10. Mah±kassapattherapiº¹ap±tadinnavatthu

Appamatto aya½ gandhoti ima½ dhammadesana½ satth± ve¼uvane viharanto mah±kassapattherassa piº¹ap±tad±na½ ±rabbha kathesi.
Ekasmiñhi divase thero satt±haccayena nirodh± vuµµh±ya “r±jagahe sapad±na½ piº¹±ya cariss±m²”ti nikkhami. Tasmi½ pana samaye sakkassa devarañño paric±rik± kakuµap±diniyo pañcasat± acchar±yo “therassa piº¹ap±ta½ dass±m±”ti uss±haj±t± pañca piº¹ap±tasat±ni sajjetv± ±d±ya antar±magge µhatv±, “bhante, ima½ piº¹ap±ta½ gaºhatha, saªgaha½ no karoth±”ti vadi½su. “Gacchatha tumhe, aha½ duggat±na½ saªgaha½ kariss±m²”ti. “Bhante, m± no n±setha, saªgaha½ no karoth±”ti. Thero ñatv± puna paµikkhipitv± punapi apagantu½ aniccham±n± y±cantiyo “attano pam±ºa½ na j±n±tha, apagacchath±”ti acchara½ pahari. T± therassa accharasadda½ sutv± santhambhitv± sammukh± µh±tu½ asakkontiyo pal±yitv± devalokameva gantv±, sakkena “kaha½ gat±tth±”ti puµµh±, “‘sam±pattito vuµµhitassa therassa piº¹ap±ta½ dass±m±’ti gat±mh±, dev±”ti. “Dinno pana v±”ti? “Gaºhitu½ na icchat²”ti. “Ki½ kathes²”ti? “‘Duggat±na½ saªgaha½ kariss±m²’ti ±ha, dev±”ti. “Tumhe ken±k±rena gat±”ti. “Imin±va, dev±”ti. Sakko “tumh±disiyo therassa piº¹ap±ta½ ki½ dassant²”ti saya½ d±tuk±mo hutv±, jar±jiººo mahallako khaº¹adanto palitakeso otaggasar²ro mahallakatanta v±yo hutv± sujampi devadh²tara½ tath±r³pameva mahallika½ katv± eka½ pesak±rav²thi½ m±petv± tanta½ pas±rento acchi.
Theropi “duggat±na½ saªgaha½ kariss±m²”ti nagar±bhimukho gacchanto bahinagare eva ta½ v²thi½ disv± olokento dve jane addasa. Tasmi½ khaºe sakko tanta½ pas±reti, suj± tasara½ vaµµeti. Thero cintesi– “ime mahallakak±lepi kamma½ karontiyeva imasmi½ nagare imehi duggatatar± natthi maññe, imehi dinna½ u¼uªkamattampi s±kamattampi gahetv± imesa½ saªgaha½ kariss±m²”ti. So tesa½ geh±bhimukho ahosi. Sakko ta½ ±gacchanta½ disv± suja½ ±ha– “bhadde, mayha½ ayyo ito ±gacchati, tva½ apassant² viya tuºh² hutv± nis²da, khaºena thera½ vañcetv± piº¹ap±ta½ dass±m±”ti. Thero ±gantv± gehadv±re aµµh±si. Tepi apassant± viya attano kammameva karont± thoka½ ±gami½su.
Atha sakko “gehadv±re eko thero viya µhito, upadh±rehi t±v±”ti ±ha. “Gantv± upadh±retha, s±m²”ti. So geh± nikkhamitv± thera½ pañcapatiµµhitena vanditv± ubhohi hatthehi jaººuk±ni olambitv± nitthunanto uµµh±ya “kataro thero nu kho ayyo”ti thoka½ osakkitv± “akkh²ni me dh³m±yant²”ti vatv± nal±µe hattha½ µhapetv± uddha½ oloketv± “aho dukkha½, ayyo no mah±kassapatthero cirassa½ me kuµidv±ra½ ±gato, atthi nu kho kiñci gehe”ti ±ha. Suj± thoka½ ±kula½ viya hutv± “atthi, s±m²”ti paµivacana½ ad±si. Sakko, “bhante, l³kha½ v± paº²ta½ v±ti acintetv± saªgaha½ no karoth±”ti patta½ gaºhi. Thero “etehi dinna½ s±ka½ v± hotu kuº¹akamuµµhi v±, saªgaha½ nesa½ kariss±m²”ti patta½ ad±si. So antoghara½ pavisitv± ghaµi-odana½ n±ma ghaµiy± uddharitv± patta½ p³retv± therassa hatthe µhapesi. So ahosi piº¹ap±to anekas³pabyañjano, sakala½ r±jagahanagara½ gandhena ajjhotthari.
Tad± thero cintesi– “aya½ puriso appesakkho, piº¹ap±to mahesakkho, sakkassa bhojanasadiso, ko nu kho eso”ti. Atha na½ “sakko”ti ñatv± ±ha– “bh±riya½ te kamma½ kata½ duggat±na½ sampatti½ vilumpantena, ajja mayha½ d±na½ datv± kocideva duggato sen±patiµµh±na½ v± seµµhiµµh±na½ v± labheyy±”ti. “May± duggatataro natthi, bhante”ti. “Ki½ k±raº± tva½ duggato devaloke rajjasiri½ anubhavanto”ti? “Bhante, eva½ n±meta½, may± pana anuppanne buddhe kaly±ºakamma½ kata½, buddhupp±de vattam±ne kaly±ºakamma½ katv± c³¼arathadevaputto mah±rathadevaputto anekavaººadevaputtoti ime tayo sam±nadevaputt± mama ±sannaµµh±ne nibbatt±, may± tejavantatar±. Ahañhi tesu devaputtesu ‘nakkhatta½ k²¼iss±m±’ti paric±rik±yo gahetv± antarav²thi½ otiººesu pal±yitv± geha½ pavis±mi. Tesañhi sar²rato tejo mama sar²ra½ ottharati, mama sar²rato tejo tesa½ sar²ra½ na ottharati, ‘ko may± duggatataro, bhante’ti. ‘Eva½ santepi ito paµµh±ya mayha½ m± eva½ vañcetv± d±namad±s²”’ti. “Vañcetv± tumh±ka½ d±ne dinne mayha½ kusala½ atthi, na atth²”ti? “Atth±vuso”ti. “Eva½ sante kusalakammakaraºa½ n±ma mayha½ bh±ro, bhante”ti. So eva½ vatv± thera½ vanditv± suja½ gahetv± thera½ padakkhiºa½ katv± veh±sa½ abbhuggantv± “aho d±na½ paramad±na½ kassape suppatiµµhitan”ti ud±na½ ud±nesi. Tena vutta½–
“Eka½ samaya½ bhagav± r±jagahe viharati ve¼uvane kalandakaniv±pe. Tena kho pana samayena ±yasm± mah±kassapo pippaliguh±ya½ viharati, satt±ha½ ekapallaªkena nisinno hoti aññatara½ sam±dhi½ sam±pajjitv±. Atha kho ±yasm± mah±kassapo tassa satt±hassa accayena tamh± sam±dhimh± vuµµh±si. Atha kho ±yasmato mah±kassapassa tamh± sam±dhimh± vuµµhitassa etadahosi– “ya½n³n±ha½ r±jagaha½ piº¹±ya paviseyyan”ti.
“Tena kho pana samayena pañcamatt±ni devat±sat±ni ussukka½ ±pann±ni honti ±yasmato mah±kassapassa piº¹ap±tapaµil±bh±ya. Atha kho ±yasm± mah±kassapo t±ni pañcamatt±ni devat±sat±ni paµikkhipitv± pubbaºhasamaya½ niv±setv± pattac²varam±d±ya r±jagaha½ piº¹±ya p±visi.
“Tena kho pana samayena sakko dev±namindo ±yasmato mah±kassapassa piº¹ap±ta½ d±tuk±mo hoti. Pesak±ravaººa½ abhinimminitv± tanta½ vin±ti, suj± asurakaññ± tasara½ p³reti. Atha kho ±yasm± mah±kassapo r±jagahe sapad±na½ piº¹±ya caram±no yena sakkassa dev±namindassa nivesana½ tenupasaªkami, addas± kho sakko dev±namindo ±yasmanta½ mah±kassapa½ d³ratova ±gacchanta½, disv± ghar± nikkhamitv± paccuggantv± hatthato patta½ gahetv± ghara½ pavisitv± ghaµiy± odana½ uddharitv± patta½ p³retv± ±yasmato mah±kassapassa ad±si. So ahosi piº¹ap±to anekas³po anekabyañjano anekarasabyañjano. Atha kho ±yasmato mah±kassapassa etadahosi– ‘ko nu kho aya½ satto, yass±ya½ evar³po iddh±nubh±vo’ti. Atha kho ±yasmato mah±kassapassa etadahosi– ‘sakko kho aya½ dev±namindo’ti viditv± sakka½ dev±naminda½ etadavoca– ‘kata½ kho te ida½, kosiya, m± punapi evar³pamak±s²”’ti. “Amh±kampi, bhante kassapa, puññena attho, amh±kampi puññena karaº²yan”ti.
“Atha kho sakko dev±namindo ±yasmanta½ mah±kassapa½ abhiv±detv± padakkhiºa½ katv± veh±sa½ abbhuggantv± ±k±se antalikkhe tikkhattu½ ud±na½ ud±nesi– ‘aho d±na½ paramad±na½ kassape suppatiµµhita½, aho d±na½ paramad±na½ kassape suppatiµµhita½, aho d±na½ paramad±na½ kassape suppatiµµhita”n’ti (ud±. 27).
Atha kho bhagav± vih±re µhito eva tassa ta½ sadda½ sutv± bhikkh³ ±mantetv±– “passatha bhikkhave, sakka½ dev±naminda½ ud±na½ ud±netv± ±k±sena gacchantan”ti ±ha. “Ki½ pana tena kata½, bhante”ti? “Vañcetv± tena mayha½ puttassa kassapassa piº¹ap±to dinno, ta½ datv± tuµµham±naso ud±na½ ud±nento gacchat²”ti. “Therassa piº¹ap±ta½ d±tu½ vaµµat²”ti katha½, bhante, tena ñ±tanti. “Bhikkhave, mama puttena sadisa½ n±ma piº¹ap±tika½ dev±pi manuss±pi pihayant²ti vatv± sayampi ud±na½ ud±ne”si. Sutte pana etthakameva ±gata½–
“Assosi kho bhagav± dibb±ya sotadh±tuy± visuddh±ya atikkantam±nusik±ya sakkassa dev±namindassa veh±sa½ abbhuggantv± ±k±se antalikkhe tikkhattu½ ud±na½ ud±nentassa “aho d±na½ paramad±na½ kassape suppatiµµhita½, aho d±na½ paramad±na½ kassape suppatiµµhita½, aho d±na½ paramad±na½ kassape suppatiµµhitan”ti (ud±. 27).
Atha kho bhagav± etamattha½ viditv± t±ya½ vel±ya½ ima½ ud±na½ ud±nesi–
“Piº¹ap±tikassa bhikkhuno,
attabharassa anaññaposino;
dev± pihayanti t±dino,
upasantassa sad± sat²mato”ti. (Ud±. 27).
Imañca pana ud±na½ ud±netv±, “bhikkhave, sakko dev±namindo mama puttassa s²lagandhena ±gantv± piº¹ap±ta½ ad±s²”ti vatv± ima½ g±tham±ha–
56. “Appamatto aya½ gandho, yv±ya½ tagaracandana½;
yo ca s²lavata½ gandho, v±ti devesu uttamo”ti.
Tattha appamattoti parittappam±ºo. Yo ca s²lavatanti yo pana s²lavant±na½ s²lagandho, so tagara½ viya lohitacandana½ viya ca parittako na hoti, ativiya u¼±ro vipph±rito. Teneva k±raºena v±ti devesu uttamoti pavaro seµµho hutv± devesu ca manussesu ca sabbatthameva v±yati, ottharanto gacchat²ti.
Desan±vas±ne bah³ sot±pattiphal±d²ni patt±. Desan± mah±janassa s±tthik± j±t±ti.

Mah±kassapattherapiº¹ap±tadinnavatthu dasama½.