Kasm± pan±ya½ evam±ha, ki½ samantap±s±dike pas±dan²ye uttamadamathasamathamanuppattepi tath±gate appas±dena, ud±hu a¹¹hatiy±na½ janasahass±na½ p±y±sa½ paµiy±detv±pi kaµacchubhikkh±ya maccheren±ti? Ubhayath±pi no, bhagavato panassa dassanena atitta½ nikkhittakammanta½ jana½ disv± “kammabhaªga½ me k±tu½ ±gato”ti anattamanat± ahosi, tasm± evam±ha. Bhagavato ca lakkhaºasampatti½ disv±– “sac±ya½ kammante appayojayissa, sakalajambud²pe manuss±na½ s²se c³¼±maºi viya abhavissa, ko n±massa attho na sampajjissati, evameva½ alasat±ya kammante appayojetv± vappamaªgal±d²su piº¹±ya carat²”tipissa anattamanat± ahosi. Ten±ha– “aha½ kho, samaºa, kas±mi ca vap±mi ca, kasitv± ca vapitv± ca bhuñj±m²”ti.
Aya½ kirassa adhipp±yo– mayhampi t±va kammant± na by±pajjanti, na camhi yath± tva½ eva½ lakkhaºasampanno, tvampi kasitv± ca vapitv± ca bhuñjassu, ko te attho na sampajjeyya eva½ lakkhaºasampannass±ti. Apic±ya½ assosi– “sakyar±jakule kira kum±ro uppanno, so cakkavattirajja½ pah±ya pabbajito”ti. Tasm± id±ni “aya½ so”ti ñatv± “cakkavattirajja½ pah±ya kilantos²”ti up±rambha½ ±ropento evam±ha. Apica tikkhapañño esa br±hmaºo, na bhagavanta½ apas±dento bhaºati, bhagavato pana r³pasampatti½ disv± puññasampatti½ sambh±vayam±no kath±pavattanatthampi evam±ha. Atha bhagav± veneyyavasena sadevake loke aggakassakavappakabh±va½ attano dassento ahampi kho br±hmaºoti-±dim±ha.
Atha br±hmaºo cintesi– “aya½ samaºo” ‘ahampi kas±mi ca vap±mi c±’ti bhaºati. Na cassa o¼±rik±ni yuganaªgal±d²ni kasibhaº¹±ni pass±mi, ki½ nu kho mus± bhaºat²”ti? Bhagavanta½ p±datalato paµµh±ya y±va kesagg± olokayam±no, aªgavijj±ya kat±dhik±ratt± dvatti½savaralakkhaºasampattimassa ñatv±, “aµµh±nameta½ ya½ evar³po mus± bhaºeyy±”ti sañj±tabahum±no bhagavati samaºav±da½ pah±ya gottena bhagavanta½ samud±caram±no na kho pana maya½ pass±ma bhoto gotamass±ti-±dim±ha. Bhagav± pana yasm± pubbadhammasabh±gat±ya kathana½ n±ma buddh±na½ ±nubh±vo, tasm± buddh±nubh±va½ d²pento saddh± b²janti-±dim±ha.
K± panettha pubbadhammasabh±gat±? Nanu br±hmaºena bhagav± naªgal±dikasisambh±rasam±yoga½ puµµho apucchitassa b²jassa sabh±gat±ya ±ha “saddh± b²jan”ti, evañca sati kath±pi ananusandhik± hoti? Na hi buddh±na½ ananusandhikakath± n±ma atthi, napi pubbadhammassa asabh±gat±ya kathenti. Eva½ panettha anusandhi veditabb±– br±hmaºena hi bhagav± yuganaªgal±dikasisambh±ravasena kasi½ pucchito. So tassa anukamp±ya “ida½ apucchitan”ti aparih±petv± sam³la½ sa-upak±ra½ sasambh±ra½ saphala½ kasi½ paññ±petu½ m³lato paµµh±ya dassento “saddh± b²jan”ti-±dim±ha. Tattha b²ja½ kasiy± m³la½, tasmi½ sati kattabbato, asati akattabbato, tappam±ºena ca kattabbato. B²je hi sati kasi½ karonti, na asati. B²jappam±ºena ca kusal± kassak± khetta½ kasanti, na ³na½ “m± no sassa½ parih±y²”ti, na adhika½ “m± no mogho v±y±mo ahos²”ti. Yasm± ca b²jameva m³la½, tasm± bhagav± m³lato paµµh±ya kasisambh±ra½ dassento tassa br±hmaºassa kasiy± pubbadhammassa b²jassa sabh±gat±ya attano kasiy± pubbadhamma½ dassento ±ha “saddh± b²jan”ti. Evamettha pubbadhammasabh±gat±pi veditabb±.
Pucchita½yeva vatv± apucchita½ pacch± ki½ na vuttanti ce? Tassa upak±rabh±vato ca dhammasambandhasamatthabh±vato ca. Aya½ hi br±hmaºo paññav±, micch±diµµhikule pana j±tatt± saddh±rahito, saddh±rahito ca paññav± paresa½ saddh±ya attano avisaye apaµipajjam±no visesa½ n±dhigacchati, kilesak±lussiyapar±maµµh±pi cassa dubbal± saddh± balavatiy± paññ±ya sahas± vattam±n± atthasiddhi½ na karoti hatthin± saddhi½ ekadhure yutto goºo viya. Itissa saddh± upak±rik±ti ta½ br±hmaºa½ saddh±ya patiµµh±pentena pacch±pi vattabbo ayamattho desan±kusalat±ya pubbe vutto. B²jassa ca upak±rik± vuµµhi, s± tadanantara½yeva vuccam±n± samatth± hoti. Eva½ dhammasambandhasamatthabh±vato pacch±pi vattabbo ayamattho, añño ca evar³po ²s±yott±di pubbe vuttoti veditabbo.
Tattha sampas±dalakkhaº± saddh±, okappanalakkhaº± v±. B²janti pañcavidha½ b²ja½ m³lab²ja½ khandhab²ja½ phalub²ja½ aggab²ja½ b²jab²jameva pañcamanti. Ta½ sabbampi viruhaºaµµhena b²janteva saªkha½ gacchati.
Tattha yath± br±hmaºassa kasiy± m³labh³ta½ b²ja½ dve kicc±ni karoti, heµµh± m³lena patiµµh±ti, upari aªkura½ uµµh±peti, eva½ bhagavato kasiy± m³labh³t± saddh± heµµh± s²lam³lena patiµµh±ti upari samathavipassanaªkura½ uµµh±peti. Yath± ca ta½ m³lena pathavirasa½ ±porasa½ gahetv± n±¼ena dhaññaparip±kagahaºattha½ va¹¹hati, evamaya½ s²lam³lena samathavipassan±rasa½ gahetv± ariyamaggan±¼ena ariyaphaladhaññaparip±kagahaºattha½ va¹¹hati. Yath± ca ta½ subh³miya½ patiµµhahitv± m³laªkurapaººan±¼akaº¹apasavehi vuddhi½ vir³¼hi½ vepulla½ patv± kh²ra½ janetv± anekas±liphalabharita½ s±lis²sa½ nipph±deti, evames± cittasant±ne patiµµhahitv± chahi visuddh²hi vuddhi½ vir³¼hi½ vepulla½ patv± ñ±ºadassanavisuddhikh²ra½ janetv± anekapaµisambhid±bhiññ±bharita½ arahattaphala½ nipph±deti. Tena vutta½ “saddh± b²jan”ti.
Kasm± pana aññesu paropaññ±s±ya kusaladhammesu ekato uppajjam±nesu saddh±va “b²jan”ti vutt±ti ce? B²jakiccakaraºato. Yath± hi tesu viññ±ºa½yeva vij±nanakicca½ karoti, eva½ saddh± b²jakicca½. S± ca sabbakusal±na½ m³labh³t±. Yath±ha– “saddh±j±to upasaªkamati, upasaªkamanto payirup±sati…pe… paññ±ya ca na½ ativijjha passat²”ti (ma. ni. 2.183).
Akusaladhamme ceva k±yañca tapat²ti tapo. Indriyasa½varav²riyadhutaªgadukkarak±rik±na½ eta½ adhivacana½, idha pana indriyasa½varo adhippeto. Vuµµh²ti vassavuµµhi v±tavuµµh²ti-±di anekavidh±, idha vassavuµµhi adhippet±. Yath± hi br±hmaºassa vassavuµµhisamanuggahita½ b²ja½ b²jam³lakañca sassa½ viruhati na mil±yati nipphatti½ gacchati, eva½ bhagavato indriyasa½varasamanuggahit± saddh±, saddh±m³l± ca s²l±dayo dhamm± viruhanti, na mil±yanti nipphatti½ gacchanti. Ten±ha “tapo vuµµh²”ti.
Paññ± meti ettha vutto me-saddo purimapadesupi yojetabbo “saddh± me b²ja½, tapo me vuµµh²”ti tena ki½ d²peti? Yath±, br±hmaºa, tay± vapite khette sace vuµµhi atthi, icceta½ kusala½. No ce atthi, udakampi t±va d±tabba½ hoti. Tath± may± hiri-²se paññ±yuganaªgale manoyottena ek±baddhe kate v²riyabal²badde yojetv± satip±canena vijjhitv± attano cittasant±nakhettamhi saddh±b²je vapite vuµµhiy± abh±vo n±ma natthi, aya½ pana me niccak±la½ indriyasa½varatapo vuµµh²ti.
Paññ±ti k±m±vacar±dibhedato anekavidh±. Idha pana saha vipassan±ya maggapaññ± adhippet±. Yuganaªgalanti yugañca naªgalañca yuganaªgala½. Yath± hi br±hmaºassa yuganaªgala½, eva½ bhagavato duvidh±pi vipassan± paññ± ca. Tattha yath± yuga½ ²s±ya upanissaya½ hoti, purato ca ²s±baddha½ hoti, yott±na½ nissaya½ hoti, bal²badd±na½ ekato gamana½ dh±reti, eva½ paññ± hirippamukh±na½ dhamm±na½ upanissay± hoti. Yath±ha– “paññuttar± sabbe kusal± dhamm±”ti (a. ni. 8.83; 10.58) ca, “paññ± hi seµµh± kusal± vadanti, nakkhattar±j±riva t±rak±nan”ti (j±. 2.17.81) ca. Kusal±na½ dhamm±na½ pubbaªgamaµµhena purato ca hoti. Yath±ha– “s²la½ sir² c±pi satañca dhammo, anv±yik± paññavato bhavant²”ti hirivippayogena anuppattito pana ²s±baddho hoti. Manosaªkh±tassa sam±dhiyottassa nissayapaccayato yott±na½ nissayo hoti. Acc±raddh±til²nabh±vapaµisedhanato v²riyabal²badd±na½ ekato gamana½ dh±reti, yath± ca naªgala½ ph±layutta½ kasanak±le pathavighana½ bhindati, m³lasant±nak±ni pad±leti, eva½ satiyutt± paññ± vipassan±k±le dhamm±na½ santatisam³hakicc±rammaºaghana½ bhindati, sabbakilesam³lasant±nak±ni pad±leti. S± ca kho lokuttar±va, itar± pana lokik±pi siy±. Ten±ha “paññ± me yuganaªgalan”ti.
Hir²yati p±pakehi dhammeh²ti hir². Taggahaºena t±ya avippayutta½ ottappampi gahitameva hoti. ¿s±ti yuganaªgalasandh±rik± rukkhalaµµhi. Yath± hi br±hmaºassa ²s± yuganaªgala½ dh±reti, eva½ bhagavatopi hir² lokiyalokuttarapaññ±saªkh±ta½ yuganaªgala½ dh±reti hiri-abh±ve paññ±ya abh±vato. Yath± ca ²s±paµibaddhayuganaªgala½ kiccakara½ hoti acala½ asithila½, eva½ hiripaµibaddh± ca paññ± kiccak±r² hoti acal± asithil± abbokiºº± ahirikena. Ten±ha “hir² ²s±”ti. Mun±t²ti mano, cittasseta½ n±ma½. Idha pana manos²sena ta½sampayutto sam±dhi adhippeto. Yottanti rajjubandhana½. Ta½ tividha½ ²s±ya saha yugassa bandhana½, yugena saha bal²badd±na½ bandhana½, s±rathin± saha bal²badd±na½ ek±bandhananti. Tattha yath± br±hmaºassa yotta½ ²s±yugabal²badde ek±baddhe katv± sakakicce paµip±deti, eva½ bhagavato sam±dhi sabbeva te hiripaññ±v²riyadhamme ek±rammaºe avikkhepasabh±vena bandhitv± sakakicce paµip±deti. Ten±ha “mano yottan”ti.
Cirakat±dimattha½ sarat²ti sati. Ph±let²ti ph±lo. P±jenti eten±ti p±jana½. Ta½ idha “p±canan”ti vutta½. Patodasseta½ n±ma½. Ph±lo ca p±canañca ph±lap±cana½. Yath± hi br±hmaºassa ph±lap±cana½, eva½ bhagavato vipassan±sampayutt± maggasampayutt± ca sati. Tattha yath± ph±lo naªgala½ anurakkhati, purato cassa gacchati, eva½ sati kusal±kusal±na½ dhamm±na½ gatiyo samanvesam±n± ±rammaºe v± upaµµh±payam±n± paññ±naªgala½ rakkhati. Teneves± “sat±rakkhena cetas± viharat²”ti-±d²su (a. ni. 10.20) viya ±rakkh±ti vutt±. Appamussanavasena cass± purato hoti. Satiparicite hi dhamme paññ± paj±n±ti, no pamuµµhe. Yath± ca p±cana½ bal²badd±na½ vijjhanabhaya½ dassenta½ sa½s²ditu½ na deti, uppathagamana½ v±reti, eva½ sati v²riyabal²badd±na½ ap±yabhaya½ dassent² kosajjasa½s²dana½ na deti, k±maguºasaªkh±te agocare c±ra½ niv±retv± kammaµµh±ne niyojent² uppathagamana½ v±reti. Ten±ha “sati me ph±lap±canan”ti.
K±yaguttoti tividhena k±yasucaritena gutto. Vac²guttoti catubbidhena vac²sucaritena gutto. Ett±vat± p±timokkhasa½varas²la½ vutta½. ¾h±re udare yatoti ettha ±h±ramukhena sabbapaccay±na½ gahitatt± catubbidhepi paccaye yato sa½yato nirupakkilesoti attho. Imin± ±j²vap±risuddhis²la½ vutta½. Udare yatoti udare yato sa½yato mitabhoj², ±h±re mattaññ³ti vutta½ hoti. Imin± bhojane mattaññut±mukhena paccayapaµisevanas²la½ vutta½. Tena ki½ d²peti? Yath± tva½, br±hmaºa, b²ja½ vapitv± sassaparip±lanattha½ kaºµakavati½ v± rukkhavati½ v± p±k±raparikkhepa½ v± karosi, tena te gomahi½samigagaº± pavesa½ alabhant± sassa½ na vilumpanti, evamahampi ta½ saddh±b²ja½ vapitv± n±nappak±rakusalasassaparip±lanattha½ k±yavac²-±h±raguttimaya½ tividha½ parikkhepa½ karomi tena me r±g±di-akusaladhammagomahi½samigagaº± pavesa½ alabhant± n±nappak±raka½ kusalasassa½ na vilumpant²ti.
Sacca½ karomi nidd±nanti ettha dv²h±k±rehi avisa½v±dana½ sacca½. Nidd±nanti chedana½ lunana½ upp±µana½ Karaºatthe ceta½ upayogavacana½ veditabba½. Aya½ hettha attho “saccena karomi nidd±nan”ti. Ki½ vutta½ hoti– “yath± tva½ b±hira½ kasi½ katv± sassad³sak±na½ tiº±na½ hatthena v± asitena v± nidd±na½ karosi, eva½ ahampi ajjhattika½ kasi½ katv± kusalasassad³sak±na½ visa½v±danatiº±na½ saccena nidd±na½ karom²”ti. Yath±bh³tañ±ºa½ v± ettha saccanti veditabba½. Tena attasaññ±d²na½ tiº±na½ nidd±na½ karom²ti dasseti. Atha v± nidd±nanti chedaka½ l±vaka½ upp±µakanti attho. Yath± tva½ d±sa½ v± kammakara½ v± nidd±na½ karosi, “niddehi tiº±n²”ti tiº±na½ chedaka½ l±vaka½ upp±µaka½ karosi, evamaha½ sacca½ karom²ti dasseti, atha v± saccanti diµµhisacca½. Tamaha½ nidd±na½ karomi, chinditabba½ lunitabba½ upp±µetabba½ karom²ti. Iti imesu dv²su vikappesu upayogenevattho yujjati.
Soracca½ me pamocananti ettha ya½ ta½ “k±yiko av²tikkamo v±casiko av²tikkamo”ti s²lameva “soraccan”ti vutta½, na ta½ adhippeta½. “K±yagutto”ti-±din± hi ta½ vuttameva. Arahattaphala½ pana adhippeta½. Ta½ hi sundare nibb±ne ratatt± “soraccan”ti vuccati. Pamocananti yogavissajjana½. Ida½ vutta½ hoti– yath± tava pamocana½ punapi s±yanhe v± dutiyadivase v± an±gatasa½vacchare v± yojetabbato appamocanameva hoti, na mama eva½. Na hi mama antar± mocana½ n±ma atthi. Aha½ hi d²paªkaradasabalak±lato paµµh±ya paññ±naªgale v²riyabal²badde yojetv± kappasatasahass±dhik±ni catt±ri asaªkhyeyy±ni mah±kasi½ kasanto t±va na muñci½, y±va na samm±sambodhi½ abhisambujjhi½. Yad± ca me sabba½ ta½ k±la½ khepetv± bodhim³le apar±jitapallaªke nisinnassa sabbaguºapariv±ra½ arahattaphala½ udap±di, tad± may± ta½ sabbussukkapaµippassaddhiy± pamutta½, na d±ni puna yojetabba½ bhavissat²ti. Etamattha½ sandh±y±ha “soracca½ me pamocanan”ti.
V²riya½ me dhuradhorayhanti ettha v²riyanti k±yikacetasiko v²riy±rambho. Dhuradhorayhanti dhur±ya½ dhorayha½, dhur±vahanti attho. Yath± hi br±hmaºassa dhur±ya½ dhorayh±ka¹¹hita½ naªgala½ bh³mighana½ bhindati, m³lasant±nak±ni ca pad±leti, eva½ bhagavato v²riy±ka¹¹hita½ paññ±naªgala½ yath± vutta½ ghana½ bhindati, kilesasant±nak±ni ca pad±leti. Ten±ha “v²riya½ me dhuradhorayhan”ti. Atha v± purimadhur±vahatt± dhur±, m³ladhur±vahatt± dhorayh±, dhur± ca dhorayh± ca dhuradhorayh±. Iti yath± br±hmaºassa ekekasmi½ naªgale catubal²baddapabheda½ dhuradhorayha½ vahanta½ uppannuppanna½ tiºam³lagh±tañceva sassasampattiñca s±dheti, eva½ bhagavato catusammappadh±nav²riyabheda½ dhuradhorayha½ vahanta½ uppannuppanna½ akusalagh±tañceva kusalasampattiñca s±dheti. Ten±ha “v²riya½ me dhuradhorayhan”ti.
Yogakkhem±dhiv±hananti ettha yogehi khematt± nibb±na½ yogakkhema½ n±ma, ta½ adhikicca v±h²yati, abhimukha½ v± v±h²yat²ti adhiv±hana½, yogakkhemassa adhiv±hana½ yogakkhem±dhiv±hananti. Ida½ vutta½ hoti– yath± tava dhuradhorayha½ puratthim±d²su aññataradis±bhimukha½ v±h²yati, tath± mama dhuradhorayha½ nibb±n±bhimukha½ v±h²yat²ti. Eva½ v±h²yam±na½va gacchati anivattanta½. Yath± tava naªgala½ vahanta½ dhuradhorayha½ khettakoµi½ patv± puna nivattati, eva½ anivattanta½ d²paªkarak±lato paµµh±ya gacchateva. Yasm± v± tena tena maggena pah²n± kiles± na punappuna½ pah±tabb± honti, yath± tava naªgalena chinn±ni tiº±ni puna aparasmi½ samaye chinditabb±ni honti, tasm±pi eva½ paµhamamaggavasena diµµhekaµµhe kilese, dutiyavasena o¼±rike, tatiyavasena aºusahagate, catutthavasena sabbakilese pajahanta½ gacchati anivattanta½. Atha v± gacchati anivattanti nivattanarahita½ hutv± gacchat²ti attho. Tanti ta½ dhuradhorayha½. Evamettha attho veditabbo. Eva½ gacchantañca yath± tava dhuradhorayha½ na ta½ µh±na½ gacchati, yattha gantv± kassako asoko virajo hutv± na socati. Eta½ pana ta½ µh±na½ gacchati yattha gantv± na socati. Yattha satip±canena eta½ v²riyadhuradhorayha½ codento gantv± m±diso kassako asoko virajo hutv± na socati, ta½ sabbasokasallasamuggh±tabh³ta½ nibb±na½ n±ma asaªkhata½ µh±na½ gacchat²ti.
Id±ni nigamana½ karonto evames± kas²ti g±tham±ha. Tass±ya½ saªkhepattho– yassa, br±hmaºa, es± saddh±b²j± tapovuµµhiy± anuggahit± kas² paññ±maya½ yuganaªgala½ hirimayañca ²sa½ manomayena yottena ek±baddha½ katv± paññ±naªgalena satiph±la½ ±koµetv± satip±cana½ gahetv± k±yavac²-±h±raguttiy± gopetv± sacca½ nidd±na½ katv± soraccapamocana½ v²riyadhuradhorayha½ yogakkhem±bhimukha½ anivattanta½ v±hantena kaµµh± kas² kammapariyos±na½ catubbidha½ s±maññaphala½ p±pit±, s± hoti amatapphal±, s± es± kas² amatapphal± hoti. Amata½ vuccati nibb±na½, nibb±n±nisa½s± hot²ti attho. S± kho panes± kas² na mamevekassa amatapphal± hoti, atha kho yo koci khattiyo v± br±hmaºo v± vesso v± suddo v± gahaµµho v± pabbajito v± eta½ kasi½ kasati, so sabbopi eta½ kasitv±na sabbadukkh± pamuccat²ti.
Eva½ bhagav± br±hmaºassa arahattanik³µena nibb±napariyos±na½ katv± desana½ niµµh±pesi. Tato br±hmaºo gambh²rattha½ desana½ sutv±– “mama kasiphala½ bhuñjitv± punapi divaseyeva ch±to hoti, imassa pana kas² amatapphal±, tassa phala½ bhuñjitv± sabbadukkh± pamuccat²”ti ñatv± pasanno pasann±k±ra½ karonto bhuñjatu bhava½ gotamoti-±dim±ha. Ta½ sabba½ tato parañca vuttatthamev±ti. Paµhama½.