiko hīnavīriyo na hoti, āraddhavīriyo hotīti attho. Dibbesupi ārammaṇesu, pageva itaresūti adhippāyo.Sabbatthāti sabbasmiṃ samaṇakaraṇīye, sabbasmiṃ vā kammaṭṭhānānuyoge.Atthayitabbanti pubbāsevanavasena atthayitabbaṃ. Yogassa bhāvanāya anuyuñjanaṃ yogānuyogo, tadeva karaṇīyaṭṭhena kammaṃ, tassayogānuyogakammassa.Padaṭṭhānattāti nipphattihetuttā.
‘‘aṭṭhatiṃsārammaṇesū’’ti pāḷiyaṃ āgatanayeneva vuttaṃ. Aṭṭhakathānayena pana ākāsakasiṇe ālokakasiṇe ca visuṃ gahite cattālīsaṃyeva kammaṭṭhānāni. Tatrimāni cattālīsa kammaṭṭhānāni – dasa kasiṇā, dasa asubhā, dasa anussatiyo, cattāro brahmavihārā, cattāro āruppā, ekā saññā, ekaṃ vavatthānanti. Tattha pathavīkasiṇaṃ āpokasiṇaṃ tejokasiṇaṃ vāyokasiṇaṃ nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇaṃ ālokakasiṇaṃ paricchinnākāsakasiṇanti imedasa kasiṇā. Uddhumātakaṃ vinīlakaṃ vipubbakaṃ vicchiddakaṃ vikkhāyitakaṃ vikkhittakaṃ hatavikkhittakaṃ lohitakaṃ puḷavakaṃ aṭṭhikanti imedasa asubhā. Buddhānussati dhamma saṅgha sīla cāga devatānussati maraṇassati kāyagatāsati ānāpānassati upasamānussatīti imādasa anussatiyo. Mettā karuṇā muditā upekkhāti imecattāro brahmavihārā. Ākāsānañcāyatanaṃ viññāṇañcāyatanaṃ ākiñcaññāyatanaṃ nevasaññānāsaññāyatananti imecattāro āruppā. Āhāre paṭikūlasaññāekā saññā. Catudhātuvavatthānaṃekaṃ vavatthānanti.
Yaṃ yassa caritānukūlanti ettha rāgacaritassa tāva dasa asubhā kāyagatāsatīti ekādasa kammaṭṭhānāni anukūlāni, dosacaritassa cattāro brahmavihārā cattāri vaṇṇakasiṇānīti aṭṭha, mohacaritassa ca vitakkacaritassa ca ekaṃ ānāpānassatikammaṭṭhānameva, saddhācaritassa purimā cha anussatiyo, buddhicaritassa maraṇassati upasamānussati catudhātuvavatthānaṃ āhāre paṭikūlasaññāti cattāri, sesakasiṇāni cattāro ca āruppā sabbacaritānaṃ anukūlāni. Kasiṇesu ca yaṃ kiñci parittaṃ vitakkacaritassa, appamāṇaṃ mohacaritassa anukūlanti veditabbaṃ.Yathāvutteneva nayenāti ‘‘yogānuyogakammassa padaṭṭhānattā’’ti imamatthaṃ atidisati.
‘‘imināva kammaṭṭhānena…pe… uggahetabba’’nti.Arahantādayo hītiādi ekaccakhīṇāsavato bahussutova kammaṭṭhānadāne seyyoti dassanatthaṃ āraddhaṃ.Mahāhatthipathaṃ nīharanto viyāti kammaṭṭhānapathaviṃ mahāhatthipathaṃ katvā dassento viya.Sappāyāsappāyaṃ paricchinditvāti yassa kammaṭṭhānaṃ ācikkhati, tassa upakārānupakāraṃ yuttimagganena paricchinditvā.
‘‘sallahukavuttinā vinayācārasampannenā’’ti āha. Evaṃ pana gantvā taṃ vihāraṃ pavisantena antarāyeva dantakaṭṭhaṃ kappiyaṃ kārāpetvā gahetvā pavisitabbaṃ, na ca muhuttaṃ vissamitvā pādadhovanamakkhanādīni katvā ācariyassa santikaṃ gamissāmīti aññaṃ pariveṇaṃ pavisitabbaṃ. Kasmā? Sace hissa tatra ācariyassa visabhāgā bhikkhū bhaveyyuṃ, taṃ te āgamanakāraṇaṃ pucchitvā ācariyassa avaṇṇaṃ pakāsetvā ‘‘naṭṭhosi, sace tassa santikaṃ āgato’’ti vippaṭisāraṃ uppādeyyuṃ, yena tatova paṭinivatteyya, tasmā ācariyassa vasanaṭṭhānaṃ pucchitvā ujukaṃ tattheva gantabbaṃ.
Vuttappakāramācariyanti –
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
Vattapaṭipattiyā ārādhitacittassāti ettha sace ācariyo daharataro hoti, pattacīvarapaṭiggahaṇādīni na sāditabbāni. Sace vuḍḍhataro, gantvā ācariyaṃ vanditvā ṭhātabbaṃ. ‘‘Nikkhipāvuso, pattacīvara’’nti vuttena nikkhipitabbaṃ. ‘‘Pānīyaṃ pivā’’ti vuttena sace icchati, pātabbaṃ. ‘‘Pāde dhovā’’ti vuttena na tāva dhovitabbā. Sace hi ācariyena ābhatamudakaṃ bhaveyya, na sāruppaṃ siyā. ‘‘Dhovāvuso, na mayā ābhataṃ, aññehi ābhata’’nti vuttena pana yattha ācariyo na passati, evarūpe paṭicchanne vā okāse abbhokāsavihārassapi vā ekamante nisīditvā pādā dhovitabbā. Sace ācariyo telanāḷiṃ āharati, uṭṭhahitvā ubhohi hatthehi sakkaccaṃ gahetabbā. Sace hi na gaṇheyya, ‘‘ayaṃ bhikkhu ito eva paṭṭhāya sambhogaṃ kopetī’’ti ācariyassa aññathattaṃ bhaveyya. Gahetvā pana na āditova pādā makkhetabbā. Sace hi taṃ ācariyassa gattabbhañjanatelaṃ bhaveyya, na sāruppaṃ siyā, tasmā paṭhamaṃ sīsaṃ makkhetvā khandhādīni makkhetabbāni. ‘‘Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī’’ti vuttena pana pāde makkhetvā ‘‘imaṃ telanāḷiṃ ṭhapemi, bhante’’ti vatvā ācariye gaṇhante dātabbā.
Gatadivasato paṭṭhāya ‘‘kammaṭṭhānaṃ me, bhante, kathetha’’iccevaṃ na vattabbaṃ. Dutiyadivasato pana paṭṭhāya sace ācariyassa pakatiupaṭṭhāko atthi, taṃ yācitvā vattaṃ kātabbaṃ. Sace yācitopi na deti, okāse laddheyeva kātabbaṃ. Karontena ca khuddakamajjhimamahantāni tīṇi dantakaṭṭhāni upanāmetabbāni. Sītaṃ uṇhanti duvidhaṃ mukhadhovanudakañca nhānodakañca paṭiyādetabbaṃ. Tato yaṃ ācariyo tīṇi divasāni paribhuñjati, tādisameva niccaṃ upaṭṭhāpetabbaṃ, niyamaṃ akatvā yaṃ vā taṃ vā paribhuñjantassa yathāladdhaṃ upanāmetabbaṃ. Kiṃ bahunā vuttena, yaṃ taṃ bhagavatā ‘‘antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. Tatrāyaṃ sammāvattanā – kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā’’tiādikaṃ (mahāva. 66) khandhake vattaṃ paññattaṃ, taṃ sabbampi kātabbaṃ. Iti iminā yathāvuttena nayena paṭipajjanto vattapaṭipattiyā cittaṃ ārādhetīti daṭṭhabbaṃ.
Pañcasandhikanti pañcapabbaṃ, pañcabhāganti attho.Kammaṭṭhānassa uggaṇhananti kammaṭṭhānaganthassa uggaṇhanaṃ, tadatthaparipucchākammaṭṭhānassa paripucchanā. Atha vā ganthato atthato ca kammaṭṭhānassa uggaṇhanaṃuggaho,tattha saṃsayaparipucchanāparipucchā.Kammaṭṭhānassa upaṭṭhānanti nimittupaṭṭhānaṃ, evaṃ bhāvanamanuyuñjantassa ‘‘evamidaṃ nimittaṃ upaṭṭhātī’’ti upadhāraṇaṃ, tathākammaṭṭhānappanā‘‘evaṃ jhānamappetī’’ti.Kammaṭṭhānassa lakkhaṇanti gaṇanānubandhanāphusanānaṃ vasena bhāvanaṃ ussukkāpetvā ṭhapanāya sampatti, tato parampi vā sallakkhaṇādivasena matthakappattīti kammaṭṭhānasabhāvassa sallakkhaṇaṃ. Tenāha –‘‘kammaṭṭhānasabhāvupadhāraṇanti vuttaṃ hotī’’ti.
Attanāpina kilamatiodhiso kammaṭṭhānassa uggaṇhanato, tato evaācariyampi na viheṭhetidhammādhikaraṇampi bhāvanāya matthakaṃ pāpanato.Tasmāti taṃnimittaṃ attanoakilamanaācariyāviheṭhanahetu.Thokanti thokaṃ thokaṃ.Tatthāti yattha ācariyo vasati, tattha.Sappāyaṃ hotīti āvāsasappāyādilābhena manasikāraphāsutā bhāvanānukūlatā hoti.Yojanaparamanti iminā gāvutaaḍḍhayojanānipi saṅgaṇhāti. Yasmā pana mandapañño gāvute aḍḍhayojane yojanamatte vā vasanto kammaṭṭhānassa kismiñcideva ṭhāne sandehe vā satisammose vā jāte kālasseva vihāre vattaṃ katvā antarāmagge piṇḍāya caritvā bhattakiccapariyosāneyeva ācariyassa vasanaṭṭhānaṃ gantvā taṃ divasaṃ ācariyassa santike kammaṭṭhānaṃ sodhetvā dutiyadivase ācariyaṃ vanditvā nikkhamitvā antarāmagge piṇḍāya caritvā akilamantoyeva attano vasanaṭṭhānaṃ āgantuṃ sakkhissati, tasmā vuttaṃ‘‘mandapañño yojanaparamaṃ gantvā’’ti. Sace tikkhapañño yojanaparame phāsukaṭṭhānaṃ na labhati, tena kammaṭṭhāne sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā visuddhaṃ āvajjanapaṭibaddhaṃ kammaṭṭhānaṃ katvā yojanaparamato dūrampi gantuṃ vaṭṭatīti āha‘‘tikkhapañño dūrampi gantvā’’ti.
Aṭṭhārasasenāsanadosavivajjitanti mahattaṃ, navattaṃ, jiṇṇattaṃ, panthanissitattaṃ, soṇḍī, paṇṇaṃ, pupphaṃ, phalaṃ, patthanīyatā, nagarasannissitatā, dārusannissitatā, khettasannissitatā, visabhāgānaṃ puggalānaṃ atthitā, paṭṭanasannissitatā, paccantasannissitatā, rajjasīmasannissitatā, asappāyatā, kalyāṇamittānaṃ alābhoti imehi aṭṭhārasahi senāsanadosehi vivajjitaṃ. Imesañhi aṭṭhārasannaṃ dosānaṃ aññatarena samannāgataṃ senāsanaṃ bhāvanāya ananurūpaṃ.
Mahāvihāre(visuddhi. 1.52) tāva bahū nānāchandā sannipatanti, te aññamaññaṃ paṭiviruddhatāya vattaṃ na karonti, bodhiyaṅgaṇādīni asammaṭṭhāneva honti, anupaṭṭhāpitaṃ pānīyaṃ paribhojanīyaṃ. Tatrāyaṃ ‘‘gocaragāme piṇḍāya carissāmī’’ti pattacīvaramādāya nikkhantopi sace passati vattaṃ akataṃ, pānīyaghaṭaṃ vā rittaṃ, athānena vattaṃ kātabbaṃ hoti, pānīyaṃ upaṭṭhāpetabbaṃ, akaronto vattabhede dukkaṭaṃ āpajjati. Karontassa kālo atikkamati, atidivā paviṭṭho niṭṭhitāya bhikkhāya kiñci na labhati. Paṭisallānagatopi sāmaṇeradaharabhikkhūnaṃ uccāsaddena saṅghakammehi ca vikkhipati. Yattha pana sabbaṃ vattaṃ katameva hoti, avasesāpi ca ghaṭṭanā natthi, evarūpe mahāvihārepi vihātabbaṃ.
Navavihārebahu navakammaṃ hoti, akarontaṃ ujjhāyanti. Yattha pana bhikkhū evaṃ vadanti ‘‘āyasmā yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ navakammaṃ karissāmā’’ti, evarūpe vihātabbaṃ.
Jiṇṇavihārepana bahu paṭijaggitabbaṃ hoti, antamaso attano senāsanamattampi appaṭijaggantaṃ ujjhāyanti, paṭijaggantassa kammaṭṭhānaṃ parihāyati.
Panthanissitemahāpathavihāre rattindivaṃ āgantukā sannipatanti. Vikāle āgatānaṃ attano senāsanaṃ datvā rukkhamūle vā pāsāṇapiṭṭhe vā vasitabbaṃ hoti, punadivasepi evamevāti kammaṭṭhānassa okāso na hoti. Yattha pana evarūpo āgantukasambādho na hoti, tattha vihātabbaṃ.
Soṇḍīnāma pāsāṇapokkharaṇī hoti. Tattha pānīyatthaṃ mahājano samosarati, nagaravāsīnaṃ rājakulūpakattherānaṃ antevāsikā rajanakammatthāya āgacchanti, tesaṃ bhājanadārudoṇikādīni pucchantānaṃ ‘‘asuke ca asuke ca ṭhāne’’ti dassetabbāni honti. Evaṃ sabbakālampi niccabyāvaṭo hoti.
sākapaṇṇaṃhoti, tatthassa kammaṭṭhānaṃ gahetvā divāvihāraṃ nisinnassapi santike sākahārikā gāyamānā paṇṇaṃ uccinantiyo visabhāgasaddasaṅghaṭṭanena kammaṭṭhānantarāyaṃ karonti.
mālāgacchāsupupphitā honti, tatrāpi tādisoyeva upaddavo.
ambajambupanasādiphalaṃhoti, tattha phalatthikā āgantvā yācanti, adentassa kujjhanti, balakkārena vā gaṇhanti, sāyanhasamaye vihāramajjhe caṅkamantena te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vuttā yathāruci akkosanti, avāsāyapissa parakkamanti.
Patthanīyepana lokasammate dakkhiṇagirihatthikucchicetiyagiricittalapabbatasadise vihāre viharantaṃ ‘‘ayaṃ arahā’’ti sambhāvetvā vanditukāmā manussā samantā osaranti, tenassa na phāsu hoti. Yassa pana taṃ sappāyaṃ hoti, tena divā aññattha gantvā rattiṃ vasitabbaṃ.
Nagarasannissitevisabhāgārammaṇāni āpāthamāgacchanti, kumbhadāsiyopi ghaṭehi nighaṃsantiyo gacchanti, okkamitvā maggaṃ na denti, issaramanussāpi vihāramajjhe sāṇiṃ parikkhipitvā nisīdanti.
Dārusannissayepana yattha kaṭṭhāni ca dabbupakaraṇarukkhā ca santi, tattha kaṭṭhahārikā pubbe vuttasākapupphahārikā viya aphāsukaṃ karonti. Vihāre rukkhā santi, te ‘‘chinditvā gharāni karissāmā’’ti manussā āgantvā chindanti. Sace sāyanhasamaye padhānagharā nikkhamitvā vihāramajjhe caṅkamanto te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vadati, yathāruci akkosanti, avāsāyapissa parakkamanti.
khettasannissitohoti samantā khettehi parivārito, tattha manussā vihāramajjheyeva khalaṃ katvā dhaññaṃ maddanti, pamukhesu sayanti, aññampi bahuṃ aphāsuṃ karonti. Yatrapi mahāsaṅghabhogo hoti, ārāmikakulānaṃ gāvo rundhanti, udakavāraṃ paṭisedhenti, manussā vīhisīsaṃ gahetvā ‘‘passatha tumhākaṃ ārāmikakulānaṃ kamma’’nti saṅghassa dassenti. Tena tena kāraṇena rājarājamahāmattānaṃ gharadvāraṃ gantabbaṃ hoti, ayampi khettasannissiteneva saṅgahito.
aññamaññavisabhāgā verībhikkhū viharanti, ye kalahaṃ karontā ‘‘mā, bhante, evaṃ karothā’’ti vāriyamānā ‘‘etassa paṃsukūlikassa āgatakālato paṭṭhāya naṭṭhāmhā’’ti vattāro bhavanti.
udakapaṭṭanaṃ vā thalapaṭṭanaṃ vāsannissito hoti, tattha abhiṇhaṃ nāvāhi ca satthehi ca āgatamanussā ‘‘okāsaṃ detha, pānīyaṃ detha, loṇaṃ dethā’’ti ghaṭṭayantā aphāsuṃ karonti.
Paccantasannissitepana manussā buddhādīsu appasannā honti.
Rajjasīmasannissiterājabhayaṃ hoti. Tañhi padesaṃ eko rājā ‘‘na mayhaṃ vase vattatī’’ti paharati, itaropi ‘‘na mayhaṃ vase vattatī’’ti. Tatrāyaṃ bhikkhu kadāci imassa rañño vijite vicarati, kadāci etassa, atha naṃ ‘‘carapuriso aya’’nti maññamānā anayabyasanaṃ pāpenti.
Asappāyatāti visabhāgarūpādiārammaṇasamosaraṇena vā amanussapariggahitatāya vā asappāyatā. Tatridaṃ vatthu – eko kira thero araññe vasati. Athassa ekā yakkhinī paṇṇasāladvāre ṭhatvā gāyi. So nikkhamitvā dvāre aṭṭhāsi, sā gantvā caṅkamanasīse gāyi. Thero caṅkamanasīsaṃ agamāsi, sā sataporise papāte ṭhatvā gāyi. Thero paṭinivatti, atha naṃ sā vegena gantvā gahetvā ‘‘mayā, bhante, na eko, na dve tumhādisā khāditā’’ti āha.
kalyāṇamittānaṃ alābhomahādosoyeva. Tasmā imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena samannāgataṃ senāsanaṃ bhāvanāya ananurūpanti veditabbaṃ. Vuttampi cetaṃaṭṭhakathāsu–
‘‘Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;
‘‘Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;
‘‘Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;
Pañcasenāsanaṅgasamannāgatanti gāmato nātidūranāccāsannatādīhi pañcahi senāsanaṅgehi samannāgataṃ. Vuttañhetaṃ bhagavatā –
‘‘Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ, appaḍaṃsamakasavātātapasarīsapasamphassaṃ, tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā, tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti. Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11).
Ettha ca nātidūraṃ nāccāsannaṃ gamanāgamanasampannanti ekaṃ aṅgaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosanti ekaṃ, appaḍaṃsamakasavātātapasarīsapasamphassanti ekaṃ, tasmiṃ kho pana senāsane viharantassa…pe… parikkhārāti ekaṃ, tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentīti ekaṃ. Evaṃ pañcaṅgāni veditabbāni.
Upacchinnakhuddakapalibodhenāti ettha pana khuddakapalibodhe upacchindantena dīghāni kesanakhalomāni chinditabbāni, jiṇṇacīvaresu aggaḷaanuvātaparibhaṇḍadānādinā daḷhīkammaṃ vā tantucchedādīsu tunnakammaṃ vā kātabbaṃ, kiliṭṭhāni vā rajitabbāni. Sace patte malaṃ hoti, patto pacitabbo, mañcapīṭhādīni sodhetabbāni.Bhattasammadaṃ paṭivinodetvāti bhojananimittaṃ parissamaṃ vinodetvā. Āhāre hi āsayaṃ paviṭṭhamatte tassa āgantukatāya yebhuyyena siyā sarīrassa koci parissamo, taṃ vūpasametvā. Tasmiñhi avūpasante sarīrakhedena cittaṃ ekaggataṃ na labheyyāti. Uggahetabbato uggaho, sabbopi kammaṭṭhānavidhi, na pubbe vuttauggahamattaṃ. Ācariyato uggahoācariyuggaho,tato.Ekapadampīti ekakoṭṭhāsampi.
Anubandhanāti assāsapassāsānaṃ anugamanavasena satiyā nirantaraṃ anupavattanā.Phusanāti assāsapassāse gaṇentassa gaṇanaṃ paṭisaṃharitvā te satiyā anubandhantassa yathā appanā hoti, tathā cittaṃ ṭhapentassa ca nāsikaggādiṭṭhānassa nesaṃ phusanā. Yasmā pana gaṇanādivasena viya phusanādivasena visuṃ manasikāro natthi, phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇanā kātabbāti dassetuṃ idha phusanāgahaṇanti dīpento‘‘phusanāti phuṭṭhaṭṭhāna’’nti āha.Ṭhapanāti samādhānaṃ. Tañhi sammadeva ārammaṇe cittassa ādhānaṃ ṭhapanaṃ hoti. Tathā hi samādhi ‘‘cittassa ṭhiti saṇṭhitī’’ti niddiṭṭho. Samādhippadhānā pana appanāti āha‘‘ṭhapanāti appanā’’ti. Aniccatādīnaṃ saṃlakkhaṇatosallakkhaṇā vipassanā. Pavattato nimittato ca vinivaṭṭanatovinivaṭṭanā maggo. Sakalasaṃkilesapaṭippassaddhibhāvato sabbaso suddhītipārisuddhi phalaṃ.Tesanti vivaṭṭanāpārisuddhīnaṃ.Paṭipassanāti pati pati dassanaṃ pekkhanaṃ. Tenāha‘‘paccavekkhaṇā’’ti.
Khaṇḍanti ekaṃ tīṇi pañcāti evaṃ gaṇanāya khaṇḍanaṃ.Okāseti gaṇanāvidhiṃ sandhāyāha, gaṇanānissitova na kammaṭṭhānanissito.Sikhāppattaṃ nu khoti idaṃ cirataraṃ gaṇanāya manasikarontassa vasena vuttaṃ. So hi tathā laddhaṃ avikkhepamattaṃ nissāya evaṃ maññeyya.Assāsapassāsesu yo upaṭṭhāti, taṃ gahetvāti idaṃ assāsapassāsesu yassa ekova paṭhamaṃ upaṭṭhāti, taṃ sandhāya vuttaṃ. Yassa pana ubhopi upaṭṭhahanti, tena ubhayampi gahetvā gaṇetabbaṃ.Yo upaṭṭhātīti iminā ca dvīsu nāsāpuṭavātesu yo pākaṭataro upaṭṭhāti, so gahetabboti ayampi attho dīpitoti daṭṭhabbaṃ.Pavattamānaṃ pavattamānanti āmeḍitavacanena nirantaraṃ assāsapassāsānaṃ upalakkhaṇaṃ dasseti.Evanti vuttappakārena upalakkhetvāvāti attho. Paṭhamaṃ ekekasmiṃ upaṭṭhitepi upalakkhetvāva gaṇentassa kamena ubhopi pākaṭā hontīti āha –‘‘assāsapassāsā pākaṭā hontī’’ti. Tena ‘‘upalakkhetvāva gaṇetabba’’nti imassa ‘‘tassevaṃ gaṇayato…pe… pākaṭā hontī’’ti idaṃ kāraṇavacanaṃ daṭṭhabbaṃ. Tatthapākaṭā hontīti gaṇanāvasena bahiddhā vikkhepābhāvato vibhūtā honti.
palighatthambho.Tiyāmarattinti accantasaṃyoge upayogavacanaṃ.Purimanayenāti sīghagaṇanāya, gopālakagaṇanāyāti attho.Eko dve tīṇi cattāri pañcāti gaṇanāvidhidassanaṃ. Tasmāaṭṭhātiādīsupi ekato paṭṭhāyeva paccekaṃ aṭṭhādīni pāpetabbāni.‘‘Sīghaṃ sīghaṃ gaṇetabbamevā’’ti vatvā tattha kāraṇaṃ nidassanañca dasseti‘‘gaṇanāpaṭibaddhe hī’’tiādinā. Tattha arīyati tena nāvāti arittaṃ, pājanadaṇḍo. Arittena upatthambhanaṃarittupatthambhanaṃ,tassavasena.
‘‘nirantarappavattaṃ viyā’’ti. Anto pavisantaṃ manasikaronto anto cittaṃ paveseti nāma. Bahi cittanīharaṇepi eseva nayo.Vātabbhāhatanti abbhantaragatavātaṃ bahulaṃ manasikarontassa vātena taṃ ṭhānaṃ abbhāhataṃ viya medena pūritaṃ viya ca hoti, tathā upaṭṭhāti.Nīharatoti phuṭṭhokāsaṃ muñcitvā nīharato. Tathā pana nīharato vātassa gatisamanvesanamukhena nānārammaṇesu cittaṃ vidhāvatīti āha‘‘puthuttārammaṇe cittaṃ vikkhipatī’’ti.
Etanti etaṃ assāsapassāsajātaṃ.Anugamananti pavattapavattānaṃ assāsapassāsānaṃ ārammaṇakaraṇavasena satiyā anu anu pavattanaṃ anugacchanaṃ. Tenevāha –‘‘tañca kho ādimajjhapariyosānānugamanavasenā’’ti.Nābhi āditattha paṭhamaṃ uppajjanato. Paṭhamuppattivasena hi idha ādicintā, na uppattimattavasena. Tathā hi te nābhito paṭṭhāya yāva nāsikaggā sabbattha uppajjanteva. Yattha yattha ca uppajjanti, tattha tattheva bhijjanti dhammānaṃ gamanābhāvato. Yathāpaccayaṃ pana desantarappattiyaṃ gatisamaññā.Hadayaṃ majjhanti hadayasamīpaṃ tassa uparibhāgo majjhaṃ.Nāsikaggaṃ pariyosānanti nāsikaṭṭhānaṃ tassa pariyosānaṃ assāsapassāsānaṃ samaññāya tadavadhibhāvato. Tathā hete cittasamuṭṭhānā vuttā, na ca bahiddhā cittasamuṭṭhānānaṃ sambhavo atthi. Tenāha‘‘abbhantarapavisanavātassa nāsikaggaṃ ādī’’ti. Pavisananikkhamanapariyāyo pana taṃsadisavaseneva vuttoti veditabbo.Vikkhepagatanti vikkhepaṃ upagataṃ, vikkhittaṃ asamāhitanti attho.Sāraddhāyāti sadarathabhāvāya.Iñjanāyāti kammaṭṭhānamanasikārassa calanāya.Vikkhepagatena cittenāti hetumhi karaṇavacanaṃ, itthambhūtalakkhaṇe vā.Sāraddhāti sadarathā.Iñjitāti iñjanakā calanakā, tathāphanditā.
Ādimajjhapariyosānavasenātiādimajjhapariyosānānugamanavasena na manasi kātabbanti sambandho. ‘‘Anubandhanāya manasikarontena phusanāvasena ṭhapanāvasena ca manasi kātabba’’nti yena adhippāyena vuttaṃ, taṃ vivarituṃ‘‘gaṇanānubandhanāvasena viyā’’tiādimāha. Tatthavisuṃ manasikāro natthīti gaṇanāya anubandhanāya ca vinā yathākkamaṃ kevalaṃ phusanāvasena ṭhapanāvasena ca kammaṭṭhānamanasikāro natthi. Nanu phusanāya vinā ṭhapanāya viya phusanāya vinā gaṇanāyapi manasikāro natthiyevāti? Yadipi natthi, gaṇanā pana yathā kammaṭṭhānamanasikārassa mūlabhāvato padhānabhāvena gahetabbā, evaṃ anubandhanā ṭhapanāya tāya vinā ṭhapanāya asambhavato. Tasmā satipi phusanāya nānantarikabhāve gaṇanānubandhanā eva mūlabhāvato padhānabhāvena gahetvā itarāsaṃ tadabhāvaṃ dassento āha –‘‘gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthī’’ti. Yadi evaṃ tā kasmā uddese visuṃ gahitāti āha‘‘phuṭṭhaphuṭṭhaṭṭhāneyevā’’tiādi. Tatthaphuṭṭhaphuṭṭhaṭṭhāneyeva gaṇentoti iminā gaṇanāya phusanā aṅganti dasseti. Tenāha –‘‘gaṇanāya ca phusanāya ca manasi karotī’’ti.Tatthevāti phuṭṭhaphuṭṭhaṭṭhāneyeva.Teti assāsapassāse.Satiyā anubandhantoti gaṇanāvidhiṃ anugantvā satiyā nibandhanto, phuṭṭhokāseyeva te nirantaraṃ upadhārentoti attho.Appanāvasena cittaṃ ṭhapentoti yathā appanā hoti, evaṃ yathāupaṭṭhite nimitte cittaṃ ṭhapento samādahanto.Anubandhanāya cātiādīsu anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotīti vuccatīti yojanā.Svāyamatthoti yvāyaṃ ‘‘phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇento tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto’’ti vutto, so ayamattho. Yā accantāya na minoti na vinicchinati, sā mānassa samīpeti upamā yathā goṇo viya gavayoti.
Paṅguḷoti pīṭhasappī.Dolāti peṅkholo.Kīḷatanti kīḷantānaṃ.Mātāputtānanti attano bhariyāya puttassa ca.Ubho koṭiyoti āgacchantassa purimakoṭiṃ, gacchantassa pacchimakoṭinti dvepi koṭiyo.Majjhañcāti dolāphalakasseva majjhaṃ. Upanibandhanatthambho viyātiupanibandhanatthambho,nāsikaggaṃ mukhanimittaṃ vā, tassa mūle samīpe ṭhatvā. Kathaṃ ṭhatvā? Satiyā vasena. Satiñhi tattha sūpaṭṭhitaṃ karonto yogāvacaro tattha ṭhito nāma hoti avayavadhammena samudāyassa apadisitabbato.Nimitteti nāsikaggādinimitte.Satiyā nisinnoti sativasena nisīdanto. ‘‘Satiñhi tatthā’’tiādinā ṭhāne viya vattabbaṃ.Tatthāti phuṭṭhaṭṭhāne.Teti nagarassa anto bahi ca gatā manussā tesaṃ saṅgahā ca hatthagatā.Ādito pabhutīti upameyyatthadassanato paṭṭhāya.
nimittanti upanibandhananimittaṃ.Anārammaṇamekacittassāti ekassa cittassa na ārammaṇaṃ, ārammaṇaṃ na hontīti attho.Ajānato ca tayo dhammeti nimittaṃ assāso passāsoti ime nimittādayo tayo dhamme ārammaṇakaraṇavasena avindantassa.Ca-saddo byatireke.Bhāvanāti ānāpānassatisamādhibhāvanā.Nupalabbhatīti na upalabbhati na sijjhatīti ayaṃ codanāgāthāya attho. Dutiyā pana parihāragāthā suviññeyyāva.
Kathanti tāsaṃ codanāparihāragāthānaṃ atthaṃ vivarituṃ kathetukamyatāpucchā.Ime tayo dhammātiādīsu padayojanāya saddhiṃ ayamatthaniddeso – ime nimittādayo tayo dhammā ekacittassa kathaṃ ārammaṇaṃ na honti, asatipi ārammaṇabhāve na cime na ca ime tayo dhammā aviditā honti, kathañca na honti aviditā, tesañhi aviditatte cittañca kathaṃ vikkhepaṃ na gacchati, padhānañca bhāvanāya nipphādakaṃ vīriyañca kathaṃ paññāyati, nīvaraṇānaṃ vikkhambhakaṃ sammadeva samādhānāvahaṃ bhāvanānuyogasaṅkhātaṃ payogañca yogī kathaṃ sādheti, uparūpari lokiyalokuttarañca visesaṃ kathamadhigacchatīti.
‘‘seyyathāpī’’tiādi vuttaṃ. Bhūmibhāgassa visamatāya cañcale rukkhe chedanakiriyā na sukarā siyā, tathā ca sati kakacadantagati duviññeyyāti āha –‘‘same bhūmibhāge’’ti.Kakacenāti khuddakena kharapattena. Tenāha‘‘puriso’’ti.Phuṭṭhakakacadantānanti phuṭṭhaphuṭṭhakakacadantānaṃ vasena. Tena kakacadantehi phuṭṭhaphuṭṭhaṭṭhāneyeva purisassa satiyā upaṭṭhānaṃ dasseti. Tenāha –‘‘na āgate vā gate vā kakacadante manasi karotī’’ti.
Padhānanti rukkhassa chedanavīriyaṃ.Payoganti tasseva chedanakiriyaṃ. Upamāyaṃ ‘‘visesamadhigacchatī’’ti padaṃ pāḷiyaṃ natthi, yojetvā pana dassetabbaṃ. Tenevavisuddhimagge(visuddhi. 1.227) upamāyampi ‘‘visesamadhigacchatī’’ti padaṃ yojetvāva vuttaṃ. Taṃsaṃvaṇṇanāyañca ‘‘visesanti anekabhāvāpādanaṃ, tena ca sādhetabbaṃ payojanavisesa’’nti attho vutto.
Yathā rukkhotiādi upamāsaṃsandanaṃ. Upanibandhati ārammaṇe cittaṃ etāyāti sati upanibandhanā nāma, tassā assāsapassāsānaṃ sallakkhaṇassa nimittantiupanibandhanānimittaṃ,nāsikaggaṃ mukhanimittaṃ vā.Evamevanti yathā so puriso kakacena rukkhaṃ chindanto āgatagate kakacadante amanasikarontopi phuṭṭhaphuṭṭhaṭṭhāneyeva satiyā upaṭṭhapanena āgatagate kakacadante jānāti, suttapadañca avirajjhanto atthakiccaṃ sādheti, evamevaṃ.Nāsikagge mukhanimitteti dīghanāsiko nāsikagge, itaro mukhaṃ asanaṃ nimīyati chādīyati etenāti mukhanimittanti laddhanāme uttaroṭṭhe.
Idaṃ padhānanti yena vīriyārambhena āraddhavīriyassa yogino kāyopi cittampi kammaniyaṃ bhāvanākammakkhamaṃ bhāvanākammayoggaṃ hoti, idaṃ vīriyaṃ padhānanti phalena hetuṃ dasseti.Upakkilesā pahīyantīti cittassa upakkilesabhūtāni nīvaraṇāni vikkhambhanavasena pahīyanti.Vitakkā vūpasammantīti tato eva kāmavitakkādayo micchāvitakkā upasamaṃ gacchanti, nīvaraṇappahānena vā paṭhamajjhānādhigamaṃ dassetvā vitakkavūpasamāpadesena dutiyajjhānādīnamadhigamamāha.Ayaṃ payogoti ayaṃ jhānādhigamassa hetubhūto kammaṭṭhānānuyogo payogo.Saṃyojanā pahīyantīti dasapi saṃyojanāni maggappaṭipāṭiyā samucchedavasena pahīyanti.Anusayā byantī hontīti tathā sattapi anusayā anuppattidhammatāpādanena bhaṅgamattassapi anavasesato vigatantā honti. Ettha ca saṃyojanappahānaṃ nāma anusayanirodheneva hoti, pahīnesu ca saṃyojanesu anusayānaṃ lesopi na bhavissatīti ca dassanatthaṃ ‘‘saṃyojanā pahīyanti, anusayā byantī hontī’’ti vuttaṃ.Ayaṃ visesoti imaṃ samādhiṃ nissāya anukkamena labbhamāno ayaṃ saṃyojanappahānādiko imassa samādhissa visesoti attho.
Yassāti yena.Anupubbanti anukkamena.Paricitāti pariciṇṇā. Ayañhettha saṅkhepattho – ānāpānassati yathā buddhena bhagavatā desitā, tathā yena dīgharassapajaānanādividhinā anupubbaṃ paricitā suṭṭhu bhāvitā, tato eva paripuṇṇā soḷasannaṃ vatthūnaṃ pāripūriyā sabbaso puṇṇā, so bhikkhu imaṃ attano khandhādilokaṃ paññobhāsena pabhāseti. Yathā kiṃ? Abbhā muttova candimā abbhādiupakkilesavimutto candimā tārakarājā viyāti. ‘‘Abbhā muttova candimā’’ti hi padassa niddese mahikādīnampi vuttattā ettha ādi-saddalopo katoti veditabbo.
Idhāti kakacūpamāya.Assāti yogino.Idhāti vā imasmiṃ ṭhāne.Assāti upamābhūtassa kakacassa. Āgatagatavasena yathā tassa purisassa amanasikāro, evaṃ assāsapassāsānaṃ āgatagatavasena amanasikāramattameva ānayanappayojanaṃ.Na cirenevāti idaṃ katādhikāraṃ sandhāya vuttaṃ.Nimittanti paṭibhāganimittaṃ.Avasesajjhānaṅgapaṭimaṇḍitāti vitakkādiavasesajjhānaṅgapaṭimaṇḍitāti vadanti, vicārādīti pana vattabbaṃ nippariyāyena vitakkassa appanābhāvato. So hi pāḷiyaṃ ‘‘appanā byappanā’’ti niddiṭṭho, taṃsampayogato vā yasmā jhānaṃ appanāti aṭṭhakathāvohāro, jhānaṅgesu ca samādhi padhānaṃ, tasmā taṃ appanāti dassento‘‘avasesajjhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjatī’’ti āha.Kassaci pana gaṇanāvaseneva manasikārakālato pabhutīti ettha‘‘anukkamato…pe… pattaṃ viya hotī’’ti ettakova gantho parihīno, purāṇapotthakesu pana katthaci so gantho likhitoyeva tiṭṭhati.
Sāraddhakāyassakassaci puggalassa.Onamativatthikādipalambanena.Vikūjatīti saddaṃ karoti.Valiṃ gaṇhātīti. Tattha tattha valinaṃ hoti. Kasmā? Yasmā sāraddhakāyo garuko hotīti. Kāyadarathavūpasamena saddhiṃ sijjhamāno oḷārikaassāsapassāsanirodho byatirekamukhena tassa sādhanaṃ viya vutto.Oḷārikaassāsapassāsanirodhavasenāti anvayavasena tadatthassa sādhanaṃ.Kāyadarathe vūpasanteti cittajarūpānaṃ lahumudukammaññabhāvena yo sesatisantatirūpānampi lahuādibhāvo, so idha kāyassa lahubhāvoti adhippeto. Svāyaṃ yasmā cittassa lahuādibhāvena vinā natthi, tasmā vuttaṃ‘‘kāyopi cittampi lahukaṃ hotī’’ti.
Oḷārike assāsapassāse niruddhetiādi heṭṭhā vuttanayamhi vicetabbākārappattassa kāyasaṅkhārassa vicayanavidhiṃ dassetuṃ ānītaṃ.
Uparūparivibhūtānīti bhāvanābalena uddhaṃ uddhaṃ pākaṭāni honti.Desatoti pakatiyā phusanadesato, pubbe attano phusanavasena upadhāritaṭṭhānato.
‘‘Kattha natthī’’ti ṭhānavasena‘‘kassa natthī’’ti puggalavasena ca vīmaṃsiyamānamatthaṃ ekajjhaṃ katvā vibhāvetuṃ‘‘antomātukucchiya’’ntiādi vuttaṃ. Tattha ‘‘yathā udake nimuggassa niruddhokāsatāya assāsapassāsā na pavattanti, evaṃ antomātukucchiyaṃ. Yathā matānaṃ samuṭṭhāpakacittābhāvato, evaṃ asaññībhūtānaṃ mucchāparetānaṃ asaññīsu vā jātānaṃ, tathā nirodhasamāpannāna’’ntiācariyadhammapālattherenavuttaṃ.Mahāgaṇṭhipadepana ‘‘mucchāparetānaṃ cittappavattiyā dubbalabhāvato’’ti kāraṇaṃ vuttaṃ. Catutthajjhānasamāpannānaṃ dhammatāvaseneva nesaṃ anuppajjanaṃ, tathā rūpārūpabhavasamaṅgīnaṃ. Keci pana ‘‘anupubbato sukhumabhāvappattiyā catutthajjhānasamāpannassa, rūpabhave rūpānaṃ bhavaṅgassa ca sukhumabhāvato rūpabhavasamaṅgīnaṃ natthī’’ti kāraṇaṃ vadanti. Atthiyeva te assāsapassāsā pārisesatoti adhippāyo yathāvuttasattaṭṭhānavinimuttassa assāsapassāsānaṃ anuppajjanaṭṭhānassa abhāvato.Pakatiphuṭṭhavasenāti pakatiyā phusanaṭṭhānavasena.Nimittaṃ ṭhapetabbanti satiyā tattha sukhappavattanatthaṃ thirataraṃ saññāṇaṃ pavattetabbaṃ. Thirasaññāpadaṭṭhānā hi sati.Imamevāti imaṃ eva anupaṭṭhahantassa kāyasaṅkhārassa kaṇṭakuṭṭhāpanañāyena upaṭṭhāpanavidhimeva.Atthavasanti hetuṃ. Attho hi phalaṃ. So yassa vasena pavattati, so atthavasoti.Muṭṭhassatissāti vinaṭṭhassatissa.Asampajānassāti sampajaññavirahitassa, bhāventassa anukkamena anupaṭṭhahante assāsapassāse vīmaṃsitvā ‘‘ime te’’ti upadhāretuṃ sammadeva jānituñca samatthāhi satipaññāhi virahitassāti adhippāyo.Ito aññaṃkammaṭṭhānaṃ.Garukanti bhāriyaṃ. Sā cassa garukatā bhāvanāya sudukkarabhāvenāti āha‘‘garukabhāvana’’nti.
‘‘yathā hī’’tiādi vuttaṃ. Idāni anupaṭṭhahantānaṃ assāsapassāsānaṃ pariyesanupāyaṃ dassento‘‘tāhi ca panā’’tiādimāha. Tatthaanupadanti padānupadaṃ.Caritvāti gocaraṃ gahetvā.Tasmiṃyeva ṭhāneti upanibandhananimittasaññite ṭhāne.Yojetvāti manasikārena yojetvā.‘‘Satirasmiyā bandhitvā’’ti vā vuttamevatthamāha‘‘tasmiṃyeva ṭhāne yojetvā’’ti. Na hi upameyye bandhanayojanaṭṭhānāni visuṃ labbhanti.Nimittanti uggahanimittaṃ paṭibhāganimittaṃ vā. Ubhayampi hi idha ekajjhaṃ vuttaṃ. Tathā hi tūlapicuādi upamattayaṃ uggahe yujjati, sesaṃ ubhayattha.Ekacceti eke ācariyā.
Tārakarūpaṃ viyāti tārakāya pabhārūpaṃ viya.Maṇiguḷikādiupamā paṭibhāge vaṭṭanti. Kathaṃ panetaṃ ekaṃyeva kammaṭṭhānaṃ anekākārato upaṭṭhātīti āha‘‘tañca paneta’’ntiādi.Suttantanti ekaṃ suttaṃ. Paguṇappavattibhāvena avicchedaṃ mahāvisayatañca sandhāyāha‘‘mahatī pabbateyyā nadī viyā’’ti. Tattha byañjanasampattiyā samantabhaddakaṃ suttaṃ sabbabhāgamanoharā sabbapāliphullā vanaghaṭā viyāti āha‘‘ekā vanarāji viyā’’ti. Tenāha bhagavā ‘‘vanappagumbe yatha phussitagge’’ti (khu. pā. 6.13; su. ni. 236) nānānusandhiyaṃ nānāpeyyālaṃ vividhanayanipuṇaṃ bahuvidhakammaṭṭhānamukhaṃ suttantaṃ atthikehi sakkaccaṃ samupapajjitabbanti āha –‘‘sītacchāyo…pe… rukkhoviyā’’ti.Saññānānatāyāti nimittupaṭṭhānato pubbe pavattasaññānaṃ nānāvidhabhāvato.Saññajanti bhāvanāsaññājanitaṃ bhāvanāsaññāya sañjānanamattaṃ. Na hi asabhāvassa kutoci samuṭṭhānaṃ atthi. Tenāha –‘‘nānato upaṭṭhātī’’ti, upaṭṭhānākāramattanti vuttaṃ hoti.
Ime tayo dhammāti assāso passāso nimittanti ime tayo dhammā.Natthīti kammaṭṭhānavasena manasikātabbabhāvena natthi na upalabbhati.Na upacāranti upacārampi na pāpuṇāti, pageva appananti adhippāyo.Yassa panāti vijjamānapakkho vuttanayānusāreneva veditabbo.
‘‘nimitta’’ntiādikā gāthā paccānītā.Nimitteti yathāvutte paṭibhāganimitte.Evaṃ hotīti bhāvanamanuyuttassa evaṃ hoti, tasmā ‘‘punappunaṃ evaṃ manasi karohī’’ti vattabbo.Vosānaṃ āpajjeyyāti ‘‘nimittaṃ nāma dukkaraṃ uppādetuṃ, tayidaṃ laddhaṃ, handāhaṃ dāni yadā vā tadā vā visesaṃ nibbattessāmī’’ti saṅkocaṃ āpajjeyya.Visīdeyyāti ‘‘ettakaṃ kālaṃ bhāvanamanuyuttassa nimittampi na uppannaṃ, abhabbo maññe visesassā’’ti visādaṃ āpajjeyya. ‘‘Imāya paṭipadāya jarāmaraṇato muccissāmīti paṭipannassa nimitta’’nti vutte kathaṃ saṅkocāpatti, bhiyyoso mattāya ussāhameva kareyyāti‘‘nimittamidaṃ…pe… vattabbo’’timajjhimabhāṇakāāhu.Evanti vuttappakārena paṭibhāganimitteyeva bhāvanācittassa ṭhapanena.Ito pabhutīti ito paṭibhāganimittuppattito paṭṭhāya. Pubbe yaṃ vuttaṃ ‘‘anubandhanāya phusanāya ṭhapanāya ca manasi karotī’’ti (pārā. aṭṭha. 2.ānāpānassatisamādhikathā), tattha anubandhanaṃ phusanañca vissajjetvā ṭhapanāvaseneva bhāvetabbanti āha‘‘ṭhapanāvasena bhāvanā hotī’’ti.
Porāṇehivuttovāyamatthoti dassento‘‘nimitte’’ti gāthamāha. Tatthanimitteti paṭibhāganimitte.Ṭhapayaṃ cittanti bhāvanācittaṃ ṭhapento, ṭhapanāvasena manasikarontoti attho.Nānākāranti ‘‘cattāro vaṇṇā’’ti evaṃ vuttaṃ nānākāraṃ. Ākārasāmaññavasena hetaṃ ekavacanaṃ.Vibhāvayanti vibhāvento antaradhāpento. Nimittuppattito paṭṭhāya hi te ākārā amanasikārato antarahitā viya honti.Assāsapassāseti assāsapassāse yo nānākāro, taṃvibhāvayaṃ,assāsapassāsasambhūte vā nimitte.Sakaṃ cittaṃ nibandhatīti tāya eva ṭhapanāya attano cittaṃ upanibandhati, appetīti attho. Keci pana ‘‘vibhāvayanti vibhāvento, viditaṃ pākaṭaṃ karonto’’ti atthaṃ vadanti, taṃ pubbabhāgavasena yujjeyya. Ayañhettha attho – dhitisampannattā dhīro yogī assāsapassāse nānākāraṃ vibhāvento nānākārato te pajānanto vidite pākaṭe karonto nānākāraṃ vā oḷārikoḷārike passambhento vūpasamento tattha yaṃ laddhaṃ nimittaṃ, tasmiṃ cittaṃ ṭhapento anukkamena sakaṃ cittaṃ nibandhati appetīti.
‘‘nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva hontī’’tiādi. Tatthasannisinnāvāti sammadeva nisīdiṃsu eva, upasantāyevāti attho.Vikkhambhitāneva sannisinnāvāti avadhāraṇena pana tadatthaṃ ussāho kātabboti dasseti.Dvīhākārehīti jhānadhammānaṃ paṭipakkhadūrībhāvo thirabhāvappatti cāti imehi dvīhi kāraṇehi. Idāni tāni kāraṇāni avatthāmukhena dassetuṃ‘‘upacārabhūmiyaṃ vā’’tiādi vuttaṃ. Tatthaupacārabhūmiyanti upacārāvatthāyaṃ. Yadipi hi tadā jhānaṅgāni paṭutarāni mahaggatabhāvappattāni nuppajjanti, tesaṃ pana paṭipakkhadhammānaṃ vikkhambhanena cittaṃ samādhiyati. Tenāha‘‘nīvaraṇappahānenā’’ti.Paṭilābhabhūmiyanti jhānassa adhigamāvatthāyaṃ. Tadā hi appanāppattānaṃ jhānadhammānaṃ uppattiyā cittaṃ samādhiyati. Tenāha‘‘aṅgapātubhāvenā’’ti.
‘‘upacārasamādhi kusalavīthiyaṃ javitvā bhavaṅgaṃ otaratī’’ti. Appanāyaṃ pana aṅgāni thāmajātāni honti tesaṃ thāmajātattā. Yathā nāma balavā puriso āsanā vuṭṭhāya divasampi tiṭṭheyya, evameva appanāsamādhimhi uppanne cittaṃ sakiṃ bhavaṅgavāraṃ chinditvā kevalampi rattiṃ kevalampi divasaṃ tiṭṭhati, kusalajavanapaṭipāṭivaseneva pavattati. Tenāha –‘‘appanāsamādhi…pe… na bhavaṅgaṃ otaratī’’ti.Vaṇṇatoti picupiṇḍatārakarūpādīsu viya upaṭṭhitavaṇṇato.Lakkhaṇatoti kharabhāvādisabhāvato aniccādisabhāvato vā. Rakkhitabbaṃ taṃ nimittanti sambandho.
Laddhaparihānīti laddhaupacārajjhānaparihāni. Nimitte avinassante tadārammaṇaṃ jhānaṃ aparihīnameva hoti, nimitte pana ārakkhābhāvena vinaṭṭhe laddhaṃ laddhaṃ jhānampi vinassati tadāyattavuttito. Tenāha‘‘ārakkhamhī’’tiādi.
tatrāyaṃ rakkhaṇūpāyotiādinā –
‘‘Āvāso gocaro bhassaṃ, puggalo bhojanaṃ utu;
‘‘Sappāye satta sevetha, evañhi paṭipajjato;
āvāsevasantassa anuppannaṃ vā nimittaṃ nuppajjati, uppannaṃ vā vinassati, anupaṭṭhitā ca sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, ayaṃ asappāyo. Yattha nimittaṃ uppajjati ceva thāvarañca hoti, sati upaṭṭhāti, cittaṃ samādhiyati, ayaṃ sappāyo. Tasmā yasmiṃ vihāre bahū āvāsā honti, tattha ekamekasmiṃ tīṇi tīṇi divasāni vasitvā yatthassa cittaṃ ekaggaṃ hoti, tattha vasitabbaṃ.
Gocaragāmopana yo senāsanato uttarena vā dakkhiṇena vā nātidūre diyaḍḍhakosabbhantare hoti sulabhasampannabhikkho, so sappāyo, viparīto asappāyo.
Bhassanti dvattiṃsatiracchānakathāpariyāpannaṃ asappāyaṃ. Tañhissa nimittantaradhānāya saṃvattati. Dasakathāvatthunissitaṃ sappāyaṃ, tampimattāya bhāsitabbaṃ.
Puggalopiatiracchānakathiko sīlādiguṇasampanno, yaṃ nissāya asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā cittaṃ thirataraṃ hoti, evarūpo sappāyo. Kāyadaḷhībahulo pana tiracchānakathiko asappāyo. So hi taṃ kaddamodakamiva acchaṃ udakaṃ malīnameva karoti, tādisañca āgamma koṭapabbatavāsīdaharasseva samāpatti vinassati, pageva nimittaṃ.
Bhojanaṃpana kassaci madhuraṃ, kassaci ambilaṃ sappāyaṃ hoti.Utupikassaci sīto, kassaci uṇho sappāyo hoti. Tasmā yaṃ bhojanaṃ vā utuṃ vā sevantassa phāsu hoti, asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti. Taṃ bhojanaṃ, so ca utu sappāyo. Itaraṃ bhojanaṃ, itaro ca utu asappāyo.
Iriyāpathesupikassaci caṅkamo sappāyo hoti, kassaci sayanaṭṭhānanisajjānaṃ aññataro. Tasmā taṃ āvāsaṃ viya tīṇi divasāni upaparikkhitvā yasmiṃ iriyāpathe asamāhitaṃ cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti, so sappāyo, itaro asappāyoti veditabbo. Iti imaṃ sattavidhaṃ asappāyaṃ vajjetvā sappāyaṃ sevitabbaṃ. Evaṃ paṭipannassa hi nimittāsevanabahulassa na cireneva kālena hoti kassaci appanā.
‘‘vatthuvisadakiriyā’’tiādimāha. Tattha (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118; saṃ. ni. aṭṭha. 3.5.232; a. ni. aṭṭha. 1.1.418)vitthuvisadakiriyānāma ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā sedamalaggahitaṃ, tadā ajjhattikaṃ vatthu avisadaṃ hoti aparisuddhaṃ. Yadā panassa cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiraṃ vatthu avisadaṃ hoti aparisuddhaṃ. Ajjhattikabāhire hi vatthumhi avisade uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Aparisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi avibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuddhiṃ viruḷhiṃ vepullaṃ na gacchati. Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Parisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi vibhūtāhonti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuddhiṃ viruḷhiṃ vepullaṃ gacchati.
Indriyasamattapaṭipādanatānāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. Tasmā taṃ dhammasabhāvapaccavekkhaṇena vā yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ.Vakkalittheravatthucettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. Tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatrāpisoṇattheravatthudassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā.
Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. Balavasaddho hi mandapañño mudhappasanno hoti, avatthusmiṃ pasīdati. Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati, balavavīriyaṃ mandasamādhiṃvīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati, vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. Tasmā tadubhayaṃ samaṃ kātabbaṃ. Ubhayasamatāya hi appanā hoti. Apica samādhikammikassa balavatīpi saddhā vaṭṭati. Evañhi saddahanto okappento appanaṃ pāpuṇissati, samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. Evañhi so appanaṃ pāpuṇāti, vipassanākammikassa paññā balavatī vaṭṭati. Evañhi so lakkhaṇappaṭivedhaṃ pāpuṇāti, ubhinnaṃ pana samatāyapi appanā hotiyeva. Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato kosajjapakkhena ca samādhinā kosajjapātato rakkhati. Tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā.
Nimittakusalatānāma pathavīkasiṇādikassa cittekaggatānimittassa akatassa karaṇakosallaṃ, katassa bhāvanākosallaṃ, bhāvanāya laddhassa rakkhaṇakosallañca, taṃ idha adhippetaṃ.
yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti? Yadāssa accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tadā dhammavicayasambojjhaṅgādayo tayo abhāvetvā passaddhisambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā (saṃ. ni. 5.234) –
‘‘Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso taṃ mahantaṃ aggikkhandhaṃ nibbāpetunti. No hetaṃ, bhante. Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya. Akālo vīriya…pe… akālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi duvūpasamayaṃ hoti.
‘‘Yasmiṃ kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya. Kālo samādhi…pe… kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya, bhabbo nu kho so puriso taṃ mahantaṃ aggikkhandhaṃ nibbāpetunti. Evaṃ, bhante’’ti.
Ettha ca yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ bhagavatā –
‘‘Atthi, bhikkhave, kāyappassaddhi cittappassaddhi, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. Tathā atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati…pe… tathā atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).
yonisomanasikāronāma.Samathanimittanti ca samathassevetaṃ adhivacanaṃ, avikkhepaṭṭhena ca tassevaabyagganimittanti.
Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti – paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattappayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti.
Ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti – vatthuvisadatā, nimittakusalatā, indriyasamattapaṭipādanatā, samaye cittassa niggahaṇatā, samaye cittassa paggahaṇatā, nirassādassa cittassa saddhāsaṃvegavasena sampahaṃsanatā, samappavattassa ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti.
Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti – sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti. Iti imehi ākārehi ete dhamme uppādento passaddhisambojjhaṅgādayo bhāveti nāma. Evaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti.
yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti? Yadāssa atisithilavīriyatādīhi cittaṃ līnaṃ hoti, tadā passaddhisambojjhaṅgādayo tayo abhāvetvā dhammavicayasambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā (saṃ. ni. 5.234) –
‘‘Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya…pe… paṃsukena ca okireyya, bhabbo nu kho so puriso taṃ parittaṃ aggiṃ ujjāletunti. No hetaṃ, bhante. Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti. Akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya. Akālo samādhi…pe… akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi dusamuṭṭhāpayaṃ hoti.
‘‘Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriya…pe… kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya…pe… na ca paṃsukena okireyya, bhabbo nu kho so puriso taṃ parittaṃ aggiṃ ujjāletunti. Evaṃ, bhante’’ti.
Etthāpi yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ bhagavatā (saṃ. ni. 5.232) –
‘‘Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. Tathā atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. Tathā atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti.
yonisomanasikāronāma. Ārambhadhātuādīnaṃ uppādavasena pavattamanasikāro ārambhadhātuādīsuyonisomanasikāronāma. Tatthaārambhadhātūti paṭhamavīriyaṃ vuccati.Nikkamadhātūti kosajjato nikkhantattā tato balavataraṃ.Parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ.Pītisambojjhaṅgaṭṭhānīyā dhammāti pana pītiyā evetaṃ nāmaṃ, tassāpi uppādakamanasikāroyonisomanasikāronāma.
Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti – paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti.
Ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti – apāyādibhayapaccavekkhaṇatā, vīriyāyattalokiyalokuttaravisesādhigamānisaṃsadassitā, ‘‘buddhapaccekabuddhamahaāsāvakehi gatamaggo mayā gantabbo, so ca na sakkā kusītena gantu’’nti evaṃ gamanavīthipaccavekkhaṇatā, dāyakānaṃ mahapphalatākaraṇena piṇḍāpacāyanatā, ‘‘vīriyārambhassa vaṇṇavādī me satthā, so ca anatikkamanīyasāsano, amhākañca bahūpakāro, paṭipattiyā ca pūjiyamāno pūjito hoti, na itarathā’’ti evaṃ satthu mahattapaccavekkhaṇatā, ‘‘saddhammasaṅkhātaṃ me mahādāyajjaṃ gahetabbaṃ, tañca na sakkā kusītena gahetu’’nti evaṃ dāyajjamahattapaccavekkhaṇatā, ālokasaññāmanasikārairiyāpathaparivattanaabbhokāsasevanādīhi thinamiddhavinodanatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, sammappadhānapaccavekkhaṇatā, tadadhimuttatāti.
Ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti – buddhānussati, dhammasaṅghasīlacāgadevatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādanīyasuttantapaccavekkhaṇatā, tadadhimuttatāti. Iti imehi ākārehi ete dhamme uppādento dhammavicayasambojjhaṅgādayo bhāveti nāma. Evaṃ yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti.
yasmiṃ samaye cittaṃ sampahaṃsetabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti? Yadāssa paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ cittaṃ hoti, tadā naṃ aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti.Aṭṭha saṃvegavatthūnināma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Buddhadhammasaṅghaguṇānussaraṇena cassa pasādaṃ janeti. Evaṃ yasmiṃ samaye cittaṃ sampahaṃsetabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti.
yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati? Yadāssa evaṃ paṭipajjato alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthippaṭipannaṃ cittaṃ hoti, tadā tassa paggahaniggahasampahaṃsanesu abyāpāraṃ āpajjati sārathi viya ca samappavattesu assesu. Evaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati.
Asamāhitapuggalaparivajjanānāma nekkhammapaṭipadaṃ anāruḷhapubbānaṃ anekakiccappasutānaṃ vikkhittahadayānaṃ puggalānaṃ ārakā pariccāgo.Samāhitapuggalasevanānāma nekkhammapaṭipadaṃ paṭipannānaṃ samādhilābhīnaṃ puggalānaṃ kālena kālaṃ upasaṅkamanaṃ.Tadadhimuttatānāma samādhimuttatā, samādhigarusamādhininnasamādhipoṇasamādhipabbhāratāti attho. Evametaṃ dasavidhaṃ appanākosallaṃ sampādetabbaṃ. Tenāha –‘‘imāni dasa appanākosallāni avijahantenā’’ti. Tattha yena vidhinā appanāya kusalo hoti, so dasavidhopi vidhi appanākosallaṃ tannibbattaṃ vā ñāṇaṃ, evametaṃ dasavidhaṃ appanākosallaṃ sampādentassa paṭiladdhanimittasmiṃ appanā uppajjati. Vuttañhetaṃ –
‘‘Evañhi sampādayato, appanākosallaṃ imaṃ;
Yogo karaṇīyoti appanākosallaṃ sampādentassapi yadi appanā na hoti, tena kammaṭṭhānānuyogaṃ avijahitvā reṇuādīsu madhukarādīnaṃ pavatti ākāraṃ sallakkhetvā līnuddhatabhāvehi mānasaṃ mocetvā vīriyasamataṃ yojentena punappunaṃ yogo kātabbo. Vuttañhetaṃ –
‘‘Evañhi paṭipannassa, sace sā nappavattati;
‘‘Hitvā hi sammavāyāmaṃ, visesaṃ nāma māṇavo;
‘‘Cittappavattiākāraṃ, tasmā sallakkhayaṃ budho;
‘‘Īsakampi layaṃ yantaṃ, paggaṇhetheva mānasaṃ;
‘‘Reṇumhi uppaladale, sutte nāvāya nāḷiyā;
‘‘Līnauddhatabhāvehi, mocayitvāna sabbaso;
Yathā hi acheko madhukaro ‘‘asukasmiṃ rukkhe pupphaṃ pupphita’’nti ñatvā tikkhena vegena pakkhando taṃ atikkamitvā paṭinivattento khīṇe reṇumhi sampāpuṇāti, aparo acheko mandena javena pakkhando khīṇeyeva sampāpuṇāti, cheko pana samena javena pakkhando sukhena puppharāsiṃ sampatvā yāvadicchakaṃ reṇuṃ ādāya madhuṃ sampādetvā madhuṃ anubhavati, yathā ca sallakattaantevāsikesu udakathālagate uppalapatte satthakammaṃ sikkhantesu eko acheko vegena satthaṃ pātento uppalapattaṃ dvidhā vā chindati, udake vā paveseti, aparo acheko chijjanapavesanabhayā satthakena phusitumpi na visahati, cheko pana samena payogena tattha satthapadaṃ dassetvā pariyodātasippo hutvā tathārūpesu ṭhānesu kammaṃ katvā lābhaṃ labhati, yathā ca ‘‘yo catubyāmappamāṇaṃ makkaṭakasuttaṃ āharati, so cattāri sahassāni labhatī’’ti raññā vutte eko achekapuriso vegena makkaṭakasuttaṃ ākaḍḍhanto tahiṃ tahiṃ chindatiyeva, aparo acheko chedanabhayā hatthena phusitumpi na visahati, cheko pana koṭito paṭṭhāya samena payogena daṇḍake veṭhetvā āharitvā lābhaṃ labhati, yathā ca acheko niyāmako balavavāte laṅkāraṃ pūrento nāvaṃ videsaṃ pakkhandāpeti, aparo acheko mandavāte laṅkāraṃ oropento nāvaṃ tattheva ṭhapeti, cheko pana mandavāte pūretvā balavavāte aḍḍhalaṅkāraṃ katvā sotthinā icchitaṭṭhānaṃ pāpuṇāti, yathā ca ‘‘yo telena achaḍḍento nāḷiṃ pūreti, so lābhaṃ labhatī’’ti ācariyena antevāsikānaṃ vutte eko acheko lābhaluddho vegena pūrento telaṃ chaḍḍeti, aparo acheko telachaḍḍanabhayā āsiñcitumpi na visahati, cheko pana samena payogena pūretvā lābhaṃ labhati, evameva eko bhikkhu uppanne nimitte ‘‘sīghameva appanaṃ pāpuṇissāmī’’ti gāḷhaṃ vīriyaṃ karoti, tassa cittaṃ accāraddhavīriyattā uddhacce patati, so na sakkoti appanaṃ pāpuṇituṃ. Eko accāraddhavīriyatāya dosaṃ disvā ‘‘kiṃ dāni me appanāyā’’ti vīriyaṃ hāpeti, tassa cittaṃ atilīnavīriyattā kosajje patati, sopi na sakkoti appanaṃ pāpuṇituṃ. Yo pana īsakampi līnaṃ līnabhāvato, uddhataṃ uddhaccato mocetvā samena payogena nimittābhimukhaṃ pavatteti, so appanaṃ pāpuṇāti, tādisena bhavitabbaṃ.
‘‘tassevaṃ anuyuttassā’’tiādimāha. Tatthapaṭhamaṃ parikammantiādi aggahitaggahaṇena vuttaṃ, gahitaggahaṇena pana avisesena sabbesaṃ sabbā samaññā. Sabbānipi hi appanāya parikammattā paṭisaṅkhārakattā‘‘parikammānī’’tipi, yathā gāmādīnaṃ āsannappadeso ‘‘gāmūpacāro gharūpacāro’’ti vuccati, evaṃ appanāya āsannattā samīpacārittā vā‘‘upacārānī’’tipi, ito pubbe parikammānaṃ upari appanāya ca anulomanato‘‘anulomānī’’tipi vuccanti. Yañcettha sabbantimaṃ, taṃ parittagottābhibhavanato mahaggatagottabhāvanato ca‘‘gotrabhū’’tipi vuccati. Gaṃ tāyatīti hi gottaṃ, parittanti pavattamānaṃ abhidhānaṃ buddhiñca ekaṃsikavisayatāya rakkhatītiparittagottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so tāni tāyati rakkhatīti vuccati. Taṃ pana mahaggatānuttaravidhuraṃ kāmataṇhāya gocarabhūtaṃ kāmāvacaradhammānaṃ āveṇikarūpaṃ daṭṭhabbaṃ. Mahaggatagottepi iminā nayena attho veditabbo. Iti evarūpassa parittagottassa abhibhavanato mahaggatagottassa ca bhāvanato uppādanato antimaṃ ‘‘gotrabhū’’tipi vuccati.Catutthameva hi pañcamaṃ vāti khippābhiññadandhābhiññānaṃ vasena vuttaṃ. Khippābhiññassa hi catutthaṃ appeti, dandhābhiññassa pañcamaṃ. Kasmā pana catutthaṃ pañcamaṃ vā appeti, na chaṭṭhaṃ vā sattamaṃ vāti āha‘‘āsannabhavaṅgapātattā’’ti. Yathā hi puriso chinnapapātābhimukho dhāvanto ṭhātukāmopi pariyante pādaṃ katvā ṭhātuṃ na sakkoti, papāte eva patati, evaṃ chaṭṭhaṃ vā sattamaṃ vā appetuṃ na sakkoti bhavaṅgassa āsannattā. Tasmā catutthapañcamesuyeva appanā hotīti veditabbā.
‘‘āsevanapaccayena kusalā dhammā balavanto hontī’’ti āha. Yathā aladdhāsevanaṃ paṭhamaṃ javanaṃ dubbalattā gotrabhuṃ na uppādeti, laddhāsevanaṃ pana balavabhāvato dutiyaṃ vā tatiyaṃ vā gotrabhuṃ uppādeti, evaṃ laddhāsevanatāya balavabhāvato chaṭṭhampi sattamampi appetīti therassa adhippāyo. Tenāha –‘‘tasmā chaṭṭhaṃ sattamaṃ vā appetī’’ti.Tanti therassa vacanaṃ.Paṭikkhittanti suttasuttānulomaācariyavādehi anupatthambhitattā ‘‘attanomatimattaṃ therasseta’’nti vatvā paṭikkhittaṃ. ‘‘Purimā purimā kusalā dhammā’’ti pana suttapadamakāraṇaṃ āsevanapaccayalābhassa balavabhāve anekantikattā. Tathā hi aladdhāsevanāpi paṭhamacetanā diṭṭhadhammavedanīyā hoti, laddhāsevanā dutiyacetanā yāva chaṭṭhacetanā aparāpariyavedanīyā. Yadi chaṭṭhaṃ sattamañca parikkhīṇajavattā dubbalaṃ, na āsevanapaccayena balavaṃ, kathaṃ sattamajavanacetanā upapajjavedanīyā ānantariyā ca hotīti? Nāyaṃ viseso āsevanapaccayalābhena balavappattiyā kiñcarahi kiriyāvatthāvisesato. Kiriyāvatthā hi ādimajjhapariyosānavasena tividhā. Tattha pariyosānāvatthāya sanniṭṭhāpakacetanābhāvena upapajjavedanīyāditā hoti, na balavabhāvenāti daṭṭhabbaṃ. ‘‘Paṭisandhiyā anantarapaccayabhāvino vipākasantānassa anantarapaccayabhāvena tathā abhisaṅkhatattā’’ti ca vadanti, tasmā chaṭṭhasattamānaṃ papātābhimukhatāya parikkhīṇajavatā na sakkā nivāretuṃ.Pubbabhāgacittānīti tīṇi cattāri vā cittāni.
Etthāti etissaṃ kāyānupassanāyaṃ.Pārisuddhiṃ pattukāmoti adhigantukāmo samāpajjitukāmo ca. Tattha sallakkhaṇāvivaṭṭanāvasena adhigantukāmo, sallakkhaṇavasena samāpajjitukāmoti yojetabbaṃ.Āvajjanasamāpajjana…pe… vasippattanti ettha evaṃ tāva pañca vasiyo veditabbā – paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca javanāni javanti, tato dve bhavaṅgāni, tato pana vicārārammaṇaṃ āvajjanaṃ vuttanayeneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassaāvajjanavasīsiddhā hoti. Ayaṃ pana bhavaṅgadvayantaritā matthakappattā vasī bhagavato yamakapāṭihāriye labbhati, aññesaṃ vā dhammasenāpatiādīnaṃ evarūpe uṭṭhāya samuṭṭhāya lahutaraṃ āvajjanavasīnibbattanakāle. Sā ca kho ittarā parittakālā, na satthu yamakapāṭihāriye viya ciratarappabandhavatī. Tathā hi taṃ sāvakehi asādhāraṇaṃ vuttaṃ. Ito paraṃ sīghatarā āvajjanavasī nāma natthi.
samāpajjanavasīnāma. Ettha ca samāpajjitukāmatānantaraṃ dvīsu bhavaṅgesu uppannesu bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ samāpajjanaṃ sīghaṃ samāpajjanasamatthatā. Ayañca matthakappattā samāpajjanavasī satthu dhammadesanāyaṃ labbhati, taṃ sandhāya vuttaṃ ‘‘so kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’ti (ma. ni. 1.387). Ito sīghatarā hi samāpajjanavasī nāma natthi.
adhiṭṭhānavasīnāma. Tatheva accharāmattaṃ vā dasaccharāmattaṃ vā lahukaṃ khaṇaṃ jhānasamaṅgī hutvā jhānato vuṭṭhātuṃ samatthatāvuṭṭhānavasīnāma. Bhavaṅgacittappavattiyeva hettha jhānato vuṭṭhānaṃ nāma. Ettha ca yathā ‘‘ettakameva khaṇaṃ jhānaṃ ṭhapessāmī’’ti pubbaparikammavasena adhiṭṭhānasamatthatā adhiṭṭhānavasī, evaṃ ‘‘ettakameva khaṇaṃ jhānasamaṅgī hutvā jhānato vuṭṭhahissāmī’’ti pubbaparikammavasena vuṭṭhānasamatthatā vuṭṭhānavasīti veditabbā, yā samāpattivuṭṭhānakusalatāti vuccati.Paccavekkhaṇavasīpana āvajjanavasiyā eva vuttā. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarāni. Yadaggena hi āvajjanavasīsiddhi, tadaggena paccavekkhaṇavasīsiddhi veditabbā.
Arūpapubbaṅgamaṃ vā…pe… vipassanaṃ paṭṭhapetīti saṅkhepato vuttamatthaṃ vitthārato dassetuṃ‘‘katha’’ntiādi vuttaṃ. Tatthajhānaṅgāni pariggahetvāti vitakkādīni jhānaṅgāni taṃsampayutte ca dhamme salakkhaṇarasādivasena pariggahetvā. ‘‘Jhānaṅgānī’’ti hi idaṃ nidassanamattaṃ, jhānaṅgāni pana passanto taṃsampayutte ca dhamme passati.Tesaṃ nissayaṃ hadayavatthunti yathā nāma puriso antogehe sappaṃ disvā anubandhamāno tassa āsayaṃ passati, evameva kho ayampi yogāvacaro te arūpadhamme upaparikkhanto ‘‘ime dhammā kiṃ nissāya pavattantī’’ti pariyesamāno tesaṃ nissayaṃ hadayavatthuṃ passati.Jhānaṅgāni arūpanti ettha taṃsampayuttadhammānampi gahaṇaṃ veditabbaṃ.
‘‘atha vā’’tiādimāha.Kesādīsu koṭṭhāsesu…pe… taṃnissitarūpāni ca pariggahetvāti ettha pana kese tāva thaddhalakkhaṇaṃ pathavīdhātūti pariggahetabbaṃ, tattheva ābandhanalakkhaṇaṃ āpodhātūti, paripācanalakkhaṇaṃ tejodhātūti, vitthambhanalakkhaṇaṃ vāyodhātūti evaṃ sabbakoṭṭhāsesu ekekasmiṃ koṭṭhāse cattāri cattāri mahābhūtāni pariggahetabbāni. Athānena yāthāvato sarasalakkhaṇato āvibhūtāsu dhātūsu kammasamuṭṭhānamhi tāva kese vuttalakkhaṇā tā catasso ca dhātuyo taṃnissito ca vaṇṇo gandho raso ojā jīvitaṃ kāyapasādoti evaṃ kāyadasakavasena dasa rūpāni, tattheva bhāvassa atthitāya bhāvadasakavasena dasa rūpāni, āhārasamuṭṭhānaṃ ojaṭṭhamakaṃ, utusamuṭṭhānaṃ cittasamuṭṭhānanti aparānipi catuvīsatīti evaṃ catusamuṭṭhānesu catuvīsatikoṭṭhāsesu catucattālīsa rūpāni pariggahetabbāni. Sedo assu kheḷo siṅghāṇikāti ime pana catūsu utucittasamuṭṭhānesu dvinnaṃ ojaṭṭhamakānaṃ vasena soḷasa soḷasa rūpāni. Udariyaṃ karīsaṃ pubbaṃ muttanti imesu catūsu utusamuṭṭhānesu utusamuṭṭhānasseva ojaṭṭhamakassa vasena aṭṭha aṭṭha rūpāni pariggahetabbāni. Esa tāva dvattiṃsākāre nayo.
Ye pana imasmiṃ dvattiṃsākāre āvibhūte apare cattāro tejokoṭṭhāsā, cha vāyokoṭṭhāsāti dasa ākārā āvi bhavanti, tattha asitādiparipācake tāva kammajatejokoṭṭhāsamhi ojaṭṭhamakañceva jīvitañcāti nava rūpāni, tathā cittaje assāsapassāsakoṭṭhāse ojaṭṭhamakañceva saddo cāti nava, sesesu catusamuṭṭhānesu aṭṭhasu jīvitanavakañceva tīṇi ca ojaṭṭhamakānīti tettiṃsa tettiṃsa rūpāni pariggahetabbāni. Evaṃ vitthārato dvācattālīsākāravasena imesu bhūtupādāyarūpesu pākaṭesu jātesu vatthudvāravasena pañca cakkhudasakādayo hadayavatthudasakañcāti aparānipi saṭṭhi rūpāni pariggahetabbāni. Sace panassa tena tena mukhena rūpaṃ pariggahetvā arūpaṃ pariggaṇhato sukhumattā arūpaṃ na upaṭṭhāti, tena dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasi kātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti.
Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyatīti na ādāsaṃ chaḍḍeti, atha kho naṃ punappunaṃ parimajjati, tassa parisuddhe ādāse nimittaṃ sayameva pākaṭaṃ hoti, evameva tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasi kātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti. Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhākārehi upaṭṭhahanti phassavasena vā vedanāvasena vā viññāṇavasena vā.
‘‘yathāpariggahitarūpārammaṇaṃ yathāpariggahitarūpavatthudvārārammaṇaṃ vā sasampayuttadhammaṃ viññāṇañca passatī’’ti.
‘‘atha vā’’tiādimāha. Tatthayathā hītiādi kāyassa cittassa ca assāsapassāsānaṃ samudayabhāvadassanaṃ.Kammāragaggarīti kammārānaṃ ukkāya aggidhamanabhastā.Dhamamānāyāti dhūmāyantiyā, vātaṃ gāhāpentiyāti attho.Tajjanti tadanurūpaṃ.Evamevanti ettha kammāragaggarī viya karajakāyo, vāyāmo viya cittaṃ daṭṭhabbaṃ. Kiñcāpi assāsapassāsā cittasamuṭṭhānā, karajakāyaṃ pana vinā tesaṃ appavattanato‘‘kāyañca cittañca paṭicca assāsapassāsā’’ti vuttaṃ.
Tassāti nāmarūpassa.Paccayaṃ pariyesatīti ‘‘avijjāsamudayā rūpasamudayo’’tiādinā avijjādikaṃ paccayaṃ pariyesati vīmaṃsati pariggaṇhāti.Kaṅkhaṃ vitaratīti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinayappavattaṃ soḷasavatthukaṃ vicikicchaṃ atikkamati pajahati. ‘‘Yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’ntiādinayappavattaṃkalāpasammasanaṃ.Pubbabhāgeti paṭipadāñāṇadassanavisuddhipariyāpannāya udayabbayānupassanāya pubbabhāge uppanne.Obhāsādayoti obhāso ñāṇaṃ pīti passaddhi sukhaṃ adhimokkho paggaho upekkhā upaṭṭhānaṃ nikantīti ime obhāsādayo dasa.
obhāsoti vipassanobhāso, so ca vipassanācittasamuṭṭhitaṃ santatipatitaṃ utusamuṭṭhānañca pabhassararūpaṃ. Tattha vipassanācittasamuṭṭhitaṃ yogino sarīraṭṭhameva pabhassaraṃ hutvā tiṭṭhati cittajarūpānaṃ sarīraṃ muñcitvā bahi appavattanato, itaraṃ sarīraṃ muñcitvā ñāṇānubhāvānurūpaṃ samantato pattharati, taṃ tasseva paññāyati. Tena phuṭṭhokāse rūpagatampi passati, passanto ca cakkhuviññāṇena passati, udāhu manoviññāṇenāti vīmaṃsitabbanti vadanti. Dibbacakkhulābhino viya taṃ manoviññāṇaviññeyyamevāti vattuṃ yuttaṃ viya dissati. So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati, kassaci antogabbhaṃ, kassaci bahigabbhampi, kassaci sakalavihāraṃ, gāvutaṃ, aḍḍhayojanaṃ, yojanaṃ, dviyojanaṃ, tiyojanaṃ, kassaci pathavītalato yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno. Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi. Tasmiṃ pana uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā maggappattosmi phalappattosmī’’ti amaggameva ‘‘maggo’’ti, aphalameva ca ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti aphalaṃ vā ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā obhāsameva assādento nisīdati.
Ñāṇanti vipassanāñāṇaṃ. Tassa kira rūpārūpadhamme tulayantassa tīrayantassa vissaṭṭhaindavajiramiva avihatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ ñāṇaṃ uppajjati.
Pītīti vipassanāpīti. Tassa kira tasmiṃ samaye khuddikā pīti khaṇikā pīti okkantikā pīti ubbegā pīti pharaṇā pītīti ayaṃ pañcavidhā pīti sakalasarīraṃ pūrayamānā uppajjati.
Passaddhīti vipassanāpassaddhi. Tassa kira tasmiṃ samaye rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittānaṃ neva daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññaṃ, na vaṅkatā hoti, atha kho panassa kāyacittāni passaddhāni lahūni mudūni kammaññāni suvisadāni ujukāniyeva honti. So imehi passaddhādīhi anuggahitakāyacitto tasmiṃ samaye amānusiṃ nāma ratiṃ anubhavati. Yaṃ sandhāya vuttaṃ –
‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
Evamassa imaṃ amānusiṃ ratiṃ sādhayamānā lahutādisampayuttā passaddhi uppajjati.
Sukhanti vipassanāsukhaṃ. Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhamuppajjati.
Adhimokkhoti saddhā. Vipassanāsampayuttāyeva hissa cittacetasikānaṃ atisayappasādabhūtā balavatī saddhā uppajjati.
Paggahoti vīriyaṃ. Vipassanāsampayuttameva hissa asithilamanaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati.
Upaṭṭhānanti sati. Vipassanāsampayuttāyeva hissa sūpaṭṭhitā suppatiṭṭhitā nikhātā acalā pabbatarājasadisā sati uppajjati. So yaṃ yaṃ ṭhānaṃ āvajjati samannāharati manasi karoti paccavekkhati, taṃ taṃ ṭhānamassa okkantitvā pakkhanditvā dibbacakkhuno paraloko viya satiyā upaṭṭhāti.
Upekkhāti vipassanupekkhā ceva āvajjanupekkhā ca. Tasmiñhissa samaye sabbasaṅkhāresu majjhattabhūtā vipassanupekkhā balavatī uppajjati, manodvāre āvajjanupekkhāpi. Sā hissa taṃ taṃ ṭhānaṃ āvajjentassa vissaṭṭhaindavajiramiva pattapuṭe pakkhandatattanārāco viya ca sūrā tikhiṇā hutvā vahati.
Nikantīti vipassanānikanti. Evaṃ obhāsādipaṭimaṇḍitāya hissa vipassanāya ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati, yā ‘‘kileso’’ti pariggahetumpi na sakkā hoti.
Yathā ca obhāse, evaṃ etesupi aññatarasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpaṃ ñāṇaṃ uppannapubbaṃ, evarūpā pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikanti uppannapubbā, addhā maggappattosmi phalappattosmī’’ti amaggameva ‘‘maggo’’ti aphalameva ca ‘‘phala’’nti gaṇhāti, tassa amaggaṃ ‘‘maggo’’ti aphalaṃ ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā nikantimeva assādento nisīdati.
Ettha ca obhāsādayo upakkilesavatthutāya ‘‘upakkilesā’’ti vuttā, na akusalattā, nikanti pana upakkileso ceva upakkilesavatthu ca. Vatthuvaseneva cete dasa, gāhavasena pana samatiṃsa honti. Kathaṃ? ‘‘Mama obhāso uppanno’’ti gaṇhato hi diṭṭhiggāho hoti, ‘‘manāpo vata obhāso uppanno’’ti gaṇhato mānaggāho, obhāsaṃ assādayato taṇhāgāho. Iti obhāse diṭṭhimānataṇhāvasena tayo gāhā. Tathā sesesupīti evaṃ gāhavasena samatiṃsa upakkilesā honti. Tesaṃ vasena akusalo abyatto yogāvacaro obhāsādīsu kampati vikkhipati, obhāsādīsu ekekaṃ ‘‘etaṃ mama, esohamasmi, eso me attā’’ti samanupassati. Tenāhu porāṇā –
‘‘Obhāse ceva ñāṇe ca, pītiyā ca vikampati;
‘‘Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;
Kusalo paṇḍito byatto buddhisampanno yogāvacaro obhāsādīsu uppannesu ‘‘ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo’’ti iti vā taṃ paññāya paricchindati upaparikkhati. Atha vā panassa evaṃ hoti – sace obhāso attā bhaveyya, attāti gahetuṃ vaṭṭeyya, anattāva panāyaṃ ‘‘attā’’ti gahito. Tasmā so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, uppādavayapaṭipīḷanaṭṭhena dukkhoti upaparikkhati. Yathā ca obhāse, evaṃ sesesupi. So evaṃ upaparikkhitvā obhāsaṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti samanupassati. Ñāṇaṃ…pe… nikantiṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti samanupassati. Evaṃ samanupassanto obhāsādīsu na kampati na vedhati. Tenāhu porāṇā –
‘‘Imāni dasa ṭhānāni, paññā yassa pariccitā;
‘‘obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ maggoti vavatthapetvā’’ti.Udayaṃ pahāyāti udayabbayānupassanāya gahitaṃ saṅkhārānaṃ udayaṃ vissajjetvā tesaṃ bhaṅgasseva anupassanato bhaṅgānupassanāñāṇaṃpatvāādīnavānupassanāpubbaṅgamāya nibbidānupassanāyanibbindantomuñcitukamyatāpaṭisaṅkhānupassanāsaṅkhārupekkhānulomañāṇānaṃ ciṇṇapariyante uppannagotrabhuñāṇānantaraṃ uppannena maggañāṇena sabbasaṅkhāresuvirajjanto vimuccanto. Maggakkhaṇe hi ariyo virajjati vimuccatīti ca vuccati. Tenāha –‘‘yathākkamaṃ cattāro ariyamagge pāpuṇitvā’’ti. Maggaphalanibbānapahīnāvasiṭṭhakilesasaṅkhātassa paccavekkhitabbassa pabhedenaekūnavīsatibhedassa. Arahato hi avasiṭṭhakilesābhāvena ekūnavīsati paccavekkhaṇañāṇāni.Assāti ānāpānassatikammaṭṭhānikassa.
Visuṃ kammaṭṭhānabhāvanānayo nāma natthīti paṭhamacatukkavasena adhigatajjhānassa vedanācittadhammānupassanāvasena desitattā vuttaṃ.Tesanti tiṇṇaṃ catukkānaṃ.Pītippaṭisaṃvedīti pītiyā paṭi paṭi sammadeva vedanasīlo, tassā vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedayamāno. Tattha kāmaṃsaṃvedanaggahaṇeneva pītiyā sakkaccaṃ viditabhāvo bodhito hoti, yehi pana pakārehi tassā saṃvedanaṃ icchitaṃ, taṃ dassetuṃpaṭi-saddaggahaṇaṃ ‘‘paṭi paṭi saṃvedīti paṭisaṃvedī’’ti. Tenāha‘‘dvīhākārehī’’tiādi.
kathaṃ ārammaṇato pīti paṭisaṃviditā hotīti pucchāvacanaṃ.Sappītike dve jhāne samāpajjatī’’ti pītisahagatāni dve paṭhamadutiyajjhānāni paṭipāṭiyā samāpajjati.Tassāti tena. ‘‘Paṭisaṃviditā’’ti hi padaṃ apekkhitvā kattuatthe etaṃ sāmivacanaṃ.Samāpattikkhaṇeti samāpannakkhaṇe.Jhānapaṭilābhenāti jhānena samaṅgibhāvena.Ārammaṇatoti ārammaṇamukhena, tadārammaṇajjhānapariyāpannā pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā. Kiṃ vuttaṃ hoti? Yathā nāma sappapariyesanaṃ carantena tassa āsaye paṭisaṃvidite sopi paṭisaṃvidito eva hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ pītiyā āsayabhūte ārammaṇe paṭisaṃvidite sā pīti paṭisaṃviditā eva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattāti.
Vipassanākkhaṇeti vipassanāpaññāya tikkhavisadappavattāya visayato dassanakkhaṇe.Lakkhaṇapaṭivedhenāti pītiyā salakkhaṇassa sāmaññalakkhaṇassa ca paṭivijjhanena. Yañhi yassa visesato sāmaññato ca lakkhaṇaṃ, tasmiṃ vidite so yāthāvato vidito eva hoti. Tenāha –‘‘asammohato pīti paṭisaṃviditā hotī’’ti.
‘‘vuttañheta’’ntiādimāha. Tatthadīghaṃassāsavasenātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Tattha pana satokāritādassanavasena pāḷi āgatā, idha pītippaṭisaṃviditāvasena. Pītippaṭisaṃviditā ca atthato vibhattā eva. Apica ayamettha saṅkhepattho – dīghaṃassāsavasenāti dīghassa assāsassa ārammaṇabhūtassa vasena pajānato sā pīti paṭisaṃviditā hotīti sambandho.Cittassa ekaggataṃ avikkhepaṃ pajānatoti jhānapariyāpannaṃ avikkhepoti laddhanāmaṃ cittassekaggataṃ taṃsampayuttāya paññāya pajānato. Yatheva hi ārammaṇamukhena pīti paṭisaṃviditā hoti, evaṃ taṃsampayuttadhammāpi ārammaṇamukhena paṭisaṃviditā eva hontīti.Sati upaṭṭhitā hotīti dīghaṃassāsavasena jhānasampayuttā sati tassa ārammaṇe upaṭṭhitā ārammaṇamukhena jhānepi upaṭṭhitā nāma hoti.Tāya satiyāti evaṃ upaṭṭhitāya tāya satiyā yathāvuttenatena ñāṇenasuppaṭividitattā ārammaṇassa tassa vasena tadārammaṇā sā pītipaṭisaṃviditā hoti.Dīghaṃpassāsavasenātiādīsupi imināva nayena attho veditabbo.
‘‘āvajjato’’tiādi vuttaṃ. Tatthaāvajjatoti jhānaṃ āvajjentassa.Sā pītīti sā jhānapariyāpannā pīti.Jānatoti samāpannakkhaṇe ārammaṇamukhena jānato. Tassa sā pīti paṭisaṃviditā hotīti sambandho.Passatoti dassanabhūtena ñāṇena jhānato vuṭṭhāya passantassa.Paccavekkhatoti jhānaṃ paccavekkhantassa.Cittaṃ adhiṭṭhahatoti ‘‘ettakaṃ velaṃ jhānasamaṅgī bhavissāmī’’ti jhānacittaṃ adhiṭṭhahantassa. Evaṃ pañcannaṃ vasībhāvānaṃ vasena jhānassa pajānanamukhena ārammaṇato pītiyā paṭisaṃvedanā dassitā.
‘‘saddhāya adhimuccato’’tiādi vuttaṃ. Tatthaadhimuccatoti saddahantassa, samathavipassanāvasenāti adhippāyo.Vīriyaṃ paggaṇhatotiādīsupi eseva nayo.Abhiññeyyanti abhivisiṭṭhāya paññāya jānitabbaṃ.Abhijānatoti vipassanāpaññāpubbaṅgamāya maggapaññāya jānato.Pariññeyyanti dukkhasaccaṃ tīraṇapariññāya maggapaññāya ca parijānato.Pahātabbanti samudayasaccaṃ pahānapariññāya maggapaññāya capajahato.Bhāvayato sacchikaroto bhāvetabbaṃmaggasaccaṃ,sacchikātabbaṃnirodhasaccaṃ. Keci panettha pītiyā eva vasena abhiññeyyādīni uddharanti, taṃ ayuttaṃ jhānādisamudāyaṃ uddharitvā tato pītiyā niddhāraṇassa adhippetattā.
Ettha ca ‘‘dīghaṃassāsavasenā’’tiādinā paṭhamacatukkavasena ārammaṇato pītippaṭisaṃvedanaṃ vuttaṃ, tathā ‘‘āvajjato’’tiādīhi pañcahi padehi. ‘‘Abhiññeyyaṃ abhijānato’’tiādīhi pana asammohato, ‘‘saddhāya adhimuccato’’tiādīhi ubhayathāpi saṅkhepato samathavasena ārammaṇato vipassanāvasena asammohato pītippaṭisaṃvedanaṃ vuttanti daṭṭhabbaṃ. Kasmā panettha vedanānupassanāyaṃ pītisīsena vedanā gahitā, na sarūpato evāti? Bhūmivibhāgādivasena vedanaṃ bhinditvā catudhā vedanānupassanaṃ dassetuṃ. Apica vedanākammaṭṭhānaṃ dassento bhagavā pītiyā oḷārikattā taṃsampayuttasukhaṃ sukhaggahaṇatthaṃ pītisīsena dasseti.
Eteneva nayena avasesapadānīti sukhappaṭisaṃvedī cittasaṅkhārappaṭisaṃvedīti padāni pītippaṭisaṃvedī-pade āgatanayeneva atthato veditabbāni. Sakkā hi ‘‘dvīhākārehi sukhappaṭisaṃviditā hoti, cittasaṅkhārappaṭisaṃviditā hoti ārammaṇato’’tiādinā pītiṭṭhāne sukhādipadāni pakkhipitvā ‘‘sukhasahagatāni tīṇi jhānāni cattāri vā jhānāni samāpajjatī’’tiādinā atthaṃ viññātuṃ. Tenāha‘‘tiṇṇaṃ jhānānaṃ vasenā’’tiādi.Vedanādayotiādi-saddena saññā gahitā. Tenāha‘‘dve khandhā’’ti.Vipassanābhūmidassanatthanti pakiṇṇakasaṅkhārasammasanavasena vipassanāya bhūmidassanatthaṃ‘‘sukhanti dve sukhānī’’tiādi vuttaṃ samathe kāyikasukhābhāvato.Soti so passambhanapariyāyena vutto nirodho. ‘‘Imassa hi bhikkhuno apariggahitakāle’’tiādinā vitthārato kāyasaṅkhāre vutto, tasmā tattha vuttanayeneva veditabbo. Tattha kāyasaṅkhāravasena āgato, idha cittasaṅkhāravasenāti ayameva viseso.
‘‘apicā’’tiādi vuttaṃ. Tatthapītipadeti ‘‘pītippaṭisaṃvedī’’tiādinā desitakoṭṭhāse.Pītisīsena vedanā vuttāti pītiapadesena taṃsampayuttā vedanā vuttā, na pītīti adhippāyo. Tattha kāraṇaṃ heṭṭhā vuttameva.Dvīsu cittasaṅkhārapadesūti ‘‘cittasaṅkhārappaṭisaṃvedī passambhayaṃ cittasaṅkhāra’’nti cittasaṅkhārapaṭisaṃyuttesu dvīsu padesu. ‘‘Viññāṇapaccayā nāmarūpa’’nti vacanato cittena paṭibaddhāticittapaṭibaddhā. Tato eva kāmaṃ cittena saṅkharīyantīticittasaṅkhārā,saññāvedanādayo, idha pana upalakkhaṇamattaṃ, saññāvedanāva adhippetāti āha‘‘saññāsampayuttā vedanā’’ti.
Cittappaṭisaṃvedīti ettha dvīhākārehi cittapaṭisaṃviditā hoti ārammaṇato asammohato ca. Kathaṃ ārammaṇato? Cattāri jhānāni samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhenātiādinā vuttanayānusārena sabbaṃ suviññeyyanti āha –‘‘catunnaṃ jhānānaṃ vasena cittapaṭisaṃviditā veditabbā’’ti.Cittaṃ modentoti jhānasampayuttaṃ cittaṃ sampayuttāya pītiyā modayamāno, taṃ vā pītiṃ ārammaṇaṃ katvā pavattaṃ vipassanācittaṃ tāya eva ārammaṇabhūtāya pītiyāmodayamāno.Pamodentotiādīni padāni tasseva vevacanāni pītipariyāyabhāvato.
Sampayuttāya pītiyā cittaṃ āmodetīti jhānacittasampayuttāya pītisambojjhaṅgabhūtāya odagyalakkhaṇāya jhānapītiyā tameva jhānacittaṃ sahajātādipaccayavasena ceva jhānapaccayavasena ca paribrūhento haṭṭhappahaṭṭhākāraṃ pāpento āmodeti pamodeti ca.Ārammaṇaṃ katvāti uḷāraṃ jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā pavattamānaṃ vipassanācittaṃtāya eva ārammaṇabhūtāya pītiyā yogāvacaro haṭṭhappahaṭṭhākāraṃ pāpento‘‘āmodeti pamodetī’’ti vuccati.
Samaṃṭhapentoti yathā īsakampi līnapakkhaṃ uddhaccapakkhañca anupaggamma anonataṃ anunnataṃ yathā indriyānaṃ samattapaṭipattiyā avisamaṃ, samādhissa vā ukkaṃsagamanena āneñjappattiyā sammadeva ṭhitaṃ hoti, evaṃ appanāvasena ṭhapento.Lakkhaṇappaṭivedhenāti aniccādikassa lakkhaṇassa paṭi paṭi vijjhanena khaṇe khaṇe avabodhena.Khaṇikacittekaggatāti khaṇamattaṭṭhitiko samādhi. Sopi hi ārammaṇe nirantaraṃ ekākārena pavattamāno paṭipakkhena anabhibhūto appito viya cittaṃ niccalaṃ ṭhapeti. Tena vuttaṃ‘‘evaṃ uppannāyā’’tiādi.
Mocentoti vikkhambhanavimuttivasena vivecento visuṃ karonto, nīvaraṇāni pajahantoti attho.Vipassanākkhaṇeti bhaṅgānupassanākkhaṇe. Bhaṅgo hi nāma aniccatāya paramā koṭi, tasmā tāya bhaṅgānupassako yogāvacaro cittamukhena sabbaṃ saṅkhāragataṃ aniccato passati, no niccato, aniccassa dukkhattā dukkhassa ca anattattā tadeva dukkhato anupassati, no sukhato, anattato anupassati, no attato. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ, yañca na abhinanditabbaṃ, na taṃ rañjitabbaṃ, tasmā bhaṅgadassanānusārena ‘‘aniccaṃ dukkhaṃ anattā’’ti saṅkhāragate diṭṭhe tasmiṃ nibbindati, no nandati, virajjati, no rajjati, so evaṃ nibbindanto virajjanto lokiyeneva tāva ñāṇena rāgaṃ nirodheti no samudeti, nāssa samudayaṃ karotīti attho. Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, taṃ tathā diṭṭhaṃ attano ñāṇena nirodheti no samudeti, nirodhamevassa manasi karoti, no samudayanti attho, so evaṃ paṭipanno paṭinissajjati, no ādiyatīti vuttaṃ hoti. Ayañhi aniccādianupassanā saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato capariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggocāti vuccati. Tasmā tāya samannāgato yogāvacaro vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati. Tena vuttaṃ‘‘so vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento…pe… paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati cā’’ti.
aniccānupassanā. Tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāya etaṃ nāmaṃ.Niccasaññātoti saṅkhatadhamme ‘‘niccā sassatā’’ti pavattāya micchāsaññāya. Saññāsīsena cittadiṭṭhīnampi gahaṇaṃ daṭṭhabbaṃ. Esa nayosukhasaññādīsupi.Nibbidānupassanāyāti saṅkhāresu nibbindanākārena pavattāya anupassanāya.Nanditoti sappītikataṇhāto.Virāgānupassanāyāti tathā virajjanākārena pavattāya anupassanāya. Tena vuttaṃ‘‘rāgato mocento’’ti.Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. Yathā saṅkhārā nirujjhantiyeva āyatiṃ punabbhavavasena nuppajjanti, evaṃ vā anupassanā nirodhānupassanā. Muñcitukamyatā hi ayaṃ balappattā. Tenāha‘‘samudayato mocento’’ti. Paṭinissajjanākārena pavattā anupassanāpaṭinissaggānupassanā.Ādānatoti niccādivasena gahaṇato, paṭisandhiggahaṇato vāti evamettha attho daṭṭhabbo.
aniccānupassīti ettha kiṃ pana taṃ aniccaṃ, kathaṃ vā aniccaṃ, kā vā aniccānupassanā, kassa vā aniccānupassanāti catukkaṃ vibhāvetabbanti taṃ dassento‘‘aniccaṃ veditabba’’ntiādimāha. Tattha niccaṃ nāma dhuvaṃ sassataṃ yathā taṃ nibbānaṃ, na niccantianiccaṃ,udayabbayavantaṃ, atthato saṅkhatā dhammāti āhaaniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvāti, uppādavayaññathattasabbhāvāti attho. Tattha saṅkhatadhammānaṃ hetupaccayehi uppajjanaṃ ahutvā sambhavo attalābhouppādo,uppannānaṃ tesaṃ khaṇanirodho vināsovayo,jarāya aññathābhāvoaññathattaṃ. Yathā hi uppādāvatthāya bhinnāya bhaṅgāvatthāyaṃ vatthubhedo natthi, evaṃ ṭhitisaṅkhātāyaṃ bhaṅgābhimukhāvatthāyampi vatthubhedo natthi. Yattha jarāvohāro, tasmā ekassapi dhammassa jarā yujjati, yā khaṇikajarāti vuccati. Ekaṃsena ca uppādabhaṅgāvatthāsu vatthuno abhedo icchitabbo, aññathā ‘‘añño uppajjati, añño bhijjatī’’ti āpajjeyya. Tayidaṃ khaṇikajaraṃ sandhāyāha ‘‘aññathatta’’nti.
‘‘hutvā abhāvo vā’’tiādimāha. Tattha uppādapubbakattā abhāvassahutvā-gahaṇaṃ. Tena pākaṭabhāvapubbakattaṃ vināsabhāvassa dasseti.Tenevākārenāti nibbattanākārena.Khaṇabhaṅgenāti khaṇikanirodhena.Tassā aniccatāyāti khaṇikabhaṅgasaṅkhātāya aniccatāya.Tāya anupassanāyāti yathāvuttāya aniccānupassanāya.Samannāgatoti samaṅgibhūto yogāvacaro.
Khayoti saṅkhārānaṃ vināso. Virajjanaṃ tesaṃyeva vilujjanaṃvirāgo,khayo eva virāgokhayavirāgo,khaṇikanirodho. Accantamettha etasmiṃ adhigate saṅkhārā virajjanti nirujjhantītiaccantavirāgo,nibbānaṃ. Tenāha‘‘khayavirāgoti saṅkhārānaṃ khaṇabhaṅgo. Accantavirāgoti nibbāna’’nti.Tadubhayadassanavasena pavattāti khayavirāgānupassanāvasena vipassanāya, accantavirāgānupassanāvasena maggassa pavatti yojetabbā. Ārammaṇato vā vipassanāya khayavirāgānupassanāvasena pavatti, tanninnabhāvato accantavirāgānupassanāvasena, maggassa pana asammohato khayavirāgānupassanāvasena, ārammaṇato accantavirāgānupassanāvasena pavatti veditabbā.Eseva nayoti iminā yasmā virāgānupassīpade vuttanayānusārena ‘‘dve nirodhā khayanirodho ca accantanirodho cā’’ti evamādiatthavaṇṇanaṃ atidissati, tasmā virāgaṭṭhāne nirodhapadaṃ pakkhipitvā ‘‘khayo saṅkhārānaṃ vināso’’tiādinā idha vuttanayena tassa atthavaṇṇanā veditabbā.
pariccāgapaṭinissaggo. Tathā sabbupadhīnaṃ paṭinissaggabhūte visaṅkhāre attano nissajjanaṃ tanninnatāya vā tadārammaṇatāya vā tattha pakkhandanaṃpakkhandanapaṭinissaggo.Tadaṅgavasenāti ettha aniccānupassanā tāva tadaṅgappahānavasena niccasaññaṃ pariccajati, pariccajantī ca tassā tathā appavattiyaṃ ye ‘‘nicca’’nti gahaṇavasena kilesā tammūlakā ca abhisaṅkhārā tadubhayamūlakā ca vipākakkhandhā anāgate uppajjeyyuṃ, te sabbepi appavattikaraṇavasena pariccajati, tathā dukkhasaññādayo. Tenāha –‘‘vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajatī’’ti.Saṅkhatadosadassanenāti saṅkhate tebhūmakasaṅkhāragate aniccatādidosadassanena. Niccādibhāvenatabbiparīte.Tanninnatāyāti tadadhimuttatāya.Pakkhandatīti anupavisati anupavisantaṃ viya hoti.Saddhiṃ khandhābhisaṅkhārehi kilese pariccajatīti maggena kilesesu pariccattesu avipākadhammatāpādanena abhisaṅkhārā tammūlakā ca khandhā anuppattirahabhāvena pariccattā nāma hontīti sabbepi te maggo pariccajatīti vuttaṃ.Ubhayanti vipassanāñāṇaṃ maggañāṇañca. Maggañāṇampi hi gotrabhuñāṇassa anu pacchā nibbānadassanato anupassanāti vuccati.
Idañca catutthacatukkaṃ suddhavipassanāvaseneva vuttaṃ, purimāni pana tīṇi samathavipassanāvasena. Evaṃ catunnaṃ catukkānaṃ vasena soḷasavatthukāya ānāpānassatiyā bhāvanā veditabbā. Evaṃ soḷasavatthuvasena ca ayaṃ ānāpānassati bhāvitā mahapphalā hoti mahānisaṃsāti veditabbā. ‘‘Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhī’’tiādinā pana santabhāvādivasena mahānisaṃsatā dassitā. Vitakkupacchedasamatthatāyapi cassa mahānisaṃsatā daṭṭhabbā. Ayañhi santapaṇītaasecanakasukhavihārattā samādhiantarāyakarānaṃ vitakkānaṃ vasena ito cito ca cittassa vidhāvanaṃ upacchinditvā ānāpānārammaṇābhimukhameva cittaṃ karoti. Teneva vuttaṃ – ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1; udā. 31). Vijjāvimuttipāripūriyā mūlabhāvenapi cassā mahānisaṃsatā veditabbā. Vuttañhetaṃ bhagavatā –
‘‘Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti (ma. ni. 3.147).
Apica carimakānaṃ assāsapassāsānaṃ viditabhāvakaraṇatopissā mahānisaṃsatā veditabbā. Vuttañhetaṃ bhagavatā –
‘‘Evaṃ bhāvitāya, rāhula, ānāpānassatiyā evaṃ bahulīkatāya yepi te carimakā assāsapassāsā, tepi viditāva nirujjhanti, no aviditā’’ti (ma. ni. 2.121).
bhavacarimakā. Jhānesu purime jhānattaye pavattanti, catutthe nappavattanti, tasmā tejhānacarimakā. Ye pana cuticittassa purato soḷasamena cittena saddhiṃ uppajjitvā cuticittena saha nirujjhanti, imecuticarimakānāma. Ime idha carimakāti adhippetā.
Ime kira imaṃ kammaṭṭhānamanuyuttassa bhikkhuno pākaṭā honti ānāpānārammaṇassa suṭṭhu pariggahitattā. Cuticittassa hi purato soḷasamacittassa uppādakkhaṇe uppādaṃ āvajjayato uppādopi nesaṃ pākaṭo hoti, ṭhitiṃ āvajjayato ṭhitipi nesaṃ pākaṭā hoti, bhaṅgaṃ āvajjayato bhaṅgopi nesaṃ pākaṭo hoti. Ito aññaṃ kammaṭṭhānaṃ bhāvetvā arahattappattassa bhikkhuno hi āyuantaraṃ paricchinnaṃ vā hoti aparicchinnaṃ vā, imaṃ pana soḷasavatthukaṃ ānāpānassatiṃ bhāvetvā arahattappattassa āyuantaraṃ paricchinnameva hoti. So ‘‘ettakaṃ dāni me āyusaṅkhārā pavattissanti, na ito para’’nti ñatvā attano dhammatāya eva sarīrapaṭijaggananivāsanapārupanādīni sabbakiccāni katvā akkhīni nimīleti koṭapabbatavihāravāsitissatthero viya, mahākarañjiyavihāravāsimahātissatthero viya, devaputtaraṭṭhe piṇḍapātikatthero viya, cittalapabbatavihāravāsino dvebhātikattherā viya ca.
Tatridaṃ ekavatthuparidīpanaṃ – dvebhātikattherānaṃ kireko puṇṇamuposathadivase pātimokkhaṃ osāretvā bhikkhusaṅghaparivuto attano vasanaṭṭhānaṃ gantvā caṅkame ṭhito juṇhapakkhe padosavelāyaṃ candālokena samantato āsiñcamānakhīradhāraṃ viya gaganatalaṃ rajatapaṭṭasadisaṃ vālikāsanthatañca bhūmibhāgaṃ disvā ‘‘ramaṇīyo vatāyaṃ kālo, deso ca mama ajjhāsayasadiso, kīva ciraṃ nu kho ayaṃ dukkhabhāro vahitabbo’’ti attano āyusaṅkhāre upadhāretvā bhikkhusaṅghaṃ āha – ‘‘tumhehi kathaṃ parinibbāyantā bhikkhū diṭṭhapubbā’’ti. Tatra keci āhaṃsu – ‘‘amhehi āsane nisinnakāva parinibbāyantā diṭṭhapubbā’’ti. Keci ‘‘amhehi ākāse pallaṅkaṃ ābhujitvā nisinnakā’’ti. Thero āha – ‘‘ahaṃ dāni vo caṅkamantameva parinibbāyamānaṃ dassayissāmī’’ti. Tato caṅkame tiriyaṃ lekhaṃ katvā ‘‘ahaṃ ito caṅkamakoṭito parakoṭiṃ gantvā nivattamāno imaṃ lekhaṃ patvā parinibbāyissāmī’’ti vatvā caṅkamaṃ oruyha parabhāgaṃ gantvā nivattamāno ekena pādena lekhaṃ akkantakkhaṇeyeva parinibbāyīti.
Ānāpānassatisamādhikathāvaṇṇanā niṭṭhitā.
Paṭhamapaññattikathāvaṇṇanā
167.Yadipi ariyā neva attanāva attānaṃ jīvitā voropesuṃ, nāññamaññampi jīvitā voropesuṃ, nāpi migalaṇḍikaṃ samaṇakuttakaṃ upasaṅkamitvā samādapesuṃ, tathāpi yathāvuttehi tīhi pakārehi matānaṃ antare ariyānampi sabbhāvato‘‘ariyapuggalamissakattā’’ti vuttaṃ. Na hi ariyā pāṇātipātaṃ kariṃsu na samādapesuṃ, nāpi samanuññā ahesuṃ. Atha vā puthujjanakāle attanāva attānaṃ ghātetvā maraṇasamaye vipassanaṃ vaḍḍhetvā ariyamaggaṃ paṭilabhitvā matānampi ariyānaṃ sabbhāvato imināva nayena attanāva attānaṃ jīvitā voropanassa ariyānampi sabbhāvato ariyapuggalamissakattā ‘‘moghapurisā’’ti na vuttaṃ.‘‘Te bhikkhū’’ti vuttanti ‘‘kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṃ jīvitā voropessantī’’ti ettha ‘‘moghapurisā’’ti avatvā ‘‘te bhikkhū’’ti vuttaṃ.
Anupaññattikathāvaṇṇanā
168.Itthīsu paṭibaddhacittatā nāma chandarāgena sārattatā sāpekkhabhāvoti āha‘‘sārattā apekkhavanto’’ti. Maraṇassa guṇakittanaṃ jīvite ādīnavadassanapubbaṅgamanti āha‘‘jīvite ādīnavaṃ dassetvā’’ti. ‘‘Kiṃ tuyhiminā pāpakena dujjīvitenā’’ti idaṃ jīvite ādīnavadassanaṃ. ‘‘Mataṃ te jīvitā seyyo’’tiādi pana maraṇaguṇakittananti daṭṭhabbaṃ. Lobhādīnaṃ ativiya ussannattā anupaparikkhitvā kataṃ sāhasikakammaṃ kibbisanti vuccatīti āha –‘‘kibbisaṃ sāhasikakammaṃ lobhādikilesussada’’nti.Kasmā idaṃ vuccatīti chabbaggiyānaṃyevedaṃ vacanaṃ. Mata-saddo ‘‘gata’’ntiādīsu viya bhāvavacanoti āha‘‘tava maraṇa’’nti.Katakāloti katamaraṇakālo. Atha vākāloti maraṇassetaṃ adhivacanaṃ, tasmākatakāloti katamaraṇoti attho. Tenevāha‘‘kālaṃ katvā, maritvā’’ti. Divi bhavādibbāti āha‘‘devaloke uppannehī’’ti.Samappitoti yutto.Samaṅgībhūtoti sammadeva ekībhāvaṃ gato.
Padabhājanīyavaṇṇanā
172.Ussukkavacananti pubbakālakiriyāvacanaṃ. Ayañhi samānakattukesu pubbāparakālakiriyāvacanesu pubbakālakiriyāvacanassa niruttivohāro.Sañciccāti imassa padassa ‘‘jānitvā sañjānitvā cecca abhivitaritvā’’ti evaṃ pubbakālakiriyāvasena byañjanānurūpaṃ katvā padabhājane vattabbe tathā avatvā ‘‘jānanto sañjānanto’’ti puggalādhiṭṭhānaṃ katvā ‘‘cecca abhivitaritvā vītikkamo’’ti jīvitā voropanassa ca tadatthavasena niddiṭṭhattā vuttaṃ‘‘byañjane ādaraṃ akatvā’’ti. ‘‘Jānanto’’ti avisesena vuttepi ‘‘sañcicca manussaviggahaṃ jīvitā voropeyyā’’ti vuttattā pāṇavisayamettha jānananti āha‘‘pāṇoti jānanto’’ti, satto ayanti jānantoti attho.Pāṇoti hi vohārato satto, paramatthato jīvitindriyaṃ vuccati. ‘‘Manussaviggahoti jānanto’’ti avatvā ‘‘pāṇoti jānanto’’ti vacanaṃ ‘‘manusso aya’’nti ajānitvā kevalaṃ sattasaññāya ghātentassapi pārājikabhāvadassanatthaṃ vuttaṃ. Tenevaeḷakacatukke(pārā. aṭṭha. 2.174) eḷakasaññāya manussapāṇaṃ vadhantassa pārājikāpatti dassitā. Tasmā ‘‘manussaviggaho’’ti avatvā ‘‘pāṇoti jānanto’’ti avisesena vuttaṃ.
Sañjānantoti ettha saha-saddena samānatthosaṃ-saddoti āha –‘‘teneva pāṇajānanākārena saddhiṃjānanto’’ti, teneva pāṇajānanākārena saddhiṃ jīvitā voropemīti jānantoti attho. Yadipi ekasseva cittassa ubhayārammaṇabhāvāsambhavato pāṇoti jānanena saddhiṃ jīvitā voropemīti jānanaṃ ekakkhaṇe na sambhavati, pāṇotisaññaṃ pana avijahitvā māremīti jānanaṃ sandhāya ‘‘teneva…pe… saddhiṃ jānanto’’ti vuttaṃ. Tasmāsaddhinti avijahitvāti vuttaṃ hoti. Keci pana ‘‘ñātapariññāya diṭṭhasabhāvesu dhammesu tīraṇapariññāya tilakkhaṇaṃ āropetvā ‘rūpaṃ anicca’ntiādinā sabhāvena saddhiṃ ekakkhaṇe aniccādilakkhaṇajānanaṃ viya ‘imaṃ pāṇaṃ māremī’ti attano kiriyāya saddhiṃyeva jānātī’’ti vadanti. Apare pana ācariyā tatthāpi evaṃ na kathenti.
Vadhakacetanāvasena cetetvāti ‘‘imaṃ māremī’’ti vadhakacetanāya cintetvā.Pakappetvāti ‘‘vadhāmi na’’nti evaṃ cittena paricchinditvā.Abhivitaritvāti sanniṭṭhānaṃ katvā. Tenevāha‘‘nirāsaṅkacittaṃ pesetvā’’ti.Upakkamavasenāti sāhatthikādiupakkamavasena.Evaṃ pavattassāti evaṃ yathāvuttavidhinā pavattassa. Kiñcāpi ‘‘sañciccā’’ti imassa vippakatavacanattā ‘‘jīvitā voropeyyā’’ti imināva aparakālakiriyāvacanena sabbathā pariniṭṭhitavītikkamo vutto, tathāpi ‘‘sañciccā’’ti iminā vuccamānaṃ apariyositavītikkamampi avasānaṃ pāpetvā dassetuṃ‘‘vītikkamo’’ti padabhājanaṃ vuttaṃ. Tenevāha‘‘ayaṃ sañciccasaddassa sikhāppatto atthoti vuttaṃ hotī’’ti.
Ādito paṭṭhāyāti paṭisandhiviññāṇena saddhiṃ uppannakalalarūpato paṭṭhāya. Sayanti etthāti seyyā, mātukucchisaṅkhāto gabbho seyyā etesantigabbhaseyyakā,aṇḍajā jalābujā ca. Tesaṃ gabbhaseyyakānaṃ vasena sabbasukhumattabhāvadassanatthaṃ‘‘yaṃ mātukucchismi’’ntiādi vuttaṃ, na pārājikavatthuniyamanatthaṃ. Opapātikasaṃsedajāpi hi manussā pārājikavatthumeva. Na cevimaṃ sabbapaṭhamaṃ manussaviggahaṃ jīvitā voropetuṃ sakkā. Paṭisandhicittena hi saddhiṃ tiṃsa kammajarūpāni nibbattanti, tesu pana ṭhitesuyeva soḷasa bhavaṅgacittāni uppajjitvā nirujjhanti. Etasmiṃ antare gahitapaṭisandhikassa dārakassa vā mātuyā vā panassa antarāyo natthi. Ayañhi maraṇassa anokāso nāma. Ekasmiñhi soḷasacittakkhaṇe kāle dārakassa maraṇaṃ natthi tadā cuticittassa asambhavato, mātuyāpi tattakaṃ kālaṃ anatikkamitvā tadanantareyeva cavanadhammāya gabbhaggahaṇasseva asambhavato. Cittaggahaṇeneva avinābhāvato sesaarūpadhammānampi gahitattā rūpakāyupatthambhitasseva ca nāmakāyassa pañcavokāre pavattisabbhāvato vuttaṃ‘‘sakalāpi pañcavokārapaṭisandhi dassitā hotī’’ti. Tatthasakalāpipañcavokārapaṭisandhīti paripuṇṇā anūnā rūpādipañcakkhandhānaṃ paṭisandhīti evamattho gahetabbo, na pana sakalāpi pañcavokārabhave paṭisandhīti. Tenevāha‘‘tasmā tañca paṭhamaṃ cittaṃ…pe… kalalarūpanti ayaṃ sabbapaṭhamo manussaviggaho’’ti. ‘‘Tadahujātassa eḷakassa lomaṃ jātiuṇṇā’’ti keci. ‘‘Himavantappadese jātimantaeḷakalomaṃ jātiuṇṇā’’ti apare. Sukhumajātilomā eva kira keci eḷakā himavante vijjanti. ‘‘Gabbhaṃ phāletvā gahitaeḷakalomaṃ jātiuṇṇā’’ti aññe.
Ekena aṃsunātikhuddakabhāṇakānaṃmatena vuttaṃ. Tathā hi ‘‘gabbhaseyyakasattānaṃ paṭisandhikkhaṇe pañcakkhandhā apacchā apure ekato pātubhavanti. Tasmiṃ khaṇe pātubhūtā kalalasaṅkhātā rūpasantati parittā hoti khuddakamakkhikāya ekavāyāmena pātabbamattā’’ti vatvā puna ‘‘atibahuṃ etaṃ, saṇhasūciyā tele pakkhipitvā ukkhittāya paggharitvā agge ṭhitabindumatta’’nti vuttaṃ. Tampi paṭikkhipitvā ‘‘ekakese telato uddharitvā gahite tassa paggharitvā agge ṭhitabindumatta’’nti vuttaṃ. Tampi paṭikkhipitvā ‘‘imasmiṃ janapade manussānaṃ kese aṭṭhadhā phālite tato ekakoṭṭhāsappamāṇo uttarakurukānaṃ keso, tassa pasannatilatelato uddhaṭassa agge ṭhitabindumatta’’nti vuttaṃ. Tampi paṭikkhipitvā ‘‘jātiuṇṇā nāma sukhumā, tassā ekaaṃsuno pasannatilatele pakkhipitvā uddhaṭassa paggharitvā agge ṭhitabindumatta’’nti (vibha. aṭṭha. 26)khuddakabhāṇakehivuttaṃ.Saṃyuttabhāṇakāpana ‘‘tīhi jātiuṇṇaṃsūhi katasuttagge saṇṭhitatelabinduppamāṇaṃ kalalaṃ hotī’’ti (saṃ. ni. aṭṭha. 1.1.235) vadanti.‘‘Accha’’nti vuttamatthaṃ pariyāyantarena vibhāveti‘‘vippasanna’’nti.
Sappimaṇḍoti pasannasappi.Yathāti idaṃ ānetvā etthāpi sambandhitabbaṃ, sappimaṇḍopi vuttabinduppamāṇova idha adhippeto.Evaṃvaṇṇappaṭibhāganti vuttappamāṇasaṇṭhānaparicchinnaṃ. Atha vāevaṃvaṇṇappaṭibhāganti evaṃvaṇṇaṃ evaṃsaṇṭhānañca. Paṭibhajanaṃ vāpaṭibhāgo,sadisatābhajanaṃ sadisatāpattīti attho. Evaṃvidho vaṇṇappaṭibhāgo rūpato saṇṭhānato ca sadisatāpatti etassātievaṃvaṇṇappaṭibhāgaṃ.Kalalanti pavuccatīti bhūtupādārūpasaṅkhāto santānavasena pavattamāno attabhāvo kalalaṃ nāmāti kathīyati.Vīsavassasatāyukassāti nidassanamattaṃ tato ūnādhikāyukamanussānampi sabbhāvato.
Kalalakālepīti paṭhamasattāhabbhantare yaṃ santativasena pavattamānaṃ kalalasaṅkhātaṃ attabhāvaṃ jīvitā voropetuṃ sakkā, taṃ sandhāya vadati.Tato vā uddhanti dutiyasattāhādīsu abbudādibhāvappattaṃ sandhāya vuttaṃ. Nanu ca uppannānaṃ dhammānaṃ sarasanirodheneva nirujjhanato antarā upacchedo na sakkā kātuṃ, ‘‘tasmā…pe… jīvitindriyaṃ upacchindati uparodhetī’’ti kasmā vuttanti āha –‘‘jīvitindriyassa paveṇīghaṭanaṃ…pe… uparodhetīti vuccatī’’ti. Kathañcāyamattho viññāyatīti āha‘‘svāyamattho’’tiādi.
Etthāha (sārattha. ṭī. 1.5; itivu. aṭṭha. 74) – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hanti, 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 yathāvutto paharaṇappahārādiko 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 vadhādhippāyasamakālabhijjanakassa kiriyāpariyosānakaālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti?
Vuccate – vadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hanti. Tena pavattitavadhappayoganimittaṃ apagatusmāviññāṇajīvitindriyo matavohārappavattinibandhano yathāvuttavadhappayogākaraṇe 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 katappayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito. Khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātappayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādane niyatesu kāraṇesu kattuvohārasiddhito yathā ‘‘padīpo pakāseti, nisākaro candimā’’ti. Na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito santānavasena avaṭṭhitasseva paṭijānanato, santānavasena pavattamānānañca padīpādīnaṃ atthakiriyāsiddhi dissatīti attheva pāṇātipātena kammunā baddho. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.
Voropetuṃ na sakkāti upakkamena voropetuṃ na sakkā.Sattaṭṭhajavanavāramattantikhuddakabhāṇakānaṃmatena vuttaṃ.Saṃyuttabhāṇakāpana ‘‘rūpasantati arūpasantatī’’ti dve santatiyo vatvā ‘‘udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. Dve tayo javanavārā arūpasantati nāmā’’ti vatvā ‘‘tadubhayampi santatipaccuppannaṃ nāmā’’ti vadanti.Majjhimabhāṇakāpana vadanti ‘‘ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ. Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na ca tāva ārammaṇaṃ pākaṭaṃ hoti. Yāva pana taṃ pākaṭaṃ hoti, etthantare pavattā rūpasantati arūpasantati vā ekadvesantativārā nāmāti veditabbā. Ālokaṭṭhāne caritvā ovarakaṃ paviṭṭhassapi na tāva sahasā rūpaṃ pākaṭaṃ hoti. Yāva pana taṃ pākaṭaṃ hoti, etthantare pavattā rūpasantati arūpasantati vā ekadvesantativārā veditabbā. Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ ghaṇṭibheriākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti. Yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā’’ti. Ettha ca ālokaṭṭhānato ovarakaṃ paviṭṭhassa pageva tattha nisinnassa yāva rūpagataṃ pākaṭaṃ hoti, tattha upaḍḍhavelā avibhūtappāyā, upaḍḍhavelā vibhūtappāyā tadubhayaṃ gahetvā ‘‘dvesantativārā’’ti vuttaṃ, tayidaṃ na sabbasādhāraṇaṃ, ekaccassa sīghampi pākaṭaṃ hotīti ‘‘ekadvesantativārā’’ti ekaggahaṇampi kataṃ.
Sabhāgasantativasenāti kusalākusalasomanassupekkhādinā sabhāgasantativasena. Iminā arūpasantati dassitā.Sattaṭṭhajavanavāramattanti ca kāmāvacarajavanavaseneva veditabbaṃ, na itarajavanavasena. Na hi te parimitakālā, antarā pavattabhavaṅgādayopi tadantogadhāti daṭṭhabbā.Yāva vā uṇhato āgantvātiādinā pana rūpasantatiṃ dasseti.Andhakāraṃ hotīti andhakāraṃ na vigacchati. Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ, addhāpaccuppannaṃ sutte. Tathā hibhaddekarattasutteaddhāpaccuppannaṃ sandhāya ‘‘yo cāvuso mano, ye ca dhammā, ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, chandarāgapaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 3.284) vuttaṃ. Ettha himanoti sasampayuttaṃ viññāṇamāha.Dhammāti ārammaṇadhammā.Manoti vā manāyatanaṃ.Dhammāti vedanādayo arūpakkhandhā.Ubhayametaṃ paccuppannanti addhāpaccuppannaṃ etaṃ ubhayaṃ hotīti attho.Viññāṇanti nikantiviññāṇaṃ. Tañhi tasmiṃ paccuppanne chandarāgavasena paṭibaddhaṃ hoti.Abhinandatīti taṇhādiṭṭhābhinandanāhi abhinandati. Tathābhūto ca vatthupariññāya abhāvato tesu paccuppannesu dhammesusaṃhīrati,taṇhādiṭṭhīhi ākaḍḍhīyatīti attho. Ettha ca ‘‘dvādasāyatanāni ekaṃ paccuppanna’’nti āgatattā tattha pavatto chandarāgo addhāpaccuppannārammaṇo, na khaṇapaccuppannārammaṇoti viññāyati.
Sattoti khandhasantāno. Tattha hi sattapaññatti.Jīvitindriyanti rūpārūpajīvitindriyaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassatīti.Taṃ vuttappakāramevāti taṃ jīvitindriyātipātanavidhānaṃ heṭṭhā vuttappakārameva. Saraseneva patanasabhāvassa antarā eva atīva pātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghapātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto, pāṇassa atipātopāṇātipāto. Yāya cetanāya pavattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetu taṃmahābhūtapaccayā uppajjanamahābhūtā nuppajjissanti, sā tādisappayogasamuṭṭhāpikā vadhakacetanā pāṇātipāto. Tenāha‘‘yāya cetanāyā’’tiādi.
Paharaṇanti kāyaviññattisahitāya vadhakacetanāya adhippetatthasādhanaṃ.Āṇāpananti vacīviññattisahitāya vadhakacetanāya adhippetatthasādhanaṃ. Teneva ‘‘sāvetukāmo na sāvetī’’tiādi vuttaṃ.Upanikkhipananti asiādīnaṃ tassa upanikkhipanaṃ.
‘‘saṅkhepato’’tiādimāha. Tatthavijjāparijappananti mantaparijappanaṃ. Idāni aṭṭhakathāsu vitthāritamatthaṃ dassento āha‘‘aṭṭhakathāsu panā’’tiādi. Tatthaāthabbaṇikāti āthabbaṇavedavedino.Āthabbaṇaṃ payojentīti āthabbaṇavedavihitaṃ mantaṃ tattha vuttavidhinā payojenti. Āthabbaṇikā hi sattāhaṃ aloṇakaṃ bhuñjitvā dabbe attharitvā pathaviyaṃ sayamānā tapaṃ caritvā sattame divase susānabhūmiṃ sajjetvā sattame pade ṭhatvā hatthaṃ vaṭṭetvā vaṭṭetvā mukhena vijjaṃ parijappanti, atha nesaṃ kammaṃ samijjhati.Paṭisenāyāti idaṃ heṭṭhā upari vā padadvayena sambandhamupagacchati.Ītiṃuppādentīti ḍaṃsitvā māraṇatthāya vicchikādīnaṃ vissajjanavasena pīḷaṃ uppādenti. Etītiīti.Upaddavanti tato adhikatarapīḷaṃ.Pajjarakanti visamajjaraṃ.Sūcikanti aṅgapaccaṅgāni sūcīhi viya vijjhitvā pavattamānaṃ sūlaṃ.Visūcikanti sasūlaṃ āmātisāraṃ.Pakkhandiyanti rattātisāraṃ.Vijjaṃ parivattetvāti gandhāravijjādikaṃ attano vijjaṃ katupacāraṃ parijappitvā mantapaṭhanakkamena paṭhitvā.Tehīti tehi vatthūhi.
Payojananti pavattamānaṃ.Disvātiādi diṭṭhavisādīnaṃ yathākkamena vuttaṃ.Dvattibyāmasatappamāṇanāguddharaṇeti dvattibyāmasatappamāṇe mahākāye nimminitvā ṭhitānaṃ nāgānaṃ uddharaṇe.Kumbhaṇḍānanti kumbhaṇḍadevānaṃ. Te kira devā mahodarā honti, rahassaṅgampi ca nesaṃ kumbho viya mahantaṃ hoti, tasmā ‘‘kumbhaṇḍā’’ti vuccanti. Vessavaṇassa yakkhādhipatibhāvepi nayanāvudhena kumbhaṇḍānaṃ maraṇassa idha vuttattā tesupi tassa āṇāpavatti veditabbā.
Kecīti mahāsaṅghikā. ‘‘Aho vata yaṃ taṃ kucchigataṃ gabbhaṃ na sotthinā abhinikkhameyyā’’ti pāṭho sundarataro. ‘‘Aho vatāyaṃ ta’’ntipi pāṭho. ‘‘Ayaṃ itthī taṃ kucchigataṃ gabbhaṃ na sotthinā abhinikkhāmeyyā’’ti vattabbaṃ.Kulumbassāti gabbhassa kulasseva vā, kuṭumbassāti vuttaṃ hoti.Bhāvanāmayiddhiyāti adhiṭṭhāniddhiṃ sandhāya vadanti. Ghaṭabhedanaṃ viya iddhivināso, agginibbāpanaṃ viya parūpaghātoti upamāsaṃsandanaṃ.Taṃ tesaṃ icchāmattamevāti etthāyaṃ vicāraṇā – tumhe iddhiyā parūpaghātaṃ vadetha, iddhi nāma cesā adhiṭṭhāniddhi vikubbaniddhi manomayiddhi ñāṇavipphāriddhi samādhivipphāriddhi ariyiddhi kammavipākajiddhi puññavatoiddhi vijjāmayiddhi tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti dasavidhā. Tattha kataraṃ iddhiṃ vadethāti? Bhāvanāmayanti. Kiṃ pana bhāvanāmayiddhiyā parūpaghātakammaṃ hotīti? Āma ekavāraṃ hoti. Yathā hi ādittagharassa upari udakabharite ghaṭe khitte ghaṭopi bhijjati, aggipi nibbāyati, evameva bhāvanāmayiddhiyā ekavāraṃ parūpaghātakammaṃ hoti, tato paṭṭhāya pana sā nassatīti. Atha ne ‘‘bhāvanāmayiddhiyā neva ekavāraṃ, na dve vāre parūpaghātakammaṃ hotī’’ti vatvā saññattiṃ āgacchantā pucchitabbā ‘‘bhāvanāmayiddhi kiṃ kusalā, akusalā, abyākatā, sukhāya vedanāya sampayuttā, dukkhāya, adukkhamasukhāya, savitakkasavicārā, avitakkavicāramattā, avitakkaavicārā, kāmāvacarā, rūpāvacarā, arūpāvacarā’’ti.
Iddhimā cetovasippattoti ettha hi na bhāvanāmayiddhi adhippetā, āthabbaṇiddhi pana adhippetā. Sā hi ettha labbhamānā labbhatīti.
hārakanti āha‘‘atha vā’’tiādi. Jīvitaharaṇakaṃ upanikkhipitabbaṃ vā satthaṃsatthahārakanti vikappadvayenāha. ‘‘Hārakasattha’’nti ca vattabbesatthahārakanti visesanassa paranipātaṃ katvā vuttaṃ.Yathā labhati, tathā kareyyāti adhippāyatthamāha.Upanikkhipeyyāti ‘‘pariyeseyyā’’ti imassa sikhāppattamatthaṃ dasseti.Itarathāti ‘‘pariyeseyyā’’ti imassa upanikkhipeyyāti evamatthaṃ aggahetvā yadi pariyesanamattameva adhippetaṃ siyāti attho.Pariyiṭṭhamattenāti pariyesitamattena. ‘‘Satthahārakaṃ vāssa pariyeseyyā’’ti iminā vuccamānassa atthassa byañjanānurūpato paripuṇṇaṃ katvā avuttattā āha‘‘byañjanaṃ anādiyitvā’’ti. Sasati hiṃsatītisatthaṃ,sasanti hiṃsanti tenāti vāsatthanti laguḷapāsāṇādīnampi satthasaṅgahitattā āha –‘‘yaṃ ettha thāvarappayogasaṅgahitaṃ satthaṃ, tadeva dassetu’’nti.
Vuttāvasesanti vuttaasiādīhi avasiṭṭhaṃ.Laguḷanti muggarassetaṃ adhivacanaṃ.Satthasaṅgahoti mātikāyaṃ ‘‘satthahāraka’’nti ettha vuttasatthasaṅgaho.Yasmā…pe… tasmā dvidhā bhinditvā padabhājanaṃ vuttanti īdisaṃ heṭṭhā vuttavibhaṅganayabhedadassananti veditabbaṃ.Narake vā papatātiādīti ettha ādi-saddena ‘‘papāte vā papatā’’ti parato vuttaṃ avuttañca ‘‘rukkhato vā papatā’’tiādi sabbaṃ maraṇūpāyaṃ saṅgaṇhāti. Tenevāha‘‘na hi sakkā sabbaṃ sarūpeneva vattu’’nti.Parato vuttanayattāti parato nigamanavasena vuttassa dutiyapadassa padabhājane vuttanayattā.Atthato vuttamevāti maraṇūpāyassa bahuvidhatānidassanatthaṃ, tato ekadese dassite sabbaṃ vuttameva hotīti adhippāyo.Na hi sakkā…pe… vattunti ‘‘rukkhato vā papatā’’tiādinā sarūpato sabbaṃ maraṇūpāyaṃ pariyosānaṃ pāpetvā na sakkā vattunti attho.
Mataṃte jīvitā seyyotiettha vuttamaraṇaṃ yasmā iti-saddo nidasseti, tasmā tattha vuttamaraṇaṃ iti-saddassa atthoti tampi gahetvā atthaṃ dassento āha –‘‘maraṇacitto maraṇamanoti attho’’ti.Cittassa atthadīpanatthaṃ vuttoti citta-saddassa vicittādianekatthavisayattā nāyaṃ citta-saddo idha aññasmiṃ atthe vattamāno daṭṭhabbo, api tu viññāṇasmiṃyeva vattamāno veditabboti tassa atthassa niyamanatthaṃ vutto. Iminā punaruttidosassapi idha anavakāsoti dasseti.Na tāva attho vuttoti ‘‘iti cittamano’’ti uddharitvāpi iti-saddanidassitassa maraṇassa aparāmaṭṭhabhāvato vuttaṃ. Tāva-saddena pana parato ‘‘cittasaṅkappo’’ti imassa padabhājane ‘‘maraṇasaññī’’tiādinā itisaddatthassa vakkhamānataṃ vibhāveti. Tattha hi iti-saddanidassitaṃ maraṇasaṅkhātamatthaṃ gahetvā ‘‘maraṇasaññī maraṇacetano maraṇādhippāyo’’ti vuttaṃ. Tenevāha –‘‘cittasaṅkappoti imasmiṃ pade adhikāravasena itisaddo āharitabbo’’ti. Kasmā āharitabboti āha‘‘idañhī’’tiādi. Kathaṃ panetaṃ viññāyatīti āha‘‘tathā hissā’’tiādi.Assāti iti-saddassa.Tameva atthanti maraṇasaṅkhātamatthaṃ. ‘‘Maraṇasaññī’’tiādīsu hi maraṇaṃ iti-saddassa attho, ‘‘saññī’’tiādi saṅkappasaddassa. Cittasaddassa panettha vicittavacanatā saṅkappasaddassa saññācetanādhippāyavasena tidhā atthaṃ dassentena vibhāvitāti daṭṭhabbaṃ. Tenevāha –‘‘citto nānappakārako saṅkappo’’tiādi. Adhippāyasaddena kimettha vuttanti āha –‘‘adhippāyoti vitakko veditabbo’’ti.Na idaṃ vitakkassa nāmanti idaṃ pana na kevalaṃ vitakkasseva nāmanti dassetuṃ vuttaṃ. Pākaṭattā oḷārikattā ca uccākāratā veditabbā, apākaṭattā anoḷārikattā ca avacākāratā.
174.Kāyekadesepi kāya-saddo vattatīti āha‘‘hatthena vā’’tiādi.Paharaṇenāti satthena. Satthañhi paharanti etenāti paharaṇanti vuccati.Kammunā bajjhatīti pāṇātipātakammunā bajjhati, pāṇātipātakammassa siddhanti vuttaṃ hoti.Yo koci maratūti ettha yassa kassaci ekasseva jīvitindriyavisayā vadhakacetanā pavattati, na pahārapaccayā marantasseva jīvitindriyavisayā, nāpi samūhassāti veditabbā.Ubhayathāpīti uddesānuddesānaṃ vasena. Vadhakacittaṃ paccuppannārammaṇampi jīvitindriyaṃ pabandhavicchedanavasena ārammaṇaṃ katvā pavattatīti āha‘‘pacchā vā teneva rogenā’’tiādi. Yena hi pabandho vicchijjati, tādisaṃ payogaṃ nibbattentaṃ tadā vadhakacittaṃ pavattantaṃ paharitamatteyeva kammunā bajjhati. Manussaarahantassa ca puthujjanakāleyeva satthappahāre vā vise vā dinnepi yadi so arahattaṃ patvā teneva marati, arahantaghātako hotiyeva. Yaṃ pana puthujjanakāle dinnaṃ dānaṃ arahattaṃ patvā paribhuñjati, puthujjanasseva taṃ dinnaṃ hoti.
Nanu ca yathā arahattaṃ patvā paribhuttampi puthujjanakāle dinnaṃ puthujjanadānameva hoti, evaṃ maraṇādhippāyena puthujjanakāle pahāre dinne arahattaṃ patvā teneva pahārena mate kasmā arahantaghātakoyeva hoti, na puthujjanaghātakoti? Visesasabbhāvato. Dānañhi deyyadhammassa pariccāgamattena hoti. Tathā hi dānacetanā cajitabbaṃ vatthuṃ ārammaṇaṃ katvā cajanamattameva hoti, aññasantakakaraṇaṃva tassa cajanaṃ, tasmā yassa taṃ santakaṃ kataṃ, tasseva taṃ dinnaṃ hoti, na evaṃ vadho. So hi pāṇo pāṇasaññitā vadhakacetanā upakkamo tena maraṇanti imesaṃ pañcannaṃ aṅgānaṃ pāripūriyāva hoti, na apāripūriyā. Tasmā arahattaṃ pattasseva maraṇanti arahantaghātakoyeva hoti, na puthujjanaghātako. Yasmā pana ‘‘imaṃ māremī’’ti yaṃ santānaṃ ārabbha māraṇicchā, tassa puthujjanakhīṇāsavabhāvena payogamaraṇakkhaṇānaṃ vasena satipi santānabhede abhedoyeva, yadā ca atthasiddhi, tadā khīṇāsavabhāvo, tasmā arahantaghātakoyeva hotīti niṭṭhamettha gantabbaṃ.
Aññacittenāti avadhādhippāyena amāretukāmatācittena.Natthi pāṇātipātoti amāretukāmatācittena pahaṭattā. Kiñcāpi paṭhamappahāro na sayameva sakkoti māretuṃ, dutiyaṃ pana labhitvā sakkonto jīvitavināsanahetu hoti, tasmā ‘‘payogo tena ca maraṇa’’nti iminā saṃsandanato paṭhamappahāreneva kammabaddho yutto, na dutiyena tassa aññacittena dinnattā. Tena vuttaṃ‘‘ubhayehi matepi paṭhamappahāreneva kammunā baddho’’ti.
Kammāpattibyattibhāvatthanti ānantariyādikammavibhāgassa pārājikādiāpattivibhāgassa ca vibhāvanatthaṃ. ‘‘Eḷakaṃ māremī’’ti pavattacetanāya pubbabhāgattā ‘‘imaṃ māremī’’ti sanniṭṭhāpakacetanāya tadā sannihitattā yathāvatthukaṃ kammabaddho hotiyevāti āha‘‘imaṃ vatthuṃ māremīti cetanāya atthibhāvato’’tiādi. Sabbattha hi purimaṃ abhisandhicittaṃ appamāṇaṃ tena atthasiddhiyā abhāvato, vadhakacittaṃ pana tadārammaṇañca jīvitindriyaṃ anantariyādibhāve pamāṇanti daṭṭhabbaṃ.Ghātako ca hotīti pāṇaghātako hoti, pāṇātipātakammunāva baddho hotīti attho.Pubbe vuttanayeneva veditabbanti yathākkamaṃ pārājikathullaccayapācittiyāni veditabbāni. ‘‘Mātāpituarahantānaṃ aññataraṃ māremī’’ti guṇamahantesu pavattapubbabhāgacetanāya dāruṇabhāvato tathāvidhapubbabhāgacetanāparivārā sanniṭṭhāpakacetanā dāruṇāva hotīti āha –‘‘idha pana cetanā dāruṇā hotī’’ti. Iminā ca ‘‘eḷakaṃ māressāmī’’ti mātāpituādīnaṃ māraṇepi pubbabhāgacetanāya adāruṇattā aññathā pavattaānantariyakammato evaṃ pavattānantariyassa nātidāruṇatā vuttāva hotīti daṭṭhabbā.
Lohitakanti lohitamakkhitaṃ.Kammaṃ karonteti yuddhakammaṃ karonte.Yathādhippāyaṃ gateti yodhaṃ vijjhitvā pitari viddhe. Idañca yathādhippāyaṃ tena tathāviddhabhāvadassanatthaṃ vuttaṃ. Ayathādhippāyaṃ pana ujukameva gantvā pitari viddhepi maraṇādhippāyena attanāva katappayogattā nevatthi visaṅketoti vadanti.Ānantariyaṃ pana natthīti pitaraṃ uddissa katappayogābhāvato.
Adhiṭṭhāyāti mātikāvasena āṇattikapayogakathāvaṇṇanā
Evaṃvijjhāti evaṃ dhanuṃ kaḍḍhetvā vijjha.Evaṃ paharāti evaṃ daḷhaṃ asiṃ gahetvā pahara.Evaṃ ghātehīti evaṃ kammakāraṇaṃ katvā mārehi.Majjheti hatthino piṭṭhimajjhe.Etenāti ‘‘adhiṭṭhahitvā āṇāpetī’’tiādinā.Tatthāti āṇattikappayoge.
‘‘aparo nayo’’tiādimāha.Chedananti hatthādichedanaṃ.Bhedananti kucchiādiphālanaṃ. Atha vā usunāvijjhanaṃ,asināchedanaṃ,muggarādīhi sīsādibhedananti evamettha attho daṭṭhabbo.Saṅkhamuṇḍakanti saṅkhamuṇḍakammakāraṇaṃ. Taṃ karontā uttaroṭṭhaubhatokaṇṇacūḷikagalavāṭakaparicchedena cammaṃ chinditvā sabbakese ekato gaṇṭhiṃ katvā daṇḍakena paliveṭhetvā uppāṭenti, saha kesehi cammaṃ uṭṭhahati, tato sīsakaṭāhaṃ thūlasakkharāhi ghaṃsitvā dhovantā saṅkhavaṇṇaṃ karonti.Evamādītiādi-saddena bilaṅgathālikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇikaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakanti evamādiṃ sabbaṃ kammakāraṇaṃ saṅgaṇhāti.
bilaṅgathālikanti kañjiyaukkhalikakammakāraṇaṃ. Taṃ kammaṃ karontā sīsakapālaṃ uppāṭetvā tattaṃ ayoguḷaṃ saṇḍāsena gahetvā tattha pakkhipanti, tena matthaluṅgaṃ pakkuthitvā upari uttarati.Rāhumukhanti rāhumukhakammakāraṇaṃ. Taṃ karonto saṅkunā mukhaṃ vivaritvā antomukhe dīpaṃ jālenti, kaṇṇacūḷikāhi vā paṭṭhāya mukhaṃ nikhādanena khaṇanti, lohitaṃ paggharitvā mukhaṃ pūreti.Jotimālikanti sakalasarīraṃ telapilotikāya veṭhetvā ālimpenti.Hatthapajjotikanti hatthe telapilotikāya veṭhetvā dīpaṃ viya pajjālenti.Erakavattikanti erakavattakammakāraṇaṃ. Taṃ karontā heṭṭhāgīvato paṭṭhāya cammavaṭṭe kantitvā gopphake pātenti, atha naṃ yottehi bandhitvā kaḍḍhanti, so attanova cammavaṭṭe akkamitvā patati.Cīrakavāsikanti cīrakavāsikakammakāraṇaṃ. Taṃ karontā tatheva cammavaṭṭe kantitvā kaṭiyaṃ ṭhapenti, kaṭito paṭṭhāya kantitvā gopphakesu ṭhapenti, uparimehi heṭṭhimasarīraṃ cīrakanivāsananivatthaṃ viya hoti.Eṇeyyakanti eṇeyyakammakāraṇaṃ. Taṃ karontā ubhosu kapparesu ca jaṇṇukesu ca ayavalayāni datvā ayasūlāni koṭṭenti, so catūhi ayasūlehi bhūmiyaṃ patiṭṭhahati, atha naṃ parivāretvā aggiṃ karonti, taṃ kālena kālaṃ sandhito sūlāni apanetvā catūhi aṭṭhikoṭīhiyeva ṭhapenti.
Baḷisamaṃsikanti ubhatomukhehi baḷisehi paharitvā cammamaṃsanahārūni uppāṭenti.Kahāpaṇikanti sakalasarīraṃ tikhiṇāhi vāsīhi koṭito paṭṭhāya kahāpaṇamattaṃ kahāpaṇamattaṃ pātentā koṭṭenti.Khārāpatacchikanti sarīraṃ tattha tattha āvudhehi paharitvā kocchehi khāraṃ ghaṃsanti, cammamaṃsanahārūni paggharitvā aṭṭhikasaṅkhalikāva tiṭṭhati.Palighaparivattikanti ekena passena nipajjāpetvā kaṇṇachidde ayasūlaṃ koṭṭetvā pathaviyā ekābaddhaṃ karonti, atha naṃ pāde gahetvā āviñchanti.Palālapīṭhakanti cheko kāraṇiko chavicammaṃ acchinditvā nisadapotehi aṭṭhīni bhinditvā kesesu gahetvā ukkhipati, maṃsarāsiyeva hoti, atha naṃ keseheva pariyonandhitvā gaṇhantā palālavaṭṭiṃ viya katvā paliveṭhenti.
‘‘purato paharitvā’’tiādi. Cittena ‘‘purato vā’’ti niyamaṃ katvā vā akatvā vā ‘‘purato paharitvā mārehī’’ti vutte sace aññattha paharitvā māreti, lesaṃ oḍḍetvā avuttattā visaṅketova hoti. Cittena pana yattha katthaci paharitvā māraṇaṃ icchantopi sace ‘‘purato paharitvā mārehī’’ti vadati, tassa lesaṃ oḍḍetvā tathā vuttamatthaṃ ṭhapetvā teneva cittena samuṭṭhāpitaviññattikattā manussaviggahapārājikato pariyāyena amuccanato ‘‘aññattha paharitvā māritepi nevatthi visaṅketo’’ti vadanti, keci pana taṃ na icchanti.Vatthuvisesenāti mātuādivatthuvisesena.Kammavisesoti ānantariyādikammaviseso.Āpattivisesoti pārājikādiāpattiviseso.
‘‘Etaṃ gāme ṭhita’’nti gāmo puggalaniyamanatthaṃ vutto, na okāsaniyamanatthaṃ, tasmā okāsaṃ aniyametvā puggalasseva niyamitattā natthi visaṅketo.‘‘Gāmeye vā’’tiādīsu pana okāsassa niyamitattā aññattha mārite visaṅketo vutto.
Tuṇḍenāti khaggakoṭiyā.Tharunāti khaggamuṭṭhinā.
‘‘Etaṃ gacchanta’’nti gamanena puggalova niyamito, na iriyāpatho. Tenāha‘‘natthi visaṅketo’’ti.‘‘Gacchantamevā’’tiādinā iriyāpatho niyamito. Tenāha‘‘visaṅketo hotī’’ti.
‘‘aniyametvā āṇāpetī’’ti vuttaṃ. Tenevāha‘‘yaṃ kiñci tādisaṃ māretī’’ti. Ettha ca ‘‘cittena bahūsu dīghasaṇṭhānesu ekaṃ niyametvā vuttepi vācāya aniyamitattā aññasmiṃ tādise mārite natthi visaṅketo’’ti vadanti. Parapāṇimhi pāṇasaññitālakkhaṇassa aṅgassa abhāvato nevatthi pāṇātipātoti āha‘‘āṇāpako muccatī’’ti. Yadi evaṃ okāsaniyame sati kathaṃ pāṇātipātoti? Okāsaṃ niyamentassa tasmiṃ okāse nisinnassa jīvitindriyaṃ ārammaṇaṃ hotīti gahetabbaṃ. Okāsañhi niyametvā niddisanto tasmiṃ okāse nisinnaṃ mārāpetukāmo hoti, sayaṃ pana tadā tattha natthi, tasmā okāsena saha attano jīvitindriyaṃ ārammaṇaṃ na hotīti vadanti.
Adhiṭṭhāyāti mātikāvasena āṇattikapayogakathāvaṇṇanā niṭṭhitā.
Dūtakathāvaṇṇanā
Evaṃ āṇāpentassa ācariyassa tāva dukkaṭanti sace sā āṇatti yathādhippāyaṃ na gacchati, ācariyassa āṇattikkhaṇe dukkaṭaṃ. Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. Atha so taṃ avassaṃ ghāteti, yaṃ parato ‘‘sabbesaṃ āpatti pārājikassā’’ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti evamettha attho gahetabbo.Ācariyenapana heṭṭhā adinnādānakathāyaṃ (pārā. 121) vuttanayeneva ayamattho sakkā viññātunti idha na vutto. Vuttañhi tattha ‘‘āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. Atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato ‘sabbesaṃ āpatti pārājikassā’ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā’’ti.Tesampi dukkaṭanti ārocanapaccayā dukkaṭaṃ.Paṭiggahitamatteti ettha avassaṃ ce paṭiggaṇhāti, tato pubbeva ācariyassa thullaccayaṃ, na pana paṭiggahiteti daṭṭhabbaṃ. Kasmā panassa thullaccayanti āha‘‘mahājano hi tena pāpe niyojito’’ti.
Mūlaṭṭhasseva dukkaṭanti idaṃ mahāaṭṭhakathāyaṃ āgatanayadassanamattaṃ, na pana taṃ ācariyassa adhippetaṃ. Tenāha‘‘evaṃ sante’’tiādi, evaṃ mahāaṭṭhakathāyaṃ vuttanayena atthe satīti attho.Paṭiggahaṇe āpattiyeva na siyāti vadhakassa ‘‘sādhu suṭṭhū’’ti māraṇapaṭiggahaṇe dukkaṭāpatti na siyā, evaṃ anoḷārikavisayepi tāva dukkaṭaṃ hoti, kimaṅgaṃ pana māraṇapaṭiggahaṇeti dassanatthaṃ sañcarittapaṭiggahaṇādi nidassitaṃ. ‘‘Aho vata itthannāmo hato assā’’ti evaṃ maraṇābhinandanepi dukkaṭe sati pageva māraṇapaṭiggahaṇeti adhippāyo.Paṭiggaṇhantassevetaṃ dukkaṭanti avadhāraṇena visaṅketattā imassa paṭiggahaṇapaccayā mūlaṭṭhassa nattheva āpattīti dasseti. Keci pana ‘‘idha vuttadukkaṭaṃ paṭiggaṇhantassevāti ettakameva avadhāraṇena dassitaṃ, na pana mūlaṭṭhassa mahāaṭṭhakathāyaṃ vuttadukkaṭaṃ paṭikkhitta’’nti vadanti.Purimanayeti samanantarātīte avisakkiyadūtaniddese.Etanti dukkaṭaṃ. Yadi evaṃ kasmā pāḷiyaṃ na vuttanti āha‘‘okāsābhāvenā’’ti. Tattha mūlaṭṭhassa thullaccayavacanato paṭiggaṇhantassa dukkaṭaṃ vattuṃ okāso natthīti okāsābhāvena na vuttaṃ, na pana abhāvatoti adhippāyo.
Āṇattikkhaṇeputhujjanoti ettha anāgate voropetabbajīvitindriyavasena atthasādhikacetanāya pavattattā arahantaghātako jātoti daṭṭhabbaṃ.
Dūtakathāvaṇṇanā niṭṭhitā.
175.Sayaṃ saṅghattherattā‘‘upaṭṭhānakāle’’ti vuttaṃ.Vācāya vācāya dukkaṭanti ‘‘yo koci mama vacanaṃ sutvā imaṃ dhāretū’’ti iminā adhippāyena avatvā kevalaṃ maraṇābhinandanavaseneva vuttattā ‘‘corāpi nāma taṃ na hanantī’’tiādivācāsupi dukkaṭameva vuttaṃ.Ayamattho etena vuttoti yathā so jānātīti sambandho.Vākyabhedanti vacībhedaṃ.Dvinnaṃ uddissāti dve uddissa, dvinnaṃ vā maraṇaṃ uddissa. Ubho uddissa maraṇaṃ saṃvaṇṇentassa cetanāya ekattepi ‘‘dve pāṇātipātā’’ti vattabbabhāvato balavabhāvaṃ āpajjitvā paṭisandhivipākasamanantaraṃ pavattiyaṃ anekāsupi jātīsu aparāpariyacetanāvasena dukkhuppādanato mahāvipākattā ‘‘akusalarāsī’’ti vuttaṃ. Bahū uddissa maraṇasaṃvaṇṇanepi eseva nayo.
Evanti ‘‘sīsaṃ vā chinditvā papāte vā papatitvā’’tiādinā.Ārocitamatteti vuttamatte. Yathā ariyamaggakkhaṇe cattāro satipaṭṭhānā cattāro sammappadhānā ca kiccavasena ijjhanti, evaṃ cetanāya ekattepi kiccavasena anekā pāṇātipātā ijjhantīti āha‘‘tattakā pāṇātipātā’’ti. Yathā hi attānaṃ sataṃ katvā dassetukāmassa ‘‘sataṃ homi sataṃ homī’’ti kataparikammavasena laddhapaccuppannaparittārammaṇaṃ abhiññācittaṃ satantogadhānaṃ vaṇṇesu ekassa vaṇṇaṃ ārammaṇaṃ katvāpi sataṃ nipphādeti, yathā ca ekassa maraṇe pavattamānāpi vadhakacetanā sakalasarīre uppajjamānaṃ nirujjhamānañca sakalampi jīvitindriyaṃ ekappahāreneva ālambitumasakkuṇeyyattā ṭhānappattaṃ ekadesappavattaṃ jīvitindriyaṃ ārammaṇaṃ katvā ārammaṇabhūtaṃ sakalampi jīvitindriyaṃ vināseti, evameva paccuppannaparittārammaṇāya vadhakacetanāya māretukāmatāya pariggahitasattesu ekasseva jīvitindriye ārammaṇe katepi kiccanipphattivasena sabbepi māritāva honti.
176.Yesaṃhatthatoti yesaṃ ñātakapavāritānaṃ hatthato.Tesaṃ mūlaṃ datvā muccatīti idaṃ tena katapayogassa puna pākatikabhāvāpādanaṃ avasānaṃ pāpetvā dassetuṃ vuttaṃ. ‘‘Mūlena kītaṃ pana potthakaṃ potthakasāmikānaṃ datvā muccatiyevā’’ti tīsupigaṇṭhipadesuvuttaṃ.Kenacipana ‘‘sace potthakaṃ sāmikānaṃ datvā mūlaṃ na gaṇhāti, na muccati attaniyabhāvato amocitattā’’ti vatvā bahudhā papañcitaṃ, na taṃ sārato paccetabbaṃ. Potthakasāmikānañhi potthake dinne aññena kataṃ paṭilabhitvā attanā katapayogassa nāsitattā kathaṃ so na mucceyya, na ca pariccattassa attaniyabhāvo diṭṭhoti.Gaṇṭhipadepana ‘‘sace mūlena kīto hoti, potthakasāmikānaṃ potthakaṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccatīti kasmā vuttaṃ. Potthakanimittaṃ mūlassa gahitattā akappiyametaṃ. Yadi hi potthakasāmikassa potthakaṃ datvā sayameva mūlaṃ gaṇheyya, akappiyameva taṃ. Athāpi potthakasāmikassa santikā mūlaṃ aggahetvā sayameva taṃ potthakaṃ jhāpeyya, tathāpi aññā yena saddhādeyyavinipātane āpatti, tasmā evamāhā’’ti vuttaṃ, tampi na sārato paccetabbaṃ. Tasmāgaṇṭhipadesuvuttanayovettha sārato daṭṭhabbo.‘‘Maraṇavaṇṇaṃ likhissāmā’’ti ekajjhāsayā hutvāti idaṃ tathā karonte sandhāya vuttaṃ, evaṃ pana asaṃvidahitvāpi maraṇādhippāyena tasmiṃ potthake vuttavidhiṃ karontassa pārājikameva.
Pamāṇeti attanā sallakkhite pamāṇe.Tacchetvāti unnatappadesaṃ tacchetvā.Paṃsupacchinti sabbantimaṃ paṃsupacchiṃ. ‘‘Ettakaṃ ala’’nti niṭṭhāpetukāmatāya sabbantimapayogasādhikā cetanā sanniṭṭhāpakacetanā.Suttantikattherāti vinaye apakataññuno suttantabhāṇakā. Mahāaṭṭhakathācariyatthereyeva sandhāya ‘‘vinayaṃ te na jānantīti upahāsavasena suttantikattherāti vutta’’ntipi vadanti. Ettha camahāaṭṭhakathāyaṃ‘‘āvāṭe niṭṭhite patitvā marantu, aniṭṭhite mā marantū’’ti iminā adhippāyena karontaṃ sandhāya sabbantimā sanniṭṭhāpakacetanā vuttā,mahāpaccarisaṅkhepaṭṭhakathāsupana paṭhamappahārato paṭṭhāya ‘‘imasmiṃ āvāṭe patitvā marantū’’ti iminā adhippāyena karontassa yasmiṃ yasmiṃ payoge kate tattha patitā maranti, taṃtaṃpayogasādhikaṃ sanniṭṭhāpakacetanaṃ sandhāya ‘‘ekasmimpi kudālappahāre dinne’’tiādi vuttanti tīsupigaṇṭhipadesuvuttaṃ. Tasmā tena tena pariyāyena aṭṭhakathāvādānaṃ aññamaññāvirodho yutto. Atha vāmahāaṭṭhakathāyaṃekasmiṃyeva divase avūpasanteneva payogena khaṇitvā niṭṭhāpentaṃ sandhāya sabbantimā sanniṭṭhāpakacetanā vuttā, itarāsu pana ‘‘imasmiṃ patitvā marantū’’ti adhippāyena ekasmiṃ divase kiñci khaṇitvā aparasmimpi divase tatheva kiñci kiñci khaṇitvā niṭṭhāpentaṃ sandhāya vuttanti. Evampi aṭṭhakathānaṃ aññamaññāvirodho yuttoti amhākaṃ khanti.
Attano dhammatāyāti ajānitvā pakkhalitvā vā.Arahantāpi saṅgahaṃ gacchantīti aññehi pātiyamānānaṃ amaritukāmānampi arahantānaṃ maraṇaṃ sambhavatīti vuttaṃ.Purimanayeti ‘‘maritukāmā idha marissantī’’ti vuttanaye.Tattha patitaṃ bahi nīharitvāti ettha ‘‘imasmiṃ āvāṭeyeva marantūti niyamābhāvato bahi nīharitvā māritepi pārājikaṃ vuttaṃ. Āvāṭe patitvā thokaṃ cirāyitvā gacchantaṃ gahetvā mārite āvāṭasmiṃyeva aggahitattā pārājikaṃ na hotī’’ti vadanti, taṃ pana aṭṭhakathāyaṃ ‘‘patitappayogena gahitattā’’ti vuttahetussa idhāpi sambhavato vīmaṃsitvā gahetabbaṃ.Amaritukāmā vātipi adhippāyassa sambhavato opapātike uttarituṃ asakkuṇitvā matepi pārājikaṃ vuttaṃ.Nibbattitvāti vuttattā patanaṃ na dissatīti ce? Opapātikassa tattha nibbattiyeva patananti natthi virodho. Yasmā mātuyā patitvā parivattitaliṅgāya matāya so mātughātako hoti, na kevalaṃ manussapurisaghātako, tasmā patitasseva vasena āpattīti adhippāyena‘‘patanarūpaṃ pamāṇa’’nti vuttaṃ. Idaṃ pana akāraṇaṃ. ‘‘Manussabhūtaṃ mātaraṃ vā pitaraṃ vā api parivattaliṅgaṃ jīvitā voropentassa kammaṃ ānantariyaṃ hotī’’ti ettakameva hi aṭṭhakathāyaṃ vuttaṃ.
Tattha ca liṅge parivattepi so eva ekakammanibbatto bhavaṅgappabandho jīvitindriyappabandho ca, na aññoti ‘‘api parivattaliṅga’’nti vuttaṃ. Yo hi liṅge aparivatte tasmiṃ attabhāve bhavaṅgajīvitindriyappabandho, so eva parivattepi liṅge taṃyeva ca upādāya ekajātisamaññā. Na cettha bhāvakalāpagatajīvitindriyassa vasena codanā kātabbā tadaññasseva adhippetattā. Tañhi tattha avicchedavuttiyā pabandhavohāraṃ labhati, itarampi vā bhāvānupālatāsāmaññenāti anokāsāva codanā. Tasmā parivattepi liṅge tasseva ekakammanibbattassa santānassa jīvitā voropanato vohārabhedato so itthighātako vā hotu purisaghātako vā, ānantariyakammato na muccatīti ettakameva tattha vattabbaṃ. Idha pana yaṃyaṃjātikā sattā honti, te maraṇasamaye attano attano jātirūpeneva maranti, nāññarūpena, jātivaseneva ca pācittiyathullaccayapārājikehi bhavitabbaṃ. Tasmā nāgo vā supaṇṇo vā yakkharūpena vā petarūpena vā patitvā attano tiracchānarūpena marati, tattha pācittiyameva yuttaṃ, na thullaccayaṃ tiracchānagatasseva matattā. Teneva dutiyattheravāde maraṇarūpaṃ pamāṇaṃ, tasmā pācittiyanti vuttaṃ. Ayameva ca vādo yuttataro, teneva so pacchā vutto.
Gaṇṭhipadesupana tīsupi ‘‘pāḷiyaṃ manussaviggahena ṭhitatiracchānagatānaṃ āveṇikaṃ katvā thullaccayaṃ vuttaṃ viya dissatī’’ti kathitaṃ.Yakkharūpapetarūpena matepi eseva nayoti iminā maraṇarūpasseva pamāṇattā thullaccayaṃ atidissati.
Mudhāti amūlena, kiñci mūlaṃ aggahetvāti vuttaṃ hoti.So niddosoti tena tattha katapayogassa abhāvato. Yadi pana sopi tattha kiñci kiñci karoti, na muccatiyevāti dassento āha‘‘evaṃ patitā’’tiādi. Tatthaevanti evaṃ mayā kateti attho.Na nassissantīti adassanaṃ na gamissanti, na palāyissantīti adhippāyo.Vippaṭisāre uppanneti mūlaṭṭhaṃ sandhāya vuttaṃ. Yadi pana pacchimopi labhitvā tattha vuttappakāraṃ kiñci katvā puna vippaṭisāre uppanne evaṃ karoti, tassapi eseva nayo.Paṃsumhi patitvā maratīti abhinavapūrite paṃsumhi pāde pavesetvā uddharituṃ asakkonto tattheva patitvā marati.Jātapathavī jātāti idaṃ sabbathā matthakappattaṃ thirabhāvaṃ dassetuṃ vuttaṃ. Paṃsunā pūrentena pana pādadaṇḍādīhi maddanatāḷanādinā suṭṭhutaraṃ thirabhāvaṃ āpādetvā pakatipathaviyā nibbisese kate jātapathavīlakkhaṇaṃ appattepi muccatiyeva.Opātaṃ haratīti ettha pokkharaṇīsadisattā muccati.
Hatthā muttamatteti oḍḍetvā hatthato muttamatte.Vatiṃ katvāti ettha yadi so pāse vuttappakāraṃ kañci visesaṃ na karoti, attanā katavatiyā viddhaṃsitāya muccati.Thaddhataraṃ vā pāsayaṭṭhiṃ ṭhapetīti thirabhāvatthaṃ aparāya pāsayaṭṭhiyā saddhiṃ bandhitvā vā tameva vā sithilabhūtaṃ thaddhataraṃ bandhitvā ṭhapeti.Daḷhataraṃ vā thirataraṃ vāti etthāpi eseva nayo.Khāṇukanti pāsayaṭṭhibandhanakhāṇukaṃ. Sabbattheva māraṇatthāya katappayogattā na muccati.Vippaṭisāre uppanneti mūlaṭṭhasseva vippaṭisāre uppanne.
Tena alātena…pe… na muccatīti ettha ‘‘pubbe katappayogaṃ vināsetvā pacchā kusalacittena payoge katepi na muccatīti idaṃ sandhāya gantabba’’nti tīsupigaṇṭhipadesuvuttaṃ. Ayaṃ panettha adhippāyo yutto siyā – āditoyeva māraṇatthāya katappayogattā katapariyositāya pāsayaṭṭhiyā tappaccayā ye ye sattā marissanti, tesaṃ tesaṃ vasena paṭhamataraṃyeva pāṇātipātakammasiddhito pacchā kusalacittena aññathā katepi na muccatīti.Rajjuketi khuddakarajjuke.Sayaṃ vaṭṭitanti bahurajjuke ekato katvā attanā vaṭṭitaṃ.Ubbaṭṭetvāti te rajjuke visuṃ visuṃ katvā.Garukataraṃ karotīti atibhāriyaṃ karoti.Pariyesitvā katanti araññaṃ gantvā rukkhaṃ chinditvā tacchetvā kataṃ.
177.Ālambanarukkho vāti tatthajātakaṃ sandhāya vuttaṃ.Tadatthamevāti māraṇatthameva.Visamaṇḍalanti mañcapīṭhādīsu ālittaṃ visamaṇḍalaṃ.Vatvā asiṃ upanikkhipatīti ettha mukhena avatvā vuttappakāraṃ manasā cintetvā upanikkhipanepi eseva nayo.Purimanayenāti ‘‘yesaṃ hatthato mūlaṃ gahita’’ntiādinā. Sarīrassa virūpabhāvakaraṇato kuṭṭhādivisabhāgarogonāma, jīvitappavattiyā vā asabhāgattā ananukūlattā gaṇḍapiḷakādi yo koci jīvitappavattipaccanīkovisabhāgarogo.
178.Paraṃvā amanāparūpanti ettha amanāpaṃ rūpaṃ etassāti amanāparūpoti bāhiratthasamāso daṭṭhabbo.Manāpiyepi eseva nayoti etenamanāpikaṃ rūpaṃ upasaṃharatīti ettha paraṃ vā manāparūpaṃ tassa samīpe ṭhapeti, attanā vā manāpiyena rūpena samannāgato tiṭṭhatītiādi yojetabbanti dasseti. Teneva aññatarasmiṃgaṇṭhipadevuttaṃ –
‘‘Mamālābhena esitthī, maratūti samīpago;
‘‘Bhikkhatthāya sace yāti, jānantopi na mārako;
Aparampi tattheva vuttaṃ –
‘‘Viyogena ca me jāyā, jananī ca na jīvati;
‘‘Pabbajjādinimittañce, yāti jānaṃ na mārako;
Alaṅkaritvā upasaṃharatīti ‘‘alābhakena sussitvā maratū’’ti iminā adhippāyena upasaṃharati. Teneva‘‘sace uttasitvā marati, visaṅketo’’ti vuttaṃ.Alābhakena sussitvā maratīti ettha ca pārājikanti pāṭhaseso daṭṭhabbo.Kuṇapagandhā cāti ahiādikuṇapānaṃ gandhā.Haṃsapupphanti haṃsādīnaṃ pakkhalomaṃ sandhāya vadati.
179.Asañciccāti idaṃ maraṇasaṃvattanikaupakkamassa asallakkhaṇaṃ sandhāya vuttanti āha‘‘iminā upakkamenā’’tiādi.Ajānantassāti idaṃ pana maraṇasaṃvattanikaupakkamakaraṇassa ajānanaṃ sandhāya vuttanti āha‘‘iminā ayaṃ marissatī’’tiādi.Namaraṇādhippāyassāti idaṃ upakkamaṃ jānantassapi maraṇādhippāyassa abhāvaṃ sandhāya vuttanti āha‘‘maraṇaṃ anicchantassā’’tiādi.
Padabhājanīyavaṇṇanā niṭṭhitā.
Pakiṇṇakakathāvaṇṇanā
Domanassacittenevabhaṇatīti iminā sanniṭṭhāpakacetanā dukkhavedanāya sampayuttā evāti dasseti. Sukhabahulatāya hi rājāno hasamānāpi ‘‘ghātethā’’ti vadanti, hāso pana nesaṃ anatthavūpasamādiaññavisayoti sanniṭṭhāpakacetanā dukkhavedanāya sampayuttā eva. Sati pana domanasse kathaṃ taṃ nappakāsatīti āha‘‘sukhavokiṇṇattā’’tiādi, pubbāpariyavasena ubhosu passesu uppajjanakasukhehi ākiṇṇattā uppannassa ca domanassassa anuppabandhanena pavattiyā abhāvato tadā uppannampi domanassaṃ nappakāsatīti attho.
Vinītavatthuvaṇṇanā
180.Maraṇatthikāva hutvāti imassa kāyassa bhedena saggapāpanādhippāyattā atthato maraṇatthikāva hutvā.Maraṇatthikabhāvaṃ ajānantāti evaṃ adhippāyino maraṇatthikā nāma hontīti attano maraṇatthikabhāvaṃ ajānantā. Na hi te attano cittappavattiṃ na jānanti.Vohāravasenāti pubbabhāgavohāravasena, maraṇādhippāyassa sanniṭṭhāpakacetanākkhaṇe karuṇāya abhāvato kāruññena pāse baddhasūkaramocanaṃ viya na hotīti adhippāyo.Yathāyunāti vuttamevatthaṃyathānusandhināti pariyāyantarena vuttaṃ, yathānusandhinā yathāyuparicchedenāti vuttaṃ hoti. Atha vāyathānusandhināti yathānuppabandhena, yāva tasmiṃ bhave santānassa anuppabandho avicchinnappavatti hoti, tāva ṭhatvāti vuttaṃ hoti.
Appaṭivekkhitvāti anupaparikkhitvā.Uddhaṃ vā adho vā saṅkamantīti pacchā āgatānaṃ okāsadānatthaṃ nisinnapāḷiyā uddhaṃ vā adho vā gacchanti.Paccavekkhaṇakiccaṃ natthīti pacchā āgatehi upaparikkhaṇakiccaṃ natthi. Heṭṭhā kismiñci vijjamāne sāṭakaṃ vali na gaṇhātīti āha‘‘tasmiṃ vali na paññāyatī’’ti. Paṭivekkhaṇañcedaṃ gihīnaṃ santakeyevāti daṭṭhabbaṃ.
musale ussiteti aññamaññaṃ upatthambhetvā dvīsu musalesu ussitesūti attho.Udukkhalabhaṇḍikanti udukkhalatthāya ānītaṃ dārubhaṇḍaṃ.Paṭibaddhanti bhojanapaṭibaddhaṃ, bhojanantarāyanti vuttaṃ hoti.
181.Aggakārikanti etthakārikā-saddassa bhāvavacanattā‘‘aggakiriya’’nti atthaṃ vatvāpi yasmā kiriyaṃ dātuṃ na sakkā, tasmā dānasaṅkhātāya aggakiriyāya yuttaṃ piṇḍapātameva idha upacāravuttiyā ‘‘aggakiriyā’’ti gahetabbanti āha‘‘paṭhamaṃ laddhapiṇḍapāta’’ntiādi.
182-183.Daṇḍamuggaranti nikhādanamuggaraṃ.Vibhattibyattayenāti vibhattivipariṇāmena.Visesādhigamoti samādhi vipassanā ca ativiya pākaṭattā‘‘hatthappatto viya dissatī’’ti vuttaṃ.Upacchindatīti ‘‘visesādhigamassa vikkhepo mā hotū’’ti āhāraṃ upacchindati.Visesādhigamanti lokuttaradhammapaṭilābhaṃ.Byākaritvāti ārocetvā.Upacchindati, na vaṭṭatīti yasmā sabhāgānaṃ lajjibhikkhūnaṃyeva ariyā attanā adhigatavisesaṃ tādise kāraṇe sati ārocenti, te ca bhikkhū appatirūpāya anesanāya paccayaṃ na pariyesanti, tasmā tehi pariyesitapaccaye kukkuccaṃ uppādetvā āhāraṃ upacchindituṃ na vaṭṭatīti attho. Sabhāgānañhi byākatattā upacchindituṃ na labhati. Te hi kappiyakhettaṃ. Teneva ‘‘sabhāgānañhi lajjibhikkhūnaṃ kathetuṃ vaṭṭatī’’ti idaṃ ‘‘upacchindati, na vaṭṭatī’’ti imassa kāraṇaṃ dassentena vuttanti tīsupigaṇṭhipadesuvuttaṃ.
visesādhigamaṃ byākaritvāti idaṃ visesassa adhigatabhāvadassanatthaṃ vuttaṃ. Adhigamantarāyaṃ asaṅkanteneva ca āhārupacchedo kātabboti anuññātattā adhigatena na kātabboti dassetuṃ‘‘visesādhigamaṃ byākaritvā āhāraṃ upacchindati, na vaṭṭatī’’ti vuttaṃ. Kiṃ pana ariyā attanā adhigatavisesaṃ aññesaṃ ārocentīti imissā codanāya‘‘sabhāgānañhi lajjibhikkhūnaṃ kathetuṃ vaṭṭatī’’ti vuttaṃ. Ayamettha yuttataroti amhākaṃ khanti,gaṇṭhipadepi ayamattho dassitoyevāti.Bhaṇḍakaṃ dhovantāti cīvaraṃ dhovantā.Dhovanadaṇḍakanti bhaṇḍadhovanadaṇḍaṃ.
184.Ahaṃ kukkuccakoti ‘‘mama kiriyāya mareyya nu kho, no vā’’ti evaṃ jātakukkuccako. Sabbatthāpi panettha evarūpesu vatthūsu amate thullaccayassa vuttattā tena katappayogena dukkhavedanā uppajjatu vā mā vā, pārājikāya abhāvato bhagavato vacanena thullaccayamevāti vadanti.
185.Gabbho patati etenātigabbhapātanaṃ,tādisaṃ bhesajjaṃ. Tenāha‘‘yena paribhuttenā’’tiādi. ‘‘Maraṇavaṇṇaṃ vā saṃvaṇṇeyyā’’ti vuttattā pariyāyato āpattimokkho na hotīti āha‘‘pariyāyo nāma natthī’’ti.
Gabbhaṃ na gaṇhātīti gabbhaṃ na dhāreti. Vātena pāṇakehi vā gabbho vinassanto kammaṃ vinā na nassatīti adhippāyena‘‘dvīhākārehī’’ti vuttaṃ.Dīghanikāyaṭṭhakathāyaṃ(dī. ni. aṭṭha. 1.26) pana ‘‘gabbho hi vātena pāṇakehi kammunā cāti tīhi kāraṇehi vinassatī’’ti vatvā ‘‘kammunā vinassante pana buddhāpi paṭibāhituṃ na sakkontī’’ti vuttaṃ. Tattha vātena pāṇakehi vā gabbhe vinassante na purimakammunā okāso kato, apica tappaccayā kammaṃ vipaccati, sayameva pana kammunā okāse kate na ekantena vāto pāṇakā vā apekkhitabbāti iminā adhippāyena kammassa visuṃ kāraṇabhāvo vuttoti daṭṭhabbaṃ. Pāṇakā khāditvā antaradhāpentīti yojetabbaṃ. Avijāyanatthāya bhesajjaṃ dentassa kucchiyaṃ uppajjitvā vinassissantīti iminā adhippāyena dinne opātakkhaṇanādīsu viya kammabaddho, kucchiyaṃ na uppajjissantīti iminā pana adhippāyena dinne nevatthi kammabaddho.
Sahadhammikānanti ekassa satthuno sāsane sahasikkhamānadhammānaṃ. Pañcannampi vivaṭṭanissitasīlattā‘‘samasīlasaddhāpaññāna’’nti vuttaṃ.Ñātakapavāritaṭṭhānatoti attano tesaṃ vā ñātakapavāritaṭṭhānato. Gilānassatthāya appavāritaṭṭhānatopi viññattiyā anuññātattā katāpi akatā viyātiakataviññatti,‘‘vada, bhante, paccayenā’’ti evaṃ akatapavāraṇaṭṭhāne ca viññattiakataviññatti.
Paṭiyādiyatīti sampādeti.Akātuṃ na vaṭṭatīti ettha dukkaṭaṃ vadanti.Sahadhammikesu vuttanayenevāti ‘‘imesampi pañcannaṃ akataviññattiyāpi bhesajjaṃ kātuṃ vaṭṭatī’’tikurundaṭṭhakathāyaṃvuttattā kathitaṃ.Yāva ñātakā passantīti yāva tassa ñātakā passanti. Pitu bhaginīpitucchā. Mātu bhātāmātulo.Nappahontīti kātuṃ na sakkonti.Sacepi na yācantīti ‘‘yācituṃ dukkha’’nti adhippāyena yadi na yācanti.Ābhogaṃ katvāti idaṃ kattabbatādassanavasena vuttaṃ, ‘‘ābhogaṃ pana akatvāpi dātuṃ vaṭṭatī’’ti tīsupigaṇṭhipadesulikhitaṃ.Ete dasa ñātake ṭhapetvāti tesaṃ puttanattādayopi tappaṭibaddhattā ñātakā evāti tepi ettheva saṅgahitā. Tenaaññesanti iminā aññātakānaṃ gahaṇaṃ veditabbaṃ. Tenevāha‘‘etesaṃ puttaparamparāyā’’tiādi.Kulaparivaṭṭoti kulānaṃ paṭipāṭi, kulaparamparāti vuttaṃ hoti. ‘‘Mayhaṃ dassanti karissantī’’ti paccāsāya karontassapi yācitvāpi gahetabbaṭṭhānatāya ñātakesu vejjakammaṃ vā kuladūsakāpatti vā na hotīti vadanti.Sabbapadesupi vinicchayo veditabboticūḷamātuyātiādīsu sabbapadesu ‘‘cūḷamātuyā sāmiko’’tiādinā yojetvā heṭṭhā vuttanayena vinicchayo veditabbo.
Vuttanayena pariyesitvāti iminā ‘‘ñātisāmaṇerehi vā’’tiādinā vuttamatthaṃ atidissati.Apaccāsīsantenāti ‘‘mayhaṃ dassanti karissantī’’ti evaṃ attano atthāya apaccāsīsantena. Bhikkhusaṅghassa pana upakārakattaṃ paccāsīsantena kātuṃ vaṭṭati. ‘‘Bhesajjaṃ ācikkhathā’’ti vuttepi yathā‘‘aññamaññaṃ pana kathā kātabbā’’ti idaṃ pariyāyattā vaṭṭati, evaṃ heṭṭhā vuttanayena‘‘idañcidañca gahetvā karontī’’ti iminā pariyāyena kathentassapi nevatthi dosoti ācariyā.
‘‘ācariyabhāgo nāmāya’’nti vuttaṃ, vinaye pakataññunā ācariyena labhitabbabhāgo ayanti vuttaṃ hoti. Pupphapūjanatthāya dinnepi akappiyavohārena vidhānassa ayuttattā‘‘kappiyavasenā’’ti vuttaṃ, ‘‘pupphaṃ āharathā’’tiādinā kappiyavohāravasenāti attho.
‘‘parittaṃ karotha, bhanteti vutte na kātabba’’nti vuttaṃ,‘‘bhaṇathā’’ti vutte pana dhammakathāya ajjhesanaṭṭhāne ṭhitattā‘‘kātabba’’nti vuttaṃ. Dhammañhi anajjhiṭṭhenapi kathetuṃ vaṭṭati, pageva ajjhiṭṭhena.Cāletvā suttaṃ parimajjitvāti parittaṃ karontena kātabbavidhiṃ dasseti.Vihārato…pe… dukkaṭanti aññātakānaṃyeva dadato dukkaṭaṃ.No ce jānantīti yadi evaṃ vattuṃ na jānanti.Udakanti dakkhiṇodakaṃ. Pādesu apanītesu avamaṅgalasaññino hontīti āha‘‘na pādā apanetabbā’’ti.Gantuṃ vaṭṭatīti ‘‘parivāratthāya āgacchantū’’ti vuttepi evaṃ sallakkhetvā gantuṃ vaṭṭati.
Anāmaṭṭhapiṇḍapātoti apabbajitassa hatthato laddho attanā aññena vā pabbajitena aggahitaaggo piṇḍapāto.Thālaketi iminā pattopi gahitoyevāti daṭṭhabbaṃ.Dāmarikacorassāti rajjaṃ patthayamānassa pākaṭacorassa.Coranāgavatthūti ettha ‘‘coranāgassa kira āmaṭṭhaṃ dento kujjhissati, anāmaṭṭhaṃ na vaṭṭatīti thero pattaggahaṇahattheneva aggaṃ gahetvā patte bhattaṃ sabbamadāsi, so tena tussi. ‘Ettakaṃ mayha’nti bhattassa ekapasseyeva thokaṃ ṭhapetvāpi puna tena saddhiṃ sabbampi dātuṃ vaṭṭatī’’ticūḷagaṇṭhipadevuttaṃ.
paṭisanthāro. Ayañhi lokasannivāso alabbhamānena āmisena ca dhammena cāti dvīhi chiddo, tassa taṃ chiddaṃ yathā na paññāyati, evaṃ pīṭhassa viya paccattharaṇena āmisena ca dhammena ca paṭisantharaṇaṃ āmisapaṭisanthāro dhammapaṭisanthāro cāti vuccati. Tattha dhammapaṭisanthāro kassaci na kātabbo natthi. Yassa kassaci hi gahaṭṭhassa vā pabbajitassa vā dhammena saṅgaho kātabboyeva.‘‘Paṭisanthāro pana kassa kātabbo, kassa na kātabbo’’ti idaṃ pana āmisapaṭisanthāraṃ sandhāya vuttaṃ.Ubbāsetvāti samantato tiyojanaṃ vilumpanto manusse palāpetvā aññesaṃ avāsaṃ katvā.Saṅghassatthāya āhaṭāti pākavaṭṭato taṃdivasassatthāya āhaṭā.Varapotthacittattharaṇanti anekappakārauttamarūpavicittattharaṇaṃ.
187.Sattarasavaggiyesu pubbe ekassa aṅgulipatodena māritattā sesasoḷasajanesu udaraṃ āruhitvā nisinnamekaṃ ṭhapetvā‘‘sesāpi pannarasa janā’’ti vuttaṃ.Adūhalapāsāṇā viyāti adūhale āropitapāsāṇā viya.Kammādhippāyāti tajjanīyādikammakaraṇādhippāyā.Āvāhetvāti āvisāpetvā.Vāḷavihāranti caṇḍasattehi adhiṭṭhitavihāraṃ.
189.Yorukkhena otthatopi na maratītiādīsu yaṃ vattabbaṃ, taṃbhūtagāmasikkhāpadaṭṭhakathāyaṃsayameva vakkhati. Evañhi tattha vuttaṃ (pāci. aṭṭha. 92) –
‘‘Manussaviggahapārājikavaṇṇanāyaṃpana sabbaaṭṭhakathāsu ‘sace bhikkhu rukkhena vā ajjhotthato hoti opāte vā patito, sakkā ca hoti ekena passena rukkhaṃ chinditvā bhūmiṃ vā khaṇitvā nikkhamituṃ, jīvitahetupi attanā na kātabbaṃ, aññena pana bhikkhunā bhūmiṃ vā khaṇitvā rukkhaṃ vā chinditvā allarukkhato vā daṇḍakaṃ chinditvā taṃ rukkhaṃ pavaṭṭetvā nikkhamāpetuṃ vaṭṭati, anāpattī’ti vuttaṃ. Tattha kāraṇaṃ na dissati, ‘anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṃ dātuṃ parittaṃ kātu’nti (cūḷava. 283) idaṃ pana ekameva suttaṃ dissati. Sace etassa anulomaṃ, attano na vaṭṭati, aññassa vaṭṭatīti idaṃ nānākaraṇaṃ na sakkā laddhuṃ. Attano atthāya karonto attasinehena akusalacitteneva karoti, paro pana kāruññena. Tasmā anāpattīti ce, etampi akāraṇaṃ. Kusalacittenapi hi imaṃ āpattiṃ āpajjati, sabbaṭṭhakathāsu pana vuttattā na sakkā paṭisedhetuṃ, gavesitabbā ettha yutti, aṭṭhakathācariyānaṃ vā saddhāya gantabba’’nti.
gaṇṭhipadesuca kāraṇaṃ vuttaṃ, taṃ na sārato paccetabbaṃ.
190.Alla…pe… pācittiyanti sukkhaṭṭhānepi aggiṃ pātetvā iminā adhippāyena ālimpentassa pācittiyameva.Dukkaṭanti sukkhaṭṭhāne vā sukkhaṃ ‘‘asukkha’’nti avavatthapetvā vā aggiṃ pātentassa dukkaṭaṃ. Kīḷādhippāyepi eseva nayo. Kīḷādhippāyo ca paṭapaṭāyamānasaddassādavaseneva veditabbo. Paṭipakkhabhūto aggipaṭaggi.Parittakaraṇanti ārakkhakaraṇaṃ.Sayaṃ vā uṭṭhitanti vāteritānaṃ veḷuādīnaṃ aññamaññasaṅghaṭṭanena samuṭṭhitaṃ.Nirupādānoti indhanarahito.
191-192.Khettameva otiṇṇattā pārājikanti ‘‘dvīhī’’ti vutte dvīhipi pahārehi maraṇassa paccāsīsanato ekena vinā dvinnaṃ abhāvato ca pārājikaṃ. ‘‘Dvīhiyevāti niyamite pana ekena pahārena mārite natthi pārājika’’nti vadanti. Paṭhamaṃ āhitabalavegassa pubbānuciṇṇavasena dhammānaṃ desantaruppattiyā gamanamattaṃ ṭhapetvā jīvitindriyassa tattha avijjamānattā‘‘sīsacchedakassā’’ti vuttaṃ.Imassa vatthussāti āghātanavatthussa.‘‘Pānaparibhogenāti vuttattā loṇasovīrakaṃ yāmakālika’’nti vadanti.
Vinītavatthuvaṇṇanā niṭṭhitā.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Tatiyapārājikavaṇṇanā niṭṭhitā.
4. Catutthapārājikaṃ
Catusaccavidūti cattāri saccāni samāhaṭāni catusaccaṃ, taṃ avedi paṭivijjhīti catusaccavidū. Satipi sāvakānaṃ paccekabuddhānañca catusaccavidubhāve anaññapubbakattā bhagavato catusaccadassanassa tattha ca sabbaññutāya balesu ca vasībhāvassa pattito parasantānesu pasāritabhāvena pākaṭattā ca bhagavāva visesena ‘‘catusaccavidū’’ti thomanaṃ arahati.
Vaggumudātīriyabhikkhuvatthuvaṇṇanā
193.Adhiṭṭhemāti saṃvidahāma.Dūtakammanti gihīnaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ.Iriyāpathaṃ saṇṭhapetvāti padhānānurūpaṃ katvā.Pucchantānaṃ vāti ‘‘ayyā santairiyāpathā ativiya upasantā, kataraṃ visesamadhigacchiṃsū’’ti pucchantānaṃ.Anāgatasambandhe pana asatīti ‘‘bhāsito bhavissatī’’ti pāṭhasesaṃ katvā anāgatasambandhe asati. ‘‘Bhāsito’’ti atītavacanaṃ kathaṃ anāgatavacanena sambandhamupagacchatīti āha‘‘lakkhaṇaṃ pana saddasatthato pariyesitabba’’nti. Īdise hi ṭhāne ‘‘dhātusambandhe paccayā’’ti iminā lakkhaṇena dhātvatthasambandhe sati ayathākālavihitāpi paccayā sādhavo bhavantīti saddasatthavidū vadanti.
194.Vaṇṇavāti iminā sakalasarīrānugatavaṇṇassa manāpatā vuttā.Pasannamukhavaṇṇāti iminā sakalasarīravaṇṇatopi adhikataraṃ mukhavaṇṇassa manāpatā vuttā.Vippasannachavivaṇṇāti iminā pana vijjamānasseva sarīravaṇṇassa ativiya pasannatā vuttā. Yasmā indriyānaṃ ūnattaṃ vā pūraṇattaṃ vā natthi, tasmā‘‘abhiniviṭṭhokāsassa paripuṇṇattā’’ti vuttaṃ. Chaṭṭhassa abhiniviṭṭhokāso hadayavatthu, pañcapasādānaṃ abhiniviṭṭhokāsassa paripuṇṇatāvacaneneva hadayavatthuādisakalasarīrassa paripuṇṇatā dassitāyeva hotīti āha –‘‘manacchaṭṭhānaṃindriyāna’’nti.Yathā tanti etthatanti nipātamattaṃ.Bhantamigappaṭibhāgāti kattabbākattabbassa ajānanato bhantamigasadisā.Catucakkanti catuiriyāpathaṃ. Iriyāpatho hi idha pavattanaṭṭhena ‘‘cakka’’nti adhippeto.Navadvāranti navahi vaṇamukhehi navadvāraṃ.Dukkhanti sīsarogādidukkhaṃ.Sabbakiccesūti pattapacanacīvararajanayogaṭṭhānādikiccesu.Yāpetunti vahituṃ pavattetuṃ. Tenāha‘‘gametu’’nti.
195.Santoti iminā tesaṃ vijjamānataṃ dasseti,saṃvijjamānāti iminā pana tesaṃ upalabbhamānataṃ dasseti. Tenāha –‘‘atthi ceva upalabbhanti cā’’ti.Upalabbhantīti dissanti, ñāyantīti attho.Panthadūhanakammanti panthaghātanakammaṃ.Hanantoti mārento.Ghātentoti mārāpento. Atha vāhanantoti bandhanatāḷanādīhi hiṃsanto.Ghātentoti mārento.Chindantoti paresaṃ hatthādīni chindanto.Pacantoti daṇḍena uppīḷento. Pacanañhettha dahanaṃ vibādhanaṃ adhippetaṃ.Pacantoti vā tajjento tāsento. Atha vāpacantoti gāmesu aggipātanavasena gehādīni jhāpetvā tattha ajeḷakādīni pacanto.
atibbagāravā.Uddhateti akappiye kappiyasaññitāya kappiye akappiyasaññitāya avajje vajjasaññitāya vajje avajjasaññitāya ca uddhaccapakatike.Unnaḷeti uggatanaḷe, uṭṭhitatucchamāneti vuttaṃ hoti.Capaleti pattacīvaramaṇḍanādinā cāpallena yutte.Mukhareti mukhakhare, kharavacaneti vuttaṃ hoti.Vikiṇṇavāceti asaṃyatavacane divasampi niratthakavacanappalāpine. Muṭṭhā naṭṭhā sati etesantimuṭṭhassatī,sativirahiteti vuttaṃ hoti.Asampajāneti nippaññe.Pākatindriyeti saṃvarābhāvena gihikāle viya vivaṭaindriye.Ācariyupajjhāyehi pariccattaketi dhammena āmisena ca asaṅgahetvā ācariyupajjhāyehi pariccatte anāthe appatiṭṭhe.Lābhagaruketi paccayagaruke.
Iriyāpathasaṇṭhapanādīnītiādi-saddena paccayapaṭisevanasāmantajappānaṃ gahaṇaṃ veditabbaṃ.Mahāniddese(mahāni. 87) hi iriyāpathasaṇṭhapanapaccayapaṭisevanasāmantajappanavasena tividhaṃ kuhakavatthu āgataṃ. Tattha pāpicchasseva sato sambhāvanādhippāyakatena iriyāpathena vimhāpanaṃiriyāpathasaṇṭhapanasaṅkhātaṃ kuhakavatthu. Tathā cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhepanena te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ ‘‘aho ayyo appiccho, na kiñci paṭiggaṇhituṃ icchati, suladdhaṃ vata no assa, sace appamattakampi kiñci paṭiggaṇheyyā’’ti nānāvidhehi upāyehi paṇītāni cīvarādīni upanentānaṃ tadanuggahakāmataṃyeva āvikatvā paṭiggahaṇena ca tato pabhuti asītisakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃpaccayapaṭisevanasaṅkhātaṃ kuhakavatthūti veditabbaṃ. Pāpicchasseva pana sato uttarimanussadhammādhigamaparidīpanavācāya tathā tathā vimhāpanaṃsāmantajappanasaṅkhātaṃ kuhakavatthūti veditabbaṃ. Cittalapabbatādivihārolokasammatasenāsanaṃnāma. Lokasammata …pe… upāyehi saṃvaṇṇiyamānaguṇoti sambandho.Paripācetunti pariṇāmetuṃ. Suddhacittena attano ganthadhurādikammaṃ katvā vicarantānaṃ tammūlakapaccayaparibhoge dosābhāvaṃ dassetuṃ‘‘ye panā’’tiādi vuttaṃ.Bhikkhācāre asampajjamāneti gocaragāme bhikkhāya caritvā labhitabbapiṇḍapāte asampajjante. Te ca vattasīsena sabbampetaṃ karonti, na lābhanimittaṃ. Tena vuttaṃ‘‘tantipaveṇighaṭanakā sāsanajotakā’’ti.
Kicchenāti na dukkhāya paṭipadāya. Buddhānañhi cattāropi maggā sukhāpaṭipadāva honti, pāramīpūraṇakāle pana sarāgadosamohasseva sato āgatānaṃ yācakānaṃ alaṅkatappaṭiyattaṃ sīsaṃ kantitvā galalohitaṃ nīharitvā suañjitāni akkhīni uppāṭetvā kulavaṃsappatiṭṭhāpakaṃ puttaṃ manāpacāriniṃ bhariyanti evamādīni dentassa aññānipi khantivādīsadisesu attabhāvesu chejjabhejjādīni pāpuṇantassa āgamanīyapaṭipadaṃ sandhāyetaṃ vuttaṃ.Kasirenāti tasseva vevacanaṃ.
‘‘garubhaṇḍānī’’ti vuttaṃ, sabbesaṃ bhājetvāpi gahetuṃ asakkuṇeyyatāya‘‘garuparikkhārānī’’ti vuttaṃ.Sādhāraṇaparikkhārabhāvenāti saṅghikattā sabbabhikkhusādhāraṇaparikkhārabhāvena.Saṅgaṇhāti upalāpetīti idaṃ atheyyacittaṃ sandhāya vuttaṃ. Tenevāha –‘‘tathābhāvato thenetvā’’ti, avissajjiyaavebhaṅgiyabhāvato thenetvāti attho. Garubhaṇḍañhi kulasaṅgahatthāya vissajjento vibhajanto ca tassa avissajjiyaavaebhaṅgiyabhāvaṃ theneti.Kuladūsakadukkaṭaṃ āpajjatīti ettha ‘‘yo vissajjeyya, āpatti thullaccayassā’’ti vuttattā vissajjanapaccayā thullaccayenapi na muccati.
Asantanti avijjamānaṃ.Abhūtanti anuppannaṃ. Anuppannattā hi tassa taṃ asantanti. Purimassa pacchimaṃ kāraṇavacanaṃ.Ullapatīti uggatāyuko lapati. Sīlañhi bhikkhuno āyu, taṃ tassa tathālapanasamakālameva vigacchati.Asantasambhāvanāyāti attano avijjamānaguṇehi sambhāvanāya.Evañhi gaṇhatā…pe… thenetvā gahitā hontīti ettha asantasambhāvanāya raṭṭhapiṇḍassa thenetvā gahitattā lokuttaradhammopi thenitoyeva hoti.Kitavassevāti kitavassa sakuṇaggahaṇamiva.Kerāṭikassāti saṭhassa. Gottaṃ vuccati sādhāraṇanāmaṃ, matta-saddo luttaniddiṭṭho, tasmā samaṇāti gottamattaṃ anubhavanti dhārentītigotrabhuno,nāmamattasamaṇāti vuttaṃ hoti.
Vaggumudātīriyabhikkhuvatthuvaṇṇanā niṭṭhitā.
Adhimānavatthuvaṇṇanā
196.Heṭṭhimamaggehi ñātamariyādāya eva jānanato aññā aggamaggapaññā, tassā phalabhāvato aggaphalapaññā taṃsahagatā sammāsaṅkappādayo ca aññāti vuttāti āha‘‘aññaṃ byākariṃsūti arahattaṃ byākariṃsū’’ti.Ariyasāvakassa tāva nuppajjatīti pahīnādhimānapaccayattā nuppajjati.Sīlavatopi…pe… nuppajjatiakārakabhāvato.Tilakkhaṇaṃ āropetvāti kalāpasammasanavasena tilakkhaṇaṃ āropetvā.Āraddhavipassakassāti udayabbayānupassanāya āraddhavipassakassa. Suddhasamathalābhī vipassanāya kammaṃ akatvāpi kilesasamudācāraṃ apassanto kevalaṃ aññāṇabalena ‘‘ariyohamasmī’’ti maññatīti āha‘‘suddhasamathalābhiṃ vā’’ti.‘‘Arahā aha’’nti maññatiuccavālaṅkavāsīmahānāgattheroviya.
dhammadinnattherokira nāma eko pabhinnappaṭisambhido mahākhīṇāsavo mahato bhikkhusaṅghassa ovādadāyako ahosi. So ekadivasaṃ attano divāṭṭhāne nisīditvā ‘‘kinnu kho amhākaṃ ācariyassa uccavālaṅkavāsīmahānāgattherassa samaṇabhāvakiccaṃ matthakappattaṃ, no’’ti āvajjento puthujjanabhāvamevassa disvā ‘‘mayi agacchante puthujjanakālakiriyameva karissatī’’ti ca ñatvā iddhiyā vehāsaṃ uppatitvā divāṭṭhāne nisinnassa therassa samīpe orohitvā vanditvā vattaṃ dassetvā ekamantaṃ nisīdi. ‘‘Kiṃ, āvuso dhammadinna, akāle āgatosī’’ti ca vutto ‘‘pañhaṃ, bhante, pucchituṃ āgatomhī’’ti āha. Tato ‘‘pucchāvuso, jānamānā kathayissāmā’’ti vutto pañhasahassaṃ pucchi. Thero pucchitaṃ pucchitaṃ pañhaṃ asajjamānova kathesi. Tato ‘‘atitikkhaṃ vo, bhante, ñāṇaṃ, kadā tumhehi ayaṃ dhammo adhigato’’ti vutto ‘‘ito saṭṭhivassakāle, āvuso’’ti āha. Samādhimhi, bhante, vaḷañjethāti. Na idaṃ, āvuso, bhāriyanti. Tena hi, bhante, ekaṃ hatthiṃ māpethāti. Thero sabbasetaṃ hatthiṃ māpesi. Idāni, bhante, yathā ayaṃ hatthī añjitakaṇṇo pasāritanaṅguṭṭho soṇḍaṃ mukhe pakkhipitvā bheravaṃ koñcanādaṃ karonto tumhākaṃ abhimukhaṃ āgacchati, tathā naṃ karothāti. Thero tathā katvā vegena āgacchato hatthissa bheravaṃ ākāraṃ disvā uṭṭhāya palāyituṃ āraddho. Tamenaṃ khīṇāsavatthero hatthaṃ pasāretvā cīvarakaṇṇe gahetvā ‘‘bhante, khīṇāsavassa sārajjaṃ nāma hotī’’ti āha. So tasmiṃ kāle attano puthujjanabhāvaṃ ñatvā ‘‘avassayo me, āvuso, dhammadinna hohī’’ti vatvā pādamūle ukkuṭikaṃ nisīdi. ‘‘Bhante, tumhākaṃ avassayo bhavissāmiccevāhaṃ āgato, mā cintayitthā’’ti kammaṭṭhānaṃ kathesi. Thero kammaṭṭhānaṃ gahetvā caṅkamaṃ oruyha tatiye padavāre aggaphalaṃ arahattaṃ pāpuṇi. Thero kira dosacarito ahosi.
Adhimānavatthuvaṇṇanā niṭṭhitā.
Savibhaṅgasikkhāpadavaṇṇanā
197-198.Yasmā panātiādi ‘‘asantaṃ abhūtaṃ asaṃvijjamāna’’nti etesaṃ kāraṇavacanaṃ. Tatthayanti yaṃ uttarimanussadhammaṃ.Anabhijānanti attani atthibhāvaṃ ajānanto.Samudācaratīti ‘‘atthi mayhaṃ esa dhammo’’ti katheti jānāpeti vā. ‘‘Asantaṃ abhūta’’nti imassa kāraṇavacanaṃsantāne anuppannoti.Ñāṇena ca asacchikatoti idaṃ pana ‘‘asaṃvijjamāna’’nti etassa kāraṇavacanaṃ. Pakatimanussehi uttaritarānaṃ buddhādiuttamapurisānaṃ adhigamadhammouttarimanussadhammoti āha‘‘uttarimanussāna’’ntiādi.Tanti uttarimanussadhammaṃ. Atha padabhājane bahuvacananiddeso kasmā katoti āha‘‘padabhājane panā’’tiādi. Kiñcāpi uttarimanussadhammo abyākatopi hoti, ārogyaṭṭhena panabāhitikasutteviya‘‘kusale dhamme’’ti vuttaṃ.Assāti uttarimanussadhammassa. Khaṇalayamuhutta-saddā aññattha bhinnatthāpi honti, idha pana khaṇapariyāyavaseneva ‘‘taṃ khaṇaṃ taṃ layaṃ taṃ muhutta’’ntipāḷiyaṃvuttaṃ.
adhigamapucchā. Tenāha‘‘jhānavimokkhādīsū’’tiādi.Upāyapucchāti adhigamupāyapucchā.Kintīti kena pakārena, kena vidhināti attho.Katamesaṃ tvaṃ dhammānaṃ lābhīti idaṃ pana pubbe ‘‘kiṃ te adhigata’’nti aniddhāritabhedā jhānādivisesā pucchitāti idāni tesaṃ niddhāretvā pucchanākāradassanaṃ.
Tasmāti yasmā yathāvuttehi chahākārehi adhigamabyākaraṇaṃ sodhetabbaṃ, tasmā.Ettāvatāvāti ettakena byākaraṇamatteneva na sakkātabbo. Byākaraṇañhi ekaccassa ayāthāvatopi hotīti.Imesu pana chasu ṭhānesu sodhanatthaṃ vattabboti yathā nāma jātarūpapatirūpakampi jātarūpaṃ viya khāyatīti jātarūpaṃ nighaṃsanatāpanacchedanehi sodhetabbaṃ, evameva imesu idāneva vuttesu chasu ṭhānesu pakkhipitvā sodhanatthaṃ vattabbo.Vimokkhādīsūtiādi-saddena samādhisamāpattiñāṇadassanamaggabhāvanāphalasacchikiriyādiṃ saṅgaṇhāti.Pākaṭo hotīti adhigatavisesassa satisammosābhāvato. Sesapucchāsupipākaṭo hotīti pade eseva nayo.
Sabbesañhi attanā adhigatamaggena pahīnakilesā pākaṭā hontīti idaṃ yebhuyyavasena vuttaṃ. Kassaci hi attanā adhigatamaggavajjhakilesesu sandeho uppajjatiyeva mahānāmassa sakkassa viya. So hi sakadāgāmī samānopi ‘‘tassa mayhaṃ, bhante, evaṃ hoti ‘ko su nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’’’ti (ma. ni. 1.175) bhagavantaṃ pucchi. Ayaṃ kira rājā sakadāgāmimaggena lobhadosamohā niravasesā pahīyantīti saññī ahosi. Kiṃ ariyasāvakassa evaṃ sandeho uppajjatīti? Āma uppajjati. Kasmā? Paṇṇattiyaṃ akovidattā. ‘‘Ayaṃ kileso asukamaggavajjho’’ti imissā paṇṇattiyā akovidassa hi ariyasāvakassa evaṃ hoti. Kiṃ tassa paccavekkhaṇā natthīti? Atthi, sā pana na sabbesaṃ paripuṇṇā hoti. Eko hi pahīnakilesameva paccavekkhati, eko avasiṭṭhakilesameva, eko maggameva, eko phalameva, eko nibbānameva. Imāsu pana pañcasu paccavekkhaṇāsu ekaṃ vā dve vā no laddhuṃ na vaṭṭati. Iti yassa paccavekkhaṇā na paripuṇṇā, tassa maggavajjhakilesapaṇṇattiyaṃ akovidattā evaṃ hoti.Uggahaparipucchākusalāti sajjhāyamaggasaṃvaṇṇanāsu nipuṇā.
āgamanapaṭipadā.Sodhetabbāti suddhā udāhu na suddhāti vicāraṇavasena sodhetabbā.Na sujjhatīti tattha tattha pamādapaṭipattisabbhāvato.Apanetabboti attano paṭiññāya apanetabbo.‘‘Sujjhatī’’ti vatvā sujjhanākāraṃ dassetuṃ‘‘dīgharatta’’ntiādi vuttaṃ.Paññāyatīti etthāpi‘‘yadī’’ti padaṃ ānetvā yadi so bhikkhu tāya paṭipadāya paññāyatīti sambandho. Catūsu paccayesu alaggattā‘‘ākāse pāṇisamena cetasā’’ti vuttaṃ.Vuttasadisanti tassa bhikkhuno byākaraṇaṃ imasmiṃ sutte vuttena sadisaṃ, samanti attho.
Khīṇāsavapaṭipattisadisā paṭipadā hotīti dīgharattaṃ suvikkhambhitakilesattā.Khīṇāsavassa nāma…pe… na hotīti pahīnavipallāsattā jīvitanikantiyā ca abhāvato na hoti. Puthujjanassa pana appahīnavipallāsattā jīvitanikantisabbhāvato ca appamattakenapi hoti.
dīghabhāṇakaabhayattherokira ekaṃ piṇḍapātikaṃ pariggahetuṃ asakkonto daharassa saññaṃ adāsi. So taṃ nahāyamānaṃ kalyāṇīnadīmukhadvāre nimujjitvā pāde aggahesi. Piṇḍapātiko ‘‘kumbhīlo’’ti saññāya mahāsaddaṃ akāsi, tadā naṃ ‘‘puthujjano’’ti jāniṃsu.Candamukhatissarājakālepana mahāvihāre saṅghatthero khīṇāsavo dubbalacakkhuko vihāreyeva acchati. Taṃ rājā ‘‘theraṃ pariggaṇhissāmī’’ti bhikkhūsu bhikkhācāraṃ gatesu appasaddo upasaṅkamitvā sappo viya pāde aggahesi. Thero silāthambho viya niccalo hutvā ‘‘ko etthā’’ti āha. Ahaṃ, bhante, tissoti. Sugandhaṃ vāyasi no tissāti. Evaṃ khīṇāsavassa bhayaṃ nāma natthi. Ekacco pana puthujjanopi atisūro hoti nibbhayo, so rajanīyena ārammaṇena pariggaṇhitabbo.Vasabharājāpihi ekaṃ theraṃ pariggaṇhamāno ghare nisīdāpetvā tassa santike badarasāḷavaṃ maddamāno nisīdi. Mahātherassa kheḷo calito, therassa puthujjanabhāvo āvibhūto. Khīṇāsavassa hi rasataṇhā nāma suppahīnā, dibbesupi rasesu nikanti nāma na hoti. Tasmā imehi upāyehi pariggahetvā sacassa bhayaṃ vā chambhitattaṃ vā rasataṇhā vā uppajjati, ‘‘na tvaṃ arahā’’ti apanetabbo.
‘‘yā sā idhekacco…pe… ādinā nayenā’’ti.Ādi-saddena ‘‘assaddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, appassutova samāno ‘bahussutoti maṃ jano jānātū’ti icchati, saṅgaṇikārāmova samāno ‘pavivittoti maṃ jano jānātū’ti icchati, kusītova samāno ‘āraddhavīriyoti maṃ jano jānātū’ti icchati, muṭṭhassatīva samāno ‘upaṭṭhitassatīti maṃ jano jānātū’ti icchati, asamāhitova samāno ‘samāhitoti maṃ jano jānātū’ti icchati, duppaññova samāno ‘paññavāti maṃ jano jānātū’ti icchati, akhīṇāsavova samāno ‘khīṇāsavoti maṃ jano jānātū’ti icchati, yā evarūpā icchā icchāgatā pāpicchatā rāgo sārāgo cittassa sārāgo, ayaṃ vuccati pāpicchatā’’ti (vibha. 851) evaṃ vuttaṃ pāḷipadesaṃ saṅgaṇhāti.Pāpikāyāti lāmikāya icchāya.Apakatoti pāpikāya icchāya sammāājīvato apeto katoti icchāya apakato. Tathābhūto ca micchājīvena abhibhūto parājito nāma hotīti āha‘‘abhibhūto parājito’’ti.
Sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhatīti yathā kuso yena duggahito, tassa hatthaṃ anukantati phāleti, evameva samaṇadhammasaṅkhātaṃ sāmaññampi khaṇḍasīlāditāya dupparāmaṭṭhaṃ nirayāya upakaḍḍhati, niraye nibbattāpetīti attho.Sithiloti olīyitvā karaṇena sithilaggāhena kato.Paribbājoti khaṇḍādibhāvappatto samaṇadhammo.Bhiyyo ākirate rajanti abbhantare vijjamānaṃ rāgarajādiṃ evarūpo samaṇadhammo apanetuṃ na sakkoti, atha kho tassa upari aparampi rāgarajādiṃ ākiratīti attho.Bhikkhubhāvoti pārājikaṃ āpajjitvā ‘‘samaṇo aha’’nti paṭijānanato vohāramattasiddho bhikkhubhāvo.Ajānamevāti pāṭheevāti avadhāraṇatthe nipāto.Ajānamevanti pāṭhe pana evaṃ jānāmi evaṃ passāmīti avacanti yojetabbaṃ.
Padabhājanīyavaṇṇanā
199.Asubhajjhānādīnītiādi-saddena kāyagatāsatijjhānañca kasiṇajjhānañca saṅgaṇhāti. Tena ‘‘kāyagatāsatijjhānaṃ pathavīkasiṇajjhānaṃ samāpajji’’ntiādiṃ vadantopi pārājikova hotīti veditabbaṃ.Vimokkhoti etthavi-saddo visesattho vividhattho vāti dassento āha‘‘suṭṭhu mutto’’tiādi.Vimokkhoti cattāro ariyamaggā. Tassa saguṇato suññatādināmalābhaṃ dassento āha‘‘so panāya’’ntiādi. Maggo hi nāma pañcahi kāraṇehi nāmaṃ labhati sarasena vā paccanīkena vā saguṇena vā ārammaṇena vā āgamanena vā. Sace hi saṅkhārupekkhā aniccato saṅkhāre sammasitvā vuṭṭhāti, animittavimokkhena vimuccati, sace dukkhato sammasitvā vuṭṭhāti, appaṇihitavimokkhena vimuccati, sace anattato sammasitvā vuṭṭhāti, suññatavimokkhena vimuccati, idaṃsarasatonāmaṃ nāma. Yasmā panesa aniccānupassanāya saṅkhārānaṃ ghanavinibbhogaṃ katvā niccanimittadhuvanimittasassatanimittāni pajahanto āgato, tasmā animitto. Dukkhānupassanāya pana sukhasaññaṃ pahāya paṇidhiṃ patthanaṃ sukkhāpetvā āgatattā appaṇihito. Anattānupassanāya attasattapuggalasaññaṃ pahāya saṅkhārānaṃ suññato diṭṭhattā suññatoti idaṃpaccanīkatonāmaṃ nāma.
saguṇatonāmaṃ. Svāyaṃ suññataṃ animittaṃ appaṇihitañca nibbānaṃ ārammaṇaṃ karotīti suññato animitto appaṇihitoti vuccati, idamassaārammaṇatonāmaṃ. Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca. Tattha magge vipassanāgamanaṃ labbhati, phale maggāgamanaṃ. Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato. Aniccānupassanā animittā nāma, animittavipassanāya maggo animitto. Idaṃ pana nāmaṃ na abhidhammapariyāyena labbhati. Tathā hi taṃ saṅkhāranimittassa avijahanato na nippariyāyena animittaṃ, suttantapariyāyena pana labbhati. Tatra hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamaniyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti, tena maggo animittoti vutto. Maggāgamanena pana phalaṃ animittanti yujjatiyeva. Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitaṃ. Evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃāgamanatonāmaṃ.Suññattāti vivittattā. Na hi magge rāgādayo santi, uparūpari uppajjanakarāgādīnaṃ kāraṇattā rāgādayo nimittanti āha‘‘rāgadosamohanimittehī’’ti. Saviggahānaṃ viya upaṭṭhānampettha nimittanti vadanti. Rāgādayova pavattiṭṭhānaṭṭhena paṇidhīti āha‘‘rāgadosamohapaṇidhīna’’nti.
‘‘vijjānaṃ lābhīmhī’’ti vuttepi hoti.Ekekakoṭṭhāsavasenāti satipaṭṭhānacatukkādiekekakoṭṭhāsavasena. Kiñcāpi mahāaṭṭhakathāyampi ekekakoṭṭhāsavaseneva dassitaṃ, tattha pana ‘‘lokuttarānaṃ satipaṭṭhānāna’’ntiādinā paccekaṃ lokuttara-saddaṃ yojetvā ekekakoṭṭhāsavaseneva vuttaṃ, idha lokuttara-saddena vināti ayamettha viseso.Tatthāti tesu koṭṭhāsesu.
‘‘taṃ panā’’tiādi vuttaṃ. Kāmarāgaṃ sandhāya‘‘tatiyamaggena hi rāgadosānaṃ pahāna’’nti vuttaṃ, na pana rūparāgaarūparāge sandhāya. Na hi te tena pahīyanti catutthamaggena pahātabbattā.
Rāgācittaṃ vinīvaraṇatāti rāgā cittassa vinīvaraṇatāti vuttaṃ hoti. Rāgā vimuttassa cittassa tasseva rāganīvaraṇassa abhāvena vigatanīvaraṇattā vinīvaraṇatāti attho veditabbo. Esa nayo sesesupi.
Nibbaṭṭitalokuttarattāti visuṃyeva lokato apagatalokuttarattā. Yathā vinā lokuttara-saddena ‘‘satipaṭṭhānādīnaṃ lābhīmhī’’ti vuttepi pārājikaṃ hoti, evamidhāpi ‘‘atthapaṭisambhidāya lābhīmhīti vuttepi hotiyevā’’ti vattuṃ yujjati. Kiñcāpi yujjati, atha kho mahāaṭṭhakathāyaṃ vibhāgena vuttattā na sakkā evamidaṃ vattunti dassetuṃ‘‘mahāaṭṭhakathāyaṃ pana…pe… na sakkā aññaṃ pamāṇaṃ kātu’’nti vuttaṃ. Tampi tattheva paṭikkhittanti sambandho.
Suddhikavārakathāvaṇṇanā
200.Ullapanākāranti samāpajjintiādiullapanākāraṃ.Āpattibhedanti ‘‘na paṭivijānantassa āpatti thullaccayassā’’tiādiāpattibhedaṃ.Puna ānetvā paṭhamajjhānādīhi na yojitanti ettha ‘‘paṭhamajjhānenā’’ti pāṭhotigaṇṭhipadevuttaṃ, tadeva yuttaṃ.
bhaṇita-saddo hotīti āha‘‘atha vā’’tiādi. Yena cittena musā bhaṇati, teneva cittena na sakkā ‘‘musā bhaṇāmī’’ti jānituṃ, antarantarā pana aññena cittena ‘‘musā bhaṇāmī’’ti jānātīti vuttaṃ‘‘bhaṇantassa hoti musā bhaṇāmī’’ti.Ayamettha attho dassitoti tīhi aṅgehi samannāgato musāvādoti ayamettha attho dassito.Na sakkā na bhavitunti pubbabhāgato paṭṭhāya ābhogaṃ katvā bhaṇitattā na sakkā na bhavituṃ.Āpattiyā na kāretabboti pubbabhāgakkhaṇe ‘‘musā bhaṇissāmī’’ti ābhogaṃ vinā sahasā bhaṇantassa vacanakkhaṇe ‘‘musā eta’’nti upaṭṭhitepi nivattetumasakkuṇeyyatāya avisayabhāvato āpattiyā na kāretabbo.Davāti sahasā.Ravāti aññaṃ vattukāmassa khalitvā aññabhaṇanaṃ.
taṃñāṇatā,ñāṇassa atthasaṃvedananti attho.Ñāṇasamodhānanti ñāṇassa bahubhāvo, ekacittuppāde anekañāṇatāti attho.Na hi sakkā…pe… jānitunti ārammaṇakaraṇassa abhāvato vuttaṃ. Asammohāvabodho ca īdisassa ñāṇassa natthi, ‘‘bhaṇissāmī’’ti pavattacittaṃ ‘‘bhaṇāmī’’ti pavattacittassa paccayo hutvā nirujjhati, tañca ‘‘bhaṇita’’nti pavattacittassa paccayo hutvāti āha –‘‘purimaṃ purimaṃ pana…pe… nirujjhatī’’ti. Tasmiṃ pubbabhāge sati ‘‘sesadvayaṃ na hessatī’’ti etaṃ natthi, avassaṃ hotiyevāti vuttaṃ hoti, bhaṇissāmīti pubbabhāge sati ‘‘bhaṇāmi bhaṇita’’nti etaṃ dvayaṃ na na hoti, hotiyevāti adhippāyo.Ekaṃ viya pakāsatīti anekakkhaṇe uppannampi cittaṃ ekakkhaṇe uppannasadisaṃ hutvā pakāsati.Samāpajjintiādīnītiādi-saddena samāpajjāmi, samāpannoti imāni dve saṅgaṇhāti. Tattha samāpajjiṃ, samāpannoti imesaṃ asatipi kālanānatte vacanavisesaṃ sandhāya visuṃ gahaṇaṃ.
207.Sakabhāvapariccajanavasenāti attano santakabhāvassa pariccajanavasena. Magguppattito pubbe viya ‘‘sarāgo sadoso’’ti vattabbatābhāvato cattampi keci gaṇhanti, nayidamevanti dassanatthaṃ‘‘vanto’’ti vuttaṃ. Na hi yaṃ yena vantaṃ, so puna taṃ ādiyati. Tenāha‘‘anādiyanabhāvadassanavasenā’’ti. Vantampi kiñci santatilaggaṃ siyā, nayidamevanti dassanatthaṃ‘‘mutto’’ti vuttaṃ. Tenāha‘‘santatito vimocanavasenā’’ti. Muttampi kiñci muttabandhanaṃ viya phalaṃ kuhiñci tiṭṭhati, na evamidanti dassanatthaṃ‘‘pahīno’’ti vuttaṃ. Tenāha‘‘kvaci anavaṭṭhānadassanavasenā’’ti. Yathā kiñci dunnissaṭṭhaṃ puna ādāya sammadeva nissaṭṭhaṃ paṭinissaṭṭhanti vuccati, evaṃ vipassanāya nissaṭṭhaṃ ādinnasadisaṃ maggena pahīnaṃ paṭinissaṭṭhaṃ nāma hotīti dassanatthaṃ‘‘paṭinissaṭṭho’’ti vuttaṃ. Tenāha‘‘ādinnapubbassa paṭinissaggadassanavasenā’’ti.Ukkheṭitoti uttāsito, uttāsetvā palāpitoti vuttaṃ hoti. Yo ca uttāsetvā palāpito, na puna so taṃ ṭhānaṃ āgacchatīti āha‘‘puna anallīyanabhāvadassanavasenā’’ti, puna āgantvā santāne anuppattibhāvadassanavasenāti attho. Khiṭa-saddaṃ saddasatthavidū uttāsatthe paṭhantīti āha –‘‘svāyamattho saddasatthato pariyesitabbo’’ti. Aṇuyevaaṇusahagataṃ,atikhuddakanti vuttaṃ hoti.
Suddhikavārakathāvaṇṇanā niṭṭhitā.
Vattukāmavārakathāvaṇṇanā
215.Kevalañhiyanti kevalañhi ayaṃ. ‘‘Vāro’’ti ajjhāharitabbaṃ.Taṅkhaṇaññeva jānātīti ‘‘paṭhamajjhānaṃ samāpajji’’ntiādimhi vutte tadatthassa pakatiyā vijānanalakkhaṇaṃ sandhāya vuttaṃ. Evaṃ pana vacībhedaṃ akatvā pakkamanādīsu aññataro bhikkhu ‘‘maṃ arahāti jānātū’’ti tamhā āvāsā paṭhamaṃ pakkamatīti āgatavatthumhi viya tasmiṃ khaṇe aviditepi nikkhantamatte pārājikaṃ.Jānanalakkhaṇanti ‘‘taṅkhaṇe jānanaṃ nāma īdisa’’nti vuttalakkhaṇaṃ.Viññattipatheti kāyavacīviññattīnaṃ gahaṇayogge padese, pakaticakkhunā pakatisotena ca daṭṭhuṃ sotuñca arahaṭṭhāneti vuttaṃ hoti. Tena viññattipathaṃ atikkamitvā ṭhito ce koci dibbena cakkhunā dibbāya ca sotadhātuyā disvā sutvā ca jānāti, na pārājikanti dīpeti. Assutapubbassa ‘‘kimidaṃ vutta’’nti saṃsayuppattisabbhāvato‘‘sutaṃ hotī’’ti vuttaṃ. Paṭhamaṃ vacanamattaṃ assutapubbenapi ‘‘paṭhamajjhānaṃ samāpajji’’nti vutte ‘‘kimida’’nti sandehaṃ anuppādetvā ‘‘jhānaṃ nāma kiresa samāpajjī’’ti ettakamattepi ñāte pārājikaṃ hotiyeva.
Anāpattibhedakathāvaṇṇanā
222.Anullapanādhippāyassāti atikkamitvā avattukāmassa, ‘‘uttarimanussadhammo aya’’nti asallakkhentassāti adhippāyo. Sarūpato pana ‘‘anāpatti bhikkhu anullapanādhippāyassā’’ti vinītavatthūsu tattha tattha āgatavatthuvasena veditabbo. ‘‘Uttarimanussadhammo aya’’nti asallakkhetvā vadantopi vohārato aññaṃ byākaronto nāma hotīti vuttaṃ‘‘aññaṃ byākarontassā’’ti.
Padabhājanīyavaṇṇanā niṭṭhitā.
Bhāyantopīti ‘‘imassa mayi natthibhāvaṃ aññepi jānantā atthi nu kho’’ti bhāyantopi.
Vinītavatthuvaṇṇanā
223.Sekkhabhūmiyanti iminā jhānabhūmimpi saṅgaṇhāti.Tiṇṇaṃ vivekānanti kāyacittaupadhivivekānaṃ.
‘‘yāva bhojanapariyosāna’’nti. Bhutvā āgacchantassapi puna vuttanayeneva sambhāvanicchāya cīvarasaṇṭhapanādīni karontassa dukkaṭameva.
225.Ārādhanīyo, āvuso, dhammo āraddhavīriyenāti vatthudvayaṃ ekasadisampi dvīhi bhikkhūhi visuṃ visuṃ ārocitattā bhagavatā vinicchinitaṃ sabbampi vinītavatthūsu āropetabbanti pāḷiyaṃ āropitaṃ.
226.Pasādabhaññanti kevalaṃ pasādamattena bhaṇanaṃ, na pana ‘‘sabhāvato ete arahantoyevā’’ti cintetvā. Tenevettha anāpatti vuttā. Yadi pana ‘‘ete sabhāvato arahantoyevā’’ti maññamāno ‘‘āyantu bhonto arahanto’’tiādīni vadati, na sampaṭicchitabbaṃ.
227.Padasā gamanaṃ sandhāya katikāya katattā‘‘yānena vā’’tiādimāha. Tattha vijjāmayiddhiṃ sandhāya ‘‘iddhiyā’’ti vuttaṃ.Aññamaññaṃ rakkhantīti ‘‘yo imamhā āvāsā paṭhamaṃ pakkamissati, taṃ mayaṃ ‘arahā’ti jānissāmā’’ti evaṃ katikāya katattā apubbācarimaṃ asuddhacittena gacchantāpi saha nikkhantabhāvato aññamaññaṃ rakkhanti. Keci pana ‘‘hatthapāsaṃ avijahitvā aññamaññassa hatthaṃ gaṇhanto viya gacchantopi ‘uṭṭhetha gacchāma, etha gacchāmā’ti evaṃ saṃvidahitvā gamane pubbāparaṃ gacchantopi nāpajjatī’’ti vadanti.Etaṃ pana adhammikaṃ katikavattanti ‘‘idha arahantoyeva vasantūti yadi bhikkhū katikaṃ karonti, etaṃ adhammikaṃ katikavatta’’nticūḷagaṇṭhipadevuttaṃ. Heṭṭhā vuttaṃ pana sabbampi katikavattaṃ sandhāya etaṃ vuttanti amhākaṃ khanti, vīmaṃsitvā gahetabbaṃ.Nānāverajjakāti nānājanapadavāsino.Saṅghalābhoti yathāvuḍḍhaṃ attano pāpuṇanakoṭṭhāso. Ayañca paṭikkhepo imināva nīhārena bahisīmaṭṭhānaṃ avisesena saṅghalābhassa sāmibhāvāpādanaṃ sandhāya kato. Visesato pana bahisīmaṭṭhānampi paricchinditvā ekekakoṭṭhāsato ‘‘ettakaṃ dātuṃ, īdisaṃ vā dātuṃ, ettakānaṃ vā dātuṃ, īdisassa vā dātuṃ ruccati saṅghassā’’ti apalokanakammaṃ katvā dātuṃ vaṭṭati.
228.Āyasmā ca lakkhaṇotiādīsu ko panāyasmā lakkhaṇo, kasmā cassa lakkhaṇoti nāmaṃ ahosi, ko cāyasmā mahāmoggallāno, kasmā ca sitaṃ pātvākāsīti taṃ sabbaṃ pakāsetuṃ‘‘yvāya’’ntiādi āraddhaṃ.Lakkhaṇasampannenāti purisalakkhaṇasampannena.Brahmasamenāti brahmattabhāvasamena. Īsakaṃ hasitaṃ sitanti vuccatīti āha‘‘mandahasita’’nti.Aṭṭhikasaṅkhalikanti nayidaṃ aviññāṇakaṃ aṭṭhisaṅkhalikamattaṃ, atha kho eko petoti āha‘‘petaloke nibbattaṃ satta’’nti.Ete attabhāvāti petattabhāvā.Na āpāthaṃ āgacchantīti devattabhāvā viya pakatiyā āpāthaṃ na āgacchanti. Tesaṃ pana ruciyā āpāthaṃ āgaccheyyuṃ. Manussānaṃ dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā karuṇāti āha‘‘kāruññe kattabbe’’ti. Attano ca sampattiṃ buddhañāṇassa ca sampattinti paccekaṃ sampatti-saddo yojetabbo. Tadubhayaṃ vibhāvetuṃ‘‘tañhī’’tiādi vuttaṃ. Tattha ‘‘attano ca sampattiṃ anussaritvā sitaṃ pātvākāsī’’ti padaṃ ānetvā sambandhitabbaṃ.Dhammadhātūti sabbaññutaññāṇaṃ sandhāya vadati,dhammadhātūti vā dhammānaṃ sabhāvo.Upapattīti jāti. Upapattisīsena hi tathārūpaṃ attabhāvaṃ vadati. Dussaddhāpayā honti, tadassa tesaṃ dīgharattaṃ ahitāya dukkhāya.Dussaddhāpayāti idañca na lakkhaṇattheraṃ sandhāya vuttaṃ, ye pana suṇanti ‘‘evaṃ kira vutta’’nti, te sandhāya. Atha lakkhaṇatthero kasmā na addasa, kimassa dibbacakkhu natthīti? No natthi, mahāmoggallāno pana āvajjento addasa, itaro anāvajjanena na addasa.
Vituḍentīti vinivijjhitvā ḍenti, asidhārūpamehi tikhiṇehi lohatuṇḍakehi vijjhitvā vijjhitvā ito cito ca gacchantīti attho. Tenāha‘‘vinivijjhitvā gacchantī’’ti. ‘‘Vitudantī’’ti vā pāṭho.Phāsuḷantarikāhīti bhummatthe nissakkavacanaṃ.Lohatuṇḍakehīti lohasalākāsadisehi, kāḷalohamayeheva vā tuṇḍakehi.Pasādussadāti iminā aṭṭhisaṅghātamattaṃ hutvā paññāyamānānampi kāyappasādassa balavabhāvaṃ dasseti.Pakkagaṇḍasadisāti iminā pana ativiya mudusabhāvataṃ dasseti.Acchariyaṃ vatāti garahanacchariyaṃ nāmetaṃ.
Cakkhubhūtāti sampattadibbacakkhukā, lokassa cakkhubhūtāti evaṃ vā ettha attho daṭṭhabbo.Yatrāti hetuatthe nipātoti āha‘‘yatrāti kāraṇavacana’’nti. Appamāṇe sattanikāye, te ca kho vibhāgena kāmabhavādibhede bhave, nirayādibhedā gatiyo, nānattakāyanānattasaññīādiviññāṇaṭṭhitiyo, tathārūpe sattāvāse ca sabbaññutaññāṇañca me upanetuṃ paccakkhaṃ karontena.
Goghātakoti gunnaṃ abhiṇhaṃ hananako. Tenāha‘‘vadhitvā vadhitvā’’ti.Tassāti gunnaṃ hananakammassa.Aparāpariyakammassāti aparāpariyavedanīyakammassa. Balavatā goghātakakammena vipāke dīyamāne aladdhokāsaṃ aparāpariyavedanīyaṃ, tasmiṃ vipakkavipāke idāni laddhokāsaṃ‘‘avasesakamma’’nti vuttaṃ.Kammasabhāgatāyāti kammassa sabhāgabhāvena sadisabhāvena.Ārammaṇasabhāgatāyāti ārammaṇassa sabhāgabhāvena sadisabhāvena. Yādise hi ārammaṇe pubbe taṃ kammaṃ tassa ca vipāko pavatto, tādiseyeva ārammaṇe idaṃ kammaṃ imassa vipāko ca pavattoti katvā vuttaṃ‘‘tasseva kammassa vipākāvasesenā’’ti. Bhavati hi taṃsadisepi tabbohāro yathā so eva tittiro, tāniyeva osadhānīti. Yasmā kammasarikkhakavisaye‘‘kammaṃ vā kammanimittaṃ vā’’ti dvayameva vuttaṃ, yasmā ca gatinimittaṃ viya kammaṃ kammanimittañca kammato bhinnaṃ visuṃ hutvā na tiṭṭhati, tasmā sarikkhakavipākadānassa kāraṇabhāvato yattha kammasarikkhakena vipākena bhavitabbaṃ, tattha kammaṃ vā kammanimittaṃ vā gahetvā paṭisandhi hotīti vadanti. Tenevāha –‘‘tassa kira…pe… nimittaṃ ahosī’’ti. Tatthanimittaṃ ahosīti pubbe katūpacitassa petūpapattinibbattanavasena katokāsassa tassa kammassa nimittabhūtaṃ idāni tathā upaṭṭhahantaṃ tassa vipākassa nimittaṃ ārammaṇaṃ ahosi.Soti goghātako.Aṭṭhikasaṅkhalikapeto jātokammasarikkhakavipākavasena.
229.Pesiyo katvāti gāviṃ vadhitvā vadhitvā gomaṃsaṃ phāletvā pesiyo katvā.Sukkhāpetvāti kālantaraṃ ṭhapanatthaṃ sukkhāpetvā. Sukkhāpitamaṃsapesīnañhivallūrasamaññāti.Nippakkhacammeti vigatapakkhacamme. Urabbhe hantītiorabbhiko.Eḷaketi aje.Nivāpapuṭṭheti attanā dinnanivāpena posite asinā vadhitvā vadhitvā vikkiṇanto.Ekaṃ miganti dīpakamigaṃ.Kāraṇāhīti yātanāhi.Ñatvāti kammaṭṭhānaṃ ñatvā. Pesuññupasaṃhāravasena ito sutaṃ amutra, amutra vā sutaṃ idha sūcetītisūcako. Anayabyasanaṃ pāpesi manusseti sambandho.
Vinicchayāmaccoti raññā aḍḍakaraṇe ṭhapito vinicchayamahāmatto. So hi gāmajanakāyaṃ kūṭaṭṭhena vañcetīti‘‘gāmakūṭo’’ti vuccati. Keci ‘‘tādisoyeva gāmajeṭṭhako gāmakūṭo’’ti vadanti. Samena bhavitabbaṃ dhammaṭṭhoti vattabbato. Rahassaṅge nisīdanavasenavisamā nisajjāahosi.Phusantoti theyyāya phusanto.
230.Anissaroti mātugāmo sasāmiko attano phasse anissaro.Dhaṃsitvāti bhassitvā apagantvā. Maṅganavasena ulatītimaṅguli,virūpabībhacchabhāvena pavattatīti attho. Tenāha‘‘virūpaṃ duddasikaṃ bībhaccha’’nti.
uppakkaṃ,heṭṭhato paggharaṇavasena kilinnasarīratāyaokilinī,ito cito ca aṅgārasamparikiṇṇatāyaokirinī. Tenāha‘‘sā kirā’’tiādi.Aṅgāracitaketi aṅgārasañcaye. Sarīrato paggharanti asuciduggandhajegucchāni sedagatāni.Tassa kira raññoti kāliṅgassa rañño.Nāṭakinīti naccanakicce adhigatā itthī.Sedanti sedanaṃ, tāpananti attho.
Asīsakaṃ kabandhaṃ hutvā nibbattikammāyūhanakāle tathā nimittaggahaṇaparicayato.Lāmakabhikkhūti hīnācāratāya lāmako, bhikkhuvesatāya bhikkhāhārena jīvanato ca bhikkhu.Cittakeḷinti cittaruciyaṃ taṃ taṃ kīḷanto.Ayamevāti bhikkhuvatthusmiṃ vuttanayo eva.
231.Nissevālapaṇakakaddamoti tilabījakādibhedena sevālena nīlamaṇḍūkapiṭṭhivaṇṇena udakapiṭṭhaṃ chādetvā nibbattapaṇakena kaddamena ca virahito.Sundarehi titthehīti sukhāvagāhaṇaṭṭhānatāya kaddamādidosavirahato ca sundarehi titthehi.Tatoudakadahato taṃhetu, taṃ upanissāyāti attho. Nāgabhavanagatopi hi so rahado tato uparimanussaloke jalāsayena sambandho hoti. Tena vuttaṃ‘‘tato ayaṃ tapodā sandatī’’ti. Atha vātatoti nāgabhavane udakadahato ayaṃ tapodā sandati. Tañhi uparibhūmitalaṃ ārohati, uṇhabhāvena tapanato tapaṃ udakaṃ etissāti anvatthanāmavasenatapodāti vuccati.Petalokoti petānaṃ āvāsaṭṭhānaṃ. Keci pana ‘‘petalokoti lohakumbhīnirayā idhādhippetā’’ti vadanti, nagarassa pana parito pabbatapādavanantaresu bahū petāvāsāpi santeva. Svāyamattho petavatthupāḷiyā lakkhaṇasaṃyuttena imāya ca vinītavatthupāḷiyā dīpetabbo.
Katahatthāti thirataraṃ lakkhesu avirajjhanasarakkhepā. Īdisā pana tattha vasībhūtā katahatthā nāma honti, tasmā yo sippameva uggaṇhāti, so katahattho nāma na hoti, ime pana katahatthā, ciṇṇavasībhāvāti vuttaṃ hoti. Sippadassanavasena kataṃ rājakulāni upecca asanaṃ sarakkhepo etehītikatupāsanā,rājakulādīsu dassitasippāti vuttaṃ hoti.Pabhaggoti parājito.
232.Dosadassana pubbaka rūpa virāga bhāvanā saṅkhāta paṭipakkha bhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhāti, tathā pana na suppahīnattā sabbarūpāvacarasamāpattito vuṭṭhānaṃ siyāti idha āneñjasamādhīti catutthajjhānasamāpatti adhippetāti āha‘‘anejaṃ acalaṃ kāyavācāvipphandavirahitaṃ catutthajjhānasamādhi’’nti. Aññattha pana samādhipaccanīkānaṃ atidūratāya na iñjatīti āneñjoti arūpāvacarasamādhi vuccati.Samādhiparipanthake dhammeti vitakkavicārādike sandhāya vadati. Vitakkādīsu ādīnavasallakkhaṇassa na suṭṭhukatabhāvaṃ sandhāyāha‘‘na suṭṭhu parisodhetvā’’ti.
Nanu cāyamāyasmā mahāmoggallāno bhagavato paṭhamavasseva abhinavappattaarahatto, idañca uttarimanussadhammapārājikaṃ vīsatimavassato upari paññattaṃ, kathaṃ imassa vatthuno imasmiṃ pārājike bhagavatā vinicchitabhāvo vuttoti? Nāyaṃ doso. Ayañhettha ācariyānaṃ kathāmaggo – apaññattepi sikkhāpade therassa vacanaṃ sutvā ‘‘attano appatirūpaṃ uttarimanussadhammaṃ esa vadatī’’ti maññamānā bhikkhū therassa dosaṃ āropentā ujjhāyiṃsu. Bhagavā ca therassa tathāvacane kāraṇaṃ dassetvā niddosabhāvaṃ karonto ‘‘anāpatti, bhikkhave, moggallānassā’’ti āha. Saṅgītikārakā pana uttarimanussadhammādhikārattā tampi vatthuṃ ānetvā idha āropesunti.
‘‘na uppaṭipāṭiyā’’ti āha.Asaññasamāpattinti saññāvirāgabhāvanāya vāyokasiṇanibbattitaṃ catutthajjhānasamāpattiṃ vadati. Pubbenivāsañāṇaṃ cutipaṭisandhiṃ gaṇhantampi anantarapaccayakkamavantānaṃ arūpadhammānaṃ vaseneva gaṇhātīti āha –‘‘tatiye attabhāve cutimeva addasā’’ti.Nayato sallakkhesīti vaṭṭe saṃsaraṇakasattānaṃ khandhānaṃ abhāvakālo nāma natthi, asaññabhave pana acittakā hutvā pañca kappasatāni pavattanti, iminā nayena sallakkhesi.Dukkaraṃ katanti khandhavikalassa pubbenivāsassa anussaraṇaṃ ṭhapetvā sammāsambuddhaṃ na sakkā aññehi kātunti nayato sallakkhentenapi dukkaraṃ katanti adhippāyo.Paṭividdhāti paṭividdhasadisā. Yathā nāma koci dhanusippe katahattho ekaṃ kesasaṅkhātaṃ vālaṃ satakkhattuṃ vidāletvā tato ekaṃ aṃsuṃ gahetvā vātiṅgaṇaphalassa majjhaṭṭhāne bandhitvā aparaṃ aṃsuṃ kaṇḍassa aggakoṭiyaṃ yathā tassa aṃsussa ūkāmattaṃ vā likkhāmattaṃ vā kaṇḍassa aggakoṭito adhikaṃ hutvā tiṭṭhati, evaṃ bandhitvā usabhamatte ṭhāne ṭhito kaṇḍabaddhāya vālakoṭiyā vātiṅgaṇabaddhaṃ vālassa koṭiṃ paṭivijjheyya, evameva imināpi kataṃ dukkaranti vuttaṃ hoti.Etadagganti eso aggo.Yadidanti yo ayaṃ. Liṅgavipallāsavasenetaṃ vuttaṃ.
Vinītavatthuvaṇṇanā niṭṭhitā.
Nigamanavaṇṇanā
233.Idhāti imasmiṃ bhikkhuvibhaṅge.Uddiṭṭhāti idha pātimokkhavasena anosāritattā cattāro pārājikāva uddiṭṭhā kathitāti attho gahetabbo. Yadi evaṃ heṭṭhā thullaccayadukkaṭānampi vuttattā pārājikāva uddiṭṭhāti kasmā vuttāti? Pārājikādhikārattā santesupi thullaccayadukkaṭesu idha pārājikāva vuttā. Yesaṃ…pe… asaṃvāsoti imamatthaṃ vā dīpetukāmo taṃsambandhena‘‘uddiṭṭhā cattāro pārājikā’’ti āha.Tatthāyasmantetiādikaṃ pana anuññātapātimokkhuddesakkamopi ayameva, nāññoti dassanatthaṃ vuttaṃ.Bhikkhunīnaṃ asādhāraṇāni cattārīti ubbhajāṇumaṇḍalikā vajjapaṭicchādikā ukkhittānuvattikā aṭṭhavatthukāti imāni cattāri bhikkhunīnaṃ bhikkhūhi asādhāraṇāni nāma. Etesuubbhajāṇumaṇḍalikānāma yā kāyasaṃsaggarāgena avassutā teneva rāgena avassutassa manussapurisassa akkhakānaṃ adho jāṇumaṇḍalānaṃ kapparānañca upari yena kenaci sarīrāvayavena āmasanādiṃ sādiyati, tassā adhivacanaṃ. Yā pana bhikkhunī aññissā bhikkhuniyā pārājikasaṅkhātaṃ vajjaṃ jānaṃ paṭicchādeti, sāvajjapaṭicchādikānāma. Samaggena pana saṅghena ukkhittaṃ bhikkhuṃ yā bhikkhunī yaṃdiṭṭhiko so hoti, tassā diṭṭhiyā gahaṇavasena anuvattati, sāukkhittānuvattikānāma. Yā pana kāyasaṃsaggarāgena tintā tathāvidhasseva purisassa hatthaggahaṇaṃ vā saṅghāṭikaṇṇaggahaṇaṃ vā sādiyati, kāyasaṃsaggasaṅkhātassa asaddhammassa paṭisevanatthāya purisassa hatthapāse santiṭṭhati vā, tattha ṭhatvā sallapati vā, saṅketaṃ vā gacchati, purisassa āgamanaṃ vā sādiyati, kenaci vā paṭicchannokāsaṃ pavisati, hatthapāse vā ṭhatvā kāyaṃ upasaṃharati, ayaṃaṭṭhavatthukānāmāti veditabbaṃ.
Vatthuvipannāti pabbajjupasampadāya avatthubhāvato vatthuvipannā. Nesañhi ‘‘na, bhikkhave, paṇḍako pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassā’’tiādinā pabbajjā upasampadā ca paṭikkhittā. Tasmā te bhikkhubhāvāya abhabbattā pārājikāpannasadisatāya ‘‘pārājikā’’ti vuttā. Tabbhāvabhāvitāya bhikkhubhāvo vasati etthāti vatthu, puggalānaṃ bhikkhubhāvārahatā. Sā pana pabbajjakkhandhakāgatasabbadosavirahitasampattiyuttatā. Taṃ vipannaṃ paṇḍakabhāvādiyogena yesaṃ tevatthuvipannā.Ahetukapaṭisandhikāti iminā tesaṃ vipākāvaraṇena samannāgatabhāvaṃ dassento maggāvaraṇe kāraṇamāha. Pārājikāpannasadisattāpārājikā. Theyyasaṃvāsakādikammaṃ mātughātādikaṃ viya ānantariyaṃ na hotīti āha‘‘imesaṃ tiṇṇaṃ saggo avārito’’ti.
lambī. So ettāvatā na pārājiko, atha kho yadā anabhiratiyā pīḷito attano aṅgajātaṃ mukhe vā vaccamagge vā paveseti, tadā pārājiko hoti. Mudu piṭṭhi etassātimudupiṭṭhiko,kataparikammāya mudukāya piṭṭhiyā samannāgato. Sopi yadā anabhiratiyā pīḷito attano aṅgajātaṃ attano mukhavaccamaggesu aññataraṃ paveseti, tadā pārājiko hoti.Parassa aṅgajātaṃ attano mukhena gaṇhātīti yo anabhiratiyā pīḷito parassa suttassa vā pamattassa vā aṅgajātaṃ attano mukhena gaṇhāti.Parassa aṅgajāte abhinisīdatīti yo anabhiratiyā pīḷito parassa aṅgajātaṃ kammaniyaṃ disvā attano vaccamaggena tassūpari nisīdati, taṃ attano vaccamaggaṃ pavesetīti attho.
Etena pariyāyenāti ubhinnaṃ rāgapariyuṭṭhānasaṅkhātena pariyāyena. Dutiyavikappekaccitthāti ettha kacci atthāti padacchedo veditabbo.
Nigamanavaṇṇanā niṭṭhitā.
Iti samantapāsādikāya vinayasaṃvaṇṇanāya sāratthadīpaniyaṃ
Catutthapārājikavaṇṇanā niṭṭhitā.
2. Saṅghādisesakaṇḍaṃ
1. Sukkavissaṭṭhisikkhāpadavaṇṇanā
Idāni pārājikasaṃvaṇṇanāsamanantarā yā terasakādisaṃvaṇṇanā samāraddhā, tassāpi –
Anākulā asandehā, paripuṇṇavinicchayā;
Terasakassāti terasa sikkhāpadāni parimāṇāni assa kaṇḍassāti terasakaṃ, tassa terasakassa kaṇḍassāti attho.
234.Anabhiratoti aññattha gihibhāvaṃ patthayamāno vuccati, idha pana kāmarāgavasena ukkaṇṭhitatāya vikkhittacittatāya samannāgato adhippetoti āhavikkhittacittotiādi.
236-237.Sañcetanikāti etthasaṃ-saddo vijjamānatthatāya sātthakoti dassento āhasaṃvijjati cetanā assāti. Tatthacetanāti vītikkamavasappavattā pubbabhāgacetanā.Assāti sukkavissaṭṭhiyā. Imasmiṃ vikappeika-saddassa visuṃ attho natthīti āhasañcetanāva sañcetanikāti. Idānisaṃ-saddassa atthaṃ anapekkhitvāika-saddova assatthiatthaṃ pakāsetīti dassentosañcetanā vā assā atthīti sañcetanikāti dutiyavikappamāha. Saṃvijjati cetanā assāti padabhājane vattabbe byañjane ādaraṃ akatvājānantotiādi vuttaṃ.Upakkamāmīti jānantoti mocanatthaṃ upakkamāmīti jānanto.
Āsayabhedatoti pittādiāsayabhedato. Buddhapaccekabuddhānampi hi raññopi cakkavattissa pittasemhapubbalohitāsayesu catūsu aññataro āsayo hotiyeva, mandapaññānaṃ pana cattāropi āsayā honti.Dhātunānattatoti pathavīdhātuādīnaṃ catunnaṃ dhātūnaṃ, cakkhādīnaṃ vā aṭṭhārasannaṃ dhātūnaṃ, rasasoṇitādīnaṃ vā dhātūnaṃ nānattato.
Vatthisīsanti vatthipuṭassa abbhantare matthakapassaṃ.‘‘Rāga…pe… asakkonto’’ti rāgapariyuṭṭhānaṃ sandhāya vuttaṃ. Rājā pana ‘‘sambhavassa sakalakāyo ṭhāna’’nti sutapubbattā vīmaṃsanatthaṃ evamakāsīti vadanti.Dakasotanti muttamaggaṃ, aṅgajātappadesanti vuttaṃ hoti. Dakasotorohaṇato paṭṭhāya pana upādinnato vinimuttatāya sambhave utusamuṭṭhānameva rūpaṃ avasissati, sesaṃ tisamuṭṭhānaṃ natthīti veditabbaṃ. Āpodhātuyā santānavasena pavattamānāya avatthāviseso sambhavo, so catusamuṭṭhāniko aṭṭhakathāyaṃ catusamuṭṭhānikesu sambhavassa vuttattā. So pana soḷasavassakāle uppajjati, tassa rāgavasena ṭhānācāvanaṃ hotīti vadanti, tasmā yaṃ vuttaṃkathāvatthuaṭṭhakathāyaṃ‘‘sukkavissaṭṭhi nāma rāgasamuṭṭhānā hotī’’ti, taṃ sambhavassa ṭhānācāvanaṃ sandhāya vuttanti veditabbaṃ, na pana sambhavo cittasamuṭṭhānoyevāti dīpetuṃ, teneva tattha vissaṭṭhiggahaṇaṃ kataṃ. ‘‘Khīṇāsavānaṃ pana brahmānañca sambhavo natthī’’tiācariyadhammapālattherenavuttaṃ, tasmā yaṃ vuttaṃkathāvatthuaṭṭhakathāyaṃ(kathā. aṭṭha. 307) ‘‘tāsaṃ devatānaṃ sukkavissaṭṭhi nāma natthī’’ti, tampi ṭhānācāvanaṃ sandhāya vuttanti gahetabbaṃ, na pana devatānaṃ sabbaso sambhavassa abhāvaṃ sandhāya. Channampi pana kāmāvacaradevatānaṃ kāmā pākatikāyeva. Manussā viya hi te dvayaṃdvayasamāpattivaseneva methunaṃ paṭisevanti, kevalaṃ pana nissandābhāvo tesaṃ vattabbo. Taṅkhaṇikapariḷāhavūpasamāvahaṃ samphassasukhameva hi tesaṃ kāmakiccaṃ. Keci pana ‘‘cātumahārājikatāvatiṃsānaṃyeva dvayaṃdvayasamāpattiyā kāmakiccaṃ ijjhati, yāmānaṃ aññamaññaṃ āliṅganamattena, tusitānaṃ hatthāmasanamattena, nimmānaratīnaṃ hasitamattena, paranimmitavasavattīnaṃ olokitamattena kāmakiccaṃ ijjhatī’’ti vadanti, taṃ aṭṭhakathāyaṃ paṭikkhittaṃ tādisassa kāmesu virajjanassa tesu abhāvato kāmānañca uttaruttari paṇītatarapaṇītatamabhāvato.
Tathevāti ‘‘mocanassādena nimitte upakkamato’’tiādiṃ atidisati. ‘‘Vissaṭṭhīti ṭhānato cāvanā vuccatī’’ti vuttattādakasotaṃ otiṇṇamatteti kasmā vuttanti āhadakasotorohaṇañcetthātiādi.Etthāti tīsupi vādesu.Adhivāsetvāti nimitte upakkamitvā puna vippaṭisāre uppanne adhivāsetvā.Antarā nivāretunti ṭhānato cutaṃ dakasotaṃ otarituṃ adatvā antarā nivāretuṃ. Tenāha –ṭhānā cutañhi avassaṃ dakasotaṃ otaratīti.Ṭhānācāvanamattenevāti dakasotaṃ anotiṇṇepīti adhippāyo. Ettha ca ‘‘sakalo kāyo ṭhāna’’nti vāde ṭhānācāvanaṃ vadantena sakalasarīrato cutassapi dakasotorohaṇato pubbe appamattakassa antarāḷassa sambhavato vuttaṃ. Sakalasarīre vā tasmiṃ tasmiṃ padese ṭhitassa ṭhānā cutaṃ sandhāya ‘‘ṭhānācāvanamattenevā’’ti vuttaṃ.Nimitte upakkamantassevāti mocanassādena upakkamantassa. Hatthaparikammādīsu satipi mocanassāde nimitte upakkamābhāvato natthi āpattīti āha‘‘hattaparikamma…pe… anāpattī’’ti.Ayaṃ sabbācariyasādhāraṇavinicchayoti ‘‘dakasotorohaṇañcetthā’’tiādinā vutto tiṇṇampi ācariyānaṃ sādhāraṇo vinicchayo.
Khobhakaraṇapaccayonāma visabhāgabhesajjasenāsanāhārādipaccayo.Atthakāmatāya vā anatthakāmatāya vāti pasannā atthakāmatāya, kuddhā anatthakāmatāya.Atthāya vā anatthāya vāti sabhāvato bhavitabbāya atthāya vā anatthāya vā.Upasaṃharantīti attano devānubhāvena upanenti.Bodhisattamātā viya puttapaṭilābhanimittanti tadā kira pure puṇṇamāya sattamadivasato paṭṭhāya vigatasurāpānaṃ mālāgandhādivibhūtisampannaṃ nakkhattakīḷaṃ anubhavamānā bodhisattamātā sattame divase pātova uṭṭhāya gandhodakena nhāyitvā sabbālaṅkāravibhūsitā varabhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya sirigabbhaṃ pavisitvā sirisayane nipannā niddaṃ okkamamānā imaṃ supinaṃ addasa – cattāro kira naṃ mahārājāno sayaneneva saddhiṃ ukkhipitvā anotattadahaṃ netvā nhāpetvā dibbavatthaṃ nivāsetvā dibbagandhehi vilimpetvā dibbapupphāni piḷandhitvā tato avidūre rajatapabbato, tassa anto kanakavimānaṃ atthi, tasmiṃ pācīnato sīsaṃ katvā nipajjāpesuṃ. Atha bodhisatto setavaravāraṇo hutvā tato avidūre eko suvaṇṇapabbato, tattha caritvā tato oruyha rajatapabbataṃ abhiruhitvā kanakavimānaṃ pavisitvā mātaraṃ padakkhiṇaṃ katvā dakkhiṇapassaṃ phāletvā kucchiṃ paviṭṭhasadiso ahosi. Imaṃ supinaṃ sandhāya etaṃ vuttaṃ ‘‘bodhisattamātā viya puttapaṭilābhanimitta’’nti.
Pañcamahāsupineti (a. ni. aṭṭha. 3.5.196) mahantehi purisehi passitabbato mahantānañca atthānaṃ nimittabhāvato mahāsupine. Te pana pañca mahāsupine neva lokiyamahājano passati, na mahārājāno, na cakkavattirājāno, na aggasāvakā, na paccekabuddhā, na sammāsambuddhā, eko sabbaññubodhisattoyeva passati. Tena vuttaṃ ‘‘bodhisatto viya pañca mahāsupine’’ti. Amhākañca pana bodhisatto kadā te supine passīti? ‘‘Sve buddho bhavissāmī’’ti cātuddasiyaṃ pakkhassa rattivibhāyanakāle passi. Kālavasena hi divā diṭṭho supino na sameti, tathā paṭhamayāme majjhimayāme ca. Pacchimayāme balavapaccūse pana asitapītasāyite sammāpariṇāmagate kāyasmiṃ ojāya patiṭṭhitāya aruṇe uggacchamāne diṭṭhasupino sameti. Iṭṭhanimittaṃ supinaṃ passanto iṭṭhaṃ paṭilabhati, aniṭṭhanimittaṃ passanto aniṭṭhaṃ, tasmā bodhisattopi supinaṃ passanto rattivibhāyanakāle passi.
Ke pana te pañca mahāsupināti? Tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato pañca mahāsupinā pāturahesuṃ (a. ni. 5.196) – ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bimbohanaṃ ahosi, puratthime samudde vāmahattho ohito ahosi, pacchime samudde dakkhiṇahattho ohito ahosi, dakkhiṇasamudde ubho pādā ohitā ahesuṃ, ayaṃ paṭhamo mahāsupino pāturahosi.
Puna caparaṃ dabbatiṇasaṅkhātā tiriyā nāma tiṇajāti naṅgalamattena rattadaṇḍena nābhito uggantvā tassa passantasseva vidatthimattaṃ ratanamattaṃ byāmamattaṃ yaṭṭhimattaṃ gāvutamattaṃ aḍḍhayojanamattaṃ yojanamattanti evaṃ uggantvā anekayojanasahassaṃ nabhaṃ āhacca ṭhitā ahosi, ayaṃ dutiyo mahāsupino pāturahosi.
Puna caparaṃ setā kimī kaṇhasīsā pādehi ussakkitvā yāva jāṇumaṇḍalā paṭicchādesuṃ, ayaṃ tatiyo mahāsupino pāturahosi.
Puna caparaṃ cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu, ayaṃ catuttho mahāsupino pāturahosi.
Puna caparaṃ bodhisatto mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena, ayaṃ pañcamo mahāsupino pāturahosi. Ime pañca mahāsupinā.
Tattha paṭhamo anuttarāya sammāsambodhiyā pubbanimittaṃ, dutiyo ariyassa aṭṭhaṅgikassa maggassa devamanussesu suppakāsitabhāvassa pubbanimittaṃ, tatiyo bahūnaṃ odātavasanānaṃ gihīnaṃ bhagavantaṃ upasaṅkamitvā saraṇagamanassa pubbanimittaṃ, catuttho khattiyādīnaṃ catunnaṃ vaṇṇānaṃ tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā anuttaravimuttisacchikiriyāya pubbanimittaṃ, pañcamo catunnaṃ paccayānaṃ lābhitāya tesu ca anupalittabhāvassa pubbanimittaṃ.
Apica yaṃ so cakkavāḷamahāpathaviṃ sirisayanabhūtaṃ addasa, taṃ buddhabhāvassa pubbanimittaṃ. Yaṃ himavantaṃ pabbatarājānaṃ bimbohanaṃ addasa, taṃ sabbaññutaññāṇabimbohanassa pubbanimittaṃ. Yaṃ cattāro hatthapāde samuddassa uparūparibhāgena gantvā cakkavāḷamatthake ṭhite addasa, taṃ dhammacakkassa appaṭivattiyabhāve pubbanimittaṃ. Yaṃ attānaṃ uttānakaṃ nipannaṃ addasa, taṃ tīsu bhavesu avakujjānaṃ sattānaṃ uttānamukhabhāvassa pubbanimittaṃ. Yaṃ akkhīni ummīletvā passanto viya ahosi, taṃ dibbacakkhupaṭilābhassa pubbanimittaṃ. Yaṃ yāva bhavaggā ekālokaṃ ahosi, taṃ anāvaraṇañāṇassa pubbanimittaṃ. Sesaṃ vuttanayameva. Iti taṃtaṃvisesādhigamanimittabhūte pañca mahāsupine passi. Tena vuttaṃ ‘‘bodhisatto viya pañca mahāsupine’’ti.
Kosalarājā viya soḷasa supineti –
‘‘Usabhā rukkhā gāviyo gavā ca,
‘‘Maṇḍūkiyo kaṇhasappe gilanti,
Ime soḷasa supine passanto kosalarājā viya.
1.Ekadivasaṃ kira kosalarājā rattiṃ niddūpagato pacchimayāme soḷasa supine passi (jā. aṭṭha. 1.1.mahāsupinajātakavaṇṇanā). Tattha cattāro añjanavaṇṇā kāḷausabhā ‘‘yujjhissāmā’’ti catūhi disāhi rājaṅgaṇaṃ āgantvā ‘‘usabhayuddhaṃ passissāmā’’ti mahājane sannipatite yujjhanākāraṃ dassetvā naditvā gajjitvā ayujjhitvāva paṭikkantā. Imaṃ paṭhamaṃ supinaṃ addasa.
2.Khuddakā rukkhā ceva gacchā ca pathaviṃ bhinditvā vidatthimattampi ratanamattampi anuggantvāva pupphanti ceva phalanti ca. Imaṃ dutiyaṃ addasa.
3.Gāviyo tadahujātānaṃ vacchānaṃ khīraṃ pivantiyo addasa. Ayaṃ tatiyo supino.
4.Dhuravāhe ārohapariṇāhasampanne mahāgoṇe yugaparamparāya ayojetvā taruṇe godamme dhure yojente addasa, te dhuraṃ vahituṃ asakkontā chaḍḍetvā aṭṭhaṃsu, sakaṭāni nappavattiṃsu. Ayaṃ catuttho supino.
5.Ekaṃ ubhatomukhaṃ assaṃ addasa, tassa ubhosu passesu yavasīsaṃ denti, so dvīhipi mukhehi khādati. Ayaṃ pañcamo supino.
6.Mahājano satasahassagghanakaṃ suvaṇṇapātiṃ sammajjitvā ‘‘idha passāvaṃ karohī’’ti ekassa jarasiṅgālassa upanāmesi, taṃ tattha passāvaṃ karontaṃ addasa. Ayaṃ chaṭṭho supino.
7.Eko puriso rajjuṃ vaṭṭetvā pādamūle nikkhipati, tena nisinnapīṭhassa heṭṭhā sayitā chātasiṅgālī tassa ajānantasseva taṃ khādati. Imaṃ sattamaṃ supinaṃ addasa.
8.Rājadvāre bahūhi tucchakumbhehi parivāretvā ṭhapitaṃ ekaṃ mahantaṃ pūritakumbhaṃ addasa, cattāropi pana vaṇṇā catūhi disāhi catūhi anudisāhi ca ghaṭehi udakaṃ āharitvā pūritakumbhameva pūrenti, pūritapūritaṃ udakaṃ uttaritvā palāyati, tepi punappunaṃ tattheva udakaṃ āsiñcanti, tucchakumbhe olokentāpi natthi. Ayaṃ aṭṭhamo supino.
9.Ekaṃ pañcapadumasañchannaṃ gambhīraṃ sabbatotitthaṃ pokkharaṇiṃ addasa, samantato dvipadacatuppadā otaritvā tattha pānīyaṃ pivanti, tassā majjhe gambhīraṭṭhāne udakaṃ āvilaṃ, tīrappadese dvipadacatuppadānaṃ akkamanaṭṭhāne acchaṃ vippasannaṃ anāvilaṃ. Ayaṃ navamo supino.
10.Ekissāyeva ca kumbhiyā paccamānaṃ odanaṃ apākaṃ addasa, ‘‘apāka’’nti vicāretvā vibhajitvā ṭhapitaṃ viya tīhākārehi paccamānaṃ ekasmiṃ passe atikilinno hoti, ekasmiṃ uttaṇḍulo, ekasmiṃ supakkoti. Ayaṃ dasamo supino.
11.Satasahassagghanakaṃ candanasāraṃ pūtitakkena vikkiṇante addasa. Ayaṃ ekādasamo supino.
12.Tucchalābūni udake sīdantāni addasa. Ayaṃ dvādasamo supino.
13.Mahantamahantā kūṭāgārappamāṇā ghanasilā nāvā viya udake plavamānā addasa. Ayaṃ terasamo supino.
14.Khuddakamadhukapupphappamāṇā maṇḍūkiyo mahante kaṇhasappe vegena anubandhitvā uppalanāḷe viya chinditvā maṃsaṃ khāditvā gilantiyo addasa. Ayaṃ cuddasamo supino.
15.Dasahi asaddhammehi samannāgataṃ gāmagocaraṃ kākaṃ kañcanavaṇṇavaṇṇatāya ‘‘suvaṇṇā’’ti laddhanāme suvaṇṇarājahaṃse parivārente addasa. Ayaṃ pannarasamo supino.
16.Pubbe dīpino eḷake khādanti, te pana eḷake dīpino anubandhitvā murāmurāti khādante addasa, athaññe tasā vakā eḷake dūratova disvā tasitā tāsappattā hutvā eḷakānaṃ bhayā palāyitvā gumbagahanāni pavisitvā nilīyiṃsu. Ayaṃ soḷasamo supino.
1.Tattha adhammikānaṃ rājūnaṃ adhammikānañca manussānaṃ kāle loke viparivattamāne kusale osanne akusale ussanne lokassa parihīnakāle devo na sammā vassissati, meghapādā chijjissanti, sassāni milāyissanti, dubbhikkhaṃ bhavissati, vassitukāmā viya catūhi disāhi meghā uṭṭhahitvā itthikāhi ātape patthaṭānaṃ vīhiādīnaṃ temanabhayena anto pavesitakāle purisesu kudālapiṭake ādāya āḷibandhanatthāya nikkhantesu vassanākāraṃ dassetvā gajjitvā vijjulatā nicchāretvā usabhā viya ayujjhitvā avassitvāva palāyissanti. Ayaṃ paṭhamassa vipāko.
2.Lokassa parihīnakāle manussānaṃ parittāyukakāle sattā tibbarāgā bhavissanti, asampattavayāva kumāriyo purisantaraṃ gantvā utuniyo ceva gabbhiniyo ca hutvā puttadhītāhi vaḍḍhissanti. Khuddakarukkhānaṃ pupphaṃ viya hi tāsaṃ utunibhāvo, phalaṃ viya ca puttadhītaro bhavissanti. Ayaṃ dutiyassa vipāko.
3.Manussānaṃ jeṭṭhāpacāyikakammassa naṭṭhakāle sattā mātāpitūsu vā sassusasuresu vā lajjaṃ anupaṭṭhapetvā sayameva kuṭumbaṃ saṃvidahantāva ghāsacchādanamattampi mahallakānaṃ dātukāmā dassanti, adātukāmā na dassanti, mahallakā anāthā hutvā asayaṃvasī dārake ārādhetvā jīvissanti tadahujātānaṃ vacchānaṃ khīraṃ pivantiyo mahāgāviyo viya. Ayaṃ tatiyassa vipāko.
4.Adhammikarājūnaṃ kāle adhammikarājāno paṇḍitānaṃ paveṇikusalānaṃ kammanittharaṇasamatthānaṃ mahāmattānaṃ yasaṃ na dassanti, dhammasabhāyaṃ vinicchayaṭṭhānepi paṇḍite vohārakusale mahallake amacce na ṭhapessanti. Tabbiparītānaṃ pana taruṇataruṇānaṃ yasaṃ dassanti, tathārūpe eva ca vinicchayaṭṭhāne ṭhapessanti, te rājakammāni ceva yuttāyuttañca ajānantā neva taṃ yasaṃ ukkhipituṃ sakkhissanti, na rājakammāni nittharituṃ, te asakkontā kammadhuraṃ chaḍḍessanti, mahallakāpi paṇḍitā amaccā yasaṃ alabhantā kiccāni nittharituṃ samatthāpi ‘‘kiṃ amhākaṃ etehi, mayaṃ bāhirakā jātā, abbhantarikā taruṇadārakā jānissantī’’ti uppannāni kammāni na karissanti, evaṃ sabbathāpi tesaṃ rājūnaṃ hāniyeva bhavissati, dhuraṃ vahituṃ asamatthānaṃ vacchadammānaṃ dhure yojitakālo viya, dhuravāhānañca mahāgoṇānaṃ yugaparamparāya ayojitakālo viya bhavissati. Ayaṃ catutthassa vipāko.
5.Adhammikarājakāleyeva adhammikabālarājāno adhammike lolamanusse vinicchaye ṭhapessanti, te pāpapuññesu anādarā bālā sabhāyaṃ nisīditvā vinicchayaṃ dentā ubhinnampi atthapaccatthikānaṃ hatthato lañjaṃ gahetvā khādissanti asso viya dvīhi mukhehi yavasīsaṃ. Ayaṃ pañcamassa vipāko.
6.Adhammikāyeva vijātirājāno jātisampannānaṃ kulaputtānaṃ āsaṅkāya yasaṃ na dassanti, akulīne vaḍḍhessanti, evaṃ mahākulāni duggatāni bhavissanti, lāmakakulāni issarāni. Te ca kulīnā purisā jīvituṃ asakkontā ‘‘ime nissāya jīvissāmā’’ti akulīnānaṃ dhītaro dassanti, iti tāsaṃ kuladhītānaṃ akulīnehi saddhiṃ saṃvāso jarasiṅgālassa suvaṇṇapātiyaṃ passāvakaraṇasadiso bhavissati. Ayaṃ chaṭṭhassa vipāko.
7.Gacchante gacchante kāle itthiyo purisalolā surālolā alaṅkāralolā visikhālolā āmisalolā bhavissanti dussīlā durācārā. Tā sāmikehi kasigorakkhādīni kammāni katvā kicchena kasirena sambhataṃ dhanaṃ jārehi saddhiṃ suraṃ pivantiyo mālāgandhavilepanaṃ dhārayamānā antogehe accāyikampi kiccaṃ anoloketvā gehaparikkhepassa uparibhāgenapi chiddaṭṭhānehipi jāre upadhārayamānā sve vapitabbayuttakaṃ bījampi koṭṭetvā yāgubhattakhajjakāni sajjetvā khādamānā vilumpissanti heṭṭhāpīṭhakanipannakachātakasiṅgālī viya vaṭṭetvā vaṭṭetvā pādamūle nikkhittarajjuṃ. Ayaṃ sattamassa vipāko.
8.Gacchante gacchante kāle loko parihāyissati, raṭṭhaṃ nirojaṃ bhavissati, rājāno duggatā kapaṇā bhavissanti. Yo issaro bhavissati, tassa bhaṇḍāgāre satasahassamattā kahāpaṇā bhavissanti, te evaṃ duggatā sabbe janapade attano kammaṃ kārayissanti, upaddutā manussā sake kammante chaḍḍetvā rājūnaṃyeva atthāya pubbaṇṇāparaṇṇāni vapantā rakkhantā lāyantā maddantā pavesentā ucchukhettāni karontā yantāni vāhentā phāṇitādīni pacantā pupphārāme phalārāme ca karontā tattha tattha nipphannāni pupphaphalādīni āharitvā rañño koṭṭhāgārameva pūressanti, attano gehesu tucchakoṭṭhe olokentāpi na bhavissanti, tucchatucchakumbhe anoloketvā pūritakumbhapūraṇasadisameva bhavissati. Ayaṃ aṭṭhamassa vipāko.
9.Gacchante gacchante kāle rājāno adhammikā bhavissanti, chandādivasena agatiṃ gacchantā rajjaṃ kāressanti, dhammena vinicchayaṃ nāma na dassanti, lañjavittakā bhavissanti dhanalolā, raṭṭhavāsikesu tesaṃ khantimettānuddayaṃ nāma na bhavissati, kakkhaḷā pharusā ucchuyante ucchugaṇṭhikā viya manusse pīḷentā nānappakāraṃ baliṃ uppādetvā dhanaṃ gaṇhissanti, manussā balipīḷitā kiñci dātuṃ asakkontā gāmanigamādayo chaḍḍetvā paccantaṃ gantvā vāsaṃ kappessanti, majjhimajanapado suñño bhavissati, paccanto ghanavāso seyyathāpi pokkharaṇiyā majjhe udakaṃ āvilaṃ pariyante vippasannaṃ. Ayaṃ navamassa vipāko.
10.Gacchante gacchante kāle rājāno adhammikā bhavissanti, tesu adhammikesu rājayuttāpi brāhmaṇagahapatikāpi negamajānapadāpīti samaṇabrāhmaṇe upādāya sabbe manussā adhammikā bhavissanti, tato tesaṃ ārakkhadevatā balipaṭiggāhikadevatā rukkhadevatā ākāsaṭṭhakadevatāti evaṃ devatāpi adhammikā bhavissanti, adhammikarājūnaṃ rajje vātā visamā kharā vāyissanti, te ākāsaṭṭhakavimānāni kampessanti, tesu kampitesu devatā kupitā devaṃ vassituṃ na dassanti, vassamānopi sakalaraṭṭhe ekappahāreneva na vassissati, vassamānopi sabbattha kasikammassa vā vappakammassa vā upakāro hutvā na vassissati. Yathā ca raṭṭhe, evaṃ janapadepi gāmepi ekataḷākassarepi ekappahāreneva na vassissati, taḷākassa uparibhāge vassanto heṭṭhābhāge na vassissati, heṭṭhā vassanto upari na vassissati, ekasmiṃ bhāge sassaṃ ativassena nassissati, ekasmiṃ avassanto milāyissati, ekasmiṃ sammā vassamāno sampādessati, evaṃ ekassa rañño rajje vuttā sassā tippakārā bhavissanti ekakumbhiyā odano viya. Ayaṃ dasamassa vipāko.
11.Gacchante gacchante kāle sāsane parihāyante paccayalolā alajjikā bahū bhikkhū bhavissanti, te bhagavatā paccayaloluppaṃ nimmathetvā kathitadhammadesanaṃ cīvarādicatupaccayahetu paresaṃ desessanti, paccayehi mucchitvā niratthakapakkhe ṭhitā nibbānābhimukhaṃ katvā desetuṃ na sakkhissanti, kevalaṃ ‘‘padabyañjanasampattiñceva madhurasaddañca sutvā mahagghāni cīvarāni dassanti’’iccevaṃ desessanti. Apare antaravīthicatukkarājadvārādīsu nisīditvā kahāpaṇaaḍḍhakahāpaṇapādamāsakarūpādīnipi nissāya desessanti. Iti bhagavatā nibbānagghanakaṃ katvā desitaṃ dhammaṃ catupaccayatthāya ceva kahāpaṇaaḍḍhakahāpaṇādiatthāya ca vikkiṇitvā desentā satasahassagghanakaṃ candanasāraṃ pūtitakkena vikkiṇantā viya bhavissanti. Ayaṃ ekādasamassa vipāko.
12.Adhammikarājakāle loke viparivattanteyeva rājāno jātisampannānaṃ kulaputtānaṃ yasaṃ na dassanti, akulīnānaññeva dassanti, te issarā bhavissanti, itare daliddā. Rājasammukhepi rājadvārepi amaccasammukhepi vinicchayaṭṭhānepi tucchalābusadisānaṃ akulīnānaṃyeva kathā osīditvā ṭhitā viya niccalā suppatiṭṭhitā bhavissati, saṅghasannipātepi saṅghakammagaṇakammaṭṭhānesu ceva pattacīvarapariveṇādivinicchayaṭṭhānesu ca dussīlānaṃ pāpapuggalānaṃyeva kathā niyyānikā bhavissati, na lajjibhikkhūnanti evaṃ sabbathāpi tucchalābūnaṃ sīdanakālo viya bhavissati. Ayaṃ dvādasamassa vipāko.
13.Tādiseyeva kāle adhammikarājāno akulīnānaṃ yasaṃ dassanti, te issarā bhavissanti, kulīnā duggatā. Tesu na keci gāravaṃ karissanti, itaresuyeva karissanti, rājasammukhe vā amaccasammukhe vā vinicchayaṭṭhāne vā vinicchayakusalānaṃ ghanasilāsadisānaṃ kulaputtānaṃ kathā na ogāhitvā patiṭṭhahissati. Tesu kathentesu ‘‘kiṃ ime kathentī’’ti itare parihāsameva karissanti, bhikkhusannipātepi vuttappakāresu ṭhānesu neva pesale bhikkhū garukātabbe maññissanti, nāpi nesaṃ kathā pariyogāhitvā patiṭṭhahissati, silānaṃ plavakālo viya bhavissati. Ayaṃ terasamassa vipāko.
14.Loke parihāyanteyeva manussā tibbarāgādijātikā kilesānuvattakā hutvā taruṇataruṇānaṃ attano bhariyānaṃ vase vattissanti, gehe dāsakammakarādayopi gomahiṃsādayopi hiraññasuvaṇṇampi sabbaṃ tāsaṃyeva āyattaṃ bhavissati, ‘‘asukahiraññasuvaṇṇaṃ vā paricchedādijātaṃ vā kaha’’nti vutte ‘‘yattha vā tattha vā hotu, kiṃ tuyhiminā byāpārena, tvaṃ mayhaṃ ghare santaṃ vā asantaṃ vā jānitukāmo jāto’’ti vatvā nānappakārehi akkositvā mukhasattīhi koṭṭetvā dāsaceṭakaṃ viya vase katvā attano issariyaṃ pavattessanti, evaṃ madhukapupphappamāṇamaṇḍūkapotikānaṃ āsīvise kaṇhasappe gilanakālo viya bhavissati. Ayaṃ cuddasamassa vipāko.
15.Dubbalarājakāle rājāno hatthisippādīsu akusalā yuddhesu avisāradā bhavissanti, te attano rājādhipaccaṃ āsaṅkamānā samānajātikānaṃ kulaputtānaṃ issariyaṃ adatvā attano pādamūlikanhāpakakappakādīnaṃ dassanti, jātigottasampannā kulaputtā rājakule patiṭṭhaṃ alabhamānā jīvikaṃ kappetuṃ asamatthā hutvā issariyaṭṭhāne jātigottahīne akulīne upaṭṭhahantā vicarissanti, suvaṇṇarājahaṃsehi kākassa parivāritakālo viya bhavissati. Ayaṃ pannarasamassa vipāko.
16.Adhammikarājakāleyeva ca akulīnāva rājavallabhā issarā bhavissanti, kulīnā appaññātā duggatā. Te rājavallabhā rājānaṃ attano kathaṃ gāhāpetvā vinicchayaṭṭhānādīsu balavanto hutvā dubbalānaṃ paveṇiāgatāni khettavatthuādīni ‘‘amhākaṃ santakāni etānī’’ti abhiyuñjitvā te ‘‘na tumhākaṃ, amhāka’’nti āgantvā vinicchayaṭṭhānādīsu vivadante vettalatādīhi pahārāpetvā gīvāyaṃ gahetvā apakaḍḍhāpetvā ‘‘attano pamāṇaṃ na jānātha, amhehi saddhiṃ vivadatha, idāni vo rañño kathetvā hatthapādacchedādīni kāressāmā’’ti santajjessanti, te tesaṃ bhayena attano santakāni khettavatthūni ‘‘tumhākaṃyeva tāni, gaṇhathā’’ti niyyātetvā attano gehāni pavisitvā bhītā nipajjissanti. Pāpabhikkhūpi pesale bhikkhū yathāruci viheṭhessanti, pesalā bhikkhū paṭisaraṇaṃ alabhamānā araññaṃ pavisitvā gahanaṭṭhānesu nilīyissanti, evaṃ hīnajaccehi ceva pāpabhikkhūhi ca upaddutānaṃ jātimantakulaputtānañceva pesalabhikkhūnañca eḷakānaṃ bhayena tasavakānaṃ palāyanakālo viya bhavissati. Ayaṃ soḷasamassa vipāko. Evaṃ tassa tassa atthassa pubbanimittabhūte soḷasa supine passi. Tena vuttaṃ – ‘‘kosalarājā viya soḷasa supine’’ti. Ettha ca pubbanimittato attano atthānatthanimittaṃ supinaṃ passanto attano kammānubhāvena passati, kosalarājā viya lokassa atthānatthanimittaṃ supinaṃ passanto pana sabbasattasādhāraṇakammānubhāvena passatīti veditabbaṃ.
Kuddhā hi devatāti nāgamahāvihāre mahātherassa kuddhā devatā viya. Rohaṇe kira nāgamahāvihāre mahāthero bhikkhusaṅghaṃ anapaloketvāva ekaṃ nāgarukkhaṃ chindāpesi. Rukkhe adhivatthā devatā therassa kuddhā paṭhamameva naṃ saccasupinena palobhetvā pacchā ‘‘ito te sattadivasamatthake upaṭṭhāko rājā marissatī’’ti supine ārocesi. Thero taṃ kathaṃ āharitvā rājorodhānaṃ ācikkhi. Tā ekappahāreneva mahāviravaṃ viraviṃsu. Rājā ‘‘kiṃ eta’’nti pucchi. Tā ‘evaṃ therena vutta’’nti ārocayiṃsu. Rājā divase gaṇāpetvā sattāhe vītivatte therassa hatthapāde chindāpesi.Ekantasaccameva hotīti phalassa saccabhāvato vuttaṃ, dassanaṃ pana vipallatthameva. Teneva pahīnavipallāsā pubbanimittabhūtampi supinaṃ na passanti, dvīhi tīhi vā kāraṇehi kadāci supinaṃ passantīti āha‘‘saṃsaggabhedato’’ti. ‘‘Asekkhā na passanti pahīnavipallāsattā’’ti vacanato catunnampi kāraṇānaṃ vipallāso eva mūlakāraṇanti daṭṭhabbaṃ.
Tanti supinakāle pavattaṃ bhavaṅgacittaṃ.Rūpanimittādiārammaṇanti kammanimittagatinimittato aññaṃ rūpanimittādiārammaṇaṃ na hoti.Īdisānīti paccakkhato anubhūtapubbaparikappitarūpādiārammaṇāni ceva rāgādisampayuttāni ca.Sabbohārikacittenāti pakaticittena.Dvīhi antehi muttoti kusalākusalasaṅkhātehi dvīhi antehi mutto.Āvajjanatadārammaṇakkhaṇeti idaṃ yāva tadārammaṇuppatti, tāva pavattaṃ cittavāraṃ sandhāya vuttaṃ. ‘‘Supineneva diṭṭhaṃ viya me, sutaṃ viya meti kathanakāle pana abyākatoyeva āvajjanamattasseva uppajjanato’’ti vadanti. Evaṃ vadantehi pañcadvāre dutiyamoghavāre viya manodvārepi āvajjanaṃ dvattikkhattuṃ uppajjitvā javanaṭṭhāne ṭhatvā bhavaṅgaṃ otaratīti adhippetanti daṭṭhabbaṃ ekacittakkhaṇikassa āvajjanassa uppattiyaṃ ‘‘diṭṭhaṃ viya me, sutaṃ viya me’’ti kappanāya asambhavato.
gaṇṭhipadesuvuttaṃ. Keci pana ‘‘karajakāyassa nirussāhasantabhāvappattito tannissitaṃ hadayavatthu na suppasannaṃ hoti, tato tannissitāpi cittuppatti na suppasannā asuppasannavaṭṭinissitadīpappabhā viya, tasmādubbalavatthukattāti ettha dubbalahadayavatthukattā’’ti atthaṃ vadanti, vīmaṃsitvā yuttataraṃ gahetabbaṃ.
Supinantacetanāti manodvārikajavanavasena pavattā supinante cetanā. Supinañhi passanto manodvārikeneva javanena passati, na pañcadvārikena. Paṭibujjhanto ca manodvārikeneva paṭibujjhati, na pañcadvārikena. Niddāyantassa hi mahāvaṭṭiṃ jāletvā dīpe cakkhusamīpaṃ upanīte paṭhamaṃ cakkhudvārikaṃ āvajjanaṃ bhavaṅgaṃ na āvaṭṭeti, manodvārikameva āvaṭṭeti, atha javanaṃ javitvā bhavaṅgaṃ otarati. Dutiyavāre cakkhudvārikaṃ āvajjanaṃ bhavaṅgaṃ āvaṭṭeti, tato cakkhuviññāṇādīni javanapariyosānāni pavattanti, tadanantaraṃ bhavaṅgaṃ pavattati. Tatiyavāre manodvārikaāvajjanena bhavaṅge āvaṭṭite manodvārikajavanaṃ javati, tena cittena ‘‘kiṃ ayaṃ imasmiṃ ṭhāne āloko’’ti jānāti. Tathā niddāyantassa kaṇṇasamīpe tūriyesu paggahitesu ghānasamīpe sugandhesu vā duggandhesu vā pupphesu upanītesu mukhe sappimhi vā phāṇite vā pakkhitte piṭṭhiyaṃ pāṇinā pahāre dinne paṭhamaṃ sotadvārikādīni āvajjanāni bhavaṅgaṃ na āvaṭṭenti, manodvārikameva āvaṭṭeti, atha javanaṃ javitvā bhavaṅgaṃ otarati. Dutiyavāre sotadvārikādīni āvajjanāni bhavaṅgaṃ āvaṭṭenti, tato sotaghānajivhākāyaviññāṇādīni javanapariyosānāni pavattanti, tadanantaraṃ bhavaṅgaṃ pavattati. Tatiyavāre manodvārikaāvajjanena bhavaṅge āvaṭṭite manodvārikajavanaṃ javati, tena cittena ñatvā ‘‘kiṃ ayaṃ imasmiṃ ṭhāne saddo, saṅkhasaddo bherisaddo’’ti vā ‘‘kiṃ ayaṃ imasmiṃ ṭhāne gandho, mūlagandho sāragandho’’ti vā ‘‘kiṃ idaṃ mayhaṃ mukhe pakkhittaṃ, sappi phāṇita’’nti vā ‘‘kenamhi piṭṭhiyaṃ pahaṭo, atithaddho me pahāro’’ti vā vattā hoti, evaṃ manodvārikajavaneneva paṭibujjhati, na pañcadvārikena. Supinampi teneva passati, na pañcadvārikena.
Assāti assa āpattinikāyassa. Nanu ca ayuttoyaṃ niddeso ‘‘saṅgho ādimhi ceva sese ca icchitabbo assā’’ti. Na hi āpattinikāyassa ādimhi ceva sese ca saṅgho icchito, kiñcarahi vuṭṭhānassāti imaṃ codanaṃ manasi sannidhāya yathā na virujjhati, tathā adhippāyaṃ vivaranto‘‘kiṃ vuttaṃ hotī’’tiādimāha. Āpattito vuṭṭhānassa ādimhi ceva sese ca icchito saṅgho āpattiyāva icchito nāma hotīti ayamettha adhippāyo.Āpattivuṭṭhānanti āpattito vuṭṭhānaṃ, anāpattikabhāvūpagamananti attho.Vacanakāraṇanti ‘‘saṅghādiseso’’ti evaṃ vacane kāraṇaṃ. Samudāye niruḷho nikāya-saddo tadekadese pavattamānopi tāya eva ruḷhiyā pavattatīti āharuḷīsaddenāti. Atha vā kiñci nimittaṃ gahetvā satipi aññasmiṃ taṃnimittayutte kismiñcideva visaye sammutiyā cirakālatāvasena nimittavirahepi pavattaniruḷho ruḷhī nāma. Yathā mahiyaṃ setīti mahiṃso, gacchatīti goti, evaṃ nikāya-saddassapi ruḷhibhāvo veditabbo. Ekasmimpi visiṭṭhe satipi sāmaññā viya samudāye pavattavohāro avayavepi pavattatīti āhaavayave samūhavohārena vāti.Navamassa adhippāyassāti vīmaṃsādhippāyassa.
238-239.Lomā etesaṃ santītilomasā,bahulomāti vuttaṃ hoti.Arogo bhavissāmīti rāgapariḷāhavūpasamato nirogo bhavissāmi.Mocanenāti mocanatthāya upakkamakaraṇena. Upakkamakaraṇañhettha mocananti adhippetaṃ moceti etenāti katvā.Bījaṃ bhavissatīti coḷaggahaṇādikammaṃ sandhāya vuttaṃ.
240.Dveāpattisahassānīti khaṇḍacakkādibhedaṃ anāmasitvā vuttaṃ, icchantena pana khaṇḍacakkādibhedenapi āpattigaṇanā kātabbā.Missakacakkanti ubhatovaḍḍhanakaṃ sandhāya vuttaṃ. Ettha ca nīlañca pītakañcātiādinā ekakkhaṇe anekavaṇṇānaṃ mocanādhippāyavacanaṃ yathādhippāyena mocanaṃ bhavatu vā mā vā, imināpi adhippāyena upakkamitvā mocentassa āpatti hotīti dassanatthaṃ. Na hi ekasmiṃ khaṇe nīlādīnaṃ sabbesampi mutti sambhavati.Aññaṃ vadatīti attano dosaṃ ujuṃ vattuṃ asakkonto puna puṭṭho aññaṃ bhaṇati.
Mocanassādoti mocanassa pubbabhāge pavattaassādo. Teneva ‘‘mocetuṃ assādo mocanassādo’’ti vuttaṃ.Gehassitapemanti etthageha-saddena gehe ṭhitā mātubhaginīādayo ajjhattikañātakā gahitā. Tesu mātupemādivasena uppanno sineho gehassitapemaṃ, aññattha pana gehassitapemanti pañcakāmaguṇikarāgo vuccati.Sampayuttaassādasīsenāti rāgasampayuttasukhavedanāmukhena.Ekena padenāti gehassitapema-padena.
Tathevāti mocanassādacetanāya eva. Pubbabhāge mocanassādavasena katappayogaṃ avijahitvāva sayitattā‘‘sace pana…pe… saṅghādiseso’’ti vuttaṃ. Puna suddhacitte uppanne tassa payogassa paṭippassaddhattā‘‘suddhacitto…pe… anāpattī’’ti vuttaṃ.Jagganatthāyāti dhovanatthāya.Anokāsanti aṅgajātappadesaṃ.
263-264.Gehassitakāmavitakkanti pañcakāmaguṇasannissitaṃ kāmavitakkaṃ.Vatthiṃ daḷhaṃ gahetvāti aṅgajātassa agge passāvaniggamanaṭṭhāne cammaṃ daḷhaṃ gahetvā. Nimitte upakkamābhāvato ‘‘mocanassādādhippāyassapi mutte anāpattī’’ti vuttaṃ.
265.‘‘Ehi me tvaṃ, āvuso, sāmaṇerāti āṇattiyā aññena katopi payogo attanāva kato nāma hotīti katvā āpatti vuttā. Yadi pana anāṇatto sayameva karoti, aṅgapāripūriyā abhāvato anāpattī’’ti vadanti.Suttasāmaṇeravatthusmiṃasucimhi muttepi aṅgajātassa gahaṇapaccayā dukkaṭaṃ vuttaṃ, na pana muttapaccayā.
266.Kāyatthambhanavatthusmiṃcalanavasena yathā aṅgajātepi upakkamo sambhavati, tathāpi vijambhitattā āpatti vuttā. ‘‘Pacchato vā’’ti vacanato ubhosu passesu kaṭiyaṃ ūruppadesopi gahitoyevāti daṭṭhabbaṃ, tasmā ubhosupi passesu ṭhatvā imasmiṃ okāse nimittanti upanijjhāyantassapi āpattiyeva. ‘‘Aṅgajāta’’nti vacanatonimittanti passāvamaggova vutto.Ummīlananimīlanavasena pana na kāretabboti ummīlananimīlanappayogavasaena āpattibhedo na kāretabboti attho. Anekakkhattumpi ummīletvā nimīletvā upanijjhāyantassa ekameva dukkaṭanti vuttaṃ hoti. Akkhīni avipphandetvā abhimukhaṃ sampattassa mātugāmassa nimittolokanepi āpattiyevāti daṭṭhabbaṃ. ‘‘Dārudhītalikalepacittānaṃ aṅgajātupanijjhānepi dukkaṭa’’nti vadanti.
267.Pupphāvalīti kīḷāvisesassādhivacanaṃ. Taṃ kīḷantā nadīādīsu chinnataṭaṃ udakena cikkhallaṃ katvā tattha ubho pāde pasāretvā nisinnā papatanti. ‘‘Pupphāvaliya’’ntipi pāṭho.Pavesentassāti dvikammakattā vālikaṃ aṅgajātanti ubhayatthāpi upayogavacanaṃ kataṃ.Vālikanti vālikāyāti attho. Cetanā, upakkamo, muccananti imānettha tīṇi aṅgāni veditabbāni.
Sukkavissaṭṭhisikkhāpadavaṇṇanā niṭṭhitā.
2. Kāyasaṃsaggasikkhāpadavaṇṇanā
269.Dutiyeyesu vivaṭesu andhakāro hoti, tāni vivarantoti brāhmaṇiyā saddhiṃ kāyasaṃsaggaṃ samāpajjitukāmo evamakāsi. Tena katassapi vippakārassa attani katattā‘‘attano vippakāra’’nti vuttaṃ.Uḷārattatāti uḷāracittatā, paṇītādhimuttatāti vuttaṃ hoti.
270.Otiṇṇoti idaṃ kammasādhanaṃ kattusādhanaṃ vā hotīti tadubhayavasena atthaṃ dassento‘‘yakkhādīhi viya sattā’’tiādimāha.Asamapekkhitvāti yathāsabhāvaṃ anupaparikkhitvā, yathā te ratijanakā rūpādayo visayā aniccadukkhāsubhānattākārena avatthitā, tathā apassitvāti vuttaṃ hoti.
271.Saññamavelanti sīlamariyādaṃ.Ācāroti ācaraṇaṃ hatthagahaṇādikiriyā.Assāti ‘‘kāyasaṃsaggaṃ samāpajjeyyā’’ti padassa.
273.Etesaṃ padānaṃ vasenāti āmasanādipadānaṃ vasena.Ito cito ca…pe… sañcopetīti attano hatthaṃ vā kāyaṃ vā tiriyaṃ ito cito ca sañcāreti.‘‘Kāyato amocetvāvāti vacanato matthakato paṭṭhāya hatthaṃ otārentassa kāyato mocetvā nivatthasāṭakūpari omasantassa thullaccayaṃ, sāṭakato otāretvā jaṅghato paṭṭhāya kāyaṃ omasantassa puna saṅghādiseso’’ti vadanti.
‘‘mūlaggahaṇameva pamāṇa’’nti. Idañca ekena hatthena kāyaṃ gahetvā itarena hatthena kāyaparāmasanaṃ sandhāya vuttaṃ. Ekena pana hatthena kāyapaṭibaddhaṃ gahetvā itarena tattha tattha kāyaṃ parāmasato payogagaṇanāya āpatti. Ayaṃ pana saṅghādiseso na kevalaṃ vatthuvaseneva, apica saññāvasenapīti āha‘‘itthiyā itthisaññissa saṅghādiseso’’ti. Pāḷiyaṃtiracchānagato ca hotīti ettha tiracchānagatitthiyā tiracchānagatapurisassa ca gahaṇaṃ veditabbaṃ.
Samasārāgoti kāyasaṃsaggarāgena ekasadisarāgo.Purimanayenevāti rajjuvatthādīhi parikkhipitvā gahaṇe vuttanayena. Punapurimanayenevāti samasārāgo vutto.Anantaranayenevāti kāyapaṭibaddhaāmasananayena. Veṇiggahaṇena lomānampi saṅgahitattā lomānaṃ phusanepi saṅghādiseso vutto. Idāni vuttamevatthaṃ pakāsetukāmo‘‘upādinnakena hī’’tiādimāha.
Yathāniddiṭṭhaniddeseti yathāvuttakāyasaṃsagganiddese.Tenāti tena yathāvuttakāraṇena.Saññāya virāgitamhīti saññāya viraddhāya. Liṅgabyattayena ‘‘virāgitamhī’’ti vuttaṃ.Imaṃ nāma vatthunti imasmiṃ sikkhāpade āgataṃ sandhāya vadati. Aññampi yaṃ kiñci vatthuṃ sandhāya vadatītipi keci.Sārattanti kāyasaṃsaggarāgena sārattaṃ.Virattanti kāyasaṃsaggarāgarahitaṃ mātubhaginīādiṃ sandhāya vadati.‘‘Virattaṃ gaṇhissāmī’’ti virattaṃ gaṇhi, dukkaṭanti mātupemādivasena gahaṇe dukkaṭaṃ vuttaṃ.
mahāsumattherenavuttavādo imāya pāḷiyā sameti. Yo panettha ‘‘satipi itthisaññāya kāyapaṭibaddhaṃ gaṇhantassa gahaṇasamaye ‘kāyapaṭibaddhaṃ gaṇhissāmī’ti saññaṃ ṭhapetvā ‘itthiṃ gaṇhāmī’ti saññāya abhāvato vatthusaññānaṃ bhinnattā ayutta’’nti vadeyya, so pucchitabbo ‘‘kiṃ kāyapaṭibaddhaṃ vatthādiṃ gaṇhanto itthiyā rāgena gaṇhāti, udāhu vatthādīsu rāgenā’’ti. Yadi ‘‘vatthādīsu rāgena gaṇhātī’’ti vadeyya, itthiyā kāyapaṭibaddhaṃ ahutvā aññattha ṭhitaṃ vatthādiṃ gaṇhantassapi thullaccayaṃ siyā, tasmā itthī itthisaññā sārattabhāvo gahaṇañcāti aṅgapāripūrisabbhāvatomahāsumattheravādovayuttavādo.Aṭṭhakathāvinicchayehi ca sametīti etthāpi ayamadhippāyo – yadi saññāvirāgena virāgitaṃ nāma siyā, ‘‘sambahulā itthiyo bāhāhi parikkhipitvā gaṇhāmī’’ti evaṃsaññissa ‘‘majjhagatitthiyo kāyapaṭibaddhena gaṇhāmī’’ti evarūpāya saññāya abhāvato majjhagatānaṃ vasena thullaccayaṃ na siyā, evaṃ santepi aṭṭhakathāya thullaccayassa vuttattā saññāvirāgena virāgitaṃ nāma na hotīti ayamattho siddhoyevāti. Nīlena duviññeyyasabhāvato kāḷitthī vuttā.
279.Sevanādhippāyoti phassasukhasevanādhippāyo. Itthiyā kāyena bhikkhussa kāyapaṭibaddhāmasanavārepiphassaṃ paṭivijānātīti idaṃ attano kāyapaṭibaddhāmasanepi kāyasambandhasabhāvato vuttaṃ.Etthāti nissaggiyena nissaggiyavāre.Mokkhādhippāyoti ettha paṭhamaṃ kāyasaṃsaggarāge satipi pacchā mokkhādhippāyassa anāpatti.
281.Pāripanthikāti vilumpanikā, antarāyikāti vuttaṃ hoti.Nadīsotena vuyhamānaṃ mātaranti ukkaṭṭhaparicchedadassanatthaṃ vuttaṃ, aññāsupi pana itthīsu kāruññādhippāyena mātari vuttanayena paṭipajjantassa nevatthi dosoti vadanti. ‘‘Mātara’’nti vuttattā aññāsaṃ na vaṭṭatīti vadantāpi atthi.Tiṇaṇḍupakanti hirīverādimūlehi katacumbaṭakaṃ.Tālapaṇṇamuddikanti tālapaṇṇehi kataaṅgulimuddikaṃ.Parivattetvāti attano nivāsanapārupanabhāvato apanetvā, cīvaratthāya apanāmetvāti vuttaṃ hoti.Cīvaratthāya pādamūle ṭhapeti, vaṭṭatīti idaṃ nidassanamattaṃ, paccattharaṇavitānādiatthampi vaṭṭatiyeva, pūjādiatthaṃ tāvakālikampi gahetuṃ vaṭṭati.
Itthisaṇṭhānena katanti ettha heṭṭhimaparicchedato pārājikavatthubhūtatiracchānagatitthīnampi anāmāsabhāvato tādisaṃ itthisaṇṭhānena kataṃ tiracchānagatarūpampi anāmāsanti daṭṭhabbaṃ. ‘‘Bhikkhunīhi paṭimārūpaṃ āmasituṃ vaṭṭatī’’ti vadanti ācariyā. Itthirūpāni dassetvā kataṃ vatthañca paccattharaṇañca bhittiñca itthirūpaṃ anāmasitvā gaṇhituṃ vaṭṭati.Bhinditvāti ettha hatthena aggahetvāva kenacideva daṇḍādinā bhinditabbaṃ. Ettha ca ‘‘anāmāsampi hatthena aparāmasitvā daṇḍādinā kenaci bhindituṃ vaṭṭatī’’ti idha vuttattā ‘‘paṃsukūlaṃ gaṇhantena mātugāmasarīrepi satthādīhi vaṇaṃ katvā gahetabba’’nti vuttattā ca gahitamaṇḍūkasappiniṃ daṇḍādīhi nippīḷetvā maṇḍūkaṃ vissajjāpetuṃ vaṭṭati.
Maggaṃ adhiṭṭhāyāti magge gacchāmīti evaṃ maggasaññī hutvāti attho.Kīḷantenāti idaṃ gihisantakaṃ sandhāya vuttaṃ, bhikkhusantakaṃ pana yena kenaci adhippāyena anāmasitabbameva durupaciṇṇabhāvato.Tālapanasādīnīti cetthaādi-saddena nāḷikeralabujatipusaalābukumbhaṇḍapussaphalaeḷālukaphalānaṃ saṅgaho daṭṭhabbo. ‘‘Yathāvuttaphalānaṃyeva cettha kīḷādhippāyena āmasanaṃ na vaṭṭatī’’ti vuttattā pāsāṇasakkharādīni kīḷādhippāyenapi āmasituṃ vaṭṭati.
Muttāti hatthikumbhajādikā aṭṭhavidhā muttā. Tathā hi hatthikumbhaṃ, varāhadāṭhaṃ, bhujaṅgasīsaṃ, valāhakaṃ, veḷu, macchasiro, saṅkho, sippīti aṭṭha muttāyoniyo. Tatthahatthikumbhajāpītavaṇṇā pabhāvihīnā.Varāhadāṭhajāvarāhadāṭhavaṇṇāva.Bhujaṅgasīsajānīlādivaṇṇā suvisuddhā vaṭṭalā.Valāhakajāābhāsūrā dubbibhāgarūpā rattibhāge andhakāraṃ viddhamantiyo tiṭṭhanti, devūpabhogā eva ca honti.Veḷujākarakaphalasamānavaṇṇā na ābhāsūrā, te ca veḷū amanussagocare eva padese jāyanti.Macchasirajāpāṭhīnapiṭṭhisamaānavaṇṇā vaṭṭalā laghavo ca honti pabhāvihīnā ca, te ca macchā samuddamajjheyeva jāyanti.Saṅkhajāsaṅkhaudaracchavivaṇṇā kolaphalappamāṇāpi honti pabhāvihīnāva.Sippijāpabhāvisesayuttā honti nānāsaṇṭhānā. Evaṃ jātito aṭṭhavidhāsu muttāsu yā macchasaṅkhasippijā, tā sāmuddikā. Bhujaṅgajāpi kāci sāmuddikā honti, itarā asāmuddikā. Yasmā bahulaṃ sāmuddikāva muttā loke dissanti, tatthāpi sappijāva, itarā kadāci kāci, tasmāsammohavinodaniyaṃ‘‘muttāti sāmuddikā muttā’’ti vuttaṃ.
Maṇīti ṭhapetvā veḷuriyādike seso jotirasādibhedo sabbopi maṇi.Veḷuriyoti vaṃsavaṇṇamaṇi.Saṅkhoti sāmuddikasaṅkho.Silāti kāḷasilāpaṇḍusilāsetasilādibhedā sabbāpi silā.Rajatanti kahāpaṇādikaṃ vuttāvasesaṃ ratanasammataṃ.Jātarūpanti suvaṇṇaṃ.Lohitaṅkoti rattamaṇi.Masāragallanti kabaramaṇi.Bhaṇḍamūlatthāyāti pattacīvarādibhaṇḍamūlatthāya.Kuṭṭharogassāti nidassanamattaṃ, tāya vūpasametabbassa yassa kassaci rogassatthāyapi vaṭṭatiyeva. ‘‘Bhesajjatthañca adhiṭṭhāyeva muttā vaṭṭatī’’ti tīsupigaṇṭhipadesuvuttaṃ.Ākaramuttoti ākarato muttamatto. ‘‘Bhaṇḍamūlatthāya sampaṭicchituṃ vaṭṭatī’’ti iminā ca āmasitumpi vaṭṭatīti dasseti.Pacitvā katoti kācakārehi pacitvā kato.
Dhotaviddho ca ratanamissoti alaṅkāratthaṃ kañcanalatādiṃ dassetvā kato ratanakhacito dhotaviddho anāmāso. Dhotaviddho ca ratanamisso cāti visuṃ vā padaṃ sambandhitabbaṃ.Pānīyasaṅkhoti iminā ca saṅkhena katapānīyabhājanapidhānādisamaṇaparikkhāropi āmasituṃ vaṭṭatīti siddhaṃ.Sesanti ratanamissaṃ ṭhapetvā avasesaṃ. Muggavaṇṇaṃyeva ratanasammissaṃ karonti, na aññanti āha‘‘muggavaṇṇāvā’’ti, muggavaṇṇā ratanamissāva na vaṭṭatīti vuttaṃ hoti.Sesāti ratanasammissaṃ ṭhapetvā avasesā muggavaṇṇā nīlasilā.
Bījato paṭṭhāyāti dhātupāsāṇato paṭṭhāya.Suvaṇṇacetiyanti dhātukaraṇḍakaṃ.Paṭikkhipīti ‘‘dhātuṭṭhapanatthāya gaṇhathā’’ti avatvā ‘‘tumhākaṃ gaṇhathā’’ti pesitattā paṭikkhipi.Suvaṇṇabubbuḷakanti suvaṇṇatārakaṃ.‘‘Keḷāpayitunti ito cito ca sañcārantehi āmasituṃ vaṭṭatī’’timahāaṭṭhakathāyaṃvuttaṃ.Kacavarameva harituṃ vaṭṭatīti cetiyagopakā vā bhikkhū hontu aññe vā, hatthenapi puñchitvā kacavaraṃ apanetuṃ vaṭṭati, malampi pamajjituṃ vaṭṭatiyeva.
Ārakūṭalohanti kittimalohaṃ. Tīṇi hi kittimalohāni kaṃsalohaṃ, vaṭṭalohaṃ, ārakūṭanti. Tattha tiputambe missetvā kataṃkaṃsalohaṃ,sīsatambe missetvā kataṃvaṭṭalohaṃ,pakatirasatambe missetvā kataṃārakūṭaṃ. Teneva taṃkaraṇena nibbattattā ‘‘kittimaloha’’nti vuccati. ‘‘Jātarūpagatikamevāti vuttattā ārakūṭaṃ suvaṇṇasadisameva āmasituṃ na vaṭṭati, aññaṃ pana vaṭṭatī’’ti tīsupigaṇṭhipadesuvuttaṃ. Keci pana ‘‘ārakūṭaṃ anāmasitabbato jātarūpagatikamevāti vuttaṃ, tasmā ubhayampi jātarūpaṃ viya āmasituṃ na vaṭṭatī’’ti vadanti. Paṭhamaṃ vuttoyeva ca atthogaṇṭhipadakārehiadhippeto.Paṭijaggituṃ vaṭṭatīti senāsanapaṭibaddhattā vuttaṃ.
Sāmikānaṃ pesetabbanti sāmikānaṃ sāsanaṃ pesetabbaṃ.Bhinditvāti hatthena aggahetvā aññena yena kenaci bhinditvā.Bherisaṅghāṭoti saṅghaṭitacammabherī.Vīṇāsaṅghāṭoti saṅghaṭitacammavīṇā. Cammavinaddhānaṃ bherivīṇānametaṃ adhivacanaṃ.Tucchapokkharanti avinaddhacammaṃ bheripokkharaṃ vīṇāpokkharañca.Āropitacammanti bheriādīnaṃ vinaddhanatthāya mukhavaṭṭiyaṃ āropitacammaṃ tato uddharitvā visuṃ ṭhapitacammañca.Onahituṃ vāti bheripokkharādīni cammaṃ āropetvā vinandhituṃ.Onahāpetuṃ vāti tatheva aññehi vinandhāpetuṃ.Pārājikappahonakakāleti akuthitakāle.
282.Saṅkamādi bhūmigatikattā na kāyapaṭibaddhaṭṭhāniyanti dukkaṭaṃ vuttaṃ.Ekapadikasaṅkamoti khuddakasetu.Sakaṭamaggasaṅkamoti sakaṭamaggabhūto mahāsetu.Ṭhānā cāletunti rajjuṃ ṭhānā cāletuṃ.Paṭicchādetabbāti apanetabbā. Manussitthī, itthisaññitā, kāyasaṃsaggarāgo, tena rāgena vāyāmo, hatthaggāhādisamāpajjananti imānettha pañca aṅgāni.
Kāyasaṃsaggasikkhāpadavaṇṇanā niṭṭhitā.
3. Duṭṭhullavācāsikkhāpadavaṇṇanā
283.Tatiye uttarapadalopena chinnaottappā ‘‘chinnikā’’ti vuttāti āha‘‘chinnikāti chinnaotappā’’ti.
285.Yathā yuvā yuvatinti etena obhāsane nirāsaṅkabhāvaṃ dasseti.Methunupasañhitāhīti idaṃ duṭṭhullavācāya sikhāppattalakkhaṇadassanaṃ.Itthilakkhaṇenāti vuttamatthaṃ vivarituṃ‘‘subhalakkhaṇenā’’ti vuttaṃ.Na tāva sīsaṃ etīti ‘‘itthilakkhaṇena samannāgatāsī’’tiādinā vaṇṇabhaṇanaṃ saṅghādisesāpattijanakaṃ hutvā matthakaṃ na pāpuṇāti. Vaṇṇabhaṇanañhi yenākārena bhaṇantassa saṅghādiseso hoti, tenākārena bhaṇantassa sikhāppattaṃ nāma hoti. ‘‘Itthilakkhaṇena samannāgatāsītiādikaṃ pana duṭṭhullavācassādarāgavasena bhaṇantassa dukkaṭa’’ntigaṇṭhipadesuvuttaṃ.
Ekādasahi padehi aghaṭite sīsaṃ na etīti ‘‘animittāsī’’tiādīhi ekādasahi padehi aghaṭite avaṇṇabhaṇanaṃ sīsaṃ na eti, avaṇṇabhaṇanaṃ nāma na hotīti vuttaṃ hoti.Ghaṭitepīti ekādasahi padehi avaṇṇabhaṇane ghaṭitepi.Imehi tīhi ghaṭiteyeva saṅghādisesoti ‘‘sikharaṇī’’tiādīhi tīhiyeva padehi avaṇṇabhaṇane ghaṭiteyeva saṅghādiseso passāvamaggassa niyatavacanattā accoḷārikattā ca.Animittāsītiādīhi pana aṭṭhahi padehi ghaṭite kevalaṃ avaṇṇabhaṇanameva sampajjati, na saṅghādiseso, tasmā tāni thullaccayavatthūnīti keci. Akkosanamattattā dukkaṭavatthūnīti apare. Paribbājikāvatthusmiṃ viya thullaccayamevettha yuttataraṃ dissati.Kuñcikapaṇālimattanti kuñcikāchiddamattaṃ.
286-287.Garukāpattinti bhikkhuniyā kāyasaṃsagge pārājikāpattiṃ sandhāya vadati.Hasanto hasantoti sabhāvadassanatthaṃ vuttaṃ. Ahasantopi vācassādarāgena punappunaṃ vadati, āpattiyeva.Kāyacittatoti hatthamuddāya obhāsantassa kāyacittato samuṭṭhāti.
288.Tasmā dukkaṭanti appaṭivijānanahetu dukkaṭaṃ, paṭivijānantiyā pana akhettapadattā thullaccayena bhavitabbaṃ. Teneva paribbājikāvatthusmiṃ paṭivijānantiyā thullaccayaṃ vakkhati.
289.Asaddhammaṃsandhāyāhāti ‘‘vāpita’’nti imassa bījanikkhepavacanattā vuttaṃ.Saṃsīdatīti vahati pavattati. Atha vāsaṃsīdatīti saṃsīdissati. Manussitthī, itthisaññitā, duṭṭhullavācassādarāgo, tena rāgena obhāsanaṃ, taṅkhaṇavijānananti imānettha pañca aṅgāni.
Duṭṭhullavācāsikkhāpadavaṇṇanā niṭṭhitā.
4. Attakāmapāricariyasikkhāpadavaṇṇanā
290.Catutthecīvaranti nivāsanādi yaṃ kiñci cīvaraṃ.Piṇḍapātanti yo koci āhāro. So hi piṇḍolyena bhikkhuno patte patanato tattha tattha laddhabhikkhānaṃ piṇḍānaṃ pāto sannipātoti vā piṇḍapātoti vuccati.Senāsananti sayanañca āsanañca. Yattha hi vihārādike seti nipajjati āsati nisīdati, taṃ senāsanaṃ. Pati eti etasmāti paccayoti āha‘‘patikaraṇaṭṭhena paccayo’’ti. Rogassa patiayanaṭṭhena vā paccayo, paccanīkagamanaṭṭhenāti attho, vūpasamanatthenāti vuttaṃ hoti. Dhātukkhobhalakkhaṇassa hi taṃhetukadukkhavedanālakkhaṇassa vā rogassa paṭipakkhabhāvo patiayanaṭṭho.Yassa kassacīti sappiādīsu yassa kassaci.Sappāyassāti hitassa vikāravūpasamenāti adhippāyo. Bhisakkassa kammaṃ tena vidhātabbato, tenāha‘‘anuññātattā’’ti.Nagaraparikkhārehīti nagaraṃ parivāretvā rakkhaṇakehi. Āvāṭaparikkhepo parikhā uddāpo pākāro esikā paligho pākāramatthakamaṇḍalanti satta nagaraparikkhārāti vadanti.Setaparikkhāroti suvisuddhasīlālaṅkāro. Ariyamaggo hi idha ‘‘ratho’’ti adhippeto. Tassa ca sammāvācādayo alaṅkāraṭṭhena ‘‘parikkhāro’’ti vuttā.Cakkavīriyoti vīriyacakko.Jīvitaparikkhārāti jīvitassa pavattikāraṇāni.Samudānetabbāti sammā uddhaṃ uddhaṃ ānetabbā pariyesitabbā. Parivāropi hoti antarāyānaṃ parito vāraṇato, tenāha –‘‘jīvita…pe… rakkhaṇato’’ti. Tatthaantaranti vivaraṃ, okāsoti attho.Rakkhaṇatoti verikānaṃ antaraṃ adatvā attano sāmīnaṃ parivāretvā ṭhitasevakā viya rakkhaṇato.Assāti jīvitassa.Kāraṇabhāvatoti cirappavattiyā kāraṇabhāvato. Rasāyanabhūtañhi bhesajjaṃ sucirampi kālaṃ jīvitaṃ pavattetiyeva.
291.Upacāreti yattha ṭhito viññāpetuṃ sakkoti, tādise. Kāmo ceva hetu ca pāricariyā ca attho.Sesaṃ byañjanantiādīsu pāḷiyaṃ ‘‘attakāma’’nti padaṃ uddharitvā attano kāmaṃ, attano hetuṃ, attano adhippāyaṃ, attano pāricariyanti cattāro atthā padabhājane vuttā. Tesu paṭhame atthavikappe kāmo ca hetu ca pāricariyā ca attho, sesaṃ adhippāyapadamekaṃ byañjanaṃ paṭhamaviggahe tadatthassa asambhavabhāvato niratthakattā. Dutiye pana atthavikappe adhippāyo ca pāricariyā ca attho, kāmo ca hetu cāti sesaṃ padadvayaṃ byañjanaṃ tesaṃ tattha atthābhāvatoti evaṃ cattāri padāni dvinnaṃ viggahānaṃ vasena yojitānīti keci vadanti.Gaṇṭhipadeca ayamevattho vutto.Cūḷamajjhimamahāgaṇṭhipadesupana ‘‘paṭhamasmiṃ atthavikappe kāmo ca hetu ca pāricariyā ca adhippāyattho, sesaṃ methunadhammasaṅkhātena kāmenātiādi viggahavākyaṃ akkharavivaraṇamattato byañjanamattaṃ. Dutiye atthavikappe adhippāyo ca pāricariyā ca adhippāyattho, sesaṃ attanā kāmitā icchitātiādi viggahavākyaṃ akkharavivaraṇamattato byañjanamatta’’nti evamattho vutto. ‘‘Byañjane ādaraṃ akatvā’’ti vacanato ayamevattho idha yuttataroti viññāyati.Byañjane ādaraṃ akatvāti iminā hi aṭṭhakathāyaṃ vuttaviggahavasena byañjane ādaraṃ akatvāti ayamattho dīpito.
‘‘attano kāmaṃ attano hetuṃ attano pāricariyanti hi vutte jānissanti paṇḍitā’’tiādi āraddhaṃ. Idaṃ vuttaṃ hoti – ‘‘attano hetu’’nti vutte attano atthāyāti ayamattho viññāyati. ‘‘Attano kāmaṃ attano pāricariya’’nti ca vutte kāmena pāricariyāti ayamattho viññāyati. Tasmā attano kāmaṃ attano hetuṃ attano pāricariyanti imehi tīhi padehi attano atthāya kāmena pāricariyā attakāmapāricariyāti ayamatthavikappo vuttoti viññū jānissanti. ‘‘Attano adhippāya’’nti vutte pana adhippāyasaddassa kāmitasaddena samānatthabhāvato attano pāricariyanti imassa ca ubhayaviggahasāmaññato attano icchitakāmitaṭṭhena attakāmapāricariyāti ayamatthavikappo dvīhi padehi dassitoti viññū jānissantīti.
Etadagganti esā aggā. Duṭṭhullavācāsikkhāpade kiñcāpi methunayācanaṃ āgataṃ, tathāpi taṃ duṭṭhullavācassādarāgavasena vuttaṃ, idha pana attano methunassādarāgavasenāti ayaṃ viseso.Vinītavatthūsu‘‘tena hi bhagini aggadānaṃ dehī’’ti idaṃ attano atthāya vuttanti veditabbaṃ. Manussitthī, itthisaññitā, attakāmapāricariyāya rāgo, tena rāgena vaṇṇabhaṇanaṃ, taṅkhaṇavijānananti imānettha pañca aṅgāni.
Attakāmapāricariyasikkhāpadavaṇṇanā niṭṭhitā.
5. Sañcarittasikkhāpadavaṇṇanā
296.Pañcame paṇḍitassa bhāvopaṇḍiccaṃ,ñāṇassetaṃ adhivacanaṃ.Gatimantāti ñāṇagatiyā samannāgatā.Paṇḍitāti iminā sabhāvañāṇena samannāgatatā vuttā,byattāti iminā itthikattabbesu visāradapaññāya. Tenāha‘‘upāyaññū visāradā’’ti.Medhāvinīti ṭhānuppattipaññāsaṅkhātāya tasmiṃ tasmiṃ atthakicce upaṭṭhite ṭhānaso taṅkhaṇe eva uppajjanapaññāya samannāgatā. Tenāha‘‘diṭṭhaṃ diṭṭhaṃ karotī’’ti.Chekāti yāgubhattasampādanādīsu nipuṇā.Uṭṭhānavīriyasampannāti kāyikena vīriyena samannāgatā, yathā aññā kusītā nisinnaṭṭhāne nisinnāva honti, ṭhitaṭṭhāne ṭhitāva, evaṃ ahutvā vipphārikena cittena sabbakiccaṃ nipphādetīti vuttaṃ hoti.Kumārikāyāti nimittatthe bhummaṃ, hetumhi vā karaṇavacanaṃ. Tenāha‘‘kumārikāya kāraṇā’’ti. Āvahanaṃāvāho,pariggahabhāvena dārikāya gaṇhāpanaṃ, tathā dāpanaṃvivāho. Tenāha‘‘dārakassā’’tiādi.
297-298.Bhattapācanaṃ sandhāyarandhāpanaṃvuttaṃ, yassa kassaci pācanaṃ sandhāyapacāpanaṃvuttaṃ. Duṭṭhuṃ kulaṃ gatā duggatāti imamatthaṃ dassento‘‘yattha vā gatā’’tiādimāha. Āharaṇaṃāhāro.Na upāhaṭanti na dinnaṃ.Kayogahaṇaṃ,vikkayodānaṃ. Tadubhayaṃ saṅgaṇhitvā‘‘vohāro’’ti vuttaṃ.Maṇḍitapasādhitoti ettha bāhirupakaraṇena alaṅkaraṇaṃmaṇḍanaṃ,ajjhattikānaṃ kesādīnaṃyeva saṇṭhapanaṃpasādhanaṃ.
300.‘‘Abbhutaṃ kātuṃ na vaṭṭatī’’ti iminā dukkaṭaṃ hotīti dīpeti.‘‘Parājitena dātabba’’nti vuttattā adento dhuranikkhepena kāretabbo. Acirakāle adhikāro etassa atthītiacirakālādhikārikaṃ,sañcarittaṃ. ‘‘Acirakālācārika’’nti vā pāṭho, acirakāle ācāro ajjhācāro etassātiacirakālācārikaṃ.
‘‘tatra yvāyaṃ bhikkhu…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhū’’ti padabhājanaṃ āha, na pana nesaṃ sañcarittādiāpajjane abhabbabhāvato. Khīṇāsavāpi hi appassutā kiñcāpi lokavajjaṃ nāpajjanti, paṇṇattiyaṃ pana akovidattā vihārakāraṃ kuṭikāraṃ sahāgāraṃ sahaseyyanti evarūpā kāyadvāre āpattiyo āpajjanti, sañcarittaṃ padasodhammaṃ uttarichappañcavācaṃ bhūtārocananti evarūpā vacīdvāre āpattiyo āpajjanti, upanikkhittasādiyanavasena manodvāre rūpiyapaṭiggahaṇāpattiṃ āpajjanti.
301.Sañcaraṇaṃ sañcaro, so etassa atthīti sañcarī, tassa bhāvosañcarittaṃ. Tenāha‘‘sañcaraṇabhāva’’nti, itthipurisānaṃ antare sañcaraṇabhāvanti attho.Jāyattane jārattaneti ca nimittatthe bhummaṃ, jāyabhāvatthaṃ jārabhāvatthanti vuttaṃ hoti.Jāyabhāveti bhariyabhāvāya.Jārabhāveti sāmikabhāvāya. Kiñcāpi imassa padabhājane ‘‘jārī bhavissasī’’ti itthiliṅgavasena padabhājanaṃ vuttaṃ, jārattaneti pana niddesassa ubhayaliṅgasādhāraṇattā purisaliṅgavasenapi yojetvā atthaṃ dassento‘‘itthiyā matiṃ purisassa ārocento jārattane ārocetī’’tiādimāha. Ettha hi ‘‘jāro bhavissasī’’ti itthiyā matiṃ purisassa ārocento jārattane āroceti nāma. Pāḷiyaṃ pana itthiliṅgavaseneva yojanā katā, tadanusārena purisaliṅgavasenapi sakkā yojetunti.
‘‘apicā’’tiādimāha.Pati bhavissasīti vuttamevatthaṃ ‘‘sāmiko bhavissasī’’ti pariyāyavacanena visesetvā dasseti. Idañca jārattaneti niddesassa ubhayaliṅgasādhāraṇattā vuttaṃ.Muhuttikā bhavissasīti asāmikaṃ sandhāya vuttaṃ,jārī bhavissasīti sasāmikaṃ sandhāya.Antamaso taṅkhaṇikāyapīti idaṃ nidassanamattanti āha‘‘etenevupāyenā’’tiādi.
303.Serivihāranti sacchandacāraṃ.Attano vasanti attano āṇaṃ.Gottanti gotamagottādikaṃ gottaṃ.Dhammoti paṇḍaraṅgaparibbājakādīnaṃ, tesaṃ tesaṃ vā kulānaṃ dhammo. Gottavantesu gottasaddo, dhammacārīsu ca dhammasaddo vattatīti āha‘‘sagottehī’’tiādi. Tatthasagottehīti samānagottehi, ekavaṃsajātehīti attho.Sahadhammikehīti ekassa satthusāsane sahacaritabbadhammehi, samānakuladhammehi vā. Tenevāha‘‘ekaṃ satthāra’’ntiādi. Tattha ‘‘ekaṃ satthāraṃ uddissa pabbajitehī’’ti iminā paṇḍaraṅgaparibbājakādayo vuttā,ekagaṇapariyāpannehīti mālākārādiekagaṇapariyāpannehi.
sārakkhā. Yassā gamane raññā daṇḍo ṭhapito, sāsaparidaṇḍā.Pacchimānaṃ dvinnanti sārakkhasaparidaṇḍānaṃ micchācāro hoti tāsaṃ sasāmikabhāvato.Na itarāsanti itarāsaṃ māturakkhitādīnaṃ aṭṭhannaṃ purisantaragamane natthi micchācāro tāsaṃ asāmikabhāvato. Yā hi sāmikassa santakaṃ phassaṃ thenetvā paresaṃ abhiratiṃ uppādenti, tāsaṃ micchācāro, na ca mātādayo tāsaṃ phasse issarā. Mātādayo hi na attanā phassānubhavanatthaṃ tā rakkhanti, kevalaṃ anācāraṃ nisedhentā purisantaragamanaṃ tāsaṃ vārenti. Purisassa pana etāsu aṭṭhasupi hotiyeva micchācāro mātādīhi yathā purisena saddhiṃ saṃvāsaṃ na kappeti, tathā rakkhitattā paresaṃ rakkhitagopitaṃ phassaṃ thenetvā phuṭṭhabhāvato.
Dhanena kītāti bhariyabhāvatthaṃ dhanena kītā. Tenāha‘‘yasmā panā’’tiādi.Bhogenāti bhogahetu. Bhogatthañhi vasantī ‘‘bhogavāsinī’’ti vuccati.Labhitvāti yo naṃ vāseti, tassa hatthato labhitvā. Udakapattaṃ āmasitvā gahitāodapattakinī. Tenāha‘‘ubhinna’’ntiādi.Dhajena āhaṭāti ettha dhajayogato senāva dhajasaddena vuttā, ussitaddhajāya senāya āhaṭāti vuttaṃ hoti. Tenāha‘‘ussitaddhajāyā’’tiādi.
305.Bahiddhā vimaṭṭhaṃ nāma hotīti aññattha ārocitaṃ nāma hoti.Taṃ kiriyaṃ sampādessatīti tassā ārocetvā taṃ kiccaṃ sampādetu vā mā vā, taṃkiriyāsampādane yogyataṃ sandhāya vuttaṃ. Dārakaṃ dārikañca ajānāpetvā tesaṃ mātāpituādīhi mātāpituādīnaṃyeva santikaṃ sāsane pesitepi haraṇavīmaṃsanapaccāharaṇasaṅkhātāya tivaṅgasampattiyā saṅghādiseso hotiyevāti daṭṭhabbaṃ. Yaṃ uddissa sāsanaṃ pesitaṃ, taṃyeva sandhāya tassā mātuādīnaṃ ārocite vatthuno ekattā mātuādayopi khettamevāti khettameva otiṇṇabhāvaṃ dassetuṃ‘‘buddhaṃ paccakkhāmī’’tiādi udāhaṭaṃ.Iminā sametīti etthāyamadhippāyo – yathā sayaṃ anārocetvā aññena antevāsiādinā ārocāpentassa visaṅketo natthi, evaṃ tassā sayaṃ anārocetvā ārocanatthaṃ mātuādīnaṃ vadantassapi natthi visaṅketoti. Gharaṃ nayatītigharaṇī.Mūlaṭṭhānañca vasenāti ettha purisassa mātuādayo sāsanapesane mūlabhūtattā ‘‘mūlaṭṭhā’’ti vuccanti.Māturakkhitāya mātā bhikkhuṃ pahiṇatīti ettha attano vā dhītu santikaṃ ‘‘itthannāmassa bhariyā hotū’’ti bhikkhuṃ pahiṇati, purisassa vā santikaṃ ‘‘mama dhītā itthannāmassa bhariyā hotū’’ti pahiṇatīti gahetabbaṃ. Esa nayo sesesupi.Pubbe vuttanayattāti paṭhamasaṅghādisese vuttanayattā.
338.Ettova pakkamatīti puna āgantvā āṇāpakassa anārocetvā tatoyeva pakkamati.Aññena karaṇīyenāti gamanahetuvisuddhidassanatthaṃ vuttaṃ. Teneva pana karaṇīyena gantvāpi kiñci anārocentona vīmaṃsatināma.Anabhinanditvāti idaṃ tathā paṭipajjamānaṃ sandhāya vuttaṃ, satipi abhinandane sāsanaṃ anārocento panana vīmaṃsatināma.Tatiyapade vuttanayenāti ‘‘so tassā vacanaṃ anabhinanditvā’’tiādinā vuttanayena.Vatthugaṇanāyāti sambahulānaṃ itthipurisānaṃ samabhāve sati dvinnaṃ dvinnaṃ itthipurisavatthūnaṃ gaṇanāya. Sace pana ekato adhikā honti, adhikānaṃ gaṇanāya āpattibhedo veditabbo.
339-340.Pāḷiyaṃ catutthavāre asatipi ‘‘gacchanto na sampādeti, āgacchanto visaṃvādeti, anāpattī’’ti idaṃ atthato āpannamevāti katvā vuttaṃ‘‘catutthe anāpattī’’ti.Kārukānanti vaḍḍhakīādīnaṃ. Tacchakaayokāratantavāyarajakanhāpitakā pañca kāravo ‘‘kārukā’’ti vuccanti.Evarūpena…pe… anāpattīti tādisaṃ gihiveyyāvaccampi na hotīti katvā vuttaṃ.
Kāyato samuṭṭhātīti paṇṇattiṃ vā alaṃvacanīyabhāvaṃ vā ajānantassa kāyato samuṭṭhāti.Vācato samuṭṭhātīti etthāpi eseva nayo.Kāyavācato samuṭṭhātīti paṇṇattiṃ jānitvā alaṃvacanīyabhāvaṃ ajānantassapi kāyavācato samuṭṭhātīti veditabbaṃ.Alaṃvacanīyā hontīti desacārittavasena paṇṇadānādinā pariccattā honti.Paṇṇattiṃpana jānitvāti ettha alaṃvacanīyabhāvaṃ vāti ca daṭṭhabbaṃ. Tenevamātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. sañcarittasikkhāpadavaṇṇanā) ‘‘tadubhayaṃ pana jānitvā eteheva tīhi nayehi samāpajjantassa tāneva tīṇi tadubhayajānanacittena sacittakāni hontī’’ti vuttaṃ. Tasmāpaṇṇattijānanacittenāti etthāpi tadubhayajānanaṃ vattabbaṃ. Bhikkhuṃ ajānāpetvā attano adhippāyaṃ paṇṇe likhitvā dinnaṃ harantassapi āpatti hoti, imassa sikkhāpadassa acittakattāti na gahetabbaṃ. Pāḷiyaṃ pana ‘‘ārocetī’’ti vuttattā aṭṭhakathāyañca tattha tattha ārocanasseva dassitattā kāyena vā vācāya vā ārocentasseva āpatti hotīti gahetabbaṃ.
341.Duṭṭhullādīsupītiādi-saddena sañcarittampi saṅgaṇhāti. Ettha pana kiñcāpi itthī nāma manussitthī, na yakkhī, na petī, na tiracchānagatā, puriso nāma manussapuriso, na yakkhotiādi na vuttaṃ, tathāpi manussajātikāva itthipurisā idha adhippetā. Tasmā yesu sañcarittaṃ samāpajjati, tesaṃ manussajātikatā, na nālaṃvacanīyatā, paṭiggaṇhanavīmaṃsanapaccāharaṇānīti imānettha pañcaṅgāni.
Sañcarittasikkhāpadavaṇṇanā niṭṭhitā.
6. Kuṭikārasikkhāpadavaṇṇanā
342.Chaṭṭheettakenāti ettakena dāruādinā.Aparicchinnappamāṇāyoti aparicchinnadāruādippamāṇāyo.Mūlacchejjāya purisaṃ yācituṃ na vaṭṭatīti parasantakabhāvato mocetvā attanoyeva santakaṃ katvā yācituṃ na vaṭṭati. Evaṃ mūlacchejjāya aññātakaappavāritaṭṭhānato yācantassa aññātakaviññattiyā dukkaṭaṃ. Dāsaṃ attano atthāya sādiyantassapi dukkaṭameva ‘‘dāsidāsapaṭiggahaṇā paṭivirato hotī’’ti (dī. ni. 1.10, 194) vacanato. Ñātakapavāritaṭṭhānato pana dāsaṃ mūlacchejjāya yācantassa sādiyanavasena dukkaṭaṃ.Sakakammaṃ na yācitabbāti pāṇātipātasikkhāpadarakkhaṇatthaṃ vuttaṃ.Aniyametvāpi na yācitabbāti manussānaṃ aññathā gāhassapi sambhavato vuttaṃ, suddhacittena pana hatthakammaṃ yācantassa āpatti nāma natthi.
Sabbakappiyabhāvadīpanatthanti sabbaso kappiyabhāvadīpanatthaṃ.Mūlaṃ dethāti vattuṃ vaṭṭatīti yasmā mūlaṃ dassāmāti tehi paṭhamaṃ vuttattā viññatti na hoti, yasmā ca mūlanti bhaṇitaṃ sāmaññavacanato akappiyavacanaṃ na hoti, tasmā mūlaṃ dethāti vattuṃ vaṭṭati.Anajjhāvutthakanti apariggahitaṃ.Akappiyakahāpaṇādi na dātabbanti kiñcāpi akappiyakahāpaṇādiṃ asādiyantena kappiyavohārato dātuṃ vaṭṭati, tathāpi sāruppaṃ na hoti. Manussā ca etassa santakaṃ kiñci atthīti viheṭhetabbaṃ maññantīti akappiyakahāpaṇādidānaṃ paṭikkhittaṃ.Tatheva pācetvāti hatthakammavaseneva pācetvā. ‘‘Kiṃ, bhante’’ti ettakepi pucchite yadatthāya paviṭṭho, taṃ kathetuṃ vaṭṭati pucchitapañhattā.
Vattanti cārittaṃ, āpatti pana na hotīti adhippāyo.Kappiyaṃ kārāpetvā paṭiggahetabbānīti sākhāya laggarajasmiṃ patte patitepi sākhaṃ chinditvā khāditukāmatāyapi sati sukhaparibhogatthaṃ vuttaṃ.‘‘Nadiṃ vā…pe… āharā’’ti vatthuṃ vaṭṭatīti apariggahitattā vuttaṃ.Gehato…pe… paribhuñjitabbanti pariggahitaudakattā viññattiyā dukkaṭaṃ hotīti adhippāyo.Alajjīhi…pe… na kāretabbanti idaṃ uttaribhaṅgādhikārattā ajjhoharaṇīyaṃ sandhāya vuttaṃ. Bāhiraparibhogesu pana alajjīhipi hatthakammaṃ kāretuṃ vaṭṭatīti.
Goṇaṃ pana…pe… āharāpetuṃ na vaṭṭatīti attano atthāya mūlacchejjavasena āharāpetuṃ na vaṭṭati.Āharāpentassa dukkaṭanti aññātakaviññattiyā dukkaṭaṃ. Attano atthāya sādiyanepi dukkaṭameva ‘‘hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hotī’’ti (dī. ni. 1.10, 194) vuttattā. Tenevāha‘‘ñātakapavāritaṭṭhānatopi mūlacchejjāya yācituṃ na vaṭṭatī’’ti.Rakkhitvāti yathā corā na haranti, evaṃ rakkhitvā.Jaggitvāti tiṇadānādīhi jaggitvā.Na sampaṭicchitabbanti attano atthāya goṇe sādiyanassa paṭikkhittattā vuttaṃ.
Sakaṭaṃ dethāti…pe… vaṭṭatīti mūlacchejjavasena sakaṭaṃ dethāti vattuṃ na vaṭṭati.Tāvakālikaṃ vaṭṭatīti tāvakālikaṃ katvā sabbattha yācituṃ vaṭṭati. Valliādīsu ca parapariggahitesu eseva nayoti yojetabbaṃ.Garubhaṇḍappahonakesuyeva ca valliādīsūti etthaādi-saddena veḷumuñjapabbajatiṇamattikānaṃ saṅgaho daṭṭhabbo. Yaṃ pana vatthuvasena appaṃ hutvā agghavasena mahantaṃ haritālahiṅgulakādi, taṃ garubhaṇḍaṃ appahontampi yācituṃ na vaṭṭatīti vadanti.
Sāti viññattiṃ parāmasati. Sā ca idha parikathādinā yena kenaci adhippāyaviññāpanaṃ viññattīti gahetabbā. Tenāha‘‘sabbena sabba’’nti, sabbappakārenāti attho. Tena ‘‘parikathādivasenapi viññāpanaṃ na vaṭṭatī’’ti dīpeti. Parikathobhāsanimittakammampi hi cīvarapiṇḍapātesu dvīsu paccayesu na vaṭṭati. Idāni senāsanapaccaye adhippetaṃ viññattiṃ parikathādīhi visesetvā dassento‘‘āhara dehīti viññattimattameva na vaṭṭatī’’ti āha.Parikathobhāsanimittakammāni vaṭṭantīti etthaparikathānāma pariyāyena kathanaṃ bhikkhusaṅghassa senāsanaṃ sambādhantiādivacanaṃ.Obhāsonāma ujukameva akathetvā yathā adhippāyo vibhūto hoti, evaṃ obhāsanaṃ, upāsakā, tumhe kuhiṃ vasathāti? Pāsāde, bhanteti. Bhikkhūnaṃ pana, upāsakā, pāsādo na vaṭṭatītiādivacanaṃ.Nimittakammaṃnāma paccaye uddissa yathā adhippāyo viññāyati, evaṃ nimittakammaṃ, senāsanatthaṃ bhūmiparikammādīni karontassa ‘‘kiṃ, bhante, karosi, ko kārāpetī’’ti vutte ‘‘na kocī’’tiādivacanaṃ.
‘‘gilānapaccaye panā’’tiādi. Tathā uppannaṃ pana bhesajjaṃ roge vūpasante paribhuñjituṃ vaṭṭati, na vaṭṭatīti? Tattha vinayadharā ‘‘bhagavatā rogasīsena paribhogassa dvāraṃ dinnaṃ, tasmā arogakālepi paribhuñjituṃ vaṭṭati, āpatti na hotī’’ti vadanti. Suttantikā pana ‘‘kiñcāpi āpatti na hoti, ājīvaṃ pana kopeti, tasmā sallekhappaṭipattiyaṃ ṭhitassa na vaṭṭati, sallekhaṃ kopetī’’ti vadanti.Ukkamantīti apagacchanti.
344.Maṇi kaṇṭhe assātimaṇikaṇṭho,maṇinā upalakkhito vā kaṇṭho assātimaṇikaṇṭhoti majjhapadalopīsamāso daṭṭhabbo.Devavaṇṇanti devattabhāvaṃ.Pasannākāranti pasannehi kātabbakiccaṃ, kāyaveyyāvaccasaṅkhātaṃ upaṭṭhānanti vuttaṃ hoti. Maṇiyācanāya tassa anāgamanena attano vaḍḍhi hotīti vuttaṃ ‘‘maṇinā me attho’’ti, mantapadanīhārena vā tathā vuttanti daṭṭhabbaṃ.
345.Vattamānasamīpeti vattamānassa samīpe atīte.Evaṃ vattuṃ labbhatīti ‘‘āgatosī’’ti vattabbe vattamānasamīpattā ‘‘āgacchasī’’ti evaṃ vattamānavohārena vattuṃ labbhati. Lakkhaṇaṃ panettha saddasatthānusārato veditabbaṃ.So eva nayoti ‘‘āgatomhī’’ti vattabbe ‘‘āgacchāmī’’ti ayampi vattamānasamīpe vattamānavohāroti dasseti.
348-349.Yasmā pana na sakkā kevalaṃ yācanāya kiñci kātuṃ, tasmā ‘‘sayaṃ yācitakehi upakaraṇehī’’ti adhippāyattho vutto. Uddhaṃmukhaṃ littāullittā,adhomukhaṃ littāavalittā. Yasmā pana uddhaṃmukhaṃ limpantā yebhuyyena anto limpanti, adhomukhaṃ limpantā ca bahi, tasmā vuttaṃ‘‘ullittāti antolittā, avalittāti bahilittā’’ti. Tatthaullittānāma ṭhapetvā tulāpiṭṭhasaṅghātavātapānadhūmachiddādibhedaṃ alepokāsaṃ avasese lepokāse kuṭṭehi saddhiṃ ghaṭetvā chadanassa anto sudhāya vā mattikāya vā littā.Avalittānāma vuttanayeneva chadanassa bahi littā.Ullittāvalittānāma tatheva chadanassa anto ca bahi ca littā.
Byañjanaṃ sametīti ‘‘kārayamānenā’’ti hetukattuvasena uddiṭṭhapadassa ‘‘kārāpentenā’’ti hetukattuvaseneva niddesassa katattā byañjanaṃ sameti. Yadi evaṃ ‘‘karonto vā kārāpento vā’’ti kasmā tassa padabhājanaṃ vuttanti āha‘‘yasmā panā’’tiādi. ‘‘Attanā vippakataṃ parehi pariyosāpetī’’tiādivacanato‘‘karontenapi idha vuttanayeneva paṭipajjitabba’’nti vuttaṃ. Tatthaidha vuttanayenevāti imasmiṃ sikkhāpade vuttanayeneva.Ubhopeteti kārakakārāpakā.Kārayamānenāti imināva padena saṅgahitāti kathaṃ saṅgahitā. Na hi kārayamāno karonto nāma hoti, evaṃ panettha adhippāyo veditabbo – yasmā karontenapi kārayamānenapi idha vuttanayeneva paṭipajjitabbaṃ, tasmā kārayamānena evaṃ paṭipajjitabbanti vutte pageva karontenāti idaṃ atthato āgatamevāti ‘‘kārayamānenā’’ti bhagavatā vuttaṃ. Tato ‘‘kārayamānenā’’ti vutte sāmatthiyato labbhamānopi attho teneva saṅgahito nāma hotīti.Byañjanaṃvilomitaṃ bhaveyyāti yasmā ‘‘kārayamānenā’’ti imassa ‘‘karontenā’’ti idaṃ pariyāyavacanaṃ na hoti, tasmā karontena vā kārāpentena vāti padatthavasena niddese kate byañjanaṃ viruddhaṃ bhaveyyāti adhippāyo.Atthamattamevāti padatthato sāmatthiyato ca labbhamānaṃ atthamattameva.
Uddesoti uddisitabbo.Abbohārikanti appamāṇaṃ. ‘‘Āyāmato ca vitthārato cā’’ti avatvā vikappatthassavā-saddassa vuttattā ekatobhāgena vaḍḍhitepi āpattiyevāti dassento‘‘yo panā’’tiādimāha.Tihatthāti vaḍḍhakīhatthena tihatthā.Pamāṇayutto mañcoti pakatividatthiyā navavidatthippamāṇo mañco.Pamāṇikā kāretabbāti ukkaṭṭhappamāṇaṃ sandhāya vuttattā ukkaṭṭhappamāṇayuttāva kuṭi adesitavatthukā na vaṭṭati, pamāṇato pana ūnatarā adesitavatthukāpi vaṭṭatīti kassaci sandeho siyāti taṃnivattanatthaṃ‘‘pamāṇato ūnatarampī’’tiādi vuttaṃ. Tatthapamāṇato ūnataranti pāḷiyaṃ vuttappamāṇato ūnataraṃ. Pacchimena pamāṇena catuhatthato ūnatarā kuṭi nāma na hotīti catuhatthato paṭṭhāya kuṭilakkhaṇappattaṃ kuṭiṃ dassetuṃ‘‘catuhatthaṃ pañcahatthampī’’ti vuttaṃ.Kalalalepoti kenaci silesena katalepo, tambamattikādikalalalepo vā.Alepo evāti abbohārikāyevāti adhippāyo.Piṭṭhasaṅghāṭodvārabāhā.Oloketvāpīti apaloketvāpi, apalokanakammavasenapi kātuṃ vaṭṭatīti adhippāyo.
353.Yathā sīhādīnaṃ gocarāya pakkamantānaṃ nibaddhagamanamaggo na vaṭṭati, evaṃ hatthīnampi nibaddhagamanamaggo na vaṭṭati.Etesanti sīhādīnaṃ.Cāribhūmīti gocarabhūmi.Na gahitāti na vāritāti adhippāyo.Ārogyatthāyāti nirupaddavatthāya.Sesānīti pubbaṇṇanissitādīni.Pubbaṇṇanissitanti ettha pubbaṇṇaviruhanaṭṭhānaṃ pubbaṇṇa-saddena gahitaṃ. Tenāha –‘‘sattannaṃ dhaññānaṃ…pe… ṭhita’’nti. Abhihananti etthātiabbhāghātaṃ. ‘‘Verighara’’nti vuttamevatthaṃ vibhāvetuṃ‘‘corānaṃ māraṇatthāya kata’’nti vuttaṃ.Dhammagandhikāti hatthapādādichindanagandhikā.
Āvijjituṃna sakkā hotīti chindataṭādisambhavato na sakkā hoti āvijjituṃ.Pācinanti kuṭivatthusāmantā cinitabbaadhiṭṭhānaṃ. Kiñcāpi idha pubbapayogasahapayogānaṃ adinnādāne viya viseso natthi, tathāpi tesaṃ vibhāgena dassanaṃ chinditvā puna kātabbāti ettha kuṭiyā bhedanaparicchedadassanatthaṃ kataṃ.Tadatthāyāti tacchanatthāya.Evaṃ katanti adesitavatthuṃ pamāṇātikkantaṃ vā kataṃ. Dārunā kataṃ kuṭṭaṃ etthātidārukuṭṭikā,kuṭi.Silākuṭṭikantiādīsupi eseva nayo.Paṇṇasālanti bahi paṇṇehi chādetabbaṃ ullittāvalittaṃ kuṭimeva vadati. Tenevāha‘‘sabhitticchadanaṃ limpissāmī’’ti.
‘‘antolepe vā’’tiādi vuttaṃ.Bahilepe vāti etthāpi eseva nayo. Tasmiṃ dvārabaddhe vā vātapāne vā ṭhapiteti yojetabbaṃ.Tassokāsanti tassa dvārabaddhassa vā vātapānassa vā okāsaṃ.Puna vaḍḍhetvā vāti pubbeva ṭhapitokāsaṃ khuddakaṃ ce, bhedanena puna vaḍḍhetvā.Lepo na ghaṭiyatīti pubbe dinnalepo dvārabaddhena vā vātapānena vā saddhiṃ na ghaṭiyati, ekābaddhaṃ hutvā na tiṭṭhatīti vuttaṃ hoti.Tanti dvārabaddhaṃ vā vātapānaṃ vā.Paṭhamameva saṅghādisesoti lepakiccassa niṭṭhitattā dvārabaddhaṃ vā vātapānaṃ vā ṭhapanato pubbeyeva saṅghādiseso.Aṭṭhaṅgulamattena appattacchadanaṃ katvāti ettha evaṃ me āpatti na siyāti bhittiyaṃ vā chadane vā ekaṅgulamattampi okāsaṃ lepena aghaṭetvā ṭhapeti, vaṭṭatīti vadanti. Mattikākuṭṭameva mattikālepasaṅkhyaṃ gacchatīti āha –‘‘sace mattikāya kuṭṭaṃ karoti, chadanalepena saddhiṃ ghaṭane āpattī’’ti.Ubhinnaṃ anāpattīti purimassa lepassa aghaṭitattā dutiyassa attuddesikatāsambhavato ubhinnaṃ anāpatti, tasmā vināpi vattasīsena tena anāṇatto tassa karomīti karoti, ubhinnaṃ anāpattiyeva. Sace tena āṇatto karoti, mūlaṭṭhasseva āpatti.
354.Chattiṃsa catukkānināma ‘‘bhikkhu kuṭiṃ karotī’’tiādimhi paṭhamavāre adesitavatthukacatukkaṃ desitavatthukacatukkaṃ pamāṇātikkantacatukkaṃ pamāṇikacatukkaṃ adesitavatthukappamāṇātikkantacatukkaṃ desitavatthukappamāṇikacatukkanti cha catukkāni, evaṃ samādisativārādīsupi pañcasūti chattiṃsa.Āpattibhedadassanatthaṃ vuttānīti ‘‘sārambhe ce bhikkhu vatthusmiṃ aparikkamane’’ti avisesena mātikāya vuttattā sārambhaaparikkamanesupi saṅghādisesova siyāti micchāgāhanivattanatthaṃ sārambhe aparikkamane ca dukkaṭaṃ, adesitavatthukatāya pamāṇātikkantatāya ca saṅghādisesoti evaṃ āpattibhedadassanatthaṃ vuttāni.
355-361.‘‘Dvīhi saṅghādisesehī’’ti vattabbe vibhattibyattayena ca vacanabyattayena cadvinnaṃ saṅghādisesenāti vuttanti āha‘‘dvīhi saṅghādisesehi…pe… attho veditabbo’’ti. ‘‘Aññassa vā dātabbā’’ti vuttattā vippakataṃ kuṭiṃ labhitvā attano atthāya karontassapi ādito paṭṭhāya akatattā anāpattiyevāti vadanti.Apacinitabbāti viddhaṃsetabbā.Bhūmisamaṃ katvāti kuṭivatthusamaṃ katvā.
364.Na hettha lepo ghaṭiyatīti chadanalepassa abhāvato vuttaṃ, visuṃyeva anuññātattā pana sacepi leṇassa anto uparibhāge cittakammādikaraṇatthaṃ lepaṃ denti, vaṭṭatiyeva. Lepadānavasena akatā iṭṭhakādiguhā guhā nāmātigaṇṭhipadesuvuttaṃ.Tiṇehi vā paṇṇehi vā chāditakuṭikāva vuttāti ‘‘kukkuṭacchikagehaṃ vaṭṭatī’’ti vatvā ‘‘chadanaṃ daṇḍakehī’’tiādinā puna taṃ dassentehi tiṇapaṇṇacchadanā kuṭikāva vuttā.Chadanaṃ daṇḍakehi jālabandhaṃ katvāti chadanaṃ dīghato tiriyato ca ṭhapitadaṇḍakehi jālaṃ viya bandhitvā.Ogumphetvāti tiṇādiṃ viddhaṃsetvā.Bhittilepena saddhiṃ lepe ghaṭiteti ettha ullittāvalittabhāvassa chadanaṃ sandhāya vuttattā sacepi bhittilepena anatthiko hoti, chadanalepe samantato bhittiyā appamattakenapi ghaṭite bhittilepena vināpi āpattiyevāti vadanti. Upacikāmocanatthameva heṭṭhā pāsāṇakuṭṭaṃ katvā taṃ alimpitvā upari limpati, lepo na ghaṭiyati nāma,anāpattiyevāti iminā aṭṭhakathāvacanena taṃ na sameti. Tattha keci vadanti ‘‘bhittiṃ alimpitukāmatāya abhāvato chadanalepe pāsāṇakuṭṭena saddhiṃ ghaṭitepi tattha anāpatti vuttā’’ti, tampi na yuttaṃ. ‘‘Upacikāmocanatthamevā’’ti hi vuttattā pāsāṇakuṭṭe puna limpitukāmatāya abhāvoyeva viññāyati, teneva ‘‘taṃ alimpitvā’’ti vuttaṃ. Tasmā ‘‘ullittādibhāvo…pe… chadanameva sandhāya vutto’’ti idaṃ satipi bhittilepe chadanalepena vinā āpatti na hotīti chadanalepassa padhānabhāvadassanatthaṃ vuttaṃ, na pana bhittilepena vināpi āpatti hotīti dassanatthanti vadanti, idameva cettha yuttataranti amhākaṃ khanti.Etthāti tiṇakuṭikāya.
parivārapāḷiṃānetvā tiṇakuṭikāya sārambhādipaccayāpi anāpattibhāvo sukhena sakkā sādhetunti kataṃ. Tiṇakuṭikāya ca sabbathā anāpattibhāve sādhite teneva nayena leṇaguhādīsupi sārambhādipaccayāpi anāpattibhāvo sakkā viññātunti. Teneva‘‘yaṃ panā’’tiādi vuttaṃ. Tathā hi tiṇakuṭikāya sārambhādipaccayāpi anāpattibhāve sādhite teneva nayena aññassatthāya karontassapi sārambhādipaccayāpi anāpattibhāvo atthato dassitoyeva hoti. Evañca sati bhikkhu samādisitvā pakkamati ‘‘kuṭiṃ me karothā’’ti, samādisati ca desitavatthukā ca hotu anārambhā ca saparikkamanā cāti, tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ. ‘‘Āpatti kārukānaṃ tiṇṇaṃ dukkaṭāna’’nti pāḷiyaṃ aññassatthāya karontassapi sārambhādipaccayāpi dukkaṭaṃ kasmā vuttanti imaṃ codanaṃ manasi nidhāya‘‘yaṃ pana…pe… akaraṇapaccayā vutta’’nti idaṃ vuttaṃ. Ayañhettha adhippāyo – aññassatthāya karontassapi sārambhādipaccayāpi anāpattiyeva. ‘‘Āpatti kārukānaṃ tiṇṇaṃ dukkaṭāna’’nti idaṃ pana aññassatthāya karontassa na sārambhādipaccayā āpattidassanatthaṃ vuttaṃ, kiñcarahi yathāsamādiṭṭhāya akaraṇapaccayā āpattidassanatthanti. Yasmā bahūsu potthakesu satasodhitasammate ca purāṇapotthake ayameva pāṭhakkamo dissati, tasmā yathādiṭṭhapāṭhānukkamenevettha attho pakāsito. Katthaci potthake pana ‘‘kuṭilakkhaṇappattampi kuṭiṃ…pe… anāpattī’’ti imassānantaraṃ ‘‘yaṃ panā’’tiādipāṭhaṃ likhanti, evañca sati tattha adhippāyo pākaṭoyeva.Anāpattīti vatvāti uposathāgārañca bhavissati, ahañca vasissāmītiādīsu vāsāgāratthāya eva aniyamitattā anāpattīti vatvā.
Acittakanti paṇṇattiajānanacittena acittakaṃ. Ullittādīnaṃ aññataratā, heṭṭhimappamāṇasambhavo, adesitavatthutā, pamāṇātikkantatā, attuddesikatā, vāsāgāratā, lepaghaṭṭanāti imānettha cha vā satta vā aṅgāni.
Kuṭikārasikkhāpadavaṇṇanā niṭṭhitā.
7. Vihārakārasikkhāpadavaṇṇanā
365.Sattameevaṃnāmake nagareti kosambīnāmake. Tassa kira nagarassa ārāmapokkharaṇīādīsu tesu tesu ṭhānesu kosambarukkhāva ussannā ahesuṃ, tasmā kosambīti saṅkhyaṃ agamāsi. Kusumbassa nāma isino assamato avidūre māpitattāti eke. Idaṃ vuttaṃ hoti – kusumbassa isino nivāsabhūmi kosambī, tassa ca avidūre bhavattā nagaraṃ kosambīti saṅkhyaṃ gatanti.Ghositanāmakena kira seṭṭhinā so kāritoti ettha ko ghositaseṭṭhi, kathañcānena so ārāmo kāritoti? Pubbe kira addilaraṭṭhaṃ nāma ahosi. Tato kotūhalako nāma daliddo chātakabhayena saputtadāro subhikkhaṃ raṭṭhaṃ gacchanto puttaṃ vahituṃ asakkonto chaḍḍetvā agamāsi. Mātā nivattitvā taṃ gahetvā gatā. Te ekaṃ gopālakagāmaṃ pavisiṃsu. Gopālakānañca tadā bahupāyāso paṭiyatto hoti, tato pāyāsaṃ labhitvā bhuñjiṃsu. Atha so puriso bahutaraṃ pāyāsaṃ bhutto jīrāpetuṃ asakkonto rattibhāge kālaṃ katvā tattheva sunakhiyā kucchismiṃ paṭisandhiṃ gahetvā kukkuro jāto, so gopālakassa piyo ahosi. Gopālako ca paccekabuddhaṃ upaṭṭhāti. Paccekabuddhopi bhattakiccakāle kukkurassa ekaṃ piṇḍaṃ deti. So paccekabuddhe sinehaṃ uppādetvā gopālakena saddhiṃ paṇṇasālampi gacchati, gopālake asannihite bhattavelāyaṃ sayameva gantvā kālārocanatthaṃ paṇṇasāladvāre bhussati, antarāmaggepi caṇḍamige disvā bhussitvā palāpeti. So paccekabuddhe mudukena cittena kālaṃ katvā devaloke nibbatti. Tatrāssa ‘‘ghosakadevaputto’’tveva nāmaṃ ahosi.
So devalokato cavitvā kosambiyaṃ ekasmiṃ kulaghare nibbatti. Taṃ aputtako kira seṭṭhi tassa mātāpitūnaṃ dhanaṃ datvā puttaṃ katvā aggahesi. Atha attano putte jāte sattakkhattuṃ ghātāpetuṃ upakkami. So puññavantatāya sattasupi ṭhānesu maraṇaṃ appatvā avasāne ekāya seṭṭhidhītāya veyyattiyena laddhajīviko aparabhāge pitu accayena seṭṭhiṭṭhānaṃ patvā ghositaseṭṭhi nāma jāto. Aññepi kosambiyaṃ kukkuṭaseṭṭhi, pāvāriyaseṭṭhīti dve seṭṭhino atthi, iminā saddhiṃ tayo ahesuṃ.
Tena ca samayena tesaṃ sahāyakānaṃ seṭṭhīnaṃ kulūpakā pañcasatā isayo pabbatapāde vasiṃsu. Te kālena kālaṃ loṇambilasevanatthaṃ manussapathaṃ āgacchanti. Athekasmiṃ vāre gimhasamaye manussapathaṃ āgacchantā nirudakaṃ mahākantāraṃ atikkamitvā kantārapariyosāne mahantaṃ nigrodharukkhaṃ disvā cintesuṃ ‘‘yādiso ayaṃ rukkho, addhā ettha mahesakkhāya devatāya bhavitabbaṃ, sādhu vatassa, sace no pānīyaṃ vā paribhojanīyaṃ vā dadeyyā’’ti. Devatā isīnaṃ ajjhāsayaṃ viditvā ‘‘imesaṃ saṅgahaṃ karissāmī’’ti attano ānubhāvena viṭapantarato naṅgalasīsamattaṃ udakadhāraṃ pavattesi. Isigaṇo rajatakkhandhasadisaṃ udakavaṭṭiṃ disvā attano bhājanehi udakaṃ gahetvā paribhogaṃ katvā cintesi ‘‘devatāya amhākaṃ paribhogudakaṃ dinnaṃ, idaṃ pana agāmakaṃ mahāraññaṃ, sādhu vatassa, sace no āhārampi dadeyyā’’ti. Devatā isīnaṃ upakappanavasena dibbāni yāgukhajjakādīni datvā santappesi.
Isayo cintayiṃsu ‘‘devatāya amhākaṃ paribhogudakampi bhojanampi sabbaṃ dinnaṃ, sādhu vatassa, sace no attānaṃ dasseyyā’’ti. Devatā tesaṃ ajjhāsayaṃ viditvā upaḍḍhakāyaṃ dassesi. Devate mahatī te sampatti, kiṃ kammaṃ katvā imaṃ sampattiṃ adhigatāsīti. Nātimahantaṃ parittakaṃ kammaṃ katvāti. Upaḍḍhuposathakammaṃ nissāya hi devatāya sampatti laddhā. Anāthapiṇḍikassa kira gehe ayaṃ devaputto kammakāro ahosi. Seṭṭhissa hi gehe uposathadivasesu antamaso dāsakammakāre upādāya sabbo jano uposathiko hoti. Ekadivasaṃ ayaṃ kammakāro ekakova pāto uṭṭhāya kammantaṃ gato. Mahāseṭṭhi nivāpaṃ labhamānamanusse sallakkhento etassevekassa araññaṃ gatabhāvaṃ ñatvā assa sāyamāsatthāya nivāpaṃ adāsi. Bhattakāradāsī ekasseva bhattaṃ pacitvā araññato āgatassa bhattaṃ vaḍḍhetvā adāsi. Kammakāro cintayi ‘‘aññesu divasesu imasmiṃ kāle gehaṃ ekasaddaṃ ahosi, ajja ativiya sannisinnaṃ, kiṃ nu kho eta’’nti. Tassa sā ācikkhi ‘‘ajja imasmiṃ gehe sabbe manussā uposathikā, mahāseṭṭhi tuyhevekassa nivāpaṃ adāsī’’ti. Evaṃ ammāti. Āma sāmīti. ‘‘Imasmiṃ kāle uposathaṃ samādinnassa uposathakammaṃ hoti, na hotī’’ti mahāseṭṭhiṃ puccha ammāti. Tāya gantvā pucchito mahāseṭṭhi āha – ‘‘sakalauposathakammaṃ na hoti, upaḍḍhakammaṃ pana hoti, uposathiko hotī’’ti. Kammakāro bhattaṃ abhuñjitvā mukhaṃ vikkhāletvā uposathiko hutvā vasanaṭṭhānaṃ gahetvā nipajji. Tassa āhāraparikkhīṇakāyassa rattiṃ vāto kuppi. So paccūsasamaye kālaṃ katvā upaḍḍhuposathakammanissandena mahāvattaniaṭavidvāre nigrodharukkhadevaputto hutvā nibbatti.
So taṃ pavattiṃ isīnaṃ ārocesi. Isayo pucchiṃsu ‘‘tumhehi mayaṃ ‘buddho dhammo saṅgho’ti assutapubbaṃ sāvitā, uppanno nu kho loke buddho’’ti. Āma, bhante, uppannoti. Idāni kuhiṃ vasatīti. Sāvatthiyaṃ nissāya jetavane, bhanteti. Isayo ‘‘tiṭṭhatha tumhe, mayaṃ satthāraṃ passissāmā’’ti haṭṭhatuṭṭhā nikkhamitvā anupubbena kosambīnagaraṃ sampāpuṇiṃsu. Mahāseṭṭhino ‘‘isayo āgatā’’ti paccuggamanaṃ katvā ‘‘sve amhākaṃ bhikkhaṃ gaṇhatha, bhante’’ti nimantetvā punadivase isigaṇassa mahādānaṃ adaṃsu. Isayo ‘‘bhutvāva gacchāmā’’ti āpucchiṃsu. Bhante, tumhe aññasmiṃ kāle ekampi māsaṃ dvepi tayopi cattāropi māse vasitvā gacchatha, imasmiṃ pana vāre hiyyo āgantvā ‘‘ajjeva gacchāmā’’ti vadatha, kiṃ idanti. Āma gahapatayo buddho loke uppanno, na kho pana sakkā jīvitantarāyo jānituṃ, tena mayaṃ turitā gacchāmāti. Tena hi, bhante, mayampi āgacchāma, amhehi saddhiṃyeva gacchathāti. ‘‘Tumhe agāriyā nāma mahājaṭā, tiṭṭhatha tumhe, mayaṃ puretaraṃ gamissāmā’’ti nikkhamitvā ekaṭṭhāne dve divasāni avasitvā turitagamanena sāvatthiṃ patvā jetavanavihāre satthu santikameva agamaṃsu. Tattha madhuradhammakathaṃ sutvā sabbeva pabbajitvā arahattaṃ pāpuṇiṃsu.
kukkuṭārāmonāma ahosi. Pāvārikaseṭṭhinā ambavane kāritopāvārikambavanaṃnāma. Ghositena kāritoghositārāmonāma ahosi. Taṃ sandhāya vuttaṃ ‘‘ghositanāmakena kira seṭṭhinā so kārito’’ti.
‘‘bodhisattakāle upaṭṭhākachannassā’’ti. Iminā ca yomajjhimanikāye channovādasutte(ma. ni. 3.389 ādayo) gilāno hutvā dhammasenāpatinā ovadiyamānopi māraṇantikavedanaṃ adhivāsetuṃ asakkonto tiṇhena satthena kaṇṭhanāḷiṃ chinditvā maraṇabhaye uppanne gatinimitte ca upaṭṭhite attano puthujjanabhāvaṃ ñatvā saṃviggo vipassanaṃ paṭṭhapetvā saṅkhāre pariggaṇhanto arahattaṃ patvā samasīsī hutvā parinibbāyi, ayaṃ so na hotīti dasseti. Pūjāvacanappayoge kattari sāmivacanassapi icchitattā āha‘‘gāmassa vā pūjita’’nti. Lakkhaṇaṃ panettha saddasatthānusārato veditabbaṃ.Ekeko koṭṭhāsoti ekeko bhāgo.
366.Kiriyato samuṭṭhānabhāvoti kevalaṃ kiriyāmattato samuṭṭhānabhāvaṃ paṭikkhipati, vatthuno pana adesanāya kuṭikaraṇakiriyāya ca samuṭṭhānato kiriyākiriyato samuṭṭhātīti veditabbaṃ. Imasmiṃ sikkhāpadebhikkhū vā anabhineyyāti etthavā-saddo ‘‘ayaṃ vā so mahānāgo’’tiādīsu viya avadhāraṇatthoti daṭṭhabbo.
Vihārakārasikkhāpadavaṇṇanā niṭṭhitā.
8. Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā
380.Aṭṭhame pākārena parikkhittanti sambandho.Gopuraṭṭālakayuttanti dvārapāsādena ca tattha tattha pākāramatthake patiṭṭhāpitaaṭṭālakehi ca yuttaṃ. Veḷūhi parikkhittattā abbhantare pupphūpagaphalūpagarukkhasañchannattā canīlobhāsaṃ. Chāyūdakasampattiyā bhūmibhāgasampattiyā camanoramaṃ.Kāḷakavesenāti kalandakarūpena.Nivāpanti bhojanaṃ.Tanti uyyānaṃ.Dabboti tassa therassa nāmanti dabbatthambhe patitattā dabboti tassa therassa nāmaṃ ahosi.
Kassapadasabalassa sāsanosakkanakāle kira satta bhikkhū ekacittā hutvā aññe sāsane agāravaṃ karonte disvā ‘‘idha kiṃ karoma, ekamante samaṇadhammaṃ katvā dukkhassantaṃ karissāmā’’ti nisseṇiṃ bandhitvā uccaṃ pabbatasikharaṃ abhiruhitvā attano cittabalaṃ jānantā ‘‘nisseṇiṃ pātentu, jīvite sālayā otarantu, mā pacchānutappino ahuvatthā’’ti vatvā sabbe ekacittā hutvā nisseṇiṃ pātetvā ‘‘appamattā hotha, āvuso’’ti aññamaññaṃ ovaditvā cittaruciyesu ṭhānesu nisīditvā samaṇadhammaṃ kātuṃ ārabhiṃsu.
Tatreko thero pañcame divase arahattaṃ patvā ‘‘mama kiccaṃ nipphannaṃ, ahaṃ imasmiṃ ṭhāne kiṃ karissāmī’’ti iddhiyā uttarakuruto piṇḍapātaṃ āharitvā āha – ‘‘āvuso, imaṃ piṇḍapātaṃ paribhuñjatha, bhikkhācārakiccaṃ mamāyattaṃ hotu, tumhe attano kammaṃ karothā’’ti. Kiṃ nu mayaṃ, āvuso, nisseṇiṃ pātentā evaṃ avacumha ‘‘yo paṭhamaṃ dhammaṃ sacchikaroti, so bhikkhaṃ āharatu, tenābhataṃ sesā paribhuñjitvā samaṇadhammaṃ karissantī’’ti. Natthi, āvusoti. Tumhe attano pubbahetunāva labhittha, mayampi sakkontā vaṭṭassantaṃ karissāma, gacchatha tumheti. Thero te saññāpetuṃ asakkonto phāsukaṭṭhāne piṇḍapātaṃ paribhuñjitvā gato. Aparopi thero sattame divase anāgāmiphalaṃ patvā tato cuto suddhāvāsabrahmaloke nibbatto, itare therā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā tesu tesu kulesu nibbattā. Eko gandhāraraṭṭhe takkasilanagare rājagehe nibbatto, eko paccantimaraṭṭhe paribbājikāya kucchimhi nibbatto, eko bāhiyaraṭṭhe kuṭumbiyagehe nibbatto, eko rājagahe kuṭumbiyagehe nibbatto.
Ayaṃ pana dabbatthero mallaraṭṭhe anupiyanagare ekassa mallarañño gehe paṭisandhiṃ gaṇhi. Tassa mātā upavijaññā kālamakāsi. Matasarīraṃ susānaṃ netvā dārucitakaṃ āropetvā aggiṃ adaṃsu. Aggivegasantattaṃ udarapaṭalaṃ dvedhā ahosi. Dārako attano puññabalena uppatitvā ekasmiṃ dabbatthambhe nipati, taṃ dārakaṃ gahetvā ayyikāya adaṃsu. Sā tassa nāmaṃ gaṇhantī dabbatthambhe patitvā laddhajīvikattā ‘‘dabbo’’ti tassa nāmaṃ akāsi. Tena vuttaṃ ‘‘dabboti tassa therassa nāma’’nti.
‘‘thero kira sattavassikova saṃvegaṃ labhitvā pabbajito khuraggeyeva arahattaṃ pāpuṇīti veditabbo’’ti.
Sāvakena pattabbanti yathupanissayaṃ tena tena sāvakena pattabbaṃ.Tisso vijjātiādi yathāsambhavavasena vuttaṃ.Guṇajātanti ‘‘yañca kiñci sāvakena pattabba’’nti napuṃsakaliṅgasambandhadassanatthaṃ vuttaṃ.Catūsu saccesu catūhi maggehi soḷasavidhassa kiccassa katattāti dukkhasamudayanirodhamaggasaṅkhātesu catūsu saccesu dukkhapariññā samudayappahānaṃ nirodhasacchikiriyā maggabhāvanāti ekekassa maggassa catunnaṃ catunnaṃ kiccānaṃ vasena soḷasavidhassa kiccassa katattā.Tato tato paṭikkamitvāti tato tato kiccato ārammaṇato ca paṭivattitvā.Silāpaṭṭaketi pāsāṇaphalake.Terasāpīti bhattuddesakasenāsanaggāhāpakabhaṇḍāgārikacīvarapaṭiggāhakacīvarabhājanakayāgubhājanakaphalabhājanakakhajjabhājanakaappamattakavissajjakasāṭiyaggāhāpakapattaggāhāpakaārāmikapesakasāmaṇerapesakasammutīnaṃ vasena terasāpi sammutiyo dātuṃ vaṭṭanti.
382.Apisūti etthasūti nipātamattaṃ,api-saddo aṭṭhānappayutto ‘‘vikāle’’ti imassa anantaraṃ daṭṭhabbo, vikālepi āgacchantīti attho.Jānantāti dūrabhāvaṃ jānantā.Evaṃ sabbapadesūti ettha katikasaṇṭhānādīnaṃ nānappakārattā tasmiṃ tasmiṃ vihāre katikavattādīni visuṃ visuṃ kathāpetīti veditabbaṃ. Sabbavihāresu ca gamanamagge samappamāṇe katvā adhiṭṭhātīti vadanti.Ayañhi nimmitānaṃ dhammatāti aniyametvā nimmitānaṃ ayaṃ ‘‘ekasmiṃ bhāsamānasmi’’ntiādi dhammatā. Tathā hi ye vaṇṇavayasarīrāvayavaparikkhārakiriyāvisesādīhi niyamaṃ akatvā nimmitā honti, te aniyametvā nimmitattā iddhimatā sadisāva honti. Ṭhānanisajjādīsu bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti. Sace pana nānappakāre kātukāmo hoti, keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye, tathā dīghakese, upaḍḍhamuṇḍe, missakakese, upaḍḍharattacīvare, paṇḍukacīvare, padabhāṇadhammakathāsarabhaññapañhapucchanapañhavissajjanacīvarasibbanadhovanādīni karonte, aparepi vā nānappakārake kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ‘‘ettakā bhikkhū paṭhamavayā hontū’’tiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhite adhiṭṭhānacittena saddhiṃ icchiticchitappakārāyeva honti.Avatthukavacanaṃ na hotīti nimmitānaṃ ‘‘ayaṃ mañco’’tiādivacanaṃ avatthukaṃ na hoti sabbattha mañcapīṭhānaṃ sambhavato.
383.Ekacārikabhattanti atimanāpattā visuṃ ṭhitikāya pāpetabbaṃ bhattaṃ.Taddhitavohārenāti cattāri parimāṇamassa catukkanti evaṃ taddhitavohārena. Odanassa pucchāya sādhakatamattā āha –‘‘karaṇattheyeva karaṇavacana’’nti, odanena karaṇabhūtena pucchantīti vuttaṃ hoti. Ye ca odanena karaṇabhūtena pucchanti, tesaṃ pucchanākāradassanatthaṃ‘‘kiṃ, bhante, odanaṃ demāti pucchantī’’ti vuttaṃ.
Bhavoti bhavitabbo.Asamannāharitvāti ābhogaṃ akatvā.Rattiṃ sammantayamānāti kañci kālaṃ supitvā vuṭṭhāya sammantayamānā. Rattiyañhi paṭhamayāmamajjhimayāmesu supitvā pabuddhānaṃ ajjatanakālepi anajjatanābhimāno hoti, tasmā te ‘‘hiyyo’’ti āhaṃsu. Ye pana rattiyaṃ kammappasutā jāgariyamanuyuttā honti, tesaṃ ajjatanābhimānoyeva, tasmā te ‘‘ajja’’icceva voharanti, na ‘‘hiyyo’’ti.Padhūpāyantāti punappunaṃ uppajjanakakodhavasena padhūpāyantā.
384.Dabbadabbāti dutiyodabba-saddo paṇḍitādhivacanoti āha‘‘dabbā paṇḍitā’’ti. Evaṃ na nibbeṭhentīti sambandho.Nibbeṭhentīti attānaṃ dosato mocenti.Vuṭṭhānalakkhaṇaṃ maññamānāti vuṭṭhānalakkhaṇanti maññamānā.Na ghaṭiyatīti therassa susīlapaṭiññāya tassā dussīlapaṭiññāvacanaṃ na ghaṭiyatīti adhippāyo. Ettha yaṃ vattabbaṃ, taṃ parato āvi bhavissati.Nāsethāti setakaṃ datvā gihibhāvaṃ pāpethāti attho. Liṅganāsanā hettha adhippetā. Imameva ca dassetuṃ‘‘tisso nāsanā’’tiādi vuttaṃ. Ekakammādisaṃvāsassa akaraṇaṃsaṃvāsanāsanā.Daṇḍakammanāsanānāma vālukādīni okiritvā yāva khamāpeti, tāva daṇḍakammavasena nikkaḍḍhanaṃ.Cara pire vinassāti nikkaḍḍhanākāradassanaṃ. Tatthacarāti gaccha, apehīti vuttaṃ hoti.Pireti para amāmaka, amhākaṃ anajjhattikabhūtāti attho.Pireti hi para-saddena samānatthaṃ sambodhanavacanaṃ. Atha vāpireti ‘‘parato’’ti iminā samānatthaṃ nipātapadaṃ, tasmācara pireti parato gaccha, mā idha tiṭṭhāti attho.Vinassāti adassanaṃ gaccha.
anuyuñjathāti imassagavesatha jānāthāti attho vutto.Kārako hotīti ‘‘ayyenamhi dūsitā’’ti paṭiññātattā tāya paṭiññāya yadi nāsitā, thero kārako hoti, sadosoti attho.Akārako hotīti tāya katapaṭiññaṃ anapekkhitvā yadi bhagavatā pakatidussīlabhāvaṃyeva sandhāya sā nāsitā, thero akārako hotīti adhippāyo. ‘‘Sakāya paṭiññāya nāsethā’’ti vutte ‘‘ayyenamhi dūsitā’’ti tāya katapaṭiññāya bhūtatā āpajjatīti āha –‘‘bhante, tumhākaṃ vāde thero kārako hoti sadoso’’ti.Bhikkhuniṃ anuddhaṃseti, dukkaṭanti iminā mahāaṭṭhakathāvādo dassito.Musāvāde pācittiyanti vuttanti bhikkhuniṃ anuddhaṃsentassa musāvāde pācittiyanti vuttaṃ.
Tatrāti tesu dukkaṭapācittiyesu. Ito paṭṭhāya ‘‘tasmā pācittiyameva yujjatī’’ti vacanapariyantaṃ dvīsupi aṭṭhakathāsu adhippāyavibhāvanaṃ. Tatthapurimanayeti ‘‘bhikkhuniṃ anuddhaṃseti, dukkaṭa’’nti vuttaaṭṭhakathānaye. Dukkaṭameva yujjatīti kasmā vuttanti ce? Tattha kāraṇaṃ dassento‘‘yathā’’tiādimāha.Bhikkhuno bhikkhusmiṃ saṅghādisesoti bhikkhuṃ amūlakena antimavatthunā anuddhaṃsentassa bhikkhuno saṅghādisesoti attho. Pacchimanayepi ‘‘bhikkhuniṃ anuddhaṃsentassa musāvāde pācittiya’’nti vuttaṃ.Kurundīnayepimusāvādattā pācittiyameva yujjatīti visaṃvādapurekkhatāya pācittiyameva yujjatīti adhippāyo. Yadi evaṃ bhikkhuṃ amūlakena antimavatthunā anuddhaṃsentassa akkosantassa ca musāvādattā pācittiyeneva bhavitabbanti ce? Tattha satipi musāvāde vacanappamāṇato saṅghādisesaomasavādapācittiyeheva bhavitabbaṃ, na sampajānamusāvādapācittiyenāti dassetuṃ‘‘vacanappamāṇato’’tiādimāha. Tatthavacanappamāṇatoti bhagavatā vuttapāḷivacanappamāṇato. Idāni taṃ vacanaṃ dassetuṃ‘‘anuddhaṃsanādhippāyenā’’tiādi vuttaṃ.Bhikkhussa pana bhikkhuniyā dukkaṭanti vacanaṃ natthīti bhikkhuniyā anuddhaṃsane bhikkhuno dukkaṭanti vacanaṃ natthi tathā pāḷiyaṃ anāgatattā.Sampajānamusāvāde pācittiyanti vacanamatthīti sāmaññato vuttaṃ sampajānamusāvādasikkhāpadaṃ dasseti.
‘‘tatra panā’’tiādimāha.Tatrāti ‘‘pācittiyameva yujjatī’’ti vuttavāde.Anuddhaṃsanādhippāye asati pācittiyanti iminā sampajānamusāvāde pācittiyassa okāsaṃ dasseti.Visuṃ pācittiyaṃ vuttanti sampajānamusāvāde pācittiyato visuṃ aññameva pācittiyaṃ vuttaṃ.Etehi nāsanā natthīti sāmaññato vuttaṃ, imissā pana dukkaṭena nāsanā natthīti adhippāyo. Yadi evaṃ kasmā naṃ bhagavā nāsetīti āha‘‘yasmā panā’’tiādi.
385-386.Dūsitoti duṭṭhasaddassa kammasādhanataṃ dasseti. Dūsayati paraṃ vināsetītidūsako. Iminā ‘‘dūsayatīti doso’’ti dosasaddassa kattusādhanatā vuttā.Pakatibhāvaṃ jahāpitoti dusasaddassa vikatiyaṃ paṭhitattā vuttaṃ, pakatiyā sommabhāvaṃ jahāpitoti attho, vikāramāpāditoti vuttaṃ hoti.Ākāranānattenāti dūsitākārassa dūsakākārassa ca nānattena.Anabhiraddhoti atuṭṭho. Yo pana atuṭṭho, so sukhito nāma na hotīti āha‘‘na sukhito’’ti. ‘‘Ārādhito rājā’’tiādīsu pasāditoti atthasambhavato‘‘na vā pasādito’’ti vuttaṃ. Khīlasaddo thaddhabhāvavacano kacavarapariyāyo ca hotīti āha –‘‘cittathaddhabhāvacittakacavarasaṅkhātaṃ paṭighakhīla’’nti. Khīlayati tena cittaṃ thaddhabhāvaṃ āpajjatīti khīlaṃ, cittassa thaddhabhāvo. So ca atthato paṭighoyeva. Cittassa thaddhabhāvalakkhaṇo hi paṭigho, tasmiñca uppanne cittaṃ uklāpajātaṭṭhānaṃ viya amanuññaṃ hoti, tasmā kacavarasadisattāpi paṭighova ‘‘khīla’’nti vutto. Tenāha‘‘paṭighakhīla’’nti. Cittassa thaddhabhāvattā kacavarasadisattā ca paṭighoyeva khīlaṃpaṭighakhīlaṃ.Nappatītoti pītisukhādīhi na abhigato na anugato, na upetoti attho. Yo ca pītisukhādīhi anupagato, so tehi vajjito nāma hotīti āha‘‘pītisukhādīhi vajjito’’ti. Yo ca tehi vajjito, na so tena abhisaṭo nāma hotīti āha‘‘na abhisaṭo’’ti, pītisukhādīhi na patthaṭoti attho.
Yenāti yena kopena.Duṭṭhoti mātikāya āgatapadaṃ dasseti,kupitoti padabhājane āgatapadaṃ. Atthato ekattepi ubhinnaṃ padānaṃ vasena‘‘ubhayampī’’ti vuttaṃ. Evaṃ ‘‘tena ca kopena tena ca dosenā’’ti imesaṃ padānaṃ vasena‘‘dvīhī’’ti vuttaṃ, atthato pana dosoyeva. So ca saṅkhārakkhandhapariyāpannoti āha‘‘imehi dvīhi saṅkhārakkhandhameva dassetī’’ti. ‘‘Anattamanatā anabhiraddhī’’ti vacanehi domanassavedanāva vuttāti āha‘‘imehi dvīhi vedanākkhandhaṃ dassetī’’ti.
‘‘taṃ panassa…pe… codakavasena adhippeta’’nti. Yadi cuditakavasena adhippetaṃ siyā, amūlakaṃ nāma anajjhāpannanti padabhājanaṃ vadeyyāti adhippāyo.Yaṃ pārājikanti bhikkhuno anurūpesu ekūnavīsatiyā pārājikesu aññataraṃ. Padabhājane pana pāḷiyaṃ āgatāneva gahetvā ‘‘catunnaṃ aññatarenā’’ti vuttaṃ.Etanti cuditakassa āpannānāpannattaṃ.Idhāti imasmiṃ sikkhāpade.
Tathevāti pasādasotena dibbasotena vāti imamatthaṃ atidisati. Sutvāva jānitabbato‘‘sutaṭṭhāneyeva tiṭṭhatī’’ti vuttaṃ. Parisaṅkanaṃ parisaṅkitaṃ, diṭṭhānugataṃ parisaṅkitaṃdiṭṭhaparisaṅkitaṃ. Evaṃ sesesupi.Imesanti kattuatthe sāmivacanaṃ, imehīti attho.Karissanti vāti ettha vibhattipariṇāmaṃ katvā imeti yojetabbaṃ.Diṭṭhaṃ atthi samūlakaṃ, atthi amūlakanti idaṃ ajjhācārassa sabbhāvāsabbhāvaṃ sandhāya vuttaṃ.Atthi saññāsamūlakaṃ, atthi saññāamūlakanti idaṃ pana diṭṭhasaññāya sabbhāvāsabbhāvaṃ sandhāya.
Samīpe ṭhatvāti dvādasahatthabbhantare samīpe ṭhatvāti vadantīti tīsupigaṇṭhipadesuvuttaṃ. Parato pana ‘‘dūtaṃ vā paṇṇaṃ vā sāsanaṃ pesetvā codentassa sīsaṃ na etī’’ti parammukhācodanāya eva anāpattiyā vuttattā ‘‘samīpe ṭhatvā’’ti idaṃ sammukhabhāvamattadassanatthaṃ vuttanti amhākaṃ khanti. Tenevamātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. duṭṭhadosasikkhāpadavaṇṇanā) aṅgaṃ dassentena ‘‘cāvanādhippāyena sammukhācodanā’’ti vuttaṃ, na ca sammukhabhāvo dvādasahatthabbhantareyevāti niyamo sakkā vatthuṃ. Vinayavinicchayañca patvā garukeyeva ṭhātabbanti vuttaṃ, tasmā upaparikkhitvā yuttataraṃ gahetabbaṃ.Codāpakasseva vācāya vācāya saṅghādisesoti āṇattassa vācāya vācāya codāpakassa saṅghādiseso.Mayāpi diṭṭhaṃ sutaṃ atthīti idaṃ āṇattassapi codakabhāvadassanatthaṃ vuttaṃ, evaṃ pana avatvāpi ‘‘pārājikaṃ dhammaṃ ajjhāpannosī’’ti idameva vacanaṃ parassa vacanaṃ viya akatvā anuddhaṃsanādhippāyena vadantassa saṅghādisesoyeva. Satipi pana anuddhaṃsanādhippāye ‘‘asukena evaṃ vutta’’nti dassetvā vadantassa natthi saṅghādisesoti vadanti.
Sambahulā sambahule sambahulehi vatthūhi codentīti etthasambahuleti bahuttaniddese kāraṇaṃ na dissati. Vatthucodakānaṃyeva hi ekānekavasena idaṃ catukkamāgataṃ, na cuditakassapi ekānekavasena. Tathā hi ekasseva cuditakassa vasena ekavatthuekacodakaekavatthunānācodakanānāvatthuekacodakanānāvatthunānācodakappabhedaṃ idaṃ catukkamāgataṃ, teneva catutthacodanaṃ dassentenapi‘‘imissā codanāya nānāvatthūni nānācodakā’’ti vuttaṃ, na pana ‘‘nānācuditakā’’ti, tasmā ‘‘sambahule’’ti bahuttaniddese kāraṇaṃ na dissati. Atha vā paṭhamaṃ tīsupi codanāsu ekattena cuditakaṃ niddisitvāpi idha bahuttena niddeso ‘‘na kevalaṃ ekasmiṃyeva cuditake codanā sambhavati, atha kho sambahulesupī’’ti imamatthaṃ dassetuṃ kato.
Codetuṃ pana ko labhati, ko na labhatītiādi anuddhaṃsanādhippāyaṃ vināpi codanālakkhaṇaṃ dassetuṃ vuttaṃ.Sīlasampannoti idaṃ dussīlassa vacanaṃ appamāṇanti adhippāyena vuttaṃ. Bhikkhunīnaṃ pana bhikkhuṃ codetuṃ anissarattā‘‘bhikkhunimevā’’ti vuttaṃ. Satipi bhikkhunīnaṃ bhikkhūsu anissarabhāve tāhi katacodanāpi codanāruhattā codanāyevāti adhippāyena‘‘pañcapi sahadhammikā labhantī’’ti vuttaṃ.Bhikkhussa sutvā codetītiādinā codako yesaṃ sutvā codeti, tesampi vacanaṃ pamāṇamevāti sampaṭicchitattā tesaṃ codanāpi ruhatevāti dassetuṃ thero suttaṃ nidassesi.
Dūtaṃvā paṇṇaṃ vā sāsanaṃ vā pesetvāti ‘‘tvaṃyeva gantvā codehī’’ti dūtaṃ vā pesetvā yo taṃ codetuṃ sakkoti, tassa mukhasāsanaṃ vā paṇṇaṃ vā pesetvā.Sīsaṃ na etīti saṅghādiseso na hotīti adhippāyo. Kiñcāpi pāḷiyaṃ ‘‘codeti vā codāpeti vā’’ti sāmaññato vuttattā dūtasāsanādīhi codāpentassapi āpattiyevāti paññāyati, ‘‘sīsaṃ na etī’’ti idaṃ pana aṭṭhakathācariyappamāṇena gahetabbaṃ.Samayenāti pakatiyā saddaṃ sutvā atthavijānanasamayena.
Garukānaṃ dvinnanti pārājikasaṅghādisesānaṃ.Avasesānaṃ vasenāti pañcalahukāpattīnaṃ vasena. ‘‘Natthi dinna’’ntiādi dasavatthukāmicchādiṭṭhi. ‘‘Antavā loko, anantavā loko’’tiādinayappavattā diṭṭhi sassatucchedasaṅkhātaṃ antaṃ gaṇhātītiantaggāhikā.Ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vasenāti ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa, ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa, ājīvahetu ājīvakāraṇā yo te vihāre vasati, so bhikkhu arahāti bhaṇati, paṭivijānantassa āpatti thullaccayassa, ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa, ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni agilānā attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa, ājīvahetu ājīvakāraṇā bhikkhu sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassa, ājīvavipattipaccayā imā cha āpattiyo āpajjatīti evaṃparivārapāḷiyaṃ(pari. 287) dassitānaṃ channaṃ sikkhāpadānaṃ vasena. Diṭṭhivipattiājīvavipattīhi codentopi tammūlikāya āpattiyā eva codeti.
cūḷagaṇṭhipade majjhimagaṇṭhipadeca vuttaṃ. Antimavatthuṃ ajjhāpannassa avandanīyesu avuttattā tena saddhiṃ sayantassa sahaseyyāpattiyā abhāvato tassa ca paṭiggahaṇassa ruhanato tadeva yuttataranti viññāyati. Kiñcāpi yāva so bhikkhubhāvaṃ paṭijānāti, tāva vanditabbo. Yadā pana ‘‘assamaṇomhī’’ti paṭijānāti, tadā na vanditabboti ayamettha viseso veditabbo. Antimavatthuṃ ajjhāpannassa hi bhikkhubhāvaṃ paṭijānantasseva bhikkhubhāvo, na tato paraṃ. Bhikkhubhāvaṃ appaṭijānanto hi anupasampannapakkhaṃ bhajati. Yasmā āmisaṃ dento attano icchitaṭṭhāneyeva deti, tasmā paṭipāṭiyā nisinnānaṃ yāgubhattādīni dentena ekassa codetukāmatāya adinnepi codanā nāma na hotīti āha‘‘na tāvatā codanā hotī’’ti.
Tiṃsānīti tiṃsa etesamatthīti tiṃsāni, tiṃsavantānīti attho, tiṃsādhikānīti vuttaṃ hoti. Guṇavacanattā taddhitalopaṃ katvā ‘‘tiṃsānī’’ti vuttaṃ. Atha vā tiṃsa codanā adhikā etesūti tiṃsāni. Tasmiṃ adhikamiti ḍakārapaccaye sati rūpamidaṃ daṭṭhabbaṃ.Navutānīti etthāpi eseva nayo.
Ubbāhikāya taṃ adhikaraṇaṃ vinicchinitabbanti ubbāhikāya sammatehi taṃ adhikaraṇaṃ vinicchinitabbaṃ. Alajjussannāya hi parisāya dasahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. ‘‘Sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno’’tiādināsamathakkhandhake(cūḷava. 231) vuttadasaṅgasampattiyā samannāgatā dve tayo bhikkhū uccinitvā tattheva vuttāya ñattidutiyakammavācāya sammannitabbā. Evaṃ sammatehi pana tehi bhikkhūhi visuṃ vā nisīditvā tassāyeva vā parisāya ‘‘aññehi na kiñci kathetabba’’nti sāvetvā taṃ adhikaraṇaṃ vinicchinitabbaṃ.Tumhākanti cuditakacodake sandhāya vuttaṃ.
Kimhīti kismiṃ vatthusmiṃ.Kimhi nampi na jānāsīti kimhi nanti vacanampi na jānāsi.Nāssa anuyogo dātabboti nāssa pucchā paṭipucchā dātabbā. ‘‘Dummaṅkūnaṃ puggalānaṃ niggahāyā’’tiādivacanato‘‘alajjīniggahatthāya…pe… paññatta’’nti vuttaṃ.Ehitīti āgamissati.Diṭṭhasantānenāti diṭṭhasambandhena, diṭṭhaniyāmenāti vuttaṃ hoti. Vivādavatthusaṅkhāte atthe paccatthikāatthappaccatthikā. Saññaṃ datvāti tesaṃ kathaṃ pacchinditvā attano vacanaṃ sādhetuṃ saññaṃ katvā. Asuddhasaññāya uppannattā‘‘ananucchaviko’’ti āha.Ekasambhogaparibhogāti idaṃ attano santikā tesaṃ mocanatthaṃ vuttaṃ, na pana tesaṃ aññamaññasambhoge yojanatthaṃ.Vinicchayo na kātabboti ‘‘amhākaṃ vacane aṭṭhātabbasabhāvā ete alajjino’’ti jānantena vinicchayo na kātabbo.
Viraddhaṃ hotīti attanā katadosappaṭicchādanatthaṃ kañci musāvādaṃ katvā viraddhaṃ hoti.Paṭiññaṃ na detīti sace mayā katadosaṃ vakkhāmi, mayhaṃ anuvattakā bhijjissantīti ‘‘kataṃ mayā’’ti paṭiññaṃ na deti.Suddho hotūti tesaṃ vacanena suddho nāma hotu, tesaṃ vacanena ekadvevāramassa vinicchayo dātabboti adhippāyo.Ṭhāne na tiṭṭhatīti lajjiṭṭhāne na tiṭṭhati.Vinicchayo na dātabboti alajjibhāvamāpannattā na dātabbo.
‘‘dve mūlānī’’ti.Kālena vakkhāmītiādīsu eko ekaṃ okāsaṃ kāretvā codentokālena vadatināma. Saṅghamajjhe gaṇamajjhe salākaggayāguaggavitakkamāḷakabhikkhācāramaggaāsanasālādīsu upaṭṭhākehi parivāritakkhaṇe vā codentoakālena vadatināma. Tacchena vadantobhūtena vadatināma. ‘‘Ambho mahallaka-parisāvacara-paṃsukūlika-dhammakathika-patirūpaṃ tava ida’’nti vadantopharusena vadatināma. Kāraṇanissitaṃ pana katvā ‘‘bhante mahallakāttha, parisāvacarā paṃsukūlikā dhammakathikāttha, patirūpaṃ tumhākaṃ ida’’nti vadantosaṇhena vadatināma. Kāraṇanissitaṃ katvā vadantoatthasañhitena vadatināma.Mettacitto vakkhāmi, no dosantaroti mettacittaṃ upaṭṭhāpetvā vakkhāmi, na duṭṭhacitto hutvā.Pannarasasu dhammesūti parisuddhakāyasamācāratā, parisuddhavacīsamācāratā, sabrahmacārīsu mettacittatā, bahussutatā, ubhinnaṃ pātimokkhānaṃ vitthārena svāgatasuvibhattasuppavattasuvinicchitatā, ‘‘kālena vakkhāmī’’tiādinā vuttapañcadhammā, kāruññatā, hitesitā, anukampatā, āpattivuṭṭhānatā, vinayapurekkhāratāti imesu pannarasasu dhammesu. Tatthakāruññatāti kāruṇikabhāvo. Iminā karuṇā ca karuṇāpubbabhāgo ca dassito.Hitesitāti hitagavesanatā.Anukampatāti tena hitena saṃyojanā. Dvīhipi mettā ca mettāpubbabhāgo ca dassito.Āpattivuṭṭhānatāti āpattito vuṭṭhāpetvā suddhante patiṭṭhāpanā. Vatthuṃ codetvā sāretvā paṭiññaṃ āropetvā yathāpaṭiññāya kammakaraṇaṃvinayapurekkhāratānāma.Sacce ca akuppe cāti vacīsacce ca akuppatāya ca. Cuditakena hi saccañca vattabbaṃ, kopo ca na kātabbo, neva attanā kujjhitabbo, na paro ghaṭṭetabboti attho.
Bhummappattiyāti bhummavacane sampatte, bhummatthe idaṃ upayogavacananti vuttaṃ hoti. Adhikarīyanti etthātiadhikaraṇāni. Ke adhikarīyanti? Samathā. Kathaṃ adhikarīyanti? Samanavasena. Adhikaraṇaṃ samenti vūpasamentīti hisamathā. Atha vā samanatthāya pavattamānehi samathehi adhikātabbānītiadhikaraṇāni. Yathā hi samanavasena samathānaṃ vivādādīsu adhikattubhāvo, evaṃ vivādādīnaṃ tehi adhikattabbatāpi. Tenāha‘‘samathehi adhikaraṇīyatā’’ti. Iminā adhikaraṇasaddassa kammasādhanatā vuttā.Gāhanti ‘‘asukaṃ codessāmī’’ti manasā codanāya gahaṇaṃ.Cetananti ‘‘codessāmī’’ti uppannacetanaṃ.Akkhantinti cuditake uppannaṃ akkhantiṃ.Vohāranti codanāvasappattavacanaṃ.Paṇṇattinti codanāvasappavattanāmapaṇṇattiṃ.Attādānaṃ gahetvāti codanaṃ manasā gahetvā.Taṃ adhikaraṇanti taṃ gāhalakkhaṇaṃ adhikaraṇaṃ.
Tasmāpaṇṇatti adhikaraṇanti aṭṭhakathāsu katasanniṭṭhānaṃ dassetvā idāni tampi na yuttanti dassetuṃ‘‘taṃ paneta’’ntiādimāha.Teti aṭṭhakathācariyā.Pārājikadhammoti pārājikāpatti.Accantaakusalattāti lokavajjabhāvato pārājikāpattiyā ekantaakusalattā.Yāya paṇṇattiyāti nāmapaṇṇattiṃ sandhāya vadati.Abhilāpenāti tasseva vevacanaṃ.Paññattoti vohāravasena kathito.Adhikaraṇe pavattattā ca adhikaraṇanti mañcaṭṭhesu mañcavohāro viya. Yasmā amūlakena codento cuditake puggale taṃ adhikaraṇaṃ natthīti sallakkheti, tasmā tassa vacanaṃ abhidheyyasuññanti āha‘‘sabhāvato natthī’’ti.Tañca kho idhevāti tañca yathāvuttapariyāyena paṇṇattiyā adhikaraṇabhāvo idheva imasmiṃyeva sikkhāpade. ‘‘Mātāpi puttena vivadatī’’tiādinayappavattassa vivādassa adhikaraṇabhāvo na sambhavati samathehi anadhikaraṇīyattāti āha‘‘idhekacco vivādo’’ti.
Aṭṭhārasabhedakaravatthūnīti lakkhaṇavacanametaṃ yathā ‘‘yadi me byādhitā daheyyuṃ, dātabbamidamosadha’’nti, tasmā tesu aññataraññataraṃ nissāya uppanno vivādo ‘‘aṭṭhārasabhedakaravatthūni nissāya uppanno’’ti vuccati.Anuvādoti upavadanā ceva codanā ca. Tattha upavadanā nāma akkoso.Pañcapi āpattikkhandhāti mātikāya āgatā pañca āpattikkhandhā.Sattāti teyeva pañca, vibhaṅge āgatā thullaccayadubbhāsitāpattiyo dveti satta.Kiccayatāti kattabbatā.Karaṇīyatāti tasseva vevacanaṃ. Ubhayenapi apalokanādisaṅghakammaṃyeva dasseti, tenāha‘‘apalokanakamma’’ntiādi.
‘‘imasmiṃ panatthe…pe… āpattādhikaraṇameva adhippeta’’nti.Sapadānukkamaniddesassāti padānaṃ anukkamena niddeso padānukkamaniddeso, padabhājanassetaṃ adhivacanaṃ. Tena saha vattamānaṃ sapadānukkamaniddesaṃ, sikkhāpadaṃ, tassa padānukkamaniddesasahitassa sikkhāpadassāti attho, padabhājanasahitassāti vuttaṃ hoti.
Assāti kattuatthe sāmivacanaṃ, anenāti attho. Tenāha‘‘etena codakenā’’tiādi.Idhāgatesūti imasmiṃ sikkhāpade āgatesu.Aññatra āgatesūti ito aññatra omasavādādisikkhāpadapāḷiyaṃ āgatesu.Dussīloti nissīlo sīlavirahito.Pāpadhammoti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvo.Asucisaṅkassarasamācāroti aparisuddhakāyakammāditāya asuci hutvā saṅkāya saritabbasamācāro. Dussīlo hi kiñcideva asāruppaṃ disvā ‘‘idaṃ asukena kataṃ bhavissatī’’ti paresaṃ āsaṅkanīyo hoti, kenacideva vā karaṇīyena mantayante bhikkhū disvā ‘‘kacci nu kho ime mayā katakammaṃ jānitvā mantentī’’ti attanoyeva saṅkāya saritabbasamācāro.Paṭicchannakammantoti lajjitabbatāya paṭicchādetabbakammanto.Assamaṇoti na samaṇo. Salākaggahaṇādīsu ‘‘ahampi samaṇo’’ti micchāpaṭiññāya samaṇapaṭiñño. Aseṭṭhacāritāyaabrahmacārī. Uposathādīsu ‘‘ahampi brahmacārī’’ti micchāpaṭiññāya brahmacāripaṭiñño. Pūtinā kammena sīlavipattiyā anto anupaviṭṭhattāantopūti. Chadvārehi rāgādikilesānuvassanena tintattāavassuto. Sañjātarāgādikacavarattā sīlavantehi chaḍḍetabbattā cakasambujāto.
Idha pāḷiyanti imasmiṃ sikkhāpade pāḷiyaṃ.Jeṭṭhabbatikoti kalidevīvataniyutto. Kalidevī kira sirīdeviyā jeṭṭhā, tasmā tassā vatadharo ‘‘jeṭṭhabbatiko’’ti vuccati. Taṃ pana vataṃ samādiyitvā pūrento sakalasarīre masiṃ makkhetvā kākapattāni muṭṭhiyaṃ katvā kalideviṃ phalake likhāpetvā taṃ kājakoṭiyaṃ bandhitvā thomento vicarati.Yadaggenāti yattakena.Tadaggenāti tattakena.No kappetītiādi vematikabhāvadīpanatthameva vuttantimahāpadumattherassaadhippāyo. Dutiyatthero pana ‘‘no kappeti, nassarati, pamuṭṭho’’ti etehi vematikabhāvāvatthāya adīpanato añño vematikabhāvo, aññāni no kappanādīnīti catunnampi vibhāgena atthaṃ dasseti, tasmā tassa vādo yuttataroti pacchā vutto.Dassane vematiko hotīti puggale ñātepi tassa kiriyāya sammā adiṭṭhabhāvato cirakālātikkamato vā taṃ kiriyaṃ karonto ‘‘esa mayā diṭṭho vā, na vā’’ti dassane vematiko hoti.Puggale vematiko hotīti tena katakamme ñātepi taṃ kammaṃ karontassa sammā adiṭṭhabhāvato kālantarabhāvato vā ‘‘tassa kammassa kārako ayaṃ vā, no’’ti puggale vematiko hoti.
389.‘‘Tajjanīyakammādisattavidhampi kammaṃ karissāmā’’ti āpattiyā codentassa adhippāyokammādhippāyo. ‘‘Āpattito vuṭṭhāpessāmī’’ti adhippāyovuṭṭhānādhippāyo.Anuddhaṃsentassāti iminā cāvanādhippāyaṃ dasseti.Akkosādhippāyena vadantassa pācittiyanti akkosādhippāyena sattahipi āpattikkhandhehi sammukhā vadantassa pācittiyaṃ.Dukkaṭanti akkosādhippāyena vadantassa dukkaṭaṃ.
kurundaṭṭhakathānayaṃpatiṭṭhapento‘‘kurundiyaṃpanā’’tiādimāha.Sabbatthevāti sabbaaṭṭhakathāsu.Yya-kāre sampattere-kāro atikkanto nāma hotīti āha‘‘re-kāre anatikkante’’ti. Uposathassa ñattikammabhāvato ñattiyā samattāya uposatho kato nāma hotīti āha‘‘yya-kāre sampatte na labbhatī’’ti.
Idañcidañcāti ‘‘pāṇātipātaṃ adinnādāna’’ntiādiṃ. ‘‘Asuko ca asuko ca assamaṇo anupāsako’’ti akkosādhippāyena parammukhā vadantassa dukkaṭaṃ, sammukhā vadantassa pana pācittiyameva. Yathā ‘‘asūriyaṃ passati kaññā’’ti ettha ‘‘sūriyaṃ na passati kaññā’’ti ayamattho labbhati, evaṃ ‘‘anokāsaṃ kārāpetvā’’ti etthāpi ‘‘okāsaṃ akārāpetvā’’ti ayamattho labbhatīti āha‘‘yaṃ panā’’tiādi. Yaṃ codeti, tassa upasampannoti saṅkhyūpagamanaṃ, tasmiṃ suddhasaññitā, yena pārājikena codeti, tassa diṭṭhādivasena amūlakatā, cāvanādhippāyena sammukhā codanā, tassa taṅkhaṇavijānananti imānettha pañca aṅgāni.
Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā.
9. Dutiyaduṭṭhadosasikkhāpadavaṇṇanā
391.Navamedisvāti ajikāya vippaṭipajjantaṃ chagalakaṃ disvā.Mettiyaṃ bhikkhuninti tassā bhikkhunikālaṃ gahetvā bhūtapubbavohārena voharanti.Veḷuvaneyevāti therassa bhikkhācāravelaṃ aggahetvā tehi vuttabhattuddesavelaṃyeva sandhāya vuttaṃ.Kacci noti kacci nu.Etamatthaṃ ārocesunti aññabhāgiyassa adhikaraṇassa kañcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsitabhāvaṃ ārocesuṃ.
Aññabhāgassāti aññakoṭṭhāsassa, therassa manussajātibhikkhubhāvato aññassa tiracchānajātichagalakabhāvasaṅkhātassa koṭṭhāsassāti vuttaṃ hoti.Idanti sāmaññato napuṃsakaniddesena chagalakaṃ niddisati, idaṃ chagalakajātanti attho, ayaṃ chagalakoti vuttaṃ hoti. Adhikaraṇasaddāpekkho vā napuṃsakaniddeso, idaṃ chagalakasaṅkhātaṃ adhikaraṇanti vuttaṃ hoti.Aññabhāgoti yathāvuttatiracchānajātichagalakabhāvasaṅkhāto aññabhāgo, aññakoṭṭhāsoti attho.Assāti chagalakassa. ‘‘Aññabhāgasambandhī aññabhāgiya’’nti paṭhamaviggahassa attho, ‘‘aññabhāgavantaṃ aññabhāgiya’’nti dutiyaviggahassa. Dvīhipi viggahehi aññabhāgiyanti chagalakova vutto. Tiracchānajātichagalakabhāvañca ṭhapetvā paramatthato visuṃ chagalake asatipi ‘‘paṭimāya sarīra’’ntiādīsu viya abhedepi bhedakappanāya pavattalokavohāravasena‘‘aññabhāgassa idaṃ, aññabhāgo vā assa atthī’’ti vuttaṃ.
‘‘yo hi so’’tiādimāha.Soti so chagalako. Tassa ‘‘hotī’’ti iminā sambandho.Tatoti tato manussajātito bhikkhubhāvato ca.So vā aññabhāgoti yathāvuttatiracchānajātichagalakabhāvasaṅkhāto aññabhāgo.Assāti chagalakassa. So chagalako aññabhāgiyasaṅkhātaṃ labhatīti yojetabbaṃ. ‘‘Adhikaraṇanti ādhāro, vatthu adhiṭṭhāna’’nti heṭṭhā vuttamatthaṃ sarūpato dassetuṃ‘‘yasmā cā’’tiādimāha.Tesanti mettiyabhūmajakānaṃ.Imanti chagalakaṃ.Nāmakaraṇasaññāyāti nāmakaraṇasaṅkhātāya saññāya so chagalako adhikaraṇanti veditabboti yojetabbaṃ.Tañhi sandhāyāti ‘‘avassaṃ tumhehi leso oḍḍito, kiṃ vadatha, kiṃ passitthā’’ti anuyuttehi tehi bhikkhūhi ‘‘chagalakassa vippaṭipattiṃ disvā dabbassa nāmaṃ tassa karimhā’’ti vuttattā tassa nāmakaraṇasaññāya adhiṭṭhānabhūtaṃ taṃ chagalakaṃ sandhāya.Te bhikkhūti te anuyuñjakā bhikkhū. Āpattilesampi puggalasmiṃyeva āropetvā vuttattā ‘‘puggalānaṃyeva lesā’’ti vuttaṃ.Padabhājane pana…pe… veditabbanti iminā nāmakaraṇasaññāya ādhārabhūtassa chagalakasaṅkhātassa adhikaraṇassa avacane kāraṇaṃ vuttaṃ.
393.‘‘Aññabhāgiyassa adhikaraṇassā’’ti ettha pāḷiāgataadhikaraṇasaddapatirūpakaṃ aññaṃ adhikaraṇasaddaṃ pāḷiāgatatadaññasādhāraṇatāya ubhayapadatthaṃ uddharitvā‘‘adhikaraṇaṃ nāma cattāri adhikaraṇānī’’ti vuttaṃ. Atthuddhāravasena hi atthaṃ dassentena pāḷiyaṃ āgatasaddapatirūpako añño saddo ubhayapadattho uddharitabbo, na ca aññaṃ uddharitvā aññassa attho vattabbo, tasmā pāḷiāgataadhikaraṇasaddapatirūpako aññoyeva ubhayapadatthasādhāraṇo adhikaraṇasaddo uddhaṭoti daṭṭhabbaṃ. Tenevāha‘‘adhikaraṇanti vacanasāmaññato atthuddhāravasena pavattāni cattāri adhikaraṇānī’’ti.Yā ca sā avasāne…pe… codanā vuttāti bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hoti, saṅghādisese saṅghādisesadiṭṭhī hoti, tañce pārājikena codetītiādicodanaṃ sandhāya vadati.
‘‘sabhāgavisabhāgavatthuto’’ti.Sabhāvasarikkhāsarikkhatoti sabhāvena sadisāsadisabhāvato. Paṭhamapārājikañhi paṭhamapārājikāpattiyā methunarāgena sabhāvato sadisaṃ, dosasampayuttamanussaviggahena asadisaṃ. Nanu ca ‘‘āpattādhikaraṇaṃ āpattādhikaraṇassa siyā tabbhāgiyaṃ, siyā aññabhāgiya’’nti vuttattā uddesānukkamena tabbhāgiyataṃ aniddisitvā aññabhāgiyatā paṭhamaṃ kasmā niddiṭṭhāti āha‘‘ādito paṭṭhāyā’’tiādi.Vuttanayenevāti ‘‘sabhāgavisabhāgavatthuto’’tiādinā vuttanayena.
‘‘kiṃ panā’’tiādi. ‘‘Kiccameva kiccādhikaraṇa’’nti vuttattā‘‘saṅghakammānamevetaṃ adhivacana’’nti vuttaṃ. Yadi evaṃ ‘‘saṅghakammāni nissāya uppanna’’nti kasmā vuttanti āha‘‘evaṃ santepī’’tiādi. Tassa tassa saṅghakammassa bhagavatā vuttaṃ itikattabbatālakkhaṇaṃyeva tato saṅghakammassa nipphajjanato phalūpacārena saṅghakammanti vattabbataṃ arahatīti āha‘‘yaṃ kammalakkhaṇaṃ manasi karoti, taṃ nissāya uppajjanato’’ti. Parivāsādisaṅghakammaṃ nissāya mānattādīnaṃ uppajjanato ukkhepanīyakammasīmāsammutikammādīni issāya osāraṇasīmāsamūhananādikammānaṃ uppajjanato ca‘‘purimaṃ purimaṃ saṅghakamma’’ntiādi vuttaṃ.
395-400.Savatthukaṃ katvāti puggalādhiṭṭhānaṃ katvā.Dīghādinoti dīgharassakāḷaodātādino.Diṭṭhādinoti diṭṭhasutādino.Lohapattasadisoti ayopattasadiso. Aṅgāni paṭhamaduṭṭhadose vuttasadisāni, idha pana kañcidesaṃ lesamattaṃ upādiyanā adhikā.
Dutiyaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā.
10. Paṭhamasaṅghabhedasikkhāpadavaṇṇanā
410.Dasame ye dubbalā honti appathāmā, na sakkonti araññakādīni sevantā dukkhassantaṃ kātuṃ, te sandhāyāha‘‘bahūnaṃ kulaputtānaṃ maggantarāyāya saṃvattantī’’ti.Adhivāsanakhantisampannoti ‘‘khamo hoti sītassā’’tiādinā vuttasītuṇhādisahanalakkhaṇāya khantiyā samannāgato. Byañjanapadameva paramaṃ assātipadaparamo. Yassa hi puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ ‘‘padaparamo’’ti vuccati.Abhisambhuṇitvāti nipphādetvā.Nābhisambhuṇātīti na sampādeti, araññavāsaṃ sampādetuṃ na sakkotīti vuttaṃ hoti. Dhammato apetaṃuddhammaṃ.Asabbaññū assāti tesaṃ anurūpassa ajānanato asabbaññū bhaveyya. ‘‘Na, bhikkhave, asenāsanikena vassaṃ upagantabba’’nti (mahāva. 204) vacanato‘‘cattāro pana…pe… paṭikkhittamevā’’ti vuttaṃ. Idameva vacanaṃ sandhāya pāḷiyampi ‘‘aṭṭha māse kho mayā devadatta rukkhamūlasenāsanaṃ anuññāta’’nti vuttaṃ.
Tīhi koṭīhīti tīhi ākārehi, tīhi kāraṇehīti attho.Tadubhayavimuttaparisaṅkitanti diṭṭhaṃ sutanti idaṃ ubhayaṃ anissāya ‘‘kiṃ nu kho idaṃ bhikkhuṃ uddissa vadhitvā sampādita’’nti kevalameva parisaṅkitaṃ. Macchabandhanaṃjālaṃ, vāgurāmigabandhanī.Kappatīti yadi tesaṃ vacanena āsaṅkā upacchinnā hoti, vaṭṭati.Pavattamaṃsanti vikkāyikamaṃsaṃ.Maṅgalādīnantiādi-saddena āhunapāhunādike saṅgaṇhāti.Bhikkhūnaṃyeva atthāyāti ettha aṭṭhānappayuttoeva-saddo, bhikkhūnaṃ atthāya akatamevāti sambandhitabbaṃ. Tasmā ‘‘bhikkhūnañca dassāma, maṅgalādīnañca atthāya bhavissatī’’ti missetvā katampi na vaṭṭatīti veditabbaṃ. Keci pana ‘‘bhikkhūnaṃyevāti avadhāraṇena bhikkhūnañca aññesañca atthāya kataṃ vaṭṭatī’’ti vadanti, taṃ na sundaraṃ.Yattha ca nibbematiko hotīti bhikkhūnaṃ atthāya katepi sabbena sabbaṃ parisaṅkitābhāvamāha. Tamevatthaṃ āvikātuṃ‘‘sace panā’’tiādi vuttaṃ.Itaresaṃ vaṭṭatīti ajānantānaṃ vaṭṭati, jānato evettha āpatti hotīti.Teyevāti ye uddissa kataṃ, teyeva. Uddisakatamaṃsaparibhogato akappiyamaṃsaparibhogassa visesaṃ dassetuṃ‘‘akappiyamaṃsaṃ panā’’tiādi vuttaṃ. Purimasmiṃ sacittakā āpatti, itarasmiṃ acittakā. Tenāha‘‘akappiyamaṃsaṃ ajānitvā bhuñjantassapi āpattiyevā’’ti. ‘‘Paribhogakāle pucchitvā paribhuñjissāmīti vā gahetvā pucchitvā paribhuñjitabba’’nti vacanato akappiyamaṃsaṃ ajānitvā gaṇhantassa paṭiggahaṇena anāpatti siyā. Ajānitvāpi bhuñjantasseva hi āpatti vuttā.Vattanti vadantīti iminā āpatti natthīti dasseti.
sallekhavuttino.Bāhulikoti ekassala-kārassa lopaṃ katvā vuttaṃ.Kappanti āyukappaṃ. Saṅghabhedako hi ekaṃ kappaṃ asītibhāge katvā tato ekabhāgamattaṃ kālaṃ niraye tiṭṭheyyāti āyukappaṃ sandhāya‘‘kappaṃ nirayamhi paccatī’’ti vuttaṃ. Kappaṭṭhakathāyaṃ (vibha. aṭṭha. 809) pana ‘‘saṇṭhahante hi kappe kappavemajjhe vā saṅghabhedaṃ katvā kappavināseyeva muccati. Sacepi hi sve kappo vinassissatīti ajja saṅghabhedaṃ karoti, sveva muccati, ekadivasameva niraye paccatī’’ti vuttaṃ. Tatthāpikappavināseyevāti āyukappavināseyevāti atthe sati natthi virodho.Saṇṭhahanteti idampi ‘‘sve vinassissatī’’ti viya abhūtaparikappanavasena vuttaṃ. ‘‘Ekadivasameva niraye paccatī’’ti etthāpi tato paraṃ kappābhāve āyukappassapi abhāvatoti avirodhato atthayojanā daṭṭhabbā.Brahmaṃ puññanti seṭṭhaṃ puññaṃ.Kappaṃ saggamhi modatīti etthāpi āyukappameva.
411.Laddhinānāsaṃvāsakenāti bhāvappadhānoyaṃ niddeso, laddhinānāsaṃvāsakabhāvenāti attho.Kammanānāsaṃvāsakenāti etthāpi eseva nayo. Aññathā nānāsaṃvāsakena sahitassa samānasaṃvāsakassapi saṅghassa asamānasaṃvāsakattaṃ āpajjeyya. Tatthaladdhinānāsaṃvāsakonāma ukkhittānuvattako. So hi attano laddhiyā nānāsaṃvāsako jātoti ‘‘laddhinānāsaṃvāsako’’ti vuccati.Kammanānāsaṃvāsakonāma ukkhepanīyakammakato. So hi ukkhepanīyakammavasena nānāsaṃvāsako hotīti ‘‘kammanānāsaṃvāsako’’ti vuccati.Virahitoti vimutto. Kāyasāmaggīdānaṃ tesu tesu saṅghakammesu hatthapāsūpagamanavasena veditabbaṃ.
Imāni vatthūnīti aṭṭhārasa bhedakaravatthūni.Kammenāti apalokanādīsu catūsu kammesu aññatarena kammena.Uddesenāti pañcasu pātimokkhuddesesu aññatarena uddesena.Vohārenāti tāhi tāhi upapattīhi ‘‘adhammaṃ dhammo’’tiādiaṭṭhārasabhedakaravatthudīpakena vohārena.Anussāvanāyāti ‘‘nanu tumhe jānātha mayhaṃ uccākulā pabbajitabhāvaṃ bahussutabhāvañca, mādiso nāma uddhammaṃ ubbinayaṃ satthusāsanaṃ gāheyyāti cittampi uppādetuṃ tumhākaṃ yuttaṃ, kiṃ mayhaṃ avīci nīluppalavanaṃ viya sītalo, kimahaṃ apāyato na bhāyāmī’’tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena.Salākaggāhenāti evaṃ anussāvetvā tesaṃ cittaṃ upatthambhetvā anivattidhamme katvā ‘‘gaṇhatha imaṃ salāka’’nti salākaggāhena.Pañcahi kāraṇehi saṅghabhedo hotīti ettha kammameva uddeso vā saṅghabhede padhānakāraṇanti veditabbaṃ. Vohārānussāvanasalākaggāhā pana pubbabhāgā. Aṭṭhārasavatthudīpanavasaena hi voharantena tattha rucijananatthaṃ anussāvetvā salākāya gahitāyapi abhinnova hoti saṅgho. Yadā pana evaṃ cattāro vā atirekā vā salākaṃ gahetvā āveṇikakammaṃ vā uddesaṃ vā karonti, tadā saṅgho bhinno nāma hoti.Abbhussitanti abbhuggataṃ.Accheyyāti vihareyya, pavatteyyāti attho.
‘‘lajjīhi bhikkhūhī’’ti. Alajjissapi anārocentassa āpattiyeva ‘‘ye passanti, ye suṇantī’’ti vacanato.Samāgacchatūti ekī bhavatu. Ekībhāvo ca samānaladdhivasena hotīti āha‘‘ekaladdhiko hotū’’ti.Sampattiyāti sīlādisampattiyā. Paṭinissajjantassa anāpattibhāvato‘‘sotthibhāvo tassa bhikkhuno’’ti vuttaṃ.Appaṭinissajjato dukkaṭanti visuṃ visuṃ vadantānaṃ gaṇanāya dukkaṭaṃ.Pahontenāti gantuṃ samatthena agilānena. Saṅghabhedassa garukabhāvato avassaṃ kattabbatādassanatthaṃ‘‘dūrepi bhāroyevā’’ti vuttaṃ, āpatti pana addhayojanabbhantare gantuṃ samatthassa agilānasseva veditabbā.
416.Asamanubhāsantassāti kammakārake kattuniddesoti āha‘‘asamanubhāsiyamānassā’’ti. Tatiyakammavācāya paṭinissajjanto ñattiyā dukkaṭaṃ dvīhi kammavācāhi thullaccaye ca āpajjatiyevāti āha‘‘paṭinissajjantassa saṅghādisesena anāpattī’’ti.Assāti devadattassa.Katena bhavitabbanti samanubhāsanakammena katena bhavitabbaṃ.Attano rucimattena vadeyyātiādikammikattā appaṭinissajjantassapi anāpattīti adhippāyena vadeyya. Apaññatte sikkhāpade samanubhāsanakammasseva abhāvato‘‘na hi paññattaṃ sikkhāpadaṃ vītikkamantassā’’ti vuttaṃ. Sikkhāpadaṃ paññapenteneva hi samanubhāsanakammaṃ anuññātaṃ.Uddissa anuññātatoti ‘‘anujānāmi, bhikkhave, romanthakassa romanthana’’ntiādiṃ (cūḷava. 273) uddissa anuññātaṃ sandhāya vadanti.Anāpattiyanti anāpattivāre.Āpattiṃ ropetabboti anissajjanapaccayā āpannapācittiyāpattiṃ ukkhepanīyakammakaraṇatthaṃ āropetabboti attho.
Āpattiyeva na jātāti saṅghādisesāpatti na jātāyevāti attho.Sā panesāti sā pana esā anāpatti.Tivaṅgikanti kāyavācācittavasena tivaṅgikaṃ, kāyavācācittato samuṭṭhātīti vuttaṃ hoti. ‘‘Nappaṭinissajjāmī’’ti saññāya abhāvena muccanatosaññāvimokkhaṃ.Sacittakanti ‘‘nappaṭinissajjāmī’’ti jānanacittena sacittakaṃ. Bhedāya parakkamanaṃ, dhammakammena samanubhāsanaṃ, kammavācāpariyosānaṃ, appaṭinissajjananti imānettha cattāri aṅgāni.
Paṭhamasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā.
11. Dutiyasaṅghabhedasikkhāpadavaṇṇanā
417-418.Ekādasame yaṃ vacanaṃ samaggepi vagge avayavabhūte karoti bhindati, taṃ kalahakārakavacanaṃ idha vagganti vuccatīti āha‘‘vaggaṃ asāmaggipakkhiyavacanaṃ vadantī’’ti. Asāmaggipakkhe bhavā asāmaggipakkhiyā, kalahakā. Tesaṃ vacanaṃasāmaggipakkhiyavacanaṃ,asāmaggipakkhe vā bhavaṃ vacanaṃasāmaggipakkhiyavacanaṃ. Yasmā ubbāhikādikammaṃ bahūnampi kātuṃ vaṭṭati, tasmā‘‘na hi saṅgho saṅghassa kammaṃ karotī’’ti idaṃ niggahavasena kattabbakammaṃ sandhāya vuttanti veditabbaṃ. Aṅgāni panettha bhedāya parakkamanaṃ pahāya anuvattanaṃ pakkhipitvā heṭṭhā vuttasadisāneva.
Dutiyasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā.
12. Dubbacasikkhāpadavaṇṇanā
424.Dvādasamevambhanavacananti garahavacanaṃ.Apasādetukāmoti khipitukāmo, tajjetukāmo vā, ghaṭṭetukāmoti vuttaṃ hoti.Saṭasaddo patitasaddena samānattho. Visesanassa ca paranipātaṃ katvā tiṇakaṭṭhapaṇṇasaṭanti vuttanti āha‘‘tattha tattha patitaṃ tiṇakaṭṭhapaṇṇa’’nti.Kenāpīti vātasadisena nadīsadisena ca kenāpi.
425-426.Vattuṃ asakkuṇeyyoti kismiñci vuccamāne asahanato ovadituṃ asakkuṇeyyo. Dukkhaṃ vaco etasmiṃ vippaṭikūlaggāhe vipaccanīkavāde anādare puggaletidubbaco. Tenāha‘‘dukkhena kicchena vaditabbo’’tiādi.Dubbacabhāvakaraṇīyehīti dubbacabhāvakārakehi. Kattuatthe anīyasaddo daṭṭhabbo. Tenevāha‘‘ye dhammā dubbacaṃ puggalaṃ karontī’’tiādi. Pāpikā icchā etassāti pāpiccho, tassa bhāvopāpicchatā,asantaguṇasambhāvanatā paṭiggahaṇe ca amattaññutā pāpicchatāti veditabbā. Attukkaṃsakā ca te paravambhakā cāti attukkaṃsakaparavambhakā. Ye attānaṃ ukkaṃsanti ukkhipanti ucce ṭhāne ṭhapenti, parañca vambhenti garahanti nīce ṭhāne ṭhapenti, tesametaṃ adhivacanaṃ. Tesaṃ bhāvoattukkaṃsakaparavambhakatā. Kujjhanasīlo kodhano, tassa bhāvokodhanatā. Kujjhanalakkhaṇassa kodhassetaṃ adhivacanaṃ.
‘‘kodhahetu upanāhitā’’ti. Tattha upanahanasīlo, upanāho vā etassa atthīti upanāhī, tassa bhāvoupanāhitā. Punappunaṃ cittapariyonaddhalakkhaṇassa kodhassevetaṃ adhivacanaṃ. Sakiñhi uppanno kodho kodhoyeva, tatuttari upanāho.Abhisaṅgoti dummocanīyo balavaupanāho. So assa atthīti abhisaṅgī, tassa bhāvoabhisaṅgitā. Dummocanīyassa balavaupanāhassetaṃ adhivacanaṃ.Codakaṃ paṭippharaṇatāti codakassa paṭiviruddhena paccanīkena hutvā avaṭṭhānaṃ.Codakaṃ apasādanatāti ‘‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññissasī’’ti evaṃ codakassa ghaṭṭanā.Codakassa paccāropanatāti ‘‘tvampi khosi itthannāmaṃ āpattiṃ āpanno, taṃ tāva paṭikarohī’’ti evaṃ codakassa upari paṭiāropanatā.
Aññena aññaṃ paṭicaraṇatāti aññena kāraṇena, vacanena vā aññassa kāraṇassa, vacanassa vā paṭicchādanavasena caraṇatā. Paṭicchādanattho eva vācarasaddo anekatthattā dhātūnanti paṭicchādanatāti attho. Tāya samannāgato hi puggalo yaṃ codakena dosavibhāvanakāraṇaṃ, vacanaṃ vā vuttaṃ, taṃ tato aññeneva codanāya amūlikabhāvadīpanena kāraṇena, tadatthabodhakena vacanena vā paṭicchādeti. ‘‘Āpattiṃ āpannosī’’ti vutte ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti vā vatvā ‘‘evarūpaṃ kiñci tayā diṭṭha’’nti vutte ‘‘na suṇāmī’’ti sotaṃ vā upanāmetvā vikkhepaṃ karontopi aññenaññaṃ paṭicchādeti. ‘‘Itthannāmaṃ āpattiṃ āpannosī’’ti puṭṭhe ‘‘pāṭaliputtaṃ gatomhī’’ti vatvā puna ‘‘na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā’’ti vutte tato ‘‘rājagahaṃ gatomhī’’ti vatvā ‘‘rājagahaṃ vā yāhi brāhmaṇagahaṃ vā, āpattiṃ āpannosī’’ti vutte ‘‘tattha me sūkaramaṃsaṃ laddha’’ntiādīni vatvā bahiddhā kathāvikkhipanampi atthato aññenaññaṃ paṭicaraṇamevāti visuṃ na gahitaṃ.
Apadānenāti attano cariyāya. Apadīyanti hi dosā etena dakkhīyanti, luyanti chijjantīti vā apadānaṃ, sattānaṃ sammā micchā vā vattappayogo.Na sampāyanatāti ‘‘āvuso, tvaṃ kuhiṃ vasasi, kaṃ nissāya vasasī’’ti vā ‘‘yaṃ tvaṃ vadesi ‘mayā esa āpattiṃ āpajjanto diṭṭho’ti, tvaṃ tasmiṃ samaye kiṃ karosi, ayaṃ kiṃ karoti, kattha ca tvaṃ ahosi, kattha aya’’nti vā ādinā nayena cariyaṃ puṭṭhena sampādetvā akathanaṃ.
Makkhipaḷāsitāti ettha paraguṇamakkhanalakkhaṇo makkho, so etassa atthīti makkhī. Tādiso puggalo agāriyo anagāriyo vā samāno paresaṃ sukatakaraṇaṃ vināseti. Agāriyopi hi kenaci anukampakena daliddo samāno uccaṭṭhāne ṭhapito, aparena samayena ‘‘kiṃ tayā mayhaṃ kata’’nti tassa sukatakaraṇaṃ vināseti. Anagāriyopi sāmaṇerakālato pabhuti ācariyena vā upajjhāyena vā catūhi paccayehi uddesaparipucchādīhi ca anuggahetvā dhammakathānayapakaraṇakosallādīni sikkhāpito, aparena samayena rājarājamahāmattādīhi sakkato garukato ācariyupajjhāyesu acittīkato caramāno ‘‘ayaṃ amhehi daharakāle eva anuggahito saṃvaddhito ca, atha ca panidāni nissineho jāto’’ti vuccamāno ‘‘kiṃ mayhaṃ tumhehi kata’’nti tesaṃ sukatakaraṇaṃ vināseti.
makkhipaḷāsitā. Atthato pana makkho ceva paḷāso ca.
issukī. Maccharāyati attano sampattiṃ nigūhati, paresaṃ sādhāraṇabhāvaṃ na sahati, maccheraṃ vā etassa atthītimaccharī. Saṭhayati na sammā bhāsatītisaṭho,attano avijjamānaguṇappakāsanalakkhaṇena sāṭheyyena samannāgato kerāṭikapuggalo. Kerāṭiko ca ānandamaccho viya hoti.Ānandamacchonāma kira macchānaṃ naṅguṭṭhaṃ dasseti, sappānaṃ sīsaṃ ‘‘tumhehi 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 maññissantī’’ti. Sāṭheyyena hi samannāgatassa puggalassa asantaguṇasambhāvanena cittānurūpakiriyāviharato ‘‘evaṃcitto evaṃkiriyo’’ti duviññeyyattā kucchiṃ vā piṭṭhiṃ vā jānituṃ na sakkā. Yato so –
‘‘Vāmena sūkaro hoti, dakkhiṇena ajāmigo;
māyāvī.
thaddho. Vātabharitabhastāsadisathaddhabhāvapaggahitasiraanivātavuttikārakarotithambho. Yena samannāgato puggalo gilitanaṅgalasadiso viya ajagaro, vātabharitabhastā viya ca thaddho hutvā garuṭṭhāniye disvā onamitumpi na icchati, pariyanteneva carati. Abbhunnatilakkhaṇo atimāno, so etassa atthītiatimānī.
sandiṭṭhiparāmāsī. Ādhānaṃ gaṇhātītiādhānaggāhī. ‘‘Ādhāna’’nti daḷhaṃ vuccati, daḷhaggāhīti attho. Yuttaṃ kāraṇaṃ disvāva laddhiṃ paṭinissajjatīti paṭinissaggī, dukkhena kicchena kasirena bahumpi kāraṇaṃ dassetvā na sakkā paṭinissaggiṃ kātuntiduppaṭinissaggī,yo attano diṭṭhiṃ ‘‘idameva sacca’’nti daḷhaṃ gaṇhitvā api buddhādīhi kāraṇaṃ dassetvā vuccamāno na paṭinissajjati, tassetaṃ adhivacanaṃ. Tādiso hi puggalo yaṃ yadeva dhammaṃ vā adhammaṃ vā suṇāti, taṃ sabbaṃ ‘‘evaṃ amhākaṃ ācariyehi kathitaṃ, evaṃ amhehi suta’’nti kummova aṅgāni sake kapāle antoyeva samodahati. Yathā hi kacchapo attano pādādike aṅge kenaci ghaṭṭite sabbāni aṅgāni attano kapāleyeva samodahati, na bahi nīharati, evamayampi ‘‘na sundaro tava gāho, chaḍḍehi na’’nti vutto taṃ na vissajjeti, antoyeva attano hadaye eva ṭhapetvā vicarati. Yathā kumbhīlā gahitaṃ na paṭinissajjanti, evaṃ kumbhīlaggāhaṃ gaṇhāti, na vissajjeti. Makkhipaḷāsitādiyugaḷattayena dassite makkhapaḷāsādayo cha dhamme visuṃ visuṃ gahetvā‘‘ekūnavīsati dhammā’’ti vuttaṃ.Anumānasuttaṭṭhakathāyaṃ(ma. ni. aṭṭha. 1.181) pana makkhapaḷāsādayopi yugaḷavasena ekaṃ katvā ‘‘soḷasa dhammā’’ti vuttaṃ.
appadakkhiṇaggāhī. Yo vuccamāno ‘‘tumhe maṃ kasmā vadatha, ahaṃ attano kappiyākappiyaṃ sāvajjānavajjaṃ atthānatthaṃ jānāmī’’ti vadati, ayaṃ anusāsaniṃ padakkhiṇato na gaṇhāti, vāmatova gaṇhāti, tasmā ‘‘appadakkhiṇaggāhī’’ti vuccati, tenāha‘‘yathānusiṭṭha’’ntiādi.
Uddeseti pātimokkhuddese. Atha sabbāneva sikkhāpadāni kathaṃ pātimokkhuddesapariyāpannānīti āha‘‘yassa siyā āpatti, so āvikareyyāti evaṃ saṅgahitattā’’ti. ‘‘Yassa siyā āpattī’’ti hi iminā sabbāpi āpattiyo nidānuddese saṅgahitāyeva honti.Pañcahi sahadhammikehi sikkhitabbattāti labbhamānavasena vuttaṃ. Sahadhammikena sahakāraṇenātipi attho daṭṭhabbo.‘‘Vacanāyā’’ti nissakke sampadānavacananti āha‘‘tato mama vacanato’’ti. Aṅgāni cettha paṭhamasaṅghabhedasadisāni. Ayaṃ pana viseso – yathā tattha bhedāya parakkamanaṃ, evaṃ idha avacanīyakaraṇatā daṭṭhabbā.
Dubbacasikkhāpadavaṇṇanā niṭṭhitā.
13. Kuladūsakasikkhāpadavaṇṇanā
431.Terasamekīṭāgirīti tassa nigamassa nāmaṃ. Tañhi sandhāya parato ‘‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’’nti vuttaṃ. Tena pana yogato so janapadopi ‘‘kīṭāgiri’’icceva saṅkhyaṃ gatoti āha‘‘evaṃnāmake janapade’’ti. Āvāse niyuttāāvāsikā,nibaddhavāsino. Te akataṃ senāsanaṃ karonti, jiṇṇaṃ paṭisaṅkharonti, kate issarā honti. Tenāha‘‘so yesaṃ āyatto…pe… te āvāsikā’’ti. Nivāso nivāsamattaṃ etesaṃ atthītinevāsikāti āha‘‘ye pana kevala’’ntiādi.Teti assajipunabbasukā.Cha janāti paṇḍuko lohitako mettiyo bhūmajako assaji punabbasukoti ime cha janā.Sammāti ālapanavacanametaṃ.Āyamukhabhūtāti āyassa mukhabhūtā.Dhuraṭṭhāneti sāvatthiyā avidūre ṭhāne. Vassāne hemante cāti dvīsu utūsu vassanato‘‘dvīhi meghehī’’ti vuttaṃ. Diyaḍḍhabhikkhusahassato gaṇācariyānaṃ channaṃ janānaṃ adhikattā‘‘samadhika’’nti vuttaṃ, sādhikanti attho.Ma-kāro padasandhivasena āgato.Akatavatthunti akatapubbaṃ abhinavavatthuṃ.
puppharukkhā,jātisumanādayopupphagacchā.Koṭṭananti sayaṃ chindanaṃ.Koṭṭāpananti ‘‘imaṃ chinda bhindā’’ti aññehi chedāpanaṃ.Āḷiyā bandhananti yathā gacchamūle udakaṃ santiṭṭhati, tathā samantato bandhanaṃ.Udakassāti akappiyaudakassa.Kappiyaudakasiñcananti imināva siñcāpanampi saṅgahitanti daṭṭhabbaṃ. Nanu ‘‘udakassa secanaṃ secāpana’’nti imināva sāmaññato kappiyākappiyaudakasiñcanādiṃ sakkā saṅgahetuṃ, tasmā kappiyaudakasiñcanādi kasmā visuṃ vuttanti? ‘‘Ārāmādiatthaṃ ropite akappiyavohāresupi kappiyaudakasiñcanādi vaṭṭatī’’ti vakkhamānattā idhāpi vibhāgaṃ katvā kappiyaudakasiñcanādi visuṃ dassitaṃ.Hatthamukhapādadhovananhānodakasiñcananti imināpi pakārantarena kappiyaudakasiñcanameva dasseti. ‘‘Akappiyavohāro’’ti koṭṭanakhaṇanādivasena sayaṃ karaṇassapi kathaṃ saṅgahoti? Akappiyanti voharīyatīti akappiyavohāroti akappiyabhūtaṃ karaṇakārāpanādi sabbameva saṅgahitaṃ, na pana akappiyavacanamattanti daṭṭhabbaṃ. Kappiyavohārepi eseva nayo.Sukkhamātikāya ujukaraṇanti iminā purāṇapaṇṇādiharaṇampi saṅgahitanti daṭṭhabbaṃ. Kudālādīni bhūmiyaṃ ṭhapetvā ṭhānato hatthena gahetvā ṭhānameva pākaṭataranti‘‘obhāso’’ti vuttaṃ.
Mahāpaccarivādamhi patiṭṭhapetukāmo pacchā vadati.Vanatthāyāti idaṃ keci ‘‘vatatthāyā’’ti paṭhanti, tesaṃ vatiatthāyāti attho. Akappiyavohārepi ekaccaṃ vaṭṭatīti dassetuṃ‘‘na kevalañca sesa’’ntiādimāha.Yaṃ kiñci mātikanti sukkhamātikaṃ vā asukkhamātikaṃ vā.‘‘Kappiyaudakaṃsiñcitu’’nti iminā ‘‘kappiyaudakaṃ siñcathāti vattumpi vaṭṭatī’’ti dasseti.Sayaṃ ropetumpi vaṭṭatīti iminā ‘‘ropehīti vattuṃ vaṭṭatī’’tipi siddhaṃ.Aññatthāya vā karontassāti vatthupūjādiatthaṃ karontassa.Kasmā na anāpattīti vatthupūjanatthāya ganthanādīsu kasmā na anāpatti.Anāpattiyevāti paṭivacanaṃ datvā idāni tameva anāpattibhāvaṃ dassetuṃ‘‘yathāhī’’tiādi vuttaṃ.Tatthāti ārāmādiatthāya rukkharopane.Tathā vatthupūjanatthāyapi anāpattiyevāti ratanattayapūjanatthāyapi kappiyavohārena pariyāyādīhi ca ganthāpane anāpattiyevāti attho.
‘‘nanu cā’’tiādimāha. Yathā ārāmādiatthaṃ kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭati, tathā vatthupūjanatthāya sayaṃ ganthanepi kasmā na vaṭṭatīti codakassa adhippāyo.Vuttantiādi ācariyassa parihāro. Atha‘‘na pana mahāaṭṭhakathāya’’nti kasmā vadati.Mahāpaccariādīsuvuttampi hi pamāṇamevāti nāyaṃ virodho,mahāaṭṭhakathāyaṃavuttampi tattheva vuttena saṃsanditvā pamāṇamevāti patiṭṭhāpetuṃ vuttattā.Taṃ kathanti maññeyyāsīti sambandho.Mahāaṭṭhakathāyañcakappiyaudakasecanaṃ vuttaṃ, taṃ kathanti etthāyamadhippāyo. Kiñcāpimahāaṭṭhakathāyaṃārāmādiatthāya kappiyapathaviyaṃ sayaṃ ropanaṃ na vuttaṃ, kappiyaudakassa pana sayaṃ siñcanaṃ vuttameva, tasmā yathā ārāmādiatthāya kappiyaudakaṃ sayaṃ siñcitumpi vaṭṭati, tathā vatthupūjanatthāya sayaṃ ganthanampi kasmā na vaṭṭatīti.Tampi na virujjhatīti yadetaṃ ārāmādiatthāya sayaṃ ropanaṃ kappiyaudakasiñcanañca vuttaṃ, tampi na virujjhati. Kathaṃ taṃ na virujjhatīti āha‘‘tatrahī’’tiādi.Etaṃ vuttanti mālāvacchaṃ ropentipi ropāpentipi siñcantipi siñcāpentipīti etaṃ vuttaṃ.Aññatra pana pariyāyo atthīti ‘‘mālāvacchaṃ ropentipi ropāpentipi siñcantipi siñcāpentipī’’ti kulasaṅgahatthāya ropanasiñcanaṃ sandhāya vuttattā tato aññatra ārāmādiatthāya mālāvaccharopane pariyāyo atthi.Tattha pariyāyaṃ idhaca pariyāyābhāvaṃ ñatvāti tattha ‘‘mālāvacchaṃ ropentī’’tiādīsu ‘‘mālāvaccha’’nti visesavacanasabbhāvato pariyāyaṃ, idha ‘‘ganthentī’’tiādīsu tathāvidhavisesavacanābhāvato pariyāyābhāvañca ñatvā.
Sabbaṃ vuttanayeneva veditabbanti heṭṭhā vuttaṃ vinicchayameva saṅkhepato nigameti.Haraṇādīsu kasmā anāpattīti vatthupūjanatthāya haraṇādīsu kasmā anāpatti.Kulitthiādīnaṃ atthāya haraṇatoti kulitthiādīnaṃ haraṇassa tattha vuttattāti adhippāyo. Tenevāha‘‘haraṇādhikāre hī’’tiādi.Mālanti pupphadāmaṃ.Mañjarī viyāti kusumamañjarī viya.Hārasadisanti muttāhārasadisaṃ.
Pācittiyañceva dukkaṭañcāti pathavīkhaṇanapaccayā pācittiyaṃ, kulasaṅgahapaccayā dukkaṭaṃ.Akappiyavohārenāti ‘‘idaṃ khaṇa, idaṃ ropehī’’tiādiakappiyavohārena.Dukkaṭamevāti kulasaṅgahapaccayā dukkaṭaṃ.Ubhayatthāti kappiyākappiyapathaviyaṃ.Sabbatthāti kulasaṅgahaparibhogaārāmādiatthāya ropite.Dukkaṭampīti na kevalaṃ pācittiyameva.Kappiyenāti kappiyena udakena.Tesaṃyeva dvinnanti kuladūsanaparibhogānaṃ.Dukkaṭanti kulasaṅgahatthāya sayaṃ siñcane kappiyavohārena akappiyavohārena vā siñcāpane ca dukkaṭaṃ, paribhogatthāya pana sayaṃ siñcane akappiyavohārena siñcāpane ca dukkaṭaṃ.Āpattibahulatā veditabbāti ettha sayaṃ siñcane dhārāpacchedagaṇanāya āpattigaṇanā veditabbā. Siñcāpane pana punappunaṃ āṇāpentassa vācāya vācāya āpatti, sakiṃ āṇattassa bahūnaṃ siñcanepi ekāva.
Dukkaṭapācittiyānīti kulasaṅgahapaccayā dukkaṭaṃ, bhūtagāmapātabyatāya pācittiyaṃ.Aññatthāti vatthupūjādiatthāya ocinane.Sakiṃ āṇattoti akappiyavohārena āṇatto.Pācittiyamevāti akappiyavacanena āṇattattā pācittiyaṃ. Kappiyavacanena pana vatthupūjādiatthāya ocināpentassa anāpattiyeva.
gantimaṃ. Esa nayo sesesupi.Na vaṭṭatīti kulasaṅgahatthāya vatthupūjādiatthāya vā vuttanayena karontassa ca kārāpentassa ca dukkaṭanti attho.Purimanayenevāti ‘‘bhikkhussa vā’’tiādinā vuttanayena. Dhammāsanavitāne baddhakaṇṭakesu pupphāni vijjhitvā ṭhapentīti sambandho. Uparūpari vijjhitvā chattasadisaṃ katvā āvuṇanato‘‘chattātichattaṃ viyā’’ti vuttaṃ. ‘‘Kadalikkhandhamhī’’tiādinā vuttaṃ sabbameva sandhāya‘‘taṃ atioḷārikamevā’’ti vuttaṃ, sayaṃ karontassa akappiyavacaneneva kārāpentassa ca dukkaṭamevāti attho.Pupphavijjhanatthanti vuttattā pupphāni vijjhituṃyeva kaṇṭakaṃ bandhituṃ na vaṭṭati, pupphadāmādibandhanatthaṃ pana vaṭṭati.Kaṇṭakampi bandhituṃ na vaṭṭatīti ca idaṃ aṭṭhakathācariyappamāṇena gahetabbaṃ.Pavesetuṃ na vaṭṭatīti vuttattā pupphacchidde apavesetvā uparūpari ṭhapetuṃ vaṭṭati. Jālamayaṃ vitānaṃjālavitānaṃ.Nāgadantakampi sacchiddakaṃyeva gahetabbaṃ.Pupphapaṭicchakaṃdaṇḍādīhi katapupphādhāraṇaṃ, tampi sacchiddameva idha vuttaṃ.Asokapiṇḍiyāti asokapupphamañjarikāya.‘‘Dhammarajjunāma cetiyaṃ vā bodhiṃ vā pupphapavesanatthaṃ āvijjhitvā baddharajjū’’timahāgaṇṭhipade majjhimagaṇṭhipade cavuttaṃ, tasmā tathābaddhāya rajjuyā cetiyassa ca antare pupphāni pavesetuṃ vaṭṭatīti viññāyati.Gaṇṭhipadepana ‘‘dhammarajjunti sithilaṃ vaṭṭikaṃ rajjuṃ katvā bodhiṃ vā cetiyaṃ vā parikkhipitvā dhammāsane vā lambitvā tattha pupphāni pavesentī’’ti vuttaṃ, tasmā sithilavaṭṭikāya rajjuyā antarepi pupphāni pavesetuṃ vaṭṭatīti viññāyati, vīmaṃsitvā yuttataraṃ gahetabbaṃ. Ubhayatthāpi panettha nevatthi virodhoti amhākaṃ khanti.
Matthakadāmanti dhammāsanādimatthake lambakadāmaṃ.Pupphehi veṭhentīti pupphadāmena veṭhenti.Tesaṃyevāti uppalādīnaṃyeva.Vākena vā daṇḍakena vāti visuṃ acchinnena pupphasahiteneva vākena vā daṇḍakena vā.Khandhe ṭhapitakāsāvassāti khandhe ṭhapitasaṅghāṭiṃ sandhāya vuttaṃ. Tañhi tathā bandhituṃ sakkā bhaveyya. Imināva aññampi tādisaṃ kāsāvaṃ vā vatthaṃ vā vuttanayena bandhitvā tattha pupphāni pakkhipituṃ vaṭṭatīti siddhaṃ. Aṃsabhaṇḍikaṃ pasibbake pakkhittasadisattā veṭhimaṃ nāma na jātaṃ, tasmā sithilabandhassa antarantarā pakkhipituṃ vaṭṭatīti vadanti.
Pupphapaṭeca daṭṭhabbanti pupphapaṭaṃ karontassa dīghato pupphadāmassa haraṇapaccāharaṇavasena pūraṇaṃ sandhāya vuttaṃ. Tiriyato haraṇaṃ pana vāyimaṃ nāma hoti, na pūrimaṃ.Purimaṭṭhānaṃ atikkāmetīti ettha ‘‘aphusāpetvāpi atikkāmentassa āpattiyevā’’ti tīsupigaṇṭhipadesuvuttaṃ. ‘‘Purimaṭṭhānaṃ atikkāmetī’’ti avisesena vuttattā taṃ yuttaṃ. Keci pana ‘‘aññamaññaṃ aphusāpetvā anekakkhattuṃ parikkhipituṃ vaṭṭatī’’ti vadantīti vuttaṃ, tattha kāraṇaṃ na dissati.Bandhituṃ vaṭṭatīti puppharahitāya suttakoṭiyā vākakoṭiyā vā bandhituṃ vaṭṭati.Ekavāraṃ haritvā vā parikkhipitvā vāti idaṃ pubbe vuttacetiyādiparikkhepaṃ pupphapaṭakaraṇañca sandhāya vuttaṃ, tasmā cetiyaṃ vā bodhiṃ vā parikkhipantena ekavāraṃ parikkhipitvā purimaṭṭhānaṃ sampatte aññassa dātabbaṃ, tenapi ekavāraṃ parikkhipitvā tatheva kātabbaṃ. Pupphapaṭaṃ karontena ca ekavāraṃ haritvā aññassa dātabbaṃ, tenapi tatheva kātabbaṃ. Sacepi dveyeva bhikkhū ubhosu passesu ṭhatvā pariyāyena haranti, vaṭṭatiyevāti vadanti.
Pūritanti dīghato pasāraṇavasena pūritaṃ.Vāyituṃ na labhatīti dīghato pasārite tiriyato haraṇaṃ vāyanaṃ nāma hotīti ekavārampi pupphaguṇaṃ tiriyato harituṃ na vaṭṭati.Pupphāni ṭhapentenāti aganthitāni pākatikapupphāni ṭhapentena. Pupphadāmaṃ pana pūjanatthāya bhūmiyaṃ ṭhapentena phusāpetvā vā aphusāpetvā vā diguṇaṃ katvā ṭhapetuṃ na vaṭṭatīti vadanti.Ghaṭikadāmaolambakoti ante ghaṭikākārayutto yamakadāmaolambako. Ekekaṃ pana dāmaṃ nikkhantasuttakoṭiyāva bandhitvā olambituṃ vaṭṭati, pupphadāmadvayaṃ saṅghaṭitukāmenapi nikkhantasuttakoṭiyāva suttakoṭiṃ saṅghaṭituṃ vaṭṭati.Aḍḍhacandākārena mālāguṇaparikkhepoti aḍḍhacandākārena mālāguṇassa punappunaṃ haraṇapaccāharaṇavasena pūretvā parikkhipanaṃ. Teneva taṃ pūrime paviṭṭhaṃ, tasmā etampi aḍḍhacandākāraṃ punappunaṃ haraṇapaccāharaṇavasena pūritaṃ na vaṭṭati. Ekavāraṃ pana aḍḍhacandākārena mālāguṇaṃ harituṃ vaṭṭatīti vadanti.Pupphadāmakaraṇanti ettha suttakoṭiyaṃ gahetvāpi ekato kātuṃ na vaṭṭatīti vadanti. Geṇḍukakharapattadāmānaṃ paṭikkhittattā celādīhi katadāmampi na vaṭṭati akappiyānulomattāti vadanti.
‘‘Lāsiyanāṭakaṃnāṭentī’’ti vatvā tameva pariyāyantarena dassetuṃ‘‘recakaṃ dentī’’ti vuttaṃ, abhinayaṃ dassentīti attho, attano adhippāyaṃ pakāsetvā ‘‘evaṃ naccitabba’’nti paṭhamaṃ uṭṭhahitvā naccanākāraṃ dassentīti vuttaṃ hoti. Keci pana ‘‘mukhe aṅguliyo pakkhipitvā saddaṃ karontā cakkamiva attānaṃ bhamayamānā recakaṃ denti nāmā’’ti vadanti. Ekekāya pantiyā aṭṭha aṭṭha padāni assātiaṭṭhapadaṃ. ‘‘Aṭṭhāpada’’ntipi paṭhanti. Dasapadepi eseva nayo.Padānīti ca sāriādīnaṃ patiṭṭhānaṭṭhānāni.Dasapadaṃnāma dvīhi pantīhi vīsatiyā padehi kīḷanajūtaṃ.Ākāseyeva kīḷantīti ‘‘ayaṃ sārī asukapadaṃ mayā nītā, ayaṃ asukapada’’nti kevalaṃ mukheneva vadantā ākāseyeva jūtaṃ kīḷanti.Jūtaphalaketi jūtamaṇḍale.Pāsakakīḷāya kīḷantīti pāsakaṃ vuccati chasu passesu ekekaṃ yāva chakkaṃ dassetvā katakīḷanaṃ, taṃ vaḍḍhetvā yathāladdhaekakādivasena sāriyo apanentā upanentā ca kīḷanti. Ghaṭena kīḷāghaṭikāti eke.
Mañjaṭṭhiyā vāti mañjaṭṭhirukkhasāraṃ gahetvā pakkakasāvaṃ sandhāya vadati.Salākahatthanti tālahīrādīnaṃ kalāpassetaṃ adhivacanaṃ. Bahūsu salākāsu visesarahitaṃ ekaṃ salākaṃ gahetvā tāsu pakkhipitvā puna taṃyeva uddharantā salākahatthena kīḷantīti keci. Paṇṇena vaṃsākārena katā nāḷikāpaṇṇanāḷikā. Tenevāha‘‘taṃ dhamantā’’ti. Pucchantassa mukhāgataṃ akkharaṃ gahetvā naṭṭhamuṭṭhilābhālābhādijānanakīḷāakkharikātipi vadanti.Hatthisminti nimittatthe bhummaṃ, hatthinimittasippeti attho.Assasmintiādīsupi eseva nayo. ‘‘Usseḷenti apphoṭentī’’ti dvinnaṃ padānaṃ attho pākaṭoyevāti na vutto. Tatthausseḷentīti mukhena usseḷanasaddaṃ pamuñcanti, mahantaṃ katvā abyattasaddaṃ pavattentīti attho. ‘‘Ajānaṃ saññaṃ dentā ajapālakā viya mukhena vātaṃ nicchārentā sukhumaṃ abyattanādaṃ pavattentī’’tipi vadanti.Apphoṭentīti bhujahatthasaṅghaṭṭanasaddaṃ pavattenti, vāmahatthaṃ ure ṭhapetvā dakkhiṇena pāṇinā tattha tāḷanena saddaṃ karontīti attho.Mukhaḍiṇḍimanti mukhabheriyā etaṃ adhivacanaṃ.
432.Pasādāvahenāti pasādajananakena. Abhikkamanaṃabhikkantanti āha‘‘gamanenā’’ti. Paṭikkamanaṃpaṭikkantaṃ.Nivattanenāti nivattimattaṃ dasseti. Nivattetvā pana gamanaṃ gamanameva. Abhimukhaṃ lokitaṃ ālokitanti āha‘‘purato dassanenā’’ti.Ito cito ca dassanenāti anudisāpekkhanaṃ dasseti. Yaṃdisābhimukho gacchati tiṭṭhati nisīdati, tadabhimukhaṃ pekkhanaṃālokitaṃ,tadanugatadisālokanaṃ‘‘vilokita’’nti hi vuccati. Aññānipi heṭṭhā upari pacchato pekkhanavasenaolokitaullokitāpalokitānināma honti. Tāni pana na samaṇasāruppāni appasādāvahāni, tenevettha ālokitavilokitāneva gahitāni.Tesanti samāse guṇībhūtānipi pabbāni parāmasati. ‘‘Pabbasaṅkocanenā’’ti hi vuttattā pabbāni tattha guṇībhūtāni saṅkocanassa padhānattā.Satisampajaññehīti sātthakatādipariggāhikāya satiyā tathāpavattasampajaññena ca samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, tassa bhāvosampajaññaṃ. Tathāpavattañāṇassetaṃ adhivacanaṃ.Abhisaṅkhatattāti sammā pavattitattā.Heṭṭhākhittacakkhūti khandhaṃ anāmetvāva adhokhittacakkhu. Khandhaṃ nāmetvā hi heṭṭhāvalokanaṃ na samaṇasāruppaṃ. ‘‘Okkhittacakkhū’’ti ca iminā yugamattadassitā vuttā.
Bondoti lolo mandadhātukoti attho.Bhakuṭiṃ katvāti bhamukabhedaṃ katvā.Sākhalyena yuttāti ‘‘tattha katamaṃ sākhalyaṃ? Yā sā vācā nelā kaṇṇasukhā’’tiādinā (dha. sa. 1350) nayena vuttasākhalyena samannāgatā, muduvacanāti attho.Nelāti elaṃ vuccati doso, nāssā elanti nelā, niddosāti attho.Kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcinā vijjhanaṃ viya kaṇṇasūlaṃ na janeti.Dānanibaddhānīti nibaddhadānāni.
Saddhassa pasannassāti ratanattayassa saddhāya samannāgatassa tatoyeva ca pasannassa, kammaphalasaddhāya vā samannāgatattā saddhassa ratanattayappasādabahulatāya pasannassa.
433.Āpattiṃ ropetabbāti kuladūsakakammena āpannāpattiṃ ropetabbā.Tasmiṃ vihāreti bahigāme vihāraṃ sandhāya vuttaṃ. Antogāme vihāro pana‘‘tasmiṃ gāme na vasitabba’’nti imināva saṅgahito gāmaggahaṇeneva gahitattā. ‘‘Tasmiṃ vihāre’’ti vacanato tassa gāmassa sāmantā aññasmiṃ vihāre vasituṃ vaṭṭati.Sāmantagāme piṇḍāya na caritabbanti tasmiṃ vihāre vāsassa paṭikkhittattā yadi tattha vasati, tena sāmantagāmepi piṇḍāya na caritabbanti adhippāyo.Tasmiṃ gāme piṇḍāya na caritabbanti yasmiṃ gāme kuladūsakakammaṃ kataṃ, tasmiṃ gāme na caritabbaṃ. Yasmiñhi gāme vā nigame vā kuladūsakakammaṃ kataṃ, yasmiñca vihāre vasati, neva tasmiṃ gāme vā nigame vā carituṃ labbhati, na vihāre vasituṃ. Sāmantavihāre vasantena pana sāmantagāme carituṃ vaṭṭati tattha vāsassa appaṭikkhittattā.
435.Aṭṭhārasavattānīti ‘‘na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatena bhikkhuniyo na ovaditabbā, yāya āpattiyā saṅghena pabbājanīyakammaṃ kataṃ hoti, na sā āpatti āpajjitabbā aññā vā tādisikā tato vā pāpiṭṭhatarā, kammaṃ na garahitabbaṃ, kammikā na garahitabbā, na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṃ kātabbaṃ, na anuvādo ṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabba’’nti evamāgatāni aṭṭhārasa vattāni.
assajipunabbasukāti vuttā sahacaraṇañāyena.Anulomapaṭipadaṃ appaṭipajjanatāyāti yathāpaññattasammāvattasaṅkhātaṃ anulomapaṭipadaṃ appaṭipajjanatāya, yena vattena ciṇṇena saṅgho anulomiko hoti, tasmiṃ avattanatoti vuttaṃ hoti.Na pannalomā hontīti patitalomā na honti, anukūlavuttino na hontīti attho.Nittharaṇamaggaṃ na paṭipajjantīti anulomavattasaṅkhātaṃ nittharaṇūpāyaṃ na paṭipajjanti, yena vattena ciṇṇena sāpattikabhāvato nittiṇṇā honti, tasmiṃ nittharaṇakavattasmiṃ na vattanti, āpattivuṭṭhānatthaṃ turitaturitā chandajātā na hontīti vuttaṃ hoti.Dasahi akkosavatthūhīti jātināmagottakammasippaābādhaliṅgakilesaāpattihīnasaṅkhātehidasahi akkosakāraṇehi.Chandagāmitā pāpentītiādīsuya-kāro ‘‘sayaṃ abhiññā’’tiādīsu viya luttaniddiṭṭhoti āha‘‘chandagāmitāyapi pāpentī’’tiādi.Tesanti assajipunabbasukānaṃ gaṇapāmokkhānaṃ.
436-437.Nigamassa apākaṭattā taṃ dassetuṃ‘‘tatthā’’tiādimāha.Parasantakaṃ deti, dukkaṭamevāti vissāsaggāhena parasantakaṃ gahetvā dentaṃ sandhāya vuttaṃ.Tañca kho vatthupūjanatthāyāti mātāpitūnampi dentena vatthupūjanatthāya eva dātabbanti dasseti.‘‘Maṇḍanatthāya pana sivaliṅgādipūjanatthāyāti ettakameva vuttattā imaṃ vikkiṇitvā jīvikampi kappessantīti mātuādīnaṃ dātuṃ vaṭṭatī’’ti vadanti.Kassacipīti ñātakassa aññātakassa vā kassacipi.Ñātisāmaṇerehevāti anucchavikattā vuttaṃ.Sampattānaṃ sāmaṇerānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭatīti saṅghikassa lābhassa upacārasīmagatānaṃ sāmaṇerānampi santakattā tesampi upaḍḍhabhāgo labbhatevāti katvā vuttaṃ.Cūḷakanti upaḍḍhabhāgatopi upaḍḍhaṃ. Catutthabhāgassetaṃ adhivacanaṃ.
‘‘Sāmaṇerā…pe… ṭhapentī’’ti idaṃ vassaggena abhājiyaṃ sandhāya vuttaṃ.Tattha tatthāti magge vā cetiyaṅgaṇe vā.Dāpetuṃ na labhantīti sāmaṇerehi dāpetuṃ ananucchavikattā vuttaṃ. Na hi taṃ pupphadānaṃ nāma siyā. Yadi hi tathā āgatānaṃ tesaṃ dānaṃ pupphadānaṃ bhaveyya, sāmaṇerehipi dātuṃ na labbheyya.Sayamevāti sāmaṇerā sayameva.Yāgubhattādīni ādāyāti idaṃ bhikkhūnaṃ atthāya yāgubhattādisampādanaṃ sandhāya vuttattā ‘‘na vaṭṭatī’’ti avisesena vuttaṃ.
Vuttanayenevāti mātāpitūnaṃ tāva haritvāpi harāpetvāpi pakkositvāpi pakkosāpetvāpi dātuṃ vaṭṭati, sesañātakānaṃ pakkosāpetvāva. Mātāpitūnañca harāpentena ñātisāmaṇereheva harāpetabbaṃ, itare pana yadi sayameva icchanti, vaṭṭatīti imaṃ pupphe vuttanayaṃ phalepi atidisati, tasmā phalampi mātāpitūnaṃ haraṇaharāpanādinā dātuṃ vaṭṭati, sesañātīnaṃ pakkosāpetvāva. Idāni ‘‘yo haritvā vā harāpetvā vā…pe… issaravatāya dadato thullaccaya’’nti imaṃ pupphe vuttanayaṃ phalepi saṅkhipitvā dassento‘‘kulasaṅgahatthāya panā’’tiādimāha.Khīṇaparibbayānanti āgantuke sandhāya vuttaṃ.Phalaparicchedena vāti ‘‘ettakāni phalāni dātabbānī’’ti evaṃ phalaparicchedena vā.Rukkhaparicchedena vāti ‘‘imehi rukkhehi dātabbānī’’ti evaṃ rukkhaparicchedena vā. Paricchinnesupi rukkhesu ‘‘idha phalāni sundarāni, ito gaṇhathā’’ti vadantena kulasaṅgaho kato nāma hotīti āha‘‘evaṃ pana na vattabba’’nti.
Rukkhacchallīti rukkhattaco. Tesaṃ tesaṃ gihīnaṃ gāmantaradesantarādīsu sāsanapaṭisāsanaharaṇaṃjaṅghapesanikaṃ. Tenāha ‘‘gihīnaṃ dūteyyaṃ sāsanaharaṇakamma’’nti. Dūtassa kammaṃdūteyyaṃ.Paṭhamaṃ sāsanaṃ aggahetvāpi…pe… pade pade dukkaṭanti idaṃ tassa sāsanaṃ ārocessāmīti iminā adhippāyena gamanaṃ sandhāya vuttaṃ, tassa pana sāsanaṃ paṭikkhipitvā sayameva kāruññe ṭhito gantvā attano patirūpaṃ sāsanaṃ āroceti, anāpatti.Pubbe vuttappakāranti ‘‘mama vacanena bhagavato pāde vandathā’’tiādinā vuttappakāraṃ sikkhāpade paṭhamaṃ vuttaṃ.Pakkamatāyasmāti idaṃ pabbājanīyakammavasena vuttaṃ. Punapakkamatāyasmāti idaṃ pana pabbājanīyakammakatassa vattavasena vuttaṃ.Paṭhamasaṅghabhedasadisānevāti ettha aṅgesupi yathā tattha parakkamanaṃ, evaṃ idha chandādīhi pāpanaṃ daṭṭhabbaṃ. Sesaṃ tādisamevāti.
Kuladūsakasikkhāpadavaṇṇanā niṭṭhitā.
Nigamanavaṇṇanā
442.Paṭhamaṃ āpatti āpajjanaṃ etesantipaṭhamāpattikā.Tattakāni ahānīti paṭicchāditadivasato paṭṭhāya yāva ārocitadivaso, tāva divasapakkhamāsasaṃvaccharavasena yattako kālo atikkanto, tattakaṃ kālanti attho.Akāmena avasenāti ettha appaṭikammakatāya āpattiyā saggamokkhāvaraṇabhāvato anicchantenapi parivasitabbanti adhippāyo.Avhātabboti abbhānakammavasena pakkositabbo.Te ca bhikkhū gārayhāti ettha ye ūnabhāvaṃ ñatvā abbhenti, te bhikkhū ca garahitabbā sātisārā sadosā, dukkaṭaṃ āpajjantīti ayamattho pākaṭoyevāti na vutto.Sāmīcīti vattaṃ.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Terasakavaṇṇanā niṭṭhitā.
3. Aniyatakaṇḍaṃ
1. Paṭhamaaniyatasikkhāpadavaṇṇanā
443.Puttasaddena sāmaññaniddesato ekasesanayena vā puttīpi gahitāti āha‘‘bahū dhītaro cā’’ti.Dānappadānesūti khuddakesu ceva mahantesu ca dānesu. Chaṇaṃ nāma attano gehe kattabbamaṅgalanti āha‘‘āvāhavivāhamaṅgalādīsū’’ti. Etthaādi-saddena phagguṇamāsādīsu uttaraphagguṇādiabhilakkhitadivasesu saparijanānaṃ manussānaṃ maṅgalakaraṇampi saṅgaṇhāti.Antarussavesūti mahussavassa antarantarā pavattitaussavesu.Āsāḷhīpavāraṇanakkhattādīsūti ettha nakkhattasaddo paccekaṃ yojetabbo. Tatthaāsāḷhīnakkhattanti vassūpagamanapūjādivasaṃ sandhāya vuttaṃ,pavāraṇanakkhattanti pavāraṇapūjādivasaṃ sandhāya.Ādi-saddena yasmiṃ nakkhatte gāmanigamavāsino tayo satta vā divase nakkhattaghosanaṃ katvā yathāvibhavaṃ alaṅkatapaṭiyattā bhoge paribhuñjantā nakkhattakīḷaṃ kīḷanti, tampi saṅgaṇhāti.Imepi dārakāti attano dārake sandhāya vadanti.Tadanantaranti bhikkhūnaṃ bhojanānantaraṃ.
444-445.Taṃ kammanti taṃ ajjhācārakammaṃ.Bhikkhu nisinneti etthabhikkhūti bhummatthe paccattavacanaṃ, bhummavacanassa vā lopaṃ katvā niddesoti āha‘‘bhikkhumhi nisinne’’ti. Pāḷiyaṃ ‘‘sotassa raho’’ti idaṃ atthuddhāravasena vuttaṃ, ‘‘paṭicchanne āsane’’ti pana vacanato ‘‘sakkā hoti methunaṃ dhammaṃ paṭisevitu’’nti ca vuttattā cakkhussa raho idhādhippetoti dassetuṃ‘‘kiñcāpī’’tiādi vuttaṃ.Paricchedo veditabboti raho nisajjāpattiyā paricchedo vavatthānaṃ veditabbaṃ. Idāni cakkhussa raheneva āpattiṃ paricchinditvā dassento‘‘sacepi hī’’tiādimāha.Pihitakavāṭassāti iminā paṭicchannabhāvato cakkhussa rahosabbhāvaṃ dasseti.Apihitakavāṭassāti iminā appaṭicchannabhāvaṃ dasseti. Appaṭicchanne ca dutiyasikkhāpade āgatanayena sotassa rahavasenapi paricchedo veditabboti āha‘‘antodvādasahatthepi okāse’’ti. ‘‘Antodvādasahatthe’’ti hi idaṃ sotassa rahābhāvaṃ sandhāya vuttaṃ. Yadi hi cakkhusseva rahābhāvaṃ sandhāya vadeyya, ‘‘antodvādasahatthe’’ti na vadeyya appaṭicchanne tato dūratare nisinnepi cakkhussa rahāsambhavato. Yasmā nisīditvā niddāyanto kapimiddhapareto kañci kālaṃ cakkhūni ummīleti, kañci kālaṃ nimīleti, na ca mahāniddaṃ okkamati, tasmā ‘‘niddāyantopi anāpattiṃ karotī’’ti vuttaṃ. Nipajjitvā niddāyanto pana tādiso na hotīti āha‘‘nipajjitvā niddāyanto na karotī’’ti, anāpattiṃ na karotīti attho.
Paṭiladdhasotāpattiphalāti antimaparicchedato ariyasāvikaṃ dasseti.Paṭividdhacatusaccāti sotāpattimaggena paṭividdhacatusaccā.Tiṇṇaṃ dhammānaṃ aññatarena kāretabboti nisajjaṃ paṭijānamānassa tiṇṇaṃ dhammānaṃ aññatarasamāyogo hotiyevāti vuttaṃ. Pārājikena pana saṅghādisesena ca pācittiyena ca tenākārena nisajjaṃ paṭijānamānova kāretabbo.Na appaṭijānamānoti alajjīpi appaṭijānamāno āpattiyā na kāretabboti avisesena vuttaṃ. So hi yāva na paṭijānāti, tāva neva suddho, na asuddhoti vā vattabbo, vattānusandhinā pana kāretabbo. Vuttañhetaṃ –
‘‘Paṭiññā lajjīsu katā, alajjīsu evaṃ na vijjati;
Yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabboti ettha ‘‘paṭijānamāno’’ti avuttepi adhikārattā‘‘paṭijānamānova tena so bhikkhu kāretabbo’’ti vuttaṃ. Tathārūpāya upāsikāya vacanena aññathattābhāvatodiṭṭhaṃ nāma tathāpi hoti, aññathāpi hotīti dassanena aññathattasambhavaṃ dasseti.Evaṃ mahiddhikā nāma…pe… vadāpethāti idaṃ ‘‘evaṃ mahiddhikāpi tumhe evarūpe āsaṅkanīye ṭhāne kasmā anupaparikkhitvā nisinnattha, tumhādisehi nāma antaraghare nisīdantehi upaparikkhitvā patirūpe ṭhāne nisīditabba’’nti theraṃ ovadanto āha, na pana asaddahanto. Thero attano anupaparikkhitvā anisinnabhāvaṃ dassento‘‘antaragharasseveso āvuso doso’’ti āha.Evamakāsinti attano nigūhitabbampi guṇaṃ pakāsento evaṃ viya iddhipāṭihāriyaṃ akāsiṃ.Rakkheyyāsi manti ‘‘mā maṃ aññepi evaṃ jānantū’’ti attano guṇaṃ ajānāpetukāmo vadati.
446-451.Mātugāmassa methunaṃ dhammaṃ paṭisevantoti ettha ‘‘magge’’ti pāṭhaseso daṭṭhabboti āha‘‘mātugāmassa magge’’ti. Raho nisajjassādassa asatipi methunarāgabhāve tappaṭibaddhakilesattā vuttaṃ‘‘methunadhammasannissitakileso vuccatī’’ti, tenevasannissitaggahaṇaṃ kataṃ. Taṃ sandhāya agatepi asuddhacittena gatattā‘‘assāde uppanne pācittiya’’nti vuttaṃ.Rahassādo uppajjati anāpattīti suddhacittena gantvā nisinnattā cittuppādamattenettha āpatti na hotīti vuttaṃ.Ayaṃ dhammo aniyatoti ettha tiṇṇaṃ āpattīnaṃ yaṃ āpattiṃ vā vatthuṃ vā paṭijānāti, tassa vasena kāretabbatāya aniyatoti ayamattho pākaṭoyevāti na vutto. Yaṃ āpattiṃ paṭijānāti, tassā vasenettha aṅgabhedo veditabbo.
Paṭhamaaniyatasikkhāpadavaṇṇanā niṭṭhitā.
2. Dutiyaaniyatasikkhāpadavaṇṇanā
452.‘‘Eko’’ti vuttattā ‘‘nisajjaṃ kappetuṃ paṭikkhitta’’nti iminā sambandho na ghaṭatīti āha‘‘yaṃ eko…pe… sambandho veditabbo’’ti.Etaṃ paccattavacananti ‘‘eko’’ti idaṃ paccattavacanaṃ.
453.Bahi parikkhittanti bahi pākārādinā parikkhittaṃ.Pariveṇaṅgaṇanti pariveṇamāḷakaṃ sandhāya vuttaṃ.Itthīpi purisopīti ettha paṭhame kasmā itthisatampi anāpattiṃ na karoti, idha ekāpi kasmā anāpattiṃ karotīti? Vuccate – paṭhamasikkhāpadaṃ ‘‘sakkā hoti methunaṃ dhammaṃ paṭisevitu’’nti vuttattā methunadhammavasena āgataṃ, na ca methunassa mātugāmo dutiyo hoti. Itthiyo hi aññamaññissā vajjaṃ paṭicchādenti, teneva vesāliyaṃ mahāvane dvāraṃ vivaritvā nipanne bhikkhumhi sambahulā itthiyo yāvadatthaṃ katvā pakkamiṃsu, tasmā tattha ‘‘itthisatampi anāpattiṃ na karotī’’ti vuttaṃ. Idaṃ pana sikkhāpadaṃ duṭṭhullavācāvasena āgataṃ ‘‘alañca kho hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsitu’’nti vuttattā. Duṭṭhullavācañca sutvā mātugāmopi na paṭicchādeti. Tenevaduṭṭhullavācāsikkhāpadeyā tā itthiyo hirimanā, tā nikkhamitvā bhikkhū ujjhāpesuṃ, tasmā idha ‘‘itthīpi anāpattiṃ karotī’’ti vuttaṃ. Idha appaṭicchannattā itthīpi anāpattiṃ karoti, tattha paṭicchannattā itthisatampi anāpattiṃ na karotīti ca vadanti.
anandhovutto, duṭṭhullavācāvasenaabadhiro.Antodvādasahatthe okāseti sotassa rahābhāvo vutto, etena ‘‘sotassa raho dvādasahatthena paricchinditabbo’’ti dasseti. Tasmā dvādasahatthato bahi nisinno anāpattiṃ na karoti satipi cakkhussa rahābhāve sotassa rahasabbhāvato. Imasmiñhi sikkhāpade appaṭicchannattā sotassa rahoyeva adhippeto. Pāḷiyaṃ pana ‘‘cakkhussa raho’’ti atthuddhāravasena vuttaṃ.Kenacipana ‘‘dvepi rahā idha adhippetā’’ti vuttaṃ, taṃ na gahetabbaṃ. Na hi appaṭicchanne okāse cakkhussa raho sambhavati dvādasahatthato bahi dassanavisaye dūratare nisinnassapi daṭṭhuṃ sakkuṇeyyabhāvato.Niddāyantopīti iminā ‘‘nipajjitvā niddāyantopi gahitoyevā’’ti tīsupigaṇṭhipadesuvuttaṃ. ‘‘Nipajjitvā niddāyantepi satipi cakkhussa rahe abadhirattā sotassa raho natthī’’tigaṇṭhipadakārānaṃadhippāyo. Yathā pana nipajjitvā niddāyanto andho viya kiñci na passatīti cakkhussa raho sambhavati, tathā badhiro viya kiñci saddaṃ na suṇātīti sotassa rahopi sambhavatīti sakkā vattuṃ. Aṭṭhakathāyañcaṭhito vā nisinno vāti ettakameva vuttaṃ, paṭhamasikkhāpadeviya ‘‘nipajjitvā niddāyantopi anāpattiṃ na karotī’’ti idaṃ pana na vuttaṃ, tasmā vīmaṃsitvā yathā na virujjhati, tathā gahetabbaṃ.
‘‘badhiro pana cakkhumāpī’’ti vuttaṃ. Andhassa appaṭicchannampi paṭicchannapakkhaṃ bhajatīti paṭhamasikkhāpadassa visayattā vuttaṃ‘‘andho vā abadhiropi na karotī’’ti. Yatheva hi tattha apihitakavāṭassa gabbhassa anto samīpepi ṭhito andho anāpattiṃ na karoti, evamayampīti daṭṭhabbaṃ.Ubhayatthāpīti dvīsupi aniyatesu. Yasmā dvīhi sikkhāpadehi udāyittheraṃ ārabbha visuṃ paññattā kāci āpatti nāma natthi, tasmā tassa tassa sikkhāpadassa ādikammike sandhāya ādikammikānaṃ anāpatti vuttā. Upanandattherādayo hi raho nisajjādīnaṃ ādikammikā. Bhagavatā pana paṭhamaṃ paññattasikkhāpadāniyeva gahetvā upanandavatthusmiṃ aniyatakkamo dassito. Yadi imehi sikkhāpadehi visuṃ paññattā āpatti nāma natthi, atha kasmā bhagavatā aniyatadvayaṃ paññattanti? Evarūpāyapi upāsikāya vuccamāno paṭijānamānoyeva āpattiyā kāretabbo, na appaṭijānamānoti dassentena bhagavatā yāya kāyaci āpattiyā yena kenaci codite paṭiññātakaraṇaṃyeva daḷhaṃ katvā vinayavinicchayalakkhaṇaṃ ṭhapitaṃ. Atha bhikkhunīnaṃ aniyataṃ kasmā na vuttanti? Idameva lakkhaṇaṃ sabbattha anugatanti na vuttaṃ.
Dutiyaaniyatasikkhāpadavaṇṇanā niṭṭhitā.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Aniyatavaṇṇanā niṭṭhitā.
4. Nissaggiyakaṇḍaṃ
1. Cīvaravaggo
1. Paṭhamakathinasikkhāpadavaṇṇanā
459.Samitāvināti samitapāpena.Gotamake cetiyeti gotamayakkhassa cetiyaṭṭhāne katavihāro vuccati.Paribhuñjituṃ anuññātaṃ hotīti bhagavatā gahapaticīvare anuññāte bahūni cīvarāni labhitvā bhaṇḍikaṃ katvā sīsepi khandhepi kaṭiyāpi ṭhapetvā āgacchante bhikkhū disvā cīvare sīmaṃ bandhantena ticīvaraṃ paribhogatthāya anuññātaṃ, na pana adhiṭṭhānavasena. Nahāyanti etthātinahānaṃ,nahānatitthaṃ.
460.Eko kira brāhmaṇo cintesi ‘‘buddharatanassa ca saṅgharatanassa ca pūjā paññāyati, kathaṃ nu kho dhammaratanaṃ pūjitaṃ nāma hotī’’ti. So bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchi. Bhagavā āha ‘‘sacepi brāhmaṇa dhammaratanaṃ pūjetukāmo, ekaṃ bahussutaṃ pūjehī’’ti. Bahussutaṃ bhante ācikkhathāti. Bhikkhusaṅghaṃ pucchāti. So bhikkhū upasaṅkamitvā ‘‘bahussutaṃ bhante ācikkhathā’’ti āha. Ānandatthero brāhmaṇāti. Brāhmaṇo theraṃ sahassagghanakena cīvarena pūjesi. Tena vuttaṃ‘‘paṭilābhavasena uppanna’’nti.Uppanna-saddo nipphannapariyāyopi hotīti taṃ paṭikkhipanto āha‘‘no nipphattivasenā’’ti. Paṭhamameva hi taṃ tantavāyakammena nipphannaṃ.
Therassa santike upajjhaṃ gāhāpetvā sayaṃ anussāvanakammaṃ karotīti ettha sāriputtattheropi tatheva karotīti daṭṭhabbaṃ. Evaṃ ekamekena attano pattacīvaraṃ datvā pabbājetvā upajjhaṃ gaṇhāpitāni pañca pañca bhikkhusatāni ahesuṃ.Āyasmantaṃ ānandaṃ ativiya mamāyatīti ānandatthero tāva mamāyatu akhīṇāsavabhāvato, sāriputtatthero kathanti? Na idaṃ mamāyanaṃ gehassitapemavasena, atha kho guṇasambhāvanāvasenāti nāyaṃ doso.Navamaṃ vā divasaṃ dasamaṃ vāti bhummatthe upayogavacanaṃ, navame vā dasame vā divaseti attho.Sace bhaveyyāti sace kassaci evaṃ siyā.Vuttasadisamevāti ettha ‘‘vuttadivasamevā’’tipi paṭhanti.Dhāretunti ettha ‘‘āhā’’ti pāṭhaseso daṭṭhabbo.
462-463.Niṭṭhitacīvarasminti bhummavacanassa lopaṃ katvā niddesoti āha‘‘niṭṭhite cīvarasmi’’nti, cīvarassa karaṇapalibodhe upacchinneti vuttaṃ hoti. Pāsapaṭṭagaṇṭhikapaṭṭapariyosānaṃ yaṃ kiñci kātabbaṃ, taṃ katvāti yojetabbaṃ.Sūciyā paṭisāmananti idaṃ sūcikammassa sammā pariniṭṭhitabhāvadassanatthaṃ vuttaṃ, sūcikammaniṭṭhānamevettha pamāṇaṃ.Etesampīti vinaṭṭhādiṃ parāmasati.
Kathine ca ubbhatasminti yaṃ saṅghassa kathinaṃ atthataṃ, tasmiṃ kathine ca ubbhateti attho.Dutiyassa palibodhassa abhāvaṃ dassetīti āvāsapalibodhassa abhāvaṃ dasseti. Ettha ca ‘‘niṭṭhitacīvarasmiṃ ubbhatasmiṃ kathine’’ti imehi dvīhi padehi dvinnaṃ palibodhānaṃ abhāvadassanena atthatakathinassa pañcamāsabbhantare yāva cīvarapalibodho āvāsapalibodho ca na upacchijjati, tāva anadhiṭṭhitaṃ avikappitaṃ atirekacīvaraṃ dasāhato parampi ṭhapetuṃ vaṭṭatīti dīpeti. Atthatakathinassa hi yāva kathinassa ubbhārā anāmantacāro asamādānacāro yāvadatthacīvaraṃ gaṇabhojanaṃ yo ca tattha cīvaruppādoti ime pañcānisaṃsā labbhanti. Pakkamanaṃ anto assātipakkamanantikā. Evaṃ sesāpi veditabbā. Vitthāro panettha āgataṭṭhāneyeva āvi bhavissati.
Khomanti khomasuttehi vāyitaṃ khomapaṭacīvaraṃ, tathā sesāni.Sāṇanti sāṇavākasuttehi katacīvaraṃ.Bhaṅganti khomasuttādīni sabbāni ekaccāni vā missetvā katacīvaraṃ. Bhaṅgampi vākamayamevāti keci. Dukūlaṃ paṭṭuṇṇaṃ somārapaṭaṃ cīnapaṭaṃ iddhijaṃ devadinnanti imāni pana cha cīvarāni etesaṃyeva anulomānīti visuṃ na vuttāni.Dukūlañhi sāṇassa anulomaṃ vākamayattā. Paṭṭuṇṇadese sañjātavatthaṃpaṭṭuṇṇaṃ. ‘‘Paṭṭuṇṇakoseyyaviseso’’ti hiabhidhānakosevuttaṃ. Somāradese cīnadese ca jātavatthānisomāracīnapaṭāni. Paṭṭuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā.Iddhijaṃehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ, taṃ khomādīnaṃ aññataraṃ hotīti tesaṃ eva anulomaṃ. Devatāhi dinnaṃ cīvaraṃdevadinnaṃ,taṃ kapparukkhe nibbattaṃ jāliniyā devakaññāya anuruddhattherassa dinnavatthasadisaṃ, tampi khomādīnaṃyeva anulomaṃ hoti tesu aññatarabhāvato.
‘‘dve vidatthiyo’’tiādi vuttaṃ. Iminā dīghato vaḍḍhakīhatthappamāṇaṃ vitthārato tato upaḍḍhappamāṇaṃ vikappanupaganti dasseti. Tathā hi ‘‘sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo, vaḍḍhakīhatthena diyaḍḍho hattho hotī’’tikuṭikārasikkhāpadaṭṭhakathāyaṃ(pārā. aṭṭha. 2.348-349) vuttaṃ, tasmā sugataṅgulena dvādasaṅgulaṃ vaḍḍhakīhatthena diyaḍḍho hatthoti siddhaṃ. Evañca katvā sugataṅgulena aṭṭhaṅgulaṃ vaḍḍhakīhatthappamāṇanti idaṃ āgatamevāti.
Taṃ atikkāmayatoti etthatanti cīvaraṃ kālaṃ vā parāmasati.Tassa yo aruṇoti tassa cīvaruppādadivasassa yo atikkanto aruṇo.Cīvaruppādadivasena saddhinti cīvaruppādadivasassa atikkantaaruṇena saddhinti attho.Divasasaddena hi taṃdivasanissito aruṇo vutto.Bandhitvāti rajjuādīhi bandhitvā.Veṭhetvāti vatthādīti veṭhetvā.
Vacanīyoti saṅghaṃ apekkhitvā vuttaṃ.Aññathāpi vattabbanti ettha ‘‘yāya kāyaci bhāsāya padapaṭipāṭiyā avatvāpi atthamatte vutte vaṭṭatī’’ti vadanti.Tenāti āpattiṃ paṭiggaṇhantena. Paṭiggāhakena‘‘passasī’’ti vutte desakena vattabbavacanaṃ dasseti‘‘āma passāmī’’ti. Puna paṭiggāhakena vattabbavacanamāha‘‘āyatiṃ saṃvareyyāsī’’ti. Evaṃ vutte puna desakena vattabbavacanaṃ‘‘sādhu suṭṭhu saṃvarissāmī’’ti. Iminā attano āyatiṃ saṃvare patiṭṭhitabhāvaṃ dasseti.Dvīsu pana sambahulāsu vāti dvīsu sambahulāsu vā āpattīsu purimanayeneva vacanabhedo veditabbo. Ñattiyaṃāpattiṃ sarati vivaratīti ettha dve āpattiyoti vā sambahulā āpattiyoti vā vattabbanti adhippāyo.Cīvaradānepīti nissaṭṭhacīvarassa dānepi.Vatthuvasenāti cīvaragaṇanāya.Gaṇassa vuttā pāḷiyevettha pāḷīti dvīsu imāhaṃ āyasmantānaṃ nissajjāmīti vacane visesābhāvato vuttaṃ.Evaṃ…pe… vattuṃ vaṭṭatīti vatvā tattha kāraṇamāha‘‘itogarukatarānī’’tiādi. Tatthaitoti ito nissaṭṭhacīvaradānato. Ñattikammato ñattidutiyakammaṃ garukataranti āha‘‘ito garukatarānī’’ti.Imāhaṃ cīvaranti ettha ‘‘imaṃ cīvara’’ntipi paṭhanti.
468.Naidha saññā rakkhatīti idaṃ vematikaṃ anatikkantasaññañca sandhāya vuttaṃ.Yopi evaṃsaññī, tassapīti na kevalaṃ atikkante atikkantasaññissa, atha kho vematikassa anatikkantasaññissapīti attho. ‘‘Na idha saññā rakkhatī’’tiādinā vuttamatthaṃ sesattikepi atidisati.Esa nayo sabbatthāti esa nayo avinaṭṭhādīsupīti aññesaṃ cīvaresu upacikādīhi khāyitesu ‘‘mayhampi cīvaraṃ khāyita’’nti evaṃsaññī hotītiādinā yojetabbanti dasseti. Anaṭṭhato aviluttassa visesamāha‘‘pasayhāvahāravasenā’’ti. Theyyāvahāravasena gahitañhinaṭṭhanti adhippetaṃ, pasayhāvahāravasena gahitaṃviluttanti.Anāpatti aññena kataṃ paṭilabhitvā paribhuñjatīti idaṃ nisīdanasanthataṃ sandhāya vuttaṃ. Yaṃ yena hi purāṇasanthatassa sāmantā sugatavidatthiṃ anādiyitvā aññaṃ navaṃ nisīdanasanthataṃ kataṃ, tassa taṃ nissaggiyaṃ hoti. Tasmā ‘‘anāpatti aññena kataṃ paṭilabhitvā paribhuñjatī’’ti idaṃ parassa nissaggiyaṃ aparassa paribhuñjituṃ vaṭṭatīti imamatthaṃ sādheti.Paribhogaṃ sandhāya vuttanti anatikkante atikkantasaññissa vematikassa ca paribhuñjantasseva dukkaṭaṃ, na pana aparibhuñjitvā ṭhapentassāti adhippāyo.
469.Ticīvaraṃ adhiṭṭhātunti nāmaṃ vatvā adhiṭṭhātuṃ.Na vikappetunti nāmaṃ vatvā na vikappetuṃ. Esa nayo sabbattha. Tasmā ticīvarādīni adhiṭṭhahantena ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’tiādinā nāmaṃ vatvā adhiṭṭhātabbaṃ. Vikappentena pana ‘‘imaṃ saṅghāṭi’’ntiādinā tassa tassa cīvarassa nāmaṃ aggahetvāva ‘‘imaṃ cīvaraṃ tuyhaṃ vikappemī’’ti vikappetabbaṃ. Ticīvaraṃ vā hotu aññaṃ vā, yadi taṃ taṃ nāmaṃ gahetvā vikappeti, avikappitaṃ hoti, atirekacīvaraṭṭhāneyeva tiṭṭhati.Tato paraṃ vikappetunti ‘‘catumāsato paraṃ vikappetvā paribhuñjituṃ anuññāta’’nti tīsupigaṇṭhipadesuvuttaṃ. Keci pana ‘‘tato paraṃ vikappetvā yāva āgāmisaṃvacchare vassānaṃ cātumāsaṃ, tāva ṭhapetuṃ anuññāta’’ntipi vadanti. ‘‘Tato paraṃ vikappetuṃ anujānāmīti ettāvatā vassikasāṭikaṃ kaṇḍuppaṭicchādiñca taṃ taṃ nāmaṃ gahetvā vikappetuṃ anuññātanti evamattho na gahetabbo tato paraṃ vassikasāṭikādināmasseva abhāvato. Tasmā tato paraṃ vikappentenapi nāmaṃ gahetvā na vikappetabbaṃ. Ubhinnampi tato paraṃ vikappetvā paribhogassa anuññātattā tathā vikappitaṃ aññanāmena adhiṭṭhahitvā paribhuñjitabba’’nti tīsupigaṇṭhipadesuvuttaṃ.
Paccuddharāmīti ṭhapemi, pariccajāmīti vā attho.Imaṃ saṅghāṭiṃ adhiṭṭhāmīti ettha ‘‘imaṃ cīvaraṃ saṅghāṭiṃ adhiṭṭhāmīti evampi vattuṃ vaṭṭatī’’tigaṇṭhipadesuvuttaṃ, tampi ‘‘imaṃ cīvaraṃ parikkhāracoḷaṃ adhiṭṭhāmī’’ti iminā sameti.Kāyavikāraṃ karontenāti hatthena cīvaraṃ parāmasantena vā cālentena vā.Duvidhanti sammukhaparammukhabhedesu duvidhaṃ.Hatthapāseti idaṃ dvādasahatthaṃ sandhāya vuttaṃ, tasmā dvādasahatthabbhantare ṭhitaṃ ‘‘ima’’nti vatvā adhiṭṭhātabbaṃ. Tato paraṃ ‘‘eta’’nti vatvā adhiṭṭhātabbanti keci vadanti.Gaṇṭhipadesupanettha na kiñci vuttaṃ. Pāḷiyaṃ aṭṭhakathāyañca sabbattha ‘‘hatthapāso’’ti aḍḍhateyyahattho vuccati, tasmā idha visesavikappanāya kāraṇaṃ gavesitabbaṃ.Sāmantavihāronāma yattha tadaheva gantvā nivattituṃ sakkā. ‘‘Sāmantavihāre’’ti idaṃ desanāsīsamattaṃ, tasmā ṭhapitaṭṭhānaṃ sallakkhetvā dūre ṭhitampi adhiṭṭhātabbanti vadanti.Ṭhapitaṭṭhānaṃ sallakkhetvāti ca idaṃ ṭhapitaṭṭhānasallakkhaṇaṃ anucchavikanti katvā vuttaṃ, cīvarasallakkhaṇamevettha pamāṇaṃ.
Adhiṭṭhahitvā ṭhapitavatthehīti parikkhāracoḷanāmena adhiṭṭhahitvā ṭhapitavatthehi. Adhiṭṭhānato pubbe saṅghāṭiādivohārassa abhāvato ‘‘imaṃ paccuddharāmī’’ti parikkhāracoḷassa visuṃ paccuddhāravidhiṃ dasseti. Parikkhāracoḷanāmena pana adhiṭṭhitattā ‘‘imaṃ parikkhāracoḷaṃ paccuddharāmī’’ti vuttepi nevatthi dosoti viññāyati.Paccuddharitvā puna adhiṭṭhātabbānīti idañca saṅghāṭiādicīvaranāmena adhiṭṭhahitvā paribhuñjitukāmaṃ sandhāya vuttaṃ. Parikkhāracoḷanāmeneva adhiṭṭhahitvā paribhuñjantassa pana pubbekataadhiṭṭhānameva adhiṭṭhānaṃ.Adhiṭṭhānakiccaṃ natthīti iminā kappabindudānakiccampi natthīti dasseti. Muṭṭhipañcakāditicīvarappamāṇayuttaṃ sandhāya‘‘ticīvaraṃ panā’’tiādi vuttaṃ.Parikkhāracoḷaṃ adhiṭṭhātunti parikkhāracoḷaṃ katvā adhiṭṭhātuṃ. Baddhasīmāyaṃ avippavāsasīmāsammutisabbhāvato cīvaravippavāsepi nevatthi dosoti na tattha dupparihāratāti āha‘‘abaddhasīmāyaṃ dupparihāra’’nti.
Anatirittappamāṇāti sugatavidatthiyā dīghaso cha vidatthiyo tiriyaṃ aḍḍhateyyavidatthiñca anatikkantappamāṇāti attho. Nanu ca vassikasāṭikā vassānātikkamena, kaṇḍuppaṭicchādi ābādhavūpasamena adhiṭṭhānaṃ vijahati. Tenevamātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) ‘‘vassikasāṭikā vassānamāsātikkamenapi, kaṇḍuppaṭicchādi ābādhavūpasamenapi adhiṭṭhānaṃ vijahatī’’ti vuttaṃ. Tasmā ‘‘tato paraṃ paccuddharitvā vikappetabbā’’ti kasmā vuttaṃ. Sati hi adhiṭṭhāne paccuddhāro yuttoti? Ettha tāva tīsupigaṇṭhipadesuidaṃ vuttaṃ ‘‘paccuddharitvāti idaṃ paccuddharaṇaṃ sandhāya na vuttaṃ, paccuddharitvāti pana vassikasāṭikabhāvato apanetvāti evamattho gahetabbo. Tasmā hemantassa paṭhamadivasato paṭṭhāya antodasāhe vassikasāṭikabhāvato apanetvā vikappetabbāti imamatthaṃ dassetuṃ ‘tato paraṃ paccuddharitvā vikappetabbā’ti vutta’’nti.
Keci pana ‘‘yathā kathinamāsabbhantare uppannacīvaraṃ kathinamāsātikkame nissaggiyaṃ hoti, evamayaṃ vassikasāṭikāpi vassānamāsātikkame nissaggiyā hoti, tasmā kattikapuṇṇamadivase paccuddharitvā tato paraṃ hemantassa paṭhamadivase vikappetabbāti evamattho gahetabbo. Paccuddharitvā tato paraṃ vikappetabbāti padayojanā veditabbā’’ti ca vadanti, taṃ na yuttaṃ. Kathinamāse uppannañhi cīvaraṃ atirekacīvaraṭṭhāne ṭhitattā avasānadivase anadhiṭṭhitaṃ kathinamāsātikkame nissaggiyaṃ hoti. Ayaṃ pana vassikasāṭikā adhiṭṭhahitvā ṭhapitattā na tena sadisāti vassānātikkame kathaṃ nissaggiyā hoti. Anadhiṭṭhitaavikappitameva hi taṃtaṃkālātikkame nissaggiyaṃ hoti, tasmā hemantepi vassikasāṭikā dasāhaṃ parihāraṃ labhatiyeva. Evaṃ kaṇḍuppaṭicchādipi ābādhavūpasamena adhiṭṭhānaṃ vijahati, tasmā tato paraṃ dasāhaṃ parihāraṃ labhati, dasāhaṃ pana anatikkamitvā vikappetabbāti.
mātikāṭṭhakathāyana sameti,samantapāsādikāyapana sameti. Tathā hi ‘‘vassikasāṭikā vassānamāsātikkamenapi, kaṇḍuppaṭicchādi ābādhavūpasamenapi adhiṭṭhānaṃ vijahatī’’ti idaṃsamantapāsādikāyaṃnatthi,parivāraṭṭhakathāyañca‘‘atthāpatti hemante āpajjati, no gimhe’’ti ettha idaṃ vuttaṃ ‘‘kattikapuṇṇamāsiyā pacchime pāṭipadadivase vikappetvā ṭhapitaṃ vassikasāṭikaṃ nivāsento hemante āpajjati.Kurundiyaṃpana ‘kattikapuṇṇamadivase apaccuddharitvā hemante āpajjatī’ti vuttaṃ, tampi suvuttaṃ. Cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetunti hi vutta’’nti (pari. aṭṭha. 323).
mahāaṭṭhakathāyaṃnivāsanapaccayā dukkaṭaṃ vuttaṃ,kurundaṭṭhakathāyaṃpana apaccuddhārapaccayā. Tasmākurundiyaṃvuttanayeneva vassikasāṭikā vassānamāsātikkamepi adhiṭṭhānaṃ na vijahatīti paññāyati.Kurundiyañhi ‘‘vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’’nti vacanato yadi kattikapuṇṇamāyaṃ na paccuddhareyya, avijahitādhiṭṭhānā vassikasāṭikā hemantaṃ sampattā vikappanakkhette adhiṭṭhānasabbhāvato dukkaṭaṃ janeti, tasmā kattikapuṇṇamāyaṃ eva paccuddharitvā hemante vikappetabbāti iminā adhippāyena ‘‘kattikapuṇṇamadivase apaccuddharitvā hemante āpajjatī’’ti vuttaṃ, tasmā vīmaṃsitvā yuttataraṃ gahetabbaṃ.
‘‘vaṇṇabhedamattarattāpi cesā vaṭṭatī’’ti vuttaṃ.Dve pana na vaṭṭantīti dvinnaṃ adhiṭṭhānābhāvato vuttaṃ. ‘‘Sace vassāne aparā vassikasāṭikā uppannā hoti, purimavassikasāṭikaṃ paccuddharitvā vikappetvā ca adhiṭṭhātabbā’’ti vadanti.Pamāṇayuttanti dīghaso sugatavidatthiyā dve vidatthiyo, vitthārato diyaḍḍhā, dasā vidatthīti iminā pamāṇena yuttaṃ.Pamāṇikāti sugatavidatthiyā dīghaso catasso vidatthiyo, tiriyaṃ dve vidatthiyoti evaṃ vuttappamāṇayuttā.Paccuddharitvā vikappetabbāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. ‘‘Sakiṃ adhiṭṭhitaṃ adhiṭṭhitameva hoti, puna na paccuddharīyati kālaparicchedābhāvato’’ti vadanti. Apare pana ‘‘ekavacanenapi vaṭṭatīti dassanatthaṃ ‘sakiṃ adhiṭṭhitaṃ adhiṭṭhitamevā’ti vutta’’nti vadanti. Ubhayatthāpi assa vacanassa idha vacane apubbaṃ payojanaṃ na dissati, tenevamātikāṭṭhakathāyaṃimasmiṃ ṭhāne ‘‘sakiṃ adhiṭṭhitaṃ adhiṭṭhitameva hotī’’ti idaṃ padaṃ na vuttaṃ.
Senāsanaparikkhāratthāya dinnapaccattharaṇeti ettha ‘‘anivāsetvā apārupitvā ca kevalaṃ mañcapīṭhesuyeva attharitvā paribhuñjiyamānaṃ paccattharaṇaṃ attano santakampi anadhiṭṭhātuṃ vaṭṭatī’’ti vadanti. Heṭṭhā pana ‘‘paccattharaṇampi adhiṭṭhātabbamevā’’ti avisesena vuttattā attano santakaṃ adhiṭṭhātabbamevāti amhākaṃ khanti, vīmaṃsitvā gahetabbaṃ.
‘‘Hīnāyāvattanenāti sikkhaṃ appaccakkhāya gihibhāvūpagamanenā’’ti tīsupigaṇṭhipadesuvuttaṃ, taṃ yuttaṃ aññassa dāne viya cīvare nirālayabhāveneva pariccattattā. Keci pana ‘‘hīnāyāvattanenāti bhikkhuniyā gihibhāvūpagamanenā’’ti evamatthaṃ gahetvā ‘‘bhikkhu pana vibbhamantopi yāva sikkhaṃ na paccakkhāti, tāva bhikkhuyevāti adhiṭṭhānaṃ na vijahatī’’ti vadanti, taṃ na gahetabbaṃ ‘‘bhikkhuniyā hīnāyāvattanenā’’ti visesetvā avuttattā. Bhikkhuniyā hi gihibhāvūpagamane adhiṭṭhānavijahanaṃ visuṃ vattabbaṃ natthi tassā vibbhamaneneva assamaṇībhāvato.Sikkhāpaccakkhānenāti pana idaṃ sace bhikkhuliṅge ṭhitova sikkhaṃ paccakkhāti, tassa kāyalaggampi cīvaraṃ adhiṭṭhānaṃ vijahatīti dassanatthaṃ vuttaṃ.Kaniṭṭhaṅgulinakhavasenāti heṭṭhimaparicchedaṃ dasseti.Pamāṇacīvarassāti pacchimappamāṇaṃ sandhāya vuttaṃ.Dve cīvarāni pārupantassāti antaragharappavesanatthāyasuppaṭicchannasikkhāpadevuttanayena saṅghāṭiṃ uttarāsaṅgañca ekato katvā pārupantassa.Saṅgharitaṭṭhāneti dvīsupi antesu saṅgharitaṭṭhāne.Esa nayoti iminā pamāṇayuttesu yattha katthaci chiddaṃ adhiṭṭhānaṃ vijahati, mahantesu pana tato parena chiddaṃ adhiṭṭhānaṃ na vijahatīti ayamattho dassito.Sabbesūti ticīvarādibhedesu sabbacīvaresu.
Aññaṃ pacchimappamāṇaṃ nāma natthīti sutte āgataṃ natthīti adhippāyo. Idāni tameva vibhāvetuṃ‘‘yañhī’’tiādi vuttaṃ. ‘‘Taṃ atikkamayato chedanakaṃ pācittiya’’nti vuttattā āha‘‘tato uttari paṭisiddhattā’’ti.Taṃ na sametīti parikkhāracoḷassa vikappanupagapacchimaṃ pacchimappamāṇanti gahetvā itaresaṃ ticīvarādīnaṃ muṭṭhipañcakādibhedaṃ pacchimappamāṇaṃ sandhāya ‘‘esa nayo’’tiādivacanaṃ na sameti tādisassa pacchimappamāṇassa sutte abhāvatoti adhippāyo.Andhakaṭṭhakathāyaṃvuttavacanaṃ na sametīti imināva paṭikkhepena vikappanupagapacchimassa anto yattha katthaci chiddaṃ adhiṭṭhānaṃ vijahatīti ayampi nayo paṭikkhittoyevāti daṭṭhabbaṃ. Ticīvarañhi ṭhapetvā sesacīvaresu chiddena adhiṭṭhānavijahanaṃ nāma natthi, tasmā adhiṭṭhahitvā ṭhapitesu sesacīvaresu vikappanupagapacchimaṃ appahontaṃ katvā khaṇḍākhaṇḍikaṃ chinnesupi adhiṭṭhānavijahanaṃ natthi. Sace pana adhiṭṭhānato pubbeyeva tādisaṃ hoti, acīvarattā adhiṭṭhānakiccaṃ natthi.Khuddakaṃ cīvaranti muṭṭhipañcakādibhedappamāṇato anūnameva khuddakacīvaraṃ.Mahantaṃ vā khuddakaṃ karotīti ettha tiṇṇaṃ cīvarānaṃ catūsu passesu yasmiṃ padese chiddaṃ adhiṭṭhānaṃ na vijahati, tasmiṃ padese samantato chinditvā khuddakaṃ karontassa adhiṭṭhānaṃ na vijahatīti adhippāyo.
Sammukhāvikappanā parammukhāvikappanāti ettha sammukhena vikappanā parammukhena vikappanāti evamattho gahetabbo.Sannihitāsannihitabhāvanti āsannadūrabhāvaṃ. Āsannadūrabhāvo ca adhiṭṭhāne vuttanayeneva veditabbo.Paribhogādayopi vaṭṭantīti ettha adhiṭṭhānassapi antogadhattā sace saṅghāṭiādināmena adhiṭṭhahitvā paribhuñjitukāmo hoti, adhiṭṭhānaṃ kātabbaṃ. No ce, na kātabbaṃ, vikappanameva pamāṇaṃ, tasmā atirekacīvaraṃ nāma na hoti.Mittoti daḷhamitto.Sandiṭṭhoti diṭṭhamitto nātidaḷhamitto.Vikappitavikappanā nāmesā vaṭṭatīti adhiṭṭhitaadhiṭṭhānaṃ viyāti adhippāyoavisesena vuttavacananti ticīvarādiṃ adhiṭṭheti, vassikasāṭikaṃ kaṇḍuppaṭicchādiñca vikappetīti avatvā sabbacīvarānaṃ avisesena vikappetīti vuttavacanaṃ.Ticīvarasaṅkhepenāti ticīvaranīhārena, saṅghāṭiādiadhiṭṭhānavasenāti vuttaṃ hoti.
Tuyhaṃ demītiādīsu ‘‘tasmiṃ kāle na gaṇhitukāmopi sace na paṭikkhipati, puna gaṇhitukāmatāya sati gahetuṃ vaṭṭatī’’ti vadanti.Itthannāmassāti parammukhe ṭhitaṃ sandhāya vadati.‘‘Tuyhaṃ gaṇhāhī’’ti vutte ‘‘mayhaṃ gaṇhāmī’’ti vadati, sudinnaṃ suggahitañcāti ettha ‘‘yathā parato ‘tava santakaṃ karohī’ti vutte duddinnampi ‘sādhu, bhante, mayhaṃ gaṇhāmī’ti vacanena ‘suggahitaṃ hotī’ti vuttaṃ, evamidhāpi ‘tuyhaṃ gaṇhāhī’ti vutte sudinnattā ‘mayhaṃ gaṇhāmī’ti avuttepi ‘sudinnamevā’’’ti vadanti.‘‘Gaṇhāhīti ca āṇattiyā gahaṇassa tappaṭibaddhatākaraṇavasena pavattattā tadā gaṇhāmīti citte anuppādite pacchā gahetuṃ na labhatī’’ti vadanti.
Taṃ na yujjatīti vinayakammassa karaṇavasena gahetvā dinnattā vuttaṃ. Sace pana paro saccatoyeva vissāsaṃ gaṇhāti, puna kenaci kāraṇena tena dinnaṃ tassa na vaṭṭatīti natthi. Nissaggiyaṃ pana cīvaraṃ jānitvā vā ajānitvā vā gaṇhantaṃ ‘‘mā gaṇhāhī’’ti nivāraṇatthaṃ vuttaṃ. Kāyavācāhi kattabbaadhiṭṭhānavikappanānaṃ akatattā hotīti āha‘‘kāyavācāto samuṭṭhātī’’ti. Cīvarassa attano santakatā, jātippamāṇayuttatā, chinnapalibodhabhāvo, atirekacīvaratā, dasāhātikkamoti imānettha pañca aṅgāni.
Paṭhamakathinasikkhāpadavaṇṇanā niṭṭhitā.
2. Udositasikkhāpadavaṇṇanā
471-473.Dutiye athānandatthero kathaṃ okāsaṃ paṭilabhati, kiṃ karonto ca āhiṇḍatīti āha‘‘thero kirā’’tiādi.Avippavāseti nimittatthe bhummaṃ, avippavāsatthanti attho, vippavāsapaccayā yā āpatti, tadabhāvatthanti vuttaṃ hoti.
475-476.Evaṃ chinnapalibodhoti evaṃ imehi cīvaraniṭṭhānakathinubbhārehi chinnapalibodho.Adhiṭṭhitesūti ticīvarādhiṭṭhānanayena adhiṭṭhitesu.Ticīvarena vippavuttho hotīti ‘‘rukkho chinno, paṭo daḍḍho’’tiādīsu viya avayavepi samudāyavohāro labbhatīti vuttaṃ.
477-478.Parikhāyavā parikkhittoti iminā ca samantā nadītaḷākādiudakena parikkhittopi parikkhittoyevāti dasseti.Ettāvatāti ‘‘parikkhitto’’ti iminā vacanena.Ākāse aruṇaṃ uṭṭhāpetīti gharassa upari ākāse aḍḍhateyyaratanappamāṇaṃ atikkamitvā aruṇaṃ uṭṭhāpeti. Gharaṃ nivesanudositādilakkhaṇameva, na pana pāṭiyekkaṃ gharaṃ nāma atthīti āha‘‘ettha cā’’tiādi.
479.Pāḷiyaṃ vuttanayena ‘‘sabhāye’’ti avatvā‘‘sabhāya’’nti paccattavacanaṃsabhāya-saddassa napuṃsakaliṅgatāvibhāvanatthaṃ vuttaṃ.Sabhā-saddapariyāyopi hisabhāya-saddo napuṃsakaliṅgayutto idha vuttoti imamatthaṃ dassento‘‘liṅgabyattayena sabhā vuttā’’ti āha.Cīvarahatthapāse vasitabbaṃ natthīti cīvarahatthapāseyeva vasitabbanti natthi.Yaṃ tassā…pe… na vijahitabbanti ettha tassā vīthiyā sammukhaṭṭhāne sabhāyadvārānaṃ gahaṇeneva tattha sabbānipi gehāni sā ca antaravīthi gahitāyeva hoti.Atiharitvā ghare nikkhipatīti taṃ vīthiṃ muñcitvā ṭhite aññasmiṃ ghare nikkhipati.Purato vā pacchato vā hatthapāseti gharassa hatthapāsaṃ sandhāya vadati.
‘‘etenevupāyenā’’tiādimāha. Nivesanādīni gāmato bahi sanniviṭṭhāni gahitānīti veditabbaṃ. Antogāme ṭhitānañhi gāmaggahaṇena gahitattā gāmaparihāroyevāti.Sabbatthāpīti gāmādīsu ajjhokāsapariyantesu pannarasasu.Parikkhepādivasenāti etthaādi-saddena aparikkhepasseva gahaṇaṃ veditabbaṃ, na ekakulādīnampi.
480-487.Ovarakonāma gabbhassa abbhantare añño gabbhotipi vadanti.Muṇḍacchadanapāsādoti candikaṅgaṇayutto pāsādo.
489.Satthoti jaṅghasattho sakaṭasattho vā.Pariyādiyitvāti vinivijjhitvā. Vuttamevatthaṃ vibhāveti‘‘antopaviṭṭhena…pe… ṭhito hotī’’ti. Tatthaantopaviṭṭhenāti gāmassa nadiyā vā antopaviṭṭhena.Nadīparihāro ca labbhatīti ettha ‘‘visuṃ nadīparihārassa avuttattā gāmādīhi aññattha viya cīvarahatthapāsoyeva nadīparihāro’’ti tīsupigaṇṭhipadesuvuttaṃ.Vihārasīmanti avippavāsasīmaṃ sandhāyāha.Vihāraṃ gantvā vasitabbanti antosīmāya yattha katthaci vasitabbaṃ.Satthasamīpeyevāti idaṃ yathāvuttaabbhantaraparicchedavasena vuttaṃ. Pāḷiyaṃnānākulassasattho hoti, satthe cīvaraṃ nikkhipitvā hatthapāsā na vijahitabbanti etthahatthapāsonāma satthassa hatthapāsoti veditabbaṃ.
490.Ekakulassa khetteti aparikkhittaṃ sandhāya vadati. Yasmā ‘‘nānākulassa parikkhitte khette cīvaraṃ nikkhipitvā khettadvāramūle vā tassa hatthapāse vā vatthabba’’nti vuttaṃ, tasmā dvāramūlato aññattha antokhettepi vasantena cīvaraṃ hatthapāse katvāyeva vasitabbaṃ.
491-494.‘‘Vihāronāma saparikkhitto vā aparikkhitto vā sakalo āvāso’’ti vadanti.Yasmiṃ vihāreti ettha pana ekaṃ gehameva vuttaṃ.Ekakulanānākulasantakatācettha kārāpakānaṃ vasena veditabbā.Chāyāya phuṭṭhokāsassa anto evāti yadā mahāvīthiyaṃ ujukameva gacchantaṃ sūriyamaṇḍalaṃ majjhanhikaṃ pāpuṇāti, tadā yaṃ okāsaṃ chāyā pharati, taṃ sandhāya vuttaṃ.Agamanapatheti yaṃ tadaheva gantvā puna āgantuṃ sakkā na hoti, tādisaṃ sandhāya vuttaṃ.
495.Nadiṃ otaratīti hatthapāsaṃ muñcitvā otarati.Na āpajjatīti paribhogapaccayā dukkaṭaṃ nāpajjati. Tenāha‘‘so hī’’tiādi.Aparibhogārahattāti imināva nissaggiyacīvaraṃ anissajjetvā paribhuñjantassa dukkaṭaṃ acittakanti siddhaṃ.Ekaṃ pārupitvā ekaṃ aṃsakūṭe ṭhapetvā gantabbanti idaṃ bahūnaṃ sañcāraṭṭhāne evaṃ akatvā gamanaṃ na sāruppanti katvā vuttaṃ.Bahigāme ṭhapetvā…pe… vinayakammaṃ kātabbanti vuttattā adhiṭṭhāne viya parammukhā ṭhitampi nissaggiyaṃ cīvaraṃ nissajjituṃ nissaṭṭhacīvarañca dātuṃ vaṭṭatīti veditabbaṃ.
‘‘nissayo pana na paṭippassambhatī’’ti vuttaṃ.Muhuttaṃ sayitvā…pe… nissayo ca paṭippassambhatīti ettha ‘‘ussāhe apariccattepi gamanassa upacchinnattā puna uṭṭhāya saussāhaṃ gacchantānampi antarā aruṇe uṭṭhite nissayo paṭippassambhatiyevā’’ti vadanti. Paratomuhuttaṃ ṭhatvāti etthāpi eseva nayo.Aññamaññassa vacanaṃ aggahetvā gatāti ettha sace evaṃ gacchantā ‘‘purāruṇā aññamaññaṃ passissāmā’’ti ussāhaṃ vināva gatā honti, aruṇuggamane nissayapaṭippassaddhi na vattabbā paṭhamataraṃyeva paṭippassambhanato. Atha ‘‘purāruṇā passissāmā’’ti saussāhāva gacchanti, nissayapaṭippassaddhiyeva na vattabbā. Evañca sati‘‘saha aruṇuggamanā nissayo paṭippassambhatī’’ti kasmā vuttaṃ? Vuccate – saussahattā paṭhamataraṃ paṭippassaddhi na vuttā. Satipi ca ussāhabhāve ekato gamanassa upacchinnattā ‘‘muhuttaṃ ṭhatvā’’ti ettha viya saha aruṇuggamanā paṭippassaddhiyeva vuttā.
Antosīmāyaṃ gāmanti avippavāsasīmāsammutiyā pacchā patiṭṭhāpitagāmaṃ sandhāya vadati gāmaṃ anto katvā avippavāsasīmāsammutiyā abhāvato.Neva cīvarāni nissaggiyāni hontīti avippavāsasīmābhāvato vuttaṃ,na nissayo paṭippassambhatīti saussāhabhāvato.Antarāmaggeyeva ca nesaṃ aruṇaṃ uggacchatīti dhammaṃ sutvā āgacchantānaṃ aruṇaṃ uggacchati.Assatiyā gacchatīti assatiyā attano cīvaraṃ apaccuddharitvā therassa cīvaraṃ apaccuddharāpetvā gacchati. Evaṃ gate tasmiṃ pacchā therena saritvā paṭipajjitabbavidhiṃ dasseti‘‘attano cīvaraṃ paccuddharitvā daharassa cīvaraṃ vissāsena gahetvā ṭhapetabba’’nti.Gantvā vattabboti āgatakiccaṃ niṭṭhapetvā vihāraṃ gatena paṭipajjitabbavidhiṃ dasseti. Anadhiṭṭhitacīvaratā, anatthatakathinatā, aladdhasammutitā, rattivippavāsoti imānettha cattāri aṅgāni.
Udositasikkhāpadavaṇṇanā niṭṭhitā.
3. Tatiyakathinasikkhāpadavaṇṇanā
497-499.Tatiye pāḷiyaṃcīvarapaccāsā nikkhipitunti ettha cīvarapaccāsāya satiyā nikkhipitunti evamattho gahetabbo. Bhaṇḍikābaddhāni bhaṇḍikabaddhānītipi paṭhanti, bhaṇḍikaṃ katvā baddhānīti attho.Niṭṭhitacīvarasmiṃ bhikkhunāti ettha purimasikkhāpade viya sāmivaseneva karaṇavacanassa attho veditabbo.
500.Anatthate kathine cīvaramāse bhikkhuno uppannacīvaraṃ anadhiṭṭhitaṃ avikappitaṃ tasmiṃ māse ṭhapetuṃ vaṭṭatīti āha‘‘ekaṃ pacchimakattikamāsaṃ ṭhapetvā’’ti. Keci pana ‘‘kālepi ādissa dinnaṃ, etaṃ akālacīvaranti vacanato anatthate kathine pacchimakattikamāsasaṅkhāte cīvaramāse uppannacīvarassapi paccāsācīvare asati dasāhaparihāroyeva, tato paraṃ ṭhapetuṃ na vaṭṭatī’’ti vadanti, taṃ aṭṭhakathāya na sameti. Tathā hiaccekacīvarasikkhāpadaṭṭhakathāyaṃ(pārā. aṭṭha. 2.646-649 ādayo) ‘‘pavāraṇamāsassa juṇhapakkhapañcamiyaṃ uppannassa accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā parihāro’’ti vuttaṃ. Tameva ca parihāraṃ sandhāya ‘‘chaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddharitvā ṭhapitacīvarampi etaṃ parihāraṃ labhatiyevā’’ti (pārā. aṭṭha. 2.646-649) vuttaṃ. Tasmā cīvaramāse dasāhato parampi anadhiṭṭhitaṃ avikappitampi ṭhapetuṃ vaṭṭati.
Yadi evaṃ ‘‘kālepi ādissa dinnaṃ, etaṃ akālacīvara’’nti idaṃ kasmā vuttanti ce? Akālacīvarasāmaññato atthuddhāravasena vuttaṃ paṭhamāniyate sotassa raho viya. Ekādasamāse sattamāse ca uppannañhi cīvaraṃ vutthavassehi sesehi ca sammukhībhūtehi bhājetuṃ labbhatīti akālacīvaraṃ nāma jātaṃ. Kāle pana ‘‘saṅghassa idaṃ akālacīvaraṃ dammī’’ti anuddisitvā ‘‘saṅghassa dammī’’ti dinnaṃ vutthavassehiyeva bhājetabbaṃ, na aññehīti kālacīvaranti vuccati. Ādissa dinnaṃ pana sammukhībhūtehi sabbehiyeva bhājetabbanti akālacīvaraṃ, tasmā kālepi ādissa dinnassa vutthavassehi sesehi ca sampattehi bhājanīyattā akālacīvarasāmaññato ‘‘kālepi ādissa dinnaṃ, etaṃ akālacīvara’’nti atthuddhāravasena vuttaṃ. Yadi evaṃ ‘‘ekapuggalassa vā idaṃ tuyhaṃ dammīti dinna’’nti kasmā vuttaṃ. Na hi puggalassa ādissa dinnaṃ kenaci bhājanīyaṃ hotīti? Nāyaṃ virodho ādissa vacanasāmaññato labbhamānamatthaṃ dassetuṃ tathā vuttattā.
Evaṃ pana avatvāti ‘‘tato ce uttari’’nti imassa ‘‘māsaparamato uttari’’nti padabhājanaṃ avatvā.Tāva uppannaṃ paccāsācīvaranti paccattavacanaṃ‘‘attano gatikaṃ karotī’’ti karaṇakiriyāya kattubhāvato. Antarā uppannañhi paccāsācīvaraṃ māsaparamaṃ mūlacīvaraṃ ṭhapetuṃ adatvā attano dasāhaparamatāya eva paricchindatīti attano gatikaṃ karoti.Tato uddhaṃ mūlacīvaranti ettha panamūlacīvaranti paccattavacanaṃ. Vīsatimadivasato uddhañhi uppannaṃ paccāsācīvaraṃ dasāhaparamaṃ gantuṃ adatvā mūlacīvaraṃ attanā saddhiṃ karaṇasambandhatāmattena sakakālavasena paricchindatīti attano gatikaṃ karoti. Paccāsācīvare pana labhitvā visuṃ ṭhapentassa dasāhaṃ anatikkante natthi tappaccayā āpatti. Pāḷiyaṃdasāhā kāretabbanti etthadasāhāti karaṇatthe nissakkavacanaṃ, dasāhenāti attho.Pañcāhuppannetiādiṃ rassaṃ katvāpi paṭhanti.Ekavīse uppanne…pe… navāhā kāretabbantiādi paccāsācīvarassa uppannadivasaṃ ṭhapetvā vuttaṃ.
Aññaṃ paccāsācīvaraṃ…pe… kāretabbanti idaṃ satiyā eva paccāsāya vuttanti veditabbaṃ. Sace pana ‘‘ito paṭṭhāya cīvaraṃ na labhissāmī’’ti paccāsā upacchinnā, mūlacīvarampi dasāhaṃ ce sampattaṃ, tadaheva adhiṭṭhātabbaṃ.Paccāsācīvarampi parikkhāracoḷaṃ adhiṭṭhātabbanti paṭhamataraṃ uppannaṃ visabhāgapaccāsācīvaraṃ sandhāya vadati.Aññamaññanti aññaṃ aññaṃ, ayameva vā pāṭho. Aṅgaṃ panettha paṭhamakathine vuttasadisameva. Kevalañhi tattha dasāhātikkamo, idha māsātikkamoti ayaṃ viseso.
Tatiyakathinasikkhāpadavaṇṇanā niṭṭhitā.
4. Purāṇacīvarasikkhāpadavaṇṇanā
503.Catutthebhattavissagganti pāḷipadassa bhattakiccanti attho veditabbo, ‘‘bhattasaṃvidhāna’’ntipi keci.Tattha nāma tvanti imassapi so nāma tvanti attho veditabbo, ‘‘tāya nāma tva’’nti keci.
505.Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃyeva yugo pitāmahayugo, tasmāyāva sattamā pitāmahayugāpitāmahadvandāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇeneva mātāmahopi gahitoti. ‘‘Yāva sattamā pitāmahayugā’’ti vacanato heṭṭhā ca uddhañca aṭṭhamayugo ñāti nāma na hoti.Desanāmukhameva cetantipitāmahayugātipitāmaha-ggahaṇaṃ desanāmukhaṃ pitāmahīmātāmahīādīnampi adhippetattā. Pitu mātāpitāmahī. Mātu pitāmātāmaho. Mātu mātāmātāmahī. Ettha kiñcāpi pañcasatasākiyānīnaṃ vasena bhikkhubhāve ṭhatvā parivattaliṅgāya bhikkhuniyā ca vasena ekatoupasampannā bhikkhunī labbhati, tathāpi pakatiniyāmeneva dassetuṃ ‘‘bhikkhunī nāma ubhatosaṅghe upasampannā’’ti vuttaṃ.‘‘Kappaṃ katvāti vacanato dinnakappameva pācittiyaṃ janetī’’ti vadanti. ‘‘Purāṇacīvaraṃ nāma sakiṃ nivatthampi sakiṃ pārutampī’’ti idaṃ nidassanamattanti āha‘‘antamaso paribhogasīsenā’’tiādi. ‘‘Kāyena phusitvā paribhogoyeva paribhogo nāmā’’tikurundiyaṃadhippāyo.
506.Kāyavikāraṃ katvāti idaṃ yāva ‘‘orato ṭhapetī’’ti padaṃ, tāva sabbapadesu sambandhitabbaṃ. Yathā sā ‘‘dhovāpetukāmo aya’’nti jānāti, evaṃ kāyavikāraṃ katvāti attho. ‘‘Kāyavikāraṃ katvā’’ti vacanato kāyavācāhi kañci vikāraṃ akatvā hatthena hatthe dentassapi anāpatti.Antodvādasahatthe okāseti idaṃ visesanaṃ yathāsambhavaṃ yojetabbaṃ. Tathā hi hatthena hatthe dentassa pādamūle ca ṭhapetvā dentassa ‘‘antodvādasahatthe okāse’’ti idaṃ vattabbanti natthi aññathā asambhavato. Sati hi sambhave byabhicāre ca visesanaṃ sātthakaṃ hoti. Upari ‘‘khipatī’’tiādīni pana sandhāya idaṃ visesanaṃ vuttaṃ, tasmā antodvādasahatthe okāse ṭhatvā upari khipantassa aññassa hatthe pesentassa ca āpatti. Upacāraṃ pana muñcitvā kāyavācāhi vikāraṃ katvā āṇāpentassapi anāpatti.Upacāreti antodvādasahatthameva okāsaṃ vadati.Upacāraṃ muñcitvāti dvādasahatthūpacāraṃ muñcitvā.
Ekena vatthunāti paṭhamaṃ katvā niṭṭhāpitaṃ sandhāya vuttaṃ.Rajane anāpattīti rajanaṃ paccāsīsantassapi ‘‘dhovitvā ānehī’’ti vuttattā anāpatti anāṇattiyā katattā. ‘‘Avuttā dhovatī’’ti iminā ‘‘avuttā rajati, avuttā ākoṭetī’’ti idampi vuttameva hotīti āha –‘‘avuttā dhovatīti iminā lakkhaṇena anāpattī’’ti.Sambahulā āpattiyo āpajjatīti pācittiyena saddhiṃ dve dukkaṭāni āpajjati.Yathāvatthukamevāti nissaggiyamevāti attho. Pañca satāni parimāṇametāsantipañcasatā.
507.Cīvaraṃdhovāti…pe… āṇāpentassāti ettha tāya dhovanaṃ paccāsīsantassapi anāpatti. Purāṇacīvaratā, upacāre ṭhatvā aññātikāya bhikkhuniyā āṇāpanaṃ, tassā dhovanādīni cāti imānettha tīṇi aṅgāni.
Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā.
5. Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā
508.Pañcameapaññatte sikkhāpadeti gaṇamhā ohīyanasikkhāpade apaññatte.Vihāravāranti vihārapaṭijagganavāraṃ.Koṭṭhāsasampattīti sakalā aṅgapaccaṅgasampatti.Sabbapariyantanti chaṭṭhassa aññacīvarassa abhāvā pañcannaṃ cīvarānaṃ ekamekaṃ sabbesaṃ pariyantantisabbapariyantaṃ. Antaravāsakādīsu hi pañcasu ekamekaṃ aññassa chaṭṭhassa abhāvā pañcannaṃ antameva hoti. Athavā pañcasu cīvaresu ekamekaṃ attano aññassa dutiyassa abhāvā antameva hotīti sabbameva pariyantantisabbapariyantaṃ,sabbaso vā pariyantantisabbapariyantaṃ. Tenāha –‘‘aññaṃ…pe… natthī’’ti.Yathā tassa manoratho na pūratīti ‘‘sarīrapāripūriṃ passissāmī’’ti tassa uppanno manoratho yathā na pūrati.Evaṃ hatthataleyeva dassetvāti sarīraṃ adassetvāva dātabbacīvaraṃ hatthatale ‘‘handā’’ti dassetvā.
510.Vihatthatāyāti vihatahatthatāya, agaṇatāya appaccayatāya appaṭisaraṇatāyāti vuttaṃ hoti.Samabhitunnattāti pīḷitattā. Parivattetabbaṃ parivattaṃ, parivattamevapārivattakaṃ,parivattetvā dīyamānanti attho.
512.Upacāreti dvādasahatthūpacāraṃ sandhāya vadati.Upacāraṃ vā muñcitvā khipantīti dvādasahatthaṃ muñcitvā orato ṭhapenti, na purimasikkhāpade viya dvādasahatthabbhantareyevāti adhippāyo.Aññatra pārivattakāti yaṃ antamaso harītakakhaṇḍampi datvā vā dassāmīti ābhogaṃ katvā vā pārivattakaṃ gaṇhāti, taṃ ṭhapetvā.Acittakabhāvena na sametīti yathā aññātikāya ñātikasaññissa vematikassa ca gaṇhato acittakattā āpatti, evamidhāpi ‘‘bhikkhuniyā santakaṃ ida’’nti ajānitvā gaṇhatopi āpattiyevāti adhippāyo.Vassāvāsikaṃ detīti puggalikaṃ katvā deti. Paṃsukūlaṃ attano atthāya ṭhapitabhāvaṃ jānitvā gaṇhantenapi aññassa santakaṃ gahitaṃ nāma na hotīti āha –‘‘sace pana saṅkārakūṭādīsū’’tiādi. Asāmikañhipaṃsukūlanti vuccati.Paṃsukūlaṃ adhiṭṭhahitvāti ‘‘asāmikaṃ ida’’nti saññaṃ uppādetvā. Evaṃ pana paṃsukūlasaññaṃ anuppādetvā gaṇhituṃ na vaṭṭati.
513.Aññātikāya aññātikasaññīti tikapācittiyanti etthaiti-saddo ādiattho. Tīṇi parimāṇamassāti tikaṃ, tikañca taṃ pācittiyañcātitikapācittiyaṃ,tīṇi pācittiyānīti attho.
514.Pattatthavikādiṃ yaṃkiñcīti anadhiṭṭhānupagaṃ sandhāya vadati. ‘‘Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchima’’nti hi vuttattā adhiṭṭhānupagaṃ yaṃkiñci na vaṭṭati. Tenevāha –‘‘vikappanupagapacchimacīvarappamāṇa’’ntiādi. Yasmā bhisicchavi mahantāpi senāsanasaṅgahitattā cīvarasaṅkhyaṃ na gacchatīti neva adhiṭṭhānupagā na vikappanupagā ca, tasmā anadhiṭṭhānupagasāmaññato vuttaṃ. Sacepi mañcappamāṇā bhisicchavi hoti, vaṭṭatiyevāti.Ko pana vādo pattatthavikādīsūti mahatiyāpi tāva bhisicchaviyā anadhiṭṭhānupagattā anāpatti, tato khuddakataresu anadhiṭṭhānupagesu pattatthavikādīsu kimeva vattabbanti adhippāyo. Paṭiggahaṇaṃkiriyā,aparivattanaṃakiriyā. Vikappanupagacīvaratā, pārivattakābhāvo, aññātikāya hatthato gahaṇanti imānettha tīṇi aṅgāni.
Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā.
6. Aññātakaviññattisikkhāpadavaṇṇanā
515.Chaṭṭhepatikiṭṭhoti nihīno, lāmakoti attho.Lolajātikoti lolasabhāvo. Paṭuyevapaṭṭo. Tenāha‘‘cheko’’tiādi.Kismiṃ viyāti ettha ‘‘kismiṃ viyā’’ti nipātavasena samānatthaṃ ‘‘kiṃsu viyā’’ti nipātapadanti āha‘‘kiṃsu viyā’’ti, kiṃ viyāti attho, dukkhaṃ viyāti adhippāyo. Tenāha‘‘kileso viyā’’tiādi. Dhammavasena upacāravasena nimantanādhammanimantanāti pāḷipadassa attho veditabbo. Sace pana ‘‘vadeyyātha, bhante, yenattho’’ti idaṃ saccameva vuttaṃ siyā, pavāritoyeva hoti. Yasmā pana pavāretvāpi adātukāmo appavāritaṭṭhāneyeva tiṭṭhati, tasmā bhagavā pavāritāpavāritabhāvaṃ avicāretvā ‘‘ñātako te, upananda, aññātako’’ti ñātakaaññātakabhāvaṃyeva vicāresi.Musiṃsūti vilumpiṃsu.
517.Anupubbakathāti anupubbena vinicchayakathā. Sesaparikkhārānaṃ saddhivihārikehi gahitattā nivāsanapārupanamattameva avasiṭṭhanti āha‘‘nivāsanapārupanamattaṃyeva haritvā’’ti. Saddhivihārikānaṃ tāva āgamanassa vā anāgamanassa vā ajānanatāya vuttaṃ‘‘therehi neva tāva…pe… bhañjitabba’’nti.Paresampi atthāya labhantīti attano cīvaraṃ dadamānā sayaṃ sākhābhaṅgena paṭicchādentīti tesaṃ atthāyapi bhañjituṃ labhanti. ‘‘Tiṇena vā paṇṇena vā paṭicchādetvā āgantabba’’nti vacanato īdisesu bhūtagāmapātabyatāpi anuññātāyeva hotīti āha –‘‘neva bhūtagāmapātabyatāya pācittiyaṃ hotī’’ti.Na tesaṃ dhāraṇe dukkaṭanti tesaṃ titthiyaddhajānaṃ dhāraṇepi dukkaṭaṃ natthi.
‘‘acchinnacīvaraṭṭhāne ṭhitattā’’ti. Yadi laddhiṃ gaṇhāti, titthiyapakkantako nāma hoti, tasmā vuttaṃ‘‘laddhiṃ aggahetvā’’ti. ‘‘No ce hoti saṅghassa vihāracīvaraṃ vā…pe… āpatti dukkaṭassā’’ti iminā antarāmagge paviṭṭhavihārato nikkhamitvā aññattha attano abhirucitaṭṭhānaṃ gacchantassa dukkaṭaṃ vuttaṃ. Iminā ca ‘‘yaṃ āvāsaṃ paṭhamaṃ upagacchatī’’ti vuttaṃ antarāmagge ṭhitavihārampi sace naggo hutvā gacchati, dukkaṭamevāti veditabbaṃ. Yadi evaṃ tattha kasmā na vuttanti ce? Anokāsattā. Tattha hi ‘‘anujānāmi, bhikkhave, acchinnacīvarassa vā…pe… cīvaraṃ viññāpetu’’nti iminā sambandhena saṅghikampi cīvaraṃ nivāsetuṃ pārupituñca anujānanto ‘‘yaṃ āvāsaṃ paṭhamaṃ…pe… gahetvā pārupitu’’nti āha, tasmā tattha anokāsattā dukkaṭaṃ na vuttaṃ.
Vihāracīvaranti senāsanacīvaraṃ.Cimilikāhīti paṭapilotikāhi.Tassa uparīti bhūmattharaṇassa upari.Videsagatenāti aññaṃ cīvaraṃ alabhitvā videsagatena.Ekasmiṃ…pe… ṭhapetabbanti ettha ‘‘lesena gahetvā agatattā ṭhapentena ca saṅghikaparibhogeneva ṭhapitattā aññasmiṃ senāsane niyamitampi aññattha ṭhapetuṃ vaṭṭatī’’ti vadanti.Paribhogenevāti aññaṃ cīvaraṃ alabhitvā paribhuñjanena.
519-521.Paribhogajiṇṇanti yathā tena cīvarena sarīraṃ paṭicchādetuṃ na sakkā, evaṃ jiṇṇaṃ.Kappiyavohārenāti kayavikkayāpattito mocanatthaṃ vuttaṃ. ‘‘Viññāpentassā’’ti imasseva atthaṃ vibhāveti‘‘cetāpentassa parivattāpentassā’’ti. Attano dhanena hi viññāpanaṃ nāma parivattanamevāti adhippāyo. Saṅghavasena pavāritānaṃ viññāpane vattaṃ dasseti‘‘pamāṇameva vaṭṭatī’’ti. Saṅghavasena hi pavārite sabbesaṃ sādhāraṇattā adhikaṃ viññāpetuṃ na vaṭṭati.Yaṃ yaṃ pavāretīti yaṃ yaṃ cīvarādiṃ dassāmīti pavāreti.Viññāpanakiccaṃ natthīti vinā viññattiyā dīyamānattā viññāpetvā kiṃ karissatīti adhippāyo.Aññassatthāyāti etthāpi ‘‘ñātakānaṃ pavāritāna’’nti idaṃ anuvattatiyevāti āha‘‘attano ñātakapavārite’’tiādi. Vikappanupagacīvaratā, samayābhāvo, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.
Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā.
7. Tatuttarisikkhāpadavaṇṇanā
522.Sattame pāḷiyaṃpaggāhikasālanti dussavāṇijakānaṃ āpaṇaṃ. ‘‘Paggāhitasāla’’ntipi paṭhanti.
523-524.Abhītiupasaggoti tassa visesatthābhāvaṃ dasseti. Tenāha‘‘haritunti attho’’ti.Vara-saddassa icchāyaṃ vattamānattā āha‘‘icchāpeyyā’’ti.Daṭṭhu khematoti ettha gāthābandhavasena anunāsikalopo daṭṭhabbo.Saantaranti antaravāsakasahitaṃ.Uttaranti uttarāsaṅgaṃ.Assa cīvarassāti sāditabbacīvarassa.Acchinnasabbacīvarenāti acchinnāni sabbāni tīṇi cīvarāni assāti acchinnasabbacīvaro, tenāti attho. Yassa hi acchindanasamaye tīṇi cīvarāni sannihitāni honti, tāni sabbāni acchinnānīti so ‘‘acchinnasabbacīvaro’’ti vuccati. Teneva‘‘acchinnasabbacīvarena ticīvarakenā’’ti vuttaṃ.Ticīvarakenāti hi acchindanasamaye ticīvarassa sannihitabhāvaṃ sandhāya vuttaṃ, na pana vinayatecīvarikabhāvaṃ dhutaṅgatecīvarikabhāvaṃ vā sandhāya.Evaṃ paṭipajjitabbanti ‘‘santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabba’’nti vuttavidhinā paṭipajjitabbaṃ.Aññenāti acchinnaasabbacīvarena. Yassa tīsu cīvaresu ekaṃ vā dve vā cīvarāni acchinnāni honti, tenāti attho.Aññathāpīti ‘‘santaruttaraparama’’nti vuttavidhānato aññathāpi. Yassa hi tīsu dve cīvarāni acchinnāni honti, ekaṃ sāditabbaṃ. Ekasmiṃ acchinne na sāditabbanti na tassa santaruttaraparamasādiyanaṃ sambhavati, ayameva ca attho padabhājanena vibhāvito. Tenāha‘‘taṃ vibhāgaṃ dassetu’’nti.
mātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. tatuttarisikkhāpadavaṇṇanā) vuttaṃ ‘‘yassa adhiṭṭhitacīvarassa tīṇi naṭṭhānī’’ti, tatthāpi adhiṭṭhitaggahaṇaṃ sarūpakathanamattanti gahetabbaṃ, na pana ticīvarādhiṭṭhānena adhiṭṭhitacīvarassevāti evamattho gahetabbo pāḷiyaṃ aṭṭhakathāyañca tathā atthassa asambhavato. Na hi ticīvarādhiṭṭhānena adhiṭṭhitacīvarasseva idaṃ sikkhāpadaṃ paññattanti sakkā viññātuṃ. Purimasikkhāpadena hi acchinnacīvarassa aññātakaviññattiyā anuññātattā pamāṇaṃ ajānitvā viññāpanavatthusmiṃ pamāṇato sādiyanaṃ anujānantena bhagavatā idaṃ sikkhāpadaṃ paññattaṃ, tasmā ‘‘parikkhāracoḷikassa bahumpi sādituṃ vaṭṭatī’’ti ayamattho neva pāḷiyā sameti, na ca bhagavato adhippāyaṃ anulometi.
Yassa tīṇi naṭṭhāni, tena dve sāditabbānīti ettha yassa ticīvarato adhikampi cīvaraṃ aññattha ṭhitaṃ atthi, tadātassa cīvarassa alabbhanīyabhāvato tenapi sādituṃ vaṭṭatīti veditabbaṃ.Pakatiyāva santaruttarena caratīti sāsaṅkasikkhāpadavasena vā avippavāsasammutivasena vā tatiyassa alābhena vā carati. ‘‘Dve naṭṭhānī’’ti adhikārattā vuttaṃ‘‘dve sāditabbānī’’ti.Ekaṃ sādiyanteneva samo bhavissatīti tiṇṇaṃ cīvarānaṃ dvīsu naṭṭhesu ekaṃ sādiyantena samo bhavissati ubhinnampi santaruttaraparamatāya avaṭṭhānato.Yassa ekaṃyeva hotīti aññena kenaci kāraṇena vinaṭṭhasesacīvaraṃ sandhāya vuttaṃ.
526.‘‘Sesakaṃ tuyheva hotūti dentī’’ti vuttattā ‘‘pamāṇayuttaṃ gaṇhissāma, sesakaṃ āharissāmā’’ti vatvā gahetvā gamanasamayepi ‘‘sesakampi tumhākaññeva hotū’’ti vadanti, laddhakappiyameva.Pavāritānanti acchinnakālato pubbeyeva pavāritānaṃ.Pāḷiyā na sametīti santaruttaraparamato uttari sādiyane anāpattidassanatthaṃ ‘‘anāpatti ñātakānaṃ pavāritāna’’nti vuttattā na sameti. Santaruttaraparamaṃ sādiyantassa hi āpattippasaṅgoyeva natthi, sati ca sikkhāpadena āpattippasaṅge anāpatti yuttā dassetunti adhippāyo. Keci pana‘‘pamāṇameva vaṭṭatīti idaṃ sallekhadassanatthaṃ vutta’’nti vadanti.
Yasmā panidaṃ…pe… na vuttanti etthāyamadhippāyo – ‘‘aññassatthāyā’’ti vuccamāne aññesaṃ atthāya pamāṇaṃ atikkamitvāpi gaṇhituṃ vaṭṭatīti āpajjati, tañca aññassatthāya viññāpanavatthusmiṃ paññattattā vatthunā saṃsandiyamānaṃ na sameti. Na hi yaṃ vatthuṃ nissāya sikkhāpadaṃ paññattaṃ, tasmiṃyeva anāpattivacanaṃ yuttanti.Gaṇṭhipadesupana tīsupi ‘‘imassa sikkhāpadassa attano sādiyanapaṭibaddhatāvasena pavattattā ‘aññassatthāyā’ti vattuṃ okāsoyeva natthi, tasmā na vutta’’nti kathitaṃ. Idha ‘‘aññassatthāyā’’ti avuttattā aññesaṃ atthāya ñātakapavāritesu adhikaṃ viññāpentassa āpattīti ce? Na, tattha purimasikkhāpadeneva anāpattisiddhito. Tatuttaritā, acchinnādikāraṇatā, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.
Tatuttarisikkhāpadavaṇṇanā niṭṭhitā.
8. Paṭhamaupakkhaṭasikkhāpadavaṇṇanā
527.Aṭṭhameapi mayyāti pāṭhepi soyevattho. Ayyāti pana bahuvacanena āmantanaṃ kataṃ.
528-529.Apadissāti ‘‘itthannāmassa bhikkhuno dassāmī’’ti evaṃ apadisitvā.Paccayaṃ katvāti kāraṇaṃ katvā.Uddissāti ettha yo kattāti ‘‘uddissā’’ti iminā vuttauddisanakiriyāya yo kattā. Cīvaraṃ cetāpenti parivattenti etenāticīvaracetāpannaṃ. Na-kārāgamaṃ katvā cīvaracetāpannanti vuttaṃ, ‘‘cīvaracetāpana’’ntipi paṭhanti.Pacuravohāravasenāti yebhuyyavohāravasena. Yebhuyyavasena hi gharasāmikaṃ daṭṭhukāmā tassa gharaṃ gacchantīti tatheva bahulaṃ vohāro.Byañjanamattamevāti attho netabbo natthīti adhippāyo.
531.Samakepi pana anāpattīti yadagghanakaṃ so dātukāmo hoti, tadagghanake anāpatti mūlaṃ vaḍḍhetvā adhikavidhānaṃ anāpannattā. Ettha ca ‘‘dātukāmomhī’’ti attano santike avuttepi dātukāmataṃ sutvā yadagghanakaṃ so dātukāmo hoti, tadagghanakaṃ āharāpetuṃ vaṭṭati.Agghavaḍḍhanakañhi idaṃ sikkhāpadanti ettha agghavaḍḍhanaṃ etassa atthītiagghavaḍḍhanakaṃ,agghavaḍḍhanaṃ sandhāya idaṃ sikkhāpadaṃ paññattanti adhippāyo.Cīvaraṃ dehīti saṅghāṭiādīsu yaṃkiñci cīvaraṃ sandhāya vadati. Cīvare bhiyyokamyatā, aññātakaviññatti, tāya ca paṭilābhoti imānettha tīṇi aṅgāni.
Paṭhamaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā.
532.Dutiyaupakkhaṭe vattabbaṃ natthi.
10. Rājasikkhāpadavaṇṇanā
537-539.Rājasikkhāpade pana ‘‘ajjaṇho’’ti pāṭhe ‘‘ajjuṇho’’tipi paṭhanti.Bhogoti bhuñjitabbo. Yaṃ vuttaṃmātikāṭṭhakathāyaṃ‘‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādehīti idaṃ āgamanasuddhiṃ dassetuṃ vuttaṃ. Sace hi ‘idaṃ itthannāmassa bhikkhuno dehī’ti peseyya, āgamanassa asuddhattā akappiyavatthuṃ ārabbha bhikkhunā kappiyakārakopi niddisitabbo na bhaveyyā’’ti, tattha āgamanassa suddhiyā vā asuddhiyā vā visesappayojanaṃ na dissati. Satipi hi āgamanassa asuddhabhāve dūto attano kusalatāya kappiyavohārena vadati, ‘‘kappiyakārako na niddisitabbo’’ti idaṃ natthi, na ca dūtena kappiyavohāravasena vutte dāyakena idaṃ kathaṃ pesitanti īdisī vicāraṇā upalabbhati, avicāretvā ca taṃ na sakkā jānituṃ, yadi pana āgamanassa asuddhattā kappiyakārako niddisitabbo na bhaveyya, cīvarānaṃ atthāya dūtassa hatthe akappiyavatthusmiṃ pesite sabbattha dāyakena kathaṃ pesitanti pucchitvāva kappiyakārako niddisitabbo bhaveyya. Tasmā asatipi āgamanasuddhiyaṃ sace so dūto attano kusalatāya kappiyavohāravasena vadati, dūtasseva vacanaṃ gahetabbaṃ. Yadi hi āgamanasuddhiyevettha pamāṇaṃ, mūlasāmikena kappiyavohāravasena pesitassa dūtassa akappiyavohāravasena vadatopi kappiyakārako niddisitabbo bhaveyya, tasmā sabbattha dūtavacanameva pamāṇanti gahetabbaṃ.
Iminā cīvaracetāpannenātiādinā pana imamatthaṃ dasseti – kappiya vasena āgatampi cīvaramūlaṃ īdisena dūtavacanena akappiyaṃ hoti, tasmā taṃ paṭikkhipitabbanti. Tenevāha – ‘‘tena bhikkhunā so dūto evamassa vacanīyo’’tiādi. Suvaṇṇaṃ, rajataṃ, kahāpaṇo, māsakoti imāni hi cattāri nissaggiyavatthūni, muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṃ, lohitaṅko, masāragallaṃ, satta dhaññāni, dāsidāsaṃ, khettaṃ, vatthu, pupphārāmaphalārāmādayoti imāni dukkaṭavatthūni ca attano vā cetiyasaṅghagaṇapuggalānaṃ vā atthāya sampaṭicchituṃ na vaṭṭanti, tasmā taṃ sādituṃ na vaṭṭatīti dassanatthaṃ ‘‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāmā’’ti vuttaṃ, ‘‘cīvarañca kho mayaṃ paṭiggaṇhāmā’’ti idaṃ pana attānaṃ uddissa ābhatattā vattuṃ vaṭṭati, tasmā vuttaṃ. ‘‘Veyyāvaccakaro niddisitabbo’’ti idaṃ ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti kappiyavacanena vuttattā anuññātaṃ. Sace pana dūto ‘‘ko imaṃ gaṇhātī’’ti vā ‘‘kassa demī’’ti vā vadati, na niddisitabbo. ‘‘Ārāmiko vā upāsako vā’’ti idaṃ sāruppatāya vuttaṃ, ṭhapetvā pana pañca sahadhammike yo koci kappiyakārako vaṭṭati. ‘‘Eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro’’ti idaṃ bhikkhussa kappiyavacanadassanatthaṃ vuttaṃ. Evameva hi vattabbaṃ, ‘‘etassa dehī’’tiādi na vattabbaṃ.So vā cetāpessati vāti ettha ekovā-saddo padapūraṇo, ‘‘saññatto so mayā’’tiādi pana dūtena evaṃ ārociteyeva taṃ codetuṃ vaṭṭati, nevāssa hatthe datvā gatamattakāraṇenāti dassanatthaṃ vuttaṃ.
Etānihi vacanāni…pe… na vattabboti ettha ‘‘evaṃ vadanto paṭikkhittassa katattā vattabhede dukkaṭaṃ āpajjati, codanā pana hotiyevā’’timahāgaṇṭhipade majjhimagaṇṭhipadeca vuttaṃ.Uddiṭṭhacodanāparicchedaṃ dassetvāti ‘‘dutiyampi vattabbo’’tiādinā dassetvā.Pucchiyamānoti ettha pucchiyamānenāti attho gahetabboti āha‘‘karaṇatthe paccattavacana’’nti.Āgatakāraṇaṃ bhañjatīti āgatakāraṇaṃ vināseti.
gaṇṭhipadesuidaṃ vuttaṃ ‘‘āgatakāraṇaṃ nāma ṭhānameva, tasmā ‘na kattabba’nti vāritassa katattā nisajjādīsu katesu chasu ṭhānesu ekaṃ ṭhānaṃ bhañjatī’’ti.
Tatratatra ṭhāne tiṭṭhatīti idaṃ codakassa ṭhitaṭṭhānato apakkamma tatra tatra uddissa ṭhānaṃyeva sandhāya vuttaṃ. ‘‘Sāmaṃ vā gantabbaṃ, dūto vā pāhetabbo’’ti idaṃ sabhāvato codetuṃ anicchantenapi kātabbamevāti vadanti. Mukhaṃ vivaritvā sayameva kappiyakārakattaṃ upagatotimukhavevaṭikakappiyakārako.Avicāretukāmatāyāti imasmiṃ pakkhe ‘‘natthamhākaṃ kappiyakārako’’ti idaṃ ‘‘tādisaṃ karonto kappiyakārako natthī’’ti iminā adhippāyena vuttaṃ.
‘‘Meṇḍakasikkhāpade vuttanayena paṭipajjitabba’’nti vatvā idāni taṃ meṇḍakasikkhāpadaṃ dassento‘‘vuttañheta’’ntiādimāha. Idameva hi ‘‘santi, bhikkhave, saddhā pasannā’’tiādivacanaṃ bhesajjakkhandhake meṇḍakavatthusmiṃ (mahāva. 299) vuttattā ‘‘meṇḍakasikkhāpada’’nti vuttaṃ. Tattha hi meṇḍakena nāma seṭṭhinā –
‘‘Santi, bhante, maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṃ, sādhu, bhante, bhagavā bhikkhūnaṃ pātheyyaṃ anujānātū’’ti –
Yācitena bhagavatā –
‘‘Anujānāmi, bhikkhave, pātheyyaṃ pariyesituṃ. Taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṃ loṇatthikena, guḷo guḷatthikena, telaṃ telatthikena, sappi sappitthikenā’’ti –
Vatvā idaṃ vuttaṃ –
‘‘Santi, bhikkhave, manussā saddhā pasannā, te kappiyakārakānaṃ hatthe hiraññaṃ upanikkhipanti ‘iminā ayyassa yaṃ kappiyaṃ, taṃ dethā’ti. Anujānāmi, bhikkhave, yaṃ tato kappiyaṃ, taṃ sādituṃ, na tvevāhaṃ bhikkhave kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī’’ti.
Hiraññaṃupanikkhipantīti etthāpi bhikkhussa ārocanaṃ atthiyevāti gahetabbaṃ. Aññathā aniddiṭṭhakappiyakārakattaṃ bhajatīti na codetabbo siyā. Yadi mūlaṃ sandhāya codeti, taṃ sāditameva siyāti āha‘‘mūlaṃ asādiyantenā’’ti.
‘‘Aññātakaappavāritesu viya paṭipajjitabbanti idaṃ attanā codanāṭhānañca na kātabbanti dassanatthaṃ vuttaṃ. Aññaṃ pana kappiyakārakaṃ pesetvā lokacārittavasena anuyuñjitvāpi kappiyavatthuṃ āharāpetuṃ vaṭṭati attānaṃ uddissa nikkhittassa attano santakattā’’ti keci vadanti, taṃ aṭṭhakathāyaṃ ‘‘aññātakaappavāritesu viya paṭipajjitabbaṃ. Sace sayameva cīvaraṃ ānetvā denti, gahetabbaṃ. No ce, kiñci na vattabbā’’ti daḷhaṃ katvā vuttattā na gahetabbanti amhākaṃ khanti. Na hi aññātakaappavāritaṃ sayaṃ aviññāpetvā aññena viññāpetuṃ vaṭṭati, na ca yattha aññaṃ pesetvā āharāpetuṃ vaṭṭati, tattha sayaṃ gantvā na āharāpetabbanti sakkā vatthuṃ. Yadi cettha aññena āharāpetuṃ vaṭṭati, ‘‘aññātakaappavāritesu viya paṭipajjitabba’’ntiādivacanameva niratthakaṃ siyā. ‘‘Dūtenā’’ti imassa byabhicāraṃ dasseti‘‘sayaṃ āharitvāpī’’ti. Dadantesūti iminā sambandho.Piṇḍapātādīnaṃ atthāyāti iminā pana ‘‘cīvaracetāpanna’’nti imassa byabhicāraṃ dasseti. ‘‘Eseva nayo’’ti vuttattā piṇḍapātādīnaṃ atthāya dinnepi ṭhānacodanādi sabbaṃ heṭṭhā vuttanayeneva kātabbaṃ.
Paṭiggahaṇepi paribhogepi āpattīti paṭiggahaṇe pācittiyaṃ, paribhoge dukkaṭaṃ.Sveva sāpattikoti dukkaṭāpattiṃ sandhāya vadati. Idañca aṭṭhakathāpamāṇeneva gahetabbaṃ. ‘‘Parassa niddosabhāvadassanatthaṃ sveva sāpattiko sadosoti vuttaṃ hotī’’tipi vadanti.‘‘Codetīti vuttattā pana āpattiyā codetīti katvā sveva sāpattikoti idaṃ dukkaṭaṃyeva sandhāya vattuṃ yutta’’nti tīsupigaṇṭhipadesuvuttaṃ.Paṭiggahaṇepi paribhogepi āpattiyevāti dukkaṭameva sandhāya vuttaṃ. Taḷākassapi khettasaṅgahitattā tassa paṭiggahaṇepi āpatti vuttā.Cattāro paccaye saṅgho paribhuñjatūti detīti ettha ‘‘bhikkhusaṅgho cattāro paccaye paribhuñcatu, taḷākaṃ dammī’’ti vā ‘‘catupaccayaparibhogatthaṃ taḷākaṃ dammī’’ti vā vadati, vaṭṭatiyeva. ‘‘Ito taḷākato uppanne cattāro paccaye dammī’’ti vutte pana vattabbameva natthi.
Amhākaṃ ekaṃ kappiyakārakaṃ ṭhapethāti vutteti idaṃ īdisaṃyeva sandhāya vuttaṃ. Kappiyakkamena sampaṭicchitesu khettataḷākādīsu pana avuttepi kappiyakārakaṃ ṭhapetuṃ labbhatiyeva. Yasmā parasantakaṃ nāsetuṃ bhikkhūnaṃ na vaṭṭati, tasmā‘‘na sassakāle’’ti vuttaṃ.‘‘Janapadassa sāmikoti imināva yo taṃ janapadaṃ vicāreti, tenapi acchinditvā dinnaṃ vaṭṭatiyevā’’ti vadanti.Udakavāhakanti udakamātikaṃ.Kappiyavohārepīti ettha ‘‘vidhānaṃ vakkhāmā’’ti pāṭhaseso.Udakavasenāti udakaparibhogatthaṃ.Suddhacittānanti kevalaṃ udakaparibhogatthamevāti adhippāyo. Alajjinā kārāpite vattabbameva natthīti āha‘‘lajjībhikkhunā’’ti.Pakatibhāgonāma imasmiṃ raṭṭhe catuambaṇamattaṃ. Akaṭṭhapubbaṃnavasassaṃnāma.Aparicchinnabhāgeti ‘‘ettake bhūmibhāge ettako bhāgo dātabbo’’ti evaṃ aparicchinnabhāge.
Rajjuyā vā daṇḍena vāti ettha ‘‘pādehipi minituṃ na vaṭṭatī’’ti vadanti.Khale vā ṭhatvā rakkhatīti ettha pana thenetvā gaṇhante disvā ‘‘mā gaṇhathā’’ti nivārento rakkhati nāma. Sace pana avicāretvā kevalaṃ tuṇhībhūtova rakkhaṇatthāya olokento tiṭṭhati, vaṭṭati. Sacepi tasmiṃ tuṇhībhūte corikāya haranti, ‘‘mayaṃ bhikkhusaṅghassa ārocessāmā’’ti evaṃ vattuṃ vaṭṭatīti vadanti.Nīharāpeti paṭisāmetīti etthāpi ‘‘sace pariyāyena vadati, vaṭṭatī’’ti vadanti. Apubbassa anuppāditattā aññesaṃ vaṭṭatīti āha‘‘tasseva taṃ akappiya’’nti.
yaṃ te āharanti, sabbesaṃ akappiyaṃ.Kasmā? Kahāpaṇānaṃ vicāritattāti idaṃ kasmā vuttanti? Ettha keci vadanti ‘‘kahāpaṇe sādiyitvā vicāritaṃ sandhāya evaṃ vutta’’nti. Saṅghikattā ca nissajjituṃ na sakkā, tasmā sabbesaṃ na kappatīti tesaṃ adhippāyo. Keci pana ‘‘asādiyitvāpi kahāpaṇānaṃ vicāritattā rūpiyasaṃvohāro kato hoti, saṅghikattā ca nissajjituṃ na sakkā, tasmā sabbesaṃ na kappatī’’ti vadanti.Gaṇṭhipadesupana tīsupi idaṃ vuttaṃ ‘‘catutthapatto gihisantakānaṃyeva kahāpaṇānaṃ vicāritattā aññesaṃ kappati, idha pana saṅghikānaṃ vicāritattā sabbesaṃ na kappatī’’ti. Sabbesampi vādo tena tena pariyāyena yujjatiyeva.
Catusāladvāreti bhojanasālaṃ sandhāya vuttaṃ.Pariyāyena kathitattāti ‘‘gaṇhā’’ti avatvā ‘‘sīmā gatā’’ti pariyāyena kathitattā. Pakatibhūmikaraṇatthaṃ‘‘heṭṭhā gahitaṃ paṃsu’’ntiādi vuttaṃ.Dāsaṃ dammīti ettha ‘‘manussaṃ dammīti vutte vaṭṭatī’’ti vadanti.Kukkuṭasūkarā…pe… vaṭṭatīti ettha kukkuṭasūkaresu dīyamānesu ‘‘imehi amhākaṃ attho natthi, sukhaṃ jīvantu, araññe vissajjethā’’ti vattuṃ vaṭṭati. ‘‘Khettavatthupaṭiggahaṇā paṭivirato hotī’’tiādivacanato (dī. ni. 1.10, 194) khettādīnaṃ paṭiggahaṇe ayaṃ sabbo vinicchayo vutto. Kappiyakārakassa bhikkhunā niddiṭṭhabhāvo, dūtena appitatā, tatuttari vāyāmo, tena vāyāmena paṭilābhoti imānettha cattāri aṅgāni.
Rājasikkhāpadavaṇṇanā niṭṭhitā.
Niṭṭhito cīvaravaggo paṭhamo.
2. Kosiyavaggo
1. Kosiyasikkhāpadavaṇṇanā
542.Pāḷiyaṃ‘‘kosiyakārake’’ti ettha kosaṃ karontīti kosakārakāti laddhavohārānaṃ pāṇakānaṃ kosato nibbattaṃ kosiyaṃ, taṃ karontīti kosiyakārakā, tantavāyā. Saṃhananaṃsaṅghāto, vināsoti attho.Kosiyamissakanti kosiyatantunā missaṃ. ‘‘Avāyima’’nti vuttattā vāyitvā ce karonti, anāpatti.Anāpatti vitānaṃ vātiādinā vitānādīnaṃ atthāya karaṇepi tenākārena paribhogepi anāpatti vuttā.
Evampi missetvā katameva hotīti iminā vātena āharitvā pātitepi acittakattā āpattiyevāti dasseti. Kosiyamissakatā, attano atthāya santhatassa karaṇaṃ kārāpanaṃ, paṭilābho cāti imānettha tīṇi aṅgāni.
Kosiyasikkhāpadavaṇṇanā niṭṭhitā.
547.Suddhakāḷakasikkhāpadaṃ uttānatthameva.
3. Dvebhāgasikkhāpadavaṇṇanā
552.Dvebhāgasikkhāpade panadve bhāgāti ukkaṭṭhaparicchedo kāḷakānaṃ adhikaggahaṇassa paṭikkhepavasena sikkhāpadassa paññattattā.Tatiyaṃ odātānaṃ catutthaṃ gocariyānanti ayaṃ heṭṭhimaparicchedo tesaṃ adhikaggahaṇe paṭikkhepābhāvato, tasmā kāḷakānaṃ bhāgadvayato adhikaṃ na vaṭṭati, sesānaṃ pana vuttappamāṇato adhikampi vaṭṭati. ‘‘Kāḷakānaṃyeva ca adhikaggahaṇassa paṭikkhittattā kāḷakānaṃ upaḍḍhaṃ odātānaṃ vā gocariyānaṃ vā upaḍḍhaṃ gahetvāpi kātuṃ vaṭṭatī’’ti vadanti, ‘‘anāpatti bahutaraṃ odātānaṃ bahutaraṃ gocariyānaṃ ādiyitvā karoti, suddhaṃ odātānaṃ suddhaṃ gocariyānaṃ ādiyitvā karotī’’ti iminā taṃ sameti. ‘‘Kāḷake odāte ca ṭhapetvā sesā gocariyesuyeva saṅgahaṃ gacchantī’’ti vadanti.Dvekoṭṭhāsā kāḷakānanti ettha pana ‘‘ekassapi kāḷakalomassa atirekabhāve nissaggiyaṃ hotī’’timātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. dvebhāgasikkhāpadavaṇṇanā) ttaṃ, taṃ ‘‘dhārayitvā dve tulā ādātabbā’’ti vacanato tulādhāraṇāya na sameti. Na hi lome gaṇetvā tulādhāraṇā karīyati, atha gaṇetvāva dhārayitabbaṃ siyā, kiṃ tulādhāraṇāya, tasmā evamettha adhippāyo yutto siyā – acittakattā sikkhāpadassa pubbe tulāya dhārayitvā ṭhapitesu ekampi lomaṃ tattha pateyya, nissaggiyanti. Aññathā dubbiññeyyabhāvato dve tulā nādātabbā, ūnakatarāva ādātabbā siyuṃ.
Dvebhāgasikkhāpadavaṇṇanā niṭṭhitā.
4. Chabbassasikkhāpadavaṇṇanā
557.Chabbassasikkhāpade pana ‘‘yesaṃ no santhate dārakā uhadantipi ummihantipi, yesaṃ no santhatā undūrehipi khajjantī’’ti evaṃ pāḷipadānaṃ sambandho veditabbo.Hadakarīsossagge,mihasecaneti panimassatthaṃ sandhāyāha‘‘vaccampi passāvampi karontī’’ti. Pavāraṇāuposathapāṭipadadivasesu santhataṃ karitvā puna chaṭṭhe vasse paripuṇṇe pavāraṇāuposathapāṭipadadivasesu karonto‘‘chabbassāni karotī’’ti vuccati. Dutiyadivasato paṭṭhāya karonto panaatirekachabbassāni karotināma.
Chabbassasikkhāpadavaṇṇanā niṭṭhitā.
5. Nisīdanasanthatasikkhāpadavaṇṇanā
565-6.Nisīdanasanthatasikkhāpade panapaññāyissatīti sace sā katikā manāpā bhavissati, manāpatāya bhikkhusaṅgho sandississati. Sace amanāpā, amanāpatāya sandississatīti adhippāyo, āraññakaṅgādīni tīṇi pāḷiyaṃ padhānaṅgavasena vuttāni, sesānipi te samādiyiṃsuyevāti veditabbaṃ. Tenevāha‘‘santhate catutthacīvarasaññitāyā’’ti.Ujjhitvāti vissajjetvā.
567.Nisīdanasanthatattā nivāsanapārupanakiccaṃ natthīti āha‘‘sakiṃ nisinnañceva nipannañcā’’ti.Vidatthimattanti sugatavidatthiṃ sandhāya vadati. Idañca heṭṭhimaparicchedadassanatthaṃ vuttaṃ. ‘‘Vitānādīnaṃyeva atthāya karaṇe anāpattivacanato sace nipajjanatthāya karonti, āpattiyevā’’ti tīsupigaṇṭhipadesuvuttaṃ. Akappiyattā pana‘‘paribhuñjituṃ na vaṭṭatī’’ti vuttaṃ. Idañca nisīdanasanthataṃ nāma nisīdanacīvarameva, nāññanti vadanti. Nisīdanasikkhāpadepi nisīdanaṃ nāma sadasaṃ vuccatīti ca aṭṭhakathāyañcassa ‘‘santhatasadisaṃ santharitvā ekasmiṃ ante sugatavidatthiyā vidatthimatte padese dvīsu ṭhānesu phāletvā tisso dasā karīyanti, tāhi dasāhi sadasaṃ nāma vuccatī’’ti (pāci. aṭṭha. 531) vacanato idhāpi ‘‘nisīdanaṃ nāma sadasaṃ vuccatī’’ti ca ‘‘santhate catutthacīvarasaññitāyā’’ti ca vacanato taṃ yuttaṃ viya dissati. Keci pana ‘‘nisīdanasanthataṃ eḷakalomāni santharitvā santhataṃ viya karonti, taṃ avāyimaṃ anadhiṭṭhānupagaṃ, nisīdanacīvaraṃ pana channaṃ cīvarānaṃ aññatarena karoti adhiṭṭhānupagaṃ, taṃ karontā ca nantakāni santharitvā santhatasadisaṃ karontī’’ti vadanti, vīmaṃsitvā yuttataraṃ gahetabbaṃ.
Nisīdanasanthatasikkhāpadavaṇṇanā niṭṭhitā.
6. Eḷakalomasikkhāpadavaṇṇanā
571.Eḷalomasikkhāpade panaāsumbhīti ettha ‘‘asumbhī’’ti paṭhanti.Kilantāti iminā kilantatāya te onamitvā pātetuṃ na sakkontīti dasseti.Addhānamaggappaṭipannassāti idaṃ vatthumattadīpanavasena pāḷiyaṃ vuttaṃ. Yattha katthaci pana dhammena labhitvā gaṇhituṃ vaṭṭatiyeva.Tiyojanaparamanti ca gahitaṭṭhānato tiyojanappamāṇaṃ desanti evamattho gahetabbo.
572.Sahatthāti karaṇatthe nissakkavacananti āha‘‘sahatthenā’’ti.Asante hāraketipāḷiyaṃbhikkhuno anurūpatādassanatthaṃ vuttaṃ, na pana hārake vijjamāne tiyojanabbhantare sahatthā harantassa āpattidassanatthaṃ. Tiyojanato bahibahitiyojananti āha‘‘tiyojanato bahi pātetī’’ti.Tena haritepi āpattiyevāti saussāhattā anāṇattiyā haṭattā ca. Satipi hi saussāhabhāve āṇattiyā ce harati, anāpatti ‘‘aññaṃ harāpetī’’ti vacanato. Añño harissatīti adhippāyābhāvato‘‘suddhacittena ṭhapita’’nti vuttaṃ.Saussāhattāti tiyojanātikkamane saussāhattā. Idañca ‘‘añño harissatī’’ti asuddhacittena ṭhapitaṃ sandhāya vuttaṃ,acittakattāti idaṃ pana suddhacittena ṭhapitaṃ sandhāya.Anāpatti pāḷiyā na sametīti ‘‘tiyojanaṃ haratī’’tiādipāḷiyā, visesato ‘‘aññaṃ harāpetī’’ti pāḷiyā ca na sameti.
‘‘sāmikassa ajānantassevā’’ti.Agacchantepīti gamanaṃ upacchinditvā ṭhitayānepi.Heṭṭhā vā gacchantoti bhūmiyaṃ gacchanto.Aññaṃ harāpetīti etthaañña-ggahaṇena sāmaññato tiracchānagatāpi saṅgahitāti āha –‘‘aññaṃ harāpetīti vacanato anāpattī’’ti.Suṅkaghāte āpatti hotīti aññaṃ harāpentassa āpatti.Tattha anāpattīti aññavihitassa theyyacittābhāvato anāpatti.
575.‘‘Taṃ harantassāti puna tiyojanaṃ harantassā’’timahāgaṇṭhipadevuttaṃ. Taṃ panamātikāṭṭhakathāyaṃaṅgesu ‘‘paṭhamappaṭilābho sati iminā vacanena na sameti. ‘‘Paṭhamappaṭilābho’’ti hi idaṃ dutiyappaṭilābho āpattiyā aṅgaṃ na hotīti dīpeti, tasmā pāḷiyaṃ aṭṭhakathāyañca visesābhāvato acchinnaṃ paṭilabhitvā harantassa puna tiyojanātikkamepi anāpatti vuttāti amhākaṃ khanti. Aññathā acchinnaṃ paṭilabhitvā puna tiyojanaṃ haratīti vadeyya. Vīmaṃsitvā yuttataraṃ gahetabbaṃ.Anāpatti katabhaṇḍanti ettha ‘‘kambalakojavādikatabhaṇḍampi. Pakaticīvare laggalomāni āpattiṃ janentiyevā’’ti vadanti. Tanukapattatthavikantare aghaṭṭanatthaṃ pakkhipanti.Pakkhittanti kaṇṇacchidde pakkhittaṃ.Nidhānamukhaṃ nāmāti iminā katabhaṇḍasaṅkhyaṃ na gacchatīti dasseti. Eḷakalomānaṃ akatabhaṇḍatā, paṭhamappaṭilābho, attanā ādāya vā aññassa ajānantassa yāne pakkhipitvā vā tiyojanātikkamanaṃ, āharaṇapaccāharaṇaṃ, avāsādhippāyatāti imānettha pañca aṅgāni.
Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā.
576.Eḷakalomadhovāpanasikkhāpadaṃ uttānatthameva.
8. Rūpiyasikkhāpadavaṇṇanā
583-584.Rūpiyasikkhāpade panasatthuvaṇṇoti satthunā samānavaṇṇo. Satthuno vaṇṇo satthuvaṇṇo, satthuvaṇṇo viya vaṇṇo assāti satthuvaṇṇoti majjhapadalopīsamāso daṭṭhabbo.Pākatikonāma etarahi pakatikahāpaṇo.Rukkhaphalabījamayoti tintiṇikādirukkhānaṃ phalabījena kato.Iccetaṃ sabbampīti yathāvuttabhedaṃ sabbampi catubbidhaṃ nissaggiyavatthu hotīti sambandho.Jātarūpamāsakoti suvaṇṇakahāpaṇo.
Gaṇheyyāti attano atthāya dīyamānaṃ vā katthaci ṭhitaṃ vā nippariggahaṃ disvā sayaṃ gaṇheyya. ‘‘Idaṃ ayyassa hotū’’ti evaṃ sammukhā vā ‘‘asukasmiṃ nāma ṭhāne mama hiraññasuvaṇṇaṃ atthi, taṃ tuyhaṃ hotū’’ti evaṃ parammukhā ṭhitaṃ vā kevalaṃ vācāya vā hatthamuddāya vā ‘‘tuyha’’nti vatvā pariccattassa kāyavācāhi appaṭikkhipitvā cittena sādiyanaṃupanikkhittasādiyanaṃnāma. ‘‘Sādiyatī’’ti vuttamevatthaṃ vibhāveti‘‘gaṇhitukāmo hotī’’ti.‘‘Idaṃ guttaṭṭhāna’’nti ācikkhitabbanti paccayaparibhogaṃyeva sandhāya ācikkhitabbaṃ. ‘‘Idha nikkhipāhī’’ti vutte ‘‘uggaṇhāpeyya vā’’ti vuttalakkhaṇena nissaggiyaṃ hotīti āha –‘‘idha nikkhipāhīti na vattabba’’nti. Parato‘‘imaṃ gaṇhā’’ti na vattabbanti etthāpi eseva nayo.Kappiyañca akappiyañca nissāya ṭhitameva hotīti yasmā tato uppannapaccayaparibhogo kappati, tasmā kappiyaṃ nissāya ṭhitaṃ. Yasmā pana dubbicāraṇāya tato uppannapaccayaparibhogopi na kappati, tasmā akappiyaṃ nissāya ṭhitanti veditabbaṃ.
Na tena kiñci kappiyabhaṇḍaṃ cetāpitanti ettha cetāpitaṃ ce, natthi paribhogupāyo, tasmā evaṃ vuttaṃ. Akappiyañhi nissaggiyaṃ vatthuṃ uggaṇhitvā taṃ anissajjitvāva cetāpitaṃ kappiyabhaṇḍaṃ saṅghassa nissaṭṭhampi sabbesaṃ na kappati. Keci pana ‘‘yasmā nissaggiyaṃ vatthuṃ paṭiggahetvā cetāpitaṃ kappiyabhaṇḍaṃ saṅghassa nissajjāmīti nissaṭṭhaṃ vināva upāyaṃ paribhuñjituṃ vaṭṭati, tasmā ‘na tena kiñci kappiyabhaṇḍaṃ cetāpita’nti vutta’’nti vadanti.‘‘Ārāmikānaṃ vā pattabhāganti idaṃ gihīnaṃ hatthagatopi soyeva bhāgoti katvā vuttaṃ. Sace pana tena aññaṃ parivattetvā ārāmikā denti, paribhuñjituṃ vaṭṭatī’’timajjhimagaṇṭhipade cūḷagaṇṭhipadeca vuttaṃ.Tato haritvāti aññesaṃ pattabhāgato haritvā.Kasiṇaparikammanti ālokakasiṇaparikammaṃ.Mañcapīṭhādīni vāti ettha ‘‘tato gahitamañcapīṭhādīni parivattetvā aññaṃ ce gahitaṃ, vaṭṭatī’’ti vadanti.Chāyāpīti bhojanasālādīnaṃ chāyāpi.Paricchedātikkantāti gehaparicchedaṃ atikkantā, chāyāya gatagataṭṭhānaṃ gehaṃ nāma na hotīti adhippāyo.Maggenapīti ettha ‘‘sace añño maggo natthi, maggaṃ adhiṭṭhahitvā gantuṃ vaṭṭatī’’ti vadanti.Kītāyāti tena vatthunā kītāya.Upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjatīti sace upāsako ‘‘atibahu etaṃ hiraññaṃ, idaṃ, bhante, ajjeva na vināsetabba’’nti vatvā sayaṃ upanikkhepaṃ ṭhapeti, aññena vā ṭhapāpeti, etaṃ upanikkhepaṃ ṭhapetvā tato udayaṃ paribhuñjanto saṅgho paccaye paribhuñjati, tena vatthunā gahitattā‘‘akappiya’’nti vuttaṃ.
585.Patitokāsaṃ asamannāharantena pātetabbanti idaṃ nirapekkhabhāvadassanaparanti veditabbaṃ, tasmā patitaṭṭhāne ñātepissa gūthaṃ chaḍḍentassa viya nirapekkhabhāvoyevettha pamāṇanti veditabbaṃ.Asantasambhāvanāyāti attani avijjamānauttarimanussadhammārocanaṃ sandhāya vuttaṃ.Theyyaparibhogonāma anarahassa paribhogo. Bhagavatā hi attano sāsane sīlavato paccayā anuññātā, na dussīlassa. Dāyakānampi sīlavato eva pariccāgo, na dussīlassa attano kārānaṃ mahapphalabhāvassa paccāsīsanato. Iti satthārā ananuññātattā dāyakehi ca apariccattattā dussīlassa paribhogo theyyaparibhogo. Iṇavasena paribhogoiṇaparibhogo,paṭiggāhakato dakkhiṇāvisuddhiyā abhāvato iṇaṃ gahetvā paribhogo viyāti attho.Tasmāti ‘‘sīlavato’’tiādinā vuttamevatthaṃ kāraṇabhāvena paccāmasati.Cīvaraṃ paribhoge paribhogeti kāyato mocetvā mocetvā paribhoge. Purebhatta…pe… pacchimayāmesu paccavekkhitabbanti sambandho. Tathā asakkontena yathāvuttakālavisesavasena ekasmiṃ divase catukkhattuṃ tikkhattuṃ dvikkhattuṃ sakiṃyeva vā paccavekkhitabbaṃ.
Sacassaapaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhatīti ettha ‘‘hiyyo yaṃ mayā cīvaraṃ paribhuttaṃ, taṃ yāvadeva sītassa paṭighātāya…pe… hirikopīnappaṭicchādanatthaṃ, hiyyo yo mayā piṇḍapāto paribhutto, so neva davāyātiādinā sace atītaparibhogapaccavekkhaṇaṃ na kareyya, iṇaparibhogaṭṭhāne tiṭṭhatī’’ti vadanti, vīmaṃsitabbaṃ.Senāsanampi paribhoge paribhogeti pavese pavese. Evaṃ pana asakkontena purebhattādīsu paccavekkhitabbaṃ. Taṃ heṭṭhā vuttanayeneva sakkā viññātunti idha visuṃ na vuttaṃ.Satipaccayatāti satiyā paccayabhāvo, paṭiggahaṇassa paribhogassa ca paccavekkhaṇasatiyā paccayabhāvo yujjati, paccavekkhitvāva paṭiggahetabbaṃ paribhuñjitabbañcāti attho. Tenevāha‘‘satiṃ katvā’’tiādi.Evaṃ santepīti yadipi dvīsupi ṭhānesu paccavekkhaṇā yuttā, evaṃ santepi. Apare panāhu ‘‘satipaccayatāti satibhesajjaparibhogassa paccayabhāve paccayeti attho. Evaṃ santepīti paccaye satipī’’ti, taṃ tesaṃ matimattaṃ. Tathā hi paccayasannissitasīlaṃ paccavekkhaṇāya visujjhati, na paccayasabbhāvamattena.
Nanu ca ‘‘paribhoge karontassa anāpattī’’ti iminā pātimokkhasaṃvarasīlaṃ vuttaṃ, tasmā paccayasannissitasīlassa pātimokkhasaṃvarasīlassa ca ko visesoti? Vuccate – purimesu tāva tīsu paccayesu viseso pākaṭoyeva, gilānapaccaye pana yathā vatiṃ katvā rukkhamūle gopite tassa phalānipi rakkhitāniyeva honti, evameva paccavekkhaṇāya paccayasannissitasīle rakkhite tappaṭibaddhaṃ pātimokkhasaṃvarasīlampi nipphannaṃ nāma hoti. Gilānapaccayaṃ apaccavekkhitvā paribhuñjantassa sīlaṃ bhijjamānaṃ pātimokkhasaṃvarasīlameva bhijjati, paccayasannissitasīlaṃ pana pacchābhattapurimayāmādīsu yāva aruṇuggamanā apaccavekkhantasseva bhijjati. Purebhattañhi apaccavekkhitvāpi gilānapaccayaṃ paribhuñjantassa anāpatti, idametesaṃ nānākaraṇaṃ.
‘‘catubbidhā hi suddhī’’tiādimāha. Tattha sujjhati etāyāti suddhi, yathādhammaṃ desanāva suddhidesanāsuddhi. Vuṭṭhānassapi cettha desanāya eva saṅgaho daṭṭhabbo. Chinnamūlāpattīnaṃ pana abhikkhutāpaṭiññāva desanā. Adhiṭṭhānavisiṭṭho saṃvarova suddhisaṃvarasuddhi. Dhammena samena paccayānaṃ pariyeṭṭhi eva suddhipariyeṭṭhisuddhi. Catūsu paccayesu vuttavidhinā paccavekkhaṇāva suddhipaccavekkhaṇasuddhi. Esa tāva suddhīsu samāsanayo. Suddhimantesu sīlesu desanā suddhi etassātidesanāsuddhi. Sesesupi eseva nayo.Na puna evaṃ karissāmīti etthaevanti saṃvarabhedaṃ sandhāyāha.Pahāyāti vajjetvā, akatvāti attho. Dātabbaṭṭhena dāyaṃ, taṃ ādiyantītidāyādā,ananuññātesu sabbena sabbaṃ paribhogābhāvato anuññātesuyeva ca paribhogasabbhāvabhāvato bhikkhūhi paribhuñjitabbapaccayā bhagavato santakā.Dhammadāyādasuttañcettha sādhakanti –
‘‘Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā, ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’’ti (ma. ni. 1.29) –
Evaṃ pavattaṃ dhammadāyādasuttañca ettha etasmiṃ atthe sādhakaṃ.
‘‘te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantī’’ti. Yo panāyaṃ sīlavato paccavekkhitaparibhogo, so iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo nāma hoti. Yathā hi iṇāyiko attano ruciyā icchitadesaṃ gantuṃ na labhati, evaṃ iṇaparibhogayutto lokato nissarituṃ na labhatīti tappaṭipakkhattā sīlavato paccavekkhitaparibhogo āṇaṇyaparibhogoti vuccati, tasmā nippariyāyato catuparibhogavinimutto visuṃyevāyaṃ paribhogoti veditabbo. So idha visuṃ na vutto, dāyajjaparibhogeyeva vā saṅgahaṃ gacchatīti. Sīlavāpi hi imāya sikkhāya samannāgatattā sekkhotveva vuccati.Sabbesanti ariyānaṃ puthujjanānañca.
Kathaṃ puthujjanānaṃ ime paribhogā sambhavantīti? Upacāravasena. Yo hi puthujjanassapi sallekhappaṭipattiyaṃ ṭhitassa paccayagedhaṃ pahāya tattha anupalittena cittena paribhogo, so sāmiparibhogo viya hoti. Sīlavato pana paccavekkhitaparibhogo dāyajjaparibhogo viya hoti dāyakānaṃ manorathassa avirādhanato. Teneva vuttaṃ ‘‘dāyajjaparibhogeyeva vā saṅgahaṃ gacchatī’’ti. Kalyāṇaputhujjanassa paribhoge vattabbameva natthi tassa sekkhasaṅgahato. Sekkhasuttañhetassa atthassa sādhakaṃ.
Lajjinā saddhiṃ paribhogonāma lajjissa santakaṃ gahetvā paribhogo.Alajjinā saddhinti etthāpi eseva nayo.Ādito paṭṭhāya hi alajjī nāma natthīti iminā diṭṭhadiṭṭhesuyeva āsaṅkā na kātabbāti dasseti.Attano bhārabhūtāsaddhivihārikādayo.Sopi nivāretabboti yo passati, tena nivāretabbo. Yasmā alajjīparibhogo nāma lajjino vuccati, tasmā āpatti nāma natthi ubhinnampi alajjībhāvato, ‘‘alajjīparibhogo’’ti idaṃ nāmamattameva na labbhatīti vuttaṃ hoti. ‘‘Āpatti pana atthiyevāti vadantī’’ti tīsupigaṇṭhipadesuvuttaṃ.
Adhammiyoti anesanādīhi uppanno.Dhammiyoti bhikkhācariyādīhi uppanno.Saṅghasseva detīti bhattaṃ aggahetvā attanā laddhasalākaṃyeva deti.Sace pana lajjī alajjiṃ paggaṇhāti…pe… antaradhāpetīti ettha kevalaṃ paggaṇhitukāmatāya evaṃ kātuṃ na vaṭṭati, dhammassa pana sāsanassa sotūnañca anuggahatthāya vaṭṭatīti veditabbaṃ. Purimanayena ‘‘so āpattiyā kāretabbo’’ti vuttattā imassa āpattiyevāti vadanti. Uddesaggahaṇādinā dhammassa paribhogodhammaparibhogo. Dhammānuggahena gaṇhantassa āpattiyā abhāvepi thero tassa alajjibhāvaṃyeva sandhāya‘‘pāpo kirāya’’ntiādimāha.Tassa pana santiketi mahārakkhitattherassa santike.
586.Rājorodhādayotiādi ‘‘idaṃ gaṇhissāmī’’ti cetanāmattasambhavato vuttaṃ.Assatiyā dinnanti ettha assatiyā dinnaṃ nāma apariccattaṃ hoti, tasmā dasante baddhakahāpaṇādi assatiyā dinnaṃ bhikkhunā vatthasaññāya paṭiggahitañca, tato neva rūpiyaṃ dinnaṃ, nāpi paṭiggahitañca hotīti ettha āpattidesanākiccaṃ natthi, taṃ pana dāyakānameva paṭidātabbaṃ. Tena akappiyavatthunā te ce dāyakā sappiādīni kiṇitvāna saṅghassa tassa ca bhikkhuno denti, sabbesaṃ kappati dāyakānaṃyeva santakattā. Aṭṭhakathāyaṃ pana puññakāmehi pariccajitvā dinnameva sandhāya ‘‘puññakāmā…pe… rūpiye arūpiyasaññī rūpiyaṃ paṭiggaṇhātīti veditabbo’’ti vuttaṃ, tasmā pariccajitvā dinnaṃ vatthasaññāya gaṇhatopi nissaggiyameva. Tena yadi te dāyakā no āgantvā gaṇhanti, dāyake pucchitvā attano atthāya ce pariccattaṃ, saṅghe nissajjitvā āpatti desetabbā.Tava coḷakaṃ passāhīhi iminā gihisantakepi ‘‘idaṃ gaṇhathā’’tiādiakappiyavohārena vidhānaṃ bhikkhuno na kappatīti dīpeti.Ekaparicchedānīti kiriyākiriyabhāvato ekaparicchedāni. Jātarūparajatabhāvo, attuddesikatā, kahāpaṇādīsu aññatarabhāvoti imānettha tīṇi aṅgāni.
Rūpiyasikkhāpadavaṇṇanā niṭṭhitā.
9. Rūpiyasaṃvohārasikkhāpadavaṇṇanā
587.Rūpiyasaṃvohārasikkhāpade jātarūpādicatubbidhampi nissaggiyavatthu idha rūpiyaggahaṇeneva gahitanti āha‘‘jātarūparajataparivattana’’nti.Paṭiggahitaparivattaneti sāditarūpiyassa parivattane, asādiyitvā vā kappiyena gāhena paṭiggahitarūpiyaparivattane.
589.Ga-kārassaka-kāraṃ katvā ‘‘sīsūpaka’’nti likhitaṃ, padabhājaneghanakatanti piṇḍaṃ kataṃ.Satthuvaṇṇotiādīsu ‘‘satthuvaṇṇo ca kahāpaṇo ca…pe… ye ca vohāraṃ gacchantī’’ti evaṃ sabbattha samuccayo veditabbo.Rūpiye rūpiyasaññīti sakasantakaṃ vadati.Rūpiyaṃ cetāpetīti parasantakaṃ vadati.‘‘Nissaggiyavatthunā dukkaṭavatthuṃ vā kappiyavatthuṃ vā cetāpentassapi eseva nayo’’ti idaṃ kasmā vuttaṃ. Na hi ‘‘rūpiye rūpiyasaññī arūpiyaṃ cetāpeti, nissaggiyaṃ pācittiya’’ntiādittiko pāḷiyaṃ vuttoti āha‘‘yo hī’’tiādi.Tassānulomattāti etthāyamadhippāyo – rūpiyasaṃvohāro nāma na kevalaṃ rūpiyena rūpiyaparivattanameva, atha kho ‘‘arūpiye rūpiyasaññī rūpiyaṃ cetāpetī’’ti vuttattā arūpiyena rūpiyacetāpanampi rūpiyasaṃvohāro nāma hotīti etasmiṃ pakkhepi rūpiye sati rūpiyasaṃvohāroyeva hotīti ayamattho avuttopi viññāyatīti.Arūpiyaṃnāma dukkaṭavatthukappiyavatthūni.Ekantena rūpiyapakkheti ekena antena rūpiyapakkheti ayaṃ attho gahetabbo. ‘‘Ekato rūpiyapakkhe’’ti vā pāṭho veditabbo. ‘‘Ekarūpiyapakkhe’’tipi paṭhanti, tatthāpi ekato rūpiyapakkheti ayamevattho gahetabbo.
andhakaṭṭhakathāyaadhippāyo. Idaṃ sikkhāpadaṃ…pe… arūpiyena ca rūpiyacetāpanaṃ sandhāya vuttanti sambandho.Idhāti imasmiṃ rūpiyasaṃvohārasikkhāpade.Tatthāti kayavikkayasikkhāpade.Tenevāti kappiyavatthunāyeva.
‘‘mahāakappiyo nāmā’’ti vuttaṃ.‘‘Na sakkā kenaci upāyena kappiyo kātunti idaṃ pañcannaṃyeva sahadhammikānaṃ antare parivattanaṃ sandhāya vuttaṃ, gihīhi pana gahetvā attano santakaṃ katvā dinnaṃ sabbesaṃ kappatī’’ti vadanti. ‘‘Na sakkā kenaci upāyena kappiyo kātu’’nti pana imināva paṭiggahitarūpiyaṃ anissajjitvāva tena cetāpitaṃ kappiyabhaṇḍampi saṅghassa nissaṭṭhaṃ paribhuñjituṃ na vaṭṭatīti siddhaṃ.
Ye pana ‘‘paṭiggahitarūpiyaṃ anissajjitvāpi tena parivattitaṃ kappiyabhaṇḍaṃ saṅghassa nissaṭṭhaṃ paribhuñjituṃ vaṭṭatī’’ti vadanti, tesaṃ ‘‘na sakkā kenaci upāyena kappiyo kātu’’nti idaṃ na yujjati. Te panettha evaṃ vadanti ‘‘yasmā nissajjitabbavatthuṃ anissajjitvāva uparūpari aññaṃ aññaṃyeva kataṃ, tasmā paricchedābhāvato idha nissajjituṃ avatvā ‘na sakkā kenaci upāyena kappiyo kātu’nti vuttaṃ, paricchedābhāvatoyeva ‘mūle mūlasāmikānaṃ, patte ca pattasāmikānaṃ dinne kappiyo hotī’ti ca na vutta’’nti. Yadi paṭiggahitarūpiyaṃ anissajjitvā cetāpitaṃ kappiyabhaṇḍampi saṅghassa nissaṭṭhaṃ paribhuñjituṃ vaṭṭati, evaṃ sante idhāpi avasānavatthuṃ gahetvā saṅghassa nissaṭṭhaṃ kasmā na vaṭṭati, ‘‘yo pana rūpiyaṃ uggaṇhitvā…pe… patte ca pattasāmikānaṃ dinne kappiyo hotī’’ti imināpi paṭiggahitarūpiyaṃ anissajjitvā cetāpitaṃ kappiyabhaṇḍampi saṅghassa nissaṭṭhaṃ paribhuñjituṃ na vaṭṭatīti siddhaṃ. Yadi taṃ nissaṭṭhaṃ paribhuñjituṃ vaṭṭeyya, ‘‘mūle mūlasāmikānaṃ, patte ca pattasāmikānaṃ dinne kappiyo hotī’’ti na vadeyya. Apare panettha evaṃ vadanti ‘‘yadi saṅghassa nissaṭṭhaṃ hoti, rūpiyapaṭiggāhakassa na vaṭṭati, tasmā tassapi yathā vaṭṭati, tathā dassanatthaṃ ‘mūle mūlasāmikāna’ntiādi vutta’’nti.
Dutiyapattasadisoyevāti iminā pañcannampi sahadhammikānaṃ na kappatīti dasseti. Tattha kāraṇamāha‘‘mūlassa sampaṭicchitattā’’ti. Atha mūlassa sampaṭicchitattā rūpiyapaṭiggāhakassa tāva akappiyo hotu, sesānaṃ pana kasmā na kappatīti maññamāno pucchati‘‘kasmā sesānaṃ na kappatī’’ti. Kāraṇamāha‘‘mūlassa anissaṭṭhattā’’ti. Pattassa kappiyabhāvepi sampaṭicchitamūlassa nissajjitabbassa anissaṭṭhattā tena gahitapatto sesānampi na kappati. Yadi hi tena sampaṭicchitamūlaṃ saṅghamajjhe nissaṭṭhaṃ siyā, tena kappiyena kammena ārāmikādīhi gahetvā dinnapatto rūpiyapaṭiggāhakaṃ ṭhapetvā sesānaṃ vaṭṭati. Apare pana ‘‘mūlaṃ sampaṭicchitvā gahitapattopi yadi saṅghassa nissaṭṭho, sesānaṃ kappatī’’ti vadanti. Evaṃ sante ‘‘mūlassa anissaṭṭhattā’’ti na vattabbaṃ, ‘‘saṅghassa anissaṭṭhattā’’ti evameva vattabbaṃ.
Dubbicāritattāti iminā rūpiyasaṃvohāro anena katoti dasseti.Aññesaṃ pana vaṭṭatīti yasmānena rūpiyasaṃvohāramattameva kataṃ, na mūlaṃ sampaṭicchitaṃ, tasmā vinayakammavasena saṅghassa nissaṭṭhakālato paṭṭhāya aññesaṃ vaṭṭati. Imasmiṃyeva ca atthe pamāṇaṃ dassento‘‘mahāsumattherassa kirā’’tiādimāha. Apare pana ‘‘dubbicāritattāti iminā kevalaṃ gihisantakabhāvena ṭhite dubbicāritamattaṃ vuttaṃ, na rūpiyasaṃvohārāpajjanaṃ, tasmā rūpiyasaṃvohārābhāvato so patto nissajjituṃ na sakkāti tassa na kappati, anissaṭṭhopi aññesaṃ kappati. Anissaṭṭhasseva ca aññesaṃ kappiyabhāvadassanatthaṃ ‘mahāsumattherassa kirā’tiādivatthūni udāhaṭāni.Saṅghassa nissajjīti idañca aññesaṃ kappiyattā kevalaṃ saṅghassa pariccattabhāvaṃ sandhāya vuttaṃ, na pana vinayakammavasena saṅghassa nissaṭṭhabhāvaṃ. Imassa ca atthassasappissa pūretvāti idaṃ vacanaṃ sādhaka’’nti vadanti.
591.Rūpiyapaṭiggahaṇarūpiyasaṃvohāresu yena ekekameva kataṃ, tena tattha tattha vuttanayeneva nissajjitabbaṃ. Yena pana paṭiggahitarūpiyeneva saṃvohāro kato, tena kathaṃ nissajjitabbanti? Nayidaṃ dukkaraṃ, ‘‘ahaṃ, bhante, nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajji’’nti evameva nissajjitabbaṃ. ‘‘Imasmiṃ sikkhāpadepi ‘arūpiye rūpiyasaññī, āpatti dukkaṭassā’tiādittikassa avasānapade anāpattiyā vuttattā kappiyavatthuvaseneva idaṃ tikaṃ vutta’’nti tīsupigaṇṭhipadesuvuttaṃ. Keci pana ‘‘arūpiyaggahaṇena kappiyavatthudukkaṭavatthūnaṃ saṅgahoti purimapadadvayaṃ kappiyavatthudukkaṭavatthūnaṃ vasena vuttaṃ, avasānapadameva kappiyavatthuvasena vutta’’nti vadanti, taṃ na yujjati anāpattimissite avasānattike saññānānattaṃ ṭhapetvā vatthunānattassa abhāvato. Dukkaṭavatthunā pana dukkaṭavatthuno cetāpanaṃ neva idha, na tattha pāḷiyaṃ vuttanti vacanamettha sādhakaṃ. Yaṃ attano dhanena parivattati, tassa vā dhanassa vā rūpiyabhāvo ceva, parivattanañcāti imānettha dve aṅgāni.
Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā.
10. Kayavikkayasikkhāpadavaṇṇanā
593.Kayavikkayasikkhāpade pāḷiyaṃjānāhīti ettha upadhārehīti attho, suṭṭhu upadhāretvā gaṇha, idaṃ na manāpanti puna dātuṃ na sakkhissasīti adhippāyo.
594-595.Kayanti parabhaṇḍassa gahaṇaṃ.Vikkayanti attano bhaṇḍassa dānaṃ. Tenāha‘‘iminā imaṃ dehī’’tiādi. Yasmā kayitaṃ nāma parassa hatthato gahitaṃ vuccati, vikkītañca parassa hatthe dinnaṃ, tasmā‘‘kayitañca hoti parabhaṇḍaṃ attano hatthagataṃ karontena, vikkītañca attano bhaṇḍaṃ parahatthagataṃ karontenā’’ti vuttaṃ. Yadi evaṃ pāḷiyaṃ parato ‘‘kayitañca hoti vikkayitañcā’’ti vatvā ‘‘attano bhaṇḍaṃ parahatthagataṃ parabhaṇḍaṃ attano hatthagata’’nti kasmā vuttanti āha‘‘iminā imantiādivacanānurūpato panā’’tiādi.Imināti hi sakasantakaṃ vuttaṃ. Tadanurūpato pāḷiyaṃ paṭhamaṃ attano bhaṇḍaṃ dassitaṃ, na kayavikkayapadānurūpato. Tañhi viparītato parasantakaggahaṇaṃ purakkhatvā ṭhitaṃ.
‘‘mātaraṃ pana pitaraṃ vā’’ti āha.Viññatti na hotīti idaṃ visuṃ viññāpanaṃ sandhāya vuttaṃ. Aññaṃ kiñci avatvā evaṃ vadanto aññātakaṃ viññāpeti nāmāti āha –‘‘aññātakaṃ ‘imaṃ dehī’ti vadato viññattī’’ti. Aññaṃ kiñci avatvā ‘‘imaṃ gaṇhāhī’’ti dinnaṃ aññātakassa dinnaṃ nāma hotīti vuttaṃ‘‘saddhādeyyavinipātana’’nti.Tisso āpattiyoti aññātakaviññattisaddhādeyyavinipātanakayavikkayāpattisaṅkhātā tisso āpattiyo.
Imaṃ nāma karohīti vadati, vaṭṭatīti ettha bhuttosi, idāni kasmā na karosīti vatthumpi vaṭṭati. ‘‘Nissaggiyaṃ pācittiya’’nti kiñcāpi satiyeva nissaggiyavatthumhi pācittiyaṃ vuttaṃ, asatipi pana tasmiṃ pācittiyanti idaṃ aṭṭhakathāpamāṇena gahetabbanti dassetuṃ‘‘kiñcāpī’’tiādi vuttaṃ.Paribhutteti sappiādiṃ sandhāya vuttaṃ. Yaṃ attano dhanena parivatteti, yena ca parivatteti, tesaṃ kappiyavatthutā, asahadhammikatā, kayavikkayāpajjanañcāti imānettha tīṇi aṅgāni.
Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā.
Niṭṭhito kosiyavaggo dutiyo.
3. Pattavaggo
1. Pattasikkhāpadavaṇṇanā
598-602.Pattavaggassa paṭhamebhaṇḍanti vikketabbabhaṇḍaṃ. Yasmāvaṇṇasaddo saṇṭhānajātirūpāyatanakāraṇapamāṇaguṇapasaṃsādīsu dissati. ‘‘Mahantaṃ sapparājavaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.142) hi saṇṭhānaṃ vuccati. ‘‘Brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo’’tiādīsu (ma. ni. 2.402) jāti. ‘‘Paramāya vaṇṇapokkharatāya samannāgato’’tiādīsu (dī. ni. 1.303) rūpāyatanaṃ.
‘‘Na harāmi na bhañjāmi, ārā siṅghāmi vārijaṃ;
‘‘tayo pattassa vaṇṇāti tīṇi pattassa pamāṇānī’’ti.
Aḍḍhaterasapalā hotīti ettha ‘‘māsānaṃ aḍḍhaterasapalāni gaṇhātī’’ti vadanti. ‘‘Magadhanāḷi nāma chapasatā nāḷī’’ti keci. ‘‘Aṭṭhapasatā’’ti apare. Tattha purimānaṃ matena tipasatāya nāḷiyā dve nāḷiyo ekā magadhanāḷi hoti, pacchimānaṃ catupasatāya nāḷiyā dve nāḷiyo ekā magadhanāḷi.Ācariyadhammapālattherenapana ‘‘pakatiyā catumuṭṭhikaṃ kuḍuvaṃ, catukuḍuvaṃ nāḷikaṃ, tāya nāḷiyā soḷasa nāḷiyo doṇaṃ, taṃ pana magadhanāḷiyā dvādasa nāḷiyo hontī’’ti vuttaṃ, tasmā tena nayena ‘‘magadhanāḷi nāma pañca kuḍuvāni ekañca muṭṭhiṃ ekāya muṭṭhiyā tatiyañca bhāgaṃ gaṇhātī’’ti veditabbaṃ.
Sabbasambhārasaṅkhatoti jīrakādisabbasambhārehi saṅkhato.Ālopassa ālopassa anurūpanti ettha ‘‘byañjanassa mattā nāma odanacatuttho bhāgo’’tibrahmāyusuttassa aṭṭhakathāyaṃ(ma. ni. aṭṭha. 2.387) vuttattā ālopassa catutthabhāgappamāṇaṃ byañjanaṃ ālopassa anurūpanti gahetabbaṃ. Idha pana sūpasseva odanacatutthabhāgappamāṇataṃ dassetvā etassa lakkhaṇe dassite itarassapi dassitameva hotīti byañjanassa tathā visesetvā pamāṇaṃ na dassitaṃ.
‘‘patthodananti magadhanāḷiyā upaḍḍhanāḷikodana’’nti. Iminā ca ‘‘patthadvayaṃ magadhanāḷī’’ti dassitaṃ hoti. Pattho ca ‘‘catupalo kuḍuvo, catukuḍuvo pattho’’ti iminā lokiyavohārena veditabbo.Bhājanaparibhogenāti udakāharaṇādinā bhājanaparibhogena.
607.Dhoteti paribhogāvasānadassanatthaṃ vuttaṃ, na pana dhoteyeva dukkaṭaṃ āpajjati tato puretaraṃ paribhogakāleyeva āpajjanato.
608.Pañcahi dvīhīti idaṃ ‘‘ettāvatā kāḷavaṇṇatā sampajjatī’’ti dassanatthaṃ vuttaṃ. ‘‘Yadi pana ekenapi pākena kāḷavaṇṇo hoti, adhiṭṭhānupagoyevā’’ti vadanti. Hatthānāgatassapi adhiṭṭhātabbabhāvadassanatthaṃ‘‘yadihī’’tiādi vuttaṃ. Iminā ca dūre ṭhitampi adhiṭṭhātuṃ vikappetuñca labhati, ṭhapitaṭṭhānasallakkhaṇañca na pamāṇanti veditabbaṃ.Sutvā vāti pattakārakena pesitabhikkhunā anāṇatto kevalaṃ tassa kathentassa vacanamattaṃ sutvā.Na pamāṇanti tena apesitattā.Sāmantavihāreti idaṃ upacāramattaṃ, tato dūre ṭhitampi adhiṭṭhātuṃ vaṭṭatiyeva.Ṭhapitaṭṭhānaṃ sallakkhetvāti idampi upacāramattaṃ, pattasallakkhaṇamevettha pamāṇaṃ.Patte vā chiddaṃ hotīti mukhavaṭṭito heṭṭhā dvaṅgulamattokāsato paṭṭhāya yattha katthaci chiddaṃ hoti. Sesamettha paṭhamakathine vuttanayameva.
Pattasikkhāpadavaṇṇanā niṭṭhitā.
2. Ūnapañcabandhanasikkhāpadavaṇṇanā
610.Dutiyasikkhāpadehatthesu piṇḍāya caratīti pāḷipadassa hatthesu labhitabbapiṇḍatthāya caratīti attho veditabbo.
612-613.‘‘Tassaso apattoti vacanato so patto adhiṭṭhānampi vijahati apattattā. Apattabhāvatoyeva hi ‘pañcabandhanaṃ pattaṃ cetāpetī’ti pāḷiyaṃ na vutta’’nti tīsupigaṇṭhipadesuvuttaṃ. Keci pana ‘‘apattoti idaṃ ‘aññaṃ pattaṃ viññāpetuṃ vaṭṭatī’ti dassanatthaṃ vuttaṃ, so pana patto adhiṭṭhānaṃ na vijahatī’’ti vadanti, taṃ yuttaṃ viya dissati ‘‘yassa pañca ekāyeva vā dasaṅgulā, so baddhopi abaddhopi apattoyevā’’ti vakkhamānattā. Na hi mukhavaṭṭiyā pañcasu ṭhānesu dvaṅgulamattāhi rājīhi adhiṭṭhānaṃ vijahatīti sakkā vattuṃ, ekāya pana rājiyā dasaṅgulāya sace tattha vuttappamāṇo chiddo paññāyati, chiddeneva adhiṭṭhānavijahanaṃ siyāti yuttaṃ vattuṃ. Bandhanokāse sati asati vā bandhanavirahito pattoabandhanoti vutto, bandhanokāsavirahitoyeva panaabandhanokāsoti vutto.
Tipusuttakena vā bandhitvāti ettha ‘‘bandhitabbo’’ti pāṭho gahetabbo. Purāṇapotthakepi hi ayameva pāṭho dissati.Suddhehi…pe… na vaṭṭatīti idaṃ uṇhabhojane pakkhitte vilīyamānattā vuttaṃ.Phāṇitaṃ jhāpetvā pāsāṇacuṇṇena bandhituṃ vaṭṭatīti pāsāṇacuṇṇena saddhiṃ phāṇitaṃ pacitvā tathāpakkena pāsāṇacuṇṇena bandhituṃ vaṭṭati.
615.Anukampāya na gaṇhantassa dukkaṭanti vuttattā yassa so patto na ruccati, tassapi agaṇhantassa anāpatti. Tenevamātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. ūnapañcabandhanasīkkhāpadavaṇṇanā) vuttaṃ ‘‘sace therassa patto na ruccati, appicchatāya vā na gaṇhāti, vaṭṭatī’’ti.Pattapariyantoti pariyantapatto, avasānapattoti attho. ‘‘Saṅghamajjhe pattaṃ gāhāpentena alajjiṃ agāhāpetuṃ vaṭṭatī’’ti vadanti. ‘‘Anujānāmi bhikkhave ādhārakanti vuttattā pīṭhādīsu yattha katthaci ādhāraṃ ṭhapetvā tattha pattaṃ ṭhapetuṃ vaṭṭati ādhāraṭhapanokāsassa aniyamitattā’’ti vadanti.Aparibhogenāti ayuttaparibhogena.
616.Pāḷiyaṃ ‘‘abandhanena pattena abandhanaṃ pattaṃ. Ekabandhanaṃ pattaṃ… dvibandhanaṃ pattaṃ… tibandhanaṃ… catubandhanaṃ… abandhanokāsaṃ… eka… dvi… ti… catubandhanokāsaṃ pattaṃ cetāpetī’’ti evaṃ ekekena pattena dasadhā dasavidhaṃ pattaṃ cetāpanavasena ekanissaggiyapācittiyasataṃ vuttaṃ. Imasmiṃ sikkhāpade pamāṇayuttaṃ aggahitakāḷavaṇṇampi pattaṃ viññāpentassa āpattiyevāti daṭṭhabbaṃ. Adhiṭṭhānupagapattassa ūnapañcabandhanatā, attuddesikatā, akataviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.
Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā.
3. Bhesajjasikkhāpadavaṇṇanā
622.Tatiyasikkhāpadeyesaṃ maṃsaṃ kappatīti idaṃ nissaggiyavatthudassanatthaṃ vuttaṃ, na pana yesaṃ maṃsaṃ na kappati, tesaṃ sappiādīni na kappantīti dassanatthaṃ. Manussakhīrādīnipi hi no na kappanti, kuto sasassa sappīti āha‘‘yesañhi khīraṃ atthi, sappipi tesaṃ atthiyevā’’ti. ‘‘Idañca yebhuyyena vutta’’nti vadanti.Uggahitakaṃ katvā nikkhittanti appaṭiggahitaṃ sayameva gahetvā nikkhittaṃ.Sayaṃkataṃ nirāmisameva vaṭṭatīti tadahupurebhattameva sandhāya vuttaṃ. Atha sayaṃkataṃ nirāmisaṃ bhuñjantassa kasmā sāmaṃpāko na hotīti āha –‘‘navanītaṃ tāpentassa hi sāmaṃpāko na hotī’’ti. Savatthukapaṭiggahitassa vatthugatikattā āha –‘‘savatthukassa paṭiggahitattā’’ti.Pacchābhattaṃ paṭiggahitehīti pacchābhattaṃ paṭiggahitakhīradadhīhi. Purebhattampi ca uggahitakehi kataṃ abbhañjanādīsu upanetabbanti sambandho.Ubhayesampīti pacchābhattaṃ paṭiggahitakhīradadhīhi ca purebhattaṃ uggahitakehi ca katānaṃ.Eseva nayoti nissaggiyaṃ hotīti attho.Akappiyamaṃsasappimhīti akappiyamaṃsasattānaṃ sappimhi.Kāraṇapatirūpakaṃ vatvāti sajātiyānaṃ sappibhāvatoti kāraṇapatirūpakaṃ vatvā.
Sappinayeneva veditabbanti nirāmisameva sattāhaṃ vaṭṭatīti attho.Etthāti navanīte.Dhotaṃ vaṭṭatīti adhotaṃ ce, savatthukapaṭiggahitaṃ hoti, tasmā dhotaṃ paṭiggahetvā sattāhaṃ nikkhipituṃ vaṭṭatīti therānaṃ adhippāyo.Takkato uddhaṭamattameva khādiṃsūti ettha takkato uddhaṭamattaṃ adhotampi paṭiggahetvā paribhuñjantā dhovitvā pacitvā vā paribhuñjiṃsūti evamattho gahetabbo. Therassa hi dadhiguḷikādisahitampi paṭiggahitaṃ pacchā dhovitvā pacitvā vā paribhuñjantassa savatthukapaṭiggahaṇe doso natthīti adhippāyo, teneva therassa adhippāyaṃ dassentena‘‘tasmā navanītaṃ paribhuñjantena…pe… ayamettha adhippāyo’’ti vuttaṃ. Keci pana ‘‘takkato uddhaṭamattameva khādiṃsū’’ti vacanassa adhippāyaṃ ajānantā ‘‘takkato uddhaṭamattaṃ adhotampi dadhiguḷikādisahitaṃ vikālepi paribhuñjituṃ vaṭṭatī’’ti vadanti, taṃ na gahetabbaṃ. Na hi dadhiguḷikādiāmisena saṃsaṭṭharasaṃ navanītaṃ paribhuñjituṃ vaṭṭatīti sakkā vattuṃ.Navanītaṃ paribhuñjantenāti adhovitvā paṭiggahitanavanītaṃ paribhuñjantena. Dadhi evadadhigataṃyathā ‘‘gūthagataṃ muttagata’’nti (ma. ni. 2.119).Khayaṃ gamissatīti vacanato khīraṃ pakkhipitvā pakkasappiādipi vikāle kappatīti veditabbaṃ.Kukkuccāyanti kukkuccakāti iminā attanāpi tattha kukkuccasabbhāvaṃ dīpeti. Tenevamātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. bhesajjasikkhāpadavaṇṇanā) ‘‘nibbaṭṭitasappi vā navanītaṃ vā pacituṃ vaṭṭatī’’ti vuttaṃ.Tāni paṭiggahetvāti tāni khīradadhīni paṭiggahetvā.
Paṭiggahetvā ṭhapitabhesajjehīti paṭiggahetvā ṭhapitayāvajīvikabhesajjehi. Vuttanayena yathā taṇḍulādīni na paccanti, tathā lajjīyeva sampādetvā detīti lajjīsāmaṇeraggahaṇaṃ, apica alajjinā ajjhoharitabbaṃ yaṃ kiñci abhisaṅkharāpetuṃ na vaṭṭati, tasmāpi evamāha.Tile paṭiggahetvā katatelanti attanā bhajjanādīni akatvā gahitatelaṃ. Teneva‘‘sāmisampi vaṭṭatī’’ti vuttaṃ.Nibbaṭṭitattāti yāvakālikavatthuto vivecitattā.Ubhayampīti attanā ca parena ca kataṃ.Yāva aruṇassa uggamanā tiṭṭhati, nissaggiyanti sattamadivase katatelaṃ sace yāva aruṇuggamanā tiṭṭhati, nissaggiyaṃ.
623.Acchavasanti dukkaṭavatthuno vasāya anuññātattā taṃsadisānaṃ dukkaṭavatthūnaṃyeva akappiyamaṃsasattānaṃ vasā anuññātā, na thullaccayavatthūnaṃ manussānaṃ vasāti āha‘‘ṭhapetvā manussavasa’’nti.Saṃsaṭṭhanti parissāvitaṃ. ‘‘Kāle paṭiggahitaṃ vikāle anupasampannenapi nippakkaṃ saṃsaṭṭhañca paribhuñjantassa dvepi dukkaṭāni hontiyevā’’ti vadanti. Yasmā khīradadhiādīni pakkhipitvā telaṃ pacanti, tasmā kasaṭaṃ na vaṭṭati, telameva vaṭṭati. Tena vuttaṃ‘‘pakkatelakasaṭe viya kukkuccāyatī’’ti. ‘‘Sace vasāya saddhiṃ pakkattā na vaṭṭati, idaṃ kasmā vaṭṭatī’’ti pucchantā‘‘bhante’’tiādimāhaṃsu.Etaṃ vaṭṭatīti nanu etaṃ dadhiguḷikādīhi pakkaṃ navanītaṃ vaṭṭatīti attho.
‘‘Madhukarīhi nāma madhumakkhikāhīti ayaṃ khuddakamakkhikānaṃ bhamaramakkhikānañca sāmaññaniddeso’’ti tīsupigaṇṭhipadesuvuttaṃ. Keci pana ‘‘daṇḍakesu madhukarā madhukarī makkhikā nāmā’’ti vatvā ‘‘tāhi madhukarīādīhi tīhi makkhikāhi kataṃ madhu nāmā’’ti vadanti.Bhamaramakkhikāhīti mahābhamaramakkhikāhi.Silesasadisanti ghanapakkaṃ vuttaṃ.Itaranti tanukamadhu.Madhupaṭalanti madhurahitaṃ kevalaṃ madhupaṭalaṃ. ‘‘Sace madhusahitaṃ paṭalaṃ paṭiggahetvā nikkhipanti, paṭalassa bhājanaṭṭhāniyattā madhuno vasena sattāhātikkame nissaggiyaṃ hotī’’ti vadanti, ‘‘madhumakkhitaṃ pana madhugatikamevā’’ti iminā taṃ na sameti.
Kenacipana ‘‘madhumhi cattāro kālikā yathāsambhavaṃ yojetabbā, ucchumhi cā’’ti vatvā ‘‘samakkhikaṇḍaseḷakaṃ yāvakālikaṃ, aneḷakaṃ udakasambhinnaṃ yāmakālikaṃ, asambhinnaṃ sattāhakālikaṃ, madhusitthaṃ parisuddhaṃ yāvajīvikaṃ, tathā ucchu vā raso vā sakasaṭo yāvakāliko, nikkasaṭo udakasambhinno yāmakāliko, asambhinno sattāhakāliko, suddhakasaṭaṃ yāvajīvika’’nti ca vatvā uttaripi bahudhā papañcitaṃ. Tattha ‘‘udakasambhinnaṃ madhu vā ucchuraso vā udakasambhinno yāmakāliko’’ti idaṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ dissati. ‘‘Yāvakālikaṃ samānaṃ garutarampi muddikājātirasaṃ attanā saṃsaṭṭhaṃ lahukaṃ yāmakālikabhāvaṃ upanentaṃ udakaṃ lahutaraṃ sattāhakālikaṃ attanā saṃsaṭṭhaṃ garutaraṃ yāmakālikabhāvaṃ upanetī’’ti ettha kāraṇaṃ soyeva pucchitabbo, sabbattha pāḷiyaṃ aṭṭhakathāyañca udakasambhedena garutarassapi lahubhāvopagamanaṃyeva dassitaṃ. Pāḷiyampi hi ‘‘anujānāmi, bhikkhave, gilānassa guḷaṃ, agilānassa guḷodaka’’nti (mahāva. 284) vadantena agilānena paribhuñjituṃ ayuttopi guḷo udakasambhinno agilānassapi vaṭṭatīti anuññāto.
kenacivuttaṃ, tampi tathāvidhassa aṭṭhakathāvacanassa imissā samantapāsādikāya vinayaṭṭhakathāya abhāvato na sārato paccetabbaṃ. Tatoyeva ca ‘‘ucchuraso udakena sambhinnopi asambhinnopi sattāhakālikoyevā’’ti keci ācariyā vadanti.Bhesajjakkhandhakeca ‘‘anujānāmi, bhikkhave, ucchurasa’’nti (mahāva. 300) ettha tīsupigaṇṭhipadesuavisesena vuttaṃ ‘‘ucchuraso sattāhakāliko’’ti.
Sayaṃkataṃ nirāmisameva vaṭṭatīti ettha aparissāvitaṃ paṭiggahitampi karaṇasamaye parissāvetvā kasaṭaṃ apanetvāva attanā katanti gahetabbaṃ.Jhāmaucchuphāṇitanti agginā daḍḍhe ucchukhette jhāmaucchunā kataphāṇitaṃ.Koṭṭitaucchuphāṇitanti khuddānukhuddakaṃ chinditvā koṭṭetvā nippīḷetvā pakkaṃ yebhuyyena ca sakasaṭaṃ phāṇitaṃ. Tādisassa ca kasaṭassa abbohārikattā‘‘taṃ yutta’’nti vuttaṃ.Sītudakena katanti madhukapupphāni sītodake pakkhipitvā madditvā puppharase udakagate sati taṃ udakaṃ gahetvā pacitvā kataphāṇitaṃ.Khīraṃ pakkhipitvā kataṃ madhukaphāṇitaṃ yāvakālikanti ettha khīraṃ pakkhipitvā pakkatelaṃ kasmā vikāle vaṭṭatīti ce? Tele pakkhittakhīraṃ telameva hoti, aññaṃ pana khīraṃ pakkhipitvā kataṃ khīrabhāvaṃ gaṇhātīti idamettha kāraṇaṃ. Yadi evaṃ khaṇḍasakkharampi khīraṃ pakkhipitvā karonti, taṃ kasmā vaṭṭatīti āha‘‘khaṇḍasakkharaṃ panā’’tiādi. Tatthakhīrajallikanti khīrapheṇaṃ.
‘‘sattavidhañhi odissaṃ nāmā’’tiādinā itarānipi atthuddhāravasena vuttāni.Vikaṭānīti apakatibhesajjattā vikaṭāni, virūpānīti attho. Dukkaṭavatthūnampi akappiyamaṃsānaṃ vasāya anuññātattā‘‘vasodissa’’nti vuttaṃ. Oḷārikānampi āhāratthaṃ pharituṃ samatthānaṃ sappiādīnaṃ bhesajjanāmena anuññātattā‘‘bhesajjodissa’’nti vuttaṃ.‘‘Pacchābhattato paṭṭhāya sati paccayeti vuttattā paṭiggahitabhesajjāni dutiyadivasato paṭṭhāya purebhattampi sati paccaye paribhuñjitabbāni, na āhāratthaṃ bhesajjatthāya paṭiggahitattā’’ti vadanti.
624.Dvāravātapānakavāṭesūti mahādvārassa vātapānānañca kavāṭaphalakesu. Kasāve pakkhittāni tāni attano sabhāvaṃ pariccajanti, tasmā‘‘makkhetabbānī’’ti vuttaṃ, ghuṇapāṇakādiparihāratthaṃ makkhetabbānīti attho.Adhiṭṭhetīti ‘‘idāni mayhaṃ ajjhoharaṇīyaṃ na bhavissati, bāhiraparibhogatthāya gamissatī’’ti cittaṃ uppādetīti attho. Tenevāha –‘‘sappiñca telañca vasañca muddhani telaṃ vā abbhañjanaṃ vā’’tiādi. ‘‘Evaṃ adhiṭṭhitañca paṭiggahaṇaṃ vijahatī’’ti vadanti.
625.Sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, paribhuñjituṃ pana na vaṭṭatīti ettha majjhe pāṭho parihīno, evaṃ panettha pāṭho veditabbo ‘‘sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, sattāhātikkame dvinnampi anāpatti, paribhuñjituṃ pana na vaṭṭatī’’ti. Aññathā pana saddappayogopi na saṅgacchati.Gaṇṭhipadepica ayameva pāṭho dassito. Tatthadvinnampi anāpattīti yathā aññassa santakaṃ ekena paṭiggahitaṃ sattāhātikkamena nissaggiyaṃ na hoti parasantakabhāvato, evamidampi avibhattattā ubhayasādhāraṇampi avinibbhogabhāvato nissaggiyaṃ na hotīti adhippāyo.Paribhuñjituṃ pana na vaṭṭatīti bhikkhunā paṭiggahitattā sattāhātikkame yassa kassaci bhikkhuno paribhuñjituṃ na vaṭṭati paṭiggahitasappiādīnaṃ paribhogassa sattāheneva paricchinnattā. ‘‘Tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbānī’’ti hi vuttaṃ.Gaṇṭhipadesupana tīsupi idha pāṭhassa parihīnabhāvaṃ asallakkhetvā ‘‘paribhuñjituṃ pana na vaṭṭatīti idaṃ antosattāhe paribhogaṃ sandhāya vuttanti saññāya vissāsaggāhābhāvato paribhuñjituṃ na vaṭṭatī’’ti evamattho vutto, so na gahetabbo.
Āvuso, imaṃ telaṃ sattāhamattaṃ paribhuñja tvanti iminā yena paṭiggahitaṃ, tena antosattāheyeva parassa vissajjitabhāvaṃ dasseti.Kassa āpattīti paṭhamaṃ tāva ubhinnaṃ sādhāraṇattā anāpatti vuttā. Idāni pana ekena itarassa vissaṭṭhabhāvato ubhayasādhāraṇatā natthīti vibhattasadisaṃ hutvā ṭhitaṃ, tasmā ettha paṭiggahitassa sattāhātikkame ekassa āpattiyā bhavitabbanti maññamāno ‘‘kiṃ paṭiggahaṇapaccayā paṭiggāhakassa āpatti, udāhu yassa santakaṃ jātaṃ, tassā’’ti pucchati. Nissaṭṭhabhāvatoyeva ca idha ‘‘avibhattabhāvato’’ti kāraṇaṃ avatvā‘‘yena paṭiggahitaṃ, tena vissajjitattā’’ti vuttaṃ. Idañca vissaṭṭhabhāvato ubhayasādhāraṇataṃ pahāya ekassa santakaṃ hontampi yena paṭiggahitaṃ, tato aññassa santakaṃ jātaṃ, tasmā parasantakapaṭiggahaṇe viya paṭiggāhakassa paṭiggahaṇapaccayā natthi āpattīti dassanatthaṃ vuttaṃ, na pana ‘‘yena paṭiggahitaṃ, tena vissajjitattā’’ti vacanato avissajjite sati avibhattepi sattāhātikkame āpattīti dassanatthaṃ avissajjite avibhattabhāvatoyeva anāpattiyā siddhattā. Sace pana itaro yena paṭiggahitaṃ, tasseva antosattāhe attano bhāgampi vissajjeti, sattāhātikkame siyā āpatti yena paṭiggahitaṃ, tasseva santakabhāvamāpannattā itarassa appaṭiggahitattā. Iminā tassa santakabhāvepi aññena paṭiggahitasakasantake viya tena appaṭiggahitabhāvato anāpattīti dīpeti. Idaṃ pana adhippāyaṃ ajānitvā ito aññathāgaṇṭhipadakārādīhipapañcitaṃ, na taṃ sārato paccetabbaṃ.
Aparibhogaṃ hotīti kassaci amanuññassa patitattā paribhogārahaṃ na hoti.Yena cittenāti yena pariccajitukāmatācittena. ‘‘Antosattāhe’’ti adhikārattā ‘‘antosattāhe anapekkho datvā paṭilabhitvā paribhuñjatī’’ti imaṃ sambandhaṃ sandhāya mahāsumattherena‘‘evaṃ antosattāhe datvā’’tiādi vuttaṃ.Mahāpadumattheropana yadi evaṃ ‘‘vissajjetī’’ti imināva taṃ siddhaṃ, sattāhātikkantaṃ pana nissaṭṭhaṃ paṭilabhitvā paribhuñjituṃ na vaṭṭati, tasmā tassa paribhogamukhadassanamidanti āha –‘‘nayidaṃ yācitabba’’ntiādi.Aññena bhikkhunāti ettha suddhacittena dinnattā sayampi āharāpetvā paribhuñjituṃ vaṭṭatiyeva. Sappiādīnaṃ paṭiggahitabhāvo, attano santakatā, sattāhātikkamoti imānettha tīṇi aṅgāni.
Bhesajjasikkhāpadavaṇṇanā niṭṭhitā.
4. Vassikasāṭikasikkhāpadavaṇṇanā
627.Catutthesibbanarajanakappapariyosānena niṭṭhāpetvāti sūcikammaniṭṭhānena sakimpi vaṇṇabhedamattarajanena kappabindukaraṇena ca niṭṭhāpetvā.Samayeti vassānasamaye.
628.Kucchisamayoti antosamayo. ‘‘Ayameko aḍḍhamāso pariyesanakkhettañceva karaṇakkhettañca. Etasmiñhi antare vassikasāṭikaṃ aladdhaṃ pariyesituṃ laddhaṃ kātuñca vaṭṭati, nivāsetuṃ adhiṭṭhātuñca na vaṭṭatī’’ti potthakesu pāṭho dissati, so apāṭho. Evaṃ panettha pāṭhena bhavitabbaṃ ‘‘ayameko aḍḍhamāso pariyesanakkhettaṃ. Etasmiñhi antare vassikasāṭikaṃ aladdhaṃ pariyesituṃ vaṭṭati, laddhaṃ kātuṃ nivāsetuṃ adhiṭṭhātuñca na vaṭṭatī’’ti. Na hi gimhānaṃ pacchimamāsassa paṭhamo aḍḍhamāso karaṇakkhettaṃ hoti. ‘‘Aḍḍhamāso seso gimhānanti katvā nivāsetabba’’nti vacanato pana gimhānaṃ pacchimamāsassa pacchimo aḍḍhamāso karaṇakkhettañceva nivāsanakkhettañca hoti. Tenevamātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. vahisakasāṭikasikkhāpadavaṇṇanā) ‘‘gimhānaṃ pacchimo māso pariyesanakkhettaṃ, pacchimo aḍḍhamāso karaṇanivāsanakkhettampī’’ti vuttaṃ. Tasmā pāḷiyā mātikāṭṭhakathāya ca avirodhaṃ icchantena vuttanayeneva pāṭho gahetabbo.
‘‘Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpattī’’ti vadantena ‘‘piṭṭhisamayattā iminā sikkhāpadena āpattī’’ti dīpitā hoti. Na hi ñātakapavāritaṭṭhānato piṭṭhisamaye satuppādakaraṇamattenapi sambhavantī āpatti tato garukatarāya viññattiyā na hotīti sakkā vattuṃ. Tenevabhadantabuddhadattācariyenavuttaṃ –
‘‘Katvā pana satuppādaṃ, vassikasāṭicīvaraṃ;
‘‘Hoti nissaggiyāpatti, ñātakāñātakādino;
Kenassahoti āpattīti assa mātaraṃ cīvaraṃ yācantassa kena sikkhāpadena āpattīti pucchati. ‘‘Pariṇataṃ viññāpentassa pariṇāmanasikkhāpadena āpattī’’ti codanābhāvaṃ dassetino ca saṅghe pariṇatanti. Atha aññātakaviññattisikkhāpadenāti ce, etampi natthīti āha‘‘anāpatti ca ñātake’’ti. ‘‘Ñātake viññāpentassā’’ti pāṭhaseso.Imamatthaṃ sandhāyāti piṭṭhisamaye vassikasāṭikatthaṃ ñātakapavāritaṭṭhāne satuppādakaraṇena āpattiṃ, aññātakaviññattisikkhāpadena anāpattiñca sandhāya.
Aññātakaappavāritaṭṭhānato…pe… dukkaṭanti idaṃ vassikasāṭikaṃ adinnapubbe sandhāya vuttaṃ. Tenevettha vattabhede dukkaṭaṃ vuttaṃ, dinnapubbesu pana vattabhedo natthi. Tenevāha –‘‘ye manussā…pe… vattabhedo natthī’’ti.Idanti yathāvuttanissaggiyapācittiyaṃ.Viññattiṃ katvā nipphādentassāti aññātakaappavāritaṭṭhānato viññattiṃ katvā nipphādentassa.Pakatiyā vassikasāṭikadāyakānāma saṅghavasena vā puggalavasena vā apavāretvā anusaṃvaccharaṃ vassikasāṭikānaṃ dāyakā.Aññātakaviññattisikkhāpadena anāpattīti ettha imināpi sikkhāpadena anāpattīti veditabbaṃ. Kucchisamaye hi attano ñātakapavāritaṭṭhānato ‘‘detha me vassikasāṭika’’ntiādinā viññāpentassapi anāpatti. Tenevāha –‘‘na vattabbā detha meti idañhi pariyesanakāle aññātakaappavārite eva sandhāya vutta’’nti.Mātikāṭṭhakathāyañhi(kaṅkhā. aṭṭha. vassikasāṭikasikkhāpadavaṇṇanā) vuttaṃ ‘‘attano ñātakapavāritaṭṭhānato pana ‘detha me vassikasāṭikacīvara’ntiādikāya viññattiyāpi pariyesitabba’’nti.
629.‘‘Ākāsato patitaudakenevāti vacanato chadanakoṭiyā patitaudakena nahāyantassa anāpattī’’ti tīsupigaṇṭhipadesuvuttaṃ.
630.Cha māse parihāraṃ labhatīti etena antovassepi yāva vassānassa pacchimadivasā akatā parihāraṃ labhatīti dīpitaṃ hoti. Yasmā mūlacīvaraṃ karontena hemantassa pacchimuposathadivaseyeva kātabbaṃ, tasmā gimhānato ekūnatiṃsadivase parihāraṃ labhati, evaṃ santepi appakaṃ ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti katvā‘‘tato parampi…pe… ekamāsa’’nti vuttaṃ.Ekāhadvīhādivasena…pe… laddhā ceva niṭṭhitā cāti iminā ekāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā ca, dvīhānāgatāya…pe… dasāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā ca, antovasse vā laddhā ceva niṭṭhitā cāti ayamattho dassito. Tattha āsāḷhimāsassa juṇhapakkhapuṇṇamiyaṃ laddhā ceva niṭṭhitā ca vassikasāṭikā ‘‘ekāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā cā’’ti vuccati. Eteneva nayena juṇhapakkhassa chaṭṭhiyaṃ laddhā ceva niṭṭhitā ca ‘‘dasāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā cā’’ti vuccati. Yāva paṭhamakattikatemāsapuṇṇamī, tāva antotemāse laddhā ceva niṭṭhitā ca ‘‘antovasse laddhā ceva niṭṭhitā cā’’ti vuccati. Paṭhamakattikatemāsapuṇṇamito parañhi laddhā ceva niṭṭhitā ca yāva cīvarakālo nātikkamati, tāva anadhiṭṭhahitvā ṭhapetuṃ vaṭṭatīti na tatrāyaṃ vicāraṇā sambhavati.
Tasmiṃyeva antodasāhe adhiṭṭhātabbāti avisesena vuttepi vassānato pubbe ekāhadvīhādivasena anāgatāya vassūpanāyikāya laddhā tehi divasehi saddhiṃ dasāhaṃ anatikkamantena vassūpanāyikadivasato paṭṭhāya adhiṭṭhānakkhettaṃ sampattāyeva adhiṭṭhātabbā, na tato pubbe adhiṭṭhānassa akhettattā. Antovasse pana laddhā tasmiṃyeva antovasse laddhadivasato paṭṭhāya dasāhaṃ anatikkāmetvā adhiṭṭhātabbā.
‘‘dasāhātikkame niṭṭhitā tadaheva adhiṭṭhātabbā’’ti.
Dasāhe appahonte cīvarakālaṃ nātikkametabbāti temāsabbhantare dasāhe appahonte laddhā ceva niṭṭhitā ca cīvarakālaṃ nātikkametabbāti attho. Idaṃ vuttaṃ hoti ‘‘paṭhamakattikatemāsapuṇṇamito pubbe sattamito paṭṭhāya laddhā ceva niṭṭhitā ca vassikasāṭikā dasāhe anatikkanteyeva cīvarakālaṃ otiṇṇattā tattha anadhiṭṭhahitvāpi ṭhapetuṃ vaṭṭatī’’ti. Iminā ca imaṃ dīpeti – akatā ce vassikasāṭikā, vassānaṃ cātumāsaṃ akatattāyeva parihāraṃ labhati, katāya pana dasāhaparamasikkhāpadaṃ avikopetvā parihāro vattabboti.
Yadā vā tadā vā adhiṭṭhātuṃ vaṭṭatīti cātumāsabbhantare dasāhe atikkantepi natthi dosoti adhippāyo. ‘‘Kadā adhiṭṭhātabbā…pe… yadi nappahoti, yāva kattikapuṇṇamā parihāraṃ labhatī’’ti imināpikurundivacanenaakatāya vassikasāṭikāya cātumāsaṃ parihāro, katāya dasāhameva parihāroti ayamattho dīpitoyevāti āha‘‘apicā’’tiādi.
acchinnacīvarassa naṭṭhacīvarassātiādinā nissaggiyena anāpatti vuttā, udāhu naggassa nahāyato dukkaṭena anāpatti vuttāti? Kimettha pucchitabbaṃ. Sabbasikkhāpadesu hi yattha yattha mūlasikkhāpadena āpattippasaṅgo, tattha tattha anāpattidassanatthaṃ anāpattivāro ārabhīyatīti idhāpi nissaggiyena anāpattidassanatthanti yuttaṃ vattuṃ. Na hi mūlāpattiyā anāpattiṃ adassetvā antarā vuttāya eva āpattiyā anāpattidassanatthaṃ anāpattivāro ārabhīyatīti. Teneva tīsupigaṇṭhipadesuidaṃ vuttaṃ ‘‘acchinnacīvarassa naṭṭhacīvarassa cāti ettha acchinnasesacīvarassa naṭṭhasesacīvarassa ca asamaye nivāsentassa pariyesantassa ca anāpatti. Āpadāsūti ettha anivatthaṃ corā harantīti asamaye nivāsentassa anāpattī’’ti.Mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. vassikasāṭikasikkhāpadavaṇṇanā) vuttaṃ ‘‘acchinnacīvarassa vā naṭṭhacīvarassa vā anivatthaṃ corā harantīti evaṃ āpadāsu vā nivāsayato ummattakādīnañca anāpattī’’ti. Aṭṭhakathāyaṃ pana naggassa nahāyato dukkaṭeneva anāpattiṃ sandhāya ‘‘acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vuttaṃ. Tesañhi naggānaṃ kāyovassāpane anāpatti. Ettha ca mahagghavassikasāṭikaṃ nivāsetvā nahāyantassa corupaddavo āpadā nāmā’’ti yaṃ vuttaṃ, tattha kāraṇaṃ pariyesitabbaṃ.
Atha ubhayenapi anāpattidassanatthaṃ ‘‘acchinnacīvarassā’’tiādi āraddhanti evamadhippāyo siyā, evampi ‘‘acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vutta’’ntiādinā visesetvā na vattabbaṃ. Evañhi vattabbaṃ siyā ‘‘acchinnasesacīvarassa naṭṭhasesacīvarassa vā asamaye nivāsentassa pariyesantassa ca nissaggiyena anāpatti, acchinnavassikasāṭikassa naṭṭhavassikasāṭikassa vā naggassa nahāyato dukkaṭena anāpatti, āpadāsu anivatthaṃ corā harantīti asamaye nivāsayato nissaggiyena anāpatti, mahagghavassikasāṭikaṃ nivāsetvā nahāyantassa corā haranti, naggassa nahāyato dukkaṭena anāpattī’’ti. Sesamettha uttānameva.
Aṅgesu pana vassikasāṭikāya attuddesikatā, asamaye pariyesanatā, tāya ca paṭilābhoti imāni tāva pariyesanāpattiyā tīṇi aṅgāni. Sacīvaratā, āpadābhāvo, vassikasāṭikāya sakabhāvo, asamaye nivāsananti imāni nivāsanāpattiyā cattāri aṅgāni.
Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā.
5. Cīvaraacchindanasikkhāpadavaṇṇanā
631.Pañcameyampi tyāhanti etthayanti kāraṇavacanaṃ, tasmā evamettha sambandho veditabbo – mayā saddhiṃ janapadacārikaṃ pakkamissatīti yaṃ kāraṇaṃ nissāya ahaṃ te, āvuso, cīvaraṃ adāsiṃ, taṃ na karosīti kupito anattamano acchindīti.Yanti vā cīvaraṃ parāmasati, tattha ‘‘mayā saddhiṃ janapadacārikaṃ pakkamissatīti yampi te ahaṃ cīvaraṃ adāsiṃ, taṃ cīvaraṃ gaṇhissāmīti kupito anattamano acchindī’’ti sambandhitabbaṃ.
633.Āṇatto bahūni gaṇhāti, ekaṃ pācittiyanti ‘‘cīvaraṃ gaṇhā’’ti āṇattiyā ekacīvaravisayattā ekameva pācittiyaṃ.Vācāya vācāya dukkaṭanti ettha acchinnesu vatthugaṇanāya pācittiyāni.Ekavācāya sambahulā āpattiyoti idaṃ acchinnesu vatthugaṇanāya āpajjitabbaṃ pācittiyāpattiṃ sandhāya vuttaṃ. Āṇattiyā āpajjitabbaṃ pana dukkaṭaṃ ekameva.
634.Evanti iminā ‘‘vatthugaṇanāya dukkaṭānī’’ti idaṃ parāmasati.Eseva nayoti sithilaṃ gāḷhañca pakkhittāsu āpattiyā bahuttaṃ ekattañca atidissati.
635.Āvuso, mayantiādīsu gaṇhitukāmatāya evaṃ vuttepi teneva dinnattā anāpatti.Amhākaṃ santike upajjhaṃ gaṇhissatīti idaṃ sāmaṇerassapi dānaṃ dīpeti. Tasmā kiñcāpi pāḷiyaṃ ‘‘bhikkhussa sāmaṃ cīvaraṃ datvā’’ti vuttaṃ, tathāpi anupasampannakāle datvāpi upasampannakāle acchindantassa pācittiyamevāti veditabbaṃ. Acchindanasamaye upasampannabhāvoyeva hettha pamāṇaṃ.Detīti tuṭṭho vā kupito vā deti.Rundhathāti nivāretha.Evaṃ pana dātuṃ na vaṭṭatīti ettha evaṃ dinnaṃ na tāva tassa santakanti anadhiṭṭhahitvāva paribhuñjitabbanti veditabbaṃ.Āharāpetuṃ pana vaṭṭatīti evaṃ dinnaṃ bhatisadisattā āharāpetuṃ vaṭṭati.Cajitvā dinnanti vuttanayena adatvā anapekkhena hutvā tasseva dinnaṃ.Bhaṇḍagghena kāretabboti sakasaññāya vinā gaṇhanto bhaṇḍaṃ agghāpetvā āpattiyā kāretabbo. Vikappanupagapacchimacīvaratā, sāmaṃ dinnatā, sakasaññitā, upasampannatā, kodhavasena acchindanaṃ acchindāpanaṃ vāti imānettha pañca aṅgāni.
Cīvaraacchindanasikkhāpadavaṇṇanā niṭṭhitā.
6. Suttaviññattisikkhāpadavaṇṇanā
636.Chaṭṭhe pāḷiyaṃcīvarakārasamayeti iminā vassaṃvutthabhikkhūnaṃ cīvarakammasamayattā cīvaramāso vutto, athaññopi pana cīvarakammakālo cīvarakārasamayoti vattuṃ vaṭṭati.
638.Pañcahipimissetvāti khomādīhi pañcahi missetvā. Vītavītaṭṭhānaṃ yattha saṃharitvā ṭhapenti, tassaturīti adhivacanaṃ. Suttaṃ pavesetvā yena ākoṭentā ghanabhāvaṃ sampādenti, taṃvemanti vuccati.Yaṃ yanti yaṃ yaṃ payogaṃ. Tantūnaṃ attano santakattā vītavītaṭṭhānaṃ paṭiladdhameva hotīti āha‘‘dīghato…pe… vīte nissaggiyaṃ pācittiya’’nti. Pāḷiyampi hi imināva adhippāyena ‘‘paṭilābhena nissaggiya’’nti vuttaṃ, tasmā yāva cīvaraṃ vaḍḍhati, tāva iminā pamāṇena āpattiyo vaḍḍhanti.
Seso kappiyoti ettha hatthakammayācanavasena.Pubbe vuttanayena nissaggiyanti dīghaso vidatthimatte tiriyaṃ hatthamatte ca vīte nissaggiyaṃ.Tenevāti akappiyatantavāyena.Tatheva dukkaṭanti paricchede paricchede dukkaṭaṃ.Kedārabaddhādīhītiādi-saddena acchimaṇḍalabaddhādi gahitaṃ.Tante ṭhitaṃyeva adhiṭṭhātabbanti ettha ‘‘pacchā vītaṭṭhānaṃ adhiṭṭhitagatikameva hoti, puna adhiṭṭhānakiccaṃ natthi. Sace pana paricchedaṃ dassetvā antarantarā avītaṃ hoti, puna adhiṭṭhātabba’’nti vadanti.Eseva nayoti vikappanupagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbanti attho. Cīvaratthāya viññāpitasuttaṃ, attuddesikatā, akappiyatantavāyena vāyāpananti imānettha tīṇi aṅgāni.
Mātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. suttaviññattisikkhāpadavaṇṇanā) pana vāyāpeyyāti ettha ‘‘cīvaraṃ me, āvuso, vāyathāti akappiyaviññattiyā vāyāpeyyā’’ti atthaṃ vatvā aṅgesupi ‘‘akappiyatantavāyena akappiyaviññattiyā vāyāpana’’nti visesetvā vuttaṃ, tathāvidhaṃ pana visesavacanaṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ upalabbhati. Pāḷiyampi ‘‘ñātakānaṃ pavāritāna’’nti ettakameva anāpattivāre vuttaṃ, aṭṭhakathāyañca suttatantavāyānameva kappiyākappiyabhāvena bahudhā nayo dassito, na kappiyākappiyaviññattivasenāti. ‘‘Akappiyaviññattiyā vāyāpeyyā’’ti ca visesetvā vadantena ayaṃ nāma kappiyaviññattīti visuṃ na dassitaṃ, tasmā vīmaṃsitvā gahetabbaṃ.
Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā.
7. Mahāpesakārasikkhāpadavaṇṇanā
642.Sattamekiñcimattaṃ anupadajjeyyāti idaṃ tassa kattabbākāramattadassanaṃ, dānaṃ panettha aṅgaṃ na hoti suttavaḍḍhanavaseneva āpajjitabbattā. Teneva padabhājanepi ‘‘tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā karoti, payoge dukkaṭaṃ, paṭilābhena nissaggiya’’nti suttavaḍḍhanākārameva dassetvā āpatti vuttā.Mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. mahāpesakārasikkhāpadavaṇṇanā) vuttaṃ ‘‘na bhikkhuno piṇḍapātadānamattena taṃ nissaggiyaṃ hoti. Sace pana te tassa vacanena cīvarasāmikānaṃ hatthato suttaṃ gahetvā īsakampi āyataṃ vā vitthataṃ vā appitaṃ vā karonti, atha tesaṃ payoge bhikkhuno dukkaṭaṃ, paṭilābhena nissaggiyaṃ hotī’’ti. Āyatādīsu sattasu ākāresu ādimhi tayo ākāre suttavaḍḍhanena vinā na sakkā kātunti āha‘‘suttavaḍḍhanaākārameva dassetī’’ti. Suvītādayo hi ākāre vināpi suttavaḍḍhanena sakkā kātuṃ. Sesamettha uttānameva. Aññātakaappavāritānaṃ tantavāye upasaṅkamitvā vikappamāpajjanatā, cīvarassa attuddesikatā, tassa vacanena suttavaḍḍhanaṃ, cīvarassa paṭilābhoti imānettha cattāri aṅgāni.
Mahāpesakārasikkhāpadavaṇṇanā niṭṭhitā.
8. Accekacīvarasikkhāpadavaṇṇanā
646.Aṭṭhameasammohatthanti dasāhānāgatapade asammohatthaṃ.Paṭhamapadassāti dasāhānāgatapadassa.Tāni divasānīti tesu divasesu.Uppajjeyyāti saṅghato vā gaṇato vā ujukaṃ attanoyeva vā uppajjeyya.Pañcamitoti ettha vassaṃ vasantassa saṅghassa pañcamito pubbe uppannaṃ accekacīvaraṃ pañcamiyaṃ vibhajitvā gahitaṃ accekacīvaraparihārameva labhati. Ujukaṃ attanoyeva uppannaṃ ce, pañcamiyaṃ uppannameva accekacīvaraparihāraṃ labhati, na tato pubbeti daṭṭhabbaṃ.
Saddhāmattakanti dhammassavanādīhi taṅkhaṇuppannaṃ saddhāmattakaṃ.Ārocitaṃ cīvaranti ārocetvā dinnacīvaraṃ. Chaṭṭhiyaṃ uppannacīvarassa ekādasamo aruṇo cīvarakāle uṭṭhātīti āha‘‘chaṭṭhito paṭṭhāyā’’tiādi.Ṭhapitacīvarampīti padhānacīvaradassanamukhena sabbampi atirekacīvaraṃ vuttaṃ. Atha ‘‘cīvaramāsepi atirekacīvaraṃ nikkhipituṃ vaṭṭatī’’ti idaṃ kuto laddhanti ce? ‘‘Visuṃ ananuññātepi imasmiṃ sikkhāpade ‘cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā’ti vadantena tatiyakathinasikkhāpade ‘akālacīvaraṃ nāma anatthate kathine ekādasamāse uppannaṃ, atthate kathine sattamāse uppanna’nti vadantena ca anuññātameva hotī’’ti vadanti. ‘‘Aṭṭhakathāvacanappamāṇena gahetabba’’nti ca keci.
650.Idāni paṭhamakathinādisikkhāpadehi tassa tassa cīvarassa labbhamānaṃ parihāraṃ idheva upasaṃharitvā dassento‘‘iti atirekacīvarassa dasāhaṃ parihāro’’tiādimāha. ‘‘Anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā’’ti ayameva pāṭho gahetabbo. Keci panettha ‘‘kāmañcesa ‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’nti imināva siddho, aṭṭhuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapita’’nti pāṭhaṃ vatvā ‘‘dasadivasādhiko māso, dasadivasādhikā pañca māsāti pāṭhena bhavitabba’’nti vadanti, taṃ na gahetabbaṃ tassa pamādapāṭhattā. Na hi dasāhena asampattāya kattikatemāsikapuṇṇamāya cīvarakālato pubbe dasa divasā adhikā honti. Evañhi sati ‘‘navāhānāgataṃ kattikatemāsikapuṇṇama’’nti vattabbaṃ.
Mātikāṭṭhakathāyampi(kaṅkhā. aṭṭha. accekacīvarasikkhāpadavaṇṇanā) ‘‘pavāraṇamāsassa juṇhapakkhapañcamito paṭṭhāya uppannassa cīvarassa nidhānakālo dassito hotī’’ti vatvā ‘‘kāmañcesa ‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’nti imināva siddho, aṭṭhuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapita’’nti pāṭho dassito, sopi pamādapāṭhoyeva. ‘‘Juṇhapakkhapañcamito paṭṭhāyā’’ti ca vuttattā tattheva pubbāparavirodhopi siyā, chaṭṭhito paṭṭhāyāti vattabbaṃ. Evañhi sati ‘‘dasāhaparamasikkhāpadeneva siddha’’nti sakkā vattuṃ. Imameva ca pamādapāṭhaṃ gahetvābhadantabuddhadattācariyenaca –
‘‘Tassāccāyikavatthassa, kathine tu anatthate;
‘‘Atthate kathine tassa, pañca māsā pakāsitā;
Vuttaṃ.
‘‘accekacīvarasadise’’ti vuttaṃ. ‘‘Pañcamiyaṃ uppannaṃ anaccekacīvaraṃ dasāhaṃ atikkāmayato cīvarakālato pubbeyeva āpatti hoti, na cīvarakālātikkame, tasmā cīvarakālātikkame puna āpajjitabbāya āpattiyā abhāvaṃ sandhāya ‘anaccekacīvare anaccekacīvarasaññī anāpattī’ti vutta’’nti tīsupigaṇṭhipadesuvuttaṃ. Vikappanupagapacchimappamāṇassa accekacīvarassa attano santakatā, dasāhānāgatāya kattikatemāsikapuṇṇamāya uppannabhāvo, anadhiṭṭhitaavikappitatā, cīvarakālātikkamoti imānettha cattāri aṅgāni.
Accekacīvarasikkhāpadavaṇṇanā niṭṭhitā.
9. Sāsaṅkasikkhāpadavaṇṇanā
652.Navameantaraghareti antare gharāni ettha, etassāti vā antaragharanti laddhavohāre gocaragāme. Tenāha‘‘antogāme’’ti. Pāḷiyaṃvippavasantīti idaṃ yasmiṃ vihāre vasantā antaraghare cīvaraṃ nikkhipiṃsu, tato aññattha vasante sandhāya vuttaṃ. Tasmiñhi vihāre antaraghare cīvaraṃ nikkhipitvā vasituṃ anuññātattā tattha vāso vippavāso nāma na hoti. Dubbalacoḷāduccoḷāvirūpacoḷā vā, duccoḷattā evalūkhacīvarā.
653.‘‘Paṭhamaṃ jhānaṃ upasampajja viharatī’’ti imassavibhaṅge‘‘upasampajjā’’ti uddharitabbe ‘‘upasampajja’’nti uddharitvā ‘‘yo paṭhamassa jhānassa lābho paṭilābho’’tiādi vuttaṃ, taṃ sandhāyāha‘‘upasampajjantiādīsu viyā’’ti.Ādi-saddena ‘‘anāpucchaṃ vā pakkameyyā’’tiādīnaṃ saṅgaho daṭṭhabbo.Upagantvātiupa-saddassa atthamāha.Vasitvāti akhaṇḍaṃ vasitvā. ‘‘Yena yassa hi sambandho, dūraṭṭhampi ca tassa ta’’nti vacanato‘‘imassa…pe… iminā sambandho’’ti vuttaṃ. Tatthaimassāti ‘‘upavassa’’nti padassa.Nikkhipeyyāti ṭhapeyya.
Byañjanavicāraṇanti ‘‘upavassa upavassitvā’’tiādivicāraṇaṃ.Tassapīti ‘‘vutthavassāna’’nti vibhaṅgapadassa.Vutthavassānanti ca niddhāraṇe sāmivacanaṃ. Tenāha –‘‘evarūpānaṃ bhikkhūnaṃ abbhantare’’ti.Senāsanesūti ettha tathārūpesūti sambandhitabbaṃ.
Parikkhepārahaṭṭhānatoti ettha ‘‘parikkhepārahaṭṭhānaṃ nāma dve leḍḍupātā’’ti vadanti, taṃ na gahetabbaṃ. Aparikkhittassa pana gāmassa pariyante ṭhitagharūpacārato paṭṭhāya eko leḍḍupāto parikkhepārahaṭṭhānanti idamettha sanniṭṭhānaṃ. Tenevavisuddhimaggepi (visuddhi. 1.31) vuttaṃ ‘‘aparikkhittassa paṭhamaleḍḍupātato paṭṭhāyā’’ti.Sabbapaṭhamanti gāmābhimukhadisābhāgato sabbapaṭhamaṃ.Taṃ paricchedaṃ katvāti taṃ paṭhamasenāsanādiṃ paricchedaṃ katvā. Idañcavinayadharānaṃmatena vuttaṃ,majjhimabhāṇakānaṃmatena pana ‘‘senāsanādīnaṃ upacāre ṭhitassa ekaleḍḍupātaṃ muñcitvā minitabba’’ntimajjhimabhāṇakāvadanti. Tenevamajjhimanikāyaṭṭhakathāyaṃ‘‘vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabba’’nti vuttaṃ.Pañcadhanusatikanti āropitena ācariyadhanunā pañcadhanusatappamāṇaṃ.Tato tato maggaṃ pidahatīti tattha tattha khuddakamaggaṃ pidahati.Dhutaṅgacoroti iminā imassapi sikkhāpadassa aṅgasampattiyā abhāvaṃ dīpeti.
‘‘Sāsaṅkānī’’ti sammatānīti corānaṃ niviṭṭhokāsādidassanena ‘‘sāsaṅkānī’’ti sammatāni.Sannihitabalavabhayānīti corehi manussānaṃ hataviluttākoṭitabhāvadassanato sannihitabalavabhayānīti attho.Sace pacchimikāyātiādinā vuttamevatthaṃ byatirekamukhena vibhāveti.Yatra hi piṇḍāyātiādinā vuttappamāṇameva visesetvā dasseti.Sāsaṅkasappaṭibhayamevāti ettha sāsaṅkaṃ vā sappaṭibhayaṃ vā hotu, vaṭṭatiyeva.
‘‘puna gāmasīmaṃ okkamitvāti ettha sace gocaragāmato puratthimāya disāya senāsanaṃ, ayañca pacchimadisaṃ gato hotī’’tiādi vuttaṃ. Tatoyeva camātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. sāsaṅkasikkhāpadavaṇṇanā) ‘‘tato ce uttari vippavaseyyā’’ti ettha ‘‘chārattato uttari tasmiṃ senāsane sattamaṃ aruṇaṃ uṭṭhāpeyyā’’ti attho vutto.Bhadantabuddhadattācariyenapana pākaṭataraṃ katvā ayamevattho vutto. Vuttañhi tena –
‘‘Yaṃ gāmaṃ gocaraṃ katvā, bhikkhu āraññake vase;
‘‘Aññattheva vasantassa, chārattaparamaṃ mataṃ;
‘‘kosambakasammuti anuññātā’’ti vuttaṃ. Kosambakassa bhikkhuno sammutikosambakasammuti.Senāsanaṃ āgantvāti vusitavihārasseva sandhāya vuttattā tasmiṃ gāmūpacārepi aññasmiṃ vihāre aruṇaṃ uṭṭhāpetuṃ na vaṭṭati.Vasitvāti aruṇaṃ uṭṭhāpetvā. Gataṭṭhānassa atidūrattā‘‘evaṃ asakkontenā’’ti vuttaṃ.Tatthevāti tasmiṃyeva gataṭṭhāne.
Sāsaṅkasikkhāpadavaṇṇanā niṭṭhitā.
10. Pariṇatasikkhāpadavaṇṇanā
657-659.Dasameuddissa ṭhapitabhāgeti attano gharepi uddisitvā visuṃ ṭhapitakoṭṭhāse. ‘‘Ekaṃ mayhaṃ, ekaṃ imassa dehī’’ti evaṃ ekavācāya āpajjitabbattā‘‘āpajjeyya ekato’’ti vuttaṃ.Tumhākaṃ sappiādīni ābhatānīti tumhākaṃ atthāya ābhatāni sappiādīni. Pariṇatabhāvaṃ jānitvāpi vuttavidhinā viññāpentena tesaṃ santakameva viññāpitaṃ nāma hotīti āha –‘‘mayhampi dethāti vadati, vaṭṭatī’’ti.
660.Pupphampi āropetuṃ na vaṭṭatīti idaṃ pariṇataṃ sandhāya vuttaṃ. Sace pana ekasmiṃ cetiye pūjitaṃ pupphaṃ gahetvā aññasmiṃ cetiye pūjeti, vaṭṭati.Ṭhitaṃ disvāti sesakaṃ gahetvā ṭhitaṃ disvā.Imassa sunakhassa mā dehi, etassa dehīti idaṃ pariṇateyeva. Tiracchānagatassa pariccajitvā dinne pana taṃ palāpetvā aññaṃ bhuñjāpetuṃ vaṭṭati.‘‘Kattha demātiādinā ekenākārena pāḷiyaṃ anāpatti dassitā, evaṃ pana apucchitepi apariṇataṃ idanti jānantena attano ruciyā yattha icchati, tattha dāpetuṃ vaṭṭatī’’ti tīsupigaṇṭhipadesuvuttaṃ.Yattha icchatha, tattha dethāti etthāpi ‘‘tumhākaṃ ruciyā’’ti vuttattā yattha icchati, tattha dāpetuṃ labhati.Pāḷiyaṃ āgatanayenevāti ‘‘yattha tumhākaṃ deyyadhammo’’tiādinā nayena. Saṅghapariṇatabhāvo, taṃ ñatvā attano pariṇāmanaṃ, paṭilābhoti imānettha tīṇi aṅgāni.
Pariṇatasikkhāpadavaṇṇanā niṭṭhitā.
Niṭṭhito pattavaggo tatiyo.
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ
Nissaggiyavaṇṇanā niṭṭhitā.
Dutiyo bhāgo niṭṭhito.