10. Tevijjasuttavaŗŗan±

99. Dasame dhammen±ti ń±yena, samm±paµipattisaŖkh±tena hetun± k±raŗena. Y±ya hi paµipad±ya tevijjo hoti, s± paµipad± idha dhammoti veditabb±. K± pana s± paµipad±ti? Caraŗasampad± ca vijj±sampad± ca. Tevijjanti pubbeniv±s±nussatiń±ŗ±d²hi t²hi vijj±hi samann±gata½. Br±hmaŗanti b±hitap±pabr±hmaŗa½. Pańń±pem²ti “br±hmaŗo”ti j±n±pemi patiµµhapemi. N±ńńa½ lapital±panamatten±ti ańńa½ j±timattabr±hmaŗa½ aµµhak±d²hi lapitamattavippalapanamattena br±hmaŗa½ na pańń±pem²ti. Atha v± lapital±panamatten±ti mant±na½ ajjhena-ajjh±panamattena. Ubhayath±pi ya½ pana br±hmaŗ± s±maved±divedattaya-ajjhenena tevijja½ br±hmaŗa½ vadanti, ta½ paµikkhipati. Bhagavat± hi “paramatthato atevijja½ br±hmaŗa½yeva cete bhov±dino avijj±nivut± ‘tevijjo br±hmaŗo’ti vadanti, eva½ pana tevijjo br±hmaŗo hot²”ti dassanattha½ tath± bujjhanak±na½ puggal±na½ ajjh±sayena aya½ desan± ±raddh±.
Tattha yasm± vijj±sampanno caraŗasampannoyeva hoti caraŗasampad±ya vin± vijj±sampattiy± abh±vato, tasm± caraŗasampada½ antogadha½ katv± vijj±s²seneva br±hmaŗa½ pańń±petuk±mo “dhammen±ha½, bhikkhave, tevijja½ br±hmaŗa½ pańń±pem²”ti desana½ samuµµh±petv± “kathańc±ha½, bhikkhave, dhammena tevijja½ br±hmaŗa½ pańń±pem²”ti kathetukamyat±ya puccha½ katv± puggal±dhiµµh±n±ya desan±ya vijjattaya½ vibhajanto “idha, bhikkhave, bhikkh³”ti-±dim±ha.
Tattha anekavihitanti anekavidha½, anekehi v± pak±rehi pavattita½, sa½vaŗŗitanti attho. Pubbeniv±santi samanantar±t²tabhava½ ±di½ katv± tattha tattha nivutthakkhandhasant±na½. Nivutthanti ajjh±vuttha½ anubh³ta½, attano sant±ne uppajjitv± niruddha½, nivutthadhamma½ v± nivuttha½, gocaraniv±sena nivuttha½, attano vińń±ŗena vińń±ta½ paravińń±ŗavińń±tampi v± chinnavaµumak±nussaraŗ±d²su. Anussarat²ti “ekampi j±ti½ dvepi j±tiyo”ti eva½ j±tipaµip±µivasena anugantv± sarati, anudeva v± sarati, citte abhininn±mite parikammasamanantara½ sarati.
Seyyathidanti ±raddhappak±radassanatthe nip±to. Teneva yv±ya½ pubbeniv±so ±raddho hoti, tassa pak±ra½ dassento “ekampi j±tin”ti-±dim±ha. Tattha ekampi j±tinti ekampi paµisandhim³laka½ cutipariyos±na½ ekabhavapariy±panna½ khandhasant±na½. Esa nayo dvepi j±tiyoti-±d²su. Anekepi sa½vaµµakappeti-±d²su pana parih±yam±no kappo sa½vaµµakappo va¹¹ham±no vivaµµakappo. Tattha sa½vaµµena sa½vaµµaµµh±y² gahito hoti tamm³lakatt±, vivaµµena ca vivaµµaµµh±y². Evańhi sati y±ni t±ni “catt±rim±ni, bhikkhave, kappassa asaŖkhyeyy±ni. Katam±ni catt±ri? Sa½vaµµo, sa½vaµµaµµh±y², vivaµµo, vivaµµaµµh±y²”ti (a. ni. 4.156) vutt±ni catt±ri asaŖkhyeyy±ni, t±ni pariggahit±ni honti.
Tattha tayo sa½vaµµ±– tejosa½vaµµo, ±posa½vaµµo, v±yosa½vaµµoti. Tisso sa½vaµµas²m±– ±bhassar±, subhakiŗh±, vehapphal±ti. Yad± kappo tejena sa½vaµµati, ±bhassarato heµµh± aggin± ¹ayhati. Yad± udakena sa½vaµµati, subhakiŗhato heµµh± udakena vil²yati. Yad± v±tena sa½vaµµati, vehapphalato heµµh± v±tena viddha½siyati. Vitth±rato pana koµisatasahassacakkav±¼a½ ekato vinassati. Iti evar³po aya½ pubbeniv±sa½ anussaranto bhikkhu anekepi sa½vaµµakappe anekepi vivaµµakappe anekepi sa½vaµµavivaµµakappe anussarati. Katha½? Amutr±sinti-±din± nayena.
Tattha amutr±sinti amumhi sa½vaµµakappe amumhi bhave v± yoniy± v± gatiy± v± vińń±ŗaµµhitiy± v± satt±v±se v± sattanik±ye v± ahamahosi½. Eva½n±moti tisso v± phusso v±. Eva½gottoti gotamo v± kassapo v±. Eva½vaŗŗoti od±to v± s±mo v±. Evam±h±roti s±lima½sodan±h±ro v± pavattaphalabhojano v±. Eva½sukhadukkhappaµisa½ved²ti anekappak±r±na½ k±yikacetasik±na½ s±misanir±mis±dippabhed±na½ v± sukhadukkh±na½ paµisa½ved². Evam±yupariyantoti eva½ vassasataparim±ŗ±yupariyanto v± catur±s²tikappasatasahassaparim±ŗ±yupariyanto v±. So tato cuto amutra udap±dinti soha½ tato bhavato yonito gatito vińń±ŗaµµhitito satt±v±sato sattanik±yato v± cuto puna amukasmi½ n±ma bhave yoniy± gatiy± vińń±ŗaµµhitiy± satt±v±se sattanik±ye v± udap±di½. Tatr±p±sinti atha tatrapi bhave yoniy± gatiy± vińń±ŗaµµhitiy± satt±v±se sattanik±ye v± puna ahosi½. Eva½n±moti-±di vuttanayameva.
Atha v± yasm± “amutr±sin”ti ida½ anupubbena ±rohantassa attano abhin²h±r±nur³pa½ yath±bala½ saraŗa½, “so tato cuto”ti paµinivattantassa paccavekkhaŗa½, tasm± “idh³papanno”ti imiss± idh³papattiy± anantara½ “amutra udap±din”ti vutta½. Tatr±p±sinti tatrapi bhave…pe… sattanik±ye v± ±si½. Eva½n±moti datto v± mitto v±, eva½gottoti v±seµµho v± kassapo v±. Eva½vaŗŗoti k±¼o v± od±to v±. Evam±h±roti sudh±h±ro v± s±li-odan±di-±h±ro v±. Eva½sukhadukkhappaµisa½ved²ti dibbasukhappaµisa½ved² v± m±nusasukhadukkhappaµisa½ved² v±. Evam±yupariyantoti eva½ ta½ta½param±yupariyanto. So tato cutoti soha½ tato bhav±dito cuto. Idh³papannoti idha imasmi½ carimabhave manusso hutv± upapanno nibbatto.
It²ti eva½. S±k±ra½ sa-uddesanti n±magott±divasena sa-uddesa½, vaŗŗ±divasena s±k±ra½. N±magottena hi satt± “tisso gotamo”ti uddis²yanti, vaŗŗ±d²hi “s±mo od±to”ti n±nattato pańń±yanti. Tasm± n±magotta½ uddeso, itare ±k±r±. Ayamassa paµham± vijj± adhigat±ti aya½ imin± bhikkhun± paµhama½ adhigamavasena paµham±, viditakaraŗaµµhena vijj± adhigat± sacchikat± hoti. Ki½ pan±ya½ vidita½ karoti? Pubbeniv±sa½. Avijj±ti tasseva pubbeniv±sassa aviditakaraŗaµµhena tassa paµicch±dakamoho vuccati. Tamoti sveva moho paµicch±dakaµµhena tamoti vuccati. ¾lokoti s± eva vijj± obh±sakaraŗaµµhena ±loko. Ettha ca vijj± adhigat±ti aya½ attho, sesa½ pasa½s±vacana½. Yojan± panettha– aya½ kho tena bhikkhun± vijj± adhigat±, tassa adhigatavijjassa avijj± vihat±, vinaµµh±ti attho. Kasm±? Yasm± vijj± uppann±ti. Sesapadadvayepi eseva nayo.
Yath± tanti ettha yath±ti opammatthe, tanti nip±tamatta½. Satiy± avippav±sena appamattassa. V²riy±t±pena ±t±pino. K±ye ca j²vite ca anapekkhat±ya pahitattassa pesitacittass±ti attho. Ida½ vutta½ hoti– yath± appamattassa ±t±pino pahitattassa viharato avijj± vihańńeyya, vijj± uppajjeyya, tamo vihańńeyya, ±loko uppajjeyya; evameva tassa bhikkhuno avijj± vihat±, vijj± uppann± tamo vihato, ±loko uppanno, tassa padh±n±nuyogassa anur³pameva phala½ labhitv± viharat²ti.
Dibbena cakkhun±ti ettha ya½ vattabba½, ta½ heµµh± vuttameva. Visuddhen±ti cut³pap±tadassanena diµµhivisuddhihetubh±vato visuddha½. Yo hi cutimattameva passati na upap±ta½, so ucchedadiµµhi½ gaŗh±ti. Yo upap±tamattameva passati na cuti½, so navasattap±tubh±vadiµµhi½ gaŗh±ti. Yo pana tadubhaya½ passati, so yasm± duvidhampi ta½ diµµhigata½ ativattati, tasm±ssa ta½ dassana½ diµµhivisuddhihetu hoti, tadubhayamp±ya½ buddhaputto passati. Tena vutta½ “cut³pap±tadassanena diµµhivisuddhihetubh±vato visuddhan”ti. Ek±dasa-upakkilesavirahato v± visuddha½. Yath±ha “vicikicch± cittassa upakkilesoti– iti viditv± vicikiccha½ cittassa upakkilesa½ pajahi½, amanasik±ro…pe… thinamiddha½, chambhitatta½, uppilla½, duµµhulla½, acc±raddhav²riya½, atil²nav²riya½, abhijapp±, n±nattasańń±, atinijjh±yitatta½ r³p±na½ cittassa upakkileso”ti (ma. ni. 3.242) eva½ vuttehi ek±dasahi upakkilesehi anupakkiliµµhatt± visuddha½. Manuss³pac±ra½ atikkamitv± r³padassanena atikkantam±nusaka½, ma½sacakkhu½ v± atikkantatt± atikkantam±nusaka½. Tena dibbena cakkhun± visuddhena atikkantam±nusakena. Satte passat²ti manussama½sacakkhun± viya satte passati dakkhati ±loketi.
Cavam±ne upapajjam±neti ettha cutikkhaŗe upapattikkhaŗe v± dibbacakkhun±pi daµµhu½ na sakk±. Ye pana ±sannacutik± id±ni cavissanti, te cavam±n±. Ye ca gahitapaµisandhik± sampatinibbatt± v±, te upapajjam±n±ti adhippet±. Te evar³pe cavam±ne upapajjam±ne ca passat²ti dasseti. H²neti mohanissandayuttatt± h²n±na½ j±tikulabhog±d²na½ vasena h²¼ite paribh³te. Paŗ²teti amohanissandayuttatt± tabbipar²te. Suvaŗŗeti adosanissandayuttatt± iµµhakantaman±pavaŗŗayutte. Dubbaŗŗeti dosanissandayuttatt± aniµµha-akant±man±pavaŗŗayutte. Abhir³pe vir³petipi attho. Sugateti sugatigate, alobhanissandayuttatt± v± a¹¹he mahaddhane. Duggateti duggatigate, lobhanissandayuttatt± v± dalidde appannap±nabhojane. Yath±kamm³pageti ya½ ya½ kamma½ upacita½, tena tena upagate Tattha purimehi “cavam±ne”ti-±d²hi dibbacakkhukicca½ vutta½, imin± pana padena yath±kamm³pagań±ŗakicca½.
Tassa ca ń±ŗassa aya½ uppattikkamo– idha bhikkhu heµµh± niray±bhimukha½ ±loka½ va¹¹hetv± nerayike satte passati mahanta½ dukkha½ anubhavam±ne, ida½ dassana½ dibbacakkhuń±ŗakiccameva. So ca eva½ manasi karoti “ki½ nu kho kamma½ katv± ime satt± eta½ dukkha½ anubhavant²”ti, athassa “ida½ n±ma katv±”ti ta½kamm±rammaŗa½ ń±ŗa½ uppajjati. Tath± upari devalok±bhimukha½ ±loka½ va¹¹hetv± nandanavanamissakavanaph±rusakavan±d²su satte passati dibbasampatti½ anubhavam±ne, idampi dassana½ dibbacakkhuń±ŗakiccameva. So eva½ manasi karoti “ki½ nu kho kamma½ katv± ime satt± eta½ sampatti½ anubhavant²”ti? Athassa “ida½ n±ma katv±”ti ta½kamm±rammaŗa½ ń±ŗa½ uppajjati, ida½ yath±kamm³pagań±ŗa½ n±ma. Imassa visu½ parikamma½ n±ma natthi. Yath± cimassa, eva½ an±gata½sań±ŗassapi. Dibbacakkhup±dak±neva hi im±ni dibbacakkhun± saheva ijjhanti. K±yaduccariten±ti-±d²su ya½ vattabba½, ta½ heµµh± vuttanayameva. Idha vijj±ti dibbacakkhuń±ŗavijj±. Avijj±ti satt±na½ cutipaµisandhicch±dik± avijj±. Sesa½ vuttanayameva.
Tatiyav±re vijj±ti arahattamaggań±ŗavijj±. Avijj±ti catusaccappaµicch±dik± avijj±. Sesa½ heµµh± vuttanayatt± suvińńeyyameva. Eva½ khoti-±di nigamana½.
G±th±su aya½ saŖkhepattho– yo yath±vutta½ pubbeniv±sa½ aveti avagacchati, vuttanayena p±kaµa½ katv± j±n±ti. “Yoved²”tipi p±µho, yo avedi vidita½ katv± µhitoti attho. Chabb²satidevalokasaŖkh±ta½ sagga½ catubbidha½ ap±yańca vuttanayeneva dibbacakkhun± passati. Athoti tato para½ j±tikkhayasaŖkh±ta½ arahatta½ nibb±nameva v± patto adhigato. Tato eva abhińń± abhivisiµµh±ya maggapańń±ya j±nitabba½ catusaccadhamma½ j±nitv± kiccavos±nena vosito niµµh±nappatto. Moneyyadhammasamann±gamena muni, kh²ŗ±savo yasm± et±hi yath±vutt±hi t²hi vijj±hi samann±gatatt± tato tatiyavijj±ya sabbath± b±hitap±patt± ca tevijjo br±hmaŗo n±ma hoti. Tasm± tameva aha½ tevijja½ br±hmaŗa½ vad±mi, ańńa½ pana lapital±pana½ yaju-±dimantapad±na½ ajjh±panapara½ tevijja½ br±hmaŗa½ na vad±mi, tevijjoti ta½ na kathem²ti.
Iti imasmi½ vagge dutiyasutte vaµµa½ kathita½, pańcama-aµµhamadasamasuttesu vivaµµa½ kathita½, itaresu vaµµavivaµµa½ kathitanti veditabba½.

Dasamasuttavaŗŗan± niµµhit±.

Pańcamavaggavaŗŗan± niµµhit±.

Paramatthad²paniy± khuddakanik±ya-aµµhakath±ya

Itivuttakassa tikanip±tavaŗŗan± niµµhit±.