Mah±kassapattheravatthu

191. Catutthe dhutav±d±nanti ettha dhuto veditabbo, dhutav±do veditabbo, dhutadhamm± veditabb±, dhutaªg±ni veditabb±ni. Tattha dhutoti dhutakileso v± puggalo kilesadhunano v± dhammo.
Dhutav±doti ettha pana atthi dhuto na dhutav±do, atthi na dhuto dhutav±do, atthi neva dhuto na dhutav±do, atthi dhuto ceva dhutav±do ca. Tattha yo dhutaªgena attano kilese dhuni, para½ pana dhutaªgena na ovadati n±nus±sati b±kulatthero viya, aya½ dhuto na dhutav±do. Yath±ha– “tayida½ ±yasm± b±kulo dhuto na dhutav±do”ti. Yo pana dhutaªgena attano kilese na dhuni, kevala½ aññe dhutaªgena ovadati anus±sati upanandatthero viya, aya½ na dhuto dhutav±do. Yath±ha– “tayida½ ±yasm± upanando na dhuto dhutav±do”ti. Yo pana ubhayavipanno l±¼ud±y² viya, aya½ neva dhuto na dhutav±do. Yath±ha– “tayida½ ±yasm± l±¼ud±y² neva dhuto na dhutav±do”ti. Yo pana ubhayasampanno ±yasm± mah±kassapatthero viya, aya½ dhuto ceva dhutav±do ca. Yath±ha– “tayida½ ±yasm± mah±kassapo dhuto ceva dhutav±do c±”ti.
Dhutadhamm± veditabb±ti appicchat± santuµµhit± sallekhat± pavivekat± idamaµµhikat±ti ime dhutaªgacetan±ya pariv±r± pañca dhamm± “appiccha½yeva niss±y±”ti-±divacanato (a. ni. 5.181; pari. 325) dhutadhamm± n±ma. Tattha appicchat± ca santuµµhit± ca alobho, sallekhat± ca pavivekat± ca dv²su dhammesu anupatanti alobhe ceva amohe ca, idamaµµhit± ñ±ºameva. Tattha alobhena paµikkhepavatth³su lobha½, amohena tesveva ±d²navappaµicch±daka½ moha½ dhun±ti. Alobhena ca anuññ±t±na½ paµisevanamukhena pavatta½ k±masukhallik±nuyoga½, amohena dhutaªgesu atisallekhamukhena pavatta½ attakilamath±nuyoga½ dhun±ti. Tasm± ime dhamm± dhutadhamm±ti veditabb±.
Dhutaªg±ni veditabb±n²ti terasa dhutaªg±ni veditabb±ni pa½suk³likaªga½…pe… nesajjikaªganti.
Dhutav±d±na½ yadida½ mah±kassapoti yattak± dhutav±da½ vadanti, tesa½ sabbesampi antare aya½ mah±kassapatthero aggoti aggaµµh±ne µhapesi. Mah±kassapoti uruve¼akassapo nad²kassapo gay±kassapo kum±rakassapoti ime khudd±nukhuddake there up±d±ya aya½ mah±, tasm± mah±kassapoti vutto.
Imass±pi pañhakamme ayamanupubbikath±– at²te kira kappasatasahassamatthake padumuttaro n±ma satth± loke udap±di, tasmi½ ha½savat²nagara½ upaniss±ya kheme migad±ye viharante vedeho n±ma kuµumbiko as²tikoµidhanavibhavo p±tova subhojana½ bhuñjitv± uposathaªg±ni adhiµµh±ya gandhapupph±d²ni gahetv± vih±ra½ gantv± satth±ra½ p³jetv± vanditv± ekamanta½ nis²di. Tasmiñca khaºe satth± mah±nisabhatthera½ n±ma tatiyas±vaka½ “etadagga½, bhikkhave, mama s±vak±na½ bhikkh³na½ dhutav±d±na½, yadida½ nisabho”ti etadagge µhapesi. Up±sako ta½ sutv± pasanno dhammakath±vas±ne mah±jane uµµh±ya gate satth±ra½ vanditv±, “bhante, sve mayha½ bhikkha½ adhiv±seth±”ti ±ha. Mah± kho, up±saka, bhikkhusaªghoti. Kittako bhagav±ti? Aµµhasaµµhibhikkhusatasahassanti. Bhante, eka½ s±maºerampi vih±re asesetv± bhikkha½ adhiv±seth±ti. Adhiv±sesi bhagav± tuºh²bh±vena. Up±sako satthu adhiv±sana½ viditv± geha½ gantv± mah±d±na½ sajjetv± punadivase satthu k±la½ ±roc±pesi. Satth± pattac²varam±d±ya bhikkhusaªghaparivuto up±sakassa ghara½ gantv± paññatte ±sane nisinno dakkhiºodak±vas±ne y±gu-±d²ni sampaµicchanto bhattavissagga½ ak±si. Up±sakopi satthu santike nis²di.
Tasmi½ antare mah±nisabhatthero piº¹±ya caranto tameva v²thi paµipajji. Up±sako disv± uµµh±ya gantv± thera½ vanditv± “patta½, bhante, deth±”ti ±ha. Thero patta½ ad±si. “Bhante, idheva pavisatha, satth±pi gehe nisinno”ti. Na vaµµissati up±sak±ti. Up±sako therassa patta½ gahetv± piº¹ap±tassa p³retv± n²haritv± ad±si. Tato thera½ anugantv± nivatto satthu santike nis²ditv± evam±ha– “bhante, mah±nisabhatthero ‘satth± gehe nisinno’ti vuttepi pavisitu½ na icchi, atthi nu kho etassa tumh±ka½ guºehi atireko guºo”ti. Buddh±nañca vaººamacchera½ n±ma natthi. Atha satth± evam±ha– “up±saka, maya½ bhikkha½ ±gamayam±n± gehe nis²d±ma, so bhikkhu na eva½ nis²ditv± bhikkha½ udikkhati. Maya½ g±mantasen±sane vas±ma, so araññasmi½yeva vasati. Maya½ channe vas±ma, so abbhok±samhiyeva vasati. Iti tassa ayañca ayañca guºo”ti mah±samudda½ p³rayam±no viya kathesi. Up±sako pakatiy±pi jalam±nad²po telena ±sitto viya suµµhutara½ pasanno hutv± cintesi– “ki½ mayha½ aññ±ya sampattiy±, an±gate ekassa buddhassa santike dhutav±d±na½ aggabh±vatth±ya patthana½ kariss±m²”ti?
So punapi satth±ra½ nimantetv± teneva niy±mena satta divas±ni mah±d±na½ datv± sattame divase buddhappamukhassa mah±bhikkhusaªghassa tic²var±ni datv± satthu p±dam³le nipajjitv± evam±ha– “ya½ me, bhante, satta divas±ni d±na½ dentassa metta½ k±yakamma½ metta½ vac²kamma½ metta½ manokamma½ paccupaµµhita½, imin±ha½ na añña½ devasampatti½ v± sakkam±rabrahmasampatti½ v± patthemi, ida½ pana me kamma½ an±gate ekassa buddhassa santike etassa mah±nisabhattherena pattaµh±nantara½ p±puºanatth±ya terasadhutaªgadhar±na½ aggabh±vassa saccak±ro hot³”ti. Satth± “mahanta½ µh±na½ imin± patthita½, samijjhissati nu kho, no”ti olokento samijjhanabh±va½ disv± ±ha– “man±pa½ te µh±na½ patthita½ an±gate satasahassakapp±vas±ne gotamo n±ma buddho uppajjissati, tassa tva½ tatiyas±vako mah±kassapatthero n±ma bhavissas²”ti. Ta½ sutv± up±sako “buddh±na½ dve kath± n±ma natth²”ti punadivase pattabba½ viya ta½ sampatti½ amaññittha. So y±vat±yuka½ n±nappak±ra½ d±na½ datv± s²la½ rakkhitv± n±nappak±ra½ kaly±ºakamma½ katv± tattha k±la½ kato sagge nibbatti.
Tato paµµh±ya devamanussesu sampatti½ anubhavanto ito ekanavutikappe vipassisamm±sambuddhe bandhumati½ niss±ya kheme migad±ye viharante devalok± cavitv± aññatarasmi½ parijiººe br±hmaºakule nibbatti. Tasmiñca k±le vipass² bhagav± sattame sattame sa½vacchare dhamma½ katheti, mahanta½ kol±hala½ ahosi. Sakalajambud²pe devat± “satth± dhamma½ kathessat²”ti ±rocenti. Br±hmaºo ta½ s±sana½ assosi. Tassa ca niv±sanas±µako ekova hoti, tath± br±hmaºiy±. P±rupana½ pana dvinnampi ekameva. Sakalanagare ekas±µakabr±hmaºoti paññ±yati. Br±hmaº±na½ kenacideva kiccena sannip±te sati br±hmaºi½ gehe µhapetv± saya½ gacchati. Br±hmaº²na½ sannip±te sati saya½ gehe tiµµhati, br±hmaº² ta½ vattha½ p±rupitv± gacchati. Tasmi½ pana divase br±hmaºo br±hmaºi½ ±ha– “bhoti, ki½ ratti½ dhammassavana½ suºissasi, div±”ti. “Maya½ m±tug±maj±tik± n±ma ratti½ sotu½ na sakkoma, div± soss±m²”ti br±hmaºa½ gehe µhapetv± ta½ vattha½ p±rupitv± up±sik±hi saddhi½ div± gantv± satth±ra½ vanditv± ekamante nisinn± dhamma½ sutv± up±sik±hiyeva saddhi½ ±gam±si. Atha br±hmaºo br±hmaºi½ gehe µhapetv± ta½ vattha½ p±rupitv± vih±ra½ gato.
Tasmiñca samaye satth± parisamajjhe alaªkatadhamm±sane nisinno cittab²jani½ ±d±ya ±k±sagaªga½ ot±rento viya sineru½ mattha½ katv± s±gara½ nimmathento viya dhammakatha½ kathesi. Br±hmaºassa parisante nisinnassa dhamma½ suºantassa paµhamay±masmi½yeva sakalasar²ra½ p³rayam±n± pañcavaºº± p²ti uppajji. So p±rutavattha½ saªgharitv± “dasabalassa dass±m²”ti cintesi. Atthassa ±d²navasahassa½ dassayam±na½ macchera½ uppajji. So “br±hmaºiy± ca mayhañca ekameva vattha½, añña½ kiñci p±rupana½ natthi, ap±rupitv± ca n±ma bahi caritu½ na sakk±”ti sabbath±pi ad±tuk±mo ahosi. Athassa nikkhante paµhamay±me majjhimay±mepi tatheva p²ti uppajji. So tatheva cintetv± tatheva ad±tuk±mo ahosi. Athassa majjhimay±me nikkhante pacchimay±mepi tatheva p²ti uppajji. So “taraºa½ v± hotu maraºa½ v±, pacch±pi j±niss±m²”ti vattha½ saªgharitv± satthu p±dam³le µhapesi. Tato v±mahattha½ ±bhujitv± dakkhiºena hatthena tikkhattu½ apphoµetv± “jita½ me, jita½ me”ti tayo v±re nadi.
Tasmiñca samaye bandhumar±j± dhamm±sanassa pacchato antos±ºiya½ nisinno dhamma½ suº±ti. Rañño ca n±ma “jita½ me”ti saddo aman±po hoti. So purisa½ pesesi– “gaccha eta½ puccha ki½ vadas²”ti. So tena gantv± pucchito ±ha– “avases± hatthiy±n±d²ni ±ruyha asicamm±d²ni gahetv± parasena½ jinanti, na ta½ jita½ acchariya½, aha½ pana pacchato ±gacchantassa duµµhagoºassa muggarena s²sa½ bhinditv± ta½ pal±pento viya maccheracitta½ madditv± p±rutavattha½ dasabalassa ad±si½, ta½ me macchariya½ jitan”ti ±ha. So puriso ±gantv± ta½ pavatti½ rañño ±rocesi. R±j± ±ha– “amhe bhaºe dasabalassa anur³pa½ na j±nimha, br±hmaºo j±n²”ti vatthayuga½ pesesi. Ta½ disv± br±hmaºo cintesi– “aya½ mayha½ tuºh² nisinnassa paµhama½ kiñci adatv± satthu guºe kathentassa ad±si, satthu guºe paµicca uppannena mayha½ ko attho”ti? Tampi vatthayuga½ dasabalasseva ad±si. R±j±pi “ki½ br±hmaºena katan”ti pucchitv± “tampi tena vatthayuga½ tath±gatasseva dinnan”ti sutv± aññ±nipi dve vatthayug±ni pesesi. So t±nipi ad±si. R±j± aññ±nipi catt±r²ti eva½ y±va dvatti½savatthayug±ni pesesi. Atha br±hmaºo “ida½ va¹¹hetv± gahaºa½ viya hot²”ti attano atth±ya eka½, br±hmaºiy± ekanti dve vatthayug±ni gahetv± ti½sa yug±ni tath±gatasseva ad±si. Tato paµµh±ya cassa satthu viss±siko j±to.
Atha na½ r±j± ekadivasa½ s²tasamaye satthu santike dhamma½ suºanta½ disv± satasahassagghanaka½ attano p±rutarattakambala½ datv± ±ha– “ito patth±ya ima½ p±rupitv± dhamma½ suº±h²”ti. So “ki½ me imin± kambalena imasmi½ p³tik±ye upan²ten±”ti cintetv± antogandhakuµiya½ tath±gatassa mañcassa upari vit±na½ katv± agam±si. Athekadivasa½ r±j± p±tova vih±ra½ gantv± antogandhakuµiya½ satthu santike nis²di. Tasmiñca samaye chabbaºº± buddharasmiyo kambale paµihaññanti, kambalo ativiya virocati. R±j± olokento sañj±nitv± ±ha– “bhante, amh±ka½ esa kambalo, amhehi ekas±µakabr±hmaºassa dinno”ti. Tumhehi, mah±r±ja, br±hmaºo p³jito, br±hmaºena maya½ p³jit±ti. R±j± “br±hmaºo yutta½ aññ±si, na mayan”ti pas²ditv± ya½ manuss±na½ upak±rabh³ta½, ta½ sabba½ aµµhaµµhaka½ katv± sabba-aµµhaka½ n±ma d±na½ datv± purohitaµµh±ne µhapesi. Sopi “aµµhaµµhaka½ n±ma catusaµµhi hot²”ti catusaµµhi sal±k±bhatt±ni upanibandh±petv± y±vaj²va½ d±na½ datv± s²la½ rakkhitv± tato cuto sagge nibbatti.
Puna tato cuto imasmi½ kappe koº±gamanassa ca bhagavato kassapadasabalassa c±ti dvinna½ buddh±na½ antare b±r±ºasiya½ kuµumbiyaghare nibbatto. So vuddhimanv±ya ghar±v±sa½ vasanto ekadivasa½ araññe jaªghavih±ra½ carati, tasmi½ ca samaye paccekabuddho nad²t²re c²varakamma½ karonto anuv±te appahonte saªgharitv± µhapetu½ ±raddho. So disv± “kasm±, bhante, saªgharitv± µhapeth±”ti ±ha. Anuv±to nappahot²ti “Imin±, bhante, karoth±”ti s±µaka½ datv± “nibbattanibbattaµµh±ne me kenaci parih±ni m± hot³”ti patthana½ paµµhapesi.