Catusampajaññapabbavaṇṇanā

109.Catusampajaññavasenāti (dī. ni. ṭī. 1.284; saṃ. ni. 5.368; dī. ni. abhi. ṭī. 2.214) samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattaṃ ñāṇaṃ.

On who is clearly comprehending [sampajano] is one who knows according to every way, intensively, or (item by item) in a detailed way [samantato pakarehi pakattham va savisesam janati]. Clear comprehension [sampajaññam] is the state of that one. It is likewise the knowledge of that one [tassa bhavo sampajaññam. Tatha pavatta ñanam].

Cattāri sampajaññāni samāhaṭāni catusampajaññaṃ, tassa vasena.

Abhikkamanaṃ abhikkantanti āha "abhikkantaṃ vuccati gamana"nti.

Tathā paṭikkamanaṃ paṭikkantanti āha "paṭikkantaṃ vuccati nivattana"nti.

Nivattananti ca nivattimattaṃ, nivattitvā pana gamanaṃ gamanameva.

Abhiharantoti gamanavasena kāyaṃ upanento.

Sammā pajānanaṃ sampajānaṃ, tena attanā kātabbassa karaṇasīlo sampajānakārīti āha "sampajaññena sabbakiccakārī"ti.

Sampajānasaddassa sampajaññapariyāyatā pubbe vuttāyeva.

Sampajaññaṃ karotevāti abhikkantādīsu asammohaṃ uppādeti eva.

Sampajānassa vā kāro etassa atthīti sampajānakārī.

Dhammato vaḍḍhisaṅkhātena saha atthena pavattatīti sātthakaṃ, abhikkantādi.

Sātthakassa sampajānanaṃ sātthakasampajaññaṃ.

Sappāyassa attano upakārāvahassa hitassa sampajānanaṃ sappāyasampajaññaṃ abhikkamādīsu bhikkhācāragocare, aññatthāpi ca pavattesu avijahite kammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ.

Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ.

Pariggaṇhitvāti paṭisaṅkhāya.

Tasminti sātthakasampajaññavasena pariggahitaatthe.

Attho nāma dhammato vaḍḍhīti yaṃ sātthakanti adhippetaṃ gamanaṃ, taṃ sappāyamevāti siyā kassaci āsaṅkāti tannivattanatthaṃ "cetiyadassanaṃ tāvā"tiādi āraddhaṃ.

Cittakammarūpakāni viyāti cittakammakatapaṭimāyo viya, yantapayogena vā vicittakammapaṭimāyo viya.

Asamapekkhanaṃ gehasitaaññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ.

Prejudice [asamapekkhana] is the name given to the grasping of an object without wise reflection by way of worldly ignorant complacency [gehasita aññanupekkha vasena arammanassa ayoniso gahanam].

Yaṃ sandhāya vuttaṃ "cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā"tiādi (ma. ni. 3.308).

Hatthiādisammaddena jīvitantarāyo, visabhāgarūpadassanādinā brahmacariyantarāyo.

Harm come to the life through trampling down by an elephant and so forth. (Harm come to) purity through seeing those of the opposite sex and so forth.

Pabbajitadivasato paṭṭhāya bhikkhūnaṃ anuvattanakathā āciṇṇā, ananuvattanakathā pana tassā dutiyā nāma hotīti āha "dve kathā nāma na kathitapubbā"ti.

Evanti "sace panā"tiādikaṃ sabbampi vuttākāraṃ paccāmasati, na "purisassa mātugāmāsubha"ntiādikaṃ vuccamānaṃ.

Yogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ kammaṭṭhānanti vuccatīti āha "kammaṭṭhānasaṅkhātaṃ gocara"nti.

Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahetvā.

Haratīti kammaṭṭhānaṃ pavatteti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho.

Napaccāharatīti āhārūpabhogato yāva divāṭṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti.

Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ.

Dve tayo pallaṅketi dve tayo nisajjāvāre, dve tīṇi uṇhāsanāni.

There two or three sittings = two or three sitting turns [dve tayo nisajjavare]. Warming up is said concerning the matter of causing warmth to be taken up twice or thrice [dve tini unhapanani sandhaya vuttam].

Tenāha "usumaṃ gāhāpento"ti.

Kammaṭṭhānasīsenevāti kammaṭṭhānaggeneva, kammaṭṭhānaṃ padhānaṃ katvā evāti attho.

Tena "pattopi acetano"tiādinā (ma. ni. aṭṭha. 1.109) vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti.

"Paribhogacetiyato sarīracetiyaṃ garutara"nti katvā "cetiyaṃ vanditvā"ti pubbakālakiriyāvasena vuttaṃ.

Tathā hi aṭṭhakathāyaṃ (vibha. aṭṭha. 809; ma. ni. aṭṭha. 3.128; a. ni. aṭṭha. 1.1.275) "cetiyaṃ bādhayamānā bodhisākhā haritabbā"ti vuttā.

Janasaṅgahatthanti "mayi akathente etesaṃ ko kathessatī"ti dhammānuggahena janasaṅgahatthaṃ.

for the purpose of assisting the folk with the grace of the Dhamma, thinking, "If I do not expound the Dhamma to them, who will?"

Tasmāti.

Yasmā "dhammakathā nāma kathetabbāyevā"ti aṭṭhakathācariyā vadanti, yasmā ca dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā.

Anumodanaṃ katvāti etthāpi "kammaṭṭhānasīsenevā"ti ānetvā sambandho.

Sampattaparicchedenevāti "paricito aparicito"tiādivibhāgaṃ akatvā sampattakoṭiyāva.

Bhayeti paracakkādibhaye.

Kammajatejoti gahaṇiṃ sandhāyāha.

Kammaṭṭhānavīthiṃ nārohati khudāparissamena kilantakāyattā samādhānābhāvato.

Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne.

Poṅkhānupoṅkhanti kammaṭṭhānupaṭṭhānassa avicchedadassanavacanametaṃ, yathā poṅkhānupoṅkhapavattāya sarapaṭipāṭiyā avicchedo, evametassāpīti.

Nikkhittadhuro bhāvanānuyoge.

Vattapaṭipattiyā apūraṇena sabbavatthāni bhinditvā.

"Kāme avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī"ti (dī. ni. 3.320; ma. ni. 1.186) evaṃ vutta pañcavidhacetokhilavinibandhacitto.

Caritvāti pavattitvā.

Attakāmāti attano hitasukhaṃ icchantā, dhammacchandavantoti attho.

Desirous of self-improvement (atta kamati) — (Those bhikkhus) wishing for personal good and well-being (attano hita sukhamicchanta) — those wishing for (delighting in, intent on) the Dhamma is the true meaning [dhammacchandavantoti attho]

Dhammoti hi hitaṃ, tannimittakañca sukhanti.

by reason of the fact that the Dhamma is truly good and well-being [dhammo hi hitam sukhañca tannimittakam].

Atha vā viññūnaṃ nibbisesattā attabhāvapariyāpannattā ca attā nāma dhammo, taṃ kāmenti icchantīti attakāmā.

Or to the wise the Dhamma is the self owing to the absence of difference (of the Dhamma) from the self, and (because the Dhamma is contained in the self) owing to the (Dhamma's) state of being included in the living being [atha va viññanam attato nibbisesatta attabhava pariyapannatta ca dhammo atta nama]. They (the bhikkhus who have genuinely renounced, in the Dispensation of the Buddha) desire, wish for, that (tam kamenti icchanti].

Usabhaṃ nāma vīsati yaṭṭhiyo.

Tāya saññāyāti tāya pāsāṇasaññāya, ettakaṃ ṭhānaṃ āgatāti jānantāti adhippāyo.

Soyeva nayoti "ayaṃ bhikkhū"tiādiko yo ṭhāne vutto, so eva nisajjāyapi nayo.

Pacchato āgacchantānaṃ chinnabhattabhāvabhayenapi yonisomanasikāraṃ paribrūheti.

This also should be understood as included even by another's knowing: He (the monk who is trying to overcome the adventitious defilement) makes systematic attention strong on account of (his awareness of) the hungry condition of those coming behind (pacchato agacchantanam chinna bhatta bhava bhayenapi yoniso manasikaram paribruhetiti idampi parassa jananeneva sangahitanti datthabbam].

вот этого нет: idampi parassa jananeneva sangahitanti datthabbam
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Bahāpadhānaṃ pūjessāmīti amhākaṃ atthāya lokanāthena cha vassāni kataṃ dukkaracariyaṃ evāhaṃ yathāsatti pūjessāmīti.

Paṭipattipūjā hi satthupūjā, na āmisapūjā.

Ṭhānacaṅkamanamevāti adhiṭṭhātabbairiyāpathavasena vuttaṃ, na bhojanādikālesu avassaṃ kattabbanisajjāya paṭikkhepavasena.

Vīthiṃ otaritvā ito cito ca anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha "vīthiyo sallakkhetvā"ti.

Yaṃ sandhāya vuccati "pāsādikena abhikkantenā"ti, taṃ dassetuṃ "tattha cā"tiādi vuttaṃ.

Paccekabodhiṃ sacchikaroti, yadi upanissayasampanno hotīti sambandho.

Evaṃ sabbattha ito paresupi.

Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni satasahassañca tajjaṃ puññañāṇasambharaṇaṃ, sāvakabodhiyaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, mahāsāvakānaṃ kappasatasahassameva, itaresaṃ atītāsu jātīsu vivaṭṭasannissayavasena nibbattitaṃ nibbedhabhāgiyaṃ kusalaṃ.

Bāhiyo dārucīriyoti bahi visaye sañjātasaṃvaḍḍhatāya bāhiyo, dārucīrapariharaṇena dārucīriyoti ca samaññāto.

So hi āyasmā –

Tanti asammuyhanaṃ.

Evanti idāni vuccamānākārena veditabbaṃ.

Attā abhikkamatīti iminā andhaputhujjanassa diṭṭhiggāhavasena abhikkame sammuyhanaṃ dasseti, ahaṃ abhikkamāmīti pana iminā mānaggāhavasena, tadubhayaṃ pana taṇhāya vinā na hotīti taṇhāggāhavasenapi sammuyhanaṃ dassitameva hoti.

"Tathā asammuyhanto"ti vatvā taṃ asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento "abhikkamāmī"tiādimāha.

Tattha yasmā vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo.

Since the process of caloricity with (its cognate process) oscillation coming (as a servant or follower) behind it [vayo dhatuya anugata tejo dhatu] is the condition for upraising [uddharanassa paccayo],

Uddharaṇagatikā hi tejodhātūti uddharaṇe vāyodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento "ekeka - pe - balavatiyo"ti āha.

caloricity and oscillation are in preponderance, by reason of capability, in the action of upraising.

Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo.

Since the process of oscillation with (its cognate process) caloricity coming (as a servant or follower) behind it [tejo dhatuya anugata vayo dhatu] is the condition for stretching out and shifting away [atiharana vitiharananam paccayo],

Tiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāroti tejodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento "tathā atiharaṇavītiharaṇesū"ti āha.

oscillation and caloricity are in preponderance by reason of capability, in stretching out and shifting away. Oscillation is naturally active and because in the actions of stretching out and shifting away its movement is excessive, caloricity is subordinate to oscillation in these actions. The other two processes are low in stretching out and shifting away because of the incapacity of these processes to stretch out and to shift away.

Satipi anugamanānugantabbatāvisese tejodhātu-vāyodhātu-bhāvamattaṃ sandhāya tathā-saddaggahaṇaṃ.

Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ, ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ khāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanapariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ, yāva patiṭṭhitapādo, tāva āharaṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti ayaṃ vā etesaṃ viseso.

Raising up is the lifting of a foot from a place already stepped on to. Stretching out is the carrying of a foot to the front from the place on which one is standing. Shifting away is the carrying of a foot sidewards (by moving it laterally) for the purpose of avoiding stake and the like or for avoiding contact with the other foot already set on the ground. Or stretching out is the carrying of a foot (near) to the place where the other foot is set and shifting away is the carrying of a foot further to a point beyond the place on which the other foot is.

Yasmā pathavīdhātuyā anugatā āpodhātu vossajjanassa paccayo.

Since the process of cohesion with (its cognate process) extension coming (as a servant or follower) behind it [pathavi dhatuya anugata apodhatu] is the condition for dropping down [vossajjane paccayo],

Garutarasabhāvā hi āpodhātūti vossajjane pathavīdhātuyā tassā anugatabhāvo, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento āha "vossajjane - pe - balavatiyo"ti.

cohesion and extension are in preponderance by reason of capability in the action of dropping down. The nature of cohesion is most gravid and so in the laying down of an upraised foot extension is subordinate to cohesion. Because of their incapacity to drop down what is upraised the processes of caloricity and oscillation are called low in this connection.

Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo, patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirumbhanassa sijjhanato tatthāpi pathavīdhātuyā āpodhātuanugatabhāvo, tasmā vuttaṃ "tathā sannikkhepanasannirumbhanesū"ti.

Since the process of extension with (its cognate process) cohesion coming (as a servant or follower) behind it [apodhatuya anugata pathavidhatu] is the condition for the keeping (of a foot) on the ground, extension and cohesion are in preponderance by reason of capability, in the keeping (of a foot) on the ground. In keeping the foot on the ground too, as in the state of something fixed, cohesion is subordinate to extension owing to the excessive functioning of the latter process. Cohesion is subordinate to extension also by way of the contactual action of the process of extension in pressing the foot against the ground.

Tatthāti tasmiṃ abhikkamane, tesu vā vuttesu uddharaṇādīsu chasu koṭṭhāsesu.

Uddharaṇeti uddharaṇakkhaṇe.

Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā, taṃsamuṭṭhāpakā arūpadhammā ca atiharaṇaṃ na pāpuṇanti khaṇamattāvaṭṭhānato.

Tattha tatthevāti yattha yattha uppannā, tattha tattheva.

Na hi dhammānaṃ desantarasaṅkamanaṃ atthi.

Pabbaṃ pabbantiādi uddharaṇādikoṭṭhāse sandhāya vuttaṃ, taṃ sabhāgasantativasena vuttanti veditabbaṃ.

Atiittaro hi rūpadhammānampi pavattikkhaṇo gamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi pāde ca baddhadhuradhārāsamāgamatopi sīghataro.

Yathā tilānaṃ bhajjiyamānānaṃ paṭapaṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ "paṭapaṭāyantā"ti vuttaṃ.

Uppannā hi ekantato bhijjantīti.

Saddhiṃ rūpenāti idaṃ tassa tassa cittassa nirodhena saddhiṃ nirujjhanakarūpadhammānaṃ vasena vuttaṃ, yaṃ tato sattarasamacittassa uppādakkhaṇe uppannaṃ.

Aññathā yadi rūpārūpadhammā samānakkhaṇā siyuṃ, "rūpaṃ garupariṇāmaṃ dandhanirodha"ntiādivacanehi (vibha. aṭṭha. 26) virodho siyā, tathā "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta"nti evamādipāḷiyā (a. ni. 1.48).

Material and mental phenomena would perhaps be taken as things of equal duration, if the matter were put in a different way to this. Should these two kinds of phenomena be wrongly considered as things of equal duration then there would be contradiction with such commentarial sayings as: "Material form is slow-changing, is tardy as regards ceasing," and with such textual sayings as: "I do not see a single thing so swiftly changing, o bhikkhus, as this mind".

Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāvento eva uppajjantīti tesaṃ taṃsabhāvanipphattianantaraṃ nirodho, rūpadhammā pana anārammaṇā pakāsetabbā, evaṃ tesaṃ pakāsetabbabhāvanivatti soḷasahi cittehi hotīti taṅkhaṇāyukatā tesaṃ icchitā, lahuviññāṇavisayasaṅgatimattapaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtapaccayatāya rūpadhammānaṃ dandhaparivattitā, nānādhātuyā yathābhūtañāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tassevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva, tasmā vuttanayenevettha attho veditabbo.

Since the nature of mind and mental characteristics [citta cetasika] is to cognize or to have objects, mind and mental characteristics arise cognizing [vibhaventa] according to their strength [yatha balam] the thing become a condition to mind and mental characteristics, in the form of an object or the thing become an object-condition to mind and mental characteristics [attano arammana paccayabhutamattam]. And immediately after the accomplishment or the effectuating of that which comprises the nature or quality of mind and mental characteristics, and that quality is just the process of cognizing, there occurs the ceasing of mind and mental characteristics [tesam sabhava nipphatti anantaram nirodho]. Material phenomena, however, do not take objects, have no objects [anarammana]; they do no cognizing. Material phenomena have to be cognized [pakasetabba]. Cognizibility's fulfillment [pakasetabba bhava nipphatti] occurs with sixteen thought-units [solasehi cittehi hoti].

Aññaṃ uppajjate cittaṃ,aññaṃ cittaṃ nirujjhatīti yaṃ purimuppannaṃ cittaṃ, taṃ aññaṃ, taṃ pana nirujjhantaṃ aparassa anantarādipaccayabhāveneva nirujjhatīti tato laddhapaccayaṃ aññaṃ uppajjate cittaṃ.

Yadi evaṃ tesaṃ antaro labbheyyāti noti āha "avīcimanusambandho"ti, yathā vīci antaro na labbhati, tadevetanti avisesavidu maññanti, evaṃ anu anu sambandho cittasantāno rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattati.

Abhimukhaṃlokitaṃ ālokitanti āha "puratopekkhana"nti.

Yasmā yaṃdisābhimukho gacchati tiṭṭhati nisīdati vā, tadabhimukhaṃ pekkhanaṃ ālokitaṃ, tasmā tadanugataṃ vidisālokanaṃ vilokitanti āha "vilokitaṃ nāma anudisāpekkhana"nti.

Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokaharaṇādīsu ullokitassa, pacchato āgacchantaparissayassa parivajjanādīsu apalokitassa siyā sambhavoti āha "iminā vā mukhena sabbānipi tāni gahitānevā"ti.

Kāyasakkhinti kāyena sacchikatavantaṃ, paccakkhakārinanti attho.

So hi āyasmā vipassanākāle eva "yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggaṇhissāmī"ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā "etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ nando"ti (a. ni. 1.235) etadagge ṭhapesi.

When the venerable elder Nanda was working for insight he slid into an unfavorable state of mind beginning with boredom in regard to the holy life and on becoming aware of that state of mind of his, he stirred himself, saying, "I shall restrain myself well." Then having become energetic and very conscientious regarding guardedness at the doors of the controlling faculties of sense, he reached the state of one of great perfection in self-restraint, through the fulfillment of all duties. By reason of that perfection the Master placed him in the position of pre-eminence in regard to the controlling faculty of restraint, with the words: "This one, namely, Nanda, O bhikkhus, is the chief among my disciples endowed with the controlling faculty of restraint."

Когда почтенный Нанда в процессе практики прозрения попал в неблагоприятное состояние ума, включавшее в себя недовольство учением и прочее, он подстегнул себя "я буду хорошо сдерживать себя". Став энергичным, с сильным стыдом и страхом дурного, он достиг высшего уровня совершенства в сдержанности способностей чувственного восприятия. Благодаря этому совершеству Учитель поставил его на высшее место: "Из моих учеников-монахов этот лучший из обладающих обузданием врат способностей чувственного восприятия, а именно Нанда."

Sātthakatā ca sappāyatā ca ālokitavilokitassa veditabbā.

Tasmāti "kammaṭṭhānāvijahanasseva gocarasampajaññabhāvato"ti vuttamevatthaṃ hetubhāvena paccāmasati.

Attano kammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, khandhādikammaṭṭhānā añño upāyo na gavesitabboti adhippāyo.

Ālokitādisamaññāpi yasmā dhammamattasseva pavattiviseso, tasmā tassa yāthāvato jānanaṃ asammohasampajaññanti dassetuṃ "abbhantare"tiādi vuttaṃ.

The passage beginning with the words: Within, it is said, there certainly is no self or soul is stated to explain that looking straight on or looking away from the front is, to be sure, just a variety of occurrence of even bare phenomena and that therefore clear comprehension of non-delusion is the knowing of that fact as it really is.

"Paṭhamajavanepi - pe - na hotī"ti idaṃ pañcadvāraviññāṇavīthiyaṃ "itthī puriso"ti rajjanādīnaṃ abhāvaṃ sandhāya vuttaṃ.

Tattha hi āvajjanavoṭṭhabbanānaṃ ayoniso āvajjanavoṭṭhabbanavasena iṭṭhe itthirūpādimhi lobho, aniṭṭhe ca paṭigho uppajjati, manodvāre pana "itthī puriso"ti rajjanādi hoti, tassa pañcadvārajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbaṃ bhavaṅgādi, evaṃ manodvārajavanassa mūlavasena mūlapariññā vuttā.

...Accurate knowledge of the root [mula pariñña] = comprehension of the fundamental reason of impulsion at the mind-door [mano dvarika javanassa mula karana parijananam]

Āgantukatāvakālikatā pana pañcadvārajavanasseva apubbabhāvavasena ittarabhāvavasena ca vuttā.

Heṭṭhupariyavasena bhijjitvā patitesūti heṭṭhimassa uparimassa ca aparāparaṃ bhaṅgappattimāha.

Tanti javanaṃ.

Tassa na yuttanti sambandho.

Āgantuko abbhāgato.

Udayabbayaparicchinno tāvatako kālo etesanti tāvakālikāni.

Etaṃ asammohasampajaññaṃ.

Tatthāti pañcakkhandhavasena ālokanavilokane paññāyamāne tabbinimutto ko eko āloketi, ko viloketi.

Upanissayapaccayoti idaṃ suttantanayena pariyāyato vuttaṃ.

Sahajātapaccayoti nidassanamattametaṃ aññamañña-sampayutta-atthiavigatādipaccayānampi labbhanato.

Maṇisappo nāma ekā sappajātīti vadanti.

Laḷananti kampananti vadanti, līḷākaraṇaṃ vā laḷanaṃ.

Uṇhapakatiko pariḷāhabahulo.

Sīlassa vidūsanena ahitāvahattā micchājīvavasena uppannaṃ asappāyaṃ.

Cīvarampi acetanantiādinā cīvarassa viya "kāyopi acetano"ti kāyassa attasuññatāvibhāvanena "abbhantare"tiādinā vuttamevatthaṃ vibhāvento itarītarasantosassa kāraṇaṃ dasseti.

Tenāha "tasmā"tiādi.

Catupañcagaṇṭhikāhatoti āhatacatupañcagaṇṭhiko, catupañcagaṇṭhikāhi vā hatasobho.

Aṭṭhavidhopi atthoti aṭṭhavidhopi payojanaviseso.

Pathavīsandhārakajalassa taṃsandhārakavāyunā viya paribhuttassa āhārassa vāyodhātunāva āsaye avaṭṭhānanti āha "vāyodhātuvaseneva tiṭṭhatī"ti.

Atiharatīti yāva mukhā abhiharati.

Vītiharatīti tato yāva kucchi, tāva harati.

Atiharatīti vā mukhadvāraṃ atikkāmento harati.

Vītiharatīti kucchigataṃ passato harati.

Parivattetīti aparāparaṃ cāreti.

Ettha ca āhārassa dhāraṇaparivattanasaṃcuṇṇanavisosanāni pathavīdhātusahitā eva vāyodhātu karoti, na kevalāti tāni pathavīdhātuyāpi kiccabhāvena vuttāni.

Allattañca anupāletīti vāyuādīhi atisosanaṃ yathā na hoti, tathā anupāleti allaādīhi atisosanaṃ yathā na hoti, tathā anupāleti allabhāvaṃ.

Tejodhātūti gahaṇīsaṅkhātā tejodhātu.

Sā hi anto paviṭṭhaṃ āhāraṃ paripāceti.

Añjaso hotīti āhārassa pavesanādīnaṃ maggo hoti.

Ābhujatīti pariyesanajjhoharaṇajiṇṇājiṇṇatādiṃ āvajjeti, vijānātīti attho.

Taṃtaṃvijānananipphādakoyeva hi payogo "sammāpayogo"ti vutto.

Yena hi payogena pariyesanādi nipphajjati, so tabbisayavijānanampi nipphādeti nāma tadavinābhāvato.

Atha vā sammāpayogaṃ sammāpaṭipattiṃ anvāya āgamma ābhujati samannāharati.

Ābhogapubbako hi sabbopi viññāṇabyāpāroti tathā vuttaṃ.

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato.

Pariyesanatoti gocaragāme bhikkhatthaṃ āhiṇḍanato.

Paribhogatoti āhārassa paribhuñjanato.

Āsayatoti pittādiāsayato.

Āsayati ettha ekajjhaṃ pavattamānopi kammabalavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato sayati tiṭṭhati pavattatīti āsayo, āmāsayassa upari tiṭṭhanako pittādiko.

Mariyādattho hi ayamākāro.

Nidheti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti nidhānaṃ, āmāsayo.

Tato nidhānato.

Aparipakkatoti gahaṇīsaṅkhātena kammajatejena avipakkato.

Paripakkatoti yathābhuttassa āhārassa vipakkabhāvato.

Phalatoti nipphattito.

Nissandatoti ito cito ca vissandanato.

Sammakkhanatoti sabbaso makkhanato.

Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāya (visuddhi. mahāṭī. 1.294) gahetabbo.

Aññe ca rogā kaṇṇasūlabhagandarādayo.

Aṭṭhāneti manussāmanussapariggahite ayutte ṭhāne khettadevāyatanādike.

Nissaṭṭhattā neva attano kassaci anissajjitattā jigucchanīyattā ca na parassa.

Udakatumbatoti veḷunāḷiādiudakabhājanato.

Tanti chaḍḍitaudakaṃ.

Addhānairiyāpathā cirappavattikā dīghakālikā iriyāpathā.

Majjhimā bhikkhācaraṇādivasena pavattā.

Cuṇṇikairiyāpathā vihāre aññatthāpi ito cito ca parivattanādivasena pavattāti vadanti.

"Gateti gamane"ti pubbe abhikkamapaṭikkamaggahaṇena gamanenapi purato pacchato ca kāyassa atiharaṇaṃ vuttanti idha gamanameva gahitanti keci.

Yasmā mahāsīvattheravāde anantare anantare iriyāpathe pavattarūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitā, idañcettha sampajaññavipassanācāravasena āgataṃ, tasmā vuttaṃ "tayidaṃ mahāsīvattherena vuttaṃ asammohadhuraṃ imasmiṃ satipaṭṭhānabhutte adhippeta"nti.

Sāmaññaphale (dī. ni. 1.214; dī. ni. aṭṭha. 1.214; dī. ni. ṭī. 1.214) pana sabbampi catubbidhaṃ sampajaññaṃ labbhati yāvadeva sāmaññaphalavisesadassanaparattā tassā desanāya.

Satisampayuttassevāti idaṃ yathā sampajaññakiccassa padhānatā, evaṃ satikiccassāpīti dassanatthaṃ, na satiyā sabbhāvamattadassanatthaṃ.

Na hi kadāci satirahitā ñāṇappavatti atthi.

Etāni padānīti sampajaññapadāni.

Vibhattānevāti visuṃ vibhattāneva.

Imināpi sampajaññassa viya satiyāpi padhānataṃyeva vibhāveti.

Aparo nayo – eko bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati, tathā eko tiṭṭhanto nisīdanto sayanto aññaṃ cintento aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati, etthakena pana na pākaṭaṃ hotīti caṅkamanena dīpenti.

Yo hi bhikkhu caṅkamanaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti "pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddā, caṅkamanamajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkame pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ, nisajjāya pavattā sayanaṃ appatvā etthevaniruddhā"ti, evaṃ pariggaṇhanto pariggaṇhantoyeva cittaṃ bhavaṅgaṃ otāreti, uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhahati, ayaṃ bhikkhu gatādīsu sampajānakārī nāma hoti, evampi sutte kammaṭṭhānaṃ avibhūtaṃ hoti, tasmā yo bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati "kāyo acetano, mañco acetano, kāyo na jānāti "ahaṃ mañce sayito'ti, mañco na jānāti "mayi kāyo sayito"ti, acetano kāyo acetane mañce sayito"ti, evaṃ pariggaṇhantoyeva cittaṃ bhavaṅgaṃ otāreti, pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhati, ayaṃ sutte sampajānakārī nāma hotīti.

Kāyādikiriyānibbattanena tammayattā āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāma, tasmiṃ sati jāgaritaṃ nāma hotīti pariggaṇhanto jāgarite sampajānakārī nāma.

Apica rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti.

Vimuttāyatanasīsena dhammaṃ desentopi bāttiṃsatiracchānakathaṃ pahāya dasakathāvatthunissitaṃ sappāyakathaṃ kathentopi bhāsite sampajānakārī nāma.

Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ manasikāraṃ pavattentopi dutiyaṃ jhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma.

Dutiyañhi jhānaṃ vacīsaṅkhāravirahato visesato tuṇhībhāvo nāma.

Rūpadhammasseva pavattiākāravisesā abhikkamādayoti vuttaṃ "rūpakkhandhasseva samudayo ca vayo ca nīharitabbo"ti.

Sesaṃ vuttanayameva.