Namo tassa bhagavato arahato samm±sambuddhassa.
Sa½yuttanik±ye
Khandhavagga-aµµhakath±
1. Khandhasa½yutta½
1. Nakulapituvaggo
1. Nakulapitusuttavaººan±
1. Khandhiyavaggassa paµhame bhagges³ti eva½n±make janapade. Susum±ragireti susum±ragiranagare. Tasmi½ kira m±piyam±ne susum±ro saddamak±si, tenassa “susum±ragiran”tveva n±ma½ aka½su. Bhesaka¼±vaneti bhesaka¼±ya n±ma yakkhiniy± adhivutthatt± eva½laddhan±me vane. Tadeva migagaºassa abhayatth±ya dinnatt± migad±yoti vuccati. Bhagav± tasmi½ janapade ta½ nagara½ niss±ya tasmi½ vanasaº¹e viharati. Nakulapit±ti nakulassa n±ma d±rakassa pit±. Jiººoti jar±jiººo. Vu¹¹hoti vayovu¹¹ho. Mahallakoti j±timahallako. Addhagatoti tiyaddhagato. Vayo-anuppattoti tesu t²su addhesu pacchimavaya½ anuppatto. ¾turak±yoti gil±nak±yo. Idañhi sar²ra½ suvaººavaººampi niccapaggharaºaµµhena ±tura½yeva n±ma Visesena panassa jar±turat± by±dh±turat± maraº±turat±ti tisso ±turat± honti. T±su kiñc±pi eso mahallakatt± jar±turova, abhiºharogat±ya panassa by±dh±turat± idha adhippet±. Abhikkhaº±taªkoti abhiºharogo nirantararogo. Aniccadass±v²ti t±ya ±turat±ya icchiticchitakkhaºe ±gantu½ asakkonto kad±cideva daµµhu½ labh±mi, na sabbak±lanti attho. Manobh±van²y±nanti manava¹¹hak±na½ Yesu hi diµµhesu kusalavasena citta½ va¹¹hati, te s±riputtamoggall±n±dayo mah±ther± manobh±van²y± n±ma. Anus±sat³ti punappuna½ s±satu. Purimañhi vacana½ ov±do n±ma, apar±para½ anus±san² n±ma. Otiººe v± vatthusmi½ vacana½ ov±do n±ma, anotiººe tantivasena v± paveºivasena v± vutta½ anus±san² n±ma. Apica ov±doti v± anus±san²ti v± atthato ekameva, byañjanamattameva n±na½. ¾turo h±yanti ±turo hi aya½, suvaººavaººo piyaªgus±mopi sam±no niccapaggharaºaµµhena ±turoyeva. Aº¹abh³toti aº¹a½ viya bh³to dubbalo. Yath± kukkuµaº¹a½ v± may³raº¹a½ v± geº¹uka½ viya gahetv± khipantena v± paharantena v± na sakk± k²¼itu½, t±vadeva bhijjati, evamayampi k±yo kaºµakepi kh±ºukepi pakkhalitassa bhijjat²ti aº¹a½ viya bh³toti aº¹abh³to. Pariyonaddhoti sukhumena chavimattena pariyonaddho. Aº¹añhi s±ratacena pariyonaddha½, tena ¹a½samakas±dayo nil²yitv±pi chavi½ chinditv± y³sa½ pagghar±petu½ na sakkonti. Imasmi½ pana chavi½ chinditv± ya½ icchanti, ta½ karonti. Eva½ sukhum±ya chaviy± pariyonaddho. Kimaññatra b±ly±ti b±labh±vato añña½ kimatthi? B±loyeva ayanti attho. Tasm±ti yasm± aya½ k±yo evar³po, tasm±. Tenupasaªkam²ti rañño cakkavattissa upaµµh±na½ gantv± anantara½ pariº±yakaratanassa upaµµh±na½ gacchanto r±japuriso viya, saddhammacakkavattissa bhagavato upaµµh±na½ gantv±, anantara½ dhammasen±patissa apaciti½ k±tuk±mo yen±yasm± s±riputto, tenupasaªkami. Vippasann±n²ti suµµhu pasann±ni. Indriy±n²ti manacchaµµh±ni indriy±ni. Parisuddhoti niddoso. Pariyod±toti tasseva vevacana½. Nirupakkilesat±yeva hi esa pariyod±toti vutto, na setabh±vena. Etassa ca pariyod±tata½ disv±va indriy±na½ vippasannata½ aññ±si. Nayagg±hapaññ± kires± therassa. Kathañhi no siy±ti kena k±raºena na laddh± bhavissati? Laddh±yev±ti attho. Imin± ki½ d²peti? Satthuviss±sikabh±va½. Aya½ kira satthu diµµhak±lato paµµh±ya pitipema½, up±sik± cassa m±tipema½ paµilabhati. Ubhopi “mama putto”ti satth±ra½ vadanti. Bhavantaragato hi nesa½ sineho. S± kira up±sik± pañca j±tisat±ni tath±gatassa m±t±va, so ca, gahapati, pit±va ahosi. Puna pañca j±tisat±ni up±sik± mah±m±t±, up±sako mah±pit±, tath± c³¼±m±t± c³¼apit±ti. Eva½ satth± diya¹¹ha-attabh±vasahassa½ tesa½yeva hatthe va¹¹hito. Teneva te ya½ neva puttassa, na pitu santike kathetu½ sakk±, ta½ satthu santike nisinn± kathenti. Imin±yeva ca k±raºena bhagav± “etadagga½, bhikkhave, mama s±vak±na½ up±sak±na½ viss±sik±na½ yadida½ nakulapit± gahapati, yadida½ nakulam±t± gahapat±n²”ti (a. ni. 1.257) te etadagge µhapesi. Iti so ima½ viss±sikabh±va½ pak±sento kathañhi no siy±ti ±ha. Amatena abhisittoti nassidha añña½ kiñci jh±na½ v± vipassan± v± maggo v± phala½ v± “amat±bhiseko”ti daµµhabbo, madhuradhammadesan±yeva pana “amat±bhiseko”ti veditabbo. D³ratop²ti tiroraµµh±pi tirojanapad±pi. Assutav± puthujjanoti ida½ vuttatthameva. Ariy±na½ adass±v²ti-±d²su ariy±ti ±rakatt± kilesehi, anaye na iriyanato, aye iriyanato, sadevakena ca lokena araº²yato buddh± ca paccekabuddh± ca buddhas±vak± ca vuccanti. Buddh± eva v± idha ariy±. Yath±ha– “sadevake, bhikkhave, loke…pe… tath±gato ariyo”ti vuccat²ti (sa½. ni. 5.1098). Sappuris±nanti ettha pana paccekabuddh± tath±gatas±vak± ca sappuris±ti veditabb±. Te hi lokuttaraguºayogena sobhan± puris±ti sappuris±. Sabbeva v± ete dvedh±pi vutt±. Buddh±pi hi ariy± ca sappuris± ca, paccekabuddh± buddhas±vak±pi. Yath±ha–
“Yo ve kataññ³ katavedi dh²ro,
kaly±ºamitto da¼habhatti ca hoti;
dukhitassa sakkacca karoti kicca½,
tath±vidha½ sappurisa½ vadant²”ti. (J±. 2.17.78).
“Kaly±ºamitto da¼habhatti ca hot²”ti ett±vat± hi buddhas±vako vutto, kataññut±d²hi paccekabuddhabuddh±ti. Id±ni yo tesa½ ariy±na½ adassanas²lo, na ca dassane s±dhuk±r², so “ariy±na½ adass±v²”ti veditabbo. So ca cakkhun± adass±v², ñ±ºena adass±v²ti duvidho. Tesu ñ±ºena adass±v² idha adhippeto. Ma½sacakkhun± hi dibbacakkhun± v± ariy± diµµh±pi adiµµh±va honti tesa½ cakkh³na½ vaººamattaggahaºato na ariyabh±vagocarato. Soºasiªg±l±dayopi cakkhun± ariye passanti, na cete ariy±na½ dass±vino n±ma. Tatrida½ vatthu– cittalapabbatav±sino kira kh²º±savattherassa upaµµh±ko vu¹¹hapabbajito ekadivasa½ therena saddhi½ piº¹±ya caritv±, therassa pattac²vara½ gahetv±, piµµhito ±gacchanto thera½ pucchi– “ariy± n±ma, bhante, k²dis±”ti? Thero ±ha– “idhekacco mahallako ariy±na½ pattac²vara½ gahetv± vattapaµivatta½ katv± sahacarantopi neva ariye j±n±ti, eva½ dujj±n±vuso, ariy±”ti. Eva½ vuttepi so neva aññ±si. Tasm± na cakkhun± dassana½ dassana½, ñ±ºena dassanameva dassana½. Yath±ha– “ki½ te, vakkali, imin± p³tik±yena diµµhena? Yo kho, vakkali, dhamma½ passati, so ma½ passati. Yo ma½ passati, so dhamma½ passat²”ti (sa½. ni. 3.87). Tasm± cakkhun± passantopi ñ±ºena ariyehi diµµha½ anicc±dilakkhaºa½ apassanto, ariy±dhigatañca dhamma½ anadhigacchanto ariyakaradhamm±na½ ariyabh±vassa ca adiµµhatt± “ariy±na½ adass±v²”ti veditabbo. Ariyadhammassa akovidoti, satipaµµh±n±dibhede ariyadhamme akusalo. Ariyadhamme avin²toti ettha pana–
“Duvidho vinayo n±ma, ekamekettha pañcadh±;
abh±vato tassa aya½, avin²toti vuccati”.
Ayañhi sa½varavinayo pah±navinayoti duvidho vinayo. Ettha ca duvidhepi vinaye ekameko vinayo pañcadh± bhijjati. Sa½varavinayopi hi s²lasa½varo satisa½varo ñ±ºasa½varo khantisa½varo v²riyasa½varoti pañcavidho. Pah±navinayopi tadaªgappah±na½, vikkhambhanappah±na½ samucchedappah±na½ paµippassaddhippah±na½ nissaraºappah±nanti pañcavidho. Tattha “imin± p±timokkhasa½varena upeto hoti samupeto”ti (vibha. 511) aya½ s²lasa½varo. “Rakkhati cakkhundriya½, cakkhundriye sa½vara½ ±pajjat²”ti aya½ (d². ni. 1.213; ma. ni. 1.295; sa½. ni. 4.239; a. ni. 3.16) satisa½varo.
“Y±ni sot±ni lokasmi½, (ajit±ti bhagav±)
sati tesa½ niv±raºa½;
sot±na½ sa½vara½ br³mi,
paññ±yete pidh²yare”ti. (Su. ni. 1041; c³¼ani. ajitam±ºavapucch±niddesa.4)–
Aya½ ñ±ºasa½varo. “Khamo hoti s²tassa uºhass±”ti (ma. ni. 1.24; a. ni. 4.114; 6.58) aya½ khantisa½varo. “Uppanna½ k±mavitakka½ n±dhiv±set²”ti (ma. ni. 1.26; a. ni. 4.114; 6.58) aya½ v²riyasa½varo. Sabbopi c±ya½ sa½varo yath±saka½ sa½varitabb±na½ vinetabb±nañca k±yaduccarit±d²na½ sa½varaºato “sa½varo” vinayanato “vinayo”ti vuccati. Eva½ t±va sa½varavinayo pañcadh± bhijjat²ti veditabbo.
Tath± ya½ n±mar³paparicched±d²su vipassan±ñ±ºesu paµipakkhabh±vato d²p±lokeneva tamassa, tena tena vipassan±ñ±ºena tassa tassa anatthassa pah±na½. Seyyathida½– n±mar³pavavatth±nena sakk±yadiµµhiy±, paccayapariggahena ahetuvisamahetudiµµh²na½, tasseva aparabh±gena kaªkh±vitaraºena katha½kath²bh±vassa, kal±pasammasanena “aha½ mam±”ti g±hassa, magg±maggavavatth±nena amagge maggasaññ±ya, udayadassanena ucchedadiµµhiy±, vayadassanena sassatadiµµhiy±, bhayadassanena sabhaye abhayasaññ±ya, ±d²navadassanena ass±dasaññ±ya, nibbid±nupassan±ya abhiratisaññ±ya muccitukamyat±ñ±ºena amuccituk±mat±ya. Upekkh±ñ±ºena anupekkh±ya, anulomena dhammaµµhitiya½ nibb±ne ca paµilomabh±vassa, gotrabhun± saªkh±ranimittag±hassa pah±na½, eta½ tadaªgappah±na½ n±ma. Ya½ pana upac±rappan±bhedena sam±dhin± pavattibh±vaniv±raºato ghaµappah±reneva udakapiµµhe sev±lassa, tesa½ tesa½ n²varaº±didhamm±na½ pah±na½, eta½ vikkhambhanappah±na½ n±ma. Ya½ catunna½ ariyamagg±na½ bh±vitatt± ta½ta½maggavato attano sant±ne “diµµhigat±na½ pah±n±y±”ti-±din± nayena (dha. sa. 277; vibha. 628) vuttassa samudayapakkhikassa kilesagaºassa accanta½ appavattibh±vena pah±na½, ida½ samucchedappah±na½ n±ma. Ya½ pana phalakkhaºe paµippassaddhatta½ kiles±na½, eta½ paµippassaddhippah±na½ n±ma. Ya½ sabbasaªkhatanissaµatt± pah²nasabbasaªkhata½ nibb±na½, eta½ nissaraºappah±na½ n±ma. Sabbampi ceta½ pah±na½ yasm± c±gaµµhena pah±na½, vinayaµµhena vinayo, tasm± “pah±navinayo”ti vuccati. Ta½ta½pah±navato v± tassa tassa vinayassa sambhavatopeta½ “pah±navinayo”ti vuccati. Eva½ pah±navinayopi pañcadh± bhijjat²ti veditabbo. Evamaya½ saªkhepato duvidho, bhedato ca dasavidho vinayo bhinnasa½varatt± pah±tabbassa ca appah²natt± yasm± etassa assutavato puthujjanassa natthi, tasm± abh±vato tassa aya½ “avin²to”ti vuccat²ti. Esa nayo sappuris±na½ adass±v² sappurisadhammassa akovido sappurisadhamme avin²toti etth±pi. Ninn±n±karaºañhi eta½ atthato. Yath±ha–
“Yeva te ariy±, teva te sappuris±. Yeva te sappuris±, teva te ariy±. Yo eva so ariy±na½ dhammo, so eva so sappuris±na½ dhammo. Yo eva so sappuris±na½ dhammo, so eva so ariy±na½ dhammo. Yeva te ariyavinay±, teva te sappurisavinay±. Yeva te sappurisavinay± teva te ariyavinay±. Ariyeti v± sappuriseti v±, ariyadhammeti v± sappurisadhammeti v±, ariyavinayeti v± sappurisavinayeti v± esese eke ekaµµhe same samabh±ge tajj±te taññev±”ti.
R³pa½ attato samanupassat²ti idhekacco r³pa½ attato samanupassati, “ya½ r³pa½, so aha½ yo aha½, ta½ r³pan”ti r³pañca attañca advaya½ samanupassati. Seyyath±pi n±ma telappad²passa jh±yato y± acci, so vaººo. Yo vaººo, s± acc²ti acciñca vaººañca advaya½ samanupassati, evameva idhekacco r³pa½ attato samanupassati…pe… advaya½ samanupassat²ti eva½ r³pa½ “att±”ti diµµhipassan±ya passati. R³pavanta½ v± att±nanti ar³pa½ “att±”ti gahetv± ch±y±vanta½ rukkha½ viya ta½ r³pavanta½ samanupassati. Attani v± r³panti ar³pameva “att±”ti gahetv± pupphasmi½ gandha½ viya attani r³pa½ samanupassati. R³pasmi½ v± att±nanti ar³pameva “att±”ti gahetv± karaº¹ake maºi½ viya ta½ att±na½ r³pasmi½ samanupassati. Pariyuµµhaµµh±y²ti pariyuµµh±n±k±rena abhibhavan±k±rena µhito, “aha½ r³pa½, mama r³pan”ti eva½ taºh±diµµh²hi gilitv± pariniµµhapetv± gaºhanako n±ma hot²ti attho. Tassa ta½ r³panti tassa ta½ eva½ gahita½ r³pa½. Vedan±d²supi eseva nayo. Tattha “r³pa½ attato samanupassat²”ti suddhar³pameva att±ti kathita½. “R³pavanta½ v± att±na½, attani v± r³pa½, r³pasmi½ v± att±na½, vedana½ attato…pe… sañña½… saªkh±re… viññ±ºa½ attato samanupassat²”ti imesu sattasu µh±nesu ar³pa½ att±ti kathita½. “Vedan±vanta½ v± att±na½, attani v± vedana½, vedan±ya v± att±nan”ti eva½ cat³su khandhesu tiººa½ tiººa½ vasena dv±dasasu µh±nesu r³p±r³pamissako att± kathito. Tattha “r³pa½ attato samanupassati, vedana½… sañña½… saªkh±re… viññ±ºa½ attato samanupassat²”ti imesu pañcasu µh±nesu ucchedadiµµhi kathit±, avasesesu sassatadiµµh²ti evamettha pannarasa bhavadiµµhiyo pañca vibhavadiµµhiyo honti, t± sabb±pi magg±varaº±, na sagg±varaº±, paµhamamaggavajjh±ti veditabb±. Eva½ kho, gahapati, ±turak±yo ceva hoti ±turacitto c±ti k±yo n±ma buddh±nampi ±turoyeva. Citta½ pana r±gadosamoh±nugata½ ±tura½ n±ma, ta½ idha dassita½. No ca ±turacittoti idha nikkilesat±ya cittassa an±turabh±vo dassito. Iti imasmi½ sutte lokiyamah±jano ±turak±yo ceva ±turacitto c±ti dassito, kh²º±sav± ±turak±y± an±turacitt±, satta sekh± neva ±turacitt±, na an±turacitt±ti veditabb±. Bhajam±n± pana an±turacittata½yeva bhajant²ti. Paµhama½.