Lớp Phật Pháp Buddhadhamma: Bài học. Thứ Hai, ngày 15 tháng 6, 2020

Trung Bộ Kinh - Majjhima Nikaya

Giảng sư: TT Tuệ Siêu

GIÁO TRÌNH TRUNG BỘ KINH HƯỚNG DẪN BÀI HỌC NGÀY 15/6/2020

1. Kinh Pháp Môn Căn Bản

(Mūlapariyāya Sutta)

Như vầy tôi nghe.

Tựa kinh của bản tiếng Việt là Kinh Căn Bản Pháp Môn có thể tạo nên ngộ nhận là “pháp môn tu căn bản” kỳ thật thì tựa kinh Phạn ngữ Mūlapariyāya có nghĩa là “cội rễ của vạn hữu”. Thuở ấy Đức Phật trú ở rừng Subhaga xứ Ukkattha.Tại đấy Đức Thế Tôn dạy về bốn hạng người có bốn cách khác biệt trong sự nhận thức về thế giới do có liên hệ hoặc không liên hệ tới ngã chấp. Bốn hạng người được đề cập là: Phàm phu không học hiểu đạo lý bậc thánh, chư vị hữu học, bậc A la hán thinh văn và Như lai chánh đẳng giác. Đối tượng của nhận thức bao gồm:

A. Thế giới vật chất: địa đại, thủy đại, hỏa đại, phong đại.

B. Các sanh loại: Sanh vật, chư Thiên, Sanh chủ, Phạm thiên, Quang âm thiên, Biến tịnh thiên, Quảng quả thiên, Thắng Giả, Không vô biên xứ, Thức vô biên xứ, Vô sở hữu xứ, Phi tưởng phi phi tưởng xứ.

C. Tư duy trừu tượng: sở kiến, sở văn, sở tư niệm, sở tri, đồng nhất, sai biệt, tất cả, niết bàn.

Một thời Thế Tôn trú tại (tụ lạc) Ukkaṭṭhā, trong rừng Subhaga (rừng Hạnh phúc), dưới gốc cây Sa-la vương. Tại chỗ ấy, Thế Tôn gọi các Tỷ-kheo: "Này các Tỷ-kheo!". - "Bạch Thế Tôn", những Tỷ-kheo ấy vâng đáp Thế Tôn. Thế Tôn nói: "Này các Tỷ-kheo. Ta sẽ giảng cho các Người "Pháp môn căn bản tất cả pháp". Hãy nghe và khéo tác ý, Ta sẽ nói". - "Thưa vâng, bạch Thế Tôn", những Tỷ-kheo ấy vâng đáp Thế Tôn. Thế Tôn nói như sau:

001. Nhận thức sai lạc của phàm phu

Lối nhận thức sai lầm của phàm phu không hiểu lẽ thật gọi là tưởng tri (dựa trên ấn tượng):

(Phàm phu)

-- Này các Tỷ-kheo, ở đây, có kẻ phàm phu ít nghe, không được thấy các bậc Thánh, không thuần thục pháp các bậc Thánh, không tu tập pháp các bậc Thánh, không được thấy các bậc Chơn nhân, không thuần thục pháp các bậc Chơn nhân, không tu tập pháp các bậc Chơn nhân, tưởng tri địa đại là địa đại. Vì tưởng tri địa đại là địa đại, người ấy nghĩ đến địa đại, nghĩ đến (tự ngã) đối chiếu với địa đại, nghĩ đến (tự ngã) như là địa đại, người ấy nghĩ: "Ðịa đại là của ta" - dục hỷ địa đại. Vì sao vậy? Ta nói người ấy không liễu tri địa đại.

Người ấy tưởng tri thủy đại là thủy đại. Vì tưởng tri thủy đại là thủy đại, người ấy nghĩ đến thủy đại, nghĩ đến (tự ngã) đối chiếu với thủy đại, nghĩ đến (tự ngã) như là thủy đại, người ấy nghĩ: "Thủy đại là của ta" - dục hỷ thủy đại. Vì sao vậy? Ta nói người ấy không liễu tri thủy đại.

Người ấy tưởng tri hỏa đại là hỏa đại. Vì tưởng tri hỏa đại là hỏa đại, người ấy nghĩ đến hỏa đại, nghĩ đến (tự ngã) đối chiếu với hỏa đại, nghĩ đến (tự ngã) như là hỏa đại, người ấy nghĩ: "Hỏa đại là của ta"- dục hỷ hỏa đại. Vì sao vậy? Ta nói người ấy không liễu tri hỏa đại.

Người ấy tưởng tri phong đại là phong đại. Vì tưởng tri phong đại là phong đại, người ấy nghĩ đến (tự ngã) đối chiếu với phong đại, nghĩ đến (tự ngã) như là phong đại, người ấy nghĩ: "Phong đại là của ta"- dục hỷ phong đại. Vì sao vậy? Ta nói người ấy không liễu tri phong đại.

Người ấy tưởng tri Sanh vật là Sanh vật... Người ấy tưởng tri chư Thiên là chư Thiên... Người ấy tưởng tri Sanh chủ là Sanh chủ... Người ấy tưởng tri Phạm thiên là Phạm thiên... Người ấy tưởng tri Quang âm thiên là Quang âm thiên... Người ấy tưởng tri Biến tịnh thiên là Biến tịnh thiên... Người ấy tưởng tri Quảng quả thiên là Quảng quả thiên... Người ấy tưởng tri Abhibhū (Thắng Giả) là Abhibhū...

Người ấy tưởng tri Không vô biên xứ là Không vô biên xứ... Người ấy tưởng tri Thức vô biên xứ là Thức vô biên xứ... Người ấy tưởng tri Vô sở hữu xứ là Vô sở hữu xứ... Người ấy tưởng tri Phi tưởng phi phi tưởng xứ là Phi tưởng phi phi tưởng xứ...

Người ấy tưởng tri sở kiến là sở kiến... Người ấy tưởng tri sở văn là sở văn... Người ấy tưởng tri sở tư niệm là sở tư niệm... Người ấy tưởng tri sở tri là sở tri...

Người ấy tưởng tri đồng nhất là đồng nhất... Người ấy tưởng tri sai biệt là sai biệt... Người ấy tưởng tri tất cả là tất cả...

Người ấy tưởng tri Niết-bàn là Niết-bàn. Vì tưởng tri Niết-bàn là Niết-bàn, người ấy nghĩ đến Niết-bàn, nghĩ đến (tự ngã) đối chiếu với Niết-bàn. Nghĩ đến (tự ngã) như là Niết-bàn, người ấy nghĩ: "Niết-bàn là của ta" - dục hỷ Niết-bàn, Vì sao vậy? Ta nói: Người ấy không liễu tri Niết-bàn.

002. Nhận thức của bậc đã chứng thánh quản nhưng vẫn còn tiếp tục tu học

Nhận thức của bậc thánh hữu học là thắng tri không chấp ngã,:

Này các Tỷ-kheo, có Tỷ-kheo, hữu học tâm chưa thành tựu, đang sống cần cầu vô thượng an ổn khỏi khổ ách. Vị ấy thắng tri địa đại là địa đại. Vì thắng tri địa đại là địa đại, vị ấy đã không nghĩ đến địa đại, đã không nghĩ (tự ngã) đối chiếu với địa đại, đã không nghĩ (tự ngã) như là địa đại, đã không nghĩ: "Ðịa đại là của ta", - không dục hỷ địa đại. Vì sao vậy? Ta nói vị ấy có thể liễu tri địa đại.

Vị ấy thắng tri thủy đại... hỏa đại... phong đại... Sanh vật... chư Thiên... Sanh chủ... Phạm thiên... Quang âm thiên... Biến tịnh thiên... Quảng quả thiên... Abhibhù (Thắng Giả)... Không vô biên xứ... Thức vô biên xứ... Vô sở hữu xứ... Phi tưởng phi phi tưởng xứ... sở kiến... sở văn... sở tư niệm... sở tri... đồng nhất... sai biệt... tất cả...

Vị ấy thắng tri Niết-bàn là Niết-bàn; vì thắng tri Niết-bàn là Niết-bàn, vị ấy đã không nghĩ đến Niết-bàn, đã không nghĩ (tự ngã) đối chiếu với Niết-bàn, đã không nghĩ (tự ngã) như là Niết-bàn, đã không nghĩ: "Niết-bàn là của ta" - không dục hỷ Niết-bàn. Vì sao vậy? Ta nói vị ấy có thể liễu tri Niết-bàn.

003. Nhận thức của chư vị A la hán đã đoạn tận lậu hoặc

Là tuệ tri với cái nhìn như thật.:

Lại nữa, này các Tỷ-kheo, có Tỷ-kheo là bậc A-la-hán, các lậu hoặc đã tận, tu hành thành mãn, các việc nên làm đã làm, đã đặt gánh nặng xuống, đã thành đạt lý tưởng, đã tận trừ hữu kiết sử, chánh trí giải thoát. Vị ấy thắng tri địa đại là địa đại. Vì thắng tri địa đại là địa đại, vị ấy không nghĩ đến địa đại, không nghĩ (tự ngã) đối chiếu với địa đại, không nghĩ đến (tự ngã) như là địa đại, không nghĩ: "Ðịa đại là của ta" - không dục hỷ địa đại. Vì sao vậy? Ta nói vị ấy đã liễu tri địa đại.

Vị ấy thắng tri thủy đại... hỏa đại... phong đại... sanh vật... chư Thiên... Sanh chủ... Phạm thiên... Quang âm thiên... Biến tịnh thiên... Quảng quả thiên... Abhibhū (Thắng Giả)... Không vô biên xứ... Thức vô biên xứ... Vô sở hữu xứ... Phi tưởng phi phi tưởng xứ... sở kiến... sở văn... sở tư niệm... sở tri... đồng nhất... sai biệt... tất cả... Vị ấy thắng tri Niết-bàn là Niết-bàn. Vì thắng tri Niết-bàn là Niết-bàn, vị ấy không nghĩ đến Niết-bàn, vị ấy không nghĩ đến (tự ngã) đối chiếu với Niết-bàn, không nghĩ đến (tự ngã) như là Niết-bàn, không nghĩ: "Niết-bàn là của ta" - không dục hỷ Niết-bàn. Vì sao vậy? Ta nói vị ấy đã liễu tri Niết-bàn".

(Bậc A-la-hán - II)

Lại nữa, này các Tỷ-kheo, có Tỷ-kheo là bậc A-la-hán, các lậu hoặc đã tận, tu hành thành mãn, các việc nên làm đã làm, đã đặt gánh nặng xuống, đã thành đạt lý tưởng, đã tận trừ hữu kiết sử, chánh trí giải thoát. Vị ấy thắng tri địa đại là địa đại. Vì thắng trí địa đại là địa đại, vị ấy không nghĩ đến địa đại, không nghĩ đến (tự ngã) đối chiếu với địa đại, không nghĩ đến (tự ngã) như là địa đại, không nghĩ: "Ðịa đại là của ta" - không dục hỷ địa đại. Vì sao vậy? Vì vị ấy không có tham dục, nhờ tham dục đã được đoạn trừ.

Vị ấy thắng tri thủy đại... hỏa đại... Vị ấy thắng tri Niết-bàn là Niết-bàn. Vì thắng tri Niết-bàn là Niết- bàn, vị ấy không nghĩ đến Niết-bàn, không nghĩ đến (tự ngã) đối chiếu với Niết-bàn, không nghĩ đến (tự ngã) như là Niết-bàn, không nghĩ: "Niết-bàn là của ta" - không dục hỷ Niết-bàn. Vì sao vậy? Vì vị ấy không có tham dục, nhờ tham dục đã được đoạn trừ.

(Bậc A-la-hán - III)

Lại nữa, này các Tỷ-kheo, có Tỷ-kheo là bậc A-la-hán, các lậu hoặc đã tận, tu hành thành mãn, các việc nên làm đã làm, đã đặt gánh nặng xuống, đã thành đạt lý tưởng, đã tận trừ hữu kiết sử, chánh trí giải thoát. Vị ấy thắng tri địa đại là địa đại. Vì thắng tri địa đại là địa đại, vị ấy không nghĩ đến địa đại, không nghĩ đến (tự ngã) đối chiếu với địa đại, không nghĩ đến (tự ngã) như là địa đại, không nghĩ: "Ðịa đại là của ta" - không dục hỷ địa đại. Vì sao vậy? Vì vị ấy không có sân hận, nhờ sân hận đã được đoạn trừ.

Vị ấy thắng tri thủy đại... hỏa đại... Vị ấy thắng tri Niết-bàn là Niết-bàn. Vì thắng tri Niết-bàn là Niết- bàn, vị ấy không nghĩ đến Niết-bàn, không nghĩ đến (tự ngã) đối chiếu với Niết-bàn, không nghĩ đến (tự ngã) như là Niết-bàn, không nghĩ: "Niết-bàn là của ta" - không dục hỷ Niết-bàn. Vì sao vậy? Vì vị ấy không có sân hận, nhờ sân hận đã được đoạn trừ.

(Bậc A-la-hán - IV)

Lại nữa, này các Tỷ-kheo, có Tỷ-kheo là bậc A-la-hán, các lậu hoặc đã tận, tu hành thành mãn, các việc nên làm đã làm, đã đặt gánh nặng xuống, đã thành đạt lý tưởng, đã tận trừ hữu kiết sử, chánh trí giải thoát. Vị ấy thắng tri địa đại là địa đại. Vì thắng trí địa đại là địa đại, vị ấy không nghĩ đến địa đại, không nghĩ đến (tự ngã) đối chiếu với địa đại, không nghĩ đến (tự ngã) như là địa đại, không nghĩ: "Ðịa đại là của ta" - không dục hỷ địa đại. Vì sao vậy? Vì vị ấy không có si mê, nhờ si mê đã được đoạn trừ.

Vị ấy thắng tri thủy đại... hỏa đại... Vị ấy thắng tri Niết-bàn là Niết-bàn. Vì thắng tri Niết-bàn là Niết- bàn, vị ấy không nghĩ đến Niết-bàn, không nghĩ đến (tự ngã) đối chiếu với Niết-bàn, không nghĩ đến (tự ngã) như là Niết-bàn, không nghĩ: "Niết-bàn là của ta" - không dục hỷ Niết-bàn. Vì sao vậy? Vì vị ấy không có si mê, nhờ si mê đã được đoạn trừ.

004. Cái biết của Như lai Chánh Đẳng giác

Là liễu tri vì ngài thấu triệt duyên khởi của chư pháp:

Này các Tỷ-kheo, Như Lai là bậc A-la-hán, Chánh Ðẳng Giác, thắng tri địa đại là địa đại. Vì thắng tri địa đại là địa đại, Ngài không nghĩ đến địa đại, không nghĩ đến (tự ngã) đối chiếu với địa đại, không nghĩ đến (tự ngã) như là địa đại, không nghĩ: "Ðịa đại là của ta" - không dục hỷ địa đại. Vì sao vậy? Ta nói vì Như Lai đã liễu tri địa đại.

(Ðấng Như Lai - II)

Này các Tỷ-kheo, Như Lai là bậc A-la-hán, Chánh Ðẳng Giác, thắng tri địa đại là địa đại. Vì thắng tri địa đại là địa đại, Như Lai không nghĩ đến địa đại, không nghĩ đến (tự ngã) đối chiếu với địa đại, không nghĩ đến (tự ngã) như là địa đại, không nghĩ: "Ðịa đại là của ta" - không dục hỷ địa đại. Vì sao vậy? Vì Như Lai biết rằng: "Dục hỷ là căn bản của đau khổ, từ hữu, sanh khởi lên, và già và chết đến với loài sinh vật". Do vậy, này các Tỷ-kheo, Ta nói vì Như Lai, với sự diệt trừ hoàn toàn các ái, sự ly tham, sự đoạn diệt, sự xả ly, sự từ bỏ hoàn toàn các ái, đã chơn chánh giác ngộ vô thượng chánh đẳng chánh giác.

Như Lai thắng tri thủy đại... hỏa đại... Như Lai thắng tri Niết-bàn là Niết-bàn. Vì thắng tri Niết-bàn là Niết-bàn, Như Lai không nghĩ đến Niết-bàn, không nghĩ đến (tự ngã) đối chiếu với Niết-bàn, không nghĩ đến (tự ngã) như là Niết-bàn, không nghĩ: "Niết-bàn là của Ta" -- không dục hỷ Niết-bàn. Vì sao vậy? Vì Như Lai biết rằng: "Dục hỷ là căn bản của đau khổ, từ hữu, sanh khởi lên, và già chết đến với loài sinh vật". Do vậy, này các Tỷ-kheo, Ta nói Như Lai, với sự diệt trừ hoàn toàn các ái, sự ly tham, sự đoạn diệt, sự xả ly, sự trừ bỏ hoàn toàn các ái, đã chơn chánh giác ngộ vô thượng chánh đẳng chánh giác."

Như vậy, Thế Tôn thuyết giảng. Các Tỷ-kheo ấy hoan hỷ tín thọ lời dạy của Thế Tôn.

(Có dị bản về câu cuối của bài kinh:Thông thường các bài kinh thường kết thúc bằng câu: Thế tôn thuyết giảng như vậy chư tỳ kheo hoan hỷ tín thọ. Nhưng bản sớ giải ghi rằng bài kinh được Đức Phật giảng cho các tỳ kheo vốn xuất thân là những học giả bà la môn giáo. Những vị nầy không hoan hỷ vì đi ngược lại tín lý đại ngã của Phệ đà. Tuy vậy nhờ bài kinh nầy về sau những vị nầy chứng đắc đạo quả khi được nghe kinh Gotamaka Sutta).

Dịch giả: Hoà Thượng Thích Minh Châu

Phân đoạn & chú thích: Tỳ Kheo Giác Đẳng

-ooOoo-

Kinh số 1 [tóm tắt]

Kinh Pháp Môn Căn Bổn

(Mūlapariyāya Sutta)

(M.i, 1)

Đức Phật nói đến thái độ của bốn hạng người đối với các pháp:

1. Hạng phàm phu: Không yết kiến các bậc chân nhân và các bậc Thánh, không thuần thục pháp các bậc chân nhân, các bậc Thánh, không tu hành pháp các bậc chân nhân, các bậc Thánh.

2. Hạng Tỷ-kheo Hữu học: Tâm chưa thành tựu, đang sống cần cầu vô thượng an ổn khỏi các khổ ách.

3. Vị Tỷ-kheo là bậc A-la-hán: Các lậu đã tận, tu hành thành mãn, các việc nên làm đã làm, đã đặt gánh nặng xuống, đã thành đạt lý tưởng, đã tận trừ hữu kiết sử, chánh trí giải thoát.

4. Như Lai là bậc A-la-hán: Bậc Chánh đẳng giác.

Các pháp được đề cập ở đây là hai mươi bốn pháp: đất, nước, lửa, gió, sanh vật, chư Thiên, sanh chủ (pajāpati), Phạm thiên, Quang âm thiên, Biến tịnh thiên, Quảng quả thiên, Thắng giả (abhibhū), Không vô biên xứ, Thức vô biên xứ, Vô sở hữu xứ, Phi tưởng phi phi tưởng xứ, sở kiến, sở văn, sở tư niệm, sở tri, đồng nhất, sai biệt, tất cả, Niết-bàn.

1/ Kẻ phàm phu: Tưởng tri địa đại là địa đại (kể luôn cả 24 pháp), do tưởng tri địa đại là địa đại, nghĩ đến địa đại, nghĩ đến (tự ngã) đối chiếu với địa đại, nghĩ đến tự ngã như là địa đại, nó nghĩ địa đại là của ta, hoan hỷ địa đại. Vì sao vậy? Đức Phật nói rằng: Vì nó không liễu tri địa đại (aparinnātam).

2/ Vị Tỷ-kheo Hữu học: Thắng tri địa đại là địa đại, do thắng tri địa đại là địa đại, không nghĩ đến địa đại, không nghĩ đến (tự ngã) đối chiếu với địa đại, không nghĩ tự ngã như là địa đại, không nghĩ: “Địa đại là của tôi”, không hoan hỷ địa đại, vì cớ sao? Đức Phật nói rằng vì vị ấy có thể liễu tri địa đại. Cũng vậy, đối với hai mươi ba pháp khác.

3/ Vị Tỷ-kheo là bậc A-la-hán: Vị này thắng tri địa đại là địa đại, do thắng tri địa đại là địa đại, vị ấy không nghĩ đến địa đại, không nghĩ đến (tự ngã) đối chiếu với địa đại, không nghĩ đến (tự ngã) như là địa đại, không nghĩ “Địa đại là của ta”, không hoan hỷ địa đại. Vì cớ sao? Đức Phật nói rằng vì vị ấy đã liễu tri địa đại. Cũng vậy, đối với hai mươi ba pháp khác. Vị Tỷ-kheo là bậc A-la-hán, có thái độ tương tự, vì đã đoạn diệt tham, sân, si, đã đoạn trừ tham, sân, si.

4/ Bậc Như Lai, bậc A-la-hán, Chánh đẳng giác: Thắng tri địa đại là địa đại, do thắng tri địa đại là địa đại, vị ấy không nghĩ đến địa đại, không nghĩ đến (tự ngã) đối chiếu với địa đại, không nghĩ đến (tự ngã) như là địa đại, không nghĩ “Địa đại là của ta”, không có hoan hỷ địa đại. Vì cớ sao? Thế Tôn tuyên bố: vì địa đại đã được Như Lai liễu tri. Vì cớ sao? Sau khi biết được hỷ là nguồn gốc của khổ, do hữu nên có sanh và già chết đến với loài hữu tình. Do vậy, đức Phật tuyên bố rằng Như Lai, do diệt trừ, ly tham, đoạn diệt, từ bỏ, xả ly, khát ái một cách hoàn toàn, đã chứng được vô thượng chánh đẳng giác. (Theo tập sớ, kinh này không được 500 vị Tỷ-kheo hoan hỷ vì họ ngu si không hiểu, họ tự cho đã hiểu biết như đức Phật. Sau đức Phật giảng kinh Mūla- pariyāyajātaka cho họ, và lòng kiêu mạn của họ được nhiếp phục. Cuối cùng đức Phật giảng kinh Gotamakaka- sutta (A.i, 276) và họ chứng được quả A-la-hán).

Biên soạn: Hoà Thượng Thích Minh Châu

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Kinh số 1 [dàn ý]

Kinh Pháp Môn Căn Bổn

(Mūlapariyāya Sutta)

(M.i, 1)

A. Duyên khởi:

Thế Tôn gọi các Tỷ-kheo và nói sẽ thuyết giảng pháp môn căn bản của tất cả các pháp.

B. Chánh kinh:

Có bốn hạng người ở trên đời:

I. Hạng vô văn phàm phu

1. Thái độ đối với bậc chơn nhân, bậc Thánh, đối với pháp các bậc chơn nhân và các bậc Thánh.

2. Thái độ đối với tất cả pháp, bắt đầu từ địa đại đến Niết-bàn (24 pháp). Tưởng tri, nghĩ đến, nghĩ đến (tự ngã) đối chiếu tất cả pháp, nghĩ đến tự ngã như là tất cả pháp, nghĩ rằng tất cả pháp là của ta, hân hoan trong tất cả pháp. Vì cớ sao? Vì người ấy không liễu tri tất cả pháp.

II. Hạng Tỷ-kheo hữu học, tâm chưa thành tựu, đang cần cầu sự an tịnh khỏi các triền ách

Thắng tri tất cả pháp, không nghĩ đến tất cả pháp, không nghĩ đến tự ngã đối chiếu tất cả pháp, không nghĩ đến tự ngã như là tất cả pháp, không nghĩ đến tất cả pháp là của Ta, không dục hỷ tất cả pháp. Vì cớ sao? Vì vị ấy có thể liễu tri tất cả pháp.

III. Hạng Tỷ-kheo là bậc A-la-hán, các lậu đã tận, tu hành thành mãn

1. Thắng tri tất cả pháp, không nghĩ đến tất cả pháp, không nghĩ đến tự ngã đối chiếu tất cả pháp, không nghĩ đến tự ngã như là tất cả pháp, không nghĩ đến tất cả pháp là của Ta, không có dục hỷ tất cả pháp. Vì cớ sao? Vì vị ấy liễu tri tất cả pháp.

2. ... (như trên)... vì vị ấy trừ được tham dục, vì tự ngã không có tham dục.

3. ... (như trên)... vì vị ấy trừ được sân, vì tự ngã không có sân.

4. ... (như trên)... vì vị ấy trừ được si, vì tự ngã không có si.

IV. Như Lai là bậc A-la-hán Chánh Đẳng Giác

1. Thắng tri tất cả các pháp… (như trên).. Vì cớ sao? Vì Như Lai liễu tri tất cả pháp.

2. Thắng tri tất cả pháp… (như trên)... Vì cớ sao? Vì Như Lai biết rằng dục hỷ (nandi) là căn bản của đau khổ, từ hữu sanh khởi lên, và già chết đến với loài hữu tình. Do vậy, Như Lai với sự diệt trừ khát ái toàn diện, với sự ly tham, đoạn diệt, xả ly từ bỏ khát ái, chứng được vô thượng chánh đẳng chánh giác.

C. Kết luận:

Các Tỷ-kheo hoan hỷ tín thọ lời Thế Tôn dạy.

Biên soạn: Hoà Thượng Thích Minh Châu

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Kinh số 1 [toát yếu]

Kinh Pháp Môn Căn Bổn

(Mūlapariyāya Sutta)

(M.i, 1)

I. Toát yếu

Mūlapariyāya Sutta - The root of all things.

The Buddha analyses the cognitive processes of four types of individuals - the untaught ordinary person, the disciple in higher training, the arahant and the Tathāgata. This is one of the deepest and most difficult suttas in the Pali Canon, and it is therefore suggested that the earnest student read it only in a cursory manner on a first reading of the Majjhima Nikāya, returning to it for an in-depth study after completing the entire collection.

Gốc rễ của vạn pháp.

Phật phân tích tiến trình nhận thức của bốn hạng người: phàm phu chưa nghe pháp, bậc hữu học, A-la-hán và Như Lai. Kinh này là một trong những kinh sâu sắc và khó hiểu nhất trong tạng kinh Pali, bởi thế đề nghị học giả nghiêm túc sau khi đọc qua một lần đầu, hãy đọc trở lại kinh này khi đã xem trọn 152 kinh.

II. Tóm tắt

Gốc rễ của đau khổ là dục hỷ: ham muốn, vui thích đối với các pháp từ vật chất đến tinh thần, từ phàm đến thánh, từ bốn đại đến hạng sinh vật, người, chư thiên, các cõi thiền, và Niết-bàn.

Về các pháp ấy, có những cách nhận thức khác nhau tùy theo trình độ tu học: lối nhận thức sai lầm của phàm phu gọi là tưởng tri, của người biết qua sách vở là thức tri, của bậc thánh hữu học là thắng tri, của A-la-hán là tuệ tri. Và cuối cùng, cái biết của Phật là liễu tri.

Phàm phu tưởng tri các pháp, ví dụ địa đại, như sau:

1. Vị ấy nghĩ tự ngã là địa đại;

2. Nghĩ tự ngã ở trong địa đại;

3. Nghĩ tự ngã tách biệt với địa đại;

4. Nghĩ "địa đại là của ta."

Như thế là không liễu tri địa đại. Về các pháp khác cũng thế, bao gồm:

Chúng sinh, Chư thiên, Sinh chủ, Phạm thiên, Quang âm thiên, Biến tịnh thiên, Quảng quả thiên, Thắng giả, Không vô biên xứ cho đến Phi tưởng phi phi tưởng xứ, kiến văn giác tri, Ðồng nhất và sai biệt, Tất cả, Niết-bàn.

Ðối với 4 đại và các pháp khác, các bậc hữu học không có thái độ tưởng tri của phàm phu, nghĩa là:

1. Vị ấy không nghĩ tự ngã là địa đại;

2. Không nghĩ tự ngã ở trong địa đại;

3. Không nghĩ tự ngã tách biệt với địa đại;

4. Không nghĩ "địa đại là của ta", không dục hỷ địa đại.

Như thế gọi là thắng tri. Nhờ thắng tri các pháp, không dẫn đến tham, mạn và kiến, nên các bậc hữu học có khả năng liễu tri các pháp.

Các bậc A-la-hán đối với các pháp trên thắng tri một cách sâu xa, nghĩa là biết đúng thực chất vô thường khổ vô ngã của chúng, nên gọi là liễu tri các pháp. A-la-hán không dục hỷ Niết-bàn vì đã liễu tri Niết-bàn; hơn nữa, vì đã tận trừ tham, sân và si.

Ðức Như Lai không tưởng tri địa đại... Niết-bàn như kiểu phàm phu, không dục hỷ các pháp, vì đã liễu tri dục hỷ là nguồn gốc của đau khổ. Lại nữa, nhờ liễu tri lý duyên khởi, Ngài đã tận trừ ái thủ vì biết nó sẽ đưa đến hữu, sinh và già chết.

III. Chú giải

Tham, mạn, kiến: Khi một người do thấy, nghe ... mà đâm ra tham luyến tái sinh làm một hạng chúng sinh nào đó, ấy gọi là "tham". Khi người ấy tự xếp hạng mình là hơn, bằng hoặc thua kẻ khác, ấy là "mạn". Và khi có quan điểm rằng chúng sinh là thường hoặc vô thường, đó gọi là "kiến". Thái độ tưởng tri của phàm phu đưa đến tham, mạn, kiến như sau:

Nghĩ tự ngã ở trong địa đại (Ðịnh sở cách, Locative): dẫn đến "mạn".

Nghĩ tự ngã tách biệt vớiđịa đại (Xuất xứ cách, Ablative): dẫn đến "kiến".

Nghĩ "địa đại là của ta" (Sở thuộc cách, Genitive), dục hỷ địa đại: dẫn đến "tham".

Chúng sinh, nghĩa là tất cả sinh vật dưới cõi trời Tứ thiên vương.

Chư thiên: sáu cõi trời dục giới.

Sinh chủ, ám chỉ Ma vương thống lĩnh tất cả sinh loài.

Phạm thiên hay Ðại phạm - Mahābrahmma, vị trời sinh ra trước nhất trong mỗi đại kiếp, thọ mạng ngang bằng với thọ mạng vũ trụ trong đại kiếp ấy. Các vị tu chứng sơ thiền cũng tái sinh vào cõi này.

Quang âm thiên: cõi của nhị thiền. Ở đây bao gồm cả trời Thiểu quang và Vô lượng quang.

Biến tịnh thiên: cõi của tam thiền. Ở đây bao gồm trời Thiểu tịnh và Vô lượng tịnh.

Quảng quả thiên: cõi của tứ thiền.

Thắng giả (Abhibhū) chỉ cõi trời Vô tưởng, vì ở đây không còn 4 uẩn vô sắc.

Không vô biên xứ, Thức vô biên xứ, Vô sở hữu xứ và Phi tưởng phi phi tưởng xứ là 4 cõi trời vô sắc.

Kiến văn giác tri: những gì được thấy, nghe, cảm giác và nhận thức, mà gọi là "tưởng tri" (sai lầm), là khi có chấp thủ "tôi" và "của tôi", hoặc có phát sinh mạn, tham và kiến.

Ðồng nhất và sai biệt: những vị tu thiền khi tâm đạt đến một cảnh giới duy nhất không biến đổi, thì chấp là "đồng nhất". Những người không chứng đắc thì chấp có nhiều cảnh khác nhau. Loại tưởng tri "đồng nhất" sản sinh triết học nhất nguyên và tôn giáo nhất thần, loại tưởng tri "sai biệt" sản sinh triết học đa nguyên, tín ngưỡng đa thần.

Tất cả: chỉ tất cả các pháp nói trên, gom chung lại thành một khối. Tưởng tri về tất cả có thể sản sinh các thuyết phiếm thần hoặc nhất thần, tùy theo tương quan giữa cái tôi và tất cả.

Niết-bàn: chỉ 5 loại Niết-bàn hiện tại, chủ trương của 62 tà kiến ngoại đạo được nói trong kinh Phạm Võng, Trường bộ: thụ hưởng các khoái lạc giác quan là Niết-bàn, bốn cõi thiền là Niết-bàn. Mong cầu, hưởng thụ năm thứ này là tham, kiêu hãnh khi đạt được là mạn, xem loại Niết-bàn ảo tưởng đó trường cửu, là kiến.

IV. Pháp số

Bốn đại: địa thủy hỏa phong.

Bốn Không định hay Bốn Vô sắc: Không vô biên, Thức vô biên, Vô sở hữu, Phi tưởng phi phi tưởng.

V. Kệ tụng

Gốc rễ của đau khổ
Là hỷ tham các pháp
Vật chất và tinh thần
Pháp phàm và pháp thánh:

Bốn đại và ba cõi

Cùng "Niết-bàn hiện tại".

Sở dĩ có hỷ tham
Vì tưởng tri bốn đại

Cùng tất cả pháp khác
Là "tôi" và "của tôi".
Nhờ liễu tri các pháp
Không "tôi", không "của tôi "

Như Lai không dục hỷ
Bất cứ một pháp nào.
Và liễu tri rốt ráo
Phăng tận nguồn khổ đau:

Duyên khởi cõi ta bà

Ái thủ đưa đến Hữu

Từ Hữu, có Sinh,

Già Bệnh, chết và sầu ưu.

Do liễu tri như vậy
Từ bỏ mọi ái dục
Tận trừ tham, mạn, kiến

Ðạt vô thượng an ổn.

Dịch giả: Hoà Thượng Thích Minh Châu

Tóm tắt & chú giải: Thích Nữ Trí Hải

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1. Mūlapariyāyasuttaṃ [Mūla]

1. Evaṃ me sutaṃ : ekaṃ samayaṃ Bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle. Tatra kho Bhagavā bhikkhū āmantesi : ''bhikkhavoti. ''Bhadanteti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca : ''sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmīti. ''Evaṃ, bhanteti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca :

2. ''Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto : pathaviṃ [paṭhaviṃ (sī. syā. kaṃ. pī.)] pathavito sañjānāti pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati , pathaviṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Āpaṃ āpato sañjānāti āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Tejaṃ tejato sañjānāti tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Vāyaṃ vāyato sañjānāti vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi.

3. ''Bhūte bhūtato sañjānāti bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi.

''Deve devato sañjānāti deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Pajāpatiṃ pajāpatito sañjānāti pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Brahmaṃ brahmato sañjānāti brahmaṃ brahmato saññatvā brahmaṃ maññati , brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Ābhassare ābhassarato sañjānāti ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Subhakiṇhe subhakiṇhato sañjānāti subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Vehapphale vehapphalato sañjānāti vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Abhibhuṃ abhibhūto sañjānāti abhibhuṃ abhibhūto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhūto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi.

4. ''Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi.

5. ''Diṭṭhaṃ diṭṭhato sañjānāti diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Sutaṃ sutato sañjānāti sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Mutaṃ mutato sañjānāti mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Viññātaṃ viññātato sañjānāti viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi.

6. ''Ekattaṃ ekattato sañjānāti ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Nānattaṃ nānattato sañjānāti nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Sabbaṃ sabbato sañjānāti sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi. ''Nibbānaṃ nibbānato sañjānāti nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati , nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati. Taṃ kissa hetu? 'apariññātaṃ tassāti vadāmi.

Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.

7. ''Yopi so, bhikkhave, bhikkhu sekkho [sekho (sī. syā. kaṃ. pī.)] appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti pathaviṃ pathavito abhiññāya [abhiññatvā (ka.)] pathaviṃ mā maññi [vā maññati], pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi [vā abhinandati (sī.) ṭīkā oloketabbā]. Taṃ kissa hetu? 'pariññeyyaṃ tassāti vadāmi. ''Āpaṃ - pe - tejaṃ... vāyaṃ... bhūte... deve... pajāpatiṃ... brahmaṃ... ābhassare... subhakiṇhe... vehapphale... abhibhuṃ... ākāsānañcāyatanaṃ... viññāṇañcāyatanaṃ... ākiñcaññāyatanaṃ... nevasaññānāsaññāyatanaṃ... diṭṭhaṃ... sutaṃ... mutaṃ... viññātaṃ... ekattaṃ... nānattaṃ... sabbaṃ... nibbānaṃ nibbānato abhijānāti nibbānaṃ nibbānato abhiññāya nibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi. Taṃ kissa hetu? 'pariññeyyaṃ tassāti vadāmi.

Sekkhavasena [satthāravasena (sī.), satthuvasena (syā. ka.)] dutiyanayabhūmiparicchedo niṭṭhito.

8. ''Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? 'pariññātaṃ tassāti vadāmi. ''Āpaṃ - pe - tejaṃ... vāyaṃ... bhūte... deve... pajāpatiṃ... brahmaṃ... ābhassare... subhakiṇhe... vehapphale... abhibhuṃ... ākāsānañcāyatanaṃ... viññāṇañcāyatanaṃ... ākiñcaññāyatanaṃ... nevasaññānāsaññāyatanaṃ... diṭṭhaṃ... sutaṃ... mutaṃ... viññātaṃ... ekattaṃ... nānattaṃ... sabbaṃ... nibbānaṃ nibbānato abhijānāti nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? 'pariññātaṃ tassāti vadāmi.

Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

9. ''Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? khayā rāgassa, vītarāgattā. ''Āpaṃ - pe - tejaṃ... vāyaṃ... bhūte... deve... pajāpatiṃ... brahmaṃ... ābhassare... subhakiṇhe... vehapphale... abhibhuṃ... ākāsānañcāyatanaṃ... viññāṇañcāyatanaṃ... ākiñcaññāyatanaṃ ... nevasaññānāsaññāyatanaṃ ... diṭṭhaṃ... sutaṃ... mutaṃ... viññātaṃ... ekattaṃ... nānattaṃ... sabbaṃ... nibbānaṃ nibbānato abhijānāti nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? khayā rāgassa, vītarāgattā.

Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.

10. ''Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? khayā dosassa, vītadosattā. ''Āpaṃ - pe - tejaṃ... vāyaṃ... bhūte... deve... pajāpatiṃ... brahmaṃ... ābhassare... subhakiṇhe... vehapphale... abhibhuṃ... ākāsānañcāyatanaṃ... viññāṇañcāyatanaṃ... ākiñcaññāyatanaṃ... nevasaññānāsaññāyatanaṃ... diṭṭhaṃ... sutaṃ... mutaṃ... viññātaṃ... ekattaṃ... nānattaṃ... sabbaṃ... nibbānaṃ nibbānato abhijānāti nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? khayā dosassa, vītadosattā.

Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.

11. ''Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? khayā mohassa, vītamohattā. ''Āpaṃ - pe - tejaṃ... vāyaṃ... bhūte... deve... pajāpatiṃ... brahmaṃ... ābhassare... subhakiṇhe... vehapphale... abhibhuṃ... ākāsānañcāyatanaṃ... viññāṇañcāyatanaṃ... ākiñcaññāyatanaṃ ... nevasaññānāsaññāyatanaṃ... diṭṭhaṃ... sutaṃ... mutaṃ... viññātaṃ... ekattaṃ... nānattaṃ... sabbaṃ... nibbānaṃ nibbānato abhijānāti nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? khayā mohassa, vītamohattā.

Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.

12. ''Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati . Taṃ kissa hetu? 'pariññātantaṃ tathāgatassāti vadāmi. ''Āpaṃ - pe - tejaṃ... vāyaṃ... bhūte... deve... pajāpatiṃ... brahmaṃ... ābhassare... subhakiṇhe... vehapphale... abhibhuṃ... ākāsānañcāyatanaṃ... viññāṇañcāyatanaṃ ... ākiñcaññāyatanaṃ... nevasaññānāsaññāyatanaṃ... diṭṭhaṃ... sutaṃ... mutaṃ... viññātaṃ... ekattaṃ... nānattaṃ... sabbaṃ... nibbānaṃ nibbānato abhijānāti nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? 'pariññātantaṃ tathāgatassāti vadāmi.

Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.

13. ''Tathāgatopi , bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? 'nandī [nandi (sī. syā.)] dukkhassa mūlanti : iti viditvā 'bhavā jāti bhūtassa jarāmaraṇanti. Tasmātiha, bhikkhave, 'tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddhoti vadāmi. ''Āpaṃ - pe - tejaṃ... vāyaṃ... bhūte... deve... pajāpatiṃ... brahmaṃ... ābhassare... subhakiṇhe... vehapphale... abhibhuṃ... ākāsānañcāyatanaṃ... viññāṇañcāyatanaṃ... ākiñcaññāyatanaṃ... nevasaññānāsaññāyatanaṃ... diṭṭhaṃ... sutaṃ... mutaṃ... viññātaṃ... ekattaṃ... nānattaṃ... sabbaṃ... nibbānaṃ nibbānato abhijānāti nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? 'nandī dukkhassa mūlanti : iti viditvā 'bhavā jāti bhūtassa jarāmaraṇanti. Tasmātiha, bhikkhave, 'tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddhoti vadāmīti.

Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.

Idamavoca Bhagavā. Na te bhikkhū [na attamanā tebhikkhū (syā.), te bhikkhū (pī. ka.)] bhagavato bhāsitaṃ abhinandunti.

Mūlapariyāyasuttaṃ niṭṭhitaṃ paṭhamaṃ.

1. Mūlapariyāyasuttavaṇṇanā [Atthakathā]

1. Yaṃ panetaṃ ‘‘evaṃ me suta’’ntiādikaṃ nidānaṃ. Tattha evanti nipātapadaṃ. Metiādīni nāmapadāni. Ukkaṭṭhāyaṃ viharatīti ettha vīti upasaggapadaṃ, haratīti ākhyātapadanti iminā tāva nayena padavibhāgo veditabbo.

Atthato pana evaṃ-saddo tāva upamūpadesasampahaṃsanagarahaṇavacanasampaṭiggahākāranidassanāvadhāraṇādianekatthappabhedo. Tathāhesa – ‘‘evaṃ jātena maccena kattabbaṃ kusalaṃ bahu’’nti evamādīsu (dha. pa. 53) upamāyaṃ āgato. ‘‘Evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba’’ntiādīsu (a. ni. 4.122) upadese. ‘‘Evametaṃ bhagavā, evametaṃ sugatā’’tiādīsu (a. ni. 3.66) sampahaṃsane. ‘‘Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī’’tiādīsu (saṃ. ni. 1.187) garahaṇe. ‘‘Evaṃ bhanteti kho te bhikkhū bhagavato paccassosu’’ntiādīsu (ma. ni. 1.1) vacanasampaṭiggahe. ‘‘Evaṃ byākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādīsu (ma. ni. 1.398) ākāre. ‘‘Ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ, ānandaṃ, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘subho māṇavo todeyyaputto, bhavantaṃ ānandaṃ, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti, evañca vadehi sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā’’tiādīsu (dī. ni. 1.445) nidassane. ‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vāti? Akusalā, bhante. Sāvajjā vā anavajjā vāti? Sāvajjā, bhante. Viññugarahitā vā viññuppasatthā vāti? Viññugarahitā, bhante. Samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī’’tiādīsu (a. ni. 3.66) avadhāraṇe. Svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo.

Tattha ākāraṭṭhena evaṃsaddena etamatthaṃ dīpeti – nānānayanipuṇaṃ anekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti.

Nidassanaṭṭhena ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento evaṃ me sutaṃ, mayāpi evaṃ sutanti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti.

Avadhāraṇaṭṭhena ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) evaṃ bhagavatā, ‘‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’’ti (a. ni. 5.169) evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti ‘‘evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabba’’nti.

Me-saddo tīsu atthesu dissati. Tathā hissa ‘‘gāthābhigītaṃ me abhojaneyya’’ntiādīsu (su. ni. 81) mayāti attho. ‘‘Sādhu me, bhante bhagavā, saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.88) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave, bhavathā’’tiādīsu (ma. ni. 1.29) mamāti attho. Idha pana ‘‘mayā suta’’nti ca ‘‘mama suta’’nti ca atthadvaye yujjati.

Sutanti ayaṃ suta-saddo saupasaggo ca anupasaggo ca gamana-vissuta-kilinna-upacitānuyoga-sotaviññeyya-sotadvārānusāraviññātādianekatthappabhedo. Tathā hissa ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11) vissutadhammassāti attho, ‘‘avassutā avassutassāti’’ādīsu (pāci. 657) kilinnā kilinnassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7.12) upacitanti attho. ‘‘Ye jhānapasutā dhīrā’’tiādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘‘Diṭṭhaṃ sutaṃ muta’’ntiādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa sotadvārānusārena ‘‘upadhārita’’nti vā ‘‘upadhāraṇa’’nti vāti attho. Me-saddassa hi mayāti atthe sati ‘‘evaṃ mayā sutaṃ sotadvārānusārena upadhārita’’nti yujjati. Mamāti atthe sati ‘‘evaṃ mama sutaṃ sotadvārānusārena upadhāraṇa’’nti yujjati.

Evametesu tīsu padesu evanti sotaviññāṇādiviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. Sutanti assavanabhāvappaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. Tathā evanti tassā sotadvārānusārena pavattāya viññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvappakāsanaṃ. Meti attappakāsanaṃ. Sutanti dhammappakāsanaṃ. Ayañhettha saṅkhepo ‘‘nānappakārena ārammaṇe pavattāya viññāṇavīthiyā mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo suto’’ti.

Tathā evanti niddisitabbappakāsanaṃ. Meti puggalappakāsanaṃ. Sutanti puggalakiccappakāsanaṃ. Idaṃ vuttaṃ hoti – yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ sutanti.

Tathā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso. Evanti hi ayaṃ ākārapaññatti, meti kattuniddeso, sutanti visayaniddeso. Ettāvatā nānākārappavattena cittasantānena taṃsamaṅgino kattuvisaye gahaṇasanniṭṭhānaṃ kataṃ hoti.

Atha vā evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso. Meti ubhayakiccayuttapuggalaniddeso. Ayaṃ panettha saṅkhepo – mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhasavanakiccavohārena sutanti.

Tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha? Sutanti vijjamānapaññatti. Yañhi tamettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti.

Tathā evanti ca meti ca taṃ taṃ upādāya vattabbato upādāpaññatti. Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. Ettha ca evanti vacanena asammohaṃ dīpeti. Na hi sammūḷho nānappakārapaṭivedhasamattho hoti. Sutanti vacanena sutassa asammosaṃ dīpeti. Yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantarena mayā sutanti paṭijānāti. Iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. Tattha paññā pubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā, tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi.

Aparo nayo – evanti vacanena yoniso manasikāraṃ dīpeti, ayoniso manasikaroto hi nānappakārapaṭivedhābhāvato. Sutanti vacanena avikkhepaṃ dīpeti, vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇathā’’ti bhaṇati. Yoniso manasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti, sammā apaṇihitattassa pubbe akatapuññassa vā tadabhāvato. Avikkhepena pana saddhammassavanaṃ sappurisūpanissayañca sādheti. Na hi vikkhittacitto sotuṃ sakkoti, na ca sappurise anupassayamānassa savanaṃ atthīti.

Aparo nayo – yasmā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddesoti vuttaṃ. So ca evaṃ bhaddako ākāro na sammā appaṇihitattano pubbe akatapuññassa vā hoti, tasmā evanti iminā bhaddakena ākārena pacchimacakkadvayasampattiṃ attano dīpeti, sutanti savanayogena purimacakkadvayasampattiṃ. Na hi appatirūpadese vasato sappurisūpanissayavirahitassa vā savanaṃ atthi. Iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti. Purimacakkadvayasiddhiyā payogasuddhi. Tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggaṃ viya sūriyassa udayato yonisomanasikāro viya ca kusalakammassa arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento evaṃ me sutantiādimāha.

Aparo nayo – evanti iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. Sutanti iminā sotabbabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ. Evanti ca idaṃ yonisomanasikāradīpakaṃ vacanaṃ bhāsamāno – ‘‘ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhā’’ti dīpeti. Sutanti idaṃ savanayogadīpakaṃ vacanaṃ bhāsamāno – ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Tadubhayenapi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabboti.

‘‘Evaṃ me suta’’nti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā tasseva pana bhagavato vacana’’nti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.

Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kattabbā’’ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādetīti. Tenetaṃ vuccati –

‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;

Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.

Ekanti gaṇanaparicchedaniddeso. Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –

Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti evamādīsu (dī. ni. 1.447) samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati, ‘bhaddāli, nāma bhikkhu satthusāsane sikkhāya na paripūrakārī’ti, ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu. ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi.

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. –

Ādīsu (saṃ. ni. 1.129) paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’tiādīsu (ma. ni. 1.24) pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’tiādīsu (paṭi. ma. 3.1) paṭivedho. Idha panassa kālo attho. Tena saṃvacchara-utu-māsaḍḍhamāsa-ratti-diva-pubbaṇha-majjhanhika-sāyanha- paṭhamamajjhimapacchimayāma-muhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti.

Tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yamhi yamhi saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana ‘‘evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā’’ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā ‘‘ekaṃ samaya’’nti āha.

Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya suppakāsā anekakālappabhedā eva samayā, tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo cāyaṃ ñāṇakaruṇākiccasamayesu aruṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ sandhāya ‘‘ekaṃ samaya’’nti āha.

Kasmā panettha yathā abhidhamme ‘‘yasmiṃ samaye kāmāvacara’’nti ca ito aññesu suttapadesu ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī’’ti ca bhummavacanena niddeso kato, vinaye ca ‘‘tena samayena buddho bhagavā’’ti karaṇavacanena, tathā akatvā ‘‘ekaṃ samaya’’nti upayogavacananiddeso katoti. Tattha tathā idha ca aññathā atthasambhavato. Tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. Adhikaraṇañhi kālattho ca samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati, tasmā tadatthajotanatthaṃ tattha bhummavacananiddeso kato.

Vinaye ca hetuattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi, tasmā tadatthajotanatthaṃ tattha karaṇavacanena niddeso kato.

Idha pana aññasmiñca evaṃjātike accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi, tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti.

Tenetaṃ vuccati –

‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;

Aññatra samayo vutto, upayogena so idhā’’ti.

Porāṇā pana vaṇṇayanti – ‘‘tasmiṃ samaye’’ti vā – ‘‘tena samayenā’’ti vā – ‘‘ekaṃ samaya’’nti vā abhilāpamattabhedo esa, sabbattha bhummameva atthoti. Tasmā ‘‘ekaṃ samaya’’nti vuttepi ‘‘ekasmiṃ samaye’’ti attho veditabbo.

Bhagavāti garu. Garuñhi loke ‘‘bhagavā’’ti vadanti. Ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā ‘‘bhagavā’’ti veditabbo. Porāṇehipi vuttaṃ –

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garugāravayutto so, bhagavā tena vuccatī’’ti.

Apica –

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –

Imissā gāthāya vasenassa padassa vitthārato attho veditabbo. So ca visuddhimagge buddhānussatiniddese vuttoyeva.

Ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ dassento bhagavato dhammasarīraṃ paccakkhaṃ karoti. Tena – ‘‘nayidaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā’’ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti.

Ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti. Tena ‘‘evaṃvidhassa nāma ariyadhammassa desako dasabaladharo vajirasaṅghātasamānakāyo, sopi bhagavā parinibbuto, kena aññena jīvite āsā janetabbā’’ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti.

Evanti ca bhaṇanto desanāsampattiṃ niddisati. Me sutanti sāvakasampattiṃ. Ekaṃ samayanti kālasampattiṃ. Bhagavāti desakasampattiṃ.

Ukkaṭṭhāyaṃ viharatīti ettha ukkāti dīpikā, tañca nagaraṃ ‘‘maṅgaladivaso sukhaṇo sunakkhattaṃ mā atikkamī’’ti rattimpi ukkāsu ṭhitāsu māpitattā ukkaṭṭhāti vuccati. Daṇḍadīpikāsu jāletvā dhārīyamānāsu māpitattāti vuttaṃ hoti, tassaṃ ukkaṭṭhāyaṃ. Samīpatthe cetaṃ bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgiparidīpanametaṃ. Idha pana ṭhānagamananisinnasayanappabhedesu riyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ. Tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. So hi bhagavā ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā viharatīti vuccati.

Subhagavaneti ettha subhagattā subhagaṃ, sundarasirikattā sundarakāmattā cāti vuttaṃ hoti. Tassa hi vanassa sirisampattiyā manussā annapānādīni ādāya divasaṃ tattheva chaṇasamajjaussave karontā bhogasukhaṃ anubhonti, sundarasundare cettha kāme patthenti ‘‘puttaṃ labhāma, dhītaraṃ labhāmā’’ti, tesaṃ taṃ tatheva hoti, evaṃ taṃ sundarasirikattā sundarakāmattā ca subhagaṃ. Apica bahujanakantatāyapi subhagaṃ. Vanayatīti vanaṃ, attasampadāya sattānaṃ bhattiṃ kāreti, attani sinehaṃ uppādetīti attho. Vanute iti vā vanaṃ, nānāvidhakusuma-gandhasammodamattakokilādivihaṅgamābhirutehi mandamālutacalitarukkhasākhāviṭapapallavapalāsehi ca ‘‘etha maṃ paribhuñjathā’’ti sabbapāṇino yācati viyāti attho. Subhagañca taṃ vanañcāti subhagavanaṃ. Tasmiṃ subhagavane. Vanañca nāma ropimaṃ, sayaṃjātanti duvidhaṃ. Tattha veḷuvanajetavanādīni ropimāni. Andhavanamahāvanaañjanavanādīni sayaṃ jātāni. Idampi sayaṃjātanti veditabbaṃ.

Sālarājamūleti ettha sālarukkhopi sāloti vuccati. Yathāha ‘‘seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ, tañcassa eḷaṇḍehi sañchanna’’nti (ma. ni. 1.225) ‘‘antarena yamakasālāna’’nti ca (dī. ni. 2.195) vanappatijeṭṭhakarukkhopi. Yathāha –

‘‘Taveva deva vijite, tavevuyyānabhūmiyā;

Ujuvaṃsā mahāsālā, nīlobhāsā manoramā’’ti. (jā. 2.19.4);

Yo koci rukkhopi. Yathāha ‘‘atha kho taṃ, bhikkhave, māluvabījaṃ aññatarasmiṃ sālamūle nipateyyā’’ti (ma. ni. 1.469). Idha pana vanappatijeṭṭhakarukkho adhippeto. Rājasaddo panassa tameva jeṭṭhakabhāvaṃ sādheti. Yathāha ‘‘suppatiṭṭhitassa kho brāhmaṇa dhammika nigrodharājassā’’ti (a. ni. 6.54). Tattha dvedhā samāso, sālānaṃ rājātipi sālarājā, sālo ca so jeṭṭhakaṭṭhena rājā ca itipi sālarājā. Mūlanti samīpaṃ. Ayañhi mūlasaddo, ‘‘mūlāni uddhareyya, antamaso usiranāḷimattānipī’’tiādīsu (a. ni. 4.195) mūlamūle dissati. ‘‘Lobho akusalamūla’’ntiādīsu (dī. ni. 3.305) asādhāraṇahetumhi. ‘‘Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu samīpe. Idha pana samīpe adhippeto, tasmā sālarājassa samīpeti evamettha attho daṭṭhabbo.

Tattha siyā – yadi tāva bhagavā ukkaṭṭhāyaṃ viharati, ‘‘subhagavane sālarājamūle’’ti na vattabbaṃ, atha tattha viharati, ‘‘ukkaṭṭhāya’’nti na vattabbaṃ, na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. Na kho panetaṃ evaṃ daṭṭhabbaṃ.

Nanu avocumha ‘‘samīpatthe cetaṃ bhummavacana’’nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāya caranti, yamunāya carantī’’ti vuccanti, evamidhāpi yadidaṃ ukkaṭṭhāya samīpe subhagavanaṃ sālarājamūlaṃ, tattha viharanto vuccati ‘‘ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle’’ti. Gocaragāmanidassanatthañhissa ukkaṭṭhāvacanaṃ, pabbajitānurūpanivāsaṭṭhānanidassanatthaṃ sesavacanaṃ.

Tattha ukkaṭṭhākittanena āyasmā ānando bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, subhagavanādikittanena pabbajitānuggahakaraṇaṃ. Tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanupāyadassanaṃ. Purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ. Purimena karuṇāya upagamanaṃ, pacchimena paññāya apagamanaṃ. Purimena sattānaṃ hitasukhanipphādanādhimuttataṃ, pacchimena parahitasukhakaraṇe nirupalepanaṃ. Purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ. Purimena manussānaṃ upakārabahulataṃ, pacchimena devānaṃ. Purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittataṃ. Purimena ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo, tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.170) vacanato yadatthaṃ bhagavā uppanno, tadatthaparinipphādanaṃ, pacchimena yattha uppanno, tadanurūpavihāraṃ. Bhagavā hi paṭhamaṃ lumbinivane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarāya uppattiyā vaneyeva uppanno, tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā.

Tatrāti desakālaparidīpanaṃ. Tañhi yaṃ samayaṃ viharati, tatra samaye. Yasmiñca sālarājamūle viharati, tatra sālarājamūleti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese kāle vā dhammaṃ bhāsati. ‘‘Akālo kho tāva bāhiyā’’ti (udā. 10) ādicettha sādhakaṃ. Khoti padapūraṇamatte avadhāraṇe ādikālatthe vā nipāto. Bhagavāti lokagarudīpanaṃ. Bhikkhūti kathāsavanayuttapuggalavacanaṃ. Apicettha, ‘‘bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhū’’tiādinā (pārā. 45) nayena vacanattho veditabbo. Āmantesīti ālapi abhāsi sambodhesīti ayamettha attho. Aññatra pana ñāpanepi hoti. Yathāha ‘‘āmantayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave’’ti. Pakkosanepi. Yathāha ‘‘ehi tvaṃ bhikkhu mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11).

Bhikkhavoti āmantanākāradīpanaṃ. Tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. Bhikkhanasīlatāguṇayuttopi hi bhikkhu bhikkhanadhammatāguṇayuttopi. Bhikkhane sādhukāritāguṇayuttopīti saddavidū maññanti. Tena ca nesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. Bhikkhavoti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karoti. Teneva ca kathetukamyatādīpakena vacanena nesaṃ sotukamyataṃ janeti. Teneva ca sambodhanaṭṭhena sādhukaṃ savanamanasikārepi ne niyojeti. Sādhukasavanamanasikārāyattā hi sāsanasampatti.

Aparesupi devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce. Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā. Parisāya ca jeṭṭhā bhikkhū, paṭhamuppannattā. Seṭṭhā, anagāriyabhāvaṃ ādiṃ katvā satthucariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca. Āsannā, tattha nisinnesu satthusantikattā. Sadāsannihitā, satthusantikāvacarattāti. Apica te dhammadesanāya bhājanaṃ, yathānusiṭṭhaṃ paṭipattisabbhāvato. Visesato ca ekacce bhikkhūyeva sandhāya ayaṃ desanātipi te eva āmantesi.

Tattha siyā – kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desetīti. Satijananatthaṃ. Bhikkhū hi aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti, te anāmantetvā dhamme desiyamāne – ‘‘ayaṃ desanā kinnidānā kiṃpaccayā katamāya aṭṭhuppattiyā desitā’’ti sallakkhetuṃ asakkontā duggahitaṃ vā gaṇheyyuṃ, na vā gaṇheyyuṃ. Tena nesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti.

Bhadanteti gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā, apicettha bhikkhavoti vadamāno bhagavā te bhikkhū ālapati. Bhadanteti vadamānā te bhagavantaṃ paccālapanti. Tathā bhikkhavoti bhagavā ābhāsati. Bhadanteti te paccābhāsanti. Bhikkhavoti paṭivacanaṃ dāpeti, bhadanteti paṭivacanaṃ denti. Te bhikkhūti ye bhagavā āmantesi. Bhagavato paccassosunti bhagavato āmantanaṃ paṭiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. Bhagavā etadavocāti bhagavā etaṃ idāni vattabbaṃ sakalaṃ suttaṃ avoca.

Ettāvatā ca yaṃ āyasmatā ānandena kamalakuvalayujjalavimalasādurasasalilāya pokkharaṇiyā sukhāvataraṇatthaṃ nimmalasilātalaracanavilāsasobhitaratanasopānaṃ vippakiṇṇamuttātalasadisavālikākiṇṇapaṇḍarabhūmibhāgaṃ titthaṃ viya suvibhattabhittivicitravedikāparikkhittassa nakkhattapathaṃ phusitukāmatāya viya, vijambhitasamussayassa pāsādavarassa sukhārohaṇatthaṃ dantamaya-saṇhamuduphalaka-kañcanalatāvinaddha- maṇigaṇappabhāsamudayujjalasobhaṃ sopānaṃ viya, suvaṇṇavalayānūpurādisaṅghaṭṭanasaddasammissitakathitahasitamadhurassaragehajanavicaritassa uḷāraissariyavibhavasobhitassa mahāgharassa sukhappavesanatthaṃ suvaṇṇarajatamaṇimuttāpavāḷādijutivissaravijjotita-suppatiṭṭhitavisāladvārabāhaṃ mahādvāraṃ viya ca atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakavatthuparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattā.

Suttanikkhepavaṇṇanā

Idāni ‘‘sabbadhammamūlapariyāyaṃ vo’’tiādinā nayena bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto. Sā panesā suttavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicārayissāma. Cattāro hi suttanikkhepā attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattikoti.

Tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva kathesi. Seyyathidaṃ, ākaṅkheyyasuttaṃ, vatthasuttaṃ, mahāsatipaṭṭhānasuttaṃ, mahāsaḷāyatanavibhaṅgasuttaṃ, ariyavaṃsasuttaṃ, sammappadhānasuttantahārako, iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārakoti evamādīni. Tesaṃ attajjhāsayo nikkhepo.

Yāni pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yaṃnūnāhaṃ rāhulaṃ uttari āsavānaṃ khaye vineyya’’nti (saṃ. ni. 4.121) evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ abhinīhāraṃ bujjhanabhāvañca avekkhitvā parajjhāsayavasena kathitāni. Seyyathidaṃ, cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, dhātuvibhaṅgasuttanti evamādīni. Tesaṃ parajjhāsayo nikkhepo.

Bhagavantaṃ pana upasaṅkamitvā catasso parisā cattāro vaṇṇā nāgā supaṇṇā gandhabbā asurā yakkhā mahārājāno tāvatiṃsādayo devā mahābrahmāti evamādayo ‘‘bojjhaṅgā bojjhaṅgā’’ti, bhante, vuccanti. ‘‘Nīvaraṇā nīvaraṇā’’ti, bhante, vuccanti. Ime nu kho, bhante, pañcupādānakkhandhā. ‘‘Kiṃ sūdha vittaṃ purisassa seṭṭha’’ntiādinā (su. ni. 183) nayena pañhaṃ pucchanti. Evaṃ puṭṭhena bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni. Yāni vā panaññānipi devatāsaṃyutta-mārasaṃyutta-brahmasaṃyutta-sakkapañha-cūḷavedalla-mahāvedalla-sāmaññaphala- āḷavaka-sūciloma-kharalomasuttādīni, tesaṃ pucchāvasiko nikkhepo.

Yāni panetāni uppannaṃ kāraṇaṃ paṭicca kathitāni. Seyyathidaṃ, dhammadāyādaṃ cūḷasīhanādaṃ candūpamaṃ puttamaṃsūpamaṃ dārukkhandhūpamaṃ aggikkhandhūpamaṃ pheṇapiṇḍūpamaṃ pāricchattakūpamanti evamādīni. Tesaṃ aṭṭhuppattiko nikkhepo.

Evamimesu catūsu nikkhepesu imassa suttassa aṭṭhuppattiko nikkhepo. Aṭṭhuppattiyañhi idaṃ bhagavatā nikkhittaṃ. Katarāya aṭṭhuppattiyā? Pariyattiṃ nissāya uppanne māne. Pañcasatā kira brāhmaṇā tiṇṇaṃ vedānaṃ pāragū aparabhāge bhagavato dhammadesanaṃ sutvā kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ sampassamānā bhagavato santike pabbajitvā nacirasseva sabbaṃ buddhavacanaṃ uggaṇhitvā pariyattiṃ nissāya mānaṃ uppādesuṃ ‘‘yaṃ yaṃ bhagavā katheti, taṃ taṃ mayaṃ khippameva jānāma, bhagavā hi tīṇi liṅgāni cattāri padāni satta vibhattiyo muñcitvā na kiñci katheti, evaṃ kathite ca amhākaṃ gaṇṭhipadaṃ nāma natthī’’ti. Te bhagavati agāravā hutvā tato paṭṭhāya bhagavato upaṭṭhānampi dhammassavanampi abhiṇhaṃ na gacchanti. Bhagavā tesaṃ taṃ cittacāraṃ ñatvā ‘‘abhabbā ime imaṃ mānakhilaṃ anupahacca maggaṃ vā phalaṃ vā sacchikātu’’nti tesaṃ sutapariyattiṃ nissāya uppannaṃ mānaṃ aṭṭhuppattiṃ katvā desanākusalo bhagavā mānabhañjanatthaṃ sabbadhammamūlapariyāyanti desanaṃ ārabhi.

Tattha sabbadhammamūlapariyāyanti sabbesaṃ dhammānaṃ mūlapariyāyaṃ. Sabbesanti anavasesānaṃ. Anavasesavācako hi ayaṃ sabba-saddo. So yena yena sambandhaṃ gacchati, tassa tassa anavasesataṃ dīpeti. Yathā, ‘‘sabbaṃ rūpaṃ aniccaṃ sabbā vedanā aniccā sabbasakkāyapariyāpannesu dhammesū’’ti. Dhamma-saddo panāyaṃ pariyatti-sacca-samādhi-paññā-pakati-sabhāvasuññatā-puññāpatti-ñeyyādīsu dissati. ‘‘Idha bhikkhu dhammaṃ pariyāpuṇāti suttaṃ geyya’’ntiādīsu (a. ni. 5.73) hi dhammasaddo pariyattiyaṃ vattati. ‘‘Diṭṭhadhammo viditadhammo’’tiādīsu (dī. ni. 1.299) saccesu. ‘‘Evaṃ dhammā te bhagavanto’’tiādīsu samādhimhi.

‘‘Yassete caturo dhammā, vānarinda yathā tava;

Saccaṃ dhammo dhiti cāgo, diṭṭhaṃ so ativattatī’’ti. –

Ādīsu (jā. 1.1.57) paññāya.

‘‘Jātidhammā jarādhammā, atho maraṇadhammino’’tiādīsu pakatiyaṃ. ‘‘Kusalā dhammā’’tiādīsu (dha. sa. 1.tikamātikā) sabhāve. ‘‘Tasmiṃ kho pana samaye dhammā hontī’’tiādīsu (dha. sa. 121) suññatāyaṃ. ‘‘Dhammo suciṇṇo sukhamāvahātī’’tiādīsu (jā. 1.10.102) puññe. ‘‘Dve aniyatā dhammā’’tiādīsu (pārā. 443) āpattiyaṃ. ‘‘Sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’tiādīsu ñeyye. Idha panāyaṃ sabhāve vattati. Tatrāyaṃ vacanattho – attano lakkhaṇaṃ dhārentīti dhammā. Mūla-saddo vitthārito eva. Idha panāyaṃ asādhāraṇahetumhi daṭṭhabbo.

Pariyāyasaddo ‘‘madhupiṇḍikapariyāyoti naṃ dhārehī’’tiādīsu (ma. ni. 1.205) desanāyaṃ vattati. ‘‘Atthi khvesa brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya akiriyavādo samaṇo gotamo’’tiādīsu (pārā. 3) kāraṇe. ‘‘Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu’’ntiādīsu (ma. ni. 3.398) vāre. Idha pana kāraṇepi desanāyampi vattati. Tasmā ‘‘sabbadhammamūlapariyāya’’nti ettha sabbesaṃ dhammānaṃ asādhāraṇahetusaññitaṃ kāraṇanti vā sabbesaṃ dhammānaṃ kāraṇadesananti vā evaṃ attho daṭṭhabbo. Neyyatthattā cassa suttassa, na catubhūmakāpi sabhāvadhammā sabbadhammāti veditabbā. Sakkāyapariyāpannā pana tebhūmakā dhammāva anavasesato veditabbā, ayamettha adhippāyoti.

Voti ayaṃ vo-saddo paccattaupayogakaraṇasampadānasāmivacanapadapūraṇesu dissati. ‘‘Kacci pana vo, anuruddhā, samaggā sammodamānā’’tiādīsu (ma. ni. 1.326) hi paccatte dissati. ‘‘Gacchatha, bhikkhave, paṇāmemi vo’’tiādīsu (ma. ni. 2.157) upayoge. ‘‘Na vo mama santike vatthabba’’ntiādīsu (ma. ni. 2.157) karaṇe. ‘‘Vanapatthapariyāyaṃ vo, bhikkhave, desessāmī’’tiādīsu (ma. ni. 1.190) sampadāne. ‘‘Sabbesaṃ vo, sāriputta, subhāsita’’ntiādīsu (ma. ni. 1.345) sāmivacane. ‘‘Ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) padapūraṇamatte. Idha panāyaṃ sampadāne daṭṭhabbo.

Bhikkhaveti patissavena abhimukhībhūtānaṃ punālapanaṃ. Desessāmīti desanāpaṭijānanaṃ. Idaṃ vuttaṃ hoti, bhikkhave, sabbadhammānaṃ mūlakāraṇaṃ tumhākaṃ desessāmi, dutiyena nayena kāraṇadesanaṃ tumhākaṃ desessāmīti. Taṃ suṇāthāti tamatthaṃ taṃ kāraṇaṃ taṃ desanaṃ mayā vuccamānaṃ suṇātha. Sādhukaṃ manasi karothāti ettha pana sādhukaṃ sādhūti ekatthametaṃ. Ayañca sādhu saddo āyācanasampaṭicchanasampahaṃsanasundaradaḷhīkammādīsu dissati. ‘‘Sādhu me bhante bhagavā, saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.95) hi āyācane dissati. ‘‘Sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu, sādhu sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane.

‘‘Sādhu dhammarucī rājā, sādhu paññāṇavā naro;

Sādhu mittānamaddubbho, pāpassākaraṇaṃ sukha’’nti.

Ādīsu (jā. 2.18.101) sundare. ‘‘Tena hi, brāhmaṇa, sādhukaṃ suṇāhī’’tiādīsu (a. ni. 5.192) sādhukasaddoyeva daḷhīkamme, āṇattiyantipi vuccati. Idhāpi ayaṃ ettheva daḷhīkamme ca āṇattiyañca attho veditabbo. Sundaratthepi vattati. Daḷhīkaraṇatthena hi daḷhamimaṃ dhammaṃ suṇātha suggahitaṃ gaṇhantā. Āṇattiatthena mama āṇattiyā suṇātha. Sundaratthena sundaramimaṃ bhaddakaṃ dhammaṃ suṇāthāti evaṃ dīpitaṃ hoti.

Manasi karothāti āvajjetha, samannāharathāti attho, avikkhittacittā hutvā nisāmetha citte karothāti adhippāyo. Idānettha taṃ suṇāthāti sotindriyavikkhepavāraṇametaṃ. Sādhukaṃ manasi karothāti manasikāre daḷhīkammaniyojanena manindriyavikkhepavāraṇaṃ. Purimañcettha byañjanavipallāsaggāhavāraṇaṃ, pacchimaṃ atthavipallāsaggāhavāraṇaṃ. Purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇūpaparikkhādīsu. Purimena ca sabyañjano ayaṃ dhammo, tasmā savanīyoti dīpeti. Pacchimena sāttho, tasmā manasi kātabboti. Sādhukapadaṃ vā ubhayapadehi yojetvā yasmā ayaṃ dhammo dhammagambhīro desanāgambhīro ca, tasmā suṇātha sādhukaṃ, yasmā atthagambhīro paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karothāti evaṃ yojanā veditabbā.

Bhāsissāmīti desessāmi. ‘‘Taṃ suṇāthā’’ti ettha paṭiññātaṃ desanaṃ na saṃkhittatova desessāmi, apica kho vitthāratopi naṃ bhāsissāmīti vuttaṃ hoti, saṅkhepavitthāravācakāni hi etāni padāni. Yathāha vaṅgīsatthero –

‘‘Saṃkhittenapi deseti, vitthārenapi bhāsati;

Sāḷikāyiva nigghoso, paṭibhānaṃ udīrayī’’ti. (saṃ. ni. 1.214);

Evaṃ vutte ussāhajātā hutvā evaṃ bhanteti kho te bhikkhū bhagavato paccassosuṃ satthu vacanaṃ sampaṭicchiṃsu, paṭiggahesunti vuttaṃ hoti. Atha nesaṃ bhagavā etadavoca etaṃ idāni vattabbaṃ idha bhikkhavotiādikaṃ sakalaṃ suttaṃ avoca. Tattha idhāti desāpadese nipāto. Svāyaṃ katthaci lokaṃ upādāya vuccati. Yathāha – ‘‘idha tathāgato loke uppajjatī’’ti (dī. ni. 1.190). Katthaci sāsanaṃ. Yathāha – ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (a. ni. 4.241). Katthaci okāsaṃ. Yathāha –

‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;

Punarāyu ca me laddho, evaṃ jānāhi mārisā’’ti. (dī. ni. 2.369);

Katthaci padapūraṇamattameva. Yathāha ‘‘idhāhaṃ – bhikkhave, bhuttāvī assaṃ pavārito’’ti (ma. ni. 1.30). Idha pana lokaṃ upādāya vuttoti veditabbo.

2. Bhikkhaveti yathāpaṭiññātaṃ desanaṃ desetuṃ puna bhikkhū ālapati. Ubhayenāpi, bhikkhave, imasmiṃ loketi vuttaṃ hoti. Assutavā puthujjanoti ettha pana āgamādhigamābhāvā ñeyyo assutavā iti. Yassa hi khandhadhātuāyatanasaccapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahitattā maññanāpaṭisedhako neva āgamo, paṭipattiyā adhigantabbassa anadhigatattā neva adhigamo atthi. So āgamādhigamābhāvā ñeyyo assutavā iti. Svāyaṃ –

Puthūnaṃ jananādīhi, kāraṇehi puthujjano;

Puthujjanantogadhattā, puthuvāyaṃ jano iti.

So hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano. Yathāha – puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhamullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappantīti puthujjanā, puthu nānāpariḷāhehi paridayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā lagitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvuṭā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanāti (mahāni. 51). Puthūnaṃ vā gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjanā. Puthu vā ayaṃ, visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janotipi puthujjano. Evametehi ‘‘assutavā puthujjano’’ti dvīhipi padehi yete –

Duve puthujjanā vuttā, buddhenādiccabandhunā;

Andho puthujjano eko, kalyāṇeko puthujjanoti. –

Dve puthujjanā vuttā. Tesu andhaputhujjano vutto hotīti veditabbo. Ariyānaṃ adassāvītiādīsu ariyāti ārakattā kilesehi, anaye nairiyanato, aye iriyanato, sadevakena ca lokena araṇīyato buddhā ca paccekabuddhā ca buddhasāvakā ca vuccanti, buddhā eva vā idha ariyā. Yathāha ‘‘sadevake, bhikkhave, loke…pe… tathāgato ariyoti vuccatī’’ti (saṃ. ni. 5.1098). Sappurisāti ettha pana paccekabuddhā tathāgatasāvakā ca ‘‘sappurisā’’ti veditabbā. Te hi lokuttaraguṇayogena sobhanā purisāti sappurisā. Sabbeva vā ete dvedhāpi vuttā. Buddhāpi hi ariyā ca sappurisā ca, paccekabuddhā buddhasāvakāpi. Yathāha –

‘‘Yo ve kataññū katavedi dhīro,

Kalyāṇamitto daḷhabhatti ca hoti;

Dukhitassa sakkacca karoti kiccaṃ,

Tathāvidhaṃ sappurisaṃ vadantī’’ti. (jā. 2.17.78);

Kalyāṇamitto daḷhabhatti ca hotīti ettāvatā hi buddhasāvako vutto, kataññutādīhi paccekabuddhā buddhāti. Idāni yo tesaṃ ariyānaṃ adassanasīlo, na ca dassane sādhukārī, so ariyānaṃ adassāvīti veditabbo. So ca cakkhunā adassāvī ñāṇena adassāvīti duvidho, tesu ñāṇena adassāvī idha adhippeto. Maṃsacakkhunā hi dibbacakkhunā vā ariyā diṭṭhāpi adiṭṭhāva honti. Tesaṃ cakkhūnaṃ vaṇṇamattaggahaṇato, na ariyabhāvagocarato. Soṇasiṅgālādayopi ca cakkhunā ariye passanti. Na ca te ariyānaṃ dassāvino.

Tatridaṃ vatthu – cittalapabbatavāsino kira khīṇāsavattherassa upaṭṭhāko vuḍḍhapabbajito ekadivasaṃ therena saddhiṃ piṇḍāya caritvā therassa pattacīvaraṃ gahetvā piṭṭhito āgacchanto theraṃ pucchi ‘‘ariyā nāma, bhante, kīdisā’’ti. Thero āha ‘‘idhekacco mahallako ariyānaṃ pattacīvaraṃ gahetvā vattapaṭipattiṃ katvā sahacarantopi neva ariye jānāti, evaṃ dujjānā, āvuso, ariyā’’ti. Evaṃ vuttepi so neva aññāsi. Tasmā na cakkhunā dassanaṃ dassanaṃ, ñāṇena dassanameva dassanaṃ. Yathāha ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87). Tasmā cakkhunā passantopi ñāṇena ariyehi diṭṭhaṃ aniccādilakkhaṇaṃ apassanto ariyādhigatañca dhammaṃ anadhigacchanto ariyakaradhammānaṃ ariyabhāvassa ca adiṭṭhattā ‘‘ariyānaṃ adassāvī’’ti veditabbo.

Ariyadhammassa akovidoti satipaṭṭhānādibhede ariyadhamme akusalo. Ariyadhamme avinītoti ettha pana –

Duvidho vinayo nāma, ekamekettha pañcadhā;

Abhāvato tassa ayaṃ, ‘‘avinīto’’ti vuccati.

Ayañhi saṃvaravinayo pahānavinayoti duvidho vinayo. Ettha ca duvidhepi vinaye ekameko vinayo pañcadhā bhijjati. Saṃvaravinayopi hi sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti pañcavidho. Pahānavinayopi tadaṅgapahānaṃ vikkhambhanapahānaṃ samucchedapahānaṃ paṭippassaddhipahānaṃ nissaraṇapahānanti pañcavidho.

Tattha ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’ti (vibha. 511) ayaṃ sīlasaṃvaro. ‘‘Rakkhati cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjatī’’ti (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) ayaṃ satisaṃvaro.

‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā)

Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi,

Paññāyete pidhīyare’’ti. (su. ni. 1041);

Ayaṃ ñāṇasaṃvaro. ‘‘Khamo hoti sītassa uṇhassā’’ti (ma. ni. 1.23; a. ni. 4.114; 6.58) ayaṃ khantisaṃvaro. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti (ma. ni. 1.26; a. ni. 4.114; 6.58) ayaṃ vīriyasaṃvaro. Sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato ‘‘saṃvaro’’, vinayanato ‘‘vinayo’’ti vuccati. Evaṃ tāva saṃvaravinayo pañcadhā bhijjatīti veditabbo.

Tathā yaṃ nāmarūpaparicchedādīsu vipassanāñāṇesu paṭipakkhabhāvato dīpālokeneva tamassa, tena tena vipassanāñāṇena tassa tassa anatthassa pahānaṃ. Seyyathidaṃ, nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanāya abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃ tadaṅgapahānaṃnāma.

Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanapahānaṃ nāma.

Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277) nayena vuttassa samudayapakkhikassa kilesagaṇassa accantaṃ appavattibhāvena pahānaṃ, idaṃ samucchedapahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ paṭippassaddhipahānaṃ nāma. Yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ etaṃ nissaraṇapahānaṃ nāma. Sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati. Taṃtaṃpahānavato vā tassa tassa vinayassa sambhavatopetaṃ ‘‘pahānavinayo’’ti vuccati. Evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo.

Evamayaṃ saṅkhepato duvidho, bhedato ca dasavidho vinayo bhinnasaṃvarattā pahātabbassa ca appahīnattā yasmā etassa assutavato puthujjanassa natthi, tasmā abhāvato tassa ayaṃ avinītoti vuccatīti. Esa nayo sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoti etthapi. Ninnānākaraṇañhi etaṃ atthato. Yathāha ‘‘yeva te ariyā, teva te sappurisā. Yeva te sappurisā, teva te ariyā. Yo eva so ariyānaṃ dhammo, so eva so sappurisānaṃ dhammo. Yo eva so sappurisānaṃ dhammo, so eva so ariyānaṃ dhammo. Yeva te ariyavinayā, teva te sappurisavinayā. Yeva te sappurisavinayā, teva te ariyavinayā. Ariyeti vā sappuriseti vā, ariyadhammeti vā sappurisadhammeti vā, ariyavinayeti vā sappurisavinayeti vā esese eke ekatthe same samabhāge tajjāte taññevā’’ti.

‘‘Kasmā pana bhagavā sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī’’ti vatvā taṃ adesetvāva ‘‘idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī’’ti evaṃ puthujjanaṃ niddisīti? Puggalādhiṭṭhānāya dhammadesanāya tamatthaṃ āvikātuṃ. Bhagavato hi dhammādhiṭṭhānā dhammadesanā, dhammādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā dhammadesanāti dhammapuggalavaseneva tāva catubbidhā desanā.

Tattha, ‘‘tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Imā kho, bhikkhave, tisso vedanā’’ti (saṃ. ni. 4.250) evarūpī dhammādhiṭṭhānā dhammadesanā veditabbā. ‘‘Cha dhātuyo ayaṃ putiso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno’’ti (ma. ni. 3.343) evarūpī dhammādhiṭṭhānā puggaladesanā. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Andho ekacakkhu dvicakkhu. Katamo ca, bhikkhave, puggalo andho’’ti? (A. ni. 3.29) evarūpī puggalādhiṭṭhānā puggaladesanā. ‘‘Katamañca, bhikkhave, duggatibhayaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati, kāyaduccaritassa kho pāpako vipāko abhisamparāyaṃ…pe… suddhamattānaṃ pariharati. Idaṃ vuccati, bhikkhave, duggatibhaya’’nti (a. ni. 4.121) evarūpī puggalādhiṭṭhānā dhammadesanā.

Svāyaṃ idha yasmā puthujjano apariññātavatthuko, apariññāmūlikā ca idhādhippetānaṃ sabbadhammānaṃ mūlabhūtā maññanā hoti, tasmā puthujjanaṃ dassetvā puggalādhiṭṭhānāya desanāya tamatthaṃ āvikātuṃ, ‘‘idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī’’ti evaṃ puthujjanaṃ niddisīti veditabbo.

Suttanikkhepavaṇṇanā niṭṭhitā.

Pathavīvāravaṇṇanā

Evaṃ puthujjanaṃ niddisitvā idāni tassa pathavīādīsu vatthūsu sabbasakkāyadhammajanitaṃ maññanaṃ dassento, pathaviṃ pathavitotiādimāha. Tattha lakkhaṇapathavī sasambhārapathavī ārammaṇapathavī sammutipathavīti catubbidhā pathavī. Tāsu ‘‘katamā ca, āvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigata’’ntiādīsu (vibha. 173) vuttā lakkhaṇapathavī. ‘‘Pathaviṃ khaṇeyya vā khaṇāpeyya vā’’tiādīsu (pāci. 85) vuttā sasambhārapathavī. Ye ca kesādayo vīsati koṭṭhāsā, ayolohādayo ca bāhirā. Sā hi vaṇṇādīhi sambhārehi saddhiṃ pathavīti sasambhārapathavī. ‘‘Pathavīkasiṇameko sañjānātī’’tiādīsu (dī. ni. 3.360) āgatā pana ārammaṇapathavī, nimittapathavītipi vuccati. Pathavīkasiṇajjhānalābhī devaloke nibbatto āgamanavasena pathavīdevatāti nāmaṃ labhati. Ayaṃ sammutipathavīti veditabbā. Sā sabbāpi idha labbhati. Tāsu yaṃkañci pathaviṃ ayaṃ puthujjano pathavito sañjānāti, pathavīti sañjānāti, pathavībhāgena sañjānāti, lokavohāraṃ gahetvā saññāvipallāsena sañjānāti pathavīti. Evaṃ pathavībhāgaṃ amuñcantoyeva vā etaṃ ‘‘sattoti vā sattassā’’ti vā ādinā nayena sañjānāti. Kasmā evaṃ sañjānātīti na vattabbaṃ. Ummattako viya hi puthujjano. So yaṃkiñci yena kenaci ākārena gaṇhāti. Ariyānaṃ adassāvitādibhedameva vā ettha kāraṇaṃ. Yaṃ vā parato ‘‘apariññātaṃ tassā’’ti vadantena bhagavatāva vuttaṃ.

Pathaviṃ pathavito saññatvāti so taṃ pathaviṃ evaṃ viparītasaññāya sañjānitvā, ‘‘saññānidānā hi papañcasaṅkhā’’ti (su. ni. 880) vacanato aparabhāge thāmapattehi taṇhāmānadiṭṭhipapañcehi idha maññanānāmena vuttehi maññati kappeti vikappeti, nānappakārato aññathā gaṇhāti. Tena vuttaṃ ‘‘pathaviṃ maññatī’’ti. Evaṃ maññato cassa tā maññanā oḷārikanayena dassetuṃ ‘‘yā ayaṃ kesā lomā’’tiādinā nayena vīsatibhedā ajjhattikā pathavī vuttā. Yā cāyaṃ vibhaṅge ‘‘tattha katamā bāhirā pathavīdhātu? Yaṃ bāhiraṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo bahiddhā anupādinnaṃ. Seyyathidaṃ, ayo lohaṃ tipu sīsaṃ sajjhaṃ muttā maṇi veḷuriyaṃ saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅko masāragallaṃ tiṇaṃ kaṭṭhaṃ sakkharā kaṭhalaṃ bhūmi pāsāṇo pabbato’’ti (vibha. 173) evaṃ bāhirā pathavī vuttā. Yā ca ajjhattārammaṇattike nimittapathavī, taṃ gahetvā ayamatthayojanā vuccati.

Pathaviṃ maññatīti tīhi maññanāhi ahaṃ pathavīti maññati, mama pathavīti maññati, paro pathavīti maññati, parassa pathavīti maññati, atha vā ajjhattikaṃ pathaviṃ taṇhāmaññanāya maññati, mānamaññanāya maññati, diṭṭhimaññanāya maññati. Kathaṃ? Ayañhi kesādīsu chandarāgaṃ janeti kese assādeti abhinandati abhivadati ajjhosāya tiṭṭhati. Lome, nakhe, dante, tacaṃ, aññataraṃ vā pana rajjanīyavatthuṃ. Evaṃ ajjhattikaṃ pathaviṃ taṇhāmaññanāya maññati. Iti me kesā siyuṃ anāgatamaddhānaṃ. Iti lomātiādinā vā pana nayena tattha nandiṃ samannāneti. ‘‘Imināhaṃ sīlena vā…pe… brahmacariyena vā evaṃ siniddhamudusukhumanīlakeso bhavissāmī’’tiādinā vā pana nayena appaṭiladdhānaṃ paṭilābhāya cittaṃ paṇidahati. Evampi ajjhattikaṃ pathaviṃ taṇhāmaññanāya maññati.

Tathā attano kesādīnaṃ sampattiṃ vā vipattiṃ vā nissāya mānaṃ janeti, ‘‘seyyohamasmīti vā sadisohamasmīti vā hīnohamasmīti vā’’ti. Evaṃ ajjhattikaṃ pathaviṃ mānamaññanāya maññati. ‘‘Taṃ jīvaṃ taṃ sarīra’’nti (ma. ni. 2.187) āgatanayena pana kesaṃ ‘‘jīvo’’ti abhinivisati. Esa nayo lomādīsu. Evaṃ ajjhattikaṃ pathaviṃ diṭṭhimaññanāya maññati.

Atha vā ‘‘yā ceva kho panāvuso, ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā, taṃ netaṃ mamā’’ti (ma. ni. 1.302) imissā pavattiyā paccanīkanayena kesādibhedaṃ pathaviṃ etaṃ mama esohamasmi eso me attāti abhinivisati. Evampi ajjhattikaṃ pathaviṃ diṭṭhimaññanāya maññati. Evaṃ tāva ajjhattikaṃ pathaviṃ tīhi maññanāhi maññati.

Yathā ca ajjhattikaṃ evaṃ bāhirampi. Kathaṃ? ‘‘Ayañhi ayalohādīsu chandarāgaṃ janeti. Ayalohādīni assādeti abhinandati abhivadati ajjhosāya tiṭṭhati. Mama ayo mama lohantiādinā nayena ayādīni mamāyati rakkhati gopayati, evaṃ bāhiraṃ pathaviṃ taṇhāmaññanāya maññati. Iti me ayalohādayo siyuṃ anāgatamaddhānanti vā panettha nandiṃ samannāneti, imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā evaṃ sampannaayalohādiupakaraṇo bhavissāmī’’ti appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Evampi bāhiraṃ pathaviṃ taṇhāmaññanāya maññati.

Tathā attano ayalohādīnaṃ sampattiṃ vā vipattiṃ vā nissāya mānaṃ janeti ‘‘imināhaṃ seyyosmīti vā, sadisosmīti vā hīnosmīti vā’’ti (vibha. 832) evaṃ bāhiraṃ pathaviṃ mānamaññanāya maññati. Aye jīvasaññī hutvā pana ayaṃ ‘‘jīvo’’ti abhinivisati. Esa nayo lohādīsu. Evaṃ bāhiraṃ pathaviṃ diṭṭhimaññanāya maññati.

Atha vā ‘‘idhekacco pathavīkasiṇaṃ attato samanupassati. Yaṃ pathavīkasiṇaṃ, so ahaṃ. Yo ahaṃ, taṃ pathavīkasiṇanti pathavīkasiṇañca attañca advayaṃ samanupassatī’’ti (paṭi. ma. 1.131) paṭisambhidāyaṃ vuttanayeneva nimittapathaviṃ ‘‘attā’’ti abhinivisati. Evaṃ bāhiraṃ pathaviṃ diṭṭhimaññanāya maññati. Evampi bāhiraṃ pathaviṃ tīhi maññanāhi maññati. Evaṃ tāva ‘‘pathaviṃ maññatī’’ti ettha tissopi maññanā veditabbā. Ito paraṃ saṅkhepeneva kathayissāma.

Pathaviyā maññatīti ettha pathaviyāti bhummavacanametaṃ. Tasmā ahaṃ pathaviyāti maññati, mayhaṃ kiñcanaṃ palibodho pathaviyāti maññati, paro pathaviyāti maññati, parassa kiñcanaṃ palibodho pathaviyāti maññatīti ayamettha attho.

Atha vā yvāyaṃ ‘‘kathaṃ rūpasmiṃ attānaṃ samanupassati? Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, tassa evaṃ hoti, ayaṃ kho me attā, so kho pana me attā imasmiṃ rūpeti evaṃ rūpasmiṃ vā attānaṃ samanupassatī’’ti (paṭi. ma. 1.131) etassa atthanayo vutto, eteneva nayena vedanādidhamme attato gahetvā tato ajjhattikabāhirāsu pathavīsu yaṃkiñci pathaviṃ tassokāsabhāvena parikappetvā so kho pana me ayaṃ attā imissā pathaviyāti maññanto pathaviyā maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. Yadā pana teneva nayena so kho panassa attā pathaviyāti maññati, tadā diṭṭhimaññanā eva yujjati. Itarāyopi pana icchanti.

Pathavito maññatīti ettha pana pathavitoti nissakkavacanaṃ. Tasmā saupakaraṇassa attano vā parassa vā yathāvuttappabhedato pathavito uppattiṃ vā niggamanaṃ vā pathavito vā añño attāti maññamāno pathavito maññatīti veditabbo, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. Apare āhu pathavīkasiṇaṃ parittaṃ bhāvetvā tato aññaṃ appamāṇaṃ attānaṃ gahetvā pathavito bahiddhāpi me attāti maññamāno pathavito maññatīti.

Pathaviṃ meti maññatīti ettha pana kevalañhi mahāpathaviṃ taṇhāvasena mamāyatīti iminā nayena pavattā ekā taṇhāmaññanā eva labbhatīti veditabbā. Sā cāyaṃ mama kesā, mama lomā, mama ayo, mama lohanti evaṃ yathāvuttappabhedāya sabbāyapi ajjhattikabāhirāya pathaviyā yojetabbāti.

Pathaviṃ abhinandatīti vuttappakārameva pathaviṃ taṇhādīhi abhinandati, assādeti, parāmasati cāti vuttaṃ hoti. ‘‘Pathaviṃ maññatī’’ti eteneva etasmiṃ atthe siddhe kasmā etaṃ vuttanti ce. Avicāritametaṃ porāṇehi. Ayaṃ pana attano mati, desanāvilāsato vā ādīnavadassanato vā. Yassā hi dhammadhātuyā suppaṭividdhattā nānānayavicitradesanāvilāsasampanno, ayaṃ sā bhagavatā suppaṭividdhā. Tasmā pubbe maññanāvasena kilesuppattiṃ dassetvā idāni abhinandanāvasena dassento desanāvilāsato vā idamāha. Yo vā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, so yasmā na sakkoti pathavīnissitaṃ taṇhaṃ vā diṭṭhiṃ vā pahātuṃ, tasmā pathaviṃ abhinandatiyeva. Yo ca pathaviṃ abhinandati, dukkhaṃ so abhinandati, dukkhañca ādīnavoti ādīnavadassanatopi idamāha. Vuttañcetaṃ bhagavatā ‘‘yo, bhikkhave, pathavīdhātuṃ abhinandati, dukkhaṃ so abhinandati, yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmī’’ti.

Evaṃ pathavīvatthukaṃ maññanaṃ abhinandanañca vatvā idāni yena kāraṇena so maññati, abhinandati ca, taṃ kāraṇaṃ āvikaronto āha taṃ kissa hetu, apariññātaṃ tassāti vadāmīti. Tassattho, so puthujjano taṃ pathaviṃ kissa hetu maññati, kena kāraṇena maññati, abhinandatīti ce. Apariññātaṃ tassāti vadāmīti, yasmā taṃ vatthu tassa apariññātaṃ, tasmāti vuttaṃ hoti. Yo hi pathaviṃ parijānāti, so tīhi pariññāhi parijānāti ñātapariññāya tīraṇapariññāya pahānapariññāyāti.

Tattha katamā ñātapariññā. Pathavīdhātuṃ parijānāti, ayaṃ pathavīdhātu ajjhattikā, ayaṃ bāhirā, idamassā lakkhaṇaṃ, imāni rasapaccupaṭṭhānapadaṭṭhānānīti, ayaṃ ñātapariññā. Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā pathavīdhātuṃ tīreti aniccato dukkhato rogatoti dvācattālīsāya ākārehi, ayaṃ tīraṇapariññā. Katamā pahānapariññā? Evaṃ tīrayitvā aggamaggena pathavīdhātuyā chandarāgaṃ pajahati, ayaṃ pahānapariññā.

Nāmarūpavavatthānaṃ vā ñātapariññā. Kalāpasammasanādianulomapariyosānā tīraṇapariññā. Ariyamagge ñāṇaṃ pahānapariññāti. Yo pathaviṃ parijānāti, so imāhi tīhi pariññāhi parijānāti, assa ca puthujjanassa tā pariññāyo natthi, tasmā apariññātattā pathaviṃ maññati ca abhinandati cāti. Tenāha bhagavā – idha, bhikkhave, assutavā puthujjano…pe… pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, pathaviṃ abhinandati. Taṃ kissa hetu? Apariññātaṃ tassāti vadāmī’’ti.

Pathavīvāravaṇṇanā niṭṭhitā.

Āpovārādivaṇṇanā

Āpaṃ āpatoti etthāpi lakkhaṇasasambhārārammaṇasammutivasena catubbidho āpo. Tesu ‘‘tattha, katamā ajjhattikā āpodhātu. Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ, sineho sinehagataṃ bandhanattaṃ rūpassa ajjhattaṃ upādinna’’ntiādīsu (vibha. 174) vutto lakkhaṇaāpo. ‘‘Āpokasiṇaṃ uggaṇhanto āpasmiṃ nimittaṃ gaṇhātī’’tiādīsu vutto sasambhārāpo. Sesaṃ sabbaṃ pathaviyaṃ vuttasadisameva. Kevalaṃ yojanānaye pana ‘‘pittaṃ semha’’ntiādinā nayena vuttā dvādasabhedā ajjhattikā āpodhātu, ‘‘tattha, katamā bāhirā āpodhātu? Yaṃ bāhiraṃ āpo āpogataṃ, sineho sinehagataṃ bandhanattaṃ rūpassa bahiddhā anupādinnaṃ. Seyyathidaṃ, mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso khīraṃ dadhi sappi navanītaṃ telaṃ madhu phāṇitaṃ bhummāni vā udakāni antalikkhāni vā’’ti (vibha. 174) evaṃ vuttā ca bāhirā āpodhātu veditabbā, yo ca ajjhattārammaṇattike nimittaāpo.

Tejaṃ tejatoti imasmiṃ tejovārepi vuttanayeneva vitthāro veditabbo. Yojanānaye panettha ‘‘yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatī’’ti (vibha. 175) evaṃ vuttā catuppabhedā ajjhattikā tejodhātu. ‘‘Tattha katamā bāhirā tejodhātu? Yaṃ bāhiraṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ bahiddhā anupādinnaṃ. Seyyathidaṃ, kaṭṭhaggi palālaggi tiṇaggi gomayaggi thusaggi saṅkāraggi indaggi aggisantāpo sūriyasantāpo kaṭṭhasannicayasantāpo tiṇasannicayasantāpo dhaññasannicayasantāpo bhaṇḍasannicayasantāpo’’ti (vibha. 175) evaṃ vuttā ca bāhirā tejodhātu veditabbā.

Vāyaṃ vāyatoti imassa vāyavārassāpi yojanānaye pana ‘‘uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā satthakavātā khurakavātā uppalakavātā assāso passāso’’ti evaṃ vuttā ajjhattikā vāyodhātu. ‘‘Tattha katamā bāhirā vāyodhātu? Yaṃ bāhiraṃ vāyo vāyogataṃ thambhitattaṃ rūpassa bahiddhā anupādinnaṃ. Seyyathidaṃ, puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā kāḷavātā verambhavātā pakkhavātā supaṇṇavātā tālavaṇṭavātā vidhūpanavātā’’ti (vibha. 176) evaṃ vuttā ca bāhirā vāyodhātu veditabbā. Sesaṃ vuttanayamevāti. Ettāvatā ca yvāyaṃ –

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena;

Vuttā bhavanti sabbe, iti vutto lakkhaṇo hāro’’ti. –

Evaṃ nettiyaṃ lakkhaṇo nāma hāro vutto, tassa vasena yasmā catūsu bhūtesu gahitesu upādārūpampi gahitameva bhavati, rūpalakkhaṇaṃ anatītattā. Yañca bhūtopādārūpaṃ so rūpakkhandho. Tasmā ‘‘assutavā puthujjano pathaviṃ āpaṃ tejaṃ vāyaṃ maññatī’’ti vadantena atthato rūpaṃ attato samanupassatītipi vuttaṃ hoti. ‘‘Pathaviyā āpasmiṃ tejasmiṃ vāyasmiṃ maññatī’’ti vadantena rūpasmiṃ vā attānaṃ samanupassatīti vuttampi hoti. ‘‘Pathavito āpato tejato vāyato maññatī’’ti vadantena rūpato añño attāti siddhattā rūpavantaṃ vā attānaṃ attani vā rūpaṃ samanupassatītipi vuttaṃ hoti. Evametā catasso rūpavatthukā sakkāyadiṭṭhimaññanā veditabbā. Tattha ekā ucchedadiṭṭhi, tisso sassatadiṭṭhiyoti dveva diṭṭhiyo hontīti ayampi atthaviseso veditabbo.

Āpovārādivaṇṇanā niṭṭhitā.

Bhūtavārādivaṇṇanā

3. Evaṃ rūpamukhena saṅkhāravatthukaṃ maññanaṃ vatvā idāni ye saṅkhāre upādāya sattā paññapīyanti, tesu saṅkhāresu sattesupi yasmā puthujjano maññanaṃ karoti, tasmā te satte niddisanto bhūte bhūtato sañjānātītiādimāha. Tatthāyaṃ bhūtasaddo pañcakkhandhaamanussadhātuvijjamānakhīṇāsavasattarukkhādīsu dissati. ‘‘Bhūtamidanti, bhikkhave, samanupassathā’’tiādīsu (ma. ni. 1.401) hi ayaṃ pañcakkhandhesu dissati. ‘‘Yānīdha bhūtāni samāgatānī’’ti (su. ni. 224) ettha amanussesu. ‘‘Cattāro kho, bhikkhu, mahābhūtā hetū’’ti (ma. ni. 3.86) ettha dhātūsu. ‘‘Bhūtasmiṃ pācittiya’’ntiādīsu (pāci. 69) vijjamāne. ‘‘Yo ca kālaghaso bhūto’’ti (jā. 1.10.190) ettha khīṇāsave. ‘‘Sabbeva nikkhipissanti bhūtā loke samussaya’’nti (dī. ni. 2.220) ettha sattesu. ‘‘Bhūtagāmapātabyatāyā’’ti (pāci. 90) ettha rukkhādīsu. Idha panāyaṃ sattesu vattati, no ca kho avisesena. Cātumahārājikānaṃ hi heṭṭhā sattā idha bhūtāti adhippetā.

Tattha bhūte bhūtato sañjānātītiādi vuttanayameva. Bhūte maññatītiādīsu pana tissopi maññanā yojetabbā. Kathaṃ? Ayañhi ‘‘so passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgibhūta’’nti (a. ni. 7.50) vuttanayena bhūte subhā sukhitāti gahetvā rajjati, disvāpi ne rajjati, sutvāpi, ghāyitvāpi, sāyitvāpi, phusitvāpi, ñatvāpi. Evaṃ bhūte taṇhāmaññanāya maññati. ‘‘Aho vatāhaṃ khattiyamahāsālānaṃ vā sahabyataṃ upapajjeyya’’ntiādinā (dī. ni. 3.337) vā pana nayena appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, evampi bhūte taṇhāmaññanāya maññati. Attano pana bhūtānañca sampattivipattiṃ nissāya attānaṃ vā seyyaṃ dahati. Bhūtesu ca yaṃkiñci bhūtaṃ hīnaṃ attānaṃ vā hīnaṃ, yaṃkiñci bhūtaṃ seyyaṃ. Attānaṃ vā bhūtena, bhūtaṃ vā attanā sadisaṃ dahati. Yathāha ‘‘idhekacco jātiyā vā…pe… aññataraññatarena vatthunā pubbakālaṃ parehi sadisaṃ attānaṃ dahati. Aparakālaṃ attānaṃ seyyaṃ dahati. Pare hīne dahati, yo evarūpo māno …pe… ayaṃ vuccati mānātimāno’’ti (vibha. 876-880). Evaṃ bhūte mānamaññanāya maññati.

Bhūte pana ‘‘niccā dhuvā sassatā avipariṇāmadhammā’’ti vā ‘‘sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’’ti (dī. ni. 1.168) vā maññamāno diṭṭhimaññanāya maññati. Evaṃ bhūte tīhi maññanāhi maññati.

Kathaṃ bhūtesu maññati? Tesu tesu bhūtesu attano upapattiṃ vā sukhuppattiṃ vā ākaṅkhati. Evaṃ tāva taṇhāmaññanāya bhūtesu maññati. Bhūtesu vā upapattiṃ ākaṅkhamāno dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti. Evampi bhūtesu taṇhāmaññanāya maññati. Bhūte pana samūhaggāhena gahetvā tattha ekacce bhūte seyyato dahati, ekacce sadisato vā hīnato vāti. Evaṃ bhūtesu mānamaññanāya maññati. Tathā ekacce bhūte niccā dhuvāti maññati. Ekacce aniccā adhuvāti, ahampi bhūtesu aññatarosmīti vā maññati. Evaṃ bhūtesu diṭṭhimaññanāya maññati.

Bhūtato maññatīti ettha pana saupakaraṇassa attano vā parassa vā yato kutoci bhūtato uppattiṃ maññamāno bhūtato maññatīti veditabbo, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. Bhūte meti maññatīti ettha pana ekā taṇhāmaññanāva labbhati. Sā cāyaṃ ‘‘mama puttā, mama dhītā, mama ajeḷakā, kukkuṭasūkarā, hatthigavassavaḷavā’’ti evamādinā nayena mamāyato pavattatīti veditabbā. Bhūte abhinandatīti etaṃ vuttanayameva. Apariññātaṃ tassāti ettha pana ye saṅkhāre upādāya bhūtānaṃ paññatti, tesaṃ apariññātattā bhūtā apariññātā hontīti veditabbā. Yojanā pana vuttanayeneva kātabbā.

Evaṃ saṅkhepato saṅkhāravasena ca sattavasena ca maññanāvatthuṃ dassetvā idāni bhūmivisesādinā bhedena vitthāratopi taṃ dassento deve devatotiādimāha. Tattha dibbanti pañcahi kāmaguṇehi attano vā iddhiyāti devā, kīḷanti jotenti cāti attho. Te tividhā sammutidevā upapattidevā visuddhidevāti. Sammutidevā nāma rājāno deviyo rājakumārā. Upapattidevā nāma cātumahārājike deve upādāya tatuttaridevā. Visuddhidevā nāma arahanto khīṇāsavā. Idha pana upapattidevā daṭṭhabbā, no ca kho avisesena. Paranimmitavasavattidevaloke māraṃ saparisaṃ ṭhapetvā sesā cha kāmāvacarā idha devāti adhippetā. Tattha sabbā atthavaṇṇanā bhūtavāre vuttanayeneva veditabbā.

Pajāpatinti ettha pana māro pajāpatīti veditabbo. Keci pana ‘‘tesaṃ tesaṃ devānaṃ adhipatīnaṃ mahārājādīnametaṃ adhivacana’’nti vadanti. Taṃ devaggahaṇeneva tesaṃ gahitattā ayuttanti mahāaṭṭhakathāyaṃ paṭikkhittaṃ, māroyeva pana sattasaṅkhātāya pajāya adhipatibhāvena idha pajāpatīti adhippeto. So kuhiṃ vasati? Paranimmitavasavattidevaloke. Tatra hi vasavattirājā rajjaṃ kāreti. Māro ekasmiṃ padese attano parisāya issariyaṃ pavattento rajjapaccante dāmarikarājaputto viya vasatīti vadanti. Māraggahaṇeneva cettha māraparisāyapi gahaṇaṃ veditabbaṃ. Yojanānayo cettha pajāpatiṃ vaṇṇavantaṃ dīghāyukaṃ sukhabahulaṃ disvā vā sutvā vā rajjanto taṇhāmaññanāya maññati. ‘‘Aho vatāhaṃ pajāpatino sahabyataṃ upapajjeyya’’ntiādinā vā pana nayena appaṭiladdhassa paṭilābhāya cittaṃ paṇidahantopi pajāpatiṃ taṇhāmaññanāya maññati. Pajāpatibhāvaṃ pana patto samāno ahamasmi pajānamissaro adhipatīti mānaṃ janento pajāpatiṃ mānamaññanāya maññati. ‘‘Pajāpati nicco dhuvo’’ti vā ‘‘ucchijjissati vinassissatī’’ti vā ‘‘avaso abalo avīriyo niyatisaṅgatibhāvapariṇato chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedetī’’ti vā maññamāno pana pajāpatiṃ diṭṭhimaññanāya maññatīti veditabbo.

Pajāpatisminti ettha pana ekā diṭṭhimaññanāva yujjati. Tassā evaṃ pavatti veditabbā. Idhekacco ‘‘pajāpatismiṃ ye ca dhammā saṃvijjanti, sabbe te niccā dhuvā sassatā avipariṇāmadhammā’’ti maññati. Atha vā ‘‘pajāpatismiṃ natthi pāpaṃ, na tasmiṃ pāpakāni kammāni upalabbhantī’’ti maññati.

Pajāpatitoti ettha tissopi maññanā labbhanti. Kathaṃ? Idhekacco saupakaraṇassa attano vā parassa vā pajāpatito uppattiṃ vā niggamanaṃ vā maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. Pajāpatiṃ meti ettha pana ekā taṇhāmaññanāva labbhati. Sā cāyaṃ ‘‘pajāpati mama satthā mama sāmī’’tiādinā nayena mamāyato pavattatīti veditabbā. Sesaṃ vuttanayameva.

Brahmaṃ brahmatoti ettha brūhito tehi tehi guṇavisesehīti brahmā. Apica brahmāti mahābrahmāpi vuccati, tathāgatopi brāhmaṇopi mātāpitaropi seṭṭhampi. ‘‘Sahasso brahmā dvisahasso brahmā’’tiādīsu (ma. ni. 3.165-166) hi mahābrahmā brahmāti vuccati. ‘‘Brahmāti kho, bhikkhave, tathāgatassetaṃ adhivacana’’nti ettha tathāgato.

‘‘Tamonudo buddho samantacakkhu,

Lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhappahīno,

Saccavhayo brahme upāsito me’’ti. (cūḷani. 104) –

Ettha brāhmaṇo.

‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare’’ti. (itivu. 106; jā. 2.20.181) –

Ettha mātāpitaro. ‘‘Brahmacakkaṃ pavattetī’’ti (ma. ni. 1.148; a. ni. 5.11) ettha seṭṭhaṃ. Idha pana paṭhamābhinibbatto kappāyuko brahmā adhippeto. Taggahaṇeneva ca brahmapurohitabrahmapārisajjāpi gahitāti veditabbā. Atthavaṇṇanā panettha pajāpativāre vuttanayeneva veditabbā.

Ābhassaravāre daṇḍadīpikāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati visaratīti ābhassarā. Tesaṃ gahaṇena sabbāpi dutiyajjhānabhūmi gahitā, ekatalavāsino eva cete sabbepi parittābhā appamāṇābhā ābhassarāti veditabbā.

Subhakiṇhavāre subhena okiṇṇā vikiṇṇā subhena sarīrappabhāvaṇṇena ekagghanā suvaṇṇamañjūsāya ṭhapitasampajjalitakañcanapiṇḍasassirikāti subhakiṇhā. Tesaṃ gahaṇena sabbāpi tatiyajjhānabhūmi gahitā. Ekatalavāsino eva cete sabbepi parittasubhā appamāṇasubhā subhakiṇhāti veditabbā.

Vehapphalavāre, vipulā phalāti vehapphalā. Catutthajjhānabhūmi brahmāno vuccanti. Atthanayayojanā pana imesu tīsupi vāresu bhūtavāre vuttanayeneva veditabbā.

Abhibhūvāre abhibhavīti abhibhū. Kiṃ abhibhavi? Cattāro khandhe arūpino. Asaññabhavassetaṃ adhivacanaṃ. Asaññasattā devā vehapphalehi saddhiṃ ekatalāyeva ekasmiṃ okāse yena iriyāpathena nibbattā, teneva yāvatāyukaṃ tiṭṭhanti cittakammarūpasadisā hutvā. Te idha sabbepi abhibhūvacanena gahitā. Keci abhibhū nāma sahasso brahmāti evamādinā nayena tattha tattha adhipatibrahmānaṃ vaṇṇayanti. Brahmaggahaṇeneva pana tassa gahitattā ayuttametanti veditabbaṃ. Yojanānayo cettha abhibhū vaṇṇavā dīghāyukoti sutvā tattha chandarāgaṃ uppādento abhibhuṃ taṇhāmaññanāya maññati. ‘‘Aho vatāhaṃ abhibhuno sahabyataṃ upapajjeyya’’ntiādinā pana nayena appaṭiladdhassa paṭilābhāya cittaṃ paṇidahantopi abhibhuṃ taṇhāmaññanāya maññati. Attānaṃ hīnato abhibhuṃ seyyato dahanto pana abhibhuṃ mānamaññanāya maññati. ‘‘Abhibhū nicco dhuvo’’tiādinā nayena parāmasanto abhibhuṃ diṭṭhimaññanāya maññatīti veditabbo. Sesaṃ pajāpativāre vuttanayameva.

Bhūtavārādivaṇṇanā niṭṭhitā.

Ākāsānañcāyatanavārādivaṇṇanā

4. Evaṃ bhagavā paṭipāṭiyā devaloke dassentopi abhibhūvacanena asaññabhavaṃ dassetvā idāni yasmā ayaṃ vaṭṭakathā, suddhāvāsā ca vivaṭṭapakkhe ṭhitā, anāgāmikhīṇāsavā eva hi te devā. Yasmā vā katipayakappasahassāyukā te devā, buddhuppādakāleyeva honti. Buddhā pana asaṅkheyepi kappe na uppajjanti, tadā suññāpi sā bhūmi hoti. Rañño khandhāvāraṭṭhānaṃ viya hi buddhānaṃ suddhāvāsabhavo. Te teneva ca kāraṇena viññāṇaṭṭhitisattāvāsavasenapi na gahitā, sabbakālikā pana imā maññanā. Tasmā tāsaṃ sadāvijjamānabhūmiṃ dassento suddhāvāse atikkamitvā, ākāsānañcāyatanantiādimāha. Tattha ākāsānañcāyatananti tabbhūmikā cattāro kusalavipākakiriyā khandhā. Te ca tatrūpapannāyeva daṭṭhabbā bhavaparicchedakathā ayanti katvā. Esa nayo viññāṇañcāyatanādīsu. Atthayojanā pana catūsupi etesu vāresu abhibhūvāre vuttanayeneva veditabbā. Mānamaññanā cettha pajāpativāre vuttanayenāpi yujjati.

Ākāsānañcāyatanavārādivaṇṇanā niṭṭhitā.

Diṭṭhasutavārādivaṇṇanā

5. Evaṃ bhūmivisesādinā bhedena vitthāratopi maññanāvatthuṃ dassetvā idāni sabbamaññanāvatthubhūtaṃ sakkāyapariyāpannaṃ tebhūmakadhammabhedaṃ diṭṭhādīhi catūhi saṅgaṇhitvā dassento, diṭṭhaṃ diṭṭhatotiādimāha.

Tattha diṭṭhanti maṃsacakkhunāpi diṭṭhaṃ, dibbacakkhunāpi diṭṭhaṃ. Rūpāyatanassetaṃ adhivacanaṃ. Tattha diṭṭhaṃ maññatīti diṭṭhaṃ tīhi maññanāhi maññati. Kathaṃ? Rūpāyatanaṃ subhasaññāya sukhasaññāya ca passanto tattha chandarāgaṃ janeti, taṃ assādeti abhinandati. Vuttampi hetaṃ bhagavatā ‘‘itthirūpe, bhikkhave, sattā rattā giddhā gadhitā mucchitā ajjhosannā, te dīgharattaṃ socanti itthirūpavasānugā’’ti (a. ni. 5.55). Evaṃ diṭṭhaṃ taṇhāmaññanāya maññati. ‘‘Iti me rūpaṃ siyā anāgatamaddhānanti vā panettha nandiṃ samannāneti, rūpasampadaṃ vā pana ākaṅkhamāno dānaṃ detī’’ti vitthāro. Evampi diṭṭhaṃ taṇhāmaññanāya maññati. Attano pana parassa ca rūpasampattiṃ vipattiṃ nissāya mānaṃ janeti. ‘‘Imināhaṃ seyyosmī’’ti vā ‘‘sadisosmī’’ti vā ‘‘hīnosmī’’ti vāti evaṃ diṭṭhaṃ mānamaññanāya maññati. Rūpāyatanaṃ pana niccaṃ dhuvaṃ sassatanti maññati, attānaṃ attaniyanti maññati, maṅgalaṃ amaṅgalanti maññati, evaṃ diṭṭhaṃ diṭṭhimaññanāya maññati. Evaṃ diṭṭhaṃ tīhi maññanāhi maññati. Kathaṃ diṭṭhasmiṃ maññati? Rūpasmiṃ attānaṃ samanupassananayena maññanto diṭṭhasmiṃ maññati. Yathā vā dhane dhaññe. Evaṃ rūpasmiṃ rāgādayoti maññantopi diṭṭhasmiṃ maññati. Ayamassa diṭṭhimaññanā. Tasmiññeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. Evaṃ diṭṭhasmiṃ maññati. Sesaṃ pathavīvāre vuttanayeneva veditabbaṃ.

Sutanti maṃsasotenapi sutaṃ, dibbasotenapi sutaṃ, saddāyatanassetaṃ adhivacanaṃ.

Mutanti mutvā munitvā ca gahitaṃ, āhacca upagantvāti attho, indriyānaṃ ārammaṇānañca aññamaññasaṃsilese viññātanti vuttaṃ hoti, gandharasaphoṭṭhabbāyatanānametaṃ adhivacanaṃ.

Viññātanti manasā viññātaṃ, sesānaṃ sattannaṃ āyatanānametaṃ adhivacanaṃ dhammārammaṇassa vā. Idha pana sakkāyapariyāpannameva labbhati. Vitthāro panettha diṭṭhavāre vuttanayeneva veditabbo.

Diṭṭhasuttavārādivaṇṇanā niṭṭhitā.

Ekattavārādivaṇṇanā

6. Evaṃ sabbaṃ sakkāyabhedaṃ diṭṭhādīhi catūhi dassetvā idāni tameva samāpannakavārena ca asamāpannakavārena ca dvidhā dassento ekattaṃ nānattantiādimāha.

Ekattanti iminā hi samāpannakavāraṃ dasseti. Nānattanti iminā asamāpannakavāraṃ. Tesaṃ ayaṃ vacanattho ekabhāvo ekattaṃ. Nānābhāvo nānattanti. Yojanā panettha samāpannakavāraṃ catūhi khandhehi, asamāpannakavārañca pañcahi khandhehi bhinditvā ‘‘rūpaṃ attato samanupassatī’’tiādinā sāsananayena pathavīvārādīsu vuttena ca aṭṭhakathānayena yathānurūpaṃ vīmaṃsitvā veditabbā. Keci pana ekattanti ekattanayaṃ vadanti nānattanti nānattanayaṃ. Apare ‘‘ekattasaññī attā hoti arogo paraṃ maraṇā, nānattasaññī attā hotī’’ti evaṃ diṭṭhābhinivesaṃ. Taṃ sabbaṃ idha nādhippetattā ayuttameva hoti.

Evaṃ sabbaṃ sakkāyaṃ dvidhā dassetvā idāni tameva ekadhā sampiṇḍetvā dassento sabbaṃ sabbatotiādimāha. Yojanānayo panettha sabbaṃ assādento sabbaṃ taṇhāmaññanāya maññati. ‘‘Mayā ete sattā nimmitā’’tiādinā nayena attanā nimmitaṃ maññanto sabbaṃ mānamaññanāya maññati. ‘‘Sabbaṃ pubbekatakammahetu, sabbaṃ issaranimmānahetu, sabbaṃ ahetuapaccayā, sabbaṃ atthi, sabbaṃ natthī’’tiādinā nayena maññanto sabbaṃ diṭṭhimaññanāya maññatīti veditabbo. Kathaṃ sabbasmiṃ maññati? Idhekacco evaṃdiṭṭhiko hoti ‘‘mahā me attā’’ti. So sabbalokasannivāsaṃ tassokāsabhāvena parikappetvā so kho pana me ayaṃ attā sabbasminti maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. Sesaṃ pathavīvāre vuttanayeneva veditabbaṃ.

Evaṃ sabbaṃ sakkāyaṃ ekadhā dassetvā idāni aparenapi nayena taṃ ekadhā dassento nibbānaṃ nibbānatoti āha. Tattha nibbānanti ‘‘yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti. Ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’’tiādinā nayena pañcadhā āgataṃ paramadiṭṭhadhammanibbānaṃ veditabbaṃ. Tattha nibbānaṃ assādento taṇhāmaññanāya maññati. Tena nibbānena ‘‘ahamasmi nibbānaṃ patto’’ti mānaṃ janento mānamaññanāya maññati. Anibbānaṃyeva samānaṃ taṃ nibbānato niccādito ca gaṇhanto diṭṭhimaññanāya maññatīti veditabbo.

Nibbānato pana aññaṃ attānaṃ gahetvā so kho pana me ayaṃ attā imasmiṃ nibbāneti maññanto nibbānasmiṃ maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. Esa nayo nibbānato maññanāyapi. Tatrapi hi nibbānato aññaṃ attānaṃ gahetvā ‘‘idaṃ nibbānaṃ, ayaṃ attā, so kho pana me ayaṃ attā ito nibbānato añño’’ti maññanto nibbānato maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. ‘‘Aho sukhaṃ mama nibbāna’’nti maññanto pana nibbānaṃ meti maññatīti veditabbo. Sesaṃ vuttanayameva. Ayaṃ panettha anugīti –

Yādiso esa sakkāyo, tathā naṃ avijānato;

Puthujjanassa sakkāye, jāyanti sabbamaññanā.

Jeguccho bhiduro cāyaṃ, dukkho apariṇāyako;

Taṃ paccanīkato bālo, gaṇhaṃ gaṇhāti maññanaṃ.

Subhato sukhato ceva, sakkāyaṃ anupassato;

Salabhasseva aggimhi, hoti taṇhāya maññanā.

Niccasaññaṃ adhiṭṭhāya, sampattiṃ tassa passato;

Gūthādī viya gūthasmiṃ, hoti mānena maññanā.

Attā attaniyo meti, passato naṃ abuddhino;

Ādāse viya bondhissa, diṭṭhiyā hoti maññanā.

Maññanāti ca nāmetaṃ, sukhumaṃ mārabandhanaṃ;

Sithilaṃ duppamuñcañca, yena baddho puthujjano.

Bahuṃ vipphandamānopi, sakkāyaṃ nātivattati;

Samussitaṃ daḷhatthambhaṃ, sāva gaddulabandhano.

Sa’so sakkāyamalīno, jātiyā ca jarāya ca;

Rogādīhi ca dukkhehi, niccaṃ haññati bāḷhaso.

Taṃ vo vadāmi bhaddante, sakkāyaṃ anupassatha;

Asātato asubhato, bhedato ca anattato.

Eso sabhāvo hetassa, passaṃ evamimaṃ budho;

Pahāya maññanā sabbā, sabbadukkhā pamuccatīti.

Ekattavārādivaṇṇanā niṭṭhitā.

Puthujjanavasena catuvīsatipabbā paṭhamanayakathā niṭṭhitā.

Sekkhavāradutiyanayavaṇṇanā

7. Evaṃ bhagavā pathavīādīsu vatthūsu sabbasakkāyadhammamūlabhūtaṃ puthujjanassa pavattiṃ dassetvā idāni tesveva vatthūsu sekkhassa pavattiṃ dassento yopi so, bhikkhave, bhikkhu sekkhotiādimāha. Tattha yoti uddesavacanaṃ. Soti niddesavacanaṃ. Pikāro sampiṇḍanattho ayampi dhammo aniyatotiādīsu viya. Tena ca ārammaṇasabhāgena puggalaṃ sampiṇḍeti, no puggalasabhāgena, heṭṭhato hi puggalā diṭṭhivipannā, idha diṭṭhisampannā, na tesaṃ sabhāgatā atthi. Ārammaṇaṃ pana heṭṭhā puggalānampi tadeva, imesampi tadevāti. Tena vuttaṃ ‘‘ārammaṇasabhāgena puggalaṃ sampiṇḍeti no puggalasabhāgenā’’ti. Yopi soti iminā pana sakalena vacanena idāni vattabbaṃ sekkhaṃ dassetīti veditabbo. Bhikkhave, bhikkhūti idaṃ vuttanayameva.

Sekkhoti kenaṭṭhena sekkho? Sekkhadhammappaṭilābhato sekkho. Vuttañhetaṃ ‘‘kittāvatā nu kho, bhante, sekkho hotīti? Idha, bhikkhave, bhikkhu sekkhāya sammādiṭṭhiyā samannāgato hoti…pe… sekkhena sammāsamādhinā samannāgato hoti. Ettāvatā kho bhikkhu, sekkho hotī’’ti (saṃ. ni. 5.13). Apica sikkhatītipi sekkho. Vuttañhetaṃ ‘‘sikkhatīti kho bhikkhu tasmā sekkhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, sikkhatīti kho bhikkhu tasmā sekkhoti vuccatī’’ti (a. ni. 3.86).

Yopi kalyāṇaputhujjano anulomapaṭipadāya paripūrakārī sīlasampanno indriyesu guttadvāro bhojane mattaññū jāgariyānuyogamanuyutto pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati – ‘‘ajja vā sve vā aññataraṃ sāmaññaphalaṃ adhigamissāmī’’ti, sopi vuccati sikkhatīti sekkhoti. Imasmiṃ panatthe paṭivedhappattova sekkho adhippeto, no puthujjano.

Appattaṃ mānasaṃ etenāti appattamānaso. Mānasanti rāgopi cittampi arahattampi. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (mahāva. 33; saṃ. ni. 1.151) ettha hi rāgo mānasaṃ. ‘‘Cittaṃ mano mānasa’’nti (dha. sa. 65) ettha cittaṃ. ‘‘Appattamānaso sekkho, kālaṃ kayirā janesutā’’ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ. Tena appattārahattoti vuttaṃ hoti.

Anuttaranti seṭṭhaṃ, asadisanti attho. Catūhi yogehi khemaṃ ananuyuttanti yogakkhemaṃ, arahattameva adhippetaṃ. Patthayamānoti dve patthanā taṇhāpatthanā ca, chandapatthanā ca. ‘‘Patthayamānassa hi pajappitāni, pavedhitaṃ vāpi pakappitesū’’ti (su. ni. 908) ettha taṇhāpatthanā.

‘‘Chinnaṃ pāpimato sotaṃ, viddhastaṃ vinaḷīkataṃ;

Pāmojjabahulā hotha, khemaṃ pattattha bhikkhavo’’ti. (ma. ni. 1.352) –

Ettha kattukamyatā kusalacchandapatthanā. Ayameva idhādhippetā. Tena patthayamānoti taṃ yogakkhemaṃ pattukāmo adhigantukāmo tanninno tappoṇo tappabbhāroti veditabbo. Viharatīti aññaṃ iriyāpathadukkhaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ kāyaṃ harati. Atha vā ‘‘sabbe saṅkhārā aniccāti adhimuccanto saddhāya viharatī’’tiādināpi niddesanayenettha attho daṭṭhabbo. Pathaviṃ pathavito abhijānātīti pathaviṃ pathavībhāvena abhijānāti, na puthujjano viya sabbākāraviparītāya saññāya sañjānāti. Apica kho abhivisiṭṭhena ñāṇena jānāti, evaṃ pathavīti etaṃ pathavībhāvaṃ adhimuccanto eva naṃ aniccātipi dukkhātipi anattātipi evaṃ abhijānātīti vuttaṃ hoti. Evañca naṃ abhiññatvā pathaviṃ mā maññīti vuttaṃ hoti. Maññatīti maññi. Ayaṃ pana maññī ca na maññī ca na vattabboti. Etasmiñhi atthe idaṃ padaṃ nipātetvā vuttanti veditabbaṃ. Ko panettha adhippāyoti. Vuccate, puthujjano tāva sabbamaññanānaṃ appahīnattā maññatīti vutto. Khīṇāsavo pahīnattā na maññatīti. Sekkhassa pana diṭṭhimaññanā pahīnā, itarā pana tanubhāvaṃ gatā, tena so maññatītipi na vattabbo puthujjano viya, na maññatītipi na vattabbo khīṇāsavo viyāti.

Pariññeyyaṃ tassāti tassa sekkhassa taṃ maññanāvatthu okkantaniyāmattā sambodhiparāyaṇattā ca tīhi pariññāhi pariññeyyaṃ, apariññeyyañca apariññātañca na hoti puthujjanassa viya, nopi pariññātaṃ khīṇāsavassa viya. Sesaṃ sabbattha vuttanayameva.

Sekkhavasena dutiyanayakathā niṭṭhitā.

Khīṇāsavavāratatiyādinayavaṇṇanā

8. Evaṃ pathavīādīsu vatthūsu sekkhassa pavattiṃ dassetvā idāni khīṇāsavassa pavattiṃ dassento yopi so, bhikkhave, bhikkhu arahantiādimāha. Tattha yopīti pi-saddo sampiṇḍanattho. Tena idha ubhayasabhāgatāpi labbhatīti dasseti. Sekkho hi khīṇāsavena ariyapuggalattā sabhāgo, tena puggalasabhāgatā labbhati, ārammaṇasabhāgatā pana vuttanayā eva. Arahanti ārakakileso, dūrakileso pahīnakilesoti attho. Vuttañcetaṃ bhagavatā ‘‘kathañca, bhikkhave, bhikkhu arahaṃ hoti? Ārakāssa honti pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī’’ti. (Ma. ni. 1.434) khīṇāsavoti cattāro āsavā kāmāsavo…pe… avijjāsavo, ime cattāro āsavā arahato khīṇā pahīnā samucchinnā paṭippassaddhā, abhabbuppattikā ñāṇagginā daḍḍhā, tena vuccati khīṇāsavoti.

Vusitavāti garusaṃvāsepi ariyamaggasaṃvāsepi dasasu ariyavāsesupi vasi parivasi vuttho parivuttho, so vutthavāso ciṇṇacaraṇoti vusitavā katakaraṇīyoti puthujjanakalyāṇakaṃ upādāya satta sekkhā catūhi maggehi karaṇīyaṃ karonti nāma, khīṇāsavassa sabbakaraṇīyāni katāni pariyositāni, natthi tassa uttari karaṇīyaṃ dukkhakkhayādhigamāyāti katakaraṇīyo. Vuttampi hetaṃ –

‘‘Tassa sammā vimuttassa, santacittassa bhikkhuno;

Katassa paṭicayo natthi, karaṇīyaṃ na vijjatī’’ti. (theragā. 642);

Ohitabhāroti tayo bhārā khandhabhāro kilesabhāro abhisaṅkhārabhāroti, tassime tayo bhārā ohitā oropitā nikkhittā pātitā, tena vuccati ohitabhāroti. Anuppattasadatthoti anuppatto sadatthaṃ, sakatthanti vuttaṃ hoti. Kakārassāyaṃ dakāro kato, sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhanaṭṭhena attānaṃ avijahanaṭṭhena attano paramatthaṭṭhena ca attano attho sakatthoti vuccati.

Parikkhīṇabhavasaṃyojanoti bhavasaṃyojanānīti dasa saṃyojanāni kāmarāgasaṃyojanaṃ paṭighamānadiṭṭhivicikicchāsīlabbataparāmāsabhavarāgaissāmacchariyasaṃyojanaṃ avijjāsaṃyojanaṃ. Imāni hi satte bhavesu saṃyojenti upanibandhanti, bhavaṃ vā bhavena saṃyojenti, tasmā ‘‘bhavasaṃyojanānī’’ti vuccanti. Imāni bhavasaṃyojanāni arahato parikkhīṇāni pahīnāni ñāṇagginā daḍḍhāni, tena vuccati ‘‘parikkhīṇabhavasaṃyojano’’ti. Sammadaññā vimuttoti ettha sammadaññāti sammā aññāya. Kiṃ vuttaṃ hoti – khandhānaṃ khandhaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ dhātuṭṭhaṃ, dukkhassa pīḷanaṭṭhaṃ, samudayassa pabhavaṭṭhaṃ, nirodhassa santaṭṭhaṃ, maggassa dassanaṭṭhaṃ, sabbe saṅkhārā aniccāti evamādiṃ vā bhedaṃ sammā yathābhūtaṃ aññāya jānitvā tīrayitvā tulayitvā vibhāvetvā vibhūtaṃ katvāti.

Vimuttoti dve vimuttiyo cittassa ca vimutti nibbānañca. Arahā sabbakilesehi vimuttacittattā cittavimuttiyāpi vimutto. Nibbānaṃ adhimuttattā nibbānepi vimutto. Tena vuccati ‘‘sammadaññā vimutto’’ti. Pariññātaṃ tassāti tassa arahato taṃ maññanāvatthu tīhi pariññāhi pariññātaṃ. Tasmā so taṃ vatthuṃ na maññati, taṃ vā maññanaṃ na maññatīti vuttaṃ hoti, sesaṃ vuttanayameva.

Nibbānavāre pana khayā rāgassātiādayo tayo vārā vuttā. Te pathavīvārādīsupi vitthāretabbā. Ayañca pariññātavāro nibbānavārepi vitthāretabbo. Vitthārentena ca pariññātaṃ tassāti sabbapadehi yojetvā puna khayā rāgassa vītarāgattāti yojetabbaṃ. Esa nayo itaresu. Desanā pana ekattha vuttaṃ sabbattha vuttameva hotīti saṃkhittā.

Khayā rāgassa vītarāgattāti ettha ca yasmā bāhirako kāmesu vītarāgo, na khayā rāgassa vītarāgo. Arahā pana khayā yeva, tasmā vuttaṃ ‘‘khayā rāgassa vītarāgattā’’ti. Esa nayo dosamohesupi. Yathā ca ‘‘pariññātaṃ tassāti vadāmī’’ti vuttepi pariññātattā so taṃ vatthuṃ taṃ vā maññanaṃ na maññatīti attho hoti, evamidhāpi vītarāgattā so taṃ vatthuṃ taṃ vā maññanaṃ na maññatīti daṭṭhabbo.

Ettha ca pariññātaṃ tassāti ayaṃ vāro maggabhāvanāpāripūridassanatthaṃ vutto. Itare pana phalasacchikiriyāpāripūridassanatthanti veditabbā. Dvīhi vā kāraṇehi arahā na maññati vatthussa ca pariññātattā akusalamūlānañca samucchinnattā. Tenassa pariññātavārena vatthuno vatthupariññaṃ dīpeti, itarehi akusalamūlasamucchedanti. Tattha pacchimesu tīsu vāresu ayaṃ viseso veditabbo, tīsu hi vāresu rāge ādīnavaṃ disvā dukkhānupassī viharanto appaṇihitavimokkhena vimutto khayā rāgassa vītarāgo hoti. Dose ādīnavaṃ disvā aniccānupassī viharanto animittavimokkhena vimutto khayā dosassa vītadoso hoti. Mohe ādīnavaṃ disvā anattānupassī viharanto suññatavimokkhena vimutto khayā mohassa vītamoho hotīti.

Evaṃ sante na eko tīhi vimokkhehi vimuccatīti dve vārā na vattabbā siyunti ce, taṃ na. Kasmā? Aniyamitattā. Aniyamena hi vuttaṃ ‘‘yopi so, bhikkhave, bhikkhu araha’’nti. Na pana vuttaṃ appaṇihitavimokkhena vā vimutto, itarena vāti, tasmā yaṃ arahato yujjati, taṃ sabbaṃ vattabbamevāti.

Avisesena vā yo koci arahā samānepi rāgādikkhaye vipariṇāmadukkhassa pariññātattā khayā rāgassa vītarāgoti vuccati, dukkhadukkhassa pariññātattā khayā dosassa vītadosoti. Saṅkhāradukkhassa pariññātattā khayā mohassa vītamohoti. Iṭṭhārammaṇassa vā pariññātattā khayā rāgassa vītarāgo. Aniṭṭhārammaṇassa pariññātattā khayā dosassa vītadoso. Majjhattārammaṇassa pariññātattā khayā mohassa vītamoho. Sukhāya vā vedanāya rāgānusayassa samucchinnattā khayā rāgassa vītarāgo, itarāsu paṭighamohānusayānaṃ samucchinnattā vītadoso vītamoho cāti. Tasmā taṃ visesaṃ dassento āha ‘‘khayā rāgassa vītarāgattā…pe… vītamohattā’’ti.

Khīṇāsavavasena tatiyacatutthapañcamachaṭṭhanayakathā niṭṭhitā.

Tathāgatavārasattamanayavaṇṇanā

12. Evaṃ pathavīādīsu vatthūsu khīṇāsavassa pavattiṃ dassetvā idāni attano pavattiṃ dassento tathāgatopi, bhikkhavetiādimāha. Tattha tathāgatoti aṭṭhahi kāraṇehi bhagavā tathāgatoti vuccati – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathāvāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti.

Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatā, yathā vipassī bhagavā āgato, yathā sikhī bhagavā, yathā vessabhū bhagavā, yathā kakusandho bhagavā, yathā koṇāgamano bhagavā, yathā kassapo bhagavā āgatoti. Kiṃ vuttaṃ hoti? Yena abhinīhārena ete bhagavanto āgatā, teneva amhākampi bhagavā āgato.

Atha vā yathā vipassī bhagavā…pe… yathā kassapo bhagavā dānapāramiṃ pūretvā, sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramiṃ pūretvā, imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti, samatiṃsa pāramiyo pūretvā, aṅgapariccāgaṃ nayanadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā, buddhicariyāya koṭiṃ patvā āgato, tathā amhākampi bhagavā āgato.

Yathā ca vipassī bhagavā…pe… yathā kassapo bhagavā cattāro satipaṭṭhāne sammappadhāne iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgato, tathā amhākaṃ bhagavāpi āgatoti tathāgato.

Yatheva lokamhi vipassiādayo,

Sabbaññubhāvaṃ munayo idhāgatā;

Tathā ayaṃ sakyamunīpi āgato,

Tathāgato vuccati tena cakkhumāti.

Evaṃ tathā āgatoti tathāgato.

Kathaṃ tathā gatoti tathāgato. Yathā sampatijāto vipassī bhagavā gato…pe… kassapo bhagavā gato. Kathañca so gatoti, so hi sampatijātova samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukho sattapadavītihārena gato. Yathāha – sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhārīyamāne, sabbā ca disā anuviloketi, āsabhiñca vācaṃ bhāsati ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’’ti (ma. ni. 3.207).

Tañcassa gamanaṃ tathaṃ ahosi avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena. Yañhi so sampatijātova samehi pādehi patiṭṭhahi, idamassa caturiddhipādapaṭilābhassa pubbanimittaṃ. Uttarābhimukhabhāvo pana sabbalokuttarabhāvassa pubbanimittaṃ. Sattapadavītihāro sattabojjhaṅgaratanapaṭilābhassa. ‘‘Suvaṇṇadaṇḍā vītipatanti cāmarā’’ti (su. ni. 693) ettha vutto cāmarukkhepo sabbatitthiyanimmathanassa. Setacchattadhāraṇaṃ arahattavimuttivaravimalasetacchattapaṭilābhassa. Sabbadisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassa. Āsabhīvācābhāsanaṃ appaṭivattiyavaradhammacakkappavattanassa pubbanimittaṃ. Tathā ayaṃ bhagavāpi gato. Tañcassa gamanaṃ tathaṃ ahosi avitathaṃ tesaññeva visesādhigamānaṃ pubbanimittabhāvena. Tenāhu porāṇā –

‘‘Muhuttajātova gavampatī yathā,

Samehi pādehi phusī vasundharaṃ;

So vikkamī satta padāni gotamo,

Setañca chattaṃ anudhārayuṃ marū.

Gantvāna so satta padāni gotamo,

Disā vilokesi samā samantato;

Aṭṭhaṅgupetaṃ giramabbhudīrayī,

Sīho yathā pabbatamuddhaniṭṭhito’’ti. –

Evaṃ tathā gatoti tathāgato.

Atha vā yathā vipassī bhagavā…pe… yathā kassapo bhagavā, ayampi bhagavā tatheva nekkhammena kāmacchandaṃ pahāya gato. Abyāpādena byāpādaṃ, ālokasaññāya thinamiddhaṃ, avikkhepena uddhaccakukkuccaṃ, dhammavavatthānena vicikicchaṃ pahāya, ñāṇena avijjaṃ padāletvā, pāmojjena aratiṃ vinodetvā, paṭhamajjhānena nīvaraṇakavāṭaṃ ugghāṭetvā, dutiyajjhānena vitakkavicāradhūmaṃ vūpasametvā, tatiyajjhānena pītiṃ virājetvā, catutthajjhānena sukhadukkhaṃ pahāya, ākāsānañcāyatanasamāpattiyā rūpasaññāpaṭighasaññānānattasaññāyo samatikkamitvā, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ samatikkamitvā gato.

Aniccānupassanāya niccasaññaṃ pahāya, dukkhānupassanāya sukhasaññaṃ, anattānupassanāya attasaññaṃ, nibbidānupassanāya nandiṃ, virāgānupassanāya rāgaṃ, nirodhānupassanāya samudayaṃ, paṭinissaggānupassanāya ādānaṃ, khayānupassanāya ghanasaññaṃ, vayānupassanāya āyūhanaṃ, vipariṇāmānupassanāya dhuvasaññaṃ, animittānupassanāya nimittaṃ, appaṇihitānupassanāya paṇidhiṃ, suññatānupassanāya abhinivesaṃ, adhipaññādhammavipassanāya sārādānābhinivesaṃ, yathābhūtañāṇadassanena sammohābhinivesaṃ, ādīnavānupassanāya ālayābhinivesaṃ, paṭisaṅkhānupassanāya appaṭisaṅkhaṃ, vivaṭṭānupassanāya saṃyogābhinivesaṃ, sotāpattimaggena diṭṭhekaṭṭhe kilese bhañjitvā, sakadāgāmimaggena oḷārike kilese pahāya, anāgāmimaggena aṇusahagate kilese samugghāṭetvā, arahattamaggena sabbakilese samucchinditvā gato. Evampi tathā gatoti tathāgato.

Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato. Pathavīdhātuyā kakkhaḷattalakkhaṇaṃ tathaṃ avitathaṃ. Āpodhātuyā paggharaṇalakkhaṇaṃ. Tejodhātuyā uṇhattalakkhaṇaṃ. Vāyodhātuyā vitthambhanalakkhaṇaṃ. Ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ. Viññāṇadhātuyā vijānanalakkhaṇaṃ.

Rūpassa ruppanalakkhaṇaṃ. Vedanāya vedayitalakkhaṇaṃ. Saññāya sañjānanalakkhaṇaṃ. Saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ. Viññāṇassa vijānanalakkhaṇaṃ.

Vitakkassa abhiniropanalakkhaṇaṃ. Vicārassa anumajjanalakkhaṇaṃ. Pītiyā pharaṇalakkhaṇaṃ. Sukhassa sātalakkhaṇaṃ. Cittekaggatāya avikkhepalakkhaṇaṃ. Phassassa phusanalakkhaṇaṃ.

Saddhindriyassa adhimokkhalakkhaṇaṃ. Vīriyindriyassa paggahaṇalakkhaṇaṃ. Satindriyassa upaṭṭhānalakkhaṇaṃ. Samādhindriyassa avikkhepalakkhaṇaṃ. Paññindriyassa pajānanalakkhaṇaṃ.

Saddhābalassa assaddhiye akampiyalakkhaṇaṃ. Vīriyabalassa kosajje. Satibalassa muṭṭhasacce. Samādhibalassa uddhacce. Paññābalassa avijjāya akampiyalakkhaṇaṃ.

Satisambojjhaṅgassa upaṭṭhānalakkhaṇaṃ. Dhammavicayasambojjhaṅgassa pavicayalakkhaṇaṃ. Vīriyasambojjhaṅgassa paggahaṇalakkhaṇaṃ. Pītisambojjhaṅgassa pharaṇalakkhaṇaṃ. Passaddhisambojjhaṅgassa upasamalakkhaṇaṃ. Samādhisambojjhaṅgassa avikkhepalakkhaṇaṃ. Upekkhāsambojjhaṅgassa paṭisaṅkhānalakkhaṇaṃ.

Sammādiṭṭhiyā dassanalakkhaṇaṃ. Sammāsaṅkappassa abhiniropanalakkhaṇaṃ. Sammāvācāya pariggāhalakkhaṇaṃ. Sammākammantassa samuṭṭhānalakkhaṇaṃ. Sammāājīvassa vodānalakkhaṇaṃ. Sammāvāyāmassa paggahaṇalakkhaṇaṃ. Sammāsatiyā upaṭṭhānalakkhaṇaṃ. Sammāsamādhissa avikkhepalakkhaṇaṃ.

Avijjāya aññāṇalakkhaṇaṃ. Saṅkhārānaṃ cetanālakkhaṇaṃ. Viññāṇassa vijānanalakkhaṇaṃ. Nāmassa namanalakkhaṇaṃ. Rūpassa ruppanalakkhaṇaṃ. Saḷāyatanassa āyatanalakkhaṇaṃ. Phassassa phusanalakkhaṇaṃ. Vedanāya vedayitalakkhaṇaṃ. Taṇhāya hetulakkhaṇaṃ. Upādānassa gahaṇalakkhaṇaṃ. Bhavassa āyūhanalakkhaṇaṃ. Jātiyā nibbattilakkhaṇaṃ. Jarāya jīraṇalakkhaṇaṃ. Maraṇassa cutilakkhaṇaṃ.

Dhātūnaṃ suññatālakkhaṇaṃ. Āyatanānaṃ āyatanalakkhaṇaṃ. Satipaṭṭhānānaṃ upaṭṭhānalakkhaṇaṃ. Sammappadhānānaṃ padahanalakkhaṇaṃ. Iddhipādānaṃ ijjhanalakkhaṇaṃ. Indriyānaṃ adhipatilakkhaṇaṃ. Balānaṃ akampiyalakkhaṇaṃ. Bojjhaṅgānaṃ niyyānalakkhaṇaṃ. Maggassa hetulakkhaṇaṃ.

Saccānaṃ tathalakkhaṇaṃ. Samathassa avikkhepalakkhaṇaṃ. Vipassanāya anupassanālakkhaṇaṃ. Samathavipassanānaṃ ekarasalakkhaṇaṃ. Yuganandhānaṃ anativattanalakkhaṇaṃ.

Sīlavisuddhiyā saṃvaralakkhaṇaṃ. Cittavisuddhiyā avikkhepalakkhaṇaṃ. Diṭṭhivisuddhiyā dassanalakkhaṇaṃ.

Khayeñāṇassa samucchedalakkhaṇaṃ. Anuppāde ñāṇassa passaddhilakkhaṇaṃ. Chandassa mūlalakkhaṇaṃ. Manasikārassa samuṭṭhānalakkhaṇaṃ. Phassassa samodhānalakkhaṇaṃ. Vedanāya samosaraṇalakkhaṇaṃ. Samādhissa pamukhalakkhaṇaṃ. Satiyā ādhipateyyalakkhaṇaṃ. Paññāya tatuttarilakkhaṇaṃ. Vimuttiyā sāralakkhaṇaṃ. Amatogadhassa nibbānassa pariyosānalakkhaṇaṃ tathaṃ avitathaṃ. Evaṃ tathalakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto anuppattoti tathāgato, evaṃ tathalakkhaṇaṃ āgatoti tathāgato.

Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri, idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1050) vitthāro. Tāni ca bhagavā abhisambuddho, tasmā tathānaṃ abhisambuddhattā tathāgatoti vuccati. Abhisambuddhattho hi ettha gatasaddo. Apica jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho. Tathā avijjāya saṅkhārānaṃ paccayaṭṭho. Saṅkhārānaṃ viññāṇassa paccayaṭṭho…pe… jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho. Taṃ sabbaṃ bhagavā abhisambuddho, tasmāpi tathānaṃ dhammānaṃ abhisambuddhattā tathāgatoti vuccati. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.

Kathaṃ tathadassitāya tathāgato? Bhagavā yaṃ sadevake loke…pe… sadevamanussāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthaṃ āgacchantaṃ rūpārammaṇaṃ nāma atthi. Taṃ sabbākārato jānāti, passati. Evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ, yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’nti (dha. sa. 616) ādinā nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsupi āpāthamāgacchantesu saddādīsu. Vuttañcetaṃ bhagavatā ‘‘yaṃ, bhikkhave, sadevakassa lokassa…pe… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, …tamahaṃ abhiññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24). Evaṃ tathadassitāya tathāgato. Tattha tathadassīatthe tathāgatoti padasambhavo veditabbo.

Kathaṃ tathāvāditāya tathāgato? Yaṃ rattiṃ bhagavā bodhimaṇḍe aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyāpi majjhimabodhiyāpi pacchimabodhiyāpi yaṃ bhagavatā bhāsitaṃ suttaṃ geyyaṃ…pe… vedallaṃ, taṃ sabbaṃ atthato ca byañjanato ca anupavajjaṃ anūnamanadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamohamadanimmadanaṃ, natthi tattha vālaggamattampi pakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya, ekanāḷiyā mitaṃ viya, ekatulāya tulitaṃ viya ca tathameva hoti avitathaṃ. Tenāha – ‘‘yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti no aññathā. Tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23). Gadaattho hi ettha gatasaddo. Evaṃ tathāvāditāya tathāgato. Apica āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti evametasmiṃ atthe padasiddhi veditabbā.

Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā. Tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathā vācā, kāyopi tathāgato pavattoti attho. Yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgato. Tenāha ‘‘yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23). Evaṃ tathākāritāya tathāgato.

Kathaṃ abhibhavanaṭṭhena tathāgato? Upari bhavaggaṃ heṭṭhā aviciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati, sīlenapi samādhināpi paññāyapi vimuttiyāpi vimuttiñāṇadassanenapi, na tassa tulā vā pamāṇaṃ vā atthi, atulo appameyyo anuttaro rājarājo devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā. Tenāha ‘‘sadevake, bhikkhave, loke…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā tathāgatoti vuccatī’’ti.

Tatrevaṃ padasiddhi veditabbā, agado viya agado. Ko panesa? Desanāvilāsamayo ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati, iti sabbalokābhibhavane tatho aviparīto desanāvilāsamayo ceva puññassayo ca agado assāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.

Apica tathāya gatotipi tathāgato, tathaṃ gatotipi tathāgato. Gatoti avagato, atīto, patto, paṭipannoti attho. Tattha sakalaṃ lokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. Lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato. Tena yaṃ vuttaṃ bhagavatā ‘‘loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. Yaṃ, bhikkhave, sadevakassa lokassa…pe… sabbaṃ taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23). Tassa evampi attho veditabbo. Idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattameva. Sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya.

Arahaṃ sammāsambuddhoti padadvaye pana ārakattā arīnaṃ, arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi arahanti veditabbo.

Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddhoti. Ayamettha saṅkhepo. Vitthārato panetaṃ padadvayaṃ visuddhimagge buddhānussativaṇṇanāyaṃ pakāsitaṃ.

Pariññātantaṃ tathāgatassāti ettha pana taṃ maññanāvatthu pariññātaṃ tathāgatassātipi attho veditabbo. Pariññātantaṃ nāma pariññātapāraṃ pariññātāvasānaṃ anavasesato pariññātanti vuttaṃ hoti. Buddhānañhi sāvakehi saddhiṃ kiñcāpi tena tena maggena kilesappahāne viseso natthi, pariññāya pana atthi. Sāvakā hi catunnaṃ dhātūnaṃ ekadesameva sammasitvā nibbānaṃ pāpuṇanti. Buddhānaṃ pana aṇuppamāṇampi saṅkhāragataṃ ñāṇena adiṭṭhamatulitamatīritamasacchikataṃ natthi.

Tathāgatavārasattamanayavaṇṇanā niṭṭhitā.

Tathāgatavāraaṭṭhamanayavaṇṇanā

13. Nandī dukkhassa mūlantiādīsu ca nandīti purimataṇhā. Dukkhanti pañcakkhandhā. Mūlantiādi. Iti viditvāti taṃ purimabhavanandiṃ ‘‘imassa dukkhassa mūla’’nti evaṃ jānitvā. Bhavāti kammabhavato. Jātīti vipākakkhandhā. Te hi yasmā jāyanti, tasmā ‘‘jātī’’ti vuttā. Jātisīsena vā ayaṃ desanā. Etampi ‘‘iti viditvā’’ti iminā yojetabbaṃ. Ayañhi ettha attho ‘‘kammabhavato upapattibhavo hotīti evañca jānitvā’’ti. Bhūtassāti sattassa. Jarāmaraṇanti jarā ca maraṇañca. Idaṃ vuttaṃ hoti – tena upapattibhavena bhūtassa sattassa khandhānaṃ jarāmaraṇaṃ hotīti evañca jānitvāti.

Ettāvatā yaṃ bodhirukkhamūle aparājitapallaṅke nisinno sammasitvā sabbaññutaṃ patto, tassa paṭiccasamuppādassa paṭivedhā maññanānaṃ abhāvakāraṇaṃ dassento catusaṅkhepaṃ tisandhiṃ tiyaddhaṃ vīsatākāraṃ tameva paṭiccasamuppādaṃ dasseti.

Kathaṃ pana ettāvatā esa sabbo dassito hotīti. Ettha hi nandīti ayaṃ eko saṅkhepo. Dukkhassāti vacanato dukkhaṃ dutiyo, bhavā jātīti vacanato bhavo tatiyo, jātijarāmaraṇaṃ catuttho. Evaṃ tāva cattāro saṅkhepā veditabbā, koṭṭhāsāti attho. Taṇhādukkhānaṃ pana antaraṃ eko sandhi, dukkhassa ca bhavassa ca antaraṃ dutiyo, bhavassa ca jātiyā ca antaraṃ tatiyo. Evaṃ catunnaṃ aṅgulīnaṃ antarasadisā catusaṅkhepantarā tayo sandhī veditabbā.

Tattha nandīti atīto addhā, jātijarāmaraṇaṃ anāgato, dukkhañca bhavo ca paccuppannoti evaṃ tayo addhā veditabbā. Atīte pana pañcasu ākāresu nandīvacanena taṇhā ekā āgatā, tāya anāgatāpi avijjāsaṅkhāraupādānabhavā paccayalakkhaṇena gahitāva honti. Jātijarāmaraṇavacanena pana yesaṃ khandhānaṃ tajjātijarāmaraṇaṃ, te vuttā yevāti katvā āyatiṃ viññāṇanāmarūpasaḷāyatanaphassavedanā gahitāva honti.

Evamete ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo iti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā. Idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā iti ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanamupādānaṃ, cetanā bhavo iti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā. Āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā iti ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā’’ti evaṃ niddiṭṭhalakkhaṇā vīsati ākārā idha veditabbā. Evaṃ ‘‘nandī dukkhassa mūlanti iti viditvā bhavā jāti, bhūtassa jarāmaraṇa’’nti ettāvatā esa sabbopi catusaṅkhepo tisandhi tiyaddho vīsatākāro paṭiccasamuppādo dassito hotīti veditabbo.

Idāni tasmā tiha, bhikkhave…pe… abhisambuddhoti vadāmīti ettha apubbapadavaṇṇanaṃ katvā padayojanāya atthanigamanaṃ karissāma. Tasmā tihāti tasmā icceva vuttaṃ hoti. Tikārahakārā hi nipātā. Sabbasoti anavasesavacanametaṃ. Taṇhānanti nandīti evaṃ vuttānaṃ sabbataṇhānaṃ. Khayāti lokuttaramaggena accantakkhayā. Virāgādīni khayavevacanāneva. Yā hi taṇhā khīṇā, virattāpi tā bhavanti niruddhāpi cattāpi paṭinissaṭṭhāpi. Khayāti vā catumaggakiccasādhāraṇametaṃ. Tato paṭhamamaggena virāgā, dutiyena nirodhā, tatiyena cāgā, catutthena paṭinissaggāti yojetabbaṃ. Yāhi vā taṇhāhi pathaviṃ pathavito sañjāneyya, tāsaṃ khayā. Yāhi pathaviṃ maññeyya, tāsaṃ virāgā. Yāhi pathaviyā maññeyya, tāsaṃ nirodhā. Yāhi pathavito maññeyya, tāsaṃ cāgā. Yāhi pathaviṃ meti maññeyya, tāsaṃ paṭinissaggā. Yāhi vā pathaviṃ maññeyya, tāsaṃ khayā…pe… yāhi pathaviṃ abhinandeyya, tāsaṃ paṭinissaggāti evamettha yojanā kātabbā, na kiñci virujjhati.

Anuttaranti uttaravirahitaṃ sabbaseṭṭhaṃ. Sammāsambodhinti sammā sāmañca bodhiṃ. Atha vā pasatthaṃ sundarañca bodhiṃ. Bodhīti rukkhopi maggopi sabbaññutañāṇampi nibbānampi. ‘‘Bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca ‘‘antarā ca bodhiṃ antarā ca gaya’’nti (mahāva. 11; ma. ni. 1.285) ca āgataṭṭhānehi rukkho bodhīti vuccati. ‘‘Catūsu maggesu ñāṇa’’nti (cūḷani. 121) āgataṭṭhāne maggo. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) āgataṭṭhāne sabbaññutañāṇaṃ. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne nibbānaṃ. Idha pana bhagavato arahattamaggañāṇaṃ adhippetaṃ. Apare sabbaññutañāṇantipi vadanti.

Sāvakānaṃ arahattamaggo anuttarā bodhi hoti na hotīti. Na hoti. Kasmā? Asabbaguṇadāyakattā. Tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramīñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti. Buddhānaṃ pana sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hotīti.

Abhisambuddhoti abhiññāsi paṭivijjhi, patto adhigatoti vuttaṃ hoti. Iti vadāmīti iti vadāmi ācikkhāmi desemi paññapemi, paṭṭhapemi vivarāmi vibhajāmi uttānīkaromīti. Tatrāyaṃ yojanā – tathāgatopi, bhikkhave…pe… pathaviṃ na maññati…pe… pathaviṃ nābhinandati. Taṃ kissa hetu, nandī dukkhassa mūlaṃ, bhavā jāti, bhūtassa jarāmaraṇanti iti viditvāti. Tattha iti viditvāti itikāro kāraṇattho. Tena imassa paṭiccasamuppādassa viditattā paṭividdhattāti vuttaṃ hoti. Kiñca bhiyyo – yasmā ca evamimaṃ paṭiccasamuppādaṃ viditvā tathāgatassa yā nandīti vuttataṇhā sabbappakārā, sā pahīnā, tāsañca tathāgato sabbaso taṇhānaṃ khayā…pe… anuttaraṃ sammāsambodhiṃ abhisambuddho. Tasmā pathaviṃ na maññati…pe… pathaviṃ nābhinandatīti vadāmīti evaṃ abhisambuddhattā na maññati nābhinandatīti vadāmīti vuttaṃ hoti.

Atha vā yasmā ‘‘nandī dukkhassa mūla’’ntiādinā nayena paṭiccasamuppādaṃ viditvā sabbaso taṇhā khayaṃ gatā, tasmā tiha, bhikkhave, tathāgato sabbaso taṇhānaṃ khayā…pe… abhisambuddhoti vadāmi. So evaṃ abhisambuddhattā pathaviṃ na maññati…pe… nābhinandatīti. Yattha yattha hi yasmāti avatvā tasmāti vuccati, tattha tattha yasmāti ānetvā yojetabbaṃ, ayaṃ sāsanayutti. Esa nayo sabbattha.

Idamavoca bhagavāti idaṃ nidānāvasānato pabhuti yāva abhisambuddhoti vadāmīti sakalasuttantaṃ bhagavā paresaṃ paññāya alabbhaṇeyyapatiṭṭhaṃ paramagambhīraṃ sabbaññutañāṇaṃ dassento ekena puthujjanavārena ekena sekkhavārena catūhi khīṇāsavavārehi dvīhi tathāgatavārehīti aṭṭhahi mahāvārehi ekamekasmiñca vāre pathavīādīhi catuvīsatiyā antaravārehi paṭimaṇḍetvā dvebhāṇavāraparimāṇāya tantiyā avoca.

Evaṃ vicitranayadesanāvilāsayuttaṃ panetaṃ suttaṃ karavikarudamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsamānassāpi. Na te bhikkhū bhagavato bhāsitaṃ abhinandunti te pañcasatā bhikkhū idaṃ bhagavato vacanaṃ nānumodiṃsu. Kasmā? Aññāṇakena. Te kira imassa suttassa atthaṃ na jāniṃsu, tasmā nābhinandiṃsu. Tesañhi tasmiṃ samaye evaṃ vicitranayadesanāvilāsayuttampi etaṃ suttaṃ ghanaputhulena dussapaṭṭena mukhe bandhaṃ katvā purato ṭhapitamanuññabhojanaṃ viya ahosi. Nanu ca bhagavā attanā desitaṃ dhammaṃ pare ñāpetuṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvā sabbaññutaṃ patto. So kasmā yathā te na jānanti, tathā desesīti. Vuttamidaṃ imassa suttassa nikkhepavicāraṇāyaṃ eva ‘‘mānabhañjanatthaṃ sabbadhammamūlapariyāyanti desanaṃ ārabhī’’ti, tasmā na yidha puna vattabbamatthi, evaṃ mānabhañjanatthaṃ desitañca panetaṃ suttaṃ sutvā te bhikkhū taṃyeva kira pathaviṃ diṭṭhigatikopi sañjānāti, sekkhopi arahāpi tathāgatopi sañjānāti. Kinnāmidaṃ kathaṃ nāmidanti cintentā pubbe mayaṃ bhagavatā kathitaṃ yaṃkiñci khippameva jānāma, idāni panimassa mūlapariyāyassa antaṃ vā koṭiṃ vā na jānāma na passāma, aho buddhā nāma appameyyā atulāti uddhaṭadāṭhā viya sappā nimmadā hutvā buddhupaṭṭhānañca dhammassavanañca sakkaccaṃ āgamaṃsu.

Tena kho pana samayena bhikkhū dhammasabhāyaṃ sannisinnā imaṃ kathaṃ samuṭṭhāpesuṃ ‘‘aho buddhānaṃ ānubhāvo, te nāma brāhmaṇapabbajitā tathā mānamadamattā bhagavatā mūlapariyāyadesanāya nihatamānā katā’’ti, ayañcarahi tesaṃ bhikkhūnaṃ antarākathā vippakatā. Atha bhagavā gandhakuṭiyā nikkhamitvā taṅkhaṇānurūpena pāṭihāriyena dhammasabhāyaṃ paññattavarabuddhāsane nisīditvā te bhikkhū āha – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti. Te tamatthaṃ bhagavato ārocesuṃ. Bhagavā etadavoca – ‘‘na, bhikkhave, idāneva, pubbepi ahaṃ ime evaṃ mānapaggahitasire vicarante nihatamāne akāsi’’nti. Tato imissā aṭṭhuppattiyā idaṃ atītaṃ ānesi –

Bhūtapubbaṃ, bhikkhave, aññataro disāpāmokkho brāhmaṇo bārāṇasiyaṃ paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇṭukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, so pañcamattāni māṇavakasatāni mante vāceti. Paṇḍitā māṇavakā bahuñca gaṇhanti lahuñca, suṭṭhu ca upadhārenti, gahitañca tesaṃ na vinassati. Sopi brāhmaṇo ācariyamuṭṭhiṃ akatvā ghaṭe udakaṃ āsiñcanto viya sabbampi sippaṃ uggaṇhāpetvā te māṇavake etadavoca ‘‘ettakamidaṃ sippaṃ diṭṭhadhammasamparāyahita’’nti. Te māṇavakā – ‘‘yaṃ amhākaṃ ācariyo jānāti, mayampi taṃ jānāma, mayampi dāni ācariyā evā’’ti mānaṃ uppādetvā tato pabhuti ācariye agāravā nikkhittavattā vihariṃsu. Ācariyo ñatvā ‘‘karissāmi nesaṃ mānaniggaha’’nti cintesi. So ekadivasaṃ upaṭṭhānaṃ āgantvā vanditvā nisinne te māṇavake āha ‘‘tātā pañhaṃ pucchissāmi, kaccittha samatthā kathetu’’nti. Te ‘‘pucchatha ācariya, pucchatha ācariyā’’ti sahasāva āhaṃsu, yathā taṃ sutamadamattā. Ācariyo āha –

‘‘Kālo ghasati bhūtāni, sabbāneva sahattanā;

Yo ca kālaghaso bhūto, sa bhūtapacaniṃ pacī’’ti. (jā. 1.10.190) –

Vissajjetha tātā imaṃ pañhanti.

Te cintetvā ajānamānā tuṇhī ahesuṃ. Ācariyo āha ‘‘alaṃ tātā gacchathajja, sve katheyyāthā’’ti uyyojesi. Te dasapi vīsatipi sampiṇḍitā hutvā na tassa pañhassa ādiṃ, na antamaddasaṃsu. Āgantvā ācariyassa ārocesuṃ ‘‘na imassa pañhassa atthaṃ ājānāmā’’ti. Ācariyo tesaṃ niggahatthāya imaṃ gāthamabhāsi –

‘‘Bahūni narasīsāni, lomasāni brahāni ca;

Gīvāsu paṭimukkāni, kocidevettha kaṇṇavā’’ti. (jā. 1.10.191) –

Gāthāyattho – bahūni narānaṃ sīsāni dissanti, sabbāni ca tāni lomasāni sabbāni ca mahantāni gīvāyameva ca ṭhapitāni, na tālaphalaṃ viya hatthena gahitāni, natthi tesaṃ imehi dhammehi nānākaraṇaṃ. Ettha pana kocideva kaṇṇavāti attānaṃ sandhāyāha. Kaṇṇavāti paññavā. Kaṇṇacchiddaṃ pana na kassaci natthi, taṃ sutvā te māṇavakā maṅkubhūtā pattakkhandhā adhomukhā aṅguliyā bhūmiṃ vilikhantā tuṇhī ahesuṃ.

Atha nesaṃ ahirikabhāvaṃ passitvā ācariyo ‘‘uggaṇhatha tātā pañha’’nti pañhaṃ vissajjesi. Kāloti purebhattakālopi pacchābhattakālopīti evamādi. Bhūtānīti sattādhivacanametaṃ. Kālo hi bhūtānaṃ na cammamaṃsādīni khādati, apica kho nesaṃ āyuvaṇṇabalāni khepento yobbaññaṃ maddanto ārogyaṃ vināsento ghasati khādatīti vuccati. Sabbāneva sahattanāti evaṃ ghasanto ca na kiñci vajjeti, sabbāneva ghasati. Na kevalañca bhūtāniyeva, apica kho sahattanā attānampi ghasati. Purebhattakālo hi pacchābhattakālaṃ na pāpuṇāti. Esa nayo pacchābhattakālādīsu. Yo ca kālaghaso bhūtoti khīṇāsavassetaṃ adhivacanaṃ. So hi āyatiṃ paṭisandhikālaṃ khepetvā khāditvā ṭhitattā ‘‘kālaghaso’’ti vuccati. Sa bhūtapacaniṃ pacīti so yāyaṃ taṇhā apāyesu bhūte pacati, taṃ ñāṇagginā paci dayhi bhasmamakāsi, tena ‘‘bhūtapacaniṃ pacī’’ti vuccati. ‘‘Pajani’’ntipi pāṭho. Janikaṃ nibbattikanti attho.

Atha te māṇavakā dīpasahassālokena viya rattiṃ samavisamaṃ ācariyassa vissajjanena pañhassa atthaṃ pākaṭaṃ disvā ‘‘idāni mayaṃ yāvajīvaṃ guruvāsaṃ vasissāma, mahantā ete ācariyā nāma, mayañhi bahussutamānaṃ uppādetvā catuppadikagāthāyapi atthaṃ na jānāmā’’ti nihatamānā pubbasadisameva ācariyassa vattappaṭipattiṃ katvā saggaparāyaṇā ahesuṃ.

Ahaṃ kho, bhikkhave, tena samayena tesaṃ ācariyo ahosiṃ, ime bhikkhū māṇavakā. Evaṃ pubbepāhaṃ ime evaṃ mānapaggahitasire vicarante nihatamāne akāsinti.

Imañca jātakaṃ sutvā te bhikkhū pubbepi mayaṃ māneneva upahatāti bhiyyosomattāya nihatamānā hutvā attano upakārakakammaṭṭhānaparāyaṇā ahesuṃ.

Tato bhagavā ekaṃ samayaṃ janapadacārikaṃ caranto vesāliṃ patvā gotamake cetiye viharanto imesaṃ pañcasatānaṃ bhikkhūnaṃ ñāṇaparipākaṃ viditvā imaṃ gotamakasuttaṃ kathesi –

‘‘Abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi no anabhiññāya, sanidānāhaṃ…pe… sappāṭihāriyāhaṃ, bhikkhave, dhammaṃ desemi no appāṭihāriyaṃ. Tassa mayhaṃ, bhikkhave, abhiññāya dhammaṃ desayato…pe… no appāṭihāriyaṃ. Karaṇīyo ovādo, karaṇīyā anusāsanī. Alañca pana vo, bhikkhave, tuṭṭhiyā alaṃ attamanatāya alaṃ somanassāya. Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅghoti. Idamavoca bhagavā, imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassilokadhātu akampitthā’’ti (a. ni. 3.126).

Idañca suttaṃ sutvā te pañcasatā bhikkhū tasmiṃyevāsane saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu, evāyaṃ desanā etasmiṃ ṭhāne niṭṭhamagamāsīti.

Tathāgatavāraaṭṭhamanayavaṇṇanā niṭṭhitā.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

Mūlapariyāyasuttavaṇṇanā niṭṭhitā.

-ooOoo-

II Thảo Luận: TT Giác Đẳng điều hành

Thảo luận 1. Phải chăng theo Phật Pháp thì có những cái nhìn đối với cuộc sống phải do tu tập mới thay đổi được? - TT Pháp Đăng

Thảo luận 2. Biết nhiều mà biết sai có thể gọi là trí tuệ chăng? - ĐĐ Nguyên Thông

Thảo luận 3. TT Giác Đẳng đúc kết bài học

III Trắc Nghiệm

Lớp Phật Pháp Buddhadhamma

Monday, June 15, 2020

Bài học. Thứ Hai, ngày 15 tháng 6, 2020

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