Uddesavārakathāvaṇṇanā

106.Kasmā bhagavā imaṃ suttamabhāsīti asādhāraṇasamuṭṭhānaṃ pucchati, sādhāraṇaṃ pana pākaṭanti anāmaṭṭhaṃ, tena suttanikkhepo pucchitoti katvā itaro "kururaṭṭhavāsīna"ntiādinā aparajjhāsayoyaṃ suttanikkhepoti dasseti.

Etena bāhirasamuṭṭhānaṃ vibhāvitanti daṭṭhabbaṃ.

Ajjhattikaṃ pana asādhāraṇañca mūlapariyāyasuttādiṭīkāyaṃ vuttanayeneva veditabbaṃ.

Kururaṭṭhaṃ kira (dī. ni. ṭī. 2.373) tadā tannivāsīnaṃ sattānaṃ yebhuyyena yonisomanasikāravantatāya pubbe ca katapuññatābalena utuādisampannameva ahosi.

Tena vuttaṃ "utupaccayādisampannattā"ti.

Ādi-saddena bhojanādisampattiṃ saṅgaṇhāti.

Keci pana "pubbe kuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hontaṃ bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ taṃ raṭṭhaṃ ahosī"ti vadanti.

Cittasarīrakallatāyāti cittassa sarīrassa ca arogatāya.

Anuggahitapaññābalāti laddhupakārañāṇānubhāvā, anu anu vā āciṇṇapaññātejā.

Ekavīsatiyā ṭhānesūti kāyānupassanāvasena cuddasasuṭhānesu, vedanānupassanāvasena ekasmiṃ ṭhāne, tathā cittānupassanāvasena, dhammānupassanāvasena pañcasu ṭhānesūti evaṃ ekavīsatiyā ṭhānesu.

Kammaṭṭhānaṃ arahatte pakkhipitvāti catusaccakammaṭṭhānaṃ yathā arahattaṃ pāpeti, evaṃ desanāvasena arahatte pakkhipitvā.

Suvaṇṇacaṅkoṭakasuvaṇṇamañjūsāsu pakkhittāni sumanacampakādinānāpupphāni maṇiputtādisattaratanāni ca yathā bhājanasampattiyā savisesaṃ sobhanti, kiccakarāni ca honti manuññābhāvato, evaṃ sīladassanādisampattiyā bhājanavisesabhūtāya kururaṭṭhavāsiparisāya desitā ca bhagavato ayaṃ desanā bhiyyosomattāya sobhati, kiccakārī ca hotīti imamatthaṃ dasseti "yathā hi puriso"tiādinā.

Etthāti kururaṭṭhe.

Pakatiyāti sarasato, imissā satipaṭṭhānasuttadesanāya pubbepīti adhippāyo.

Anuyuttā viharanti satthu desanānusāratoti adhippāyo.

Vissaṭṭhaattabhāvanāti aniccādivasena kismiñci yonisomanasikāre cittaṃ aniyojetvā rūpādiārammaṇe abhirativasena vissaṭṭhacittena bhavituṃ na vaṭṭati, pamādavihāraṃ pahāya appamattena bhavitabbanti adhippāyo.

Ekāyanoti ettha ayana-saddo maggapariyāyo.

Na kevalamayanameva, atha kho aññepi bahū maggapariyāyāti paduddhāraṃ karonto "maggassa hī"tiādi vatvā yadi maggapariyāyo ayana-saddo, kasmā puna maggoti vuttanti codanaṃ sandhāyāha "tasmā"tiādi.

Tattha ekamaggoti eko eva maggo.

Na hi nibbānagāmī maggo añño atthīti.

Nanu satipaṭṭhānaṃ idha "maggo"ti adhippetaṃ, tadaññe ca bahū maggadhammā atthīti?

Saccaṃ atthi, te pana satipaṭṭhānaggahaṇeneva gahitā tadavinābhāvato.

Tathā hi ñāṇavīriyādayo niddese gahitā.

Uddese pana satiyā eva gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ.

Na dvedhāpathabhūtoti iminā imassa maggassa anekamaggatābhāvaṃ viya anibbānagāmibhāvābhāvañca dasseti.

Ekenāti asahāyena.

Asahāyatā ca duvidhā attadutiyatābhāvena vā, yā "vūpakaṭṭhakāyatā"ti vuccati, taṇhādutiyatābhāvena vā, yā "pavivittacittatā"ti vuccati.

Tenāha "vūpakaṭṭhena pavivittacittenā"ti.

Seṭṭhopi loke "eko"ti vuccati "yāva pare ekato karosī"tiādīsūti āha "ekassāti seṭṭhassā"ti.

Yadi saṃsārato nissaraṇaṭṭho ayanaṭṭho aññesampi upanissayasampannānaṃ sādhāraṇo kathaṃ bhagavatoti āha "kiñcāpī"tiādi.

Imasmiṃ khoti ettha kho-saddo avadhāraṇe, tasmā imasmiṃ yevāti attho.

Desanābhedoyeva heso, yadidaṃ maggoti vā ayanoti vā.

Tenāha "attho paneko"ti.

Nānāmukhabhāvanānayappavattoti kāyānupassanādimukhena tatthāpi ānāpānādimukhena bhāvanānayena pavatto.

Ekāyananti ekagāminaṃ, nibbānagāminanti attho.

Nibbānañhi adutiyattā seṭṭhattā ca "eka"nti vuccati.

Yathāha "ekañhi saccaṃ na dutīyamatthī"ti (su. ni. 890) "yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī"ti (a. ni. 4.34; itivu. 90) ca.

Khayo eva antoti khayanto, jātiyā khayantaṃ diṭṭhavāti jātikhayantadassī.

Avibhāgena sabbepi satte hitena anukampatīti hitānukampī.

Atariṃsūti tariṃsu.

Pubbeti purimakā buddhā, pubbe vā atītakāle.

Tanti taṃ tesaṃ vacanaṃ, taṃ vā kiriyāvuttivācakattaṃ na yujjati.

Na hi saṅkheyyappadhānatāya sattavācino eka-saddassa kiriyāvuttivācakatā atthi.

"Sakimpi uddhaṃ gaccheyyā"tiādīsu (a. ni. 7.72) viya "sakiṃ ayano"ti iminā byañjanena bhavitabbaṃ.

Evaṃ atthaṃ yojetvāti evaṃ padatthaṃ yojetvā.

Ubhayathāpīti purimanayena pacchimanayena ca.

Na yujjati idhādhippetamaggassa anekavāraṃ pavattisabbhāvato.

Tenāha "kasmā"tiādi.

Anekavārampi ayatīti purimanayassa, anekañcassa ayanaṃ hotīti pacchimanayassa ca paṭikkhepo.

Imasmiṃ padeti "ekāyano ayaṃ bhikkhave maggo"ti imasmiṃ vākye, imasmiṃ vā "pubbabhāgamaggo lokuttaramaggo"ti saṃsayaṭṭhāne.

Missakamaggoti lokiyena missako lokuttaramaggo.

Visuddhiādīnaṃ nippariyāyahetuṃ saṅgaṇhanto ācariyatthero "missakamaggo"ti āha, itaro pariyāyahetu idhādhippetoti "pubbabhāgamaggo"ti.

Saddaṃ sutvāvāti "kālo, bhante, dhammassavanāyā"ti kālārocanasaddaṃ sutvā.

Evaṃ ukkhipitvāti.

Evaṃ "madhuraṃ imaṃ kuhiṃ chaḍḍemā"ti achaḍḍentā ucchubhāraṃ viya paggahetvā na vicaranti.

Āluḷetīti viluḷito ākulo hotīti attho.

Ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggoti.

Ettāvatā idhādhippetatthe siddhe tasseva alaṅkāratthaṃ so pana yassa pubbabhāgamaggo, taṃ dassetuṃ "maggānaṭṭhaṅgiko"tiādikā gāthāpi paṭisambhidāmaggatova ānetvā ṭhapitā.

Nibbānagamanaṭṭhenāti nibbānaṃ gacchati adhigacchati etenāti nibbānagamanaṃ, so eva aviparītasabhāvatāya attho, tena nibbānagamanaṭṭhena, nibbānādhigamupāyatāyāti attho.

Magganīyaṭṭhenāti gavesitabbatāya, "gamanīyaṭṭhenā"ti vā pāṭho, upagantabbattāti attho.

Rāgādīhīti.

Iminā rāgadosamohānaṃyeva gahaṇaṃ "rāgo malaṃ, doso malaṃ, moho mala"nti (vibha. 924) vacanato.

"Abhijjhāvisamalobhādīhī"ti pana iminā sabbesampi upakkilesānaṃ saṅgaṇhanatthaṃ te visuṃ uddhaṭā.

Sattānaṃ visuddhiyāti vuttassa atthassa ekantikataṃ dassento "tathā hī"tiādimāha.

Kāmaṃ "visuddhiyā"ti sāmaññajotanā, cittavisuddhi eva panettha adhippetāti dassetuṃ "rūpamalavasena panā"tiādi vuttaṃ.

Na kevalaṃ aṭṭhakathāvacanameva, atha kho idamettha āhaccabhāsitanti dassento "tathā hī"tiādimāha.

Sā panāyaṃ cittavisuddhi sijjhamānā yasmā sokādīnaṃ anuppādāya saṃvattati, tasmā vuttaṃ "sokaparidevānaṃ samatikkamāyā"tiādi.

Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antonijjhānaṃ soko.

Ñātibyasanādinimittameva sokādhikatāya "kahaṃ, ekaputtaka, kahaṃ, ekaputtakā"ti paridevavasena lapanaṃ paridevo, āyatiṃ anuppajjanaṃ idha samatikkamoti āha "pahānāyā"ti.

Taṃ panassa samatikkamāvahataṃ nidassanavasena dassento "ayaṃ hī"tiādimāha.

Tattha yaṃ pubbe taṃ visodhehīti atītesu khandhesu taṇhāsaṃkilesavisodhanaṃ vuttaṃ.

Pacchāti parato.

Teti tuyhaṃ.

Māhūti mā ahu.

Kiñcananti rāgādikiñcanaṃ.

Etena anāgatesu khandhesu saṃkilesavisodhanaṃ vuttaṃ.

Majjheti tadubhayavemajjhe.

No ce gahessasīti na upādiyissasi ce.

Etena paccuppanne khandhapabandhe upādānappavatti vuttā.

Upasanto carissasīti evaṃ addhattayagatasaṃkilesavisodhane sati nibbutasabbapariḷāhatāya upasanto hutvā viharissasīti arahattanikūṭena gāthaṃ niṭṭhapesi.

Tenāha "imaṃ gātha"ntiādi.

Puttāti orasā, aññepi vā ye keci.

Pitāti janako.

Bandhavāti ñātakā.

Ayañhettha attho – puttā vā pitā vā bandhavā vā antakena maccunā adhipannassa abhibhūtassa maraṇato tāṇāya na honti, tasmā natthi ñātīsu tāṇatāti.

Na hi ñātīnaṃ vasena maraṇato ārakkhā atthi, tasmā paṭācāre "ubho puttā kālakatā"tiādinā (apa. therī 2.2.498) mā niratthakaṃ paridevi, dhammaṃyeva pana yāthāvato passāti adhippāyo.

Sotāpattiphale patiṭṭhitāti yathānulomaṃ pavattitāya sāmukkaṃsikāya dhammadesanāya pariyosāne sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi.

Kathaṃ panāyaṃ satipaṭṭhānamaggavasena sotāpattiphale patiṭṭhāsīti āha "yasmā panā"tiādi.

Na hi catusaccakammaṭṭhānakathāya vinā sāvakānaṃ ariyamaggādhigamo atthi.

"Imaṃ gāthaṃ sutvā"ti pana idaṃ sokavinodanavasena pavattitāya gāthāya paṭhamaṃ sutattā vuttaṃ.

Esa nayo itaragāthāyapi.

Bhāvanāti paññābhāvanā.

Sā hi idhādhippetā.

Tasmāti yasmā rūpādīnaṃ aniccādito anupassanāpi satipaṭṭhānabhāvanā, tasmā.

Tepīti santatimahāmattapaṭācārā.

Pañcasate coreti satasatacoraparivāre pañca core paṭipāṭiyā pesesi.

Te araññaṃ pavisitvā theraṃ pariyesantā anukkamena therassa samīpe samāgacchiṃsu.

Tenāha "te gantvā theraṃ parivāretvā nisīdiṃsū"ti.

Vedanaṃ vikkhambhetvā pītipāmojjaṃ uppajjīti sambandho.

Therassa hi sīlaṃ paccavekkhato suparisuddhaṃ sīlaṃ nissāya uḷāraṃ pītipāmojjaṃ uppajjamānaṃ ūruṭṭhibhedajanitaṃ dukkhavedanaṃ vikkhambhesi.

Pādānīti pāde.

Saññapessāmīti saññattiṃ karissāmi.

Aḍḍiyāmīti jigucchāmi.

Harāyāmīti lajjāmi.

Vipassisanti sammasiṃ.

Pacalāyantānanti pacalāyanaṃ niddaṃ upagatānaṃ.

Vatasampannoti dhutacaraṇasampanno.

Pamādanti pacalāyanaṃ sandhāyāha.

Oruddhamānasoti uparuddhaadhicitto.

Pañjarasminti sarīre.

Sarīrañhi nhārusambandhaaṭṭhisaṅghātatāya idha "pañjara"nti vuttaṃ.

Pītavaṇṇāya paṭākāya pariharaṇato mallayuddhacittakatāya ca pītamallo.

Tīsu rajjesūti paṇḍucoḷagoḷarajjesu.

Mallā sīhaḷadīpe sakkārasammānaṃ labhantīti tambapaṇṇidīpaṃ āgamma.

Taṃyeva aṅkusaṃ katvāti "rūpādayo 'mamā'ti na gahetabbā"ti na tumhākavaggena (saṃ. ni. 3.33-34) pakāsitamatthaṃ attano cittamattahatthino aṅkusaṃ katvā.

Jaṇṇukehi caṅkamati "nisinne niddāya avasaro hotī"ti.

Byākaritvāti attano vīriyārambhassa saphalatāpavedanamukhena sabrahmacārīnaṃ ussāhaṃ janento aññaṃ byākaritvā.

Bhāsitanti vacanaṃ.

Kassa pana tanti āha "buddhaseṭṭhassa,sabbalokaggavādino"ti.

Na tumhākantiādi tassa pavattiākāradassanaṃ.

Tayidaṃ me saṅkhārānaṃ accantavūpasamakāraṇanti dassento "aniccā vatā"ti gāthaṃ āhari.

Tena idānāhaṃ saṅkhārānaṃ khaṇe khaṇe bhaṅgasaṅkhātassa rogassa abhāvena arogo parinibbutoti dasseti.

Assāti sakkassa.

Upapattīti devūpapatti.

Punapākatikāva ahosi sakkabhāveneva upapannattā.

Subrahmāti evaṃ nāmo.

Accharānaṃ nirayūpapattiṃ disvā tato pabhuti satataṃ pavattamānaṃ attano cittutrāsaṃ sandhāyāha "niccaṃ utrastamidaṃ citta"ntiādi.

Tattha utrastanti santastaṃ bhītaṃ.

Ubbigganti saṃviggaṃ.

Utrastanti vā saṃviggaṃ.

Ubbigganti bhayavasena saha kāyena sañcalitaṃ.

Anuppannesūti anāgatesu.

Kicchesūti dukkhesu.

Nimittatthe bhummavacanaṃ, bhāvīdukkhapavattinimittanti attho.

Uppatitesūti uppannesu kicchesūti yojanā, tadā attano parivārassa uppannadukkhanimittanti adhippāyo.

Bojjhāti bodhito, ariyamaggatoti attho.

Aññatrāti ca padaṃ apekkhitvā nissakkavacanaṃ, tasmā bodhiṃ ṭhapetvāti attho.

Esa nayo sesesupi.

Tapasāti tapokammato.

Tena maggādhigamassa upāyabhūtaṃ dhutaṅgasevanādisallekhapaṭipadaṃ dasseti.

Indriyasaṃvarāti manacchaṭṭhānaṃ indriyānaṃ saṃvaraṇato.

Etena satisaṃvarasīsena sabbampi saṃvarasīlaṃ, lakkhaṇahāranayena vā sabbampi catupārisuddhisīlaṃ dasseti.

Sabbanissaggāti sabbupadhinissajjanato sabbakilesappahānato.

Kilesesu hi nissaṭṭhesu kammavaṭṭaṃ vipākavaṭṭañca nissaṭṭhameva hotīti.

Sotthinti khemaṃ anupaddavataṃ.

Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, ariyamaggoti āha "ñāyo vuccati ariyo aṭṭhaṅgiko maggo"ti.

Taṇhāvānavirahitattāti taṇhāsaṅkhātavānavivittattā.

Taṇhā hi khandhehi khandhaṃ, kammunā vā phalaṃ, sattehi vā dukkhaṃ vinati saṃsibbatīti vānanti vuccati.

Tayidaṃ natthi ettha vānaṃ, na vā etasmiṃ adhigate puggalassa vānanti nibbānaṃ, asaṅkhatā dhātu.

Parapaccayena vinā paccakkhakaraṇaṃ sacchikiriyāti āha "attapaccakkhatāyā"ti.

Nanu "visuddhiyā"ti cittavisuddhiyā adhippetattā visuddhiggahaṇenevettha sokasamatikkamādayopi gahitā eva honti, te puna kasmā gahitāti anuyogaṃ sandhāya "tattha kiñcāpī"tiādi vuttaṃ.

Sāsanayuttikovideti saccapaṭiccasamuppādādilakkhaṇāyaṃ dhammanītiyaṃ cheke.

Taṃ taṃ atthaṃ ñāpetīti ye ye bodhaneyyapuggalā saṅkhepavitthārādivasena yathā yathā bodhetabbā, attano desanāvilāsena bhagavā te te tathā tathā bodhento taṃ tamatthaṃ ñāpeti.

Taṃ taṃ pākaṭaṃ katvā dassentoti atthāpattiṃ agaṇento taṃ taṃ atthaṃ pākaṭaṃ katvā dassento.

Na hi sammāsambuddhā atthāpattiñāpakādisādhanīyavacanāti.

Saṃvattatīti jāyati, hotīti attho.

Yasmā anatikkantasokaparidevassa na kadāci cittavisuddhi atthi sokaparidevasamatikkamamukheneva cittavisuddhiyā ijjhanato, tasmā āha "sokaparidevānaṃ samatikkamena hotī"ti.

Yasmā pana domanassapaccayehi dukkhadhammehi puṭṭhaṃ puthujjanaṃ sokādayo abhibhavanti, pariññātesu ca tesu te na honti, tasmā vuttaṃ "sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamenā"ti.

Ñāyassāti aggamaggassa tatiyamaggassa ca.

Tadadhigamena hi yathākkamaṃ dukkhadomanassānaṃ atthaṅgamo.

Sacchikiriyābhisamayasahabhāvīpi itarābhisamayo tadavinābhāvato sacchikiriyābhisamayahetuko viya vutto "ñāyassādhigamo nibbānassa sacchikiriyāyā"ti.

Phalañāṇena vā paccakkhakaraṇaṃ sandhāya vuttaṃ "nibbānassa sacchikiriyāyā"ti.

Sampadānavacanañcetaṃ daṭṭhabbaṃ.

Vaṇṇabhaṇananti pasaṃsāvacanaṃ.

Tayidaṃ na idheva, atha kho aññatthāpi satthā akāsiyevāti dassento "yatheva hī"tiādimāha.

Tatthaādimhi kalyāṇaṃ, ādi vā kalyāṇaṃ etassāti ādikalyāṇaṃ.

Sesapadadvayepi eseva nayo.

Atthasampattiyā sātthaṃ.

Byañjanasampattiyā sabyañjanaṃ.

Sīlādipañcadhammakkhandhapāripūrito upanetabbassa abhāvā ca kevalaparipuṇṇaṃ.

Nirupakkilesato apanetabbassa abhāvā ca parisuddhaṃ.

Seṭṭhacariyabhāvato sāsana brahmacariyaṃ maggabrahmacariyañca vo pakāsessāmīti ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.147) vuttanayena veditabbo.

Ariyavaṃsāti ariyānaṃ buddhādīnaṃ vaṃsā paveṇiyo.

Aggaññāti "aggā"ti jānitabbā sabbavaṃsehi seṭṭhabhāvato.

Rattaññāti "cirarattā"ti jānitabbā.

Vaṃsaññāti "buddhādīnaṃ vaṃsā"ti jānitabbā.

Porāṇāti purātanā anadhunātanattā.

Asaṃkiṇṇāti avikiṇṇā anapanītā.

Asaṃkiṇṇapubbāti "kiṃ imehī"ti ariyehi na apanītapubbā.

Na saṃkīyantīti idānipi tehi na apanīyanti.

Na saṃkīyissantīti anāgatepi tehi na apanīyissanti.

Appaṭikuṭṭhā - pe - viññūhīti ye loke viññū samaṇabrāhmaṇā, tehi apaccakkhatā aninditā, agarahitāti attho.

Visuddhiyātiādīhīti visuddhiādidīpanehi.

Padehīti vākyehi, visuddhiatthatādibhedabhinnehi vā dhammakoṭṭhāsehi.

Upaddaveti anatthe.

Visuddhinti visujjhanaṃ saṃkilesappahānaṃ.

Vācuggatakaraṇaṃ uggaho.

Pariyāpuṇanaṃ paricayo.

Atthassa hadaye ṭhapanaṃ dhāraṇaṃ.

Parivattanaṃ vācanaṃ.

Gandhārakoti gandhāradese uppanno.

Pahontīti sakkonti aniyyānamaggāti micchāmaggā, micchattaniyatāniyatamaggāpi vā.

Suvaṇṇanti kūṭasuvaṇṇampi vuccati.

Paṇīti kācamaṇipi.

Muttāti veḷujāpi.

Pavāḷanti pallavopi vuccatīti rattajambunadādipadehi te visesitā.

Na tato heṭṭhāti (saṃ. ni. ṭī. 2.5.367; dī. ni. ṭī. 2.373) idhādhippetakāyādīnaṃ vedanādisabhāvattābhāvā, kāyavedanācittavimuttassa tebhūmakadhammassa visuṃ vipallāsavatthantarabhāvena gahitattā ca heṭṭhāgahaṇesu vipallāsavatthūnaṃ aniṭṭhānaṃ sandhāya vuttaṃ, pañcamassa pana vipallāsavatthuno abhāvā "na uddha"nti āha.

Ārammaṇavibhāgena hettha satipaṭṭhānavibhāgoti.

Tayo satipaṭṭhānāti satipaṭṭhānasaddassa atthuddhāradassanaṃ, na idha pāḷiyaṃ vuttassa satipaṭṭhānasaddassa atthadassananti.

Ādīsu hi satigocaroti ettha ādi-saddena "phassasamudayā vedanānaṃ samudayo, nāmarūpasamudayā cittassa samudayo, manasikārasamudayā dhammānaṃ samudayo"ti satipaṭṭhānāti vuttānaṃ satigocarānaṃ pakāsake suttapadese saṅgaṇhāti.

Evaṃ paṭisambhidāpāḷiyampi (paṭi. ma. 3.34) avasesapāḷippadesadassanattho ādi-saddo daṭṭhabbo.

Satiyā paṭṭhānanti satiyā patiṭṭhātabbaṭṭhānaṃ.

Dānādīni satiyā karontassa rūpādīni kasiṇādīni ca satiyā ṭhānaṃ hontīti taṃnivāraṇatthamāha "padhānaṃ ṭhāna"nti.

Pa-saddo hi idha "paṇītā dhammā"tiādīsu (dha. sa. 14 tikamātikā) viya padhānatthadīpakoti adhippāyo.

Ariyoti ariyaṃ sabbasattaseṭṭhaṃ sammāsambuddhamāha.

Etthāti etasmiṃ saḷāyatanavibhaṅgasutte (ma. ni. 3.311).

Suttekadesena hi suttaṃ dasseti.

Tattha hi –

Evaṃ paṭighānunayehi anavassutatā, niccaṃ upaṭṭhitassatitāya tadubhayavītivattatā "satipaṭṭhāna"nti vuttā.

Buddhānaṃyeva hi niccaṃ upaṭṭhitassatitā hoti āveṇikadhammabhāvato, na paccekabuddhādīnaṃ.

Pa-saddo ārambhaṃ joteti, ārambho ca pavattīti katvā āha "pavattayitabbatoti attho"ti.

Satiyā karaṇabhūtāya paṭṭhānaṃ paṭṭhapetabbaṃ satipaṭṭhānaṃ.

Ana-saddo hi bahulavacanena kammatthopi hotīti.

Tathāssa kattuatthopi labbhatīti "patiṭṭhātīti paṭṭhāna"nti vuttaṃ.

Tattha pa-saddo bhūsatthavisiṭṭhaṃ pakkhandhanaṃ dīpetīti "okkantitvā pakkhanditvā pavattatīti attho"ti āha.

Puna bhāvatthaṃ sati-saddaṃ paṭṭhāna-saddañca vaṇṇento "atha vā"tiādimāha.

Tena purimavikappe sati-saddo paṭṭhāna-saddo ca katthuatthoti viññāyati.

Saraṇaṭṭhenāti cirakatassa cirabhāsitassa ca anussaraṇaṭṭhena.

Idanti yaṃ "satiyeva satipaṭṭhāna"nti vuttaṃ, idaṃ idha imasmiṃ suttapadese adhippetaṃ.

Yadi evanti yadi sati eva satipaṭṭhānaṃ, sati nāma eko dhammo, evaṃ sante kasmā "satipaṭṭhānā"ti bahuvacananti āha "satibahuttā"tiādi.

Yadi bahukā etā satiyo, atha kasmā "maggo"ti ekavacananti yojanā.

Maggaṭṭhenāti niyyānaṭṭhena.

Niyyāniko hi maggadhammo, teneva niyyānikabhāvena ekattupagato ekantato nibbānaṃ gacchati, atthikehi ca tadatthaṃ maggīyatīti attanāva pubbe vuttaṃ paccāharati "vuttañceta"nti.

Tattha catassopi cetāti kāyānupassanādivasena catubbidhāpi ca etā satiyo.

Aparabhāgeti ariyamaggakkhaṇe.

Kiccaṃ sādhayamānāti pubbabhāge kāyādīsu ārammaṇesu subhasaññādividhamanena visuṃ visuṃ pavattitvā maggakkhaṇe sakiṃyeva tattha catubbidhassapi vipallāsassa samucchedavasena pahānakiccaṃ sādhayamānā ārammaṇakaraṇavasena nibbānaṃ gacchanti.

Catubbidhakiccasādhaneneva hettha bahuvacananiddeso.

Evañca satīti maggaṭṭhena ekattaṃ upādāya "maggo"ti ekavacanena ārammaṇabhedena catubbidhataṃ upādāya "cattāro"ti ca vattabbatāya sativijjamānattā.

Vacanānusandhinā "ekāyano aya"ntiādikā desanā sānusandhikāva, na ananusandhikāti adhippāyo.

Vuttamevatthaṃ nidassanena paṭipādetuṃ "mārasenappamaddana"nti suttapadaṃ (saṃ. ni. 5.224) ānetvā "yathā"tiādinā nidassanaṃ saṃsandeti.

Tasmātiādi nigamanaṃ.

Visesato kāyo ca vedanā ca assādassakāraṇanti tappahānatthaṃ tesu taṇhāvatthūsu oḷārikasukhumesu asubhadukkhabhāvadassanāni mandatikkhapaññehi taṇhācaritehi sukarānīti tāni tesaṃ "visuddhimaggo"ti vuttāni tathā "niccaṃ attā"ti abhinivesavatthutāya diṭṭhiyā visesakāraṇesu cittadhammesu aniccānattatādassanāni sarāgādivasena saññāphassādivasena nīvaraṇādivasena ca nātippabhedaatippabhedagatesu tesu tappahānatthaṃ mandatikkhapaññānaṃ diṭṭhicaritānaṃ sukarānīti tesaṃ tāni "visuddhimaggo"ti vuttāni.

Drawing distinctions, it is said: Body and feeling are the cause of zest [assadassa karana]. For the rejection of that zest of body, by the dull-witted [manda] man of the craving type [tanhacarita], the seeing [dassana] of the ugly [asubha] in the body, the coarse object [olarika arammana], which is the basis of craving [tanha vatthu], is convenient. To that type of man the contemplation on corporeality, the First Arousing of Mindfulness, is the Path to Purity [Visuddhi Magga]. For the abandoning of that zest, by the keen-witted [tikha] man of the craving type, the seeing of suffering in feeling, the subtle object [sukhuma arammana], which is the basis of craving, is convenient, and for him the contemplation on feeling, the Second Arousing of Mindfulness, is the Path to Purity. For the dull-witted man of the theorizing type [ditthi carita] it is convenient to see consciousness [citta] in the fairly simple way it is set forth in this discourse, by way of impermanence [aniccata], and by way of such divisions as mind-with-lust [saragadi vasena], in order to reject the notion of permanence [nicca sañña] in regard to consciousness. Consciousness is a special condition [visesa karana] for the wrong view due to a basic belief in permanence [niccanti abhinivesa vatthutaya ditthiya]. The contemplation on consciousness, the Third Arousing of Mindfulness, is the Path to Purity of this type of man. For the keen-witted man of the theorizing type it is convenient to see mental objects or things [dhamma], according to the manifold way set forth in this discourse, by way of perception, sense-impression and so forth [nivaranadi vasena], in order to reject the notion of a soul [atta sañña] in regard to mental things. Mental things are special conditions for the wrong view due to a basic belief in a soul [attanti abhinivesa vatthutaya ditthiya]. For this type of man the contemplation on mental objects, the Fourth Arousing of Mindfulness, is the Path to Purity.

Ettha ca yathā cittadhammānampi taṇhāya vatthubhāvo sambhavati, tathā kāyavedanānampi diṭṭhiyāti satipi nesaṃ catunnampi taṇhādiṭṭhiyā vatthubhāve yo yassa sātisayapaccayo, taṃdassanatthaṃ visesaggahaṇaṃ katanti daṭṭhabbaṃ.

Consciousness and mental objects are decisive factors of craving as well as of theorizing. And body and feeling are decisive factors of theorizing as well as of craving. Yet to point out that which is stronger in body and feeling, namely, craving, and that which is stronger in consciousness and mental objects, namely, theorizing, distinctions have been drawn.

Tikkhapaññasamathayāniko oḷārikārammaṇaṃ pariggaṇhanto tattha aṭṭhatvā jhānaṃ samāpajjitvā vuṭṭhāya vedanaṃ pariggaṇhātīti vuttaṃ.

The keen-witted man pursuing the path of quietude lays hold of the gross subject of meditation, but he does not stay in that. He lays hold of feeling, the subtle subject of meditation, by way of the factors of absorption [jhana] after attaining to and emerging from the absorption reached with the material body as subject.

"Oḷārikārammaṇe asaṇṭhahanato"ti.

Because he does not continue to stay in the coarse.

Vipassanāyānikassa pana sukhume citte dhammesu ca cittaṃ pakkhandatīti cittadhammānupassanānaṃ mandatikkhapaññāvipassanāyānikānaṃ visuddhimaggatā vuttā.

Since the heart of the man pursuing the path of insight takes to the contemplation of subtle consciousness and mental object, these have been spoken of as the Path to Purity for the man, dull-witted or keen-witted, pursuing insight.

Tesaṃ tatthāti ettha tattha-saddassa "pahānattha"nti etena yojanā.

Parato tesaṃ tatthāti etthāpi esevanayo.

Pañca kāmaguṇā savisesā kāye labbhantīti visesena kāyo kāmoghassa vatthu, bhavesu sukhaggahaṇavasena bhavassādo hoti bhavoghassa vedanā vatthu, santatighanagahaṇavasena visesato citte attābhiniveso hotīti diṭṭhoghassa cittaṃ vatthu, dhammesu vinibbhogassa dukkarattā dhammānaṃ dhammamattatāya duppaṭivijjhattā sammoho hotīti avijjoghassa dhammā vatthu, tasmā tesaṃ pahānatthaṃ cattārova vuttā.

Yadaggena ca kāyo kāmoghassa vatthu, tadaggena abhijjhākāyaganthassa vatthu, dukkhāya vedanāya paṭighānusayo anusetīti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā visesena byāpādakāyaganthassa vatthu, citte niccaggahaṇavasena sassatassa attano sīlena suddhītiādi parāmasanaṃ hotīti sīlabbataparāmāsassa cittaṃ vatthu, nāmarūpaparicchedena bhūtaṃ bhūtato apassantassa bhavavibhavadiṭṭhisaṅkhāto idaṃsaccābhiniveso hotīti tassa dhammā vatthu, sukhavedanāssādavasena paralokanirapekkho "natthi dinna"ntiādikaṃ parāmāsaṃ uppādetīti diṭṭhupādānassa vedanā vatthu santatighanagahaṇavasena sarāgādicitte sammoho hotīti mohāgatiyā cittaṃ vatthu, dhammasabhāvānavabodhena bhayaṃ hotīti bhayāgatiyā dhammā vatthu.

Ye panettha avuttā, tesaṃ vuttanayena vatthubhāvo yojetabbo.

Tathā hi oghesu vuttanayā eva yogāsavesupi yojanā atthato abhinnattā.

Tathā paṭhamoghatatiyacatutthaganthayojanāya vuttanayā eva kāyacittadhammānaṃ itarūpādānavatthutā yojanā, tathā kāmoghabyāpādakāyaganthayojanāya vuttanayā eva kāyavedanānaṃ chandadosāgati vatthutā yojanā vā.

"Āhārasamudayā kāyasamudayo, phassasamudayā vedanāsamudayo, (saṃ. ni. 5.408) saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa"nti (ma. ni. 3.126; udā. 1; vibha. 225) vacanato kāyādīnaṃ samudayabhūtā kabaḷīkārāhāraphassamanosañcetanāviññāṇāhārā kāyādiparijānanena pariññātā hontīti āha "catubbidhāhārapariññattha"nti pakaraṇanayoti nettipakaraṇavasena suttantasaṃvaṇṇanānayo.

Further these Four Arousings of Mindfulness were taught not only for the purpose of casting out the four illusions, but for getting rid of the four floods, bonds, outflowings, knots, clingings, wrong courses, and the penetration of fourfold nutriment, too. This is according to the method of exegesis in the Nettipakarana.

Saraṇavasenāti kāyādīnaṃ kusalādidhammānañca upadhāraṇavasena.

By way of remembering: by way of the reflection of actions of skill, and so forth, of body, speech, and thought.

Saranti gacchanti nibbānaṃ etāyāti satīti imasmiṃ atthe ekatte ekasabhāve nibbāne samosaraṇaṃ samāgamo ekattasamosaraṇaṃ.

The meeting in the one Nibbana of the various Arousings of Mindfulness is called the meeting in the one thing on account of participation in that one Nibbana or on account of their becoming all of a kind.

Etadeva hi dassetuṃ "yathā hī"tiādi vuttaṃ.

Ekanibbānapavesahetubhūtā vā samānatā eko satipaṭṭhānassa bhāvo ekattaṃ, tattha samosaraṇaṃ taṃsabhāgatā ekattasamosaraṇaṃ.

On account of the cause or on account of the sameness of entry into the one Nibbana, the Arousing of Mindfulness is said to be just one thing.

Ekanibbānapavesahetubhāvaṃ pana dassetuṃ "yathā hī"tiādimāha.

Etasmiṃ atthe saraṇekattasamosaraṇāni saheva satipaṭṭhānekabhāvassa kāraṇatthena vuttānīti daṭṭhabbāni, purimasmiṃ visuṃ.

Saraṇavasenāti vā "gamanavasenā"ti atthe sati tadeva gamanaṃ samosaraṇanti, samosaraṇe vā satisaddatthavasena avuccamāne dhāraṇatāva satīti satisaddatthantarābhāvā purimaṃ satibhāvassa kāraṇaṃ, pacchimaṃ ekabhāvassāti nibbānasamosaraṇepi sahitāneva tāni satipaṭṭhānekabhāvassa kāraṇāni vuttāni honti.

Cuddasavidhena,navavidhena, soḷasavidhena, pañcavidhenāti idaṃ upari pāḷiyaṃ (ma. ni. 1.107) āgatānaṃ ānāpānapabbādīnaṃ vasena vuttaṃ, tesaṃ pana antarabhedavasena tadanugatabhedavasena ca bhāvanāya anekavidhatā labbhatiyeva.

Catūsu disāsu uṭṭhānakabhaṇḍasadisatā kāyānupassanāditaṃtaṃsatipaṭṭhānabhāvanānubhāvassa daṭṭhabbā.

"Gocare, bhikkhave, caratha sake pettike visaye"tiādivacanato (dī. ni. 3.80; saṃ. ni. 5.372) bhikkhugocarā ete dhammā, yadidaṃ kāyānupassanādayo.

Tattha yasmā kāyānupassanādipaṭipattiyā bhikkhu hoti, tasmā "kāyānupassī viharatī"tiādinā bhikkhuṃ dasseti, bhikkhumhi taṃ niyamatoti āha "paṭipattiyā bhikkhubhāvadassanato"ti.

Satthu cariyānuvidhāyakattā sakalasāsanasampaṭiggāhakattā ca sabbappakārāya anusāsaniyā bhājanabhāvo.

Samaṃ careyyāti kāyādivisamacariyaṃ pahāya kāyādīhi samaṃ careyya.

Rāgādivūpasamena santo.

Indriyadamena danto.

Catumagganiyāmena niyato.

Seṭṭhacaritāya brahmacārī.

Kāyadaṇḍādioropanena nidhāya daṇḍaṃ.

Ariyabhāve ṭhito so evarūpo bāhitapāpasamitapāpabhinnakilesatāhi brāhmaṇo samaṇo bhikkhūti veditabbo.

"Ayañceva kāyo bahiddho ca nāmarūpa"ntiādīsu (dī. ni. ṭī. 2.373) khandhapañcakaṃ, "sukhañca kāyena paṭisaṃvedetī"tiādīsu (ma. ni. 1.271, 287; pārā. 11) nāmakāyo kāyoti vuccatīti tato visesanatthaṃ "kāyeti rūpakāye"ti āha.

Asammissatoti "vedanādayopi ettha sitā ettha paṭibaddhā"ti kāye vedanādianupassanāpasaṅgepi āpanne tato asammissatoti attho.

Samūhavisayatāya cassa kāya-saddassa samudāyupādānatāya ca asubhākārassa "kāye"ti ekavacanaṃ, tathā ārammaṇādivibhāgena anekabhedabhinnampi cittaṃ cittabhāvasāmaññena ekajjhaṃ gahetvā "citte"ti ekavacanaṃ, vedanā pana sukhādibhedabhinnā visuṃ visuṃ anupassitabbāti dassentena "vedanāsū"ti bahuvacanena vuttā, tatheva ca niddeso pavattito, dhammā ca paropaṇṇāsabhedā anupassitabbākārena ca anekabhedā evāti tepi bahuvacanavaseneva vuttā.

Avayavīgāha-samaññātidhāvana-sārādānābhinivesanisedhanatthaṃ kāyaṃ aṅgapaccaṅgehi, tāni ca kesādīhi, kesādike ca bhūtupādāyarūpehi vinibbhujjanto "tathā na kāye"tiādimāha.

Pāsādādinagarāvayavasamūhe avayavīvādinopi avayavīgāhaṃ na karonti, nagaraṃ nāma koci attho atthīti pana kesañci samaññātidhāvanaṃ siyāti itthipurisādisamaññātidhāvane nagaranidassanaṃ vuttaṃ.

Aṅgapaccaṅgasamūho, kesalomādisamūho bhūtupādāyasamūho ca yathāvuttasamūhe tabbinimutto kāyopi nāma koci natthi, pageva itthiādayoti āha "kāyo vā - pe - dissatī"ti.

Koci dhammoti iminā sattajīvādiṃ paṭikkhipati, avayavī pana kāyapaṭikkhepeneva paṭikkhittoti.

Yadi evaṃ kathaṃ kāyādisaññābhidhānānītiāha "yathāvutta - pe - karontī"ti.

Yaṃ passati itthiṃ purisaṃ vā.

What he sees = What man or woman he sees.

Nanu cakkhunā itthipurisadassanaṃ natthīti?

Why, is there no seeing of man or a woman with the eye?

Saccametaṃ, "itthiṃ passāmi, purisaṃ passāmī"ti pana pavattasaññāya vasena "yaṃ passatī"ti vuttaṃ.

There is. "I see a woman," "I see a man." — these statements refer to what he sees by way of ordinary perception.

Micchādassanena vā diṭṭhiyā yaṃ passati, na taṃ diṭṭhaṃ, taṃ rūpāyatanaṃ na hotīti attho viparītaggāhavasena micchāparikappitarūpattā.

That perception, owing to wrong comprehension, does not get at the sense-basis [rupayatana] in the highest sense, philosophically, through the falsely determined condition of material form [viparita gahavasena miccha parikappita rupatta].

Atha vā taṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ na hoti acakkhuviññāṇaviññeyyattā, diṭṭhaṃ vā taṃ na hoti.

Or the meaning is: the absence of perception which is called the seeing of primary and derived materiality, beginning with things such as the hair of the head, owing to non-cognizability of the collective nature of an object like a man or woman by eye-consciousness [kesadibhutupadaya samuhasankhatam ditthi na hoti acakkhuviññana viññeyyatta].

Yaṃ diṭṭhaṃ taṃ na passatīti yaṃ rūpāyatanaṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ, taṃ paññācakkhunā bhūtato na passatīti attho.

What is seen that he does not properly see = He does not see, according to reality by the eye of wisdom, the sense-basis which exists, the collection of primary and derived materiality beginning with hair of the head and the like [yam rupayatanam kesadibhutupadaya samuhasankhatam dittham tam pañña-cakkhuna bhutato na passati].

Apassaṃ bajjhateti imaṃ attabhāvaṃ yathābhūtaṃ paññācakkhunā apassanto "etaṃ mama, esohamasmi, eso me atto"ti kilesabandhanena bajjhati.

Not seeing properly he is shackled = Not seeing this body as it actually is, with the eye of wisdom, he thinks: "This is mine, this am I, this is my self," and is bound with the fetter of defilement [imam attabhavam yathabhutam paññacakkhuna apassanto etam mama esohamasmi eso me attati kilesa bandhanena bajjhati]

Naaññadhammānupassīti na aññasabhāvānupassī, asubhādito aññākārānupassī na hotīti attho.

Kiṃ vuttaṃ hotītiādinā tamevatthaṃ pākaṭaṃ karoti.

Pathavīkāyanti kesādikoṭṭhāsapathaviṃ dhammasamūhattā "kāyo"ti vadati, lakkhaṇapathavimeva vā anekappabhedaṃ sakalasarīragataṃ pubbāpariyabhāvena ca pavattamānaṃ samūhavasena gahetvā "kāyo"ti vadati.

Āpokāyantiādīsupi eseva nayo.

Evaṃ gahetabbassāti "ahaṃ mama"nti evaṃ attattaniyabhāvena andhabālehi gahetabbassa.

Idāni sattannaṃ anupassanākārānampi vasena kāyānupassanaṃ dassetuṃ "apicā"tiādi āraddhaṃ.

Tattha aniccato anupassatīti catusamuṭṭhānikakāyaṃ "anicca"nti anupassati, evaṃ passanto evaṃ cassa aniccākārampi anupassatīti vuccati.

Tathābhūtassa cassa niccaggāhassa lesopi na hotīti vuttaṃ "no niccato"ti tathāhesa "niccasaññaṃ pajahatī"ti (paṭi. ma. 3.35) vutto.

Ettha ca "aniccato eva anupassatī"ti eva-kāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ "no niccato"ti vuttaṃ.

Na cettha dukkhato anupassanādinivattanamāsaṅkitabbaṃ paṭiyogīnivattanaparattā eva-kārassa, uparidesanāruḷhattā ca tāsaṃ.

Dukkhato anupassatītiādīsupi eseva nayo.

Ayaṃ pana viseso – aniccassa dukkhattā tameva kāyaṃ dukkhato anupassati, dukkhassa anattattā anattato anupassati.

Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, taṃ anabhinanditabbaṃ, na tattha rajjitabbaṃ, tasmā vuttaṃ "nibbindati no nandati,virajjati no rajjatī"ti.

So evaṃ arajjanto rāgaṃ nirodheti no samudeti, samudayaṃ na karotīti attho.

Evaṃ paṭipanno ca paṭinissajjati no ādiyati.

Ayañhi aniccādianupassanā tadaṅgavasena saddhiṃ kāyatannissayakhandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato "pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cā"ti vuccati, tasmā tāya samannāgato bhikkhu vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati, tathābhūto ca nibbattanavasena kilese na ādiyati, nāpi adosadassitāvasena saṅkhatārammaṇaṃ.

Tena vuttaṃ "paṭinissajjati no ādiyatī"ti.

Idānissa tāhi anupassanāhi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ "so taṃ aniccato anupassanto niccasaññaṃ pajahatī"ti.

Tattha niccasaññanti "saṅkhārā niccā"ti evaṃ pavattaviparītasaññaṃ.

Diṭṭhicittavipallāsapahānamukheneva saññāvipallāsappahānanti saññāgahaṇaṃ, saññāsīsena vā tesampi gahaṇaṃ daṭṭhabbaṃ.

Nandinti sappītikataṇhaṃ.

Sesaṃ vuttanayemeva.

Viharatīti iminā kāyānupassanāsamaṅgino iriyāpathavihāro vuttoti āha "iriyatī"ti iriyāpathaṃ pavattetīti attho.

Ārammaṇakaraṇavasena abhibyāpanato "tīsu bhavesū"ti vuttaṃ, uppajjanavasena pana kilesā parittabhūmakā evāti.

Yadipi kilesānaṃ pahānaṃ ātāpananti taṃ sammādiṭṭhiādīnampi attheva, ātāpa-saddo pana vīriyeyeva niruḷhoti vuttaṃ "vīriyassetaṃ nāma"nti.

Although the term burning [atapana] is applied to the abandoning of defilements here, it is also applicable to right view [, thought, speech, action, livelihood, mindfulness and concentration]. As "ardour" [atapa], like "glow" [atappa], is restricted by use to just energy generally, it is said: "ardour is a name for energy."

Atha vā paṭipakkhapahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā.

Or because of the occurrence of energy [viriya] by way of instigating the associated things, in the abandoning of opposing qualities, that itself (i.e., energy) is ardour (atapa]. In this place only energy [viriya] is referred to by "atapa."

Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpakoti ātāpīgahaṇena sammappadhānasamaṅgitaṃ dasseti.

By taking the word ardent [atapi] the Master points out the one possessed of right energy or exertion [sammappadhana].

Sammā, samantato, sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ, sabbākārapajānanena samantato, uparūpari visesāvahabhāvena pavattiyā sayaṃ pajānantoti attho.

Clearly comprehending = Discerning rightly, entirely and equally [samma samantato samañca pajananto]. Rightly = Correctly [aviparitam]. Entirely = By knowing in all ways [sabbakarapajananena]. Equally = By reason of proceeding through the conveying of higher and higher spiritual attainments [uparupari visesavaha-bhavena pavattiya].

Yadi paññāya anupassati, kathaṃ satipaṭṭhānatāti āha "na hī"tiādi.

Sabbatthikanti sabbattha bhavaṃ sabbattha līne uddhate ca citte icchitabbattā, sabbe vā līne uddhate ca bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā.

Necessary in all circumstances = Everywhere in the state of becoming, in every sluggish and unbalanced state of mind, it is desirable. Or, that by the help of which the other proper Factors of Enlightenment [bojjhanga] are capable of being developed, is "necessary in all circumstances."

Satiyā laddhūpakārāya eva paññāya ettha yathāvutte kāye kammaṭṭhāniko bhikkhu kāyānupassī viharati.

Here, contemplation takes place by means of wisdom that is assisted by mindfulness.

Antosaṅkhepo anto olīyano, kosajjanti attho.

Upāyapariggaheti ettha sīlavisodhanādi gaṇanādi uggahakosallādi ca upāyo, tabbipariyāyato anupāyo veditabbo.

Yasmā ca upaṭṭhitassati yathāvuttaupāyaṃ na pariccajati, anupāyañca na upādiyati, tasmā vuttaṃ "muṭṭhassati - pe - asamatthohotī"ti.

Tenāti upāyānupāyānaṃ pariggahaparivajjanesu apariccāgāpariggahesu ca asamatthabhāvena assa yogino.

Yasmā satiyevettha satipaṭṭhānaṃ vuttā, tasmāssa sampayuttā dhammā vīriyādayo aṅganti āha "sampayogaṅgañcassa dassetvā"ti.

Aṅga-saddo cettha kāraṇapariyāyo daṭṭhabbo, satiggahaṇeneva cettha samādhissati gahaṇaṃ daṭṭhabbaṃ tassā samādhikkhandhe saṅgahitattā.

Yasmā vā satisīsenāyaṃ desanā.

Na hi kevalāya satiyā kilesappahānaṃ hoti, nibbānādhigamo vā, na ca kevalā sati pavattati, tasmāssa jhānadesanāyaṃ savitakkādivacanassa viya sampayogaṅgadassanatāti aṅga-saddassa avayavapariyāyatā daṭṭhabbā.

Pahānaṅganti "vivicceva kāmehī"tiādīsu (dī. ni. 1.226; ma. ni. 1.271, 287; saṃ. ni. 2.152; a. ni. 4.123; pārā. 11) viya pahātabbaṅgaṃ dassetuṃ.

Yasmā ettha lokiyamaggo adhippeto, na lokuttaramaggo, tasmā pubbabhāgiyameva vinayaṃ dassento "tadaṅgavinayena vā vikkhambhanavinayena vā"ti āha.

Tesaṃ dhammānanti vedanādidhammānaṃ.

Tesañhi tattha anadhippetattā "atthuddhāranayenetaṃ vutta"nti vuttaṃ.

Avisesena dvīhipi nīvaraṇappahānaṃ vuttanti katvā puna ekekena vuttaṃ pahānavisesaṃ dassetuṃ "visesenā"ti āha.

Atha vā "vineyya nīvaraṇānī"ti avatvā abhijjhādomanassavacanassa payojanaṃ dassento "visesenā"tiādimāha.

Kāyānupassanābhāvanāya hi ujuvipaccanīkānaṃ anurodhādīnaṃ pahānaṃ dassanaṃ etassa payojananti.

Kāyasampattimūlakassāti rūpa-bala-yobbanārogyādi-sarīrasampadā-nimittassa.

Vuttavipariyāyato kāyavipattimūlako virodho veditabbo.

Kāyabhāvanāyāti kāyānupassanābhāvanāya.

Sā hi idha "kāyabhāvanā"ti adhippetā.

Tenāti anurodhādippahānavacanena.

Yogānubhāvo hītiādi vuttassevatthassa pākaṭakaraṇaṃ.

Satisampajaññenāti atisampajaññaggahaṇena.

Sabbatthikakammaṭṭhānanti buddhānussati mettā maraṇassati asubhabhāvanā ca.

Idañhi catukkaṃ yoginā parihariyamānaṃ "sabbatthikakammaṭṭhāna"nti vuccati atisampajaññabalena avicchinnassa tassa pariharitabbattā, satiyā vā samatho vutto tassā samāddhikkhandhena saṅgahitattā.

Tenāti saddatthaṃ anādiyitvā bhāvatthasseva vibhajanavasena pavattena vibhaṅgapāṭhena saha.

Aṭṭhakathānayoti saddatthassapi vivaraṇavasena yathārahaṃ vutto atthasaṃvaṇṇanānayo.

Yathā saṃsandatīti yathā atthato adhippāyato ca avilomento aññadatthu saṃsandati sameti, evaṃ veditabbo.

Vedanādīnaṃpuna vacaneti ettha nissayapaccayabhāvavasena cittadhammānaṃ vedanāsannissitattā pañcavokārabhave arūpadhammānaṃ rūpapaṭibaddhavuttito ca vedanāya kāyādianupassanāpasaṅgepi āpanne tadasammissato vavatthānadassanatthaṃ ghanavinibbhogādidassanatthañca dutiyavedanāgahaṇaṃ.

Tena na vedanāyaṃ kāyānupassī, cittadhammānupassī vā, atha kho vedanānupassīyevāti vedanāsaṅkhāte vatthusmiṃ vedanānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti.

Tathā "yasmiṃ samaye sukhā vedanā, na tasmiṃ samaye dukkhā adukkhamasukhā vā vedanā.

Yasmiṃ vā pana samaye dukkhā adukkhamasukhā vā vedanā, na tasmiṃ samaye itarā vedanā"ti vedanābhāvasāmaññe aṭṭhatvā taṃ taṃ vedanaṃ vinibbhujitvā dassanena ghanavinibbhogo dhuvabhāvaviveko dassito hoti.

Tena tāsaṃ khaṇamattāvaṭṭhānadassanena aniccatāya tato eva dukkhatāya anattatāya ca dassanaṃ vibhāvitaṃ hoti.

Ghanavinibbhogādīti ādi-saddena ayampi attho veditabbo.

Ayañhi vedanāyaṃ vedanānupassīyeva, na aññadhammānupassī.

Kiṃ vuttaṃ hoti – yathā nāma bālo amaṇisabhāvepi udakabubbuḷake maṇiākārānupassī hoti, na evamayaṃ ṭhitiramaṇīyepi vedayite, pageva itarasmiṃ manuññākārānupassī, atha kho khaṇabhaṅguratāya avasavattitāya kilesāsucipaggharaṇatāya ca aniccaanattaasubhākārānupassī, vipariṇāmadukkhatāya saṅkhāradukkhatāya ca visesato dukkhānupassīyevāti vuttaṃ hoti.

Evaṃ cittadhammesupi yathārahaṃ puna vacane payojanaṃ vattabbaṃ.

"Kevalaṃ panidhā"tiādinā idha 'ettakaṃ veditabba"nti veditabbaparicchedaṃ dasseti.

Esa nayoti iminā yathā cittaṃ dhammā ca anupassitabbā, tathā tāni anupassanto "citte cittānupassī, dhammesu dhammānupassī"ti veditabboti imamatthaṃ atidisati.

Yosukhaṃ dukkhato addāti yo bhikkhu sukhavedanaṃ vipariṇāmadukkhatāya "dukkha"nti paññācakkhunā addakkhi.

Dukkhamaddakkhi sallatoti dukkhavedanaṃ pīḷājananato antotudanato dunnīharaṇato ca sallanti addakkhi passi.

Adukkhamasukhanti upekkhāvedanaṃ.

Santanti sukhadukkhāni viya anoḷārikatāya paccayavasena vūpasantasabhāvatāya ca santaṃ.

Aniccatoti hutvā abhāvato udayabbayavantato tāvakālikatoniccapaṭikkhepato ca "anicca"nti yo addakkhi.

Sa ve sammaddaso bhikkhu ekaṃsena paribyattaṃ vā vedanāya sammā passanakoti attho.

Dukkhātipīti saṅkhāradukkhatāya dukkhā itipi.

Sabbaṃ taṃ dukkhasminti sabbaṃ taṃ vedayitaṃ dukkhasmiṃ antogadhaṃ pariyāpannaṃ vadāmi saṅkhāradukkhatānativattanato.

Sukhadukkhatopi cāti sukhādīnaṃ ṭhitivipariṇāmaññāṇasukhatāya vipariṇāmaṭhitiaññāṇadukkhatāya ca vuttattā tissopi sukhato, tissopi ca dukkhato anupassitabbāti attho.

Rūpādi-ārammaṇachandādi-adhipati-ñāṇādi-sahajāta- kāmāvacarādi-bhūminānattabhedānaṃ kusalākusala-taṃvipākakiriyā-nānattādibhedānañca, ādi-saddena saṅkhārikāsaṅkhārikasa-vatthukāvatthukādi-nānattabhedānañca vasenāti yojetabbaṃ.

Suññatadhammassāti "dhammā hontī"tiādinā (dha. sa. 121) suññatavāre āgatasuññatasabhāvassa vasena.

"Kāmañcetthā"tiādinā pubbe pahīnattā puna pahānaṃ na vattabbanti codanaṃ dasseti, maggacittakkhaṇe vā ekattha pahīnaṃ sabbattha pahīnameva hotīti visuṃ visuṃ na vattabbanti.

Tattha purimāya codanāya nānāpuggalaparihāro, pacchimāya nānācittakkhaṇikaparihāro.

Lokiyabhāvanāya hi kāye pahīnaṃ na vedanādīsu pahīnaṃ hoti yadipi na pavatteyya, na paṭipakkhabhāvanāya tattha sā abhijjhādomanassassa appavatti hotīti puna tappahānaṃ vattabbamevāti.

Ekattha pahīnaṃ sesesupi pahīnaṃ hotīti maggasatipaṭṭhānabhāvanaṃ, lokiyabhāvanāya vā sabbattha appavattimattaṃ sandhāya vuttaṃ.

"Pañcapi khandhā loko"ti hi vibhaṅge (vibha. 362, 364, 366, 373) catūsupi ṭhānesu vuttanti.