Tatth±ti “pañcahi viññ±ºehi na kañci dhamma½ paµivij±n±t²”ti p±¼ivaººan±ya½. Na kañci dhamma½ paµivij±n±t²ti ettha na sabbe r³p±didhamm± dhammaggahaºena gahit±ti yath±dhippetadhammadassanattha½ “manopubbaªgam± dhamm±ti (dha. pa. 1-2) eva½ vutta½ ekampi kusala½ v± akusala½ v± na paµivij±n±t²”ti aµµhakath±ya½ vuttanti dassetv± tassa attha½ vivaranto “yesan”ti-±dim±ha. Tassattho– yesa½ kusal±kusaladhamm±na½ paµivibh±vanappavattiy± siddh± vip±kadhammat± yonisomanasik±ra-ayonisomanasik±rasamuµµh±n±, y±ya sukha½ v± dukkha½ v± ta½sant±ne anveti anugacchati, pañcaviññ±º±na½ vip±kadhammat± paµikkhitt± paµisedhit±ti. T±disamev±ti kusal±kusaladhammapaµivij±nanasadisameva. Yadi pañcadv±re yath±vuttakiccassa karaºe sahajavanak±ni v²thicitt±ni paµikkhitt±ni, katha½ tattha cavanupapajjan±ni sambhavant²ti codana½ sandh±y±ha “tad±rammaº±nantara½ pan±”ti-±di. Nippariy±yena manodv±rikabh±vo manodv±r±vajjanuppattipubbakoti tadabh±ven±ha “imin± adhipp±yen±”ti. Avasesekacittakkhaº±yuke r³p±dimh²ti yojan±.
Upac±ro viya daµµhabb± sam±n±rammaºatt±, upapattinimittatt± ca. Kec²ti dhammasiritthera½ sandh±ya vadati. Mahaggat±vas±na½ vadant²ti yath±paccaya½ mahaggatasam±patti½ sam±pajjitv± vuµµhitassa s± v²thi uppajjati, tato cuticitta½ hot²ti vadanti. At²t±rammaº± ek±dasavidh±ti nava k±m±vacarasugaticutiyo, dve viññ±ºañc±yatananevasaññ±n±saññ±yatana-±ruppacutiyoti eva½ at²t±rammaº± ek±dasavidh± sugaticutiyo. Pañca r³p±vacar±, vutt±vases± dve ar³p±vacar±ti navattabb±rammaº± sattavidh± cutiyo. Duggaticuti pana parato vuccat²ti idha na gahit±. Tath± hi vakkhati “duggaticutiy± pana…pe… na dassit±”ti.
Evam±diketi ±di-saddena “suddh±ya v± javanav²thiy±”ti-±divacana½ saªgaºh±ti. Tath± hi vutta½ “suddh±ya v±ti mahaggatakammanimitt±rammaº±ya javanav²thiy±”ti. “Viññ±yat²”ti imin± yadipi “pathav²kasiº±d²”ti-±disaddena ar³p±vacarajjh±n±rammaºass±pi saªgaho sambhavati, “cakkhusot±na½ v±”ti pana dv±radvayasseva vasena vikappantarakaraºa½ yath±dhippetassa atthassa ñ±pakanti dasseti. ѱpakañca n±ma agatik± gat²ti yath±vutta½ ñ±paka½ asambh±vento “ath±p²”ti-±dim±ha. Yo yattha sambhavati, tassa yojan± yath±sambhavayojan±, t±ya. Ayampi paµisandh²ti ±ruppacutiy± anantara½ paµisandhi½ vadati. Tatthev±ti “pathav²kasiº±dika½ v± nimittan”ti vutte paµhame vikappe eva. Heµµhim± heµµhim± paµisandhi natth²ti yojan±. Ten±ti tasm±. Tatoti catutth±ruppacutito. Tatthev±ti catutth±ruppe eva. At²t±rammaº± paµisandhi, tato catutth±ruppacutito k±m±vacare at²tapaccuppann±rammaº± paµisandhi. Itar±h²ti ±ruppacut²hi. Dutiy± ±ruppapaµisandhi at²t±rammaº±, itar± navattabb±rammaº±ti ±ha “yath±sambhavan”ti. At²tapaccuppann±rammaº± ca k±m±vacarapaµisandh²ti etth±pi itar±h²ti sambandho. Sabbattha ca “yojetabb±”ti sambandhitabba½. Imassa visesass±ti “ten±”ti-±din± yath±vuttassa visesassa. Visu½ uddharaºa½ kata½ adhikavacanamaññamattha½ bodhet²ti.
¾rammaºavasena ekavidh±y±ti at²t±rammaºat±vasena ekavidh±ya. Duvidh±ti at²t±rammaº±, paccuppann±rammaº± c±ti dvippak±r±. Duggaticutiy± ±rammaºavasena “ekavidh±y±”ti pada½ ±netv± yojetabba½. At²tapaccuppann±rammaºat±ya dvippak±r± k±m±vacarapaµisandhi, navattabb±rammaºat±ya ekappak±r± r³p±vacarapaµisandhi, navattabb±t²t±rammaºat±ya dvippak±r± ±ruppapaµisandh²ti ±ha “dvi-ekadvippak±r±na½ k±mar³p±rupp±na½ vasen±”ti. “Tathev±”ti imin± “dvi-ekadvippak±r±na½ k±mar³p±rupp±na½ vasen±”ti padadvaya½ ±ka¹¹hati. Duvidh±y±ti navattabb±t²t±rammaºat±vasena duvidh±ya. Paccekanti visu½ visu½. Dvinna½ dvinna½ k±m±rupp±nanti etth±ya½ yojan±– navattabb±rammaº±ya ±ruppacutiy± anantar± at²t±rammaº± paccuppann±rammaº± ca dve k±mapaµisandh², navattabb±rammaº± at²t±rammaº± ca dve ±ruppapaµisandh², tath± at²t±rammaº±yap²ti im±sa½ vasena aµµhavidh±.
“Dvidv²”ti g±th±ya vuttamevattha½ sukhaggahaºattha½ saªgahetv± dasseti. Yadipi “kammassa katatt±”ti-±din±pi kammassa vip±k±na½ upanissayapaccayabh±vo gahitoyeva hoti, “kusal±kusala½ kamman”ti-±din± pana visu½ upanissayapaccayabh±vo dass²yat²ti “k±m±vacarassa…pe… ±din± n±n±kkhaºikakammapaccayabh±vo dassitappak±ro”ti ±ha.
¾din± vimissaviññ±ºen±ti ekassa bhavassa ±dibh³tena r³pavimissena paµisandhiviññ±ºena. Aññatth±ti sa½sedaja-opap±tikayoniya½. Avacana½ paµikkhepa½ maññam±no “gandharas±h±r±na½ paµikkhittatt±”ti vatv± sabbena sabba½ r³pabhave te natth²ti adhipp±yen±ha “cakkhusotavatthusattakaj²vitachakkabh±vep²”ti. P±¼iyanti dhammahadayavibhaªgap±¼iya½. Pañc±yatan±n²ti cakkhusotamanar³padhamm±yatan±ni. Pañca dh±tuyoti t± eva pañca dh±tuyo. Vuttañhi– “r³padh±tuy± upapattikkhaºe katam±ni pañc±yatan±ni p±tubhavanti? Cakkh±yatana½ r³p±yatana½ sot±yatana½ man±yatana½ dhamm±yatana½. Im±ni pañc±yatan±ni p±tubhavanti. Katam± pañca dh±tuyo p±tubhavanti? Cakkhudh±tu…pe… dhammadh±tu. Im± pañca dh±tuyo p±tubhavant²”ti (vibha. 1016). Cha ±yatan±ni sadd±yatanena saddhi½ t±niyeva. Nava dh±tuyoti cakkhur³pacakkhuviññ±ºasotasaddasotaviññ±ºamanodhammamanoviññ±ºadh±tuyo. Sabbasaªgahavasen±ti anavasesapariggahavasena. Tatth±ti r³padh±tuya½. “Kath±vatthumhi c±”ti-±din± na kevala½ dhammahadayavibhaªgap±¼iya½yeva, atha kho pakaraºantarepi gandh±dayo paµikkhitt±ti dasseti. Tattha gh±n±yatan±d²na½ viy±ti sadis³d±haraºadassana½. Yath± gh±n±yatan±d²na½ tattha r³pabhave bh±vo atthi, t± paµikkhitt±, eva½ gandh±yatan±d²nañc±ti. Atthi tattha gh±n±yatananti pucch± sakav±dissa. Yañhi tattha ±yatana½ natthi, tassa vasen±ya½ codan±. Tato parav±d² ya½ tattha ajjhattik±na½ tiººa½ ±yatan±na½ gh±n±dika½ saºµh±nanimitta½, tadeva ±yatananti laddhiy± “±mant±”ti paµij±n±ti. B±hir±na½ gandh±yatan±d²na½ vasena puµµho yasm± gh±nappas±d±dayo tattha na icchati, tasm± tesa½ gocara½ paµisedhento “na heva½ vattabbe”ti paµikkhipati. ¾di-saddena “atthi tattha jivh±yatananti? ¾mant±. Atthi tattha ras±yatananti? Na heva½ vattabbe”ti-±dinayappavatt±na½ anulomapaµilomasa½sandanapañh±d²na½ saªgaho daµµhabbo. Aphoµµhabb±yatan±nanti phoµµhabb±yatanabh±varahit±na½, aphoµµhabbasabh±v±nanti attho.
Id±ni an±yatanasabh±ve gandharase paµij±nitv±pi dosa½ vadanto “yadi c±”ti-±dim±ha. Avacane natthi k±raºa½ yath±dhammas±sane abhidhamme, tesa½ v± nisattanijj²vasabh±vatt±ti adhipp±yo. Yath± ca dh±tubh±vo, eva½ dhammabh±vo ca tesa½ ekantiko, tath± ±yatanabh±vo c±ti sabbath±pi tattha vijjam±n±na½ gandharas±na½ ±yatanesu avacane k±raºa½ natth²ti dassento “dhammabh±vo c±”ti-±dim±ha. Aññassa paramatthassa abh±v±. Koci ±yatanasabh±voti dhamm±yatanameva sandh±ya vadati. Tena yadi r³pabhave gandharas± vijjanti, yath±vuttak±raºato gandharas±yatanabh±vena avuccam±n±pi dhamm±yatanabh±vena vattabb± siyu½, na ca vutt±. Tasm± niµµhamettha gantabba½ “nattheva r³pabhave gandharas±”ti dasseti. Kiñca r³padh±tuya½ gandharasabh±vena avutt±na½, k±madh±tuya½ vutt±na½ tesa½ ki½ gandharasabh±vato aññena sabh±vena r³padh±tuya½ atthibh±vo, ud±hu gandharasabh±vena. Yadi purimo pakkho dhamm±yatane tesa½ saªgaho siy± an±yatanasabh±vassa sabh±vadhammassa abh±v±, atha dutiyo teneva k±raºena nesa½ gandharas±yatanabh±vo siddhoti imamattha½ dassento “yadi c±”ti-±dim±ha. Tasm±ti yasm± gandharas± dhammahadayavibhaªge na vutt±, kath±vatthumhi ca tesa½ bh±vo paµikkhitto, phusitu½ asakkuºeyy± pathav²-±dayo viya gh±yitu½ s±yituñca asakkuºeyy± te natthi, dh±tusaddena ca te gahit±, dhammabh±vo ca tesa½ ekantiko, tasmiñca sati siddho ±yatanabh±vo, tasm±. Tath±ti p±¼iya½ avuttadhamme h±petv± cakkhusattak±divasena. Evanti cakkhusattak±divasena r³pagaºan±ya kariyam±n±ya. Dhammat±ti p±¼idhammo r³pabhave v± pavattanakar³padhammat±. “Na vilomit±”ti imin± yath±paµiññ±ta½ dhamma½ d²pita½ ulliªgeti.
Ettha ca r³p±vacarasatt±na½ gh±najivh±yatan±bh±vato vijjam±n±pi gandharas± ±yatanakicca½ na karont²ti te an±masitv± p±¼iya½ “pañc±yatan±ni p±tubhavanti, cha ±yatan±n²”ti-±di vutta½. “Tayo ±h±r±”ti ca ajjhoharitabbassa ±h±rassa abh±vena ojaµµhamakar³pasamuµµh±panasaªkh±tassa ±h±rakiccassa akaraºato, na sabbena sabba½ gandharas±na½ oj±ya ca abh±vato. Iti visayino kiccassa ca abh±vena visayo, kiccav± ca dhammo na vutto. Yasmiñhi bhave visay² natthi, tasmi½ ta½hetuko nippariy±yena visayassa ±yatanabh±vo natth²ti vijjam±nass±pi avacana½, yath± r³pabhave pathav²tejov±yodh±t³na½ phoµµhabb±yatanabh±vena. Yassa pana yattha vacana½, tassa tattha visay²sabbh±vahetuko nippariy±yena ±yatanabh±vo vutto diµµho yath± tattheva r³p±yatanassa. Yadi visay²sabbh±vahetuko visayassa nippariy±yena ±yatanabh±vo, katha½ asaññasatt±na½ dev±na½ dve ±yatan±ni p±tubhavant²ti. Asaññasatt±nañhi cakkh±yatana½ natthi, acakkh±yatanabh±vena ca nesa½ r³p±yatana½ aññesa½ avisayoti? N±ya½ virodho. Yena adhipp±yena r³padh±tuya½ saññ²na½ gandh±yatan±d²na½ avacana½, tena r³p±yatanass±pi avacananti asaññ²na½ eka½ ±yatana½ vattabba½. Yath±sakañhi indriyagocarabh±v±pekkh±ya yesa½ nippariy±yena ±yatanabh±vo atthi, tesu niddisiyam±nesu tadabh±vato r³padh±tuya½ saññ²na½ gandh±dike visu½ ±yatanabh±vena avatv± dhammasabh±v±nativattanato, manoviññ±ºassa ca visayabh±v³pagamanato dhamm±yatanantogadhe katv± “pañc±yatan±n²”ti p±¼iya½ vutta½. Etadatthañhi “dhamm±yatanan”ti s±maññato n±makaraºa½, piµµhivaµµak±ni v± t±ni katv± “pañc±yatan±n²”ti vutta½. Yena ca pana adhipp±yena asaññ²na½ r³p±yatana½ vutta½, tena saññ²nampi gandh±d²na½ visu½ gahaºa½ k±tabbanti imassa nayassa dassanattha½ “asaññasatt±na½ dev±na½ dve ±yatan±ni p±tubhavant²”ti (vibha. 1017) vutta½. Asatipi hi attano indriye r³passa vaºº±yatanasabh±v±tikkamo natthev±ti ta½ r³p±yatanantveva vuccati. Imin± ca nayadassanena gandh±d²ni t²ºi pakkhipitv± saññ²na½ aµµha ±yatan±ni, asaññ²na½ pañc±ti ayamattho dassito hoti. Evañceta½ sampaµicchitabba½. Aññath± r³paloke phusitumasakkuºeyyat±ya pathav²-±d²na½ vac²ghoso eva na siy±. Na hi paµighaµµan±nigha½samantarena saddappavatti atthi, na ca phusanasabh±v±na½ katthaci aphusanasabh±vat± sakk± viññ±tu½. Phoµµhabb±yatanasaªkh±tassa ca bh³tattayassa abh±ve r³pabhave r³p±yatan±d²nampi sambhavo eva na siy±, tasm± phusitu½ sakkuºeyyat±yapi pathav²-±d²na½ tattha k±yindriy±bh±vena tesa½ phoµµhabbabh±vo na vutto. Evañca katv± r³padh±tuya½ tesa½ sappaµighavacanañca samatthita½ hoti. Vuttañhi “asaññasatt±na½ anidassanasappaµigha½ eka½ mah±bh³ta½ paµicca dve mah±bh³t±”ti-±di (paµµh±. 2.22.17). Paµigho hettha bh³tattayassa k±yappas±da½ pati ta½nissayabh³taghaµµanadv±rena abhimukhabh±vo, so ca phusitu½ asakkuºeyyasabh±vassa ghaµµan±ya abh±vato natthi. Nanu “dve ±yatan±n²”ti ettha pariy±y±yatana½ adhippeta½, atha kasm± gandh±yatan±d²nipi gahetv± “pañc±yatan±n²”ti na vuttanti? “Nayadassanavasena desan± pavatt±”ti vuttov±yamattho. Atha v± tattha r³p±yatanasseva vacana½ kad±ci aññabh³mik±na½ pas±dassa visayabh±va½ sandh±ya, na pana itaresa½ abh±vato. N±pi pariy±yena gandh±yatan±d²na½ ±yatanasabh±v±bh±vato. Asaññ²nañhi r³p±yatana½ sam±nabh³mik±na½ vehapphal±na½, uparibh³mik±nañca suddhav±s±na½ pas±dassa visayabh±va½ gacchati, na pana gandharas±ti tesa½yeva tatth±vacana½ yutta½. Kath±vatthumhi ca nippariy±yena gandh±yatan±d²na½ atthibh±va½ paµij±nanta½ sandh±ya paµisedho kato. Yadipi ceta½ vacana½ tattha gandh±yatan±d²na½ abh±vavibh±vana½ na hoti, atthibh±vad²panampi pana aññavacana½ natthev±ti? Nayidameva½ aµµhakath±su tattha nesa½ atthibh±vassa niddh±retv± vuttatt±. Yañhi aµµhakath±vacana½ p±¼iy± na virujjhati, ta½ p±¼i viya pam±ºabh³ta½ agarahit±ya ±cariyaparampar±ya y±vajjatan± ±gatatt±. Tattha siy±– ya½ p±¼iy± na virujjhati aµµhakath±vacana½, ta½ pam±ºa½. Ida½ pana virujjhat²ti? Nayidameva½ yath± na virujjhati tath± paµip±ditatt±. Cakkh±d²na½ ±yatan±na½, tannissay±nañca viññ±º±na½ sattasuññat±sandassanattha½ bhagavato dh±tudesan±ti ±yatanabh±vena vutt±na½yeva dh±tubh±vad²panato dh±tubh±vass±pi nesa½ avacana½ yujjati eva, tasm± yath± p±¼iy± avirodho hoti, tath± cakkhudasak±divasena aµµhakath±ya½ r³pagaºan± kat±ti na ettha dhammat±viloman±saªk±ya ok±soti veditabba½.