Majjihma nikaya 36 . Mahasaccaka sutta

Greater Discourse to Saccaka

36. The Greater Discourse to Saccaka

Thus have I heard. On one occasion the Blessed One was living at Vesālī in the Great Wood in the Hall with the Peaked Roof.

Now on that occasion, when it was morning, the Blessed One had finished dressing and had taken his bowl and outer robe, desiring to go into Vesālī for alms.

Then, as Saccaka the Nigaṇṭha’s son was walking and wandering for exercise, he came to the Hall with the Peaked Roof in the Great Wood. The venerable Ānanda saw him coming in the distance and said to the Blessed One: “Venerable sir, here comes Saccaka the Nigaṇṭha’s son, a debater and a clever speaker regarded by many as a saint. He wants to discredit the Buddha, the Dhamma, and the Sangha. It would be good if the Blessed One would sit down for a while out of compassion.” The Blessed One sat down on the seat made ready. Then Saccaka the Nigaṇṭha’s son went up to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the Blessed One:

“Master Gotama, there are some recluses and brahmins who abide pursuing development of body, but not development of mind. They are touched by bodily painful feeling. In the past, when one was touched by bodily painful feeling, one’s thighs would become rigid, one’s heart would burst, hot blood would gush from one’s mouth, and one would go mad, go out of one’s mind. So then the mind was subservient to the body, the body wielded mastery over it. Why is that? Because the mind was not developed. But there are some recluses and brahmins who abide pursuing development of mind, but not development of body. They are touched by mental painful feeling. In the past, when one was touched by mental painful feeling, one’s thighs would become rigid, one’s heart would burst, hot blood would gush from one’s mouth, and one would go mad, go out of one’s mind. So then the body was subservient to the mind, the mind wielded mastery over it. Why is that? Because the body was not developed. Master Gotama, it has occurred to me: ‘Surely Master Gotama’s disciples abide pursuing development of mind, but not development of body.’”

“But, Aggivessana, what have you learned about development of body?”

“Well, there are, for example, Nanda Vaccha, Kisa Sankicca, Makkhali Gosāla. They go naked, rejecting conventions, licking their hands, not coming when asked, not stopping when asked; they do not accept food brought or food specially made or an invitation to a meal; they receive nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman in the midst of men, from where food is advertised to be distributed, from where a dog is waiting, from where flies are buzzing; they accept no fish or meat, they drink no liquor, wine, or fermented brew. They keep to one house, to one morsel; they keep to two houses, to two morsels…they keep to seven houses, to seven morsels. They live on one saucerful a day, on two saucerfuls a day…on seven saucerfuls a day. They take food once a day, once every two days…once every seven days; thus even up to once every fortnight, they dwell pursuing the practice of taking food at stated intervals.”

“But do they subsist on so little, Aggivessana?”

“No, Master Gotama, sometimes they consume excellent hard food, eat excellent soft food, taste excellent delicacies, drink excellent drinks. Thereby they again regain their strength, fortify themselves, and become fat.”

“What they earlier abandoned, Aggivessana, they later gather together again. That is how there is increase and decrease of this body. But what have you learned about development of mind?”

When Saccaka the Nigaṇṭha’s son was asked by the Blessed One about development of mind, he was unable to answer.

Then the Blessed One told him: “What you have just spoken of as development of body, Aggivessana, is not development of body according to the Dhamma in the Noble One’s Discipline. Since you do not know what development of body is, how could you know what development of mind is? Nevertheless, Aggivessana, as to how one is undeveloped in body and undeveloped in mind, and developed in body and developed in mind, listen and attend closely to what I shall say.”—“Yes, sir,” Saccaka the Nigaṇṭha’s son replied. The Blessed One said this:

“How, Aggivessana, is one undeveloped in body and undeveloped in mind? Here, Aggivessana, pleasant feeling arises in an untaught ordinary person. Touched by that pleasant feeling, he lusts after pleasure and continues to lust after pleasure. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. When that pleasant feeling has arisen in him, it invades his mind and remains because body is not developed. And when that painful feeling has arisen in him, it invades his mind and remains because mind is not developed. Anyone in whom, in this double manner, arisen pleasant feeling invades his mind and remains because body is not developed, and arisen painful feeling invades his mind and remains because mind is not developed, is thus undeveloped in body because mind is not developed, is thus undeveloped in body and undeveloped in mind.

“And how, Aggivessana, is one developed in body and developed in mind? Here, Aggivessana, pleasant feeling arises in a well-taught noble disciple. Touched by that pleasant feeling, he does not lust after pleasure or continue to lust after pleasure. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. When that pleasant feeling has arisen in him, it does not invade his mind and remain because body is developed. And when that painful feeling has arisen in him, it does not invade his mind and remain because mind is developed. Anyone in whom, in this double manner, arisen pleasant feeling does not invade his mind and remain because body is developed, and arisen painful feeling does not invade his mind and remain because mind is developed, is thus developed in body and developed in mind.”

“I have confidence in Master Gotama thus: ‘Master Gotama is developed in body and developed in mind.’”

“Surely, Aggivessana, your words are offensive and discourteous, but still I will answer you. Since I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness, it has not been possible for arisen pleasant feeling to invade my mind and remain or for arisen painful feeling to invade my mind and remain.”

“Has there never arisen in Master Gotama a feeling so pleasant that it could invade his mind and remain? Has there never arisen in Master Gotama a feeling so painful that it could invade his mind and remain?”

“Why not, Aggivessana? Here, Aggivessana, before my enlightenment, while I was still only an unenlightened Bodhisatta, I thought: ‘Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness.’

“Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life…as Sutta 26, §§14-17…And I sat down there thinking: ‘This will serve for striving.’

“Now these three similes occurred to me spontaneously, never heard before. Suppose there were a wet sappy piece of wood lying in water, and a man came with an upper fire-stick, thinking: ‘I shall light a fire, I shall produce heat.’ What do you think, Aggivessana? Could the man light a fire and produce heat by taking the upper fire-stick and rubbing it against the wet sappy piece of wood lying in the water?”

“No, Master Gotama. Why not? Because it is a wet sappy piece of wood, and it is lying in water. Eventually the man would reap only weariness and disappointment.”

“So too, Aggivessana, as to those recluses and brahmins who still do not live bodily withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has not been fully abandoned and suppressed internally, even if those good recluses and brahmins feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment; and even if those good recluses and brahmins do not feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment. This was the first simile that occurred to me spontaneously, never heard before.

“Again, Aggivessana, a second simile occurred to me spontaneously, never heard before. Suppose there were a wet sappy piece of wood lying on dry land far from water, and a man came with an upper fire-stick, thinking: ‘I shall light a fire, I shall produce heat.’ What do you think, Aggivessana? Could the man light a fire and produce heat by taking the upper fire-stick and rubbing it against the wet sappy piece of wood lying on dry land far from water?”

“No, Master Gotama. Why not? Because it is a wet sappy piece of wood, even though it is lying on dry land far from water. Eventually the man would reap only weariness and disappointment.”

“So too, Aggivessana, as to those recluses and brahmins who live bodily withdrawn from sensual pleasures, but whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has not been fully abandoned and suppressed internally, even if those good recluses and brahmins feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment; and even if those good recluses and brahmins do not feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment. This was the second simile that occurred to me spontaneously, never heard before.

“Again, Aggivessana, a third simile occurred to me spontaneously, never heard before. Suppose there were a dry sapless piece of wood lying on dry land far from water, and a man came with an upper fire-stick, thinking: ‘I shall light a fire, I shall produce heat.’ What do you think, Aggivessana? Could the man light a fire and produce heat by rubbing it against the dry sapless piece of wood lying on dry land far from water?”

“Yes, Master Gotama. Why so? Because it is a dry sapless piece of wood, and it is lying on dry land far from water.”

“So too, Aggivessana, as to those recluses and brahmins who live bodily withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has been fully abandoned and suppressed internally, even if those good recluses and brahmins feel painful, racking, piercing feelings due to exertion, they are capable of knowledge and vision and supreme enlightenment; and even if those good recluses and brahmins do not feel painful, racking, piercing feelings due to exertion, they are capable of knowledge and vision and supreme nlightenment. This was the third simile that occurred to me spontaneously, never heard before. These are the three similes that occurred to me spontaneously, never heard before.

“I thought: ‘Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain, and crush mind with mind.’ So, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed mind with mind. While I did so, sweat ran from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and beat him down, constrain him, and crush him, so too, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed mind with mind, and sweat ran from my armpits. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise the breathingless meditation. ’ So I stopped the in-breaths and out-breaths through my mouth and nose. While I did so, there was a loud sound of winds coming out from my earholes. Just as there is a loud sound when a smith’s bellows are blown, so too, while I stopped the in-breaths and out-breaths through my nose and ears, there was a loud sound of winds coming out from my earholes. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, violent winds cut through my head. Just as if a strong man were to crush my head with the tip of a sharp sword, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds cut through my head. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, there were violent pains in my head. Just as if a strong man were tightening a tough leather strap around my head as a headband, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, violent winds carved up my belly. Just as if a skilled butcher or his apprentice were to carve up an ox’s belly with a sharp butcher’s knife, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, there was a violent burning in my body. Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“Now when deities saw me, some said: ‘The recluse Gotama is dead.’ Other deities said: ‘The recluse Gotama is not dead, he is dying.’ And other deities said: ‘The recluse Gotama is not dead nor dying; he is an arahant, for such is the way arahants abide.’

“I thought: ‘Suppose I practise entirely cutting off food.’ Then deities came to me and said: ‘Good sir, do not practise entirely cutting off food. If you do so, we shall infuse heavenly food into the pores of your skin and you will live on that.’ I considered: ‘If I claim to be completely fasting while these deities infuse heavenly food into the pores of my skin and I live on that, then I shall be lying.’ So I dismissed those deities, saying: ‘There is no need.’

“I thought: ‘Suppose I take very little food, a handful each time, whether of bean soup or lentil soup or vetch soup or pea soup.’ So I took very little food, a handful each time, whether of bean soup or lentil soup or vetch soup or pea soup. While I did so, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like the gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin I encountered my backbone and if I touched my backbone I encountered my belly skin. Because of eating so little, if I defecated or urinated, I fell over on my face there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.

“Now when people saw me, some said: ‘The recluse Gotama is black.’ Other people said: ‘The recluse Gotama is not black, he is brown.’ Other people said: ‘The recluse Gotama is neither black nor brown, he is golden-skinned.’ So much had the clear, bright colour of my skin deteriorated through eating so little.

“I thought: ‘Whatever recluses or brahmins in the past have experienced painful, racking, piercing feelings due to exertion, this is the utmost, there is none beyond this. And whatever recluses and brahmins in the future will experience painful, racking, piercing feelings due to exertion, this is the utmost, there is none beyond this. And whatever recluses and brahmins at present experience painful, racking, piercing feelings due to exertion, this is the utmost, there is none beyond this. But by this racking practice of austerities I have not attained any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Could there be another path to enlightenment?’

“I considered: ‘I recall that when my father the Sakyan was occupied, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Could that be the path to enlightenment?’ Then, following on that memory, came the realisation: ‘That is indeed the path to enlightenment.’

“I thought: ‘Why am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states?’ I thought: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states.’

“I considered: ‘It is not easy to attain that pleasure with a body so excessively emaciated. Suppose I ate some solid food—some boiled rice and porridge.’ And I ate some solid food—some boiled rice and porridge. Now at that time five bhikkhus were waiting upon me, thinking: ‘If our recluse Gotama achieves some higher state, he will inform us.’ But when I ate the boiled rice and porridge, the five bhikkhus were disgusted and left me, thinking: ‘The recluse Gotama now lives luxuriously; he has given up his striving and reverted to luxury.’

“Now when I had eaten solid food and regained my strength, then quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. But such pleasant feeling that arose in me did not invade my mind and remain.

“With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna…With the fading away as well of rapture…I entered upon and abided in the third jhāna…With the abandoning of pleasure and pain…I entered upon and abided in the fourth jhāna…But such pleasant feeling that arose in me did not invade my mind and remain.

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth, two births…as Sutta 4, §27…Thus with their aspects and particulars I recollected my manifold past lives.

“This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and reappearance of beings…as Sutta 4, §29… Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.

“This was the second true knowledge attained by me in the middle watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering’;…‘This is the origin of suffering’;…‘This is the cessation of suffering’;…‘This is the way leading to the cessation of suffering’;…‘These are the taints’;…‘This is the origin of the taints’;…‘This is the cessation of the taints’;…‘This is the way leading to the cessation of the taints.’

“When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

“This was the third true knowledge attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.

“Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, and even then each person thinks of me: ‘The recluse Gotama is teaching the Dhamma especially for me.’ But it should not be so regarded; the Tathāgata teaches the Dhamma to others only to give them knowledge. When the talk is finished, Aggivessana, then I steady my mind internally, quieten it, bring it to singleness, and concentrate it on that same sign of concentration as before, in which I constantly abide.”

“This is a matter about which Master Gotama can be trusted, as an accomplished and fully enlightened one should be. But does Master Gotama recall sleeping during the day?”

“I recall, Aggivessana, in the last month of the hot season, on returning from my almsround, after my meal I lay out my outer robe folded in four, and lying down on my right side, I fall asleep mindful and fully aware.”

“Some recluses and brahmins call that abiding in delusion, Master Gotama.”

“It is not in such a way that one is deluded or undeluded, Aggivessana. As to how one is deluded or undeluded, listen and attend closely to what I shall say.”—“Yes, sir,” Saccaka the Nigaṇṭha’s son replied. The Blessed One said this:

“Him I call deluded, Aggivessana, who has not abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; for it is with the non-abandoning of the taints that one is deluded. Him I call undeluded who has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; for it is with the abandoning of the taints that one is undeluded. The Tathāgata, Aggivessana, has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; he has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Just as a palm tree whose crown is cut off is incapable of further growth, so too, the Tathāgata has abandoned the taints that defile…done away with them so that they are no longer subject to future arising.”

When this was said, Saccaka the Nigaṇṭha’s son said: “It is wonderful, Master Gotama, it is marvellous how when Master Gotama is spoken to offensively again and again, assailed by discourteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is accomplished and fully enlightened. I recall, Master Gotama, engaging Pūraṇa Kassapa in debate, and then he prevaricated, led the talk aside, and showed anger, hate, and bitterness. But when Master Gotama is spoken to offensively again and again, assaulted by discourteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is accomplished and fully enlightened. I recall, Master Gotama, engaging Makkhali Gosāla…Ajita Kesakambalin…Pakudha Kaccāyana…Sañjaya Belaṭṭhiputta… the Nigaṇṭha Nātaputta in debate, and then he prevaricated, led the talk aside, and showed anger, hate, and bitterness. But when Master Gotama is spoken to offensively again and again, assailed by discourteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is accomplished and fully enlightened. And now, Master Gotama, we depart. We are busy and have much to do.” “Now is the time, Aggivessana, to do as you think fit.”

Then Saccaka the Nigaṇṭha’s son, having delighted and rejoiced in the Blessed One’s words, got up from his seat and departed.

1 Like

Commentary
6. mahāsaccakasutavaṇṇanā

  1. evaṃ me sutanti mahāsaccakasuttaṃ. tattha ekaṃ samayanti ca tena kho pana samayenāti ca pubbaṇhasamayanti ca tīhi padehi ekova samayo vutto. bhikkhūnañhi vattapaṭipattiṃ katvā mukhaṃ dhovitvā pattacīvaramādāya cetiyaṃ vanditvā kataraṃ gāmaṃ pavisissāmāti vitakkamāḷake ṭhitakālo nāma hoti. bhagavā evarūpe samaye rattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā paṃsukūlacīvaraṃ ekaṃsaṃ pārupitvā gandhakuṭito nikkhamma bhikkhusaṅghaparivuto gandhakuṭipamukhe aṭṭhāsi. taṃ sandhāya, – "ekaṃ samayanti ca tena kho pana samayenāti ca pubbaṇhasamaya"nti ca vuttaṃ. pavisitukāmoti piṇḍāya pavisissāmīti evaṃ katasanniṭṭhāno. tenupasaṅkamīti kasmā upasaṅkamīti? vādāropanajjhāsayena. evaṃ kirassa ahosi – "pubbepāhaṃ apaṇḍitatāya sakalaṃ vesāliparisaṃ gahetvā samaṇassa gotamassa santikaṃ gantvā parisamajjhe maṅku jāto. idāni tathā akatvā ekakova gantvā vādaṃ āropessāmi. yadi samaṇaṃ gotamaṃ parājetuṃ sakkhissāmi, attano laddhiṃ dīpetvā jayaṃ karissāmi. yadi samaṇassa gotamassa jayo bhavissati, andhakāre naccaṃ viya na koci jānissatī"ti niddāpañhaṃ nāma gahetvā iminā vādajjhāsayena upasaṅkami.

anukampaṃ upādāyāti saccakassa nigaṇṭhaputtassa anukampaṃ paṭicca. therassa kirassa evaṃ ahosi – "bhagavati muhuttaṃ nisinne buddhadassanaṃ dhammassavanañca labhissati. tadassa dīgharattaṃ hitāya sukhāya saṃvattissatī"ti. tasmā bhagavantaṃ yācitvā paṃsukūlacīvaraṃ catugguṇaṃ paññapetvā nisīdatu bhagavāti āha. "kāraṇaṃ ānando vadatī"ti sallakkhetvā nisīdi bhagavā paññatte āsane. bhagavantaṃ etadavocāti yaṃ pana pañhaṃ ovaṭṭikasāraṃ katvā ādāya āgato taṃ ṭhapetvā passena tāva pariharanto etaṃ santi, bho gotamātiādivacanaṃ avoca.

  1. phusanti hi te, bho gotamāti te samaṇabrāhmaṇā sarīre uppannaṃ sārīrikaṃ dukkhaṃ vedanaṃ phusanti labhanti, anubhavantīti attho. ūrukkhambhoti khambhakataūrubhāvo, ūruthaddhatāti attho. vimhayatthavasena panettha bhavissatīti anāgatavacanaṃ kataṃ. kāyanvayaṃ hotīti

186kāyānugataṃ hoti kāyassa vasavatti. kāyabhāvanāti pana vipassanā vuccati, tāya cittavikkhepaṃ pāpuṇanto nāma natthi, iti nigaṇṭho asantaṃ abhūtaṃ yaṃ natthi, tadevāha. cittabhāvanātipi samatho vuccati, samādhiyuttassa ca puggalassa ūrukkhambhādayo nāma natthi, iti nigaṇṭho idaṃ abhūtameva āha. aṭṭhakathāyaṃ pana vuttaṃ – "yatheva ‘bhūtapubbanti vatvā ūrukkhambhopi nāma bhavissatī’tiādīni vadato anāgatarūpaṃ na sameti, tathā atthopi na sameti, asantaṃ abhūtaṃ yaṃ natthi, taṃ kathetī"ti.

no kāyabhāvananti pañcātapatappanādiṃ attakilamathānuyogaṃ sandhāyāha. ayañhi tesaṃ kāyabhāvanā nāma. kiṃ pana so disvā evamāha? so kira divādivassa vihāraṃ āgacchati, tasmiṃ kho pana samaye bhikkhū pattacīvaraṃ paṭisāmetvā attano attano rattiṭṭhānadivāṭṭhānesu paṭisallānaṃ upagacchanti. so te paṭisallīne disvā cittabhāvanāmattaṃ ete anuyuñjanti, kāyabhāvanā panetesaṃ natthīti maññamāno evamāha.

  1. atha naṃ bhagavā anuyuñjanto kinti pana te, aggivessana, kāyabhāvanā sutāti āha. so taṃ vitthārento seyyathidaṃ, nando vacchotiādimāha. tattha nandoti tassa nāmaṃ. vacchoti gottaṃ. kisoti nāmaṃ. saṃkiccoti gottaṃ. makkhaligosālo heṭṭhā āgatova. eteti ete tayo janā, te kira kiliṭṭhatapānaṃ matthakapattā ahesuṃ. uḷārāni uḷārānīti paṇītāni paṇītāni. gāhenti nāmāti balaṃ gaṇhāpenti nāma. brūhentīti vaḍḍhenti. medentīti jātamedaṃ karonti. purimaṃ pahāyāti purimaṃ dukkarakāraṃ pahāya. pacchā upacinantīti pacchā uḷārakhādanīyādīhi santappenti, vaḍḍhenti. ācayāpacayo hotīti vaḍḍhi ca avaḍḍhi ca hoti, iti imassa kāyassa kālena vaḍḍhi, kālena parihānīti vaḍḍhiparihānimattameva paññāyati, kāyabhāvanā pana na paññāyatīti dīpetvā cittabhāvanaṃ pucchanto, "kinti pana te, aggivessana, cittabhāvanā sutā"ti āha. na sampāyāsīti sampādetvā kathetuṃ nāsakkhi, yathā taṃ bālaputhujjano.

  2. kuto pana tvanti yo tvaṃ evaṃ oḷārikaṃ dubbalaṃ kāyabhāvanaṃ na jānāsi? so tvaṃ kuto saṇhaṃ sukhumaṃ cittabhāvanaṃ jānissasīti. imasmiṃ pana ṭhāne codanālayatthero, "abuddhavacanaṃ nāmetaṃ pada"nti bījaniṃ ṭhapetvā pakkamituṃ ārabhi. atha naṃ mahāsīvatthero āha – "dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampī"ti (saṃ. ni. 2.62). taṃ sutvā sallakkhesi – "oḷārikaṃ kāyaṃ pariggaṇhantassa uppannavipassanā oḷārikāti vattuṃ vaṭṭatī"ti.

  3. sukhasārāgīti sukhasārāgena samannāgato. sukhāya vedanāya nirodhā uppajjati dukkhā vedanāti na anantarāva uppajjati, sukhadukkhānañhi anantarapaccayatā paṭṭhāne (paṭṭhā. 1.2.45-46) paṭisiddhā. yasmā pana sukhe aniruddhe dukkhaṃ nuppajjati, tasmā idha evaṃ vuttaṃ. pariyādāya tiṭṭhatīti khepetvā gaṇhitvā tiṭṭhati. ubhatopakkhanti sukhaṃ ekaṃ pakkhaṃ dukkhaṃ ekaṃ pakkhanti evaṃ ubhatopakkhaṃ hutvā.

  4. uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā kāyassa. uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā cittassāti ettha kāyabhāvanā vipassanā, cittabhāvanā samādhi. vipassanā ca sukhassa paccanīkā, dukkhassa āsannā. samādhi dukkhassa paccanīko, sukhassa āsanno. kathaṃ? vipassanaṃ paṭṭhapetvā nisinnassa hi addhāne gacchante gacchante tattha tattha aggiuṭṭhānaṃ viya hoti, kacchehi sedā muccanti, matthakato usumavaṭṭiuṭṭhānaṃ viya hotīti cittaṃ haññati vihaññati vipphandati. evaṃ tāva vipassanā sukhassa paccanīkā, dukkhassa āsannā. uppanne pana kāyike vā cetasike vā dukkhe taṃ dukkhaṃ vikkhambhetvā samāpattiṃ samāpannassa samāpattikkhaṇe dukkhaṃ dūrāpagataṃ hoti, anappakaṃ sukhaṃ okkamati. evaṃ samādhi dukkhassa paccanīko, sukhassa āsanno. yathā vipassanā sukhassa paccanīkā, dukkhassa āsannā, na tathā samādhi. yathā samādhi dukkhassa paccanīko, sukhassa āsanno, na ca tathā vipassanāti. tena vuttaṃ – "uppannāpi sukhā vedanā cittaṃ na

pariyādāya tiṭṭhati, bhāvitattā kāyassa. uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā cittassā"ti.

  1. āsajja upanīyāti guṇe ghaṭṭetvā ceva upanetvā ca. taṃ vata meti taṃ vata mama cittaṃ.

  2. kiñhi no siyā, aggivessanāti, aggivessana, kiṃ na bhavissati, bhavissateva, mā evaṃ saññī hohi, uppajjiyeva me sukhāpi dukkhāpi vedanā, uppannāya panassā ahaṃ cittaṃ pariyādāya ṭhātuṃ na demi. idānissa tamatthaṃ pakāsetuṃ upari pasādāvahaṃ dhammadesanaṃ desetukāmo mūlato paṭṭhāya mahābhinikkhamanaṃ ārabhi. tattha idha me, aggivessana, pubbeva sambodhā…pe… tattheva nisīdiṃ, alamidaṃ padhānāyāti idaṃ sabbaṃ heṭṭhā pāsarāsisutte vuttanayeneva veditabbaṃ. ayaṃ pana viseso, tattha bodhipallaṅke nisajjā, idha dukkarakārikā.

  3. allakaṭṭhanti allaṃ udumbarakaṭṭhaṃ. sasnehanti sakhīraṃ. kāmehīti vatthukāmehi. avūpakaṭṭhāti anapagatā. kāmacchandotiādīsu kilesakāmova chandakaraṇavasena chando. sinehakaraṇavasena sneho. mucchākaraṇavasena mucchā. pipāsākaraṇavasena pipāsā. anudahanavasena pariḷāhoti veditabbo. opakkamikāti upakkamanibbattā. ñāṇāya dassanāya anuttarāya sambodhāyāti sabbaṃ lokuttaramaggavevacanameva.

idaṃ panettha opammasaṃsandanaṃ – allaṃ sakhīraṃ udumbarakaṭṭhaṃ viya hi kilesakāmena vatthukāmato anissaṭapuggalā. udake pakkhittabhāvo viya kilesakāmena tintatā, manthanenāpi aggino anabhinibbattanaṃ viya kilesakāmena vatthukāmato anissaṭānaṃ opakkamikāhi vedanāhi lokuttaramaggassa anadhigamo. amanthanenāpi aggino anabhinibbattanaṃ viya tesaṃ puggalānaṃ vināpi opakkamikāhi vedanāhi lokuttaramaggassa anadhigamo. dutiyaupamāpi imināva nayena veditabbā. ayaṃ pana viseso, purimā saputtabhariyapabbajjāya upamā, pacchimā brāhmaṇadhammikapabbajjāya.

  1. tatiyaupamāya koḷāpanti chinnasinehaṃ nirāpaṃ. thale nikkhittanti pabbatathale vā bhūmithale vā nikkhittaṃ. etthāpi idaṃ opammasaṃsandanaṃ – sukkhakoḷāpakaṭṭhaṃ viya hi kilesakāmena vatthukāmato nissaṭapuggalā, ārakā udakā thale nikkhittabhāvo viya kilesakāmena atintatā. manthanenāpi aggino abhinibbattanaṃ viya kilesakāmena vatthukāmato nissaṭānaṃ abbhokāsikanesajjikādivasena opakkamikāhipi vedanāhi lokuttaramaggassa adhigamo. aññassa rukkhassa sukkhasākhāya saddhiṃ ghaṃsanamatteneva aggino abhinibbattanaṃ viya vināpi opakkamikāhi vedanāhi sukhāyeva paṭipadāya lokuttaramaggassa adhigamoti. ayaṃ upamā bhagavatā attano atthāya āhaṭā.

  2. idāni attano dukkarakārikaṃ dassento, tassa mayhantiādimāha. kiṃ pana bhagavā dukkaraṃ akatvā buddho bhavituṃ na samatthoti? katvāpi akatvāpi samatthova. atha kasmā akāsīti? sadevakassa lokassa attano parakkamaṃ dassessāmi. so ca maṃ vīriyanimmathanaguṇo hāsessatīti. pāsāde nisinnoyeva hi paveṇiāgataṃ rajjaṃ labhitvāpi khattiyo na tathāpamudito hoti, yathā balakāyaṃ gahetvā saṅgāme dve tayo sampahāre datvā amittamathanaṃ katvā pattarajjo. evaṃ pattarajjassa hi rajjasiriṃ anubhavantassa parisaṃ oloketvā attano parakkamaṃ anussaritvā, "asukaṭṭhāne asukakammaṃ katvā asukañca asukañca amittaṃ evaṃ vijjhitvā evaṃ paharitvā imaṃ rajjasiriṃ pattosmī"ti cintayato balavasomanassaṃ uppajjati. evamevaṃ bhagavāpi sadevakassa lokassa parakkamaṃ

dassessāmi, so hi maṃ parakkamo ativiya hāsessati, somanassaṃ uppādessatīti dukkaramakāsi.

apica pacchimaṃ janataṃ anukampamānopi akāsiyeva, pacchimā hi janatā sammāsambuddho kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvāpi padhānaṃ padahitvāva sabbaññutaññāṇaṃ patto, kimaṅgaṃ pana mayanti padhānavīriyaṃ kattabbaṃ maññissati, evaṃ sante khippameva jātijarāmaraṇassa antaṃ karissatīti pacchimaṃ janataṃ anukampamāno akāsiyeva.

dantebhidantamādhāyāti heṭṭhādante uparidantaṃ ṭhapetvā. cetasā cittanti kusalacittena akusalacittaṃ. abhiniggaṇheyyanti niggaṇheyyaṃ.

190abhinippīḷeyyanti nippīḷeyyaṃ. abhisantāpeyyanti tāpetvā vīriyanimmathanaṃ kareyyaṃ. sāraddhoti sadaratho. padhānābhitunnassāti padhānena abhitunnassa, viddhassa satoti attho.

  1. appāṇakanti nirassāsakaṃ. kammāragaggariyāti kammārassa gaggaranāḷiyā. sīsavedanā hontīti kutoci nikkhamituṃ alabhamānehi vātehi samuṭṭhāpitā balavatiyo sīsavedanā honti. sīsaveṭhaṃ dadeyyāti sīsaveṭhanaṃ dadeyya. devatāti bodhisattassa caṅkamanakoṭiyaṃ paṇṇasālapariveṇasāmantā ca adhivatthā devatā.

tadā kira bodhisattassa adhimatte kāyadāhe uppanne mucchā udapādi. so caṅkameva nisinno hutvā papati. taṃ disvā devatā evamāhaṃsu – "vihārotveva so arahato"ti, "arahanto nāma evarūpā honti matakasadisā"ti laddhiyā vadanti. tattha yā devatā "kālaṅkato"ti āhaṃsu, tā gantvā suddhodanamahārājassa ārocesuṃ – "tumhākaṃ putto kālaṅkato"ti. mama putto buddho hutvā kālaṅkato, no ahutvāti? buddho bhavituṃ nāsakkhi, padhānabhūmiyaṃyeva patitvā kālaṅkatoti. nāhaṃ saddahāmi, mama puttassa bodhiṃ apatvā kālaṅkiriyā nāma natthīti.

aparabhāge sammāsambuddhassa dhammacakkaṃ pavattetvā anupubbena rājagahaṃ gantvā kapilavatthuṃ anuppattassa suddhodanamahārājā pattaṃ gahetvā pāsādaṃ āropetvā yāgukhajjakaṃ datvā antarābhattasamaye etamatthaṃ ārocesi – tumhākaṃ bhagavā padhānakaraṇakāle devatā āgantvā, "putto te, mahārāja, kālaṅkato"ti āhaṃsūti. kiṃ saddahasi mahārājāti? na bhagavā saddahinti. idāni, mahārāja, supinappaṭiggahaṇato paṭṭhāya acchariyāni passanto kiṃ saddahissasi? ahampi buddho jāto, tvampi buddhapitā jāto, pubbe pana mayhaṃ aparipakke ñāṇe bodhicariyaṃ carantassa dhammapālakumārakālepi sippaṃ uggahetuṃ gatassa, "tumhākaṃ putto dhammapālakumāro kālaṅkato, idamassa aṭṭhī"ti eḷakaṭṭhiṃ āharitvā dassesuṃ, tadāpi tumhe, "mama puttassa antarāmaraṇaṃ nāma natthi, nāhaṃ saddahāmī"ti avocuttha, mahārājāti imissā aṭṭhuppattiyā bhagavā mahādhammapālajātakaṃ kathesi.

  1. mā kho tvaṃ mārisāti sampiyāyamānā āhaṃsu. devatānaṃ kirāyaṃ piyamanāpavohāro, yadidaṃ mārisāti. ajajjitanti abhojanaṃ. halanti vadāmīti alanti vadāmi, alaṃ iminā evaṃ mā karittha, yāpessāmahanti evaṃ paṭisedhemīti attho.

380-1. maṅguracchavīti maṅguramacchacchavi. etāva paramanti tāsampi vedanānametaṃyeva paramaṃ, uttamaṃ pamāṇaṃ. pitu sakkassa kammante…pe… paṭhamaṃ jhānaṃ upasampajja viharitāti rañño kira vappamaṅgaladivaso nāma hoti, tadā anekappakāraṃ khādanīyaṃ bhojanīyaṃ paṭiyādenti. nagaravīthiyo sodhāpetvā puṇṇaghaṭe ṭhapāpetvā dhajapaṭākādayo ussāpetvā sakalanagaraṃ devavimānaṃ viya alaṅkaronti. sabbe dāsakammakarādayo ahatavatthanivatthā gandhamālādipaṭimaṇḍitā rājakule sannipatanti. rañño kammante naṅgalasatasahassaṃ yojīyati. tasmiṃ pana divase ekena ūnaṃ aṭṭhasataṃ yojenti. sabbanaṅgalāni saddhiṃ balibaddarasmiyottehi jāṇussoṇissa ratho viya rajataparikkhittāni honti. rañño ālambananaṅgalaṃ rattasuvaṇṇaparikkhittaṃ hoti. balibaddānaṃ siṅgānipi rasmipatodāpi suvaṇṇaparikkhittā honti. rājā mahāparivārena nikkhamanto puttaṃ gahetvā agamāsi.

kammantaṭṭhāne eko jamburukkho bahalapattapalāso sandacchāyo ahosi. tassa heṭṭhā kumārassa sayanaṃ paññapetvā upari suvaṇṇatārakakhacitaṃ vitānaṃ bandhāpetvā sāṇipākārena parikkhipāpetvā ārakkhaṃ ṭhapetvā rājā sabbālaṅkāraṃ alaṅkaritvā amaccagaṇaparivuto naṅgalakaraṇaṭṭhānaṃ agamāsi. tattha rājā suvaṇṇanaṅgalaṃ gaṇhāti. amaccā ekenūnaaṭṭhasatarajatanaṅgalāni gahetvā ito cito ca kasanti. rājā pana orato pāraṃ gacchati, pārato vā oraṃ gacchati. etasmiṃ ṭhāne mahāsampatti hoti, bodhisattaṃ parivāretvā nisinnā dhātiyo rañño sampattiṃ passissāmāti antosāṇito bahi nikkhantā. bodhisatto ito cito ca olokento kañci adisvā vegena uṭṭhāya pallaṅkaṃ ābhujitvā ānāpāne pariggahetvā paṭhamajjhānaṃ nibbattesi. dhātiyo khajjabhojjantare vicaramānā thokaṃ cirāyiṃsu,

192sesarukkhānaṃ chāyā nivattā, tassa pana rukkhassa parimaṇḍalā hutvā aṭṭhāsi. dhātiyo ayyaputto ekakoti vegena sāṇiṃ ukkhipitvā anto pavisamānā bodhisattaṃ sayane pallaṅkena nisinnaṃ tañca pāṭihāriyaṃ disvā gantvā rañño ārocayiṃsu – "kumāro deva, evaṃ nisinno aññesaṃ rukkhānaṃ chāyā nivattā, jamburukkhassa parimaṇḍalā ṭhitā"ti. rājā vegenāgantvā pāṭihāriyaṃ disvā, "idaṃ te, tāta, dutiyaṃ vandana"nti puttaṃ vandi. idametaṃ sandhāya vuttaṃ – "pitu sakkassa kammante…pe… paṭhamajjhānaṃ upasampajja viharitā"ti. siyā nu kho eso maggo bodhāyāti bhaveyya nu kho etaṃ ānāpānassatipaṭhamajjhānaṃ bujjhanatthāya maggoti. satānusāriviññāṇanti nayidaṃ bodhāya maggo bhavissati, ānāpānassatipaṭhamajjhānaṃ pana bhavissatīti evaṃ ekaṃ dve vāre uppannasatiyā anantaraṃ uppannaviññāṇaṃ satānusāriviññāṇaṃ nāma. yaṃ taṃ sukhanti yaṃ taṃ ānāpānassatipaṭhamajjhānasukhaṃ.

  1. paccupaṭṭhitā hontīti paṇṇasālapariveṇasammajjanādivattakaraṇena upaṭṭhitā honti. bāhullikoti paccayabāhulliko. āvatto bāhullāyāti rasagiddho hutvā paṇītapiṇḍapātādīnaṃ atthāya āvatto. nibbijja pakkamiṃsūti ukkaṇṭhitvā dhammaniyāmeneva pakkantā bodhisattassa sambodhiṃ pattakāle kāyavivekassa okāsadānatthaṃ dhammatāya gatā. gacchantā ca aññaṭṭhānaṃ agantvā bārāṇasimeva agamaṃsu. bodhisatto tesu gatesu addhamāsaṃ kāyavivekaṃ labhitvā bodhimaṇḍe aparājitapallaṅke nisīditvā sabbaññutaññāṇaṃ paṭivijjhi.

  2. vivicceva kāmehītiādi bhayabherave vuttanayeneva veditabbaṃ.

  3. abhijānāmi kho panāhanti ayaṃ pāṭiyekko anusandhi. nigaṇṭho kira cintesi – "ahaṃ samaṇaṃ gotamaṃ ekaṃ pañhaṃ pucchiṃ. samaṇo gotamo ‘aparāpi maṃ, aggivessana, aparāpi maṃ, aggivessanā’ti pariyosānaṃ adassento kathetiyeva. kupito nu kho"ti? atha bhagavā, aggivessana, tathāgate anekasatāya parisāya dhammaṃ desente

193kupito samaṇo gotamoti ekopi vattā natthi, paresaṃ bodhanatthāya paṭivijjhanatthāya eva tathāgato dhammaṃ desetīti dassento imaṃ dhammadesanaṃ ārabhi. tattha ārabbhāti sandhāya. yāvadevāti payojanavidhi paricchedaniyamanaṃ. idaṃ vuttaṃ hoti – paresaṃ viññāpanameva tathāgatassa dhammadesanāya payojanaṃ, tasmā na ekasseva deseti, yattakā viññātāro atthi, sabbesaṃ desetīti. tasmiṃyeva purimasminti iminā kiṃ dassetīti? saccako kira cintesi – "samaṇo gotamo abhirūpo pāsādiko suphusitaṃ dantāvaraṇaṃ, jivhā mudukā, madhuraṃ vākkaraṇaṃ, parisaṃ rañjento maññe vicarati, anto panassa cittekaggatā natthī"ti. atha bhagavā, aggivessana, na tathāgato parisaṃ rañjento vicarati, cakkavāḷapariyantāyapi parisāya tathāgato dhammaṃ deseti, asallīno anupalitto ettakaṃ ekavihārī, suññataphalasamāpattiṃ anuyuttoti dassetuṃ evamāha.

ajjhattamevāti gocarajjhattameva. sannisādemīti sannisīdāpemi, tathāgato hi yasmiṃ khaṇe parisā sādhukāraṃ deti, tasmiṃ khaṇe pubbābhogena paricchinditvā phalasamāpattiṃ samāpajjati, sādhukārasaddassa nigghose avicchinneyeva samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti, buddhānañhi bhavaṅgaparivāso lahuko hotīti assāsavāre passāsavāre samāpattiṃ samāpajjanti. yena sudaṃ niccakappanti yena suññena phalasamādhinā niccakālaṃ viharāmi, tasmiṃ samādhinimitte cittaṃ saṇṭhapemi samādahāmīti dasseti.

okappaniyametanti saddahaniyametaṃ. evaṃ bhagavato ekaggacittataṃ sampaṭicchitvā idāni attano ovaṭṭikasāraṃ katvā ānītapañhaṃ pucchanto abhijānāti kho pana bhavaṃ gotamo divā supitāti āha. yathā hi sunakho nāma asambhinnakhīrapakkapāyasaṃ sappinā yojetvā udarapūraṃ bhojitopi gūthaṃ disvā akhāditvā gantuṃ na sakkā, akhādamāno ghāyitvāpi gacchati, aghāyitvāva gatassa kirassa sīsaṃ rujjati, evamevaṃ imassapi satthā asambhinnakhīrapakkapāyasasadisaṃ abhinikkhamanato paṭṭhāya yāva āsavakkhayā pasādanīyaṃ dhammadesanaṃ deseti. etassa pana evarūpaṃ

dhammadesanaṃ sutvā satthari pasādamattampi na uppannaṃ, tasmā ovaṭṭikasāraṃ katvā ānītapañhaṃ apucchitvā gantuṃ asakkonto evamāha. tattha yasmā thinamiddhaṃ sabbakhīṇāsavānaṃ arahattamaggeneva pahīyati, kāyadaratho pana upādinnakepi hoti anupādinnakepi. tathā hi kamaluppalādīni ekasmiṃ kāle vikasanti, ekasmiṃ makulāni honti, sāyaṃ kesañci rukkhānampi pattāni patilīyanti, pāto vipphārikāni honti. evaṃ upādinnakassa kāyassa darathoyeva darathavasena bhavaṅgasotañca idha niddāti adhippetaṃ, taṃ khīṇāsavānampi hoti. taṃ sandhāya, "abhijānāmaha"ntiādimāha. sammohavihārasmiṃ vadantīti sammohavihāroti vadanti.

  1. āsajja āsajjāti ghaṭṭetvā ghaṭṭetvā. upanītehīti upanetvā kathitehi. vacanappathehīti vacanehi. abhinanditvā anumoditvāti alanti cittena sampaṭicchanto abhinanditvā vācāyapi pasaṃsanto anumoditvā. bhagavatā imassa nigaṇṭhassa dve suttāni kathitāni. purimasuttaṃ eko bhāṇavāro, idaṃ diyaḍḍho, iti aḍḍhatiye bhāṇavāre sutvāpi ayaṃ nigaṇṭho neva abhisamayaṃ patto, na pabbajito, na saraṇesu patiṭṭhito. kasmā etassa bhagavā dhammaṃ desesīti? anāgate vāsanatthāya. passati hi bhagavā, "imassa idāni upanissayo natthi, mayhaṃ pana parinibbānato samadhikānaṃ dvinnaṃ vassasatānaṃ accayena tambapaṇṇidīpe sāsanaṃ patiṭṭhahissati. tatrāyaṃ kulaghare nibbattitvā sampatte kāle pabbajitvā tīṇi piṭakāni uggahetvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā kāḷabuddharakkhito nāma mahākhīṇāsavo bhavissatī"ti. idaṃ disvā anāgate vāsanatthāya dhammaṃ desesi.

sopi tattheva tambapaṇṇidīpamhi sāsane patiṭṭhite devalokato cavitvā dakkhiṇagirivihārassa bhikkhācāragāme ekasmiṃ amaccakule nibbatto pabbajjāsamatthayobbane pabbajitvā tepiṭakaṃ buddhavacanaṃ uggahetvā gaṇaṃ pariharanto mahābhikkhusaṅghaparivuto upajjhāyaṃ passituṃ agamāsi. athassa upajjhāyo saddhivihārikaṃ codessāmīti tepiṭakaṃ buddhavacanaṃ uggahetvā āgatena tena saddhiṃ mukhaṃ datvā kathāmattampi na akāsi. so paccūsasamaye vuṭṭhāya therassa santikaṃ gantvā, – "tumhe, bhante, mayi ganthakammaṃ katvā tumhākaṃ santikaṃ āgate mukhaṃ datvā kathāmattampi

195na karittha, ko mayhaṃ doso"ti pucchi. thero āha – "tvaṃ, āvuso, buddharakkhita ettakeneva ‘pabbajjākiccaṃ me matthakaṃ patta’nti saññaṃ karosī"ti. kiṃ karomi, bhanteti? gaṇaṃ vinodetvā tvaṃ papañcaṃ chinditvā cetiyapabbatavihāraṃ gantvā samaṇadhammaṃ karohīti. so upajjhāyassa ovāde ṭhatvā saha paṭisambhidāhi arahattaṃ patvā puññavā rājapūjito hutvā mahābhikkhusaṅghaparivāro cetiyapabbatavihāre vasi.

tasmiñhi kāle tissamahārājā uposathakammaṃ karonto cetiyapabbate rājaleṇe vasati. so therassa upaṭṭhākabhikkhuno saññaṃ adāsi – "yadā mayhaṃ ayyo pañhaṃ vissajjeti, dhammaṃ vā katheti, tadā me saññaṃ dadeyyāthā"ti. theropi ekasmiṃ dhammassavanadivase bhikkhusaṅghaparivāro kaṇṭakacetiyaṅgaṇaṃ āruyha cetiyaṃ vanditvā kāḷatimbarurukkhamūle aṭṭhāsi. atha naṃ eko piṇḍapātikatthero kāḷakārāmasuttante pañhaṃ pucchi. thero nanu, āvuso, ajja dhammassavanadivasoti āha. āma, bhante, dhammassavanadivasoti. tena hi pīṭhakaṃ ānetha, idheva nisinnā dhammassavanaṃ karissāmāti. athassa rukkhamūle āsanaṃ paññapetvā adaṃsu. thero pubbagāthā vatvā kāḷakārāmasuttaṃ ārabhi. sopissa upaṭṭhākadaharo rañño saññaṃ dāpesi. rājā pubbagāthāsu aniṭṭhitāsuyeva pāpuṇi. patvā ca aññātakaveseneva parisante ṭhatvā tiyāmarattiṃ ṭhitakova dhammaṃ sutvā

therassa, idamavoca bhagavāti vacanakāle sādhukāraṃ adāsi. thero ñatvā, kadā āgatosi, mahārājāti pucchi. pubbagāthā osāraṇakāleyeva, bhanteti. dukkaraṃ te mahārāja, katanti. nayidaṃ, bhante, dukkaraṃ, yadi pana me ayyassa dhammakathaṃ āraddhakālato paṭṭhāya ekapadepi aññavihitabhāvo ahosi, tambapaṇṇidīpassa patodayaṭṭhinitudanamattepi ṭhāne sāmibhāvo nāma me mā hotūti sapathamakāsi.

tasmiṃ pana sutte buddhaguṇā paridīpitā, tasmā rājā pucchi – "ettakāva, bhante, buddhaguṇā, udāhu aññepi atthī"ti. mayā kathitato, mahārāja, akathitameva bahu appamāṇanti. upamaṃ, bhante, karothāti. yathā,

196mahārāja, karīsasahassamatte sālikkhette ekasālisīsato avasesasālīyeva bahū, evaṃ mayā kathitaguṇā appā, avasesā bahūti. aparampi, bhante, upamaṃ karothāti. yathā, mahārāja, mahāgaṅgāya oghapuṇṇāya sūcipāsaṃ sammukhaṃ kareyya, sūcipāsena gataudakaṃ appaṃ, sesaṃ bahu, evameva mayā kathitaguṇā appā, avasesā bahūti. aparampi, bhante, upamaṃ karothāti. idha, mahārāja, cātakasakuṇā nāma ākāse kīḷantā vicaranti. khuddakā sā sakuṇajāti, kiṃ nu kho tassa sakuṇassa ākāse pakkhapasāraṇaṭṭhānaṃ bahu, avaseso ākāso appoti? kiṃ, bhante, vadatha, appo tassa pakkhapasāraṇokāso, avasesova bahūti. evameva, mahārāja, appakā mayā buddhaguṇā kathitā, avasesā bahū anantā appameyyāti. sukathitaṃ, bhante, anantā buddhaguṇā ananteneva ākāsena upamitā. pasannā mayaṃ ayyassa, anucchavikaṃ pana kātuṃ na sakkoma. ayaṃ me duggatapaṇṇākāro imasmiṃ tambapaṇṇidīpe imaṃ tiyojanasatikaṃ rajjaṃ ayyassa demāti. tumhehi, mahārāja, attano pasannākāro kato, mayaṃ pana amhākaṃ dinnaṃ rajjaṃ tumhākaṃyeva dema, dhammena samena rajjaṃ kārehi mahārājāti.

papañcasūdaniyā majjhimanikāyaṭṭhakathāya

mahāsaccakasuttavaṇṇanā niṭṭhitā.

1 Like

Translation of the last section of commentary (with Chatgpt )

  1. āsajja āsajjāti ghaṭṭetvā ghaṭṭetvā. upanītehīti upanetvā kathitehi. vacanappathehīti vacanehi. abhinanditvā anumoditvāti alanti cittena sampaṭicchanto abhinanditvā vācāyapi pasaṃsanto anumoditvā. bhagavatā imassa nigaṇṭhassa dve suttāni kathitāni. purimasuttaṃ eko bhāṇavāro, idaṃ diyaḍḍho, iti aḍḍhatiye bhāṇavāre sutvāpi ayaṃ nigaṇṭho neva abhisamayaṃ patto, na pabbajito, na saraṇesu patiṭṭhito. kasmā etassa bhagavā dhammaṃ desesīti? anāgate vāsanatthāya. passati hi bhagavā, "imassa idāni upanissayo natthi, mayhaṃ pana parinibbānato samadhikānaṃ dvinnaṃ vassasatānaṃ accayena tambapaṇṇidīpe sāsanaṃ patiṭṭhahissati. tatrāyaṃ kulaghare nibbattitvā sampatte kāle pabbajitvā tīṇi piṭakāni uggahetvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā kāḷabuddharakkhito nāma mahākhīṇāsavo bhavissatī"ti. idaṃ disvā anāgate vāsanatthāya dhammaṃ desesi.
    sopi tattheva tambapaṇṇidīpamhi sāsane patiṭṭhite devalokato cavitvā dakkhiṇagirivihārassa bhikkhācāragāme ekasmiṃ amaccakule nibbatto pabbajjāsamatthayobbane pabbajitvā tepiṭakaṃ buddhavacanaṃ uggahetvā gaṇaṃ pariharanto mahābhikkhusaṅghaparivuto upajjhāyaṃ passituṃ agamāsi.
    athassa upajjhāyo saddhivihārikaṃ codessāmīti tepiṭakaṃ buddhavacanaṃ uggahetvā āgatena tena saddhiṃ mukhaṃ datvā kathāmattampi na akāsi. so paccūsasamaye vuṭṭhāya therassa santikaṃ gantvā, – "tumhe, bhante, mayi ganthakammaṃ katvā tumhākaṃ santikaṃ āgate mukhaṃ datvā kathāmattampi
    195na karittha, ko mayhaṃ doso"ti pucchi. thero āha – "tvaṃ, āvuso, buddharakkhita ettakeneva ‘pabbajjākiccaṃ me matthakaṃ patta’nti saññaṃ karosī"ti. kiṃ karomi, bhanteti? gaṇaṃ vinodetvā tvaṃ papañcaṃ chinditvā cetiyapabbatavihāraṃ gantvā samaṇadhammaṃ karohīti. so upajjhāyassa ovāde ṭhatvā saha paṭisambhidāhi arahattaṃ patvā puññavā rājapūjito hutvā mahābhikkhusaṅghaparivāro cetiyapabbatavihāre vasi.
    tasmiñhi kāle tissamahārājā uposathakammaṃ karonto cetiyapabbate rājaleṇe vasati. so therassa upaṭṭhākabhikkhuno saññaṃ adāsi – "yadā mayhaṃ ayyo pañhaṃ vissajjeti, dhammaṃ vā katheti, tadā me saññaṃ dadeyyāthā"ti. theropi ekasmiṃ dhammassavanadivase bhikkhusaṅghaparivāro kaṇṭakacetiyaṅgaṇaṃ āruyha cetiyaṃ vanditvā kāḷatimbarurukkhamūle aṭṭhāsi. atha naṃ eko piṇḍapātikatthero kāḷakārāmasuttante pañhaṃ pucchi. thero nanu, āvuso, ajja dhammassavanadivasoti āha. āma, bhante, dhammassavanadivasoti. tena hi pīṭhakaṃ ānetha, idheva nisinnā dhammassavanaṃ karissāmāti. athassa rukkhamūle āsanaṃ paññapetvā adaṃsu. thero pubbagāthā vatvā kāḷakārāmasuttaṃ ārabhi. sopissa upaṭṭhākadaharo rañño saññaṃ dāpesi. rājā pubbagāthāsu aniṭṭhitāsuyeva pāpuṇi. patvā ca aññātakaveseneva parisante ṭhatvā tiyāmarattiṃ ṭhitakova dhammaṃ sutvā
    therassa, idamavoca bhagavāti vacanakāle sādhukāraṃ adāsi. thero ñatvā, kadā āgatosi, mahārājāti pucchi. pubbagāthā osāraṇakāleyeva, bhanteti. dukkaraṃ te mahārāja, katanti. nayidaṃ, bhante, dukkaraṃ, yadi pana me ayyassa dhammakathaṃ āraddhakālato paṭṭhāya ekapadepi aññavihitabhāvo ahosi, tambapaṇṇidīpassa patodayaṭṭhinitudanamattepi ṭhāne sāmibhāvo nāma me mā hotūti sapathamakāsi.
    tasmiṃ pana sutte buddhaguṇā paridīpitā, tasmā rājā pucchi – "ettakāva, bhante, buddhaguṇā, udāhu aññepi atthī"ti. mayā kathitato, mahārāja, akathitameva bahu appamāṇanti. upamaṃ, bhante, karothāti. yathā,
    196mahārāja, karīsasahassamatte sālikkhette ekasālisīsato avasesasālīyeva bahū, evaṃ mayā kathitaguṇā appā, avasesā bahūti. aparampi, bhante, upamaṃ karothāti. yathā, mahārāja, mahāgaṅgāya oghapuṇṇāya sūcipāsaṃ sammukhaṃ kareyya, sūcipāsena gataudakaṃ appaṃ, sesaṃ bahu, evameva mayā kathitaguṇā appā, avasesā bahūti. aparampi, bhante, upamaṃ karothāti. idha, mahārāja, cātakasakuṇā nāma ākāse kīḷantā vicaranti. khuddakā sā sakuṇajāti, kiṃ nu kho tassa sakuṇassa ākāse pakkhapasāraṇaṭṭhānaṃ bahu, avaseso ākāso appoti? kiṃ, bhante, vadatha, appo tassa pakkhapasāraṇokāso, avasesova bahūti. evameva, mahārāja, appakā mayā buddhaguṇā kathitā, avasesā bahū anantā appameyyāti. sukathitaṃ, bhante, anantā buddhaguṇā ananteneva ākāsena upamitā. pasannā mayaṃ ayyassa, anucchavikaṃ pana kātuṃ na sakkoma. ayaṃ me duggatapaṇṇākāro imasmiṃ tambapaṇṇidīpe imaṃ tiyojanasatikaṃ rajjaṃ ayyassa demāti. tumhehi, mahārāja, attano pasannākāro kato, mayaṃ pana amhākaṃ dinnaṃ rajjaṃ tumhākaṃyeva dema, dhammena samena rajjaṃ kārehi mahārājāti.
    papañcasūdaniyā majjhimanikāyaṭṭhakathāya
    mahāsaccakasuttavaṇṇanā niṭṭhitā.

The Buddha’s Prophecy of Saccaka’s Rebirth in Sri Lanka
“However, more than two hundred years after my Parinibbāna, the Dispensation (Sāsana) will become firmly established in the island of Tambapaṇṇi (Sri Lanka).”
“There, he (Saccaka) will be reborn in a noble family.”
“When the time is right, he will renounce the world and become a monk.”
“He will study and master the Three Baskets (Tipiṭaka) of Buddhist scriptures.”
Developing insight meditation (vipassanā), he will attain the Four Analytical Knowledges (paṭisambhidā) and reach Arahantship."
“He will become the great Arahant known as Kāḷa Buddharakkhita, one whose defilements are completely destroyed.”

“Seeing this future outcome, the Buddha taught him the Dhamma to plant this mental imprint (vāsanā).”
“And indeed, when the Dispensation was established in Sri Lanka, he passed away from the heavenly realm and was reborn there.”
“He was born in a noble ministerial family near Dakkhiṇagiri Vihāra in a village where monks collected alms.”
“Upon reaching an age suitable for ordination, he renounced worldly life and became a monk.”
“He studied and mastered the entire Tipiṭaka, the words of the Buddha.”
Leading a monastic community, he was surrounded by a great assembly of monks."

“His preceptor wished to test his dedication and discipline.”
“Although he had mastered the scriptures, his teacher did not even acknowledge him with a single word.”
“The next morning at dawn, he approached his teacher and asked.”
“Venerable Sir, although I have diligently studied and mastered the scriptures, when I arrived, why did you not even greet me? What fault do I have?”
The elder replied: ‘Friend Buddharakkhita, do you think that simply completing scriptural study means you have fulfilled the monastic path?’"
What should I do then, Venerable Sir?"
“Abandon distractions, cut off mental proliferation, go to Cetiyapabbata Vihāra, and practice true monastic discipline.”
Following his teacher’s advice, he practiced diligently and attained Arahantship along with the Four Analytical Knowledges."

in detail:

Initial Engagement in Debate

“Āsajja āsajjāti ghaṭṭetvā ghaṭṭetvā.”

  • The phrase āsajja āsajjā means “confronting again and again.”
  • The verb ghaṭṭeti means “to strike, to confront, to engage forcefully.”

“Upanītehīti upanetvā kathitehi.”

  • Upanītehi means “having brought forward.”
  • The phrase upanetvā kathitehi implies that the Buddha’s responses were carefully guided and systematically presented, addressing each of Saccaka’s challenges.

“Vacanappathehīti vacanehi.”

  • Vacanappathehi means “by means of words or verbal expressions.”

Saccaka’s Reaction

“Abhinanditvā anumoditvā.”

    1. Abhinanditvā means “having rejoiced, having expressed delight.”
    2. Anumoditvā means “having approved or consented.”
      (However, despite this outward approval, Saccaka did not take refuge or become a disciple.)

The Buddha’s Intention

“Bhagavatā imassa nigaṇṭhassa dve suttāni kathitāni.”

  • Bhagavatā – “By the Blessed One.”
  • Imassa nigaṇṭhassa – “For this follower of the Nigaṇṭha tradition (Saccaka).”
  • Dve suttāni kathitāni – “Two discourses were delivered.”

Despite receiving two full-length suttas, Saccaka did not attain any realization:

  1. “Na abhisamayaṃ patto” – He did not reach any spiritual realization (such as attaining stream-entry or higher).
  2. “Na pabbajito” – He did not go forth into the monastic life.
  3. “Na saraṇesu patiṭṭhito” – He did not take refuge in the Three Jewels (Buddha, Dhamma, Saṅgha).

Why Did the Buddha Teach Him?

“Kasmā etassa bhagavā dhammaṃ desesīti?”

  • “Why did the Buddha teach him the Dhamma?”
  • The commentary answers: “Anāgate vāsanatthāya.”
    • Anāgate means “for the future.”
    • Vāsana refers to mental imprints or latent tendencies left in the mind by past experiences.
    • Atthāya means “for the sake of, for the benefit of.”
  • This means that the Buddha taught Saccaka not for his immediate benefit, but to leave a powerful impression that would bear fruit in a future life.

The Buddha foresaw:
“Imassa idāni upanissayo natthi.”

  • “At present, Saccaka lacks the necessary conditions (supporting karmic factors) for enlightenment.”

The Prophecy of Rebirth in Sri Lanka

“Mayhaṃ pana parinibbānato samadhikānaṃ dvinnaṃ vassasatānaṃ accayena Tambapaṇṇidīpe sāsanaṃ patiṭṭhahissati.”

  • The Buddha saw that more than 200 years after his Parinibbāna, his Dispensation (Sāsana) would be firmly established in Sri Lanka (Tambapaṇṇi-dīpa).

“Tatrāyaṃ kulaghare nibbattitvā.”

  • “There, this very same person (Saccaka) will be reborn in a noble family.”
  • Kulaghare nibbattitvā means “being born in a high-status family.”

“Sampatte kāle pabbajitvā.”

  • “When the time is right, he will renounce the world and become a monk.”

“Tīṇi piṭakāni uggahetvā.”

  • “He will study and master the Three Baskets (Tipiṭaka) of Buddhist scriptures.”

“Vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā.”

  • “He will develop insight meditation (vipassanā), attain the Four Analytical Knowledges (paṭisambhidā), and reach Arahantship.”

“Kāḷa Buddharakkhito nāma mahākhīṇāsavo bhavissatī.”

  • “He will become the great Arahant Kāḷa Buddharakkhita.”
  • Mahākhīṇāsavo means “a great one whose defilements are completely destroyed.”

His Life as an Arahant

In Sri Lanka, after the Dispensation was established:

  1. “Devalokato cavitvā” – He descended from the deva realm (
  2. “Dakkhiṇagirivihārassa bhikkhācāragāme ekasmiṃ amaccakule nibbatto.”
  • He was reborn in a noble family near Dakkhiṇagiri Vihāra, a significant monastic site.
  1. “Pabbajjāsamatthayobbane pabbajitvā”
  • When he came of age, he renounced worldly life and became a monk.
  1. “Gaṇaṃ pariharanto mahābhikkhusaṅghaparivuto.”
  • He led a monastic community and was surrounded by many monks, gaining widespread respect.

At one point, he went to see his teacher (upajjhāya), who tested him by not acknowledging him. Realizing that mere scriptural knowledge was insufficient, he withdrew to meditate at Cetiyapabbata Vihāra. There, he attained Arahantship.


1 Like